俱舍論頌疏論本 23.6

23.6

自性聞等慧，餘相雜所緣者，出體也。念住有三：一、自性念住，以慧為體，此通三慧也。慧名念住者，謂由念力令慧住境，或由慧力令念住境，故名念住。二、相雜念住，謂慧及相應并俱有四相為體，互相雜故，名為相雜。三、所緣念住，謂身、受、心、法為體，此是念住所緣境故。三中相雜，能斷煩惱，以攝慧故。自性不能斷惑，以太減故。夫斷煩惱，必須慧解及俱有法，自性唯慧，故太減也。所緣念住不能斷惑，以太增故，有非俱有，故太增也。所緣念住復有三種：一緣自相續身、二緣他相續身、三緣自他俱相續身。其身、受、心、法各有三，緣自、他、俱，相續異故。身、受、心、法四各有三，總成十二。

As for "Intrinsic nature is the wisdom arisen from hearing, etc.; / The others are the composite and the objective support": this brings out their essential nature. There are three kinds of applications of mindfulness: First, the application of mindfulness in intrinsic nature, which takes wisdom as its essential nature; this applies to the three wisdoms. It is named 'application of mindfulness' (smṛtyupasthāna) because mindfulness causes wisdom to abide in the object, or because wisdom causes mindfulness to abide in the object; hence it is called 'application of mindfulness'. Second, the composite application of mindfulness, which takes wisdom, its associated factors, and its coexistent four characteristics as its essential nature; because they are mixed together, it is called 'composite'. Third, the objective-support application of mindfulness, which takes body, feelings, mind, and dharmas as its essential nature, because these are the objects supported by the applications of mindfulness. Among the three, the composite can sever the defilements because it includes wisdom. The intrinsic nature [application of mindfulness] cannot sever delusions, because it is too deficient: whenever defilements are severed, there must be the understanding of wisdom together with its coexistent dharmas, whereas intrinsic nature is wisdom alone, and is thus too deficient. The objective-support application of mindfulness cannot sever delusions, because it is too broad: it includes non-coexistent dharmas, and is thus too broad. Furthermore, the objective-support application of mindfulness has three varieties: 1. taking the body of one's own continuum as object; 2. taking the body of another's continuum as object; 3. taking the bodies of both one's own and another's continua as object. Body, feelings, mind, and dharmas each have these three, because the continua of self, other, and both are different. Since body, feelings, mind, and dharmas each have three, there are twelve in total.