俱舍論疏 29.43

29.43

論「二內無色想觀外色解脫」，釋第二解脫。言「內無色想觀外色」者，謂勝解作意，見內自身被虫食等，不見身相，唯見虫等，故言內無色想觀外色解脫。故《正理》云「修觀行者，從此後時漸復遣除緣內色想。謂以勝解想自命終，輿載遺身置棄屍處，種種禽獸爭共食噉，須臾身盡唯見禽獸。或於是處以火焚燒，乃至遺灰風所飄鼓，須臾身盡唯見空界。或想自身如蘇、鹽等，為火、水等之所融消，乃至身無唯見火等，名內無色想觀外色解脫。此勝解力除色想故，雖緣身起而不見身。既已遣除緣內色想，心相續轉無別事業，勝輕安樂任運現前。於此位中數數修習，緣色處境厭背行相，是名第二解脫成滿。亦如第一解脫欲貪，雖於先時修不淨想已得解脫緣色欲貪，而無始來我愛難遣，若觀身有仍恐退生，故後復修內無色想厭惡色觀。清淨過前。行者爾時依初靜慮得此二觀，深生味著，為欲令此轉增進，故入第二靜慮復修二解脫，復修二法次第如前（已上論文）。」

The treatise stating "Second: having no ideation of internal form, one contemplates external forms liberation" explains the second liberation. "Having no ideation of internal form, one contemplates external forms" refers to attention through resolve: seeing one's own internal body being eaten by worms and the like, one does not see the appearance of the body, but sees only worms and the like; hence it is called "having no ideation of internal form, one contemplates external forms liberation". Therefore the Nyāyānusāra says: "The practitioner of contemplation, from this time onward, gradually further expels the ideation that objectifies internal form. That is, through resolve, one imagines one's own life ending, one's remaining corpse being carried on a bier and placed in a cemetery, where various birds and beasts fight to devour it, until in an instant the body is gone and one sees only the birds and beasts. Or in that place it is burned by fire, until the remaining ashes are blown by the wind, and in an instant the body is gone and one sees only empty space. Or one imagines one's own body to be like clarified butter or salt, melted away by fire or water, until the body ceases to exist and one sees only the fire and so forth—this is called 'having no ideation of internal form, one contemplates external forms liberation'. Because this power of resolve eliminates the ideation of form, although it is aroused in relation to the body, one does not see the body. Having already expelled the ideation that objectifies internal form, the mental continuum proceeds without other activity, and supreme pliancy and bliss manifest spontaneously. Frequently cultivating within this state the mental aspect of revulsion and turning away from the objective sphere of the form-source—this is called the perfection of the second liberation. It also, like the first liberation, liberates from sensual desire: although previously by cultivating the ideation of impurity one had already attained liberation from sensual desire objectifying form, yet since beginningless time self-attachment has been difficult to cast off; if one contemplates the body as existing, one still fears regression and arising [of desire]. Therefore, one subsequently further cultivates the ideation of no internal form and the contemplation of revulsion toward form. Its purity exceeds the former. The practitioner at that time, having attained these two contemplations based on the first dhyāna, profoundly develops attachment to them; in order to make these further advance, one enters the second dhyāna and again cultivates the two liberations, again cultivating the two dharmas in sequence as before (above is the text of the treatise)."