大乘義章 16.43

16.43

次論四念次第之義。以何義故初說身念乃至法念？解有二義：一麁細次第。色麁易觀，是故先說。受細前色，麁於後二，如人所患手足等痛，受心先覺，是故次辨。心體雖復細於想行，但想及行與無為法合為法念，法念最細，心麁於彼，故次明心，後說其法。二觀求次第。凡夫本來男為女色、女為男色而生煩惱，故先觀身。又色是其入法初門，故先觀身。見身不淨便作是念：「云何眾生樂著此色？」由樂受貪，故次觀受。復更推求，誰受是樂？所謂心識，故次觀心。復更求，誰使是心？所謂我也，故後觀法。次第如是（此五門竟）。

Next is to discuss the meaning of the sequence of the four applications of mindfulness. For what reason is mindfulness of the body taught first, through to mindfulness of dharmas? There are two explanations: First, sequence according to coarse and fine. Matter is coarse and easy to contemplate; therefore it is explained first. Sensation is finer than the former matter, yet coarser than the latter two; like when a person suffers pain in their hands, feet, and so forth, the mental factor of sensation perceives it first; therefore it is explained next. Although the substance of mind is finer than perception and volition, perception and volition are combined with unconditioned dharmas to form the application of mindfulness to dharmas; the application of mindfulness to dharmas is the finest, and mind is coarser than it; therefore mind is clarified next, and dharmas are explained afterwards. Second, sequence according to contemplation and seeking. Ordinary people originally give rise to afflictions by men regarding female form and women regarding male form; thus one first contemplates the body. Furthermore, matter is the initial gate of entry into the Dharma; hence one first contemplates the body. Seeing that the body is impure, one then thinks: "Why do sentient beings delight in and cling to this form?" Because greed arises through pleasant sensation, one next contemplates sensation. One investigates further: Who experiences this pleasure? Namely, mental consciousness; hence one next contemplates the mind. One investigates further: Who directs this mind? Namely, a self; hence one contemplates dharmas last. The sequence is as such (this concludes the fifth section).