俱舍論疏 22.214

22.214

論「謂要身中至方得轉故」，述具二緣息方轉也。《正理論》云「言四緣者，一入出息所依身、二毛孔開、三風道通、四入出息地麁心現前。於此四中隨有所闕，息便不轉。無心定中心無有故，生無色界四種皆無，故息不轉。處卵胎中羯剌藍等（等取六處未具之前），毛孔未開、風道未通，故息不轉。若處卵胎、羯剌藍位，入出息轉，則應躁動，身微薄故便應散壞（此中應說無出入息所依身也）。頞部曇等位身雖漸厚，而無孔隙，故息不轉。准此已後位，身孔隙開，息轉也。」又云「入第四定，毛孔不開、無現麁，心故息不轉。」「何緣但說入定非生」，問也。「但言入定，生彼已成」，答也。又云「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，隨大多少各各別造。道戒既爾，定戒亦然。」今詳此釋義不如是。隨心轉戒心俱有因，身大小不定故，或患、不患手足等故，故知四大多少不定，豈得隨彼大種戒少戒多？雖長養大遍一身中，何必皆能造無表色？又云「若生彼地身無毛孔，如何生彼能發語言」，問也。非發語言要由毛孔，但由頷動亦得發聲，如機關聲豈由毛孔？有餘師說：生於彼地，咽喉以上亦有毛孔。有說：生彼能發語心現在前時暫開毛孔。詳其後說，皆非正也。彼由總得無毛孔身，如何隨緣有毛孔也。

[On the *Śāstra*’s:] “It means within the body … only then can it proceed,” this explains that breath proceeds only when possessing the two conditions. The *Nyāyānusāra* says: “Regarding the ‘four conditions’: 1. a body that serves as the basis for the inhalation and exhalation; 2. open pores; 3. clear pathways for the wind; 4. the manifestation of a coarse mind belonging to the plane of inhalation and exhalation. When any one of these four is lacking, breath does not proceed. In the mindless attainments, the mind is absent; for one born into the formless realm, all four are lacking; therefore, the breath does not proceed. In the egg and the womb, during the stage of the *kalala* and so forth (the ‘and so forth’ encompasses the period before the six sense bases are complete), the pores are not yet open and the wind pathways are not yet clear, so the breath does not proceed. If, in the egg or the womb at the stage of the *kalala*, inhalation and exhalation were to proceed, there would be agitation, and because the body is delicate and slight, it would disintegrate (here it should be explained as lacking a body that serves as the basis for inhalation and exhalation). Although the body gradually thickens during the stage of the *arbuda* and so on, it still lacks cavities, so breath does not proceed. Based on this, in the subsequent stages, the cavities of the body open and breath proceeds.” It also says: “Upon entering the fourth dhyāna, the pores are not open and there is no manifestation of a coarse mind, so breath does not proceed.” “For what reason does it only say ‘entering the attainment’ and not ‘being born [there]’?” is the question. “Simply stating ‘entering the attainment’ already implies being born there,” is the answer. It also says: “If entering the mundane fourth dhyāna, it is reasonable that the body lacks pores, because that attainment can induce subtle and dense great elements belonging to that stage to permeate the body. When entering the uncontaminated fourth dhyāna, how is it that this body also lacks pores? Because that [attainment] only induces the great elements of the plane in which one is born to become present and produce unmanifest form. Although the great elements induced by that uncontaminated attainment belong to the birthplace, they are exceedingly subtle and dense, resembling those of that [fourth dhyāna], so there is no error.” Master Tai says: “Relying on this text as proof, we know that the four great elements that produce uncontaminated morality permeate the whole body according to its size. A single set of four great elements produces the seven limbs of morality, each being individually produced according to the quantity of the elements. If this is so for the path morality, it is also so for the dhyāna morality.” Now, examining this explanation, the meaning is not like this. Because morality that conforms to the mind has the mind as a coexistent cause, because the size of the body is indeterminate, and because one may or may not suffer [injury] in the hands, feet, and so forth, we therefore know that the quantity of the four great elements is indeterminate; how could morality be lesser or greater according to those great elements? Although nourishing elements permeate the whole body, how could they all necessarily produce unmanifest form? It also says: “If one born into that plane has a body without pores, how can one born there utter speech?” is the question. Uttering speech does not necessarily depend on pores; sound can also be produced simply by moving the jaw, just as the sound of a mechanical puppet—how could it depend on pores? Other masters say: For those born into that plane, there are pores from the throat upward. Some say: When the mind capable of uttering speech becomes present for one born there, the pores open temporarily. Examining these latter explanations, none are correct. Since they entirely obtain a body without pores, how could they have pores in accordance with conditions?