[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 7.27 # 止觀輔行傳弘決 7.27 止觀輔行傳弘決 7.27 - **Language:** Classical Chinese ### [7.27](https://indike.org/pramana/in.bauddha.taisho.1912.7.27) 般若度中，初明攝法。「此理」下斥失，如文。「應當」下，請加。文二，先立行、次請加。立行中，先總明念處有破倒之功，如文。次別明四念。初不淨有五。初列五種不淨者，《大論》二十一廣說之。初言「種子」者，如論偈曰「是身種不淨，非是妙寶物，不從白淨生。」父母邪想憶念風吹淫欲之火，肉髓膏流熱變為精，業因緣故識託種子在赤白精中，故云「攬他遺體」。「吐淚」等者，《大論》云「身內欲蟲人和合時，男蟲白精如淚而出，女蟲赤精如吐而出，骨髓膏流令此二蟲吐淚而出。」「生處不淨」者，如論偈曰「是身為臭穢，不從華開生，亦不從薝蔔，又不出寶山。」今云「住處」者，所居曰住，從出名生，是故二文秖是一意。「猥」者，雜惡也，亦眾也。「廝」者，賤役也。「自相不淨」者，衣服澡浴種種華香，飴以上饌眾妙美味，經宿之間皆為不淨。假令衣天衣、食天食，以身性故亦成不淨，何況衣飴人間衣食。如論偈曰「地水火風質，能變除不淨，傾海洗此身，不能令香潔。」譬如死狗以海水洗，餘一塵在亦如初臭。糞穢亦爾。「𦡲」者，𦘭𦡲也，耳垢也。「眵」，目汁凝現也。「淋尿」者，應作此「痲」，即病也，其尿臭故。「自性不淨」者，大小便道、目淚涕睡常流不息。如論偈云「種種不淨物，充滿於其身，常流出不止，如漏囊盛物。」「膿」者，《玉篇》云「癰疽血也。」身肉所有與彼不異。「膏」者，身滑澤也。《說文》云「有角曰脂，無角曰膏。」身中不淨以類於彼。《禮》云「大膏臊，雞膏腥，羊膏羶。」若云魚臭，應云鯹鰺。「肪」者肥脂，「𦙽」者亦脂肪。今云腥臊，如犬雞等也。故《四念處》云「外十二物名相不淨，內十二物名性不淨，中十二物名性相不淨。」今文但分相性二種，不共立為相性不淨，應合中間以屬於性。「究竟不淨」者，如論偈曰「審諦觀此身，終必歸死處，難語無反復，背恩如小兒。」「劇」者，甚也。「如是」下，結。「蜣蜋」亦曰蛣蜣，即丸糞蟲者是也。此蟲唯知美糞，而不辯歡喜丸味。 > In the perfection of prajñā, \[the text\] first explains subsuming dharmas. From 'This principle...' downward, it rebukes errors, as in the text. From 'One should...' downward, it requests empowerment. The text has two parts: first it establishes practice, and next requests empowerment. Within establishing practice, it first explains generally that the stations of mindfulness possess the power to destroy inversions, as in the text. Next it explains the four stations of mindfulness separately. First, foulness has five kinds. In first listing the five kinds of foulness, Dazhidulun 21 explains them extensively. First, as for 'seed', as the treatise verse says: 'This body's seed is foul, / it is not an exquisite jewel, / it is not born from what is white and pure.' The wind of parents' erroneous thoughts and recollections blows the fire of lust, flesh, marrow, and fat melt, and the heat transforms into semen; through karmic conditions, consciousness relies on the seed amidst the red and white essences, and therefore it says 'appropriating the remnants of another's body'. 'Vomiting and weeping' and so forth: the Dazhidulun says, 'When the lust worms inside the bodies of a man and woman unite, the male worm's white essence comes forth like tears, and the female worm's red essence comes forth like vomit; the melting of bone marrow and fat causes these two worms to vomit and weep.' As for 'foulness of the birthplace', as the treatise verse says: 'This body is foul and putrid, / it is not born from an opening flower, / nor is it born from a campaka, / nor does it come forth from a jewel mountain.' Now speaking of 'dwelling place': where one resides is called dwelling, and coming forth from it is called birth; therefore the two texts express just one meaning. Wei means mixed and evil, and also numerous. Si means menial servant. As for 'foulness of its own marks', though clothed, bathed, adorned with various flower perfumes, and fed with superior delicacies and exquisite flavors, within a night all become foul. Even if one wore heavenly garments and ate heavenly food, by the nature of the body it would also become foul, how much more so wearing and eating human clothing and food. As the treatise verse says: 'The substances of earth, water, fire, and wind / can transform and remove impurities; / yet emptying the ocean to wash this body / cannot make it fragrant and clean.' For example, if a dead dog is washed with ocean water, if a single particle of dust remains, it will still stink as in the beginning. Feces and filth are also like this. Ye means earwax. Chi is the solidified discharge of the eyes. 'Dribbling urine': it should be written with the illness radical lin, meaning a disease, because its urine stinks. As for 'foulness of intrinsic nature', from the pathways of feces and urine, and tears, snot, and saliva, they constantly flow without ceasing. As the treatise verse says: 'Various impure substances / fill within its body, / constantly flowing out without stopping, / like a leaking sack holding things.' 'Pus': the Yupian states, 'the blood of boils and carbuncles.' What the flesh of the body has is not different from that. 'Grease' refers to the body's slipperiness and gloss. The Shuowen says, 'With horns it is called zhi; without horns it is called gao.' The foul substances within the body are categorized by this. The Liji states, 'Ox grease is rank, chicken grease is fishy-smelling, sheep grease is mutton-smelling.' If referring to the stench of fish, it should be called xingsha. Fang is fat, and ao is also fat. Now speaking of fishy and rank, it is like dogs, chickens, and the like. Therefore the Sinianchu states: 'The outer twelve things are called marks of foulness; the inner twelve things are called nature of foulness; the middle twelve things are called nature and marks of foulness.' The present text merely divides them into the two kinds of marks and nature, not setting up 'nature and marks of foulness' together; one should combine the middle ones into belonging to nature. As for 'ultimate foulness', as the treatise verse says: 'Carefully and truly contemplate this body, / in the end it must return to the place of death; / it is untalkative and treacherous, / ungrateful like a small child.' Ju means extreme. From 'Such...' downward, it concludes. Qianglang is also called jiqiang, namely the dung-rolling beetle. This beetle knows only the sweetness of dung, and does not distinguish the taste of joy-pills. > — English (machine translation) (machine translation) - [Previous: 7.26](https://indike.org/pramana/in.bauddha.taisho.1912.7.26) - [Next: 7.28](https://indike.org/pramana/in.bauddha.taisho.1912.7.28) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1912.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.7.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.7.27](https://indike.org/pramana/in.bauddha.taisho.1912.7.27) · Pramāṇa