俱舍論記 22.184

22.184

「此不應理至作意俱故」者，論主破餘師。此念真實作意俱故非是假相，何能遠至風輪等耶？以此故知真實為正。《正理論》云「經主於此斥彼師言：此念真實作意俱起，不應念息至風輪等。彼言息念根本雖與實作意俱，中間有餘勝解作意相應起者，為令真實作意速成故，於中間起斯假想。雖爾，無有出息念失，為息念加行意樂不歇故。」俱舍師云：此念加行亦真實故，諸論中言通假想皆非正義。

[On the phrase] 'This is not reasonable [...] because it is accompanied by [real] mental attention': the treatise master refutes the other masters. Because this mindfulness is accompanied by real mental attention, it is not an imaginative sign; how could it reach as far as the wind-mandala and so forth? From this, one knows that 'real' is correct. The *Nyāyānusāra* says: 'The author of the treatise here refutes those masters, saying: "This mindfulness arises accompanied by real mental attention; one should not be mindful of the breath reaching the wind-mandala and so forth." They reply: "Although the fundamental mindfulness of breathing is accompanied by real mental attention, there are others in the intermediate stage that arise associated with the mental attention of resolute intention. In order to cause real mental attention to be quickly accomplished, they generate this imaginative representation in the intermediate stage. Even so, there is no fault of deviating from mindfulness of breathing, because the intention to prepare for mindfulness of breathing does not cease."' The *Kośa* masters say: Because the preparation for this mindfulness is also real, the statements in various treatises that it extends to imaginative representation are not the correct view.