Chinese
大正藏第 85 册 No. 2840 三界图 No. 2840 三界图无色界 无明 慢 贪 修 无明 慢 贪 疑 戒禁 见取 邪见 道 无明 慢 贪 疑 见取 邪见 灭 无明 慢 贪 疑 见取 邪见 集 无明 慢 贪 疑 戒禁 见取 邪见 边见 身见 苦 色界 无明 慢 贪 修 无明 慢 贪 疑 戒禁 见取 邪见 道 无明 慢 贪 疑 见取 邪见 灭 无明 慢 贪 疑 见取 邪见 集 无明 慢 贪 疑 戒禁 见取 邪见 边见 身见 苦 欲界 无明 慢 瞋 贪 修 无明 慢 瞋 贪 疑 戒禁 见取 邪见 道 无明 慢 瞋 贪 疑 见取 邪见 灭 无明 慢 瞋 贪 疑 见取 邪见 集 无明 慢 瞋 贪 疑 戒禁 见取 邪见 边见 身见 苦 欲界见断烦恼三十二修断烦恼有四。 色界见断二十八修断有三。 无色界亦然。三界共计有九十八。 谓彼四谛十六门差别违立名安谛。十六门者。即四谛下各四行相。苦谛四者谓即非常苦空无我。集谛 现代汉语译本 三界图 No. 2840 三界图 无色界 无明（avidyā，指对事物真相的无知） 慢（māna，指傲慢） 贪（rāga，指贪欲） 修 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā，指怀疑） 戒禁取（śīlabbataparāmarsa，指执着于错误的戒律和禁忌） 见取（dṛṣṭiparāmarsa，指执着于错误的见解） 邪见（mithyādṛṣṭi，指错误的见解） 道 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 灭 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 集 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā） 戒禁取（śīlabbataparāmarsa） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 边见（antagrāhadṛṣṭi，指极端的见解） 身见（satkāyadṛṣṭi，指认为五蕴和合的身体是真实存在的‘我’） 苦 色界 无明（avidyā） 慢（māna） 贪（rāga） 修 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā） 戒禁取（śīlabbataparāmarsa） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 道 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 灭 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 集 无明（avidyā） 慢（māna） 贪（rāga） 疑（vicikicchā） 戒禁取（śīlabbataparāmarsa） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 边见（antagrāhadṛṣṭi） 身见（satkāyadṛṣṭi） 苦 欲界 无明（avidyā） 慢（māna） 瞋（dveṣa，指嗔恨） 贪（rāga） 修 无明（avidyā） 慢（māna） 瞋（dveṣa） 贪（rāga） 疑（vicikicchā） 戒禁取（śīlabbataparāmarsa） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 道 无明（avidyā） 慢（māna） 瞋（dveṣa） 贪（rāga） 疑（vicikicchā） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 灭 无明（avidyā） 慢（māna） 瞋（dveṣa） 贪（rāga） 疑（vicikicchā） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 集 无明（avidyā） 慢（māna） 瞋（dveṣa） 贪（rāga） 疑（vicikicchā） 戒禁取（śīlabbataparāmarsa） 见取（dṛṣṭiparāmarsa） 邪见（mithyādṛṣṭi） 边见（antagrāhadṛṣṭi） 身见（satkāyadṛṣṭi） 苦 欲界见断的烦恼有三十二种，修断的烦恼有四种。 色界见断的烦恼有二十八种，修断的有三种。 无色界也是如此。三界总共有九十八种。 所谓的四谛十六门，是指在四谛（苦、集、灭、道）下各有四种行相，因差别而建立安立谛。十六门即四谛下的四种行相。苦谛的四种行相是指非常、苦、空、无我。集谛
English
English version Chart of the Three Realms No. 2840 Chart of the Three Realms: Formless Realm: Ignorance (avidyā), Pride (māna), Greed (rāga). Cultivation: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Rules and Rituals (śīlabbataparāmarsa), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Path: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Cessation: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Arising: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Rules and Rituals (śīlabbataparāmarsa), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi), Extreme Views (antagrāhadṛṣṭi), Self-View (satkāyadṛṣṭi). Suffering. Form Realm: Ignorance (avidyā), Pride (māna), Greed (rāga). Cultivation: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Rules and Rituals (śīlabbataparāmarsa), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Path: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Cessation: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Arising: Ignorance (avidyā), Pride (māna), Greed (rāga), Doubt (vicikicchā), Attachment to Rules and Rituals (śīlabbataparāmarsa), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi), Extreme Views (antagrāhadṛṣṭi), Self-View (satkāyadṛṣṭi). Suffering. Desire Realm: Ignorance (avidyā), Pride (māna), Anger (dveṣa), Greed (rāga). Cultivation: Ignorance (avidyā), Pride (māna), Anger (dveṣa), Greed (rāga), Doubt (vicikicchā), Attachment to Rules and Rituals (śīlabbataparāmarsa), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Path: Ignorance (avidyā), Pride (māna), Anger (dveṣa), Greed (rāga), Doubt (vicikicchā), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Cessation: Ignorance (avidyā), Pride (māna), Anger (dveṣa), Greed (rāga), Doubt (vicikicchā), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi). Arising: Ignorance (avidyā), Pride (māna), Anger (dveṣa), Greed (rāga), Doubt (vicikicchā), Attachment to Rules and Rituals (śīlabbataparāmarsa), Attachment to Views (dṛṣṭiparāmarsa), Wrong Views (mithyādṛṣṭi), Extreme Views (antagrāhadṛṣṭi), Self-View (satkāyadṛṣṭi). Suffering. In the Desire Realm, there are thirty-two types of afflictions that are abandoned by seeing, and four types of afflictions that are abandoned by cultivation. In the Form Realm, there are twenty-eight types of afflictions that are abandoned by seeing, and three types that are abandoned by cultivation. The same is true for the Formless Realm. In total, there are ninety-eight types of afflictions in the Three Realms. The so-called sixteen aspects of the Four Noble Truths refer to the four aspects under each of the Four Noble Truths (Suffering, Arising, Cessation, Path), which are established as truths due to their differences. The sixteen aspects are the four aspects under each of the Four Noble Truths. The four aspects of the Truth of Suffering are impermanence, suffering, emptiness, and non-self. The Truth of Arising --------------------------------------------------------------------------------
Chinese
四者因集生缘。灭谛四者灭净妙离。道谛四者道如行出。释云。有生灭故非常。逼迫性故苦。违我所见故空。违我见故非我。能生法故因。有多种故集。恒资产故生。各别助故缘。诸蕴尽故灭。三相息故净。无众患故妙。脱众灾故离。通行义故道。契正理故如。正趣向故行。能永超故出。 苦谛有四智。一苦法忍。二苦法智。三苦类忍。四苦类智。对治身见等十种烦恼。余三谛亦然。集法忍集法智集类忍集类智。对治邪见等七使。灭法忍灭法智灭类忍灭类智。对治灭谛烦恼。道法忍道法智道类忍道类智。对治道谛烦恼。修断者。于四谛上各各比忍比智。对治欲界贪瞋慢无明四个烦恼。 <<PIC>T85p1293_01.gif</PIC> 现代汉语译本： 苦谛的四种特性是因、集、生、缘。灭谛的四种特性是灭、净、妙、离。道谛的四种特性是道、如、行、出。解释说：因为有生有灭所以是无常的。因为有逼迫的性质所以是苦的。因为违背了我所的见解所以是空的。因为违背了我的见解所以是非我的。能够产生诸法所以是因。因为有多种原因和合所以是集。恒常积聚所以是生。各自别异地辅助所以是缘。诸蕴（skandha，构成个体的五种要素）止息所以是灭。三种相状止息所以是净。没有各种祸患所以是妙。脱离各种灾难所以是离。通行无碍的意义是道。契合正理所以是如。正确趋向目标所以是行。能够永远超脱所以是出。 苦谛有四种智慧：一是苦法忍（duhkha-dharma-ksanti，对苦谛的忍可），二是苦法智（duhkha-dharma-jnana，对苦谛的智慧），三是苦类忍（duhkha-anvaya-ksanti，对苦谛的类比忍可），四是苦类智（duhkha-anvaya-jnana，对苦谛的类比智慧）。它们对治身见等十种烦恼。其余三谛也是这样。集法忍（samudaya-dharma-ksanti，对集谛的忍可），集法智（samudaya-dharma-jnana，对集谛的智慧），集类忍（samudaya-anvaya-ksanti，对集谛的类比忍可），集类智（samudaya-anvaya-jnana，对集谛的类比智慧）。它们对治邪见等七种烦恼。灭法忍（nirodha-dharma-ksanti，对灭谛的忍可），灭法智（nirodha-dharma-jnana，对灭谛的智慧），灭类忍（nirodha-anvaya-ksanti，对灭谛的类比忍可），灭类智（nirodha-anvaya-jnana，对灭谛的类比智慧）。它们对治灭谛的烦恼。道法忍（marga-dharma-ksanti，对道谛的忍可），道法智（marga-dharma-jnana，对道谛的智慧），道类忍（marga-anvaya-ksanti，对道谛的类比忍可），道类智（marga-anvaya-jnana，对道谛的类比智慧）。它们对治道谛的烦恼。修断方面，在四谛上各自通过比忍、比智，对治欲界的贪、嗔、慢、无明这四种烦恼。
English
English version: The four aspects of the Truth of Suffering (Duhkha Satya) are 'cause' (hetu), 'accumulation' (samudaya), 'arising' (prabhava), and 'condition' (pratyaya). The four aspects of the Truth of Cessation (Nirodha Satya) are 'cessation' (nirodha), 'serenity' (santa), 'excellence' (pranita), and 'deliverance' (nihsarana). The four aspects of the Truth of the Path (Marga Satya) are 'path' (marga), 'conformity' (nyaya), 'practice' (pratipatti), and 'escape' (niryana). It is explained that: Because there is arising and ceasing, it is impermanent (anitya). Because of the nature of oppression, it is suffering (duhkha). Because it contradicts the view of 'mine', it is empty (sunya). Because it contradicts the view of 'I', it is non-self (anatman). Because it can produce dharmas, it is a cause (hetu). Because there are many causes combined, it is accumulation (samudaya). Because of constant accumulation, it is arising (prabhava). Because of separate assistance, it is a condition (pratyaya). Because the skandhas (skandha, the five aggregates constituting an individual) are exhausted, it is cessation (nirodha). Because the three characteristics are ceased, it is serenity (santa). Because there are no numerous afflictions, it is excellence (pranita). Because of escaping numerous calamities, it is deliverance (nihsarana). The meaning of unobstructed passage is the path (marga). Because it conforms to the correct principle, it is conformity (nyaya). Because of correctly heading towards the goal, it is practice (pratipatti). Because it can transcend forever, it is escape (niryana). The Truth of Suffering (Duhkha Satya) has four types of wisdom: first, the forbearance of the dharma of suffering (duhkha-dharma-ksanti), second, the wisdom of the dharma of suffering (duhkha-dharma-jnana), third, the forbearance of the analogy of suffering (duhkha-anvaya-ksanti), and fourth, the wisdom of the analogy of suffering (duhkha-anvaya-jnana). They counteract the ten types of afflictions such as the view of self (satkayadristi). The other three truths are also like this. The forbearance of the dharma of origination (samudaya-dharma-ksanti), the wisdom of the dharma of origination (samudaya-dharma-jnana), the forbearance of the analogy of origination (samudaya-anvaya-ksanti), and the wisdom of the analogy of origination (samudaya-anvaya-jnana). They counteract the seven latent tendencies such as wrong views (mithyadristi). The forbearance of the dharma of cessation (nirodha-dharma-ksanti), the wisdom of the dharma of cessation (nirodha-dharma-jnana), the forbearance of the analogy of cessation (nirodha-anvaya-ksanti), and the wisdom of the analogy of cessation (nirodha-anvaya-jnana). They counteract the afflictions of the Truth of Cessation. The forbearance of the dharma of the path (marga-dharma-ksanti), the wisdom of the dharma of the path (marga-dharma-jnana), the forbearance of the analogy of the path (marga-anvaya-ksanti), and the wisdom of the analogy of the path (marga-anvaya-jnana). They counteract the afflictions of the Truth of the Path. In terms of cultivation and elimination, on each of the Four Noble Truths, through forbearance and wisdom, one counteracts the four afflictions of desire, anger, pride, and ignorance in the desire realm. --------------------------------------------------------------------------------