俱舍論頌疏論本 22.48

22.48

然瑜伽師修骨鎖觀總有三位：一初習業位、二已熟修位、三超作意位。修不淨觀，應先繫心於自身分，或於足指、或額、或餘，隨所樂處安止其心。心得住已，依勝解力假想思惟皮肉爛墮，漸令骨淨，乃至具觀全身骨鎖。見一具已，復觀第二，漸次一房一寺乃至遍地，以海為邊，骨鎖充滿。為令勝解得增長故，漸略而觀，乃至唯觀一具白骨。齊此漸略，不淨觀成，名初習業位。為令略觀勝解力增，於一具中先除足骨，思惟餘骨。漸次乃至除頭半骨，思惟半骨，齊此轉略，名已熟修位。為令略觀勝解自在，除頭半骨，繫心眉間，專注一緣，湛然而住，齊此極略，名超作意位。論云：「有不淨觀有所緣少，非自在少。」應作四句：作意已熟，所緣自身，名為第一句，作意熟故，非自在少，所緣一身故，名所緣少。作意未熟，所緣至海，名第二句，作意未熟，是自在少，所緣至海故，非所緣少。作意已熟，所緣至海，為第三句，自在、所緣俱非少也。作意未熟，所緣自身，為第四句，自在、所緣二俱少也。

Now, the yogin who cultivates the contemplation of the skeleton has in all three stages: first, the beginner's stage; second, the stage of practiced cultivation; third, the stage transcending attention. When cultivating the contemplation of the repulsive, one should first fix the mind on a part of one's own body, whether the toe, the forehead, or another part, settling the mind wherever one pleases. Once the mind is stabilized, relying on the power of resolute intention, one imaginatively reflects on the skin and flesh rotting and falling away, gradually purifying the bones, up to contemplating the entire skeleton. Having seen one skeleton, one then contemplates a second, gradually filling a room, a monastery, and even across the earth to the edge of the ocean, filled with skeletons. To increase the resolute intention, one gradually contracts the contemplation, until one contemplates only a single set of white bones. Up to this point of gradual contraction, the meditation on the repulsive is accomplished; this is called the beginner's stage. To increase the power of resolute intention through contracted contemplation, within that single set [of bones] one first removes the foot bones and reflects on the remaining bones, gradually removing even up to half of the skull and reflecting on the other half of the skull. Contracting up to this point is called the stage of practiced cultivation. In order to achieve mastery of the resolute intention through contracted contemplation, one removes the remaining half of the skull, fixes the mind between the eyebrows, concentrates on a single object, and abides serenely. Reaching this ultimate contraction is called the stage transcending attention. The treatise says: "There is a meditation on the repulsive whose objective support is small, but its mastery is not small." One should construct a fourfold permutation: When attention is practiced and the objective support is one's own body, this is the first case; because attention is practiced, mastery is not small, and because the objective support is one body, the objective support is small. When attention is not yet practiced and the objective support extends to the ocean, this is the second case; attention is not yet practiced, so mastery is small, and because the objective support extends to the ocean, the objective support is not small. When attention is practiced and the objective support extends to the ocean, this is the third case; neither mastery nor the objective support is small. When attention is not yet practiced and the objective support is one's own body, this is the fourth case; both mastery and the objective support are small.