English
English version: In the Ābhāsvara (光音天), after beings are born, if they enter the mundane third dhyāna (静虑), and at the time of death, they create and increase karma that produces vipāka (异熟) and karma that generates vipāka, then when their body breaks and life ends, their antarābhava (天中有) arises and they are reborn in the Śubhakṛtsna (遍净天). After being born, if they enter the mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Bṛhatphala (广果天). After being born, if they enter the inferior mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Avṛha (无烦天). After being born, if they enter the intermediate mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Atapa (无热天). After being born, if they enter the superior mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Sudṛśa (善现天). After being born, if they enter the superior-excellent mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Sudarśana (善见天). After being born, if they enter the supreme-superior most perfect mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Akaniṣṭha (色究竟天). After being born, they then obtain such undefiled path power, and further sever the remaining fetters, entering the nirupadhiśeṣa-nirvāṇa-dhātu (无余依涅槃界), this is called an ūrdhvasrotaḥ-pudgala (上流补特伽罗). Question: Why is it called an ūrdhvasrotaḥ-pudgala? Answer: There are two kinds of 'streams', namely the karma of saṃsāra (生死) and the kleshas (烦恼). They have neither severed nor fully understood these two. Because of this cause and this condition, they go upwards, following the upward stream, therefore they are called ūrdhvasrotaḥ-pudgala. Furthermore, there is this explanation: --------------------------------------------------------------------------------
Chinese
言，说由此不还补特伽罗，渐次胜进，于后后定能领随领、能受随受，永无退转，故名上流。复次上流略有二种。何谓为二？一者行色界？二者行无色界。行色界者？以色究竟天为最极处。行无色界者？以非想非非想处天为最极处。 五净居天者，云何为五？答：一、无烦天；二、无热天；三、善现天；四、善见天；五、色究竟天。云何无烦天？答：谓此与彼诸无烦天，是一类、为伴侣、共众同分，依得、事得、处得皆同。又若生在无烦天中，所有无覆无记色受想行识蕴，是名无烦天。复次以无烦天，于苦见苦、于集见集、于灭见灭、于道见道故，名无烦天。复次以无烦天，身无烦扰、心无烦扰，由彼身心无烦扰故，领受寂静遍净无漏微妙诸受故，名无烦天。复次此是彼名异语增语诸想等想施设言说，谓无烦天故，名无烦天。云何无热天？答：谓此与彼诸无热天，同一类、为伴侣、共众同分，依得、事得、处得皆同。又若生在无热天中，所有无覆无记色受想行识蕴，是名无热天。复次以无热天，于苦见苦、于集见集、于灭见灭、于道见道故，名无热天。复次以无热天，身无热恼、心无热恼，由彼身心无热恼故，领受寂静遍净无漏微妙诸受故，名无热天。复次此是彼名异语增语诸想等想施设言说，谓无热天故，名 现代汉语译本： 经中说，由此不再返回欲界的补特伽罗（Pudgala，人或有情），逐渐胜进，在后来的禅定中能够领受、随顺领受，能够接受、随顺接受，永远没有退转，所以叫做上流。进一步说，上流略有二种。哪两种呢？一是行有色界的，二是行无色界的。行有色界的，以色究竟天为最极之处。行无色界的，以非想非非想处天为最极之处。 五净居天是什么呢？回答：一、无烦天（Avṛha）；二、无热天（Atapa）；三、善现天（Sudṛśa）；四、善见天（Sudarśana）；五、色究竟天（Akaniṣṭha）。 什么叫做无烦天呢？回答：是指此处的众生与那些无烦天的众生，是同一类、为伴侣、共享共同的众生种类，在所依之得、所作之事之得、所处之得都相同。又如果生在无烦天中，所有的无覆无记的色蕴、受蕴、想蕴、行蕴、识蕴，就叫做无烦天。进一步说，因为无烦天的众生，对于苦能见到苦谛、对于集能见到集谛、对于灭能见到灭谛、对于道能见到道谛，所以叫做无烦天。进一步说，因为无烦天的众生，身体没有烦扰、心没有烦扰，由于他们的身心没有烦扰，所以领受寂静、遍净、无漏的微妙感受，所以叫做无烦天。进一步说，这是对此处众生的名称、不同的语言、增上的语言、各种想法、相同的想法所作的施设言说，称作无烦天，所以叫做无烦天。 什么叫做无热天呢？回答：是指此处的众生与那些无热天的众生，是同一类、为伴侣、共享共同的众生种类，在所依之得、所作之事之得、所处之得都相同。又如果生在无热天中，所有的无覆无记的色蕴、受蕴、想蕴、行蕴、识蕴，就叫做无热天。进一步说，因为无热天的众生，对于苦能见到苦谛、对于集能见到集谛、对于灭能见到灭谛、对于道能见到道谛，所以叫做无热天。进一步说，因为无热天的众生，身体没有热恼、心没有热恼，由于他们的身心没有热恼，所以领受寂静、遍净、无漏的微妙感受，所以叫做无热天。进一步说，这是对此处众生的名称、不同的语言、增上的语言、各种想法、相同的想法所作的施设言说，称作无热天，所以叫做 无热天。
English
English version: It is said that a Pudgala (person or sentient being) who does not return from this, gradually progresses, and in later samadhis (meditative states) is able to receive and follow, able to accept and follow, and never regresses, is called an 'Upstreamer'. Furthermore, there are roughly two types of Upstreamers. What are the two? One is the one who travels through the realm of form (Rūpadhātu), and the other is the one who travels through the formless realm (Arūpadhātu). The one who travels through the realm of form has the Akaniṣṭha (the highest of the form realm heavens) as the ultimate destination. The one who travels through the formless realm has the Nevasaññānāsaññāyatana (the realm of neither perception nor non-perception) as the ultimate destination. What are the five Śuddhāvāsa (Pure Abodes) heavens? The answer is: 1. Avṛha (No Affliction); 2. Atapa (No Heat); 3. Sudṛśa (Good Appearance); 4. Sudarśana (Clear Vision); 5. Akaniṣṭha (Not the Youngest). What is Avṛha (No Affliction)? The answer is: it refers to the beings here and those in the Avṛha heaven, who are of the same kind, companions, sharing the same commonality of beings, and are the same in terms of attainment, accomplishment, and location. Furthermore, if one is born in the Avṛha heaven, all the unwholesome and neutral aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are called Avṛha. Furthermore, because the beings in Avṛha see suffering in suffering, see arising in arising, see cessation in cessation, and see the path in the path, it is called Avṛha. Furthermore, because the beings in Avṛha have no bodily afflictions and no mental afflictions, and because their body and mind have no afflictions, they experience peaceful, pure, undefiled, and subtle sensations, it is called Avṛha. Furthermore, this is the designation, different language, enhanced language, various thoughts, and identical thoughts applied to the beings here, called Avṛha, therefore it is called Avṛha. What is Atapa (No Heat)? The answer is: it refers to the beings here and those in the Atapa heaven, who are of the same kind, companions, sharing the same commonality of beings, and are the same in terms of attainment, accomplishment, and location. Furthermore, if one is born in the Atapa heaven, all the unwholesome and neutral aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are called Atapa. Furthermore, because the beings in Atapa see suffering in suffering, see arising in arising, see cessation in cessation, and see the path in the path, it is called Atapa. Furthermore, because the beings in Atapa have no bodily heat and no mental heat, and because their body and mind have no heat, they experience peaceful, pure, undefiled, and subtle sensations, it is called Atapa. Furthermore, this is the designation, different language, enhanced language, various thoughts, and identical thoughts applied to the beings here, called Atapa, therefore it is called Atapa. --------------------------------------------------------------------------------
Chinese
无热天。云何善现天？答：谓此与彼诸善现天，同一类、为伴侣、共众同分、依得、事得、处得皆同。又彼生在善现天中，所有无覆无记色受想行识蕴，是名善现天。复次以善现天，于苦见苦、于集见集、于灭见灭、于道见道故，名善现天。复次以善现天形色微妙，众所乐观清净端严，超过无烦无热天众故，名善现天。复次此是彼名异语增语诸想等想施设言说，谓善现天故，名善现天。云何善见天？答：谓此与彼诸善见天，同一类、为伴侣、共众同分，依得、事得、处得皆同。又彼生在善见天中，所有无覆无记色受想行识蕴，是名善见天。复次以善见天，于苦见苦、于集见集、于灭见灭、于道见道故，名善见天。复次以善见天形色转微妙，众所转乐观转清净端严，超过无烦无热善现天众故，名善见天。复次此是彼名异语增语诸想等想施设言说，谓善见天故，名善见天。云何色界究竟天？答：谓此与彼诸色究竟天，同一类、为伴侣、共众同分，依得、事得、处得皆同。又复生在色究竟天中，所有无覆无记色受想行识蕴，是名色究竟天。复次以色究竟天，于苦见苦，于集见集，于灭见灭，于道见道故，名色究竟天。复次以色究竟天所得自体，于生色趣最胜第一故，名色究竟天。复次此天亦名碍究竟天。碍谓碍身，此是碍身 现代汉语译本 无热天（Atapa）。什么是善现天（Sudrashana）？回答：是指这些和那些善现天的众生，他们属于同一类，是同伴，共享相同的众生种类，在所依、所得、所处方面都相同。此外，那些生在善现天中的众生，他们所拥有的无覆无记的色蕴、受蕴、想蕴、行蕴、识蕴，就叫做善现天。再者，因为善现天的众生，对于苦能见到苦的真相，对于集能见到集的真相，对于灭能见到灭的真相，对于道能见到道的真相，所以叫做善现天。再者，因为善现天的形色微妙，为大众所喜乐观看，清净端庄，超过了无烦天（Avriha）和无热天的众生，所以叫做善现天。再者，这只是对他们的名称、不同的语言、增语、各种想法、相同的想法、施设的言说，称之为善现天，所以叫做善现天。 什么是善见天（Sudrisha）？回答：是指这些和那些善见天的众生，他们属于同一类，是同伴，共享相同的众生种类，在所依、所得、所处方面都相同。此外，那些生在善见天中的众生，他们所拥有的无覆无记的色蕴、受蕴、想蕴、行蕴、识蕴，就叫做善见天。再者，因为善见天的众生，对于苦能见到苦的真相，对于集能见到集的真相，对于灭能见到灭的真相，对于道能见到道的真相，所以叫做善见天。再者，因为善见天的形色更加微妙，为大众更加喜乐观看，更加清净端庄，超过了无烦天、无热天和善现天的众生，所以叫做善见天。再者，这只是对他们的名称、不同的语言、增语、各种想法、相同的想法、施设的言说，称之为善见天，所以叫做善见天。 什么是色究竟天（Akanishtha）？回答：是指这些和那些色究竟天的众生，他们属于同一类，是同伴，共享相同的众生种类，在所依、所得、所处方面都相同。此外，那些生在色究竟天中的众生，他们所拥有的无覆无记的色蕴、受蕴、想蕴、行蕴、识蕴，就叫做色究竟天。再者，因为色究竟天的众生，对于苦能见到苦的真相，对于集能见到集的真相，对于灭能见到灭的真相，对于道能见到道的真相，所以叫做色究竟天。再者，因为色究竟天所获得的自体，在有色界的众生中是最殊胜、第一的，所以叫做色究竟天。再者，此天也叫做碍究竟天。碍指的是碍身，这是碍身的...
English
English version Atapa (No Heat Heaven). What is Sudrashana (Clear Vision Heaven)? The answer is: It refers to those beings in Sudrashana Heaven who are of the same kind, companions, sharing the same species of beings, and are the same in terms of support, attainment, and location. Furthermore, those beings born in Sudrashana Heaven, all the uncovered and unspecified form, feeling, perception, mental formations, and consciousness aggregates they possess are called Sudrashana Heaven. Moreover, because the beings in Sudrashana Heaven see suffering as suffering, see origination as origination, see cessation as cessation, and see the path as the path, they are called Sudrashana Heaven. Furthermore, because the form and appearance of Sudrashana Heaven are subtle, pleasing to the masses, pure, dignified, and surpass the beings of Avriha (No Affliction Heaven) and Atapa Heavens, they are called Sudrashana Heaven. Furthermore, this is merely their name, different language, augmentation, various thoughts, similar thoughts, established speech, referred to as Sudrashana Heaven, hence it is called Sudrashana Heaven. What is Sudrisha (Beautiful Vision Heaven)? The answer is: It refers to those beings in Sudrisha Heaven who are of the same kind, companions, sharing the same species of beings, and are the same in terms of support, attainment, and location. Furthermore, those beings born in Sudrisha Heaven, all the uncovered and unspecified form, feeling, perception, mental formations, and consciousness aggregates they possess are called Sudrisha Heaven. Moreover, because the beings in Sudrisha Heaven see suffering as suffering, see origination as origination, see cessation as cessation, and see the path as the path, they are called Sudrisha Heaven. Furthermore, because the form and appearance of Sudrisha Heaven are even more subtle, even more pleasing to the masses, even more pure and dignified, and surpass the beings of Avriha, Atapa, and Sudrashana Heavens, they are called Sudrisha Heaven. Furthermore, this is merely their name, different language, augmentation, various thoughts, similar thoughts, established speech, referred to as Sudrisha Heaven, hence it is called Sudrisha Heaven. What is Akanishtha (The Highest Heaven)? The answer is: It refers to those beings in Akanishtha Heaven who are of the same kind, companions, sharing the same species of beings, and are the same in terms of support, attainment, and location. Furthermore, those beings born in Akanishtha Heaven, all the uncovered and unspecified form, feeling, perception, mental formations, and consciousness aggregates they possess are called Akanishtha Heaven. Moreover, because the beings in Akanishtha Heaven see suffering as suffering, see origination as origination, see cessation as cessation, and see the path as the path, they are called Akanishtha Heaven. Furthermore, because the self obtained by Akanishtha Heaven is the most supreme and foremost among beings in the realm of form, it is called Akanishtha Heaven. Furthermore, this heaven is also called the 'Ultimate Obstruction Heaven'. 'Obstruction' refers to the obstructed body, this is the obstructed body... --------------------------------------------------------------------------------