大方廣佛華嚴經隨疏演義鈔 62.87

62.87

疏「此中念即念處中念」者，第四別示體性。前雖總云即信等為體，未知信等從何而來，故此示之。念進定三即前三品，為順三品故先明念。「慧即緣四諦慧」，即依止厭等念，已配於念處，故云慧是緣四諦慧。理實慧根通前三科，四念以慧為體故。正勤，勤觀二善故。神足，有觀定故。然後二但是助伴，故不說之。四念雖即慧是其體，現名念故，所以但云觀四諦慧以為慧也。又前三科，前二雖未建立依止厭等，而義通四諦，故云緣四諦慧。

Regarding the commentary's "Here, mindfulness is precisely the mindfulness in the foundations of mindfulness": (4) specifically showing the essential nature. Although previously it was said generally that faith and so forth are their essence, it was not yet known whence faith and so forth come, hence this is shown. Mindfulness, diligence, and samādhi are the previous three categories; to follow the three categories, mindfulness is explained first. "Wisdom is precisely the wisdom that takes the four truths as its focal object": since mindfulness based on revulsion and so forth has already been coordinated with the foundations of mindfulness, it says that wisdom is the wisdom taking the four truths as its focal object. In principle and fact, the faculty of wisdom pervades the previous three categories: because the four foundations of mindfulness have wisdom as their essence; the correct exertions diligently contemplate the two wholesome states; and the bases of psychic power include the samādhi of contemplation. However, the latter two are merely companions, so they are not mentioned. Although the four foundations of mindfulness indeed have wisdom as their essence, they are currently named mindfulness, which is why it simply says that contemplating the four truths with wisdom is considered wisdom. Moreover, regarding the previous three categories, although the first two did not establish relying on revulsion and so forth, their meaning pervades the four truths; hence it says "wisdom taking the four truths as its focal object."