俱舍論疏 23.19

23.19

論「應知彼說至得安住故」，此即通也。此經言身、受、心、法者，是所緣念住，所以緣身等名為念住。以慧於彼身等得住故，身等名為身等念住。食等與身等為因，故食等集身等，非說自性念住。

[On the *Śāstra*’s:] “It should be known that that refers to … because they obtain stability,” this resolves it. What this sūtra calls body, feeling, mind, and dharmas is the objective-support application of mindfulness; it is because they take the body and so forth as objects that they are called applications of mindfulness. Because wisdom comes to abide with respect to that body and so forth, the body and so on are termed the applications of mindfulness to the body and so forth. Nutriment and so forth serve as causes for the body and so forth, and thus nutriment and so forth give rise to the body and so forth; it does not speak of the application of mindfulness by intrinsic nature.