English
English version: Q: What is meant by 'Wonderful Dharma'? A: 'Wonderful' refers to virtuous individuals. These Dharmas belong to them, hence they are called 'Wonderful Dharma'. That is, these Dharmas can only be obtained and attained by virtuous individuals; they are what these individuals possess and have, hence they are called 'Wonderful Dharma'. What are the seven abodes of consciousness? A: Sentient beings with form, with various bodies and various thoughts, such as humans and a portion of the gods, this is called the first abode of consciousness. Sentient beings with form, with various bodies and one type of thought, such as the Brahma Heaven at the beginning of a kalpa, this is called the second abode of consciousness. Sentient beings with form, with one type of body and various thoughts, such as the Abhasvara Heaven, this is called the third abode of consciousness. Sentient beings with form, with one type of body and one type of thought, such as the Subhakrtsna Heaven, this is called the fourth abode of consciousness. Formless sentient beings, transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating various thoughts, entering the boundless space and abiding in the sphere of boundless space, such as the gods of the Sphere of Boundless Space, this is called the fifth abode of consciousness. Formless sentient beings, transcending all spheres of boundless space, entering the boundless consciousness and abiding in the sphere of boundless consciousness, such as the gods of the Sphere of Boundless Consciousness, this is called the sixth abode of consciousness. Formless sentient beings, transcending all spheres of boundless consciousness, entering the sphere of nothingness and abiding in the sphere of nothingness, such as the gods of the Sphere of Nothingness, this is called the seventh abode of consciousness. Here, 'with form' refers to those sentient beings who have the establishment of form, the existence of a form body, the existence of form realms, have sense faculties related to form, and have the aggregate of form, hence they are called 'with form'. 'Sentient being' refers to, in the sense of ultimate truth and supreme truth, although sentient beings are unobtainable, unattainable, non-existent, and not real, they are provisionally established as sentient beings based on the aggregates, realms, and sense bases. Various thoughts, concepts, establishments, and expressions arise from this, and they are called sentient being, person, mind-born, young one, life-possessor, birth-possessor, nurturer, pudgala (person), hence they are called 'sentient being'. 'Various bodies' refers to those sentient beings who have various visible forms, various appearances, and various shapes, not a single visible form, not a single appearance, not a single shape, hence they are called 'various bodies'. 'Various thoughts' refers to those sentient beings who have thoughts of pleasure, thoughts of pain, and thoughts of neither pleasure nor pain, hence they are called 'various thoughts'. 'Such as humans and a portion of the gods' refers to a general indication of humans and the gods of the desire realm, hence it is called 'such as humans and a portion of the gods'. -------------------------------------------------------------------------------- 名第一者，渐次顺次相续次第数为第一。识住者，云何识住？答：即此所系所有色受想行识蕴，总名识住。有色者，谓彼有情有色施设、有色身有、有色处有、有色界、有色蕴，故名有色。有情者，谓谛义胜义虽诸有情不可获不可得无所有非现有，而依蕴界处假立有情，诸想等想施设言说转，谓有情、人、意生、儒童、命者、生者、养者、士夫、补特伽罗，故名有情。种种身者，谓彼有情有种种显色身、种种相、种种形，非一显色、非一相、非一形故，名种种身。一种想者，谓诸有情有时有分，于此世界劫将坏时，多往生上光音等天众同分中。于彼具足意成色身，根无缺减，支分圆满形显清净，喜为所啖喜为所食，长寿久住有时有分。于此世界劫初成时，于下空中有空宫殿欻然而起，有一有情由寿尽故、业尽故、福尽故，先从光音等天众同分没，生下梵世空宫殿中，独一无二无诸侍者长寿久住。时彼有情长时住已，欻然生爱及生不乐，作如是念：“云何当令诸余有情生我同分为我伴侣？”当彼有情起此心愿，有余有情亦寿尽故、业尽故、福尽故，复从光音等天众同分没，生下梵宫与前有情共为伴侣。时前生者便作是念：“我先于此独一无二见寿久住，长时住已欻然生爱及生不乐，作如是念：‘云何当令诸余有情生我同 { "translations": [ "现代汉语译本", "名称中的‘第一’指的是渐次、顺次、相续、次第的排列顺序。", "‘识住’是什么意思？答：就是与此（指有情）相关的色蕴（rupa-skandha，物质之蕴）、受蕴（vedana-skandha，感受之蕴）、想蕴（samjna-skandha，知觉之蕴）、行蕴（samskara-skandha，意志之蕴）、识蕴（vijnana-skandha，意识之蕴）的总和，总称为‘识住’。", "‘有色’指的是，那些有情具有色法的施设、具有色身的存在、具有色法的处所、具有**、具有色蕴，因此称为‘有色’。", "‘有情’指的是，虽然从真谛、胜义的角度来说，诸有情是不可获得、不可得、无所有、非现有的，但可以依据蕴、界、处假立为有情，通过各种想（samjna，知觉）等想的施设言说来表达，比如有情、人、意生、儒童、命者、生者、养者、士夫（purusa，补特伽罗（pudgala，个体）。因此称为‘有情’。", "‘种种身’指的是，那些有情具有种种显色的身体、种种相貌、种种形体，不是单一的显色、不是单一的相貌、不是单一的形体，因此称为‘种种身’。", "‘一种想’指的是，当这个世界处于劫末将要坏灭的时候，有些有情有缘分往生到上方的光音天（Abhasvara，二禅天）等天众之中，并在那里具足意所成的色身，根（indriya，感官）没有残缺，肢体圆满，形貌清净，以喜悦为食物，以喜悦为滋养，长寿久住，有一定的时间期限。当这个世界处于劫初开始形成的时候，在下方的空中忽然出现空的宫殿，有一个有情因为寿命耗尽、业力耗尽、福报耗尽，先从光音天等天众之中死去，转生到下方的梵世（Brahma-loka，色界天）的空宫殿中，独自一人，没有伴侣，没有侍者，长寿久住。当这个有情长久居住之后，忽然生起爱着和不悦，心想：‘怎样才能让其他的有情也生到我这里，成为我的伴侣呢？’当这个有情生起这个愿望的时候，有其他的有情也因为寿命耗尽、业力耗尽、福报耗尽，又从光音天等天众之中死去，转生到下方的梵宫中，与之前的有情成为伴侣。这时，先前出生的有情就想：‘我先前独自一人在这里，看到自己长寿久住，长久居住之后忽然生起爱着和不悦，心想：“怎样才能让其他的有情也生到我这里，成为我的同伴呢？"’" ], "english_translations": [ "English version", "The 'first' in the name refers to the order of gradual, sequential, continuous, and successive arrangement.", "'Consciousness-abiding' (识住, *vijnana-sthiti*)—what is consciousness-abiding? Answer: It is the aggregate of form (色蕴, *rupa-skandha*), feeling (受蕴, *vedana-skandha*), perception (想蕴, *samjna-skandha*), volition (行蕴, *samskara-skandha*), and consciousness (识蕴, *vijnana-skandha*) related to this (referring to sentient beings), collectively called 'consciousness-abiding'.", "'Having form' refers to those sentient beings who have the establishment of form, the existence of a form body, the location of form, have **, and have the aggregate of form; therefore, they are called 'having form'.", "'Sentient being' (有情, *sattva*) refers to the fact that, although from the perspective of truth and ultimate meaning, sentient beings are unattainable, unobtainable, non-existent, and not currently existing, they can be provisionally established based on the aggregates, realms, and bases, and expressed through various perceptions (想, *samjna*) and other perceptual constructs, such as sentient being, person, mind-born, young man, life-possessor, born one, nourished one, man (补特伽罗, *purusa*), individual (补特伽罗, *pudgala*). Therefore, they are called 'sentient beings'.", "'Various bodies' refers to those sentient beings who have bodies of various colors, various appearances, and various shapes, not a single color, not a single appearance, not a single shape; therefore, they are called 'various bodies'.", "'One kind of perception' refers to the fact that when this world is about to be destroyed at the end of a kalpa, some sentient beings have the affinity to be reborn in the heavens of Streaming Radiance (光音天, *Abhasvara*) and other celestial realms, and there they possess a mind-made body of form, their faculties (根, *indriya*) are not deficient, their limbs are complete, their appearance is pure, they consume joy as food, they are nourished by joy, they live long lives, and they abide for a long time. When this world is beginning to form at the beginning of a kalpa, empty palaces suddenly arise in the empty space below, and one sentient being, because their lifespan is exhausted, their karma is exhausted, and their merit is exhausted, first dies from the company of the gods of Streaming Radiance and is reborn in the empty palace of the lower Brahma world (梵世, *Brahma-loka*), alone, without companions, without attendants, living a long life. When this sentient being has lived there for a long time, they suddenly develop attachment and displeasure, thinking: 'How can I cause other sentient beings to be born here with me, to become my companions?' When this sentient being arises with this wish, other sentient beings, also because their lifespan is exhausted, their karma is exhausted, and their merit is exhausted, again die from the company of the gods of Streaming Radiance and are reborn in the lower Brahma palace, becoming companions with the previous sentient being. At this time, the sentient being who was born earlier thinks: 'I was previously alone here, seeing myself living a long life, and after living for a long time, I suddenly developed attachment and displeasure, thinking: "How can I cause other sentient beings to be born here with me, to become my companions?"'" ] } --------------------------------------------------------------------------------
Chinese
分为我伴侣？’我起如是心愿之时，是诸有情便生此处，满我意愿为我伴侣。是故当知此有情类是我所化，我于此类及余世间，是自在者、作者、化者、生者、起者，是真父祖。”时诸有情亦作是念：“我等曾见如是有情独一无二长寿久住。时彼有情长时住已，欻然生爱及生不乐，作如是念：‘云何当令诸余有情生我同分为我伴侣？’于彼正起此心愿时，我等便生彼同分内为彼伴侣。由斯我等是彼所化，彼于有情及世间物，是自在者、作者、化者、生者、起者，是真父祖。”故名一想。如梵众天者，谓此义中总显生在梵众等天，有种种身唯有一想。劫初起住者，谓劫初生时。是名第二者，渐次顺次相续次第数为第二。识住者，云何识住？答即此所系所有色受想行识蕴，总名识住。有色者，谓彼有情有色施设、有色身有、有色处有、有色界、有色蕴，故名有色。有情者，谓谛义胜义虽诸有情不可获不可得无所有非现有，而依蕴界处假立有情，诸想等想施设言说转，谓有情、人、意生、儒童、命者、生者、养者、士夫、补特伽罗，故名有情。一种身者，谓彼有情有一显色身、一种相、一种形，无种种显色、无种种相、无种种形，故名一种身。种种想者，谓彼有情有乐想、不苦不乐想，故名种种想。如光音天者，谓总显示光 现代汉语译本 ‘分为我的伴侣吗？’当我生起这样的心愿时，这些有情便出生在这里，满足我的意愿成为我的伴侣。因此应当知道这些有情是我所化生的，我对于这些有情以及其余世间，是自在者、作者、化者、生者、起者，是真正的父亲和祖先。”当时这些有情也这样想：“我们曾经见过这样的有情，独一无二，长寿久住。当时那个有情长久住世后，忽然生起爱欲以及不快乐，这样想：‘怎样才能让其余的有情出生与我相同的部分，成为我的伴侣呢？’当他正生起这个心愿时，我们便出生在他相同的部分内，成为他的伴侣。因此我们是他所化生的，他对于有情以及世间万物，是自在者、作者、化者、生者、起者，是真正的父亲和祖先。”所以叫做一想。如同梵众天（Brahma-parisad, 梵天众）那样，是指这个意义中总的显示出生在梵众等天，有种种的身体，只有一种想法。劫初起住，是指劫初出生的时候。这叫做第二种，渐渐地顺次相续，按照次第数为第二。识住，什么是识住呢？回答说就是与此相关的所有的色蕴（rupa-skandha, 色蕴）、受蕴（vedana-skandha, 受蕴）、想蕴（samjna-skandha, 想蕴）、行蕴（samskara-skandha, 行蕴）、识蕴（vijnana-skandha, 识蕴），总的叫做识住。有色，是指那些有情有色法的施设、有色身的存在、有色处的存在、有色**的存在、有色蕴的存在，所以叫做有色。有情，是指谛义胜义，虽然诸有情不可获得、不可得、无所有、非现有，但是依靠蕴、界、处假立有情，诸想等想施设言说转，叫做有情、人、意生、儒童、命者、生者、养者、士夫、补特伽罗（pudgala, 补特伽罗），所以叫做有情。一种身，是指那些有情有一种显现的色身、一种相貌、一种形体，没有种种显现的颜色、没有种种的相貌、没有种种的形体，所以叫做一种身。种种想，是指那些有情有快乐的想法、不苦不乐的想法，所以叫做种种想。如同光音天（Abhasvara, 光音天）那样，是指总的显示光