瑜伽論記 22.109

22.109

言如其所應，彼自性故，彼品類故等者，問：見道七覺有定非定，何故總名為定？解云：見道中定覺支是自性，餘六是彼品類，相從名定。修道正見是自性，餘七是彼品類相從名慧。見道已前有五法，四念處乃至五力。於中舉初舉後故名信、念，此四念處依大乘中以念慧為性，故於初四念住中但舉念後五力中舉其信力，皆通定慧，故言此中信、念、俱通二品，舉此欲明修身念體通於定慧。

Regarding the statement "as appropriate, due to their intrinsic nature, due to their category, and so forth": Question: In the path of seeing, among the seven limbs of awakening, some are concentration and some are not; why are they collectively called concentration? Explanation: In the path of seeing, the concentration limb of awakening is the intrinsic nature, and the other six are of its category, following it to be called concentration. In the path of cultivation, right view is the intrinsic nature, and the other seven are of its category, following it to be called wisdom. Prior to the path of seeing there are five sets of dharmas, from the four applications of mindfulness up to the five powers. Therein, mentioning the first and the last, they are called faith and mindfulness. These four applications of mindfulness, according to the Mahāyāna, take mindfulness and wisdom as their nature; therefore, in the initial four applications of mindfulness only mindfulness is mentioned, while in the subsequent five powers the power of faith is mentioned. Both encompass concentration and wisdom. Hence it is said: 'Herein, faith and mindfulness both encompass the two classes'; mentioning this is intended to clarify that the essence of cultivating mindfulness of the body encompasses both concentration and wisdom.