俱舍論記 22.188

22.188

「此入出息轉至息最後出」者，釋第二句依身心門。此入出息轉，依身差別、依心差別。身心有多種，有依此身心不依餘身心故，名依身心差別。要具四緣息方得轉：一入出息所依身，即是謂要身中。二風道通，所謂口鼻或是九孔。三毛孔開，此上二種即是有諸孔隙。孔隙有二：一風道通、二毛孔開。或風道通是孔，毛孔開是隙。四入出息地麁心現前，即是入出息地心正現前。四中前三顯身差別，第四一種顯心差別。於此四緣，隨有所闕息皆不轉。生無色界四事皆無，故息不轉。羯剌藍等，等取頞部曇、閉尸、鍵南。於此四位雖有一事麁心現前，闕餘三事，息皆不轉。故《婆沙》云「問：何故羯剌藍位息不轉耶？答：彼稀薄故，若息轉者彼應流動。問：何故頞部曇、閉尸、鍵南諸根未滿未熟位息不轉耶？答：彼身爾時風道未通、毛孔未開，若息轉者身應散壞。然在卵㲉及母胎中，從羯剌藍乃至諸根未滿未熟，爾時未有息所依身，風道未通、毛孔未開，唯有息地麁心現前。雖有一事而闕三事，故息不轉。」准《婆沙》文，故知鉢羅奢佉位諸根滿、熟，具四事也。又《婆沙》云「問：於胎、卵中至何分位入出息轉？答：具色根六處滿位息風方轉。」又以此證，故知至鉢羅奢佉具四事也。入無心定息不轉者，身在欲界，及初、二、三地入二無心定，雖有前三，闕麁心故，息亦不轉。故《婆沙》云「若入出息但依身轉不依心轉，則在無想定、滅盡定位入出息亦應轉，彼有入出息所依身，風道亦通、毛孔亦開，唯無入出息地麁心現前，以無心故。雖有三事而闕一事，故息不轉。」第四定息不轉者，謂身在欲界，及初、二、三地入第四定，雖有前二而闕後二，息亦不轉。故《婆沙》云「如是若在下地入第四靜慮，唯有息所依身及風道通，然毛孔不開，亦無息地麁心現前。雖有二事而闕二事，故息不轉。」又《婆沙》云「問：何故在第四靜慮息不轉耶？答：彼心細故。謂入出息依麁心轉，第四靜慮以上諸地心極微細，故息不轉（廣如彼說）。」又《正理》六十云「何緣但入第四靜慮身無毛孔，非餘定耶？以彼等持極淳厚故，引第四定大種遍身。即由此緣，尊者世友說：入彼定身毛孔合。若入世俗第四靜慮，身無毛孔，其理可然。以彼定能引彼地攝微密大種充滿身故。若入無漏第四定時，此身如何亦無毛孔？以彼但引隨所生地大種現前造無表故。彼無漏定所引大種雖生處攝，而極微密與彼相似，故無有過。」泰法師云：「以此文證，故知造無漏戒四大，隨身大小遍滿身中。一具四大造七支戒，隨大多小各各別造。道戒既爾，定戒亦然。」所言等者，等謂等取生第四定，及身在欲、初、二、三定入無色定，息皆不轉。生第四定息不轉者，四事俱無。故《婆沙》二十三云「問：第四靜慮亦有風界，以四大種不相離故，何緣生彼無息轉耶？答：第四靜慮雖有風界，而不名為入息、出息，以於彼身不入出故。有說：生彼雖有風界，而無前說四種事故，不名為息。」准此《婆沙》，故知生彼無四事也。又解：生第四定有二、闕二。言有二者，一風道通，既有口鼻能發語言，明知有風道通。又《正理》六十云「若生彼地身無毛孔，如何生彼能發語言？非發語言要由毛孔，但由頷動亦得發聲，如機關聲豈由毛孔？」准彼論文，不遮風道通。二入出息地麁心現前，以能起下威儀、通果。言闕二者，一非入出息所依身，彼息不轉，心微細故。二毛孔不開，縱起散心，毛孔亦閉，身密合故。《婆沙》「有說：無四事者非是正義。言身在欲、初、二、三定入無色定息不轉者，雖有前三事，闕後一事麁心現前。出第四定等及初生時息最先入，入第四定等及後死時息最後出。」

[On the phrase] 'The occurrence of this inhalation and exhalation [...] the breath is the last to exit': this explains the second line, the door of dependence on body and mind. The occurrence of this inhalation and exhalation depends on the differentiation of the body and the differentiation of the mind. Body and mind are of multiple kinds; because [breath] depends on this body and mind and does not depend on other bodies and minds, it is called 'depending on the differentiation of body and mind.' Four conditions must be present for the breath to occur: First, a body that serves as the basis for inhalation and exhalation, that is, it must be within a body. Second, open wind passages, namely the mouth and nose, or the nine apertures. Third, open pores; these two above constitute having pores and apertures. Pores and apertures are twofold: one, open wind passages, and two, open pores; or the open wind passages are the apertures, and the open pores are the crevices. Fourth, the presence of a coarse mind belonging to a stage of inhalation and exhalation, that is, the mind of a stage with inhalation and exhalation is actively present. Among the four, the first three show the differentiation of the body, and the fourth alone shows the differentiation of the mind. If any of these four conditions is lacking, the breath does not occur. Born in the formless realm, all four things are absent; therefore the breath does not occur. 'Kalala and so forth' includes arbuda, peśī, and ghana. In these four stages, although one thing—the coarse mind—is present, the other three things are lacking; therefore the breath does not occur. Thus the *Mahāvibhāṣā* says: 'Question: Why does the breath not occur in the kalala stage? Answer: Because it is fluid and thin; if breath were to occur, it would flow away. Question: Why does the breath not occur in the stages of arbuda, peśī, and ghana, when the sense faculties are not yet complete and mature? Answer: Because at that time the body's wind passages are not yet open and the pores are not yet open; if breath were to occur, the body would disintegrate. However, while in the eggshell and the mother's womb, from kalala up until the faculties are not yet complete and mature, at that time there is not yet a body that serves as a support for the breath, the wind passages are not open, and the pores are not open; there is only the presence of a coarse mind of the breathing stage. Although there is one thing, three things are lacking; therefore the breath does not occur.' Drawing from the text of the *Mahāvibhāṣā*, we know that in the praśākhā stage the faculties are complete and mature, possessing all four things. Furthermore, the *Mahāvibhāṣā* says: 'Question: At what stage in the womb or egg does inhalation and exhalation occur? Answer: The wind of breath begins to occur only at the stage when one possesses the physical faculties and the six sense spheres are complete.' Using this as proof as well, we know that when reaching praśākhā one possesses all four things. As for breath not occurring when entering mindless absorptions: when one's body is in the desire realm, or the first, second, or third stages, and one enters the two mindless absorptions, although the first three [conditions] are present, because the coarse mind is lacking, the breath also does not occur. Thus the *Mahāvibhāṣā* says: 'If inhalation and exhalation occurred solely in dependence on the body and not in dependence on the mind, then during the attainment of non-conception and the attainment of cessation inhalation and exhalation would also occur, for there is a body that serves as the basis for inhalation and exhalation, the wind passages are open, and the pores are open; there is only no coarse mind of the breathing stage present, because there is no mind. Although there are three things, one thing is lacking; therefore the breath does not occur.' As for breath not occurring in the fourth dhyāna: when one's body is in the desire realm, or the first, second, or third stages, and one enters the fourth dhyāna, although the first two are present, the latter two are lacking; therefore the breath also does not occur. Thus the *Mahāvibhāṣā* says: 'Thus, if in a lower stage one enters the fourth dhyāna, there is only a body serving as the basis for breath and open wind passages, but the pores are not open, nor is there a coarse mind of the breathing stage present. Although there are two things, two things are lacking; therefore the breath does not occur.' Furthermore, the *Mahāvibhāṣā* says: 'Question: Why does breath not occur in the fourth dhyāna? Answer: Because that mind is subtle. That is, inhalation and exhalation occur based on a coarse mind; in the fourth dhyāna and the stages above it, the mind is extremely subtle, and therefore breath does not occur (as fully explained there).' Furthermore, the *Nyāyānusāra*, fascicle sixty, says: 'Why is it that only when entering the fourth dhyāna does the body have no pores, and not in the other absorptions? Because that concentration is extremely pure and dense, inducing the great elements of the fourth dhyāna throughout the entire body. It is for this very reason that the venerable Vasumitra says: for one who enters that absorption, the pores of the body close. If one enters the mundane fourth dhyāna, it is reasonable that the body has no pores, because that absorption can induce the subtle and dense great elements subsumed under that stage to fill the body. When one enters the unpolluted fourth dhyāna, how can this body also have no pores? Because it only induces the great elements of the stage where one is born to manifest and produce unmanifest form. Although the great elements induced by that unpolluted absorption are subsumed under the place of birth, they are extremely subtle and dense and resemble that [fourth stage]; therefore there is no fault.' Master Tai says: 'Using this text as proof, we know that the four great elements that produce unpolluted precepts completely fill the body according to the body's size. A single set of four great elements produces the seven branches of precepts, being produced separately according to whether they are large or small. If this is so for the path-precepts, it is also so for the absorption-precepts.' What is meant by 'and so forth' is that it includes being born in the fourth dhyāna, and when one's body is in the desire realm or the first, second, or third dhyāna and one enters a formless absorption, the breath in all these cases does not occur. As for the breath not occurring when born in the fourth dhyāna, all four things are absent. Thus the *Mahāvibhāṣā*, fascicle twenty-three, says: 'Question: The fourth dhyāna also has the wind element, because the four great elements are not dissociated; for what reason does no breath occur when born there? Answer: Although the fourth dhyāna has the wind element, it is not called inhalation and exhalation, because it does not enter and exit that body. Some say: Although one born there has the wind element, because the four aforementioned things are absent, it is not called breath.' Drawing from this *Mahāvibhāṣā*, we know that when born there, all four things are absent. Alternatively, it is explained: When born in the fourth dhyāna, two are present and two are lacking. Those said to be present are: first, the wind passages are open—since there are mouth and nose capable of producing speech, it is clear that the wind passages are open. Furthermore, the *Nyāyānusāra*, fascicle sixty, says: 'If one born in that stage has no pores in the body, how can one born there produce speech? Producing speech does not necessarily depend on pores; merely by the movement of the jaws sound can also be produced, just as the sound of a mechanical device—how could it depend on pores?' Drawing from that treatise text, it does not rule out that the wind passages are open. Second, the coarse mind belonging to a breathing stage is present, because one is able to generate lower-stage deportment and fruits of supernormal knowledge. Those said to be lacking are: first, it is not a body that serves as a support for inhalation and exhalation, for its breath does not occur because the mind is subtle. Second, the pores are not open; even if a distracted mind arises, the pores remain closed because the body is tightly sealed. The *Mahāvibhāṣā*'s 'Some say: all four things are absent' is not the correct view. As for the breath not occurring when one's body is in the desire realm, or the first, second, or third dhyāna and one enters a formless absorption: although the first three things are present, the latter one thing—the presence of a coarse mind—is lacking. 'Upon emerging from the fourth dhyāna and so forth, and at the time of initial birth, the breath is the first to enter; upon entering the fourth dhyāna and so forth, and at the subsequent time of death, the breath is the last to exit.'