English
English version There is a place, which is the eighth abode of sentient beings. It is the Realm of No-thing-ness (transcending all concepts of 'nothingness'), where formless sentient beings, surpassing all the Realm of No-thing-ness, fully dwell in the Realm of Neither Perception nor Non-Perception. Like the Realm of Neither Perception nor Non-Perception, it is the ninth abode of sentient beings. 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, form roots, and the form aggregate; therefore, they are called 'with form'. 'Sentient being' refers to, from the perspective of truth and ultimate meaning, although sentient beings are unobtainable, unattainable, non-existent, and not truly present, they are provisionally established as sentient beings based on the aggregates, realms, and sense bases. Various thoughts, similar thoughts, and established speech circulate, which are called sentient beings, people, mind-born beings, young ones, life-holders, born ones, nurtured ones, individuals, and *pudgalas* (individual). Therefore, they are called 'sentient beings'. 'Various bodies' refers to those sentient beings who have various visible bodies (bodies of different colors), various appearances, and various forms, not a single color, not a single appearance, not a single form; therefore, they are called 'various bodies'. 'Various perceptions' refers to those sentient beings who have pleasant perceptions, painful perceptions, and neither-pleasant-nor-painful perceptions; therefore, they are called 'various perceptions'. 'Like humans and a portion of gods' refers to the general display of the human realm and the desire realm heavens (the six desire heavens); therefore, it is called 'like humans and a portion of gods'. 'Is the first' refers to being the first in number according to the gradual, sequential, and continuous order. 'Abode of sentient beings' refers to the places where various sentient beings reside, dwell, rely, stop, and delight in being born, generally displaying all the contaminated form, feeling, perception, mental formations, and consciousness aggregates within them, called 'abode of sentient beings'. 'Sentient beings with form and various bodies', the meaning is as previously stated. 'One kind of perception' refers to some sentient beings who, when the world is about to be destroyed, mostly are reborn in the same place as the multitude of gods in the upper Abhasvara Heaven (second dhyana heaven). There, they have a form body made of mind, the roots (six senses) are not deficient, the limbs are complete, the form is pure, and the lifespan is long. Some sentient beings, when the world is first formed, suddenly have empty palaces arise in the lower sky. One sentient being, because their lifespan, karma, and merit are exhausted, dies from the Abhasvara Heaven and is reborn in the empty palace of the lower Brahma World (first dhyana heaven), alone, without companions, with a long lifespan. When this sentient being has lived there for a long time, they suddenly generate desire and displeasure, and think like this: 'How can I cause other sentient beings to be born here with me?' --------------------------------------------------------------------------------
Chinese
同分为我伴侣？”当彼有情起此心愿，有余有情寿业福尽，复从彼没生下梵宫，与前有情共为伴侣。时前生者便作是念：“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：“我等有情是彼所化。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。劫初起位者，谓劫初生时。是第二等，义如前说。有色有情者，亦如前说。一种身者，谓彼有惰有一显色身、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。余如前说。有色有情一种身者，亦如前说。一种想者，谓彼有情唯有乐想，故名一种想。余如前说。有色有情者，亦如前说。言无想者，总显无想。无别想者，别显无想。此中以想而为上首，显无一切心心所法。如无想有情天者，谓别显示无想有想天。是第五等，义如前说。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，如前说。超一切色想等，如八解脱中广说。然于此中，唯取有漏受想行识为有情居。 十法品第十一之一 时舍利子复 现代汉语译本 ‘同分为我伴侣？’当这些众生生起这种愿望时，其他一些众生因为寿命、业力、福报耗尽，又从那个地方去世，转生到下梵宫（lower Brahma palace），与之前的众生共同成为伴侣。这时，先出生的众生便这样想：‘这些众生是我所化生的。我对于这些众生以及其他世间，是自在者、作者、化者、生者、起者，是真正的父亲和祖先。’这时，那些众生也这样想：‘我们这些众生是他所化生的。他对于这些众生以及世间万物，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’。像梵众天（Brahma-parisadya gods）那样，是指在这种情况下，总的显示出生在梵众等天的众生，有种种不同的身体，但只有一种想法。‘劫初起位’，是指劫初出生的时候。‘是第二等’，意义如前面所说。‘有色有情’，也如前面所说。‘一种身’，是指那些众生有一种统一的显色身、一种统一的相貌、一种统一的形体，没有种种不同的显色、没有种种不同的相貌、没有种种不同的形体，所以叫做‘一种身’。‘种种想’，是指那些众生有快乐的想法、不苦不乐的想法，所以叫做‘种种想’。其余的如前面所说。‘有色有情一种身’，也如前面所说。‘一种想’，是指那些众生只有快乐的想法，所以叫做‘一种想’。其余的如前面所说。‘有色有情’，也如前面所说。‘言无想者’，总的显示无想。‘无别想者’，特别显示无想。这里以‘想’作为最重要的，显示没有一切心和心所法。像无想有情天（Asaññasatta gods）那样，是指特别显示无想有情天。‘是第五等’，意义如前面所说。‘无色’，是指那些众生没有色法的施设、没有色身、没有色处、没有**、没有色蕴，所以叫做‘无色’。‘有情’，如前面所说。‘超一切色想等’，如八解脱（eight liberations）中详细所说。然而在这里，只取有漏的受、想、行、识作为有情所居住的地方。 十法品第十一之一 这时，舍利子（Sariputta）又问
English
English version ‘May these beings share my state?’ When these beings generate this wish, other beings, having exhausted their lifespan, karma, and merit, pass away from that realm and are reborn in the lower Brahma palace, becoming companions with the previous beings. At that time, the first-born beings think, ‘These beings are created by me. I am the master, maker, creator, generator, and originator of these beings and the rest of the world; I am their true father and ancestor.’ At that time, those beings also think, ‘We are created by him. He is the master, maker, creator, generator, and originator of these beings and the world; he is our true father and ancestor.’ Therefore, it is called ‘one perception’. Like the Brahma-parisadya gods (梵众天), it refers to the general manifestation of beings born in the Brahma-parisadya heavens and other heavens, having various bodies but only one perception. ‘The initial stage of the kalpa’ refers to the time of the first birth at the beginning of the kalpa. ‘It is the second kind’ means as explained before. ‘Beings with form’ is also as explained before. ‘One kind of body’ refers to those beings having a uniform visible body, a uniform appearance, and a uniform shape, without various visible forms, various appearances, or various shapes; therefore, it is called ‘one kind of body’. ‘Various perceptions’ refers to those beings having pleasant perceptions and neither-painful-nor-pleasant perceptions; therefore, it is called ‘various perceptions’. The rest is as explained before. ‘Beings with form, one kind of body’ is also as explained before. ‘One kind of perception’ refers to those beings having only pleasant perceptions; therefore, it is called ‘one kind of perception’. The rest is as explained before. ‘Beings with form’ is also as explained before. ‘Speaking of the non-percipient’ generally indicates non-perception. ‘Without separate perception’ specifically indicates non-perception. Here, ‘perception’ is taken as the most important, indicating the absence of all mental and mental factors. Like the Asaññasatta gods (无想有情天), it specifically indicates the non-percipient beings. ‘It is the fifth kind’ means as explained before. ‘Formless’ refers to those beings without the establishment of form, without a form body, without form sense bases, without ** , and without the form aggregate; therefore, it is called ‘formless’. ‘Beings’ is as explained before. ‘Transcending all perceptions of form, etc.’ is explained in detail in the eight liberations (八解脱). However, here, only the afflicted feeling, perception, volition, and consciousness are taken as the dwelling place of beings. Chapter Eleven, Part One: The Ten Dharmas Then Sariputta (舍利子) asked again --------------------------------------------------------------------------------
Chinese
告众言：“具寿当知，佛于十法自善通达，现等觉已，为诸弟子宣说开示。我等今应和合结集，佛灭度后勿有乖诤，当令随顺梵行法律久住，利乐无量有情，哀愍世间诸天人众，令获殊胜义利安乐。” 十法云何？此中略有二种十法，谓十遍处、十无学法。 十遍处者，云何为十？具寿当知，地遍一想如是上下傍布无二无边无际，是第一遍处。复次具寿，水遍一想如是上下傍布无二无边无际，是第二遍处。复次具寿，火遍一想如是上下傍布无二无边无际，是第三遍处。复次具寿，风遍一想如是上下傍布无二无边无际，是第四遍处。复次具寿，青遍一想如是上下傍布无二无边无际，是第五遍处。复次具寿，黄遍一想如是上下傍布无二无边无际，是第六遍处。复次具寿，赤遍一想如是上下傍布无二无边无际，是第七遍处。复次具寿，白遍一想如是上下傍布无二无边无际，是第八遍处。复次具寿，空遍一想如是上下傍布无二无边无际，是第九遍处。复次具寿，识遍一想如是上下傍布无二无边无际，是第十遍处。 问：地遍处定加行云何？修观行者由何方便而能证入地遍处定？答：初修业者创修观时，于此大地彼彼方所，若高若下若刺若杌若咸若榛若险若秽，如是等处皆不思惟。于此大地彼彼方所，平坦显 现代汉语译本： 告诉大众说：‘诸位贤者应当知道，佛陀对于十种法已经完全通达，证得无上正等正觉之后，为他的弟子们宣讲开示。我们现在应当和合在一起结集佛法，在佛陀灭度之后不要有争执，应当使佛法和戒律长久住世，利益安乐无量众生，怜悯世间诸天和人类，使他们获得殊胜的利益和安乐。’ 这十种法是什么呢？这里略有二种十法，即十遍处和十无学法。 十遍处是什么呢？贤者应当知道，地遍（Ksitigocara，地无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第一遍处。其次，贤者，水遍（Apogocara，水无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第二遍处。其次，贤者，火遍（Tejogocara，火无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第三遍处。其次，贤者，风遍（Vayogocara，风无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第四遍处。其次，贤者，青遍（Nilagocara，青色无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第五遍处。其次，贤者，黄遍（Pitagocara，黄色无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第六遍处。其次，贤者，赤遍（Lohitagocara，红色无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第七遍处。其次，贤者，白遍（Odatagocara，白色无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第八遍处。其次，贤者，空遍（Akasagocara，虚空无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第九遍处。其次，贤者，识遍（Vijnanagocara，识无边际的观想）一想，像这样上下四方铺展开来，没有二元对立，没有边际，没有尽头，这是第十遍处。 问：地遍处的禅定加行是什么？修行观行的人通过什么方法才能够证入地遍处定？答：最初修习禅定的人开始修观的时候，对于这大地上的各个地方，无论是高是低，无论是荆棘还是树桩，无论是咸地还是榛莽，无论是险峻还是污秽，对于这些地方都不去思惟。对于这大地上的各个地方，平坦显