大乘義章 16.7

16.7

次就位論。總相論之，此之十六名為安那般那觀行。安那般那五停心攝，故《成實》中辨此名為出入息品。《毘婆娑》中亦說此為出入息觀。理實行者觀一一法，皆能到於無學聖果，故觀氣息從始至終，不唯局在五停心位。是義云何？通相論之，從凡乃至無學之果，分分皆得具為此觀。於中別分，初四始起在五停心，成在四念；次八在於念處位中；後四在於煗等已上乃至無學。位別如是（此四門竟）。

Next, they are discussed according to stages. Discussing them in terms of general characteristics, these sixteen are called practices of ānāpāna contemplation. Ānāpāna is subsumed under the five methods of stilling the mind; hence in the Tattvasiddhi this is analyzed under the title 'Chapter on Inhalation and Exhalation'. In the *Vibhāṣā* this is also explained as contemplation of inhalation and exhalation. In truth, when a practitioner contemplates each single dharma, all can reach the noble fruition of a non-trainee; therefore, contemplation of the breath from beginning to end is not solely restricted to the stage of the five methods of stilling the mind. What does this mean? Discussing it in terms of common characteristics, from the ordinary person up to the fruition of a non-trainee, every stage can fully engage in this contemplation. In distinguishing them specifically: the initial arising of the first four is in the five methods of stilling the mind, and their completion is in the four applications of mindfulness; the next eight are in the stage of the applications of mindfulness; the last four are from the stage of Heat and above up to the non-trainee. Such are their distinctions according to stages. (This concludes the fourth gate.)