XIV. How the Foundations of Mindfulness are Fulfilled

XIV. 如何圆满四念处

The Buddha said that those who accomplish mindfulness of breathing also fulfil the function of the four foundations of mindfulness (satipaṭṭhāna). I shall here give just the essential meaning.

佛陀说，圆满安那般那念的人，同样也圆满四念处(satipaṭṭhāna)。这里我仅给出基本的含义。

In the four tetrads dealt with above, effort in the first tetrad, which includes the counting and connection methods (gaṇanā, anubandhanā), consists entirely of the application of mindfulness to contemplation of the body (kāyānupassanā satipaṭṭhāna). Out-breath and in-breath, being part of the corporeality group (rūpa-kāya), are called body (kāya). Thus the Ānāpānasati Sutta says, “This is a certain body among the different kinds of bodies, namely, out-breath and in-breath (kāyesu kāyaññatarāhaṃ bhikkhave etaṃ vadāmi yadidaṃ assāsapassāsā).”

上文所提的四组四法中，第一组四法的修习，包含计数和随逐的方法(gaṇanā, anubandhanā)，完全是构成了身随观念处(kāyānupassanā satipaṭṭhāna)。出息和入息，作为色身(rūpa-kāya)的一部分，称为身(kāya)。因此《安那般那念经》说道，“我于诸身中，称为身者，即出入息也(kāyesu kāyaññatarāhaṃ bhikkhave etaṃ vadāmi yadidaṃ assāsapassāsā)。”

Effort in the second tetrad consists of the application of mindfulness to contemplation of feelings (vedanānupassanā satipaṭṭhāna). The text says, “This is a certain feeling among the different kinds of feelings, namely, this mental advertence to out-breath and in-breath done thoroughly and well (vedanāsu vedanaññatarāhaṃ bhikkhave etaṃ vadāmi, yad-idaṃ assāsapassāsānaṃ sādhukaṃ manasikāro). “Thoroughly and well” (sādhukaṃ) indicates the special endeavour that is required in experiencing rapture (pītipaṭisaṃvedī), etc. Here, while attention continues to be placed on the out-breath and in-breath, effort is made to clearly perceive the feelings with wisdom, and thus work in the second tetrad is called the application of mindfulness to contemplation of feelings.

第二组四法的修习，构成受随观念处(vedanānupassanā satipaṭṭhāna)。经文说道，“我于诸受中，称为受者，即对出入息之善作意也(vedanāsu vedanaññatarāhaṃ bhikkhave etaṃ vadāmi, yad-idaṃ assāsapassāsānaṃ sādhukaṃ manasikāro)。”“善”(sādhukaṃ)指出需要特别的努力去觉知喜(pītipaṭisaṃvedī)，等等。这里，在持续地把注意力放置于出息和入息的同时，努力去带有智慧地清楚觉知感受，因此第二组四法的修习称为受随观念处。

Work in the third tetrad consists of the application of mindfulness to contemplation of mind (cittānupassanā satipaṭṭhāna). Here also, while attention continues to be placed on the out-breath and in-breath, effort is made to clearly perceive the mind with wisdom.

第三组四法的修习，构成心随观念处(cittānupassanā satipaṭṭhāna)。这里，同样地，在持续地把注意力放置于出息和入息的同时，努力去带有智慧地清楚觉知心。

Work in the fourth tetrad, such as contemplation of impermanence (aniccānupassī), is the application of mindfulness to contemplation of mind objects (dhammānupassanā satipaṭṭhāna). Here again, while attention continues to be placed on the out-breath and in-breath, effort is made to clearly perceive the overcoming of such unwholesome states as covetousness (abhijjhā) and grief (domanassa) with wisdom. The sutta says, “Seeing thoroughly with wisdom that which is the overcoming of covetousness and grief, he takes good care of it (yo yaṃ abhijjhādomanassānaṃ pahānaṃ, taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti).” Because such things (dhamma) as impermanence are contemplated together with the out-breath and in-breath, it is also proper to call it the application of mindfulness to contemplation of mind objects.

第四组四法的修习，比如随观无常(aniccānupassī)，是法随观念处(dhammānupassanā satipaṭṭhāna)。这里，再次地，在持续地把注意力放置于出息和入息的同时，努力去带有智慧地清楚觉知贪(abhijjhā)、忧(domanassa)等不善心所的舍离。经文说道，“彼断其贪、忧，以意见此，有善观察。(yo yaṃ abhijjhādomanassānaṃ pahānaṃ, taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti)。”因为专注于出息和入息的同时观照无常等法(dhamma)，它也恰当地称为法随观念处。