仁王護國般若波羅蜜多經疏 2.180

2.180

解曰：言觀察者，觀謂對觀。察謂伺察，亦審察也。體即是慧。身受心法者，所觀境也。身謂相續，如《智論》中「身謂色蘊」。受謂受蘊，心謂識蘊，法處法界並名法故。不淨等者，能治行也。由無始來妄分別力，於身等四計為淨等，為令觀察知身不淨、知受皆苦、知心無常、知法無我，即離倒故。又了身等無自性空，即一切倒悉皆離故。從此第二對治三毒。

Exposition: As for "observes": "to observe" means to confront and observe; "to scrutinize" means to investigate, and also to examine closely. Its essence is wisdom. "Body, feeling, mind, and dharmas" are the objective spheres that are observed. "Body" means continuity; as stated in the Dazhidu lun, "'Body' means the form aggregate." "Feeling" means the feeling aggregate; "mind" means the consciousness aggregate; both the dharma base and the dharma realm are called dharmas. "Impure," and so forth, are the practices that can remedy [them]. Because of the power of false discrimination since beginningless time, one conceives the four—such as the body—as pure and so forth; in order to cause one to observe and know that the body is impure, know that feelings are all suffering, know that the mind is impermanent, and know that dharmas are without self, one thereby departs from inversions. Furthermore, by understanding that the body and so forth are empty, having no intrinsic nature, one thereby completely departs from all inversions. Second from here is the remedying of the three poisons.