8. Satipaṭṭhānakathā · 8. 念处论义注
8. Satipaṭṭhānakathāvaṇṇanā8. 念处论注释
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301. Idāni satipaṭṭhānakathā hoti. ‘‘Tattha – catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmī’’ti (saṃ. ni. 5.408) satipaṭṭhānasaṃyutte vuttanayeneva yesaṃ kāyādayo satiyā ārammaṇadhamme gahetvā ‘‘sabbe dhammā satipaṭṭhānā’’ti laddhi, seyyathāpi etarahi andhakānaṃ. Andhakā nāma pubbaseliyā, aparaseliyā, rājagiriyā, siddhatthikāti ime pacchā uppannanikāyā. Tesaṃ laddhivivecanatthaṃ pucchā sakavādissa, paṭiññā paravādissa. Tattha yasmā ‘‘patiṭṭhāti etesūti paṭṭhānā. Kā patiṭṭhāti? Sati. Satiyā paṭṭhānā satipaṭṭhānā’’ti iminā atthena satigocarāpi satipaṭṭhānā. ‘‘Patiṭṭhahantīti paṭṭhānā. Kā patiṭṭhahanti? Satiyo. Satiyova paṭṭhānā satipaṭṭhānā’’ti iminā atthena satiyova satipaṭṭhānā. Tasmā dvepi vādā pariyāyena yujjanti. Ye pana taṃ pariyāyaṃ pahāya ekanteneva ‘‘sabbe dhammā satipaṭṭhānā’’ti vadanti, te sandhāya pucchā sakavādissa, ārammaṇavasena paṭiññā paravādissa. Sabbe dhammā satīti anuyuttassa pana sabbesaṃ satisabhāvābhāvato paṭikkhepo tasseva. Tattha khayagāmītiādīni maggavisesanāni. Ekāyanamaggo hi kilesānaṃ khayabhūtaṃ nibbānaṃ gacchatīti khayagāmī. Cattāri saccāni bujjhanto gacchatīti bodhagāmī. Vaṭṭaṃ apacinanto gacchatīti apacayagāmī. Evametehi padehi ‘‘kiṃ te sabbe dhammā evarūpo te ekāyano maggo hotī’’ti pucchati. Anāsavā asaṃyojaniyātiādīnipi lokuttarabhāvaṃ pucchanatthāya vuttāni. Buddhānussatītiādīni pabhedapucchāvasena vuttāni.
现在是关于念住修习的说法。『那里——比库们，我们将说四念住的生起与灭尽的意义』（略经文）。这正是念住相应部中所述的教诲，乃是将身体等诸法视作念的对象而取用，『诸法皆是念住』的义理。譬如当前的黑暗时代称为暗黑时代。所谓暗黑时代，是指前世的刹帝利、后世的刹帝利、王舍城及净饭王时代之后，这些后起时代。为了明辨其义，分别询问持戒者与反对者。因为何谓「立止」（paṭṭhāna）？答曰：立住的是念。由念所立即为念住；以此义念处亦即念住。又说「使立止者即是立止」，谁使之立止？正是念。以此义即念的事情即是念处。于是两方说辞从不同表达方式相互调适。而放弃他义而专一坚持「诸法皆是念处」者，便为持戒者的问难，因念为所缘对象即代表反对者的断难。所谓诸法皆是，依赖连属，乃因诸法皆有念性存废。此中灭讫等者，是指为诸道特征。唯有一道，则是去除烦恼后得涅槃，故称为灭道。觉者以四圣谛的成就得证而成道，故称觉行道。审察因缘轮回而入死轮称转业道。如此等语中，诸如『为何诸法皆是如此？此道为一而唯一乎？』等问，乃为超世状态诸如无漏、无缚等类别的说明。佛陀赞述等各类差别问难亦由此理解。
Cakkhāyatanaṃsatipaṭṭhānantiādi sabbadhammānaṃ pabhedapucchāvasena vuttaṃ. Tatthāpi sativasena paṭikkhepo, ārammaṇavasena paṭiññāti. Evaṃ sabbapañhesu attho veditabbo. Suttasādhanā uttānatthāyevāti.
诸如眼根念住等诸念住，是依诸法类别问难中所出之说。于此处虽有对念之否定为断绝及以所缘为对象之肯定两种不同说法，同样皆应从整体问题中把握其意义。由此应明了所有问难的本旨。经文所依，乃为高远深奥的意义。
Satipaṭṭhānakathāvaṇṇanā niṭṭhitā. · 念处论注释完毕。