俱舍論記 8.74

8.74

「論曰至說名想異」者，明初識住。謂彼有情成就色身，故名有色有情。身、想俱異，如人趣全及一分天是初識住。一分天者，謂欲天全，及初定中，除劫初起，取後餘時。問：如《婆沙》一百三十七云「一分天謂欲界天，不言初定。」又《婆沙》云「初識住唯欲界繫故，但依未至滅。第二識住初定繫故，依初靜慮、未至靜慮中間，第二靜慮近分滅。」彼論既言初識住依未至定滅，不言初定等滅，明知不通初定一分。又《品類足》第九云「初識住七智知，除類、滅、道智。若通初定，應言類智知。」解云：一分天言，理通初定，以初定天一分初識住攝，一分第二識住攝。以不定故，是故不言。欲界六天全初識住，以決定故，故彼偏說。即彼論解第二識住，但取初定、劫初起時不取後時，故不相違。又言初識住未至定滅者，據全分說。初定一分以與第二識住合斷，非全分故，故略不言。《品類足》文初識住亦應言類智知，還據全說，不約少分。言身異者，謂彼色身一切皆異。彼由身異，約體以明，或有異身據成就說，故彼有情說名身異。言想異者，三想不同。言苦想等，約相應受分成三種：若在欲界具有三想，若在初定除苦有二。彼由想異，約體以明，或有異想據成就說，故彼有情說名想異。

"The commentary says: ... are called diverse in perception" explains the first station of consciousness. It means those sentient beings have accomplished physical bodies, and thus are called 'sentient beings possessed of form'. Both body and perception are diverse, as all of the human destiny and one part of the gods constitute the first station of consciousness. 'One part of the gods' refers to the desire-realm gods in their entirety, and in the first dhyāna, excluding the initial beginning of the aeon, it takes the remaining times that follow. Question: As the Vibhāṣā (fascicle 137) says, 'One part of the gods refers to the desire-realm gods, without mentioning the first dhyāna.' Moreover, the Vibhāṣā says: 'Because the first station of consciousness is bound solely to the desire realm, it is abandoned exclusively based on the threshold samādhi (anāgamya). Because the second station of consciousness is bound to the first dhyāna, it is abandoned based on the intermediate between the first dhyāna and the threshold dhyāna, or the proximate stage of the second dhyāna.' Since that treatise says the first station of consciousness is abandoned based on the threshold concentration, without saying it is abandoned based on the first dhyāna and so on, it clearly does not include a part of the first dhyāna. Furthermore, the Prakaraṇapāda (fascicle 9) says: 'The first station of consciousness is known by seven knowledges, excluding the knowledge of categories, the knowledge of cessation, and the knowledge of the path. If it included the first dhyāna, it should say it is known by the knowledge of categories.' The explanation is: the phrase 'one part of the gods' logically includes the first dhyāna, because one part of the gods of the first dhyāna is subsumed under the first station of consciousness, and one part is subsumed under the second station of consciousness. Because it is not invariable, it was therefore not mentioned. The six heavens of the desire realm are invariably the first station of consciousness in their entirety; because of this invariability, it spoke of them exclusively. That same treatise, in explaining the second station of consciousness, takes only the first dhyāna at the initial beginning of the aeon and does not take the times that follow; thus there is no contradiction. Moreover, saying that the first station of consciousness is abandoned by the threshold concentration is said in terms of the whole portion. One part of the first dhyāna is severed together with the second station of consciousness, and since it is not the whole portion, it was omitted in speech. In the text of the Prakaraṇapāda, the first station of consciousness should also be said to be known by the knowledge of categories; this again was based on the whole portion, not taking into account a small fraction. As for 'diverse in body', it means that their physical bodies are all diverse. They are 'diverse in body' when explained in terms of their essential nature, or they have diverse bodies when stated in terms of possession; therefore those sentient beings are called 'diverse in body'. As for 'diverse in perception', the three perceptions are different. The term 'perception of suffering and so forth' is divided into three kinds based on the associated feeling: if in the desire realm, they possess all three perceptions; if in the first dhyāna, suffering is excluded and they have two. They are 'diverse in perception' when explained in terms of their essential nature, or they have diverse perceptions when stated in terms of possession; therefore those sentient beings are called 'diverse in perception'.