俱舍論記 8.82

8.82

「有色有情至復受欲樂」者，釋翻此即第三識住。極光淨言，舉後攝初二天。言身一者，無異因感，其身是同，故言身一。若望同地，三天上下相望其身亦異。而言身一，當處相望。故《正理》二十二云「彼天中無有表業等為因所感差別身形，故言身一，即形顯等同處諸天相無別義。然彼尊者阿奴律陀契經中言：光淨天等，身有高下、勝劣可得。此依別處故作是言，非一天中身有差別。言相異者，樂捨別故言想異。三受明義，喜、樂名樂。喻況可知。

"Material sentient beings […] experience sensual pleasure again": explaining the reverse, this is the third abode of consciousness (*vijñāna-sthiti*). By stating 'Ābhāsvara', it mentions the last to subsume the first two heavens. Saying 'one in body': being brought about without different causes, their bodies are identical; hence it says 'one in body'. If viewed in relation to the same plane, viewed comparatively above and below among the three heavens, their bodies also differ; but saying 'one in body' is viewed in relation to their respective place. Therefore the *Nyāyānusāra*, fascicle 22, says: 'In those heavens there are no different bodily forms brought about with bodily unmanifest karma or the like as causes; therefore it says "one in body", meaning that the marks, colors, and shapes of the gods of the same place are without difference. However, the venerable Anuruddha's sūtra says: "In the Śubhakṛtsna heavens and so forth, bodies are found to have higher and lower, superior and inferior [qualities]." This is said based on distinct places, not that there are differences of body within a single heaven.' Saying 'different in ideation': because pleasure and equanimity are distinct, it says 'different in ideation'. Clarifying the meaning through the three feelings: joy and pleasure are termed 'pleasure'. The analogies can be known.