俱舍論疏 22.199

22.199

論「然於此中至名為正數」，明三失也。《正理論》云「雜亂失者，於五入數為出，於五出數為入。」准此論文，入出別數合為十也。又云「或三失者，一太緩失、二太急失、三散亂失。太緩失者，謂由加行太慢緩故，便有懈怠、惛、睡纏心，或復縱心馳散外境。太急失者，謂由加行太躁急故，便令身、心不平等起。若時力勵數入出息，息被逼迫，便令身中不和風起。由此風故，初令身支諸脈洪散。此風增位能引病生，乃至廣說損益之相。散亂失者，謂由心散便為一切煩惱摧伏。」又云「凡數息時，應先數入，以初生位入息在先，乃至死時出息最後。如是覺察死、生位故，於無常相漸能修習。」

On the Śāstra's text, "However, herein ... this is called correct counting," this clarifies the three faults. The Nyāyānusāra states: "The fault of confusion means counting five in-breaths as out-breaths, or counting five out-breaths as in-breaths." Following this text, in-breaths and out-breaths are counted separately to make ten altogether. It also states: "Or the three faults are: first, the fault of being too slack; second, the fault of being too hasty; third, the fault of distraction. The fault of being too slack means that because prayoga is too slow and slack, indolence, torpor, and sleep entangle the mind, or else the mind is allowed to run wild and scatter among external objects. The fault of being too hasty means that because prayoga is too hasty and agitated, it causes the body and mind to arise unevenly. If at that time one counts the in-breaths and out-breaths with excessive effort, the breath is forced, causing disharmonious wind to arise in the body. Because of this wind, it initially causes the channels throughout the limbs and body to disperse swellingly. At the stage where this wind increases, it can induce illnesses to arise, and so forth up to the extensive explanation of the marks of harm and benefit. The fault of distraction means that because the mind is scattered, it is overpowered by all afflictions (kleśa)." It also states: "Whenever counting the breath, one should first count the in-breath, because in the state of initial birth the in-breath comes first, up to the time of death when the out-breath comes last. In this way, because one is aware of the states of death and birth, one can gradually cultivate the mark of impermanence."