English
English version The six internal sense bases (ayatana) are: the eye base (cakkhāyatana, the sense of sight), the ear base (sotāyatana, the sense of hearing), the nose base (ghānāyatana, the sense of smell), the tongue base (jivhāyatana, the sense of taste), the body base (kāyāyatana, the sense of touch), and the mind base (manāyatana, the sense of mind). These are called the six sense bases. 'Conditioned by the six sense bases, contact (phassa) arises. There are six kinds of contact, namely: eye-contact (cakkhu-samphassa, contact between the eye and visual objects), ear-contact (sota-samphassa, contact between the ear and sounds), nose-contact (ghāna-samphassa, contact between the nose and smells), tongue-contact (jivhā-samphassa, contact between the tongue and tastes), body-contact (kāya-samphassa, contact between the body and tactile objects), and mind-contact (mano-samphassa, contact between the mind and mental objects). These are called contact. 'Conditioned by contact, feeling (vedanā) arises. There are three kinds of feeling, namely: painful feeling (dukkhavedanā, the feeling of suffering), pleasant feeling (sukhavedanā, the feeling of happiness), and neutral feeling (adukkhamasukhāvedanā, the feeling of neither-pain-nor-pleasure). Just as eye-contact conditions these three feelings, so too does mind-contact! This is called feeling. 'Conditioned by feeling, craving (taṇhā) arises. There are six kinds of craving, namely: craving for sights seen by the eye (rūpa, forms and colors), craving for sounds heard by the ear (sadda, sounds), craving for smells smelled by the nose (gandha, odors), craving for tastes tasted by the tongue (rasa, flavors), craving for touches felt by the body (photthabba, tactile sensations), and craving for mental objects cognized by the mind (dhamma, ideas and concepts). Due to greed for these six things, it is called craving. 'Conditioned by craving, clinging (upādāna) arises. There are four kinds of clinging, namely: sense-pleasure clinging (kāma-upādāna, clinging to sensual pleasures), view clinging (diṭṭhi-upādāna, clinging to wrong views), habit and ritual clinging (sīlabbata-upādāna, clinging to rites and rituals), and self-assertion clinging (atta-vāda-upādāna, clinging to the idea of self). Due to the increase of craving, it is called clinging. 'Conditioned by clinging, becoming (bhava) arises. There are three kinds of becoming: sense-sphere becoming (kāma-bhava, existence in the realm of desire), form-sphere becoming (rūpa-bhava, existence in the realm of form), and formless-sphere becoming (arūpa-bhava, existence in the formless realm). 'Sense-sphere becoming refers to the ten realms of woe, as well as humans and gods. 'The ten realms of woe refer to the eight great hells. 1. Revival (sañjīva, hell where beings kill each other and are then revived). 2. Black Line (kāḷasutta, hell where beings are cut with black lines). 3. Crushing (saṃghāta, hell where beings are crushed together). 4. Howling (roruva, hell where beings howl in pain). 5. Great Howling (mahāroruva, a more painful version of the Howling Hell). 6. Burning (tapana, hell filled with flames). 7. Great Burning (patāpana, a hotter version of the Burning Hell). 8. Uninterrupted (avīci, hell of uninterrupted suffering). 9. The realm of animals (tiracchānayoni, the animal realm). 10. The realm of hungry ghosts (petayoni, the realm of hungry ghosts). These ten are called realms of woe. 'The human realm refers to the four great continents: Jambudvīpa (the continent we inhabit), Pūrvavideha (the eastern continent), Aparagodānīya (the western continent), and Uttarakuru (the northern continent). Jambudvīpa is seven thousand yojanas (yojana, an ancient Indian unit of distance) in length and breadth. The shape of this continent is wide in the north and narrow in the south, like a cart. Pūrvavideha is eight thousand yojanas in length and breadth. The shape of that continent is like a half-moon. Aparagodānīya is nine thousand yojanas in length and breadth. The shape of that continent is like a full moon. Uttarakuru is ten thousand yojanas in length and breadth. The shape of that continent is square and straight, like a pond. Like this -------------------------------------------------------------------------------- 四洲，名为人趣。
Chinese
“天趣者：欲界六天。谓：四王天、忉利天、夜摩天、兜率天、化乐天、他化自在天，如是名为欲界六天。此等诸趣，名为欲有。 “色有者，有十八天。谓：梵众天、梵辅天、大梵天、光天、无量光天、光音天、净天、无量净天、遍净天、无云天、福生天、广果天、无想天、无烦天、无热天、善现天、善见天、色究竟天。此等诸天、名为色有。 “无色有者，有四种天。谓：空无边处天、识无边处天、无所有处天、非想非非想处天。此等诸天，名无色有。如是三有，得名为有。 “由有为缘，生法得起。生者，谓诸有情舍此蕴已，随业果报，复于界趣，蕴相出现，故名为生。 “由生为缘，老、死得有。老者，谓诸有情蕴法果熟，心识迷乱，多所忘失，发白面皱，身力羸弱，举动策杖，喘息呻吟，渐渐力微，诸根衰朽，是名为老。复何名死？谓诸有情随能招业，寿量终尽，识舍执受，命根谢灭，诸蕴离散，是名为死。谓：老无定相，附死立支，二法合一，故名老死。如是名为十二缘法。 “复何名为四圣谛法？谓：苦谛、集谛、灭谛、道谛。苦谛者：生苦、老苦、病苦、死苦、爱别离苦、怨憎会苦、求不得苦、五盛阴苦。如是等苦，名为苦谛。集谛者，谓 现代汉语译本 四洲，被称为人趣（指人类所处的境界）。 ‘天趣’指的是欲界六天。即：四王天（四大天王所居住的天界）、忉利天（帝释天所居住的天界）、夜摩天（无时天）、兜率天（知足天）、化乐天（乐变化天）、他化自在天（他化乐天），这些被称为欲界六天。这些境界，被称为欲有（存在于欲望之中的状态）。 ‘色有’指的是十八天。即：梵众天、梵辅天、大梵天、光天、无量光天、光音天、净天、无量净天、遍净天、无云天、福生天、广果天、无想天、无烦天、无热天、善现天、善见天、色究竟天。这些天界，被称为色有（存在于色界之中的状态）。 ‘无色有’指的是四种天。即：空无边处天、识无边处天、无所有处天、非想非非想处天。这些天界，被称为无色有（存在于无色界之中的状态）。以上这三种存在状态，可以被统称为‘有’。 由于‘有’作为因缘，生法得以产生。‘生’指的是，众生舍弃此蕴（五蕴）之后，随着业力果报，又在其他界趣，五蕴之相再次出现，所以称为‘生’。 由于‘生’作为因缘，‘老’、‘死’得以存在。‘老’指的是，众生的五蕴之法成熟衰败，心识迷乱，常常遗忘事物，头发变白，面容起皱，身体虚弱，行动需要拄着拐杖，气喘吁吁，渐渐地力量衰微，各种感官衰退朽坏，这就是‘老’。那么，什么叫做‘死’呢？指的是众生随着所造的业力，寿命终结，意识舍弃执着，生命之根断绝，五蕴离散，这就是‘死’。‘老’没有固定的相状，依附于‘死’而成立，这两种法合在一起，所以称为‘老死’。以上这些被称为十二缘法。 那么，什么叫做四圣谛法呢？指的是：苦谛、集谛、灭谛、道谛。苦谛指的是：生苦、老苦、病苦、死苦、爱别离苦、怨憎会苦、求不得苦、五盛阴苦。像这些苦，被称为苦谛。集谛指的是，谓
English
English version The four continents are known as the realm of humans (referring to the realm where humans reside). ‘The realm of gods’ refers to the six heavens of the desire realm (Kāmadhātu). Namely: Cāturmahārājikā Heaven (Heaven of the Four Great Kings), Trāyastriṃśa Heaven (Heaven of the Thirty-three), Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven. These are called the six heavens of the desire realm. These realms are called desire-existence (existing in a state of desire). ‘Form-existence’ refers to the eighteen heavens. Namely: Brahma-pāriṣadya Heaven, Brahma-purohita Heaven, Mahābrahmā Heaven, Parīttābha Heaven, Apramāṇābha Heaven, Ābhāsvara Heaven, Parīttaśubha Heaven, Apramāṇaśubha Heaven, Śubhakṛtsna Heaven, Anabhraka Heaven, Puṇyaprasava Heaven, Bṛhatphala Heaven, Asaṃjñasattva Heaven, Avṛha Heaven, Atapa Heaven, Sudṛśa Heaven, Sudarśana Heaven, Akaniṣṭha Heaven. These heavens are called form-existence (existing in the form realm). ‘Formless-existence’ refers to the four heavens. Namely: Ākāśānantyāyatana Heaven, Vijñānānantyāyatana Heaven, Ākiṃcanyāyatana Heaven, Naivasaṃjñānāsaṃjñāyatana Heaven. These heavens are called formless-existence (existing in the formless realm). These three states of existence can be collectively called ‘existence’. Due to ‘existence’ as a condition, the arising of phenomena is possible. ‘Birth’ refers to sentient beings abandoning this aggregate (the five aggregates), and according to the karmic consequences, the appearance of the aggregates arises again in other realms, therefore it is called ‘birth’. Due to ‘birth’ as a condition, ‘old age’ and ‘death’ come into being. ‘Old age’ refers to the ripening and decay of the five aggregates of sentient beings, the confusion of consciousness, frequent forgetfulness, white hair, wrinkled face, weak body, needing a cane for movement, panting, gradually diminishing strength, and the decay of various senses, this is ‘old age’. So, what is called ‘death’? It refers to sentient beings, according to the karma they have created, reaching the end of their lifespan, consciousness abandoning attachment, the root of life being severed, and the five aggregates dispersing, this is ‘death’. ‘Old age’ has no fixed form, it relies on ‘death’ to be established, these two phenomena are combined, therefore it is called ‘old age and death’. These are called the twelve links of dependent origination. So, what are the Four Noble Truths? They are: the Truth of Suffering (Duḥkha), the Truth of the Origin of Suffering (Samudaya), the Truth of the Cessation of Suffering (Nirodha), and the Truth of the Path to the Cessation of Suffering (Mārga). The Truth of Suffering refers to: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not obtaining what one desires, and the suffering of the five aggregates in their flourishing state. These sufferings are called the Truth of Suffering. The Truth of the Origin of Suffering refers to, --------------------------------------------------------------------------------
Chinese
贪爱法。由此贪爱，而生耽着，以耽着故，发业润生，招集为因，是名集谛。灭谛者，谓贪爱法及余烦恼，悉皆断尽，证寂灭理，是名灭谛。道谛者，即八正道。谓：正见、正思惟、正语、正业、正命、正精进、正念、正定。此八正道，名为道谛。如是四谛，圣智可观，名四圣谛。 “又复何名二十二根？谓：眼根、耳根、鼻根、舌根、身根、男根、女根、命根、意根、乐受根、苦受根、喜受根、忧受根、舍受根、信根、进根、念根、定根、慧根、未知当知根、已知根、具知根。如是名为二十二根。 “复何名为十力？谓如来智，于诸有情处非处法，如实了知。是名如来第一处非处智力。 “如来复于过去、现在、未来世中，所有众生诸业行法，处处所生因缘果报，佛以智力，悉皆了知。是名如来第二业报智力。 “如来复于诸禅定法、解脱、三摩地、三摩钵底，尽诸漏法，佛以智力，如实了知。是名如来第三定力。 “如来复于诸众生类，根性胜劣种种差别，佛以智力，如实了知。是名如来第四根胜劣智力。 “如来复于诸众生类，所有信解种种不同，佛以智力，如实了知。是名如来第五信解智力。 “如来复于诸众生类，所有种种界趣差别，佛以智力，如实了知，是 现代汉语译本 贪爱法（Tan Ai Fa，对事物的贪恋和执着）。由于这种贪爱，就会产生耽着（Dan Zhuo，沉溺和依恋），因为耽着的缘故，就会引发业力，滋润生命，招集果报作为原因，这叫做集谛（Ji Di，苦的根源）。灭谛（Mie Di，苦的止息）是指，贪爱法以及其他的烦恼，全部都断除干净，证悟寂灭的真理，这叫做灭谛。道谛（Dao Di，通往止息苦的道路）就是八正道。包括：正见（Zheng Jian，正确的见解）、正思惟（Zheng Si Wei，正确的思考）、正语（Zheng Yu，正确的言语）、正业（Zheng Ye，正确的行为）、正命（Zheng Ming，正确的谋生方式）、正精进（Zheng Jing Jin，正确的努力）、正念（Zheng Nian，正确的觉知）、正定（Zheng Ding，正确的禅定）。这八正道，叫做道谛。像这样的四谛，通过圣人的智慧可以观察到，叫做四圣谛（Si Sheng Di）。 ‘又有什么叫做二十二根呢？包括：眼根（Yan Gen，视觉器官）、耳根（Er Gen，听觉器官）、鼻根（Bi Gen，嗅觉器官）、舌根（She Gen，味觉器官）、身根（Shen Gen，触觉器官）、男根（Nan Gen，男性生殖器官）、女根（Nv Gen，女性生殖器官）、命根（Ming Gen，生命力）、意根（Yi Gen，意识）、乐受根（Le Shou Gen，快乐的感受）、苦受根（Ku Shou Gen，痛苦的感受）、喜受根（Xi Shou Gen，喜悦的感受）、忧受根（You Shou Gen，忧愁的感受）、舍受根（She Shou Gen，不苦不乐的感受）、信根（Xin Gen，信念）、进根（Jin Gen，精进）、念根（Nian Gen，正念）、定根（Ding Gen，禅定）、慧根（Hui Gen，智慧）、未知当知根（Wei Zhi Dang Zhi Gen，想要了解未知事物的能力）、已知根（Yi Zhi Gen，已经了解事物的能力）、具知根（Ju Zhi Gen，完全了解事物的能力）。这些叫做二十二根。’ ‘又有什么叫做十力呢？是指如来的智慧，对于一切有情众生，在各种情况下的合理与不合理之处，如实地了解。这叫做如来的第一处非处智力（Chu Fei Chu Zhi Li，辨别事理的能力）。’ ‘如来对于过去、现在、未来世中，所有众生的各种业行，在各个地方所产生的因缘果报，佛以智慧的力量，全部都了解。这叫做如来的第二业报智力（Ye Bao Zhi Li，了解业报的能力）。’ ‘如来对于各种禅定法、解脱、三摩地（San Mo Di，禅定状态）、三摩钵底（San Mo Ba Di，更深层次的禅定状态），以及断尽所有烦恼的方法，佛以智慧的力量，如实地了解。这叫做如来的第三定力（Ding Li，禅定力）。’ ‘如来对于各种众生，根性的优劣和种种差别，佛以智慧的力量，如实地了解。这叫做如来的第四根胜劣智力（Gen Sheng Lie Zhi Li，了解根器优劣的能力）。’ ‘如来对于各种众生，所有的信解种种不同，佛以智慧的力量，如实地了解。这叫做如来的第五信解智力（Xin Jie Zhi Li，了解信念和理解力的能力）。’ ‘如来对于各种众生，所有种种界趣的差别，佛以智慧的力量，如实地了解，这