解脫道論 安般滿四念處、七覺分與明解脫
本段列四個念處的配對，保留「所初」「知起」的疑義；又依次列念、擇法、精進、喜、猗、定、捨。喜、猗、定三句明用「由」，其餘分別用「如是」等語承接，不能一概說成每項都由前項造成。末說多修七覺分，於剎那道明滿、於剎那果解脫滿；只存原句的次序與明文因由。
末問何以唯說念安般除覺，答文先說不住是禪障礙，繼列「何故於風樂觸」「心樂／樂心著如覺」與乾闥婆聞聲隨著，末列「如行堤塘，以心專念倚不動故」。前兩句的句法及堤塘之喻如何對應都未明，只保留諸語，不補成樂觸牽心或堤塘使心不動的機制。夾註「念安般已竟」明標本門結束。
The unit gives four correspondences for the establishments of mindfulness while retaining the uncertainties in 所初 and 知起. It then lists mindfulness, investigation of qualities, energy, rapture, tranquillity, concentration, and equanimity in that order. Only the sentences on rapture, tranquillity, and concentration explicitly use “through”; the other connections use “thus” or different wording. The seven cannot all be described as each caused by the preceding one. The passage concludes that repeated cultivation of the seven fulfills knowledge at the momentary path and liberation at the momentary fruit. Only the source order and explicit reasons are retained.
The final question asks why mindfulness of breathing alone is said to remove 覺. The answer first says that non-abiding is an obstruction to jhāna, then gives the unresolved phrases 何故於風樂觸 and 心樂/樂心著如覺, together with Qiantupo (乾闥婆) hearing a sound and following it. It ends with 如行堤塘 and “because the mind is concentrated in mindfulness and 倚 unmoving.” The grammar of the first two clauses and the correspondence of the embankment simile remain unclear. They are not turned into mechanisms in which pleasant contact draws the mind or an embankment immobilizes it. The inline closure “Mindfulness of breathing is finished” marks the end of the doorway.
Shi Huijing · Waken · The Path of Freedom · Mindfulness of Breathing Fulfilling the Four Establishments, Seven Awakening Factors, and Knowledge-Liberation · 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〉「安般滿四念處、七覺分與明解脫」· 大正藏 T32n1648〔起 T32 0431b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0431b〕
問曰：云何得如此？答曰：長出入息所初四處，成身念處。知起所初成受念處，知心所初成心念處，見無常所初成法念處。如是修念安般成滿四念處。云何以修四念處成滿七菩提分？修念處時於念成住不愚癡，此謂念覺分。彼坐禪人如是念住，知擇苦無常行，此謂擇法菩提分。如是現擇法行精進不遲緩，此謂精進覺分。由行精進起喜無煩惱，此謂喜覺分。由歡喜心其身及心成猗，是謂猗覺分。由身猗有樂其心成定，此謂定覺分。如是定心成捨，此謂捨覺分。以修四念處，成滿七菩提覺分。云何以修七菩提覺分成滿明解脫？如是多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。如是修七菩提分，成明解脫滿。
〔T32 0431c〕
問曰：一切諸行由地成有覺無覺，如是念安般，何故唯說念安般為除覺，不說餘耶？答曰：不依如此說覺。不住者，是禪障礙，是故除覺依此義說。何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺。復次如行堤塘，以心專念倚不動故，是故說念安般為除覺（念安般已竟）。
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.
如何成滿四念處
問曰：如何得以如此？
答曰：原文依次列作「長出入息所初四處，成身念處；知起所初，成受念處；知心所初，成心念處；見無常所初，成法念處」。四個所成的念處與前面各語的配對是清楚的；但「所初」的範圍及語法、尤其「知起」指什麼，本段沒有解釋。這裡不把「所初」固定譯成某一組的開頭，也不把「知起」改成另一個熟悉名目。
這樣修念安般，成滿四念處。
如何成滿七菩提分
如何以修四念處成滿七菩提分？
修念處時，於念成住不愚癡——這叫作念覺分。
那坐禪人這樣念住，知擇苦、無常之行——這叫作擇法菩提分。
這樣現擇法之行，精進而不遲緩——這叫作精進覺分。
由行精進而起喜、無煩惱——這叫作喜覺分。
由歡喜心，他的身及心成猗——這叫作猗覺分。
由身猗有樂，他的心成定——這叫作定覺分。
這樣定心成捨——這叫作捨覺分。
以修四念處，成滿七菩提覺分。
如何成滿明解脫
如何以修七菩提覺分成滿明解脫？
這樣多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。
這樣修七菩提分，成明解脫滿。
何故唯說念安般為除覺
問曰：一切諸行由地而成有覺、無覺，這樣的念安般，為什麼唯說念安般為除覺，不說其餘的呢？
答曰：不依如此說覺。不住的，是禪的障礙——所以說除覺，依此義而說。
原文接著說：「何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺。」其中問句「於風樂觸」如何分斷、答句「心樂著如覺」如何連屬，都不清楚；「心樂」四本又作「樂心」。只保留乾闥婆聞聲隨著與「是故斷覺」的原列，不改寫成風的樂觸勾住心。
再者，原文說：「如行堤塘，以心專念倚不動故，是故說念安般為除覺。」其中「如行堤塘」的句法與譬喻對應不明；「專念倚不動」只按原句保留，不把堤塘確定解作使心不動的機制。（念安般已竟）
How the Four Establishments of Mindfulness Are Fulfilled
Question: How is this attained?
Answer: The source gives four correspondences in order: “the first four bases associated with long in-and-out breathing accomplish the establishment of mindfulness of body; 知起所初 accomplishes the establishment of mindfulness of feeling; the beginning associated with knowing the mind accomplishes the establishment of mindfulness of mind; the beginning associated with seeing impermanence accomplishes the establishment of mindfulness of qualities.” The four resulting establishments and the expressions paired with them are clear. The range and grammar of 所初, especially what 知起 designates, are not explained. It is not fixed as “the beginning of a group,” nor is 知起 replaced with a more familiar term.
Cultivating mindfulness of breathing in this way fulfills the four establishments of mindfulness.
How the Seven Awakening Factors Are Fulfilled
How does cultivation of the four establishments fulfill the seven awakening factors?
While cultivating an establishment of mindfulness, mindfulness comes to abide without delusion. This is called the awakening factor of mindfulness.
When the meditator’s mindfulness abides in this way, one knows and discerns suffering and impermanent activities. This is called the awakening factor of investigation of qualities.
When investigation is made present in this way, energy is applied without sluggishness. This is called the awakening factor of energy.
Through the practice of energy, rapture arises, 無煩惱. This is called the awakening factor of rapture. The punctuation of “rapture arises, 無煩惱” remains unresolved.
Through the gladdened mind, body and mind become tranquil. This is called the awakening factor of tranquillity.
Through bodily tranquillity there is pleasure, and the mind becomes concentrated. This is called the awakening factor of concentration.
The concentrated mind thus becomes equanimous. This is called the awakening factor of equanimity.
By cultivating the four establishments of mindfulness, the seven awakening factors are fulfilled.
How Knowledge-Liberation Is Fulfilled
How does cultivating the seven awakening factors fulfill knowledge-liberation?
When the seven factors are repeatedly cultivated in this way, knowledge is fulfilled at the momentary path and liberation is fulfilled at the momentary fruit.
Thus cultivating the seven awakening factors fulfills knowledge-liberation.
Why Is Only Mindfulness of Breathing Said to Remove 覺?
Question: All activities, depending on their grounds, become with 覺 or without 覺. Why, then, is only mindfulness of breathing said to remove 覺, and not the others?
Answer: 覺 is not spoken of in that sense. What does not abide is an obstruction to jhāna; removing 覺 is therefore said with reference to this meaning.
The source continues: 何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺. How the question “regarding the wind, pleasant contact” should be divided and how “the mind delights, attaches, like 覺” should be connected remain unclear. Four witnesses read 樂心 for 心樂. The source’s Qiantupo (乾闥婆), who hears a sound and follows it, and the conclusion “therefore 覺 is cut off” are retained without rewriting the passage as a mechanism in which pleasant wind-contact catches the mind.
Furthermore, the source says: “Like 行 an embankment, because the mind is concentrated in mindfulness and 倚 unmoving, mindfulness of breathing is therefore said to remove 覺.” The syntax and simile-correspondence of 如行堤塘 are unclear. “Concentrated mindfulness, 倚 unmoving” is retained as written; the embankment is not definitively construed as the mechanism that makes the mind unmoving. (Mindfulness of breathing is finished.)
Shi Huijing · Waken · The Path of Freedom · Mindfulness of Breathing Fulfilling the Four Establishments, Seven Awakening Factors, and Knowledge-Liberation · Vernacular · Summer 2026
念安般一門的收官之段：前段末標出四念處、七菩提分與明解脫三項，本段先列四個念處的配對，再依次解說七覺分，並說剎那道成明滿、剎那果成解脫滿，末附一問說明何故唯稱念安般為除覺。這些段落前後相接，但原文沒有把四個念處說成自行生長，也沒有說七覺分每一項都必由前一項造成；因果只依各句明標的「由」及其他連接語分別辨認。
四組配四念處
「問曰：云何得如此？答曰：長出入息所初四處，成身念處。知起所初成受念處，知心所初成心念處，見無常所初成法念處。如是修念安般成滿四念處」〔T32 431b21–24〕。原句可確定四個配對：長出入息所初四處繫身念處，知起所初繫受念處，知心所初繫心念處，見無常所初繫法念處。難點也須留下：「所初」在後三句的範圍與語法未解，而「知起」尤其沒有在本段自釋。故只存四個配對與成滿四念處的結語，不把「知起」改為知喜，也不把所有「所初」一律補成四項分組。
四句的形式並不完全對稱。第一句明有「四處」二字，後三句只重複「所初」而不再標數；四句都以「成」接一個念處，但沒有說每句所攝項目數量相等。「知心」「見無常」可以在前文找到同字名目，「知起」則不能只憑相似改作另一名目。因此，四個所成念處可以確定，所攝範圍仍須保留為疑；末句只總結修念安般成滿四念處，不補四組內部的逐項表。
七覺分：七項原列
「云何以修四念處成滿七菩提分？修念處時於念成住不愚癡，此謂念覺分。彼坐禪人如是念住，知擇苦無常行，此謂擇法菩提分。如是現擇法行精進不遲緩，此謂精進覺分。由行精進起喜無煩惱，此謂喜覺分。由歡喜心其身及心成猗，是謂猗覺分。由身猗有樂其心成定，此謂定覺分。如是定心成捨，此謂捨覺分」〔T32 431b24–431c02〕。七項的次序是念、擇法、精進、喜、猗、定、捨。前三項之間分別用「彼坐禪人如是念住」與「如是現擇法行」承接；喜、猗、定三項明用「由行精進」「由歡喜心」「由身猗有樂」；捨則作「如是定心成捨」。只有三句明標「由」，故不能把七項一概說成各由前項造成。「起喜無煩惱」沒有標點，喜與無煩惱如何分屬亦兩讀並存，仍未確定。名目用字也不齊：七目六作「覺分」而擇法獨作「菩提分」，六收「此謂」而猗獨作「是謂」；總名五出三形，依原文保留。
逐項看其明文內容：念覺分繫「於念成住不愚癡」；擇法菩提分繫「知擇苦無常行」；精進覺分繫「現擇法行、精進不遲緩」；喜覺分繫「起喜無煩惱」；猗覺分繫身心成猗；定覺分繫身猗有樂而心成定；捨覺分繫定心成捨。這七句可作內容對照，但原文沒有給出七項共通的定義格式，亦未說每一項只是一項事物在不同時刻的名稱。
「云何以修七菩提覺分成滿明解脫？如是多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。如是修七菩提分，成明解脫滿」〔T32 431c03–06〕——原文明說多修行七覺分，並把明滿繫於剎那道、解脫滿繫於剎那果；「剎那」之相不更釋。三個問句依次問如何得四念處、如何滿七菩提分、如何滿明解脫，這是本段明見的問答次序；不再把它改寫成會自動運作的共同機制。
同一短段交替使用「七菩提覺分」「七覺分」「七菩提分」三種總名，均依原字保留。句面把「多修行」放在明滿與解脫滿之前，又分別標出剎那道、剎那果；可以確定的是明與道、解脫與果的配對。至於多修行如何與剎那相接、剎那道與剎那果各有何相，本單元沒有進一步說明，不能由先後句補成達成機制。
停問一處：為何偏偏是呼吸要標「除覺」
收門之前，論文自設一問：「一切諸行由地成有覺無覺，如是念安般，何故唯說念安般為除覺，不說餘耶？」〔T32 431c06–08〕。「唯說」四本作「說惟」，兩讀並錄。第一段答語是：「不依如此說覺。不住者，是禪障礙，是故除覺依此義說」〔T32 431c08–09〕。本段明說不住是禪障礙，卻沒有進一步定義這裡的「覺」，故不把它另釋成某種心的浮動。
問句先說諸行由地而成有覺、無覺，再問何以只稱念安般為除覺；答句卻先以「不依如此說覺」否定某種讀法，隨後才說不住是禪障礙。這個「如此」回指何者、前後兩個「覺」是否完全同義，原文都沒有另釋。故只能保留問答的轉折與「不住者，是禪障礙」這一明句，不把「除覺」改成普遍的心行理論。
下一句作：「何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺」〔T32 431c09–11〕。「於風樂觸」如何分句，「心樂著如覺」如何連屬，均不明；「心樂」四本又作「樂心」。乾闥婆聞聲隨著是原文所列的喻語，但本段沒有逐項配定聲、乾闥婆、風、樂觸與心，因此不把它擴成樂觸牽引心的機制。
末句是：「復次如行堤塘，以心專念倚不動故，是故說念安般為除覺（念安般已竟）」〔T32 431c11–12〕。「如行堤塘」的句法及其與後句的譬喻對應都未說明；「倚」又是覆出校記所繫之字。可確定的是原文連列行堤塘、心專念倚不動與除覺，不能再判堤塘本身象徵不動，或把它與乾闥婆組成一破一立。夾註「念安般已竟」位於除覺答語末端，明確標出本門結束；下一段才另起念死之問，這也是本單元明見的段界。
帶走三件：一是四個念處的配對可確定，但「所初」「知起」仍留疑；二是七覺分依原句列出念、擇法、精進、喜、猗、定、捨與各句因由；三是除覺問答中的「於風樂觸」「心樂／樂心著如覺」「如行堤塘」均不強行分句或配喻，只保存乾闥婆、堤塘與夾註所標的本門終界。
This is the concluding unit of the mindfulness-of-breathing doorway. The preceding unit ended by naming the four establishments, seven awakening factors, and knowledge-liberation. This one first gives four correspondences for the establishments, then explains the seven factors in order, states that knowledge is fulfilled at the momentary path and liberation at the momentary fruit, and finally asks why mindfulness of breathing alone is called the removal of 覺. The sections are consecutive, but the source does not say that the four establishments grow by themselves or that each of the seven factors is necessarily caused by the one before it. Causal relations are distinguished sentence by sentence according to explicit “through” and other connective wording.
Four Groups Corresponding to Four Establishments of Mindfulness
The passage asks: “How is this attained?” Its answer says: “The first four bases associated with long in-and-out breathing accomplish the establishment of mindfulness of body. 知起所初 accomplishes the establishment of mindfulness of feeling. The beginning associated with knowing the mind accomplishes the establishment of mindfulness of mind. The beginning associated with seeing impermanence accomplishes the establishment of mindfulness of qualities. Thus cultivating mindfulness of breathing fulfills the four establishments” 〔T32 431b21–24〕. Four correspondences are certain: long-breathing first four bases to body, 知起所初 to feeling, knowing mind to mind, and seeing impermanence to qualities. The difficulty also remains: the range and grammar of 所初 in the latter three phrases are unresolved, and 知起 receives no explanation here. The four correspondences and final fulfillment are therefore retained without changing 知起 to knowing rapture or supplying “four items” to every occurrence of 所初.
The four sentences are not fully symmetrical. Only the first explicitly says “four bases”; the other three repeat 所初 without a number. All four use “accomplish” before an establishment, but they do not state that the groups contain the same number of items. “Knowing the mind” and “seeing impermanence” have exact counterparts earlier; 知起 cannot be changed by resemblance alone. The four resulting establishments are certain, while the ranges of the groups remain open. The final sentence merely summarizes that cultivating mindfulness of breathing fulfills the four; it does not supply an itemized internal table.
The Seven Awakening Factors: The Source List
The source asks how cultivating the four establishments fulfills the seven factors, then gives: mindfulness comes to abide without delusion; this is the factor of mindfulness. The meditator whose mindfulness abides knows and discerns suffering and impermanent activities; this is the factor of investigation of qualities. Investigation is made present and energy is applied without sluggishness; this is the factor of energy. Through energy, rapture arises, 無煩惱; this is the factor of rapture. Through the gladdened mind, body and mind become tranquil; this is the factor of tranquillity. Through bodily tranquillity there is pleasure and the mind becomes concentrated; this is the factor of concentration. The concentrated mind thus becomes equanimous; this is the factor of equanimity 〔T32 431b24–431c02〕. Their order is mindfulness, investigation, energy, rapture, tranquillity, concentration, equanimity. The first transitions use “the meditator whose mindfulness abides” and “investigation is made present”; the next three explicitly use “through energy,” “through the gladdened mind,” and “through bodily tranquillity”; equanimity uses “thus the concentrated mind.” Only three sentences explicitly mark “through,” so the entire list cannot be rewritten as each factor caused by the preceding one. The punctuation of 起喜無煩惱 also remains unresolved. Terminology differs within the list: six conclusions use 覺分 while investigation uses 菩提分; six use “this is called,” while tranquillity uses “this is.” Three different forms of the total name also occur. All remain as written.
Read one by one, the mindfulness factor is joined to mindfulness abiding without delusion; investigation to knowing and discerning suffering and impermanent activities; energy to making investigation present and exerting without sluggishness; rapture to 起喜無煩惱; tranquillity to body and mind becoming tranquil; concentration to bodily tranquillity with pleasure and the mind becoming concentrated; equanimity to the concentrated mind becoming equanimous. These seven contents can be placed side by side, but the source does not give one common definition format or say that they are a single thing under seven temporal names.
The passage then asks how cultivating the seven factors fulfills knowledge-liberation and answers: “When the seven factors are repeatedly cultivated in this way, knowledge is fulfilled at the momentary path and liberation is fulfilled at the momentary fruit. Thus cultivating the seven factors fulfills knowledge-liberation” 〔T32 431c03–06〕. The source explicitly pairs knowledge with path and liberation with fruit; it does not further define “momentary.” Its three questions ask in order how the four establishments are gained, how the seven factors are fulfilled, and how knowledge-liberation is fulfilled. That question-and-answer order is explicit and is not recast as an automatically operating mechanism.
Within the short conclusion, the source alternates three total names: 七菩提覺分, 七覺分, and 七菩提分. All are retained. “Repeatedly cultivated” precedes the statements on knowledge and liberation, and momentary path and momentary fruit are separately named. What is certain is the pairing of knowledge with path and liberation with fruit. How repeated cultivation joins the moment, or what each moment’s characteristic is, receives no further explanation.
One Standing Question: Why Is Breathing Specifically Marked as Removing 覺?
Before closing the doorway, the treatise asks: “All activities, depending on their grounds, become with 覺 or without 覺. Why is mindfulness of breathing alone said to remove 覺, and not the others?” 〔T32 431c06–08〕. Four witnesses read 說惟 for 唯說. The first answer says: “覺 is not spoken of in that sense. What does not abide is an obstruction to jhāna; removing 覺 is therefore said with reference to this meaning” 〔T32 431c08–09〕. The source explicitly says that non-abiding is an obstruction to jhāna but does not define 覺 further. It is therefore not separately interpreted as a particular fluctuation of mind.
The question first says that activities become with or without 覺 according to their grounds and asks why mindfulness of breathing alone removes it. The answer begins by denying that 覺 is being spoken of “in that way,” then says that non-abiding is an obstruction to jhāna. What “in that way” refers to, and whether the two occurrences of 覺 have exactly the same sense, are not explained. Only the turn in the answer and the explicit sentence on non-abiding are retained; no universal theory of mental activity is supplied.
The next sentence reads: 何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺 〔T32 431c09–11〕. How 於風樂觸 should be divided and how 心樂著如覺 attaches are unclear; four witnesses read 樂心 for 心樂. “Qiantupo (乾闥婆) hears a sound and follows it” is the stated simile, but the source does not map sound, Qiantupo, wind, pleasant contact, and mind one by one. It is therefore not expanded into a mechanism in which pleasant contact draws the mind.
The last sentence says: “Furthermore, like 行 an embankment, because the mind is concentrated in mindfulness and 倚 unmoving, mindfulness of breathing is said to remove 覺. Mindfulness of breathing is finished” 〔T32 431c11–12〕. The syntax of 如行堤塘 and its correspondence to the following phrase are not explained; 倚 is also a graph in a repeated critical note. What can be established is the sequence embankment, concentrated mindfulness and 倚 unmoving, removal of 覺. It cannot establish that the embankment symbolizes unmovingness or combine the Qiantupo and embankment similes into a negative-and-positive pair. The inline closure stands at the end of this answer and clearly marks the end of mindfulness of breathing; the next passage begins the question on recollection of death.
Three things remain: the four correspondences to the establishments can be identified, while 所初 and 知起 remain unresolved; the seven factors are preserved as mindfulness, investigation, energy, rapture, tranquillity, concentration, and equanimity with the exact connective terms of each sentence; and the final phrases 於風樂觸, 心樂/樂心著如覺, and 如行堤塘 retain their uncertainty together with Qiantupo, the embankment, and the inline boundary.
Shi Huijing · Waken · The Path of Freedom · Mindfulness of Breathing Fulfilling the Four Establishments, Seven Awakening Factors, and Knowledge-Liberation · 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，接前段三級遞滿之標「成滿四念處。修四念處，滿七菩提分。修七菩提分，滿明解脫」〔T32 431b19–21〕而下，逐級廣其所以；末段別出一問，釋何故唯以念安般為除覺，並以夾註「（念安般已竟）」〔T32 431c12〕落念安般一門之界。底本二段。
一、科判定位
二段二問，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 四念處之滿（第一段） | 「問曰：云何得如此？」〔T32 431b21〕…「成滿四念處」〔T32 431b24〕 |
| 七菩提分之滿（第一段續） | 「云何以修四念處成滿七菩提分？」〔T32 431b24–25〕…「成滿七菩提覺分」〔T32 431c03〕 |
| 明解脫之滿（第一段末） | 「云何以修七菩提覺分成滿明解脫？」〔T32 431c03–04〕…「成明解脫滿」〔T32 431c06〕 |
| 何故唯說除覺（第二段） | 「問曰：一切諸行由地成有覺無覺」〔T32 431c06–07〕…「是故說念安般為除覺」〔T32 431c12〕（念安般已竟） |
全段定位錨
〔T32, 431b21–431c12〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 四念處之配 | 長出入息所初四處→身念處〔T32 431b22〕、知起所初→受念處〔T32 431b22〕、知心所初→心念處〔T32 431b23〕、見無常所初→法念處〔T32 431b23〕 | 四個配對可確定；「所初」的範圍與語法、尤其「知起」所指，本段不釋，不改作熟悉名目或一律補成四項分組 |
| 七覺分之目 | 念覺分〔T32 431b25–26〕·擇法菩提分〔T32 431b27〕·精進覺分〔T32 431b28〕·喜覺分〔T32 431b29〕·猗覺分〔T32 431b29–431c01〕·定覺分〔T32 431c01〕·捨覺分〔T32 431c02〕 | 七目依次列出；喜、猗、定三句明用「由」，念至擇法、擇法至精進及定至捨的連接語不同，不一概改作因果；收語六作「此謂」而猗獨作「是謂」 |
| 覺分·菩提分之名 | 七目之中六作「覺分」而擇法一目作「菩提分」〔T32 431b27〕 | 一列之內二名並用；其總名復四出而三異——「七菩提分」〔T32 431b20〕〔T32 431c05〕、「七菩提覺分」〔T32 431c03〕〔T32 431c03–04〕、「七覺分」〔T32 431c04〕；併前文「七覺意」〔T32 429c25〕「七覺分」〔T32 428b03〕，全書用字不一，照錄不代畫一 |
| 剎那道·剎那果 | 「於剎那道成明滿，於剎那果成解脫滿」〔T32 431c04–05〕 | 明配道、解脫配果，二者分繫；論文不更釋「剎那」之相，不代考定 |
| 有覺無覺 | 「一切諸行由地成有覺無覺」〔T32 431c06–07〕 | 「唯說」二字有校記（見目三），四本作「說惟」 |
| 不住者，是禪障礙 | 〔T32 431c09〕 | 「是禪障礙」全論二見（417a12·431c09）；本段以之釋除覺之所以 |
| 於風樂觸 | 「何故於風樂觸？由心樂著如覺」〔T32 431c09–10〕 | 問句及「心樂著如覺」連屬未明；「心樂」四本作「樂心」，兩讀並錄，不解作樂觸牽心 |
| 乾闥婆聞聲隨著 | 〔T32 431c10〕 | 全論唯此一見；論文不釋其事，照錄不代考定 |
| 行堤塘 | 「復次如行堤塘，以心專念倚不動故」〔T32 431c11〕 | 全論唯此一見；「如行堤塘」句法及其與後句的譬喻對應未明，不判堤塘所象徵者 |
三、校記與異讀
本段範圍內校記三處（內覆出＊條一，繫錨於本段「猗覺分」諸語），均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 431c07 | 唯說（何故唯說念安般為除覺） | 說惟 | 【宋】【元】【明】【宮】 |
| 431c10 | 心樂（由心樂著如覺） | 樂心 | 【宋】【元】【明】【宮】 |
| 431b29–431c01 | 猗（成猗·身猗·猗覺分）＊ | 倚 | 【大】（＊條之覆出；本論「倚／猗」覆出異讀，別見 08-44〔T32 430c03〕） |
誌錄不判五事：
- 431c07「何故唯說念安般為除覺」之「唯說」，四本作「說惟」——二讀之義相近而語序異；並錄不判，本文從底本。
- 431c10「由心樂著如覺」之「心樂」，四本作「樂心」——作「心樂著」則心為能著，作「樂心著」則樂心為能著；並錄不判，本文從底本。
- 431b21–23「長出入息所初四處……知起所初……」中，「所初」的範圍與語法、尤其「知起」所指未明；四個念處配對照錄，不替疑詞定義。
- 431c09–10「何故於風樂觸？由心樂著如覺」的問答句法未明；連同心樂／樂心異讀保存，不重寫為風之樂觸牽引心。
- 431c11「如行堤塘」之句法及譬喻對應未明；不以「專念倚不動」倒推堤塘必定象徵不動。
校本零命中一項：本段正文缺字零命中。夾註一處：〔T32 431c12〕「（念安般已竟）」，底本行內夾註，照錄——念安般一門自 08-43 起至此凡四單元而竟。
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
- 七覺分之原列〔T32 431b25–431c02〕：念→擇法→精進→喜→猗→定→捨。句首依次用「彼坐禪人如是念住」「如是現擇法行」「由行精進」「由歡喜心」「由身猗有樂」「如是定心」；只有三句明標「由」，各句關係依原字記錄。
- 乾闥婆之喻〔T32 431c10〕：「乾闥婆聞聲隨著」全論唯此一見；與前句「心樂／樂心著如覺」的句法關係未明，不代配喻。
- 堤塘之喻〔T32 431c11〕：「如行堤塘」全論唯此一見；其句法及與「心專念倚不動」的對應未明，不判譬喻所取，也不與乾闥婆之喻合成一破一立。
- 三問遞進〔T32 431b21–431c06〕：云何得如此→云何成滿七菩提分→云何成滿明解脫，三問各承前答之末語而起，與前單元三級遞滿之標相承。
六、章內互讀
- 前指：安般十六處與止觀 08-45〔T32 430c26–431b21〕（三級遞滿之標在其末〔T32 431b19–21〕、十六處之分在〔T32 431b05–06〕）；「是禪障礙」〔T32 417a12〕；「七覺意」〔T32 429c25〕、「七覺分」〔T32 428b03〕。
- 後指：念死自「問曰：云何念死？」〔T32 431c13〕起（08-47）——念安般既竟，十念之第八門於彼始起。
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 three successive fulfillments—mindfulness of breathing fulfills the four establishments, the four fulfill the seven factors, and the seven fulfill knowledge-liberation—at 〔T32 431b19–21〕 and explains each in turn. Its final paragraph asks why mindfulness of breathing alone is called removal of 覺 and ends with the inline closure “Mindfulness of breathing is finished” 〔T32 431c12〕. The source has two paragraphs.
I. Structural Location
Two source paragraphs contain the four major questions and answers:
| Section | Verbatim span in translation, with anchor |
|---|---|
| Fulfillment of the four establishments, first paragraph | “Question: How is this attained?” 〔T32 431b21〕 … “fulfills the four establishments” 〔T32 431b24〕 |
| Fulfillment of the seven factors, continuation of first paragraph | “How does cultivating the four establishments fulfill the seven factors?” 〔T32 431b24–25〕 … “fulfills the seven awakening factors” 〔T32 431c03〕 |
| Fulfillment of knowledge-liberation, end of first paragraph | “How does cultivating the seven factors fulfill knowledge-liberation?” 〔T32 431c03–04〕 … “fulfills knowledge-liberation” 〔T32 431c06〕 |
| Why only mindfulness of breathing removes 覺, second paragraph | “Question: All activities, depending on their grounds, become with or without 覺” 〔T32 431c06–07〕 … “mindfulness of breathing is therefore said to remove 覺” 〔T32 431c12〕, followed by “Mindfulness of breathing is finished” |
Anchor for the whole passage
〔T32, 431b21–431c12〕
II. Terms and Renderings, Each Anchored to the Source
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| Four correspondences to establishments | Long in-and-out breathing, first four bases, to body 〔T32 431b22〕; 知起所初 to feeling 〔T32 431b22〕; knowing mind to mind 〔T32 431b23〕; seeing impermanence to qualities 〔T32 431b23〕 | The four correspondences are certain. The range and grammar of 所初 and especially the referent of 知起 are not explained. No familiar term or uniform four-item grouping is supplied. |
| Seven awakening-factor terms | Mindfulness 〔T32 431b25–26〕, investigation of qualities 〔T32 431b27〕, energy 〔T32 431b28〕, rapture 〔T32 431b29〕, tranquillity 〔T32 431b29–431c01〕, concentration 〔T32 431c01〕, equanimity 〔T32 431c02〕 | The seven occur in that order. Only the rapture, tranquillity, and concentration clauses explicitly use “through.” Six use the conclusion “this is called,” while tranquillity uses “this is.” |
| Names 覺分 and 菩提分 | Six of the seven items use 覺分, while investigation alone uses 菩提分 at 〔T32 431b27〕 | Two forms occur within one list. The total name occurs in three forms: 七菩提分 at 〔T32 431b20〕 and 〔T32 431c05〕, 七菩提覺分 at 〔T32 431c03〕 and 〔T32 431c03–04〕, and 七覺分 at 〔T32 431c04〕. Together with 七覺意 at 〔T32 429c25〕 and 七覺分 at 〔T32 428b03〕, the treatise’s wording is not uniform. |
| Momentary path and momentary fruit | “Knowledge is fulfilled at the momentary path; liberation is fulfilled at the momentary fruit” 〔T32 431c04–05〕 | Knowledge is paired with path and liberation with fruit. The characteristic of “momentary” is not explained. |
| With 覺 and without 覺 | “All activities, depending on their grounds, become with 覺 or without 覺” 〔T32 431c06–07〕 | 唯說 in the ensuing question has a critical note. |
| Non-abiding is an obstruction to jhāna | 〔T32 431c09〕 | “Is an obstruction to jhāna” occurs twice in the treatise, at 417a12 and 431c09. Here it explains the stated sense of removal of 覺. |
| 於風樂觸 | “Why 於風樂觸? Through 心樂 attaching like 覺” 〔T32 431c09–10〕 | The question and answer syntax are unclear; four witnesses read 樂心 for 心樂. It is not rewritten as pleasant contact drawing the mind. |
| Qiantupo hears sound and follows it | 〔T32 431c10〕 | This occurs only here in the treatise. The source does not explain the figure or supply a detailed correspondence. |
| 行堤塘 | “Furthermore, like 行 an embankment, because the mind is concentrated in mindfulness and 倚 unmoving” 〔T32 431c11〕 | This occurs only here. The syntax and simile-correspondence are unresolved; the embankment’s symbolic function is not decided. |
III. Critical Notes and Variant Readings
Three critical notes occur in this span, including one repeated starred note. All are recorded while the text follows its adopted base reading:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 431c07 | 唯說 in “why is only mindfulness of breathing said to remove 覺?” | 說惟 | 【宋】【元】【明】【宮】 |
| 431c10 | 心樂 in “through 心樂 attaching like 覺” | 樂心 | 【宋】【元】【明】【宮】 |
| 431b29–431c01 | 猗 in the tranquillity-factor clauses, starred repeated note | 倚 | 【大】; the broader 倚/猗 repeated note also appears in 08-44 〔T32 430c03〕 |
Five matters remain undecided:
- At 431c07 four witnesses read 說惟 for 唯說. Their meanings are close but the order differs. Both are recorded; the base is followed.
- At 431c10 four witnesses read 樂心 for 心樂. With 心樂著, mind can be read as what attaches; with 樂心著, a delighted mind can be read as what attaches. Both remain unresolved.
- In the sequence at 431b21–23, the range and grammar of 所初 and especially the referent of 知起 remain unclear. The four resulting establishment correspondences are retained without defining the doubtful terms.
- The syntax of 何故於風樂觸？由心樂著如覺 at 431c09–10 remains unclear, together with the 心樂/樂心 variant. It is not recast as a mechanism in which pleasant wind-contact draws the mind.
- The syntax and simile-correspondence of 如行堤塘 at 431c11 remain unclear. “Concentrated mindfulness, 倚 unmoving” cannot establish that the embankment necessarily symbolizes unmovingness.
There are no missing-character hits. One inline note, “Mindfulness of breathing is finished,” stands at 〔T32 431c12〕, closing the doorway that began in 08-43 and extends through four units.
IV. Authorities Cited by the Treatise
No passage here is marked as a quotation from the Buddha or from another teacher.
V. Similes and Rhetorical Forms
- The source list of seven factors 〔T32 431b25–431c02〕: mindfulness, investigation, energy, rapture, tranquillity, concentration, equanimity. The clauses begin in turn with “the meditator whose mindfulness abides,” “investigation is made present,” “through energy,” “through the gladdened mind,” “through bodily tranquillity,” and “thus the concentrated mind.” Only three explicitly use “through,” and each relation is recorded by its own wording.
- Qiantupo simile 〔T32 431c10〕: Qiantupo hears a sound and follows it; the phrase occurs only here. Its grammatical relation to 心樂/樂心著如覺 remains unclear, so no detailed correspondence is supplied.
- Embankment simile 〔T32 431c11〕: 如行堤塘 also occurs only here. Its syntax and relation to “concentrated mindfulness, 倚 unmoving” remain unresolved. It is not paired with Qiantupo as a constructed negative-and-positive scheme.
- Three progressive questions 〔T32 431b21–431c06〕: how this is attained, how the seven factors are fulfilled, and how knowledge-liberation is fulfilled. Each question takes up the ending of the preceding answer, corresponding to the three successive fulfillments named in the prior unit.
VI. Cross-References Within the Chapter
- Backward: the sixteen bases and calm-and-insight, 08-45 〔T32 430c26–431b21〕, whose three successive fulfillments stand at 〔T32 431b19–21〕 and whose twelve-four division stands at 〔T32 431b05–06〕; “is an obstruction to jhāna” at 〔T32 417a12〕; and the alternate total names 七覺意 〔T32 429c25〕 and 七覺分 〔T32 428b03〕.
- Forward: recollection of death begins with “Question: What is recollection of death?” 〔T32 431c13〕 in 08-47. Mindfulness of breathing has ended before that question.
VII. Transmission
This edition takes no position here on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · Mindfulness of Breathing Fulfilling the Four Establishments, Seven Awakening Factors, and Knowledge-Liberation · Apparatus · Summer 2026