大方廣佛華嚴經隨疏演義鈔 62.42

62.42

疏「此身等四前三即三蘊」下，第四彰四所由。於中有二：一者對我、二對障。今初，對蘊開合，為破我故。我有四類，故合為四，即是釋前所緣之境故。《雜集》云「念住所緣，即身受心法。」上已略明。又云「復有四事，謂我所依事等。」今疏但列名，論釋云「由顛倒覺，愚癡凡夫多分計我，依止有根身故（即我所依事也），受用苦樂（即我受用事）。所了境相（即我自體事），由貪等染污，由信等清淨（即我染淨事）。是故最初為正觀察真實事相故，建立此四種事為所緣境。」

Regarding the commentary's "Among these four—body, etc.—the first three are three aggregates…" and so on, this is the fourth [point], clarifying the four reasons. Within this there are two: first, in relation to the self; second, in relation to obstacles. Now, first, expanding and contracting the aggregates is done in order to crush the self. Because there are four categories of the self, they are combined into four, which explains the previously mentioned objects. The Samuccaya says: "The objects of the applications of mindfulness are precisely body, feeling, mind, and dharmas." This was already briefly explained above. It also says: "Furthermore, there are four matters, namely, the matter of the basis of the self, and so on." The present commentary merely lists the names. The treatise explains: "Through inverted perception, foolish ordinary beings mostly imagine a self: resting upon the body with faculties (namely, the matter of the basis of the self); experiencing suffering and pleasure (namely, the matter of the experience of the self); cognizing objective characteristics (namely, the matter of the self-essence of the self); and defiled by greed, etc., or purified by faith, etc. (namely, the matter of the defilement and purification of the self). Therefore, initially, in order to correctly observe the actual characteristics of things, these four matters are established as the focal objects."