俱舍論記 8.106

8.106

「謂隨次第至依著於彼」者，答。有漏，簡無漏。四蘊，簡識蘊。就有漏四蘊中，唯取自地，非餘他地。就自地中，取自身、情數，非取他身、非情。故《正理》二十二云「又自地中唯有情數、唯自相續立為識住。非非情數、他相續中。識隨樂住，如自相續（已上論文）。」此自地、自身有漏四蘊是識所依、是識所著。所依，謂識俱生依，同時助伴令識起故，最極親近故名為依。非要是識所依根故方名所依。此所依言，顯親由藉義。所著，謂識所著境，通俱、不俱，引識起故。諸有漏識隨其愛力依著於彼。有斯二義故名識住。於地獄中，亦愛自身或貪樂等，故於地獄亦有識住。若於非情、他身四蘊，雖是所緣可名所著，而非是依、非親俱故，故非識住。若於異地及無漏法，二義俱闕，非識隨愛力依彼、著彼，以愛不緣無漏、異地法。設起異地法、設起異地心、或無心時，現在二蘊亦名識住，同識住相故。諸同分識，餘緣闕故不生，非此不能生也。

Regarding "It is said in sequence [...] because [consciousness] relies on and adheres to them": this answers [the question]. "Sāsrava" excludes anāsrava. The "four skandhas" exclude the vijñāna-skandha. Among the sāsrava four skandhas, one takes only those of one's own level, not those of other levels. Within one's own level, one takes one's own body and sentient beings (sattva-saṃkhyāta), not other bodies or non-sentient things (asattva-saṃkhyāta). Therefore, the Nyāyānusāra, fascicle twenty-two, states: "Furthermore, within one's own level, only sentient beings and only one's own continuum are established as stations of consciousness; this is not the case for non-sentient things or another's continuum, in which consciousness finds pleasure and abides as it does in its own continuum" (thus far the śāstra text). These sāsrava four skandhas of one's own level and one's own body are what consciousness relies upon and what consciousness adheres to. "What it relies upon" means that on which consciousness relies co-nascently: because they are simultaneous companions that cause consciousness to arise, being exceedingly proximate, they are called "reliance" (āśraya). It is not necessarily because they are the physical sense-bases (indriya) relied upon by consciousness that they are called "reliance"; this word "reliance" indicates the meaning of directly depending upon. "What it adheres to" means the objective realm to which consciousness adheres: whether simultaneous or not simultaneous, it induces consciousness to arise. Sāsrava consciousnesses, according to the power of craving, rely on and adhere to them. Because of these two meanings, they are called stations of consciousness. In the hells, beings also crave their own bodies or crave pleasure and the like; therefore, in the hells there are also stations of consciousness. As for non-sentient things and the four skandhas of another's body, although they are objective supports (ālambana) and can be called what is adhered to, they are not reliances, nor are they intimately simultaneous; therefore, they are not stations of consciousness. As for [phenomena of] a different level and anāsrava dharmas, both meanings are lacking; it is not the case that consciousness relies upon or adheres to them through the power of craving, because craving does not take anāsrava or different-level dharmas as its object. Even when one gives rise to a dharma of a different level, gives rise to a mind of a different level, or is in a state of mindlessness, the present two skandhas are also called stations of consciousness, because they share the characteristics of stations of consciousness. Consciousnesses of the same class do not arise only because other conditions are lacking, not because these [skandhas] are incapable of generating them.