俱舍論疏 8.121

8.121

「論曰至不樂住故」，釋有情居。即七識住上加非想及無想天以為九也。所以此九立有情居，以樂住故。前識住中以有壞識法故、識昧劣故，故非識住；餘處不樂，非有情居。問：有情居及識住五蘊者，色、行二蘊通外器不？答：《正理論》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，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。故此二門建立差別。」

The verse commentary states: "The treatise says [...] because they do not take pleasure in abiding." This explains the abodes of sentient beings. Namely, the nine are formed by adding neither-perception and the non-conceptual heaven to the seven stations of consciousness. The reason these nine are established as abodes of sentient beings is that [beings] take pleasure in abiding there. In the earlier stations of consciousness, because there are dharmas that impair consciousness and because consciousness is dim and inferior, they are not stations of consciousness; in the other places, [beings] do not take pleasure, so they are not abodes of sentient beings. Question: In the abodes of sentient beings and the five skandhas of the stations of consciousness, do the skandhas of r風a and saṃskāra include the external receptacle world? Answer: The Nyāyānusāra states: "Sentient beings themselves take pleasure in settling and abiding based on real entities such as r風a and so forth, not others, because sentient beings are conventionally existent. However, real entities are what the conventional [beings] reside in; therefore, the abodes of sentient beings are only the dharmas of sentient beings. For sentient beings have an intensification of craving to abide in their own supporting bodies, not in the external places. Furthermore, if the abodes of sentient beings were established based on external places, there would be confusion and overlap; residency without confusion and overlap belongs only to the internal body, so the abodes of sentient beings are only the dharmas of sentient beings. Since it says 'having taken birth they are called abodes of sentient beings,' we know that the abodes of sentient beings do not include the intermediate existence (antarābhava). Moreover, the intermediate existence is not an abode for a long time, so sentient beings do not take pleasure in settling and abiding there. Furthermore, it must definitely be so: as the basic treatise (mūlaśāstra) states, the abodes of sentient beings are established to show places of rebirth; within saṃsāra, the stations of consciousness are established to show that the various consciousnesses abide and cling through craving; and the abodes of sentient beings are established to show that sentient beings take pleasure and delight in settling and abiding in their own support. Therefore, these two gates of establishment have their distinctions."