俱舍論疏 22.173

22.173

論「故應且辨至令不現行」，釋不淨觀不斷煩惱。斷煩惱是共相作意，及遍緣一地方斷煩惱。此骨瑣觀勝解作意少分緣故不斷煩惱，唯能制伏令不現行。《正理論》云「觀自身中三十六物，此等名為依自實觀。由與自相作意相應，是故不能永斷煩惱。依勝解力假想思惟諸不淨相，此非顛倒作意所攝，以與煩惱性相違故。夫顛倒者，本所欲為不能成辨。此隨所欲能伏煩惱，如何顛倒？若謂此境非皆是骨謂皆是骨，寧非倒者？理亦不然，如應解故。謂諸於杌起人覺者，不作是解，我今於杌以人相觀故是顛倒。今觀行者作如是思：諸境界中雖非皆骨，我今為伏諸煩惱故，應以勝解遍觀為骨。既隨所欲如應而解能伏煩惱，寧是顛倒？此觀勢力能伏煩惱令暫不行。既有如斯巧方便力，如何非善？是故無有如所難失。」

The treatise says, "Therefore, one should first explain... causing them not to manifest," which explains that the contemplation of impurity does not sever the afflictions. Severing afflictions requires mental application to universal characteristics, and universally focusing on an entire stage before afflictions are severed. Because this contemplation of a skeleton is a mental application of resolve and focuses on a partial range, it does not sever afflictions, but can only subdue them, causing them not to manifest. The Nyāyānusāra says: "Observing the thirty-six substances within one's own body is called contemplation based on one's own reality. Because it is associated with mental application to particular characteristics, it cannot permanently sever afflictions. Imagining and reflecting upon the various impure aspects by the power of resolve is not subsumed under inverted mental application, because its nature is opposed to afflictions. What is inverted cannot accomplish what was originally intended. Since this subdues afflictions as desired, how could it be inverted? If it is said, 'Since these objects are not entirely bone, to regard them all as bone—how is that not inverted?' this reasoning is also incorrect, because one understands according to what is appropriate. For instance, someone who conceives a post to be a person does not have the understanding, 'I am now regarding a post under the aspect of a person,' and therefore it is inverted. Now, the practitioner thinks thus: 'Although among all objects not all are bone, I now, in order to subdue all afflictions, should universally observe them through resolve as bone.' Since he understands according to what is appropriate as he desires and is able to subdue afflictions, how could it be inverted? The power of this contemplation can subdue afflictions, causing them temporarily not to arise. Since it possesses such an expedient power, how could it not be good? Therefore, there is no such flaw as objected."