俱舍論記 22.192

22.192

「唯自上地至通果心境故」者，釋非下緣，即是第六觀心緣息門。此顯息觀在自、上地，不在下地，生下地時無上息故，生上地時下地餘心不成就故。雖起下地威儀、通果，而此二心非息觀攝。又泰法師解云：「若生初定，唯起欲界通果心。然通果心唯緣自地所變化事，息隨身繫初定攝故，非下欲界通果心境。生二、三、四地起下地通果心，類同此釋。若生二定以上起初定威儀心發上地威儀業，其威儀表業隨初定繫。息雖依初定轉，然隨身上地繫故，非下地威儀心所緣，以威儀心唯緣自地身表業故，亦不緣上息。說從威儀心後展轉緣十二處者，唯緣自地，不緣上地。」又《正理》六十云「唯自、上地心之所觀，非下地心所緣境故。謂生欲界起欲界心，彼欲界身欲界息依欲界心轉，即彼心所觀。若生欲界起初定心，彼欲界身欲界息依初定心轉，即彼心所觀。起二、三定心，皆准前應說。生初靜慮起三地心，生二生三起二起自，准生欲界如理應說。若生上地起下地心，彼上地身上地息依下地心轉，非彼心所觀。如是欲界息，四地心所觀。初、二、三定息，如其次第為三、二地、自地心所觀。有息地四，無息地五。依有息地起無息地心，息必不轉。依無息地起有息地心，息亦不轉。依有息地起有息地心，隨其所應有入出息轉。

Regarding "It is only observed by [minds of] its own and higher stages ... because it is the cognitive object of the fruition mind of supernormal knowledge": this explains that it does not take lower stages as its object, which is the sixth topic: the mind of contemplation taking breath as its object. This shows that the contemplation of breath is present in its own stage and higher stages, but not in a lower stage, because when one is born in a lower stage, there is no higher breath, and when one is born in a higher stage, other minds of lower stages are not actualized. Although one may give rise to bodily deportment and the fruition of supernormal knowledge of a lower stage, these two minds are not subsumed under the contemplation of breath. Moreover, Dharma Master Tai explains: "If one is born in the first dhyāna, one only gives rise to the fruition mind of supernormal knowledge of the desire realm. However, the fruition mind of supernormal knowledge only takes transformed objects of its own stage as its object, and because breath is bound to the body and subsumed under the first dhyāna, it is not an object of the fruition mind of supernormal knowledge of the lower desire realm. When born in the second, third, or fourth dhyāna and giving rise to the fruition mind of supernormal knowledge of a lower stage, the explanation is analogous to this. If one is born in the second dhyāna or above and gives rise to the mind of bodily deportment of the first dhyāna to produce actions of bodily deportment belonging to a higher stage, its bodily deportment of bodily uninformative action is bound to the first dhyāna. Although breath functions in dependence on the first dhyāna, it is bound to the body in the higher stage, and thus is not an object of the mind of bodily deportment of the lower stage, because the mind of bodily deportment only takes bodily uninformative action of its own stage as an object; nor does it take higher breath as an object. As for the statement that from the mind of bodily deportment one successively takes the twelve āyatanas as objects, it only takes its own stage as object, not a higher stage." Furthermore, Nyāyānusāra fascicle 60 states: "It is only contemplated by minds of its own and higher stages, because it is not an object of a mind of a lower stage. That is to say, when one is born in the desire realm and gives rise to a desire-realm mind, that desire-realm body and desire-realm breath function in dependence on the desire-realm mind, and are contemplated by that very mind. If one is born in the desire realm and gives rise to a first-dhyāna mind, that desire-realm body and desire-realm breath function in dependence on the first-dhyāna mind, and are contemplated by that very mind. The cases of giving rise to minds of the second and third dhyāna are to be understood in the same manner as above. When born in the first dhyāna, one gives rise to minds of three stages; when born in the second or third, one gives rise to minds of two stages or of its own stage, which should be understood in proper accordance by analogy with being born in the desire realm. If one is born in a higher stage and gives rise to a mind of a lower stage, that higher-stage body and higher-stage breath function in dependence on the lower-stage mind, but are not contemplated by that mind. In this way, the breath of the desire realm is contemplated by minds of four stages. The breaths of the first, second, and third dhyānas are contemplated respectively by minds of three stages, two stages, and its own stage. There are four stages with breath and five stages without breath. If one relies on a stage with breath to give rise to a mind of a stage without breath, the breath will definitely not function. If one relies on a stage without breath to give rise to a mind of a stage with breath, the breath likewise will not function. If one relies on a stage with breath to give rise to a mind of a stage with breath, inhalation and exhalation function according to what is appropriate."