大方廣佛華嚴經隨疏演義鈔 62.40

62.40

疏「體實是慧」下，第二出體。若準《雜集》，具二為體。論云「念住自體，謂慧及念。由佛經中有隨觀言及念住言。」故今疏隨增說慧為體。故《俱舍》云「四念住正斷神足隨增上慧，勤定為體，實法加行、善言加行。」善者，即相應五蘊，即下明助伴。正勤神足，例此念處一時辨體。而疏云「由念得住」者，即《婆沙》意。若《俱舍論》，云「理實由慧，令念住境。如實見者。能明記故。所以但取以慧為體。」今疏依《婆沙》者，是其源故。要須明記，慧方住故，故具以慧由念而住。

Regarding the commentary's "Its essence is actually wisdom…" and so on, this is the second [point], identifying the essence. According to the Samuccaya, its essence consists of two factors. The treatise says: "The self-nature of the applications of mindfulness consists of wisdom and mindfulness, because in the Buddha's sūtras there are the words 'contemplating accordingly' and 'applications of mindfulness'." Therefore, the present commentary follows what is predominant and states that wisdom is the essence. Thus the Kośa says: "The four applications of mindfulness, right abandonings, and bases of supernormal power have as their essence, in order of predominance, wisdom, effort, and concentration; in terms of real dharmas, they are preparatory application, and in terms of wholesome [dharmas], they are preparatory application." "Wholesome" means the associated five aggregates, which corresponds to the subsequent clarification of accompanying factors. The essences of right abandonings and bases of supernormal power are identified at the same time by analogy with these applications of mindfulness. When the commentary says "abiding is attained by mindfulness", this is the sense found in the Vibhāṣā. As for the Abhidharmakośa-bhāṣya, it says: "In reality, it is by wisdom that mindfulness is made to abide in the object. One who sees in accordance with reality is able to remember clearly. For this reason, wisdom alone is taken as the essence." That the present commentary relies on the Vibhāṣā is because it is the source. It is necessary to remember clearly before wisdom can abide; therefore, it fully takes wisdom abiding by means of mindfulness [as the essence].