俱舍論頌疏論本 23.5

23.5

As for "By way of their specific and general characteristics, / One contemplates the body, feelings, mind, and dharmas": this explains [the contemplation]. Either by way of specific characteristics or by way of general characteristics, one contemplates body, feelings, mind, and dharmas separately. The respective intrinsic nature of body, feelings, mind, and dharmas is called their specific characteristic: derived form of the great elements is the intrinsic nature of the body; feeling is the nature of feeling; mind is the nature of mind; and apart from these three, all remaining dharmas are called the intrinsic nature of dharmas. All conditioned things are impermanent in characteristic (this applies also to the truth of the path); all contaminated things are of the nature of suffering (this applies only to the truths of suffering and origin); and all dharmas are empty and non-self in nature (this applies to the four truths as well as space and uncalculated cessation). These [characteristics] of impermanence, etc., are common to all dharmas, and are called their general characteristics. Contemplating by way of general characteristics separately means: contemplating the body first as sharing the characteristic of impermanence with all other conditioned things, sharing the characteristic of suffering with all other contaminated things, and sharing the characteristics of emptiness and non-self with all dharmas. Feelings and the others are likewise [contemplated]. Question: "How does one know that an application of mindfulness has reached completion?" Answer: "When contemplating the body down to a single atomic particle (paramāṇu) and a single moment (kṣaṇa), it is called the completion of the application of mindfulness to the body. Contemplating feelings, mind, and dharmas down to a single moment is called the completion of feelings, etc. Because they are not matter (rūpa), there is no single atomic particle."