俱舍論疏 22.180

22.180

「論曰至無貪為性」，此出體也。《婆沙》四十「一師云是慧。一師云是厭。評曰：此不淨觀無貪為性，非慧非厭。所以者何？對治貪故。若并眷屬，四蘊、五蘊為性。」《正理論》云「若不淨觀應是慧者，理亦不然，觀所順故。謂不淨觀能近治貪故，應正以無貪為性。貪因淨相，由觀力除，故說無貪為觀所順。諸不淨觀皆是無貪，非諸無貪皆不淨觀。唯能伏治顯色等貪，方說名為此觀體故。此約自性。若兼隨行，具以四蘊、五蘊為性。」

The commentary says: "From 'It has non-greed as its nature,'" this reveals its essential nature. Fascicle forty of the Vibhāṣā says: "One master says it is wisdom. Another master says it is revulsion. The evaluation states: This contemplation of impurity has non-greed as its nature; it is neither wisdom nor revulsion. Why? Because it counteracts greed. If taken together with its retinue, it has the four skandhas or five skandhas as its nature." The Nyāyānusāra says: "If it is said that the contemplation of impurity should be wisdom, that reasoning is also incorrect, because it conforms with contemplation. Namely, because the contemplation of impurity can directly counteract greed, it should properly have non-greed as its nature. Greed is caused by the appearance of purity, which is eliminated by the power of contemplation; therefore non-greed is said to conform with contemplation. All contemplations of impurity are non-greed, but not all instances of non-greed are the contemplation of impurity. Only when it is able to subdue and counteract greed for color and so forth is it called the essence of this contemplation. This is in terms of its intrinsic nature. If accompanied by its concommitants, it fully takes the four skandhas or five skandhas as its nature."