俱舍論疏 22.204

22.204

論「此不應理至作意俱故」，論主破也。此念非是假相作意，如何得至吠嵐風者？《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，故於中間起斯假相。雖爾，無有出息念失，以息念加行意樂不歇故。」俱舍師云：此念加行亦真實故。諸論中言通假想者，皆非正義。

On the Śāstra's text, "This is not reasonable ... because it is accompanied by [realistic] attention," the author of the Śāstra refutes it. Since this mindfulness is not an attention with an imaginary mark (adhimukti), how could it reach the Vairambhā wind? The Nyāyānusāra states: "The Sūtrakāra here reproaches that master, saying: 'This mindfulness arises together with realistic attention; one should not be mindful of the breath reaching the wind mandala and so forth.' That master replied: 'Although the fundamental breath mindfulness is accompanied by realistic attention, in the interim there are other attentions of resolve that arise in association; in order to cause realistic attention to be swiftly accomplished, one therefore arouses this mental image in the interim. Even so, there is no fault of departing from breath mindfulness, because the intention of prayoga for breath mindfulness does not cease.'" The masters of the Kośa say: The prayoga of this mindfulness is also realistic; statements in various treatises saying it includes mental images are all not the correct doctrine.