俱舍論頌疏論本 22
English (machine translation) 22
- Language
- English
22.1
"Worthy" (bhadra) means virtuous and harmonious; "noble" (ārya) means noble and correct; this chapter explains them extensively, and is therefore called "Discrimination [of the Nobles and the Path]". Within this chapter, the primary text has three parts: first, a general explanation of the essence of the path; second, an explanation of the truths realized by the path; third, the differentiation of persons in terms of the path.
22.2
First, as for the first, explaining the essence of the path, the treatise says: "Having thus explained the abandonment of defilements and so on, which obtains the name of comprehensive knowledge in nine superior stages; yet abandonment is necessarily obtained by the power of the path. What are the characteristics of this path from which it derives?" The verse says:
22.3
"The abandonment of defilements has been explained
As due to seeing the truths and cultivation;
The path of seeing is solely untainted,
While the path of cultivation comprises both."
22.4
Explanation: It has been extensively explained above that the abandonment of the defilements is due to the path of seeing the truths and the path of cultivation. Among them, the path of seeing is solely untainted, while the path of cultivation comprises both, namely tainted and untainted. In the stage of fifteen moments of mind, the path of seeing quickly remedies the three realms, and in a single instant beneath the four truths it suddenly abandons the nine grades of what is abandoned by seeing; tainted paths do not possess this capability, and therefore it is solely untainted.
22.5
From this, second, the truths realized by the path are explained; this has two parts: first, explaining the four truths; second, explaining the two truths.
22.6
Within explaining the four truths, it is divided into two: first, directly explaining the four truths; second, specifically revealing the truth of suffering.
22.7
First, regarding the explanation of the four truths, the treatise says: "As stated above, it is due to seeing the truths. What are the characteristics of these truths that are seen?" The verse says:
22.8
"The four names of the truths have been spoken,
Namely: suffering, origination, cessation, and path.
Their entities are likewise so;
Their sequence follows direct realization."
22.9
Explanation: "The four names of the truths have been spoken": at the beginning of the Chapter on Dhātus, it was stated that "the untainted is called the truth of the path"—this speaks of the truth of the path; "analytical cessation is called liberation from bondage"—this speaks of the truth of cessation; and "suffering and origination are the worldly"—this speaks of the truths of suffering and origination. Arranged in sequence, they are: first, suffering; second, origination; third, cessation; and fourth, the path. Question: "What difference in essence is there between the four truths listed in this chapter and those explained in the Chapter on Dhātus?" Answer: "The verse says: 'Their entities are likewise so.' To show that their entities are identical to those, it says 'likewise so.'" Question: "For what reason is the sequence of the four truths like this?" Answer: "The verse says: 'Their sequence follows direct realization.' Direct realization refers to the path of seeing; that which is contemplated first in the stage of direct realization is mentioned first." Question: "For what reason must the sequence of direct realization be like this?" Answer: "Because one contemplates in this way during the stages of preparation such as heat." Question: "For what reason does one contemplate in this way in the stages of preparation?" Answer: "Whatever dharma is an object of craving and attachment, capable of producing torment and acting as the cause of distress, one first contemplates as suffering. Next, one further contemplates: 'What is this suffering caused by?' and then contemplates the truth of origination. Next, one further contemplates: 'By what is suffering extinguished?' and then contemplates the truth of cessation. Next, one further contemplates: 'By what path is the cessation of suffering achieved?' and then contemplates the truth of the path. It is like seeing an illness, then seeking its cause, subsequently thinking of its cure, and finally seeking good medicine. Therefore the *Sūtra on the Good Physician* states: 'A king among physicians is endowed with four virtues and is capable of extracting the poisoned arrow: first, he knows well the symptoms of illness; second, he knows well the causes of illness; third, he knows well the cure of illness; fourth, he knows well the good medicine. The Tathāgata is also like this; being the great king of physicians, he knows suffering, origination, cessation, and the path as they truly are.' Because one contemplates in this sequence in the stages of preparation, the sequence in the stage of direct realization is also like this, just like galloping a horse over ground that has already been surveyed. Direct realization should be understood as designating the meaning of manifest awakening, which means awakened contemplation directly confronting the objects that are the truths." Question: "Why are they spoken of in the sūtras as noble truths?" Answer: "Because the nobles view the four truths without error, they are called noble truths. Thus a verse says: 'What the nobles call bliss (cessation and nirvāṇa), the non-nobles call suffering (tīrthikas call nirvāṇa suffering); what the nobles call suffering (the tainted), the non-nobles call bliss (calling the tainted blissful).'"
22.10
From this, second, specifically explaining the truth of suffering, the treatise says: "Only one part of feeling (painful feeling among the five feelings) is the entity of suffering itself, while all the rest are not; how then can it be said that all tainted conditioned phenomena are the truth of suffering?" The verse says:
22.11
"Suffering is due to the union with three sufferings;
As appropriate, all
Pleasant, unpleasant,
And other tainted conditioned dharmas."
22.12
Explanation: "Suffering from the conjunction with three sufferings" is the heading. The truth of suffering is called the truth of suffering through its conjunction with the three kinds of suffering: First, the nature of the suffering of suffering (duḥkha-duḥkhatā), which means painful feeling is painful when arising and painful while persisting; this is called the suffering of suffering. Second, the nature of the suffering of change (vipariṇāma-duḥkhatā), which means pleasant feeling is pleasant when arising, pleasant while persisting, and painful when changing; this is called the suffering of change. Third, the nature of the suffering of conditioning (saṃskāra-duḥkhatā), which means neither-painful-nor-pleasant feeling becomes suffering through conditioning; because it is produced by manifold conditions and because its nature is impermanent, it is called the suffering of conditioning.
22.13
"Everything as appropriate" means that all contaminated [phenomena], as appropriate to each, are conjoined with the three sufferings, and are all called the truth of suffering: First, agreeable contaminated dharmas are conjoined with the suffering of change and are called suffering. Second, disagreeable contaminated dharmas are conjoined with the suffering of suffering and are called suffering. Third, the remaining contaminated dharmas are conjoined with the suffering of conditioning and are called suffering. That is to say, aside from the agreeable and disagreeable, [these] are called the remaining contaminated [dharmas]. One should know that here, saying that the agreeable is called the suffering of change and the disagreeable is called the suffering of suffering is stated merely according to a distinction; in reality, both the agreeable and the disagreeable are called the suffering of conditioning, because of their impermanent nature; therefore, all conditioned things are suffering on account of the suffering of conditioning. The suffering of conditioning is subtle, seen only by the contemplation of noble ones. Therefore the Sautrāntika master Kumāralāta spoke in verse: / 'Just as a single eyelash / placed upon the palm is not felt by a person, / but if placed upon the eye / causes injury and distress; / foolish commoners are like the palm of the hand, / not perceiving the eyelash of the suffering of conditioning; / the wise are like the eye, / taking it as object, they generate extreme revulsion and fear (the object is the suffering of conditioning).' / Therefore, foolish commoners generate a fearful mind towards the suffering in the Avīci Hell, but not like the noble ones toward the aggregates of the Summit of Existence, because the aggregates of the Summit of Existence are the suffering of conditioning. / Question: "If pleasure is also admitted among all dharmas, for what reason is only suffering spoken of as a noble truth?" / Answer: "Among the Sarvāstivāda school, there is one explanation: because pleasure is slight, just as when a mung bean is placed in a heap of black beans, following the majority on account of its smallness, it is called a heap of black beans. What wise person, washing an ulcer with dripping water, upon feeling slight pleasure arising, would regard the ulcer as pleasure? A founding master of the Sautrāntika explained in verse: / 'Because it can be a cause of suffering, / because it can accumulate manifold sufferings, / and because those who have suffering long for it, / pleasure is also spoken of as suffering.' / The orthodox view of the Vibhāṣā explains: 'In truth it should be said that all existences and pleasures are inherently suffering, because, in terms of the suffering of conditioning, they are of one and the same flavour; on this account suffering is spoken of as a truth, not pleasure.' Furthermore, according to the Sautrāntika school and the Mahāsāṃghika and others, there is definitely no real pleasure; feeling is only suffering, and foolish commoners, perverted, falsely call it pleasure; therefore the World-Honoured One said: 'You should view pleasant feeling as suffering.' The Sarvāstivāda school says: Pleasure is real; when the Buddha said to view pleasant feeling as suffering, the intention was to reveal that pleasant feeling has two kinds of nature: First, it has the nature of pleasure, because in terms of its specific characteristic its intrinsic nature is pleasure. Second, it has the nature of suffering, meaning that in terms of its general characteristic it is also an impermanent dharma subject to alteration and destruction. Therefore, saying that one should view pleasant feeling as suffering is spoken in terms of the suffering of conditioning and the suffering of change, not the suffering of suffering. Therefore a verse says: / 'The Buddhas, the Fully Awakened Ones, / knowing that all conditioned things are impermanent (the suffering of conditioning), / and that conditioned dharmas alter and are destroyed (the suffering of change), / therefore spoke of all feelings as suffering.'" / Regarding the previous two views, the author of the treatise evaluates: "The Abhidharma masters say that pleasure is real; these words are reasonable. Furthermore, in the Sarvāstivāda school, suffering and origin are a single entity, divided into two as cause and effect: the substance of the truth of suffering itself, in its aspect as cause, is also called the truth of origin. If according to the Sautrāntika school, craving alone is spoken of as the substance of the truth of origin, because the sūtra speaks only of craving as origin. The Sarvāstivāda says: 'The sūtra, in terms of preeminence, speaks of craving as origin; in reality, everything [contaminated] is the truth of origin.' Therefore the Bhagavān said in a gāthā: / 'Karma, craving, and ignorance / act as cause to bring about future conditioned things; / causing the continuities of all existences, / they are called a person (pudgala).' / Since this verse states that karma and ignorance serve as cause to bring about the fruit, one knows that it is not craving alone that is the truth of origin."
22.14
Next is the second [section], explaining the two truths. The treatise says: "There are two kinds of truth: first, conventional truth; second, ultimate truth. What are the characteristics of these two truths?" The verse says:
22.15
"The awareness of it disappears when broken, / and likewise when other [factors] are separated by wisdom; / conventional, like a pot or water; / different from this is the ultimate."
22.16
Explanation: "The awareness of it disappears when broken" means that if the awareness of a thing disappears when that thing is broken, it is called a conventional truth. For example, when a pot is broken, the awareness of a pot no longer exists; when a garment is torn, the awareness of a garment no longer exists. Therefore, pots, garments, and the like are called conventional truth.
22.17
"And likewise when other [factors] are separated by wisdom" means that if there is an entity whose awareness disappears when other [properties] are separated by wisdom, it is also conventional. For example, when water is analyzed by wisdom into visible matter, odor, taste, and tangibility, the awareness of water no longer exists; likewise when fire is analyzed, the awareness of fire no longer exists. Therefore such water and fire are called conventional truth.
22.18
"Conventional, like a pot or water": "like a pot conventional" belongs to the first line; "like water conventional" belongs to the second line. However, before this pot or water has been analyzed, this name is provisionally established and designated as conventional. Based on conventional principle, pots and so forth are said to exist; this is real and not false, and is called conventional truth.
22.19
"Different from this is the ultimate" means that what is different from such pots and water is called ultimate truth. For example, when blue color and the like are broken down to the subtle atom, the awareness of visible matter always remains; and when taste and the like are analyzed by wisdom down to the subtle atom, the awareness of taste always remains; and when the four aggregates, feeling and the rest, are analyzed by wisdom down to a single moment, the awareness of them always remains. Therefore such visible matter and so forth are called ultimate truth; this really exists, and so is called ultimate. Based on ultimate principle, visible matter and so forth are said to exist; this is real and not false, and is called ultimate truth. According to the Sautrāntika, all dharmas apprehended by undefiled wisdom and by the subsequent mundane correct wisdom are called ultimate truth; other than these, dharmas apprehended by other wisdoms are called conventional truth.
22.20
Next is the third major section, distinguishing persons in reference to the noble path. Within this there are three parts: first, explaining the preliminary practices of the noble path; second, distinguishing persons in reference to the three paths; third, explaining the distinctions among the paths.
22.21
Within explaining the preliminary practices, it is again divided into two: first, general presentation; second, detailed explanation.
22.22
Hereunder is the first, the general presentation of preliminary practice. The treatise says: "Having distinguished the truths, it should be explained how one should diligently cultivate the skillful means to proceed to the path of seeing the truths." The verse says:
22.23
"Approaching the path of seeing the truths, / one should abide in moral discipline and diligently cultivate / that which is produced by hearing, reflection, and cultivation; / [their respective] objects being name, both, and meaning."
22.24
Explanation: When one is about to approach the path of seeing the truths, one should first abide in moral discipline, and thereafter diligently cultivate the wisdom produced by hearing, reflection, and cultivation. Because it is wisdom produced through hearing, reflection, and cultivation, the wisdom is called "produced". Based on the wisdom produced by hearing, one gives rise to the wisdom produced by reflection; based on the wisdom produced by reflection, one gives rise to the wisdom produced by cultivation. / Question: "What is the distinction among the three wisdoms?" / Answer: "The wisdom produced by hearing takes only names as its object, because it is not yet able to leave aside the letter to contemplate the meaning. The wisdom produced by reflection takes both name and meaning as its object, because it has not yet completely left aside the letter to contemplate the meaning. The verse says 'both', meaning name and meaning. The wisdom produced by cultivation takes only meaning as its object, because it is already able to leave aside the letter to contemplate the meaning."
22.25
Next is the second [part], explaining the preliminary practices in detail. Within this there are four parts: first, explaining the purification of the bodily vessel; second, explaining the stage of the five methods for stilling the mind; third, explaining the four applications of mindfulness; fourth, explaining the four wholesome roots.
22.26
Hereunder is the first, explaining the purification of the bodily vessel. The treatise says: "For those who wish to study with diligence in cultivation, how do they purify the bodily vessel so that cultivation is swiftly accomplished?" The verse says:
22.27
"Possessing physical and mental detachment, / being without dissatisfaction and great desire; / which mean seeking much for what has or has not been acquired— / these are absent. / Countering their opposites, existing in three realms, / their nature is undefiled non-greed; / the four noble lineages are also like this; / the first three are solely contentment. / The three are requisites for living, the last is activity; / to counter the arising of four cravings: / for what belongs to self and for the entity of self; / so that they are temporarily stilled and permanently eradicated."
22.28
Explanation: The purification of the bodily vessel is briefly due to three causes: first, physical and mental detachment; second, contentment and having few desires; third, abiding in the four noble lineages. "Possessing physical and mental detachment": physical detachment means being detached from mixed dwelling; mental detachment means being detached from unwholesome applied thoughts.
22.29
"Being without dissatisfaction and great desire" is the second cause. "Without dissatisfaction" is contentment. "Without great desire" is having few desires. The former two are easily accomplished through contentment and having few desires.
22.30
Question: "Without dissatisfaction and without great desire: what is the distinction between these two absences?" / Answer: "The verse says: 'Which mean seeking much for what has or has not been acquired—these are absent.' Seeking even more for robes and so forth that one has already acquired is called discontentment, which is absent in contentment. Seeking even more for robes and so forth that one has not yet acquired is called great desire, which is absent in having few desires."
22.31
"Countering their opposites": this explains that contentment and having few desires run counter to this discontentment and great desire. "Existing in three realms": if contaminated, contentment and having few desires are common to the three realms; if undefiled, they are common to the nine stages; the two things to be countered exist only in the desire realm.
22.32
"Their nature is undefiled non-greed": contentment and having few desires are also common to the undefiled; their substance is non-greed. The two things to be countered have greed as their nature.
22.33
"The four noble lineages are also like this" explains the third cause. Because they can give birth to noble ones, they are called noble lineages; the substance of the four noble lineages is also non-greed, the same as the contentment and so forth above; therefore it is said to be 'also like this'.
22.34
"The first three are solely contentment": first, the noble lineage of contentment with robes; second, the noble lineage of contentment with food and drink; third, the noble lineage of contentment with bedding and seats; fourth, the noble lineage of delighting in abandonment and delighting in cultivation, meaning delighting in abandoning defilements and delighting in cultivating the noble path. / Question: "Since the fourth noble lineage is not contentment, how can it also take non-greed as its substance?" / Answer: "Because it is able to cast aside sensual desire and desire for existence, this fourth is also of the nature of non-greed."
22.35
Question: "Why is it necessary to establish these four noble lineages?" / Answer: "The verse says: 'The three are requisites for living, the last is activity.' The first three noble lineages are requisites for living that assist the path; the last noble lineage is the activity that assists the path. Because the disciples have renounced worldly requisites for living and worldly activities, the World-Honoured One, out of compassion, established these requisites for living and activities that assist the noble path, so that practitioners may attain liberation before long."
22.36
Question: "Why are these two matters established?" / Answer: "The verse says: 'To counter the arising of four cravings.' First, craving for robes; second, craving for food and drink; third, craving for bedding and seats; fourth, craving for existence and non-existence. To counter the four cravings, the four noble lineages are established."
22.37
"For what belongs to self and for the entity of self; so that they are temporarily stilled and permanently eradicated" is a further alternative explanation. Desire for matters of what belongs to self refers to the three items, robes and so forth; giving rise to greedy thoughts toward them is called desire for matters of what belongs to self. Desire for matters of self refers to the body; giving rise to greed toward the body is called desire for matters of self. Because the Buddha's intention was to have the disciples temporarily still desire for matters of what belongs to self, he established the first three noble lineages; and to permanently eradicate desires for what belongs to self and for matters of self, he established the fourth noble lineage.
22.38
Next is the second [part], explaining the stage of the five methods for stilling the mind and the seven skillful means. Within this there are two: first, a general presentation; second, a detailed explanation.
22.39
First, the general presentation: The treatise says: "Thus the vessel relying upon which one cultivates has already been explained. Through what gate can one correctly enter cultivation?" The verse says:
22.40
"There are two essential gates for entering cultivation: / the contemplation of the impure and mindfulness of breathing; / for those in whom greed or applied thought is predominant, / they should be cultivated respectively in that order."
22.41
Explanation: There are two essential gates for correctly entering cultivation: first, the contemplation of the impure, which can counter sensual greed; second, mindfulness of breathing, which can eliminate confused applied thought.
22.42
Next is the second [part], the detailed explanation. Within this there are two parts: first, explaining the contemplation of the impure; second, explaining mindfulness of breathing.
22.43
Within the contemplation of the impure, it is again divided into two: first, explaining its aspects of practice; second, distinctions according to various categories.
22.44
First, as for explaining its aspect: The treatise says: "Here, one should first determine the meditation on the repulsive. What is the aspect of such a meditation?" A verse says:
22.45
"To cure all four desires, / we first explain the contemplation of the skeleton.
Expanding to the ocean and contracting again / is called the beginner's stage.
Eliminating [from] the feet up to half the skull / is called practiced cultivation;
Fixing the mind between the eyebrows / is called the stage transcending attention."
22.46
The commentary says: Cultivating the contemplation of the repulsive is precisely to cure desire. There are four kinds of desire: first, desire for visible color; second, desire for shape; third, desire for fine touch; fourth, desire for adoration and service. Contemplating the repulsive by taking the blue-bruised corpse and so forth as objective support cures desire for visible color. Taking what is eaten by worms and so forth as objective support cures desire for shape. Taking worms and maggots and so forth as objective support cures desire for fine touch. Taking the motionless corpse as objective support cures desire for adoration and service.
22.47
If one cultivates the meditation on the repulsive by taking the skeleton as objective support, it cures all four desires, because in a skeleton there are no objects of the four desires. Now, we should first explain the contemplation of the skeleton. This is associated only with mental attention born of resolute intention (adhimukti-manaskāra). 'Resolute intention' means contemplation through imaginative projection, namely, forming a superior resolute understanding of repulsiveness in bodily form. Because this meditation on the repulsive takes only a partial object as support, it does not sever the afflictions. For severing afflictions necessarily requires taking everything as support; it can only suppress desire, preventing it from arising actively.
22.48
Now, the yogin who cultivates the contemplation of the skeleton has in all three stages: first, the beginner's stage; second, the stage of practiced cultivation; third, the stage transcending attention. When cultivating the contemplation of the repulsive, one should first fix the mind on a part of one's own body, whether the toe, the forehead, or another part, settling the mind wherever one pleases. Once the mind is stabilized, relying on the power of resolute intention, one imaginatively reflects on the skin and flesh rotting and falling away, gradually purifying the bones, up to contemplating the entire skeleton. Having seen one skeleton, one then contemplates a second, gradually filling a room, a monastery, and even across the earth to the edge of the ocean, filled with skeletons. To increase the resolute intention, one gradually contracts the contemplation, until one contemplates only a single set of white bones. Up to this point of gradual contraction, the meditation on the repulsive is accomplished; this is called the beginner's stage. To increase the power of resolute intention through contracted contemplation, within that single set [of bones] one first removes the foot bones and reflects on the remaining bones, gradually removing even up to half of the skull and reflecting on the other half of the skull. Contracting up to this point is called the stage of practiced cultivation. In order to achieve mastery of the resolute intention through contracted contemplation, one removes the remaining half of the skull, fixes the mind between the eyebrows, concentrates on a single object, and abides serenely. Reaching this ultimate contraction is called the stage transcending attention. The treatise says: "There is a meditation on the repulsive whose objective support is small, but its mastery is not small." One should construct a fourfold permutation: When attention is practiced and the objective support is one's own body, this is the first case; because attention is practiced, mastery is not small, and because the objective support is one body, the objective support is small. When attention is not yet practiced and the objective support extends to the ocean, this is the second case; attention is not yet practiced, so mastery is small, and because the objective support extends to the ocean, the objective support is not small. When attention is practiced and the objective support extends to the ocean, this is the third case; neither mastery nor the objective support is small. When attention is not yet practiced and the objective support is one's own body, this is the fourth case; both mastery and the objective support are small.
22.49
Second, concerning the distinctions through various categories, the treatise says: "What is the intrinsic nature of this meditation on the repulsive (first question)? On how many stages does it depend (second question)? What object does it take (third question)? In what state of existence does it arise (fourth question)? What is its aspect (fifth question)? What time period does it take as object (sixth question)? Is it contaminated or uncontaminated (seventh question)? Is it acquired through detachment or through application (eighth question)?" A verse says:
22.50
"Its nature is non-greed; [it belongs to] ten stages; / it takes desire-realm matter as object; arises among humans;
Its aspect is repulsive; it takes its own time as object; / it is contaminated; acquired in both ways."
22.51
The commentary says: 'Its nature is non-greed' answers the first question: the meditation on the repulsive has non-greed as its essential nature. 'Ten stages' answers the second question: it applies across ten stages, namely, the four fundamental dhyānas, their four access concentrations (sāmantaka), the intermediate dhyāna (dhyānāntara), and the desire realm. 'Four access concentrations' refers to each of the four dhyānas having an access concentration. 'Takes desire-realm matter as object' answers the third question: it takes only visible color and shape of the desire realm as object. 'Arises among humans' answers the fourth question: it arises only in the human rebirth destination, excluding Uttarakuru, because among the celestial beings there are no blue-bruised corpses and the like, and thus this contemplation is absent. 'Repulsive' answers the fifth question: it takes the repulsive as its aspect. 'Takes its own time as object' answers the sixth question: if it is in the past, it takes the past as object; if in the present, it takes the present as object; if in the future, it takes the future as object; hence it is called taking its own time as object. If it is an unarisen dharma, it takes all three times as object. 'Contaminated' answers the seventh question: since it is a contemplation through imaginative projection, it is only contaminated. 'Acquired in both ways' answers the eighth question: it is acquired both through detachment and through application. If one had previously practiced and attained it, it is acquired through detachment; if one had not previously attained it, it is acquired through application.
22.52
Second, specifically explaining the mindfulness of respiration (ānāpānasmṛti): within this there are two parts: first, explaining the distinctions in mindfulness; second, explaining the distinctions in respiration.
22.53
First, explaining the distinctions in mindfulness: The treatise says: "Having explained the distinguishing aspects of the meditation on the repulsive, next we should determine mindfulness of respiration. What are its distinguishing aspects?" A verse says:
22.54
"Mindfulness of respiration is prajñā; belongs to five stages; / takes wind as object; relies on a desire-realm body;
Acquired in two ways; real; absent among non-Buddhists; / has six [stages], namely, counting and so forth."
22.55
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.
22.56
'Takes wind as object' is the third category, the objective sphere: this concentration takes wind as its object. 'Relies on a desire-realm body' is the fourth category, the body it relies upon: it relies only on the bodies of humans and devas of the desire realm, excluding Uttarakuru.
22.57
'Acquired in two ways' is the fifth category, explaining acquisition: it is acquired both through detachment and through application. 'Real' is the sixth category, attention: it is associated with real attention (tattvamanaskāra), not with imaginative projection. 'Absent among non-Buddhists' is the seventh category, setting apart the non-Buddhists: it is practiced only within the Buddha's teaching, and does not exist among non-Buddhists, because non-Buddhists have no one to teach it, and cannot by themselves become aware of such subtle dharmas.
22.58
'Counting and so forth' is the eighth category, explaining its aspects: its distinctions consist in possessing six factors: first, counting (gaṇanā); second, following (anugama); third, stopping (sthāpanā); fourth, observing (upalakṣaṇā); fifth, turning (vivartanā); sixth, purification (pariśuddhi). 'Counting' means fixing the mind on the incoming and outgoing breaths, counting from one to ten. There are three faults here: first, the fault of undercounting, taking two to be one; second, the fault of overcounting, taking one to be two; third, the fault of confusion, taking inhalation to be exhalation, or exhalation to be inhalation. Being free from these three faults is called correct counting. If there is an error in between, one should start counting again sequentially from one, going from beginning to end, until concentration is achieved. 'Following' means fixing the mind on the incoming and outgoing breaths without exertion, following the breaths as they move. 'Stopping' means fixing mindfulness only on the tip of the nose or on the toes, settling the mind wherever one pleases. 'Observing' means, having observed this wind of respiration, also observing the primary elements and derived matter associated with the breath, as well as the mind and mental factors that reside relying on matter, fully observing the five skandhas as the objective sphere. 'Turning' means shifting, shifting awareness of the wind of respiration all the way to the stage of the highest worldly dharmas (laukikāgradharma). 'Purification' means advancing, entering the path of seeing and so forth up to the knowledge of destruction (kṣayajñāna) and so forth. To subsume these six aspects, a verse says: "Mindfulness of respiration should be known / to have six distinct aspects, / namely, counting, following, stopping, observing, / turning, and purification."
22.59
Second, explaining the distinctions in the breath: The treatise says: "What are the distinguishing aspects of respiration? One should know them." A verse says:
22.60
"Inhalation and exhalation follow the body, / and proceed depending on two distinctions;
Belonging to sentient beings, not grasped, / outflowing, not an object of a lower stage."
22.61
The commentary says: There are six categories here. 'Inhalation and exhalation follow the body' is the first category, relying on the body: respiration follows the body because respiration is subsumed as a part of the body.
22.62
'Proceed depending on two distinctions' is the second category, relying on respiration: 'two' refers to body and mind; respiration proceeds dependent upon body and mind. It must have four conditions for respiration to proceed: first, the stage upon which breath relies, namely the desire realm and the first, second, and third dhyānas, called the stages with breath; second, the wind passages being open, namely mouth and nose; third, the pores being open; fourth, coarse mind of the stage of inhalation and exhalation being present. The first three are called bodily distinctions; the last one is called a mental distinction. In those born in the formless realm, all four conditions are absent. In the four stages of kalala, arbuda, peśī, and ghana, there are only coarse mind and the stage of breath, while the other two conditions are lacking. In the desire realm and the first, second, and third dhyānas, when one enters the two mindless concentrations (asamjñisamāpatti and nirodhasamāpatti), there are only three conditions, lacking the one condition of coarse mind. If one enters the fourth dhyāna from the desire realm and so forth, there are only two conditions, lacking coarse mind and the opening of the pores; because the fourth dhyāna is extremely dense, it induces those great elements to permeate the entire body so that the pores do not open. If the body is born in the fourth dhyāna, the wind passages are open, namely mouth and nose, and coarse mind may also be present—namely, arising mind of deportment or fruition of superknowledges belonging to a lower stage—yet the other two conditions are lacking. In all these cases above, if even one condition is lacking, respiration does not proceed. Therefore the treatise says: "Namely, it requires that in the body (the support of respiration) there be apertures (holes being the open wind passages, and crevices being the open pores), and that coarse mind of the stage of inhalation and exhalation be present (the fourth condition). Only then can breath proceed. When emerging from the fourth dhyāna and so forth, and at the time of initial birth, breath first enters (because breath previously was absent). When entering the fourth dhyāna and so forth, and at the final time of death, breath exits last (because breath is newly severed)."
22.63
'Belonging to sentient beings' is the third category, belonging to sentient beings: respiration is subsumed under sentient beings because it is a part of the body. 'Not grasped' is the fourth category, not grasped: respiration is not grasped (anupātta) because it is not conjoined with sense faculties.
22.64
'Outflowing' is the fifth category, the five classes: respiration is by nature outflowing (niṣyanda), because it is produced from cause of equal status (sabhāgahetu). 'Not an object of a lower stage' is the sixth category, contemplation of breath: respiration is taken as an object only by a mind of its own stage or a higher stage; a mind of a lower stage does not take the breath of a higher stage as an object. For instance, when a body born in the desire realm gives rise to a desire-realm mind, this is a mind of its own stage; when it gives rise to a mind of the higher first, second, or third dhyānas to take the desire-realm breath as an object, this is a mind of a higher stage. Respiration of the first dhyāna is taken as an object by only three stages; respiration of the second dhyāna is taken as an object by two stages; respiration of the third dhyāna is taken as an object only by its own stage. If one is born in a lower stage, higher breath does not exist. Furthermore, when one born in a higher stage gives rise to a lower-stage mind, it is not a mind that takes breath as an object, and therefore a lower-stage mind does not take higher-stage breath as an object. For example, if one born in the first dhyāna gives rise to a desire-realm mind, it is only a fruition of superknowledge (abhijñāphala), but this fruition of superknowledge takes as object only things created by transformation in the desire realm. If one born in the upper two dhyānas gives rise to a mind of the first dhyāna or the like, it can be either deportment (īryāpatha) or fruition of superknowledge; deportment takes as object only bodily karma of the first dhyāna, and fruition of superknowledge likewise takes as object only transformations of the first dhyāna; therefore, when a lower-stage mind arises, it cannot take higher-stage breath as an object.
22.65
Commentary on the Verses of the Abhidharmakośa, Fascicle Twenty-Two
Linked texts (1)
- 俱舍論頌疏論本 — Classical Chinese