俱舍論記 22.176

22.176

「依欲身起至除北俱盧」者，釋依欲身，依身門也。又《正理》云「此念初唯欲界身起，唯人、天趣，除北俱盧（解云：既言初唯欲身，明知色界亦通後起，與《俱舍》不同也）。」又《婆沙》云「所依者，唯欲界，非色、無色。有餘師說：依欲、色界，非無色界。然初起時必依欲界。」《俱舍》同前師，《正理》同後師。

[On the phrase] 'arises based on a desire[-realm] body [...] with the exception of Uttarakuru': this explains 'based on a desire[-realm] body,' which is the door of the support-body. Moreover, the *Nyāyānusāra* says: 'This mindfulness initially arises only in a body of the desire realm, only among the destinies of humans and gods, with the exception of Uttarakuru (Explanation: Since it says 'initially only in a desire[-realm] body,' it is clear that it also extends to arising subsequently in the form realm, which differs from the *Kośa*).' Furthermore, the *Mahāvibhāṣā* says: 'The basis is only the desire realm, not the form or formless [realms]. Other masters say: It is based on the desire and form realms, not the formless realm; however, when it initially arises, it must be based on the desire realm.' The *Kośa* agrees with the former masters, and the *Nyāyānusāra* agrees with the latter masters.