法苑珠林 70.45

70.45

如毘曇說云。於欲界之中唯取人天善趣為一。及取上之二界各前三地則為七也。論言。何故四種惡趣及第四禪并及非想不立識住法者。此還如論中釋云。若識於彼樂住者。則立識住。樂住非分者。是則不立。謂彼四惡趣中苦逼迫故識不樂住。第四禪中有淨居天。樂入涅槃故識不樂住。無想眾生以無心故不可說為識住。自餘第四禪。其亦不定。或求無色。或求淨居。或求無想故識亦不樂住也。第一有中以其闇昧不捷疾故識不樂住。以如斯義。是故不立。又說若彼有壞識法者。是則不立識住。謂彼四惡趣中為彼苦受惱壞識故。所以不立。第四禪中以有無想正受及無想天斷壞識。故一一亦不立。非想地中。有彼滅盡三昧。害識心故。是以此三處悉皆不立識住。七識住略分別如是。

As explained in the Abhidharma: within the desire realm, taking only the good destinies of humans and devas counts as one; together with taking the first three stages each of the upper two realms, these make seven. The treatise states: Why are the four bad destinies, the fourth dhyāna, and neither-perception-nor-non-perception not established as abodes of consciousness? This is again explained in the treatise as follows: If consciousness delights in abiding in that place, an abode of consciousness is established. Where delighting in abiding is out of the question, none is established. That is to say, because of the oppression of suffering in those four bad destinies, consciousness does not delight in abiding there. In the fourth dhyāna there are the Śuddhāvāsa heavens; because they delight in entering nirvāṇa, consciousness does not delight in abiding there. As for non-percipient sentient beings, because they lack mind, they cannot be spoken of as an abode of consciousness. As for the rest of the fourth dhyāna, it is also indeterminate: some seek the formless, some seek the Śuddhāvāsa, and some seek non-perception, so consciousness also does not delight in abiding there. In the highest state of existence (bhavāgra), because it is obscure and not nimble, consciousness does not delight in abiding there. For such reasons, they are not established. It is also stated that if a state has factors that destroy consciousness, an abode of consciousness is not established. That is to say, in those four bad destinies, painful feeling afflicts and destroys consciousness, which is why they are not established. In the fourth dhyāna, because there is the absorption of non-perception (asaṃjñi-samāpatti) and the Asamjñisattva heaven, which sever and destroy consciousness, they are likewise each not established. In the stage of neither-perception[-nor-non-perception], there is that meditative attainment of cessation (nirodhasamāpatti), which impairs the conscious mind. For this reason, none of these three places is established as an abode of consciousness. The brief differentiation of the seven abodes of consciousness is like this.