釋禪波羅蜜次第法門 7.44

7.44

然約四念處中說一念中有四，四四十六，義亦然。向言身念處有四，以除身行屬身者，此義不然。何以故？若心息為身行者，如《大集經》說：「息乃通於三行，非止屬身行。」今正明身行者，如《摩訶衍》說：「行名身業。」今明善惡諸業皆從心生。身息是無知之法，不能造善惡，但為行作緣。今身以心來受身，令身有所造作，名為身。今明行破於受心，即是破行也。故知此屬受念處，當知受中亦具四法也。向言法中有五，觀無常屬法念處者，此亦不然。何以故？經中皆說「觀心無常，觀法無我」，今明觀無常，正是心念處也。此則一中各說有四，四四十六，於義為便也。

"Now, in explaining the four applications of mindfulness, to say that there are four within each application—four times four making sixteen—is also reasonable in meaning. As for what was said earlier about the application of mindfulness to the body having four, and that eliminating bodily activities belongs to the body, this meaning is not so. Why is this? If mind and breath are bodily activities, as the Mahāsaṃnipāta Sūtra states: 'Breath pertains generally to all three activities, not merely belonging to bodily activities.' Now, to properly explain bodily activity, as the Mahāyāna[-upadeśa] states: 'Activity refers to bodily karma.' We now clarify that all wholesome and unwholesome karma arises from the mind. The body's breath is an insentient phenomenon, incapable of creating good or evil, merely acting as a condition for activity. Now, the body uses the mind to receive a body, causing the body to act, which is called 'body.' Now we clarify that activity breaks the receiving mind, which is precisely breaking activity. Therefore we know that this belongs to the application of mindfulness to sensations, and one should know that sensations also fully possess four practices. As for what was said earlier about dharmas having five, and that contemplating impermanence belongs to the application of mindfulness to dharmas, this is also not so. Why is this? The sūtras all say, 'Contemplate the mind as impermanent, contemplate dharmas as non-self.' Now clarifying the contemplation of impermanence refers precisely to the application of mindfulness to the mind. In this way, each of the four has four, four times four making sixteen, which is more convenient in meaning."