English
English version Mountains. For example, Visakha (Visakha, mother of Migara), mother of Migara, at one time gave birth to thirty-two eggs. The eggs hatched into thirty-two children. It coincided with the Buddha's renunciation, and they all attained the first fruit. Another example is King Pancala (King Pancala) who had five hundred sons, all born from eggs. The king and princes later realized the Pratyekabuddha fruit. Human beings born from wombs are like the people of today's world. Human beings born from moisture, such as King Mandhata (King Mandhata), Caru (Caru), and Upacaru (Upacaru). At the beginning of the kalpa, King Pusa (King Pusa) had a sac on his head, which broke open and King Mandhata was born. King Mandhata had a sac on his knee, which broke open and Caru was born. Caru had a sac on his shoulder, which broke open and Upacaru was born. These three, grandfather, father, and son, all ascended to the position of Chakravartin. Another example is Jivaka's (Jivaka) mother, who was born from a mango tree (mango tree), also born from moisture. Human beings born by transformation, such as the people at the beginning of the kalpa, are all born by transformation. Animals have four types of birth, the first three can be seen, only dragons and Garuda (Garuda) have transformation birth, but not all. However, beings in hell, the heavens, and the intermediate state, these three places only have transformation birth. Ghosts and spirits are mostly born by transformation, but there are also those born from wombs, such as the female hungry ghost (female hungry ghost) who said to Maudgalyayana (Maudgalyayana): 'I give birth to five children at night, and I also give birth to five during the day. After they are born, I eat them all, so I am always hungry.' Question: Which birth is the best? Answer: Transformation birth. Question: If so, why did the last Bodhisattva, who had already attained freedom of birth, only choose womb birth? Answer: Because he saw greater benefits. The greater benefit is that because of kinship, countless members of the Sakya clan (Sakya clan) are now able to enter the true Dharma. This person is a descendant of the Chakravartin, and merely because of this title, he can receive respect and reverence from others, thereby turning away from evil paths and returning to the right path. The human realm thus gains this victory. Those who initiate the acceptance of teachings do so because they have diligent minds, eliminating worldly doubts, doubting whether these beings are illusory, or devas, or ghosts and spirits. Eliminating the slander of external paths, believing that after a hundred kalpas, illusory people will eat worldly things. Other teachers say this is to establish relics (relics), allowing people to make offerings, thereby attaining birth in heaven and liberation. Why? Because beings born by transformation do not have external seeds, and if they die, their bodies cannot remain. If someone believes that the Buddha has the power of fulfilling wishes and wisdom, this statement is incorrect. Because debate leads to debate, if the corpses of beings born by transformation cannot be found, how does the sutra speak of transformation birth? --------------------------------------------------------------------------------
Chinese
生迦娄罗取化生龙为食。答不解故无失。复有食乃至未死。若死无复饱。此谓生类也。界类者即有形无形也。界有三。欲界二色界三无色界。俱舍云。界以持为义。或性为义。案持是摄义。性是因义。各摄自相同类相生故名为界。若法为欲欲所缚故名欲界。为色欲所缚故名色界。为无色欲所缚故名无色界。三处欲体是欲亦是界。三处欲外法是界而非欲。而名欲界色界无色界者。一与三处欲相应故。二能持三处欲故。故俱舍明是界与欲欲相应故名欲界。复次此界是欲界家界能持欲故。余二亦尔。问。若三界通有欲则通是欲界。云何立三界。答。欲界具有四欲。一色欲。二心欲。三食欲。四淫欲。色界有二欲。色欲心欲。无色界有一欲。谓心欲。欲界欲满而色微。色界色满而欲微无色界色断而欲微。欲界欲满故名欲界。色微故不名色界。有色故非无色界。色界色满故名色界。欲微故不名欲界。有欲故非无欲界。如是建立三界。欲界以二十处为体。色界或十六处。或十七处为体。无色界四处为体。于中若众生若器世。若善若染污若无记若中阴。悉为三界体。由三界贪使所使故。由能持三界欲故。故俱舍明有诸界出五道。若善染污器世界中阴为性。是界非道。五道者是无覆无记众生非中阴故。然此三界。欲界其必有色。色界其 现代汉语译本 生迦楼罗（Garuda，一种神鸟）以变化而生的龙为食物。回答：因为不了解（龙的痛苦）所以没有过失。又有（迦楼罗）吃龙，直到龙未死。如果龙死了，（迦楼罗）就没有东西可以吃了。这说的是有生命的种类。 界类，指的是有形和无形的（事物）。界有三种：欲界、色界、无色界。《俱舍论》说，‘界’以‘持’为意义，或者以‘性’为意义。‘持’是摄持的意思，‘性’是因的意思。各自摄持自己相同的种类，互相产生，所以叫做‘界’。如果法被欲望和贪欲所束缚，就叫做欲界；被色（rupa，物质）所束缚，就叫做色界；被无色（arupa，非物质）所束缚，就叫做无色界。三处（指眼、耳、鼻三根）的欲望本体既是欲望也是界。三处欲望之外的法是界，但不是欲望。而称为欲界色界无色界的原因是：一是与三处的欲望相应；二是能支持三处的欲望。所以《俱舍论》阐明，因为界与欲望相应，所以叫做欲界。再次，这个界是欲界的家，界能支持欲望，其余二界也是如此。 问：如果三界都普遍存在欲望，那么都应该叫做欲界，为什么还要建立三界呢？答：欲界具有四种欲望：一、色欲（rupa-trsna，对形体的欲望）；二、心欲（citta-trsna，对念头的欲望）；三、食欲（ahara-trsna，对食物的欲望）；四、淫欲（methuna-trsna，性欲）。色界有两种欲望：色欲、心欲。无色界有一种欲望，就是心欲。欲界的欲望强烈而色（rupa，物质）微弱。色界的色强烈而欲望微弱。无色界的色断绝而欲望微弱。欲界的欲望强烈，所以叫做欲界。色微弱，所以不叫做色界。有色，所以不是无色界。色界的色强烈，所以叫做色界。欲望微弱，所以不叫做欲界。有欲望，所以不是无欲界。这样建立三界。 欲界以二十处为本体，色界或以十六处，或以十七处为本体。无色界以四处为本体。其中，无论是众生，还是器世界（bhajana-loka，众生所居住的环境），无论是善，还是染污，无论是无记（avyakrta，非善非恶），还是中阴（antarabhava，死亡到投生之间的状态），都属于三界的本体。因为被三界的贪爱烦恼所驱使，因为能支持三界的欲望。所以《俱舍论》阐明，有诸界超出五道（五趣，即地狱、饿鬼、畜生、人、天）。如果是善、染污、器世界、中阴为自性，是界而非道。五道是指无覆无记的众生，不是中阴的缘故。然而这三界，欲界其必定有色，色界其...
English
English version Garudas (Garuda, a kind of divine bird) feed on dragons that are created by transformation. The answer is: because they do not understand (the suffering of the dragons), there is no fault. There are (Garudas) that eat dragons until the dragons are not dead. If the dragons die, (the Garudas) have nothing to eat. This refers to living beings. The categories of realms refer to things that are both with form and without form. There are three realms: the Desire Realm (Kama-dhatu), the Form Realm (Rupa-dhatu), and the Formless Realm (Arupa-dhatu). The Abhidharmakosa states that 'realm' means 'to hold' or 'nature'. 'To hold' means to encompass, and 'nature' means cause. Each encompasses its own similar kinds, and they produce each other, so they are called 'realms'. If a dharma is bound by desire and craving, it is called the Desire Realm; if it is bound by form (rupa, material), it is called the Form Realm; if it is bound by formlessness (arupa, immaterial), it is called the Formless Realm. The essence of desire in the three places (referring to the three roots of eye, ear, and nose) is both desire and realm. Dharmas outside the desires of the three places are realms but not desires. The reason they are called the Desire Realm, Form Realm, and Formless Realm is: first, they correspond to the desires of the three places; second, they can support the desires of the three places. Therefore, the Abhidharmakosa clarifies that because the realm corresponds to desire, it is called the Desire Realm. Furthermore, this realm is the home of the Desire Realm, and the realm can support desire, and the other two realms are also like this. Question: If desire is universally present in the three realms, then they should all be called the Desire Realm. Why establish three realms? Answer: The Desire Realm has four desires: first, form desire (rupa-trsna, desire for form); second, mind desire (citta-trsna, desire for thoughts); third, food desire (ahara-trsna, desire for food); fourth, sexual desire (methuna-trsna, sexual desire). The Form Realm has two desires: form desire, mind desire. The Formless Realm has one desire, which is mind desire. Desire is strong and form (rupa, material) is weak in the Desire Realm. Form is strong and desire is weak in the Form Realm. Form is severed and desire is weak in the Formless Realm. Desire is strong in the Desire Realm, so it is called the Desire Realm. Form is weak, so it is not called the Form Realm. There is form, so it is not the Formless Realm. Form is strong in the Form Realm, so it is called the Form Realm. Desire is weak, so it is not called the Desire Realm. There is desire, so it is not the Desireless Realm. Thus, the three realms are established. The Desire Realm has twenty places as its essence, the Form Realm has sixteen or seventeen places as its essence. The Formless Realm has four places as its essence. Among them, whether it is sentient beings, or the container world (bhajana-loka, the environment where sentient beings live), whether it is good, or defiled, whether it is neutral (avyakrta, neither good nor evil), or the intermediate state (antarabhava, the state between death and rebirth), all belong to the essence of the three realms. Because they are driven by the afflictions of craving in the three realms, because they can support the desires of the three realms. Therefore, the Abhidharmakosa clarifies that there are realms that transcend the five paths (five destinies, namely hell, hungry ghosts, animals, humans, and gods). If it is good, defiled, the container world, or the intermediate state as its nature, it is a realm but not a path. The five paths refer to sentient beings that are uncovered and neutral, not because of the intermediate state. However, these three realms, the Desire Realm must have form, the Form Realm... --------------------------------------------------------------------------------
Chinese
必无欲。无色一界无色无欲。言有形摄下二界众生。言无形摄上一界众生也。体类者即有想无想非有想非无想也。一切众生以想为性。一有想。谓有心而粗。二无想。谓无心而寂。三非有想非无想。谓虽有心非粗非寂非粗故异乎有想。非寂故异乎无想。故曰非有想非无想也。言有想即摄七有想定及欲界众生也。言无想即摄二无想定及无想天众生也。言非有想非无想即摄非想非非想众生也。真谛又解分别众生有凡有圣。凡夫二种。谓未成已成。未成者未成想位。谓从托胎以去乃至爱位但名得界。未能得想。由未能具足分别是非及安立来世生因故。但名无想。已成者已成想位。谓从取至有得名有想。已能分别是非及能安立来世生因故。故名有想圣人。但有第三句。谓非想非非想非想者。离三界想阴故。非非想者离三界所余阴故。唯是三无流根说名为觉。小乘从初果至罗汉。大乘从初地至金刚。皆名非想非非想。五方便及四十心并名相。似非想非非想。佛果非是菩萨所化故不论之。相类者。即无足二足四足多足可解。十地论云。六趣者苦乐差别。四生者依止差别。依止业故。有形无形者。色无色差别。有想无想者。粗细差别。有足无足者。形相差别。如是等在众生数者总结也。 经曰。有人求福至满八十年已者。此第 现代汉语译本：必须没有欲望。在无色界中，既没有色，也没有欲望。‘有形’指的是包含下两界（欲界和色界）的众生。‘无形’指的是包含上一界（无色界）的众生。‘体类’指的是有想、无想、非有想非无想这几种状态。一切众生以‘想’为本性。第一种是‘有想’，指的是有心但比较粗糙的状态；第二种是‘无想’，指的是无心而寂静的状态；第三种是‘非有想非无想’，指的是虽然有心，但既不粗糙也不寂静的状态。不粗糙，所以不同于‘有想’；不寂静，所以不同于‘无想’。因此称为‘非有想非无想’。‘有想’包含了七种有想定以及欲界众生。‘无想’包含了两种无想定以及无想天众生。‘非有想非无想’包含了非想非非想天的众生。 真谛法师又解释说，分别众生有凡夫和圣人之分。凡夫又分为两种：未成就和已成就。未成就指的是未成就想位的众生，从托胎开始，一直到爱位，只能说是得到了界，但未能得到想，因为未能完全具备分辨是非和安立来世生因的能力，所以只能说是‘无想’。已成就指的是已成就想位的众生，从取到有，可以称为‘有想’，因为已经能够分辨是非，并且能够安立来世生因。圣人只有第三种状态，即‘非想非非想’。‘非想’指的是离开了三界（欲界、色界、无色界）的想阴。‘非非想’指的是离开了三界其余的阴。只有这三种无漏根才能被称为‘觉’。小乘从初果到阿罗汉，大乘从初地到金刚，都可以称为‘非想非非想’。五方便和四十心都只是相似于‘非想非非想’的状态。佛果不是菩萨所能教化的，所以不讨论。 ‘相类’指的是无足、二足、四足、多足等，这比较容易理解。《十地论》中说，六道众生的苦乐有差别，四生众生的依止有差别，因为依止于业。有形和无形指的是色界和无色界的差别。有想和无想指的是粗细的差别。有足和无足指的是形相的差别。像这些都在众生之列，这是总结性的说法。 经文中说：‘有人求福至满八十年已’，这是第