俱舍論頌疏論本 8.23

8.23

釋曰：身異及想異者，是第一識住，謂人趣全、天趣一分。故論云：「契經中說，有色有情身異想異，如人、一分天是第一識住。一分天者，謂欲界天及初靜慮，除劫初起（解云：如劫初起，是第二識住，故今除也。次即辨之）。」言身異者，狀貌異故。彼由身異，或有異身，故名身異。言由身異者，約體以明。言有異身者，據成就說。言想異者，苦、樂、捨想有差別故。彼由想異，或有異想，故名想異。言由想異者，約體以明。言有異想者，據成就說。

Explanation: "Different in body and different in ideation" is the first station of consciousness, namely all of the human destiny and one portion of the deva destiny. Thus the treatise states: "It is stated in the sūtra: 'There are sentient beings possessing form who are different in body and different in ideation, such as humans and a portion of devas'; this is the first station of consciousness. 'A portion of devas' refers to the devas of the desire realm and the first dhyāna, excluding those arising at the beginning of an eon. (Explanation: those arising at the beginning of an eon are the second station of consciousness, and therefore are now excluded; this will be distinguished next.)" Speaking of "different in body": because their appearances are different. Either by reason of different bodies, or because they have different bodies, it is named "different in body." Saying "by reason of different bodies" clarifies it according to essence. Saying "have different bodies" is spoken on the basis of possession. Speaking of "different in ideation": because their ideations of suffering, pleasure, and equanimity are distinguished. Either by reason of different ideations, or because they have different ideations, it is named "different in ideation." Saying "by reason of different ideations" clarifies it according to essence. Saying "have different ideations" is spoken on the basis of possession.