釋禪波羅蜜次第法門 8.28

8.28

復次，行者非但見身三十六物四大假合，不淨可惡，亦覺知五種不淨之相。何等為五？一者、見外十物相不淨，心生厭患，是名自相不淨；二者、見身內二十六物內性不淨，是名自性不淨；三者、自覺此身從歌羅邏時，父母精血和合以為身種，是名種子不淨；四者、此身處胎之時，在生、熟二臟之間，是名生處不淨；五者、及其此身死後，捐棄塚間，壞爛臭穢，是名究竟不淨。當知此身從始至終，不淨所成，無一可樂，甚可厭惡，我為無目，忽於昔來，著此不淨臭爛之身，造生死業於無量劫，今始覺悟，悲喜交懷。五種不淨，如《摩訶衍論》廣說。

Furthermore, the practitioner not only sees the thirty-six components of the body as a provisional combination of the four great elements, impure and repulsive, but also perceives the marks of the five kinds of impurity. What are the five? First, seeing that the characteristics of the ten external items are impure, giving rise to revulsion in the mind; this is called impurity of intrinsic mark. Second, seeing that the internal nature of the twenty-six items inside the body is impure; this is called impurity of intrinsic nature. Third, naturally perceiving that this body, from the stage of the kalala, takes the union of the parents' semen and blood as its bodily seed; this is called impurity of seed. Fourth, when this body resides in the womb, it lies between the raw and cooked viscera; this is called impurity of birthplace. Fifth, after this body dies and is cast away in a charnel ground, decomposing, rotting, and foul; this is called ultimate impurity. One should know that from beginning to end, this body is formed of impurities, without a single thing that can be delighted in, and is utterly repulsive. Having been blind, in the past I thoughtlessly attached to this impure, rotting body, creating the karma of birth and death for immeasurable kalpas; now only do I awaken, grief and joy mingling in my heart. The five kinds of impurity are as extensively explained in the Treatise on the Great Perfection of Wisdom.