俱舍論記 23.23

23.23

「四中三種至名為雜緣」者，顯四所緣有雜、不雜。四中前三一一別觀唯不雜緣，第四所緣通雜、不雜，若唯觀法名不雜緣。於身等四，或二合觀、或三合觀、或四總觀。二二合觀有六，三三合觀有四，四合觀有一，總有十一，名雜緣法，通名法故。先不雜緣身、受、心、法，從不雜緣法念住後，無間引起雜緣法念住。

"Of the four, three kinds ... are called miscellaneous objects": this shows that the four objects of focus include both miscellaneous and non-miscellaneous. Of the four, the first three, when contemplated individually and distinctively, are exclusively non-miscellaneous objects. The fourth object of focus comprises both miscellaneous and non-miscellaneous: if one contemplates only dharmas, it is called a non-miscellaneous object. With respect to the four—body and so forth—one may combine and contemplate two, combine and contemplate three, or comprehensively contemplate all four. Combining two by two yields six; combining three by three yields four; combining all four yields one: altogether there are eleven, which are called miscellaneous-object dharmas, because they are collectively termed dharmas. One first focuses non-miscellaneously on body, feeling, mind, and dharmas; immediately following the non-miscellaneous application of mindfulness on dharmas, the miscellaneous-object application of mindfulness on dharmas is induced.