大方廣佛華嚴經隨疏演義鈔 33.20

33.20

疏「又別則身受不同」等者，此亦通妨。謂有問言：大小二觀皆觀身受心法，今何三偈皆有身言？故為此通。以身受心法但合五蘊，五蘊皆身故。亦猶《淨名．方便品》云「是身如聚沫不可撮磨，是身如泡不得久立，是身如焰從渴愛生，是身如芭蕉中無有堅，是身如幻從顛倒起。」此則如次喻於五蘊皆名是身。若別說者，應言是色如聚沫、受如水上泡、想如熱時焰、諸行如芭蕉、諸識猶如幻。今皆言身，明知四處皆得稱身，故云通則受等皆身。

Regarding the commentary's "Furthermore, specifically, body and feeling are not identical" and so forth: this also resolves an objection. That is, someone asks: both the Mahāyāna and Hīnayāna contemplations contemplate body, feeling, mind, and dharmas; why then do all three verses contain the word 'body'? Therefore this resolution is provided: because body, feeling, mind, and dharmas merely combine the five skandhas, and all five skandhas are 'body'. It is also like the *Vimalakīrti-nirdeśa*, 'Chapter on Upāya', which says: "This body is like a mass of foam, which cannot be grasped; this body is like a bubble, which cannot last long; this body is like a mirage, born from thirst and craving; this body is like a plantain tree, with no solidity within; this body is like a phantom, arising from inverted views." These sequentially serve as similes for the five skandhas, and all are called 'this body'. If spoken of specifically, one should say: this form is like a mass of foam, feeling is like a bubble on the water, perception is like a mirage in the heat, formations are like a plantain tree, and consciousnesses are like a phantom. Now all are called 'body', making it clear that all four stations may be called 'body'; therefore it is said that generally, feeling and so forth are all 'body'.