俱舍論頌疏論本 22.55

22.55

釋曰：此有八門。息念慧者，第一出體門，此之息念以慧為體，息即是風，念持息故名為息念。體雖是慧而名念者，由念力持，慧於境中得分明故。經言阿那阿波那念，阿那者，此云遣來，謂持息入，是引外風令入身義。阿波那者，此云遣去，謂持息出，是引內風令出身義。五地者，第二依地門，謂依初禪近分及二、三禪近分，並中間、欲界，此念唯與捨受相應故，在近分中間欲界，非餘地也，謂苦樂受，能順引尋，此念治尋，故唯捨受。

The commentary says: There are eight categories here. 'Mindfulness of respiration is prajñā' is the first category, defining its essential nature: this mindfulness of respiration has prajñā as its essential nature. Respiration is wind; because mindfulness maintains the breath, it is called mindfulness of respiration. Although its nature is prajñā, it is called mindfulness because, maintained by the power of mindfulness, prajñā attains clarity regarding the object. The sūtra speaks of ānāpānasmṛti: āna means 'bringing in', that is, drawing the breath in, which means drawing external wind into the body; apāna means 'sending away', that is, pushing the breath out, which means sending internal wind out of the body. 'Five stages' is the second category, the stages it relies upon: it relies on the access to the first dhyāna, the accesses to the second and third dhyānas, the intermediate dhyāna, and the desire realm. Because this mindfulness is associated only with equanimity (upekṣā), it is found in the accesses, intermediate, and desire realm, and not in the other stages; for pleasant and unpleasant feelings are conducive to drawing forth discursive thought (vitarka), while this mindfulness cures discursive thought, and so it is associated only with equanimity.