三彌勒經疏 1.186

1.186

經曰「爾時彌勒」以下，第二辨十想眾。此中三：初正說十想、次眾集所以、後時眾得益。是初也。此中想者，以慧為體。《智度論》「無常想者，即聖道力名，或言四念處、或言四諦、或言無常想故。」若相從者，亦想數為體也，如念住以定慧為體而名念住。此亦爾，皆以慧為體，而隨義門說十想也。此十想中，前九想對治四倒，後一想對治貪著。前九想中，初一想治常倒、次一治樂倒、次二治我倒、無我想治我見、空想治我所見，餘想皆治淨倒。以是義，修習十想盡，流心得解脫也。謂由過去佛說故，今彌勒時盡漏解脫也。

From the sūtra saying "At that time, Maitreya..." onward is the second part, distinguishing the assembly of the ten perceptions. Here there are three parts: first, directly speaking the ten perceptions; second, the reason why the assembly gathered; third, the assembly at that time obtaining benefit. This is the first part. Here, "perception" takes wisdom as its essence. The Da zhidu lun says: "'The perception of impermanence' is a name for the power of the noble path; some call it the four applications of mindfulness, some call it the four noble truths, and some call it the perception of impermanence." If taken according to association, it also takes the mental factor of perception as its essence, just as the applications of mindfulness take concentration and wisdom as their essence yet are called applications of mindfulness. This is also like that: all take wisdom as their essence, but the ten perceptions are spoken according to distinct doctrinal aspects. Among these ten perceptions, the first nine perceptions counteract the four inversions, and the last perception counteracts greed and clinging. Among the first nine perceptions, the first perception counteracts the inversion of permanence; the next one counteracts the inversion of pleasure; the next two counteract the inversion of self: the perception of non-self counteracts the view of self, and the perception of emptiness counteracts the view of what belongs to self; the remaining perceptions all counteract the inversion of purity. By this meaning, having practiced the ten perceptions to the utmost, the mind free of outflows attains liberation. That is, having been spoken by past Buddhas, now in Maitreya's time they exhaust outflows and attain liberation.