[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) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 8.28 # 俱舍論頌疏論本 8.28 俱舍論頌疏論本 8.28 - **Language:** Classical Chinese ### [8.28](https://indike.org/pramana/in.bauddha.taisho.1823.8.28) 餘非有損壞者，簡非也。餘謂三惡趣、第四靜慮及有頂天，此等諸處皆非識住。言有損者，簡三惡趣也。謂三惡趣有重苦受，能損於識。言有壞者，簡第四禪及有頂天也。謂第四禪有無想定及無想事，有頂天中有滅盡定，能壞於識，令相續斷，故非識住。又論云：「復說餘處有情，心樂來止，若至於此，不更求出故，說名識住。於諸惡處二義俱無，第四靜慮，心恒求出。謂諸異生求入無想，若諸聖者樂入淨居或無色處。若淨居天，樂證寂滅，有頂昧劣，故非識住（解云：於第四禪無雲、福生、廣果三天通凡聖居。若是凡夫，求入無想。若是聖者、樂慧者，求入淨居。樂定者，求入無色。餘可知也）。」 > "The rest are not \[stations of consciousness\], because of damage and destruction" excludes what are not \[stations of consciousness\]. "The rest" refers to the three evil destinies, the fourth dhyāna, and the heaven of the peak of existence; all these places are not stations of consciousness. "Damage" excludes the three evil destinies, meaning that in the three evil destinies there is severe painful feeling that can damage consciousness. "Destruction" excludes the fourth dhyāna and the heaven of the peak of existence, meaning that in the fourth dhyāna there are the non-ideational absorption (asaṃjñisamāpatti) and the non-ideational state (āsaṃjñika), and in the heaven of the peak of existence there is the absorption of cessation (nirodhasamāpatti), which can destroy consciousness and cause its continuity to be severed; hence they are not stations of consciousness. Furthermore, the śāstra says: "It is additionally said that in other places, sentient beings' minds delight in coming to dwell, and having arrived there, they do not seek to depart; therefore these are called stations of consciousness. In the various evil destinies, both meanings are absent. In the fourth dhyāna, the mind constantly seeks to depart: ordinary worldlings seek to enter the non-ideational state, while noble ones take pleasure in entering the pure abodes (śuddhāvāsa) or the formless realms. As for the gods of the pure abodes, they delight in realizing quiescence, while the peak of existence is obscure and weak; therefore they are not stations of consciousness (Commentary: In the fourth dhyāna, the three heavens of Anabhraka, Puṇyaprasava, and Bṛhatphala are common to both ordinary people and noble ones. If one is an ordinary worldling, one seeks to enter the non-ideational state. If one is a noble one who delights in wisdom, one seeks to enter the pure abodes; if one delights in absorption, one seeks to enter the formless realms. The rest may be understood)." > — English (machine translation) (machine translation) - [Previous: 8.27](https://indike.org/pramana/in.bauddha.taisho.1823.8.27) - [Next: 8.29](https://indike.org/pramana/in.bauddha.taisho.1823.8.29) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1823.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.8.28) — English, machine translation ## Linked texts (2) - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.22.6.3) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.12.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.8.28](https://indike.org/pramana/in.bauddha.taisho.1823.8.28) · Pramāṇa