---
title: "太虛大師全書．第六編　法相唯識學 · 己一　四念處"
description: "太虚大师是民国时期佛教改革领袖，本书为《太虚大师全书》第六编，系统阐述法相唯识学。成书于二十世纪上半叶，正值佛教复兴与中西思想碰撞之际。主要内容包括对唯识经典的系统解读、八识理论、种子与现行关系、转识成智的修行次第，以及唯识观在现实生活中的应用。该书是太虚大师佛学思想的核心部分，以现代学术方法整理传统唯识教义，强调理性分析与实证修持并重，对现代唯识学研究具有重要奠基作用，被视为中国近代唯识宗复兴的权威代表作之一。"
url: "https://rushiwowen.co/en/r/cmpjjbyu700yht10nrfvz9cqj"
---

### 己一　四念處

> Four Establishments of Mindfulness

以粗重、愛因，我事、無迷故；為入四聖諦，修念住應知。

> Because of heavy clinging and attachment to desire, and because we are deluded about what truly matters, we should practice mindfulness to enter into the Four Noble Truths.

這四句是解釋四念處的。四念處者，就是身、受、心、法。能修此四，就能住在正理之中，為後來引生定慧的根本。其實此四就是四種觀慧，慧依於念而得生起安住，名曰念住，就是於所觀境理，反復觀念成極純熟，明了不昧。例如平常所云念佛，也是依佛以念念明了不昧，後成為定而引生慧，慧能相續起名住也。四念住的身、受、心、法，怎樣成為四種正念呢？就是觀身不淨，觀受是苦，觀心無常，觀法無我。由此四觀，使慧得住，名四念住。頌言：以粗重故者，粗鄙沉重，非淨非妙，這是解釋觀身不淨。以愛因故者，這是解釋觀受是苦，以受是愛因，欲斷貪愛，必觀受是苦，才能對治。我事故者，這是解釋觀心無常，以執為我的七八識或心心所，今觀是無常，則執為我之所依事亦無常矣。了知一切法都是無我，則於法無迷，故為觀法無我。修此四念住，亦可悟四聖諦，如觀身粗重故，即行苦性，證入苦諦。觀有漏受，是愛因故，則證集諦。觀心是我執所依所緣事，無常生滅，則離斷常，悟入滅諦。觀一切法若無迷昧，則入道諦。修四念住能入四諦，在其餘的論中，則說此四為苦行相。觀集，觀滅，觀道各有四行相，所謂四諦十六行相，依十六行能入見道，即是每諦各有四行，依此四行則入苦諦也。然四念住是佛法根本觀慧，心能全住此四境中，才能入佛法，才是出世法，不然即非出世法，故四念住為出世法的基本。

> These four lines explain the Four Establishments of Mindfulness. The Four Establishments are the body, feelings, mind, and phenomena. By cultivating these four, one can abide in true principles, serving as the foundation for developing concentration and insight. In essence, these four are types of contemplative wisdom. Wisdom arises and abides based on mindfulness, which is why they are called "establishments of mindfulness"—that is, repeatedly contemplating the object of observation until it becomes thoroughly familiar and clearly understood without confusion. For example, when people speak of reciting the Buddha's name, it is also about being clearly mindful of the Buddha without confusion, which later develops into concentration, giving rise to wisdom. When wisdom continues without interruption, it is called "abiding." How do the body, feelings, mind, and phenomena in the Four Establishments become four types of right mindfulness? They are: contemplating the body as impure, contemplating feelings as suffering, contemplating the mind as impermanent, and contemplating phenomena as non-self. Through these four contemplations, wisdom becomes established, hence the name Four Establishments of Mindfulness. The verse says: "Because of coarseness and heaviness" — coarseness and heaviness mean vulgar and weighty, neither pure nor sublime — this explains contemplating the body as impure. "Because of being the cause of craving" — this explains contemplating feelings as suffering. Since feelings are the cause of craving, to cut off attachment, one must contemplate feelings as suffering to counteract it. "Because of the self's affairs" — this explains contemplating the mind as impermanent. The seventh and eighth consciousnesses, or their mental factors, are what we cling to as self. By contemplating them as impermanent, the basis for clinging to self is also impermanent. Understanding that all phenomena are without self, one is no longer confused about phenomena, hence contemplating phenomena as non-self. Practicing these Four Establishments can also lead to realization of the Four Noble Truths. For example, contemplating the body's coarseness and heaviness reveals the suffering of conditioned existence, entering the truth of suffering. Contemplating defiled feelings as the cause of craving realizes the truth of origin. Contemplating the mind as the basis and object of self-clinging, impermanent and arising and ceasing, one transcends views of permanence and annihilation, awakening to the truth of cessation. Contemplating all phenomena without confusion enters the truth of the path. While practicing the Four Establishments leads to the Four Noble Truths, other treatises describe these four as the aspect of suffering. Contemplating origin, cessation, and the path each have four aspects, known as the sixteen aspects of the Four Noble Truths. Through these sixteen aspects, one can enter the path of insight—that is, each truth has four aspects, and by these four aspects one enters the truth of suffering. The Four Establishments are the fundamental contemplative wisdom of Buddhism. Only when the mind fully abides in these four objects can one enter the Buddha's teachings and be on the path of transcendence. Otherwise, it is not the transcendent path. Therefore, the Four Establishments are the foundation of the transcendent path.