宗鏡錄 67.31

67.31

答。有情通凡至聖。有六十二有情身。約依處有四十二居止。若通門由業繫故。樂與不樂。並立居止。下在七識心住之例。為識心唯樂於七處住故。四十二居止者。八地獄。傍生。餓鬼。四洲。六欲天。色界十八無色有四。都成四十二居止。七識處者。一種種身種種想。種種身者。欲界人天。有尊卑上下也。種種想者。有苦樂捨三受想。二種種身一想。種種身者。初禪梵王為尊。梵眾為卑。故有種種身。一想者。有一戒取想也。梵王自謂我能生諸梵。諸梵謂已從梵王生。非因計因。是戒取。三一身種種想。一身者。二禪地上。無尊卑上下也。種種想者。有喜樂想也。四一身一想。一身者。三禪無尊卑上下也。一想者。唯一樂想也。空識已上無身。唯有一想。五空處。唯一空想。六識處。唯一識想。七無所有處。唯一慧想。此上七識處。對治眾生計識為我。樂住七處。以有漏五陰為體。第四禪有無想定。非想地中有滅盡定。三塗之中能受諸苦。識不樂住。故不說也。又第四禪。及非想地。雖復滅識。不滅。假名眾生居。所以不立。三惡趣中。為苦所逼。眾生不樂居。所以不立。

Answer: Sentient beings, encompassing ordinary persons up to noble ones, have sixty-two bodies of sentient beings, and in terms of supporting bases, there are forty-two dwelling places. According to the general approach, because they are bound by karma, both pleasant and unpleasant places are established as dwelling places. Below, in the example of the seven stations of consciousness, it is because the conscious mind only takes pleasure in dwelling in seven places. The forty-two dwelling places are: the eight hells, animals, hungry ghosts, the four continents, the six desire-realm heavens, eighteen in the form realm, and four in the formless realm, totally forty-two dwelling places. The seven stations of consciousness are: First, diverse in body and diverse in perception. 'Diverse in body' refers to humans and devas of the desire realm, who have high and low, superior and inferior. 'Diverse in perception' refers to having the three perceptions of painful, pleasant, and neutral sensations. Second, diverse in body and unified in perception. 'Diverse in body' refers to the first dhyāna, where the Brahmā King is superior and the Brahmā assembly is inferior; hence there are diverse bodies. 'Unified in perception' refers to having the single perception of grasping at precepts and vows (śīlavrataparāmarśa): the Brahmā King thinks himself capable of producing all the Brahmās, and all the Brahmās consider themselves to have arisen from the Brahmā King; mistaking what is not a cause for a cause is grasping at precepts and vows. Third, unified in body and diverse in perception. 'Unified in body' refers to the stage of the second dhyāna, where there is no superior and inferior, high and low. 'Diverse in perception' refers to having perceptions of joy and pleasure. Fourth, unified in body and unified in perception. 'Unified in body' refers to the third dhyāna having no superior and inferior, high and low. 'Unified in perception' refers to having only the perception of pleasure. Above the stations of space and consciousness, there is no body, only a single perception: Fifth, the station of space, with only the perception of space. Sixth, the station of consciousness, with only the perception of consciousness. Seventh, the station of nothingness, with only the perception of wisdom. These above seven stations of consciousness counteract sentient beings' conceiving consciousness as a self and taking pleasure in dwelling in the seven places; their substance is the five defiled aggregates. In the fourth dhyāna there is the absorption of non-perception (asaṃjñisamāpatti), and in the stage of neither-perception-nor-non-perception there is the absorption of cessation (nirodhasamāpatti). In the three bad destinies, one endures various sufferings, so consciousness does not take pleasure in dwelling there; hence they are not spoken of. Furthermore, although consciousness is extinguished in the fourth dhyāna and the stage of neither-perception-nor-non-perception, they are not eliminated as dwelling places for nominal sentient beings, which is why they are not established [among the stations of consciousness]. In the three evil destinies, sentient beings are oppressed by suffering and do not take pleasure in dwelling there, which is why they are not established.