佛說四品法門經

Thus have I heard. At one time the Buddha was dwelling in the Garden of Jeta and Anāthapiṇḍada (Jeṭavaṇe'nāthapiṇḍadasyārāma) in the country of Śrāvastī (Śrāvastya) together with the Great Assembly who had come to attend.

At that time the Venerable Ānanda, while alone in his meditation chamber, gave rise to this thought in his mind: "All the terrors, even the harms, obstacles, calamities, illnesses, and faults that have arisen and are arising for sentient beings in the world are all things that the foolish possess. The wise, however, do not have them."

Having reflected upon this matter, the Venerable Ānanda rose from his seat and went to where the Buddha was dwelling. Having arrived, he bowed his head and face to the feet of the Buddha, and after arranging his respectful offering, he stood to one side and addressed the Buddha, saying: "World-Honored One! While alone in my meditation chamber, I gave rise to this thought in my mind: 'All the terrors, even the harms, obstacles, illnesses, and faults that have arisen and are arising for sentient beings in the world are all things that the foolish possess. The wise, however, do not have them.' I pray that the World-Honored One will explain this for me."

The Buddha told Ānanda: "Now listen carefully! I shall explain it for you."

Ānanda said: "Yes! World-Honored One, I joyfully wish to hear."

The Buddha said: "Ānanda! All such matters belonging to the category of terrors in the world that have arisen and are arising—that is, the category of harms, obstacles, illnesses, and faults—are all things that the foolish possess. The wise, however, do not have them.

Ānanda! It is like a person who gathers dry reeds and grass, piles them into a heap, and makes of them a place to kindle a fire. The matters belonging to the category of terrors of that foolish person are likewise just so.

Ānanda! In the past, future, and present, the foolish have harms while the wise have no harms; the foolish have obstacles while the wise have no obstacles; the foolish have illnesses while the wise have no illnesses; the foolish have faults while the wise have no faults.

Ānanda, you should know this Dharma of the foolish and this Dharma of the wise. Having known that Dharma of the foolish, one will be able to depart far from it, and to practice the Dharma of the wise.

Thus, Ānanda! You must train."

_ Ānanda addressed the Buddha, saying: "World-Honored One! What is called a foolish person?"

The Buddha told Ānanda: "A foolish person is foolish and ignorant because he has no understanding. The foolish person in the world, with regard to the Dharma, has no understanding, and therefore is called foolish.

What does it mean to have no understanding? It means not understanding that the Dharma-Object (Dharma-Artha: the object that gives rise to the functions of sensing or thinking about the Dharma) has four categories. That is: not understanding the Dharma of the Realms [Dhātu: meaning Distinctive Characteristic.

In ancient times it was translated as "Holding," that is, the meaning of co-existing together without being lost. Because of the common points of distinctive characteristics, Dhātu is also explained as "Common Nature," that is, shared qualities], not understanding the Dharma of the Bases (Āyatana: anciently translated as "Entry," meaning the gate of growth for the Mind and Mental Factors. The Mind-King and Mental Factors use the Bases as their support, relying upon the Bases to grow;

if they depart from the Bases they cannot grow), not understanding the Dharma of Dependent Origination (Pratītya-samutpāda), and not understanding the Dharma of the Possible (Sthāna) (with regard to each matter, the principle does not contradict itself) and the Impossible (Asthāna) (with regard to each matter, the principle contradicts itself).

Ānanda! With regard to such Dharma, one cannot penetrate it. It is for this very reason that there is the name 'foolish person.'"

_ Ānanda said: "World-Honored One! So it is! So it is! One who does not understand the four Dharmas is called a foolish person. Furthermore, how does one come to be called a wise person?"

The Buddha told Ānanda: "To speak of the wise person: with regard to the Dharma he has discernment, and skillfully understands what is right (correct) and what is wrong (mistaken); therefore he is called a wise person.

What does it mean to skillfully understand? It means to skillfully understand the Dharma-Object, which also has four categories. That is: to skillfully understand the Dharma of the Realms, to skillfully understand the Dharma of the Bases, to skillfully understand the Dharma of Dependent Origination, and to skillfully understand the Dharma of the Possible and the Impossible. He skillfully penetrates the Dharma of such categories. It is for this very reason that there is the name 'wise person.'"

_ Ānanda again addressed the Buddha, saying: "One who skillfully understands this Dharma has the name 'wise person,' but the Dharma of which Realms does this wise person understand?"

The Buddha told Ānanda: "You ask skillfully indeed. I shall explain for you the Dharma of the Realms. There are many kinds: the Eye-Realm (Cakṣu-dhātu: the distinctive characteristic of the eye as the organ of sight, having the capacity to see all forms), the Form-Realm (Rūpa-dhātu: the distinctive characteristic of shape and color as the object of the eye, the domain of Eye-Consciousness), the Eye-Consciousness-Realm (Cakṣu-vijñāna-dhātu: the distinctive characteristic of Eye-Consciousness as the clear cognition of shape and color through reliance upon the eye), the Ear-Realm (Śrotra-dhātu: the distinctive characteristic of the ear as the organ of hearing, having the capacity to hear all sounds),

the Sound-Realm (Śrotra-dhātu: the distinctive characteristic of sound as the object of the ear), the Ear-Consciousness-Realm (Śrotra-vijñāna-dhātu: the distinctive characteristic of Ear-Consciousness as the clear cognition of sounds through reliance upon the ear), the Nose-Realm (Ghrāṇa-dhātu: the distinctive characteristic of the nose as the organ of smell, having the capacity to smell all scents), the Scent-Realm (Gandha-dhātu: the distinctive characteristic of smell as the object of the nose, the domain of Nose-Consciousness), the Nose-Consciousness-Realm (Ghrāṇa-vijñāna-dhātu: the distinctive characteristic of Nose-Consciousness as the clear cognition of smells through reliance upon the nose),

the Tongue-Realm (Jihva-dhātu: the distinctive characteristic of the tongue as the organ of taste, having the capacity to taste all flavors), the Flavor-Realm (Jihva-dhātu: the distinctive characteristic of taste as the object of the tongue, the domain of Tongue-Consciousness), the Tongue-Consciousness-Realm (Jihva-Vijñāna-dhātu: the distinctive characteristic of Tongue-Consciousness as the clear cognition of flavors through reliance upon the tongue), the Body-Realm (Kāya-dhātu: the distinctive characteristic of the body as the organ of touch, having the capacity to sense all contact), the Touch-Realm (Spraṣṭavya-dhātu: the distinctive characteristic of the sensation of contact as the object of the body, the domain of Body-Consciousness),

the Body-Consciousness-Realm (Kāya-Vijñāna-dhātu: the distinctive characteristic of Body-Consciousness as the clear cognition of the sensation of contact through reliance upon the body), the Mind-Realm (Manas-dhātu: the distinctive characteristic of the mind as the organ of cognition, having the capacity to think, know, and discriminate among objects), the Dharma-Realm (Dharma-dhātu: the distinctive characteristic of the Dharma-object as the object of the Mind-Faculty, the domain of Mind-Consciousness), the Mind-Consciousness-Realm (Manas-Vijñāna-dhātu: the distinctive characteristic of Mind-Consciousness as the clear cognition of all Dharma-objects through reliance upon the Mind-Faculty).

These Eighteen Realms (Aṣṭādaśa-dhātavaḥ), that wise one of wisdom penetrates just as they truly are.

.) Again there are six Realms (Ṣaḍ-dhātavaḥ, also called the six Great Elements, that is, the six fundamental elements): the Earth-Realm (Pṛthivī-dhātu: the element of earth is the solid element having the function of holding together, that is, the firmness of matter), the Water-Realm (Ap-dhātu: the element of water is the wet,

soft element having the function of gathering together, that is, the cohesive wetness of matter), the Fire-Realm (Tejas-dhātu: the element of fire is the element that emits warm light, having the function of burning and cooking, that is, the warmth of matter), the Wind-Realm (Vāyu-dhātu: the element of wind is the element of evaporation and trembling motion, having the function of stirring, that is, the mobility of matter), the Space-Realm (Ākāśa-dhātu: the element of empty space is the fundamental element of the universe, that is, the open gaps between things; it has the distinctive characteristics of being unobstructed, unlimited, all-encompassing, and containing all.

That is to say, in order for the four elements of earth, water, fire, and wind to exist and to interact, follow, and harmonize together, they must rely upon empty space). [These five elements form the Container-World of the insentient, that is, Form-Dharmas (Rūpa-dharma)], the Consciousness-Realm (Vijñāna-dhātu: the element of understanding is the discriminating cognition of the contaminated, the support upon which sentient beings depend for survival), [This sixth element forms the spirit or soul of sentient beings, that is, Name-Dharmas (Nāma-dharma)].

These six Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are six Realms: the Joy-Realm (Muditā-dhātu: the distinctive characteristic of the feeling of joy within body and mind), the Pleasure-Realm (Sukha-dhātu: the distinctive characteristic of the feeling of delight within body and mind), the Suffering-Realm (Duḥkha-dhātu: the distinctive characteristic of the feeling of pain within body and mind), the Equanimity-Realm (Upekṣā-dhātu: the distinctive characteristic of the feeling that is neither suffering nor joy within body and mind), the Affliction-Realm (Kleśa-dhātu: the distinctive characteristic of affliction), the Ignorance-Realm (Avidyā-dhātu: the distinctive characteristic of the absence of clear understanding). These six Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are six Realms: the Realm of Greedy Desire (Rāga-dhātu: the distinctive characteristic of greedy desire), the Realm of Anger (Dveṣa-dhātu: the distinctive characteristic of anger), the Realm of Non-Anger (the distinctive characteristic of the absence of anger), the Realm of Killing (the distinctive characteristic of killing), the Realm of Non-Killing (the distinctive characteristic of the absence of killing), the Realm of Renunciation (Naiṣkramya-dhātu: the distinctive characteristic of departing from the realm of delusion). These six Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are four Realms: the Feeling-Realm (Vedanā-dhātu: the distinctive characteristic of sensation), the Perception-Realm (Saṃjñā-dhātu: the distinctive characteristic of perception), the Formation-Realm (Saṃjñā-dhātu: the distinctive characteristic of the flowing and the giving rise to responses, that is, the activities of the mind), the Consciousness-Realm (Vijñāna-dhātu: the distinctive characteristic of cognition). These four Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are three Realms: the Desire-Realm (Kāma-dhātu: the realm of Desire), the Form-Realm (Rūpa-dhātu: the realm of Form), the Formless-Realm (Ārūpya-dhātu: the realm of Formlessness). These three Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are three Realms: the Lower Realm (the realm below, or the netherworld), the Middle Realm (the realm in between, or the human realm), the Upper Realm (the realm above, or the heavenly realm). These three Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are three Realms: the Wholesome-Realm (Kuśala-dhātu: the distinctive characteristic of goodness), the Unwholesome-Realm (Akuśala-dhātu: the distinctive characteristic of evil), the Indeterminate-Realm (Avyākṛta-dhātu: the distinctive characteristic of that which is neither good nor evil). These three Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are three Realms: the Realm of the Learner (Śaikṣa-dhātu: the distinctive characteristic of the three stages still requiring training and study, namely: Srotāpanna, Sakṛdāgāmin, and Anāgāmin), the Realm of the Non-Learner (Aśaikṣa-dhātu: the distinctive characteristic of the stage no longer requiring training and study, namely the Arhat), the Realm of the Learner-and-Non-Learner (Śaikṣa-Aśaikṣa-dhātu: the distinctive characteristic of those still requiring training and study, namely the Bodhisattvas dwelling in the Ten Grounds, together with those no longer requiring training and study, namely those who have realized Buddhahood). These three Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are two Realms: the Contaminated Realm (Āsrava-dhātu: the distinctive characteristic of the practitioner still bound by afflictions), the Uncontaminated Realm (Sāsrava-dhātu: the distinctive characteristic of the practitioner who has reached the state of the complete cessation of afflictions). These two Realms, that wise one of wisdom penetrates just as they truly are.

.) Again there are two Realms: the Conditioned Realm (Saṃskṛta-dhātu: the distinctive characteristic of that which still has causes and conditions producing it, that is, the realm of the cycle of birth and death), the Unconditioned Realm (Asaṃskṛta-dhātu: the distinctive characteristic of that which no longer has causes and conditions producing it, that is, the realm of Nirvāṇa). These two Realms, that wise one of wisdom penetrates just as they truly are.

Ānanda! The Realms of such categories, those who possess wisdom are all able to penetrate skillfully."

_ Ānanda addressed the Buddha, saying: "World-Honored One! That wise one of wisdom, having thus penetrated the Dharmas of the various Realms (Dhātu)—furthermore, how does he penetrate the Dharma of the Bases?"

The Buddha told Ānanda: "To speak of the Dharma of the Bases (Āyatana): there are twelve Bases (Dvādaśa-āyatanani), comprising the Eye-Base (Cakṣur-āyatana, or Cakṣu-indriya: the eye), the Form-Base (Rūpa-āyatana: the object that gives rise to the functions of sensing and thinking of the eye, that is, the shapes and colors), the Ear-Base (Śrotra-āyatana, or Śrotra-indriya: the ear), the Sound-Base (Śabda-āyatana: the object that gives rise to the functions of sensing and thinking of the ear, that is, all sounds), the Nose-Base (Ghrāṇa-āyatana, or Ghrāṇa-indriya: the nose), the Scent-Base (Gandha-āyatana: the object that gives rise to the functions of sensing and thinking of the nose, that is, the smells), the Tongue-Base (Jihvā-āyatana, or Jihvā-indriya: the tongue),

the Flavor-Base (Rasa-āyatana: the object that gives rise to the functions of sensing and thinking of the tongue, that is, the flavors), the Body-Base (Kāya-āyatana, or Kāya-indriya: the body), the Touch-Base (Spraṣṭavya-āyatana: the object that gives rise to the functions of sensing and thinking of the body, that is, the sensations upon contact), the Mind-Base (Manas-āyatana, or Manas-indriya: the Mind-Faculty, that is, the organ that understands all things, manifesting the capacity of understanding), the Dharma-Base (Dharma-āyatana: the object that gives rise to the functions of sensing and thinking of the Mind-Faculty, that is, the Dharma-objects).

These twelve Bases, that wise one of wisdom penetrates just as they truly are.

_ Ānanda again addressed the Buddha, saying: "World-Honored One! That wise one, having thus penetrated the twelve Bases—furthermore, how does he understand the Dharma of Dependent Origination (Pratītyasamutpanna-dharma)?"

The Buddha told Ānanda: "The wise one should know the Dharma of the twelve links of Dependent Origination (Dvadaśāṅga-pratītya-samutpāda), arising from causes and conditions: because of causes and conditions, the various Dharmas thereupon come to be. What are these causes and conditions (Hetu-pratyaya)? They are: Ignorance (Avidyā) conditions Formations (Saṃskāra), Formations condition Consciousness (Vijñāna), Consciousness conditions Name-and-Form (Nāma-rūpa), Name-and-Form conditions the six Bases (Ṣaḍ-āyatana), the six Bases condition Contact (Sparśa), Contact conditions Feeling (Vedanā), Feeling conditions Craving (Tṛṣṇā), Craving conditions Clinging (Upādāna), Clinging conditions Becoming (bhava), Becoming conditions Birth (Jāti), Birth conditions Aging-and-Death (Jarā-maraṇa), sorrow,

grief, and suffering.

Thus there is the arising of one Great Mass of Suffering (the gathering and accumulation).

If one understands the Dharma of Dependent Origination as above: the nature of causes and conditions is originally empty (Śūnya: Emptiness); when conditions (Pratyaya) gather, there is being (Bhava); when conditions disperse, there is non-being (Abhava). Because the Dharma of conditions is absent, the various Dharmas thereupon become absent. That is: with the cessation of Ignorance (Avidyā), Formations (Saṃskāra) cease; with the cessation of Formations, Consciousness (Vijñāna) ceases; with the cessation of Consciousness, Name-and-Form (Nāma-rūpa) ceases; with the cessation of Name-and-Form, the six Bases (Ṣaḍ-āyatana) cease; with the cessation of the six Bases, Contact (Sparśa) ceases; with the cessation of Contact, Feeling (Vedanā) ceases;

with the cessation of Feeling, Craving (Tṛṣṇā) ceases; with the cessation of Craving, Clinging (Upādāna) ceases; with the cessation of Clinging, Becoming (bhava) ceases; with the cessation of Becoming, Birth (Jāti) ceases; with the cessation of Birth, Aging (Jarā), death (Maraṇa), sorrow, grief, and suffering cease.

Thus there is the cessation of one Great Mass of Suffering. Such Dharma of arising and ceasing, the wise one must penetrate just as it truly is.

_ Ānanda again addressed the Buddha, saying: "World-Honored One! That wise one, with regard to the Dharma of Dependent Origination (Pratītyasamutpanna-dharma), having thus understood it—furthermore, how does he understand the Dharma of the Possible and the Impossible?"

The Buddha told Ānanda: "The Dharma of the Impossible is this: that body, speech, and mind should create unwholesome karma and yet attain a happy and good fruition—there is no such case (Possibility) as this. If body, speech, and mind should create wholesome karma and yet have a fruition that is not good—there is likewise no such case (Possibility) as this.

_ To speak of the Possible: it is that body, speech, and mind create wholesome karma and attain a happy and good fruition—there is such a case (Possibility) as this. If body, speech, and mind create unwholesome karma and bring upon themselves a fruition that is not good—there is likewise such a case (Possibility) as this.

_ Furthermore, Ānanda! To speak of the Impossible: that body, speech, and mind should create unwholesome karma and, as one might wish and seek, attain a supreme fruition—for this reason, after the end of life, should one be born into the heavenly or human realms, there is no such case (Possibility) as this. If body, speech, and mind create wholesome karma and yet fall into the evil destinies—there is no such case (Possibility) as this.

_ To speak of the Possible: it is that body, speech, and mind create wholesome karma and are born into the heavenly or human realms—there is such a case (Possibility) as this. If one creates evil karma and falls into the evil destinies—there is likewise such a case (Possibility) as this.

_ Furthermore, Ānanda! If in the world two Buddhas should appear—there is no such case (Possibility) as this. That one Buddha should appear—there is such a case (Possibility) as this.

_ Furthermore, if in an age two Wheel-Turning Kings should appear—there is likewise no such case (Possibility) as this. If one Wheel-Turning King should appear—there is such a case (Possibility) as this.

_ Likewise, if a woman should become a Wheel-Turning King (Cakravartin), ruling and transforming the world, or even become the Heavenly Lord of the Four Kings, the Heavenly Lord of Trāyastriṃśa, the Great Brahmā Heavenly King, or attain to Pratyekabuddhahood or to Unsurpassed Bodhi—matters of such a category have no such case (Possibility) as this.

If there be a good son (Kula-putra) endowed with the marks of a Great Being, adorned with merit and wisdom, who becomes a Wheel-Turning King, departs from the world, and even attains to Unsurpassed Bodhi—there is such a case (Possibility) as this.

_ Furthermore, Ānanda! If a person of Right View should kill his father, harm his mother, kill an Arhat, break the harmony of the Sangha, or cause the body of the Buddha to bleed—creating such karma of the five Heinous Crimes—there is no such case (Possibility) as this.

_ Furthermore, Ānanda! If a person of Right View, having fully received the categories of precepts, should himself violate the precepts and then give rise to slander against his Ācārya (Ācārya: Master of Discipline), saying words such as this: 'This Ācārya has an unwholesome Dharma of precepts, and is also unable to uphold the prohibitory precepts. I should choose another Ācārya from whom to receive and study the Dharma of precepts.' Having spoken these words, he goes to the place of a Śramaṇa or Brāhmaṇa, chooses a teacher, and takes that person as his own.

Or he should meet a Śramaṇa or Brāhmaṇa who creates frivolous theories (prapañca) contrary to discipline and conduct, and yet follow and obey that one, taking him as Ācārya in order to seek the tranquility of departing from the three realms—there is no such case (Possibility) as this.

Matters of such a category: if it is out of foolishness and Wrong View that one does this in seeking—then there is such a case (Possibility) as this.

_ Furthermore, Ānanda! If a person does not sever the Fundamental Afflictions (Mūla-kleśa) together with the Secondary Afflictions (Upakleśā)—because of the afflictions, his roots of goodness are diminished, his wisdom obstructed, and the truly tranquil Dharma of Nirvāṇa (Nirvāṇa) covered over—if such a person should penetrate the four Foundations of Mindfulness (Catvāri smṛty-upasthānāni), there is no such case (Possibility) as this.

If a person severs the Fundamental Afflictions together with the Secondary Afflictions, and skillfully penetrates the Dharma of the four Foundations of Mindfulness, seeking Nirvāṇa—there is such a case (Possibility) as this.

_ Furthermore, Ānanda! If a person severs the Afflictions (Kleśa) and skillfully penetrates the four Foundations of Mindfulness, yet can realize the seven Factors of Enlightenment (Sapta-bodhyaṅgāni) and turn toward Nirvāṇa—there is no such case (Possibility) as this.

If a person, having eliminated the Afflictions, penetrates the four Foundations of Mindfulness, can realize the seven Factors of Enlightenment, and turns toward Nirvāṇa—there is such a case (Possibility) as this.

_ Furthermore, Ānanda! If a person does not sever the Afflictions, yet penetrates the four Foundations of Mindfulness, realizes the seven Factors of Enlightenment, exhausts the very limit of suffering, turns toward Nirvāṇa, attains Pratyekabuddha Bodhi, or even attains Unsurpassed Perfect Complete Enlightenment—there is no such case (Possibility) as this.

If one severs the Afflictions, penetrates the four Foundations of Mindfulness, realizes the seven Factors of Enlightenment, exhausts the very limit of suffering, turns toward Nirvāṇa, attains Pratyekabuddha Bodhi, or even attains Unsurpassed Perfect Complete Enlightenment—there is such a case (Possibility) as this."

The Buddha told Ānanda: "The wise one, in this way, penetrates the Dharma of the Possible and the Impossible just as it truly is. You all must train in accordance with this principle."

_ Then Ānanda addressed the Buddha, saying: "World-Honored One! I have heard such an unprecedented Dharma and attained the flavor of Sweet Dew (Amṛta); I feel within myself the utmost happiness and delight.

World-Honored One! By what name should this Sūtra be called? How shall we receive and uphold it?"

The Buddha told Ānanda: "This Sūtra is named 'The Dharma-Gate of Four Categories'; it is also called the Mirror of the Dharma (Dharma-Mirror: Dharma-darpaṇa); it is also named the Drum of Sweet Dew (Sweet-Dew Drum: Amṛta-duṇḍubhi); it is also named the Many Realms (Many Realms: Bahu-dhātu). By such names you should receive and uphold it."

At that time the Venerable Ānanda, together with the Great Assembly, having heard what the Buddha had spoken, were all greatly delighted; they believed, received, and reverently practiced it.

THE BUDDHA SPEAKS THE SŪTRA OF THE DHARMA-GATE OF FOUR CATEGORIES The End

*) Notes:

The Three Realms (Trayo dhātavaḥ): The three worlds inhabited by sentient beings are the Desire-Realm, the Form-Realm, and the Formless-Realm.

A_ Desire-Realm (Kāma-dhātu): The world inhabited by sentient beings who possess the full range of cravings—the craving for sexual intercourse, the craving for sexual desire, the craving for beauty, the craving for food, and the craving for sleep. From the Heaven of Mastery over Others' Creations (Paranirmita-vaśa-vartin) above, encompassing in the middle the four great Continents of the human world, down to the Avīci Hell below—men and women dwell together, and for the most part they have the various defilements of desire.

The Desire-Realm is divided into 11 Bases (comprising 5 destinies and 6 heavens):

1_ Hell (Naraka)

2_ Animals (Tiryagyoni)

3_ Hungry Ghosts (Preta)

4_ The Human World (Manuṣya), comprising the four Great Continents:

_ Pūrva-videha, the Continent of Superior Body to the East (Pūrva-videha)

_ Jambudvīpa, the Continent of the Rose-Apple to the South (Jambu-dvīpa)

_ Apara-godānīya, the Continent of Cattle-Use to the West (Apara-godānīya)

_ Uttara-kuru, the Continent to the North (Uttara-kuru: the Northern Supreme Continent)

5_ Asuras (Asura: the Non-Devas)

6_ The Heaven of the Four Heavenly Kings (Cāturmahārājakāyika-deva)

7_ The Trāyastriṃśa Heaven (Trayastriṃśa: the Heaven of the Thirty-Three)

8_ The Yāma Heaven (Yāma: the Yāma Heaven)

9_ The Tuṣita Heaven (Tuṣita)

10_ The Heaven of Delighting in Creation (Nirmāṇa-rati)

11_ The Heaven of Mastery over Others' Creations (Paranirmita-vaśa-vartin)

[Another version additionally records the Māra Heaven (Mārā-deva) following the Heaven of Mastery over Others' Creations, totaling 12 Bases]

B_ Form-Realm (Rūpa-dhātu): The world inhabited by sentient beings who have departed far from the two cravings—for sexual intercourse and for food—and who possess the full range of pure form-substance. This world is just above the Desire-Realm; it has no defilement of desire and no female forms. The beings of that realm all arise through transformation; their palaces are lofty and grand, and all is exquisitely sublime and refined. This realm, according to the order of the shallowness or depth of meditative absorption (Dhyāna), is divided into four Grounds (that is, the Four Dhyāna Heavens, the Four Heavens of Tranquil Contemplation).

_ The devas of the First Dhyāna are collectively called the Ground of Joy and Pleasure Born of Separation, having three heavens:

The Heaven of Brahmā's Retinue (Brahma-pāriṣadya)

The Heaven of Brahmā's Ministers (Brahma-purohita)

The Great Brahmā Heaven (Mahā-brahman)

_ The devas of the Second Dhyāna are collectively called the Ground of Joy and Pleasure Born of Concentration, having three heavens:

The Heaven of Limited Light (Parīttābha)

The Heaven of Immeasurable Light (Apramāṇābhā)

The Heaven of Utmost Pure Light (Ābhāsvara: the Heaven of Light-Sound)

_ The devas of the Third Dhyāna are collectively called the Concentration of Sublime Pleasure Apart from Joy, having three heavens:

The Heaven of Sublime Purity (Parītta-śubha)

The Heaven of Immeasurable Purity (Apramāṇa-śubha)

The Heaven of Universal Purity (Śubha-kṛtsna)

_ The devas of the Fourth Dhyāna are collectively called the Ground of Pure Equanimity and Mindfulness, having eight heavens:

The Cloudless Heaven (Anabhraka)

The Heaven of Merit-Born (Puṇya-prasava)

The Heaven of Vast Fruition (Bṛhat-phala)

The Heaven Without Affliction (Avṛha)

The Heaven Without Heat (Atapa)

The Heaven of Good Manifestation (Sudṛśa)

The Heaven of Good Vision (Sudarśana)

The Highest Heaven of Form (Akaniṣṭha)

(The last 5 heavens are collectively called the Five Heavens of Pure Abodes)

[Another version additionally records the Heaven of Great Good Vision (Mahā-sudarśana) following the Heaven of Good Manifestation, totaling 9 heavens belonging to the Fourth Dhyāna Heavens]

C_ Formless-Realm (Ārūpya-dhātu): The world inhabited by sentient beings who still possess the four mental aggregates—Feeling, Perception, Formations, and Consciousness—but have no matter. In this world there is not a single thing that is material, nor is there any body, palace, or land; there is only Mind-Consciousness abiding in profound and sublime meditative absorption (Dhyāna). This world is just above the Form-Realm, having in all four heavens, also called the four Formless [states], the four Bases of Boundlessness.

The Heaven of the Base of Boundless Space (Ākāśānantya-yatana)

The Heaven of the Base of Boundless Consciousness (Ākāśānantya-yatana)

The Heaven of the Base of Nothingness (Akiñcanya-yatana)

The Heaven of Neither-Perception-Nor-Non-Perception (Naivaśañjñānasañjñā-yatana).

Another teaching records that the Three Realms may be divided into 25 States of Existence (Bhava / Realms).

1_ The State of Existence of Hell

2_ The State of Existence of Animals

3_ The State of Existence of Hungry Ghosts

4_ The State of Existence of Asuras

5_ The State of Existence of the Eastern Continent of Superior Spirit

6_ The State of Existence of the Western Continent of Cattle-Use

7_ The State of Existence of the Northern Supreme Continent

8_ The State of Existence of the Southern Rose-Apple Continent

9_ The State of Existence of the Heaven of the Four Kings

10_ The State of Existence of the Trāyastriṃśa Heaven

11_ The State of Existence of the Yāma Heaven

12_ The State of Existence of the Tuṣita Heaven

13_ The State of Existence of the Heaven of Delighting in Creation

14_ The State of Existence of the Heaven of Mastery over Others' Creations

15_ The State of Existence of the First Dhyāna

16_ The State of Existence of the Brahmā King

17_ The State of Existence of the Second Dhyāna

18_ The State of Existence of the Third Dhyāna

19_ The State of Existence of the Fourth Dhyāna

20_ The State of Existence Without Marks

21_ The State of Existence of the Anāgāmin of the Pure Abodes

22_ The State of Existence of the Base of Space

23_ The State of Existence of the Base of Consciousness

24_ The State of Existence of the Base of Nothingness

25_ The State of Existence of the Base of Neither-Perception-Nor-Non-Perception

If the Pure Abode Heavens (Anāgāmin Heavens) of the Form-Realm are subdivided into five (the Five Pure Abode Heavens), then there are in all 29 States of Existence (Realms).