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# 俱舍論疏 22.219

俱舍論疏 22.219

- **Language:** Classical Chinese

### [22.219](https://indike.org/pramana/in.bauddha.taisho.1822.22.219)

論「唯自上地心至通果心境故」，已下第六明心境也。准此論文，身生上地唯得起下地威儀、通果心。然此中說是意識，不說三識，說觀息故。借下識起上地威儀、通果，但緣所發業事及所化事等，不緣上地風也。無覆無記心總不緣上地息。《正理論》云「持息念成滿相云何？應作是言？若觀行者注想觀息微細徐流，謂想遍身如筒一穴，息風連續如貫末尼，不能動身、不發身識，齊此應說持息念成。」

> \[On the \*Śāstra\*’s:\] “Only a mind of its own or higher stage … because it is the object of a fruition-of-mastery mind,” from here down is the sixth section: clarifying the mind's object. According to this treatise text, when born into a higher stage, the body can only generate deportment minds and fruition-of-mastery minds belonging to a lower stage. However, here it refers to mental consciousness and does not refer to the three \[sense\] consciousnesses, because it speaks of contemplating breath. Borrowing a lower consciousness to generate the deportment and fruition-of-mastery of a higher stage only cognizes the activities initiated and the illusory creations produced, etc., and does not cognize the wind of the higher stage. An unsoiled indeterminate mind does not cognize the breath of a higher stage at all. The \*Nyāyānusāra\* says: “What are the characteristics of the perfection of mindfulness of breathing? One should speak thus: When a practitioner focuses the mind to contemplate the breath as subtle and flowing gently—that is, imagining the entire body as a single hollow tube, and the breath wind continuous like a strung pearl, incapable of moving the body and not giving rise to body consciousness—at this point, one should say mindfulness of breathing is perfected.”  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.22.219) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1822.22.219](https://indike.org/pramana/in.bauddha.taisho.1822.22.219) · Pramāṇa
