8. Satipaṭṭhānakathā
8. Satipaṭṭhānakathā8. 念处论
Satipaṭṭhānakathāvaṇṇanā念处论注释
§34
34. Idāni samasīsakathānantaraṃ attanā vuttassa iddhipāṭihāriyassa sādhake satta anupassanāvisese dassentena kathitāya suttantapubbaṅgamāya satipaṭṭhānakathāya apubbatthānuvaṇṇanā. Tattha suttante tāva cattāroti gaṇanaparicchedo, tena na tato heṭṭhā, na uddhanti satipaṭṭhānaparicchedaṃ dīpeti. Imeti niddisitabbanidassanaṃ. Bhikkhaveti dhammapaṭiggāhakapuggalālapanaṃ. Satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi, tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi. ‘‘Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmī’’tiādīsu (saṃ. ni. 5.408) hi satigocaro ‘‘satipaṭṭhāna’’nti vutto. Tassattho – patiṭṭhāti tasminti paṭṭhānaṃ. Kā patiṭṭhāti? Sati. Satiyā paṭṭhānaṃ satipaṭṭhānanti.
34. 现在接着前面关于自他说持的精进神通果成就者七种特别观法的教示，就先前经文所出现的念处教理进行了前后顺序的详细叙述。其中经文部分正说的是四念处，这属于数算细分章节，即其数目和内容的分类，不往下展开，也不跳至上面，特指这种念处部分的说明。这应当视为经文中应被规定明示的教示。所谓比库，即为听受法的具足之人所说。念处是三种念处及念处的境界，依止于三种修行者的念处修行、师长对修行者的教令与辅导而成，就念而言。“比库们，我当为汝等说四念处的起因及断尽。”等经文（《相应部》5.408）中，即以念所依境界称为“念处”。其涵义是－“依持”乃为“依止”，以念为依止之处者即名念处。
‘‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’’ti (ma. ni. 3.304, 311) ettha tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Tassattho – paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho. Kena paṭṭhapetabbatoti? Satiyā. Satiyā paṭṭhānaṃ satipaṭṭhānanti. ‘‘Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’tiādīsu (ma. ni. 3.147) pana satiyeva ‘‘satipaṭṭhāna’’nti vuttā. Tassattho – patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkanditvā pakkhanditvā vattatīti attho. Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena upaṭṭhānaṃ. Iti sati ca sā upaṭṭhānañcātipi satipaṭṭhānaṃ. Idamidha adhippetaṃ. Yadi evaṃ kasmā satipaṭṭhānāti bahuvacanaṃ katanti? Satibahuttā. Ārammaṇabhedena hi bahukā tā satiyoti.
“三念处者，若有修持者，师长为其教导而令依止。”（《中部》3.304、311）此处以三个修行者为对象，被说作念处，意指应当设立、推动的依止，依托于念。念者即是依止。又有经文说：“四念处若被调习而广大修习，能使七觉支圆满。”（《中部》3.147）这里专指念本身为念处。其义为“建立”乃为“依止”；“照管”是上下拨转之间的运作状态。唯念即是依止，也称为“依止”；若以依止为依止，则系“依止的依止”。念即是观护，同时念的加行超越这些说为念处。此处特举为说。若问何以用念处之复数？因念有多重方面，依照所缘的分别便称念多义。
Katame cattāroti kathetukamyatāpucchā. Idhāti imasmiṃ sāsane. Bhikkhūti saṃsāre bhayaṃ ikkhatīti bhikkhu. Sesapadānaṃ atthavaṇṇanā panettha sutamayañāṇakathāya maggasaccaniddesavaṇṇanāyaṃ vuttāyevāti.
问曰：何为“四”耶？此为诘问原因。所谓“在此教法中”。比库是生死轮回中的恐惧，故称比库。余余法语的义，今于净信知识所讲之道谛说解亦如是。
Kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti? Veneyyahitattā. Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanāsatipaṭṭhānaṃ. Diṭṭhicaritassāpi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ. Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. Vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. Iti cattārova vuttā anūnā anadhikāti.
为何世尊仅仅说四念处，且少不多？因在止观两组修行者中，对于贪爱行为与见解行为的止修观修分为粗重与细微二种层次。粗重的念处修习于身体观察卫生者能导向清净之道；细微则是对感受的观察念处成净道。对于见行为中粗重者，是心之观察念处为净道；细微则是法的观察念处净道。止修中粗重者，则无意中获第一念处净道；细微者是粗重观境中累加第二念处；在观修中粗重者有非分别境界的第三念处；细微者有分别境界的第四念处。如此四者说不多不少。
Subhasukhaniccaattavipallāsappahānatthaṃ vā. Kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā. Tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. Sukhaṃ niccaṃ attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā, tesu ca sukhaniccaattavipallāsavipallatthā sattā. Tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti evaṃ subhasukhaniccaattavipallāsappahānatthaṃ vā cattārova vuttā. Na kevalañca vipallāsappahānatthameva, caturoghayogāsavaganthaupādānaagatippahānatthampi catubbidhāhārapariññatthampi cattārova vuttāti veditabbaṃ.
为断除众苦快乐难定的两极颠倒观念之故。身体若为不善，则有善恶颠倒相对立众生，故此以恶颠倒相显明以修念处为首。快乐为恒常身，即使在粗重的感受等处亦是苦；心为无常；法为无我。对这几者的善恶颠倒，是观在人中的根本痛苦缘起。以苦等为观境是为了断除这些颠倒，其余两句说即是同样对颠倒的断除。说“四”并非只是断除颠倒，更包括四苦缠、烦恼及结、取著远离断除之义，以及四遍断纯熟等修行目的，应当如此了解。
§35
35. (Ka) suttantaniddese pathavīkāyanti imasmiṃ rūpakāye pathavīdhātu. Sakalasarīre pana pathavīdhātūnaṃ bahukattā sabbapathavīdhātusaṅgahatthaṃ samūhatthena kāyaggahaṇaṃ kataṃ. Āpokāyādīsupi eseva nayo. Kesakāyādīnampi bahukattā kesakāyādigahaṇaṃ kataṃ. Vakkādīni pana paricchinnattā kāyaggahaṇaṃ nārahantīti tesaṃ gahaṇaṃ na katanti veditabbaṃ.
35. 依照经文的说明，此处说“土地行为”即是此色身的土地根元。全身众土地根元中多半，皆属所有土地根元的结合总体，故称集合体简称肉体构成。同理水行为等亦同。头发行为等亦多半集合而成头发集合体。辞语等因分割，故不属身集合，应识别为非身集合。
(Kha) sukhaṃvedanantiādīsu sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ. Tathā dukkhaṃ vedanaṃ. Adukkhamasukhaṃ vedananti pana cetasikameva upekkhāvedanaṃ. Sāmisaṃ sukhaṃ vedananti cha gehasitasomanassavedanā. Nirāmisaṃ sukhaṃ vedananti cha nekkhammasitasomanassavedanā . Sāmisaṃ dukkhaṃ vedananti cha gehasitadomanassavedanā. Nirāmisaṃ dukkhaṃ vedananti cha nekkhammasitadomanassavedanā. Sāmisaṃ adukkhamasukhaṃ vedananti cha gehasitaupekkhāvedanā. Nirāmisaṃ adukkhamasukhaṃ vedananti cha nekkhammasitaupekkhāvedanā.
（Kha）关于快乐感受等，身体或心识有所感受者，谓之快乐感受。如是苦感受。无苦无乐感受，专指心识因平等心生起的无喜无忧感受。世俗之快乐感受，指居家生活所生起的欢喜快乐感受。出离世俗之快乐感受，指远离尘世生活所生起的安乐感受。世俗之苦感受，谓居家生活所生起的忧伤苦痛感受。出离世俗之苦感受，谓远离尘世生活所生起的痛苦感受。世俗之无苦无乐感受，谓居家生活所生起的平淡无喜无忧感受。出离世俗之无苦无乐感受，谓远离尘世生活所生起的平静无喜无忧感受。
(Ga) sarāgaṃ cittantiādīni ñāṇakathāyaṃ vuttatthāni.
（Ga）关于烦恼心等，乃是为智慧所说的内容。
(Gha) tadavasese dhammeti tehi kāyavedanācittehi avasese tebhūmakadhamme. Sabbattha tena ñāṇenāti tena sattavidhena anupassanāñāṇena. Yāni panettha antarantarā avuttatthāni, tāni heṭṭhā tattha tattha vuttatthānevāti.
（Gha）除上述所说现象外，所谓法，乃是指身体感受与心识的诸现象中的其它部分。遍观一切境界，皆由此智慧内观，依诸生物种类逐一观察所得。此处所言未详之意，指下文各处所述之义。
Satipaṭṭhānakathāvaṇṇanā niṭṭhitā. · 念处论注释已完结。