၃၁-ဘံုThe Thirty-one Planes of Existence
第三十一個平面的存在
ဤၾသကာသေလာကႀကီးတြင္ သတၱ၀ါတို႔၏ေနထိုင္ရာဘံုဌာနမွာ သံုးဆယ္႔တစ္ဘံု ရွိသည္။ဘုရားရွိခိုးအမ်ဳိးမ်ဳိးစာအုပ္မ်ားတြင္ အားလံုးနီးပါးေသာ အမွ်ေ၀ျခင္းမ်ား၌ ၃၁-ဘံုသည္ ပါ၀င္ေလ့ရွိသည္။ သို႔ေသာ္ ၃၁-ဘံုႏွင့္ ပတ္သက္၍ သာမန္သိရွိျခင္းထက္ အေသအခ်ာသိရွိၾကမည္ ဆိုပါက ပိုမိုအက်ဳိးရွိႏိုင္ေပသည္ဟု ယံုၾကည္ပါသျဖင့္ ၃၁-ဘံု သိေကာင္းစရာအေၾကာင္း ကို ေရးသားေဖၚျပရျခင္း ျဖစ္ပါသည္။
ဤၾသကာသေလာကႀကီးတြင္ သတၱ၀ါတို႔၏ေနထိုင္ရာဘံုဌာနမွာ သံုးဆယ္႔တစ္ဘံု ရွိသည္။ ျဗဟၼာဘံု ႏွစ္ဆယ္၊နတ္ဘံု ေျခာက္ဘံု ၊လူ႔ဘံု တစ္ဘံု၊ အပါယ္ ေလးဘံု တို႔ျဖစ္သည္။ ထို သံုးဆယ္႔တစ္ဘံု တည္းဟူေသာ ၾသကာသေလာကႀကီးသည္ အာသေ၀ါကုန္ခန္းၿပီးေသာ ရဟႏၱာမျဖစ္ေသးသမွ် ထက္ေအာက္ေျပာင္းျပန္ ဗေလာင္ဆန္ေအာင္ က်င္လည္ရဦးမည့္ ဘံုဌာနမ်ားျဖစ္သည္။
ျမတ္စြာဘုရား ေဟာၾကားထားေသာ နခသိခသုတ္ကိုေထာက္႐ႈျခင္းအားျဖင့္ လူ႔ဘံုမွစုေတ၍ ေသလြန္ၾကကုန္ေသာသူတို႔တြင္ လူ႔ဘံုသို႔ေရာက္ရွိေသာသူမွာ ျမတ္စြာဘုရား၏ လက္သဲခြံေပၚ၌ရွိေသာ ေျမမႈန္႔ ပမာဏမွ်သာရွိ၍ အပယ္ေလးဘံုသို႔က်ေရာက္ ေသာသူတို႔မွာ ဂဂၤါျမစ္လြင္ျပင္ရွိ ေျမမႈန္႔ပမာဏ ရွိသည္။ လူ႔ဘ၀မွစုေတ၍ လူျပန္ျဖစ္ေသာ ပမာဏ ႏွင့္ အပါယ္ေလးဘံုသို႔က်ေရာက္ေသာသူတို႔၏ ပမာဏ ႏႈိင္းဆ၍မရေအာင္ ကြာျခားလွပါသည္။ လူတစ္ေထာင္ေသ၍ တစ္ေယာက္မွ်ေလာက္ပင္ လူျပန္ျဖစ္ဖို႔ရာ မလြယ္ကူေခ်။
ျဗဟၼာဘံု ႏွစ္ဆယ္
ပထမစျာန္(၃)ဘံု ဗဟၼပါရိသဇၹာ၊ ျဗဟၼပုေရာဟိတာ၊ မဟာျဗဟၼာ၊
ဒုတိယစျာန္(၃)ဘံု ပရိတၱာဘာ၊ အပၸမာဏာဘာ၊ အာဘႆရာ၊
တတိယစျာန္(၃)ဘံု ပရိတၱာသုဘာ၊ အပၼမာဏာသုဘာ၊ သုဘကိဏွာ ၊
စတုတၳစျာန္(၇)ဘံု ေ၀ဟပၹဳိလ္ ၊ အသညသတ္ ၊
သုဒၶါ၀ါသ (၅)ဘံု အဝိဟာ ၊ အတပၸါ ၊သုဒႆာ၊သုဒႆီ၊ အကနိ႒၊
မွတ္ခ်က္။ ။သုဒၶါ၀ါသ (၅)ဘံုသည္ စတုတၳစ်ာန္(၇)ဘံု၌ ပါ၀င္သည္။ အရိယာပုဂၢိဳလ္မ်ား သီးသန္႔ ေနထိုင္ေသာ ဘံုျဖစ္ပါသည္။
အရူပ(၄)ဘံု အာကာသာနဥၥာယတန၊၀ိညာဏဥစၥာယတန၊အာကိဥၥာညာယတန၊ေနဝသညာနာသညာယတန
နတ္ျပည္ ေျခာက္ထပ္
စတုမဟာရာဇ္ ၊ တာ၀တိ ံသာ ၊ ယာမာ ၊ တုသိတာ ၊ နိမၼာနရတိ ၊ ပရနိမၼိတ၀သ၀တီၱ
လူ႕ဘံု တစ္ဘံု
အပါယ္ ေလးဘံု
ငရဲဘံု ၊ တိရစာၦန္ဘံု ၊ ၿပိတၱာဘံု ၊ အသူရကာယ္ဘံု [1] [2]
The inescapable law of kamma guarantees that each and every one of our actions — whether it be of body, speech, or mind — has consequences in line with the skillfulness or unskillfulness of that action. We can often witness this process first-hand in our own lives, even if the effects may not be immediately apparent. But the Buddha also taught that our actions have effects that extend far beyond our present life, determining the quality of rebirth we can expect after death: act in wholesome, skillful ways and you are destined for a favorable rebirth; act in unwholesome, unskillful ways and an unpleasant rebirth awaits. Thus we coast for aeons through samsara, propelled from one birth to the next by the quality of our choices and our actions.
The suttas describe thirty-one distinct "planes" or "realms" of existence into which beings can be reborn during this long wandering through samsara. These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined, and exquisitely blissful heaven realms. Existence in every realm is impermanent; in Buddhist cosmology there is no eternal heaven or hell. Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death. When the kammic force that propelled them to that realm is finally exhausted, they pass away, taking rebirth once again elsewhere according to their kamma. And so the wearisome cycle continues.
The realms of existence are customarily divided into three distinct "worlds" (loka), listed here in descending order of refinement:
- The Immaterial World (arupa-loka). Consists of four realms that are accessible to those who pass away while meditating in the formless jhanas.
- The Fine-Material World (rupa-loka). Consists of sixteen realms whose inhabitants (the devas) experience extremely refined degrees of mental pleasure. These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill-will. They are said to possess extremely refined bodies of pure light. The highest of these realms, the Pure Abodes, are accessible only to those who have attained to "non-returning," the third stage of Awakening. The Fine-Material World and the Immaterial World together constitute the "heavens" (sagga).
- The Sensuous World (kama-loka). Consists of eleven realms in which experience — both pleasurable and not — is dominated by the five senses. Seven of these realms are favorable destinations, and include our own human realm as well as several realms occupied by devas. The lowest realms are the four "bad" destinations, which include the animal and hell realms.
It is pointless to debate whether these realms are real or simply fanciful metaphors that describe the various mind-states we might experience in this lifetime. The real message of this cosmology is this: unless we take steps to break free of the iron grip of kamma, we are doomed to wander aimlessly from one state to another, with true peace and satisfaction forever out of reach. The Buddha's revolutionary discovery came in finding that there is a way to break free: the Noble Eightfold Path, which equips us with precisely the tools we need to escape from this wearisome wandering, once and for all, to a true and unshakeable freedom.
The information on this page was assembled from a variety of sources. In the interests of economizing space I have not attributed each fact to its respective source.
I. The Immaterial World (arupa-loka)
| Realm | Comments | Cause of rebirth here |
|---|---|---|
| (31) Neither-perception-nor-non-perception (nevasaññanasaññayatanupaga deva) | The inhabitants of these realms are possessed entirely of mind. Having no physical body, they are unable to hear Dhamma teachings. | Fourth formless jhana |
| (30) Nothingness (akiñcaññayatanupaga deva) | Third formless jhana | |
| (29) Infinite Consciousness (viññanañcayatanupaga deva) | Second formless jhana | |
| (28) Infinite Space (akasanañcayatanupaga deva) | First formless jhana |
II. The Fine-Material World (rupa-loka)
| Realm | Comments | Cause of rebirth here |
|---|---|---|
| (27) Peerless devas (akanittha deva) | These are the five Pure Abodes (suddhavasa), which are accessible only to non-returners (anagami) and arahants. Beings who become non-returners in other planes are reborn here, where they attain arahantship. Among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world (SN 6.1). | Fourth jhana. (See, e.g., AN 4.123.) |
| (26) Clear-sighted devas (sudassi deva) | ||
| (25) Beautiful devas (sudassa deva) | ||
| (24) Untroubled devas (atappa deva) | ||
| (23) Devas not Falling Away (aviha deva) | ||
| (22) Unconscious beings (asaññasatta) | Only body is present; no mind. | |
| (21) Very Fruitful devas (vehapphala deva) | Beings in these planes enjoy varying degrees of jhanic bliss. | |
| (20) Devas of Refulgent Glory (subhakinna deva) | Third jhana (highest degree). (See, e.g., AN 4.123.) | |
| (19) Devas of Unbounded Glory (appamanasubha deva) | Third jhana (medium degree) | |
| (18) Devas of Limited Glory (parittasubha deva) | Third jhana (minor degree) | |
| (17) Devas of Streaming Radiance (abhassara deva) | Second jhana (highest degree). (See, e.g., AN 4.123.) | |
| (16) Devas of Unbounded Radiance (appamanabha deva) | Second jhana (medium degree) | |
| (15) Devas of Limited Radiance (parittabha deva) | Second jhana (minor degree) | |
| (14) Great Brahmas (Maha brahma) | One of this realm's most famous inhabitants is the Great Brahma, a deity whose delusion leads him to regard himself as the all-powerful, all-seeing creator of the universe (DN 11). | First jhana (highest degree) |
| (13) Ministers of Brahma (brahma-purohita deva) | Beings in these planes enjoy varying degrees of jhanic bliss. | First jhana (medium degree) |
| (12) Retinue of Brahma (brahma-parisajja deva) | First jhana (minor degree). (See, e.g., AN 4.123.) |
III. The Sensuous World (kama-loka)
Happy Destinations (sugati)
| Realm | Comments | Cause of rebirth here |
|---|---|---|
| (11) Devas Wielding Power over the Creation of Others (paranimmita-vasavatti deva) | These devas enjoy sense pleasures created by others for them. Mara, the personification of delusion and desire, lives here. | · Ten wholesome actions (MN 41) |
| (10) Devas Delighting in Creation (nimmanarati deva) | These devas delight in the sense objects of their own creation. | |
| (9) Contented devas (tusita deva) | A realm of pure delight and gaiety. Bodhisattas abide here prior to their final human birth. This is where the bodhisatta Maitreya (Metteya), the next Buddha, is said to dwell. | |
| (8) Yama devas (yama deva) | These devas live in the air, free of all difficulties. | |
| (7) The Thirty-three Gods (tavatimsa deva) | Sakka, a devotee of the Buddha, presides over this realm. Many devas dwelling here live in mansions in the air. | |
| (6) Devas of the Four Great Kings (catumaharajika deva) | Home of the gandhabbas, the celestial musicians, and the yakkhas, tree spirits of varying degrees of ethical purity. The latter are analogous to the goblins, trolls, and fairies of Western fairy tales. | |
| (5) Human beings (manussa loka) | You are here (for now). Rebirth as a human being is extraordinarily rare (SN 56.48). It is also extraordinarily precious, as its unique balance of pleasure and pain (SN 35.135) facilitates the development of virtue and wisdom to the degree necessary to set one free from the entire cycle of rebirths. | · The development of virtue and wisdom (AN 10.177) · The attainment of stream-entry (sotapatti) guarantees that all future rebirths will be in the human or higher realms. |
States of Deprivation (apaya)
| Realm | Comments | Cause of rebirth here |
|---|---|---|
| (4) Asuras (asura) | The demons — "titans" — that dwell here are engaged in relentless conflict with each other. | · Ten unwholesome actions (MN 41) |
| (3) Hungry Shades/Ghosts (peta loka) | Ghosts and unhappy spirits wander hopelessly about this realm, searching in vain for sensual fulfillment. | · Ten unwholesome actions (MN 41) · Lack of virtue, holding to wrong views (AN 10.177) |
| (2) Animals (tiracchana yoni) | This realm includes all the non-human forms of life that are visible to us under ordinary circumstances: animals, insects, fish, birds, worms, etc. | · Ten unwholesome actions (MN 41) · Lack of virtue, holding to wrong views. If one is generous to monks and nuns, however, one may be reborn as an "ornamented" animal (i.e., a bird with bright plumage; a horse with attractive markings, etc.; AN 10.177). · Behaving like an animal (MN 57) |
| (1) Hell (niraya) | These are realms of unimaginable suffering and anguish (described in graphic detail in MN 129 and 130). Should not be confused with the eternal hell proposed by other religions, since one's time here is — as it is in every realm — temporary. | · Ten unwholesome actions (MN 41) · Lack of virtue, holding to wrong views (AN 10.177) · Murdering your parents, murdering an arahant, injuring the Buddha, or creating a schism in the Sangha (AN 5.129) · Being quarrelsome and annoying to others (Snp II.6) |
- Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980).
- The Buddhist Religion: A Historical Introduction (fourth edition), by R.H. Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997).
- The Long Discourses of the Buddha (Introduction), translated by Maurice Walshe (Boston: Wisdom Publications, 1987).
- A Manual of Abhidhamma, by Ven. Narada Thera (Kuala Lumpur: Buddhist Missionary Society, 1979).
- The Middle Length Discourses of the Buddha (Introduction), translated by Bhikkhu Ñanamoli and Bhikkhu Bodhi (Boston: Wisdom Publications, 1995).
- Teacher of the Devas (Wheel Publication 414/416), by Susan Elbaum Jootla (Kandy: Buddhist Publication Society, 1997).
- The Three Worlds (wall chart), compiled by Ven. Acaro Suvanno (printed for free distribution by devotees and Mr & Mrs Lim Say Hoe and family).
The inescapable law of kamma guarantees that each and every one of our actions — whether it be of body, speech, or mind — has consequences in line with the skillfulness or unskillfulness of that action.無法逃避法律的業力保證每一個我們的行動-無論是身，語，意-有後果配合靈巧或unskillfulness這一行動。 We can often witness this process first-hand in our own lives, even if the effects may not be immediately apparent.我們經常可以看到這一過程的第一手在我們自己的生活，即使影響可能不會立即顯現出來。 But the Buddha also taught that our actions have effects that extend far beyond our present life, determining the quality of rebirth we can expect after death: act in wholesome, skillful ways and you are destined for a favorable rebirth; act in unwholesome, unskillful ways and an unpleasant rebirth awaits.然而，佛陀還告訴我們，我們的行動有效果，遠遠超出我們現在的生活，確定我們的質量可以期待重生後死亡：在健康的行為，嫻熟的方法和你注定一個有利的重生，在不健康的行為，善巧的方法和一個不愉快的等待重生。 Thus we coast for aeons through samsara , propelled from one birth to the next by the quality of our choices and our actions.因此，我們沿岸aeons通過輪迴 ，從一出生到推動下的品質是我們的選擇和我們的行動。
The suttas describe thirty-one distinct "planes" or "realms" of existence into which beings can be reborn during this long wandering through samsara.經文描述的三十一個獨特的“飛機”或“境界”說成是人的存在，可再生在這漫長的流浪通過輪迴。 These range from the extraordinarily dark, grim, and painful hell realms all the way up to the most sublime, refined, and exquisitely blissful heaven realms.這些範圍從非常黑暗，殘酷和痛苦的地獄領域所有的方式，以最崇高，精，精美的幸福天堂境界。 Existence in every realm is impermanent; in Buddhist cosmology there is no eternal heaven or hell.在每一個領域的存在是無常，在佛教的宇宙觀沒有永恆的天堂或地獄。 Beings are born into a particular realm according to both their past kamma and their kamma at the moment of death.人出生在一個特定的領域，以符合他們過去的業力和他們的業力，目前死亡。 When the kammic force that propelled them to that realm is finally exhausted, they pass away, taking rebirth once again elsewhere according to their kamma.當 kammic他們的力量，推動該領域終於筋疲力盡，他們走了，到別處重生再次根據自己的業力。 And so the wearisome cycle continues.這樣一來，乏味循環下去。
The realms of existence are customarily divided into three distinct "worlds" (loka), listed here in descending order of refinement:該領域存在的習慣上分為三個不同的“世界”（洛卡），依次列在這裡的完善：
- The Immaterial World (arupa-loka). Consists of four realms that are accessible to those who pass away while meditating in the formless jhanas . 非物質世界（arupa -洛卡）。包括四個領域都可以訪問的那些誰去世而沉思的無形jhanas 。
- The Fine-Material World (rupa-loka). Consists of sixteen realms whose inhabitants (the devas) experience extremely refined degrees of mental pleasure. 其精細物質世界（色身-洛卡）。包括十六境界，其居民（ 天神）的經驗非常精緻程度的精神愉悅。 These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill-will.這些領域都可以訪問那些誰至少已達到一定程度的禪定 ，誰也從而成功地（暫時）抑制仇恨和虐待的意志。 They are said to possess extremely refined bodies of pure light.他們說，擁有極為精緻機構的清光。 The highest of these realms, the Pure Abodes, are accessible only to those who have attained to "non-returning," the third stage of Awakening.這些領域的最高，純住所，都只能訪問那些誰已達到“非回來了，”第三階段的覺醒。 The Fine-Material World and the Immaterial World together constitute the "heavens" (sagga) .其精細物質世界與非物質共同構成世界“老天爺”（sagga） 。
- The Sensuous World (kama-loka). Consists of eleven realms in which experience — both pleasurable and not — is dominated by the five senses. 感性世界（卡馬-洛卡）。組成，其中十一個領域的經驗-無論是愉快而不是-是佔主導地位的五官。 Seven of these realms are favorable destinations, and include our own human realm as well as several realms occupied by devas.這七個領域是有利的目的地，包括我們人類自己的領域以及一些領域佔領了天神。 The lowest realms are the four "bad" destinations, which include the animal and hell realms.最低的領域是四個“壞”的目的地，其中包括動物和地獄境界。
It is pointless to debate whether these realms are real or simply fanciful metaphors that describe the various mind-states we might experience in this lifetime.這是毫無意義的爭論是否這些領域是真正的或只是幻想的隱喻，描述了各種心態，在國家，我們可能會遇到此生。 The real message of this cosmology is this: unless we take steps to break free of the iron grip of kamma, we are doomed to wander aimlessly from one state to another, with true peace and satisfaction forever out of reach.真正的消息這個宇宙是這樣的：除非我們採取步驟，打破免費的鐵腕的業力，我們注定要漫無目的的遊蕩，從一國對另一國，與真正的和平和滿意永遠夠不著。 The Buddha's revolutionary discovery came in finding that there is a way to break free: the Noble Eightfold Path , which equips us with precisely the tools we need to escape from this wearisome wandering, once and for all, to a true and unshakeable freedom .佛陀的革命性發現進來發現有一種方法，打破免費： 八正道 ，這正是我們與裝備的工具，我們需要擺脫這種令人厭煩的徘徊，一勞永逸的，在真正的和不可動搖的自由 。
The information on this page was assembled from a variety of sources .這個頁面上的信息是從組裝各種來源 。 In the interests of economizing space I have not attributed each fact to its respective source.在節約空間的利益，我沒有每個事實歸咎於其各自的來源。
| Realm境界 | Comments評論 | Cause of rebirth here原因在這裡重生 |
|---|---|---|
| ( 31 ) Neither-perception-nor-non-perception (nevasaññanasaññayatanupaga deva) （ 31 ）無論知覺的NOR -非知覺（nevasaññanasaññayatanupaga德瓦） | The inhabitants of these realms are possessed entirely of mind.這些領域的居民都擁有完全的心態。 Having no physical body, they are unable to hear Dhamma teachings.沒有物質的身體，就無法聽到佛法教義。 | Fourth formless jhana 第四無形的禪定 |
| ( 30 ) Nothingness (akiñcaññayatanupaga deva) （ 30 ）虛無（akiñcaññayatanupaga德瓦） | Third formless jhana 第三無形的禪定 | |
| ( 29 ) Infinite Consciousness (viññanañcayatanupaga deva) （ 29 ）無限意識（viññanañcayatanupaga德瓦） | Second formless jhana 第二無形的禪定 | |
| ( 28 ) Infinite Space (akasanañcayatanupaga deva) （ 28 ）無限空間（akasanañcayatanupaga德瓦） | First formless jhana 首先無形的禪定 |
| Realm境界 | Comments評論 | Cause of rebirth here原因在這裡重生 |
|---|---|---|
| ( 27 ) Peerless devas (akanittha deva) （ 27 ）皮爾利斯天神（akanittha德瓦） | These are the five Pure Abodes (suddhavasa), which are accessible only to non-returners (anagami) and arahants .以上5項純住所（suddhavasa），這是只能訪問非回流（anagami）和阿羅漢 。 Beings who become non-returners in other planes are reborn here, where they attain arahantship.人誰成為非回擊其他飛機重生這裡，他們能達到 arahantship。 Among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world (SN 6.1) .在它的居民是梵天Sahampati，誰求佛陀正法教給世界（錫6.1） 。 | Fourth jhana . (See, eg, AN 4.123 .) 第四禪定 。（見，例如， 安4.123 ）。 |
| ( 26 ) Clear-sighted devas (sudassi deva) （ 26 ）清晰的遠見天神（sudassi德瓦） | ||
| ( 25 ) Beautiful devas (sudassa deva) （ 25 ）美麗的天神（sudassa德瓦） | ||
| ( 24 ) Untroubled devas (atappa deva) （ 24 ）無憂無慮的天神（atappa德瓦） | ||
| ( 23 ) Devas not Falling Away (aviha deva) （ 23 ）天王不屬於客場（aviha德瓦） | ||
| ( 22 ) Unconscious beings (asaññasatta) （ 22 ）無意識的人（asaññasatta） | Only body is present; no mind.是目前唯一機構，沒有介意。 | |
| ( 21 ) Very Fruitful devas (vehapphala deva) （ 21 ）卓有成效的天神（vehapphala德瓦） | Beings in these planes enjoy varying degrees of jhanic bliss.這些飛機在塵世享受不同程度的jhanic幸福。 | |
| ( 20 ) Devas of Refulgent Glory (subhakinna deva) （ 20 ）天神的燦爛輝煌（subhakinna德瓦） | Third jhana (highest degree). 第三禪定 （最高學位）。 (See, eg, AN 4.123 .) （見，例如， 安4.123 ）。 | |
| ( 19 ) Devas of Unbounded Glory (appamanasubha deva) （ 19 ）天王無界的榮耀（appamanasubha德瓦） | Third jhana (medium degree) 第三禪定 （中等程度） | |
| ( 18 ) Devas of Limited Glory (parittasubha deva) （ 18 ）天王有限光榮（parittasubha德瓦） | Third jhana (minor degree) 第三禪定 （小度） | |
| ( 17 ) Devas of Streaming Radiance (abhassara deva) （ 17 ）天神流光輝（abhassara德瓦） | Second jhana (highest degree). 第二禪定 （最高學位）。 (See, eg, AN 4.123 .) （見，例如， 安4.123 ）。 | |
| ( 16 ) Devas of Unbounded Radiance (appamanabha deva) （ 16 ）天王無界輻射（appamanabha德瓦） | Second jhana (medium degree) 第二禪定 （中等程度） | |
| ( 15 ) Devas of Limited Radiance (parittabha deva) （ 15 ）天王有限光輝（parittabha德瓦） | Second jhana (minor degree) 第二禪定 （次要度） | |
| ( 14 ) Great Brahmas (Maha brahma) （ 14 ）大梵天（詩梵） | One of this realm's most famous inhabitants is the Great Brahma, a deity whose delusion leads him to regard himself as the all-powerful, all-seeing creator of the universe ( DN 11 ).這一領域的一個最有名的居民是大梵天，一個神的妄想使他把自己作為全能的，全看創作者的宇宙（ DN的11 ）。 | First jhana (highest degree) 初禪 （最高學位） |
| ( 13 ) Ministers of Brahma (brahma-purohita deva) （ 13 ）部長梵天（梵purohita德瓦） | Beings in these planes enjoy varying degrees of jhanic bliss.這些飛機在塵世享受不同程度的jhanic幸福。 | First jhana (medium degree) 初禪 （中等程度） |
| ( 12 ) Retinue of Brahma (brahma-parisajja deva) （ 12 ）隨從梵天（梵parisajja德瓦） | First jhana (minor degree). 初禪 （小度）。 (See, eg, AN 4.123 .) （見，例如， 安4.123 ）。 |
Happy Destinations (sugati)快樂目的地（sugati）
| Realm境界 | Comments評論 | Cause of rebirth here原因在這裡重生 |
|---|---|---|
| ( 11 ) Devas Wielding Power over the Creation of Others (paranimmita-vasavatti deva) （ 11 ）天王的執政過的創作他人（paranimmita - vasavatti德瓦） | These devas enjoy sense pleasures created by others for them.這些天神享受快樂的感覺別人為他們創造的。 Mara, the personification of delusion and desire, lives here.瑪拉，人格化的妄想和慾望，住在這裡。 | · Ten wholesome actions ( MN 41 ) ·十大健康行動（ 百萬41 ） · Generosity · 慷慨 · The development of virtue and wisdom ( AN 10.177 ) °的發展美德和智慧 （ 安10.177 ） |
| ( 10 ) Devas Delighting in Creation (nimmanarati deva) （ 10 ）天王真摯的創作（化樂天德瓦） | These devas delight in the sense objects of their own creation.這些天神喜悅在這個意義上自己的創作對象。 | |
| ( 9 ) Contented devas (tusita deva) （ 9 ）知足天神（兜率德瓦） | A realm of pure delight and gaiety.一個領域的喜悅和歡樂純。 Bodhisattas abide here prior to their final human birth. Bodhisattas遵守這裡之前，他們的最終人類的誕生。 This is where the bodhisatta Maitreya (Metteya), the next Buddha, is said to dwell.這就是彌勒菩薩（Metteya），下佛，據說是住。 | |
| ( 8 ) Yama devas (yama deva) （ 8 ）山天神（山德瓦） | These devas live in the air, free of all difficulties.這些天神住在空中，自由的所有困難。 | |
| ( 7 ) The Thirty-three Gods (tavatimsa deva) （ 7 ）在第三個神（tavatimsa德瓦） | Sakka , a devotee of the Buddha, presides over this realm. Sakka ，一個奉獻的佛陀，主持這一領域。 Many devas dwelling here live in mansions in the air.居住在這裡的許多天神住在公寓中的空氣。 | |
| ( 6 ) Devas of the Four Great Kings (catumaharajika deva) （ 6 ）天王四大天王（catumaharajika德瓦） | Home of the gandhabbas, the celestial musicians, and the yakkhas, tree spirits of varying degrees of ethical purity.家裡的gandhabbas，天上的樂師，和yakkhas，樹不同程度的精神道德的純潔性。 The latter are analogous to the goblins, trolls, and fairies of Western fairy tales.後者類似於小妖精，巨人和仙女西方童話故事。 | |
| ( 5 ) Human beings (manussa loka) （ 5 ）人類（manussa洛卡） | You are here (for now). 您在這裡 （現在）。 Rebirth as a human being is extraordinarily rare ( SN 56.48 ).重生為一個人是非常罕見（ SN的56.48 ）。 It is also extraordinarily precious, as its unique balance of pleasure and pain ( SN 35.135 ) facilitates the development of virtue and wisdom to the degree necessary to set one free from the entire cycle of rebirths .這也是非常寶貴的，因為其獨特的平衡，快樂和痛苦（ 南北35.135 ）促進發展的美德和智慧的程度要建立一個自由從整個週期的輪迴 。 | · The development of virtue and wisdom ( AN 10.177 ) °的發展美德和智慧 （ 安10.177 ） · The attainment of stream-entry (sotapatti) guarantees that all future rebirths will be in the human or higher realms. °時素養流條目（sotapatti）保證所有未來的輪迴將在人類或更高的領域。 |
| Realm境界 | Comments評論 | Cause of rebirth here原因在這裡重生 |
|---|---|---|
| ( 4 ) Asuras (asura) （ 4 ）阿修羅（阿修羅） | The demons — "titans" — that dwell here are engaged in relentless conflict with each other.惡魔 - “巨頭” - 這是住在這裡從事無情的互相衝突。 | · Ten unwholesome actions ( MN 41 ) ·十大不健康的行動（ 百萬41 ） |
| ( 3 ) Hungry Shades/Ghosts (peta loka) （ 3 ）飢餓的燈罩/鬼（PETA的洛卡） | Ghosts and unhappy spirits wander hopelessly about this realm, searching in vain for sensual fulfillment.幽靈徘徊絕望和不滿情緒有關這一領域，尋找是徒勞的感官滿足。 Read Ajaan Lee's colorful description of this realm . 閱讀Ajaan李豐富多彩的描述這種境界 。 | · Ten unwholesome actions ( MN 41 ) ·十大不健康的行動（ 百萬41 ） · Lack of virtue, holding to wrong views ( AN 10.177 ) ·缺乏美德，持有錯誤的觀點（ 安10.177 ） |
| ( 2 ) Animals (tiracchana yoni) （ 2 ）動物（tiracchana約尼） | This realm includes all the non-human forms of life that are visible to us under ordinary circumstances: animals, insects, fish, birds, worms, etc.這個領域包括所有非人類生命形式可見的我們，一般情況下：動物，昆蟲，魚，鳥，蟲等 | · Ten unwholesome actions ( MN 41 ) ·十大不健康的行動（ 百萬41 ） · Lack of virtue, holding to wrong views. ·缺乏美德，持有錯誤的觀點。 If one is generous to monks and nuns, however, one may be reborn as an "ornamented" animal (ie, a bird with bright plumage; a horse with attractive markings, etc.; AN 10.177 ).如果一個人慷慨，僧侶和尼姑，然而，人們可能會轉世成為一個“裝飾”動物（即鳥的羽毛鮮豔，一個馬具吸引力的標記等; 安10.177 ）。 |
| ( 1 ) Hell (niraya) （ 1 ）地獄（niraya） | These are realms of unimaginable suffering and anguish (described in graphic detail in MN 129 and 130).這些都是難以想像的痛苦和領域的痛苦（圖詳細描述了在MN 129和130）。 Should not be confused with the eternal hell proposed by other religions, since one's time here is — as it is in every realm — temporary.不應該混淆與永恆地獄提出其他宗教，因為一個人的時間在這裡是-因為它是在每一個領域-暫時的。 | · Ten unwholesome actions ( MN 41 ) ·十大不健康的行動（ 百萬41 ） · Lack of virtue, holding to wrong views ( AN 10.177 ) ·缺乏美德，持有錯誤的觀點（ 安10.177 ） · Murdering your parents, murdering an arahant, injuring the Buddha, or creating a schism in the Sangha ( AN 5.129 ) ·殺害你的父母，殺害一阿羅漢，打傷佛，或創建一個分裂的僧伽（ 安5.129 ） · Being quarrelsome and annoying to others ( Snp II.6 ) ·作為對他人的爭吵和憤怒（ SNP的二.6 ） |
- Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980). 佛教辭典，由Nyanatiloka Mahathera（康提：佛教出版協會，1980）。
- The Buddhist Religion: A Historical Introduction (fourth edition), by RH Robinson & WL Johnson (Belmont, California: Wadsworth, 1997). 佛教的宗教：歷史介紹（第四版），羅賓遜和銠冊約翰遜（貝爾蒙加利福尼亞州：五南，1997）。
- The Long Discourses of the Buddha (Introduction), translated by Maurice Walshe (Boston: Wisdom Publications , 1987). 長話語佛 （導言），翻譯莫里斯沃爾什（波士頓： 智慧出版 ，1987）。
- A Manual of Abhidhamma, by Ven. 阿手冊阿昆達摩，由法師。 Narada Thera (Kuala Lumpur: Buddhist Missionary Society, 1979).納茹阿達尊者（吉隆坡：佛教傳教協會，1979）。
- The Middle Length Discourses of the Buddha (Introduction), translated by Bhikkhu Ñanamoli and Bhikkhu Bodhi (Boston: Wisdom Publications , 1995). 中間長度話語佛 （導言），翻譯比丘Ñanamoli和菩提比丘（波士頓： 智慧出版 ，1995）。
- Teacher of the Devas (Wheel Publication 414/416), by Susan Elbaum Jootla (Kandy: Buddhist Publication Society, 1997). 教師的天王 （輪出版四百一十六分之四百十四），由蘇珊Elbaum Jootla（康提：佛教出版協會，1997）。
- The Three Worlds (wall chart), compiled by Ven. 三個世界 （掛圖），編制法師。 Acaro Suvanno (printed for free distribution by devotees and Mr & Mrs Lim Say Hoe and family). Acaro Suvanno（印刷，免費派發由信徒和先生及夫人林說鋤頭和家庭）。
