摩訶止觀 9.69

9.69

於坐禪中忽如上見，見此大地無一好處，依正不復可貪，是名「大不淨發」也。如初然火，加功攢發，烟炎蓋微；火既成勢，不復擇薪，乃至江河亦能乾竭。初觀不淨，止一屍、一國，婬心乍興乍廢。今定力已成，厭惡亦盛，一切依正無非不淨，欲心永息。復次，諸物有何定相？隨人果報感見不同，善業感淨色，惡業感不淨色。如諸天寶地、寶宮；人中富樂，執諸瓦石變成金銀。善力所招，依正俱淨。如《僧護經》所說地獄，獄相不同：或見身肉為地，為他所耕；或見身如樹林，眾所摧折；或身如山，如屋、如衣，凡一百二十種，皆惡業所感招不淨色。若執淨色，保愛堅固，以大觀力破大著心，翻大顛倒，成大不淨觀也。何以故？夫幻術法多是欺誑；神通法得其道理，凡一切物皆可轉變。如蘇、蠟、金、鐵，遇煖流變如水；遇冷成地。此得解觀，契轉變之道，定力爾故。若根本，但除下地著，不能除自地；若小、大背捨，未是無漏，但除下地、自地著；若無漏緣通，則下、自、上皆除著也。

During seated meditation, one suddenly sees as described above, seeing that throughout this great earth there is not a single pleasant place, and that neither environmental nor primary recompense can be craved any longer; this is called the 'manifestation of the great impurity.' It is like starting a fire: one exerts effort to drill it forth, yet smoke and flame are slight; but once the fire gains force, it no longer selects fuel, and can even dry up rivers and streams. When initially contemplating impurity, it was restricted to one corpse or one country, and the lustful mind would arise and subside by turns. Now that the power of samādhi is accomplished, revulsion is also intense; everything in environmental and primary recompense is nothing other than impure, and lustful desires are extinguished forever. Furthermore, what fixed characteristics do things have? They are perceived differently according to people's karmic retribution: wholesome karma induces pure forms, while unwholesome karma induces impure forms. Such are the jeweled ground and jeweled palaces of the devas; in the human realm, those with wealth and joy hold tiles and stones and turn them into gold and silver. Summoned by the power of goodness, environmental and primary recompense are both pure. As described in the *Saṅgharakṣita-sūtra* regarding the hells, the signs of hell differ: some see their own flesh as the ground, being plowed by others; some see their bodies as groves of trees, broken and felled by the multitude; some see their bodies as mountains, as houses, or as clothing—in all, one hundred and twenty kinds, all being impure forms induced by unwholesome karma. If one clings to pure forms and cherishes them stubbornly, through the power of great contemplation one breaks the mind of great attachment, overturns the great inversion, and accomplishes the great contemplation of impurity. Why? The art of illusion is mostly deception; but the art of spiritual powers grasps its true principle, so all things whatsoever can be transformed. Just as butter, wax, gold, and iron melt into liquid like water upon meeting heat, and solidify into earth upon meeting cold; here, by attaining transformative contemplation, one accords with the way of transformation, which is due to the power of samādhi. The fundamental dhyāna only removes attachment to lower planes, unable to remove attachment to its own plane; lesser and great liberations, not yet being outflow-free, only remove attachment to lower planes and one's own plane; but when the outflow-free condition operates comprehensively, attachment to lower, own, and higher planes are all removed.