俱舍論疏 23.20

23.20

論「又念住別至各有三種」，此就自、他、俱相續中分四念住各為三也。故《正理論》云「身等念住各有三種，緣內、外、俱有差別故。且身念住有三種中，緣自相續說名為內，緣他身等說名為外，雙緣二種說為內、外。以有我愛而慢緩者，應觀內身猶如外故（准《正理論》，他相續中緣他身等等者，等取非相續。此論文略不言等也）。」

[On the *Śāstra*’s:] “Furthermore, regarding the distinctions among the applications of mindfulness … each has three kinds,” this divides the four applications of mindfulness into three each in terms of one's own continuum, another's continuum, and both. Thus the *Nyāyānusāra* says: “The applications of mindfulness to the body and so forth each have three kinds, due to the difference of taking internal, external, or both as objects. First, among the three kinds of application of mindfulness to the body, taking one's own continuum as object is called internal; taking another's body and so forth as object is called external; taking both as object is called internal-and-external. Because one who has self-love and is remiss should contemplate the internal body as if it were external. (According to the *Nyāyānusāra*, ‘taking another's body and so forth’ includes non-continua within the ‘and so forth’. This treatise text is concise and does not say ‘and so forth’).”