摩訶止觀 8.171

8.171

道品調適者，《成論》人云：「意業單起，未得成業。意得實法，想得假名，行則同緣，是時意業得成，是則有三念處也。就身、口兩業是色，名身念處。」《毘曇》人云：「心數、心王同時而起。」王即心念處；受數即受念處；想及餘數皆行陰，即法念處；王、數依色而起，即身念處。若一時、異時，皆有四念也。今觀此業具十法界五陰，即是具一切四念處。一切業同類之色，是身念處；此身非淨、非不淨。同類四陰是三念處。此三非苦非樂、非我非無我、非常非無常，即是非榮非枯雙樹涅槃，乃至三解脫。是名「道品」也。

As for harmonizing the aids to the path: proponents of the Satyasiddhi say, 'When mental karma arises in isolation, it cannot yet constitute karma. When the mind attains real dharmas, ideation attains provisional designations, and volition shares the same object—at that time mental karma comes to be accomplished; thus there are three applications of mindfulness. Regarding the two karmas of body and speech, they are form and are called the application of mindfulness to the body.' Proponents of the Abhidharma say, 'Mental factors and the primary mind arise simultaneously.' The primary mind is the application of mindfulness to the mind; the factor of feeling is the application of mindfulness to feeling; ideation and the remaining factors are all the aggregate of volition, which is the application of mindfulness to dharmas; the primary mind and its factors arise depending on form, which is the application of mindfulness to the body. Whether simultaneous or at different times, all have the four applications of mindfulness. Now, contemplating that this karma possesses the five aggregates of the ten dharmadhātus is precisely possessing all four applications of mindfulness. The form of the same class of all karmas is the application of mindfulness to the body; this body is neither pure nor impure. The four aggregates of the same class are the other three applications of mindfulness. These three are neither suffering nor bliss, neither self nor non-self, neither permanent nor impermanent; that is, the nirvāṇa of the twin trees, neither flourishing nor withered, up to the three liberations. This is called the 'aids to the path.'