俱舍論頌疏論本 23.6

23.6

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.