俱舍論疏 29.42

29.42

「論曰至觀外色解脫」，釋初解脫。言「內有色相觀外色」者，謂勝解作意。觀自己身被虫噉等，見內身相及見外虫，故言內有色相觀外色解脫。故《正理》云「經言有色觀諸色者，為顯何義？非未除色，能如實通此經深義。然諸先聖傳授釋言，未能伏除緣內色想，是有色義。云何知然？第二解脫差別說故。謂於第二既作是言：內無色想觀外諸色。故知初解脫未除內色想。由此論者建立最初，名內有色想觀外色解脫。謂觀行者，如害怨屍，雖已離欲貪而為令堅固，以不淨行相復觀外諸色。由於外色數觀察故，於內色中亦生厭想。如樂淨者，頸繫狗屍極懷羞慚深生厭惡。如是觀外不淨相已，方內色身亦是不淨。觀心淨故，見內身中三十六物不淨充滿，如觀篋中眾色類物，名初解脫極成滿位。此成滿位解脫何法？謂心於色不樂、憎背、訶毀、厭惡，遮止欲貪，即解脫欲貪，是無貪性故。（已上論文）。」

"The treatise says: ... until: the liberation of contemplating external forms" explains the first liberation. As for "possessing the notion of internal form and contemplating external form", this refers to attention through resolve (adhimokṣa-manaskāra). Contemplating one's own body being eaten by worms and so forth, one perceives the appearance of the internal body and perceives external worms; hence it is called "possessing the notion of internal form and contemplating external forms liberation". Therefore the Nyāyānusāra states: "When the sūtra says 'possessing form, one contemplates forms', what meaning does this demonstrate? It is not that without having eliminated form, one can truly penetrate the profound meaning of this sūtra. However, the ancient noble masters passed down the explanation saying: not yet having subdued and eliminated the ideation that objectifies internal form is the meaning of 'possessing form'. How is this known to be so? Because of the distinct statement in the second liberation. That is, regarding the second, since it is said thus: 'Having no ideation of internal form, one contemplates external forms.' Therefore, we know that the first liberation has not yet eliminated the ideation of internal form. Based on this, the author of the treatise established the initial one, naming it 'possessing the ideation of internal form and contemplating external forms liberation'. That is, the practitioner of contemplation, like one facing the corpse of an enemy, although already detached from sensual desire (kāmarāga), in order to make it firm, again contemplates external forms with the aspect of impurity. Because of repeatedly observing external forms, the notion of revulsion also arises regarding internal forms. Just as someone who delights in purity, having a dog corpse tied to their neck, feels extreme shame and conceives profound revulsion. After contemplating the external impure marks in this way, only then does one see that the internal physical body is also impure. Because the contemplating mind is pure, one sees that inside the internal body, the thirty-six substances are filled with impurity, just like seeing objects of various colors within a box—this is called the fully perfected stage of the first liberation. At this perfected stage, from what dharma is one liberated? It means that the mind does not delight in forms, hates and turns away from them, condemns them, and is repulsed by them, hindering sensual desire; this is being liberated from sensual desire, because its nature is non-greed (alobha) (above is the text of the treatise)."