T85n2840_三界圖

大正藏第 85 冊 No. 2840 三界圖

No. 2840

三界圖無色界無明慢貪修無明慢貪疑戒禁見取邪見道無明慢貪疑見取邪見滅無明慢貪疑見取邪見集無明慢貪疑戒禁見取邪見邊見身見苦色界無明慢貪修無明慢貪疑戒禁見取邪見道無明慢貪疑見取邪見滅無明慢貪疑見取邪見集無明慢貪疑戒禁見取邪見邊見身見苦欲界無明慢瞋貪修無明慢瞋貪疑戒禁見取邪見道無明慢瞋貪疑見取邪見滅無明慢瞋貪疑見取邪見集無明慢瞋貪疑戒禁見取邪見邊見身見苦

欲界見斷煩惱三十二修斷煩惱有四。

色界見斷二十八修斷有三。

無色界亦然。三界共計有九十八。

謂彼四諦十六門差別違立名安諦。十六門者。即四諦下各四行相。苦諦四者謂即非常苦空無我。集諦

【現代漢語翻譯】現代漢語譯本三界圖

No. 2840

三界圖無色界無明（avidyā，指對事物真相的無知）慢（māna，指傲慢）貪（rāga，指貪慾）修無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā，指懷疑）戒禁取（śīlabbataparāmarsa，指執著于錯誤的戒律和禁忌）見取（dṛṣṭiparāmarsa，指執著于錯誤的見解）邪見（mithyādṛṣṭi，指錯誤的見解）道無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）滅無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）集無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā）戒禁取（śīlabbataparāmarsa）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）邊見（antagrāhadṛṣṭi，指極端的見解）身見（satkāyadṛṣṭi，指認為五蘊和合的身體是真實存在的『我』）苦色界無明（avidyā）慢（māna）貪（rāga）修無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā）戒禁取（śīlabbataparāmarsa）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）道無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）滅無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）集無明（avidyā）慢（māna）貪（rāga）疑（vicikicchā）戒禁取（śīlabbataparāmarsa）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）邊見（antagrāhadṛṣṭi）身見（satkāyadṛṣṭi）苦欲界無明（avidyā）慢（māna）瞋（dveṣa，指嗔恨）貪（rāga）修無明（avidyā）慢（māna）瞋（dveṣa）貪（rāga）疑（vicikicchā）戒禁取（śīlabbataparāmarsa）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）道無明（avidyā）慢（māna）瞋（dveṣa）貪（rāga）疑（vicikicchā）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）滅無明（avidyā）慢（māna）瞋（dveṣa）貪（rāga）疑（vicikicchā）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）集無明（avidyā）慢（māna）瞋（dveṣa）貪（rāga）疑（vicikicchā）戒禁取（śīlabbataparāmarsa）見取（dṛṣṭiparāmarsa）邪見（mithyādṛṣṭi）邊見（antagrāhadṛṣṭi）身見（satkāyadṛṣṭi）苦

欲界見斷的煩惱有三十二種，修斷的煩惱有四種。

色界見斷的煩惱有二十八種，修斷的有三種。

無色界也是如此。三界總共有九十八種。

所謂的四諦十六門，是指在四諦（苦、集、滅、道）下各有四種行相，因差別而建立安立諦。十六門即四諦下的四種行相。苦諦的四種行相是指非常、苦、空、無我。集諦

【English Translation】 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

四者因集生緣。滅諦四者滅凈妙離。道諦四者道如行出。釋云。有生滅故非常。逼迫性故苦。違我所見故空。違我見故非我。能生法故因。有多種故集。恒資產故生。各別助故緣。諸蘊盡故滅。三相息故凈。無眾患故妙。脫眾災故離。通行義故道。契正理故如。正趣向故行。能永超故出。

苦諦有四智。一苦法忍。二苦法智。三苦類忍。四苦類智。對治身見等十種煩惱。餘三諦亦然。集法忍集法智集類忍集類智。對治邪見等七使。滅法忍滅法智滅類忍滅類智。對治滅諦煩惱。道法忍道法智道類忍道類智。對治道諦煩惱。修斷者。於四諦上各各比忍比智。對治欲界貪瞋慢無明四個煩惱。

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【現代漢語翻譯】現代漢語譯本：苦諦的四種特性是因、集、生、緣。滅諦的四種特性是滅、凈、妙、離。道諦的四種特性是道、如、行、出。解釋說：因為有生有滅所以是無常的。因為有逼迫的性質所以是苦的。因為違背了我所的見解所以是空的。因為違背了我的見解所以是非我的。能夠產生諸法所以是因。因為有多種原因和合所以是集。恒常積聚所以是生。各自別異地輔助所以是緣。諸蘊（skandha，構成個體的五種要素）止息所以是滅。三種相狀止息所以是凈。沒有各種禍患所以是妙。脫離各種災難所以是離。通行無礙的意義是道。契合正理所以是如。正確趨向目標所以是行。能夠永遠超脫所以是出。

苦諦有四種智慧：一是苦法忍（duhkha-dharma-ksanti，對苦諦的忍可），二是苦法智（duhkha-dharma-jnana，對苦諦的智慧），三是苦類忍（duhkha-anvaya-ksanti，對苦諦的類比忍可），四是苦類智（duhkha-anvaya-jnana，對苦諦的類比智慧）。它們對治身見等十種煩惱。其餘三諦也是這樣。集法忍（samudaya-dharma-ksanti，對集諦的忍可），集法智（samudaya-dharma-jnana，對集諦的智慧），集類忍（samudaya-anvaya-ksanti，對集諦的類比忍可），集類智（samudaya-anvaya-jnana，對集諦的類比智慧）。它們對治邪見等七種煩惱。滅法忍（nirodha-dharma-ksanti，對滅諦的忍可），滅法智（nirodha-dharma-jnana，對滅諦的智慧），滅類忍（nirodha-anvaya-ksanti，對滅諦的類比忍可），滅類智（nirodha-anvaya-jnana，對滅諦的類比智慧）。它們對治滅諦的煩惱。道法忍（marga-dharma-ksanti，對道諦的忍可），道法智（marga-dharma-jnana，對道諦的智慧），道類忍（marga-anvaya-ksanti，對道諦的類比忍可），道類智（marga-anvaya-jnana，對道諦的類比智慧）。它們對治道諦的煩惱。修斷方面，在四諦上各自通過比忍、比智，對治欲界的貪、嗔、慢、無明這四種煩惱。

【English Translation】 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.