俱舍論記 22.154

22.154

「論曰至令不現行」者，釋初兩句。貪略有四，緣青瘀等修不淨觀，顯色壞故，治顯色貪。緣虫食等修不淨觀，形色壞故，治形色貪。緣虫咀等修不淨觀，妙觸壞故，治妙觸貪。緣屍不動修不淨觀，無威儀故，治供奉貪。作此四觀各治一貪。若緣骨璅修不淨觀，通治四貪，以骨璅中無四貪境，故應且辨修骨璅觀。於三作意中，此唯勝解作意攝故，是假相觀，不能斷惑但伏現行。夫能斷惑遍緣上下，此不淨觀少分緣故，不能斷惑，但伏現行。

The words 'The treatise says ... causing them not to manifest' explain the first two lines [of the verse]. Craving is broadly of four kinds: cultivating the contemplation of impurity by taking lividity and so forth as object remedies craving for colour, because colour is destroyed; cultivating the contemplation of impurity by taking worm-eaten [corpses] and so forth as object remedies craving for shape, because shape is destroyed; cultivating the contemplation of impurity by taking [corpses] gnawed by worms and so forth as object remedies craving for pleasant touch, because pleasant touch is destroyed; cultivating the contemplation of impurity by taking motionless corpses as object remedies craving for bodily comportment, because comportment is absent. Making these four contemplations remedies each single craving. If one cultivates the contemplation of impurity by taking the skeleton as object, it remedies all four cravings comprehensively, because in the skeleton there is no objective sphere for the four cravings; therefore, one should first elucidate the cultivation of the contemplation of the skeleton. Among the three kinds of mental application, because this is included exclusively in mental application of resolve (adhimokṣa-manaskāra), it is a contemplation of simulated signs; it cannot sever defilements, but only suppresses their manifestation. In general, that which can sever defilements comprehensively takes [both] higher and lower as object; because this contemplation of impurity takes only a minor part as object, it cannot sever defilements, but merely suppresses their manifestation.