俱舍論記 8.101

8.101

「論曰至如識住中釋」者，有情是假，居謂所居，五蘊實法。假居於實，有情之居，名有情居。此中意明所居之法。總而言之，取自有情法，不取他身、非情、中有。故《正理》二十二云「謂諸有情自樂安住所依色等實物非餘，以諸有情是假有故。然諸實物是假所居，故有情居唯有情法。以有情類於自依身愛住增強，非於處所。又於處所立有情居，即有情居應成雜亂。居無雜亂，唯有內身，故有情居唯有情法。」既言生已名有情居，知有情居不攝中有。又諸中有非久所居，故諸有情不樂安住。又必應爾，由本論說為顯生處立有情居。又《正理》簡七識住有情居差別云「於生死中為顯諸識由愛住著建立識住，顯諸有情於自依止愛樂安住立有情居，故此二門差別建立（已上論文）。」羅剎，具足應言羅剎娑，此云守護。又《婆沙》一百三十七云「七識住、九有情居，為七攝九、九攝七耶？答：九攝七，非七攝九。何所不攝？謂無想天及非想處。此中所以，如前應知（准此相攝，七識住亦唯有情數）。」

"The commentary says […] as explained under the abodes of consciousness": sentient beings are nominal (*prajñapti*); 'abode' refers to what is dwelt in, the real dharmas of the five skandhas. The nominal dwells in the real; the dwellings of sentient beings are named 'abodes of sentient beings'. Here the intention is to clarify the dharmas that are dwelt in. In general, they take one's own sentient dharmas, and do not take other bodies, non-sentient things, or the intermediate state. Therefore the *Nyāyānusāra*, fascicle 22, says: 'Sentient beings themselves delight to dwell peacefully in their support, the real entities of matter and so forth, and not in others, because sentient beings are conventionally existent. However, real entities are what the nominal dwells in; therefore abodes of sentient beings are only sentient-included dharmas. Because for sentient beings, craving to dwell in their own supporting bodies is strong, not in physical places. Furthermore, if abodes of sentient beings were established based on physical places, then the abodes of sentient beings would become confused and mixed. Where dwelling is unconfused, it is only in the internal body; therefore abodes of sentient beings are only sentient-included dharmas.' Since it says that having taken birth they are named abodes of sentient beings, one knows that the abodes of sentient beings do not subsume the intermediate state. Furthermore, the intermediate state is not a place of long dwelling; therefore sentient beings do not delight to dwell peacefully there. Moreover, it must necessarily be so, because the root treatise states that abodes of sentient beings are established to reveal birthplaces. Furthermore, the *Nyāyānusāra* distinguishes the difference between the seven abodes of consciousness and the abodes of sentient beings, saying: 'Within saṃsāra, to reveal that consciousnesses dwell and attach through craving, the abodes of consciousness are established; to reveal that sentient beings delight to dwell peacefully in their own support, the abodes of sentient beings are established; therefore these two categories are established distinctly (this ends the citation).' Rākṣasa: in full should be called *rākṣasa*; this translates as 'guard'. Furthermore, the *Mahāvibhāṣā*, fascicle 137, says: 'Between the seven abodes of consciousness and the nine abodes of sentient beings, do the seven subsume the nine, or do the nine subsume the seven? Answer: The nine subsume the seven; the seven do not subsume the nine. What do they not subsume? Namely, the Non-Ideation Heaven and the Base of Neither Ideation Nor Non-Ideation. The reason for this should be known as before.' (According to this mutual subsumption, the seven abodes of consciousness are also only sentient-included.)