俱舍論疏 22.183

22.183

論「唯人趣生至況餘界生」，明依身也。《正理論》云「初習業者唯依人趣能生此觀，非北俱盧。天趣中無青瘀等故，不能初起，先於此起後生彼處亦得現前。此觀行相唯不淨轉，是善性故，體應是淨。約行相故說為不淨，是身念住攝。加行非根本，雖與喜、樂、捨三根相應，而厭俱行，如苦、集忍智。」故婆沙云「問：何處起此不淨觀耶？答：唯人三洲能初現起。天趣中無有青瘀等相，故六欲天唯能後起。有說，初、後皆唯人起，六欲天中無青瘀等不淨相故都不現起。」《婆沙》二說，無評家也。《正理》同前師，此論同後師。

The treatise says, "Arising only in the human destiny... how much less beings born in other realms," which explains the physical support on which it relies. The Nyāyānusāra says: "A beginner can give rise to this contemplation only relying on the human destiny, not in Uttarakuru. Because in the heavenly destiny there are no aspects such as lividness, it cannot initially arise there; but having first arisen here, when one is later born there, it can also become manifest. The mode of activity of this contemplation functions solely as impure, but because it is of wholesome nature, its essence should be pure. It is called impure in terms of its mode of activity, and it is subsumed under the application of mindfulness to the body. It is preliminary, not fundamental; although it is associated with the three faculties of joy, pleasure, and equanimity, it operates together with revulsion, like the patiences and knowledges of suffering and origin." Therefore the Vibhāṣā says: "Question: Where does one give rise to this contemplation of impurity? Answer: It can initially become manifest only in the three continents of human beings. In the heavenly destiny there are no features such as lividness, so in the six heavens of the desire realm it can only arise subsequently. Some say that both initially and subsequently it arises only among humans, because in the six heavens of the desire realm there are no impure features such as lividness, so it does not become manifest at all." Between the two explanations in the Vibhāṣā, there is no evaluative judgment. The Nyāyānusāra agrees with the former master, while this treatise agrees with the latter master.