大乘義章 16.5

16.5

次約四念以別十六。於中初四正念氣息名身念觀，次觀四受念，次四心念，後四法念。問曰：此之十六持勝乃是安那般那觀行，安那般那五停心攝，世尊何故說為四念？《毘婆娑》云「以此四念之方便故，名為四念。又復四念義通始終，故名四念。」此亦名為四種身憶。問曰：憶者緣於過去，所念氣息在於現在，云何名憶？《成實》釋言「此實是其破假名智，以憶名說，諸心心法更為名故（此二門竟）。」

Next, the sixteen are distinguished in relation to the four applications of mindfulness. Therein, the first four directly mind the breath, being called contemplation of mindfulness of the body; the next four contemplate mindfulness of feelings; the next four, mindfulness of mind; and the last four, mindfulness of dharmas. Question: These sixteen superior characteristics are practices of ānāpāna contemplation, and ānāpāna is subsumed under the five methods of stilling the mind; why did the World-Honoured One teach them as the four applications of mindfulness? The *Vibhāṣā* states: 'Because they are expedient means to these four applications of mindfulness, they are called the four applications of mindfulness. Furthermore, the meaning of the four applications of mindfulness runs throughout from beginning to end; hence they are called the four applications of mindfulness.' These are also called the four kinds of recollecting the body. Question: Recollection takes the past as its object, but the breath that is minded is in the present; why is it called recollection? The Tattvasiddhi explains: 'This is actually the wisdom that breaks through nominal designation; it is called by the name "recollection" because mind and mental factors are given distinct names.' (This concludes the second gate.)