Satipatthana Shi:

提供 bhikkhu Bodhi 从五根来理解四念处定型句的视角：

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.

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David Chiou:

谢谢。SN 47.3 的“读经拾得”加上：

这个四念处的定型句也和五根相关：“热诚”和精进根有关，“正知”隐含慧根，“具念”即有念根，“调伏对于世间的贪欲和忧恼”为调伏五盖的前两个，可增进定根，因此含盖了五根当中的四个。一般说来有信根、相信佛法才会修行四念处，因此好好地修行四念处自然可长养五根。

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Anderson 上面正念同学所贴，来自菩提长老相应部英译书中，对两本书的评析

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. (......未完整节录)