解脫道論 念死總說與八種修法
念死一門，先要分辨哪一種念可修。同樣對著死起的念有四種：喪愛子是憂，悲念童子突然命終是驚，闍維人念離生是中（「中」的意思，論文沒有解釋），常觀世間生厭患是智——前三種不應修行，唯智相應能除過患。
而後逐層列出三種死（等死、斷死、念念死——諸行念念在滅）與二種死（時節與不時節——連無因緣的中間死也在帳上），把念死所對的種類逐一列清。
功德由日用到臨終：不放逸居首，三想成滿，末句說「臨命將終，心不謬誤」。本單元又列八行之名：兇惡人逐、無因緣、本取、身多屬、壽命無力、久遠分別、無相、剎那，並只明說這八行為「先師所說」；不由此補出其他性質或作者用意。
The doorway on mindfulness of death first distinguishes which kind is to be cultivated. Four kinds can arise in relation to death: loss of a beloved child is grief; sorrow at a child’s sudden violent death is alarm; the recollection of separation from birth by a 闍維 person is intermediate, though “intermediate” is not explained; constant contemplation of the world that gives rise to revulsion is associated with wisdom. The first three are not to be cultivated. Only the wisdom-associated kind can remove faults.
The source then successively lists three deaths—equal death, severance death, moment-by-moment death, with activities ceasing every moment—and two deaths—timely and untimely, the latter including intermediate death without a cause. It keeps the categories distinct rather than explaining how the lists fit together.
The virtues run from everyday life to the end of life: heedfulness comes first, the three perceptions are fulfilled, and the final clause says that when life is about to end the mind is not mistaken. This unit also gives only the names of eight modes: pursuit by a violent man, absence of a cause, former taking, the body belonging to many, life span without power, long-distant differentiation, absence of a sign, and the moment. It says only that the former teachers taught them; no additional nature or authorial intention is inferred.
Shi Huijing · Waken · The Path of Freedom · Mindfulness of Death: Overview and Eight Modes of Practice · 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〉「念死總說與八種修法」· 大正藏 T32n1648〔起 T32 0431c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0431c〕
問曰：云何念死？何修？何相？何味？何處？何功德？云何修？答：壽命行斷，此謂為死。彼念住不亂，此謂為修。自壽命斷為相，厭患為味，無難為處。何功德者，若修行念死，於上善法成不放逸、成憎不善法，於諸服飾不多受畜、心不慳悋，見身壽命心不貪著，作無常想、苦想、無我想皆令成滿，成向善趣向於醍醐，臨命將終心不謬誤。云何修行？初坐禪人入寂寂坐，攝一切心，以不亂心念眾生死，我入死法、向於死趣、不過死法，如涅底履波陀脩多羅中說。若人樂觀死，當觀被殺人見死因緣。於是念死有四種：憂相應、驚相應、中人相應、智相應。如喪愛子心生緣念，此謂憂相應；悲念童子卒暴命終，此謂驚相應念；如闍維人念離生故，此謂中相應念；常觀世間心生厭患，此謂智相應念。於是坐禪人，憂相應、驚相應、中相應不應修行。何以故不能除過患？唯智相應勤修行能除過患。死者有三種：等死、斷死、念念死。云何名等死？依修眾生，此謂等死。名斷死者，謂阿羅漢，煩惱已斷。名念念死者，諸行念念滅。復次死有二種：不時節死、時節死。或自殺、或他殺、或以病、或無因緣中間死，此謂不時節死。或壽命盡乃至老死，此謂時節死。應念此二種死。復次以八行，先師所說修念死。如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故。
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.
問目與定義
問曰：什麼是念死？如何修？以什麼為相？以什麼為味？以什麼為處？有什麼功德？如何為修？
答：壽命行斷——這叫作死。
那念住而不亂，這叫作為修。自壽命斷，是它的相；厭患，是它的味。原文末作「無難為處」；「無難」在本段沒有解釋，因此只保留它與「處」的原句，不替它定義。
功德
什麼是功德？若修行念死，於上善法成不放逸、成憎惡不善法，於諸服飾不多受畜、心不慳悋，見身與壽命而心不貪著，作無常想、苦想、無我想皆令成滿，成向善趣、向於醍醐，臨命將終而心不謬誤。
修行之法
如何修行？初坐禪人入寂寂而坐，攝一切心，以不亂之心念眾生之死：我入死法、向於死趣、不過死法——如涅底履波陀脩多羅中所說。
若人樂於觀死，當觀被殺之人，見死的因緣。
四種念死
於是念死有四種：憂相應、驚相應、中人相應、智相應。
如喪愛子而心生緣念，這叫作憂相應；悲念童子卒暴命終，這叫作驚相應念。第三句原作「如闍維人念離生故，此謂中相應念」；「闍維人」「念離生」與「中」在本段都沒有解釋，三者的關係仍未明。常觀世間而心生厭患，這叫作智相應念。
於是坐禪人，憂相應、驚相應、中相應不應修行。為什麼不能除過患？唯有智相應勤修行，能除過患。
三種死
死有三種：等死、斷死、念念死。
什麼叫作等死？底本說：「依修眾生——這叫作等死。」其中「修」四本作「假」；兩種讀法的意思，原文在這裡都沒有說明，所以只並錄，不替它定出所指。
所謂斷死，是說阿羅漢，煩惱已斷。
所謂念念死，是諸行念念而滅。
二種死
再者，死有二種：不時節死、時節死。
或自殺、或他殺、或以病、或無因緣而中間死——這叫作不時節死。
或壽命盡乃至老死——這叫作時節死。
應念此二種死。
八行修念死
再者以八行，先師所說修念死：如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故。
Questions and Definition
Question: What is mindfulness of death? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its virtues? How is it cultivated?
Answer: The breaking off of the activity of the life span is called death.
For mindfulness of that to remain without distraction is called cultivation. The breaking off of one’s own life span is its characteristic; revulsion is its function. The source gives “without difficulty” as its proximate cause, but does not explain “without difficulty” in this unit; the phrase and its relation to proximate cause remain without an added definition.
Virtues
What are its virtues? When mindfulness of death is cultivated, one becomes heedful regarding higher wholesome qualities and comes to hate unwholesome qualities. One does not acquire and keep many garments and ornaments; the mind is not stingy. Seeing body and life span, the mind does not cling. Perceptions of impermanence, suffering, and no-self are fulfilled. One tends toward a good destination and toward the cream. When life is about to end, the mind is not mistaken.
Method of Cultivation
How is it cultivated? A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind recollects the death of beings: “I have entered the law of death, I am headed toward the destination of death, I do not pass beyond the law of death”—as stated in the scripture named 涅底履波陀脩多羅.
If a person delights in contemplating death, one should contemplate a person being killed and see the conditions of death.
Four Kinds of Mindfulness of Death
Mindfulness of death is of four kinds: associated with grief, associated with alarm, associated with an intermediate person, and associated with wisdom.
Recollection conditioned by the loss of a beloved child is associated with grief. Sorrowful recollection of a child’s sudden violent death is mindfulness associated with alarm. The third sentence reads: “As a 闍維 person recollects separation from birth, this is called intermediate-associated mindfulness.” The source does not explain 闍維 person, “recollection of separation from birth,” “intermediate,” or the relation among them. Constant contemplation of the world that gives rise to revulsion is mindfulness associated with wisdom.
A meditator should not cultivate grief-associated, alarm-associated, or intermediate-associated mindfulness. Why can they not remove faults? Only diligent cultivation associated with wisdom can remove faults.
Three Kinds of Death
Death is of three kinds: equal death, severance death, and moment-by-moment death.
What is equal death? The base reads: “Depending on 修 beings, this is called equal death.” Four witnesses read 假 for 修. Neither reading’s sentence meaning is explained here, so both remain without a decided referent.
Severance death refers to an arhat whose defilements have been cut off.
Moment-by-moment death means that activities cease from moment to moment.
Two Kinds of Death
Furthermore, death is of two kinds: untimely death and timely death.
Death by one’s own hand, by another’s hand, through illness, or intermediate death without a cause is called untimely death.
Exhaustion of the life span, up to death in old age, is called timely death.
One should recollect both kinds of death.
Eight Modes for Cultivating Mindfulness of Death
Furthermore, the former teachers taught mindfulness of death through eight modes: as when pursued by a violent man; through absence of a cause; through former taking; through the body belonging to many; because the life span has no power; through long-distant differentiation; because there is no sign; because of the moment.
Shi Huijing · Waken · The Path of Freedom · Mindfulness of Death: Overview and Eight Modes of Practice · Vernacular · Summer 2026
十念第八門，念死。先把所見說在前頭：同樣對著死起念，憂相應、驚相應、中人相應三種「不應修行」，唯智相應能除過患；而後論文再列三死、二死與八種修法。
定義與功德：厭患為味，無難為處
「問曰：云何念死？何修？何相？何味？何處？何功德？云何修？答：壽命行斷，此謂為死。彼念住不亂，此謂為修。自壽命斷為相，厭患為味，無難為處」〔T32 431c13–16〕——死的定義只五個字：壽命行斷（「答」四本作「答曰」，本門問曰而答不曰，底本前後不齊，保留不畫一；「此謂為修」亦與諸門「此謂修」微異）。相是自壽命斷——念的是自己的死，不是死亡的概念；味是厭患，處是無難（「無難」論文不自釋，保留仍不能確定）。
功德列不標數：「若修行念死，於上善法成不放逸、成憎不善法，於諸服飾不多受畜、心不慳悋，見身壽命心不貪著，作無常想、苦想、無我想皆令成滿，成向善趣向於醍醐，臨命將終心不謬誤」〔T32 431c16–20〕——不放逸居首、憎不善法次之，再下是對衣飾財物的鬆手（不多受畜、不慳悋）、對身命的鬆手（不貪著）；中段三想成滿（無常、苦、無我），末句最切身：臨命將終，心不謬誤——念死的最後一件功德，兌現在死的那一刻。一張單子由日用到臨終。念死以「厭患」為味，而功德列以「不放逸」居首；原文把兩者列在不同欄位，沒有說厭患以交換或因果方式換得不放逸，故不另立這套機制。
四種念死：前三不應修，唯智相應能除過患
「云何修行？初坐禪人入寂寂坐，攝一切心，以不亂心念眾生死，我入死法、向於死趣、不過死法，如涅底履波陀脩多羅中說。若人樂觀死，當觀被殺人見死因緣」〔T32 431c20–24〕（念佛門之「修多羅涅底里句」〔T32 426c07〕與此名相近，同其所指與否，論文不言）——入手處是「我入死法」：從眾生之死念到我不過死法——「我入死法、向於死趣、不過死法」三句由法而趣而必至，一句比一句斷得死；「若人樂觀死，當觀被殺人見死因緣」則許以事境助觀：見他人之死因緣，作自身之觀材（所引「涅底履波陀脩多羅」全論唯此一見，與念佛門「修多羅涅底里句」用字不一，是否一書論文不明言，保留不強行會通）。
「於是念死有四種：憂相應、驚相應、中人相應、智相應。如喪愛子心生緣念，此謂憂相應；悲念童子卒暴命終，此謂驚相應念；如闍維人念離生故，此謂中相應念；常觀世間心生厭患，此謂智相應念」〔T32 431c24–28〕——四境各繫一念：喪子之痛是憂，橫死之駭是驚，闍維人「念離生」是中（「闍維」何事、「中」何義，論文不釋，保留），常觀世間而生厭患是智（「中人相應」三處用字不一，保留不畫一）。判詞乾脆：「於是坐禪人，憂相應、驚相應、中相應不應修行。何以故不能除過患？唯智相應勤修行能除過患」〔T32 431c28–432a01〕。
四種名稱在同一段中有細微的字面差異：總標作「中人相應」，例釋收作「中相應念」，判語又作「中相應」；驚一類總標「驚相應」，例釋則收作「驚相應念」。本段沒有說明這些用字差異是否另有義理分別。這些差異只照字面並列，不能據此補出各類的強弱或次第。論文的取捨沒有另排等級，只明說憂、驚、中三類都「不應修行」，理由同為「不能除過患」；智相應則以「勤修行能除過患」收束〔T32 431c24–432a01〕。
在此停問一處：四種念死之中，為何前三種不應修行，唯智相應可修？就文本能答的，只有判語：「憂相應、驚相應、中相應不應修行。何以故不能除過患？唯智相應勤修行能除過患」〔T32 431c29–432a01〕。論文明說前三類不能除過患，唯智相應能除過患；至於「中」是什麼意思，論文沒有解釋，不據此另立心動強弱的階梯。判準只落在能不能除過患，不替「中」補出未說的意義。
三死、二死、八行之標
分類繼續下刀。「死者有三種：等死、斷死、念念死。云何名等死？依修眾生，此謂等死。名斷死者，謂阿羅漢，煩惱已斷。名念念死者，諸行念念滅」〔T32 432a01–04〕——等死一目，底本只出「依修眾生，此謂等死」；其中「修」四本作「假」，兩種讀法的句義都未在本段自釋，因此不替等死補出一般死亡之義，也不判「依修／依假眾生」所指。校記正落在等死唯一的答句中；下文隨即轉釋斷死與念念死，沒有再回頭說明等死。因此，不能拿後二目的明文倒推前一目的未明句。斷死是阿羅漢煩惱已斷，念念死是「諸行念念滅」。「復次死有二種：不時節死、時節死。或自殺、或他殺、或以病、或無因緣中間死，此謂不時節死。或壽命盡乃至老死，此謂時節死。應念此二種死」〔T32 432a04–08〕——三死與二死是兩張相繼而出的清單，論文沒有說明兩列如何互相會通；「應念此二種死」則明白指定不時節死與時節死都應念。不時節死四緣中包含「無因緣中間死」，照原列保留。
兩張清單的釋法也不同。三死一列每一目各有一句：等死的答句有修／假異讀，斷死明繫阿羅漢煩惱已斷，念念死明繫諸行念念滅。二死一列則先列兩名，再把自殺、他殺、病與無因緣中間死歸在不時節死，把壽命盡乃至老死歸在時節死，末以「應念此二種死」收束。原文既未把三目逐一配入二目，也未說兩列是在同一標準下分類，故只保存各列自己的名目、例項與收語。
末標八行：「復次以八行，先師所說修念死。如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故」〔T32 432a08–10〕。本單元只列八個名稱，並明說這八行是「先師所說」；沒有交代先師之名，也沒有說此一歸屬所代表的作者意圖。八目領起用字不齊：首目用「如」，其餘七目用「以」；三目末有「故」，四目沒有。以上只依本單元文面記錄，不再推論。
八名依次是兇惡人逐、無因緣、本取、身多屬、壽命無力、久遠分別、無相、剎那。首目寫作「如兇惡人逐」，後七目依次寫作「以無因緣」「以本取」「以身多屬」「以壽命無力故」「以久遠分別」「以無相故」「以剎那故」。本單元沒有逐一解釋八名，故不能僅憑「如／以」或有無「故」判定它們是譬喻、理由、次第或不同類型的修法；可確定的只有八數、列次與先師所說的歸屬。
帶走三件：一個所見（四種念死中，前三不應修，唯智相應能除過患），一個讀法（分類疊出處，逐列辨明論文自列的項目——三死與二死相繼列出而不自會通，不替它們補一套共同準則），一條判準（能不能除過患；「中」不自釋，不另作解說）。下三段，八行逐目開釋（08-48〔T32 432a10〕起）。
The eighth of the ten recollections is mindfulness of death. The main finding comes first: although all four kinds take death as their object, the grief-associated, alarm-associated, and intermediate-associated kinds are “not to be cultivated”; only the wisdom-associated kind can remove faults. The treatise then lists three deaths, two deaths, and eight modes of cultivation.
Definition and Virtues: Revulsion as Function, “Without Difficulty” as Proximate Cause
The source asks: “What is mindfulness of death? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its virtues? How is it cultivated?” It answers: “The breaking off of the activity of the life span is death. For mindfulness of that to remain without distraction is cultivation. The breaking off of one’s own life span is its characteristic; revulsion is its function; ‘without difficulty’ is its proximate cause” 〔T32 431c13–16〕. Death is defined in five graphs in the source as “life-span activity cut off.” The base uses 答 without 曰, while four witnesses have 答曰. The question has 問曰, so base question and answer are not parallel, whereas the four witnesses make them so; neither is regularized. The characteristic concerns the breaking off of one’s own life span, not an abstract concept of death. The function is revulsion, and the proximate cause is “without difficulty.” The source does not explain the latter phrase, so its uncertainty remains.
The virtues have no stated count: cultivation makes one heedful regarding higher wholesome qualities and averse to unwholesome qualities; loosens acquisition of garments and ornaments and stinginess; loosens clinging to body and life; fulfills perceptions of impermanence, suffering, and no-self; tends toward a good destination and toward the cream; and at the approach of death keeps the mind from error 〔T32 431c16–20〕. Heedfulness comes first, aversion to the unwholesome next, followed by release regarding possessions and release regarding body and life. Three perceptions are fulfilled in the middle; the final and most immediate statement is “when life is about to end, the mind is not mistaken.” The list runs from daily matters to dying. “Revulsion” appears as function, while “heedfulness” appears first among the virtues. The source places them in different categories and does not say that revulsion produces heedfulness through an exchange or causal mechanism.
Four Kinds: The First Three Are Not to Be Cultivated; Only Wisdom-Associated Removes Faults
The method begins: “A beginning meditator enters a secluded place and sits, gathers the whole mind, and with an undistracted mind recollects the death of beings: ‘I have entered the law of death, I am headed toward the destination of death, I do not pass beyond the law of death,’ as stated in 涅底履波陀脩多羅. If a person delights in contemplating death, one should contemplate a person being killed and see the conditions of death” 〔T32 431c20–24〕. The name resembles the phrase 修多羅涅底里句 in the recollection-of-Buddha doorway 〔T32 426c07〕, but the treatise does not say whether they refer to the same source. The starting point is “I have entered the law of death”: from the death of beings to the fact that “I” do not pass beyond death. The three clauses move from law, to destination, to not passing beyond it. Contemplating a person being killed provides an event for contemplation, but no further mechanism is supplied. The named source appears only here in the treatise, and its wording differs from the earlier expression; it is not harmonized.
The four kinds are stated as grief-associated, alarm-associated, intermediate-person-associated, and wisdom-associated. Loss of a beloved child is grief; sorrowful recollection of a child’s sudden violent death is alarm; “a 闍維 person recollects separation from birth” is intermediate; constant contemplation of the world that gives rise to revulsion is wisdom 〔T32 431c24–28〕. Each scene is tied to one kind. The source does not explain what 闍維 is or what “intermediate” means. Its terms also vary in one passage: the heading has “intermediate-person-associated,” the example closes “intermediate-associated mindfulness,” and the decision says “intermediate-associated.” The alarm term likewise lacks “mindfulness” in the heading but includes it in the example. These differences remain without added degrees or sequence. The decision is direct: “The grief-associated, alarm-associated, and intermediate-associated kinds are not to be cultivated. Why can they not remove faults? Only diligent cultivation associated with wisdom can remove faults” 〔T32 431c28–432a01〕.
The same unit uses slightly different wording for the four names. Across the statement, examples, and decision 〔T32 431c24–432a01〕, the three forms for the intermediate kind and the two forms for the alarm kind receive no stated doctrinal distinction. The source does not grade the four; it says only that the first three are not to be cultivated because they cannot remove faults and that the wisdom-associated kind can. That explicit ability is the only criterion stated.
One question can therefore be answered only within the source’s boundary: Why are the first three not cultivated and only the wisdom-associated kind cultivated? The answer is its own decision: the first three cannot remove faults, while diligent wisdom-associated cultivation can 〔T32 431c29–432a01〕. Because “intermediate” is not defined, it does not support a scale of stronger and weaker mental movement. The criterion is solely whether faults can be removed.
Three Deaths, Two Deaths, and the Heading of Eight Modes
The source says: “Death is of three kinds: equal death, severance death, and moment-by-moment death. What is equal death? Depending on 修 beings, this is equal death. Severance death refers to an arhat whose defilements have been cut off. Moment-by-moment death means activities cease from moment to moment” 〔T32 432a01–04〕. For equal death, the only explanation is “depending on 修 beings”; four witnesses read 假. Neither reading is explained here. Equal death is therefore not supplemented with a generic meaning, and the clear descriptions of the other two are not used backward to solve the first. Severance death is linked to an arhat whose defilements are cut off; moment-by-moment death to the momentary cessation of activities. The source then gives two more kinds: untimely and timely. Death by oneself, by another, through illness, or intermediate death without a cause is untimely; exhaustion of life, up to death in old age, is timely; both are to be recollected 〔T32 432a04–08〕. The list of three and list of two are consecutive, but the treatise does not say how they intersect. “Intermediate death without a cause” remains in the untimely list.
The two lists are also explained differently. Each member of the three-death list receives a sentence, though the equal-death sentence contains the 修/假 variant; the two-death list first names both, then assigns four conditions to untimely and exhaustion of life, up to death in old age, to timely, and closes “one should recollect both.” The source neither assigns the three members into the two nor says that the lists use one criterion. Each keeps its own names, examples, and conclusion.
The final heading states: “Furthermore, the former teachers taught mindfulness of death through eight modes: as when pursued by a violent man; through absence of a cause; through former taking; through the body belonging to many; because the life span has no power; through long-distant differentiation; because there is no sign; because of the moment” 〔T32 432a08–10〕. This unit provides only the eight names and attributes them to former teachers. It does not name those teachers or turn that attribution into a claim about authorial intention. The wording introducing the eight is uneven: the first begins “as,” the remaining seven “through”; three end with “because,” while four do not. These are textual facts, not a basis for further inference.
The eight names in order are pursuit by a violent man, absence of a cause, former taking, body belonging to many, life span without power, long-distant differentiation, absence of a sign, and the moment. The first is phrased “as when pursued by a violent man”; the others use “through,” with varying final particles. Because this unit does not explain them individually, neither the initial “as/through” nor the presence or absence of “because” can establish that they belong to distinct types such as simile, reason, sequence, or method. Only their number, order, and attribution are certain.
Three things remain: a finding—the first three of the four kinds are not cultivated, while only wisdom-associated mindfulness removes faults; a method of reading—successive classifications are kept as their own lists, since the three deaths and two deaths are not reconciled by the source; and a criterion—whether faults can be removed, with “intermediate” still unexplained. The next three units explain the eight modes one by one, beginning in 08-48 at 〔T32 432a10〕.
Shi Huijing · Waken · The Path of Freedom · Mindfulness of Death: Overview and Eight Modes of Practice · 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，接念安般一門之夾註「（念安般已竟）」〔T32 431c12〕而下，為十念之第八門念死之總說。底本作單一段〔T32 431c13–432a10〕，內含問目、定義、修相味處、功德、修行之法、四種念死、三種死、二種死，末以「復次以八行，先師所說修念死」〔T32 432a08〕列八行之目，其釋在下三單元。
一、科判定位
本段一問七目，其下逐目而答；末以八行之目領起下文。段內之節逐字可核（節非底本之段，僅為讀之便，底本不分）：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 問目與定義 | 「問曰：云何念死？」〔T32 431c13〕…「此謂為死」〔T32 431c14〕 |
| 修·相·味·處 | 「彼念住不亂，此謂為修」〔T32 431c14–15〕…「無難為處」〔T32 431c15–16〕 |
| 功德 | 「何功德者，若修行念死」〔T32 431c16〕…「臨命將終心不謬誤」〔T32 431c19–20〕 |
| 修行之法 | 「云何修行？」〔T32 431c20〕…「見死因緣」〔T32 431c23–24〕 |
| 四種念死 | 「於是念死有四種」〔T32 431c24〕…「能除過患」〔T32 432a01〕 |
| 三種死 | 「死者有三種」〔T32 432a01–02〕…「諸行念念滅」〔T32 432a04〕 |
| 二種死 | 「復次死有二種」〔T32 432a04–05〕…「應念此二種死」〔T32 432a07–08〕 |
| 八行之目 | 「復次以八行，先師所說修念死」〔T32 432a08〕…「以剎那故」〔T32 432a10〕 |
單元界與底本段界相合：起於 431c13 段首之問、止於 432a10 段末八行之目，全段一段不切。
全段定位錨
〔T32, 431c13–432a10〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 死 | 「壽命行斷，此謂為死」〔T32 431c14〕 | 定義唯此一語；「答」字有校記（見目三），四本作「答曰」——本門問作「問曰」而答作「答」，四本則齊作「答曰」，照錄不代畫一 |
| 彼念住不亂 | 「彼念住不亂，此謂為修」〔T32 431c14–15〕 | 與念僧·念施·念天三門同作「念住不亂」；惟本門收語作「此謂為修」而諸門作「此謂修」，照錄不代畫一 |
| 無難為處 | 〔T32 431c15–16〕 | 「無難」之義論文不自釋，不代考定 |
| 涅底履波陀脩多羅 | 「如涅底履波陀脩多羅中說」〔T32 431c22–23〕 | 全論唯此一見；與念佛門之「修多羅涅底里句」〔T32 426c07〕用字不一（涅底履波陀／涅底里），二處所指是否一書，論文不明言，照錄不代會通、不代考定 |
| 四種念死 | 憂相應·驚相應·中人相應·智相應〔T32 431c24–25〕 | 上列作「中人相應」而下釋作「中相應念」〔T32 431c27〕、其後又作「中相應」〔T32 431c29〕——同一目三處用字不一；又四目之收語二作「此謂…相應」、二作「此謂…相應念」，照錄不代畫一 |
| 闍維 | 「如闍維人念離生故」〔T32 431c27〕 | 全論二見（431c27·本論他處一見）；論文不釋其事，照錄不代考定 |
| 三種死 | 等死·斷死·念念死〔T32 432a01–02〕 | 等死之答作「依修眾生」〔T32 432a02–03〕，「修」四本作「假」；兩讀句義均未在本段自釋，並錄不判，不代定其所指 |
| 二種死 | 不時節死·時節死〔T32 432a04–05〕 | 不時節死出四緣（自殺·他殺·病·無因緣中間死）〔T32 432a05–06〕；時節死出二（壽命盡·老死）〔T32 432a06–07〕 |
| 八行 | 「如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故」〔T32 432a08–10〕 | 八目在此唯出其名，其釋在下三單元（08-48·08-49·08-50）；八目之領起用字不齊——一作「如」、七作「以」、其中三綴「故」而四不綴，照錄不代畫一 |
三、校記與異讀
本段範圍內大正藏校記三處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 431c14 | 答（答：壽命行斷） | 答曰 | 【宋】【元】【明】【宮】 |
| 431c29 | 以（何以故不能除過患） | 故 | 【明】 |
| 432a03 | 修（依修眾生） | 假 | 【宋】【元】【明】【宮】 |
誌錄不判四事：
- 432a03「依修眾生」之「修」，四本作「假」。「依修眾生／依假眾生」兩讀的句義，論文本段均未自釋；並錄不判，不代定其所指，本文從底本。
- 431c14「答」四本作「答曰」——本門問作「問曰」而答作「答」，底本前後不齊；四本則齊。並錄不判，本文從底本。
- 431c15–16「無難為處」中「無難」之義與其為處的關係，本段不釋；只保留原句，不代定義。
- 431c27「如闍維人念離生故，此謂中相應念」中，「闍維人」「念離生」「中」及三者關係均未自釋；不以熟悉語義代解。
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
本段引據二處，皆標其所自而不出其品目；出處論文未標者不代為考定：
| 引語逐字 | 錨 | 論文所繫之義 |
|---|---|---|
| 「如涅底履波陀脩多羅中說」 | 〔T32 431c22–23〕 | 繫於「我入死法、向於死趣、不過死法」〔T32 431c21–22〕之下 |
| 「復次以八行，先師所說修念死」 | 〔T32 432a08〕 | 領起八行之目 |
「先師所說」之式本論別見〔T32 403c19–20〕〔T32 413a04〕〔T32 430b17〕。
五、譬喻·修辭
- 四念之四境〔T32 431c25–28〕：喪愛子（憂）·童子卒暴命終（驚）·闍維人念離生（中）·常觀世間生厭患（智）——四境各繫一相應；論文隨後只判憂、驚、中三類不能除過患，唯智相應能除過患〔T32 431c28–432a01〕；「中」不自釋，照錄不代解。
- 三死與二死之並列〔T32 432a01–08〕：先出等死·斷死·念念死三種，復出不時節死·時節死二種；兩列如何相互會通，論文不說，照錄不判。
- 八行之標而不釋〔T32 432a08–10〕：八目一氣列下而各不出其釋，其釋分屬下三單元——與 08-43 末「四種修念安般」之標而不釋〔T32 430b17–18〕同式。
- 兇惡人之喻在標中〔T32 432a08–09〕：八行之首「如兇惡人逐」以喻立目，餘七皆以「以…」立目——一喻七法，列中之異。
六、章內互讀
- 前指：念安般之竟 08-46〔T32 431c12〕；「修多羅涅底里句」〔T32 426c07〕；「先師所說」〔T32 403c20〕〔T32 413a04〕〔T32 430b17〕；四種修念安般之標而不釋〔T32 430b17–18〕。
- 後指：八行之釋自「問曰：云何以兇惡逐修行念死？」〔T32 432a10–11〕起（08-48·08-49·08-50 三單元分釋之）。
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 inline closure “Mindfulness of breathing is finished” 〔T32 431c12〕 and begins the eighth of the ten recollections, mindfulness of death. The source is one paragraph 〔T32 431c13–432a10〕 containing questions, definition, cultivation-characteristic-function-proximate cause, virtues, method, four kinds of mindfulness of death, three kinds of death, two kinds of death, and finally the heading “the former teachers taught mindfulness of death through eight modes” 〔T32 432a08〕. Explanations of the eight follow in the next three units.
I. Structural Location
One question sets out seven matters. The following reading divisions do not divide the source paragraph:
| Section | Verbatim span in translation, with anchor |
|---|---|
| Questions and definition | “Question: What is mindfulness of death?” 〔T32 431c13〕 … “this is called death” 〔T32 431c14〕 |
| Cultivation, characteristic, function, proximate cause | “For mindfulness of that to remain without distraction” 〔T32 431c14–15〕 … “‘without difficulty’ is its proximate cause” 〔T32 431c15–16〕 |
| Virtues | “What are its virtues? When mindfulness of death is cultivated” 〔T32 431c16〕 … “when life is about to end, the mind is not mistaken” 〔T32 431c19–20〕 |
| Method of cultivation | “How is it cultivated?” 〔T32 431c20〕 … “see the conditions of death” 〔T32 431c23–24〕 |
| Four kinds of mindfulness of death | “Mindfulness of death is of four kinds” 〔T32 431c24〕 … “can remove faults” 〔T32 432a01〕 |
| Three kinds of death | “Death is of three kinds” 〔T32 432a01–02〕 … “activities cease from moment to moment” 〔T32 432a04〕 |
| Two kinds of death | “Furthermore, death is of two kinds” 〔T32 432a04–05〕 … “one should recollect both kinds” 〔T32 432a07–08〕 |
| Heading of eight modes | “Furthermore, the former teachers taught mindfulness of death through eight modes” 〔T32 432a08〕 … “because of the moment” 〔T32 432a10〕 |
The unit boundary coincides with the source paragraph: it begins with the question at 431c13 and ends with the heading of eight modes at 432a10.
Anchor for the whole passage
〔T32, 431c13–432a10〕
II. Terms and Renderings, Each Anchored to the Source
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| Death | “The breaking off of the activity of the life span is called death” 〔T32 431c14〕 | This is the sole definition here. 答 has a critical note; four witnesses read 答曰. The base question uses 問曰 but its answer only 答, while the four witnesses make the forms parallel. Both are recorded without regularization. |
| Mindfulness remains without distraction | “For mindfulness of that to remain without distraction is called cultivation” 〔T32 431c14–15〕 | This matches the form in the Sangha, giving, and deity doorways. Here the conclusion is 此謂為修, while the others have 此謂修. The difference is retained. |
| Without difficulty as proximate cause | 〔T32 431c15–16〕 | The source does not explain 無難 or its relation to proximate cause. Its sense is not determined. |
| 涅底履波陀脩多羅 | “As stated in 涅底履波陀脩多羅” 〔T32 431c22–23〕 | The name occurs only here. It resembles 修多羅涅底里句 at 〔T32 426c07〕 but differs in wording. The source does not say whether they are the same text, so they are not harmonized or identified. |
| Four kinds of mindfulness of death | Grief-associated, alarm-associated, intermediate-person-associated, wisdom-associated 〔T32 431c24–25〕 | The heading has “intermediate-person-associated,” the example “intermediate-associated mindfulness” 〔T32 431c27〕, and the decision “intermediate-associated” 〔T32 431c29〕. The same item has three forms. Two example conclusions include “mindfulness” and two do not. The forms remain unregularized. |
| 闍維 | “As a 闍維 person recollects separation from birth” 〔T32 431c27〕 | The graph sequence occurs twice in the treatise, here at 431c27 and once elsewhere. The source does not explain the referent; none is supplied. |
| Three kinds of death | Equal death, severance death, moment-by-moment death 〔T32 432a01–02〕 | The equal-death answer has “depending on 修 beings” 〔T32 432a02–03〕, with 假 in four witnesses. Neither reading is explained. Both remain visible without determining the referent. |
| Two kinds of death | Untimely and timely 〔T32 432a04–05〕 | Untimely death has four conditions—by oneself, another, illness, or intermediate death without a cause 〔T32 432a05–06〕. Timely death has exhaustion of life and death in old age 〔T32 432a06–07〕; the relation marked by “up to” is not further resolved here. |
| Eight modes | Pursuit by a violent man, absence of a cause, former taking, body belonging to many, life span without power, long-distant differentiation, no sign, moment 〔T32 432a08–10〕 | Only the names occur here; their explanations are in 08-48, 08-49, and 08-50. The first begins with “as,” the other seven with “through”; three end in “because” and four do not. The wording is retained. |
III. Critical Notes and Variant Readings
Three critical notes occur in this span. All are recorded while the text follows the Taishō reading:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 431c14 | 答 in “Answer: the activity of the life span is cut off” | 答曰 | 【宋】【元】【明】【宮】 |
| 431c29 | 以 in “why can they not remove faults?” | 故 | 【明】 |
| 432a03 | 修 in “depending on 修 beings” | 假 | 【宋】【元】【明】【宮】 |
Four matters remain undecided:
- At 432a03 the base has 修 and four witnesses 假. Neither “depending on 修 beings” nor “depending on 假 beings” is explained in this unit. Both are recorded without determining equal death’s referent; the base is followed.
- At 431c14 four witnesses add 曰 after 答. The base question uses 問曰 and answer 答; the witnesses make 問曰 and 答曰 parallel. Both are recorded and the base followed.
- The source does not explain 無難 in “without difficulty as proximate cause” at 431c15–16. Only the phrase remains.
- In “as a 闍維 person recollects separation from birth; this is intermediate-associated mindfulness” at 〔T32 431c27〕, the terms 闍維 person, separation from birth, and intermediate, and the relation among them, are not explained. Familiar meanings are not supplied in their place.
There are no missing-character or inline-note hits in this unit.
IV. Authorities Cited by the Treatise
Two attributions occur; each identifies a source without supplying a section:
| Statement in translation | Anchor | Meaning assigned by the treatise |
|---|---|---|
| “As stated in 涅底履波陀脩多羅” | 〔T32 431c22–23〕 | Attached to “I have entered the law of death, I am headed toward the destination of death, I do not pass beyond the law of death” 〔T32 431c21–22〕 |
| “Furthermore, the former teachers taught mindfulness of death through eight modes” | 〔T32 432a08〕 | Introduces the eight names |
The formula “former teachers taught” also occurs at 〔T32 403c19–20〕 〔T32 413a04〕 〔T32 430b17〕.
V. Similes and Rhetorical Forms
- Four scenes for four kinds 〔T32 431c25–28〕: loss of a beloved child for grief, a child’s sudden violent death for alarm, a 闍維 person’s recollection of separation from birth for the intermediate kind, and constant contemplation of the world for wisdom. The decision says only that the first three cannot remove faults and the fourth can 〔T32 431c28–432a01〕. “Intermediate” remains unexplained.
- Three-death and two-death lists together 〔T32 432a01–08〕: equal, severance, and momentary death are followed by untimely and timely death. The source does not state how the classifications intersect, so they are not reconciled.
- Eight names without explanations 〔T32 432a08–10〕: the eight occur in one sequence, while their explanations are distributed over the next three units. This resembles the earlier heading of four modes of mindfulness of breathing at 〔T32 430b17–18〕.
- Violent pursuit as a simile within a heading 〔T32 432a08–09〕: the first item is phrased “as when pursued by a violent man,” while the remaining seven begin “through.” The list thus has one explicit simile and seven differently introduced modes.
VI. Cross-References Within the Chapter
- Backward: the end of mindfulness of breathing, 08-46 〔T32 431c12〕; 修多羅涅底里句 at 〔T32 426c07〕; “former teachers taught” at 〔T32 403c20〕 〔T32 413a04〕 〔T32 430b17〕; and the earlier four-mode heading without explanations 〔T32 430b17–18〕.
- Forward: the first explanation begins, “Question: How is mindfulness of death cultivated through pursuit by a violent man?” 〔T32 432a10–11〕 in 08-48. The eight modes are explained across 08-48, 08-49, and 08-50.
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 Death: Overview and Eight Modes of Practice · Apparatus · Summer 2026