俱舍論記 22.174

22.174

「通依五地至息無有故」者，釋五地。依地門，下三，近分、中間、欲界，此念唯與捨相應故，不在根本，欲界苦、樂能順引尋，此念治尋故不俱起。三受明義：苦即攝憂，樂即攝喜。色界喜、樂能違專注出入息境，此念唯於出入息境專注故成，亦由此相違故不俱起。有說：根本下三定中亦有捨受，更加三種，彼說依八地。此非正義。第四定等已上諸定現在前時，息無有故，雖有捨受非起此觀，故但依五或說依八。

The words 'Universally relying on five stages ... because breathing does not exist' explain the five stages. Under the category of relied-upon stages: the lower three, the threshold (sāmantaka), the intermediate, and the desire realm; because this mindfulness is associated exclusively with equanimity, it is not in the fundamental [dhyānas]. In the desire realm, pain and pleasure are able to induce discursive thought; because this mindfulness remedies discursive thought, they do not arise together. Explaining the meaning by the three feelings: pain includes grief, and pleasure includes joy. In the form realm, joy and pleasure are able to conflict with one-pointed concentration on the object of inhalation and exhalation; because this mindfulness is accomplished only through one-pointed concentration on the object of inhalation and exhalation, they also do not arise together because of this contradiction. Some say: in the fundamental lower three dhyānas there is also the feeling of equanimity, so adding three more kinds, they say it relies on eight stages. This is not the orthodox doctrine. When the fourth dhyāna and higher meditations manifest before one, breathing does not exist; although there is the feeling of equanimity, this contemplation is not generated. Therefore, it only relies on five, or [alternatively] is said to rely on eight.