俱舍論頌疏論本 22.62

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)."