Satipatthana Shi:

提供 bhikkhu Bodhi 從五根來理解四念處定型句的視角：

Ardent” (ātāpī) connotes energy, “clearly comprehending” (sampajāno) implies wisdom. “Covetousness and displeasure” (abhijjhii-domanassa) are code words for the first two hindrances, and thus their removal may be understood to imply some success in concentration. Thus altogether four of the five spiritual faculties (indriya) are indicated here, and while faith is not mentioned it is clearly a prerequisite for taking up the practice in the first place.

David Chiou:

謝謝。SN 47.3 的「讀經拾得」加上：

這個四念處的定型句也和五根相關：「熱誠」和精進根有關，「正知」隱含慧根，「具念」即有念根，「調伏對於世間的貪欲和憂惱」為調伏五蓋的前兩個，可增進定根，因此含蓋了五根當中的四個。一般說來有信根、相信佛法才會修行四念處，因此好好地修行四念處自然可長養五根。

Anderson 上面正念同學所貼，來自菩提長老相應部英譯書中，對兩本書的評析

For a translation of the commentarial passage on this basic formula, see Soma, The Way of Mindfulness, pp. 51-64. An early word gloss is at Vibh 194-95. Gethin discusses the basic formula, Buddhist Path to Awakening, pp. 47-53. A few key points: The repetitive phrase “contemplating the body in the body” (kāye kāyānupassī) serves “to determine the object (the body) by isolating it” from other things such as feeling, mind, etc., and to show that one contemplates only the body as such, not as permanent, pleasurable, a self, or beautiful. Similarly in regard to the other three establishments. “Ardent” (ātāpī) connotes energy, “clearly comprehending” (sampajāno) implies wisdom. “Covetousness and displeasure” (abhijjhādomanassa) are code words for the first two hindrances, and thus their removal may be understood to imply some success in concentration. Thus altogether four of the five spiritual faculties (indriya) are indicated here, and while faith is not mentioned it is clearly a prerequisite for taking up the practice in the first place. (......未完整節錄)