仁王經疏 2.28

2.28

釋曰：第二、顯位體性。文別有三：初明四意止，即四念處；次明三意止，即三善根；後明三意止，謂三世因果忍。言四意止者，用慧為體。而言意止者，意謂心王，由慧力故令心止住四種境中，故名意止。身受心法者，辨所觀境也，言不淨、苦、無常、無我也。正明四觀，除四顛倒，所謂觀身不淨能除淨倒，觀受是苦能除樂倒，觀心無常能除常倒，觀法無我能除我倒。

Explanation: Second, revealing the substance of the stage. The text has three distinct parts: first, explaining the four mind-stoppings, which are the four applications of mindfulness; next, explaining the three mind-stoppings, which are the three wholesome roots; last, explaining the three mind-stoppings, which are the patiences regarding cause and effect across the three periods of time. As for the four mind-stoppings: they take wisdom as their substance. As for the expression 'mind-stopping': 'mind' refers to the king of mind; through the power of wisdom it causes the mind to stop and abide in four kinds of cognitive objects, hence they are called mind-stoppings. Body, feeling, mind, and dharmas distinguish the objects of contemplation; it says impure, suffering, impermanent, and non-self. This directly elucidates the four contemplations that eliminate the four inversions: namely, contemplating the body as impure can eliminate the inversion of purity; contemplating feelings as suffering can eliminate the inversion of pleasure; contemplating the mind as impermanent can eliminate the inversion of permanence; contemplating dharmas as non-self can eliminate the inversion of self.