瑜伽論記 7.233

7.233

第四總解念住之義，若於此住念者：謂所緣念住者，於此所緣身受心法安念而住，故名念住。由此住念者乃至是自性念住者，由此慧及念攝持於定，故云由此住念。念慧二種俱是自性，念住體與對法同，不同小論唯慧一數是自性念住。又由身受心法增上所生等者，向來雖辨慧體及念是自性念住，未知慧是何慧，故此中出，但緣身等所起三慧若漏無漏悉是念住。

Fourth, generally explaining the meaning of application of mindfulness: 'Applying mindfulness to this' refers to the application of mindfulness as object: applying mindfulness and abiding in these objects—body, feelings, mind, and dharmas—is therefore called the application of mindfulness. 'By means of this applying mindfulness' up to 'is the application of mindfulness by intrinsic nature': by means of this wisdom and mindfulness holding absorption, it is therefore said 'by means of this applying mindfulness.' Both mindfulness and wisdom are the intrinsic nature; the essence of the application of mindfulness is identical with the Abhidharma, differing from the Hinayana treatises where wisdom alone is the application of mindfulness by intrinsic nature. Furthermore, regarding 'arisen through the predominance of the body, feelings, mind, and dharmas, and so forth': although previously distinguishing the essences of wisdom and mindfulness as the application of mindfulness by intrinsic nature, it was not yet known which wisdom this wisdom is; hence it is shown here that the three wisdoms generated merely by taking the body and so forth as objects, whether tainted or taintless, are all applications of mindfulness.