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title: XIV. 如何圓滿四念處 How the Foundations of Mindfulness are Fulfilled
description: "XIV. How the Foundations of Mindfulness are Fulfilled"
---

XIV. How the Foundations of Mindfulness are Fulfilled

XIV. 如何圓滿四念處

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.

佛陀說，圓滿安那般那念的人，同樣也圓滿四念處(satipaṭṭhāna)。這里我僅給出基本的含義。

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).」

上文所提的四組四法中，第一組四法的修習，包含計數和隨逐的方法(gaṇanā, anubandhanā)，完全是構成了身隨觀念處(kāyānupassanā satipaṭṭhāna)。出息和入息，作為色身(rūpa-kāya)的一部分，稱為身(kāya)。因此《安那般那念經》說道，「我于諸身中，稱為身者，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.

第二組四法的修習，構成受隨觀念處(vedanānupassanā satipaṭṭhāna)。經文說道，「我于諸受中，稱為受者，即對出入息之善作意也(vedanāsu vedanaññatarāhaṃ bhikkhave etaṃ vadāmi, yad-idaṃ assāsapassāsānaṃ sādhukaṃ manasikāro)。」「善」(sādhukaṃ)指出需要特別的努力去覺知喜(pītipaṭisaṃvedī)，等等。這里，在持續地把注意力放置于出息和入息的同時，努力去帶有智慧地清楚覺知感受，因此第二組四法的修習稱為受隨觀念處。

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.

第三組四法的修習，構成心隨觀念處(cittānupassanā satipaṭṭhāna)。這里，同樣地，在持續地把注意力放置于出息和入息的同時，努力去帶有智慧地清楚覺知心。

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.

第四組四法的修習，比如隨觀無常(aniccānupassī)，是法隨觀念處(dhammānupassanā satipaṭṭhāna)。這里，再次地，在持續地把注意力放置于出息和入息的同時，努力去帶有智慧地清楚覺知貪(abhijjhā)、憂(domanassa)等不善心所的舍離。經文說道，「彼斷其貪、憂，以意見此，有善觀察。(yo yaṃ abhijjhādomanassānaṃ pahānaṃ, taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti)。」因為專注于出息和入息的同時觀照無常等法(dhamma)，它也恰當地稱為法隨觀念處。