English
Yogis with miraculous powers, liberated from desire, and my other Shravaka disciples became hundreds, thousands, and hundreds of thousands, and I myself at that time, at that time, would not teach the Shravaka disciples the Dharma that is extremely ultimate, extremely pure, and completely perfect in Brahmacharya, but would teach that they are equal to the gods of the Brahma world. What is the reason for that? Because at that time one would become attached to desire, accompanied by hatred and ignorance, not liberated, not completely liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and turmoil, and I say accompanied by suffering. Monks, now the Blessed One, the Tathagata, the Arhat, the perfectly enlightened Buddha, endowed with knowledge and conduct, the Sugata, the knower of the world, the unsurpassed one, the tamer of beings, the teacher of gods and humans, the Buddha, the Blessed One, has appeared in the world, free from desire, free from hatred and ignorance, completely liberated, liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, turmoil, and suffering, I say. Monks, I am now teaching the Shravaka disciples the Dharma that is extremely ultimate, extremely pure, and completely perfect in Brahmacharya, and now my Shravaka disciples are perfect in all aspects of all trainings, and they will completely exhaust these sufferings. Among those who are not perfect in all aspects, some, having abandoned the five fetters corresponding to the lower part, are born by transformation, and there they completely attain Nirvana, becoming beings of non-falling Dharma. Among those who are not perfect in all aspects, some, having weakened the three fetters, namely desire, hatred, and ignorance, become once-returners, and after returning to this world once, will end suffering. Among those who are not perfect in all aspects
Chinese
其中一些人断绝了三种遍行结，成为入流者，具有不堕落之法，必定证得圆满菩提，最多经历七次生死。在天人和人类中结生，最终将止息痛苦。比丘们，那时，我的声闻弟子们在两种意义上都已成就果位，出家生活圆满，并已获得果位。世尊如是宣说。众生有九种住处。语出此处。开端是共同存在的时候。此后，世尊对比丘们说：比丘们，众生有九种住处。是哪九种呢？有众生身各异，想各异，例如人类和一些天神。这是众生的第一种住处。有众生有色身，身各异，想相同，例如梵众天中最初出生的那些天神。这是众生的第二种住处。有众生身相同，想各异，例如光音天。这是识众生的第三种住处。有众生身相同，想相同，例如遍净天。这是众生的第四种住处。有众生有色身，无想，与无想相应，例如无想有情。这是众生的第五种住处。有众生非有色身，他们完全超越了对色的感知，灭除了有对的感知，不再思惟种种想，证入了空无边处，安住于空无边处。例如，那些趣入空无边处的天神。这是识众生的第六种住处。有众生非有色身，他们完全超越了空无边处，证入了识无边处，安住于识无边处。例如，那些趣入识无边处的
English
Some of these, having abandoned the three universally binding fetters, become stream-enterers, possessing the Dharma of non-decline, and are assured of attaining complete enlightenment, becoming beings who will experience rebirth a maximum of seven times. Having taken rebirth among gods and humans, they will ultimately put an end to suffering. Monks, at that time, my disciples who are hearers will have achieved fruition in both ways, their monastic life will be complete, and they will have attained fruition. Thus spoke the Blessed One. Beings are said to have nine abodes. This is said in the context of being together. Then the Blessed One addressed the monks, saying: Monks, there are nine abodes of beings. Which nine? There are beings with different bodies and different perceptions, such as humans and some gods. This is the first abode of beings. There are beings with form, different bodies, and the same perception, such as the gods of the Brahma realm who were born first. This is the second abode of beings. There are beings with the same body and different perceptions, such as the gods of the Clear Light. This is the third abode of beings, the abode of consciousness. There are beings with the same body and the same perception, such as the gods of Abundant Virtue. This is the fourth abode of beings. There are beings with form, without perception, and not associated with perception, such as the Non-percipient beings. This is the fifth abode of beings. There are beings without form who, in every way, have completely transcended the perception of form, have ceased the perceptions of resistance, and, not attending to the perceptions of diversity, abide in the sphere of infinite space, thinking, 'Space is infinite.' Such as the gods who closely approach the sphere of infinite space. This is the sixth abode of beings, the abode of consciousness. There are beings without form who, in every way, have completely transcended the sphere of infinite space and abide in the sphere of infinite consciousness, thinking, 'Consciousness is infinite.' Such as the gods who closely approach the sphere of infinite consciousness.
Chinese
也是那些神。这是众生的第七处。哪些非物质的众生完全超越了无边识处，认为“一无所有”，从而证得并安住于无所有处，也有，即那些前往无所有处的神。这是众生的第八处。哪些非物质的众生完全超越了无所有处，证得并安住于非想非非想处，也有，即那些前往非想非非想处的神。这是众生的第九处。”如是宣说。再说安住的有四种，名为。开端是在ཉན（音译：年）处。比丘们，这四种食物是使众生得以安住和生存，并有助于寻求贪欲者。是哪四种呢？即粗细的段食，第二是触，第三是意念，第四是识食。比丘们，对于这四种食物，会产生欢喜和贪执。对于谁有欢喜和贪执，识就会安住和稳固。对于谁识安住和稳固，名和色就会产生。对于谁有名和色，行就会增长。对于谁行增长，未来的再生就会显现和产生。对于谁未来的再生显现和产生，未来的生、老、病、死、忧愁、悲叹、痛苦、不悦和烦恼等就会产生。这样，这个巨大的痛苦之蕴就会完全产生。比丘们，如果对于这四种食物没有欢喜和贪执，对于谁没有欢喜和贪执，识就不会安住和稳固。对于谁识不安住和稳固，名和色就不会产生。对于谁没有名和色，行
English
are also those gods. This is the seventh abode of sentient beings. Those non-material sentient beings who have completely transcended the sphere of infinite consciousness in every way, thinking "there is nothing at all," and thus having attained and abide in the sphere of nothingness, also exist, namely, those gods who go to the sphere of nothingness. This is the eighth abode of sentient beings. Those non-material sentient beings who have completely transcended the sphere of nothingness, and having attained and abide in the sphere of neither perception nor non-perception, also exist, namely, those gods who go to the sphere of neither perception nor non-perception. This is the ninth abode of sentient beings." Thus it was declared. Furthermore, there are four abodes, named. The beginning is in ཉན (transliteration: Nyan). Monks, these four foods enable sentient beings to abide and live, and are helpful to those who seek craving. What are the four? Namely, coarse and fine edible food, the second is contact, the third is mental intention, and the fourth is consciousness-food. Monks, one becomes delighted and attached to these four foods. For whomever there is delight and attachment, consciousness will abide and become stable. For whomever consciousness abides and is stable, name and form will arise. For whomever there is name and form, action will increase. For whomever action increases, future rebirth will manifest and arise. For whomever future rebirth manifests and arises, future birth, aging, sickness, death, sorrow, lamentation, suffering, displeasure, and affliction will arise. Thus, this great mass of suffering will completely arise. Monks, if there is no delight and attachment to these four foods, for whomever there is no delight and attachment, consciousness will not abide and be stable. For whomever consciousness does not abide and is not stable, name and form will not arise. For whomever there is no name and form, action
Chinese
也不会增长。谁没有行（འདུ་བྱེད།，梵文：saṃskāra，梵文罗马拟音：samskara，汉语字面意思：行）的增长，那他的未来后有就不会显现成就。谁的未来后有不会显现成就，那他的未来的生、老、病、死、忧愁、悲叹、痛苦、不快、扰乱就会止息。这样，这个大苦蕴就会如此止息，世尊如是说。此外，世尊还把四种识住处显示为田地的体性，把具有近取的识的灭尽显示为种子的体性。在《法蕴》中，于“色非我”中，在偈颂第三的种子的譬喻中已作解说。在《俱舍论》第六品中，在宣说集谛的时候，“种子的五种相”中，这指的是具有近取的识的异名，等等，已作了体性相同之解说。在《俱舍论》第一品中，对于蕴的次第的叙述，也应当如实观察。饿鬼也是从胎生的。如是说，佛世尊受到国王、国王的大臣、城市居民、乡村居民、富人、商主、天、龙、夜叉、鹏、乾闼婆、非人、大腹行等恭敬、尊重、作为上师、铭记和供养。天、龙、夜叉、阿修罗、鹏、非人、大腹行等恭敬佛世尊，佛世尊具有名声、大福德、利养、法衣、乞食、卧具、坐具、医药和一切资具，与声闻僧众一起，住在王舍城（རྒྱལ་པོའི་ཁབ།，Rajagriha，梵文：राजगृह，梵文罗马拟音：Rājagṛha）的竹林园（སྨྱིག་མའི་ཚལ།）迦兰陀迦（བྱ་ཀ་ལན་ཏ་ཀ།，梵文：Kalandaka，梵文罗马拟音：Kalandaka）处。之后，具寿大目犍连早上穿着法衣，拿着钵，进入王舍城乞食。在王舍城乞食后，
English
it will not increase. Whoever does not have the increase of formations (འདུ་བྱེད།, Sanskrit: saṃskāra, Sanskrit Romanization: samskara, literal meaning: formations), their future rebirth will not manifest and be accomplished. Whoever's future rebirth will not manifest and be accomplished, their future birth, old age, sickness, death, sorrow, lamentation, suffering, displeasure, and disturbance will cease. Thus, this great mass of suffering will cease in this way, thus spoke the Blessed One. Furthermore, the Blessed One also showed the four abodes of consciousness as the nature of a field, and the exhaustion of consciousness with attachment was shown as the nature of a seed. In the "Dharma Collection," in "Form is not Self," in the third verse of the verses, the example of the seed has been explained. In the sixth chapter of the Abhidharmakośa, when explaining the truth of the origin, in "the five aspects of the seed," this refers to the synonym of consciousness with attachment, etc., it has been explained as having the same nature. In the first chapter of the Abhidharmakośa, regarding the order of the aggregates, it should also be carefully observed as it is truly explained. Hungry ghosts are also born from the womb. Thus it is said, the Buddha, the Blessed One, was revered, respected, made a guru, remembered, and offered to by kings, ministers of kings, city dwellers, village dwellers, wealthy people, merchants, gods, nagas, yakshas, garudas, gandharvas, kimnaras, and mahoragas. The gods, nagas, yakshas, asuras, garudas, kimnaras, and mahoragas revered the Buddha, the Blessed One, who possessed fame, great merit, gain, Dharma robes, alms, bedding, seats, medicine for the sick, and all necessities, and together with the Sangha of Hearers, resided in the bamboo grove (སྨྱིག་མའི་ཚལ།) Kalandaka (བྱ་ཀ་ལན་ཏ་ཀ།, Sanskrit: Kalandaka, Sanskrit Romanization: Kalandaka) in Rajagriha (རྒྱལ་པོའི་ཁབ།, Sanskrit: राजगृह, Sanskrit Romanization: Rājagṛha). Then, the venerable great Maudgalyāyana, in the morning, wearing his Dharma robes and carrying his bowl, entered Rajagriha for alms. After collecting alms in Rajagriha,