成唯識論演祕 4.38

4.38

問：定心、語寂，二行可無，云何而無身行息耶？答依《毘婆沙論》二十六云：有四緣故，身行方轉。一謂入出息所依身；二風道通，謂口、鼻等；三毛孔開；四依息地麁心現前。於四緣中若隨闕一，身行不轉，如生欲界羯剌藍、頞部談、閉戶、鍵南四位之中，但有第四麁心現前，無前三事，故息不轉；鉢羅奢佉等位根形具足，四事具故方有息轉，如生欲界及下三定入無心定及無色定，雖有前三，無有第四，故息不轉；入第四定雖有前二，然無後二，息亦不轉。又入出息依麁心轉，第四靜慮已上諸地，心極微細故息不轉。又《順正理》云：入第四定身無毛孔，以彼等持極淳厚故。引第四定大種遍身，即由此緣尊者世友說：入彼定身毛孔合，入漏、無漏定皆如是。若生第四定起下三定及欲界心，雖有第一、第二及第四緣，闕第三緣，故息不轉。起自地心及無色心並無心定，雖有初二，無後二事，故息不轉。若生無色，四事俱無，故息不轉，所以滅定身行亦無。准大乘義身行不轉，更同有宗，亦應無失。

Question: In meditative absorption, citta and speech are quiescent, so these two saṃskāras may be absent; how can the kāya-saṃskāra of inhalation and exhalation be absent? Answer: According to the Mahāvibhāṣā-śāstra, fascicle twenty-six, it is due to four conditions that kāya-saṃskāra operates: First, the physical body which serves as the basis for inhalation and exhalation; second, unobstructed wind paths, namely the mouth, nose, etc.; third, the opening of hair pores; fourth, the manifestation of a coarse mind based on the level of breathing. If any one among these four conditions is lacking, kāya-saṃskāra does not operate. For example, during the four stages of kalala, arbuda, peśī, and ghana born in the desire realm, there is only the fourth—the manifestation of a coarse mind—without the preceding three factors; hence breathing does not operate. In stages such as praśākhā, the faculties and physical form are complete, and because all four factors are present, breathing then operates. For instance, being born in the desire realm or the lower three dhyānas and entering an absorption without mind or an absorption of the formless realm: although having the first three, one lacks the fourth, so breathing does not operate. Entering the fourth dhyāna, although having the first two, one lacks the latter two, so breathing likewise does not operate. Furthermore, inhalation and exhalation operate dependent on a coarse mind; on the levels from the fourth dhyāna upward, the mind is extremely subtle, so breathing does not operate. Furthermore, the Nyāyānusāra states: 'When entering the fourth dhyāna, the body has no hair pores, because that samādhi is extremely solid and dense, inducing the great elements of the fourth dhyāna to pervade the body.' It is precisely on this account that the venerable Vasumitra said: 'Upon entering that absorption, the body's hair pores close; entering absorptions, whether sāsrava or anāsrava, is all like this.' If, born in the fourth dhyāna, one gives rise to a mind of the lower three dhyānas or of the desire realm, although possessing the first, second, and fourth conditions, one lacks the third condition, so breathing does not operate. If one gives rise to a mind of one's own level, a formless mind, or an absorption without mind, although possessing the first two, one lacks the latter two factors, so breathing does not operate. If born in the formless realm, all four factors are absent, so breathing does not operate. Hence in the absorption of cessation, kāya-saṃskāra is also absent. According to the Great Vehicle's doctrine, the non-operation of kāya-saṃskāra conforms further with the Sarvāstivāda school, and should likewise be without flaw.