In this paper, I offer an analysis of the interpretation about the 16-bases of breathing in the Shelifu apitanlun (舍利弗阿毘曇論). This analysis reveals that the interpretation includes two levels: the individual interpretation which is specific to one base, and the common interpretation which is common to all 16-bases. In order to explore the characteristics of the interpretation, a similar analysis found in the in Yuqie shidilun (瑜伽師地論) is proposed as a reference point.
A comparison is first made with regard to two early sutras about the 16-bases of breathing, one from the Saṃyuttāgama (雜阿含經) and one from the Saṃyutta Nikāya (相應部). It is found that the Shelifu apitanlun is closer to the Saṃyutta Nikāya and the Yuqie shidilun is close to the Saṃyuttāgama. The individual interpretation examines the definitions of 15 terms including 3 terms about body, delight, pleasure, 5 terms related to mind, and 4 terms about observation. I present a comparison of the definitions given by the Shelifu apitanlun and the Yuqie shidilun. The common interpretation analysis found that there are two common interpretations for the Shelifu apitanlun, thinking and independent-practice, while there is only one for the Yuqie shidilun, progressive-practice. Thinking can further be divided into three stages, including discovery, acquaintance, and activation, which are applicable to all 16-bases. Independent-practice means that every base can be practiced without practicing of any other base, which is identified through examining the goal of each base; obtaining happiness and delight (得悅喜). The progressive-practice of the Yuqie shidilun means that the practice of each base is a further development of prior bases.
Keywords:
Shelifu apitanlun (Śāriputrâbhidharma); ānāpāna; 16-bases of breathing; body formation; mental formation