解脫道論 安般四修與知一切身
四修各有明說之義與所為：算有從一至十與從一至五兩說，並說「乃至離算」；隨逐是攝算而以念無間逐出入息；安置是在鼻端或脣的觸處令念住；隨觀所列的是相與喜樂等法。原文又分別列出覺滅與出離覺、滅麁覺、斷亂與不動想、受持想與知勝法，不把它們說成逐步拆除的工具。
本段說入出息成細而不可取，又列長息隨觀、相起住、以性作意、時長時短與令分明相起；「性」所連的前句有「智智／智短」異讀，不能由此補成一套定義。知一切身則分無愚癡與以事兩問，明列色身、名身，隨後只作一句判語：「雖有身，無眾生、無命。」
末段列三學，並自釋身行為出入息；再按原次第說細身行修初禪、最細修第二禪、最細修第三禪、滅無餘修第四禪。只存這些明文的名稱與次第，不另立修法交接或自我撤除的理論。
Each of the four ways has an explicit meaning and purpose. Counting has two accounts, one through ten and one through five, and the source also says “until counting is left behind.” Following gathers counting and follows the in-and-out breath with uninterrupted mindfulness. Placing causes mindfulness to remain at the contact point of the nose-tip or lips. Contemplation names the sign and qualities such as rapture and pleasure. The source separately gives cessation of 覺 and attainment of emergence-覺, cessation of coarse 覺, ending distraction and forming an unmoving perception, and sustaining perception and knowing superior qualities. It does not describe the four as tools discarded one after another.
The passage says that in-and-out breathing becomes subtle and cannot be apprehended, then lists contemplation of a long breath, the sign arising and abiding, attention according to “nature,” being sometimes long and sometimes short, and making a clear sign arise. The sentence connected with “nature” has the variants 智智 and 智短 and cannot support an added theory. Knowing the whole body is divided into knowing through non-delusion and through the matter; material body and name-body are named, followed only by the statement, “Although there is a body, there is no being and no life.”
The final passage lists the three trainings and directly defines bodily activity as in-and-out breathing. In source order, subtle bodily activity is joined to the first jhāna, “most subtle” to the second, “most subtle” again to the third, and cessation without remainder to the fourth. Only the stated names and order are retained; no theory of transition between practices or removal of a self is added.
Shi Huijing · Waken · The Path of Freedom · Four Ways of Mindfulness of Breathing and Knowing the Whole Body · 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〉「安般四修與知一切身」· 大正藏 T32n1648〔起 T32 0430b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0430b〕
問曰：云何名算？答曰：初坐禪人，從初出息乃至入息，從一至十，過十不算。復說：從一至五，過五不算，不令意誤，是時當算。乃至離算，從入出息事念住，此謂名算。隨逐者，攝算，以念無間逐出入息，此謂隨逐。名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風相令念住，此謂安置。名隨觀者，由觸自在，當隨觀相；於此所起喜樂等法，應當隨觀，此謂隨觀。彼算為覺滅，令得出離覺。隨逐者，為滅麁覺。於出入息作念無間安置，為斷於亂，作不動想。隨觀者，為受持想、為知勝法。若長入息、若短出息，於短入息如是學之者，方便所作；過於其性，此謂長。性者，現智智，為現不愚癡事。
〔T32 0430c〕
問曰。云何不愚癡事？答曰：初坐禪人得身心倚，以入出息念現作住，其出入息成細。出入息細故，成不可取。時坐禪人若長息隨觀作長，乃至相起住。若相已起住，以性應作意，此謂不愚癡。復次當為心消息，有時作長、有時作短，如是當修。復次坐禪人，以事令分明相起，是事當修。知一切身我入息，如是學者以二種行知一切身，不愚癡故、以事故。
問曰：云何無愚癡知一切身？答曰：若坐禪人念安般定，身心喜樂觸成滿。由喜樂觸滿，一切身成不愚癡。
問曰：云何以事知一切身？答曰：出入息者，所謂一處住色身。出入息事心心數法名身，此色身名身，此謂一切身。彼坐禪人，如是以見知一切身。雖有身，無眾生、無命。如是學者，謂三學：一增上戒學、二增上心學、三增上慧學。如實戒，此謂增上戒學；如實定，此謂增上心學；如實慧，此謂增上慧學。彼坐禪人，此三學，於彼事以念作意學之，修已多修，此謂學之令滅身行，我入息如是學。云何名身行者，此謂出入息。以如是身行曲申，形隨申動踊振搖。如是於身行，現令寂滅。復次於麁身行現令寂滅，以細身行修行初禪，從彼以最細修第二禪，從彼最細修行學第三禪，令滅無餘修第四禪。
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.
四修：算
問曰：什麼叫作算？
答曰：初坐禪人，從最初的出息乃至入息，從一至十，過十不算。又說：從一至五，過五不算，不令意誤——這時當算。
乃至離算，從入出息之事而念住——這叫作算。
四修：隨逐、安置、隨觀
所謂隨逐：攝其算，以念無間而逐出入息——這叫作隨逐。
所謂名安置：或鼻端、或於脣，是入出息所觸之處，於那裡作風相令念住——這叫作安置。
所謂名隨觀：由觸自在，當隨觀其相；於此所起的喜樂等法，應當隨觀——這叫作隨觀。
四修之所為
那算，是為覺滅，令得出離之覺。
所謂隨逐，是為滅麁覺。
於出入息作念無間安置，是為斷於亂，作不動之想。
所謂隨觀，是為受持想、為知勝法。
長之義
原文在這裡說：「若長入息、若短出息，於短入息如是學之者，方便所作；過於其性，此謂長。性者，現智智，為現不愚癡事。」這一串的句法與指代不清；可以確定的是，文中把「過於其性」接在「此謂長」之前，又把「性」接到「為現不愚癡事」，但「方便所作」如何連屬、兩個「性」是否同指，原文沒有說明。
「現智智」的末一「智」，明本作「短」，因此有「智智」與「智短」兩種讀法。這裡保留兩讀，不替底本選定，也不據任一讀法補出「長」或「性」的定義。
不愚癡事
問曰。什麼是不愚癡之事？
答曰：原文先說，初坐禪人「得身心倚」；「倚」四本作「猗」，這一名相的字義與兩讀關係在此不強行決。接著可以確定的是：他現前把念安住在入息、出息上，呼吸漸漸細微；因為細微，便難以再取得。
原文接著說：「若長息隨觀作長，乃至相起住。若相已起住，以性應作意。」可以確定的是它依次提到隨觀長息、相生起而住、依「性」作意，最後稱為不愚癡；三者如何銜接，以及此處「性」指什麼，原文沒有說明。
再者，原文說「當為心消息」，接著說有時作長、有時作短，應當這樣修。「心消息」的意思，以及它與長、短二句的關係，句面不能確定，因此不把它改作調息或調心的定義。
再者，原文說坐禪人「以事令分明相起，是事當修」：可以確定的是依「事」而有分明之相生起，且此事應修；「以事」究竟繫於「令分明」還是「相起」，原句沒有判明。
「知一切身我入息」，這樣學的人，以二種行知一切身。大正本把兩項寫作「不愚癡故、以事故」；四本將前一「故」作「知」。後文分別提出「無愚癡知一切身」與「以事知一切身」兩問，但這裡「故／知」及兩項的句法關係仍保留未決。
無愚癡知一切身
問曰：什麼是無愚癡知一切身？
答曰：若坐禪人念安般定，身心的喜樂觸成滿。由喜樂觸滿，一切身成不愚癡。
以事知一切身
問曰：什麼是以事知一切身？
答曰：原文先說，出入息是「一處住色身」；又說，在出入息這件事上，心與心數法名為「身」。末後連寫「此色身名身，此謂一切身」；色身、名身與「此」字如何分句並不明白，因此只保留三個名相及「此謂一切身」的收語，不把它改成確定的等式。
那坐禪人這樣以見知一切身：雖有身，無眾生、無命。
三學
這樣學的，是說三學：一是增上戒學、二是增上心學、三是增上慧學。
如實的戒，這叫作增上戒學；如實的定，這叫作增上心學；如實的慧，這叫作增上慧學。
那坐禪人於此三學，於那事以念作意而學之，修已多修——這叫作學之。
令滅身行
「令滅身行，我入息」，這樣學。
什麼叫作身行？原文直接回答：就是出入息。其後作「以如是身行曲申，形隨申動踊振搖」；可以確定的是身行、屈伸與形體的動、踊、振、搖相連，但前後如何分句並不明白。其中後一「申」四本作「神」，「踊」宮本作「涌」，兩處都並錄不判。接著說：對這身行，現前使它寂滅。
再者，先現前使麁身行寂滅；以細身行修初禪，以最細身行修第二禪，原文仍以「最細」說第三禪，到第四禪則作「令滅無餘修第四禪」，即令身行滅盡無餘。第二、第三禪都用「最細」一語，原文沒有再分別其程度。
The Four Ways: Counting
Question: What is called counting?
Answer: A beginning meditator counts from the first out-breath through the in-breath, from one to ten, and does not count beyond ten. Another account says to count from one to five and not beyond five, without allowing the attention to go astray. At that time one should count.
Until counting is left behind, mindfulness remains on the matter of in-and-out breathing. This is called counting.
The Four Ways: Following, Placing, and Contemplation
Following means gathering counting and following the in-and-out breath with uninterrupted mindfulness. This is called following.
Placing means that the nose-tip or lips are the place touched by the in-and-out breath. One forms the wind-sign there and causes mindfulness to remain. This is called placing.
Contemplation means that, through mastery of contact, one should contemplate the sign and should contemplate the qualities such as rapture and pleasure that arise here. This is called contemplation.
What Each of the Four Ways Is For
Counting is for the cessation of 覺 and enables the attaining of emergence-覺. The source does not explain the latter expression.
Following is for the cessation of coarse 覺.
Placing uninterrupted mindfulness on the in-and-out breath is for cutting off distraction and forming the perception of unmovingness.
Contemplation is for sustaining perception and knowing superior qualities.
The Meaning of Long
The source says: “If the in-breath is long, if the out-breath is short, and one trains thus with the short in-breath, this is made by a means; passing beyond its nature, this is called long. As for nature: present knowledge knowledge, for making the matter of non-delusion present.” The syntax and referents are unclear. What can be established is that “passing beyond its nature” immediately precedes “this is called long” and that “nature” is followed by “for making the matter of non-delusion present.” The source does not explain how “made by a means” attaches or whether both occurrences of “nature” refer to the same thing.
The final 智 in 現智智 is 短 in the Ming witness, giving the readings 智智 and 智短. Both are preserved without choosing between them or using either to supply a definition of “long” or “nature.”
The Matter of Non-Delusion
Question: What is the matter of non-delusion?
Answer: The source first says that a beginning meditator “gains 倚 of body and mind.” Four witnesses read 猗 for 倚; the sense of the term and relation between the readings are not forced here. What follows is clear: mindfulness is made present and established on in-and-out breathing, and the breaths become subtle. Because they become subtle, they can no longer be apprehended.
The source next says: “If the meditator contemplates a long breath and makes it long, up to the arising and abiding of the sign; once the sign has arisen and abides, one should attend according to its nature.” It names, in sequence, contemplation of a long breath, arising and abiding of the sign, and attending according to “nature,” and calls this non-delusion. How the three connect and what “nature” means here are not explained.
It further says that one “should 消息 for the mind,” then says that at times one makes it long and at times short and should cultivate in this way. The meaning of 心消息 and its relation to the long and short clauses cannot be established from the wording; it is not recast as a definition of regulating breath or mind.
Again, the source says that the meditator “through the matter makes a clear sign arise, and this matter should be cultivated.” It can be established that a clear sign arises in relation to the “matter” and that this should be cultivated. The grammar does not decide whether “through the matter” governs making clear or the arising of the sign.
One who trains with “knowing the whole body, I breathe in” knows the whole body in two ways. The Taishō text gives “because of non-delusion” and “because of the matter”; four witnesses read 知 for the first 故. The following text separately asks about knowing the whole body through non-delusion and through the matter, but the 故/知 reading and the syntax of the two items remain unresolved.
Knowing the Whole Body Through Non-Delusion
Question: How does one know the whole body through non-delusion?
Answer: When a meditator is concentrated in mindfulness of breathing, the contact of rapture and pleasure fills body and mind. Because that contact fills them, the whole body becomes non-deluded.
Knowing the Whole Body Through the Matter
Question: How does one know the whole body through the matter?
Answer: The source first says that in-and-out breathing is a “material body abiding in one place.” It then says that, in the matter of in-and-out breathing, mind and mental qualities are called a “name-body.” It ends with “this material body name-body; this is called the whole body.” How “material body,” “name-body,” and “this” should be divided is unclear. The three terms and the conclusion are therefore retained without turning them into a fixed equation.
The meditator thus knows the whole body by seeing: although there is a body, there is no being and no life.
The Three Trainings
One who trains in this way undertakes three trainings: first, the higher training in virtue; second, the higher training in mind; third, the higher training in wisdom.
Virtue as it really is is called the higher training in virtue; concentration as it really is is called the higher training in mind; wisdom as it really is is called the higher training in wisdom.
The meditator trains in these three trainings by attending with mindfulness to that matter. Having cultivated and repeatedly cultivated it, this is called training.
Causing Bodily Activity to Cease
One trains thus: “Causing bodily activity to cease, I breathe in.”
What is called bodily activity? The source answers directly: in-and-out breathing. It continues, “through such bodily activity, bending and stretching, form follows 申, moving, leaping, trembling, and shaking.” Bodily activity, bending and stretching, and movement, leaping, trembling, and shaking of form are linked, but the sentence divisions remain unclear. The latter 申 is 神 in four witnesses, while 踊 is 涌 in the Palace witness; both variants remain undecided. The text then says to make this bodily activity cease in the present.
Furthermore, one first makes coarse bodily activity cease. With subtle bodily activity one cultivates the first jhāna; with the most subtle one cultivates the second jhāna; the source again says “most subtle” for the third jhāna; for the fourth jhāna it says “causing it to cease without remainder, cultivate the fourth jhāna.” Both the second and third jhānas use the same phrase “most subtle”; the source does not further distinguish their degrees.
Shi Huijing · Waken · The Path of Freedom · Four Ways of Mindfulness of Breathing and Knowing the Whole Body · Vernacular · Summer 2026
本段逐目解說算、隨逐、安置、隨觀，又列四者各自的所為，然後說「知一切身」、三學與令滅身行。先把可直接核對的結構說在前頭：算有兩種計數說法；隨逐、安置、隨觀各有一句釋義；其後又分別列出算為覺滅與得出離覺、隨逐為滅麁覺、安置為斷亂與作不動想、隨觀為受持想與知勝法。原文依次列出四修，但沒有說四者互相淘汰，也沒有另判哪一者才算真正的觀；因此只保存名稱、文序與各自所為。
本單元共有四個原典段落：第一段從算問起，連寫四修、四所為及長與性；第二段專問不愚癡事，末列二種行；第三段問無愚癡知一切身；第四段問以事知一切身，並續接「雖有身，無眾生、無命」、三學與身行之滅。這樣依原段界閱讀，可避免把相鄰名目先行合成一套原文未明說的總論。
四修：四釋與四所為
「問曰：云何名算？答曰：初坐禪人，從初出息乃至入息，從一至十，過十不算。復說：從一至五，過五不算，不令意誤，是時當算。乃至離算，從入出息事念住，此謂名算」〔T32 430b18–22〕——數息之法二說並出：一說從一至十，一說從一至五；後說由「復說」領起，來源與兩說取捨皆未交代。「乃至離算，從入出息事念住」是原文對算的收語；它沒有解說何時、如何「離算」，所以不把這句改寫成四修間的淘汰規則。「隨逐者，攝算，以念無間逐出入息，此謂隨逐」〔T32 430b22–23〕——文面說攝算，以念無間逐息；「隨」四本作「名隨」，並錄。「名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風相令念住，此謂安置」〔T32 430b23–24〕——鼻端或脣是息所觸處，在彼作風相而令念住；「相」四本作「想」，兩讀不畫一。「名隨觀者，由觸自在，當隨觀相；於此所起喜樂等法，應當隨觀，此謂隨觀」〔T32 430b24–26〕——隨觀所列的是相與於此所起的喜樂等法。四句各自成立，不另補一條遞進機制。
四釋既畢，四所為一一相繫：「彼算為覺滅，令得出離覺。隨逐者，為滅麁覺。於出入息作念無間安置，為斷於亂，作不動想。隨觀者，為受持想、為知勝法」〔T32 430b26–29〕。算有「為覺滅」與「令得出離覺」兩句；「出離覺」本段不釋。隨逐所為是滅麁覺；安置所為是斷亂與作不動想；隨觀所為是受持想與知勝法。這裡能確定的是四項及其所為的對列，不能再推出每一項只是替下一項騰地方。「作不動想」的「想」有宮本「相」之異讀，連同前面的風相／風想異讀各自保留，不拿其中一讀統攝另一讀。
長與性：句法與異讀俱存
「若長入息、若短出息，於短入息如是學之者，方便所作；過於其性，此謂長。性者，現智智，為現不愚癡事」〔T32 430b29–430c02〕——這串話的句法連屬不清。「過於其性」緊接「此謂長」，但「方便所作」繫於哪一段、前後兩個「性」是否同指，不能由標點獨斷；「現智智」的末一「智」又有明本「短」的異讀。因而只保留「智智／智短」兩讀與原句次序，不把它改成長、短、方便或性的確定理論。
接下來另問不愚癡事：「初坐禪人得身心倚，以入出息念現作住，其出入息成細。出入息細故，成不可取」〔T32 430c03–05〕——原文明說身心倚、念住、息細與不可取的次第；「倚」四本作「猗」，並錄。其後說：「時坐禪人若長息隨觀作長，乃至相起住。若相已起住，以性應作意，此謂不愚癡」〔T32 430c05–07〕，再列「當為心消息，有時作長、有時作短」以及「以事令分明相起」兩項〔T32 430c07–09〕。這些是本段明列的作法；「性」的語義既未解決，就不拿前面疑句替此處補義，也不把息細不可取另說成修證門檻或隱而仍在的診斷。
把這一答依原文動詞分開，可以看見四段而不必補一條隱藏的因果。第一段是「得身心倚」「念現作住」「出入息成細」「成不可取」，其中只有「出入息細故」明標因果。第二段是長息隨觀作長、相起住、以性作意，並以「此謂不愚癡」收束。第三段另以「復次」領起，說當為心消息，有時作長、有時作短。第四段再以「復次」領起，說以事令分明相起，是事當修。末句「知一切身我入息」才把話轉入二種行。四段的領語與收語都在本段可見；至於它們是四個替代方案、連續階段或同時條件，原文沒有判定。
知一切身：從息數到名色
「知一切身我入息，如是學者以二種行知一切身，不愚癡故、以事故」〔T32 430c09–10〕——二種行在文面列為不愚癡與以事；「故」四本作「知」，兩讀並存。下文果然各立一問。無愚癡知一切身的回答是：「若坐禪人念安般定，身心喜樂觸成滿。由喜樂觸滿，一切身成不愚癡」〔T32 430c11–13〕。以事知一切身則答：「出入息者，所謂一處住色身。出入息事心心數法名身，此色身名身，此謂一切身」〔T32 430c14–15〕。原文在這裡明列色身與名身，並以「此謂一切身」收束；除此之外，不替兩者加上拆解主體的程序。
兩問的答法不同，也只宜按其原句分讀。第一問以念安般定起句，接身心喜樂觸成滿，再以「由喜樂觸滿」承出「一切身成不愚癡」；本段沒有另列喜、樂、觸各自的作用。第二問先說出入息是一處住色身，再說出入息之事與心心數法名身，末有「此色身名身，此謂一切身」。末一串名詞的句讀並不平順，因此本文保存「色身」「名身」「一切身」的原列，而不擅自改成一個哲學等式。隨後的「如是以見知一切身」也只保留其見知關係，不另補觀看步驟。
在此停問一處：「雖有身，無眾生、無命」〔T32 430c16–17〕在本段究竟如何承接前面的色身與名身？原文只把這一句放在「如是以見知一切身」之後，沒有展開推論。可以直接保留的是三個判語同時成立：有身、無眾生、無命；本段未說明其推演程序，也沒有在此另立止觀轉換。
三學與身行之滅
「如是學者，謂三學：一增上戒學、二增上心學、三增上慧學。如實戒，此謂增上戒學；如實定，此謂增上心學；如實慧，此謂增上慧學。彼坐禪人，此三學，於彼事以念作意學之，修已多修」〔T32 430c17–21〕——三學的名稱與三句解說一一相對：如實戒、如實定、如實慧。原文又說，坐禪人於彼事以念作意學之，修已多修；但沒有把三學說成同一口氣的三個深度，故不另立層級。
這一段的句式是三次點名、三次釋義：先列一、二、三，再依次用「此謂」將如實戒繫於增上戒學、如實定繫於增上心學、如實慧繫於增上慧學。其後「於彼事以念作意學之」的「彼事」本段沒有再另作定義，故不替它指定新所緣；「修已多修」則是原文的反覆語。這些句子足以說明三學名目、各自的如實項與修已多修，不能再由同列推出三者的深淺或先後。
「此謂學之令滅身行，我入息如是學。云何名身行者，此謂出入息。以如是身行曲申，形隨申動踊振搖。如是於身行，現令寂滅」〔T32 430c21–24〕——本段自釋身行為出入息，並連說曲申與形身動、踊、振搖；「申」四本作「神」，「踊」宮本作「涌」，並錄不判。其後另列：「於麁身行現令寂滅，以細身行修行初禪，從彼以最細修第二禪，從彼最細修行學第三禪，令滅無餘修第四禪」〔T32 430c24–26〕。可確定的次第是細、最細、最細、滅無餘分別繫於四禪；第二、第三禪同作「最細」，原文不再分疏。這一列沒有回指四修，故不把兩段合成同一套遞進理論。
身行段先自問自答「云何名身行」，答案只有「此謂出入息」；接著列身行曲申與形的動、踊、振搖，收於「現令寂滅」。下一個「復次」才另起麁身行與四禪之列：麁身行現令寂滅，細身行繫初禪，最細繫第二禪，另一個最細繫第三禪，滅無餘繫第四禪。原文沒有把第二與第三的兩個「最細」分出程度，也沒有說四禪之間使用何種轉換方法；故只認名詞、動詞與所繫禪次，不添加操作指令。
帶走三件：一是四修各有原文明列的釋義與所為，不把文序擴寫成淘汰階梯；二是「二種行」之後各立無愚癡知與以事知一問，依問答次序讀即可；三是本段在色身、名身之後明說「雖有身，無眾生、無命」，只保留這項並列，不增補所有者搜尋或止觀交接。末尾再按原次第列初禪至第四禪的身行細、最細、最細與滅無餘。
This unit explains counting, following, placing, and contemplation one by one, states what each is for, and then treats “knowing the whole body,” the three trainings, and the cessation of bodily activity. Its structure can be checked directly: counting has two accounts; following, placing, and contemplation each receive one explanation; the source then assigns counting to cessation of 覺 and attainment of emergence-覺, following to cessation of coarse 覺, placing to ending distraction and forming an unmoving perception, and contemplation to sustaining perception and knowing superior qualities. It presents the four in order but does not say that they eliminate one another or declare that only one is genuine contemplation. Their names, order, and purposes remain as stated.
The unit contains four source paragraphs. The first begins with the question on counting and continues through the four explanations, four purposes, and the discussion of long and nature. The second asks specifically about the matter of non-delusion and ends by naming two ways. The third asks about knowing the whole body through non-delusion. The fourth asks about knowing the whole body through the matter and continues into “although there is a body, there is no being and no life,” the three trainings, and cessation of bodily activity. Reading by the source paragraph boundaries avoids turning adjacent terms into an unstated general theory.
The Four Ways: Four Explanations and Four Purposes
The counting passage says: “A beginning meditator counts from the first out-breath through the in-breath, from one to ten, not counting beyond ten. Another account says from one to five, not counting beyond five and not allowing the attention to go astray. At that time one should count. Until counting is left behind, mindfulness remains on the matter of in-and-out breathing. This is called counting” 〔T32 430b18–22〕. The two accounts—one through ten and one through five—stand together. The latter is introduced by “another account,” whose source and relation to the first are not given. “Until counting is left behind, mindfulness remains on the matter of in-and-out breathing” is the source’s concluding statement; it does not explain when or how counting is left behind and therefore is not rewritten as an elimination rule among the four ways. Following is defined as “gathering counting and following in-and-out breathing with uninterrupted mindfulness” 〔T32 430b22–23〕. The graph 隨 is 名隨 in four witnesses. Placing says that the nose-tip or lips are the contact place of the in-and-out breath, and that a wind-sign is formed there so mindfulness remains 〔T32 430b23–24〕. Four witnesses read 想 for 相. Contemplation says that, through mastery of contact, one contemplates the sign and the qualities such as rapture and pleasure that arise there 〔T32 430b24–26〕. Each of the four explanations stands on its own; no progressive mechanism is added.
The four purposes follow in corresponding order: “Counting is for cessation of 覺 and enables attainment of emergence-覺. Following is for cessation of coarse 覺. Placing uninterrupted mindfulness on the in-and-out breath is for ending distraction and forming an unmoving perception. Contemplation is for sustaining perception and knowing superior qualities” 〔T32 430b26–29〕. Counting has two clauses, “for cessation of 覺” and “enables attainment of emergence-覺”; the latter term is not explained. Following is for cessation of coarse 覺; placing is for ending distraction and forming the perception of unmovingness; contemplation is for sustaining perception and knowing superior qualities. These are the four stated correspondences. They do not entail that each merely clears the way for the next. The graph 想 in “unmoving perception” is 相 in the Palace witness. That variant and the earlier wind-sign/wind-perception variant remain separate rather than one being used to govern the other.
Long and Nature: Syntax and Variants Remain Visible
The passage reads: “If the in-breath is long, if the out-breath is short, and one trains thus with the short in-breath, this is made by a means; passing beyond its nature, this is called long. As for nature: present knowledge knowledge, for making the matter of non-delusion present” 〔T32 430b29–430c02〕. The syntax is unclear. “Passing beyond its nature” immediately precedes “this is called long,” but what “made by a means” governs and whether the two occurrences of “nature” refer to the same thing cannot be decided by punctuation. The final 智 in 現智智 is 短 in the Ming witness. Both 智智 and 智短 remain visible, and the sequence is not rewritten as a theory of long, short, method, or nature.
The next question asks about non-delusion. The answer begins: “A beginning meditator gains 倚 of body and mind, makes mindfulness of in-and-out breathing present and established, and the breaths become subtle. Because the breaths become subtle, they cannot be apprehended” 〔T32 430c03–05〕. The sequence of bodily-and-mental 倚, established mindfulness, subtle breath, and non-apprehension is explicit; four witnesses read 猗 for 倚. The passage continues: “If the meditator contemplates a long breath and makes it long, up to the sign arising and abiding; once the sign has arisen and abides, one should attend according to its nature. This is called non-delusion” 〔T32 430c05–07〕. It then separately names “one should 消息 for the mind; sometimes make it long, sometimes make it short” and “through the matter make a clear sign arise” 〔T32 430c07–09〕. These are the stated practices. Because “nature” remains unresolved, the preceding doubtful sentence cannot define it, and subtle, unapprehendable breath is not turned into a diagnostic threshold of realization.
The answer can be divided by its explicit verbs into four parts without adding a hidden cause. First are gaining bodily-and-mental 倚, establishing mindfulness, subtle breath, and non-apprehension; only “because the breath becomes subtle” explicitly marks a cause. Second are contemplating a long breath, the sign arising and abiding, attending according to nature, and the conclusion “this is called non-delusion.” A third begins with “furthermore” and states being at times long and at times short while one 消息 for the mind. A fourth begins with another “furthermore” and says that through the matter a clear sign arises and that this should be cultivated. Only then does “knowing the whole body, I breathe in” introduce the two ways. Whether the four parts are alternatives, consecutive stages, or simultaneous conditions is not stated.
Knowing the Whole Body: From the Breath Count to Name and Form
The source says: “One who trains with ‘knowing the whole body, I breathe in’ knows the whole body in two ways: because of non-delusion and because of the matter” 〔T32 430c09–10〕. The two ways are non-delusion and the matter. Four witnesses read 知 for the first 故, and the following text indeed asks about each way. The answer on knowing through non-delusion says: “When a meditator is concentrated in mindfulness of breathing, the contact of rapture and pleasure fills body and mind. Because that contact fills them, the whole body becomes non-deluded” 〔T32 430c11–13〕. The answer on knowing through the matter says: “In-and-out breathing is a material body abiding in one place. In the matter of in-and-out breathing, mind and mental qualities are called a name-body; this material body name-body; this is called the whole body” 〔T32 430c14–15〕. Material body and name-body are explicitly named and followed by “this is called the whole body.” No procedure for dismantling a subject is added.
The two answers differ and are read by their own sentences. The first begins with concentration in mindfulness of breathing, proceeds to body and mind filled by the contact of rapture and pleasure, and explicitly uses “because” to reach “the whole body becomes non-deluded.” The source gives no separate role for rapture, pleasure, and contact. The second first calls the in-and-out breath a material body abiding in one place, then says that in the matter of breathing mind and mental qualities are the name-body, and ends with an awkward sequence of “material body,” “name-body,” and “whole body.” Those terms remain without being converted into a philosophical equation. The following “thus one knows the whole body by seeing” likewise does not supply steps of observation.
One question remains: How does “although there is a body, there is no being and no life” 〔T32 430c16–17〕 follow here from material body and name-body? The source places the sentence after “thus one knows the whole body by seeing” and gives no inference. The three simultaneous statements—there is a body, no being, no life—are retained. No procedure of deduction or transition to calm-and-insight is added.
The Three Trainings and the Cessation of Bodily Activity
The source lists: “The three trainings are the higher training in virtue, the higher training in mind, and the higher training in wisdom. Virtue as it really is is the higher training in virtue; concentration as it really is is the higher training in mind; wisdom as it really is is the higher training in wisdom. The meditator trains in these three by attending with mindfulness to that matter, having cultivated and repeatedly cultivated” 〔T32 430c17–21〕. Three names correspond to three explanations: virtue, concentration, and wisdom as they really are. The source does not call them three depths of one breath, so no hierarchy is added.
The sentence form names the three and explains each through “this is called.” The following “attends with mindfulness to that matter” does not define “that matter” anew, so no new object is assigned to it. “Having cultivated and repeatedly cultivated” is the source’s own repeated wording. These sentences establish the three training names, their three “as it really is” clauses, and repeated cultivation, not an additional sequence of relative depth.
It then says: “This is called training: causing bodily activity to cease, I breathe in. What is bodily activity? It is in-and-out breathing. Through such bodily activity, bending and stretching, form follows 申, moving, leaping, trembling, and shaking. Thus bodily activity is made to cease in the present” 〔T32 430c21–24〕. The passage defines bodily activity as in-and-out breathing, then links it to bending and stretching and to movement, leaping, trembling, and shaking of form. Four witnesses read 神 for 申, and the Palace witness reads 涌 for 踊. Both variants remain undecided. A separate sequence follows: “Make coarse bodily activity cease; with subtle bodily activity cultivate the first jhāna; from there, with the most subtle, cultivate the second; from there, with the most subtle, train in the third; causing it to cease without remainder, cultivate the fourth” 〔T32 430c24–26〕. The certain order is subtle, most subtle, most subtle, cessation without remainder, joined to the four jhānas. The source does not distinguish the two occurrences of “most subtle,” and no additional transition method is supplied.
The bodily-activity passage first asks and answers what bodily activity is; the answer is only “in-and-out breathing.” It then names bending and stretching and movement, leaping, trembling, and shaking of form, concluding with present cessation. A new “furthermore” begins the coarse-activity and four-jhāna series: coarse activity is made to cease, subtle activity is joined to the first jhāna, most subtle to the second, most subtle again to the third, and cessation without remainder to the fourth. The source does not differentiate the two “most subtle” stages or give a method for crossing among the jhānas. The names, verbs, and jhāna assignments therefore stand without additional instructions.
Three things remain: the four ways have their own definitions and purposes and are not recast as an elimination ladder; after “two ways,” the questions on knowing through non-delusion and through the matter are read in sequence; and after material body and name-body the source says “although there is a body, there is no being and no life,” which remains a juxtaposition rather than an added search for an owner or a calm-to-insight transition. The final series preserves subtle, most subtle, most subtle, and cessation without remainder across the first through fourth jhānas.
Shi Huijing · Waken · The Path of Freedom · Four Ways of Mindfulness of Breathing and Knowing the Whole Body · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第七〈行門品〉之四，接前段所標之四修「所謂算、隨逐、安置、隨觀」〔T32 430b17–18〕而下，逐一釋其名與其所為；繼以「長」之義、不愚癡事、二種知一切身（無愚癡·以事）、三學與令滅身行。底本四段〔T32 430b18–430c26〕。
一、科判定位
四段四問（首段兼含四修之釋與其所為），問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 四修之釋（第一段） | 「問曰：云何名算？」〔T32 430b18〕…「此謂隨觀」〔T32 430b26〕 |
| 四修之所為（第一段續） | 「彼算為覺滅」〔T32 430b26〕…「為知勝法」〔T32 430b29〕 |
| 長之義（第一段末） | 「若長入息、若短出息」〔T32 430b29〕…「為現不愚癡事」〔T32 430c02〕 |
| 不愚癡事（第二段） | 「問曰。云何不愚癡事？」〔T32 430c02–03〕…「以事故」〔T32 430c10〕 |
| 無愚癡知一切身（第三段） | 「問曰：云何無愚癡知一切身？」〔T32 430c10–11〕…「一切身成不愚癡」〔T32 430c12–13〕 |
| 以事知一切身（第四段） | 「問曰：云何以事知一切身？」〔T32 430c13〕…「此謂一切身」〔T32 430c15〕 |
| 三學（第四段續） | 「如是學者，謂三學」〔T32 430c17〕…「此謂學之」〔T32 430c21〕 |
| 令滅身行（第四段末） | 「令滅身行，我入息如是學」〔T32 430c21〕…「令滅無餘修第四禪」〔T32 430c26〕 |
全段定位錨
〔T32, 430b18–430c26〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 算 | 「從一至十，過十不算」〔T32 430b19–20〕；「復說：從一至五，過五不算」〔T32 430b20〕 | 二說並出（十與五）而論文不判其取捨，以「復說」領後說；照錄不判。「乃」字有校記（見目三），四本作「及」 |
| 隨逐 | 「隨逐者，攝算，以念無間逐出入息」〔T32 430b22〕 | 「隨」字有校記（見目三），四本作「名隨」——四目之領起用字，底本一作「隨逐者」而三作「名安置者」「名隨觀者」，四本則齊作「名隨」；照錄不代畫一 |
| 安置 | 「或鼻端、或於脣，是入出息所觸處，於彼作風相令念住」〔T32 430b23–24〕 | 「相」字有校記（見目三），四本作「想」；前段作「念作風想」〔T32 430b01〕，此作「風相」——同事而用字不一，照錄不代畫一 |
| 隨觀 | 「由觸自在，當隨觀相；於此所起喜樂等法，應當隨觀」〔T32 430b25–26〕 | 隨觀之所緣兼相與喜樂等法二者 |
| 四修之所為 | 算為覺滅〔T32 430b26〕、隨逐為滅麁覺〔T32 430b27〕、安置為斷於亂〔T32 430b27–28〕、隨觀為受持想與知勝法〔T32 430b28–29〕 | 四修各繫一所為，與上文四釋一一相當；「置」字有校記（四本作「置者」）、「想」為覆出（＊）條（見目三） |
| 長 | 「過於其性，此謂長」〔T32 430c01–02〕 | 這一短句可逐字保留；但它與前面的「方便所作」如何連屬、兩見「性」是否同指，句法未明，不據此補成定義 |
| 性 | 「性者，現智智，為現不愚癡事」〔T32 430c02〕 | 「智」字有校記（見目三），明本作「短」——作「智智」則二字重出、作「智短」則為別義；連同句法問題並錄不判 |
| 身心倚 | 「初坐禪人得身心倚」〔T32 430c03〕 | 「倚」為覆出（＊）條，四本作「猗」（見目三）；本論「猗」字他見（如「滿身猗樂」〔T32 430b04〕），同事而用字不一 |
| 二種行知一切身 | 「以二種行知一切身，不愚癡故、以事故」〔T32 430c09–10〕 | 二行下文各立一問而答〔T32 430c10–13〕〔T32 430c13–15〕；「種」字有校記（明本作「禪」）、「故」字有校記（四本作「知」） |
| 一切身 | 「出入息事心心數法名身，此色身名身，此謂一切身」〔T32 430c14–15〕 | 原文並列一處住色身、心心數法名身與「此色身名身」而收於一切身；末句分讀及「此」的所指未決，不改成確定等式 |
| 無眾生、無命 | 〔T32 430c16–17〕 | 全論四見（430c16–17·438c08·438c25·439a05）；本段唯此一見 |
| 三學 | 「一增上戒學、二增上心學、三增上慧學」〔T32 430c17–18〕 | 三學之目本論品 1 先出（400a20–400b02 諸見）；本段以「如實戒，此謂增上戒學；如實定，此謂增上心學；如實慧，此謂增上慧學」〔T32 430c18–19〕各釋其一 |
| 身行 | 「云何名身行者，此謂出入息」〔T32 430c22〕 | 身行即出入息——論文自釋；「申」「踊」二字各有校記（見目三） |
| 四禪之次第 | 「以細身行修行初禪，從彼以最細修第二禪，從彼最細修行學第三禪，令滅無餘修第四禪」〔T32 430c24–26〕 | 細→最細→最細→滅無餘四級；第二、第三禪並作「最細」而不更分，照錄不代分疏 |
三、校記與異讀
本段範圍內大正藏校記十一處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 430b19 | 乃（從初出息乃至入息） | 及 | 【宋】【元】【明】【宮】 |
| 430b22 | 隨（隨逐者，攝算） | 名隨 | 【宋】【元】【明】【宮】 |
| 430b24 | 相（於彼作風相令念住） | 想 | 【宋】【元】【明】【宮】 |
| 430b28 | 置（作念無間安置） | 置者 | 【宋】【元】【明】【宮】 |
| 430b28 | 想（作不動想）＊ | 相＊ | 【宮】（＊條之覆出） |
| 430c02 | 智（性者，現智智） | 短 | 【明】 |
| 430c03 | 倚（得身心倚）＊ | 猗＊ | 【宋】【元】【明】【宮】（＊條之覆出） |
| 430c10 | 種（以二種行知一切身） | 禪 | 【明】 |
| 430c10 | 故（不愚癡故） | 知 | 【宋】【元】【明】【宮】 |
| 430c23 | 申（形隨申動踊振搖） | 神 | 【宋】【元】【明】【宮】 |
| 430c23 | 踊（形隨申動踊振搖） | 涌 | 【宮】 |
誌錄不判四事：
- 430b29–430c02「若長入息……方便所作；過於其性，此謂長。性者，現智智」的句法與指代未明；「智」又有明本「短」之異讀。底本「智智」與明本「智短」並錄，不據任一讀法重排句子或補定「性」「長」之義。
- 430b22「隨逐者」之「隨」四本作「名隨」——四目之領起，底本一作「隨逐者」而三作「名安置者」「名隨觀者」（首目作「云何名算」）；四本則齊。照錄不代畫一。
- 430b24「作風相」之「相」四本作「想」——前段同事作「念作風想」〔T32 430b01〕；並錄不判，本文從底本。
- 430c10「不愚癡故」之「故」四本作「知」——作「故」則與下「以事故」對，作「知」則為「不愚癡知」而與上下二問之「無愚癡知一切身」「以事知一切身」相應。並錄不判，本文從底本。
校本零命中二項：本段正文缺字零命中；夾註零命中。
四、論主引據
本段無標為佛語或他說之引據，查無所獲。惟「復說：從一至五」〔T32 430b20〕以「復說」出異說而不標其自，不代考定。
五、譬喻·修辭
- 四釋四所為之對稱〔T32 430b18–430b29〕：算·隨逐·安置·隨觀四目先各釋其名（各以「此謂…」收），後各繫一所為（覺滅·滅麁覺·斷亂·受持想與知勝法）——一一相當，本論列釋之最整者。
- 二說並出而不判〔T32 430b19–20〕：算法先出「從一至十」、復出「從一至五」，以「復說」領之而不判其取捨；與本論他處「又說」「復說」之式同（如〔T32 428a27〕）。
- 問答之連環〔T32 430c02–430c15〕：「不愚癡事」一問既答，末出「二種行」〔T32 430c10〕；其二行復各立一問而答（無愚癡知·以事知）——答中出目、目各成問，三問相銜。
- 細之四級〔T32 430c24–26〕：細→最細→最細→滅無餘，配初禪至第四禪；二、三禪並作「最細」而不更分，照錄不代分疏。
六、章內互讀
- 前指：念安般總說 08-43〔T32 429c17–430b18〕（四修之標在其末）；「念作風想」〔T32 430b01〕；「滿身猗樂」〔T32 430b04〕；三學之目品 1〔T32 400a20–400b02〕。
- 後指：安般十六處與止觀自〔T32 430c27〕起（08-45）——身行既滅，其下入受·心·法諸處。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage. This unit comes from fascicle seven, “The Practice Chapter, Part Four,” of The Path of Freedom. It follows the four-mode heading “counting, following, placing, and contemplation” 〔T32 430b17–18〕, explains each mode and its purpose, and then treats the meaning of “long,” the matter of non-delusion, two ways of knowing the whole body, the three trainings, and the cessation of bodily activity. The source has four paragraphs 〔T32 430b18–430c26〕.
I. Structural Location
Four source paragraphs contain four questions; the first also includes all four explanations and purposes:
| Section | Verbatim span in translation, with anchor |
|---|---|
| Explanation of the four ways, first paragraph | “Question: What is called counting?” 〔T32 430b18〕 … “this is called contemplation” 〔T32 430b26〕 |
| Purposes of the four ways, continuation of first paragraph | “Counting is for cessation of 覺” 〔T32 430b26〕 … “for knowing superior qualities” 〔T32 430b29〕 |
| Meaning of long, end of first paragraph | “If the in-breath is long, if the out-breath is short” 〔T32 430b29〕 … “for making the matter of non-delusion present” 〔T32 430c02〕 |
| Matter of non-delusion, second paragraph | “Question: What is the matter of non-delusion?” 〔T32 430c02–03〕 … “because of the matter” 〔T32 430c10〕 |
| Knowing the whole body through non-delusion, third paragraph | “Question: How does one know the whole body through non-delusion?” 〔T32 430c10–11〕 … “the whole body becomes non-deluded” 〔T32 430c12–13〕 |
| Knowing the whole body through the matter, fourth paragraph | “Question: How does one know the whole body through the matter?” 〔T32 430c13〕 … “this is called the whole body” 〔T32 430c15〕 |
| Three trainings, continuation of fourth paragraph | “One who trains thus undertakes three trainings” 〔T32 430c17〕 … “this is called training” 〔T32 430c21〕 |
| Causing bodily activity to cease, end of fourth paragraph | “Causing bodily activity to cease, I breathe in” 〔T32 430c21〕 … “causing it to cease without remainder, cultivate the fourth jhāna” 〔T32 430c26〕 |
Anchor for the whole passage
〔T32, 430b18–430c26〕
II. Terms and Renderings, Each Anchored to the Source
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| Counting | “From one to ten, not counting beyond ten” 〔T32 430b19–20〕; “another account says from one to five, not counting beyond five” 〔T32 430b20〕 | Two accounts, ten and five, stand together and the source does not choose between them. The latter is introduced by “another account.” 乃 has a variant in the critical notes. |
| Following | “Following gathers counting and follows the in-and-out breath with uninterrupted mindfulness” 〔T32 430b22〕 | Four witnesses read 名隨 for 隨. The base introduces one mode with 隨逐者 but the other terms with 名安置者 and 名隨觀者; the witnesses regularize the form. The difference is retained. |
| Placing | “The nose-tip or lips are the place touched by the in-and-out breath; one forms a wind-sign there and causes mindfulness to remain” 〔T32 430b23–24〕 | Four witnesses read 想 for 相. The preceding unit says “mindfulness forms a perception of wind” 〔T32 430b01〕; the wording differs and is not regularized. |
| Contemplation | “Through mastery of contact, contemplate the sign; contemplate the qualities such as rapture and pleasure that arise here” 〔T32 430b25–26〕 | Its stated objects are both the sign and the qualities such as rapture and pleasure. |
| Purposes of the four ways | Counting for cessation of 覺 〔T32 430b26〕, following for cessation of coarse 覺 〔T32 430b27〕, placing for ending distraction 〔T32 430b27–28〕, and contemplation for sustaining perception and knowing superior qualities 〔T32 430b28–29〕 | The four purposes correspond to the four explanations. 置 has a critical note, and 想 is a starred repeated note. |
| Long | “Passing beyond its nature, this is called long” 〔T32 430c01–02〕 | This clause is preserved, but how it joins “made by a means” and whether both instances of “nature” have one referent remain unclear; it does not supply a fixed definition. |
| Nature | “As for nature: present knowledge knowledge, for making the matter of non-delusion present” 〔T32 430c02〕 | The final 智 is 短 in the Ming witness. 智智 and 智短 differ; both remain unresolved together with the syntax. |
| Body-and-mind 倚 | “A beginning meditator gains 倚 of body and mind” 〔T32 430c03〕 | This is a starred repeated note; four witnesses read 猗. The treatise elsewhere has 猗, as in “tranquillity and pleasure fill the whole body” 〔T32 430b04〕. The forms are not regularized. |
| Two ways of knowing the whole body | “One knows the whole body in two ways: because of non-delusion and because of the matter” 〔T32 430c09–10〕 | Each receives its own question and answer below 〔T32 430c10–13〕 〔T32 430c13–15〕. 種 is 禪 in the Ming witness; 故 is 知 in four witnesses. |
| Whole body | “In the matter of in-and-out breathing, mind and mental qualities are called a name-body; this material body name-body; this is called the whole body” 〔T32 430c14–15〕 | A material body abiding in one place, a name-body of mind and mental qualities, and the final sequence stand together. The division and referent of “this” remain unresolved; no fixed equation is imposed. |
| No being, no life | 〔T32 430c16–17〕 | The formulation occurs four times in the treatise: 430c16–17, 438c08, 438c25, and 439a05; it occurs once in this unit. |
| Three trainings | Higher training in virtue, mind, and wisdom 〔T32 430c17–18〕 | Earlier instances occur in Chapter One at 400a20–400b02. This unit explains them as virtue, concentration, and wisdom as they really are 〔T32 430c18–19〕. |
| Bodily activity | “What is bodily activity? It is in-and-out breathing” 〔T32 430c22〕 | The source defines it directly. 申 and 踊 later in the sentence have critical notes. |
| Four-jhāna sequence | “With subtle bodily activity cultivate the first jhāna; with the most subtle cultivate the second; with the most subtle train in the third; causing it to cease without remainder cultivate the fourth” 〔T32 430c24–26〕 | The sequence is subtle, most subtle, most subtle, cessation without remainder. The second and third both use “most subtle” and are not further distinguished. |
III. Critical Notes and Variant Readings
There are eleven critical notes in this span. All are recorded while the reading follows the Taishō text:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 430b19 | 乃 in “from the first out-breath through the in-breath” | 及 | 【宋】【元】【明】【宮】 |
| 430b22 | 隨 in 隨逐者 | 名隨 | 【宋】【元】【明】【宮】 |
| 430b24 | 相 in “form a wind-sign” | 想 | 【宋】【元】【明】【宮】 |
| 430b28 | 置 in “placing uninterrupted mindfulness” | 置者 | 【宋】【元】【明】【宮】 |
| 430b28 | 想 in “form an unmoving perception,” starred | 相, starred | 【宮】 |
| 430c02 | final 智 in 現智智 | 短 | 【明】 |
| 430c03 | 倚 in “gains 倚 of body and mind,” starred | 猗, starred | 【宋】【元】【明】【宮】 |
| 430c10 | 種 in “two ways” | 禪 | 【明】 |
| 430c10 | 故 in “because of non-delusion” | 知 | 【宋】【元】【明】【宮】 |
| 430c23 | 申 in 形隨申動踊振搖 | 神 | 【宋】【元】【明】【宮】 |
| 430c23 | 踊 in the same phrase | 涌 | 【宮】 |
Four matters remain undecided:
- The syntax and reference of the sequence at 430b29–430c02—long in-breath, short out-breath, made by a means, passing beyond its nature, present knowledge knowledge—are unclear. The final 智 is 短 in the Ming witness. Both 智智 and 智短 remain; neither reading is used to reorder the sentence or define “nature” or “long.”
- At 430b22 four witnesses read 名隨 where the base has 隨. The base introduces one mode differently from 名安置者 and 名隨觀者, whereas the witnesses make the forms parallel. The base is retained without regularization.
- At 430b24 four witnesses read 想 for 相 in “wind-sign.” The preceding unit has “perception of wind” 〔T32 430b01〕. Both are recorded; the base reading here remains 相.
- At 430c10 four witnesses read 知 for 故 in the phrase on knowing the whole body. 故 parallels the following “because of the matter,” while 知 parallels the questions “know the whole body through non-delusion” and “know the whole body through the matter.” Both are recorded without decision.
There are no missing-character or inline-note hits in this unit.
IV. Authorities Cited by the Treatise
No passage here is marked as a quotation from the Buddha or from another teacher. “Another account says: from one to five” 〔T32 430b20〕 introduces a second account without identifying its source; none is supplied.
V. Similes and Rhetorical Forms
- Symmetry of four explanations and four purposes 〔T32 430b18–430b29〕: counting, following, placing, and contemplation are each first explained with “this is called,” then given a corresponding purpose—cessation of 覺, cessation of coarse 覺, ending distraction, and sustaining perception with knowing superior qualities. This is one of the treatise’s most formally regular sequences of list and explanation.
- Two accounts without a decision 〔T32 430b19–20〕: counting first runs one through ten and another account one through five. The source introduces the latter but does not choose. Comparable “another account” formulas occur elsewhere, as at 〔T32 428a27〕.
- Linked questions 〔T32 430c02–430c15〕: the answer to “what is the matter of non-delusion?” ends by naming two ways at 〔T32 430c10〕, each of which becomes a separate question and answer. A list in one answer becomes two subsequent questions.
- Four degrees of subtlety 〔T32 430c24–26〕: subtle, most subtle, most subtle, and cessation without remainder correspond to the first through fourth jhānas. The identical wording for second and third is retained.
VI. Cross-References Within the Chapter
- Backward: the overview of mindfulness of breathing, 08-43 〔T32 429c17–430b18〕, whose final sentence names the four ways; “mindfulness forms a perception of wind” 〔T32 430b01〕; “tranquillity and pleasure fill the whole body” 〔T32 430b04〕; and the names of the three trainings in Chapter One 〔T32 400a20–400b02〕.
- Forward: the sixteen bases and calm-and-insight begin at 〔T32 430c27〕 in 08-45. After bodily activity ceases, the next passage proceeds through feeling, mind, and the remaining bases.
VII. Transmission
This edition takes no position here on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · Four Ways of Mindfulness of Breathing and Knowing the Whole Body · Apparatus · Summer 2026