坐禪三昧經 2.53

2.53

One who practices the bodhisattva path, if lust is predominant among the three poisons, should first contemplate his own body: bones, flesh, skin, tendons, veins, flowing blood, liver, lungs, intestines, stomach, feces, urine, snot, and spit—the thirty-six substances and the nine contemplations of impurity, focusing the mind on internal contemplation without allowing external thoughts; external thoughts of various objects are gathered and brought back. It is like a person holding a lamp and entering a granary of mixed grains, distinguishing beans, wheat, panicled millet, and foxtail millet, leaving none unrecognized. Furthermore, contemplate the six constituents of the body: hardness is the earth constituent, moisture is the water constituent, warmth is the fire constituent, movement is the wind constituent, cavities are the space constituent, and knowing is the consciousness constituent. It is also like butchering an ox and dividing it into six parts: torso, head, and four limbs, each in a different place. The body has nine apertures, constantly discharging impurity, a leather bag containing feces. Constantly perform this contemplation without allowing external thoughts; external thoughts of various objects are gathered and brought back. If one-pointedness of mind is attained, a feeling of disgust and weariness arises in the mind, seeking to be free of this body, wishing to make it quickly cease and to enter nirvāṇa early. At that time, one should give rise to great friendliness and great compassion, and with great merit rescue sentient beings, bringing forth the former three vows: 'Because sentient beings do not know impurity and give rise to sins and defilements, I shall raise them up and place them in the ground of amṛta. Furthermore, sentient beings of the desire realm delight in clinging to impurity like dogs eating dung; I shall deliver them to the pure path. Furthermore, I should learn to seek the true mark of dharmas: neither permanent nor impermanent, neither pure nor impure. How could I cling to this impurity? The wisdom that contemplates impurity arises from causes and conditions. One who follows my Dharma should seek the true mark; how could I be disgusted by the impurities in the body and seize nirvāṇa? I should be like a great elephant crossing a swift current, reaching the very bottom of the source, realizing the true mark of dharmas and ceasing into nirvāṇa; how could I be like monkeys and hares who fear the swift current and hasten only to cross for their own bodies? I should now train according to the bodhisattva's dharma, practicing the contemplation of impurity to eliminate lust, widely converting sentient beings to make them leave the affliction of desire, without being submerged in disgust by the contemplation of impurity.'