English
English version The Dhatu of the Dharma Realm (Dharmadhatu, the totality of all dharmas), the Dhatu of the Realm of Consciousness (Vijnanadhatu, the realm of consciousness). These are called the Eighteen Dhatus (Eighteen Realms). The Twelve Ayatanas (Twelve Sense Bases) are: the inner eye base (Inner eye base), the outer form base (Outer form base); the inner ear base (Inner ear base), the outer sound base (Outer sound base); the inner nose base (Inner nose base), the outer smell base (Outer smell base); the inner tongue base (Inner tongue base), the outer taste base (Outer taste base); the inner body base (Inner body base), the outer touch base (Outer touch base); the inner mind base (Inner mind base), the outer dharma base (Outer dharma base). These are called the Twelve Ayatanas. The Twelve Nidanas (Twelve Links of Dependent Origination) are: Ignorance conditions volitional actions; volitional actions condition consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions aging, death, sorrow, lamentation, pain, grief, and despair. Thus arises this whole mass of suffering. Because of these conditions, there are aggregates of phenomena; if there are no such conditions, the aggregates of phenomena cease. That is to say: with the cessation of ignorance, volitional actions cease; with the cessation of volitional actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair cease. Thus ceases this whole mass of suffering. All these dharmas arise and cease due to ignorance as a condition. What is this condition? It is not understanding the past (past), not understanding the future (future), not understanding the present (present); not understanding internal phenomena (internal phenomena), not understanding external phenomena (external phenomena), not understanding both internal and external phenomena (both internal and external phenomena); not understanding wholesome actions (wholesome actions), not understanding unwholesome actions (unwholesome actions), not understanding both wholesome and unwholesome actions (both wholesome and unwholesome actions); not understanding cause (cause), not understanding effect (effect), not understanding both cause and effect (cause and effect); not understanding conditioned phenomena that have arisen (conditioned phenomena that have arisen), not understanding conditioned phenomena that have not arisen (conditioned phenomena that have not arisen), not understanding conditioned phenomena that are arising (conditioned phenomena that are arising); not understanding the Buddha (Buddha), not understanding the Dharma (Dharma), not understanding the Sangha (Sangha); not understanding suffering (suffering), not understanding the cause of suffering (the cause of suffering), not understanding the cessation of suffering (the cessation of suffering), not understanding the path to the cessation of suffering (the path to the cessation of suffering); not understanding wholesome phenomena (wholesome phenomena), not understanding unwholesome phenomena (unwholesome phenomena); not understanding blameworthy phenomena (blameworthy phenomena), not understanding meritorious phenomena (meritorious phenomena); not understanding practicable phenomena (practicable phenomena), not understanding impracticable phenomena (impracticable phenomena); not understanding superior and inferior phenomena (superior and inferior phenomena); not understanding conditioned phenomena (conditioned phenomena) and unconditioned phenomena (unconditioned phenomena). Because of this lack of understanding, one cannot generate signless wisdom (signless wisdom) regarding wholesome and unwholesome phenomena (wholesome and unwholesome phenomena), etc. Because of this ignorance, one cannot awaken, --------------------------------------------------------------------------------
Chinese
而为过失，乃至障如实智，不能证得寂静涅盘。谓此无明，体性迷闇纯一痴法，犹如盲者唯行闇道，集诸尘垢损减智慧，于诸障法不能出离。而此无明与明为障，无明为苦痛、无明为毒器、无明为绳缚、无明为毒根、无明为毒树、无明为根本烦恼、无明为随烦恼本、无明是颠倒处、无明为黑闇室、无明是痴闇。如是等义，名为无明。 “由此为缘，行法得起。行法者，行有三种。谓：身行、语行、意行。身行者，谓：出入息依止于身、系属于身，由依身故，而出入息，得名身行。语行者，谓：论难分别，即此分别论难言辞，故名语行。意行者，谓：贪、瞋、痴心所法等，依止于心、系属于心。由依心故，得名意行。 “复有三行。何等为三？谓：福行、罪行、不动行。是名三行。 “由行为缘，识法得起。识法者，识有六种，谓：眼识、耳识、鼻识、舌识、身识、意识，此名六识。 “由识为缘，名色得起。名色者，谓：色蕴、受蕴、想蕴、行蕴、识蕴。色者，谓：内五尘，皆四大所成。四大者，谓：地、水、火、风。地体坚重，水性流润，温暖为火，动转名风。如是四大所成五尘，名为色蕴。而此蕴法，四蕴名名，一蕴名色，如是五蕴，名为名色。 “名色为缘六处得起。六处者， 现代汉语译本： 如果因为无明而犯下过失，乃至障碍了如实的智慧，就不能证得寂静的涅槃（Nirvana，佛教术语，指解脱生死轮回的境界）。这个无明，其体性是迷惑昏暗、纯粹的愚痴，就像盲人只能在黑暗中行走一样，它积聚各种尘垢，损减智慧，使人无法从各种障碍中解脱出来。无明是光明的障碍，是痛苦的根源，是毒药，是束缚，是毒根，是毒树，是根本的烦恼，是随烦恼的根本，是颠倒的处所，是黑暗的房间，是愚痴的黑暗。这些等等的含义，就叫做无明（Avidyā，佛教术语，指对事物真相的无知）。 ‘由于无明这个缘起，行法得以生起。行法有三种，即：身行、语行、意行。身行是指：出入息（呼吸）依止于身体、系属于身体，由于依赖身体的缘故，出入息才被称为身行。语行是指：论难分别，也就是通过分别进行辩论，因此被称为语行。意行是指：贪、瞋、痴等心所法，依止于心、系属于心。由于依赖心的缘故，被称为意行。 ‘还有三种行。是哪三种呢？即：福行、罪行、不动行。这就是三种行。 ‘由于行这个缘起，识法得以生起。识法有六种，即：眼识、耳识、鼻识、舌识、身识、意识，这被称为六识（Six consciousnesses）。’ ‘由于识这个缘起，名色得以生起。名色是指：色蕴、受蕴、想蕴、行蕴、识蕴。色是指：内在的五尘（色、声、香、味、触），都是由四大（地、水、火、风）组成的。四大是指：地，其体性坚硬沉重；水，其性质流动润湿；火，代表温暖；风，代表动转。由这四大组成的五尘，被称为色蕴。而在这个蕴法中，四蕴被称为名，一蕴被称为色，这样五蕴合起来，就叫做名色（Nāmarūpa，佛教术语，指精神和物质的结合）。’ ‘以名色为缘，六处得以生起。六处是指：
English
English version: And if, due to ignorance (Avidyā), faults are committed, even to the extent of obstructing true knowledge, one cannot attain the tranquil Nirvana (the state of liberation from the cycle of birth and death). This ignorance, its nature being delusion and darkness, purely a state of foolishness, is like a blind person walking only on a dark path. It accumulates various defilements, diminishes wisdom, and prevents one from escaping various obstructions. This ignorance obstructs clarity, is the root of suffering, is a poison, is a binding rope, is a poisonous root, is a poisonous tree, is a fundamental affliction, is the root of secondary afflictions, is a place of inversion, is a dark room, is the darkness of foolishness. Such meanings are called ignorance (Avidyā). ‘Due to this condition, the formations (Saṃskāra) arise. There are three types of formations: bodily formation, verbal formation, and mental formation. Bodily formation refers to the in-and-out breathing, which relies on the body and is connected to the body. Because it relies on the body, the in-and-out breathing is called bodily formation. Verbal formation refers to discussion and differentiation; this differentiation and discussion in words is called verbal formation. Mental formation refers to mental factors such as greed, hatred, and delusion, which rely on the mind and are connected to the mind. Because it relies on the mind, it is called mental formation.’ ‘There are also three types of formations. What are the three? They are meritorious formation, demeritorious formation, and imperturbable formation. These are the three formations.’ ‘Due to formations as a condition, consciousness (Vijñāna) arises. There are six types of consciousness: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. These are called the six consciousnesses.’ ‘Due to consciousness as a condition, name and form (Nāmarūpa) arise. Name and form refer to the aggregates of form (Rūpa), feeling (Vedanā), perception (Saṃjñā), mental formations (Saṃskāra), and consciousness (Vijñāna). Form refers to the five internal sense objects (form, sound, smell, taste, and touch), all of which are composed of the four great elements (earth, water, fire, and wind). The four great elements are: earth, whose nature is solid and heavy; water, whose nature is flowing and moist; fire, which represents warmth; and wind, which represents movement. The five sense objects composed of these four great elements are called the aggregate of form. In this aggregate, the four aggregates are called name, and one aggregate is called form. Thus, these five aggregates together are called name and form.’ ‘Due to name and form as a condition, the six sense bases (Ṣaḍāyatana) arise. The six sense bases are: --------------------------------------------------------------------------------
Chinese
谓内六处：眼处、耳处、鼻处、舌处、身处、意处。此名六处。 “六处为缘，触法得起。触有六种，谓：眼触、耳触、鼻触、舌触、身触、意触。此等名触。 “由触为缘，受法得起。受有三种，谓：苦受、乐受、舍受。如是眼触缘此三受，乃至意触亦复如是！此名为受。 “由受为缘，爱法得起。爱有六种。谓：眼观色、耳听声、鼻嗅香、舌了味、身觉触、意分别法。由贪六法，得名为爱。 “由爱为缘，取法得起。取有四种，谓：欲取、见取、戒禁取、我语取。由爱增故，得名为取。 “由取为缘，有法得起。有法有三：欲有、色有、无色有。 “欲有者，谓：十恶趣及人、天。 “十恶趣者，谓八地狱。一、等活。二、黑绳。三、众合。四、号叫。五、大号叫。六、炎热。七、极炎热。八、无间。九、傍生趣。十、饿鬼趣。如是十种，名为恶趣。 “人趣者，谓四大洲：南赡部洲、东胜身洲、西牛货洲、北俱卢洲。南赡部洲，其量纵广七千由旬，此洲之相，北阔南狭，犹如车形。东胜身洲，其量纵广八千由旬，彼洲之相，犹如半月。西牛货洲，其量纵广九千由旬，彼洲之相，犹如圆月。北俱卢洲，其量纵广十千由旬，彼洲之相，四方径直，犹如池沼。如是 现代汉语译本 所谓内六处（ayatana）：眼处（cakkhāyatana，视觉器官及其功能）、耳处（sotāyatana，听觉器官及其功能）、鼻处（ghānāyatana，嗅觉器官及其功能）、舌处（jivhāyatana，味觉器官及其功能）、身处（kāyāyatana，触觉器官及其功能）、意处（manāyatana，意识器官及其功能）。这称为六处。 ‘以六处为缘，触（phassa）法得以生起。触有六种，即：眼触（cakkhu-samphassa，眼与色境的接触）、耳触（sota-samphassa，耳与声音的接触）、鼻触（ghāna-samphassa，鼻与气味的接触）、舌触（jivhā-samphassa，舌与味道的接触）、身触（kāya-samphassa，身与触觉的接触）、意触（mano-samphassa，意与法尘的接触）。这些称为触。 ‘由触为缘，受（vedanā）法得以生起。受有三种，即：苦受（dukkhavedanā，痛苦的感受）、乐受（sukhavedanā，快乐的感受）、舍受（adukkhamasukhāvedanā，非苦非乐的感受）。如同眼触缘于这三种感受，乃至意触也是如此！这称为受。 ‘由受为缘，爱（taṇhā）法得以生起。爱有六种，即：眼观色（rūpa，颜色和形状）、耳听声（sadda，声音）、鼻嗅香（gandha，气味）、舌了味（rasa，味道）、身觉触（photthabba，触感）、意分别法（dhamma，概念和思想）。由于贪恋这六种法，所以称为爱。 ‘由爱为缘，取（upādāna）法得以生起。取有四种，即：欲取（kāma-upādāna，对感官享受的执取）、见取（diṭṭhi-upādāna，对错误见解的执取）、戒禁取（sīlabbata-upādāna，对无效戒律和仪式的执取）、我语取（atta-vāda-upādāna，对自我观念的执取）。由于爱的增长，所以称为取。 ‘由取为缘，有（bhava）法得以生起。有法有三种：欲有（kāma-bhava，欲界的存在）、色有（rūpa-bhava，色界的存在）、无色有（arūpa-bhava，无色界的存在）。 ‘欲有，指的是：十恶趣以及人、天。 ‘十恶趣，指的是八大地狱。一、等活（sañjīva，众生互相残杀后又复活的地狱）。二、黑绳（kāḷasutta，用黑绳划线切割众生的地狱）。三、众合（saṃghāta，众生被挤压破碎的地狱）。四、号叫（roruva，众生因痛苦而号叫的地狱）。五、大号叫（mahāroruva，比号叫地狱更痛苦的地狱）。六、炎热（tapana，充满火焰的地狱）。七、极炎热（patāpana，比炎热地狱更热的地狱）。八、无间（avīci，没有间断痛苦的地狱）。九、傍生趣（tiracchānayoni，畜生道）。十、饿鬼趣（petayoni，饿鬼道）。这十种，称为恶趣。 ‘人趣，指的是四大洲：南赡部洲（Jambudvīpa，我们所居住的洲）、东胜身洲（Pūrvavideha，位于东方的洲）、西牛货洲（Aparagodānīya，位于西方的洲）、北俱卢洲（Uttarakuru，位于北方的洲）。南赡部洲，其面积纵横七千由旬（yojana，古代印度长度单位），此洲的形状，北面宽广南面狭窄，犹如车形。东胜身洲，其面积纵横八千由旬，彼洲的形状，犹如半月。西牛货洲，其面积纵横九千由旬，彼洲的形状，犹如圆月。北俱卢洲，其面积纵横一万由旬，彼洲的形状，四方笔直，犹如池沼。像这样