俱舍論記 8.110

8.110

「雖有是說至於餘可說」者，答。於契經中雖有是說，而於生處所攝五蘊中不別分拆總生喜、染，緣識義邊名識食，緣五蘊義邊名七識住。轉之言起，故識起時不但四蘊名識住，識蘊亦名識住，非獨說識別生喜、染名為所住。然色等四蘊一一能生種種喜、染令識著，故名識住。獨識不然，故非所住。是故於此四識住中，識非識住。於餘四食及七識住中，可言識住於識。

Regarding "Although there is such a statement [...] in other contexts it may be said": this answers. Although there is such a statement in the sūtras, toward the five skandhas subsumed under the place of rebirth, delight and passion are generated collectively without being differentiated. In terms of the meaning of taking consciousness as an objective support, it is called the nutriment of consciousness; in terms of the meaning of the five skandhas, they are called the seven stations of consciousness. "Turn" (pravṛtti) means arising; therefore, when consciousness arises, not only are the four skandhas called stations of consciousness, but the vijñāna-skandha is also called a station of consciousness; it is not that consciousness alone separately gives rise to delight and passion and is called what is abided in. However, the four skandhas, such as form, can each individually give rise to various forms of delight and passion, causing consciousness to adhere to them; hence they are called stations of consciousness. Consciousness alone is not so; hence it is not what is abided in. Therefore, among these four stations of consciousness, consciousness is not a station of consciousness. In the other contexts of the four nutriments and the seven stations of consciousness, it may be said that consciousness abides in consciousness.