English
English version 'To be divided into my companions?' When I arose with such a wish, these sentient beings were born here, fulfilling my wish to be my companions. Therefore, it should be known that these sentient beings are created by me, and I, in relation to these sentient beings and the rest of the world, am the sovereign, the creator, the transformer, the generator, the initiator, the true father and ancestor.' At that time, these sentient beings also thought: 'We have seen such a sentient being, unique, long-lived, and abiding for a long time. At that time, that sentient being, having lived for a long time, suddenly arose with love and displeasure, thinking: 'How can I cause other sentient beings to be born from the same part as me, to be my companions?' When he rightly arose with this wish, we were born within the same part as him, to be his companions. Therefore, we are created by him, and he, in relation to sentient beings and the things of the world, is the sovereign, the creator, the transformer, the generator, the initiator, the true father and ancestor.' Therefore, it is called 'one thought'. Like the Brahma-parisad (梵天众, Assembly of Brahma) gods, it refers to the general manifestation in this context of beings born in the Brahma-parisad and other heavens, having various bodies but only one thought. 'Beginning and abiding at the beginning of the kalpa' refers to the time of birth at the beginning of the kalpa. This is called the second, gradually, sequentially, and successively numbered as the second. 'Consciousness abiding', what is consciousness abiding? The answer is that all the rupa-skandha (色蕴, aggregate of form), vedana-skandha (受蕴, aggregate of feeling), samjna-skandha (想蕴, aggregate of perception), samskara-skandha (行蕴, aggregate of mental formations), and vijnana-skandha (识蕴, aggregate of consciousness) associated with this are collectively called consciousness abiding. 'Having form' refers to those sentient beings who have the establishment of form, the existence of a body of form, the existence of a place of form, the existence of a ** of form, and the existence of an aggregate of form, therefore it is called 'having form'. 'Sentient being' refers to the ultimate meaning of truth, although sentient beings are unattainable, unobtainable, non-existent, and not present, sentient beings are provisionally established based on the aggregates, realms, and bases, and various thoughts and so forth are established, spoken, and transformed, called sentient being, person, mind-born, young man, life-holder, generator, nourisher, man, pudgala (补特伽罗, individual), therefore it is called 'sentient being'. 'One kind of body' refers to those sentient beings who have one manifest body of form, one kind of appearance, one kind of shape, without various manifest colors, without various appearances, without various shapes, therefore it is called 'one kind of body'. 'Various thoughts' refers to those sentient beings who have thoughts of pleasure, thoughts of neither pain nor pleasure, therefore it is called 'various thoughts'. Like the Abhasvara (光音天, Heaven of Radiance) gods, it refers to the general manifestation of light --------------------------------------------------------------------------------
Chinese
音等天。是名第三者，渐次顺次相续次第数为第三。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。一种想者，谓彼有情唯有乐想，故名一种想。如遍净天者，谓总显示遍净等天。是名第四者，渐次顺次相续次第数为第四。识住者，云何识住？答即此所系所有色受想行识蕴，名识住。无色者，谓彼有情无色施设、无色身、无有色处、无有色界、无色蕴，故名无色。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。超一切色想者，谓超一切眼识身相应想。灭有对想者，谓灭四识身相应想。不思惟种种想者，谓无五身识所引意识相应缘色等种种障碍定想。入无边空空无边处具足住，如空无边处天者，谓总显示空无边天。 现代汉语译本 音等天（声音等同的天）。这被称为第三种，按照渐次、顺次、相续的次第，是第三种识住。识住是什么？答：即与此相关的色、受、想、行、识五蕴，总称为识住。有色，指那些有情具有色法的施设、有色之身的存在、有色之处的存在、有**、有色蕴，因此称为有色。有情，指在真谛、胜义的层面，虽然有情不可获得、不可得、无所有、非现有，但依五蕴、十二处、十八界假立有情，各种想（saṃjñā）及类似的想，施设言说流转，即有情（sattva）、人（māṇava）、意生（manuja）、儒童（kumāra）、命者（jīva）、生者（jāta）、养者（poṣa）、士夫（puruṣa）、补特伽罗（pudgala）。因此称为有情。一种身，指那些有情具有一种显色之身、一种相貌、一种形体，没有种种显色、没有种种相貌、没有种种形体，因此称为一种身。一种想，指那些有情只有快乐之想，因此称为一种想。如遍净天（Subhakrtsna）一样，指总的显示遍净等天。这被称为第四种，按照渐次、顺次、相续的次第，是第四种识住。识住是什么？答：即与此相关的色、受、想、行、识五蕴，称为识住。无色，指那些有情没有色法的施设、没有色身、没有色处、没有**、没有色蕴，因此称为无色。有情，指在真谛、胜义的层面，虽然有情不可获得、不可得、无所有、非现有，但依五蕴、十二处、十八界假立有情，各种想及类似的想，施设言说流转，即有情、人、意生、儒童、命者、生者、养者、士夫、补特伽罗。因此称为有情。超越一切色想，指超越一切与眼识身相应的想。灭有对想，指灭除与四识身相应的想。不思惟种种想，指没有由五身识所引导的意识相应的缘色等种种障碍的禅定之想。进入无边虚空，安住于空无边处，如空无边处天（Akasanantyayatana）一样，指总的显示空无边天。