俱舍論記 22.159

22.159

「有不淨觀至有差別故」者，明不淨觀。所緣自在少、大不同。相對四句自在之中，即有作意已熟、未熟、未熟、已熟四位差別。所緣之中，即有自身至海二種差別。第一句，所緣少非自在少，謂作意已熟位，數觀自身。第二句，自在少非所緣少，謂作意未熟位，暫觀至海，不能數觀。第三句，所緣少亦自在少，謂作意未熟位，暫觀自身，不能數觀。第四句，非自在少非所緣少，謂作意已熟位，數觀至海。問：如上頌云「除足至半頭，名為已熟修。廣至海復略，名初習業位。」案：此即作意已熟，所緣唯少。作意未熟通緣少多，如何乃言作意已熟而緣至海？解云：頌中所說據觀初成，成重觀時亦容觀廣，故無有失。

The words 'There is a contemplation of impurity ... because of having distinctions' clarify that regarding the contemplation of impurity, the object and mastery differ as small or great. In the four alternative propositions contrasting mastery, there are four distinctions of stages: mental application already matured, not yet matured, not yet matured, and already matured. In the object, there are two distinctions: from one's own body up to the ocean. In the first proposition, the object is small while mastery is not small: this refers to the stage where mental application has already matured, repeatedly contemplating one's own body. In the second proposition, mastery is small while the object is not small: this refers to the stage where mental application has not yet matured, temporarily contemplating up to the ocean, unable to contemplate repeatedly. In the third proposition, the object is small and mastery is also small: this refers to the stage where mental application has not yet matured, temporarily contemplating one's own body, unable to contemplate repeatedly. In the fourth proposition, neither is mastery small nor is the object small: this refers to the stage where mental application has already matured, repeatedly contemplating up to the ocean. Question: As the verse above states, 'Removing [from] the feet up to half the head is called mature cultivation; expanding to the ocean and returning to the concise is called the stage of a beginner.' Note: here, mental application having already matured, the object is exclusively small; when mental application is not yet matured, it extends to taking both small and large as object. How then can one say that when mental application has already matured, it takes up to the ocean as object? Explanation: What is said in the verse is based on when the contemplation is first accomplished; when one repeatedly contemplates after accomplishment, it also allows for a vast contemplation; hence there is no flaw.