俱舍論疏 27.132

27.132

論「六中前三至天耳緣聲」，明念住也。《正理論》云「約四念住辨六通者，約境約體二義有殊。有說：二通即天眼、天耳，所餘四種以惠為性。彼說眼、耳通是身念住境，餘四唯是法念住境。然實六種唯惠為性，經說皆能了達境故，由此皆是法念住境。若約體辨，則六通中前三唯身，但緣色故（已上論文）。」

The Śāstra states: "Among the six, the first three up to the divine ear takes sound as object," clarifying the applications of mindfulness. The Nyāyānusāra says: "Explaining the six supernormal knowledges in terms of the four applications of mindfulness, there is a distinction in the two meanings of object and intrinsic nature. Some say: two supernormal knowledges are precisely the divine eye and divine ear; the remaining four have insight as their nature. They say that the supernormal knowledges of the eye and ear are objects of the application of mindfulness to the body, while the other four are exclusively objects of the application of mindfulness to phenomena. In reality, however, all six have insight as their nature, because the sūtra states that all are capable of comprehending objects; due to this, all are objects of the application of mindfulness to phenomena. If explained in terms of their object, then among the six supernormal knowledges the first three are exclusively body, because they only take matter as their object." (End of śāstra citation.)