解脫道論 風一切入
本段明列兩種取風相的方法：或見，或觸。兩法各有原文所說的處所與動作；論文沒有另說二法共同由何種難處而生。
二行取相
以見取相：甘蔗園、竹林或多草處受風鼓動；坐禪人見後作風想，再以平等觀、方便、離亂三行取相。以觸取相：隨風來處穿壁作孔，以竹荻為筒，坐在筒口，使風觸身，再作意取風相。
本段只可確定兩種作法：看見三處被風鼓動，或讓筒中之風觸身。二行與三行之關係，論文沒有辨明，本段不能確定，故不強配；也不把這個風門個案推成諸門通則。
舊坐禪人
原文說舊坐禪人於處處分即見風相起；行、住、坐、臥時風觸其身，隨風所動而「於初已作觀」。這裡只保留觸、動與先前作觀的原次序，不補成習慣養成或必然進階。其後「若自樂不樂，即見彼分風相得起」的句法不明，只保留彼分風相得起，不判「若自樂不樂」如何連屬。
四大門畢，色之四門接續。
This passage expressly lists two methods for acquiring the wind sign: either by sight or by touch. Each has the place and action stated in the source; the treatise does not separately say what common difficulty gives rise to the two methods.
Two Modes of Acquiring the Sign
By sight: a sugarcane grove, a bamboo forest, or a place with much grass is stirred by wind. Having seen this, the meditator forms the perception of wind, then acquires the sign through balanced observation, skillful means, and freedom from disturbance. By touch: make a hole in the wall where the wind comes from, place a bamboo-or-reed tube in it, sit at the mouth of the tube, allow the wind to touch the body, and attend to acquire the wind sign.
Only these two procedures can be established here: seeing the three places moved by wind, or allowing the wind in the tube to touch the body. The treatise does not distinguish the relation between the pair of sight and touch and the triad of balanced observation, skillful means, and freedom from disturbance. This passage cannot determine that relation, so it is not forced into a scheme; nor is this particular wind procedure expanded into a universal rule for the other kasiṇas.
The Experienced Meditator
The source says that an experienced meditator sees the wind sign arise in every quarter. While walking, standing, sitting, or lying down, wind touches and moves the body, and “observation has already been made at the beginning.” The original order of touch, movement, and prior observation is preserved without turning it into habituation or inevitable progress. The syntax of “whether one personally delights or does not delight, one immediately sees the counterpart wind sign arise” remains unclear. Only the arising of the counterpart wind sign is retained, without adjudicating the attachment of the unresolved phrase.
The four elemental sections are complete; the four color sections follow.
Shi Huijing · Waken · The Path of Freedom · The Wind Kasiṇa · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈行門品〉「風一切入」· 大正藏 T32n1648〔起 T32 0423a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0423a〕
問：云何風一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於風相，此謂風一切入。修心住不亂，此謂修風一切入。放意為相，不除風想為味，作意無雙為處。何功德者，不同三功德，於風一切入風行自在、能令風起、作意受持令清涼。如地一切入所說功德，修風一切入方便。云何取其相者，新坐禪人現取風一切入，以二行取於風相，或見、或觸。云何以見取相？彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。彼已見，作風想，以三行取相：以平等觀、以方便、以離亂。如是已見取相。云何以觸取相？新坐禪人如是寂寂坐處作意想，隨風來處是處穿壁作孔，竹荻為筒安置其內，當筒處坐，使風觸其身，作意取風相。如是以觸取相。若舊坐禪人於處處分即見風相起，若行住坐臥風觸其身，隨風所動於初已作觀，若自樂不樂，即見彼分風相得起。不如新坐禪人（風一切入已竟）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
七問並舉
問：什麼是風一切入？怎麼修？什麼相？什麼味？什麼處？什麼功德？怎麼取它的相？
名義、修行與相味處
答：心於風相——這叫作風一切入。修，是心住而不亂——這叫作修風一切入。
它以「放意」為相——原文沒有說明放意所對的是什麼；以不除去風想為味；以作意時心不作二意為處。
三種不同的功德
所謂什麼功德，是不同的三種功德：於風一切入風行自在、能令風起、作意受持令清涼。
如地一切入所說的功德。
修風一切入的方便——二行取相
修風一切入的方便：所謂怎麼取它的相，新坐禪人現前取風一切入，是以二行取於風相——或見、或觸。
以見取相
什麼是以見取相？那位坐禪人，或在甘蔗園、或於竹林、或多草之處，以風鼓動；他已見了，就作風想，以三行取相：以平等觀、以方便、以離亂。這樣就是已見而取相。
以觸取相
什麼是以觸取相？新坐禪人這樣於寂寂坐處作意想，隨風所來之處，就在那處穿壁作孔，以竹荻為筒安置其內，當筒之處而坐，使風觸他的身，作意取風相。這樣就是以觸取相。
舊坐禪人
若是舊坐禪人，他在各處都能看見風相生起；行、住、坐、臥時，只要風觸到身體、身體隨風而動，他在最初便已作過觀。接著原文說「若自樂不樂，即見彼分風相得起」；這一句的語法關係不清楚。可確定的是，他會看見那一分風相生起；「若自樂不樂」怎樣接到下句，這裡尚無定論。這與新坐禪人不同。
（風一切入已竟）
Seven Questions Together
Question: What is the wind kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?
Meaning, Cultivation, Characteristic, Function, and Basis
Answer: The mind is directed to the wind sign—this is called the wind kasiṇa. Cultivation is the mind’s abiding without disturbance—this is called cultivating the wind kasiṇa.
Its characteristic is “directing the mind”; the source does not state what the mind is directed toward. Its function is not removing the perception of wind. Its basis is that the mind forms no second intention when attending.
Three Differing Benefits
Concerning benefits, there are three differing benefits: being master of the movement of wind in the wind kasiṇa, being able to cause wind to arise, and attending and sustaining it so as to bring coolness.
There are also the benefits stated for the earth kasiṇa.
The Means of Cultivating the Wind Kasiṇa—Acquiring the Sign in Two Modes
As for the means of cultivating the wind kasiṇa and how its sign is acquired: a new meditator who directly acquires the wind kasiṇa acquires the wind sign in two modes—either by sight or by touch.
Acquiring the Sign by Sight
What is acquiring the sign by sight? The meditator sees a sugarcane grove, a bamboo forest, or a place with much grass being stirred by the wind. Having seen it, the meditator forms the perception of wind and acquires the sign in three modes: through balanced observation, through skillful means, and through freedom from disturbance. In this way the sign is acquired after being seen.
Acquiring the Sign by Touch
What is acquiring the sign by touch? A new meditator attends to a perception in a secluded, quiet sitting place. At the point from which the wind comes, the person makes a hole in the wall, places within it a tube made of bamboo or reed, and sits at the mouth of the tube so that the wind touches the body. The meditator attends and acquires the wind sign. In this way the sign is acquired by touch.
The Experienced Meditator
An experienced meditator sees the wind sign arise in every quarter. When wind touches the body while walking, standing, sitting, or lying down and the body moves with the wind, the meditator has already made this an observation from the beginning. The source then says, “Whether one personally delights or does not delight, one immediately sees the counterpart wind sign arise.” The grammatical relation within this sentence is unclear. What can be established is that the person sees that counterpart wind sign arise; how “whether one personally delights or does not delight” connects to the following clause remains unresolved. This is unlike the case of a new meditator.
(The wind kasiṇa is concluded.)
Shi Huijing · Waken · The Path of Freedom · The Wind Kasiṇa · Vernacular · Summer 2026
第四門，也是四大之門的最後一門。本段明列兩種取風相的方法：一是見甘蔗園、竹林或多草處被風鼓動，二是使風經壁孔與竹筒觸身〔T32 423a09–16〕。論文只列這兩種作法，不另說為何分成見與觸，也不為二法補立共同原因。
差分帳：三功德與二行
七問並舉後，答以「心於風相」說風一切入；「修心住不亂，此謂修風一切入」〔T32 423a04〕，以心住不亂答修。其後依次是「放意為相，不除風想為味，作意無雙為處」〔T32 423a04–05〕；「放意」「無雙」在本段都不另釋，只保留為相、味、處三項答語。功德則明標三項：「於風一切入風行自在、能令風起、作意受持令清涼」〔T32 423a06–07〕；三項各不更釋，末句再指向「如地一切入所說功德」〔T32 423a07–08〕。
開頭七問的次序是：風一切入、修、相、味、處、功德、取相〔T32 423a02–03〕。答文先連答前五項，再以「何功德者」標出三功德，最後以「修風一切入方便。云何取其相者」轉入取相〔T32 423a05–09〕。因此七項都能在本段找到相應段落；至於「不同三功德」的「不同」所對何者，及「作意受持令清涼」的內部連接，原文都沒有另釋。
而後是本段明列的「二行取相」：「新坐禪人現取風一切入，以二行取於風相，或見、或觸」〔T32 423a08–10〕。下文先逐釋見、觸兩法；其中見法又說以平等觀、方便、離亂三行取相〔T32 423a10–13〕。二行與三行同在本段，論文沒有解釋兩組名稱如何相繫，因此各依原句保留，不強作會通。
所見：本段的兩種取相法
「云何以見取相？彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。彼已見，作風想」〔T32 423a10–11〕。原文明說三處受風鼓動，坐禪人見後作風想，再以平等觀、方便、離亂三行取相〔T32 423a11–13〕。這裡只保留所見之處、鼓動、見與作風想的次序，不另補因果解釋。
「云何以觸取相？新坐禪人如是寂寂坐處作意想，隨風來處是處穿壁作孔，竹荻為筒安置其內，當筒處坐，使風觸其身，作意取風相」〔T32 423a13–16〕。依原次序，是在寂寂坐處作意，隨風來處穿壁作孔，把竹荻作成筒安置孔內，坐在筒口，使風觸身，再作意取風相。這是本段以觸取相的具體作法，不另加跨段比較。
兩問各有自己的收句。見法在作風想、以三行取相後說「如是已見取相」〔T32 423a12–13〕；觸法在使風觸身、作意取風相後說「如是以觸取相」〔T32 423a16〕。前者明列三行，後者不再重列；兩段依各自原句保存，不把一段未重出的語補入另一段。
舊坐禪人：風觸、風動與初已作觀
「若舊坐禪人於處處分即見風相起，若行住坐臥風觸其身，隨風所動於初已作觀，若自樂不樂，即見彼分風相得起。不如新坐禪人」〔T32 423a16–19〕。原文先說舊坐禪人於處處分即見風相起，繼而列行、住、坐、臥時風觸其身，又說隨風所動而「於初已作觀」。這些是本段明列的觸、動與先前作觀之語。
本句沒有把「於初已作觀」解作習慣養成，也沒有說觀到何種程度便必然使相自起；因此只保留它與風觸、風動的原次序。「風相起」與「彼分風相得起」兩語並存，論文不明言二者是否同一事，保留不合併。其後「若自樂不樂」與「即見彼分風相得起」如何連屬，句法仍不明；只可確定原文說彼分風相得起，不能把未決語句判成樂境、不樂境都能起相。末句「不如新坐禪人」收束舊新對舉，也不另給二者的進階規律；原文至此即告收句，不再解釋其所以。
夾註「風一切入已竟」〔T32 423a19〕關門，四大之門至此全畢。
收束
回到所見：本段明列兩種取風相的方法——見其所動，或受其所觸。帶走三件：一個未決處（二行與三行之關係，論文並置而不辨；本段不能確定，故不強配。可確定的只是二行列見、觸兩法，三行列平等觀、方便、離亂），一器（隨風來處穿壁作孔，以竹荻為筒，使風觸身），一景（舊人行住坐臥時風觸其身，隨風所動而於初已作觀；「若自樂不樂」如何連屬仍存疑）。四大門畢，色之四門（青黃赤白）接續開卷。
This is the fourth section and the last of the sections on the four great elements. The passage expressly lists two methods for acquiring the wind sign: one sees a sugarcane grove, bamboo forest, or place with much grass being stirred by wind; the other lets wind pass through a hole in a wall and a bamboo tube to touch the body 〔T32 423a09–16〕. The treatise lists only these two procedures. It does not separately explain why they are divided into sight and touch, or supply a common cause for them.
An Account of Differences: Three Benefits and Two Modes
After the seven questions, the answer defines the wind kasiṇa by “the mind is directed to the wind sign.” “Cultivation is the mind’s abiding without disturbance—this is called cultivating the wind kasiṇa” 〔T32 423a04〕 answers the question of cultivation through the mind’s undisturbed abiding. Next come, in order, “Directing the mind is its characteristic, not removing the perception of wind is its function, and attending without a second is its basis” 〔T32 423a04–05〕. Neither “directing the mind” nor “without a second” is separately explained here; they are retained only as the answers concerning characteristic, function, and basis. The benefits are expressly numbered as three: “being master of the movement of wind in the wind kasiṇa, being able to cause wind to arise, and attending and sustaining it so as to bring coolness” 〔T32 423a06–07〕. None of the three is further explained. The final sentence refers back to “the benefits stated for the earth kasiṇa” 〔T32 423a07–08〕.
The order of the seven opening questions is: wind kasiṇa, cultivation, characteristic, function, basis, benefits, and acquiring the sign 〔T32 423a02–03〕. The answer first addresses the first five in sequence, then introduces the three benefits with “concerning benefits,” and finally turns to acquiring the sign with “the means of cultivating the wind kasiṇa; as for how its sign is acquired” 〔T32 423a05–09〕. A corresponding section can therefore be found for each of the seven. The source does not, however, explain what “differing” in “three differing benefits” differs from, or how the elements of “attending and sustaining it so as to bring coolness” are internally connected.
The passage then expressly sets out “acquiring the sign in two modes”: “A new meditator who directly acquires the wind kasiṇa acquires the wind sign in two modes—either by sight or by touch” 〔T32 423a08–10〕. The following text explains sight and touch separately. Within the method by sight, it again says that the sign is acquired through the three modes of balanced observation, skillful means, and freedom from disturbance 〔T32 423a10–13〕. Both a pair and a triad therefore occur in this passage. The treatise does not explain how their classifications relate, so each is retained in its own sentence without forced reconciliation.
What Is Seen: The Two Methods of Acquiring the Sign in This Passage
“What is acquiring the sign by sight? The meditator sees a sugarcane grove, a bamboo forest, or a place with much grass being stirred by the wind. Having seen it, the meditator forms the perception of wind” 〔T32 423a10–11〕. The source expressly says that three places are stirred by wind, that the meditator sees this, and then forms the perception of wind, before acquiring the sign through balanced observation, skillful means, and freedom from disturbance 〔T32 423a11–13〕. The order of the places seen, their movement, seeing, and forming the perception of wind is preserved without adding a causal explanation.
“What is acquiring the sign by touch? A new meditator attends to a perception in a secluded, quiet sitting place. At the point from which the wind comes, the person makes a hole in the wall, places within it a tube made of bamboo or reed, sits at the mouth of the tube so that the wind touches the body, and attends and acquires the wind sign” 〔T32 423a13–16〕. In the source’s order, one attends in a quiet sitting place, makes a hole in the wall where the wind comes from, places a bamboo-or-reed tube in the hole, sits at its mouth, lets the wind touch the body, and attends to acquire the wind sign. This is the concrete procedure for acquiring the sign by touch in this passage; no comparison from another section is added.
Each question has its own closing statement. After forming the perception of wind and acquiring the sign in three modes, the visual procedure says, “In this way the sign is acquired after being seen” 〔T32 423a12–13〕. After allowing the wind to touch the body and attending to acquire the wind sign, the tactile procedure says, “In this way the sign is acquired by touch” 〔T32 423a16〕. The former expressly lists the three modes; the latter does not repeat them. Each passage is retained as it stands, without inserting words omitted from one into the other.
The Experienced Meditator: Wind’s Touch, Wind’s Movement, and Observation Already Made at the Beginning
“An experienced meditator sees the wind sign arise in every quarter. When wind touches the body while walking, standing, sitting, or lying down, and the body moves with the wind, the meditator has already made this an observation from the beginning. Whether one personally delights or does not delight, one immediately sees the counterpart wind sign arise. This is unlike a new meditator” 〔T32 423a16–19〕. The source first says that the experienced meditator sees the wind sign arise everywhere; it next lists the wind touching the body in walking, standing, sitting, and lying down, and then says that with movement by the wind “observation has already been made at the beginning.” These are its explicit statements about touch, movement, and prior observation.
The sentence does not define “observation already made at the beginning” as habituation, nor state a degree of observation that necessarily makes the sign arise. Its original sequence with wind’s touch and movement is therefore preserved. “The wind sign arises” and “the counterpart wind sign can arise” both occur, but the treatise does not expressly say whether they are identical; they remain unmerged. The grammatical relation between “whether one personally delights or does not delight” and “one immediately sees the counterpart wind sign arise” is likewise unclear. Only the arising of the counterpart wind sign is established; the unresolved phrase cannot be made to state that both pleasing and displeasing objects produce the sign. “This is unlike a new meditator” closes the contrast without supplying a rule of progression between the two. The source ends the sentence here and gives no further reason.
The parenthetical note, “The wind kasiṇa is concluded” 〔T32 423a19〕, closes the section and with it the four sections on the great elements.
Concluding Focus
Return to what is seen: this passage expressly lists two methods for acquiring the wind sign—seeing what the wind moves, or feeling what it touches. Three matters remain: one unresolved relation—the text juxtaposes the two modes of sight and touch with the three modes of balanced observation, skillful means, and freedom from disturbance, but does not distinguish how the two classifications relate; one device—where the wind comes from, make a hole in the wall and place a bamboo-or-reed tube so that wind touches the body; and one scene—while the experienced meditator walks, stands, sits, or lies down, wind touches and moves the body, and observation has already been made at the beginning, while the syntactic attachment of “whether one personally delights or does not delight” remains uncertain. The four elemental sections are complete; the four color sections—blue-green, yellow, red, and white—follow.
Shi Huijing · Waken · The Path of Freedom · The Wind Kasiṇa · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第五〈行門品〉之二，接前段夾註「（火一切入已竟）」〔T32 423a01〕而下。體例承 08-26、08-27 而獨出一格：取相不唯就舊新之別，別立「以二行取於風相，或見、或觸」〔T32 423a09–10〕，各設一問而逐釋，末乃言舊坐禪人。段末以夾註「（風一切入已竟）」〔T32 423a19〕標一門之畢。其下「問：云何青一切入？」〔T32 423a20〕另起一問，屬下一單元。
一、科判定位
本段明書「問」者一，以「云何」設問者三；節次逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 七問並舉 | 「問：云何風一切入？」〔T32 423a02〕…「云何取其相？」〔T32 423a03〕 |
| 名義·修行·相味處 | 「心於風相，此謂風一切入」〔T32 423a03–04〕…「作意無雙為處」〔T32 423a05〕 |
| 不同三功德 | 「不同三功德」〔T32 423a06〕…「如地一切入所說功德」〔T32 423a07–08〕 |
| 二行取相之標 | 「修風一切入方便」〔T32 423a08〕…「以二行取於風相，或見、或觸」〔T32 423a09–10〕 |
| 以見取相 | 「云何以見取相？」〔T32 423a10〕…「如是已見取相」〔T32 423a12–13〕 |
| 以觸取相 | 「云何以觸取相？」〔T32 423a13〕…「如是以觸取相」〔T32 423a16〕 |
| 舊坐禪人 | 「若舊坐禪人於處處分即見風相起」〔T32 423a16–17〕…「不如新坐禪人」〔T32 423a19〕 |
單元界與問答界相合：本單元起於 423a02 風一切入之問、止於 423a19 風一切入已竟之夾註，不切斷任何一問。功德之數獨異：08-26、08-27 皆作「五功德」〔T32 422b24〕〔T32 422c15–16〕，本段作「不同三功德」〔T32 423a06〕而所列三事——照錄不齊，不代畫一。
全段定位錨
〔T32, 423a02–19〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 風一切入 | 「心於風相，此謂風一切入」〔T32 423a03–04〕 | 與 08-27「心於火相」〔T32 422c13〕同式 |
| 修（此謂修風一切入） | 「修心住不亂，此謂修風一切入」〔T32 423a04〕 | 「修心住不亂」全論四見；08-26 作「心住不亂，此謂修行」〔T32 422b22〕，本段以本門之名收之，照錄不齊 |
| 相·味·處 | 「放意為相，不除風想為味」〔T32 423a04–05〕、「作意無雙為處」〔T32 423a05〕 | 08-27 作「火相巧於放意為相」〔T32 422c14–15〕，本段唯作「放意為相」而不繫其相，照錄不補 |
| 不同三功德 | 列「風行自在、能令風起、作意受持令清涼」〔T32 423a06–07〕 | 08-26、08-27 皆作五功德，本段作三；餘門各如其文，不畫一；「一」字有校記（見目三） |
| 二行取相（見·觸） | 「以二行取於風相，或見、或觸」〔T32 423a09–10〕 | 本段見法另有平等觀、方便、離亂三行〔T32 423a11–13〕；二行與三行的關係論文不辨，照錄不判、不代會通 |
| 甘蔗園·竹林·多草處 | 「或甘蔗園、或於竹林、或多草處，以風鼓動」〔T32 423a10–11〕 | 以見取相之所；與 08-26 井瓶池沼〔T32 422c01〕、08-27 草薪林屋〔T32 422c21–22〕同為取相之處 |
| 穿壁作孔·竹荻為筒 | 「竹荻為筒安置其內」〔T32 423a14–15〕、「使風觸其身，作意取風相」〔T32 423a15–16〕 | 本段所列的以觸取相之法 |
| 行住坐臥 | 「若行住坐臥風觸其身」〔T32 423a17〕 | 舊坐禪人於四威儀中風觸其身，「風相起」〔T32 423a17〕與「彼分風相得起」〔T32 423a18–19〕二語並存，是否得以「取相」泛稱二者，論文不明言，不代合併；四威儀之語前見 08-18〔T32 419b19–20〕 |
| 風一切入已竟 | 夾註「（風一切入已竟）」〔T32 423a19〕 | 與 08-22〜08-27 諸門畢語同例，照錄不改 |
三、校記與異讀
本段範圍內大正藏校記一處，誌而不改；本文之讀依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 423a07 | 一（如地一切入所說功德） | 入 | 【明】 |
誌錄不判一事：423a07「如地一切入所說功德」之「一」，明本作「入」。並錄不判，本文從底本。
校本命中二項：本段正文缺字零命中；夾註一命中——「（風一切入已竟）」〔T32 423a19〕。
四、論主引據
本段無標為佛語或他說之引據，查無所獲。
五、譬喻·修辭
- 二門之對設〔T32 423a10–16〕：以見取相、以觸取相各設一問而逐釋，末各以「如是已見取相」「如是以觸取相」自收，句式一律。
- 穿壁引風〔T32 423a14–15〕：於寂寂坐處穿壁作孔、以竹荻為筒，使風觸身而取風相。
- 舊新對舉之倒置〔T32 423a16–19〕：08-26、08-27 皆先舊後新，本段先出新坐禪人之二行、末乃言舊坐禪人——次第倒置而界語仍作「不如新坐禪人」〔T32 423a19〕。
- 三處之列〔T32 423a10–11〕：甘蔗園·竹林·多草處三處並列，皆取其可見風之鼓動者。
六、章內互讀
- 前指：「如地一切入所說功德」〔T32 423a07–08〕（指本論前文，非他書）；火一切入全段 08-27〔T32 422c12–423a01〕；水一切入全段 08-26〔T32 422b20–422c11〕；三行取相之界說 08-03〔T32 413b12–13〕；四威儀 08-18〔T32 419b19–20〕。
- 後指：青一切入自「問：云何青一切入？」〔T32 423a20〕起（下一單元）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Passage location This passage comes from fascicle five of the Path of Freedom, “Chapter on Practice,” part two, immediately after the parenthetical note, “The fire kasiṇa is concluded” 〔T32 423a01〕. It continues the forms of 08-26 and 08-27 but has a distinct structure: acquiring the sign is not treated only through the distinction between experienced and new meditators. Instead, it separately establishes “acquiring the wind sign in two modes—either by sight or by touch” 〔T32 423a09–10〕, asks about each, explains each, and only afterward discusses the experienced meditator. The parenthetical note, “The wind kasiṇa is concluded” 〔T32 423a19〕, marks the end of this section. “Question: What is the blue-green kasiṇa?” 〔T32 423a20〕 begins the next unit.
I. Structural Division
The passage explicitly writes one 問, “question,” and asks three questions with 云何, “what is/how.” Its divisions can be checked word for word:
| Section | Exact opening and closing wording, each with its anchor |
|---|---|
| Seven questions together | “Question: What is the wind kasiṇa?” 〔T32 423a02〕 … “How is its sign acquired?” 〔T32 423a03〕 |
| Meaning, cultivation, characteristic, function, and basis | “The mind is directed to the wind sign—this is called the wind kasiṇa” 〔T32 423a03–04〕 … “attending without a second is its basis” 〔T32 423a05〕 |
| Three differing benefits | “Three differing benefits” 〔T32 423a06〕 … “the benefits stated for the earth kasiṇa” 〔T32 423a07–08〕 |
| Statement of the two modes | “The means of cultivating the wind kasiṇa” 〔T32 423a08〕 … “acquires the wind sign in two modes—either by sight or by touch” 〔T32 423a09–10〕 |
| Acquiring the sign by sight | “What is acquiring the sign by sight?” 〔T32 423a10〕 … “In this way the sign is acquired after being seen” 〔T32 423a12–13〕 |
| Acquiring the sign by touch | “What is acquiring the sign by touch?” 〔T32 423a13〕 … “In this way the sign is acquired by touch” 〔T32 423a16〕 |
| Experienced meditator | “An experienced meditator sees the wind sign arise in every quarter” 〔T32 423a16–17〕 … “This is unlike a new meditator” 〔T32 423a19〕 |
The unit boundary agrees with the question-and-answer boundary: the unit begins with the question about the wind kasiṇa at 423a02 and ends with its parenthetical completion note at 423a19. No question is cut. The number of benefits is distinct: 08-26 and 08-27 each say “five benefits” 〔T32 422b24〕〔T32 422c15–16〕, while this passage says “three differing benefits” 〔T32 423a06〕 and lists three matters. The difference is recorded without harmonization.
Whole-passage anchor
〔T32, 423a02–19〕
II. Terms and Translation
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| 風一切入, wind kasiṇa | “The mind is directed to the wind sign—this is called the wind kasiṇa” 〔T32 423a03–04〕 | The formulation matches 08-27’s “The mind is directed to the fire sign” 〔T32 422c13〕 |
| 修, cultivation, in “this is called cultivating the wind kasiṇa” | “Cultivation is the mind’s abiding without disturbance—this is called cultivating the wind kasiṇa” 〔T32 423a04〕 | “Cultivating, the mind abides without disturbance” occurs four times in the treatise. 08-26 says, “The mind abides without disturbance—this is called cultivation” 〔T32 422b22〕, whereas this passage closes with the name of this specific section. The difference is retained |
| 相, 味, 處: characteristic, function, basis | “Directing the mind is its characteristic; not removing the perception of wind is its function” 〔T32 423a04–05〕; “attending without a second is its basis” 〔T32 423a05〕 | 08-27 says, “Skillfully directing the mind to the fire sign is its characteristic” 〔T32 422c14–15〕; this passage says only “directing the mind is its characteristic,” without identifying the object. Nothing is supplied |
| 不同三功德, three differing benefits | “Being master of the movement of wind, being able to cause wind to arise, and attending and sustaining it so as to bring coolness” 〔T32 423a06–07〕 | 08-26 and 08-27 give five benefits; this passage gives three. Other sections are left to their own wording rather than harmonized. The character 一 has a variant; see section III |
| 二行取相, acquiring the sign in two modes: sight and touch | “Acquires the wind sign in two modes—either by sight or by touch” 〔T32 423a09–10〕 | The visual method separately lists the three modes of balanced observation, skillful means, and freedom from disturbance 〔T32 423a11–13〕. The treatise does not distinguish the relation between the pair and the triad, so it is recorded without adjudication or forced reconciliation |
| 甘蔗園·竹林·多草處, sugarcane grove, bamboo forest, place with much grass | “A sugarcane grove, a bamboo forest, or a place with much grass being stirred by wind” 〔T32 423a10–11〕 | Places used for acquiring the sign by sight. They parallel the wells and ponds in 08-26 〔T32 422c01〕 and the grass, wood, forest, and house fires in 08-27 〔T32 422c21–22〕 as places or sights for acquiring a sign |
| 穿壁作孔·竹荻為筒, making a hole in the wall and a tube of bamboo or reed | “Places within it a tube made of bamboo or reed” 〔T32 423a14–15〕; “so that the wind touches the body, and attends and acquires the wind sign” 〔T32 423a15–16〕 | The tactile method specified in this passage |
| 行住坐臥, walking, standing, sitting, and lying down | “When wind touches the body while walking, standing, sitting, or lying down” 〔T32 423a17〕 | The experienced meditator is touched by wind in the four postures. “The wind sign arises” 〔T32 423a17〕 and “the counterpart wind sign can arise” 〔T32 423a18–19〕 both occur; the treatise does not say whether both can be gathered under the general heading “acquiring the sign,” and they are not merged. The four postures appeared earlier in 08-18 〔T32 419b19–20〕 |
| “The wind kasiṇa is concluded” | Parenthetical note 〔T32 423a19〕 | Like the completion notes in 08-22 through 08-27, it is retained unchanged |
III. Collation and Variant Readings
There is one Taishō collation note within the passage. It is recorded without emending the text; the main text follows the Taishō base:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 423a07 | 一 in 如地一切入所說功德 | 入 | 【明】 |
One matter recorded without adjudication: at 423a07, the Ming witness reads 入 where the base has 一 in 如地一切入所說功德. Both are recorded without decision, and the main text follows the base.
Critical-apparatus hits: no lacuna marker occurs in the main text. One parenthetical note occurs: “The wind kasiṇa is concluded” 〔T32 423a19〕.
IV. Citations Made by the Treatise
No statement in this passage is marked as the Buddha’s word or as another authority’s position. The searches find none.
V. Similes and Rhetoric
- Two methods set in parallel 〔T32 423a10–16〕: acquiring the sign by sight and acquiring it by touch each receive a question and explanation, and each closes with its own formula, “In this way the sign is acquired after being seen” and “In this way the sign is acquired by touch.”
- Drawing wind through a wall 〔T32 423a14–15〕: in a quiet sitting place one makes a hole in the wall and uses bamboo or reed as a tube, allowing the wind to touch the body so that the wind sign is acquired.
- Reversal of the experienced-new contrast 〔T32 423a16–19〕: 08-26 and 08-27 discuss the experienced before the new; this passage explains the new meditator’s two modes first and only then the experienced meditator. The order is reversed, while the boundary phrase remains “This is unlike a new meditator” 〔T32 423a19〕.
- List of three places 〔T32 423a10–11〕: sugarcane grove, bamboo forest, and place with much grass are juxtaposed, each selected for movement by wind visible there.
VI. Cross-References Within the Chapter
- Earlier: “the benefits stated for the earth kasiṇa” 〔T32 423a07–08〕 refers to an earlier part of this treatise, not another work; the complete fire-kasiṇa passage, 08-27 〔T32 422c12–423a01〕; the complete water-kasiṇa passage, 08-26 〔T32 422b20–422c11〕; the definition of the three modes of acquiring the sign, 08-03 〔T32 413b12–13〕; the four postures, 08-18 〔T32 419b19–20〕.
- Later: the blue-green kasiṇa begins with “Question: What is the blue-green kasiṇa?” 〔T32 423a20〕 in the next unit.
VII. Transmission
Questions concerning the author, translator, and textual transmission are not determined in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Wind Kasiṇa · Apparatus · Summer 2026