[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 4.89 # 翻譯名義集 4.89 翻譯名義集 4.89 - **Language:** Classical Chinese ### [4.89](https://indike.org/pramana/in.bauddha.taisho.2131.4.89) 【毘跋耶斯】此云四念處。念即是觀，處即是境。《智論》釋曰：「初習善法，為不失故，但名念；能轉相轉心，故名為想；決定智無所疑，故名智。」《大經》云：「更有新醫，從遠方來，曉八種術，謂四枯四榮。言四枯者，人於五陰起四倒見，於色計淨，於受計樂，想行計我，心起常見，故令修四念處，破其四倒。」初、觀身不淨。一切色法，名之為身，己名內身，眷屬及他名外身，若己若他名內外身。此三種色，《大論》明五種不淨：一、生處，是身為臭穢，不從蓮華生，亦不從薝蔔，又不出寶山。二、種子不淨，是身種不淨，非餘妙寶物，不由淨白生，父母邪想有。三、自性不淨，地水火風質，能變為不淨，傾海洗此身，不能令香潔。四、自相不淨，種種不淨物，充滿於身內，常流出不止，如漏囊盛物。五、究竟不淨，審諦觀此身，終必歸死處，難御無反復，背恩如小兒。二、觀受是苦。意根受名內受，五根受名外受，六根受名內外受。於一根有順受、違受、不違不順受。於順生樂受，於違生苦受，於不違不順生不苦不樂受。樂受是壞苦，苦受是苦苦，不苦不樂受是行苦。諸受麁細，無不是苦。三、觀心無常。心王不住，體性流動，今日雖存，明亦難保。山水溜，斵石光；若不及時，後悔無益。四、觀法無我。法名軌則，有善法、惡法、無記法，人皆約法計我，我能行善、行惡、行無記。此等法中，求我決不可得。龜毛兔角，但有名字，實不可得。故經云：「起唯法起，滅唯法滅。」但是陰法起滅，無人無我、眾生壽命，是名無我。此說別相念處。總相念處者，緣一境總為四觀，此中應四句料簡：一、境別觀別（如上別說），二、境別觀總，三、境總觀別（此二是總相念處之方便），四、境觀俱總。是總相念處，若作一身念處觀，或總二陰，乃至總五陰，是名境總觀別也。受心法念，亦復如是。阿毘曇中，明三種念處，謂性、共、緣，對破三種外道。《四教義》云：「一、性念處。《智論》云：『性念處是智慧性；觀身智慧是身念處，受心法亦如是。』解者不同，有但取慧數為智慧性，即是性念處。南岳師解觀五陰理性，名性念處。故雜心偈：『是身不淨相，真實性常定，諸受及心法，亦復如是說。』二、共念處。《智論》云：『觀身為首，因緣生道，若有漏、若無漏；受心法念處亦如是。』解者不同，有師解云：共善五陰，諸善心數法，合明念處。若南岳師解，即是九想、背捨、勝處，諸對治觀門，助正道開三解脫故，名為共念處。故經云：『亦當念空法，修心觀不淨，是名諸如來，甘露灌頂藥。』三、緣念處。有師解通一切所觀境界，皆名緣念處觀；有言十二因緣境；有言慈悲所緣境。若南岳師解：緣佛教說，所詮一切陰入界，四諦、事理、名義、言語、音詞、因果、體用，觀達無礙，能生四辯。於一切法，心無所礙，成無礙解脫，是緣念處觀也（明小乘境）。」若依大乘以明四榮。如後分云：「阿難！如汝所問佛涅槃後依何住者？阿難！依四念處嚴心而住。觀身性相同於虛空，名身念處；觀受不在內外，不住中間，名受念處；觀心但有名字，名字性離，名心念處；觀法不得善法，不得不善法，名法念處。」《華手經》云：「一切諸法皆名念處。何以故？一切諸法常住自性，無能壞故。」斯乃即法是心，即心是法，皆同一性，性豈能壞乎？ > \[Viparyāsa\] translates as the four foundations of mindfulness (smṛtyupasthāna). Mindfulness is contemplation, and foundation is the objective realm. The Mahāprajñāpāramitopadeśa explains: "When first cultivating wholesome dharmas, in order not to lose them, it is merely called mindfulness; because it can transform appearances and transform the mind, it is called ideation; when decisive wisdom is free from doubts, it is called wisdom." The Great \[Parinirvāṇa\] Sūtra says: "There is further a new physician who comes from a distant land, skilled in eight kinds of arts, namely the four withered and the four blooming. The four withered refers to humans giving rise to four inverted views regarding the five skandhas: assuming purity in form, assuming pleasure in sensation, assuming self in conception and volition, and giving rise to the view of permanence regarding the mind. Therefore they are made to cultivate the four foundations of mindfulness to destroy these four inversions." First, contemplating the body as impure. All material dharmas are called the body: one's own is called the internal body, relatives and others are called the external body, and both oneself and others are called the internal and external body. Regarding these three kinds of form, the Great Treatise explains five kinds of impurity: 1. Place of birth: this body is foul and impure; it is not born from a lotus flower, nor from a campaka, nor does it come forth from a jewel mountain. 2. Impurity of the seed: the seed of this body is impure, not any other wonderful jewel; it does not arise from what is pure and white, but comes to exist through the confused desires of father and mother. 3. Impurity of intrinsic nature: the substances of earth, water, fire, and wind are able to transform into impurity; even overturning the ocean to wash this body cannot make it fragrant and clean. 4. Impurity of intrinsic characteristics: diverse kinds of impure things fill the inside of the body and constantly flow out without stopping, like a leaking bag holding things. 5. Ultimate impurity: when scrutinizing and contemplating this body, it ultimately must return to the place of death, hard to control and without return, ungrateful like a small child. Second, contemplating sensations as suffering. Sensation of the mind-faculty is called internal sensation, sensation of the five faculties is called external sensation, and sensation of the six faculties is called internal-external sensation. In a single faculty there are agreeable sensations, disagreeable sensations, and sensations neither disagreeable nor agreeable. Towards what is agreeable, pleasant sensation arises; towards what is disagreeable, painful sensation arises; towards what is neither agreeable nor disagreeable, neither-painful-nor-pleasant sensation arises. Pleasant sensation is the suffering of change; painful sensation is the suffering of suffering; neither-painful-nor-pleasant sensation is the suffering of conditioning. All sensations, coarse or subtle, are nothing but suffering. Third, contemplating the mind as impermanent. The mind-king does not abide, its nature flowing; though it exists today, tomorrow can hardly be guaranteed. Like a mountain water torrent or the spark struck from flint: if one is not timely, later regret will be futile. Fourth, contemplating dharmas as without self. Dharmas mean rules and patterns, and there are wholesome dharmas, unwholesome dharmas, and indeterminate dharmas. Humans all conceive of a self in relation to dharmas: "I can practice wholesome deeds, practice unwholesome deeds, practice indeterminate deeds." Among these dharmas, searching for a self is definitively impossible to find. Like a turtle's hair or a rabbit's horns, they have only names, but are in reality unobtainable. Therefore the sūtra says: "When arising, it is only dharmas arising; when ceasing, it is only dharmas ceasing." There is only the arising and ceasing of the dharmas of the skandhas, without person, without self, without sentient being or lifespan; this is called non-self. This explains the particular-characteristic foundations of mindfulness. As for the general-characteristic foundations of mindfulness, one takes a single realm and performs all four contemplations. Here, four propositions should be distinguished: 1. realm distinct, contemplation distinct (as specifically explained above); 2. realm distinct, contemplation general; 3. realm general, contemplation distinct (these two are the expedient means for the general-characteristic foundations of mindfulness); 4. realm and contemplation both general. These are the general-characteristic foundations of mindfulness. If one performs a contemplation of the foundation of mindfulness on the body, either summarizing two skandhas, or even summarizing the five skandhas, this is called "realm general, contemplation distinct." Mindfulness of sensation, mind, and dharmas is also like this. In the Abhidharma, three kinds of foundations of mindfulness are explained: intrinsic nature, shared, and objective-support, which respectively refute three kinds of non-Buddhists. The Sijiao yi states: "First, the intrinsic nature foundation of mindfulness. The Great Treatise says: 'The intrinsic nature foundation of mindfulness has the nature of wisdom; the wisdom that contemplates the body is the foundation of mindfulness of the body; sensation, mind, and dharmas are also like this.' Commentators differ: some merely take the mental factor of wisdom as the nature of wisdom, which is the intrinsic nature foundation of mindfulness. Master Nanyue explained that contemplating the rational nature of the five skandhas is called the intrinsic nature foundation of mindfulness. Therefore the verse of the Samyuktābhidharmahṛdaya states: 'The impure characteristics of this body are eternally settled in their true nature; all sensations, minds, and dharmas are also spoken of in this way.' Second, the shared foundation of mindfulness. The Great Treatise says: 'With contemplating the body as foremost, the path arises through causes and conditions, whether defiled or undefiled; the foundations of mindfulness of sensation, mind, and dharmas are also like this.' Commentators differ: one master explains that the wholesome five skandhas and all wholesome mental factors combined constitute the explanation of the foundations of mindfulness. If according to Master Nanyue's explanation, these are the nine visualizations, the eight renunciations, and the stations of mastery, all the gates of antidotal contemplation, which assist the correct path in opening the three liberations, and are therefore called the shared foundations of mindfulness. Therefore the sūtra says: 'One should also be mindful of the dharma of emptiness, cultivating the mind to contemplate impurity; these are called the medicines of amṛta-abhiṣeka of all Tathāgatas.' Third, the objective-support foundation of mindfulness. One master explains that all contemplated objective realms across the board are called the contemplation of the objective-support foundation of mindfulness; some say it is the realm of the twelve links of dependent origination; some say it is the realm supported by loving-kindness and compassion. If according to Master Nanyue's explanation: taking the Buddha's teachings as object, all skandhas, āyatanas, and dhātus, the four truths, phenomena and principle, names and meanings, language, words and expressions, causes and effects, substance and function that are expressed, are contemplated and penetrated without obstruction, capable of producing the four analytical knowledges. Regarding all dharmas, the mind is unobstructed and attains unobstructed liberation; this is the contemplation of the objective-support foundation of mindfulness (explaining the Hīnayāna realm)." If one relies on the Mahāyāna to explain the four bloomings, as the Latter Portion states: "Ānanda! As you asked, 'Upon what should one abide after the Buddha's nirvāṇa?' Ānanda! Abide relying upon the four foundations of mindfulness to adorn the mind. Contemplating the nature and characteristics of the body as identical to empty space is called the foundation of mindfulness of the body; contemplating sensation as not internal, not external, and not abiding in between is called the foundation of mindfulness of sensation; contemplating the mind as merely having a name, while the nature of the name is detached, is called the foundation of mindfulness of the mind; contemplating dharmas as not obtaining wholesome dharmas and not obtaining unwholesome dharmas is called the foundation of mindfulness of dharmas." The Kuśalamūlasaṃparigraha Sūtra says: "All dharmas are called foundations of mindfulness. Why? Because all dharmas abide permanently in their own nature, for none can destroy them." This means that dharmas are the mind and the mind is dharmas, all sharing the same nature; how could that nature ever be destroyed? > — English (machine translation) (machine translation) - [Previous: 4.88](https://indike.org/pramana/in.bauddha.taisho.2131.4.88) - [Next: 4.90](https://indike.org/pramana/in.bauddha.taisho.2131.4.90) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2131.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.4.89) — English, machine translation ## Linked texts (1) - [四教義](https://indike.org/pramana/in.bauddha.taisho.1929.5.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.89](https://indike.org/pramana/in.bauddha.taisho.2131.4.89) · Pramāṇa