淨土十疑論 1.43

1.43

答：「欲決定生西方者，具有二種行，定得生彼：一者、厭離行；二者、欣願行。言厭離行者，凡夫無始已來，為五欲纏縛，輪迴五道，備受眾苦，不起心厭離五欲，未有出期。為此，常觀此身膿、血，屎、尿，一切惡露不淨臭穢。故《涅槃經》云：『如是身城，愚癡羅剎止住其中。誰有智者，當樂此身？』又經云：『此身眾苦所集，一切皆不淨。扼縛癰瘡等，根本無義利。上至諸天身，皆亦如是。』行者若行、若坐、若睡、若覺，常觀此身唯苦無樂，深生厭離。縱使妻房不能頓斷，漸漸生厭，作七種不淨觀：一者、觀此婬欲身，從貪愛煩惱生，即是種子不淨；二者、父母交會之時，赤白和合，即是受生不淨；三者、母胎中在生藏下，居熟藏上，即是住處不淨；四者、在母胎時唯食母血，即是食噉不淨；五者、日、月滿足頭向產門，膿、血俱出臭穢狼藉，即是初生不淨；六者、薄皮覆上，其內膿、血遍一切處，即是舉體不淨；七者、乃至死後膖脹、爛壞，骨、肉縱橫，狐、狼食噉，即是究竟不淨。自身既爾，他身亦然。所愛境界，男、女身等，深生厭離，常觀不淨。若能如此觀身不淨之者，婬欲煩惱漸漸減少。又作十想等觀，廣如經說。又發願：『願我永離三界雜食，臭穢、膿血不淨，耽荒五欲男、女等身，願得淨土法性生身。』此謂厭離行。

Answer: "Those who wish definitively to be born in the West possess two kinds of practices and are certain to attain rebirth there: the first is the practice of revulsion and renunciation; the second is the practice of joyous aspiration. As for the practice of revulsion and renunciation: ordinary people from beginningless time have been bound by the five desires, transmigrating through the five destinies and undergoing all manner of suffering; without generating a mind of revulsion toward the five desires, there is no time of escape. For this reason, one should constantly contemplate this body as pus and blood, feces and urine, entirely impure and foul with loathsome fluids. Therefore, the Mahāparinirvāṇa-sūtra states: 'In such a city of the body, a foolish rākṣasa dwells. What wise person would delight in this body?' Another sūtra states: 'This body is a collection of all sufferings, entirely impure. Chained and bound by boils and sores, fundamentally it has no benefit. Even up to the bodies of the devas, all are likewise.' Whether walking, sitting, sleeping, or waking, the practitioner constantly contemplates this body as only suffering without pleasure, deeply generating revulsion. Even if one cannot abruptly sever marital relations, one should gradually give rise to revulsion and cultivate the seven kinds of impurity contemplations: first, contemplate this body of sexual desire as arising from the afflictions of greed and affection, which is the impurity of the seed; second, when the parents unite, the red and white blend together, which is the impurity of conception; third, residing below the stomach and above the intestines in the mother's womb, which is the impurity of dwelling place; fourth, while in the mother's womb, consuming only the mother's blood, which is the impurity of nourishment; fifth, when the months and days are fulfilled, the head faces the birth canal, with pus and blood pouring forth in foul disarray, which is the impurity of initial birth; sixth, covered with thin skin, while inside pus and blood pervade every part, which is the impurity of the entire body; seventh, up to after death, bloating, decaying, bones and flesh scattered about, devoured by foxes and wolves, which is the ultimate impurity. Just as one's own body is such, other bodies are also the same. Toward the objects of love—male and female bodies and the like—deeply give rise to revulsion, constantly contemplating them as impure. If one can contemplate the impurity of the body in this way, sexual desire and afflictions will gradually decrease. Furthermore, cultivate the contemplations of the ten notions and the like, as explained at length in the sūtras. Moreover, make this vow: 'May I forever leave behind the mixed food of the three realms, the foul, pus- and blood-filled impurity, and the bodies of men and women addicted to the five desires; may I attain the dharma-nature body born in the Pure Land.' This is called the practice of revulsion and renunciation.