俱舍論疏 27.14

27.14

論「已辨依地至男子佛身」，已下第二明依身也。唯贍部洲男子佛身，唯此堪為力所依故。《婆沙》第三十云「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（述曰：種種勝解智力唯不雜緣，法念住唯緣勝解故。宿住隨念智力唯雜緣，法念住緣總法故。死生智力，若根本者唯身念住，若并眷屬緣未來，雜緣法念住。言身念住者，說根本也。餘力總通別緣，故通四念住。餘文可解之）。」

[On the passage in] the treatise, "Having analyzed the relying grounds... the physical body of a male Buddha": Below is the second [section], clarifying the relying physical basis. It is only the physical body of a male Buddha in Jambudvīpa, because this alone can serve as the basis for the powers. Fascicle 30 of the Vibhāṣā says: "Regarding the applications of mindfulness: the knowledge-power of various inclinations and the knowledge-power of mindfulness of past abodes are only the application of mindfulness to phenomena; the knowledge-power of death and birth is only the application of mindfulness to the body; the knowledge-power of the exhaustion of outflows, if taking the realm of the exhaustion of outflows as object, is the application of mindfulness to phenomena, and if relying on the body in which outflows are exhausted, is the four applications of mindfulness. The remaining powers are all the four applications of mindfulness. (The commentary says: The knowledge-power of various inclinations only takes non-composite objects, and the application of mindfulness to phenomena only takes inclinations as object. The knowledge-power of mindfulness of past abodes only takes composite objects, and the application of mindfulness to phenomena takes all phenomena as object. As for the knowledge-power of death and birth, if fundamental, it is only the application of mindfulness to the body; if taken together with its retinue taking the future as object, it is the application of mindfulness to phenomena with composite objects. The phrase 'application of mindfulness to the body' refers to the fundamental one. The remaining powers generally apply to both general and distinct objects, hence they apply to all four applications of mindfulness. The rest of the text is intelligible.)"