[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 29.38 # 俱舍論記 29.38 俱舍論記 29.38 - **Language:** Classical Chinese ### [29.38](https://indike.org/pramana/in.bauddha.taisho.1821.29.38) 「第八解脫至無漏心出」者，釋第二頌。第八解脫即滅盡定。彼自性等，如先〈根品〉不相應中已具說故。厭背受、想起此定故，此滅盡定得解脫名。或總厭背諸有所緣心、心所故，此滅盡定得解脫名。有說：由此滅定解脫不染無知定障，故名解脫。於滅定前有三種心：一想心、二微細心、三微微心。從此第三微微心後，此滅盡定方現在前。第二心對前第一想心已名微細，此第三心轉更微細，故名微微。次如是微微心後入滅盡定，入心緣彼滅定寂靜方能入故，故唯有漏。出心不必反緣滅定，故通二種。 > "The eighth deliverance... emerges with an anāsrava mind": this explains the second verse. The eighth deliverance is the attainment of cessation. Its nature and other features have already been fully explained previously under the non-associated \[formations\] in the Indriya-nirdeśa. Because one gives rise to this concentration by turning away with revulsion from feeling and perception, this attainment of cessation obtains the name of deliverance. Or, because it turns away with revulsion generally from all minds and mental factors that have cognitive objects, this attainment of cessation obtains the name of deliverance. Some say: because through this attainment of cessation one is delivered from the non-defiled ignorance which is the obstacle to concentration, it is called deliverance. Before the attainment of cessation, there are three types of mind: first, the mind with perception; second, the subtle mind; third, the extremely subtle mind. After this third, extremely subtle mind, this attainment of cessation then becomes manifest. In comparison with the previous first mind with perception, the second mind is already called subtle; this third mind is still more subtle, and is thus called extremely subtle. Next, after such an extremely subtle mind, one enters the attainment of cessation. Because the mind entering it can enter only by taking the peace of that attainment of cessation as its object, it is exclusively sāsrava. The mind emerging from it does not necessarily turn back to take the attainment of cessation as its object; hence it is of both kinds. > — English (machine translation) (machine translation) - [Previous: 29.37](https://indike.org/pramana/in.bauddha.taisho.1821.29.37) - [Next: 29.39](https://indike.org/pramana/in.bauddha.taisho.1821.29.39) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1821.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.29.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.29.38](https://indike.org/pramana/in.bauddha.taisho.1821.29.38) · Pramāṇa