[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四教義](https://indike.org/pramana/in.bauddha.taisho.1929) › 4.5 # 四教義 4.5 四教義 4.5 - **Language:** Classical Chinese ### [4.5](https://indike.org/pramana/in.bauddha.taisho.1929.4.5) 二明別想四念處位者，即為七意：一明念處是佛法入道要門，二略釋四念處名，三分別三種念處不同，四明為破三種六師，五明為成三種羅漢，六明念處觀法，七正明念處位。一明念處是佛法入道要門者。如佛在雙樹間將般涅槃，阿難請問：「佛去世後，諸比丘依何而住？依何修道？」佛答阿難：「若我在世及滅度後，諸比丘依波羅提木叉住，念處修道。」當知五停心觀成，得入初賢，即是依尸羅清淨，名攝根之戒也。是故數人說欲界定為十善相應心，若依未到地發初禪，即是定共戒也。佛法雖有種種法門，而佛遺言但屬依念處以修道也。若離念處觀，雖復布施、持戒、忍辱、精進、誦經、行道、頭陀、坐禪、聽讀、多聞、講說、教化，皆不得入正道，故佛勸令依念處修道也。二略釋四念處名者，四念處亦名如意止，即是觀五陰、十二入、十八界一切諸法中各觀身、受、心、法真實智慧。真實智慧者，破四法、四倒、四食、四識、四住、四魔之智慧也。一身念處，二受念處，三心念處，四法念處。一身念處者，一切內外色陰名之為身，觀身智慧名之為念，明見不淨、破淨顛倒名之為處，是為身念處。二受念處者，一切內外受陰名之為受，觀受智慧名之為念，知受悉苦、破樂顛倒名之為處，是名受念處。者，一切內外識陰名之為心，觀心智慧名之為念，見一切心無常、破常顛倒名之為處，是名心念處。四法念處者，一切內外想、行二陰及有為法名之為法，智慧名之為念，見法無我、破我顛倒名之為處，是為法念處。是四念處有十二種觀，所謂內四、外四、內外四也。問曰：四念處是慧，云何返從念受名？答曰：為初學用念持慧，不妄受異緣，念為之增上，從念受名也。三明分別三種念處不同者，一性念處，二共念處，三緣念處。所言自性念處者，說諸不顛倒慧也。如佛說修身觀，身觀者是慧。念處者，所作事不妄受緣故，除自性過，故說念處。南嶽師云：「亦名慧行，亦名實觀，緣理斷結之正要」也。所言共念處者，定與慧相共法。如佛說「比丘善法積聚，謂四念處是為正說」。南嶽師云：「亦名行行，亦名得解觀」，是對治事中善法，共正道斷結、色及諸數也，又能發諸神通也。所言緣念處者，一切諸法如佛所說「比丘一切法，四念處是為正攝受」，具足故乃略緣故。南嶽師云：「還是性、共二種念處，能觀之智、所觀之境合辨具一切法義也。若能分別觀察，即發四無礙辨也。」問曰：如《雜心》說：「共念處斷煩惱非餘，自性念處雖有略境界，彼不具足、不能斷結也。」答曰：眾生根有利鈍，鈍根結厚，彼不具足不能斷結；利根結薄，雖彼不具足助道，性念處慧即能斷結。復次，如《雜心》明四念處「法念處斷結，非前三念處。」今明如《禪經》說：「摩訶迦絺那修身念處，觀成，即得初果。」何必定至法念處也？問曰：性念處但說慧數，羸弱云何能斷結？答曰：慧數不獨起，豈不能斷結也？問曰：若諸數隨起，即是共義也。答曰：諸數隨起有二種：一但是緣理之慧，諸數任運隨起，此說性念處。二修諸數作助道善法，故說共念處斷結，故佛說「善法積聚屬共念處」，助正道共斷結使故。《雜心》偏說共念處斷結，然利根人用性念處非不斷結也。 > Second, explaining the stage of the four applications of mindfulness considered separately comprises seven points: first, explaining that the applications of mindfulness are an essential gateway for entering the path in the Buddha's Dharma; second, briefly explaining the names of the four applications of mindfulness; third, distinguishing the differences among the three kinds of mindfulness; fourth, explaining how they refute the three kinds of six teachers; fifth, explaining how they accomplish the three kinds of arhats; sixth, explaining the method of contemplating through mindfulness; seventh, correctly explaining the stages of mindfulness. > First, explaining that the applications of mindfulness are an essential gateway for entering the path in the Buddha's Dharma: When the Buddha was between the twin trees about to enter parinirvāṇa, Ānanda asked: "After the Buddha passes away, what should the monks rely upon to dwell? What should they rely upon to cultivate the path?" The Buddha answered Ānanda: "Whether I am in the world or after my parinirvāṇa, the monks must dwell relying on the prātimokṣa and cultivate the path relying on the applications of mindfulness." One should know that when the contemplation of the fivefold stilling of the mind is accomplished and one attains entry into the first worthy, this is reliance on the purity of śīla, called the precepts of guarding the senses. For this reason, the masters of the Abhidharma say that the concentration of the desire realm is a mind associated with the ten wholesome paths; if one relies on the access stage to develop the first dhyāna, this is the precept accompanying concentration. Although the Buddha's Dharma has various dharma gates, the Buddha's final instruction specifically enjoined relying on the applications of mindfulness to cultivate the path. If one is divorced from the contemplation of the applications of mindfulness, even if one practices giving, keeps precepts, forbearance, vigor, chants sūtras, practices walking meditation, dhūta practices, seated meditation, listens and reads, learns much, expounds, and teaches and transforms, in none of these can one enter the correct path. Therefore the Buddha exhorted that one cultivate the path relying on the applications of mindfulness. > Second, briefly explaining the names of the four applications of mindfulness: The four applications of mindfulness are also called "dwelling as one wishes" (ṛddhyavasthāna). They are the genuine wisdom that contemplates the body, feelings, mind, and dharmas individually among all phenomena of the five aggregates, twelve sense bases, and eighteen elements. "Genuine wisdom" means the wisdom that destroys the four dharmas, the four inversions, the four foods, the four consciousnesses, the four entrenchments, and the four māras. > 1. Mindfulness of the body; 2. Mindfulness of feelings; 3. Mindfulness of the mind; 4. Mindfulness of dharmas. > 1. Mindfulness of the body: All internal and external aggregates of form are called "body"; the wisdom that contemplates the body is called "mindfulness"; clearly seeing impurity and destroying the inversion of purity is called "application"; this is mindfulness of the body. > 2. Mindfulness of feelings: All internal and external aggregates of sensation are called "feelings"; the wisdom that contemplates feelings is called "mindfulness"; knowing that feelings are entirely suffering and destroying the inversion of pleasure is called "application"; this is called mindfulness of feelings. > \[3. Mindfulness of the mind\]: All internal and external aggregates of consciousness are called "mind"; the wisdom that contemplates the mind is called "mindfulness"; seeing that all minds are impermanent and destroying the inversion of permanence is called "application"; this is called mindfulness of the mind. > 4. Mindfulness of dharmas: All internal and external aggregates of perception and mental formations, as well as conditioned phenomena, are called "dharmas"; wisdom is called "mindfulness"; seeing that dharmas are without self and destroying the inversion of a self is called "application"; this is mindfulness of dharmas. > These four applications of mindfulness have twelve kinds of contemplation, namely the internal four, external four, and internal-and-external four. > Question: The four applications of mindfulness are wisdom; why do they conversely receive their name from mindfulness? > Answer: Because a beginner uses mindfulness to uphold wisdom so that one does not mistakenly receive extraneous conditions; since mindfulness is predominant, they receive their name from mindfulness. > Third, distinguishing the differences among the three kinds of mindfulness: 1. Mindfulness of dharmic nature; 2. Shared mindfulness; 3. Object-oriented mindfulness. > What is called "mindfulness of self-nature" refers to all non-inverted wisdom. As the Buddha said, "cultivate the contemplation of the body"; contemplation of the body is wisdom. As for "application of mindfulness," because in one's activities one does not mistakenly receive conditions and thus eliminates the faults of one's own nature, it is called the application of mindfulness. Master Nányuè said: "It is also called the practice of wisdom, and also called actual contemplation; it is the primary essential for severing defilements by taking principle as the object." > What is called "shared mindfulness" refers to the dharmas where concentration and wisdom are conjoined. As the Buddha said, "Monks, the accumulation of wholesome dharmas refers to the four applications of mindfulness; this is the correct teaching." Master Nányuè said: "It is also called the practice of conduct, and also called the contemplation of understanding"; it is the wholesome dharmas among corrective matters, joining with the correct path to sever defilements, forms, and various mental factors, and it can also generate the various supernormal faculties. > What is called "object-oriented mindfulness" refers to all dharmas, as the Buddha said: "Monks, with respect to all dharmas, the four applications of mindfulness are their correct containment." Because it is complete, it takes objects broadly and concisely. Master Nányuè said: "It is simply the two kinds of mindfulness—dharmic nature and shared—combining the discriminating wisdom that can contemplate and the objects to be contemplated to expound the meaning of fully possessing all dharmas. If one can contemplate with analytical discernment, one then develops the four unhindered knowledges." > Question: As the \*Miśrakābhidharma-hṛdaya\* says, "Shared mindfulness severs afflictions, not the others; although mindfulness of self-nature has concise cognitive objects, because it is incomplete it cannot sever defilements." > Answer: The faculties of sentient beings have sharp and dull varieties. For dull faculties, defilements are thick; being incomplete, they cannot sever defilements. For sharp faculties, defilements are thin; although incomplete in auxiliary paths, the wisdom of mindfulness of dharmic nature is immediately able to sever defilements. Furthermore, as the \*Miśrakābhidharma-hṛdaya\* explains regarding the four applications of mindfulness, "Mindfulness of dharmas severs defilements, not the preceding three applications of mindfulness." Now we clarify that as the \*Dhyāna Sūtra\* says, "Mahākāphiṇa cultivated mindfulness of the body, and upon completing the contemplation, he immediately attained the first fruit." Why must it necessarily reach mindfulness of dharmas? > Question: Mindfulness of dharmic nature only speaks of the mental factor of wisdom; being weak, how can it sever defilements? > Answer: The mental factor of wisdom does not arise alone; how could it not sever defilements? > Question: If various mental factors arise concurrently, that is the meaning of "shared." > Answer: The concurrent arising of various mental factors has two kinds: first, it is merely the wisdom that takes principle as the object, with the various mental factors arising naturally in its wake—this is called mindfulness of dharmic nature. Second, one cultivates the various mental factors to serve as wholesome dharmas that assist the path; therefore it is said that shared mindfulness severs defilements. Thus the Buddha said, "The accumulation of wholesome dharmas belongs to shared mindfulness," because it assists the correct path in mutually severing defilements and fetters. The \*Miśrakābhidharma-hṛdaya\* exclusively states that shared mindfulness severs defilements, yet people of sharp faculties using mindfulness of dharmic nature are not incapable of severing defilements. > — English (machine translation) (machine translation) - [Previous: 4.4](https://indike.org/pramana/in.bauddha.taisho.1929.4.4) - [Next: 4.6](https://indike.org/pramana/in.bauddha.taisho.1929.4.6) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1929.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1929~en-mt.4.5) — English, machine translation ## Linked texts (1) - [法界次第初門](https://indike.org/pramana/in.bauddha.taisho.1925.2.145) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1929.4.5](https://indike.org/pramana/in.bauddha.taisho.1929.4.5) · Pramāṇa