俱舍論記 23.11

23.11

「相雜念住至俱有為體」者，釋第二章。相雜念住，以慧及慧所餘俱有法為體。言釋名者，慧由念住，或令念住，故名念住。念住相應及俱有法，與念住相雜，名相雜念住。問：如何得知相雜念住亦攝慧耶？答：如《顯宗》三十云「三中相雜能斷煩惱，非二能斷，太減增故。然相雜言亦攝慧體，慧與俱有互相雜故。」又《正理》六十云「自性念住非不亦能斷諸煩惱，體是慧故。然名自性，謂無所待。斷煩惱時必待餘法，故斷煩惱位慧立相雜名。由此所言相雜念住能斷煩惱，理善成立。」

Regarding "The conjoined foundation of mindfulness ... taking coexistent phenomena as essence": this explains the second heading. The conjoined foundation of mindfulness takes prajñā and the other coexistent phenomena of prajñā as its essence. As for explaining the name: prajñā abides by means of mindfulness, or it causes mindfulness to abide, hence it is called a foundation of mindfulness. The phenomena associated with and coexistent with the foundation of mindfulness are conjoined with the foundation of mindfulness, hence it is called the conjoined foundation of mindfulness. Question: How is it known that the conjoined foundation of mindfulness also includes prajñā? Answer: As the Samayapradīpikā fascicle 30 states: "Among the three, the conjoined one can abandon defilements, while the other two cannot, because they are either too deficient or too broad. However, the term 'conjoined' also includes the essence of prajñā, because prajñā and its coexistent phenomena are conjoined with one another." Furthermore, Nyāyānusāra fascicle 60 states: "It is not that the foundation of mindfulness as intrinsic nature is incapable of abandoning defilements, because its essence is prajñā. However, it is called 'intrinsic nature' when considered without depending on anything else. When abandoning defilements, it must depend on other phenomena; therefore, at the stage of abandoning defilements, prajñā is designated with the name 'conjoined.' On this basis, the statement that the conjoined foundation of mindfulness can abandon defilements is well established in reason."