English
English version: The initial defilement is called 'love' (爱: craving, attachment). This is the first cause in the present. 'Love' conditions 'grasping' (取: clinging). Due to defiled love, grasping arises. Because of defilement, attachment and delusion towards things arise, this is called 'grasping'. This is the second cause in the present. 'Grasping' conditions 'becoming' (有: existence, karma). Due to grasping, 'becoming' is initiated. Actions of body, speech, and mind can bring about karmic results. Because the result comes from its own cause, it is called 'becoming'. This is the third cause in the present. 'Becoming' conditions 'birth' (生: being born). Due to the present 'becoming', the future will experience birth. The very beginning of a dharma is called 'birth'. 'Birth' conditions 'old age and death' (老死: aging and death). Because there is birth, there is aging and death. This is the reason for old age and death, so it is said that 'birth' conditions 'old age and death'. The rest can be inferred similarly. 'Birth' and 'death' are the two future results. These twelve links of dependent origination are the causes and conditions that bind beings to the cycle of birth and death. These causes and conditions must be extinguished in order to be freed from birth and death. Therefore, the sutra says: 'With the cessation of ignorance, action ceases, and so on, with the cessation of birth, old age and death cease.' If divided according to the three periods of time, there are two causes in the past, eight causes and effects in the middle, and two effects in the future. The past only has causes, the future only has effects, and the present in the middle is a combination of causes and effects. The reason for this is that since there are two causes in the past, five effects are used to repay them. Since there are two effects in the future, three causes are needed to overcome them. Chapter on Worlds, Seventh: Names and Meanings of Dharma Gates The Three Times: Past, Present, and Future. The Three Realms: Desire Realm, Form Realm (**, the material, formed world), Formless Realm (无**, the immaterial world). These are called the Three Realms, also known as the Three Existences. The Desire Realm starts from hell and goes up to the Six Desire Heavens, all of which have the emotions of the six desires, collectively called the Desire Realm. The Form Realm has a total of four dhyanas, totaling eighteen heavens. Above the First Dhyana Brahma Heaven, there are no female forms. The form body is pure, so it is called the Form Realm. It cannot be deluded by scattered good deeds. One must cultivate dhyana samadhi to be born there. The Formless Realm has four heavens. These beings in the past were disgusted with the obstruction of matter and cultivated the Samadhi of Boundless Space, and were born there. They have no physical form, but only four types of consciousness, so it is called the Formless Realm. They cannot hear the Dharma, and it is called a difficult place. The Two Worlds: First, the sentient beings' world; second, the container world. The sentient beings' world refers to the types and numbers of sentient beings, etc. The container world refers to the land, mountains, and rivers. -------------------------------------------------------------------------------- 等是。
Chinese
四天下 东名弗婆提。西名拘邪尼。南名阎浮提。北名郁单越。此四天下居须弥山四面住也。南阎浮提人寿命一百二十五岁。东弗婆提人寿命五百岁。西拘邪尼人寿命二百五十岁。北郁单越人寿命千岁。无中夭者。圣人不生其中。名为难处。 二十八天 欲界有六天。色界有十八天。无色界有四天。欲界六天。第一四天王天(修中之下品十善则生其中)第二忉利天(修中之中品善则生其中)。第三夜摩天(修中之上品十善则生品十其中)。第四兜率陀天(修上之下品十善发愿行慈则生其中)。第五化乐天(修上之中品十善则生其中)第六他化自在天(威力自在与佛等故称为魔王修上上品十善则生其中)。色界四禅合十八天。初禅(梵天梵众天大梵天)。第二禅(少光天。无量光天。光音天)第三禅(少净天。无量净天。遍净天)。第四禅(福生天。福受天。广果天。无极天。此四天是凡夫。无烦恼天。无热天。善见天。善现天。色究竟天。从无烦恼天以后五天是阿那含人。依第四禅修五品动禅生五天中。名五净居天)。无色界四天。空处天。识处天。无处有处天。非想非非想天(凡夫尔时谓心都尽。名为涅槃。圣者以理集之。怛无粗想。由有细想具足四心。是以更施后句情理合说故。曰非想非非 现代汉语译本： 四天下：东方名为弗婆提（Purva-videha，东胜身洲）。西方名为拘邪尼（Apara-godaniya，西牛货洲）。南方名为阎浮提（Jambudvipa，南赡部洲）。北方名为郁单越（Uttara-kuru，北俱卢洲）。这四天下居住在须弥山（Sumeru，妙高山）的四面。南阎浮提的人寿命一百二十五岁。东弗婆提的人寿命五百岁。西拘邪尼的人寿命二百五十岁。北郁单越的人寿命一千岁，没有中途夭折的人。圣人不会出生在那里，所以称为难处。 二十八天：欲界有六天，色界有十八天，无色界有四天。欲界六天：第一是四天王天（Caturmaharajika，修习中等之下的十善业则生于此）。第二是忉利天（Trayastrimsa，修习中等之中的十善业则生于此）。第三是夜摩天（Yama，修习中等之上的十善业则生于此）。第四是兜率陀天（Tusita，修习上等之下的十善业，发愿行慈则生于此）。第五是化乐天（Nirmanarati，修习上等之中的十善业则生于此）。第六是他化自在天（Paranirmita-vasavartin，威力自在，与佛相等，所以称为魔王，修习上等之上的十善业则生于此）。色界四禅合共十八天：初禅（梵天 Brahmaloka、梵众天 Brahmaparisadya、大梵天 Mahabrahma）。第二禅（少光天 Parittabha、无量光天 Apramanabha、光音天 Abhasvara）。第三禅（少净天 Parittasubha、无量净天 Apramanasubha、遍净天 Subhakrtsna）。第四禅（福生天 Punyaprasava、福受天 Anabhraka、广果天 Brhatphala、无想天 Asanjnasattva。这四个天是凡夫所居。无烦恼天 Avrha、无热天 Atapa、善见天 Sudrsa、善现天 Sudarsana、色究竟天 Akanistha。从无烦恼天以后的五天是阿那含（Anagamin，不还果）人所居，他们依第四禅修五品动禅而生于这五天中，称为五净居天）。无色界四天：空无边处天（Akasanantyayatana）。识无边处天（Vijnananantyayatana）。无所有处天（Akincanyayatana）。非想非非想处天（Naivasamjnanasamjnatayatana，凡夫此时认为心都已灭尽，称为涅槃。圣者以理智来观察，虽然没有粗想，但还有细想，具足四心，所以更施加后一句，情理结合来说，所以说非想非非想）。
English
English version: The Four Continents: The eastern one is named Purva-videha (East Videha). The western one is named Apara-godaniya (West Godaniya). The southern one is named Jambudvipa (South Jambudvipa). The northern one is named Uttara-kuru (North Kuru). These four continents reside on the four sides of Mount Sumeru (Mount Meru). The lifespan of people in South Jambudvipa is one hundred and twenty-five years. The lifespan of people in East Purva-videha is five hundred years. The lifespan of people in West Apara-godaniya is two hundred and fifty years. The lifespan of people in North Uttara-kuru is one thousand years, and no one dies prematurely. Sages are not born there, so it is called a difficult place. The Twenty-Eight Heavens: The Desire Realm has six heavens, the Form Realm has eighteen heavens, and the Formless Realm has four heavens. The six heavens of the Desire Realm: First is the Heaven of the Four Heavenly Kings (Caturmaharajika, those who cultivate the lower grades of the ten wholesome actions are born there). Second is the Heaven of the Thirty-three (Trayastrimsa, those who cultivate the middle grades of the ten wholesome actions are born there). Third is the Yama Heaven (Yama, those who cultivate the upper grades of the ten wholesome actions are born there). Fourth is the Tushita Heaven (Tusita, those who cultivate the lower grades of the upper ten wholesome actions and make vows to practice loving-kindness are born there). Fifth is the Nirmanarati Heaven (Nirmanarati, those who cultivate the middle grades of the upper ten wholesome actions are born there). Sixth is the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, with power and freedom equal to the Buddha, therefore called the Demon King, those who cultivate the upper grades of the upper ten wholesome actions are born there). The Form Realm's four Dhyanas combine for eighteen heavens: First Dhyana (Brahma Heaven Brahmaloka, Brahma Assembly Heaven Brahmaparisadya, Great Brahma Heaven Mahabrahma). Second Dhyana (Heaven of Limited Light Parittabha, Heaven of Immeasurable Light Apramanabha, Heaven of Radiant Sound Abhasvara). Third Dhyana (Heaven of Limited Purity Parittasubha, Heaven of Immeasurable Purity Apramanasubha, Heaven of Universal Purity Subhakrtsna). Fourth Dhyana (Heaven of Merit-Born Punyaprasava, Heaven of Merit-Sustained Anabhraka, Heaven of Vast Fruit Brhatphala, Heaven of Non-Perception Asanjnasattva. These four heavens are inhabited by ordinary beings. Heaven of No Affliction Avrha, Heaven of No Heat Atapa, Heaven of Good View Sudrsa, Heaven of Good Appearance Sudarsana, Heaven of the Ultimate Form Akanistha. The five heavens from the Heaven of No Affliction onwards are inhabited by Anagamins (non-returners), who are born in these five heavens by cultivating the five grades of moving Dhyana based on the Fourth Dhyana, and are called the Five Pure Abodes). The four heavens of the Formless Realm: Heaven of Boundless Space (Akasanantyayatana). Heaven of Boundless Consciousness (Vijnananantyayatana). Heaven of Nothingness (Akincanyayatana). Heaven of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana, ordinary beings at this time think that the mind is completely extinguished, and call it Nirvana. Sages observe with reason that although there are no coarse thoughts, there are still subtle thoughts, possessing the four minds, so the latter sentence is added, combining reason and emotion to say neither perception nor non-perception). --------------------------------------------------------------------------------
Chinese
想天。寿命八万大劫。此三界中最上。名曰有顶。亦名第一有也)。 二十五有 四恶趣(为四)四天下天(并前为八)六欲天(并前为十四)梵天(并前为十五)无想天(并前十六)五净居天(并前十七)初禅二禅三禅四禅等(并前合二十一)无色界四天。是名二十五有。 五浊 一命浊。二众生浊。三烦恼浊。四见浊。五劫浊。寿命短促名曰命浊。众生造恶名众生浊。贪嗔痴长名烦恼浊。邪见转生名为见浊。饥馑疫病刀兴等起是名劫浊。 八难 地狱难。畜生难。饿鬼难。北郁单难。佛前佛后难。长寿天难。聋盲喑哑难。世智辩听难。生善处对治五难。谓三涂及郁单越长寿天等。值善人对治佛后难。发宿心愿治世智辩听。值善根治盲聋喑哑。 四趣 地狱。饿鬼。畜生。阿修罗。是为四趣。 六道 地狱道。畜生道。饿鬼道。阿修罗道。人道。天道。是为六道众生。亦名六趣。 三千大千世界 一须弥山一四天下。下阿鼻地狱上至非想非非想天。此为一段。三界众生如是次第有千须弥山四天下。乃至千非想非非想天。有一大铁围山绕之。名为小千世界。即以小千铁围为数至千。复有大铁围绕之。名为中千世界。亦名二千世界。即以中千名数数之至千。复有大铁围山绕之。名 为三千大千世界。此诸铁围山次第倍高。初一四天下铁围倍高须弥。次小千铁围倍高于初。次中千铁围倍高小千。次三千铁围最为高大。与色界等一切众生在此四重铁围之中。流转生死不能得出。名为牢狱。此等一段众生善恶万差苦乐杂秽。故名娑婆世界。释迦如来于中絁化令得出世。从化主为名亦名佛世界。犹如西方无量寿国。十方无量无边尽虚空法界亦名如是。然其多少不同。或以恒沙三千大千世界为一佛土。或复清净无三恶道。 法门名义集一卷 现代汉语译本： 这便是三千大千世界。这些铁围山的高度依次倍增。最初的四天下铁围山比须弥山高一倍。其次的小千世界铁围山比最初的铁围山高一倍。再次的中千世界铁围山比小千世界铁围山高一倍。最后的三千大千世界铁围山最为高大。与**等一切众生都在这四重铁围山之中，流转生死，无法脱离。这被称为牢狱。这一段众生的善恶千差万别，苦乐混杂污秽，所以叫做娑婆世界（Saha World，意为堪忍世界）。释迦如来（Sakyamuni Buddha）于其中教化，令众生得以出离世间。从教化之主而得名，也叫做佛世界。犹如西方极乐世界的无量寿国（Sukhavati，阿弥陀佛的净土）。十方无量无边的尽虚空法界也像这样。然而其数量多少不同。或者以恒河沙数的三千大千世界作为一个佛土。或者清净没有三恶道。 《法门名义集》一卷
English
English version: This constitutes the tri-chiliocosm (three-thousand great thousands of worlds). These Iron Mountain Ranges (Cakravāḍa) increase in height successively. The first, the four continents (catuḥdvīpa) Iron Mountain Range, is twice as high as Mount Sumeru (Sumeru). Next, the small chiliocosm Iron Mountain Range is twice as high as the first. Next, the medium chiliocosm Iron Mountain Range is twice as high as the small chiliocosm. Finally, the great chiliocosm Iron Mountain Range is the highest and largest. All sentient beings, including **, are within these fourfold Iron Mountain Ranges, transmigrating through birth and death, unable to escape. This is called a prison. This segment of sentient beings has myriad differences in good and evil, with suffering and happiness mixed and defiled, hence it is called the Saha World (Saha World). Sakyamuni Buddha (Sakyamuni Buddha) teaches within it, enabling sentient beings to be liberated from the world. Named after the lord of teaching, it is also called a Buddha-world. It is like the Land of Immeasurable Life (Sukhavati, Amitabha's Pure Land) in the West. The limitless and boundless Dharma Realm (Dharmadhatu) of the ten directions, pervading empty space, is also like this. However, their quantity varies. Some take a number of great chiliocosms equal to the sands of the Ganges River as one Buddha-land. Others are pure and without the three evil paths. Collected Meanings of Dharma Terms, Volume 1 --------------------------------------------------------------------------------