T17n0759_佛說較量壽命經
大正藏第 17 冊 No. 0759 佛說較量壽命經
No. 759
佛說較量壽命經
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
如是我聞：
一時世尊在舍衛國祇樹給孤獨園。
爾時，世尊告苾芻眾言：「眾生壽命較量長短，汝等諦聽。」
諸苾芻言：「世尊！我等樂聞。」
爾時，善逝為諸苾芻說眾生壽命較量等事。諸苾芻眾聞此語已，歡喜踴躍，重白佛言：「世尊！唯愿演說。」
爾時，世尊告諸苾芻言：「善哉善哉，汝應諦聽，今為汝說。無間地獄壽命中劫餘，上七種地獄壽命短長不等。苾芻當知，此是地獄壽命較量劫數，受苦畢已然後命終。
「苾芻應知，人中三十晝夜，餓鬼趣中為一晝夜。以彼三十晝夜成彼一月，以彼十二月成彼一年，以彼長年算數五百，彼餓鬼中方滿壽命。若四大洲較量算數，北洲千歲，西、東二洲如次減半，南洲不定——劫初無量，末後十歲，中間無定。」
爾時，世尊重說頌曰：
「眾合常苦惱， 業報唇喉乾、 身毛皆豎立、 腹廣大如山、 發亂恒覆體、 鍼口細如鋒、 面目皆擘裂、 饑瘦露形容、 朱發覆自體、 露現於骨節、
【現代漢語翻譯】 現代漢語譯本 《佛說較量壽命經》
（西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉詔譯）
如是我聞：
一時，世尊在舍衛國祇樹給孤獨園。
這時，世尊告訴眾比丘們：『眾生的壽命有長有短，你們仔細聽。』
眾比丘說：『世尊！我們樂意聽聞。』
這時，善逝（Sugata，佛的稱號之一）為眾比丘講述眾生壽命長短等事。眾比丘聽了這些話，歡喜踴躍，再次對佛說：『世尊！希望您詳細演說。』
這時，世尊告訴眾比丘們：『好啊好啊，你們應該仔細聽，現在為你們說。無間地獄的壽命為一個中劫還多，上面的七種地獄壽命長短不一。比丘們應當知道，這是地獄壽命的較量劫數，受苦完畢之後才會命終。
『比丘應當知道，人間三十個晝夜，是餓鬼道中的一個晝夜。餓鬼道的三十個晝夜成為一個月，十二個月成為一年，以餓鬼道的年份來算，五百年才滿餓鬼道的壽命。如果四大洲較量計算，北俱盧洲（Uttarakuru）的壽命是千年，西牛賀洲（Aparagodaniya）、東勝身洲（Purvavideha）依次減半，南贍部洲（Jambudvipa）的壽命則不確定——劫初時壽命無量，末劫時壽命只有十歲，中間時期沒有定數。』
這時，世尊再次用偈頌說道：
『眾生聚集在一起常常感到苦惱，因為業報而口唇乾裂， 身體的毛髮都豎立起來，腹部廣大如山， 頭髮散亂總是覆蓋身體，針孔般的嘴巴細如鋒利刀刃， 面容和眼睛都開裂，飢餓瘦弱顯露在外， 紅色的頭髮覆蓋著自身，骨節顯露可見，』
【English Translation】 English version The Sutra of the Buddha on the Comparison of Lifespans
(Translated by the Shramana Tian Xizai, Master of the Tripitaka and Great Teacher of Doctrine, from the Secret Forest Temple in Central India, Jalandhara, by Imperial Order)
Thus have I heard:
At one time, the World-Honored One was in the Jeta Grove, Anathapindika's Park in Shravasti (Śrāvastī).
At that time, the World-Honored One said to the assembly of Bhikshus (bhikṣu, monks): 'The lifespans of beings vary in length. Listen attentively.'
The Bhikshus said: 'World-Honored One! We are eager to hear.'
Then, the Sugata (Sugata, one of the titles of the Buddha) spoke to the Bhikshus about the comparison of the lifespans of beings. Having heard these words, the assembly of Bhikshus rejoiced and leapt for joy, and said to the Buddha again: 'World-Honored One! We beseech you to explain in detail.'
At that time, the World-Honored One said to the Bhikshus: 'Excellent, excellent! You should listen attentively. Now I will speak to you. The lifespan in the Avici Hell (Avīci, the hell of incessant suffering) is more than one intermediate kalpa (kalpa, aeon), and the lifespans in the seven hells above it vary in length. Bhikshus should know that this is the measure of kalpas for the lifespans in the hells. They will die only after they have finished suffering.
'Bhikshus should know that thirty days and nights in the human realm are one day and night in the realm of the Pretas (preta, hungry ghosts). Thirty of those days and nights become one month, and twelve months become one year. Counting in those years, five hundred years is the full lifespan in the realm of the Pretas. If we compare and calculate the four continents, the lifespan in Uttarakuru (Uttarakuru, Northern Kurus) is a thousand years, while the lifespans in Aparagodaniya (Aparagodānīya, Western Godaniya) and Purvavideha (Pūrvavideha, Eastern Videha) are half of that in order. The lifespan in Jambudvipa (Jambudvīpa, Southern Jambudvipa) is uncertain—immeasurable at the beginning of the kalpa, and only ten years at the end, with no fixed duration in between.'
At that time, the World-Honored One spoke again in verse:
'Beings gathered together constantly suffer, their lips and throats dry from karmic retribution, The hairs on their bodies all stand on end, their bellies are as large as mountains, Their hair is disheveled, always covering their bodies, their mouths are as thin as the point of a needle, Their faces and eyes are all split open, their hunger and emaciation are exposed, Red hair covers their bodies, their joints are visible,'
飲惡頸髑髏、 常啼哭奔走。 彼受飢渴苦， 睏乏恒逼惱， 苦啼哭聲高， 自作須自受。 貪、瞋違順生， 惡業因自造， 此罪業障熟， 餓鬼趣中受。 東勝身洲人， 二百五十歲； 西俱陀尼洲， 壽命年五百； 北俱盧洲生， 壽命定千歲； 南洲壽無定， 后十初叵量。」
時諸苾芻白佛言：「世尊！云何北俱盧洲壽命千歲，然後命終？」
爾時，世尊告諸苾芻：「當知北俱盧洲皆無我執，無有分別，因行十善，定壽千歲，從此命終，往生天上。如是，北俱盧洲壽命千歲，然後命終。」
爾時，世尊而說頌曰：
「貧窮苦有情， 愛盜他財物， 善事不曾修， 卑賤他所使。 富貴有大財， 資生皆具足， 金玉及僮僕， 斯人作善事。 修十善業因， 得大富貴果， 現受北俱盧， 快樂生天上。 北俱盧洲人， 世間最快樂， 過去修施因， 劫樹妙衣果； 彼無寒、熱苦， 亦無諸病惱， 色相妙端嚴， 過去因修施； 福勝難破壞， 粳米自然生， 清凈色純白， 過去因修施； 北俱盧洲生， 摩尼珠照曜， 飲食思念成， 過去因修施； 彼洲最安樂， 妙藥恒
【現代漢語翻譯】 現代漢語譯本 『飲惡頸髑髏，常啼哭奔走。彼受飢渴苦，睏乏恒逼惱，苦啼哭聲高，自作須自受。貪、瞋違順生，惡業因自造，此罪業障熟，餓鬼趣中受。』（這是描述餓鬼道的眾生，他們飲用不凈之物，常因飢渴睏乏而痛苦啼哭，這些都是自己所造惡業的果報。） 『東勝身洲人，二百五十歲；西俱陀尼洲，壽命年五百；北俱盧洲生，壽命定千歲；南洲壽無定，后十初叵量。』（四大部洲中，東勝身洲的人壽命二百五十歲，西俱陀尼洲的人壽命五百歲，北俱盧洲的人壽命固定為一千歲，而南贍部洲的人壽命則不定，從十歲開始增長，最終的壽命難以衡量。） 當時，眾比丘請示佛陀：『世尊！為什麼北俱盧洲的人壽命能達到一千歲，然後才命終呢？』 這時，世尊告訴眾比丘：『你們應當知道，北俱盧洲的人沒有我執，沒有分別心，因為奉行十善業，所以壽命固定為一千歲，從此命終后，往生到天界。因此，北俱盧洲的人壽命就是一千歲，然後命終。』 這時，世尊以偈頌說道： 『貧窮苦有情，愛盜他財物，善事不曾修，卑賤他所使。』（貧窮困苦的眾生，因為貪愛偷盜他人的財物，不曾修習善事，所以地位卑賤，受人驅使。） 『富貴有大財，資生皆具足，金玉及僮僕，斯人作善事。』（富貴的人擁有大量的財富，生活所需一應俱全，擁有金銀珠寶和僕人，這是因為他們過去做了善事。） 『修十善業因，得大富貴果，現受北俱盧，快樂生天上。』（修習十善業的因，能得到大富貴的果報，現在在北俱盧洲享受快樂，命終后還能往生到天界。） 『北俱盧洲人，世間最快樂，過去修施因，劫樹妙衣果；彼無寒、熱苦，亦無諸病惱，色相妙端嚴，過去因修施；』（北俱盧洲的人是世間最快樂的，這是因為過去修習佈施的因，所以能得到劫樹上自然生出美妙衣服的果報；他們沒有寒冷和炎熱的痛苦，也沒有各種疾病的困擾，容貌美好端莊，這也是因為過去修習佈施的緣故。） 『福勝難破壞，粳米自然生，清凈色純白，過去因修施；北俱盧洲生，摩尼珠照曜，飲食思念成，過去因修施；』（他們的福報殊勝難以破壞，粳米自然生長，潔凈而且顏色純白，這也是因為過去修習佈施的緣故；在北俱盧洲出生的人，有摩尼寶珠照耀，飲食只要思念就能得到，這也是因為過去修習佈施的緣故。） 『彼洲最安樂，妙藥恒』（那個洲是最安樂的，有美妙的藥物經常…） English version 『Drinking from vile skull necks, constantly weeping and running. They suffer the pain of hunger and thirst, constantly afflicted by exhaustion and distress, their cries of suffering are loud, they must bear what they have done themselves. Greed and anger arise from opposition and compliance, evil deeds are created by oneself, the karmic obstacles of these sins ripen, and they are endured in the realm of hungry ghosts.』 (This describes beings in the preta (hungry ghost) realm, who drink impure things and constantly weep in pain due to hunger, thirst, exhaustion, and distress. These are the consequences of their own evil deeds.) 『The people of East Videha (Purva-videha), live for two hundred and fifty years; the lifespan in West Godaniya (Apara-godaniya) is five hundred years; those born in North Kuru (Uttara-kuru) have a fixed lifespan of one thousand years; the lifespan in the Southern Continent (Jambudvipa) is uncertain, increasing from ten years, the initial lifespan is immeasurable.』 (Among the four great continents, the people of East Videha live for two hundred and fifty years, those of West Godaniya live for five hundred years, those of North Kuru have a fixed lifespan of one thousand years, while the lifespan of those in the Southern Continent is uncertain, starting from ten years and increasing, with the ultimate lifespan being immeasurable.) At that time, the Bhikshus (monks) said to the Buddha: 『World Honored One! Why do the people of North Kuru live for a thousand years before dying?』 Then, the World Honored One told the Bhikshus: 『You should know that the people of North Kuru have no ego-attachment and no discrimination. Because they practice the ten virtuous deeds, their lifespan is fixed at one thousand years. After dying, they are reborn in the heavens. Thus, the people of North Kuru live for a thousand years before dying.』 At that time, the World Honored One spoke in verse: 『Impoverished sentient beings, love to steal the property of others, they have never cultivated good deeds, they are lowly and used by others.』 (Impoverished and suffering beings, because they greedily steal the property of others and have never cultivated good deeds, are of low status and are used by others.) 『The rich and noble have great wealth, all necessities are complete, with gold, jade, and servants, these people have done good deeds.』 (The rich and noble have great wealth, all necessities are complete, with gold, jade, and servants, because they have done good deeds in the past.) 『Cultivating the cause of the ten virtuous deeds, one obtains the result of great wealth and nobility, now enjoying North Kuru, happily born in the heavens.』 (Cultivating the cause of the ten virtuous deeds leads to the result of great wealth and nobility, now enjoying happiness in North Kuru, and being happily born in the heavens after death.) 『The people of North Kuru are the happiest in the world, in the past they cultivated the cause of giving, the result is wonderful clothes from the Kalpa tree; they have no suffering from cold or heat, nor are they afflicted by diseases, their appearance is wonderfully beautiful and dignified, in the past they cultivated giving;』 (The people of North Kuru are the happiest in the world, because in the past they cultivated the cause of giving, so they obtain the result of wonderful clothes naturally growing from the Kalpa tree; they have no suffering from cold or heat, nor are they afflicted by diseases, their appearance is wonderfully beautiful and dignified, because they cultivated giving in the past.) 『Their blessings are superior and difficult to destroy, rice grows naturally, pure and white in color, in the past they cultivated giving; those born in North Kuru, are illuminated by Mani jewels, food and drink are obtained by thought, in the past they cultivated giving;』 (Their blessings are superior and difficult to destroy, rice grows naturally, pure and white in color, because they cultivated giving in the past; those born in North Kuru are illuminated by Mani jewels, food and drink are obtained by thought, because they cultivated giving in the past.) 『That continent is the most peaceful and happy, wonderful medicine constantly』 (That continent is the most peaceful and happy, wonderful medicine constantly...)
【English Translation】 English translation line 1 English translation line 2
熾盛， 色、香、味具足， 過去因修施； 彼洲無菜茹， 恒食香稻米， 一受食無盡， 過去因修施； 阿藍梅果樹， 從座食不起， 枝落果更生， 過去因修施； 彼水八功德， 飲時無病惱， 安樂腹無傷， 過去因修施； 園林受快樂， 妙音恒聽聞， 適悅常無盡， 過去因修施； 劫樹人皆愛， 安樂雨涂香， 風香無有盡， 過去因修施； 妓樂、妙華香、 衣服、嚴身具， 思念即隨心， 過去因修施； 香草及林巒， 柔軟皆廣大， 愛樂常遊戲， 過去因修施； 彼恒共歡娛， 瞋忿常不起， 無我復無貪， 過去因修施； 每夜至更初， 微微降細雨， 去塵地皆凈， 過去因修施； 子長母不識， 命終時無憂， 彼絕貪愛心， 過去因修施； 慈母產嬰兒， 在道棄皆去， 飲乳涌指流， 過去因修施； 命終時皆棄， 悲慟無纖毫， 飛禽遷凈地， 過去因修施； 莊嚴普覆遍， 歌舞皆嬉戲， 適意而快樂， 過去因修施； 彼洲人壽命， 盡皆滿千歲， 中夭彼全無， 過去因修施； 彼受福最勝， 平等亦無異， 命終往生天， 過去因
【現代漢語翻譯】 現代漢語譯本 熾盛啊， 那裡的顏色、香氣、味道都非常完美，這是因為過去世修習佈施的緣故； 那個洲沒有蔬菜，人們一直食用散發香氣的稻米， 一次食用，食物不會窮盡，這是因為過去世修習佈施的緣故； 那裡有阿藍梅果樹，人們坐在樹下食用，不用起身， 樹枝上的果實掉落後，會重新生長出來，這是因為過去世修習佈施的緣故； 那裡的水具有八種功德，飲用時沒有疾病困擾， 安樂舒適，腹部沒有損傷，這是因為過去世修習佈施的緣故； 在園林中享受快樂，美妙的聲音持續不斷地被聽到， 舒適愉悅，永遠沒有窮盡，這是因為過去世修習佈施的緣故； 劫樹（Kalpa tree）是人們都喜愛的，安樂的雨水塗抹著香氣， 風帶來的香氣沒有窮盡，這是因為過去世修習佈施的緣故； 歌舞伎樂、美妙的鮮花香氣、 衣服、裝飾身體的物品， 只要心中思念，它們就會隨心出現，這是因為過去世修習佈施的緣故； 香草和山林， 柔軟而廣大， 人們喜愛並經常在那裡遊戲，這是因為過去世修習佈施的緣故； 他們總是共同歡娛，嗔恨和忿怒從不生起， 沒有我執，也沒有貪婪，這是因為過去世修習佈施的緣故； 每到夜晚的最初時分， 會微微降下細雨， 去除塵土，使大地都變得乾淨，這是因為過去世修習佈施的緣故； 孩子長大后，母親也認不出來，臨命終時沒有憂愁， 他們斷絕了貪愛之心，這是因為過去世修習佈施的緣故； 慈愛的母親生下嬰兒， 在道路上遺棄他們都離去， 嬰兒吮吸乳汁，乳汁從指尖涌出，這是因為過去世修習佈施的緣故； 臨命終時，人們都拋棄一切離去， 沒有絲毫的悲傷， 飛鳥遷徙到清凈的土地，這是因為過去世修習佈施的緣故； 莊嚴的裝飾普遍覆蓋， 歌舞嬉戲， 舒適而快樂，這是因為過去世修習佈施的緣故； 那個洲的人壽命， 都能夠活滿一千歲， 中途夭折的完全沒有，這是因為過去世修習佈施的緣故； 他們所享受的福報最為殊勝， 平等而沒有差異， 命終之後往生到天界，這是因為過去世修習佈施的緣故。
【English Translation】 English version O Radiant one, Colors, fragrances, and flavors are all complete, due to past deeds of practicing generosity; That continent has no vegetables, they constantly eat fragrant rice, Once eaten, the food is inexhaustible, due to past deeds of practicing generosity; There are Ālambu (Ālambu) plum trees, they eat while seated, without rising, When branches fall, fruits regrow, due to past deeds of practicing generosity; The water there has eight virtues, drinking it brings no illness or distress, Peaceful and comfortable, the abdomen is unharmed, due to past deeds of practicing generosity; Enjoying happiness in gardens, wonderful sounds are constantly heard, Pleasant and delightful, never ending, due to past deeds of practicing generosity; The Kalpa tree (Kalpa tree) is loved by all, joyful rain anoints with fragrance, The fragrance of the wind is inexhaustible, due to past deeds of practicing generosity; Music and dance, wonderful flower fragrances, Clothing, ornaments for the body, As soon as they are thought of, they appear at will, due to past deeds of practicing generosity; Fragrant grasses and forests, Soft and vast, They love and constantly play there, due to past deeds of practicing generosity; They always rejoice together, anger and resentment never arise, No self, no greed, due to past deeds of practicing generosity; Every night at the beginning of the watch, Fine rain falls gently, Removing dust, making the earth clean, due to past deeds of practicing generosity; When children grow up, mothers do not recognize them, at the end of life there is no sorrow, They have cut off the mind of craving, due to past deeds of practicing generosity; Loving mothers give birth to infants, Abandoning them on the road, they all leave, Infants suckle milk, milk flows from their fingertips, due to past deeds of practicing generosity; At the end of life, they all abandon everything and leave, Without the slightest sorrow, Birds migrate to pure lands, due to past deeds of practicing generosity; Ornate decorations cover everything, Singing and dancing, all playing, Comfortable and happy, due to past deeds of practicing generosity; The lifespan of people on that continent, Is always a full thousand years, No one dies prematurely, due to past deeds of practicing generosity; The blessings they receive are the most supreme, Equal and without difference, At the end of life, they are reborn in the heavens, due to past deeds of practicing generosity.
修施。」
爾時，佛告諸苾芻言：「此閻浮提壽命無定，始從十歲，乃至百千萬歲壽命無量。苾芻應知，閻浮提人今壽百年，中夭無定。苾芻當知，閻浮提人長壽百年，苦多樂少。
「複次，苾芻！此洲雖壽百年，乃有十位：一者、嚩魯，眠臥無知，二者、俱摩嚕，作戲解生，三者、與嚩，樂著欲境，四、末羅鍐，勤修其業，五者、缽羅枳穰，智辯有殊，六者、悉蜜栗帝，曉了記憶，七者、悉體睹，正安自行，八者、尾嚕，國王愍恤，九者、沒㗚兔，色朽力微，十者、孽多俞，數百歲命終。
「複次，苾芻！未終百年，時有三際，所謂寒、熱及雨，亦名三時。未終百年，及十二月得三際名：四月寒際、四月熱際、四月雨際。複次，百年未終，十二月內有二十四半月。百年未終，內有八月寒際、八月熱際、八月雨際。複次，百年之中，十二月內有三十六晝夜，月內有十二寒際時、十二熱際時、十二雨際時。複次，千年之中，十二月內有三十六晝夜月，內有七十二千度食，其中而有吃食及不吃食時，所謂瞋怒時、苦惱時、路行時、清齋時、急務時、睡眠時、醉悶時，此皆不食；復有得食不食，亦有不得亦不食，如是食及不食——彼食之內略說得食——乃有七十二千遍食。
「複次，苾芻！此閻浮
【現代漢語翻譯】 現代漢語譯本：『修施。』
爾時，佛告諸苾芻（bhiksu，比丘）言：『此閻浮提（Jambudvipa，我們所居住的這個世界）壽命無定，始從十歲，乃至百千萬歲壽命無量。苾芻應知，閻浮提人今壽百年，中夭無定。苾芻當知，閻浮提人長壽百年，苦多樂少。』
『複次，苾芻！此洲雖壽百年，乃有十位：一者、嚩魯（Varu），眠臥無知；二者、俱摩嚕（Kumaru），作戲解生；三者、與嚩（Yuva），樂著欲境；四、末羅鍐（Mara-sam），勤修其業；五者、缽羅枳穰（Prajna），智辯有殊；六者、悉蜜栗帝（Smrti），曉了記憶；七者、悉體睹（Sthita），正安自行；八者、尾嚕（Viru），國王愍恤；九者、沒㗚兔（Mrta），色朽力微；十者、孽多俞（Gata-ayu），數百歲命終。
『複次，苾芻！未終百年，時有三際，所謂寒、熱及雨，亦名三時。未終百年，及十二月得三際名：四月寒際、四月熱際、四月雨際。複次，百年未終，十二月內有二十四半月。百年未終，內有八月寒際、八月熱際、八月雨際。複次，百年之中，十二月內有三十六晝夜，月內有十二寒際時、十二熱際時、十二雨際時。複次，千年之中，十二月內有三十六晝夜月，內有七十二千度食，其中而有吃食及不吃食時，所謂瞋怒時、苦惱時、路行時、清齋時、急務時、睡眠時、醉悶時，此皆不食；復有得食不食，亦有不得亦不食，如是食及不食——彼食之內略說得食——乃有七十二千遍食。
『複次，苾芻！此閻浮
【English Translation】 English version: 『Practice giving.』
At that time, the Buddha told the bhiksus (bhiksu, monks): 『The lifespan of this Jambudvipa (Jambudvipa, the world we live in) is uncertain, starting from ten years, up to hundreds of thousands of years, lifespan is immeasurable. Bhiksus should know that the people of Jambudvipa now live to be a hundred years old, but death in middle age is uncertain. Bhiksus should know that the people of Jambudvipa who live to be a hundred years old have more suffering and less joy.』
『Furthermore, bhiksus! Although this continent has a lifespan of a hundred years, there are ten stages: first, Varu (Varu), sleeping and unknowing; second, Kumaru (Kumaru), playing and understanding; third, Yuva (Yuva), delighting in sensual pleasures; fourth, Mara-sam (Mara-sam), diligently cultivating their karma; fifth, Prajna (Prajna), with distinct wisdom and eloquence; sixth, Smrti (Smrti), understanding and remembering; seventh, Sthita (Sthita), upright and peaceful in self-conduct; eighth, Viru (Viru), the king showing compassion; ninth, Mrta (Mrta), with decaying appearance and weak strength; tenth, Gata-ayu (Gata-ayu), dying after several hundred years.』
『Furthermore, bhiksus! Before the end of a hundred years, there are three seasons, namely cold, hot, and rainy, also called the three times. Before the end of a hundred years, and in the twelve months, there are three seasonal names: four months of cold season, four months of hot season, four months of rainy season. Furthermore, before the end of a hundred years, there are twenty-four half-months within the twelve months. Before the end of a hundred years, there are eight months of cold season, eight months of hot season, and eight months of rainy season. Furthermore, within a hundred years, there are thirty-six days and nights within the twelve months, and within each month there are twelve times of cold season, twelve times of hot season, and twelve times of rainy season. Furthermore, within a thousand years, there are thirty-six days and nights per month within the twelve months, and within each month there are seventy-two thousand instances of eating, among which there are times of eating and times of not eating, namely times of anger, times of suffering, times of traveling, times of fasting, times of urgent business, times of sleeping, times of intoxication; all these are times of not eating; there are also times of having food but not eating, and times of not having food and not eating, thus eating and not eating—within that eating, briefly speaking of having food—there are seventy-two thousand instances of eating.』
『Furthermore, bhiksus! This Jambudvipa』
提如上所說，及從乳母食、一月、半月、晝夜及年、吃食時及不食時，約中間說。」
爾時，佛告諸苾芻言：「我說人中壽命五十歲，四大王天成一晝夜，以彼晝夜成彼一月，十二月成年，以彼長年壽命五百，彼算人間晝夜壽命當九十洛叉，然後命終。以彼四大王天五百歲壽命成等活地獄為一晝夜，彼以三十晝夜成彼一月，以彼十二月成彼一年，以彼長年算數五百為等活大地獄中有情壽命。以彼五百年當四大王天五百四十洛叉，即當人間比較算數計一萬六千二百俱胝年，彼等活大地獄中壽命方盡。」
爾時，世尊即說伽陀曰：
「惡業身具三、 口業惡有四、 意三業亦然， 罪畢苦方出。 等活地獄中， 惡業同皆入， 萬六千二百， 俱胝恒受苦。 生彼地獄中， 冤家互相殺， 死已復重穌， 業盡苦方出。」
爾時，佛告諸苾芻言：「人間一百年，彼忉利天成一晝夜，以彼三十晝夜成彼一月，以彼十二月成彼一年，忉利天中壽命一千歲。以彼天中一千年較量人間算數當一十八俱胝年，彼天此後命終。」
爾時，佛告諸苾芻言：「彼天壽命一千歲，當彼黑繩大地獄中成一晝夜，彼以三十晝夜成月及年，彼大地獄中壽命一千歲，以彼一千年較量算數即當人間三
【現代漢語翻譯】 現代漢語譯本： 如上所說，以及從乳母餵養、一個月、半個月、晝夜以及年份、吃東西時以及不吃東西時，大約中間來說。
這時，佛告訴各位比丘說：『我說人間的壽命是五十年，四大王天（Catummaharajika-deva，佛教神祇，位於須彌山腰，守護四方）的一天一夜相當於人間的五十年。以他們的晝夜組成一個月，十二個月組成一年，他們的壽命是五百年。這樣算來，人間的晝夜壽命相當於九十洛叉（laksha，印度數字單位，十萬），然後才命終。四大王天的五百年壽命相當於等活地獄（Sañjīva，八熱地獄之一）的一天一夜，三十個晝夜組成一個月，十二個月組成一年，等活大地獄中的眾生壽命是五百年。這五百年相當於四大王天的五百四十洛叉，也就是人間的一萬六千二百俱胝（koti，印度數字單位，千萬）年，他們才能從等活大地獄中脫離。』
這時，世尊說了偈語：
『惡業由身造三，口業惡有四， 意三業也是這樣，罪業完畢苦難才結束。 等活地獄之中，惡業相同都進入， 一萬六千二百，俱胝年恒常受苦。 生在那地獄中，冤家互相殘殺， 死後又再復活，業報盡了苦難才結束。』
這時，佛告訴各位比丘說：『人間一百年，忉利天（Trāyastriṃśa，佛教神祇，位於須彌山頂）才過一天一夜，三十個晝夜組成一個月，十二個月組成一年，忉利天的壽命是一千年。忉利天的一千年相當於人間的一十八俱胝年，他們才能從忉利天中命終。』
這時，佛告訴各位比丘說：『忉利天的一千年壽命，相當於黑繩大地獄（Kālasūtra，八熱地獄之一）的一天一夜，三十個晝夜組成一個月和一年，黑繩大地獄中的壽命是一千年，這一千年相當於人間的三
【English Translation】 English version: As mentioned above, regarding the time from nursing, one month, half a month, day and night, and years, when eating and when not eating, speaking approximately in between.
At that time, the Buddha told the Bhikshus (bhikkhus, Buddhist monks), 'I say that the lifespan of humans is fifty years. One day and night in the Catummaharajika-deva (Four Heavenly Kings, deities in Buddhism residing on the lower slopes of Mount Sumeru) realm is equivalent to fifty human years. These days and nights form a month, twelve months form a year, and their lifespan is five hundred years. Calculated in this way, the lifespan of humans in days and nights is equivalent to ninety lakshas (laksha, a unit of one hundred thousand in Indian numbering), and then they die. The five hundred years of the Catummaharajika-deva realm is equivalent to one day and night in the Sañjīva (Reviving) hell, one of the eight hot hells. Thirty days and nights form a month, twelve months form a year, and the lifespan of beings in the Sañjīva hell is five hundred years. These five hundred years are equivalent to five hundred and forty lakshas of the Catummaharajika-deva realm, which is equivalent to sixteen thousand two hundred kotis (koti, a unit of ten million in Indian numbering) of human years. Only then can they escape from the Sañjīva hell.'
At that time, the World Honored One spoke the following gatha (verse):
'Evil deeds are committed by the body in three ways, Evil deeds are committed by the mouth in four ways, The three deeds of the mind are also like this, only when sins are exhausted does suffering end. In the Sañjīva hell, Those with similar evil karma all enter, For sixteen thousand two hundred, Kotis of years they constantly suffer. Born in that hell, Enemies kill each other, After dying, they revive again, Only when karma is exhausted does suffering end.'
At that time, the Buddha told the Bhikshus, 'One hundred human years is equivalent to one day and night in the Trāyastriṃśa (Thirty-three Gods, deities in Buddhism residing on the summit of Mount Sumeru) heaven. Thirty days and nights form a month, twelve months form a year, and the lifespan in the Trāyastriṃśa heaven is one thousand years. One thousand years in that heaven is equivalent to eighteen kotis of human years, and then they die in that heaven.'
At that time, the Buddha told the Bhikshus, 'The lifespan of one thousand years in the Trāyastriṃśa heaven is equivalent to one day and night in the Kālasūtra (Black Rope) hell, one of the eight hot hells. Thirty days and nights form a month and a year, and the lifespan in the Kālasūtra hell is one thousand years. This one thousand years is equivalent to three
萬二千四百俱胝年，彼黑繩大地獄中然後命終。」
爾時，世尊即說頌曰：
「憎嫌師、父母， 譭謗佛、聲聞， 破壞和合人， 黑繩受大苦。 惡業親自作， 地獄苦須受， 迴避免無由， 業盡方始出。」
爾時，佛告諸苾芻言：「人間二百年，彼夜摩天為一晝夜，以彼晝夜三十日成月，十二月成年，彼夜摩天壽命二千歲，彼當人間算數計三十六俱胝年較量壽命，彼天然後命終。又以彼天壽二千歲為眾合大地獄中成一晝夜，以彼三十晝夜成彼一月，以彼十二月成彼一年，彼眾合大地獄中壽命二千歲，較量彼處算數即當人間計六萬四千八百俱胝年，彼地獄中然後命終。」
爾時，世尊即說頌曰：
「三種不善業， 眾合地獄生； 善三業不修， 牛、羊、鹿殘害。 豬狗及非人， 眾合互相殺， 苦因苦處生， 業盡方始出。」
爾時，佛告諸苾芻言：「人間四百年為彼睹史多天成一晝夜，以彼三十晝夜成彼一月及年，彼睹史多天壽命四千歲，當人間算數計七十二俱胝年，彼天壽量然後命終。以彼天中壽四千歲，為叫喚大地獄中成一晝夜，以彼三十晝夜成月及年，彼叫喚大地獄中壽四千歲，當睹史多天四千三百二十俱胝年，彼當人間一十二萬九千六百
【現代漢語翻譯】 現代漢語譯本：'一萬二千四百俱胝（koṭi，印度數字單位，相當於千萬）年，在那黑繩大地獄中然後才命終。'
當時，世尊就說了這首偈頌：
'憎恨厭惡師長、父母，詆譭誹謗佛陀、聲聞（śrāvaka，聽聞佛法而證悟的弟子），破壞他人和睦相處，（這樣的人）將在黑繩地獄遭受巨大痛苦。 惡業都是自己親手造作，地獄的苦難必須承受，想要逃避絕對沒有可能，只有業報消盡才能脫離。'
當時，佛陀告訴各位比丘（bhikṣu，出家修行的僧人）說：'人間二百年，是那夜摩天（Yāmadeva，欲界六天之一）的一晝夜，以那裡的晝夜三十天成為一月，十二個月成為一年，那夜摩天的壽命是二千年，用人間的時間來計算相當於三十六俱胝年，在那天壽終之後。又以那夜摩天的二千年壽命，作為眾合大地獄中的一晝夜，以那裡的三十晝夜成為一月，以那裡的十二個月成為一年，那眾合大地獄中的壽命是二千年，計算那裡的時間相當於人間六萬四千八百俱胝年，在那地獄中然後才命終。'
當時，世尊就說了這首偈頌：
'三種不善的惡業，導致在眾合地獄中出生；不修習三種善良的善業，（來世會轉生為）牛、羊、鹿等被殘害的動物。 （或者轉生為）豬狗以及非人（amanussa，指鬼神等），在眾合地獄中互相殘殺，因為痛苦的因緣而生於痛苦之處，只有業報消盡才能脫離。'
當時，佛陀告訴各位比丘說：'人間四百年是那兜率天（Tuṣita，欲界六天之一）的一晝夜，以那裡的三十晝夜成為一月和一年，那兜率天的壽命是四千年，用人間的時間來計算相當於七十二俱胝年，在那天壽終之後。以那兜率天的四千年壽命，作為叫喚大地獄中的一晝夜，以那裡的三十晝夜成為一月和一年，那叫喚大地獄中的壽命是四千年，相當於兜率天的四千三百二十俱胝年，相當於人間的一十二萬九千六百'
【English Translation】 English version: 'Twelve thousand four hundred koṭis (koṭi, an Indian numerical unit equivalent to ten million) of years, and then they die in that Kāla-sūtra (Black Thread) Great Hell.'
At that time, the World Honored One spoke this verse:
'Hating and disliking teachers and parents, slandering the Buddha and śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), destroying the harmony of others, (such people) will suffer great pain in the Kāla-sūtra Hell. Evil deeds are done by oneself, the suffering of hell must be endured, there is absolutely no way to escape, only when the karmic retribution is exhausted can one be released.'
At that time, the Buddha told the bhikṣus (monks who have left home to practice): 'Two hundred years in the human realm is one day and night in the Yāmadeva (one of the six heavens of the desire realm) heaven. Thirty of those days and nights make a month, and twelve months make a year. The lifespan of the Yāmadeva heaven is two thousand years, which is equivalent to thirty-six koṭis of years in human terms. After that heavenly life ends. Furthermore, two thousand years of the Yāmadeva heaven's lifespan is one day and night in the Saṃghāta (Crushing) Great Hell. Thirty of those days and nights make a month, and twelve months make a year. The lifespan in the Saṃghāta Great Hell is two thousand years, which is equivalent to sixty-four thousand eight hundred koṭis of years in human terms. Then they die in that hell.'
At that time, the World Honored One spoke this verse:
'Three kinds of unwholesome karma cause birth in the Saṃghāta Hell; not cultivating three kinds of wholesome karma (results in rebirth as) cattle, sheep, deer, and other animals that are harmed. (Or rebirth as) pigs, dogs, and non-humans (amanussa, referring to ghosts and spirits), killing each other in the Saṃghāta Hell, born in a place of suffering because of the causes of suffering, only when the karmic retribution is exhausted can one be released.'
At that time, the Buddha told the bhikṣus: 'Four hundred years in the human realm is one day and night in the Tuṣita (one of the six heavens of the desire realm) heaven. Thirty of those days and nights make a month and a year. The lifespan of the Tuṣita heaven is four thousand years, which is equivalent to seventy-two koṭis of years in human terms. After that heavenly life ends. Four thousand years of the Tuṣita heaven's lifespan is one day and night in the Raurava (Screaming) Great Hell. Thirty of those days and nights make a month and a year. The lifespan in the Raurava Great Hell is four thousand years, which is equivalent to four thousand three hundred and twenty koṭis of years of the Tuṣita heaven, which is equivalent to one hundred and twenty-nine thousand six hundred'
俱胝年，彼叫喚大地獄中然後命終。」
爾時，世尊即說頌曰：
「殺生造極惡， 叫喚恒受罪， 作惡虛誑人， 業盡苦方出。」
爾時，佛告諸苾芻言：「人間八百年為彼樂變化天成一晝夜，以彼三十日成月，十二月成年比較算數，彼樂變化天壽命八千歲，比較人間計一百四十四俱胝年，彼天然後命終。又以彼天壽命八千歲，比較大叫喚大地獄中成一晝夜，以彼三十晝夜成月及年，彼大叫喚大地獄中壽命八千歲比較算數，即當人間二十五萬九千俱胝年較量彼壽，然後命終。」
爾時，世尊即說頌曰：
「我見及貪慾、 謗法罪最深， 作惡並蓋纏， 生大叫喚中。 叫喚大地獄， 身毛皆豎立， 吃飲火焰燒， 迴避禁難出。 虛誑、愛殺生， 劍輪狗、鹙、鳥， 食髓老鐵烏， 殘害𩥇無免。」
爾時，佛告諸苾芻言：「若人間一千六百年，為他化自在天成一晝夜，以彼三十晝夜成月，十二月成年比較算數，彼他化自在天壽命一萬六千歲，比較算數當人間二百八十八俱胝年，彼天然後命終。又以彼天一萬六千歲比較炎熱大地獄中成一晝夜，以彼三十晝夜成月，十二月成年，彼炎熱大地獄中壽命一萬六千歲，較量算數當人間六十萬八千四百俱胝年，彼
【現代漢語翻譯】 現代漢語譯本： 『俱胝（koti，意為千萬）年，他在叫喚大地獄中受苦，然後才命終。』
爾時，世尊即說頌曰：
『殺生造作極惡業，叫喚地獄恒常受罪；作惡虛誑之人，業報盡了才能脫離苦難。』
爾時，佛告訴諸位比丘說：『人間八百年是樂變化天的一晝夜。他們以三十日為一個月，十二個月為一年來計算，樂變化天的壽命是八千歲。如果與人間的時間比較，相當於一百四十四俱胝年。他們在那天界壽命終結后才會命終。又以那樂變化天的八千歲壽命，來比較大叫喚大地獄的一晝夜。以三十晝夜為一個月，十二個月為一年。那大叫喚大地獄中的壽命是八千歲，如果與人間的時間比較計算，就相當於二十五萬九千俱胝年。他們要經歷這麼長的時間才會命終。』
爾時，世尊即說頌曰：
『我見（邪見）及貪慾、誹謗佛法，這些罪業最為深重。作惡並且被煩惱覆蓋纏繞，就會墮生到大叫喚地獄中。 叫喚大地獄，令人身毛皆豎立，在那裡吃喝的都是火焰燃燒，想要回避禁錮，難以逃脫。 虛誑、貪愛、殺生，還有劍輪、狗、鹙（一種鳥）、鳥等，啃食骨髓的老鐵烏鴉，互相殘害，沒有免除的一天。』
爾時，佛告訴諸位比丘說：『如果人間一千六百年，是他化自在天的一晝夜。他們以三十晝夜為一個月，十二個月為一年來計算，那他化自在天的壽命是一萬六千歲，如果與人間的時間比較計算，就相當於二百八十八俱胝年。他們在那天界壽命終結后才會命終。又以那他化自在天的一萬六千歲，來比較炎熱大地獄的一晝夜。以三十晝夜為一個月，十二個月為一年。那炎熱大地獄中的壽命是一萬六千歲，如果與人間的時間比較計算，就相當於六十萬八千四百俱胝年。
【English Translation】 English version: 'For a koti (koti, meaning ten million) of years, he suffers in the Great Shrieking Hell, and then his life ends.'
At that time, the World-Honored One spoke in verse, saying:
'Killing creates extreme evil, in the Shrieking Hell, one constantly suffers. Those who do evil and are deceitful, only when their karma is exhausted can they escape suffering.'
At that time, the Buddha told the bhikshus (monks), 'Eight hundred human years are one day and night for the Paranirmitavasavartin Devas (Heaven of Enjoying Things Created by Others). They calculate with thirty days as a month and twelve months as a year. The lifespan of the Paranirmitavasavartin Devas is eight thousand years. Compared to human time, it is equivalent to one hundred and forty-four koti years. They will die after their lifespan in that heaven ends. Furthermore, using the eight thousand-year lifespan of the Paranirmitavasavartin Devas to compare to one day and night in the Great Shrieking Hell, with thirty days and nights as a month and twelve months as a year, the lifespan in the Great Shrieking Hell is eight thousand years. Compared to human time, it is equivalent to two hundred and fifty-nine thousand koti years. They will die after experiencing such a long time.'
At that time, the World-Honored One spoke in verse, saying:
'Wrong views and greed, slandering the Dharma (Buddhist teachings) are the deepest sins. Doing evil and being covered by afflictions, one is born into the Great Shrieking Hell. The Great Shrieking Hell makes one's hair stand on end. What they eat and drink is burning flames. Trying to avoid imprisonment is difficult to escape. Deceit, craving, killing, as well as sword wheels, dogs, herons (a type of bird), and birds, marrow-eating old iron crows, harming each other, there is no escape.'
At that time, the Buddha told the bhikshus, 'If sixteen hundred human years are one day and night for the Paranirmita-vasavartin Devas (Heaven of Freely Transforming for Others), they calculate with thirty days and nights as a month and twelve months as a year. The lifespan of the Paranirmita-vasavartin Devas is sixteen thousand years, which, compared to human time, is equivalent to two hundred and eighty-eight koti years. They will die after their lifespan in that heaven ends. Furthermore, using the sixteen thousand years of the Paranirmita-vasavartin Devas to compare to one day and night in the Burning Hot Hell, with thirty days and nights as a month and twelve months as a year, the lifespan in the Burning Hot Hell is sixteen thousand years, which, compared to human time, is equivalent to six hundred and eight thousand four hundred koti years.'
地獄中然後命終。」
爾時，世尊即說頌曰：
「惱亂于父母、 沙門、婆羅門， 善業不修習， 恒受炎熱苦。 誑惑諸眾生， 炎熱地獄受， 所作惡不亡， 業盡方此出。」
爾時，世尊告苾芻言：「汝應諦聽，較量算數皰地獄等眾生壽命。」
時諸苾芻白佛言：「善逝！我等樂聞、受持、憶念，唯愿演說此皰地獄有情壽命比較長短。」
爾時，世尊告苾芻曰：「善哉，善哉。吾今為汝分別演說此皰地獄壽命之事。積聚胡麻滿一婆訶可容二十佉梨，彼有天人百年一粒，二十佉梨一一捻盡，彼皰地獄壽命方滿。
「複次，苾芻！我說眾生壽命較量，又如皰裂之中壽命二十婆訶胡麻，如是阿吒𪅎中壽命四十婆訶麻、賀賀凡中壽命六十婆訶麻、護護凡中壽命八十婆訶麻、青蓮華中壽命一百婆訶麻、紅蓮華中壽命一百二十婆訶麻、如是于大紅蓮華中壽命一百四十婆訶麻，一一之中滿圌胡麻，百年一粒除去，胡麻粒粒皆盡，彼諸有情方滿壽命。
「如是，苾芻！舍利子、大目健連及天壽等並諸眷屬，若復有人心行暴惡，自身當墮此大地獄。是故，苾芻！應如是知。若復有人身患焦瘦，不生瞋恚，心不輕慢，是故，苾芻！智者如是應當修覺。」
爾時，世尊即
【現代漢語翻譯】 現代漢語譯本：
「然後死後墮入地獄。」
當時，世尊說了這首偈語：
『惱亂父母者，沙門（出家修行者）、婆羅門（古印度祭司）， 不修習善業，恒常遭受炎熱的痛苦。 欺騙迷惑眾生，在地獄中受苦， 所作的惡業不會消失，直到業報結束才能脫離。』
當時，世尊告訴比丘（出家男子）們：『你們應當仔細聽，計算皰地獄等眾生的壽命長短。』
當時，眾比丘對佛說：『善逝（佛的稱號）！我們樂於聽聞、受持、憶念，希望您能演說這皰地獄眾生的壽命長短。』
當時，世尊告訴比丘們說：『好啊，好啊。我現在為你們分別演說這皰地獄的壽命之事。積聚胡麻裝滿一個婆訶（容量單位，約合現在的幾百公斤）可以容納二十佉梨（容量單位，小於婆訶），那裡有天人每百年取出一粒胡麻，直到二十佉梨的胡麻全部取完，這皰地獄的壽命才算結束。』
『再者，比丘！我說眾生的壽命長短，又如皰裂地獄中的壽命相當於二十婆訶胡麻，阿吒吒（地獄名）地獄中的壽命相當於四十婆訶胡麻，賀賀凡（地獄名）地獄中的壽命相當於六十婆訶胡麻，護護凡（地獄名）地獄中的壽命相當於八十婆訶胡麻，青蓮華（地獄名）地獄中的壽命相當於一百婆訶胡麻，紅蓮華（地獄名）地獄中的壽命相當於一百二十婆訶胡麻，這樣在大紅蓮華（地獄名）地獄中的壽命相當於一百四十婆訶胡麻，每一個地獄都裝滿胡麻，每百年取出一粒，直到所有胡麻都取完，這些眾生的壽命才算結束。』
『像這樣，比丘！即使是舍利子（佛陀十大弟子之一）、大目犍連（佛陀十大弟子之一）以及天壽等和他們的眷屬，如果有人心懷暴惡，自身也會墮入這大地獄。因此，比丘！應當這樣瞭解。如果有人身體焦瘦，不生瞋恚，心中不輕慢他人，因此，比丘！智者應當這樣修習覺悟。』
當時，世尊即
【English Translation】 English version:
'Then, after death, they fall into hell.'
At that time, the World Honored One spoke this verse:
'Those who trouble their parents, Shramanas (wandering ascetics), and Brahmanas (ancient Indian priests), Do not cultivate good deeds, and constantly suffer from burning heat. Deceiving and bewildering sentient beings, they suffer in the hot hells, The evil deeds they have done will not vanish, only when their karma is exhausted can they escape from here.'
At that time, the World Honored One told the Bhikshus (ordained monks): 'You should listen carefully and calculate the lifespan of beings in the P皰地獄 (Pao Hell, blister hell) and other hells.'
At that time, the Bhikshus said to the Buddha: 'Sugata (title of the Buddha, Well-Gone One)! We are eager to hear, uphold, and remember. We wish you would explain the comparative length of life of sentient beings in this P皰地獄 (Pao Hell, blister hell).'
At that time, the World Honored One said to the Bhikshus: 'Excellent, excellent. I will now explain to you in detail the matter of the lifespan in this P皰地獄 (Pao Hell, blister hell). Accumulate sesame seeds to fill one婆訶 (Baha, a unit of capacity, approximately several hundred kilograms) which can hold twenty佉梨 (Kharis, a unit of capacity, smaller than a Baha). There are Devas (gods) who take out one sesame seed every hundred years, and when all twenty Kharis of sesame seeds are taken out one by one, the lifespan in that P皰地獄 (Pao Hell, blister hell) is complete.'
'Furthermore, Bhikshus! I speak of the measurement of the lifespan of beings, such as the lifespan in the皰裂 (Pao Lie, blister burst) hell is equivalent to twenty Baha of sesame seeds, the lifespan in the阿吒吒 (Atata, a hell name) hell is equivalent to forty Baha of sesame seeds, the lifespan in the賀賀凡 (Hahava, a hell name) hell is equivalent to sixty Baha of sesame seeds, the lifespan in the護護凡 (Huhuva, a hell name) hell is equivalent to eighty Baha of sesame seeds, the lifespan in the青蓮華 (Qinglianhua, blue lotus) hell is equivalent to one hundred Baha of sesame seeds, the lifespan in the紅蓮華 (Honglianhua, red lotus) hell is equivalent to one hundred and twenty Baha of sesame seeds, and the lifespan in the大紅蓮華 (Dahonglianhua, great red lotus) hell is equivalent to one hundred and forty Baha of sesame seeds. Each hell is filled with sesame seeds, and one seed is removed every hundred years. When all the sesame seeds are removed, the lifespan of these sentient beings is complete.'
'Thus, Bhikshus! Even Shariputra (one of the Buddha's ten great disciples), Maha Maudgalyayana (one of the Buddha's ten great disciples), and Tianshou (name of a person) and their families, if someone harbors violent and evil thoughts, they themselves will fall into this great hell. Therefore, Bhikshus! You should know this. If someone suffers from emaciation, does not generate anger, and does not belittle others in their heart, therefore, Bhikshus! Wise people should cultivate awakening in this way.'
At that time, the World Honored One immediately
說頌曰：
「若人發惡言， 毀他如刀斧、 劍輪斬其身， 皆從自口出， 譭謗于賢善， 稱讚復歡喜， 斗諍結宿冤， 死入地獄疾。 資財他所有， 斗諍生嫉妒， 惱彼不安樂， 當受皰裂苦。 譭謗于善逝， 意悅生歡喜， 百千皰裂劫， 恒受地獄苦。 發惡身、口、意， 譭謗諸賢聖， 五百三十六， 皰劫恒受苦。 廣作業無邊， 罪犯及虛誑， 長劫地獄中， 業盡後方出。」
複次，佛告諸苾芻等：「此極炎熱大地獄中有情壽命，壽半中劫較量算數，然後命終。」
爾時，世尊即說頌曰：
「恒作惡業因， 愛樂安樂果， 遠離於人、天， 當生炎熱獄。 打罵師、父母、 沙門、婆羅門， 邪見斷善根， 極熱受大苦。」
複次，佛告諸苾芻言：「彼之阿鼻大地獄中較量壽命此後命終，若提婆達多及於一切愚迷之人，于如來處而發噁心、破壞塔寺、焚燒經像、出佛身血、殺阿羅漢，驅役苾芻、苾芻尼等，命終必墮阿鼻大地獄中，受苦無窮。」
爾時，世尊即說頌曰：
「譭謗三乘教、 殺聖阿羅漢、 愚癡毀求法， 獲報無間罪。 刺竹果自壞， 惡業惡趣生， 如是放逸罪，
【現代漢語翻譯】 現代漢語譯本： 世尊以偈頌說道： 『如果有人口出惡言，像刀斧一樣譭謗他人，如同劍輪斬斷自身，這些都從自己的口中發出。譭謗賢良之人，稱讚惡人並以此為樂，爭鬥結下累世的仇怨，死後迅速墮入地獄。貪圖他人的資財，因爭鬥而生嫉妒，惱害他人使之不得安樂，當承受皰瘡潰裂的痛苦。 譭謗善逝（Sugata，如來十號之一），內心喜悅並以此為樂，在百千皰裂劫中，恒常遭受地獄的痛苦。身、口、意都造作惡業，譭謗諸位賢聖，將在五百三十六皰裂劫中，恒常遭受痛苦。廣泛地造作無邊的惡業，犯下罪行和虛假的謊言，將在漫長的劫數中處於地獄之中，業報盡了之後才能出來。』 再次，佛陀告訴各位比丘（Bhikkhu，佛教出家男眾）等人：『這極度炎熱的大地獄中的有情眾生，他們的壽命長達半個中劫，經過計算之後才會命終。』 當時，世尊即說偈頌道： 『恒常造作惡業之因，卻喜愛安樂的果報，遠離人道和天道，必將生於炎熱地獄之中。毆打辱罵師長、父母、沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司），以邪見斷絕善根，將在極熱地獄中遭受巨大的痛苦。』 再次，佛陀告訴各位比丘：『在那阿鼻大地獄（Avīci，八大地獄中最苦之處）中，計算壽命之後才會命終。如果提婆達多（Devadatta，佛陀的堂弟，後背叛佛教）以及一切愚昧迷惑之人，對如來（Tathāgata，如來十號之一）生起噁心、破壞佛塔寺廟、焚燒經書佛像、使佛陀流血受傷、殺害阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），驅使役使比丘、比丘尼（Bhikkhunī，佛教出家女眾）等人，命終之後必定墮入阿鼻大地獄之中，遭受無盡的痛苦。』 當時，世尊即說偈頌道： 『譭謗三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的教法，殺害聖者阿羅漢，愚癡地毀壞求法之人，將獲得無間地獄（Avīci，意為無間斷）的果報。如同刺竹結果后自身腐壞一樣，惡業導致惡趣的產生，像這樣放逸的罪過，』
【English Translation】 English version: The World Honored One spoke in verse, saying: 'If people utter evil words, slandering others like knives and axes, like a wheel of swords cutting their own bodies, all of these come from their own mouths. Slandering the virtuous, praising and delighting in evil, engaging in strife and forming karmic debts, they quickly fall into hell after death. Coveting the wealth of others, giving rise to jealousy through strife, troubling others and causing them unease, they will suffer the pain of festering sores. Slandering the Sugata (Tathāgata's epithet, meaning 'Well-gone'), taking pleasure and delighting in it, for hundreds of thousands of pustule-bursting kalpas (aeons), they will constantly suffer the pain of hell. Committing evil deeds with body, speech, and mind, slandering all the virtuous and holy, they will constantly suffer pain for five hundred and thirty-six pustule-bursting kalpas. Widely creating boundless evil karma, committing sins and false lies, they will remain in hell for long kalpas, only emerging after their karma is exhausted.' Furthermore, the Buddha told the Bhikkhus (Buddhist monks) and others: 'The sentient beings in this extremely hot great hell have a lifespan of half a middle kalpa, which is calculated before they die.' At that time, the World Honored One spoke in verse, saying: 'Constantly creating the causes of evil karma, yet loving the fruits of peace and happiness, being far from humans and devas (gods), they will be born in the hot hell. Beating and scolding teachers, parents, Shramanas (wandering ascetics), and Brahmanas (Hindu priests), severing good roots with wrong views, they will suffer great pain in the extremely hot hell.' Furthermore, the Buddha told the Bhikkhus: 'In that Avīci (the most painful of the eight great hells) great hell, life is measured before death. If Devadatta (Buddha's cousin who later betrayed Buddhism) and all foolish and deluded people harbor evil intentions towards the Tathāgata (Tathāgata's epithet, meaning 'Thus-gone'), destroy pagodas and temples, burn scriptures and images, draw blood from the Buddha's body, kill Arhats (enlightened beings who have attained liberation), drive and enslave Bhikkhus and Bhikkhunis (Buddhist nuns), they will surely fall into the Avīci great hell after death, suffering endless pain.' At that time, the World Honored One spoke in verse, saying: 'Slandering the teachings of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), killing holy Arhats, foolishly destroying those who seek the Dharma, they will receive the retribution of uninterrupted (Avīci) hell. Like a thorny bamboo that destroys itself when it bears fruit, evil karma leads to birth in evil realms, such is the sin of negligence,'
阿鼻地獄受。」
爾時，佛告諸苾芻言：「梵眾天中壽命半劫，此後命終。苾芻應知，梵輔天中壽命一劫，然後命終；大梵天中壽命一劫半，然後命終。苾芻應知，少光天中壽命二劫，然後命終；無量光天壽命四劫，然後命終；極光凈天壽命八劫，然後命終。苾芻應知，少靜天中壽命十六劫，然後命終；若無量靜天壽命三十二劫，然後命終；若遍靜天壽命六十四劫，然後命終。苾芻應知，若無雲天壽命一百二十五劫，此後命終；若福生天壽命二百五十劫，然後命終；若廣果天壽命五百劫，然後命終；若無想天壽命亦然。苾芻應知，若無煩天壽命一千劫，然後命終；無熱天中壽命二千劫，然後命終。苾芻應知，善現天中壽命四千劫，此後命終；若善見天壽命八千劫，此後命終；若色究竟天壽命一萬六千劫，然後命終。
「苾芻應知，空無邊處有情壽命二萬大劫，然後命終；識無邊處壽命四萬大劫，此後命終；無所有處壽命六萬大劫，此後命終；若非想非非想處有情壽命八萬大劫，然後命終。」
爾時，佛告諸苾芻言：「如是，乃至在阿鼻大地獄中，乃至非想非非想處，輪迴如此。苾芻應知，如是輪迴五趣有情往來不息，現有生、異、滅三種之相。苾芻當知，如是三種回輪之性，少分之中不可愛樂、
【現代漢語翻譯】 現代漢語譯本：墮入阿鼻地獄受苦。'
這時，佛告訴各位比丘說：『梵眾天（Brahmā-pāriṣadya-deva，梵天界最低層）的壽命是半劫，此後命終。比丘應當知道，梵輔天（Brahmā-purohita-deva，梵天界第二層）的壽命是一劫，然後命終；大梵天（Mahābrahmā-deva，梵天界最高層）的壽命是一劫半，然後命終。比丘應當知道，少光天（Parīttābha-deva，色界第二天最低層）的壽命是二劫，然後命終；無量光天（Apramāṇābha-deva，色界第二天中間層）的壽命是四劫，然後命終；極光凈天（Ābhāsvara-deva，色界第二天最高層）的壽命是八劫，然後命終。比丘應當知道，少靜天（Parīttaśubha-deva，色界第三天最低層）的壽命是十六劫，然後命終；無量靜天（Apramāṇaśubha-deva，色界第三天中間層）的壽命是三十二劫，然後命終；遍靜天（Śubhakṛtsna-deva，色界第三天最高層）的壽命是六十四劫，然後命終。比丘應當知道，無雲天（Anabhraka-deva，色界第四天最低層）的壽命是一百二十五劫，此後命終；福生天（Puṇyaprasava-deva，色界第四天中間層）的壽命是二百五十劫，然後命終；廣果天（Bṛhatphala-deva，色界第四天最高層）的壽命是五百劫，然後命終；無想天（Asañjñasattva-deva，色界第四天特殊層）的壽命也是如此。比丘應當知道，無煩天（Avṛha-deva，色界第五天最低層）的壽命是一千劫，然後命終；無熱天（Atapa-deva，色界第五天第二層）的壽命是二千劫，然後命終。比丘應當知道，善現天（Sudṛśa-deva，色界第五天第三層）的壽命是四千劫，此後命終；善見天（Sudarśana-deva，色界第五天第四層）的壽命是八千劫，此後命終；色究竟天（Akaniṣṭha-deva，色界第五天最高層）的壽命是一萬六千劫，然後命終。'
『比丘應當知道，空無邊處（Ākāśānantyāyatana，無色界第一層）的有情壽命是二萬大劫，然後命終；識無邊處（Vijñānānantyāyatana，無色界第二層）的壽命是四萬大劫，此後命終；無所有處（Ākiṃcanyāyatana，無色界第三層）的壽命是六萬大劫，此後命終；非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界最高層）的有情壽命是八萬大劫，然後命終。』
這時，佛告訴各位比丘說：『像這樣，乃至在阿鼻大地獄（Avīci-mahā-naraka，八大地獄最底層）中，乃至非想非非想處，輪迴就是如此。比丘應當知道，像這樣輪迴於五趣（pañca-gati，地獄、餓鬼、畜生、人、天）的有情往來不息，現有生、異、滅三種現象。比丘應當知道，像這三種回輪的性質，少部分之中也沒有什麼可以喜愛貪戀的。』
【English Translation】 English version: 'Suffering in the Avīci Hell.'
At that time, the Buddha told the Bhikshus: 'In the Brahmā-pāriṣadya-deva (the lowest level of the Brahmā realm), the lifespan is half a kalpa, after which they die. Bhikshus should know that in the Brahmā-purohita-deva (the second level of the Brahmā realm), the lifespan is one kalpa, and then they die; in the Mahābrahmā-deva (the highest level of the Brahmā realm), the lifespan is one and a half kalpas, and then they die. Bhikshus should know that in the Parīttābha-deva (the lowest level of the second dhyāna heaven in the Rūpadhātu), the lifespan is two kalpas, and then they die; in the Apramāṇābha-deva (the middle level of the second dhyāna heaven in the Rūpadhātu), the lifespan is four kalpas, and then they die; in the Ābhāsvara-deva (the highest level of the second dhyāna heaven in the Rūpadhātu), the lifespan is eight kalpas, and then they die. Bhikshus should know that in the Parīttaśubha-deva (the lowest level of the third dhyāna heaven in the Rūpadhātu), the lifespan is sixteen kalpas, and then they die; in the Apramāṇaśubha-deva (the middle level of the third dhyāna heaven in the Rūpadhātu), the lifespan is thirty-two kalpas, and then they die; in the Śubhakṛtsna-deva (the highest level of the third dhyāna heaven in the Rūpadhātu), the lifespan is sixty-four kalpas, and then they die. Bhikshus should know that in the Anabhraka-deva (the lowest level of the fourth dhyāna heaven in the Rūpadhātu), the lifespan is one hundred and twenty-five kalpas, after which they die; in the Puṇyaprasava-deva (the middle level of the fourth dhyāna heaven in the Rūpadhātu), the lifespan is two hundred and fifty kalpas, and then they die; in the Bṛhatphala-deva (the highest level of the fourth dhyāna heaven in the Rūpadhātu), the lifespan is five hundred kalpas, and then they die; the lifespan in the Asañjñasattva-deva (a special heaven in the fourth dhyāna heaven in the Rūpadhātu) is also the same. Bhikshus should know that in the Avṛha-deva (the lowest of the Śuddhāvāsa heavens in the Rūpadhātu), the lifespan is one thousand kalpas, and then they die; in the Atapa-deva (the second of the Śuddhāvāsa heavens in the Rūpadhātu), the lifespan is two thousand kalpas, and then they die. Bhikshus should know that in the Sudṛśa-deva (the third of the Śuddhāvāsa heavens in the Rūpadhātu), the lifespan is four thousand kalpas, after which they die; in the Sudarśana-deva (the fourth of the Śuddhāvāsa heavens in the Rūpadhātu), the lifespan is eight thousand kalpas, after which they die; in the Akaniṣṭha-deva (the highest of the Śuddhāvāsa heavens in the Rūpadhātu), the lifespan is sixteen thousand kalpas, and then they die.'
'Bhikshus should know that in the Ākāśānantyāyatana (the sphere of infinite space in the Arūpadhātu), the lifespan of sentient beings is twenty thousand great kalpas, and then they die; in the Vijñānānantyāyatana (the sphere of infinite consciousness in the Arūpadhātu), the lifespan is forty thousand great kalpas, after which they die; in the Ākiṃcanyāyatana (the sphere of nothingness in the Arūpadhātu), the lifespan is sixty thousand great kalpas, after which they die; in the Naivasaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception in the Arūpadhātu), the lifespan of sentient beings is eighty thousand great kalpas, and then they die.'
At that time, the Buddha told the Bhikshus: 'Thus, even in the Avīci-mahā-naraka (the lowest of the eight great hells), and up to the Naivasaṃjñānāsaṃjñāyatana, the cycle of rebirth is like this. Bhikshus should know that sentient beings in the five destinies (pañca-gati, hell, hungry ghosts, animals, humans, and gods) are constantly reborn, and there are three characteristics of arising, change, and cessation. Bhikshus should know that the nature of these three cycles of rebirth is not worthy of love or attachment, even in the smallest part.'
亦不可羨，於一剎那，而非久住。何以故？苾芻當知，所謂苦性故，不可愛樂。如是少穢，何況多穢？如是少穢，不可愛樂、亦不可羨。彼一剎那而非究竟。何以故？苾芻應知，輪迴之苦不可愛樂。若有愚迷、寡聞眾生輪迴五趣，往來不息，輪迴之行常不捨離，不能出於地獄中苦，亦不能出餓鬼中苦，恒墮惡趣。是故，苾芻應如是學：如是輪迴大苦不應愛樂。苾芻當知，策勤精進，斷滅輪迴。」
爾時，世尊說此法已，彼諸苾芻等一心歡喜，信受奉行。
佛說較量壽命經
【現代漢語翻譯】 現代漢語譯本：也不應該羨慕那一剎那的快樂，因為它不是長久的。為什麼呢？比丘們應當知道，因為它的本質是苦的，所以不值得喜愛。這樣少量的污穢尚且如此，更何況是大量的污穢呢？這樣少量的污穢，既不值得喜愛，也不值得羨慕。那一剎那的快樂並非究竟。為什麼呢？比丘們應當知道，輪迴的痛苦是不值得喜愛的。如果愚昧無知、見識淺薄的眾生在五道中輪迴，往來不停息，輪迴的行為常常不捨離，不能脫離地獄中的痛苦，也不能脫離餓鬼道的痛苦，永遠墮落在惡趣之中。因此，比丘們應當這樣學習：不應該貪戀這樣的輪迴大苦。比丘們應當知道，要努力精進，斷滅輪迴。
當時，世尊說完這部經后，那些比丘們一心歡喜，信受奉行。
《佛說較量壽命經》
【English Translation】 English version: Nor should one envy that single moment, for it is not lasting. Why is that? Bhikshus (monks), you should know that because of its nature of suffering, it is not worthy of love. If such a small amount of defilement is like this, what about a large amount of defilement? Such a small amount of defilement is neither worthy of love nor worthy of envy. That single moment is not ultimate. Why is that? Bhikshus should know that the suffering of Samsara (cycle of rebirth) is not worthy of love. If foolish and ignorant beings with little learning revolve in the five realms of Samsara, going back and forth without ceasing, the actions of Samsara are constantly inseparable, unable to escape from the suffering in hell, nor able to escape from the suffering in the realm of hungry ghosts, forever falling into evil realms. Therefore, Bhikshus should learn in this way: such great suffering of Samsara should not be loved. Bhikshus should know that one should strive diligently to cut off and extinguish Samsara.
At that time, after the World Honored One (世尊) spoke this Dharma (法), those Bhikshus (苾芻) and others were wholeheartedly joyful, believing and accepting it, and practicing accordingly.
'The Sutra on the Buddha's Discourse on the Comparison of Lifespans' (佛說較量壽命經)