俱舍論記 27.19

27.19

「已辨自性至男子佛身」者，釋第七、第八、第九句。第八宿住隨念智力、第九死生智力，五通性故，依四本定。餘八通依十一地，俗智寬故。依身可知。又約念住分別者，如《婆沙》三十四云「念住者，種種勝解智力、宿住隨念智力，唯法念住。死生智力，唯身念住。漏盡智力，若緣漏盡境故則法念住，若依漏盡身故則四念住。餘力皆四念住。」解云：勝解智力，別緣心所勝解法故，唯法念住。宿住隨念智力，通緣過去五蘊為境，亦唯法念住。死生智力，緣色法故，唯身念住。漏盡智力，兩說如文。餘六種力皆四念住。於六種中，處非處、業異熟、遍趣行智力，此三通四，相顯可知。定力通四者，定言總攝相應、俱有，若知隨轉色，是身念住；若知受心、是，受、心念住；若知餘法，名法念住。根力通四者，根謂信等善根或意根等，故通四念住。界力通四者，界者即是志性、隨眠及諸法姓，故亦通四。

Regarding 'Having distinguished their intrinsic nature... up to: the person of a male Buddha,' this explains the seventh, eighth, and ninth lines. Because the eighth, the power of knowledge of recollecting former residences, and the ninth, the power of knowledge of death and birth, have the nature of the five supernormal knowledges, they rely on the four fundamental dhyānas. The remaining eight universally rely on the eleven stages, because conventional knowledge is broad. Their basis in the body is easy to understand. Furthermore, distinguishing them with respect to the applications of mindfulness (smṛtyupasthāna), as the thirty-fourth [fascicle of the] Vibhāṣā says: 'As for the applications of mindfulness: the power of knowledge of various inclinations and the power of knowledge of recollecting former residences are solely the application of mindfulness to dharmas. The power of knowledge of death and birth is solely the application of mindfulness to the body. The power of knowledge of the destruction of the outflows, if based on its object being the destruction of outflows, is the application of mindfulness to dharmas; if based on the body endowed with the destruction of outflows, it comprises the four applications of mindfulness. The remaining powers are all the four applications of mindfulness.' The explanation is: The power of knowledge of inclinations, because it specifically takes the mental factor of inclination as its object, is solely the application of mindfulness to dharmas. The power of knowledge of recollecting former residences, because it universally takes the past five aggregates as its object, is also solely the application of mindfulness to dharmas. The power of knowledge of death and birth, because it takes physical matter (rūpa) as its object, is solely the application of mindfulness to the body. As for the power of knowledge of the destruction of the outflows, the two explanations are as in the text. The remaining six kinds of powers are all the four applications of mindfulness. Among the six kinds, the powers of knowledge of possibility and impossibility, of karma-vipāka, and of paths leading to all destinations: that these three extend to the four is evident and understandable. That the power of meditative concentration extends to all four: the word "concentration" generally subsumes associated and co-existent [factors]; if knowing following matter, it is the application of mindfulness to the body; if knowing feeling or mind, it is the application of mindfulness to feeling or mind; if knowing the remaining dharmas, it is named the application of mindfulness to dharmas. That the power of faculties extends to all four: "faculties" refers to wholesome roots of faith and so forth, or the mind faculty and so forth; therefore it extends to the four applications of mindfulness. That the power of dispositions extends to all four: "dispositions" refers to inclinations, anuśayas, and dharma-lineages; therefore it also extends to the four.