俱舍論疏 22.172

22.172

論「緣青瘀等至無四貪境」，此明能治四種貪也。緣青瘀境，翻美妙青等故。緣被豺、狼等食，翻端正相故。緣蟲、蛆等，翻美妙觸故。緣屍不動，翻供奉事等。此四不淨觀，各治一種貪。若觀骨瑣能治四貪，見骨瑣時無妙顯色，及妙形色、妙觸、妙威儀。等故。依《正理論》，此說鈍根。《正理論》云「對治四貪依二思擇，一觀內屍、二觀外屍。謂利根者先於內身皮為邊際，足上頂下周遍觀察令心厭患，為欲伏治顯色貪者，應專隨念內身分中膿、血、脂、精、涎、洟、髓腦、大小便等變異顯色，及應隨念眾病所生內身皮上變異顯色、黃、白、青、黑、如雲如烟，斑駁黧黯不明不淨，由此令心極生厭患，便能伏治緣顯色貪。以知此身為如是等非愛顯色所依止處，故於一切皆得離染。為欲伏治形色貪者，應別觀察諸內身支是髮毛等三十六物聚集安立和合所成，離此都無手等形色。復以勝解分割身支為二或多，散擲於地，種種禽獸爭共食噉，骨肉零落、支體分離，由此令心極生厭患，便能伏治緣形色貪。為欲伏治妙觸貪者，應以勝解除去皮肉，唯觀骸骨澁如瓦礫，由此令心極生厭患，便能伏治緣妙觸貪。為欲伏治供奉貪者，應以勝解觀察內身，如眠、醉、悶、瘨癎病等，不能自在運動身支，如老病時或至、未至，被如是事纏縛其身。又觀內身不自在行，無不繫屬眾緣故生，於中都無少許身分，可為供奉威儀所依，徒妄執為能供奉者。彼決定有能供奉事，然供奉名所目義者，謂以彼彼身分為緣，決定能為舞歌笑睇唅啼戲等威儀事業。觀彼事業都無定性，如箜篌等所發音曲，一切皆類幻化所為。由此令心極生厭患，便能伏治緣供奉貪是名利根。初習業者，思所成慧觀察內身，能伏四貪令不現起。若鈍根者，由根鈍故，煩惱猛利難可摧伏，藉外緣力方能伏治，故先明了觀察外屍，漸令自心煩惱摧伏。謂彼初欲觀外屍時，先起慈心往施身處。如世尊說：『初修行者欲求方便速滅欲貪，當起慈心之憺怕路精勤修習』，乃至廣說。至彼處已，為欲伏治四種貪故，應如四種憺怕路經修不淨觀，觀外屍相以況內身，彼相既然，此亦應爾。由此方便漸能令心亦於內身深生厭患，便能伏治前說四貪，由於內身見自性故。為不淨觀速得成滿，應修八相伏治四貪。為欲伏治顯色貪故，修青瘀相及黃、赤相。為欲伏治形色貪故，修被食相及分離相。為欲伏治妙觸貪故，修破壞相及骸骨相。為欲伏治供奉貪故，修膖脹相及膿爛相。許緣骨瑣修不淨觀，通能伏治如是四貪，以一骨瑣中具離四貪境。」

The treatise says, "From focusing on lividness, etc., up to there being no object of the four kinds of greed," which explains what can counteract the four kinds of greed. Focusing on the object of lividness reverses [attraction to] fine blue, etc. Focusing on [a corpse] being devoured by jackals, wolves, etc., reverses [attraction to] well-formed features. Focusing on worms, maggots, etc., reverses [attraction to] fine touches. Focusing on a motionless corpse reverses [attraction to] postures of servicing, and so forth. Each of these four contemplations of impurity counteracts one kind of greed. If one contemplates a skeleton, it can counteract all four kinds of greed, for when seeing a skeleton there is no fine color, fine shape, fine touch, or fine deportment, and so forth. According to the Nyāyānusāra, this refers to those of dull faculties. The Nyāyānusāra says: "Counteracting the four kinds of greed relies on two kinds of reflective contemplation: first, contemplating the internal corpse; second, contemplating the external corpse. Those of sharp faculties first take the skin of their own body as the boundary, and observe thoroughly from the feet up to the crown of the head, causing the mind to feel revulsion. To subdue and counteract greed for color, one should single-mindedly follow the recollection of the transformed colors of pus, blood, fat, semen, saliva, nasal mucus, bone marrow, brain, feces, urine, etc., in the parts of one's own body, and should follow the recollection of the transformed colors—yellow, white, blue-black, and dark—arising from various diseases on the skin of one's own body, like clouds or smoke, mottled and dingy, unclear and impure. By this means, causing the mind to generate deep revulsion, one can subdue and counteract greed focusing on color. Knowing that this body is the basis for such repulsive colors, one is able to be detached from all of them. To subdue and counteract greed for shape, one should separately observe the limbs of one's own body as being an aggregate, arrangement, and composite of thirty-six things such as hair and bodily hair, apart from which there are no shapes such as hands at all. Furthermore, through resolve, one divides the limbs of the body into two or more parts and scatters them on the ground, with various birds and beasts vying to devour them, bones and flesh falling apart, and limbs separated. By this means, causing the mind to generate deep revulsion, one can subdue and counteract greed focusing on shape. To subdue and counteract greed for touch, one should through resolve remove the skin and flesh and observe only the skeleton, rough like broken tiles and pebbles. By this means, causing the mind to generate deep revulsion, one can subdue and counteract greed focusing on touch. To subdue and counteract greed for postures of servicing, one should through resolve observe one's own body, as when asleep, drunk, swooning, or suffering from epilepsy, unable to move the limbs freely; or as in old age and sickness, whether arrived or not yet arrived, the body being bound by such conditions. Furthermore, one observes the unfree movements of one's own body as arising inevitably in dependence on various conditions, wherein there is no part of the body whatsoever that could be the basis for postures of servicing, and it is merely a false clinging to think there is one capable of servicing. It is determined that they perform acts of servicing, but what is referred to by the term 'servicing' means that, taking those various bodily parts as conditions, one definitely engages in deportments and actions such as dancing, singing, smiling, glancing, gesturing, crying, and jesting. Observing that these actions have no fixed nature at all, like musical tunes produced by a harp, all are comparable to things wrought by illusions. By this means, causing the mind to generate deep revulsion, one can subdue and counteract greed focusing on postures of servicing. These are called those of sharp faculties. Beginners, observing their own bodies through wisdom arisen from reflection, can subdue the four kinds of greed so that they do not manifest. As for those of dull faculties, because their faculties are dull, their afflictions are fierce and difficult to subdue; they must rely on the power of external conditions to be able to subdue and counteract them. Therefore, they first clearly observe external corpses, gradually causing their own minds' afflictions to be subdued. When they first wish to observe an external corpse, they first arouse a mind of loving-kindness and go to a charnel ground. As the World-Honoured One said: 'When a beginner who practices wishes to seek an expedient means to swiftly extinguish sensual greed, he should arouse a mind of loving-kindness as a tranquil path, and cultivate it diligently,' up to extensively speaking. Having arrived at that place, in order to subdue and counteract the four kinds of greed, they should cultivate the contemplation of impurity in accordance with the Sūtra on the Four Tranquil Paths, observing the features of the external corpse to draw an analogy with their own body: since that corpse's features are like that, this [body] must also be like that. Through this expedient means, they can gradually cause the mind to generate deep revulsion towards their own body as well, and will be able to subdue and counteract the four kinds of greed previously mentioned, because they see the own-nature in their own body. In order for the contemplation of impurity to be swiftly perfected, one should cultivate eight aspects to subdue and counteract the four kinds of greed: to subdue and counteract greed for color, cultivate the aspect of lividness and the aspects of yellowish and reddish; to subdue and counteract greed for shape, cultivate the aspect of being devoured and the aspect of dismemberment; to subdue and counteract greed for touch, cultivate the aspect of destruction and the aspect of a skeleton; to subdue and counteract greed for postures of servicing, cultivate the aspect of swelling and the aspect of suppuration and decay. Cultivating the contemplation of impurity focused on a skeleton is accepted as universally capable of subduing and counteracting these four kinds of greed, because in a single skeleton the objects of the four kinds of greed are all absent."