俱舍論頌疏論本 22.51

22.51

釋曰：無貪性者，答初問也，謂不淨觀無貪為體。十地者，答第二問，通依十地，謂四根本靜慮及四近分、中間、欲界。言四近分者，謂四禪各有近分也。緣欲色者，答第三問，唯緣欲界顯形色。人生者，答第四問，唯在人趣生，除北俱盧，以天趣中無有青瘀等，故無此觀。不淨者，答第五問，以不淨為行相。自世緣者，答第六問，若在過去緣過去世，若在現在緣現在世，若在未來緣未來世，名自世緣。若不生法，通緣三世。有漏者，答第七問，既是假想觀，故唯有漏。通二得者，答第八問，通離染得及加行得，若曾修得，有離染得，曾未得者，有加行得。

The commentary says: 'Its nature is non-greed' answers the first question: the meditation on the repulsive has non-greed as its essential nature. 'Ten stages' answers the second question: it applies across ten stages, namely, the four fundamental dhyānas, their four access concentrations (sāmantaka), the intermediate dhyāna (dhyānāntara), and the desire realm. 'Four access concentrations' refers to each of the four dhyānas having an access concentration. 'Takes desire-realm matter as object' answers the third question: it takes only visible color and shape of the desire realm as object. 'Arises among humans' answers the fourth question: it arises only in the human rebirth destination, excluding Uttarakuru, because among the celestial beings there are no blue-bruised corpses and the like, and thus this contemplation is absent. 'Repulsive' answers the fifth question: it takes the repulsive as its aspect. 'Takes its own time as object' answers the sixth question: if it is in the past, it takes the past as object; if in the present, it takes the present as object; if in the future, it takes the future as object; hence it is called taking its own time as object. If it is an unarisen dharma, it takes all three times as object. 'Contaminated' answers the seventh question: since it is a contemplation through imaginative projection, it is only contaminated. 'Acquired in both ways' answers the eighth question: it is acquired both through detachment and through application. If one had previously practiced and attained it, it is acquired through detachment; if one had not previously attained it, it is acquired through application.