T32n1644_佛說立世阿毗曇論
大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
No. 1644
佛說立世阿毗曇論卷第一
陳西印度三藏真諦譯
地動品第一
如佛婆伽婆。及阿羅漢說。如是我聞。一時佛世尊住舍衛大城。毗舍佉優婆夷鹿子母精舍。蓮花重閣。與大比丘眾。一切阿羅漢。諸漏已盡。逮得己利。盡諸有結。心得自在。所作已辦。已舍重擔。正智解脫。唯除阿難。是時。大地震動。時富婁那彌多羅尼子。在大眾中。即從坐起。偏袒右肩。右膝著地。合掌恭敬。頂禮佛足。而白佛言。世尊。何因何緣。大地震動。佛告富婁那比丘。汝今一心諦聽。善思念之。我當爲汝分別解脫。有二因緣。令大地動。何者為二。比丘。是地界住水界上。是水界住風界上。是風界住于空中。比丘有時大風吹動水界。水界動時。即動地界。是一因緣。故大地動。比丘。復有大神通威德諸天。若欲震動大地。即能令動。若諸比丘有大神通。及大威德。觀地相令小。水相令大。欲令地動。亦能震動。是名第二因緣。故令地動。爾時世尊欲重宣此義。而說偈言。
水界為風動 地動由水動 是一因緣動 是實名所說 諸天及比丘 大威神能動 是二因緣動 調伏惡人說
爾時世尊復
【現代漢語翻譯】 現代漢語譯本： 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
No. 1644
佛說立世阿毗曇論卷第一
陳西印度三藏真諦譯
地動品第一
如佛婆伽婆（Bhagavan，世尊）。及阿羅漢說。如是我聞。一時佛世尊住舍衛大城。毗舍佉（Visakha）優婆夷（Upasika，女居士）鹿子母精舍。蓮花重閣。與大比丘眾。一切阿羅漢。諸漏已盡。逮得己利。盡諸有結。心得自在。所作已辦。已舍重擔。正智解脫。唯除阿難（Ananda）。是時。大地震動。時富婁那彌多羅尼子（Purna Maitrayani-putra）。在大眾中。即從坐起。偏袒右肩。右膝著地。合掌恭敬。頂禮佛足。而白佛言。世尊。何因何緣。大地震動。佛告富婁那比丘。汝今一心諦聽。善思念之。我當爲汝分別解脫。有二因緣。令大地動。何者為二。比丘。是地界住水界上。是水界住風界上。是風界住于空中。比丘有時大風吹動水界。水界動時。即動地界。是一因緣。故大地動。比丘。復有大神通威德諸天。若欲震動大地。即能令動。若諸比丘有大神通。及大威德。觀地相令小。水相令大。欲令地動。亦能震動。是名第二因緣。故令地動。爾時世尊欲重宣此義。而說偈言。
水界為風動 地動由水動 是一因緣動 是實名所說 諸天及比丘 大威神能動 是二因緣動 調伏惡人說
爾時世尊復
【English Translation】 English version: Taisho Tripitaka Volume 32, No. 1644, The Buddha Speaks of the Establishment of the World Abhidhamma Treatise
No. 1644
The Buddha Speaks of the Establishment of the World Abhidhamma Treatise, Volume 1
Translated by Tripiṭaka Master Paramārtha from Western India of the Chen Dynasty
Chapter 1: Earthquake
Thus spoke the Buddha Bhagavan (Bhagavan, World Honored One), and the Arhats. Thus have I heard. At one time, the Buddha World Honored One resided in the great city of Shravasti, at the Deer Mother's Vihara (Vihara, monastery) of Visakha (Visakha, a female lay devotee), in the lotus-adorned multi-storied pavilion, with a great assembly of Bhikkhus (Bhikkhus, monks), all Arhats, their outflows exhausted, having attained their own benefit, having exhausted all bonds, their minds liberated, their tasks completed, having relinquished their heavy burdens, liberated through correct knowledge, except for Ananda (Ananda). At that time, a great earthquake occurred. Then Purna Maitrayani-putra (Purna Maitrayani-putra) in the assembly, arose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms in reverence, prostrated at the Buddha's feet, and said to the Buddha, 'World Honored One, what is the cause, what is the reason, for this great earthquake?' The Buddha told the Bhikkhu Purna, 'Now listen attentively with one mind, contemplate it well. I shall explain it to you in detail. There are two causes and conditions that cause the earth to move. What are these two? Bhikkhu, the earth element rests upon the water element, the water element rests upon the wind element, and the wind element rests upon space. Bhikkhu, sometimes a great wind stirs the water element. When the water element moves, it moves the earth element. This is one cause and condition for the earth to move. Bhikkhu, furthermore, there are devas (devas, gods) with great supernatural powers and majestic virtue. If they wish to shake the earth, they can cause it to move. If Bhikkhus have great supernatural powers and great majestic virtue, observing the earth element to be small and the water element to be large, wishing to cause the earth to move, they can also cause it to shake. This is called the second cause and condition that causes the earth to move.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse, saying:
The water element is moved by the wind, The earth moves because of the water's motion. This is one cause of the movement, This is the true name that is spoken. Devas and Bhikkhus, With great majestic power can cause movement. These are the two causes of the movement, Spoken by the one who subdues evil people.
At that time, the World Honored One further
告富樓那彌多羅尼子。有風名鞞嵐婆。比風常吹。俱動不息。風力上升。有風下吹。有風傍動。是風平等圓轉相持。厚九億六萬由旬。廣十二億三千四百五十由旬。週迴三十六億一萬三百五十由旬。此風上際。即是水界。此水上下。悉皆平等停止安住。無有散溢。厚四億八萬由旬。廣十二億三千四百五十由旬。週迴三十六億一萬三百五十由旬。此水上際。即是地界。上下邊際。悉皆平等安住不動。厚二億四萬由旬。廣十二億三千四百五十由旬。週迴三十六億一萬三百五十由旬。如是佛世尊說。比丘。有大地獄。名曰黑闇。各各世界外邊悉有皆無覆蓋。此中眾生自舉其手。眼不能見。雖復日月具大威神。所有光明。不照彼色。佛說。如是黑闇地獄。住在何處。兩兩世界鐵輪外邊。名曰界外。是寒地獄。一名頞浮陀。二名涅浮陀。三名阿波波。四名阿吒吒。五名嚘吼吼。六名郁波縷。七名拘物頭。八名蘇健陀固。九名分陀利固。十名波頭摩。佛告富婁那等比丘。如摩伽陀國量十婆訶摩一婆訶二十佉利。如是量麻。聚在一處。設有一人。滿一百年。來除一麻。比丘。如是麻聚。猶尚易盡。而我未說頞浮陀地獄壽命窮盡。比丘。十倍頞浮陀地獄。是涅浮陀壽量。十倍涅浮陀地獄。是阿波波壽量。乃至波頭摩地獄。亦復如是。比
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴富樓那·彌多羅尼子（Purna Maitrayani-putra，佛陀的弟子）：有一種風名叫鞞嵐婆（Vayu，一種風的名字），這種風持續不斷地吹動，永不停息。風力向上升騰，也有風向下吹動，還有風向旁邊吹動。這些風平等地相互作用，循環轉動，互相支撐。它的厚度為九億六萬由旬（Yojana，古印度長度單位），寬度為十二億三千四百五十由旬，周長為三十六億一萬三百五十由旬。這風的上方就是水界。這水上下都是平等的，停止安住，沒有散開或溢出。它的厚度為四億八萬由旬，寬度為十二億三千四百五十由旬，周長為三十六億一萬三百五十由旬。這水的上方就是地界。上下邊緣都是平等安住，不動搖。它的厚度為二億四萬由旬，寬度為十二億三千四百五十由旬，周長為三十六億一萬三百五十由旬。正如佛世尊所說：比丘們，有大地獄，名叫黑闇（Andhakara，黑暗）。每個世界的外面都有，完全沒有覆蓋。在這地獄中的眾生，即使舉起自己的手，眼睛也看不見。即使太陽和月亮具有巨大的威神力，它們的光明也無法照亮這個地方。佛陀說，這樣的黑闇地獄位於何處呢？位於兩個世界的鐵輪外面，被稱為界外。那裡是寒冰地獄，第一個名叫頞浮陀（Arbuda，寒冰地獄之一），第二個名叫涅浮陀（Nirarbuda，寒冰地獄之一），第三個名叫阿波波（Atata，寒冰地獄之一），第四個名叫阿吒吒（Hahava，寒冰地獄之一），第五個名叫嚘吼吼（Huhuva，寒冰地獄之一），第六個名叫郁波縷（Utpala，寒冰地獄之一），第七個名叫拘物頭（Kumuda，寒冰地獄之一），第八個名叫蘇健陀固（Sugandhika，寒冰地獄之一），第九個名叫分陀利固（Pundarika，寒冰地獄之一），第十個名叫波頭摩（Padma，寒冰地獄之一）。 佛陀告訴富樓那等比丘：比如摩伽陀國（Magadha，古印度王國）的計量單位，十婆訶摩（Vaha，計量單位）等於一婆訶（Vaha，計量單位），一婆訶等於二十佉利（Kharika，計量單位）。如果用這樣的計量單位來量麻，把它們聚在一起。假設有一個人，每過一百年，才從這堆麻中取走一粒麻。比丘們，即使這堆麻很容易被取完，但我還沒有說完頞浮陀地獄的壽命何時窮盡。比丘們，十倍頞浮陀地獄的壽命，是涅浮陀地獄的壽命。十倍涅浮陀地獄的壽命，是阿波波地獄的壽命。乃至波頭摩地獄的壽命，也是這樣計算的。
【English Translation】 English version: The Buddha said to Purna Maitrayani-putra (a disciple of the Buddha): There is a wind called Vayu (a type of wind), which constantly blows and never stops. The wind force rises upwards, there is also wind blowing downwards, and there is also wind blowing sideways. These winds interact equally, rotate in a cycle, and support each other. Its thickness is nine hundred and six million Yojana (an ancient Indian unit of length), its width is twelve hundred and thirty-four million four hundred and fifty Yojana, and its circumference is thirty-six hundred and one million three hundred and fifty Yojana. The upper limit of this wind is the water realm. This water is equal in all directions, stops and abides, and does not scatter or overflow. Its thickness is four hundred and eight million Yojana, its width is twelve hundred and thirty-four million four hundred and fifty Yojana, and its circumference is thirty-six hundred and one million three hundred and fifty Yojana. The upper limit of this water is the earth realm. The upper and lower boundaries are equally abiding and unmoving. Its thickness is two hundred and four million Yojana, its width is twelve hundred and thirty-four million four hundred and fifty Yojana, and its circumference is thirty-six hundred and one million three hundred and fifty Yojana. As the World Honored One said: Bhikkhus, there is a great hell called Andhakara (darkness). It exists outside each world, completely uncovered. In this hell, even if beings raise their hands, their eyes cannot see. Even if the sun and moon possess great divine power, their light cannot illuminate this place. The Buddha said, where is this Andhakara hell located? It is located outside the iron wheels of two worlds, called the 'outer realm'. There are cold hells there, the first is called Arbuda (one of the cold hells), the second is called Nirarbuda (one of the cold hells), the third is called Atata (one of the cold hells), the fourth is called Hahava (one of the cold hells), the fifth is called Huhuva (one of the cold hells), the sixth is called Utpala (one of the cold hells), the seventh is called Kumuda (one of the cold hells), the eighth is called Sugandhika (one of the cold hells), the ninth is called Pundarika (one of the cold hells), and the tenth is called Padma (one of the cold hells). The Buddha said to Purna and other bhikkhus: For example, in the country of Magadha (an ancient Indian kingdom), ten Vahas (a unit of measurement) equal one Vaha (a unit of measurement), and one Vaha equals twenty Kharikas (a unit of measurement). If we use these units to measure sesame seeds and gather them together, suppose there is a person who removes one sesame seed from this pile every hundred years. Bhikkhus, even if this pile of sesame seeds can be easily exhausted, I have not yet finished saying when the lifespan of the Arbuda hell will end. Bhikkhus, ten times the lifespan of the Arbuda hell is the lifespan of the Nirarbuda hell. Ten times the lifespan of the Nirarbuda hell is the lifespan of the Atata hell. And so on, for the Padma hell as well.
丘。是瞿伽離比丘。于舍利弗目揵連所生。不信噁心。由是心故。墮波頭摩地獄。爾時世尊。而說偈言。
夫人處世間 斧在口中生 斯由作惡言 以是自斬身 應呵而讚歎 應贊而呵罵 口過故得衰 衰故不受樂 若己舍失財 盡物及自身 其人罪尚輕 若於修伽陀 生惡不信心 是罪重於彼 百千涅浮陀 頞浮陀三億 六萬及五千 若誹謗聖人 作惡語噁心 如量墮地獄 瞿伽離比丘 墮波頭摩獄 誹謗大聲聞 舍利及目連
彼中眾生傍行作向上想。猶如守宮。鐵輪外邊。恒作傍行。是其身量如頞多大。因冷風觸。其身圻破。譬如熟瓜。如竹𥯤林被大火燒。爆聲吒吒。如是眾生被寒風觸。骨破。爆聲吒吒遠徹。因是聲故。互得相知。有諸眾生。此中受生。或時去來更相逢觸。因此觸故。互得相知。有諸眾生。此中受生。是時諸佛世尊出現於世。是時大光過於諸天大威神力。遍照彼中。因此光明。互得相見。作是思惟。有諸眾生。此中受生。若有眾生。於此間死。多往生此。寒冰地獄。在鐵輪外。若余世界。有眾生死。往生寒冰地獄。多彼世界鐵輪外生。兩界中間。其最狹處。八萬由旬。在下無底。向上無覆。其最廣處。十六萬由旬。
爾時凈命
【現代漢語翻譯】 現代漢語譯本： 比丘啊，這位瞿伽離比丘（Kokālika Bhikkhu），對舍利弗（Śāriputra）和目犍連（Maudgalyāyana）生起了不信任的噁心。因為這個噁心的緣故，墮入了波頭摩地獄（Paduma hell）。當時，世尊（Bhagavān）說了這樣的偈語： 『人活在世間，斧頭在口中生長。 這都是因為說了惡語，因此自己斬斷自身。 應該呵斥的反而讚歎，應該讚歎的反而呵斥謾罵。 因為口舌的過失而導致衰敗，因為衰敗而無法享受快樂。 如果自己捨棄失去財產，乃至全部身家性命。 那人的罪過還算輕微，如果對於修伽陀（Sugata，如來） 生起不信任的噁心，這個罪過比那還要嚴重。 百千涅浮陀（nirarbuda），頞浮陀（arbuda）三億。 六萬及五千，如果誹謗聖人。 造作惡語噁心，就像量取一樣墮入地獄。 瞿伽離比丘，墮入波頭摩地獄。 誹謗大聲聞，舍利弗和目犍連。』 在那地獄中，眾生像螃蟹一樣橫行，卻想著向上爬，就像壁虎一樣。鐵輪在外邊，總是橫行。他們的身量像頞多（arbuda）那麼大。因為寒冷的風吹到，他們的身體裂開，就像熟透的瓜一樣，又像竹林被大火燒，爆裂的聲音噼啪作響。這些眾生被寒風吹到，骨頭破裂，爆裂的聲音噼啪作響，傳得很遠。因為這個聲音，他們互相得知彼此的存在。有些眾生，在這裡受生，有時來來往往互相碰撞，因此互相得知彼此的存在。有些眾生，在這裡受生。這時，諸佛世尊出現在世間。這時，大光明超過諸天的大威神力，遍照那個地方。因為這個光明，他們互相看見，這樣思惟。有些眾生，在這裡受生。如果有眾生，在這個世間死去，大多往生到這裡，寒冰地獄，在鐵輪外。如果其他世界，有眾生死去，往生寒冰地獄，大多在那個世界的鐵輪外受生。兩個世界中間，最狹窄的地方，有八萬由旬（yojana），在下沒有底，向上沒有覆蓋。最寬廣的地方，有十六萬由旬。 這時，凈命（梵行者）。
【English Translation】 English version: Bhikkhu, this Kokālika Bhikkhu, developed distrustful and evil thoughts towards Śāriputra and Maudgalyāyana. Because of this evil thought, he fell into Paduma hell (Paduma niraya). At that time, the Bhagavān (Blessed One) spoke this verse: 『A person living in the world, an axe is born in their mouth. This is because of speaking evil words, thus cutting oneself down. Praising those who should be criticized, and criticizing and scolding those who should be praised. Because of the fault of the mouth, one declines, and because of decline, one cannot enjoy happiness. If one abandons and loses wealth, even all possessions and one's own life. That person's sin is still light; if towards the Sugata (Tathagata) One develops distrustful and evil thoughts, that sin is heavier than that. A hundred thousand Nirarbuda (Nirarbuda), three hundred million Arbuda (Arbuda). Sixty thousand and five thousand, if one slanders the saints. Committing evil words and evil thoughts, one falls into hell as if measured. Kokālika Bhikkhu, fell into Paduma hell. Slandering the great disciples, Śāriputra and Maudgalyāyana.』 In that hell, beings crawl sideways like crabs, yet think of climbing upwards, like geckos. The iron wheel is on the outside, always crawling sideways. Their size is as large as an Arbuda (Arbuda). Because the cold wind touches them, their bodies crack open, like ripe melons, or like a bamboo forest being burned by a great fire, the sound of bursting is crackling. These beings are touched by the cold wind, their bones break, the sound of bursting is crackling, reaching far away. Because of this sound, they know each other's existence. Some beings, born here, sometimes come and go and collide with each other, thus knowing each other's existence. Some beings, born here. At this time, the Buddhas, the World Honored Ones, appear in the world. At this time, the great light surpasses the great divine power of the devas, shining throughout that place. Because of this light, they see each other, thinking thus. Some beings, born here. If there are beings who die in this world, most are reborn here, the cold ice hell, outside the iron wheel. If in other worlds, beings die, and are reborn in the cold ice hell, most are born outside the iron wheel of that world. Between the two worlds, the narrowest place is eighty thousand Yojana (Yojana), without a bottom below, and without a cover above. The widest place is one hundred and sixty thousand Yojana. At that time, the pure life (Brahmachari).
阿難在大眾中。即從座起。偏袒右肩。右膝著地。合掌恭敬。頂禮佛足。而白佛言。世尊。我從世尊。聞是法句。我從世尊口。受持此正義。過去有佛。名曰尸棄。時有弟子。大神通第一。名曰阿毗吼。是比丘坐在第四禪梵處。以一指光。照一千世界。一音說法。一千世界。俱解正義。世尊。諸佛弟子。威神尚爾。諸佛如來。其量云何。阿難問已。時佛答言。阿難。此阿毗吼比丘。是弟子位。諸佛世尊如此之處。不可思量。
第二。凈命阿難復白佛言。世尊。我從佛口。聞是法句。我從世尊。受持如是正義。過去有佛。名曰尸棄。時有弟子。神通第一。名曰阿毗吼。是比丘坐在四禪梵處。以一指光。照一千世界。一音說法。一千世界。俱解正義。世尊。諸佛弟子。威神尚爾。諸佛如來。其量云何。阿難問已。時佛答言。阿難。此阿毗吼比丘。是弟子位。諸佛世尊。如此之處。不可思量。乃至第三。亦如是答。第四問已。佛告阿難。若一日月所圍繞處。名一世界。從一至千。此中有千日月。千須彌山王。千四大天王。千忉利天。千夜摩天。千兜率陀天。千化樂天。千他化自在天。千梵輔天。千梵眾天。此處大梵王。為一千世界主。王領自在。不繫屬他。知成他事。初禪上上品。故得自在。大梵天王。住於是處。得
【現代漢語翻譯】 現代漢語譯本： 阿難在大眾中，即從座位上站起，袒露右肩，右膝跪地，合掌恭敬，頂禮佛足，然後對佛說：『世尊，我從世尊那裡聽聞這些法句，我從世尊口中接受並奉持這正確的義理。過去有佛，名叫尸棄（Śikhin），當時有一位弟子，大神通第一，名叫阿毗吼（Abhibhū）。這位比丘坐在第四禪的梵天處，用一指的光芒，照亮一千個世界；用一個聲音說法，一千個世界都能理解正確的義理。世尊，諸佛的弟子，威神尚且如此，諸佛如來，其功德力量又該如何衡量呢？』阿難問完后，佛回答說：『阿難，這位阿毗吼比丘，只是弟子之位，諸佛世尊的功德，是不可思量的。』
第二，凈命阿難又對佛說：『世尊，我從佛口中，聽聞這些法句，我從世尊那裡，接受並奉持這樣的正義。過去有佛，名叫尸棄（Śikhin），當時有一位弟子，神通第一，名叫阿毗吼（Abhibhū）。這位比丘坐在四禪的梵天處，用一指的光芒，照亮一千個世界；用一個聲音說法，一千個世界都能理解正確的義理。世尊，諸佛的弟子，威神尚且如此，諸佛如來，其功德力量又該如何衡量呢？』阿難問完后，佛回答說：『阿難，這位阿毗吼比丘，只是弟子之位，諸佛世尊的功德，是不可思量的。』乃至第三次，也是如此回答。第四次問完后，佛告訴阿難：『如果一日月所圍繞的地方，稱為一個世界。從一到千，這裡面有一千個日月，一千座須彌山王（Sumeru），一千個四大天王（Caturmahārājakāyikas），一千個忉利天（Trāyastriṃśa），一千個夜摩天（Yāmadeva），一千個兜率陀天（Tuṣita），一千個化樂天（Nirmāṇarati），一千個他化自在天（Paranirmita-vaśavartin），一千個梵輔天（Brahma-pāriṣadya），一千個梵眾天（Brahma-purohita）。此處的大梵天王（Mahābrahmā），是一千個世界的主宰，統治自在，不隸屬於其他，知曉併成就他人的事情。因為初禪上上品，所以得到自在。大梵天王，居住在這個地方，得到...』
【English Translation】 English version: Ānanda, in the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and bowed his head to the Buddha's feet. He then said to the Buddha: 'World Honored One, I have heard these Dharma verses from the World Honored One, and I have received and upheld this correct meaning from the World Honored One's mouth. In the past, there was a Buddha named Śikhin (name of a past Buddha). At that time, there was a disciple, foremost in great supernatural powers, named Abhibhū (name of a disciple). This Bhikṣu, sitting in the fourth Dhyāna of the Brahma realm, illuminated a thousand worlds with the light of one finger; speaking the Dharma with one voice, a thousand worlds all understood the correct meaning. World Honored One, the majestic power of the Buddha's disciples is already like this, how can the measure of the Tathāgatas be estimated?' After Ānanda asked, the Buddha replied: 'Ānanda, this Bhikṣu Abhibhū is only in the position of a disciple; the merits of the World Honored Buddhas are immeasurable.'
Secondly, the pure-living Ānanda again said to the Buddha: 'World Honored One, I have heard these Dharma verses from the Buddha's mouth, and I have received and upheld such correct meaning from the World Honored One. In the past, there was a Buddha named Śikhin (name of a past Buddha). At that time, there was a disciple, foremost in supernatural powers, named Abhibhū (name of a disciple). This Bhikṣu, sitting in the fourth Dhyāna of the Brahma realm, illuminated a thousand worlds with the light of one finger; speaking the Dharma with one voice, a thousand worlds all understood the correct meaning. World Honored One, the majestic power of the Buddha's disciples is already like this, how can the measure of the Tathāgatas be estimated?' After Ānanda asked, the Buddha replied: 'Ānanda, this Bhikṣu Abhibhū is only in the position of a disciple; the merits of the World Honored Buddhas are immeasurable.' Even the third time, the answer was the same. After the fourth question, the Buddha told Ānanda: 'If the area surrounded by one sun and moon is called one world. From one to a thousand, there are a thousand suns and moons, a thousand Sumeru mountain kings (Sumeru), a thousand Four Great Heavenly Kings (Caturmahārājakāyikas), a thousand Trāyastriṃśa heavens (Trāyastriṃśa), a thousand Yāmadeva heavens (Yāmadeva), a thousand Tuṣita heavens (Tuṣita), a thousand Nirmāṇarati heavens (Nirmāṇarati), a thousand Paranirmita-vaśavartin heavens (Paranirmita-vaśavartin), a thousand Brahma-pāriṣadya heavens (Brahma-pāriṣadya), a thousand Brahma-purohita heavens (Brahma-purohita). The Great Brahma King (Mahābrahmā) in this place is the master of a thousand worlds, ruling freely, not belonging to others, knowing and accomplishing the affairs of others. Because of the highest level of the first Dhyāna, he obtains freedom. The Great Brahma King dwells in this place, obtaining...'
稱第一。阿難。是梵領處。有四千大洲。四千大樹。四千大龍宮。四千金翅鳥王住處。七千大河。九千大山。八千大林。八千大地獄。一千閻羅王地獄。二千大海。十六千地獄園。是名小千世界。又更千倍。是名中千世界。又更千倍。是名大千世界。阿難。若如來作意欲照欲說。是大千世界。光照遍滿。所說法句。一切俱解。若復欲過大千世界。隨如來意。是中眾生。莫不見聞放光說法。阿難。若如來欲放光說法。坐阿迦尼吒天梵處。若大千。若過大千。光照遍滿。以八分梵聲。說法句義。遍得領解。阿難。是如來光明。及說法音聲。無有眾生不見不聞。是時無有眾生不具根者。阿難。如來在阿迦尼吒天上。說此音聲。宣此名句。
汝等受佛教 起恭敬正勤 觀修于中住 出離三有難 除滅死王軍 如象破葦舍 若佛法律中 住于不放逸 是人捨生死 乃至盡苦際
爾時阿難即從座起。偏袒右肩。右膝著地。合掌恭敬。頂禮佛足。而白佛言。世尊。我今希有利養。我今善得希有之利。我得大師具足神通廣大威德。是時凈命名曰優陀夷。在大眾中。去佛不遠。時優陀夷比丘語阿難言。若汝大師具諸威德大神通。汝何所得。是時世尊告優陀夷比丘。汝莫作意違阿難心。若我前不記阿難。今生
【現代漢語翻譯】 現代漢語譯本： 稱第一。阿難（Ananda，佛陀的十大弟子之一）。這是梵領處（Brahma's realm），有四千大洲，四千大樹，四千大龍宮，四千金翅鳥王住處，七千大河，九千大山，八千大林，八千大地獄，一千閻羅王（Yama，地獄之王）地獄，二千大海，十六千地獄園。這叫做小千世界。再乘以一千倍，這叫做中千世界。再乘以一千倍，這叫做大千世界。阿難，如果如來（Tathagata，佛的稱號）作意想要照耀、想要演說，那麼這大千世界，光明照耀遍滿，所說的法句，一切都能理解。如果想要超過大千世界，隨如來的意願，其中的眾生，沒有不能看見聽聞佛陀放光說法的。阿難，如果如來想要放光說法，坐在阿迦尼吒天（Akaniṣṭha，色界頂層天）梵處，無論是大千世界，還是超過大千世界，光明都能照耀遍滿，用八分梵聲，說法句的意義，普遍都能領會理解。阿難，這是如來的光明，以及說法音聲，沒有眾生不能看見聽聞的。這時沒有眾生是不具足根器的。阿難，如來在阿迦尼吒天上，說此音聲，宣此名句：
『你們應當接受佛教導，起恭敬心，精進修行，觀察思維修習於其中安住，出離三有（欲界、色界、無色界）的苦難。除滅死王的軍隊，如大象摧毀葦草屋。如果在佛的法律中，安住于不放逸，這個人就能捨棄生死，乃至到達苦的盡頭。』
這時阿難即從座位站起，偏袒右肩，右膝著地，合掌恭敬，頂禮佛足，而對佛說：『世尊，我現在希求得到利益供養，我今善於得到這希有的利益，我得到大師具足神通廣大威德。』這時凈名叫做優陀夷（Udayin，佛陀時期的比丘），在大眾中，離佛不遠。這時優陀夷比丘對阿難說：『如果你的大師具足各種威德大神通，你又能得到什麼呢？』這時世尊告訴優陀夷比丘：『你不要故意違背阿難的心意。如果我先前沒有記說阿難，今生』
【English Translation】 English version: Considered the foremost. Ananda (one of the ten principal disciples of the Buddha). This is Brahma's realm, with four thousand great continents, four thousand great trees, four thousand great dragon palaces, four thousand abodes of the Garuda (mythical bird-like creature) kings, seven thousand great rivers, nine thousand great mountains, eight thousand great forests, eight thousand great hells, one thousand Yama (the lord of death) hells, two thousand great oceans, sixteen thousand hell gardens. This is called a small chiliocosm. Multiplied by a thousand again, this is called a medium chiliocosm. Multiplied by a thousand again, this is called a great chiliocosm. Ananda, if the Tathagata (a title of the Buddha) intends to illuminate and expound, then this great chiliocosm will be filled with light, and all will understand the phrases of the Dharma (Buddhist teachings) spoken. If one wishes to surpass the great chiliocosm, according to the Tathagata's will, no being within it will fail to see and hear the Buddha emitting light and teaching the Dharma. Ananda, if the Tathagata wishes to emit light and teach the Dharma, sitting in the Akaniṣṭha (the highest of the form realm heavens) Brahma's realm, whether it is the great chiliocosm or beyond, the light will illuminate everywhere, and with the eightfold Brahma voice, the meaning of the Dharma phrases will be universally understood. Ananda, this is the Tathagata's light and the sound of the Dharma, and there is no being who cannot see or hear it. At this time, there is no being who does not possess complete faculties. Ananda, the Tathagata, in the Akaniṣṭha heaven, speaks this sound, proclaims these names and phrases:
'You should receive the Buddha's teachings, arise with reverence and diligence, observe and cultivate, dwell within it, and escape the difficulties of the three realms of existence (desire realm, form realm, formless realm). Destroy the army of the King of Death, like an elephant crushing a reed hut. If one dwells in non-negligence within the Buddha's law, that person will abandon birth and death, and even reach the end of suffering.'
At that time, Ananda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One, I now hope to receive benefits and offerings, I am now fortunate to receive this rare benefit, I have obtained a great teacher who possesses complete supernatural powers and vast majestic virtue.' At that time, a monk named Udayin (a bhikkhu during the time of the Buddha), was in the assembly, not far from the Buddha. Then the bhikkhu Udayin said to Ananda: 'If your great teacher possesses all kinds of majestic virtue and great supernatural powers, what will you obtain?' At that time, the World Honored One said to the bhikkhu Udayin: 'Do not intentionally oppose Ananda's mind. If I had not previously predicted Ananda, in this life'
得阿羅漢果。因此信心。所生業報。當三十六過。作他化自在天王。乃至三十六過。作忉利天主。何況轉輪聖王。剎利王種。受灌頂職。乃至四天下王。優陀夷。阿難比丘。吾于往昔。已為授記。我說欲界之中。眾生最多。依水生多。于地生少。其地生者。畜生道多。人道復少。人道之中。破戒者多。持戒者少。持戒之中。凡夫者多。聖弟子少。聖弟子中。有學者多。無學者少。無學之中。時解脫多。非時解脫少。如是非時解脫阿羅漢。世間難得。我記阿難應得是處。有諸外道。作如是說。是大地界。恒去不息。是言應答。此事不然。若實爾者。如人擲前。物應落後。又諸外道作如是說。是大地界。恒墜向下。是言應答。此事不然。若實爾者。如向上擲。應不至地。又諸外道作如是說。日月星辰。恒住不移。大地自轉。疑是天回。是言應答。此事不然。若如是者。射不至堋。又諸外道作如是說。大地恒浮。隨風來去。應如是答。此事不然。若實爾者。地恒並動。若不爾者。地作何相。地住不動。如是義者。諸佛世尊已說。如是我聞。
南剡浮提品第二
佛說比丘。有樹。名曰剡浮。因樹立名。名是洲地。曰剡浮提。此樹生剡浮提地北邊。在泥民陀羅河南岸。是樹株本。正洲中央。從樹株中央。取東西角。
【現代漢語翻譯】 現代漢語譯本 獲得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。因此生起信心，所產生的業報，應當經歷三十六次，成為他化自在天王（Paranirmitavasavartin，欲界頂天的天王），乃至三十六次，成為忉利天主（Trayastrimsa，欲界第二天，帝釋天所居之處）。更何況是轉輪聖王（Chakravartin，以正法統治世界的理想君王）、剎利王種（Kshatriya，印度種姓制度中的第二等級，武士階層），接受灌頂之職，乃至統治四天下的君王。優陀夷（Udayin，佛陀弟子名），阿難比丘（Ananda，佛陀十大弟子之一，以記憶力強著稱），我過去已經為他們授記。我說欲界（Kama-dhatu，眾生有情慾的世界）之中，眾生最多，依靠水而生的眾生多，在陸地上生的少。在陸地上生的眾生中，畜生道（Tiryagyoni，六道輪迴之一，指動物）的眾生多，人道的眾生又少。人道之中，破戒的人多，持戒的人少。持戒的人中，凡夫（Prthagjana，尚未證得聖果的普通人）多，聖弟子少。聖弟子中，有學者（Saiksa，正在修學佛法的聖者）多，無學者（Asaiksa，已經完成修學的聖者）少。無學之中，時解脫（Samayika-vimutta，需要依靠特定因緣才能獲得解脫者）多，非時解脫（Asamayika-vimutta，無需依靠特定因緣即可獲得解脫者）少。像這樣非時解脫的阿羅漢，世間難以獲得。我記說阿難應當證得這個果位。有些外道（Tirthika，佛教以外的其他宗教或哲學派別）這樣說，這個大地界，恒常運動，永不停息。對於這種說法，應該這樣回答，這件事不是這樣的。如果真是這樣，就像人向前投擲東西，東西應該落在後面。又有外道這樣說，這個大地界，恒常向下墜落。對於這種說法，應該這樣回答，這件事不是這樣的。如果真是這樣，就像向上投擲東西，東西應該不會落到地上。又有外道這樣說，日月星辰，恒常靜止不動，大地自己轉動，懷疑是天在旋轉。對於這種說法，應該這樣回答，這件事不是這樣的。如果真是這樣，射箭就射不到箭靶。又有外道這樣說，大地恒常漂浮，隨著風來回移動。應該這樣回答，這件事不是這樣的。如果真是這樣，大地應該總是並在一起移動。如果不是這樣，大地又是什麼樣子呢？大地是靜止不動的。這樣的道理，諸佛世尊已經說過了。我是這樣聽說的。 南閻浮提品第二 佛對比丘們說，有一種樹，名字叫做閻浮（Jambu，一種樹的名稱）。因為這種樹而立名，這個洲地，叫做閻浮提（Jambudvipa，我們所居住的這個世界）。這棵樹生長在閻浮提的北邊，在泥民陀羅河（Nimin-dhara，山名）的南岸。這棵樹的樹幹，正在洲的中央。從樹幹的中央，取東西角。
【English Translation】 English version Having attained the fruit of Arhat (Arhat, a saint who has exhausted all afflictions and attained liberation). Therefore, with faith, the karmic retribution generated should be that for thirty-six times, one becomes the king of Paranirmitavasavartin heaven (Paranirmitavasavartin, the king of the highest heaven in the desire realm), and even for thirty-six times, one becomes the lord of Trayastrimsa heaven (Trayastrimsa, the second heaven in the desire realm, where Indra resides). How much more so for a Chakravartin (Chakravartin, an ideal king who rules the world with righteousness), a Kshatriya (Kshatriya, the second class in the Indian caste system, the warrior class) king, receiving the anointment ceremony, and even a king ruling the four continents. Udayin (Udayin, name of a disciple of the Buddha), Ananda Bhikkhu (Ananda, one of the ten great disciples of the Buddha, known for his strong memory), I have already prophesied for them in the past. I say that in the Kama-dhatu (Kama-dhatu, the world of beings with sensual desires), there are the most sentient beings, and those born from water are many, while those born on land are few. Among those born on land, there are many in the Tiryagyoni (Tiryagyoni, one of the six realms of reincarnation, referring to animals), and few in the human realm. Among humans, there are many who break the precepts, and few who uphold them. Among those who uphold the precepts, there are many ordinary people (Prthagjana, ordinary people who have not yet attained the fruit of sainthood), and few noble disciples. Among the noble disciples, there are many learners (Saiksa, saints who are currently studying the Buddha's teachings), and few non-learners (Asaiksa, saints who have completed their studies). Among the non-learners, there are many who are liberated in time (Samayika-vimutta, those who need to rely on specific conditions to attain liberation), and few who are liberated out of time (Asamayika-vimutta, those who can attain liberation without relying on specific conditions). Arhats who are liberated out of time like this are rare in the world. I have predicted that Ananda should attain this state. Some Tirthikas (Tirthika, other religions or philosophical schools outside of Buddhism) say that this great earth is constantly moving, never ceasing. To this statement, one should answer that this is not the case. If it were really so, like a person throwing something forward, the object should fall behind. Also, some Tirthikas say that this great earth is constantly falling downward. To this statement, one should answer that this is not the case. If it were really so, like throwing something upward, the object should not reach the ground. Also, some Tirthikas say that the sun, moon, and stars are constantly stationary, and the earth rotates by itself, suspecting that the heavens are revolving. To this statement, one should answer that this is not the case. If it were really so, an arrow would not reach the target. Also, some Tirthikas say that the earth is constantly floating, moving back and forth with the wind. One should answer that this is not the case. If it were really so, the earth should always move together. If not, what would the earth look like? The earth is stationary and unmoving. Such a principle has been spoken by all the Buddhas, the World Honored Ones. Thus have I heard. Chapter Two: South Jambudvipa The Buddha said to the Bhikkhus, there is a tree named Jambu (Jambu, name of a tree). Because of this tree, the continent is named Jambudvipa (Jambudvipa, the world we live in). This tree grows on the north side of Jambudvipa, on the south bank of the Nimin-dhara river (Nimin-dhara, name of a mountain). The trunk of this tree is in the very center of the continent. From the center of the trunk, take the east and west corners.
並一千由旬。是樹生長。具足形容可愛。枝葉相覆。密厚多葉。久住不凋。一切風雨不能侵入。比丘。譬如裝花鬘師。裝飾花鬘及耳上莊嚴。其樹形相可愛如是。上如華蓋。次第相覆。高百由旬下本洪直。都無瘤節。五十由旬方有枝條。樹身徑刺。廣五由旬。圍十五由旬。其一一枝。橫出五十由旬。間中亙度一百由旬。週迴三百由旬。其果熟時。甘美無比。如細蜂蜜。味甜難厭。果味如是。果大如盆。其核大小。猶如世間剡浮子核。其上有鳥形。如大殿獼猴之形。知六十歲大象。是兩鳥獸恒食其實。東枝有子。多落剡浮提地。少落水者。西枝果子。多落剡浮提地。少落水者。南枝果子。並落剡浮提地。北枝果子。悉落河中。為魚所食。樹根悉是金砂所覆。當春雨時。下不漏濕。夏則不熱。冬無風寒。有乾闥婆。及藥叉神。依樹下住。如是之事。云何知耶。昔王舍城有兩比丘。具神通力。共為朋友。從佛口。聞剡浮樹相如此。是二比丘互相謂言。我等當往看彼剡浮。各云我去。遂至樹所。見樹果熟。墮地自破。其一比丘從其蒂孔。授手至臂。其最長指。猶不至核。牽手而出。為果所染。手臂皆赤。猶如世間貴赤栴檀汁所染污。其果香氣能染人心。是時比丘鼻嗅果香。第二比丘問言。汝欲食不。長老。我不樂食。是事希有
【現代漢語翻譯】 現代漢語譯本 並一千由旬（Yojana，古印度長度單位）。這樹生長得枝繁葉茂，形態可愛，枝葉互相覆蓋，非常茂密，能夠長久保持茂盛而不凋零。一切風雨都不能侵入。比丘（Bhikkhu，佛教僧侶的稱謂），譬如裝飾花鬘（Mala，花環）的工匠，裝飾花環和耳朵上的裝飾品一樣。這樹的形狀可愛就是這樣。上面像華蓋一樣，次第相覆，高一百由旬，下面樹幹筆直，沒有瘤節。五十由旬處才開始有枝條。樹身直徑寬五由旬，周長十五由旬。每一根枝條橫向伸出五十由旬，枝條間跨度一百由旬，周圍三百由旬。果實成熟時，甘甜無比，像細蜂蜜一樣，味道甜美，難以厭倦。果實的味道就是這樣。果實大如盆。果核的大小，就像世間的剡浮子（Jambudvipa，閻浮樹）的果核。果核上有鳥的形狀，像大殿里的獼猴的形狀。知道六十歲的大象。這兩種鳥獸經常吃這果實。東邊的樹枝上的果實，大多落在剡浮提（Jambudvipa，閻浮提，我們所居住的這個世界）的土地上，少部分落在水裡。西邊的樹枝上的果實，大多落在剡浮提的土地上，少部分落在水裡。南邊的樹枝上的果實，都落在剡浮提的土地上。北邊的樹枝上的果實，都落在河裡，被魚吃掉。樹根都被金沙覆蓋。當春天雨季來臨時，下面不會漏濕。夏天則不熱，冬天沒有風寒。有乾闥婆（Gandharva，天神）和藥叉神（Yaksa，夜叉，一種守護神）依樹下居住。這樣的事情，是怎麼知道的呢？從前王舍城（Rajagrha，古印度城市）有兩位比丘，具有神通力，是好朋友。從佛口中，聽到剡浮樹的形態是這樣的。這兩位比丘互相說，我們應當去看看那剡浮樹。各自說我去。於是到了樹那裡。看見樹上的果實成熟了，掉在地上自己破裂。其中一位比丘從果實的蒂孔，伸手直到手臂。他最長的手指，還不能碰到果核。牽出手來，被果實所染，手臂都紅了，就像世間用貴重的赤栴檀汁所染污一樣。果實的香氣能夠感染人心。這時比丘用鼻子聞果實的香氣。第二位比丘問他說，你想要吃嗎？長老，我不喜歡吃。這件事真是稀有。
【English Translation】 English version And one thousand Yojana (an ancient Indian unit of distance). This tree grows, possessing a delightful appearance, with branches and leaves covering each other, densely packed with foliage, able to remain for a long time without withering. All wind and rain cannot penetrate it. Bhikkhus (Buddhist monks), it is like a garland maker decorating a flower garland and ornaments for the ears. The appearance of this tree is delightful in this way. The top is like a canopy, successively covering, one hundred Yojana in height, with a straight trunk below, without any knots or lumps. Branches begin to appear only at fifty Yojana. The diameter of the trunk is five Yojana wide, and the circumference is fifteen Yojana. Each branch extends horizontally for fifty Yojana, with a span of one hundred Yojana between them, and a circumference of three hundred Yojana. When the fruits ripen, they are incomparably sweet, like fine honey, with a sweet taste that is hard to tire of. The taste of the fruit is like this. The fruit is as large as a basin. The size of the seed is like the seed of the Jambudvipa (the rose apple tree) in this world. On the seed, there is the shape of a bird, like the shape of a macaque in a great hall. Knowing sixty-year-old elephants. These two kinds of birds and beasts constantly eat these fruits. The fruits on the eastern branches mostly fall onto the land of Jambudvipa (the continent where we live), with a few falling into the water. The fruits on the western branches mostly fall onto the land of Jambudvipa, with a few falling into the water. The fruits on the southern branches all fall onto the land of Jambudvipa. The fruits on the northern branches all fall into the river, to be eaten by the fish. The roots of the tree are all covered with golden sand. When the spring rains come, the ground below does not leak or become damp. In summer, it is not hot, and in winter, there is no wind or cold. There are Gandharvas (celestial musicians) and Yakshas (a type of guardian spirit) dwelling under the tree. How is this known? In the past, in Rajagrha (an ancient Indian city), there were two Bhikkhus, possessing supernatural powers, who were good friends. From the mouth of the Buddha, they heard that the appearance of the Jambudvipa tree was like this. These two Bhikkhus said to each other, 'We should go and see that Jambudvipa tree.' Each said, 'I will go.' Thus, they arrived at the tree. They saw that the fruits on the tree were ripe, falling to the ground and breaking open by themselves. One of the Bhikkhus, from the hole of the fruit's stem, extended his hand up to his arm. His longest finger still could not reach the seed. Pulling his hand out, it was stained by the fruit, and his arm was all red, just as if it had been stained by the precious red sandalwood juice of this world. The fragrance of the fruit was able to infect people's hearts. At this time, the Bhikkhu smelled the fragrance of the fruit with his nose. The second Bhikkhu asked him, 'Do you want to eat it?' 'Elder, I do not desire to eat it.' This matter is rare.
。不可思議。是離欲結。最為廣大。何以故。若人未離欲嗅如是香。即生心氣。乃發顛狂。有諸離欲外人。若嗅此香。退失離欲之地。是二比丘。還王舍城。說如上事。時有一人。名曰長脛。本是王種。姓拘利氏。宿業果報所得神通。是人有此威神相貌。若行水中。前腳未沒。後腳已移。若行草上。草雖未靡。便得移步。若行樹葉。樹葉未低。後足已度。鞋履踐處。並不為難。是長脛人從佛所聞。是剡浮樹。如此如此。即白佛言。世尊。我今若行至剡浮樹不。答云得至。是人頂禮佛足。右繞三匝。面正向北。發此而去。行度諸山。一名小黑山。二名大黑山。三名多𤛆牛山。四名日光山。五名銀山。六名香水山。七名金邊山。是人登金邊山頂。轉面向北。聳身遠望。唯見黑暗怖畏而反。佛問汝至剡浮樹不。答言不至。佛問汝何所見。是人答曰。唯睹黑暗。佛言。此黑暗色。即剡浮樹。是人重禮佛足。右繞三匝。更向北行。重度七山。一名周羅迦啰第二摩呵迦羅第三瞿漢山第四首羅山。第五稽羅山。第六乾陀山。第七修跋姖山。又渡六大國土。一名鳩留國。二名高臘鞞。三名毗提訶。四名摩訶毗提訶。五名郁多羅曼陀。六名沙熙摩羅野。是名六大國土。又度七大樹林。林間有河。度是七河。又度阿摩羅林。及訶梨勒林。乃
【現代漢語翻譯】 現代漢語譯本 不可思議。這是斷絕慾望的境界（離欲結），最為廣大。為什麼呢？如果有人沒有斷絕慾望（未離欲），聞到這樣的香氣，就會產生心氣，甚至發狂。有些斷絕慾望的外道（離欲外人），如果聞到這種香氣，就會失去斷絕慾望的境界。這兩位比丘回到王舍城，講述了以上的事情。當時有一個人，名叫長脛（長脛），本來是王族，姓拘利氏（拘利氏），因為宿世的業報而得到神通。這個人有這樣的威神相貌：如果走在水中，前腳還沒沒入水中，後腳已經移開；如果走在草上，草雖然沒有倒伏，便可以移步；如果走在樹葉上，樹葉還沒降低，後腳已經過去。鞋子踩過的地方，並不覺得困難。這位長脛人從佛陀那裡聽說，這剡浮樹（剡浮樹）是如此如此，就對佛陀說：『世尊，我現在可以走到剡浮樹嗎？』佛陀回答說：『可以到達。』這個人頂禮佛足，右繞三匝，面朝北方，出發前往。他行經諸山，第一座名叫小黑山（小黑山），第二座名叫大黑山（大黑山），第三座名叫多𤛆牛山（多𤛆牛山），第四座名叫日光山（日光山），第五座名叫銀山（銀山），第六座名叫香水山（香水山），第七座名叫金邊山（金邊山）。這個人登上金邊山頂，轉身面向北方，聳身遠望，只見黑暗，感到恐懼而返回。佛陀問他：『你到達剡浮樹了嗎？』他回答說：『沒有到達。』佛陀問他：『你看到了什麼？』這個人回答說：『只看到黑暗。』佛陀說：『這黑暗的顏色，就是剡浮樹。』這個人再次頂禮佛足，右繞三匝，又向北方行進，再次度過七座山，第一座名叫周羅迦啰（周羅迦啰），第二座名叫摩呵迦羅（摩呵迦羅），第三座名叫瞿漢山（瞿漢山），第四座名叫首羅山（首羅山），第五座名叫稽羅山（稽羅山），第六座名叫乾陀山（乾陀山），第七座名叫修跋姖山（修跋姖山）。他又渡過六大國土，第一名鳩留國（鳩留國），第二名高臘鞞（高臘鞞），第三名毗提訶（毗提訶），第四名摩訶毗提訶（摩訶毗提訶），第五名郁多羅曼陀（郁多羅曼陀），第六名沙熙摩羅野（沙熙摩羅野）。這便是六大國土。他又度過七大樹林，樹林間有河流，渡過這七條河流，又渡過阿摩羅林（阿摩羅林）以及訶梨勒林（訶梨勒林），才...
【English Translation】 English version Inconceivable. It is the cessation of desire (離欲結, Liyu Jie, the bond of detachment from desire), the most vast. Why is that? If a person has not detached from desire (未離欲, Wei Liyu), smelling such a fragrance will generate mental agitation, even leading to madness. Some ascetics detached from desire (離欲外人, Liyu wairen), if they smell this fragrance, will lose their state of detachment. These two Bhikkhus returned to Rajagriha (王舍城, Wangshecheng) and recounted the above events. At that time, there was a person named Changjing (長脛, Changjing, Long Shanks), originally of royal lineage, from the Koliya clan (拘利氏, Julishi), who had attained supernatural powers due to past karma. This person possessed such majestic appearance that when walking in water, his front foot had not yet submerged before his back foot had already moved; when walking on grass, the grass, though not yet bent, would allow him to step; when walking on leaves, the leaves had not yet lowered before his hind foot had passed. The places where his shoes stepped were not difficult at all. This Changjing heard from the Buddha that the Jambū tree (剡浮樹, Yanfu shu) was such and such, and said to the Buddha: 'World Honored One, can I now reach the Jambū tree?' The Buddha replied: 'You can reach it.' This person prostrated at the Buddha's feet, circumambulated him three times clockwise, faced north, and set off. He traveled through various mountains, the first named Little Black Mountain (小黑山, Xiaoheishan), the second named Great Black Mountain (大黑山, Daheishan), the third named Many Cow Mountain (多𤛆牛山, Duo Rou Niu Shan), the fourth named Sunlight Mountain (日光山, Riguangshan), the fifth named Silver Mountain (銀山, Yinshan), the sixth named Fragrant Water Mountain (香水山, Xiangshuishan), and the seventh named Golden Border Mountain (金邊山, Jinbianshan). This person climbed to the top of Golden Border Mountain, turned to face north, and gazed far into the distance, seeing only darkness, and returned in fear. The Buddha asked him: 'Did you reach the Jambū tree?' He replied: 'I did not reach it.' The Buddha asked him: 'What did you see?' This person replied: 'I only saw darkness.' The Buddha said: 'This dark color is the Jambū tree.' This person again prostrated at the Buddha's feet, circumambulated him three times clockwise, and proceeded north again, crossing seven more mountains, the first named Zhouluojialuo (周羅迦啰, Zhouluojialuo), the second named Mahakala (摩呵迦羅, Mohe jialuo), the third named Guhan Mountain (瞿漢山, Guhanshan), the fourth named Shouluo Mountain (首羅山, Shouluoshan), the fifth named Jiluo Mountain (稽羅山, Jiluoshan), the sixth named Gandha Mountain (乾陀山, Gandhashan), and the seventh named Xiubojieshan (修跋姖山, Xiubojieshan). He also crossed six great countries, the first named Kuru (鳩留國, Jiuliuguo), the second named Gaoluo Bi (高臘鞞, Gaoluo Bi), the third named Videha (毗提訶, Pitihe), the fourth named Mahavideha (摩訶毗提訶, Mohe Pitihe), the fifth named Uttara Mantri (郁多羅曼陀, Yuduoluomantuo), and the sixth named Shaximoluoye (沙熙摩羅野, Shaximoluoye). These are the six great countries. He also crossed seven great forests, with rivers between the forests, crossing these seven rivers, and also crossed the Amra forest (阿摩羅林, Amaluolin) and the Haritaki forest (訶梨勒林, Helilelin), and then...
至剡浮提樹南枝。從南枝上。行至樹北枝。是人俯窺見下水相。與常水異。最澄最清。向底洞澈。都無障翳。是人觀已。作是思惟。我之神通。今於此處。得成就不。因腳履水。手攀樹枝。是腳至水。如石即沒。於此神通。不得成就。云何如此是水。最輕最細。若以彼水。投此澗水。如蘇如油。浮在水上。若以此水。投于彼水。即沈如石。是人從剡浮樹。取一果子。還王舍城。奉上世尊。佛受此果。破為多片。施諸大眾。果汁染于佛手。爾時佛以此手擊于山石。至今赤色如昔不異。濕亦不燥。掌跡分明。因昔分果為片片故。因名此石。為片片巖。是時佛化優婁頻螺迦葉。取此剡浮提樹子。送與迦葉。迦葉。汝食是果。迦葉問佛。大瞿曇沙門。那得是果。佛語迦葉。是樹名曰剡浮。此果從彼樹得。迦葉曰。我不能食是果子。沙門但取自食。時諸天神又送剡浮樹子。供養于佛。或在舍衛若王舍城迦毗羅衛國等。佛得受已。分施大眾。復余比丘住剡浮所。還此土說。目連比丘亦曾住彼還此。次第為比丘說。以是因緣。此事可知。
六大國品第三
是剡浮樹外有二林。形如半月。圍繞此樹。其內有林。名呵梨勒。外名阿摩勒。阿摩勒果。是子熟時。其味最美。不辛不苦如細蜂蜜。果形大小。如二斛器。其核如自性
【現代漢語翻譯】 現代漢語譯本：到達閻浮提樹（Jambudvipa tree）的南枝。從南枝上，走到樹的北枝。這個人俯身窺視下面的水面，發現水與普通的水不同，極其澄澈清亮，能夠一直看到水底，沒有任何阻礙。這個人觀察后，心中思忖：『我的神通，是否能在這裡成就呢？』於是用腳踩水，用手攀住樹枝。結果腳一碰到水，就像石頭一樣沉了下去。在這裡，神通無法成就。為什麼這水如此特別呢？它極其輕盈細微，如果將這水倒入其他澗水中，就像酥油一樣，漂浮在水面上。如果將其他澗水倒入這水中，就會像石頭一樣沉下去。』這個人從閻浮樹（Jambudvipa tree）上摘了一個果子，回到王舍城，獻給世尊（Bhagavan）。佛陀（Buddha）接受了這個果子，將它分成許多片，分給大眾。果汁染到了佛陀（Buddha）的手上。當時，佛陀（Buddha）用這隻手擊打山石，至今那石頭的顏色仍然是紅色，和以前一樣沒有改變，濕潤而不幹燥，掌印清晰可見。因為過去分果子為片片，因此將這塊石頭命名為片片巖。』當時，佛陀（Buddha）教化優樓頻螺迦葉（Uruvilva-Kasyapa），讓他取閻浮提樹（Jambudvipa tree）的果子送給迦葉（Kasyapa）。佛陀（Buddha）說：『迦葉（Kasyapa），你吃這個果子。』迦葉（Kasyapa）問佛陀（Buddha）：『偉大的瞿曇沙門（Gautama），從哪裡得到這個果子？』佛陀（Buddha）告訴迦葉（Kasyapa）：『這樹名叫閻浮（Jambudvipa tree），這果子是從那樹上得到的。』迦葉（Kasyapa）說：『我不能吃這個果子，沙門（Samana）您自己吃吧。』當時，諸天神又送來閻浮樹（Jambudvipa tree）的果子，供養佛陀（Buddha），有的在舍衛城（Sravasti），有的在王舍城（Rajagrha），有的在迦毗羅衛國（Kapilavastu）等。佛陀（Buddha）得到后，分給大眾。還有其他比丘（bhiksu）住在閻浮提（Jambudvipa tree）的地方，回到這裡講述此事。目連（Maudgalyayana）比丘（bhiksu）也曾住在那裡，回到這裡，依次為比丘（bhiksu）們講述。因為這個因緣，這件事才得以知曉。 六大國品第三 在閻浮樹（Jambudvipa tree）外有兩片林子，形狀像半月，圍繞著這棵樹。裡面的林子名叫訶梨勒（Haritaki），外面的名叫阿摩勒（Amalaka）。阿摩勒（Amalaka）果，在果實成熟時，味道最美，不辛不苦，像細膩的蜂蜜。果實形狀大小，像二斛的容器。它的核像它本身的形狀。
【English Translation】 English version: Reaching the southern branch of the Jambudvipa tree (Jambudvipa tree). From the southern branch, he walked to the northern branch of the tree. This person looked down and saw the water below, and found that the water was different from ordinary water, extremely clear and bright, able to see all the way to the bottom, without any obstacles. After observing, this person thought to himself: 'Can my supernatural powers be achieved here?' So he stepped on the water with his feet and grabbed the tree branch with his hands. As a result, as soon as his foot touched the water, it sank like a stone. Here, supernatural powers cannot be achieved. Why is this water so special? It is extremely light and subtle. If this water is poured into other stream water, it will float on the surface like ghee. If other stream water is poured into this water, it will sink like a stone.' This person picked a fruit from the Jambudvipa tree (Jambudvipa tree), returned to Rajagrha, and offered it to the Bhagavan (Bhagavan). The Buddha (Buddha) accepted this fruit, divided it into many pieces, and distributed it to the assembly. The juice of the fruit stained the Buddha's (Buddha) hand. At that time, the Buddha (Buddha) struck the mountain rock with this hand, and to this day the color of that rock is still red, unchanged from before, moist but not dry, and the palm print is clearly visible. Because the fruit was divided into pieces in the past, this rock is named 'Piece-Piece Rock.' At that time, the Buddha (Buddha) converted Uruvilva-Kasyapa (Uruvilva-Kasyapa), and had him take the fruit of the Jambudvipa tree (Jambudvipa tree) and send it to Kasyapa (Kasyapa). The Buddha (Buddha) said, 'Kasyapa (Kasyapa), eat this fruit.' Kasyapa (Kasyapa) asked the Buddha (Buddha), 'Great Gautama Samana (Gautama), where did you get this fruit?' The Buddha (Buddha) told Kasyapa (Kasyapa), 'This tree is called Jambudvipa (Jambudvipa tree), and this fruit was obtained from that tree.' Kasyapa (Kasyapa) said, 'I cannot eat this fruit, Samana (Samana), please eat it yourself.' At that time, the gods also sent fruits of the Jambudvipa tree (Jambudvipa tree) to offer to the Buddha (Buddha), some in Sravasti (Sravasti), some in Rajagrha (Rajagrha), some in Kapilavastu (Kapilavastu), etc. After the Buddha (Buddha) received them, he distributed them to the assembly. There were also other bhiksus (bhiksu) who lived in the place of Jambudvipa (Jambudvipa tree) and returned here to tell about it. The bhiksu (bhiksu) Maudgalyayana (Maudgalyayana) also lived there, returned here, and told the bhiksus (bhiksu) in order. Because of this cause, this matter became known. Chapter Three: The Six Great Countries Outside the Jambudvipa tree (Jambudvipa tree) are two forests, shaped like a half-moon, surrounding this tree. The inner forest is called Haritaki (Haritaki), and the outer one is called Amalaka (Amalaka). The Amalaka (Amalaka) fruit, when the fruit is ripe, has the most delicious taste, not spicy or bitter, like fine honey. The shape and size of the fruit is like a two-peck container. Its pit is like its own shape.
阿摩勒核。呵梨勒果。是子熟時。其味最美。不辛不苦。如細蜂蜜。果形大小。兩倍於前。核亦如是。阿摩勒林南。復有七林。七河相間。其最北林。名曰庵羅。次名剡浮。三名娑羅。四名多羅。五名人林。六名石榴林。七名劫畢他林。如是諸果。其子熟時。不辛不苦。甜如蜂蜜。是人林中果形似人。如剡浮提勝人王種。其姓拘梨。若男十六歲。女十五歲。莊嚴具足。狀如行嫁。是人林果可愛如是。其子蒂形。如人頭髻。未離欲者。見此果子。便生愛心。諸外道等有離欲人。若見此果。退失禪定。欲心還生。其子熟時。唯鳥競食。鳥食之餘。殘落在地。如尸陀林。甚可厭惡。諸退定者。見是相已。深生厭離。還得本定。是二林廣五十由旬。東西達海。其一一河。廣五十由旬。東西達海。林河相次。互相間錯剡浮提地。林河所覆。七百由旬。其劫畢他林南有六大國。其最南國名曰高流。次名俱臘婆。三名毗提訶。四名摩訶毗提訶。五名郁多羅曼陀。極北名舍喜摩羅耶。是六國內。人皆貞善。持十善法。自不殺生。不教他殺。其獸將死。自至人所。既自死已。乃啖其肉。是處𤛆牛。其數最多。以其髦尾用覆屋舍。其地生麥。不須耕墾。是麥成粒。無有糠糩。是其國人磨蒸為飯。而是麥飯氣味甘美。如細蜂蜜。云何知耶。過
【現代漢語翻譯】 現代漢語譯本 阿摩勒核（Emblic myrobalan的核）。呵梨勒果（訶梨勒果）。這種果子成熟時，味道最美。不辛辣也不苦澀，像細膩的蜂蜜。果實形狀大小，是之前的兩倍。核也是這樣。阿摩勒林（Emblic myrobalan林）的南邊，還有七個林子，七條河流相互間隔。最北邊的林子，名叫庵羅（芒果林）。第二個名叫剡浮（閻浮樹林）。第三個名叫娑羅（娑羅樹林）。第四個名叫多羅（多羅樹林）。第五個名叫人林（人林）。第六個名叫石榴林（石榴林）。第七個名叫劫畢他林（木蘋果林）。這些果子成熟時，不辛辣也不苦澀，甜如蜂蜜。這人林中的果實形狀像人，像閻浮提（Jambudvipa）的勝人王種。他們的姓是拘梨（Koliya）。如果是男子十六歲，女子十五歲，裝飾莊嚴具足，就像要出嫁一樣。這人林果可愛就是這樣。果實的蒂的形狀，像人的髮髻。沒有離開慾望的人，見到這種果子，便會生起愛心。那些外道等有離欲的人，如果見到這種果子，會退失禪定，慾望之心還會生起。果子成熟時，只有鳥爭相啄食。鳥吃剩下的，殘落在地上，像尸陀林（墳場），非常令人厭惡。那些退失禪定的人，見到這種景象后，深深生起厭離之心，又重新獲得本來的禪定。這兩個林子寬五十由旬（Yojana），東西方向到達海邊。每一條河流，寬五十由旬（Yojana），東西方向到達海邊。林子和河流相互交錯，覆蓋閻浮提（Jambudvipa）的土地，七百由旬（Yojana）。這劫畢他林（Kapittha林）的南邊有六個大國。最南邊的國家名叫高流（Gokula）。第二個名叫俱臘婆（Kurava）。第三個名叫毗提訶（Videha）。第四個名叫摩訶毗提訶（Mahavideha）。第五個名叫郁多羅曼陀（Uttarakuru）。最北邊名叫舍喜摩羅耶（Shakimala）。這六個國家裡，人們都貞潔善良，奉行十善法。自己不殺生，也不教別人殺生。那些野獸將要死去時，自己來到人的住所。死後，人們才吃它們的肉。這個地方的牦牛，數量最多。用它們的髦尾來覆蓋屋舍。這片土地生長麥子，不需要耕種。這種麥子成熟后，沒有糠皮。這個國家的人磨碎蒸熟作為飯食。這種麥飯氣味甘美，像細膩的蜂蜜。怎麼知道的呢？過去
【English Translation】 English version The Amora kernel (seed of Emblic myrobalan). The Harile fruit (Haritaki fruit). When this fruit ripens, its taste is most delicious. It is neither spicy nor bitter, but like fine honey. The shape and size of the fruit are twice as large as before. The kernel is also the same. South of the Amora forest (Emblic myrobalan forest), there are seven forests, with seven rivers interspersed between them. The northernmost forest is called Amra (Mango forest). The second is called Jambu (Rose-apple forest). The third is called Sala (Sal tree forest). The fourth is called Tala (Palmyra palm forest). The fifth is called Nara forest (Man forest). The sixth is called Pomegranate forest (Pomegranate forest). The seventh is called Kapittha forest (Wood-apple forest). When these fruits ripen, they are neither spicy nor bitter, but sweet like honey. The fruit in this Nara forest (Man forest) is shaped like a human, like the superior human king lineage of Jambudvipa. Their surname is Koliya. If it is a male of sixteen years old and a female of fifteen years old, adorned with complete ornaments, they are like those about to be married. The fruit of this Nara forest (Man forest) is so lovely. The shape of the fruit's stem is like a human's hair bun. Those who have not left desire, upon seeing this fruit, will give rise to love. Those ascetics among the non-Buddhists, if they see this fruit, will lose their samadhi, and the mind of desire will arise again. When the fruit ripens, only birds compete to eat it. The remnants left by the birds fall to the ground, like a Shithavana (cemetery), which is very disgusting. Those who have lost their samadhi, after seeing this sight, deeply generate a sense of detachment and regain their original samadhi. These two forests are fifty Yojana (Yojana) wide, extending east and west to the sea. Each river is fifty Yojana (Yojana) wide, extending east and west to the sea. The forests and rivers are interspersed, covering the land of Jambudvipa, seven hundred Yojana (Yojana). South of this Kapittha forest (Kapittha forest) are six great countries. The southernmost country is called Gokula. The second is called Kurava. The third is called Videha. The fourth is called Mahavideha. The fifth is called Uttarakuru. The northernmost is called Shakimala. In these six countries, people are all chaste and virtuous, upholding the ten wholesome dharmas. They do not kill themselves, nor do they teach others to kill. When those beasts are about to die, they come to the dwellings of humans on their own. After they die, people then eat their meat. In this place, there are the most yaks. They use their tails to cover their houses. This land grows wheat, without the need for cultivation. When this wheat ripens, it has no husk. The people of this country grind and steam it as food. This wheat rice has a sweet and delicious taste, like fine honey. How do we know this? In the past
去久遠有王出家。其王夫人亦得出家。國師婆羅門亦隨出家。既出家已。各相舍離。入山學道。是王夫人有時月水。月水凈時。往至王所。與王相見。即白王言。大王我今有月水。古昔之人尊重兒息。王欲棄捨不從妃意。思惟事重。復恐不可。遂共和合。乃有大福德子。男女二人俱時托胎。舍王而去。既經時節。其後腹大。從諸村落。次到郡縣。乃至諸州。人人訶罵云。此女人都無道心。出家破戒。妃聞是語。深生愧悔。是時國師大婆羅門已成仙人。得五神通。隨一山林。依止而住。爾時王妃聞婆羅門在彼山住。仍往尋覓。既見師已。乃問妃言。是娠誰作。妃即答言。是王所為。爾時仙人憶王昔恩。仍于別處。為起葉屋。即語王妃。汝止是中。我今當采樹根果子以相供贍。太妃依語。仍住其中。於是仙人。如法採拾樹根果子。供給是妃。妃懷孕月滿。遂產二子。一男一女至斷乳已。驅斥是妃。汝今遠去。我當隨得根果養飴二兒。妃棄二子。依語而去。仙人隨得根果。養育此兒。兩兒稍大。已至識地。是時仙人以生熟雜果。試與二兒。於是二兒自能分別。熟者即啖。生者便棄。仙人作是思惟。是兒身已長大。心至識地。能分別果生熟差別。我令當住何處國土。豐樂安隱以置立之。以五通故。見是麥地。即以神力攜二小兒
【現代漢語翻譯】 現代漢語譯本 很久以前，有一位國王出家修行。他的王后也同樣出家修行。國師婆羅門也跟隨他們一起出家。出家之後，他們各自舍離，進入山中修習道法。這位王后有時會月經來潮（月水）。月經乾淨的時候，她就前往國王所在之處，與國王相見，並對國王說：『大王，我現在有月水。古時候的人都很重視子嗣。大王您想要拋棄子嗣，不順從我的意思，這件事關係重大，恐怕不行。』於是他們就共同行房，結果王后懷上了具有大福德的孩子，同時懷了男女兩個胎兒。之後，王后離開了國王。經過一段時間，她的肚子漸漸變大。她從各個村落，依次走到郡縣，乃至各個州，人們都責罵她說：『這個女人一點道心都沒有，出家還破戒。』王后聽到這些話，內心深感慚愧後悔。 當時，國師大婆羅門已經修成仙人，獲得了五神通，居住在一片山林中。那時，王后聽說婆羅門在那座山裡居住，就前去尋找。見到國師后，國師問王后說：『你懷的這個孩子是誰的？』王后回答說：『是國王的。』當時，仙人憶起國王過去的恩情，就在別處為王后建造了一間茅草屋。他對王后說：『你就住在這裡。我現在去採摘樹根果實來供養你。』王后聽從了他的話，就住在那裡。於是仙人依法採摘樹根果實，供給王后。王后懷孕期滿，生下了兩個孩子，一男一女。等到孩子斷奶后，仙人就驅趕王后離開，說：『你現在遠遠地離開吧。我來採摘樹根果實來餵養這兩個孩子。』王后拋棄了兩個孩子，聽從仙人的話離開了。 仙人隨後採摘樹根果實，養育這兩個孩子。兩個孩子漸漸長大，已經到了懂事的年紀。當時，仙人將生的和熟的混合在一起的果實，拿給兩個孩子吃。於是兩個孩子自己能夠分辨，熟的就吃，生的就丟棄。仙人這樣思惟：『這兩個孩子身體已經長大，心智也到了懂事的年紀，能夠分辨果實的生熟差別。我應該讓他們住在哪個國土，才能豐衣足食、安穩地生活呢？』憑藉五神通，他看到了麥地（麥地），就用神力帶著兩個小孩。
【English Translation】 English version A long time ago, there was a king who renounced the world. His queen also renounced the world. The royal preceptor, a Brahmin, also followed them into renunciation. After renouncing the world, they each separated and entered the mountains to practice the Way. This queen sometimes had her menstrual period (month water). When her period was over, she would go to where the king was and meet with him, saying to the king, 'Great King, I now have my period. In ancient times, people valued offspring. If you, Great King, want to abandon offspring and not follow my wishes, this matter is of great importance, and I fear it is not permissible.' So they had intercourse together, and as a result, the queen conceived children with great merit, conceiving both a boy and a girl at the same time. Afterward, the queen left the king. After some time, her belly gradually grew larger. She went from village to village, then to counties, and even to various states, and people scolded her, saying, 'This woman has no aspiration for the Way at all, breaking the precepts after renouncing the world.' When the queen heard these words, she felt deeply ashamed and remorseful. At that time, the royal preceptor, the great Brahmin, had already become an immortal, attained the five supernatural powers (五神通), and was living in a mountain forest. At that time, the queen heard that the Brahmin was living in that mountain, so she went to find him. After seeing the preceptor, the preceptor asked the queen, 'Whose child are you carrying?' The queen replied, 'It is the king's.' At that time, the immortal remembered the king's past kindness, so he built a thatched hut for the queen in another place. He said to the queen, 'You stay here. I will now gather tree roots and fruits to provide for you.' The queen listened to his words and stayed there. So the immortal gathered tree roots and fruits according to the Dharma and provided for the queen. When the queen's pregnancy was complete, she gave birth to two children, a boy and a girl. When the children were weaned, the immortal drove the queen away, saying, 'You go far away now. I will gather tree roots and fruits to feed these two children.' The queen abandoned the two children and left according to the immortal's words. The immortal then gathered tree roots and fruits and raised these two children. The two children gradually grew up and reached an age of understanding. At that time, the immortal gave the two children a mixture of raw and ripe fruits to eat. So the two children were able to distinguish between them, eating the ripe ones and discarding the raw ones. The immortal thought to himself, 'These two children have grown up and their minds have reached an age of understanding, able to distinguish between the raw and ripe fruits. In which country should I have them live, so that they can live a prosperous and peaceful life?' With his five supernatural powers, he saw the wheat field (麥地), and with his divine power, he carried the two children.
。飛空而往。安置是地。教是兒言。此草名麥。爾時仙人即自刈取。磨以為食。種種教示。汝等從今當依此法以為資糧。汝住此中。莫生愁惱。我當數數來看視汝。是兩小兒乃住其中。仙人後時數往瞻視。是二小兒隨年月長。男女二根各皆成就。遂為夫妻。子孫生長。分成六國。爾時大王既學道已。舍於人身。往生天上。舍上天身。還受人身。受人身已。依佛所說無上正法。出家學道。至得無礙六種神通。以六通故。觀自宿命。見六大國。作是思惟。是六大國皆我子孫。為憐愍是六國人故。往彼乞食。得麥飯還。不問諸比丘前食。而獨自食時。諸比丘稱此比丘名。而大罵辱。汝長老。大慳嫉妒。咄汝惡人得是麥飯。不問諸比丘。而獨自食。比丘答言。我今不為嫉妒。而不佈施汝等。何以故。如是飲食。未離欲人則不得食。時是比丘三過洗缽。再過棄之。以最後汁。取其少分。施諸比丘。是剡浮提無有一味等此味者。於是比丘為諸比丘說此食味次第因緣。彼六大國本我子孫。是故利益彼國人故。往彼乞食。有餘比丘往彼乞食。大目揵連亦往乞食。佛世尊為諸比丘說是六國次第因緣。是故得知六大國事。六大國品究竟。
夜叉神品第四
時剡浮提中有兩眾山。恒河之南名娑多耆利山。恒河之北名醯摩跋多山。
娑多耆利山中是山最大。一名薩阇。二名頻訶。三名末車。四名遏車婆。五名間訶耆利。六名波梨耶多羅。醯摩跋多山中是山最大。一名周羅迦羅。二名摩訶迦三名瞿訶那。四名修羅婆計。五名雞羅。六名干馱摩馱。七名修槃那般沙。若一切神住河南山者。皆名婆多耆利神。若在河北山者。皆名醯摩跋多神。是婆多耆利神。領河南一切諸神。故名為王。是醯摩跋多神。領河北一切諸神。故名為王。云何知耶。有一神王。名醯摩槃。住醯摩跋多山。是神王最長老大年至極位。重疾困苦。是神臨死。其有太子。名醯摩跋多。呼來教示。即語子言。阿父。我已得聞。從昔夜叉神最為長老。見過去佛。曾值迦葉佛。聞說釋迦牟尼佛將應出世。如我見相及我所見因緣。是釋迦佛不久應下。阿父。若我中間捨命不及佛者。汝決應往令得見佛。若汝見佛決大利益。太子問曰。云何令我知佛出世。父答子言。汝屋舍中未曾有寶而出現者。當知是時如來出世。復有神王。名娑多耆利。住摩伽陀國界中。汝當與彼共作朋友。同立誓願。我之與汝所住之處。若見希有奇寶現者。莫不相報。是時父王教其子已。即便捨命。是時太子供養父尸。憶持尊重父之遺囑因是度河往覓娑多耆利神王。至神所已。對面語言。共相和敬。同坐一處。醯摩跋多神
【現代漢語翻譯】 現代漢語譯本 娑多耆利山中，這座山是最大的。它的名字有：一、薩阇（Sata，山名）；二、頻訶（Vimha，山名）；三、末車（Makha，山名）；四、遏車婆（Akkhavabha，山名）；五、間訶耆利（Kamkhagiril，山名）；六、波梨耶多羅（Pariyalotra，山名）。醯摩跋多山中，這座山是最大的。它的名字有：一、周羅迦羅（Culakala，山名）；二、摩訶迦（Mahaka，山名）；三、瞿訶那（Guhana，山名）；四、修羅婆計（Suravake，山名）；五、雞羅（Kila，山名）；六、干馱摩馱（Gandhamadana，山名）；七、修槃那般沙（Suvannapasa，山名）。 如果所有神都住在河南的山中，都稱為婆多耆利神（Bhatagiril，河南山神）。如果住在河北的山中，都稱為醯摩跋多神（Hemavatagiril，河北山神）。婆多耆利神統領河南的一切諸神，所以被稱為王。醯摩跋多神統領河北的一切諸神，所以被稱為王。如何得知呢？ 有一位神王，名叫醯摩槃（Hemavan，神王名），住在醯摩跋多山。這位神王最年長，地位最高，但身患重病，非常痛苦。神王臨死前，他的太子名叫醯摩跋多（Hemavata，神王子），被叫來接受教誨。神王對兒子說：『孩子，我聽說從前的夜叉神（Yakkha，一種神）最為年長，他見過過去佛，曾經遇到迦葉佛（Kasyapa Buddha），聽他說釋迦牟尼佛（Sakyamuni Buddha）將要出世。根據我所見到的相和因緣，釋迦佛不久就會降臨。孩子，如果我中途去世，來不及見到佛，你一定要去見佛，如果你見到佛，會有很大的利益。』 太子問道：『我如何得知佛已出世呢？』父親回答兒子說：『如果你的屋舍中出現從未有過的寶物，就應當知道那時如來（Tathagata，佛的稱號）已經出世。』 還有一位神王，名叫娑多耆利（Satagiril，神王名），住在摩伽陀國（Magadha，古印度國名）的境內。你應該和他結交朋友，共同立下誓願：我們所居住的地方，如果見到稀有奇寶出現，不要互相隱瞞，一定要互相告知。』 這時，父王教導完兒子后，就去世了。太子供養了父親的遺體，牢記並尊重父親的遺囑，因此渡河去尋找娑多耆利神王。到達神王所在的地方后，面對面互相問候，一同坐在一處。醯摩跋多神（Hemavata，神名）...
【English Translation】 English version In Mount Satagiril (Sata, mountain name), this mountain is the largest. Its names are: 1. Sata (mountain name); 2. Vimha (mountain name); 3. Makha (mountain name); 4. Akkhavabha (mountain name); 5. Kamkhagiril (mountain name); 6. Pariyalotra (mountain name). In Mount Hemavata, this mountain is the largest. Its names are: 1. Culakala (mountain name); 2. Mahaka (mountain name); 3. Guhana (mountain name); 4. Suravake (mountain name); 5. Kila (mountain name); 6. Gandhamadana (mountain name); 7. Suvannapasa (mountain name). If all the gods dwell in the mountains south of the river, they are all called Bhatagiril gods (Bhatagiril, gods of the southern mountains). If they dwell in the mountains north of the river, they are all called Hemavatagiril gods (Hemavatagiril, gods of the northern mountains). The Bhatagiril god leads all the gods south of the river, therefore he is called a king. The Hemavatagiril god leads all the gods north of the river, therefore he is called a king. How do we know this? There is a god-king named Hemavan (Hemavan, god-king's name), who dwells in Mount Hemavata. This god-king is the oldest and has reached the highest position, but he is seriously ill and suffering greatly. As the god-king was dying, his prince, named Hemavata (Hemavata, prince's name), was called to receive his teachings. The god-king said to his son: 'My child, I have heard that the ancient Yakkha god (Yakkha, a type of spirit) is the oldest. He has seen past Buddhas and encountered Kasyapa Buddha (Kasyapa Buddha), and heard him say that Sakyamuni Buddha (Sakyamuni Buddha) will soon appear in the world. According to the signs and conditions I have seen, Sakyamuni Buddha will soon descend. My child, if I die before I can see the Buddha, you must go and see the Buddha. If you see the Buddha, you will receive great benefits.' The prince asked: 'How will I know that the Buddha has appeared in the world?' The father replied to his son: 'If treasures that have never appeared before appear in your house, you should know that the Tathagata (Tathagata, title of the Buddha) has appeared in the world.' There is also a god-king named Satagiril (Satagiril, god-king's name), who dwells within the territory of Magadha (Magadha, ancient Indian kingdom). You should befriend him and make a vow together: If we see rare and wonderful treasures appear in the places where we live, we must not hide them from each other, but must inform each other.' At this time, after the father-king had instructed his son, he passed away. The prince made offerings to his father's body, remembered and respected his father's instructions, and therefore crossed the river to seek out the god-king Satagiril. After arriving at the god-king's place, they greeted each other face to face and sat together in one place. The Hemavata god (Hemavata, god's name)...
語娑多耆利王言。府君。我父臨死說如上言。因即過世。是故我今語汝是事。若屋室中非常寶現。決須相報。娑多耆利答如是如是。於是二人既立誓已。各還所住。后時醯摩跋多王宅有奇寶現。蓮花千葉。大如車輪。黃金為葉。眾寶為莖。時有一神。見是蓮花。馳往白王。王今知不。是寶瑰異。世未曾有。今已出現。千葉蓮花。大如車輪。黃金為葉。眾寶為莖。此是天物。愿王往觀。是時神王聞是言已。即往池所。見是蓮花。具足千葉。大如車輪。眾寶所成。莊嚴奇特。見是事已。心生驚怪。身毛皆豎。自下池中。恭敬合掌。頂禮三過。旋繞三匝。作是思惟。我于昔時。曾值善友。而教我言。汝所住處。若有奇寶。當遣報我。因遣使者。往報娑多耆利神王曰。府君。我今住處。希有之寶。今已出現。具說寶相。汝今當來共我觀視。是時世尊已出於世。正法已說。一向寂靜。今至涅槃。往向菩提。修伽陀所教。是時娑多耆利王覺憶此事。作是思惟。我昔曾有善友來報我言。汝所住處。諸佛世尊于中得道。若佛已出。汝應報我。是其所欲。故我應報。娑多耆利王即遣使往。謂是王言。府君。若一蓮花。作何利益。若百若千。亦何利益。我國土中未曾有寶。今已出現何者名寶。謂多陀阿伽度阿羅訶三藐三佛陀今已出世。汝今
【現代漢語翻譯】 現代漢語譯本 語娑多耆利王（Satagira，山峰之神）說：『府君（對對方的尊稱），我父親臨死前說了這些話，然後就去世了。所以我現在告訴你這件事。如果屋子裡出現非常罕見的寶物，一定要互相告知。』娑多耆利回答說：『是的，是的。』於是兩人立下誓言后，各自回到住處。後來，醯摩跋多王（Himavanta，雪山之王）的住所出現了一種奇特的寶物：一朵千葉蓮花，大如車輪，花葉是黃金做的，花莖是各種寶物。當時，有一個神看見這朵蓮花，飛奔去稟告國王：『大王您知道嗎？有一種珍奇的寶物，世上從未有過，現在已經出現了。是一朵千葉蓮花，大如車輪，花葉是黃金做的，花莖是各種寶物。這是天上的東西，希望大王前去觀看。』 當時，神王聽到這些話后，立即前往池邊，看見了這朵蓮花，它有完整的千片花葉，大如車輪，由各種寶物構成，莊嚴而奇特。看到這件事後，他心中驚奇，渾身汗毛都豎了起來。他下到池中，恭敬地合掌，頂禮三拜，繞蓮花轉了三圈，心想：『我過去曾遇到一位善友，他教導我說，你所居住的地方，如果出現奇特的寶物，應當派人告訴我。』於是他派遣使者，前去稟告娑多耆利神王說：『府君，我所居住的地方，出現了一種稀有的寶物。』詳細地描述了寶物的樣子，『您現在應當來和我一起觀看。』 當時，世尊（Bhagavan，佛陀）已經出現於世，正法（Dharma，佛法）已經宣說，一切都趨向寂靜，現在將入涅槃（Nirvana，寂滅）。前往菩提（Bodhi，覺悟），修伽陀（Sugata，善逝，佛陀的稱號）所教導的地方。當時，娑多耆利王回憶起這件事，心想：『我過去曾有一位善友來告訴我，你所居住的地方，如果有佛世尊在那裡得道，如果佛陀已經出世，你應該告訴我。』這是他所希望的，所以我應該告訴他。娑多耆利王立即派遣使者前往，對那位國王說：『府君，一朵蓮花有什麼用處呢？一百朵或一千朵又有什麼用處呢？我的國土中出現了一種從未有過的寶物。什麼才叫做寶物呢？所謂多陀阿伽度阿羅訶三藐三佛陀（Tathagata Arhat Samyak-sambuddha，如來應供正遍知）現在已經出世了。您現在』
【English Translation】 English version King Satagira (Satagira, the mountain deity) said: 'My lord (a respectful term for the other party), my father said the above words before he died, and then passed away. That is why I am telling you this matter now. If an extraordinary treasure appears in a house, we must inform each other.' Satagira replied: 'Yes, yes.' Then the two of them made a vow and returned to their respective residences. Later, a strange treasure appeared in the residence of King Himavanta (Himavanta, the king of the snowy mountains): a lotus with a thousand petals, as large as a chariot wheel, with golden petals and stems made of various jewels. At that time, a deity saw this lotus and rushed to report to the king: 'Your Majesty, do you know? There is a rare treasure, never seen in the world, that has now appeared. It is a lotus with a thousand petals, as large as a chariot wheel, with golden petals and stems made of various jewels. This is a celestial object, and I hope Your Majesty will go and see it.' At that time, the divine king, upon hearing these words, immediately went to the pond and saw the lotus, which had a complete thousand petals, as large as a chariot wheel, made of various jewels, and adorned with extraordinary splendor. Having seen this, he was amazed and his hair stood on end. He went down into the pond, respectfully joined his palms, bowed three times, and circumambulated the lotus three times, thinking: 'In the past, I met a good friend who taught me that if a strange treasure appears in the place where you live, you should send someone to inform me.' So he sent a messenger to report to King Satagira, saying: 'My lord, a rare treasure has appeared in the place where I live.' He described the appearance of the treasure in detail, 'You should come and see it with me now.' At that time, the Bhagavan (Bhagavan, the Buddha) had already appeared in the world, the Dharma (Dharma, the Buddhist teachings) had been preached, and everything was tending towards tranquility, and now he was about to enter Nirvana (Nirvana, extinction). Going towards Bodhi (Bodhi, enlightenment), to the place taught by Sugata (Sugata, the Well-Gone One, an epithet of the Buddha). At that time, King Satagira remembered this matter and thought: 'In the past, I had a good friend who told me that if a Buddha Bhagavan attained enlightenment in the place where you live, if the Buddha has already appeared, you should tell me.' This is what he desired, so I should tell him. King Satagira immediately sent a messenger to the king, saying: 'My lord, what is the use of one lotus flower? What is the use of a hundred or a thousand? An unprecedented treasure has appeared in my kingdom. What is called a treasure? The Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, the Thus Come One, Worthy One, Perfectly Enlightened One) has now appeared in the world. You now'
應來共事此寶。醯摩跋多九月十五。是布薩時。有五百神。共相圍繞。取諸蓮花。面向南行。履空而去。往娑多耆利王所。彼王又將五百神眾。共相圍繞。來迎是王于恒河南邊。共相聚集。既相見已。醯摩跋多王說偈。問彼神曰。
今十五凈日 四王來集時 我等事何師 汝信阿羅訶
爾時娑多耆利王。說偈答曰。
是時佛世尊 住摩伽陀城 為滅一切苦 說法一切智 諸苦及苦集 苦滅不更生 八分苦滅道 無惱向涅槃 是故汝及我 當往事是人 一切無能比 是我信羅訶
爾時醯摩跋多。聞是偈已。心大驚怖。身毛皆豎。懷疑未信。三過辯定。府君。汝今說世尊出世。答曰。府君。我說佛寶出世。第二第三。問答亦爾。是時北山神王。即時如力思度諸佛行住威儀境界四法。問南山神王。說偈問曰。
佛心於眾生 善得安立不 憎愛二思惟 已得滅盡不
爾時南山神王。以偈答曰。
佛心於眾生 真實得安立 憎愛兩思惟 滅盡永無餘
北山神王。重偈問曰。
佛有妄語不 無惱他言不 無離間語不 有無義語不
南山神王。以偈答曰。
佛不說妄語 亦無苦澀語 不說離間語 說如量義語
【現代漢語翻譯】 現代漢語譯本 我們應當一起來供養這位寶貴的導師。醯摩跋多（Hema-baddha，人名）在九月十五日，也就是布薩（Poṣadha，齋戒日）的時候，有五百位神祇圍繞著他，他們手持蓮花，面向南方，在空中行走，前往娑多耆利（Satagira，山名）王所在的地方。那位國王也帶領著五百位神眾，共同在恒河（Ganges）南岸迎接醯摩跋多王。他們聚集在一起，互相見面后，醯摩跋多王以偈頌詢問那位神祇： 『現在是十五日的清凈之日，四天王（Four Heavenly Kings）來集會之時，我們應當侍奉哪位導師？你是否信仰阿羅訶（Araha，應供）？』 當時，娑多耆利王以偈頌回答說： 『現在佛世尊（Buddha，覺者）住在摩伽陀（Magadha，古印度國名）城，爲了滅除一切痛苦，宣說一切智慧的法。諸苦以及苦的生起，苦的滅盡不再生起，八正道（Eightfold Path）是滅苦之道，沒有煩惱地趨向涅槃（Nirvana，寂滅）。因此，你和我應當前去侍奉這位導師，一切眾生沒有能與他相比的，我信仰阿羅訶。』 當時，醯摩跋多聽到這偈頌后，心中非常驚恐，全身汗毛豎立，懷疑而未能相信，經過三次辯論確定。他問：『府君（Lord），您現在說世尊出世了？』 答道：『府君，我說佛寶出世了。』 第二次、第三次，問答也是如此。當時，北山神王立刻運用神力，思量諸佛的行住威儀、境界和四法，詢問南山神王，以偈頌問道： 『佛陀的心對於眾生，是否已經妥善地安立？憎恨和愛慾這兩種思惟，是否已經滅盡？』 當時，南山神王以偈頌回答說： 『佛陀的心對於眾生，確實已經妥善地安立，憎恨和愛慾這兩種思惟，已經滅盡，永無剩餘。』 北山神王再次以偈頌問道： 『佛陀有妄語嗎？有惱害他人的言語嗎？有離間人的言語嗎？有無意義的言語嗎？』 南山神王以偈頌回答說： 『佛陀不說妄語，也沒有苦澀的言語，不說離間人的言語，說的是如實而有意義的言語。』
【English Translation】 English version We should all come together to serve this precious teacher. Hema-baddha (name of a person) on the fifteenth of September, which was the day of Poṣadha (day of fasting), had five hundred deities surrounding him. They held lotus flowers, faced south, and walked through the air, going to where King Satagira (name of a mountain) was. That king also led five hundred deities to welcome King Hema-baddha on the south bank of the Ganges (river name). They gathered together, and after meeting each other, King Hema-baddha asked that deity in a verse: 'Now is the pure day of the fifteenth, when the Four Heavenly Kings come together. Which teacher should we serve? Do you believe in Araha (worthy of offerings)?' At that time, King Satagira answered in a verse: 'Now the Buddha (the awakened one), the World-Honored One, dwells in the city of Magadha (ancient Indian kingdom), to eliminate all suffering, he proclaims the Dharma (teachings) of all wisdom. All suffering and the arising of suffering, the cessation of suffering no longer arising, the Eightfold Path (path to the cessation of suffering) leads to Nirvana (liberation) without affliction. Therefore, you and I should go and serve this teacher. No being can compare to him, I believe in Araha.' At that time, Hema-baddha, upon hearing this verse, was greatly frightened, his hair stood on end, he doubted and could not believe, after three debates he confirmed. He asked, 'Lord, are you now saying that the World-Honored One has appeared in the world?' He replied, 'Lord, I am saying that the Buddha Jewel has appeared in the world.' The second and third times, the questions and answers were the same. At that time, the North Mountain Deity King immediately used his divine power to contemplate the conduct, dwelling, majesty, realm, and four dharmas of the Buddhas, and asked the South Mountain Deity King, asking in a verse: 'Is the Buddha's mind well established in sentient beings? Have the two thoughts of hatred and love been extinguished?' At that time, the South Mountain Deity King answered in a verse: 'The Buddha's mind is indeed well established in sentient beings, the two thoughts of hatred and love have been extinguished, with nothing remaining.' The North Mountain Deity King asked again in a verse: 'Does the Buddha have false speech? Does he have speech that harms others? Does he have divisive speech? Does he have meaningless speech?' The South Mountain Deity King answered in a verse: 'The Buddha does not speak false speech, nor does he have harsh speech, he does not speak divisive speech, he speaks truthful and meaningful speech.'
北山神王重說偈問曰。
佛無盜他不 不損他命不 遠離放逸不 不損禪定不
南山神王。說偈答曰。
佛不盜他財 是故護他命 遠離諸放逸 不損深禪定
北山神王。又偈問曰。
佛無著愛慾 心凈無濁不 已過無明流 得凈法眼不
南山神王。答曰。
不著于欲塵 心地最清凈 已過於無明 於法得凈眼
北山神王。又問曰。
佛明具足不 法足清凈不 四流已絕不 後生已盡不
南山神王。又答曰。
佛明已具足 法足久清凈 四流已斷滅 是故無後生
爾時北山神王聞已。心生歡喜。說偈讚歎。
智者意成就 一切事已辦 及身口清凈 讚歎具明足
南山神王。心口歡喜。說偈贊曰。
佛心寂清凈 身口能利他 十力無與等 今隨喜汝贊 智者心成就 及與身口業 具足明法足 即共汝往觀 今十五布薩 四王遊巡時 心解脫無著 我共汝禮拜
爾時世尊。住王舍城。匿瞿提樹下。是二神王千神圍繞。往詣佛所。至佛所已。偏袒右肩。右膝著地。合掌恭敬。頂禮佛足。卻坐一面。時北山王。以偈問曰。
能說亦能行 度流永無漏 獨步
【現代漢語翻譯】 現代漢語譯本 北山神王再次以偈頌提問： 『佛陀不偷盜他人的財物，不損害其他眾生的性命，是這樣嗎？遠離放逸的行為，不損害禪定的修習，是這樣嗎？』 南山神王以偈頌回答： 『佛陀不偷盜他人的財物，因此保護其他眾生的性命。遠離各種放逸的行為，不損害深厚的禪定修習。』 北山神王又以偈頌提問： 『佛陀沒有執著于愛慾，內心清凈沒有污濁，是這樣嗎？已經超越了無明的河流，獲得了清凈的法眼，是這樣嗎？』 南山神王回答： 『不執著于慾望的塵垢，心地最為清凈。已經超越了無明，在佛法中獲得了清凈的眼。』 北山神王又提問： 『佛陀的智慧光明具足，佛法的功德圓滿清凈，是這樣嗎？已經斷絕了四種煩惱的洪流，不再有來世的生，是這樣嗎？』 南山神王又回答： 『佛陀的智慧光明已經具足，佛法的功德早已清凈圓滿。四種煩惱的洪流已經斷滅，因此不再有來世的生。』 這時，北山神王聽了之後，內心生起歡喜，以偈頌讚嘆： 『智者的意念已經成就，一切事情都已經辦妥，並且身口意清凈，讚歎佛陀具足光明和功德。』 南山神王內心和口中都充滿歡喜，以偈頌讚嘆道： 『佛陀的心寂靜清凈，身口意能夠利益他人。十種力量無人能比，現在我隨喜讚歎你的讚美。智者的心已經成就，以及身口意的行為，具足光明和佛法的功德，我們一起去拜見佛陀吧。現在是十五布薩（Upavasatha）日，四天王（Cāturmahārājikā）遊巡的時候，內心解脫沒有執著，我和你一起去禮拜佛陀。』 這時，世尊住在王舍城（Rājagṛha）的匿瞿提樹（Nigrodha）下。這兩位神王被一千位神靈圍繞著，前往佛陀所在的地方。到達佛陀那裡后，他們袒露右肩，右膝著地，合掌恭敬，頂禮佛足，然後退到一旁坐下。這時，北山王以偈頌提問： 『能夠宣說佛法也能身體力行，度過生死輪迴的河流，永遠沒有煩惱的滲漏，獨自前行……』
English version The North Mountain God-King further asked in verse: 『Does the Buddha not steal from others, not harm the lives of others? Does he stay away from negligence, not harm meditative concentration?』 The South Mountain God-King answered in verse: 『The Buddha does not steal the wealth of others, therefore he protects the lives of others. He stays away from all negligence, not harming deep meditative concentration.』 The North Mountain God-King again asked in verse: 『Does the Buddha have no attachment to love and desire, is his mind pure and without turbidity? Has he crossed the stream of ignorance, obtained the pure Dharma eye?』 The South Mountain God-King answered: 『He is not attached to the dust of desire, his mind is most pure. He has already crossed over ignorance, and in the Dharma, he has obtained the pure eye.』 The North Mountain God-King again asked: 『Is the Buddha's wisdom complete, are the qualities of the Dharma pure? Are the four streams cut off, is future birth exhausted?』 The South Mountain God-King again answered: 『The Buddha's wisdom is already complete, the qualities of the Dharma have long been pure. The four streams have been cut off, therefore there is no future birth.』 At that time, the North Mountain God-King, having heard this, felt joy in his heart and praised in verse: 『The wise one's intention is accomplished, all matters are completed, and body, speech, and mind are pure. I praise the one who is complete in wisdom and qualities.』 The South Mountain God-King, with joy in his heart and mouth, praised in verse: 『The Buddha's mind is peaceful and pure, body and speech can benefit others. The ten powers are unmatched, now I rejoice in your praise. The wise one's mind is accomplished, as well as the actions of body, speech, and mind. Complete in wisdom and the qualities of the Dharma, let us go together to see him. Now it is the fifteenth Upavasatha (布薩) day, when the Four Heavenly Kings (Cāturmahārājikā) are on patrol. With a mind liberated and without attachment, I and you will go to pay homage.』 At that time, the World Honored One was dwelling in Rājagṛha (王舍城), under the Nigrodha (匿瞿提) tree. These two God-Kings, surrounded by a thousand gods, went to where the Buddha was. Having arrived at the Buddha's place, they bared their right shoulders, placed their right knees on the ground, joined their palms in reverence, bowed their heads to the Buddha's feet, and sat to one side. At that time, the North Mountain King asked in verse: 『Able to speak and also able to act, crossing the stream, forever without outflows, walking alone...』
【English Translation】 English version The North Mountain God-King further asked in verse: 『Does the Buddha not steal from others, not harm the lives of others? Does he stay away from negligence, not harm meditative concentration?』 The South Mountain God-King answered in verse: 『The Buddha does not steal the wealth of others, therefore he protects the lives of others. He stays away from all negligence, not harming deep meditative concentration.』 The North Mountain God-King again asked in verse: 『Does the Buddha have no attachment to love and desire, is his mind pure and without turbidity? Has he crossed the stream of ignorance, obtained the pure Dharma eye?』 The South Mountain God-King answered: 『He is not attached to the dust of desire, his mind is most pure. He has already crossed over ignorance, and in the Dharma, he has obtained the pure eye.』 The North Mountain God-King again asked: 『Is the Buddha's wisdom complete, are the qualities of the Dharma pure? Are the four streams cut off, is future birth exhausted?』 The South Mountain God-King again answered: 『The Buddha's wisdom is already complete, the qualities of the Dharma have long been pure. The four streams have been cut off, therefore there is no future birth.』 At that time, the North Mountain God-King, having heard this, felt joy in his heart and praised in verse: 『The wise one's intention is accomplished, all matters are completed, and body, speech, and mind are pure. I praise the one who is complete in wisdom and qualities.』 The South Mountain God-King, with joy in his heart and mouth, praised in verse: 『The Buddha's mind is peaceful and pure, body and speech can benefit others. The ten powers are unmatched, now I rejoice in your praise. The wise one's mind is accomplished, as well as the actions of body, speech, and mind. Complete in wisdom and the qualities of the Dharma, let us go together to see him. Now it is the fifteenth Upavasatha (布薩) day, when the Four Heavenly Kings (Cāturmahārājikā) are on patrol. With a mind liberated and without attachment, I and you will go to pay homage.』 At that time, the World Honored One was dwelling in Rājagṛha (王舍城), under the Nigrodha (匿瞿提) tree. These two God-Kings, surrounded by a thousand gods, went to where the Buddha was. Having arrived at the Buddha's place, they bared their right shoulders, placed their right knees on the ground, joined their palms in reverence, bowed their heads to the Buddha's feet, and sat to one side. At that time, the North Mountain King asked in verse: 『Able to speak and also able to act, crossing the stream, forever without outflows, walking alone...』
如師子 佛不染世法 度一切法岸 慇勤故來問 眾生生何處 數數習有處 執持是何物 何處而受苦
爾時世尊。以偈答醯摩跋多神王曰。
眾生生六處 數數習六處 執持六種法 六處受苦惱
北山神王。重偈問佛。
是取名何取 而令眾生苦 愿答出離問 云何解脫苦
爾時世尊。以偈答醯摩跋多神王曰。
世間有五塵 我說心第六 于中離欲著 解脫如是苦 眾生得出離 已說如理量 汝今既有問 是故答出離
北山神王。重偈問佛。
誰能度駛流 日夜無疲極 無底亦無攀 深處誰不沈
爾時世尊。以偈答醯摩跋多神王曰。
常持清凈戒 精進不散心 思擇內正念 由智度難度 欲想無有欲 伏滅色系縛 永滅有喜愛 是人終不沈
爾時南北二山王。同時說偈。以贊佛曰。
我等今善見 善來今善明 我等見正覺 演說甘露道 名無滅失見實義 常樂問難無所著 窮智慧際悉解脫 行於聖路大仙人 千餘夜叉眾 名聞有威神 一切歸依佛 是我無上師
是三夜叉三角而坐。是故至今路名菱角。是時世尊住于樹下。是故此樹名瞿匿曇瞿提。因此
【現代漢語翻譯】 現代漢語譯本 如獅子一般，佛陀不被世俗的法則所污染。 已經到達一切法之彼岸，所以慇勤地前來請問。 眾生會生於何處？又常常習慣於何處？ 執著和保持的是什麼？又在何處承受苦難？
這時，世尊用偈語回答醯摩跋多（Hima-baddha）神王說：
眾生生於六處，又常常習慣於六處。 執著和保持的是六種法，在六處承受苦惱。
北山神王，再次用偈語請問佛陀：
是什麼樣的『取』（grasping）導致眾生受苦？ 希望您能回答這關於出離的問題，要如何才能解脫痛苦？
這時，世尊用偈語回答醯摩跋多（Hima-baddha）神王說：
世間有五塵（five sense objects），我說還有第六個是心。 如果能從中遠離慾望和執著，就能解脫這樣的痛苦。 眾生因此可以得出離，我已經如實地說明了。 你現在既然有所提問，所以才回答你關於出離的方法。
北山神王，再次用偈語請問佛陀：
誰能夠渡過這湍急的河流，日夜不停歇？ 沒有底部也沒有可以攀援的地方，在深淵之中誰不會沉沒？
這時，世尊用偈語回答醯摩跋多（Hima-baddha）神王說：
常常保持清凈的戒律，精進而不散亂心。 思考選擇內在的正念，憑藉智慧就能渡過這難以渡過的河流。 對於慾望沒有慾望，降伏和滅除對於色（form）的束縛。 永遠滅除對於存在的喜愛，這樣的人最終不會沉沒。
這時，南北二山王，同時說偈語，來讚歎佛陀說：
我們今天能夠善見，善來，今天能夠善明。 我們得見正覺者，演說甘露之道。 名號不會滅失，見證真實的意義，常常樂於問難而無所執著。 窮盡智慧的邊際，完全解脫，行走在聖賢之路上的大仙人。 一千多位夜叉（yaksha）眾，名聲遠揚，具有威神。 一切都歸依佛陀，您是我們無上的導師。
這三位夜叉（yaksha）呈三角形而坐。所以直到今天，這條路還叫做菱角。當時世尊住在樹下。所以這棵樹叫做瞿匿曇瞿提（Goni-dhammika）。因此
【English Translation】 English version Like a lion, the Buddha is not tainted by worldly laws. Having reached the shore of all dharmas, he diligently comes to inquire. Where do sentient beings originate? And where do they frequently habituate? What is it that they grasp and hold onto? And where do they endure suffering?
At that time, the World-Honored One answered the divine king Hima-baddha (Hima-baddha) with a verse:
Sentient beings originate in the six sense bases, and frequently habituate in the six sense bases. They grasp and hold onto the six kinds of dharmas, and in the six sense bases they endure suffering and affliction.
The divine king of North Mountain, again asked the Buddha with a verse:
What kind of 'grasping' (grasping) causes sentient beings to suffer? I hope you can answer this question about liberation; how can one be freed from suffering?
At that time, the World-Honored One answered the divine king Hima-baddha (Hima-baddha) with a verse:
In the world, there are the five sense objects, and I say there is a sixth, which is the mind. If one can be free from desire and attachment within them, one can be liberated from such suffering. Sentient beings can therefore attain liberation; I have explained it truthfully. Since you now have a question, I am answering you about the method of liberation.
The divine king of North Mountain, again asked the Buddha with a verse:
Who can cross this swift-flowing stream, day and night without fatigue? There is no bottom and nothing to cling to; in the abyss, who will not sink?
At that time, the World-Honored One answered the divine king Hima-baddha (Hima-baddha) with a verse:
Always maintain pure precepts, be diligent and not distracted in mind. Contemplate and choose inner right mindfulness; with wisdom, one can cross this difficult-to-cross stream. Have no desire for desires, subdue and extinguish the bonds of form (form). Forever extinguish the love of existence; such a person will ultimately not sink.
At that time, the two divine kings of the North and South Mountains, simultaneously spoke verses, to praise the Buddha, saying:
We are fortunate to see well today, to come well, to understand well today. We have seen the rightly enlightened one, expounding the nectar path. The name will not be lost, witnessing the true meaning, always delighting in questioning and without attachment. Exhausting the boundaries of wisdom, completely liberated, walking on the path of the sages, the great sage. More than a thousand yaksha (yaksha) beings, with widespread fame and divine power. All take refuge in the Buddha; you are our supreme teacher.
These three yakshas (yaksha) sat in a triangular formation. Therefore, to this day, the road is still called Lingjiao (菱角). At that time, the World-Honored One was staying under a tree. Therefore, this tree is called Goni-dhammika (Goni-dhammika). Therefore
二夜叉事。故知南北二山。夜叉神品究竟。
立世阿毗曇論卷第一 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第二
陳西印度三藏真諦譯
漏阇耆利象王品第五
周羅迦羅山。高一伽浮多半。其廣亦爾。中間亦如是。摩訶迦羅山。高三伽浮多。廣亦如是。中間亦爾。瞿訶那山。高一由旬半。廣及中間。亦復如是。修羅婆訶山。高三由旬。廣及中間。亦復如是。雞羅婆山。高六由旬。廣及中間。亦復如是。干馱摩馱山。高十二由旬。廣及中間。亦復如是。修槃那般娑山。高二十四由旬。廣及中間。亦復如是。修槃那般娑山。于秋月時。天晴不雨。最放光明。復有諸人近雪山住。四月高平地會。互相招呼。往觀天上。至摩訶迦羅山頂。仰觀北面。遙見彼山。光明照曜。因相謂曰。是須彌山。我今已見天上。是修槃那般娑山北邊。有最勝處。復有大池。名曼陀基尼。長五十由旬。廣十由旬。其水清潔冷甜輕軟。其中蓮藕根莖具足。其池底岸。皆以白銀黃金水精琉璃四寶為磚。構壘為池。銀最居外。次第圍繞。水所漬處。與寶同色。其池四邊有四階道。通至水底。並四寶成。池東南角。直往至山。其山有巖。名曰難陀。長五十由旬。廣十由旬。其巖
【現代漢語翻譯】 現代漢語譯本 關於兩個夜叉的事情。因此可知南北兩座山，夜叉神所居之地的究竟情況。
《立世阿毗曇論》卷第一 大正藏第 32 冊 No. 1644 《佛說立世阿毗曇論》
《佛說立世阿毗曇論》卷第二
陳 西印度三藏 真諦 譯
漏阇耆利象王品第五
周羅迦羅山（Cūḷakāla parvata），高一伽浮多（gāvuta）半，其寬度也一樣。中間部分也是如此。摩訶迦羅山（Mahākāla parvata），高三伽浮多，寬度也一樣。中間部分也是如此。瞿訶那山（Guhāna parvata），高一由旬（yojana）半，寬度和中間部分也一樣。修羅婆訶山（Suravāha parvata），高三由旬，寬度和中間部分也一樣。雞羅婆山（Kīlava parvata），高六由旬，寬度和中間部分也一樣。干馱摩馱山（Gandhamādana parvata），高十二由旬，寬度和中間部分也一樣。修槃那般娑山（Subhaṇṇapāsaka parvata），高二十四由旬，寬度和中間部分也一樣。修槃那般娑山，在秋月之時，天氣晴朗沒有雨，最能放出光明。還有一些人住在靠近雪山的地方，在四月高平地聚會，互相招呼，前往觀看天上。到達摩訶迦羅山頂，抬頭觀看北面，遙遠地看見那座山，光明照耀。因此互相說道：『那是須彌山（Sumeru）。我們現在已經看見天上了。』修槃那般娑山的北邊，有最殊勝的地方。還有一個大池，名叫曼陀基尼（Mandākinī），長五十由旬，寬十由旬。那裡的水清潔、寒冷、甘甜、輕柔。其中蓮藕根莖都具備。那池的底和岸，都用白銀、黃金、水精、琉璃四寶作為磚，構築成池。銀在最外層，次第圍繞。水所浸漬的地方，與寶的顏色相同。那池的四邊有四個階梯，通到水底，都是四寶構成。池的東南角，直接通往山。那山有巖石，名叫難陀（Nanda），長五十由旬，寬十由旬。那巖石
【English Translation】 English version Concerning the two Yakshas. Thus, one knows the ultimate state of the Yaksha gods residing in the northern and southern mountains.
Abhidharma on the Establishment of the World, Volume 1 Taisho Tripitaka Volume 32, No. 1644, Abhidharma on the Establishment of the World Spoken by the Buddha
Abhidharma on the Establishment of the World, Volume 2
Translated by the Tripiṭaka Master, Paramārtha, from West India of the Chen Dynasty
Chapter 5: The Elephant King Loha Gili
Mount Cūḷakāla (Cūḷakāla parvata) is one and a half gāvutas (gāvuta) in height, and its width is the same. The middle part is also like this. Mount Mahākāla (Mahākāla parvata) is three gāvutas in height, and its width is the same. The middle part is also like this. Mount Guhāna (Guhāna parvata) is one and a half yojanas (yojana) in height, and its width and middle part are also the same. Mount Suravāha (Suravāha parvata) is three yojanas in height, and its width and middle part are also the same. Mount Kīlava (Kīlava parvata) is six yojanas in height, and its width and middle part are also the same. Mount Gandhamādana (Gandhamādana parvata) is twelve yojanas in height, and its width and middle part are also the same. Mount Subhaṇṇapāsaka (Subhaṇṇapāsaka parvata) is twenty-four yojanas in height, and its width and middle part are also the same. Mount Subhaṇṇapāsaka emits the most light during the autumn months when the weather is clear and there is no rain. Furthermore, there are people who live near the snow mountains, and they gather on the high plains in the fourth month, calling out to each other to go and observe the heavens. Reaching the summit of Mount Mahākāla, they look up at the north and see that distant mountain shining brightly. Therefore, they say to each other, 'That is Mount Sumeru (Sumeru). We have now seen the heavens.' To the north of Mount Subhaṇṇapāsaka is the most excellent place. There is also a large pond called Mandākinī (Mandākinī), which is fifty yojanas long and ten yojanas wide. Its water is clean, cold, sweet, and light. It is full of lotus roots and stems. The bottom and banks of the pond are made of silver, gold, crystal, and lapis lazuli, the four treasures, constructed as bricks to form the pond. Silver is on the outermost layer, surrounding it in order. The places where the water touches are the same color as the treasures. On the four sides of the pond are four stairways leading to the bottom of the water, all made of the four treasures. The southeast corner of the pond leads directly to the mountain. That mountain has a rock named Nanda (Nanda), which is fifty yojanas long and ten yojanas wide. That rock
悉是琉璃。平滑可愛。有似宮室。寶色不同。種種相貌。自然雕畫。如北𣰽毹。人獸草木。莫不畢備。是巖彩色。亦復如是。如人耳珰七寶莊嚴。是地色相。亦復如是。一切琉璃。平滑可愛。種種寶色。若腳所踐。即便陷沒。腳若起時。還復如本。如細綿聚。及兜羅綿。其地柔軟。亦復如是。是難陀巖。蹈時沒足。舉足便起。是中殿堂。其數不一。或有金堂。或有銀堂。頗梨琉璃。亦復如是。或四寶合成。是諸殿堂。皆象王等之所住處。巖池中間有最勝處。有樹匿瞿提王。名曰善立。根莖枝幹。並皆具足。形相可愛。其葉繁密。久住不凋。風雨不侵。如世精巧裝飾花鬘。及眾寶耳珰。亦如傘蓋高下相覆。其樹形相。亦復如是高一由旬。垂枝如柱。數滿八千。下皆入地。故名善立。池西南角外有最勝處。有娑羅王樹。名曰善見。根莖枝幹。並皆具足。形相可愛。其葉繁密。久住不凋。風雨不侵。如世精巧裝飾花鬘。及眾寶耳珰。亦如傘蓋高下相覆。其樹形相。亦復如是。高一由旬。下身洪直。一半由旬。方有枝葉。此樹身量。刺徑五尋。圍十五尋橫枝四出。各半由旬。又其樹外有娑羅樹林。高下相次。七重圍繞。枝葉相覆。外望如一。其裹重樹圍十三尋。如是次第各減一尋。其最外重樹圍七尋。內重最高。次外漸下。其
樹形相。根莖枝幹。並皆具足。其狀可愛。其葉繁密。久住不凋。風雨不侵。如世精巧裝飾花鬘。及眾寶耳珰。亦如傘蓋高下相覆。其樹形相。亦復如是。萎葉枯枝。若墮落時。樹既繁密。溜墮林外。其林外邊。四面突出。狀似門屋。其樹下之地。金沙所覆。香水散灑。燒眾名香。散諸雜花。懸眾寶衣。于其樹下。是娑羅花。與諸雜花。彌覆其地。甚可愛樂。是婁阇耆利象王恒居其所。其身潔白。七支拄地。六牙具足。隨意變化。有大神通有大威德。其一一重。有八千象。一重白特象。次重白牸象。第三黃特象。第四黃牸象。第五赤特象。第六赤牸象。第七青特象。第八青牸象。其外黑特牸象不在圍數。如是象王。欲到曼陀基尼池。自洗浴時。外諸黑象即率相往。防持路渚。既防護已。是時象王眾象圍繞。往到池所。其白牸象圍繞象王。入池洗浴。取此池水。摩洗王身。或來洗面。或來洗耳。遍諸身份。悉皆如是。當王浴時。是諸象等采眾雜花。以為花鬘。奉獻于王。或為耳珰。或為瓔珞。種種異飾。莊嚴王身。既洗浴已。從池登岸。往匿瞿提樹下。曬身令燥。過去是處有一獵師。射殺象王。因於是中廣說菩薩昔本生經。爾時諸象隨色次第併入池浴。既浴竟已。往到樹下。圍繞象王。其黑象者。最後入浴。拔取藕根。
【現代漢語翻譯】 現代漢語譯本：樹的形態是這樣的：根、莖、枝幹都完全具備，形態可愛，樹葉繁茂茂密，長久不凋謝，風雨不能侵襲。就像世間精巧裝飾的花鬘，以及各種寶貴的耳珰，又像傘蓋一樣高低相覆。樹的形態也是這樣。凋零的葉子和枯萎的樹枝，如果掉落時，因為樹木繁密，會滑落到林子外面。林子的外邊，四面突出，形狀像門屋。樹下的地面，被金沙覆蓋，灑滿了香水，焚燒各種名貴的香，散落各種雜花，懸掛各種寶貴的衣物。在那樹下，娑羅花（Sal tree，一種樹）和各種雜花，覆蓋地面，非常可愛。婁阇耆利象王（Lojagiri elephant king）經常居住在那裡。它的身體潔白，七支支撐地面，具有六顆象牙，可以隨意變化，有大神力，有大威德。每一重都有八千頭象。第一重是白色的公象，第二重是白色的母象，第三重是黃色的公象，第四重是黃色的母象，第五重是紅色的公象，第六重是紅色的母象，第七重是青色的公象，第八重是青色的母象。外圍的黑色公母象不在這個數目之內。這樣的象王，想要到曼陀基尼池（Mandakini pond）自己洗浴時，外圍的各種黑象就率領著一起前往，防守道路和水邊。已經防護完畢后，這時象王被眾象圍繞，前往池邊。白色的母象圍繞著象王，進入池中洗浴，取用池中的水，摩擦洗滌象王的身體，或者前來洗臉，或者前來洗耳朵，遍及各個身體部位，都像這樣。當象王洗浴時，這些像採摘各種雜花，做成花鬘，奉獻給象王，或者做成耳珰，或者做成瓔珞，各種不同的裝飾品，來莊嚴象王的身體。洗浴完畢后，從池中登上岸邊，前往匿瞿提樹（Nigrodha tree）下，曬乾身體。過去這個地方有一個獵人，射殺了象王。因此在這裡廣泛講述菩薩過去世的本生故事。這時，各種象按照顏色次第，一起進入池中洗浴。洗浴完畢后，前往樹下，圍繞著象王。那些黑象，最後進入洗浴，拔取蓮藕的根莖。
【English Translation】 English version: The tree's form is such that the roots, stems, branches, and trunks are all fully present, its shape is lovely, and its leaves are lush and dense, enduring without withering for a long time, and impervious to wind and rain. It is like exquisitely decorated floral garlands and various precious earrings in the world, and also like parasols overlapping each other at different heights. The tree's form is also like this. When withered leaves and dead branches fall, because the trees are dense, they slip and fall outside the forest. The outside of the forest protrudes on all four sides, resembling doorways. The ground beneath the trees is covered with golden sand, sprinkled with fragrant water, burning various precious incenses, scattering various mixed flowers, and hanging various precious garments. Beneath that tree, Sal flowers (娑羅花) and various mixed flowers cover the ground, making it very lovely and delightful. The Lojagiri elephant king (婁阇耆利象王) constantly resides there. Its body is pure white, it supports itself on the ground with seven points, possesses six tusks, can transform at will, has great supernatural powers, and has great majesty. Each layer has eight thousand elephants. The first layer is white male elephants, the second layer is white female elephants, the third layer is yellow male elephants, the fourth layer is yellow female elephants, the fifth layer is red male elephants, the sixth layer is red female elephants, the seventh layer is blue male elephants, and the eighth layer is blue female elephants. The black male and female elephants on the outside are not included in this count. When such an elephant king wants to go to Mandakini pond (曼陀基尼池) to bathe himself, the various black elephants on the outside lead the way together, guarding the roads and the water's edge. After they have finished guarding, at this time the elephant king, surrounded by many elephants, goes to the pond. The white female elephants surround the elephant king, enter the pond to bathe, and take the water from the pond to rub and wash the elephant king's body, or come to wash his face, or come to wash his ears, all over his body. When the king is bathing, these elephants pick various mixed flowers, make them into floral garlands, and offer them to the king, or make them into earrings, or make them into necklaces, various different ornaments, to adorn the elephant king's body. After bathing, they climb ashore from the pond and go to the Nigrodha tree (匿瞿提樹) to dry their bodies. In the past, there was a hunter in this place who shot and killed the elephant king. Therefore, the Jataka tales of the Bodhisattva's past lives are widely told here. At this time, the various elephants, according to their color order, all enter the pond to bathe. After bathing, they go to the tree and surround the elephant king. The black elephants enter the bath last, pulling up the roots of lotus.
刮洗令凈。還至樹下。其黑特象送與黑牸象。其黑牸象送與青特象。青特象送與青牸象。青牸象送與赤特象。赤特象送與赤牸象。赤牸象送與黃特象。黃特象送與黃牸象。黃牸象送與白特象。白特象送與白牸象。白牸象送與大象王。令象王食。像王食已。以其殘藕。還依次第。分與眾象。唯余黑象若食不足。更使黑像往池采之。令得充足。是黑象者。唯在池食。是諸象等食此藕已。成身七分。若食草木諸樹葉者。則成屎尿。是諸象等若出屎尿。悉與黑象。為其拼除。送食亦爾。是白象王。于其四月。住難陀巖。春冬八月住娑羅王善見樹下。次後象王亦恒在此難陀巖住。晝則移住娑羅王善見樹下。浴已食時。皆在匿瞿提樹下。云何知耶。昔時凈命大智舍利弗。身帶風病。醫師說言。大德此疾藕能治之。時有凈命神通目連。于往昔時。已見此藕。即此大德說如是言。我往取此藕將來於是。目連即以神通往金邊山作是思惟。此象王者。有大神通。有大威德。有憍慢心。是故決令象王驚怖。即如象身高聳長大。目連化身為一大象。兩倍于彼。又復化為眾象眷屬。身形頭數。亦復兩倍。具足圍繞當象王前。飛空而下。時白象王見是事已。心懷驚怖。身毛皆豎。作是思惟。有別象王。從別處來。神通威德身形頭數。悉皆勝我。今當
【現代漢語翻譯】 現代漢語譯本： 刮洗乾淨后，（他們）回到樹下。那頭黑色的公象被送給黑色的母象，黑色的母象被送給青色的公象，青色的公象被送給青色的母象，青色的母象被送給紅色的公象，紅色的公象被送給紅色的母象，紅色的母象被送給黃色的公象，黃色的公象被送給黃色的母象，黃色的母象被送給白色的公象，白色的公象被送給白色的母象，白色的母象被送給大象王（Maharajadhiraja，偉大的象群之王）。（人們）讓象王吃東西。像王吃完后，將剩餘的蓮藕，按照順序分給其他的象。只有剩下的黑象如果吃的不夠，就再讓黑象去池塘里採摘，讓它得到充足的食物。這頭黑象，只在池塘里吃東西。這些像吃完蓮藕后，身體變得強壯。如果吃草木和各種樹葉，就會變成屎尿。這些像排出的屎尿，都給黑象，（人們）為它清理並送去食物也是這樣。這頭白象王（Sveta-hasti-raja），在四月的時候，住在難陀巖（Nanda-guha）。春冬八月住在娑羅王善見樹（Salaraja-sudarsana-vrksa）下。此後的象王也一直住在這裡難陀巖。白天就移到娑羅王善見樹下。洗浴和吃飯的時候，都在匿瞿提樹（Nigrodha-vrksa）下。怎麼知道的呢？從前，凈命（凈修梵行者）大智舍利弗（Sariputra），身上帶著風病。醫生說，『大德（Bhante），這個病只有蓮藕能治好。』當時有凈命神通目連（Maudgalyayana），在往昔的時候，已經見過這種蓮藕。就對這位大德說：『我前去取這種蓮藕來。』於是，目連就用神通前往金邊山，心想：『這象王，有大神力，有大威德，有驕慢心，所以一定要讓象王驚恐。』就變得和象王一樣高大。目連化身為一頭大象，比它大兩倍。又化為眾多的象眷屬，身形頭數，也比它多兩倍，完全包圍在象王面前，從空中降落下來。當時，白象王看到這件事後，心中驚恐，汗毛都豎起來了，心想：『有別的象王，從別的地方來，神通威德身形頭數，都勝過我，現在應當……』 English version: After scraping and cleaning, (they) returned to the tree. The black male elephant was given to the black female elephant, the black female elephant was given to the blue male elephant, the blue male elephant was given to the blue female elephant, the blue female elephant was given to the red male elephant, the red male elephant was given to the red female elephant, the red female elephant was given to the yellow male elephant, the yellow male elephant was given to the yellow female elephant, the yellow female elephant was given to the white male elephant, the white male elephant was given to the white female elephant, and the white female elephant was given to the Great Elephant King (Maharajadhiraja, the great king of elephants). (People) let the Elephant King eat. After the Elephant King had eaten, the remaining lotus roots were distributed to the other elephants in order. Only the remaining black elephant, if it did not have enough to eat, was sent to the pond to gather more, so that it would have enough. This black elephant only ate in the pond. After these elephants had eaten the lotus roots, their bodies became strong. If they ate grass, trees, and various leaves, it would turn into excrement and urine. The excrement and urine that these elephants excreted were all given to the black elephant, (people) cleaned it up for it and sent food in the same way. This White Elephant King (Sveta-hasti-raja) lived in Nanda Cave (Nanda-guha) in April. In the spring and winter months of August, he lived under the Salaraja-sudarsana-vrksa (Salaraja-sudarsana-vrksa). Afterwards, the Elephant King also lived here in Nanda Cave. During the day, he moved to the Salaraja-sudarsana-vrksa. When bathing and eating, they were all under the Nigrodha-vrksa (Nigrodha-vrksa). How do we know this? In the past, the pure-living (one who practices pure conduct) great wisdom Sariputra (Sariputra) had a wind disease. The doctor said, 'Bhante (Bhante), this disease can only be cured by lotus roots.' At that time, the pure-living Maudgalyayana (Maudgalyayana), who had supernatural powers, had seen this lotus root in the past. He said to this great virtuous one: 'I will go and get this lotus root.' Then, Maudgalyayana used his supernatural powers to go to the Golden Mountain and thought: 'This Elephant King has great supernatural power, great virtue, and a proud heart, so I must frighten the Elephant King.' He became as tall as the Elephant King. Maudgalyayana transformed himself into a large elephant, twice as large as it. He also transformed into many elephant attendants, with body shapes and head counts twice as many, completely surrounding the Elephant King, descending from the sky. At that time, when the White Elephant King saw this, he was frightened, and his hair stood on end, thinking: 'There is another Elephant King, coming from another place, whose supernatural power, virtue, body shape, and head count all surpass me, now I should...'
【English Translation】 English version: After scraping and cleaning, (they) returned to the tree. The black male elephant was given to the black female elephant, the black female elephant was given to the blue male elephant, the blue male elephant was given to the blue female elephant, the blue female elephant was given to the red male elephant, the red male elephant was given to the red female elephant, the red female elephant was given to the yellow male elephant, the yellow male elephant was given to the yellow female elephant, the yellow female elephant was given to the white male elephant, the white male elephant was given to the white female elephant, and the white female elephant was given to the Great Elephant King (Maharajadhiraja, the great king of elephants). (People) let the Elephant King eat. After the Elephant King had eaten, the remaining lotus roots were distributed to the other elephants in order. Only the remaining black elephant, if it did not have enough to eat, was sent to the pond to gather more, so that it would have enough. This black elephant only ate in the pond. After these elephants had eaten the lotus roots, their bodies became strong. If they ate grass, trees, and various leaves, it would turn into excrement and urine. The excrement and urine that these elephants excreted were all given to the black elephant, (people) cleaned it up for it and sent food in the same way. This White Elephant King (Sveta-hasti-raja) lived in Nanda Cave (Nanda-guha) in April. In the spring and winter months of August, he lived under the Salaraja-sudarsana-vrksa (Salaraja-sudarsana-vrksa). Afterwards, the Elephant King also lived here in Nanda Cave. During the day, he moved to the Salaraja-sudarsana-vrksa. When bathing and eating, they were all under the Nigrodha-vrksa (Nigrodha-vrksa). How do we know this? In the past, the pure-living (one who practices pure conduct) great wisdom Sariputra (Sariputra) had a wind disease. The doctor said, 'Bhante (Bhante), this disease can only be cured by lotus roots.' At that time, the pure-living Maudgalyayana (Maudgalyayana), who had supernatural powers, had seen this lotus root in the past. He said to this great virtuous one: 'I will go and get this lotus root.' Then, Maudgalyayana used his supernatural powers to go to the Golden Mountain and thought: 'This Elephant King has great supernatural power, great virtue, and a proud heart, so I must frighten the Elephant King.' He became as tall as the Elephant King. Maudgalyayana transformed himself into a large elephant, twice as large as it. He also transformed into many elephant attendants, with body shapes and head counts twice as many, completely surrounding the Elephant King, descending from the sky. At that time, when the White Elephant King saw this, he was frightened, and his hair stood on end, thinking: 'There is another Elephant King, coming from another place, whose supernatural power, virtue, body shape, and head count all surpass me, now I should...'
擯我奪此住處。是時凈命大目犍連知其驚怖。見其相異。即舍神通所現化事。仍于別處。跏趺而坐。是白象王見斯事已。作是思惟。非別象王。是大比丘。爾時象王自化其身。為天童子。以天金寶。莊嚴臂手。天冠耳珰眾寶瓔珞莊嚴其身。時目犍連端坐念時。天童子默唸合掌。五體投地。敬禮大德。是時目連語象王言。長老象王。汝大神通威德難及。像王答言。大德。我是畜生。有何神力。至無威德。聖師來此。欲何所為。目連答言。我欲得藕。是時象王即敕黑象。汝去取藕。如大德意。是時黑象即入池中。取藕灑束。恣一象擔載象背上。隨大目連飛空而去。目連至已。時諸比丘即受此藕。從昔至今。故謂此處。名象下支提。又複名曰送藕支提。亦複名為受藕支提。大德舍利弗食此藕已。病即消除。時舍利弗過是病已。至般涅槃。身無病惱。其諸比丘並食此藕。如是藕者。其形可愛。味汁濃多。甜無辛苦。如細蜂蜜。方圓長短縱廣一尺。節節如是。其一節汁。滿下品缽。有餘比丘。神通往彼金邊山側。見如是事。還此間說。時佛世尊為諸比丘。說此因緣。是故得知如是等事。
四天下品第六
爾時佛說。天下有四。一剡浮提。二者西瞿耶尼。三東弗于逮。四北郁單越。爾時比丘白佛言。世尊。此剡浮提其
【現代漢語翻譯】 現代漢語譯本：驅逐我並奪取我居住的地方。當時，具壽摩訶目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著稱）知道它感到驚慌恐懼，見到它形貌異常，便捨棄了以神通所顯現的變化之身，仍然在別處結跏趺坐。那白象王見到此事後，心想：『這不是別的象王，而是大比丘。』當時象王自己變化其身，成為天童子，用天界的金銀珠寶裝飾手臂和手，用天冠、耳珰、各種珠寶瓔珞莊嚴其身。當時，摩訶目犍連端坐入定時，天童子默默地合掌，五體投地，恭敬地禮拜大德。當時，目犍連對比象王說：『長老象王，你的大神通威德難以企及。』象王回答說：『大德，我是畜生，有什麼神力？實在沒有威德。聖師來到這裡，想要做什麼？』目犍連回答說：『我想要得到蓮藕。』當時象王立即命令黑象：『你去取蓮藕，如大德的意願。』當時黑象立即進入池中，採摘蓮藕並捆紮成束，用一頭象的背來負載，跟隨摩訶目犍連飛向空中而去。摩訶目犍連到達后，當時的眾比丘便接受了這些蓮藕。從過去到現在，所以稱這個地方為『象下支提』（Hatthāvatāra-cetiya，意為象下來的佛塔），又名『送藕支提』，也名『受藕支提』。大德舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）食用這些蓮藕后，疾病立即消除。當時舍利弗在病好之後，證入般涅槃（Parinirvana，指佛陀或阿羅漢的圓寂），身無病痛煩惱。其他的比丘們也都食用了這些蓮藕。這樣的蓮藕，它的形狀可愛，汁液濃稠豐富，味道甘甜沒有苦澀，像細膩的蜂蜜一樣，方圓長短縱橫都有一尺。每一節都是這樣，其中一節的汁液，可以裝滿一個下品缽。有其他的比丘，以神通前往金邊山側，見到這樣的事情，回來后在這裡講述。當時佛陀世尊為眾比丘講述這個因緣，因此得知了這些事情。 當時佛陀說，天下有四種，一是剡浮提（Jambudvīpa，又稱南贍部洲，我們所居住的大洲），二是西瞿耶尼（Aparagodānīya，西牛賀洲），三是東弗于逮（Pūrvavideha，東勝身洲），四是北郁單越（Uttarakuru，北俱盧洲）。當時比丘問佛說：『世尊，這剡浮提的……』
【English Translation】 English version: They expelled me and seized my dwelling place. At that time, the venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), knowing that it was alarmed and frightened, and seeing its unusual appearance, abandoned the transformation he had manifested through his supernatural power and sat in the lotus position elsewhere. When the white elephant king saw this, he thought, 'This is not another elephant king, but a great Bhikshu.' Then the elephant king transformed himself into a celestial child, adorning his arms and hands with celestial gold and jewels, and his body with a celestial crown, earrings, and various jeweled necklaces. As Mahāmaudgalyāyana sat in meditation, the celestial child silently joined his palms and prostrated himself, paying homage to the great venerable one. Then, Mahāmaudgalyāyana said to the elephant king, 'Venerable elephant king, your great supernatural power and majesty are unsurpassed.' The elephant king replied, 'Venerable one, I am an animal. What supernatural power do I have? I truly have no majesty. What does the Holy Teacher wish to do here?' Mahāmaudgalyāyana replied, 'I wish to obtain lotus roots.' Then the elephant king immediately ordered the black elephant, 'Go and fetch lotus roots, according to the venerable one's wishes.' Then the black elephant immediately entered the pond, gathered lotus roots, and bundled them up, loading them onto the back of an elephant, and followed Mahāmaudgalyāyana, flying into the sky. After Mahāmaudgalyāyana arrived, the Bhikshus then received these lotus roots. From the past until now, this place is called 'Hatthāvatāra-cetiya' (meaning the stupa where the elephant descended), also named 'Lotus-root-offering-cetiya', and also named 'Lotus-root-receiving-cetiya'. The venerable Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), after eating these lotus roots, his illness immediately disappeared. Then Śāriputra, after recovering from his illness, entered Parinirvana (the final passing away of a Buddha or Arhat), free from illness and affliction. The other Bhikshus also ate these lotus roots. Such lotus roots, their shape is lovely, the juice is thick and abundant, the taste is sweet without bitterness, like fine honey, square, round, long, and wide, all one foot. Each section is like this, and the juice from one section can fill a lower-grade bowl. Other Bhikshus, through supernatural powers, went to the side of Mount Golden Edge, saw such things, and returned here to tell about it. Then the World Honored Buddha told the Bhikshus about this cause and condition, and thus these things were known. At that time, the Buddha said that there are four continents in the world: first, Jambudvīpa (the continent where we live, also known as Southern Jambudvīpa), second, Aparagodānīya (Western Godānīya), third, Pūrvavideha (Eastern Videha), and fourth, Uttarakuru (Northern Kuru). Then a Bhikshu asked the Buddha, 'World Honored One, this Jambudvīpa...'
地若大。佛告比丘。剡浮提大。東邊地際。二千由旬。西北二邊。亦各二千由旬。南邊地際。但三由旬。週迴六千三由旬。其面如車一切眾生生此地上。面似地形。是剡浮提具有江山。江山中間。諸國間廁。爾時比丘白佛言。世尊。西瞿耶尼。其形若大。佛告比丘。西瞿耶尼大。廣二千三百三十三由旬。又一由旬三分之一。週迴七千由旬。地形團圓無山有江。其江中間。立諸國土。人民富樂。無有賊盜。悉多賢善。填滿其中。是時比丘復白佛言。世尊。東弗毗提。地形若大。佛告比丘。東弗毗提大。廣二千三百三十三由旬。又一由旬三分之一。週迴七千由旬。地形團圓。猶如滿月。多有諸山。唯有一江。是山中間。安置諸國。人民富樂。無有賊盜。悉多賢善。充滿其國。一切諸山。並是金寶。耕梨鋘斧及諸器物。並是真金。其一江者。名曰薩阇。其江浦岸。並皆可愛。凈命賓頭盧于彼岸側。起僧伽藍。云何得知如是等事。昔時波羅㮈國。有一比丘。及一沙彌。皆具神通。從波羅㮈。往東毗提下。時此沙彌取一石子。欲以磨針。即持此石。還波羅㮈。安置寺中。即於是夜。大放光明。是時比丘問沙彌言。汝取彼物將還此不。大德。我將彼石子。還來此中。欲以磨礪剃刀針等。比丘即便語沙彌言。汝取此石送還彼國。是時
【現代漢語翻譯】 現代漢語譯本 地有多大？佛陀告訴比丘（bhiksu，佛教出家男眾）：『閻浮提（Jambudvipa，我們所居住的這個世界）很大。東邊的地界，有兩千由旬（yojana，古印度長度單位）。西北兩邊，也各有兩千由旬。南邊的地界，只有三由旬。周長共六千三百由旬。它的形狀像車輪，一切眾生都生存在這片土地上，面貌也像這地形。這閻浮提具有江河山川，江河山川之間，分佈著各個國家。』 當時，比丘問佛陀說：『世尊，西瞿耶尼（Aparagodaniya，四大部洲之一）的形狀和大小如何？』佛陀告訴比丘：『西瞿耶尼很大，寬二千三百三十三由旬，又三分之一由旬。周長七千由旬。地形是圓形的，沒有山，只有江河。江河之間，建立著各個國土。人民富足快樂，沒有盜賊，都非常賢善，充滿了整個地方。』 當時，比丘又問佛陀說：『世尊，東弗婆提（Purvavideha，四大部洲之一）的地形和大小如何？』佛陀告訴比丘：『東弗婆提很大，寬二千三百三十三由旬，又三分之一由旬。周長七千由旬。地形是圓形的，像滿月一樣。有很多山，只有一條江。山川之間，安置著各個國家。人民富足快樂，沒有盜賊，都非常賢善，充滿了整個國家。所有的山，都是金銀珠寶。耕地的犁、鋤頭、斧頭以及各種器物，都是純金的。那條江，名叫薩阇（Satha）。江邊的浦岸，都非常可愛。凈命賓頭盧（Pindola Bharadvaja，十六阿羅漢之一）在那邊岸邊，建立了僧伽藍（samgharama，僧院）。』 『如何得知這些事情呢？』過去波羅㮈國（Varanasi，古印度城市）有一位比丘和一位沙彌（sramanera，佛教出家男眾），都具有神通。他們從波羅㮈前往東弗婆提。當時，這位沙彌取了一塊石子，想要用來磨針。就拿著這塊石頭，回到波羅㮈，安置在寺廟中。當天夜裡，這塊石頭大放光明。當時，比丘問沙彌說：『你是不是把那邊的東西拿回來了？』沙彌回答說：『大德，我把那塊石子拿回來了，想要用來磨剃刀和針等。』比丘就告訴沙彌說：『你把這塊石頭送回那個國家去吧。』當時
【English Translation】 English version How large is the earth? The Buddha told the bhiksu (bhiksu, a Buddhist monk): 'Jambudvipa (Jambudvipa, the world we live in) is large. The eastern boundary is two thousand yojana (yojana, an ancient Indian unit of length). The northwest sides are also two thousand yojana each. The southern boundary is only three yojana. The circumference is six thousand three hundred yojana. Its shape is like a wheel, and all beings live on this land, and their faces resemble this terrain. This Jambudvipa has rivers and mountains, and between the rivers and mountains, various countries are distributed.' At that time, the bhiksu asked the Buddha: 'World Honored One, what is the shape and size of Aparagodaniya (Aparagodaniya, one of the four great continents)?' The Buddha told the bhiksu: 'Aparagodaniya is large, with a width of two thousand three hundred and thirty-three yojana, plus one-third of a yojana. The circumference is seven thousand yojana. The terrain is round, without mountains, only rivers. Between the rivers, various countries are established. The people are rich and happy, there are no thieves, and they are all very virtuous, filling the entire place.' At that time, the bhiksu again asked the Buddha: 'World Honored One, what is the shape and size of Purvavideha (Purvavideha, one of the four great continents)?' The Buddha told the bhiksu: 'Purvavideha is large, with a width of two thousand three hundred and thirty-three yojana, plus one-third of a yojana. The circumference is seven thousand yojana. The terrain is round, like a full moon. There are many mountains, and only one river. Between the mountains, various countries are established. The people are rich and happy, there are no thieves, and they are all very virtuous, filling the entire country. All the mountains are gold and jewels. The plows, hoes, axes, and various utensils for cultivation are all pure gold. That river is called Satha. The banks of the river are very lovely. Pindola Bharadvaja (Pindola Bharadvaja, one of the sixteen Arhats) established a samgharama (samgharama, monastery) on that shore.' 'How do we know these things?' In the past, in the country of Varanasi (Varanasi, an ancient Indian city), there was a bhiksu and a sramanera (sramanera, a Buddhist novice monk), both of whom possessed supernatural powers. They traveled from Varanasi to Purvavideha. At that time, this sramanera took a stone, wanting to use it to sharpen a needle. He took this stone back to Varanasi and placed it in the temple. That night, the stone emitted great light. At that time, the bhiksu asked the sramanera: 'Did you bring something back from there?' The sramanera replied: 'Venerable, I brought back that stone, wanting to use it to sharpen razors and needles.' The bhiksu then told the sramanera: 'Send this stone back to that country.' At that time
沙彌從比丘言。即提此石。投波羅㮈深江水中。是時此江大放光明。一切龜魚諸水類等。並皆顯現。其國人民爭往觀看。衢巷填滿。無復門戶。皆謂是龍現大神力。是時比丘與此沙彌。于晨朝時入城乞食。見是人眾無量無數聚集河邊。城門厄塞。還往難通。問沙彌言。汝前此石擲置何處。沙彌答言。大德。我以此石。擲河深處。比丘復語沙彌。汝取此石。還送本處。是時沙彌即從其語。于看眾前。入河深水。而取此石。身衣不濕。踴出空中。飛騰而去。送還本處時。諸比丘往還彼國。其數無量。並說如是。時佛世尊為諸比丘。說此因緣。是故得知。爾時比丘。白佛言。世尊。北郁單越國土若大。佛告比丘。北郁單越大。東際長二千由旬。西際二千由旬。南北亦爾。四周八千由旬。以金山城之所圍繞。黃金為地。晝夜常明。是郁單越地有四種德。一者平等。二者寂靜。三者凈潔。四者無刺。謂平等者。彼國土中。無有𡵻阱。亦無穴居。又不敧仄。無有高下。亦不泥滑。故名平等。其寂靜者。彼國土中。無有師子虎豹熊羆毒蛇蜂蠆能害人者。故名寂靜。其凈潔者。于彼國中。無有死屍死蛇死狗諸不凈物。若彼民人。大小便利。地坼受之。受已還合。故名凈潔。其無刺者。彼國土中。無利刺樹。無臭氣樹。故名無刺。彼中有
【現代漢語翻譯】 現代漢語譯本：沙彌聽從比丘的話，拿起這塊石頭，投入波羅㮈（Bōluónài，地名）深江水中。當時，這條江大放光明，所有的龜、魚以及各種水生動物都顯現出來。那裡的百姓爭相前往觀看，街道巷子擠得水泄不通，連門戶都看不見了，都認為是龍顯現了巨大的神力。當時，比丘和這個沙彌在早晨入城乞食，看見無數的人聚集在河邊，城門擁堵，難以通行。比丘問沙彌：『你先前把那塊石頭扔到哪裡去了？』沙彌回答說：『大德，我把這塊石頭扔到河的深處了。』比丘又對沙彌說：『你把這塊石頭取回來，送回原來的地方。』當時，沙彌就聽從了他的話，在觀看的眾人面前，進入河的深水中，取出了這塊石頭，身上衣服都沒有濕，然後躍到空中，飛騰而去，送回了原來的地方。當時，很多比丘往來那個國家，數量非常多，都說了這件事。當時，佛世尊為眾比丘說了這個因緣。因此得知，當時的比丘。白佛說：『世尊，北郁單越（Běi Yùdānyuè，四大部洲之一）國土有多大？』佛告訴比丘：『北郁單越很大，東邊長二千由旬（yóuxún，長度單位），西邊長二千由旬，南北也是這樣，四周共八千由旬，被金山城所圍繞，黃金為地，晝夜常明。這郁單越地有四種功德：一是平等，二是寂靜，三是凈潔，四是無刺。所謂平等，是指那個國土中，沒有坑坑洼洼，也沒有洞穴，也不傾斜，沒有高低不平，也沒有泥濘濕滑，所以叫做平等。所謂寂靜，是指那個國土中，沒有獅子、老虎、熊、羆、毒蛇、蜜蜂、蝎子等能傷害人的動物，所以叫做寂靜。所謂凈潔，是指那個國土中，沒有死屍、死蛇、死狗等不乾淨的東西。如果那裡的百姓大小便，地面會裂開接納，接納后又會合上，所以叫做凈潔。所謂無刺，是指那個國土中，沒有帶刺的樹，沒有發出臭氣的樹，所以叫做無刺。那裡有』
【English Translation】 English version: The novice, listening to the Bhikshu's words, picked up the stone and threw it into the deep river of 波羅㮈 (Bōluónài, a place name). At that moment, the river emitted a great light, and all the turtles, fish, and various aquatic creatures appeared. The people there rushed to watch, filling the streets and alleys, so that even the doorways were no longer visible. They all thought it was a dragon manifesting great divine power. At that time, the Bhikshu and the novice entered the city in the morning to beg for food and saw countless people gathered by the river, the city gates were congested, and it was difficult to pass through. The Bhikshu asked the novice, 'Where did you throw that stone earlier?' The novice replied, 'Venerable, I threw the stone into the deep part of the river.' The Bhikshu then said to the novice, 'Retrieve the stone and return it to its original place.' At that time, the novice obeyed his words and, in front of the watching crowd, entered the deep water of the river, retrieved the stone, his clothes not even getting wet, and then leaped into the air, flew away, and returned it to its original place. At that time, many Bhikshus traveled to and from that country, in great numbers, and all spoke of this event. At that time, the World Honored One, the Buddha, told the Bhikshus about this cause and condition. Therefore, it is known, the Bhikshu at that time. Said to the Buddha, 'World Honored One, how large is the land of 北郁單越 (Běi Yùdānyuè, one of the four great continents)?' The Buddha told the Bhikshu, '北郁單越 is very large, its eastern side is two thousand 由旬 (yóuxún, a unit of length) long, its western side is two thousand 由旬 long, and the north and south are the same, with a circumference of eight thousand 由旬, surrounded by the city of 金山, with gold as the ground, and constantly bright day and night. This land of 郁單越 has four virtues: first, equality; second, tranquility; third, purity; and fourth, thornlessness. By equality, it means that in that land, there are no pits or hollows, no caves, no slopes, no unevenness, and no mud or slipperiness, therefore it is called equality. By tranquility, it means that in that land, there are no lions, tigers, bears, 羆, poisonous snakes, bees, scorpions, or other creatures that can harm people, therefore it is called tranquility. By purity, it means that in that land, there are no corpses, dead snakes, dead dogs, or other unclean things. If the people there urinate or defecate, the ground will split open to receive it, and then close up again, therefore it is called purity. By thornlessness, it means that in that land, there are no thorny trees or trees that emit foul odors, therefore it is called thornlessness. There are'
草。名曰車毗。其色紺青。形甚可愛。如孔雀項。觸時柔軟。如迦真鄰衣。迦真鄰衣者。不可染污。夏冷冬溫。又如阿時那衣。燒之不然。草觸柔軟。亦復如是。是車毗草遍覆其地。四時不凋長唯四寸。其國諸江。八功德水。岸渚及底。並布金沙。其水恒流。無有增減。金堤堅固。永無崩落。佛說如是。爾時佛告比丘。伽婁羅鳥所住四洲。其東弗毗提南剡浮提二洲中間。有伽婁羅洲。南剡浮提西瞿耶尼二洲中間。有伽婁羅洲。西瞿耶尼北郁單越二洲中間。有伽婁羅洲。北郁單越東弗毗提二洲中間。有伽婁羅洲是鳥洲者。圍一千由旬。洲形團圓。一切皆是深浮留林。伽婁羅鳥。住在林中。洲外水下。並龍住處。龍居此地。猶如彼鳥。聚蓄飲食。饑則便取。迦婁羅鳥。凡有四種。一者化生。二者濕生。三者卵生。四者胎生。一切諸龍皆亦四生。化生迦婁羅。能食四種龍。濕生迦婁羅。除化生龍。能食三種。卵生迦婁羅。食后二種。胎生迦婁羅。食后一種。其鳥食時。兩翅扇水。水開五十由旬。因捉取龍還上樹食。鳥所食殘。猶如象骨。在地狼藉。是故四洲恒有臭氣。東弗毗提南剡浮提兩洲中間。迦婁羅鳥所住之洲。有樹名曲深浮留。根莖枝幹。並皆具足。形相可愛。其葉繁密。久住不凋。風雨不入。如世精巧裝飾花鬘。及
【現代漢語翻譯】 現代漢語譯本： 有一種草，名字叫做車毗（一種草名）。它的顏色是紺青色，形狀非常可愛，像孔雀的脖頸一樣。觸控時柔軟，像迦真鄰衣（一種非常柔軟的布料）一樣。迦真鄰衣的特點是不可被染色，夏天涼爽冬天溫暖，又像阿時那衣（一種防火的布料）一樣，用火燒不著。這種草觸控起來柔軟，也是如此。這種車毗草遍佈地面，四季都不會凋謝，高度只有四寸。這個國家的所有江河，都具有八功德水（具有八種功德的水），岸邊和水底都鋪滿了金沙。河水恒常流動，沒有增減。金色的堤岸堅固，永遠不會崩塌。佛陀這樣說。 當時，佛陀告訴比丘們：伽婁羅鳥（金翅鳥）所居住的四大洲，在東弗毗提（東勝身洲）和南剡浮提（南贍部洲）兩個洲的中間，有一個伽婁羅洲。在南剡浮提（南贍部洲）和西瞿耶尼（西牛賀洲）兩個洲的中間，有一個伽婁羅洲。在西瞿耶尼（西牛賀洲）和北郁單越（北俱盧洲）兩個洲的中間，有一個伽婁羅洲。在北郁單越（北俱盧洲）和東弗毗提（東勝身洲）兩個洲的中間，有一個伽婁羅洲。這些鳥洲的周長有一千由旬（長度單位），洲的形狀是圓形的，全部都是深浮留林（一種樹林）。伽婁羅鳥就居住在樹林中。洲外的水下，都是龍的住所。龍居住在這裡，就像那些鳥一樣，聚集和儲存食物。飢餓的時候就去取食。迦婁羅鳥有四種，分別是化生、濕生、卵生和胎生。所有的龍也都是四種生。化生的迦婁羅鳥，能夠吃四種龍。濕生的迦婁羅鳥，除了化生的龍，能夠吃三種龍。卵生的迦婁羅鳥，吃后兩種龍。胎生的迦婁羅鳥，吃最後一種龍。這些鳥在吃東西的時候，兩隻翅膀扇動水面，水面分開五十由旬（長度單位）。因此捉住龍后回到樹上吃。鳥吃剩下的殘骸，就像象骨一樣，散落在地上。所以四大洲經常有臭氣。在東弗毗提（東勝身洲）和南剡浮提（南贍部洲）兩個洲的中間，迦婁羅鳥所居住的洲上，有一種樹叫做曲深浮留（一種樹名），根莖枝幹都具備，形狀可愛，樹葉繁茂，長久不凋謝，風雨都不能進入，就像世間精巧裝飾的花鬘一樣，以及
【English Translation】 English version: There is a grass called Chepi (name of a grass). Its color is dark blue-green, and its shape is very lovely, like a peacock's neck. When touched, it is soft, like Kajalina cloth (a very soft fabric). The characteristic of Kajalina cloth is that it cannot be dyed, it is cool in summer and warm in winter, and like Ashina cloth (a fireproof fabric), it cannot be burned by fire. This grass is soft to the touch, just like that. This Chepi grass covers the ground, does not wither in all four seasons, and is only four inches high. All the rivers in this country have the eight virtues of water (water with eight virtues), and the banks and bottoms are covered with golden sand. The water flows constantly, without increase or decrease. The golden embankments are strong and will never collapse. The Buddha said this. At that time, the Buddha told the Bhikkhus: Among the four continents where the Garura birds (golden-winged birds) live, there is a Garura continent between the eastern Fupitidi (East Videha) and the southern Yanfutidi (Jambudvipa). There is a Garura continent between the southern Yanfutidi (Jambudvipa) and the western Guyeni (West Godaniya). There is a Garura continent between the western Guyeni (West Godaniya) and the northern Yudan Yue (Uttarakuru). There is a Garura continent between the northern Yudan Yue (Uttarakuru) and the eastern Fupitidi (East Videha). These bird continents are one thousand yojanas (unit of length) in circumference, and the shape of the continents is round, all of which are deep Fuliu forests (a type of forest). The Garura birds live in the forests. Below the water outside the continent are the dwellings of dragons. The dragons live here, just like those birds, gathering and storing food. When they are hungry, they take food. There are four types of Garura birds: born by transformation, born from moisture, born from eggs, and born from the womb. All dragons are also born in four ways. Garura birds born by transformation can eat all four types of dragons. Garura birds born from moisture can eat three types of dragons, except for those born by transformation. Garura birds born from eggs eat the last two types of dragons. Garura birds born from the womb eat the last type of dragon. When these birds eat, their two wings fan the water, and the water separates for fifty yojanas (unit of length). Therefore, after catching the dragon, they return to the tree to eat. The remains left by the birds are like elephant bones, scattered on the ground. Therefore, the four continents often have a foul odor. On the continent where the Garura birds live, between the eastern Fupitidi (East Videha) and the southern Yanfutidi (Jambudvipa), there is a tree called Qu Shen Fuliu (name of a tree), with roots, stems, branches, and trunks all complete, with a lovely shape, dense leaves, and it does not wither for a long time. Wind and rain cannot enter, like exquisitely decorated flower garlands in the world, and
眾寶耳珰。亦如傘蓋高下相覆。其樹形相。亦復如是。高百由旬。下本洪直。五十由旬。方有枝葉。枝葉四布逕百由旬其樹下本。徑五由旬。周圍十五由旬。迦婁羅王名鞞那低耶。居是樹上。其大龍王名摩那斯。欲共鳥王戲時。出浮顯現。是時鳥王捉取此龍。安樹枝上。而是龍王自性本大。更復變化。能令身長。如是鳥王捉龍還樹。龍身隨長。遍滿樹上。如是次第龍身滿樹。是龍重故。樹為摧曲。是時鳥王覺是事已。仍放此龍。作是思惟。是摩那斯龍。壞我住處。時鞞那低耶鳥王起悔恨心。退一處住。默唸憂惱。是摩那斯龍遂能張我。爾時龍王又變作天童子。以天金寶。莊嚴臂手。天冠耳珰眾寶瓔珞。以飾其身。住鳥王所。而作是言。善友。汝有何事。憂惱困苦。默然獨住。起不安心。鳥王答曰。我今被張。為摩那斯龍。壞我住處。童子答言。善友。汝更取龍作飲食不。損汝住處。尚復憂惱龍失眷屬。其苦云何。汝若更復取龍。住處決當不立。於是龍鳥二王。共立誓願。不相損害。永為朋友。為是因緣故。名此樹為曲深浮留。是四天下。及四鳥洲。其地最大。是故今說其一一洲。八洲圍繞。牛洲。羊洲。𦳃子洲。寶洲。神洲。猴洲。像洲。女洲。其餘七洲。亦復如是。此義佛世尊說。如是我聞。
數量品第七
【現代漢語翻譯】 現代漢語譯本 眾寶耳珰（用各種珍寶裝飾的耳飾），就像傘蓋一樣高低相覆。那些樹的形狀也是如此，高一百由旬（古印度長度單位，約合今11-15公里）。樹幹底部粗壯筆直，有五十由旬粗，然後才生出枝葉。枝葉向四面展開，直徑達一百由旬。樹的底部直徑五由旬，周圍十五由旬。迦婁羅王（金翅鳥王）名叫鞞那低耶（Vainateya），居住在這棵樹上。大龍王名叫摩那斯（Manasvin），想要和鳥王嬉戲時，就顯現出來。這時鳥王捉住這條龍，放在樹枝上。而這條龍王自性本來就很大，更能變化，能使身體變長。這樣鳥王捉龍回到樹上，龍的身體隨著變長，遍佈整棵樹。這樣一次又一次，龍的身體滿了整棵樹。因為龍的重量，樹被壓彎了。這時鳥王意識到這件事，就放了這條龍，心想：『這條摩那斯龍，毀壞了我的住處。』這時鞞那低耶鳥王生起悔恨之心，退到一處居住，默默地憂愁煩惱，『這條摩那斯龍竟然能撐壞我的樹。』 這時龍王又變成天上的童子，用天上的金銀珠寶裝飾手臂和手，用天冠、耳珰和各種珍寶瓔珞裝飾身體，來到鳥王所在的地方，說道：『善友，你有什麼事，憂愁困苦，默默地獨自居住，心神不安？』鳥王回答說：『我現在被撐壞了，因為摩那斯龍，毀壞了我的住處。』童子回答說：『善友，你再捉龍來吃，即使損害了你的住處，尚且憂愁煩惱龍失去眷屬，那痛苦又算什麼呢？你如果再捉龍，住處必定無法保全。』於是龍鳥二王，共同立下誓願，互不損害，永遠做朋友。因為這個因緣，所以這棵樹被稱為曲深浮留（Kurushravana）。這四大天下，以及四大鳥洲，土地最大。所以現在說每一個洲，有八個小洲圍繞：牛洲、羊洲、𦳃子洲、寶洲、神洲、猴洲、象洲、女洲。其餘七個洲，也是這樣。這些道理是佛世尊說的，我阿難是這樣聽到的。 數量品第七
【English Translation】 English version Earrings of various jewels, like umbrellas overlapping each other at different heights. The shapes of the trees are also like this, a hundred yojanas (an ancient Indian unit of distance, approximately 7-9 miles) in height. The base of the trunk is thick and straight, fifty yojanas thick, and then branches and leaves grow. The branches and leaves spread out in all directions, with a diameter of a hundred yojanas. The base of the tree is five yojanas in diameter, and the circumference is fifteen yojanas. The Garuda King (King of the Golden-Winged Birds) named Vainateya lives on this tree. The great Dragon King named Manasvin, when he wants to play with the Bird King, appears. At this time, the Bird King catches this dragon and places it on a branch of the tree. And this Dragon King is inherently large and can transform, able to make his body grow longer. Thus, the Bird King catches the dragon and returns to the tree, and the dragon's body grows longer, covering the entire tree. In this way, again and again, the dragon's body fills the entire tree. Because of the dragon's weight, the tree is bent and broken. At this time, the Bird King realizes this and releases the dragon, thinking: 'This Manasvin dragon has destroyed my dwelling place.' At this time, the Vainateya Bird King feels regret and retreats to a place to live, silently worrying and grieving, 'This Manasvin dragon was able to break my tree.' Then the Dragon King transforms into a heavenly child, adorning his arms and hands with heavenly gold and jewels, and decorating his body with a heavenly crown, earrings, and various jeweled necklaces. He comes to where the Bird King is and says: 'Good friend, what is the matter with you, worrying and suffering, silently living alone, feeling uneasy?' The Bird King replies: 'I am now broken, because the Manasvin dragon has destroyed my dwelling place.' The child replies: 'Good friend, if you catch dragons to eat again, even if it damages your dwelling place, and you still worry about the dragons losing their families, what is that suffering? If you catch dragons again, your dwelling place will certainly not be preserved.' Then the two kings, dragon and bird, made a vow together, not to harm each other, and to be friends forever. Because of this cause, this tree is called Kurushravana. These four great continents, and the four bird continents, have the largest land. So now I will speak of each continent, surrounded by eight smaller continents: the Cow Continent, the Sheep Continent, the Shambhala Continent, the Jewel Continent, the Divine Continent, the Monkey Continent, the Elephant Continent, and the Women's Continent. The other seven continents are also like this. These principles were spoken by the World Honored One, the Buddha, and I, Ananda, heard it thus. Chapter Seven on Quantity
爾時佛告富婁那比丘。是世界地。形相團圓。如銅燭盤。如陶家輪。是世界地。亦復如是。猶如燭盤邊緣隆起。其鐵圍山。亦復如是。譬如燭盤中央聳起。其世界中有須彌山王。亦復如是。此須彌山。七寶所成。色形可愛。四角端直。譬如工匠善用繩墨斫成板柱。其形方正。是須彌山。亦復如是。半形入水。八萬由旬。半形出水。八萬由旬。其山四邊。各八萬由旬。週迴三十二萬由旬。最里大海。名須彌海。深八萬由旬。廣四萬由旬。一邊長十六萬由旬。週迴六十四萬由旬。海外有山。名由乾陀。此山入水。四萬由旬。出水亦爾。廣亦如是。四萬由旬。是山一邊。長二十四萬由旬。週迴九十六萬由旬。此出外海。亦名由乾陀。深四萬由旬。廣亦如是。一邊長三十二萬由旬。週迴百二十八萬由旬。海外有山。名伊沙陀。入水二萬由旬。出水亦然。廣亦如是。一邊長三十六萬由旬。週迴一百四十四萬由旬。山外有海。亦名伊沙陀。深二萬由旬。廣亦如是。一邊長四十萬由旬。週迴一百六十萬由旬。海外有山。名訶羅置。入水一萬由旬。出水亦爾。其廣亦然。一邊四十四萬由旬。週迴一百七十六萬由旬。山外有海。亦名訶羅置。深一萬由旬。廣亦如是。一邊長三十六萬由旬。週迴一百八十四萬由旬。海外有山。名修騰
【現代漢語翻譯】 現代漢語譯本 這時，佛陀告訴富婁那（Purna）比丘：『這個世界的陸地，形狀是圓的，像銅製的燭盤，又像陶工的輪子。這個世界的陸地，也是這樣的。就像燭盤的邊緣隆起一樣，鐵圍山（Cakravada）也是這樣。就像燭盤中央聳起一樣，這個世界中有須彌山王（Mount Sumeru），也是這樣。』 『這座須彌山，由七寶構成，顏色和形狀都很可愛，四個角端正筆直，就像工匠熟練地使用繩墨砍削成的板柱，形狀方正。這座須彌山，也是這樣的。一半在水中，八萬由旬（Yojana），一半在水面之上，八萬由旬。這座山的四邊，各長八萬由旬，周長三十二萬由旬。最裡面的大海，名叫須彌海（Sumeru Sea），深八萬由旬，寬四萬由旬，一邊長十六萬由旬，周長六十四萬由旬。 『海外有山，名叫由乾陀（Yugandhara）。這座山在水中四萬由旬，出水也是四萬由旬，寬度也是這樣，四萬由旬。這座山的一邊，長二十四萬由旬，周長九十六萬由旬。這之外的海，也名叫由乾陀，深四萬由旬，寬也是這樣。一邊長三十二萬由旬，周長一百二十八萬由旬。 『海外有山，名叫伊沙陀（Isadhara）。入水二萬由旬，出水也是這樣，寬度也是這樣。一邊長三十六萬由旬，周長一百四十四萬由旬。山外有海，也名叫伊沙陀，深二萬由旬，寬也是這樣。一邊長四十萬由旬，周長一百六十萬由旬。 『海外有山，名叫訶羅置（Karavika）。入水一萬由旬，出水也是這樣，它的寬度也是這樣。一邊長四十四萬由旬，周長一百七十六萬由旬。山外有海，也名叫訶羅置，深一萬由旬，寬也是這樣。一邊長三十六萬由旬，周長一百八十四萬由旬。海外有山，名叫修騰（Sudarsana）。』
【English Translation】 English version At that time, the Buddha said to the Bhikkhu Purna (Purna): 'This world's land has a round shape, like a copper candle plate, or like a potter's wheel. This world's land is also like that. Just as the edge of a candle plate is raised, so is Mount Cakravada (Cakravada). Just as the center of a candle plate is raised, so is Mount Sumeru (Mount Sumeru) in this world.' 'This Mount Sumeru is made of seven treasures, and its color and shape are lovely. Its four corners are straight and upright, like planks and pillars skillfully hewn by a craftsman using a plumb line. This Mount Sumeru is also like that. Half of it is in the water, eighty thousand yojanas (Yojana), and half of it is above the water, eighty thousand yojanas. Each of the four sides of this mountain is eighty thousand yojanas long, with a circumference of three hundred and twenty thousand yojanas. The innermost great sea is called the Sumeru Sea (Sumeru Sea), which is eighty thousand yojanas deep and forty thousand yojanas wide. One side is one hundred and sixty thousand yojanas long, and the circumference is six hundred and forty thousand yojanas.' 'Beyond the sea is a mountain called Yugandhara (Yugandhara). This mountain is forty thousand yojanas in the water, and the same above the water. Its width is also the same, forty thousand yojanas. One side of this mountain is two hundred and forty thousand yojanas long, and the circumference is nine hundred and sixty thousand yojanas. The sea outside this is also called Yugandhara, which is forty thousand yojanas deep and the same width. One side is three hundred and twenty thousand yojanas long, and the circumference is one million two hundred and eighty thousand yojanas.' 'Beyond the sea is a mountain called Isadhara (Isadhara). It is twenty thousand yojanas in the water, and the same above the water. Its width is also the same. One side is three hundred and sixty thousand yojanas long, and the circumference is one million four hundred and forty thousand yojanas. Beyond the mountain is a sea, also called Isadhara, which is twenty thousand yojanas deep and the same width. One side is four hundred thousand yojanas long, and the circumference is one million six hundred thousand yojanas.' 'Beyond the sea is a mountain called Karavika (Karavika). It is ten thousand yojanas in the water, and the same above the water. Its width is also the same. One side is four hundred and forty thousand yojanas long, and the circumference is one million seven hundred and seventy-six thousand yojanas. Beyond the mountain is a sea, also called Karavika, which is ten thousand yojanas deep and the same width. One side is three hundred and sixty thousand yojanas long, and the circumference is one million eight hundred and eighty-four thousand yojanas. Beyond the sea is a mountain called Sudarsana (Sudarsana).'
娑。入水五千由旬。出上亦爾。其廣亦然。一邊長四十七萬由旬。週迴一百八十八萬由旬。山外有海。亦名修騰娑。深五千由旬。廣亦如是。一邊長四十八萬由旬。週迴一百九十二萬由旬。海外有山名阿沙千那。入水二千五百由旬。出水亦然。廣亦如是。一邊長四十八萬五千由旬。週迴一百九十四萬由旬。山外有海。亦名阿沙千那。深二千五百由旬。廣亦如是。一邊長四十九萬由旬。週迴一百九十六萬由旬。海外有山。名毗那多。入水一千二百五十由旬。出水亦然。廣亦如是。一邊長四十九萬二千五百由旬。週迴一百九十七萬由旬。山外有海。亦名毗那多。深一千二百五十由旬。廣亦如是。一邊長四十九萬五千由旬。週迴一百九十八萬由旬。海外有山。名尼民陀。入水六百二十五由旬。出水亦然。廣亦如是。一邊長四十九萬六千二百五十由旬。週迴一百九十八萬五千由旬。山外有海。亦名尼民陀。深六百二十五由旬。廣亦復然。一邊長四十九萬七千五百由旬。週迴一百九十九萬由旬鹹海外有山。名曰鐵圍。入水三百十二由旬半。出水亦然。廣亦如是。週迴三十六億一萬三百五十由旬。從尼民陀山際。取鐵圍山際。三億六萬三千二百八十八由旬。從尼民陀海際。取鐵圍山際。三億六萬二千六百六十三由旬。從剡浮提南際
{ "translations": [ "現代漢語譯本", "娑山（So Mountain）：入水五千由旬（yojana，古印度長度單位），出水高度也相同。其寬度也一樣。一邊長四十七萬由旬，周長一百八十八萬由旬。山外有海，也名為修騰娑海（Sutamsā Sea），深五千由旬，寬度也一樣。一邊長四十八萬由旬，周長一百九十二萬由旬。海外有山，名為阿沙千那山（Āsakhacana Mountain），入水二千五百由旬，出水高度也相同。寬度也一樣。一邊長四十八萬五千由旬，周長一百九十四萬由旬。山外有海，也名為阿沙千那海（Āsakhacana Sea），深二千五百由旬，寬度也一樣。一邊長四十九萬由旬，周長一百九十六萬由旬。海外有山，名為毗那多山（Vinata Mountain），入水一千二百五十由旬，出水高度也相同。寬度也一樣。一邊長四十九萬二千五百由旬，周長一百九十七萬由旬。山外有海，也名為毗那多海（Vinata Sea），深一千二百五十由旬，寬度也一樣。一邊長四十九萬五千由旬，周長一百九十八萬由旬。海外有山，名為尼民陀山（Nimiṃdhara Mountain），入水六百二十五由旬，出水高度也相同。寬度也一樣。一邊長四十九萬六千二百五十由旬，周長一百九十八萬五千由旬。山外有海，也名為尼民陀海（Nimiṃdhara Sea），深六百二十五由旬，寬度也一樣。一邊長四十九萬七千五百由旬，周長一百九十九萬由旬。鹹海外有山，名為鐵圍山（Cakravāḍa Mountain），入水三百十二由旬半，出水高度也相同。寬度也一樣。周長三十六億一萬三百五十由旬。從尼民陀山的山腳到鐵圍山的山腳，距離為三億六萬三千二百八十八由旬。從尼民陀海的海邊到鐵圍山的山腳，距離為三億六萬二千六百六十三由旬。從剡浮提（Jambudvīpa，南贍部洲）的南邊際..." ], "english_translations": [ "English version", 'So Mountain: It enters the water for five thousand yojanas (yojana, an ancient Indian unit of distance), and its height above the water is the same. Its width is also the same. One side is 470,000 yojanas long, and its circumference is 1,880,000 yojanas. Outside the mountain is a sea, also named Sutamsā Sea, which is five thousand yojanas deep and has the same width. One side is 480,000 yojanas long, and its circumference is 1,920,000 yojanas. Outside the sea is a mountain named Āsakhacana Mountain, which enters the water for two thousand five hundred yojanas, and its height above the water is the same. Its width is also the same. One side is 485,000 yojanas long, and its circumference is 1,940,000 yojanas. Outside the mountain is a sea, also named Āsakhacana Sea, which is two thousand five hundred yojanas deep and has the same width. One side is 490,000 yojanas long, and its circumference is 1,960,000 yojanas. Outside the sea is a mountain named Vinata Mountain, which enters the water for one thousand two hundred and fifty yojanas, and its height above the water is the same. Its width is also the same. One side is 492,500 yojanas long, and its circumference is 1,970,000 yojanas. Outside the mountain is a sea, also named Vinata Sea, which is one thousand two hundred and fifty yojanas deep and has the same width. One side is 495,000 yojanas long, and its circumference is 1,980,000 yojanas. Outside the sea is a mountain named Nimiṃdhara Mountain, which enters the water for six hundred and twenty-five yojanas, and its height above the water is the same. Its width is also the same. One side is 496,250 yojanas long, and its circumference is 1,985,000 yojanas. Outside the mountain is a sea, also named Nimiṃdhara Sea, which is six hundred and twenty-five yojanas deep and has the same width. One side is 497,500 yojanas long, and its circumference is 1,990,000 yojanas. Outside the salty sea is a mountain named Cakravāḍa Mountain, which enters the water for three hundred and twelve and a half yojanas, and its height above the water is the same. Its width is also the same. Its circumference is 3,600,010,350 yojanas. From the base of Nimiṃdhara Mountain to the base of Cakravāḍa Mountain, the distance is 300,063,288 yojanas. From the edge of Nimiṃdhara Sea to the base of Cakravāḍa Mountain, the distance is 300,062,663 yojanas. From the southern edge of Jambudvīpa..." ] }
。取鐵圍山。三億六萬六百六十三由旬。從剡浮提中央。取西瞿耶尼中央。三億六萬六千由旬。從南剡浮提北際。取北郁單越北際。四億七萬七千五百由旬。從鐵圍山水際極西。鐵圍山水際。逕度十二億二千八百二十五由旬。鐵圍山水際。週迴四十六億八千四百七十五由旬。從此須彌山頂邊。至彼須彌山頂邊。十二億三千四百五十由旬。從此須彌山中央。至彼須彌山中央。十二億八萬三千四百五十由旬。從此須彌山根。至彼須彌山根。十二億三千十五由旬。如是義者。佛世尊說。如是我聞。
天住處品第八
佛告比丘。是須彌山王。東西南北。凡有四邊。其東邊真金所成。西邊白銀所成。北邊琉璃。南邊頗梨。其一切邊眾寶所成。是須彌山。七性最饒。山之極頂。中央平正。最勝處所。是忉利天善見大城。周圍四方。十千由旬。純金為城之所圍繞高一由旬。城上埤堄。高半由旬。門高二由旬。其外重門。高一由旬半。十十由旬。有一一門。城之四面。為千門樓。是諸城門。眾寶所成。種種摩尼之所嚴飾。譬如北地妙好氍毹。人非人等。龍獸草木。及諸雜花莫不必備。亦如耳珰眾寶莊嚴填滿具足。是諸城門。亦復如是。或有一切諸眾生相。種種樹木及雜花相莊嚴其外。是城門邊。莊嚴象軍。莊嚴馬軍。莊嚴
【現代漢語翻譯】 現代漢語譯本：取鐵圍山（Chakravada Mountains）。三億六萬六百六十三由旬（yojana，古印度長度單位）。從剡浮提（Jambudvipa，四大部洲之一，此處指地球）中央，取西瞿耶尼（Aparagodaniya，四大部洲之一）中央，三億六萬六千由旬。從南剡浮提（Jambudvipa）北際，取北郁單越（Uttarakuru，四大部洲之一）北際，四億七萬七千五百由旬。從鐵圍山水際極西，鐵圍山水際，直徑十二億二千八百二十五由旬。鐵圍山水際，周長四十六億八千四百七十五由旬。從此須彌山（Mount Meru，佛教宇宙觀中的聖山）頂邊，至彼須彌山頂邊，十二億三千四百五十由旬。從此須彌山中央，至彼須彌山中央，十二億八萬三千四百五十由旬。從此須彌山根，至彼須彌山根，十二億三千十五由旬。如是義者，佛世尊說。如是我聞。
天住處品第八
佛告比丘（bhikkhu，佛教出家眾）。是須彌山王，東西南北，凡有四邊。其東邊真金所成，西邊白銀所成，北邊琉璃，南邊頗梨。其一切邊眾寶所成。是須彌山，七性最饒。山之極頂，中央平正，最勝處所。是忉利天（Trayastrimsa Heaven，佛教欲界六天之一）善見大城。周圍四方，十千由旬。純金為城之所圍繞，高一由旬。城上埤堄（pí nì，城墻上的矮墻），高半由旬。門高二由旬。其外重門，高一由旬半。十十由旬，有一一門。城之四面，為千門樓。是諸城門，眾寶所成，種種摩尼（mani，寶珠）之所嚴飾。譬如北地妙好氍毹（qú shū，毛織地毯）。人非人等，龍獸草木，及諸雜花莫不必備。亦如耳珰（ěr dāng，耳飾）眾寶莊嚴填滿具足。是諸城門，亦復如是。或有一切諸眾生相，種種樹木及雜花相莊嚴其外。是城門邊，莊嚴象軍，莊嚴馬軍，莊嚴...
【English Translation】 English version: Taking Chakravada Mountains (iron ring mountains). Three hundred million, six hundred thousand, six hundred and sixty-three yojana (ancient Indian unit of distance). From the center of Jambudvipa (one of the four continents, here referring to Earth), taking the center of Aparagodaniya (one of the four continents), three hundred million, six hundred thousand, six thousand yojana. From the northern edge of southern Jambudvipa, taking the northern edge of northern Uttarakuru (one of the four continents), four hundred million, seven hundred thousand, seven hundred and fifty yojana. From the extreme west of the water's edge of Chakravada Mountains, the water's edge of Chakravada Mountains, diameter of twelve hundred million, two hundred eighty-two thousand, five hundred yojana. The water's edge of Chakravada Mountains, circumference of forty-six hundred million, eight hundred forty-seven thousand, five hundred yojana. From the top edge of Mount Meru (the sacred mountain in Buddhist cosmology), to the top edge of that Mount Meru, twelve hundred million, three hundred forty thousand, fifty yojana. From the center of this Mount Meru, to the center of that Mount Meru, twelve hundred million, eight hundred three thousand, four hundred fifty yojana. From the base of this Mount Meru, to the base of that Mount Meru, twelve hundred million, three thousand and fifteen yojana. Such is the meaning, as spoken by the World Honored One, the Buddha. Thus have I heard.
Chapter 8: Abodes of the Gods
The Buddha told the bhikkhus (Buddhist monks): This Mount Meru, in the east, west, north, and south, has four sides. Its eastern side is made of true gold, its western side is made of white silver, its northern side is made of lapis lazuli, and its southern side is made of crystal. All its sides are made of various treasures. This Mount Meru is most abundant in the seven treasures. The very top of the mountain, the center is level and upright, the most excellent place. It is the Great City of Good View of Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). Around all four sides, ten thousand yojana. Pure gold surrounds the city, one yojana high. The battlements on the city wall, half a yojana high. The gates are two yojana high. The outer double gates, one and a half yojana high. Every ten yojana, there is a gate. On all four sides of the city, there are thousands of gate towers. These city gates are made of various treasures, adorned with various mani (jewels). It is like a beautiful rug from the north. Beings, non-beings, dragons, beasts, plants, and various flowers are all present. It is also like earrings adorned with various treasures, filled and complete. These city gates are also like this. Some have the appearances of all living beings, various trees, and various flower appearances adorning the outside. Beside these city gates, adorned elephant armies, adorned horse armies, adorned...
車軍。住是城門。是諸天子莊嚴鎧仗。聚集其中。護國土故。欲遊觀故。為莊嚴故。城外四邊。七重寶柵。周匝圍繞。其最里者。真金所成。次用白銀。第三琉璃。四頗梨柯。其外三重。雜寶所成。七重之外諸多羅樹。七重圍繞。其最里樹。真金為本。次是白銀。第三琉璃。四頗梨柯。其外三重。眾寶為本。金多羅者。白銀琉璃頗梨眾寶為其花葉。子亦如是。銀多羅者。黃金琉璃頗梨柯寶為其花葉。子亦如是。琉璃多羅。金銀頗梨為花子葉。頗梨多羅。金銀琉璃為花子葉。其外三重花葉果子。並眾寶成。是多羅樹。微風吹動。出妙音聲。能令眾生起五繫縛。一者生愛。二者起縛。三起迷亂。四生執著。五不厭離。譬如五分音樂。如精妙樂師五音繁奏。能起眾生五種欲心。是樹音聲。亦復如是。其七重樹間。處處皆有眾寶花池。縱廣一百天弓。天水盈滿。四寶為磚。構壘底岸。金銀琉璃及頗梨柯之所成就。其池四邊。亦四寶磚以為階道。一一池中。有無量花。五寶所成。謂金銀琉璃頗梨柯呵梨多。是諸池內。有四寶船。泛漾其中。謂金銀琉璃頗梨。復有八種水戲之具。一者。跳入水樓。二者。以七寶涵。注水灌身。三者。擊水之具。以為音樂。四者。水濺以為嬉戲。五水輪車。六者。浮屋。七者。寶輪鷿鶙。八者。繩樓
【現代漢語翻譯】 現代漢語譯本 車軍（Cejun）。住所就是城門。是諸天子用以莊嚴的鎧甲兵器，聚集在其中，爲了守護國土的緣故，爲了遊玩觀賞的緣故，爲了（增加）莊嚴的緣故。城外四邊，有七重寶柵欄，周匝圍繞。最裡面的一重，是純金做成的，其次用白銀，第三是琉璃，第四是頗梨柯（Poli Ke，一種寶石）。其外面的三重，是各種雜寶做成的。七重柵欄之外，有很多多羅樹（Duoluo shu，棕櫚樹的一種），七重圍繞。最裡面的樹，是純金為樹幹，其次是白銀，第三是琉璃，第四是頗梨柯。其外面的三重，是各種寶物為樹幹。金多羅樹，用白銀、琉璃、頗梨和各種寶物作為它的花葉，果實也是這樣。銀多羅樹，用黃金、琉璃、頗梨柯寶作為它的花葉，果實也是這樣。琉璃多羅樹，用金、銀、頗梨作為花、果實和葉子。頗梨多羅樹，用金、銀、琉璃作為花、果實和葉子。其外面的三重，花、葉、果實，都是用各種寶物做成。這些多羅樹，被微風吹動，發出美妙的聲音，能夠讓眾生生起五種束縛：第一是產生愛戀，第二是生起束縛，第三是生起迷惑錯亂，第四是產生執著，第五是不厭惡離開。譬如五分音樂，如同精妙的樂師演奏五音，能夠讓眾生生起五種慾望。這些樹的聲音，也是這樣。在七重樹之間，處處都有各種寶物做成的花池，縱橫一百天弓（tian gong，長度單位），池中充滿天水。用四寶做磚，構築池底和岸邊，用金、銀、琉璃以及頗梨柯做成。池子的四邊，也用四寶磚作為臺階道路。每一個池中，有無量的花，用五寶做成，就是金、銀、琉璃、頗梨柯和呵梨多（Heliduo，一種寶石）。這些池內，有四寶船，在其中泛漾，就是金、銀、琉璃、頗梨。還有八種水戲的器具：第一種是跳入水樓，第二種是用七寶的容器，注水灌身，第三種是敲擊水的器具，作為音樂，第四種是用水濺灑作為嬉戲，第五種是水輪車，第六種是浮屋，第七種是寶輪鷿鷈（Biluti，一種水鳥），第八種是繩樓。
【English Translation】 English version Cejun (Cejun). The residence is the city gate. It is the armor and weapons with which the heavenly beings adorn themselves, gathered within, for the sake of protecting the country, for the sake of sightseeing, and for the sake of (increasing) adornment. Outside the city on all four sides, there are seven layers of precious fences, surrounding them. The innermost layer is made of pure gold, the next is made of silver, the third is made of lapis lazuli, and the fourth is made of Poli Ke (Poli Ke, a type of gemstone). The three outer layers are made of various mixed treasures. Outside the seven layers of fences, there are many Tarala trees (Duoluo shu, a type of palm tree), surrounding them in seven layers. The innermost trees have trunks of pure gold, the next are of silver, the third are of lapis lazuli, and the fourth are of Poli Ke. The three outer layers have trunks of various treasures. The golden Tarala trees have flowers and leaves of silver, lapis lazuli, Poli Ke, and various treasures, and the fruits are the same. The silver Tarala trees have flowers and leaves of gold, lapis lazuli, Poli Ke treasures, and the fruits are the same. The lapis lazuli Tarala trees have flowers, fruits, and leaves of gold, silver, and Poli Ke. The Poli Ke Tarala trees have flowers, fruits, and leaves of gold, silver, and lapis lazuli. The three outer layers have flowers, leaves, and fruits all made of various treasures. These Tarala trees, when stirred by a gentle breeze, emit wonderful sounds that can cause sentient beings to develop five kinds of bonds: first, to generate love; second, to generate bondage; third, to generate confusion; fourth, to generate attachment; and fifth, to not be averse to leaving. For example, five-part music, like a skilled musician playing five notes, can cause sentient beings to develop five kinds of desires. The sounds of these trees are also like this. Between the seven layers of trees, there are flower ponds made of various treasures everywhere, one hundred tian gong (tian gong, a unit of length) in length and width, filled with heavenly water. The bottom and banks of the ponds are constructed with bricks of four treasures, made of gold, silver, lapis lazuli, and Poli Ke. The four sides of the ponds also have steps and paths made of four-treasure bricks. In each pond, there are immeasurable flowers, made of five treasures, namely gold, silver, lapis lazuli, Poli Ke, and Heliduo (Heliduo, a type of gemstone). Within these ponds, there are four-treasure boats, floating within them, namely gold, silver, lapis lazuli, and Poli Ke. There are also eight kinds of water play equipment: first, jumping into the water tower; second, using seven-treasure containers to pour water over the body; third, striking water instruments to make music; fourth, splashing water for amusement; fifth, water wheel cars; sixth, floating houses; seventh, treasure wheel grebes (Biluti, a type of water bird); and eighth, rope towers.
自縋。旋迴擊蕩。其中男女諸天乘船遊戲。是時寶船隨心遲速。男女諸天若作是意。愿欲向彼。船即到彼。是諸天等若作是意。愿取彼花。來至我所。花便自至。其中果報自然風起。吹眾名花。遍散諸天。復有別風吹諸花鬘。莊嚴身首。或為寶冠。或為瓔珞。或為臂印。乃至腰繩。或為足鉗。池岸四邊。有五種寶樹。一金。二銀。三琉璃。四頗梨柯。五呵梨多。其樹行間。有眾寶堂殿。五寶所成。諸男女天。于其中住。是其城外多有諸天。遍滿國土。多羅樹外寶塹三重。其一一塹。廣二由旬深一由旬半。下廣于上。有如壺口。于其塹中。天水盈滿。亦四寶磚之所構成。金銀琉璃及頗梨柯。其塹四邊。亦四寶磚以為階道。一一塹中。又有無量四寶諸花。有四寶船。泛漾其中。金銀琉璃頗梨等寶之所成就。復有八種水戲之具。一者。跳入水樓。二者。以七寶涵。注水灌身。三者。擊水之具。以為音樂。四者。水濺以為嬉戲。五水輪車。六者。浮屋。七者。寶輪鷿鶙。八者。繩樓自縋。旋迴擊蕩。其中男女諸天乘船遊戲。是諸寶船隨心遲速。男女諸天若作是意。愿欲往彼。船即到彼。是諸天等若作是意。愿取彼花。來至我所。花便自至。其中果報自然起風。吹眾名花。遍散諸天。復有別風。吹諸花鬘。莊嚴身首。或為寶冠。
【現代漢語翻譯】 現代漢語譯本： 他們自己放下繩索。旋轉回擊盪漾。其中男女諸天乘坐寶船遊戲。這時，寶船能隨他們的心意控制速度。男女諸天如果這樣想，希望去那裡，船立刻就到那裡。這些天人如果這樣想，希望摘取那裡的花，送到我這裡來，花就自己飛來。在這些天界中，由於果報的力量，自然生起風，吹動各種名貴的花，遍灑在諸天人身上。又有另外的風吹來各種花鬘，用來莊嚴他們的身體和頭部，有的變成寶冠，有的變成瓔珞，有的變成臂印，甚至變成腰繩，或者變成足鉗。池岸四周，有五種寶樹：第一種是金樹，第二種是銀樹，第三種是琉璃樹，第四種是頗梨柯樹，第五種是呵梨多樹。在這些樹的行間，有許多用五寶建成的堂殿，諸男女天人就住在其中。在城外，有很多天人，遍佈整個國土。多羅樹外有三重寶塹，每一重塹，寬二由旬（Yojana，古印度長度單位），深一由旬半。下面比上面寬，像壺口一樣。在這些塹中，充滿了天水，也是用四寶磚砌成的，包括金、銀、琉璃和頗梨柯。塹的四周，也是用四寶磚砌成階梯。每一重塹中，又有無數的四寶花，還有四寶船，在其中泛漾，是用金、銀、琉璃、頗梨等寶物造成的。還有八種水戲的器具：第一種是跳入水樓，第二種是用七寶水瓢，注水灌身，第三種是敲擊水面的器具，發出音樂，第四種是用水濺潑，作為嬉戲，第五種是水輪車，第六種是浮屋，第七種是寶輪鷿鷈，第八種是繩樓，可以自己放下繩索，旋轉回擊盪漾。其中的男女諸天乘坐寶船遊戲。這些寶船能隨他們的心意控制速度。男女諸天如果這樣想，希望去那裡，船立刻就到那裡。這些天人如果這樣想，希望摘取那裡的花，送到我這裡來，花就自己飛來。在這些天界中，由於果報的力量，自然生起風，吹動各種名貴的花，遍灑在諸天人身上。又有另外的風吹來各種花鬘，用來莊嚴他們的身體和頭部，有的變成寶冠。
【English Translation】 English version: They hang themselves down by ropes. They whirl around and strike. Among them, male and female devas (devas, gods or celestial beings) ride boats and play. At this time, the precious boats can be controlled to be fast or slow according to their wishes. If the male and female devas think, 'I wish to go there,' the boat immediately arrives there. If these devas think, 'I wish to take those flowers and have them come to me,' the flowers come by themselves. Within this realm, due to the power of karma, natural winds arise, blowing various precious flowers, scattering them all over the devas. Furthermore, there are other winds blowing garlands of flowers, adorning their bodies and heads, some becoming jeweled crowns, some becoming necklaces, some becoming armlets, even becoming waist cords, or becoming anklets. Around the banks of the ponds, there are five kinds of precious trees: first, gold trees; second, silver trees; third, lapis lazuli trees; fourth, crystal trees (Sphatika); fifth, Haritaki trees. Between the rows of these trees, there are many halls and palaces made of the five treasures, where the male and female devas reside. Outside the city, there are many devas, filling the entire land. Outside the Tala trees, there are three layers of precious moats, each moat being two Yojanas (Yojana, an ancient Indian unit of distance) wide and one and a half Yojanas deep. The bottom is wider than the top, like the mouth of a pot. In these moats, celestial water is full, also constructed of four precious bricks, including gold, silver, lapis lazuli, and crystal. The four sides of the moats are also made of four precious bricks as steps. In each moat, there are also countless four-treasure flowers, and four-treasure boats, floating within them, made of treasures such as gold, silver, lapis lazuli, and crystal. There are also eight kinds of water play equipment: first, jumping into water towers; second, using seven-treasure ladles to pour water over the body; third, instruments for striking the water to create music; fourth, splashing water for amusement; fifth, waterwheel cars; sixth, floating houses; seventh, jeweled-wheel grebes; eighth, rope towers, where one can hang themselves down by ropes, whirl around and strike. Among them, male and female devas ride boats and play. These precious boats can be controlled to be fast or slow according to their wishes. If the male and female devas think, 'I wish to go there,' the boat immediately arrives there. If these devas think, 'I wish to take those flowers and have them come to me,' the flowers come by themselves. Within this realm, due to the power of karma, natural winds arise, blowing various precious flowers, scattering them all over the devas. Furthermore, there are other winds blowing garlands of flowers, adorning their bodies and heads, some becoming jeweled crowns.
或為瓔珞。或為臂印腰繩足鉗。亦復如是。塹之中間。眾寶堂殿。天諸婇女之所住處。于其堂間。佈置寶鑊。一一鑊中。植諸花草。五色異相。各為行列。其三重塹外有七寶樹之所圍繞。謂金銀琉璃頗梨柯蓮花色寶螺石呵梨多等。是樹林中。處處皆有七寶花池。天水盈滿。乃至寶船遊戲。及諸殿堂。男女天眾之所居止。多有諸天。遍滿國土。亦如上說。是時塹外諸七寶樹。開七寶花。謂金銀琉璃頗梨。乃至呵梨多等。是其林中諸女天等謳歌作樂。無量天子從大城出。入林觀聽。是其城中諸天子等謳歌作樂。外諸女天入城觀聽。因是方便往來戲樂。分于大城四分之一。中央金城。帝釋住處。十二由旬。有一一門。四面四百九十九門。復有一小門。凡五百門是城形相。亦衛四兵。柵塹樹池雜林宮殿。作倡伎樂及諸外戲。種種莊嚴。皆如前說。是城中央。釋提桓因所住之處。寶樓重閣。名皮禪延多。長五百由旬。廣二百五十由旬。週迴一千五百由旬。柱高九由旬。四寶所成。一金。二銀。三琉璃。四頗梨柯。四種寶磚以為柱礎。其樓四方有四階道。一切諸壁。並四寶成。三層皮持之所圍繞。第一層。真金所成。二白銀。三琉璃。其一一層。三重寶鈴。微風吹動。出妙音聲。譬如五分音樂。如前所說。多羅樹聲能令眾生起五欲
縛。其閣四邊卻敵寶樓。東邊二十六。三面各二十五。凡一百一所。一一卻敵。方二由旬。週迴八由旬其卻敵上。復有寶樓。高半由旬以為觀望。一一卻敵有七女天。一一女天有七婇女。樓閣之內有七萬七百房室。一一房內。有七天女。一一天女。婇女亦七。其天女者。並帝釋正妃。其外卻敵及內諸房。凡四億九萬四千九百。正妃三十四億六萬四千三百。婇女妃及婇女。合有三十九億五萬九千二百。皮禪延多重閣最上當中央圓室。廣三十由旬。週迴九十由旬。高四十五由旬。釋提桓因所住之處。並是琉璃所成。地皆柔滑。眾寶填廁。譬如北地妙好氍毹。人非人等。龍獸草木。及諸雜花。莫不必備。亦如耳珰眾寶莊嚴。填滿具足。帝釋住處。亦復如是。皆以琉璃所成。眾寶莊嚴。其地柔軟腳所履踐。即便陷沒。腳若起時。還復如本。如細綿聚。及兜羅綿。帝釋住處。亦復如是。腳踐則沒。舉足便起。灑散雜花燒香芬馥。懸諸天衣及寶花鬘。如是處者。釋提桓因與阿修羅女舍脂共住。帝釋化身與諸妃共住。一切諸妃作是思惟。帝釋與我共住。帝釋真身與舍脂共住。是其城內四邊住處。衢巷市廛。並皆調直。是諸天城。或有住處。四相應舍。或有住處。重層尖屋。或有住處。多層高樓。或有住處。臺館云聳。或有住處。四周
【現代漢語翻譯】 現代漢語譯本： 再說，那座城的四邊有防禦用的寶樓，東邊有二十六座，其餘三面各有二十五座，總共一百一所。每一所防禦工事，方圓二由旬（Yojana，古印度長度單位），周圍八由旬。防禦工事上面，又有寶樓，高半由旬，用來觀望。每一所防禦工事里有七位天女（Devi），每一位天女有七位婇女（attendants）。樓閣之內有七萬七百間房室，每一間房內有七位天女，每一位天女也有七位婇女。這些天女，都是帝釋（Indra，佛教的守護神）的正妃。外面的防禦工事以及裡面的各個房間，總共有四億九萬四千九百間。正妃有三十四億六萬四千三百位，婇女和妃子加起來，總共有三十九億五萬九千二百位。 皮禪延多重閣（Vaijayanta Palace）最上層正中央有一個圓形房間，寬三十由旬，周圍九十由旬，高四十五由旬，是釋提桓因（Śakro devānām indraḥ，帝釋天的另一種稱呼）居住的地方，全部用琉璃製成，地面柔滑，用各種珍寶裝飾，就像北方精美的地毯一樣。人和非人（非人類的生命），龍，野獸，草木，以及各種雜花，沒有不具備的，也像耳環用各種珍寶裝飾一樣，填滿具足。帝釋居住的地方，也是這樣，全部用琉璃製成，用各種珍寶裝飾。地面柔軟，腳踩上去，就會陷下去，腳抬起來時，又恢復原樣，像細綿聚和兜羅綿（一種柔軟的棉花）。帝釋居住的地方，也是這樣，腳踩下去就陷下去，抬起腳就恢復原狀。灑滿了各種雜花，燃燒著芬芳的香，懸掛著各種天衣和寶花鬘（花環）。在這樣的地方，釋提桓因與阿修羅（Asura，一種神）的女兒舍脂（Śacī）一同居住。帝釋化身與各位妃子一同居住。所有的妃子都這樣認為，帝釋與我一同居住。帝釋真身與舍脂一同居住。這是城內四邊的住處。街道和市場，都非常整齊。這些天城，有的住處是四相應舍（四面都有房屋的院落），有的住處是重層尖屋，有的住處是多層高樓，有的住處是臺館高聳入雲，有的住處是四周。
【English Translation】 English version: Furthermore, the four sides of that city have defensive treasure towers. The east side has twenty-six, and the other three sides each have twenty-five, totaling one hundred and one. Each defensive structure is two yojanas (Yojana, an ancient Indian unit of length) square, with a circumference of eight yojanas. On top of each defensive structure, there is a treasure tower, half a yojana high, used for observation. Each defensive structure has seven Devis (goddesses), and each Devi has seven attendants. Inside the pavilions, there are seventy-seven thousand seven hundred rooms. In each room, there are seven goddesses, and each goddess also has seven attendants. These goddesses are all the principal consorts of Indra (Śakra, the protector deity of Buddhism). The outer defensive structures and the inner rooms total four hundred and nine million four thousand nine hundred. There are thirty-four billion six million four thousand three hundred principal consorts, and the attendants and consorts together total thirty-nine billion five million nine thousand two hundred. The uppermost central circular chamber of the Vaijayanta Palace is thirty yojanas wide, ninety yojanas in circumference, and forty-five yojanas high. It is the place where Śakro devānām indraḥ (another name for Indra) resides, entirely made of crystal. The ground is smooth and adorned with various treasures, like exquisite carpets from the north. People and non-humans, dragons, beasts, plants, and various flowers are all present, just as earrings are adorned with various treasures, filled and complete. The place where Indra resides is also like this, entirely made of crystal and adorned with various treasures. The ground is soft, and when stepped on, it sinks in, and when the foot is lifted, it returns to its original state, like a collection of fine cotton or silk-cotton. The place where Indra resides is also like this: when stepped on, it sinks in, and when the foot is lifted, it returns to its original state. It is scattered with various flowers, burning fragrant incense, and hung with various celestial garments and treasure flower garlands. In such a place, Śakro devānām indraḥ dwells together with Śacī, the daughter of Asura (a type of deity). Indra in his manifested form dwells together with the various consorts. All the consorts think in this way: 'Indra dwells with me.' 'Indra in his true form dwells with Śacī.' These are the residences on the four sides of the city. The streets and markets are all very orderly. In these celestial cities, some residences are four-sided courtyards (courtyards with houses on all four sides), some residences are multi-layered pointed houses, some residences are multi-story high buildings, some residences are towering pavilions, and some residences are surrounded.
卻敵。隨其福德。眾寶所成。平正端直。是天城路。數有五百。四陌相通。行列分明。皆如基道。四門通達。東西相見。巷巷市廛。寶貨盈滿。第一穀米市。二衣服市。三眾香市。四飲食市。五花鬘市。六工巧市。七淫女市。處處並有市官。是諸市中。天子天女往來貿易。商量貴賤。求索增減。稱量料數。具市廛法。雖作是事。以為戲樂。無取無與。無我所心。脫欲所須。便可提去。若業相應。隨意而取。業不相應。便作是言。此物奇貴。非我所須。當四衢道。像馬車兵之所莊嚴。及諸天子止住其中。或為守護。或為戲樂。或為莊嚴。市中間路。一切琉璃。軟滑可愛。眾寶莊嚴。譬如北地妙好氍毹。龍獸花草。皆如前說。乃至燒香散花。懸諸天衣。亦復如是。復于處處。豎立幡幢。天大城內。如是等聲。恒無斷絕。所謂象聲。馬聲。車聲。螺聲。波那婆聲。鼓聲。牟澄伽聲。笳聲。音樂聲。又有聲言。善來善來。愿食愿飲。我今供養。是善見大城。帝釋住處。復有天州天郡天縣天村。周匝遍佈須彌山上。善見大城。其西北角。從門閫外。二十由旬。忉利諸天有善法堂。逕三十由旬。週迴九十由旬。高四十五由旬。並琉璃所成。地皆柔滑。眾寶填廁。譬如北地妙好氍毹。人非人等。龍獸草木。及諸雜花。莫不必備。亦如
【現代漢語翻譯】 現代漢語譯本 卻敵（Yakṣa）。隨其福德，以各種珍寶所成，平整端直。這是通往天城的道路，共有五百條，四面八方互相連通，排列分明，都像基道一樣。四座城門四通八達，東西可以互相看見。每條街巷都是市場，充滿了各種寶貨。第一是穀米市場，第二是衣服市場，第三是各種香料市場，第四是飲食市場，第五是花鬘市場，第六是工巧市場，第七是**市場。每個市場都有市場管理人員。在這些市場中，天子和天女往來貿易，商量價格高低，尋求增加或減少，用秤來稱量，具備市場的規章制度。雖然做這些事情，但他們只是當作遊戲娛樂，沒有佔有和給予的想法，也沒有『這是我的』這種執著。如果需要什麼東西，就可以拿走。如果和自己的業力相應，就可以隨意拿取。如果業力不相應，就會說：『這個東西太貴了，不是我需要的。』在四通八達的道路上，有大象、馬匹、車輛和士兵的莊嚴景象，以及諸位天子居住其中，或者爲了守護，或者爲了遊戲娛樂，或者爲了莊嚴。市場中間的道路，全部用琉璃鋪成，柔軟光滑，非常可愛，用各種珍寶裝飾。就像北方地區精美的地毯一樣，龍、獸、花草等，都和前面描述的一樣。乃至焚香、散花、懸掛各種天衣，也是如此。還在各處豎立幡幢。天大城內，像這樣的聲音，一直沒有斷絕，包括大象的聲音、馬的聲音、車輛的聲音、螺的聲音、波那婆（Paṇava）的聲音、鼓的聲音、牟澄伽（Mṛdaṅga）的聲音、笳的聲音、音樂的聲音。還有聲音說：『歡迎光臨，歡迎光臨，希望您能用餐和飲用，我現在供養您。』這就是善見大城（Sudarsana），帝釋（Indra）居住的地方。還有天州、天郡、天縣、天村，周匝遍佈在須彌山（Sumeru）上。善見大城的西北角，從門檻外二十由旬（Yojana），忉利天（Trāyastriṃśa）的諸天有一個善法堂（Sudharmā），直徑三十由旬，周長九十由旬，高四十五由旬，全部用琉璃構成，地面都柔軟光滑，用各種珍寶鋪設。就像北方地區精美的地毯一樣，人和非人（amanussa）等，龍、獸、草木，以及各種雜花，沒有不具備的，也像...
【English Translation】 English version Yakṣa (Yakṣa). According to their merit, made of various treasures, level and upright. These are the roads to the heavenly city, numbering five hundred, interconnected in all directions, arranged distinctly, all like base paths. The four gates are accessible in all directions, allowing one to see east and west. Every street and alley is a market, filled with various treasures. First is the grain market, second is the clothing market, third is the various incense market, fourth is the food and drink market, fifth is the garland market, sixth is the craftsmanship market, seventh is the ** market. Each market has market officials. In these markets, heavenly beings and heavenly women come and go to trade, discussing prices, seeking increases or decreases, weighing and measuring, possessing market regulations. Although they do these things, they regard it as play and amusement, without thoughts of possession or giving, and without the attachment of 'this is mine'. If they need something, they can take it. If it corresponds to their karma, they can take it at will. If it does not correspond to their karma, they will say, 'This item is too expensive, it is not what I need.' On the thoroughfares, there is the solemn spectacle of elephants, horses, chariots, and soldiers, as well as the heavenly beings dwelling within, either for protection, or for amusement, or for adornment. The roads in the middle of the market are all paved with lapis lazuli, soft and smooth, very lovely, adorned with various treasures. Like the exquisite carpets of the northern regions, dragons, beasts, flowers, and plants are all as described before. Even burning incense, scattering flowers, and hanging various heavenly garments are also like that. Moreover, banners and streamers are erected everywhere. Within the great heavenly city, such sounds are constantly without end, including the sounds of elephants, the sounds of horses, the sounds of chariots, the sounds of conches, the sounds of Paṇava (Paṇava), the sounds of drums, the sounds of Mṛdaṅga (Mṛdaṅga), the sounds of trumpets, and the sounds of music. There are also voices saying, 'Welcome, welcome, may you eat and drink, I now offer to you.' This is Sudarsana (Sudarsana), the great city where Indra (Indra) dwells. There are also heavenly states, heavenly prefectures, heavenly counties, and heavenly villages, spread all around Mount Sumeru (Sumeru). In the northwest corner of Sudarsana, twenty Yojana (Yojana) from the outside of the threshold, the gods of Trāyastriṃśa (Trāyastriṃśa) have a Sudharmā (Sudharmā), which is thirty Yojana in diameter, ninety Yojana in circumference, and forty-five Yojana in height, all made of lapis lazuli, with the ground soft and smooth, paved with various treasures. Like the exquisite carpets of the northern regions, humans and non-humans (amanussa), dragons, beasts, plants, and various miscellaneous flowers, nothing is lacking, also like...
耳珰眾寶莊嚴填滿具足。善法妙堂。亦復如是。柔滑可愛。腳踐便沒。移足還起。種種莊嚴。具如前說。有三皮持之所圍繞。一真金所成。二白銀。三琉璃。其一一層。三重寶鈴。微風吹動。出妙音聲。譬如五分音樂。如前所說。多羅樹聲。能令眾生起五欲縛。是堂中央眾寶大柱。聳出堂上。其柱最頂。覆金露盤。種種莊嚴。並皆具足。是中央大柱。圍一由旬。徑三分之一。其一椽桷有十六柱。其一一柱。復十六柱之所圍繞。一一椽桷。為二百七十二柱之所支援。其諸椽桷分為三分。一分有四千五十二週回。三分一萬二千一百五十六椽桷。都有三十二億六千四百三十二柱。是柱下至地。上不至桷。如一發許。或有一柱。上至於桷。下不至地。如一發許。以是義故。是善法堂。住在空中。不可了覺。四方門屋。一者。正東。二者。正西。三者。正南。四者。正北。是善法堂外。處處有大寶池。天水盈滿四寶為磚。構壘底岸。金銀琉璃。及頗梨柯之所成就。其池四邊。亦以寶磚為其階道。一一池中。有無量花。五寶所成。謂金銀琉璃頗梨柯呵梨多。是諸池內。有四寶船。泛漾其中。復有八種水戲之具。一者。跳入水樓。二者。以七寶涵。注水灌身。三者。擊水之具。以為音樂。四者。水濺以為嬉戲五水輪車。六者。浮屋。
【現代漢語翻譯】 現代漢語譯本： 耳珰等眾多寶物莊嚴，填滿且具足。善法妙堂也是如此，柔滑可愛，腳踩上去便會陷沒，抬腳后又恢復原狀，各種莊嚴，都如前面所說。有三層皮持（皮持：可能指某種裝飾或結構）圍繞著它，第一層是純金製成，第二層是白銀，第三層是琉璃。每一層都有三重寶鈴，微風吹動，發出美妙的聲音，譬如五分音樂（五分音樂：指宮、商、角、徵、羽五種音階的音樂），如前面所說。多羅樹的聲音，能使眾生生起五欲的束縛。這座堂的中央有眾寶構成的大柱，高聳出堂頂之上，柱子的最頂端，覆蓋著金露盤，各種莊嚴，都完備具足。這根中央大柱，周圍一由旬（由旬：古印度長度單位），直徑三分之一由旬。每一根椽桷（椽桷：屋頂的木結構）有十六根柱子，每一根柱子，又有十六根柱子圍繞著它，每一根椽桷，由二百七十二根柱子支撐。所有的椽桷分為三部分，一部分有四千零五十二週回，三部分共有一萬二千一百五十六根椽桷，總共有三十二億六千四百三十二根柱子。這些柱子下端到達地面，上端不到達椽桷，相差如一根頭髮的距離；或者有一根柱子，上端到達椽桷，下端不到達地面，相差如一根頭髮的距離。因為這個緣故，這座善法堂，住在空中，無法完全覺察到。四方有門屋，一者在正東，二者在正西，三者在正南，四者在正北。在這善法堂外，處處都有大寶池，天水盈滿，用四寶為磚，構築池底和岸邊，用金、銀、琉璃以及頗梨柯（頗梨柯：水晶的一種）製成。池子的四邊，也用寶磚作為階梯道路。每一個池中，有無量的花，由五寶所成，即金、銀、琉璃、頗梨柯、呵梨多（呵梨多：可能指某種寶石或裝飾）。這些池內，有四寶船，在其中泛漾。還有八種水戲的器具，一者是跳入水樓，二者是用七寶涵（七寶涵：指用七種寶物製成的容器）注水灌身，三者是敲擊水面的器具，作為音樂，四者是用水濺起水花作為嬉戲，五是水輪車，六是浮屋。
【English Translation】 English version: Earrings and various treasures adorn and fill it completely. The Wonderful Hall of Good Dharma is also like this, soft and lovely. When stepped on, the foot sinks in, and when lifted, it returns to its original state. All kinds of adornments are as described before. There are three layers of 'pichi' (皮持, possibly referring to a type of decoration or structure) surrounding it, the first made of pure gold, the second of silver, and the third of lapis lazuli. Each layer has three tiers of precious bells, which, when stirred by a gentle breeze, emit wonderful sounds, like the five-tone music (五分音樂, referring to music with five tones: 'gong', 'shang', 'jiao', 'zhi', 'yu'), as described before. The sound of the Tala tree can cause beings to develop the bonds of the five desires. In the center of this hall is a great pillar made of various treasures, towering above the hall. At the very top of the pillar is a golden dew plate, complete with all kinds of adornments. This central pillar has a circumference of one Yojana (由旬, an ancient Indian unit of distance) and a diameter of one-third of a Yojana. Each rafter (椽桷, roof timber) has sixteen pillars, and each of these pillars is surrounded by sixteen more pillars. Each rafter is supported by two hundred and seventy-two pillars. All the rafters are divided into three parts, one part having four thousand and fifty-two circumferences, and the three parts together having twelve thousand one hundred and fifty-six rafters, with a total of thirty-two billion six hundred forty-three million four hundred and thirty-two pillars. These pillars reach down to the ground but do not reach the rafters above, being as far apart as the width of a hair; or there is a pillar that reaches the rafters above but does not reach the ground below, being as far apart as the width of a hair. For this reason, this Hall of Good Dharma dwells in the air, imperceptible. There are gatehouses in the four directions: one in the due east, one in the due west, one in the due south, and one in the due north. Outside this Hall of Good Dharma, there are great treasure ponds everywhere, filled with heavenly water, with the bottom and banks constructed of four treasures as bricks, made of gold, silver, lapis lazuli, and 'polike' (頗梨柯, a type of crystal). The four sides of the ponds also have precious bricks as steps. In each pond, there are countless flowers made of five treasures, namely gold, silver, lapis lazuli, 'polike', and 'helita' (呵梨多, possibly referring to a type of gem or decoration). Within these ponds, there are four treasure boats floating. There are also eight kinds of water play equipment: one is a water tower for jumping into, two is using a seven-treasure container (七寶涵, a container made of seven treasures) to pour water and bathe the body, three is instruments for striking the water to make music, four is splashing water for play, five is a water wheel, and six is a floating house.
七者。寶輪鷿鶙。八者。繩樓自縋。旋迴擊蕩。其中男女諸天乘船遊戲。隨心遲速。空中諸花自然來集。莊嚴天身。乃至多有諸天殿堂。皆悉遍滿。亦復如是。是法堂外有大園林。金城圍繞。週迴一千由旬。城高一由旬。埤堄半由旬。其門高二由旬。十十由旬。有一一門。九十九門有一小門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如北地妙好氍毹。種種雕飾。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。是城外邊三重寶塹。余如上說。一一塹者。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸淫女。堂殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。是時外林中。一切諸花。開敷鮮榮。諸女天等音樂謳歌。時諸天子從法堂城出。入是園中。相與觀聽。是中天子亦奏音樂時。諸女天從善法堂。出園觀看。因如是事。男女諸天恒受戲樂。從其大城西北角門。取善法堂門。二十由旬。廣十由旬。其地平滑。琉璃所成。可愛柔軟眾寶莊嚴。譬如北地妙好氍毹。人非人等。像
馬花樹。種種具足。又如耳珰眾寶合成。其路亦爾。腳履即沒。舉足便起。如兜羅綿及以木綿。其路柔軟。亦復如是。三種皮持之所莊嚴。一一皮持。四寶所成。一一皮持。三層寶鈴之所圍繞。一一寶鈴。四寶所成。微風吹動。出妙音聲。能令諸天起五欲縛。是路兩邊夾二江水。名曰長形。亦長二十由旬。廣十由旬。八功德水自然盈滿。其江兩邊並四寶磚之所構治。余如前說。其江四邊四寶階道。亦如前說。是江水中有五寶花。亦如前說。四寶船。泛漾其內。八水戲具。乘船遊戲。遲速任心。並如前說。是中諸天須彼花來。隨念即至。善果報故。雨眾寶花。灑散諸天。復有別風吹諸花鬘。隨其身份。所須莊嚴。身臂首足。自然隨著。二江外岸。五種寶樹。羅列遍滿。亦如前說。其樹中間有諸寶池。及寶殿堂。諸男女天並於中住。無量無數。充滿其中。是時忉利諸天欲入此園。其善法堂有風名曰合聚。聚集故花。吹令出外。其地凈潔。無復萎花。復有別風。名曰剃刀。吹外園林及以池沼取諸新花。青黃赤白雜色之花。既取花已。時合聚風聚集此花。入法堂內。遍佈其地。作諸形像。或現金銀杖形。或現蓮花形。或氍毹形。或羺羊形。或師子戲像。或現象馬車步兵等像。或現獐鹿獸像。或現迦樓龍馬之像。因此次第。周匝
【現代漢語翻譯】 現代漢語譯本： 馬花樹（一種樹名），種種莊嚴具足。又如用各種珍寶合成的耳珰。那條道路也是如此，腳踩下去就沒入，抬腳就起來，像兜羅綿（一種柔軟的棉花）以及木棉一樣，道路非常柔軟，也是這樣。三種皮持（可能是某種裝飾物）莊嚴道路，每一個皮持都由四種珍寶構成，每一個皮持都被三層寶鈴圍繞，每一個寶鈴都由四種珍寶構成。微風吹動，發出美妙的聲音，能夠讓諸天產生五欲的束縛。這條路的兩邊夾著兩條江水，名叫長形，長度有二十由旬（古印度長度單位），寬度有十由旬，八功德水自然充滿。江的兩邊都用四寶磚砌成，其餘的描述如前所述。江的四邊有四寶階道，也如前所述。江水中有五寶花，也如前所述。四寶船在江內泛漾，八種水上游戲器具，供諸天乘船遊戲，速度快慢隨心所欲，都如前所述。這裡的天人需要某種花時，隨心念一動，花就來到，因為他們有善的果報。天空中降下各種寶花，灑落在諸天身上。又有別的風吹來各種花鬘，隨著天人身軀的不同部位，自動形成他們所需要的裝飾，如手臂、頭、腳等，自然而然地佩戴在身上。兩條江的外岸，有五種寶樹，羅列遍滿，也如前所述。樹木中間有各種寶池以及寶殿堂，許多男女天人都在其中居住，數量無量無數，充滿其間。 這時，忉利天（欲界六天之一）的天人想要進入這個園林，他們的善法堂有一種風名叫合聚，聚集凋謝的花，吹到外面，使地面乾淨整潔，沒有凋謝的花。又有別的風，名叫剃刀，吹向外面的園林以及池沼，取來各種新鮮的花，有青色、黃色、紅色、白色等各種顏色的花。取來花之後，合聚風就聚集這些花，進入善法堂內，遍佈在地面上，形成各種形狀，或者顯現金銀杖的形狀，或者顯現蓮花的形狀，或者顯現氍毹（一種毛織地毯）的形狀，或者顯現羺羊（一種羊）的形狀，或者顯現獅子嬉戲的形象，或者顯現大象、馬車、步兵等的形象，或者顯現獐鹿等野獸的形象，或者顯現迦樓羅（一種神鳥）、龍馬的形象。就這樣依次地，週而復始。
【English Translation】 English version: Mālyavṛkṣa (Mālyavṛkṣa tree). All sorts of adornments are complete. It is also like an earring made of various treasures. The road is also like this: when you step on it, it sinks in, and when you lift your foot, it rises up, like ṭūla cotton (a soft cotton) and cotton, the road is very soft, and it is also like this. Three kinds of 'pīṭha' (possibly some kind of ornament) adorn the road, each 'pīṭha' is made of four kinds of treasures, and each 'pīṭha' is surrounded by three layers of treasure bells, and each treasure bell is made of four kinds of treasures. A gentle breeze blows, producing wonderful sounds, which can cause the devas (gods) to develop the bonds of the five desires. On both sides of this road are two rivers, called 'Long Shape', which are twenty yojanas (an ancient Indian unit of length) long and ten yojanas wide, filled naturally with the eight qualities of water. Both sides of the river are built with four-treasure bricks, and the rest of the description is as described before. The four sides of the river have four-treasure stairways, also as described before. In the river water, there are five-treasure flowers, also as described before. Four-treasure boats float in the river, and eight kinds of water games are available for the devas to play in the boats, with speed at will, all as described before. When the devas here need a certain flower, it comes as soon as they think of it, because they have the reward of good deeds. Various treasure flowers rain down from the sky, scattering on the devas. There are also other winds blowing various flower garlands, which automatically form the decorations they need according to the different parts of the devas' bodies, such as arms, heads, and feet, and are naturally worn on their bodies. On the outer banks of the two rivers, there are five kinds of treasure trees, arranged all over, also as described before. In the middle of the trees, there are various treasure ponds and treasure halls, and many male and female devas live in them, in immeasurable and countless numbers, filling them. At this time, when the devas of Trāyastriṃśa (one of the six heavens of the desire realm) want to enter this garden, their Good Dharma Hall has a wind called 'Gathering', which gathers the withered flowers and blows them outside, making the ground clean and tidy, without withered flowers. There is also another wind, called 'Razor', which blows towards the outer gardens and ponds, bringing various fresh flowers, with various colors such as blue, yellow, red, and white. After taking the flowers, the 'Gathering' wind gathers these flowers, enters the Good Dharma Hall, and spreads them on the ground, forming various shapes, or manifesting the shape of gold and silver staffs, or manifesting the shape of lotus flowers, or manifesting the shape of rugs (a kind of woolen carpet), or manifesting the shape of rams (a kind of sheep), or manifesting the image of lions playing, or manifesting the image of elephants, chariots, infantry, etc., or manifesting the image of roe deer and other beasts, or manifesting the image of Garuḍa (a kind of divine bird) and dragon horses. In this way, in sequence, again and again.
遍滿善法堂地。花厚至膝。莊嚴具足。是時諸天圍繞帝釋。恭敬為尊。入此園裹。善法堂內最中柱邊。有師子座。釋提桓因升座而坐。左右二邊。各十六天王行列而坐。其餘諸天隨其高下。依次而坐。時天帝釋有二太子。一名栴檀。二名修毗羅。是忉利天二大將軍。在三十二天。左右而坐。時題頭賴吒天王依東門坐。共諸大臣及與軍眾。恭敬諸天。得入中坐。時毗留勒叉天王依南門坐。共諸大臣。及與軍眾。恭敬諸天。得入中坐。時毗留博叉天王依西門坐。共諸大臣。及與軍眾。恭敬諸天。得入中坐。時毗沙門天王依北門住。共諸大臣。及與軍眾。恭敬諸天。得入中坐。是四天王。于善法堂。世間善惡。奏聞帝釋及忉利天。時佛世尊說如是事。比丘是月八日。是四天王大臣遍行世間。次第觀察。當於今日。若多若少。一切諸人受持八戒。若多若少。皆行佈施。若多若少。修福德行。若多若少。恭敬父母。及沙門婆羅門。家內尊長。比丘。月十四日。是四天王太子遍行世間。次第觀察。當於今日。若多若少。一切諸人受持八戒。若多若少。皆行佈施。若多若少。修行福德。若多若少。恭敬父母及沙門婆羅門家內尊長。比丘。月十五日。時四天王自行世間。次第觀察。當於今日。若多若少。一切諸人受持八戒。若多若少。
【現代漢語翻譯】 現代漢語譯本 善法堂的地面遍佈鮮花，花厚及膝，莊嚴具足。這時，諸天神圍繞著帝釋（Śakra-devānām-Indra，天神之王），以恭敬之心尊奉他，進入這個園林。在善法堂內最中央的柱子旁邊，有一個獅子座。釋提桓因（Śakra-devānām-Indra的另一個稱謂）升座而坐，左右兩邊各有十六位天王排列而坐，其餘諸天神按照地位高低依次而坐。當時，天帝釋有兩個太子，一個名叫栴檀（Candana），一個名叫修毗羅（Suvira），他們是忉利天（Trāyastriṃśa，三十三天）的兩大將軍，在三十二天中左右而坐。當時，持國天王（Dhṛtarāṣṭra）依東門而坐，與諸位大臣及軍隊一起，恭敬諸天，得以進入中央就坐。當時，增長天王（Virūḍhaka）依南門而坐，與諸位大臣及軍隊一起，恭敬諸天，得以進入中央就坐。當時，廣目天王（Virūpākṣa）依西門而坐，與諸位大臣及軍隊一起，恭敬諸天，得以進入中央就坐。當時，多聞天王（Vaiśravaṇa）依北門而住，與諸位大臣及軍隊一起，恭敬諸天，得以進入中央就坐。這四大天王在善法堂中，將世間的善惡之事奏報給帝釋和忉利天。當時，佛世尊講述了這樣的事情：比丘們，每月的初八，四大天王的大臣們會遍行世間，依次觀察。在這一天，無論多少，所有的人是否受持八戒；無論多少，是否都行佈施；無論多少，是否都修習福德；無論多少，是否都恭敬父母以及沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）和家中的長輩。比丘們，每月的十四，四大天王的太子們會遍行世間，依次觀察。在這一天，無論多少，所有的人是否受持八戒；無論多少，是否都行佈施；無論多少，是否都修行福德；無論多少，是否都恭敬父母以及沙門、婆羅門和家中的長輩。比丘們，每月的十五，四大天王親自巡行世間，依次觀察。在這一天，無論多少，所有的人是否受持八戒；無論多少，
【English Translation】 English version The ground of the Sudharma Hall was covered with flowers, the flowers were knee-deep, and the decorations were complete. At that time, the devas (gods) surrounded Śakra-devānām-Indra (King of the Gods), revering him with respect, and entered this garden. Inside the Sudharma Hall, next to the central pillar, there was a lion throne. Śakra-devānām-Indra (another name for Śakra) ascended the throne and sat down, with sixteen deva kings lined up on each side, and the remaining devas sat down in order of their status. At that time, the Emperor Śakra had two princes, one named Candana and the other named Suvira, who were the two great generals of the Trāyastriṃśa (Thirty-three Heavens), sitting on the left and right in the thirty-two heavens. At that time, Dhṛtarāṣṭra (King of the East) sat by the east gate, and together with his ministers and troops, respectfully greeted the devas and was able to enter the center to sit. At that time, Virūḍhaka (King of the South) sat by the south gate, and together with his ministers and troops, respectfully greeted the devas and was able to enter the center to sit. At that time, Virūpākṣa (King of the West) sat by the west gate, and together with his ministers and troops, respectfully greeted the devas and was able to enter the center to sit. At that time, Vaiśravaṇa (King of the North) stayed by the north gate, and together with his ministers and troops, respectfully greeted the devas and was able to enter the center to sit. These Four Great Kings, in the Sudharma Hall, reported the good and evil deeds of the world to Śakra and the Trāyastriṃśa devas. At that time, the Buddha, the World Honored One, spoke of such matters: 'Bhikkhus (monks), on the eighth day of each month, the ministers of the Four Great Kings travel throughout the world, observing in order. On this day, whether much or little, whether all people observe the eight precepts; whether much or little, whether they all practice giving; whether much or little, whether they cultivate meritorious deeds; whether much or little, whether they respect their parents, as well as the Śrāmaṇa (ascetics), Brāhmaṇa (priests), and elders in their families.' 'Bhikkhus, on the fourteenth day of each month, the princes of the Four Great Kings travel throughout the world, observing in order. On this day, whether much or little, whether all people observe the eight precepts; whether much or little, whether they all practice giving; whether much or little, whether they cultivate meritorious deeds; whether much or little, whether they respect their parents, as well as the Śrāmaṇas, Brāhmaṇas, and elders in their families.' 'Bhikkhus, on the fifteenth day of each month, the Four Great Kings personally travel throughout the world, observing in order. On this day, whether much or little, whether all people observe the eight precepts; whether much or little,'
皆行佈施。若多若少。修行福德。若多若少。恭敬父母及沙門婆羅門家內尊長。黑半亦如是。比丘。是時若無多人受持八戒。若無多人修行佈施。若無多人修福德行。若無多人恭敬父母沙門婆羅門及家中尊長。比丘。時忉利天善法堂內政坐集時。爾時四王往法堂所。咨聞帝釋。說世間事。白言。善尊。無多諸人受持八戒。無多諸人修行佈施。無多諸人恭敬父母沙門婆羅門及家中尊長。是時忉利諸天及釋提桓因聞此事已。生憂惱心。說如是言。是事非善。是事非如法。若諸人等無多受八戒。無多行佈施無多修行福行。無多諸人恭敬父母沙門婆羅門及家中尊長。諸天眷屬方應減少。修羅伴侶日向增多。比丘。若人多受持八戒。多修行佈施。多修福行。多恭敬父母沙門婆羅門及家中尊長。爾時四王往法堂所。咨聞帝釋。說世間事。白言。善尊。多有諸人受持八戒。多人修行佈施。多人修行福行。多人恭敬父母沙門婆羅門及家中尊長。爾時忉利天聞四王言。心生歡喜。說如是言。是事甚善。是事如法。若諸人等多受持八戒。多修行佈施。多行福行。多恭敬父母沙門婆羅門及家中尊長。諸天眷屬日向滋多。修羅伴侶稍就減少。比丘。爾時釋提桓因自坐之處。是天坐處。于中正坐。隨從天心。令其歡喜。而說偈言。
是月初八
【現代漢語翻譯】 現代漢語譯本： 都實行佈施，無論多少；修行福德，無論多少；恭敬父母以及沙門（出家修道者）婆羅門（祭司）和家中的長輩。黑半月也是如此。比丘（出家男子），那時如果沒有很多人受持八戒，如果沒有很多人修行佈施，如果沒有很多人修福德之行，如果沒有很多人恭敬父母、沙門、婆羅門以及家中長輩。比丘，這時忉利天（三十三天）在善法堂內聚集議事時，四天王前往法堂，稟告帝釋（忉利天主），述說世間之事，稟告說：『善哉！沒有很多人受持八戒，沒有很多人修行佈施，沒有很多人恭敬父母、沙門、婆羅門以及家中長輩。』這時忉利天的諸天以及釋提桓因（帝釋的別稱）聽到這些事後，心生憂愁，這樣說道：『這件事不好，這件事不如法。如果人們沒有很多人受持八戒，沒有很多人行佈施，沒有很多人修行福德之行，沒有很多人恭敬父母、沙門、婆羅門以及家中長輩，那麼諸天的眷屬應該減少，修羅（一種惡神）的伴侶日益增多。』 比丘，如果人們多受持八戒，多修行佈施，多修福德之行，多恭敬父母、沙門、婆羅門以及家中長輩。這時四天王前往法堂，稟告帝釋，述說世間之事，稟告說：『善哉！很多人受持八戒，很多人修行佈施，很多人修行福德之行，很多人恭敬父母、沙門、婆羅門以及家中長輩。』這時忉利天聽到四天王的話，心生歡喜，這樣說道：『這件事很好，這件事如法。如果人們多受持八戒，多修行佈施，多行福德之行，多恭敬父母、沙門、婆羅門以及家中長輩，那麼諸天的眷屬日益增多，修羅的伴侶逐漸減少。』比丘，這時釋提桓因在自己的座位上，那是天人的座位，在其中端正地坐著，順應天人的心意，使他們歡喜，而說偈頌道： 『是月初八……』
【English Translation】 English version: All practice giving. Whether much or little. Cultivate merit and virtue. Whether much or little. Respect parents, as well as Shramanas (ascetics) and Brahmanas (priests), and elders in the household. The dark half of the month is also like this. Bhikkhu (monk), at that time, if there are not many people observing the eight precepts, if there are not many people practicing giving, if there are not many people cultivating meritorious deeds, if there are not many people respecting parents, Shramanas, Brahmanas, and elders in the household. Bhikkhu, at this time, when the Trayastrimsha Heaven (Heaven of Thirty-Three) gathers in the Sudharma Hall, the Four Heavenly Kings go to the Dharma Hall, report to Indra (ruler of the Trayastrimsha Heaven), and speak of worldly affairs, saying: 'Good sir! There are not many people observing the eight precepts, not many people practicing giving, not many people respecting parents, Shramanas, Brahmanas, and elders in the household.' At this time, the devas (gods) of the Trayastrimsha Heaven and Shakra Devanam Indra (another name for Indra) hear these things and become worried, saying: 'This is not good. This is not in accordance with the Dharma. If people do not observe the eight precepts much, do not practice giving much, do not cultivate meritorious deeds much, do not respect parents, Shramanas, Brahmanas, and elders in the household much, then the retinue of the devas should decrease, and the companions of the Asuras (a type of evil spirit) should increase day by day.' Bhikkhu, if people observe the eight precepts much, practice giving much, cultivate meritorious deeds much, respect parents, Shramanas, Brahmanas, and elders in the household much. At this time, the Four Heavenly Kings go to the Dharma Hall, report to Indra, and speak of worldly affairs, saying: 'Good sir! Many people observe the eight precepts, many people practice giving, many people cultivate meritorious deeds, many people respect parents, Shramanas, Brahmanas, and elders in the household.' At this time, the devas of the Trayastrimsha Heaven hear the words of the Four Heavenly Kings and rejoice, saying: 'This is very good. This is in accordance with the Dharma. If people observe the eight precepts much, practice giving much, cultivate meritorious deeds much, respect parents, Shramanas, Brahmanas, and elders in the household much, then the retinue of the devas will increase day by day, and the companions of the Asuras will gradually decrease.' Bhikkhu, at this time, Shakra Devanam Indra sits in his own seat, which is the seat of the devas, sitting upright in it, according to the minds of the devas, making them rejoice, and speaks this verse: 'On the eighth day of this month...'
日 十四及十五 並月二十三 下九及三十 三時十五齋 受持八分戒 靜心所攝治 若受持布薩 是人修七法 當來如我今
比丘。是釋提桓因偈。是為邪歌。非是善歌。是為邪言。非是善言。云何如此。比丘。是釋提桓因。未解脫生。未解脫老。未解脫死。未解脫憂。未解脫悲。未解脫苦。未解脫惱。未解脫五陰。比丘。若有比丘。成阿羅呵。滅盡諸漏。修道究竟。正智解脫。盡諸有結。如是比丘。若說此偈。是說善言。
是月初八日 十四及十五 並月二十三 下九及三十 三時十五齋 受持八分戒 靜心所攝治 若受持布薩 是人修七法 當來如我今
比丘。是比丘偈。乃是善歌。非是邪歌。乃是善言。非是邪言。云何如此。是比丘已解脫生。已解脫老。已解脫死。已解脫憂。已解脫悲。已解脫苦。已解脫惱。已解脫五陰。即說祇夜言。
是四王大臣 八日巡天下 四天王太子 十四觀世間 十五時最勝 四王好名聞 故自行世間 觀察諸善惡 是時四天王 上善法堂所 諸天大集會 奏聞諸善惡 是世間人意 與道法相應 善尊有多人 行施受布薩 伏真能修道 男女福增益 是時忉利天 得信甚歡喜
【現代漢語翻譯】 現代漢語譯本 每月十四、十五，以及月末二十三、二十九、三十這些日子，在三時（指早、中、晚三個時段）持守十五齋，受持八分戒（Asta-sila），以平靜的心來攝持和治理自己。如果有人受持布薩（uposatha，齋戒日），這個人就是在修習七種功德，將來會像我今天一樣。
比丘（bhikkhu，佛教僧侶）們，這是釋提桓因（Sakka，帝釋天）的偈頌，這是邪惡的歌，不是善良的歌；這是邪惡的言語，不是善良的言語。為什麼這麼說呢？比丘們，因為這位釋提桓因還沒有解脫生、沒有解脫老、沒有解脫死、沒有解脫憂愁、沒有解脫悲傷、沒有解脫痛苦、沒有解脫惱怒、沒有解脫五陰（panca-khandha，構成個體的五種要素）。比丘們，如果有比丘成就阿羅漢（arhat，已證悟者），滅盡所有煩惱，修道達到究竟，以正智獲得解脫，斷盡所有束縛，這樣的比丘如果說這個偈頌，那就是說了善良的言語。
是月初八日，十四及十五，並月二十三，下九及三十，三時十五齋，受持八分戒，靜心所攝治，若受持布薩，是人修七法，當來如我今。
比丘們，這是比丘的偈頌，這是善良的歌，不是邪惡的歌；這是善良的言語，不是邪惡的言語。為什麼這麼說呢？因為這位比丘已經解脫生、已經解脫老、已經解脫死、已經解脫憂愁、已經解脫悲傷、已經解脫痛苦、已經解脫惱怒、已經解脫五陰。於是說了偈頌：
四大天王的大臣，在每月的初八巡視天下；四大天王的太子，在每月的十四觀察世間；每月的十五是最殊勝的時刻，四大天王都喜歡名聲遠揚，所以親自在世間行走，觀察各種善惡行為。這時，四大天王前往善法堂（Sudhamma），諸天大眾聚集在那裡，向上稟報世間的各種善惡行為。如果世間人的心意與佛法相應，有很多善良的人行佈施、受持布薩，降伏煩惱、能夠修道，那麼男女的福德就會增長。這時，忉利天（Tavatimsa，三十三天）的天人們得到訊息后，都非常歡喜。
【English Translation】 English version On the fourteenth and fifteenth days of the month, as well as the twenty-third, twenty-ninth, and thirtieth days of the month, observing the fifteen fasts during the three times (referring to morning, noon, and evening), upholding the eight precepts (Asta-sila), and governing oneself with a peaceful mind. If someone observes the uposatha (day of fasting), that person is cultivating seven merits and will be like me today in the future.
Monks (bhikkhu), this is Sakka's (Indra, ruler of the gods) verse. This is an evil song, not a good song; this is evil speech, not good speech. Why is that? Monks, because this Sakka has not yet been liberated from birth, has not been liberated from old age, has not been liberated from death, has not been liberated from sorrow, has not been liberated from grief, has not been liberated from suffering, has not been liberated from anger, has not been liberated from the five aggregates (panca-khandha, the five elements that constitute an individual). Monks, if there is a monk who has attained Arhatship (arhat, enlightened being), extinguished all defilements, completed the path of cultivation, attained liberation with right knowledge, and severed all bonds, if such a monk speaks this verse, then he has spoken good words.
On the eighth day of the month, the fourteenth and fifteenth, as well as the twenty-third, the twenty-ninth, and the thirtieth, observing the fifteen fasts during the three times, upholding the eight precepts, and governing oneself with a peaceful mind. If someone observes the uposatha, that person is cultivating seven merits and will be like me today in the future.
Monks, this is the monk's verse. This is a good song, not an evil song; this is good speech, not evil speech. Why is that? Because this monk has been liberated from birth, has been liberated from old age, has been liberated from death, has been liberated from sorrow, has been liberated from grief, has been liberated from suffering, has been liberated from anger, has been liberated from the five aggregates. Then he spoke the verse:
The ministers of the Four Heavenly Kings patrol the world on the eighth day of each month; the princes of the Four Heavenly Kings observe the world on the fourteenth of each month; the fifteenth of each month is the most auspicious time, and the Four Heavenly Kings all like to have their names spread far and wide, so they personally walk in the world, observing various good and evil deeds. At this time, the Four Heavenly Kings go to the Sudhamma Hall, where the assembly of gods gathers, and report to them the various good and evil deeds of the world. If the minds of the people in the world are in accordance with the Dharma, and many good people practice generosity, observe the uposatha, subdue afflictions, and are able to cultivate the path, then the merits of men and women will increase. At this time, the gods of Tavatimsa (Thirty-three Heavens) are very happy when they receive the news.
數數生隨喜 四大王善說 諸天樂眷屬 轉轉得增多 愿修羅伴侶 日日就損減 隨憶念正覺 法正說聖眾 諸天安樂住 心常生歡喜 世果出世果 人道所能得 若依佛法僧 住於三寶境 我今為汝等 說三賢善道 若人求真實 舍惡修行善 無有如是貨 由少能獲多 如諸忉利天 行小善生天 帝釋等諸天 大福德名聞 聚集善法堂 及諸餘住處 男女善行香 四王所奏聞 清凈天所愛 薰習遍諸天
是諸天子形色不同。衣服亦異。眾寶莊嚴。種種差別。善法堂內。四色寶華。人華晃曜。互相映發。譬如寶舍滿中眾寶。其善法堂可愛如是。云何此堂說為善法。是諸天等聚集其中。多讚歎佛。多讚歎法。多讚歎僧。分別世間邪正之事。宣說種種出世之道。園等諸處。無如是事。故名其地。為善法堂。是事佛世尊說。如是我聞。
立世阿毗曇論卷第二 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第三
陳西印度三藏真諦譯
歡喜園品第九
善見大城北門之外。二十由旬。諸忉利天。有大園林。名曰歡喜。此中有池。亦名歡喜。方百由旬。深亦如是。天水盈滿。四寶為
【現代漢語翻譯】 現代漢語譯本 數數生隨喜，四大天王（Catummaharajika）善於說法， 諸天及其快樂的眷屬，輾轉相傳，福德日益增多。 愿阿修羅（Asura）的伴侶，日漸損減。 隨順憶念正覺（Sammasambuddha），正法（Dhamma）以及如法宣說的聖眾（Sangha）。 諸天安樂地居住，心中常生歡喜。 世間果報和出世間果報，是人道所能獲得的。 如果依靠佛（Buddha）、法（Dhamma）、僧（Sangha），安住於三寶（Triratna）的境界。 我現在為你們宣說三種賢善的道路。 如果有人尋求真實，捨棄惡行，修行善業。 沒有這樣的貨物，能以少量獲得眾多。 如同諸忉利天（Tavatimsa），行小善也能生天。 帝釋天（Sakka）等諸天，具有大福德和名聞。 聚集在善法堂，以及其他的住所。 男女行善焚香，四大天王（Catummaharajika）會稟告。 為清凈天所喜愛，香氣薰染遍諸天。
這些天子的形貌和顏色各不相同，衣服也各異，用各種珍寶裝飾，種種差別。善法堂內，有四種顏色的寶華，人和華光相互輝映，譬如寶舍中充滿各種珍寶，這善法堂可愛就是這樣。為什麼此堂被稱為善法？是諸天等聚集在其中，多讚歎佛，多讚歎法，多讚歎僧，分別世間邪正之事，宣說種種出世之道，園林等處，沒有這樣的事情，所以稱其地為善法堂。這是佛世尊所說，如是我聞。
《立世阿毗曇論》卷第二 大正藏第 32 冊 No. 1644 《佛說立世阿毗曇論》
《佛說立世阿毗曇論》卷第三
陳 西印度三藏 真諦 譯
歡喜園品第九
善見大城北門之外，二十由旬，諸忉利天（Tavatimsa），有大園林，名叫歡喜。此中有池，也名叫歡喜，方圓百由旬，深度也一樣。天水盈滿，四寶為堤。
【English Translation】 English version The countless beings rejoice, the Four Great Kings (Catummaharajika) preach well, The devas (gods) and their joyful retinues, passing it on, increase in merit day by day. May the companions of the Asuras (demigods) diminish day by day. Following the recollection of the Perfectly Enlightened One (Sammasambuddha), the Righteous Law (Dhamma), and the Sangha (community) of noble ones who preach it rightly. The devas dwell in peace and happiness, their hearts constantly filled with joy. Worldly fruits and supramundane fruits are attainable in the human realm. If one relies on the Buddha (Buddha), the Dhamma (Dhamma), and the Sangha (Sangha), abiding in the realm of the Three Jewels (Triratna). I now declare to you the three virtuous paths. If one seeks truth, abandoning evil and practicing good, There is no such merchandise that can gain so much from so little. Like the devas of the Tavatimsa heaven (Tavatimsa), even small acts of goodness lead to rebirth in heaven. The devas such as Sakka (Indra), possess great merit and renown. Gathering in the Sudhamma Hall (assembly hall of the gods), and other abodes, Men and women perform good deeds and burn incense, which the Four Great Kings (Catummaharajika) report. Beloved by the pure devas, the fragrance permeates all the heavens.
These devas have different shapes and colors, and their clothes are also different, adorned with various jewels, with all kinds of distinctions. Inside the Sudhamma Hall, there are four-colored jeweled flowers, and the light of people and flowers shines on each other, like a jeweled house filled with various treasures. The Sudhamma Hall is so lovely. Why is this hall called Sudhamma? It is where the devas gather, praising the Buddha, praising the Dhamma, and praising the Sangha, distinguishing between worldly right and wrong, and proclaiming various supramundane paths. There are no such things in gardens and other places, so this place is called Sudhamma Hall. This was spoken by the Buddha, as I have heard.
《Treatise on the Establishment of the World, Abhidhamma》, Volume 2 Taisho Tripitaka Volume 32, No. 1644 《Buddha Speaks of the Treatise on the Establishment of the World, Abhidhamma》
《Buddha Speaks of the Treatise on the Establishment of the World, Abhidhamma》, Volume 3
Translated by Tripitaka Master Paramartha from Western India of the Chen Dynasty
Chapter 9: The Joyful Garden
Outside the north gate of Sudarsana City, twenty yojanas away, the Tavatimsa devas (Tavatimsa) have a large garden called Joyful. In this garden, there is a pond, also called Joyful, which is a hundred yojanas in circumference and depth. It is filled with heavenly water, and its banks are made of four kinds of jewels.
磚壘其底岸。余如前說。四邊寶階。亦如前說。五種寶花。亦如前說。四種寶船。及八種戲。隨心遲速。是中諸天須彼花時。應念來至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂首足。自然隨著。是其池岸。五種寶樹。羅列遍滿。余如前說。其樹中間。及眾寶堂殿。諸男女天。居止遍滿。具如上說。園中有樹。名曰歡喜。樹所生花。名曼陀羅。其形大小。如天車輪。其色相貌。如火光焰。其花輕重。如人中花。歡喜樹者。此園中有。余處皆無。此園週迴一千由旬。逕三百三十三由旬。三分之一。金城之所圍繞。是城高一由旬。埤堄一半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門足一百門。是諸門者。眾寶所成摩尼妙寶之所莊嚴。譬如北地妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。是城外邊。三重寶塹。余如上說。其一一塹。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。
【現代漢語翻譯】 現代漢語譯本： 用磚壘砌池底和岸邊，其餘的都和前面描述的一樣。四邊的寶階，也和前面描述的一樣。五種寶花，也和前面描述的一樣。四種寶船，以及八種嬉戲，隨著天人的心意可快可慢。這些天人需要這些花的時候，應念即至，這是因為他們有善果的緣故。天空中降下眾多的寶花，灑落在諸天人身上。又有風吹動各種花鬘，隨著天人的身份，自然地裝飾他們的身體、手臂、頭和腳。池岸邊，五種寶樹羅列遍滿，其餘的都和前面描述的一樣。樹的中間，以及眾多的寶堂殿，諸男女天人居住其中，和上面描述的一樣。園中有一種樹，名叫歡喜樹（Nanda tree），樹上生出的花，名叫曼陀羅花（Mandara flower），花的形狀大小，像天上的車輪一樣，花的顏色和相貌，像火光一樣。花的輕重，像人間的花一樣。歡喜樹，只有這個園中有，其他地方都沒有。這個園的周長有一千由旬（yojana），直徑三百三十三由旬（yojana），再加三分之一由旬。有金城圍繞著它，城高一由旬（yojana），城墻上的矮墻一半由旬（yojana），城門高二由旬（yojana），門樓高一由旬半（yojana）。每隔十由旬（yojana）就有一道門，共有九十九道門，再加上一道小門，總共一百道門。這些門都是用各種寶物做成的，用摩尼妙寶裝飾，就像北方精美的地毯一樣，雕刻著各種花紋。這些門還有四軍防衛，和上面描述的一樣。外面有七重寶柵，也和上面描述的一樣。七重多羅樹林圍繞著它，也和上面描述的一樣。樹的中間，有各種寶池，相距一百弓，用各種寶物裝飾，也和上面描述的一樣。五種寶花，也和前面描述的一樣，以及四寶船，也和前面描述的一樣。池岸邊有五種寶樹，也和前面描述的一樣，乃至四寶堂殿，是諸男女天人居住的地方。城外邊，有三重寶塹，其餘的都和前面描述的一樣。每一個塹，寬二由旬（yojana），深一由旬半（yojana），形狀像壺口，下面寬上面窄，天水充滿其中，和上面描述的一樣。這些塹之間的土地。
【English Translation】 English version: The bottom and banks are built with bricks, the rest is as previously described. The jeweled steps on all four sides are also as previously described. The five kinds of jeweled flowers are also as previously described. The four kinds of jeweled boats, and the eight kinds of amusements, can be fast or slow according to the wishes of the gods. When these gods need these flowers, they arrive instantly, because of their good karma. A multitude of jeweled flowers rain down from the sky, scattering upon the gods. Furthermore, there are winds that blow various flower garlands, naturally adorning their bodies, arms, heads, and feet according to their status. On the banks of the pond, five kinds of jeweled trees are arranged all around, the rest is as previously described. In the middle of the trees, and in the many jeweled halls and palaces, the male and female gods reside, as described above. In the garden, there is a tree called the Nanda tree (歡喜樹), and the flowers that grow on the tree are called Mandara flowers (曼陀羅). The shape and size of the flowers are like the wheels of celestial chariots, and their color and appearance are like the flames of fire. The weight of the flowers is like that of flowers in the human realm. The Nanda tree is only found in this garden, and nowhere else. The circumference of this garden is one thousand yojanas (由旬), and the diameter is three hundred and thirty-three yojanas (由旬), plus one-third of a yojana (由旬). It is surrounded by a golden city, which is one yojana (由旬) high, with ramparts half a yojana (由旬) high, and gates two yojanas (由旬) high, with gate towers one and a half yojanas (由旬) high. There is a gate every ten yojanas (由旬), with ninety-nine gates, plus one small gate, making a total of one hundred gates. These gates are made of various jewels, adorned with Mani jewels, like exquisite carpets from the north, carved with various patterns. These gates are also guarded by four armies, as described above. Outside, there are seven layers of jeweled fences, also as described above. Seven layers of Tala tree forests surround it, also as described above. In the middle of the trees, there are various jeweled ponds, one hundred bows apart, adorned with various jewels, also as described above. The five kinds of jeweled flowers are also as described above, as well as the four jeweled boats, also as described above. On the banks of the pond, there are five kinds of jeweled trees, also as described above, and even the four jeweled halls and palaces, where the male and female gods reside. Outside the city, there are three layers of jeweled moats, the rest is as described above. Each moat is two yojanas (由旬) wide and one and a half yojanas (由旬) deep, shaped like a pot, wide at the bottom and narrow at the top, filled with celestial water, as described above. The land between these moats.
有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。是時外林中。一切諸花。開敷鮮榮。諸女天等音樂謳歌。時諸天子從歡喜園。出林觀聽。諸天子等於外林中。音樂謳歌。園內女天亦出觀聽。園內女天又奏音樂。外諸天子入園觀聽。園內天子亦奏音樂。園外女天亦入園聽。以此因緣。受諸戲樂。從善見大城北門。至歡喜園南門。其中間路。二十由旬。廣十由旬。並琉璃為地。平滑柔軟眾寶莊嚴。譬如北地妙好𣰽毹。人非人像。鳥獸花草。種種具足。亦如耳珰眾寶合成。其路形相。亦復如是。腳履即沒。舉足便起。如兜羅綿及以木綿。其路柔軟。亦復如是。三種皮持之所嚴飾。一一皮持。四寶所成。一一皮持。三層寶鈴之所圍繞。一一寶鈴。四寶所成。微風吹勤。出妙音聲。能令諸天起五欲縛。是路兩邊。夾二江水。名曰長形。亦長二十由旬。廣十由旬。八功德水自然盈滿。其江兩邊。並四寶磚之所構成。余如前說。其江四邊。四寶階道。亦如前說。是江水中。有五種寶花。亦如前說。四種寶船。泛漾其內。八種水戲之具。乘船遊觀。遲速任心。並如前說。是中諸天須彼花來。隨念即至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘隨其身份。所須莊嚴。身臂首足。自然隨著二江外岸。五種寶樹。
【現代漢語翻譯】 現代漢語譯本 有許多婇女（宮女）居住的宮殿整齊排列，外圍有三重壕溝，七寶樹林環繞，情形和前面描述的一樣。這時，外面的樹林中，各種花朵盛開，鮮艷美麗，眾多的女天人們演奏音樂，唱歌。當時，眾多的天子從歡喜園出來，到樹林外觀看和聆聽。這些天子在外面的樹林中演奏音樂，唱歌，園內的女天人們也出來觀看和聆聽。園內的女天人們也演奏音樂，外面的天子們進入園內觀看和聆聽。園內的天子們也演奏音樂，園外的女天人們也進入園內聆聽。因為這樣的因緣，他們享受各種娛樂。從善見大城（Sudassana-mahānagara）的北門到歡喜園的南門，這段路有二十由旬（yojana，古印度長度單位），寬十由旬，用琉璃鋪地，平坦光滑，用各種寶物裝飾，就像北方地區精美的毛毯，上面有人非人像、鳥獸花草，各種圖案應有盡有，又像耳環一樣用各種寶物合成。道路的形狀也是這樣，腳踩上去會陷下去，抬起腳又會恢復原狀，像兜羅綿（tula，一種柔軟的棉花）和木棉一樣柔軟。這條路非常柔軟，用三種皮持（裝飾物）裝飾，每一個皮持都由四寶構成，每一個皮持都由三層寶鈴環繞，每一個寶鈴都由四寶構成，微風吹動，發出美妙的聲音，能夠使眾天人產生五欲的束縛。這條路的兩邊，夾著兩條江水，名叫長形（Dīgha），也長二十由旬，寬十由旬，八功德水自然充滿。江的兩邊，都用四寶磚構成，其餘的描述和前面一樣。江的四邊，有四寶階梯，也和前面描述的一樣。江水中，有五種寶花，也和前面描述的一樣。四種寶船，在江中漂浮，八種水戲的器具，乘坐船隻遊玩觀賞，速度快慢隨心所欲，都和前面描述的一樣。這裡的天人需要那些花的時候，隨心念一動，花就來了，因為善果的緣故，天空中下起眾多的寶花，灑向眾天人。又有別的風，吹來各種花鬘（花環），隨著他們的身形，所需要的裝飾，身、臂、首、足，自然而然地裝飾好。兩條江的外岸，有五種寶樹。
【English Translation】 English version There are rows of palaces where many celestial women reside, surrounded by triple moats and groves of seven precious trees, as described above. At that time, in the outer groves, all kinds of flowers bloom, vibrant and beautiful, and the celestial women play music and sing. Then, the celestial sons emerge from the Joyful Garden (Hāsa-vana) to observe and listen in the groves. These celestial sons play music and sing in the outer groves, and the celestial women inside the garden also come out to watch and listen. The celestial women inside the garden also play music, and the celestial sons outside enter the garden to watch and listen. The celestial sons inside also play music, and the celestial women outside also enter the garden to listen. Because of these causes, they enjoy various amusements. From the north gate of the Great City of Good Vision (Sudassana-mahānagara) to the south gate of the Joyful Garden, the road in between is twenty yojanas (yojana, an ancient Indian unit of distance) long and ten yojanas wide, paved with lapis lazuli, smooth and soft, adorned with various treasures, like a fine carpet from the northern lands, complete with images of humans, non-humans, birds, beasts, flowers, and grasses of all kinds, and like earrings made of various treasures. The shape of the road is also like this: when one steps on it, it sinks in, and when one lifts one's foot, it rises again, as soft as tula cotton (tula, a kind of soft cotton) and kapok. The road is very soft, adorned with three kinds of leather straps (ornaments), each strap made of four treasures, each strap surrounded by three layers of precious bells, each bell made of four treasures. A gentle breeze blows, producing wonderful sounds that can cause the celestial beings to develop attachments to the five desires. On both sides of the road are two rivers, named Long Form (Dīgha), also twenty yojanas long and ten yojanas wide, naturally filled with water possessing the eight qualities. On both sides of the rivers are bricks made of four treasures, and the rest is as described before. On the four sides of the rivers are stairways of four treasures, also as described before. In the river water, there are five kinds of precious flowers, also as described before. Four kinds of precious boats float within, and eight kinds of water play equipment are used for leisurely sightseeing, with speed at will, all as described before. When the celestial beings here need those flowers, they arrive as soon as they think of it, because of the reward of good deeds. A rain of many precious flowers falls from the sky, scattering upon the celestial beings. There is also another wind that blows various flower garlands (flower wreaths), and according to their body shapes, the necessary adornments for their bodies, arms, heads, and feet naturally appear. On the outer banks of the two rivers, there are five kinds of precious trees.
羅列遍滿。余如前說。其樹中間。有諸寶池。及寶殿堂。諸男女天並於中住。無量天眾充滿國土。云何此園名為歡喜。此園大池。名曰歡喜。其園有樹。亦名歡喜。其花名曼陀羅。是三物者。唯此園有。余園則無。復何因緣名曰歡喜。爾時忉利諸天欲入此園。生大歡喜。最受戲樂。極相嬉樂。故曰歡喜。是義佛世尊說。如是我聞。
眾車園品第十
善見大城東門閫外。去二十由旬。諸忉利天。有園名曰眾車。園中大池。名質多羅。方百由旬。深亦如是。天水盈滿。四寶為磚。壘其底岸。余如上說。四寶階道。五種寶花。亦如上說。四種寶船。及八水戲。是中諸天須彼花時。應念來至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂首足。自然隨著。是其池岸。五種寶樹。羅列遍滿。余如前說。其樹中間。及眾寶堂殿。諸男女天。居止遍滿。具如上說。是園週迴。一千由旬。逕三分之一。金城之所圍繞。是城高一由旬。埤堄一半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如北地妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍
【現代漢語翻譯】 現代漢語譯本 羅列遍滿。其餘如同前面所說。那園林樹木中間，有各種寶池以及寶殿堂，諸男女天人都在其中居住。無數的天眾充滿這個國土。為什麼這個園林叫做『歡喜』呢？因為這個園林的大池，名叫『歡喜』。園中的樹木，也名叫『歡喜』。那裡的花名叫『曼陀羅』（Mandala，意為壇場，或具圓形之物）。這三種事物，只有這個園林才有，其他的園林則沒有。又是什麼因緣叫做『歡喜』呢？因為那時忉利天（Trāyastriṃśa，六慾天之一，位於須彌山頂）的諸天人想要進入這個園林時，會生起極大的歡喜，最能享受嬉戲娛樂，極其互相嬉戲快樂，所以叫做『歡喜』。這是義佛世尊（Buddha，對佛陀的尊稱）所說的。我是這樣聽聞的。
眾車園品第十
善見大城（Sudarsana-nagara，意為『善於看見』，通常指帝釋天所居住的城市）東門之外，距離二十由旬（Yojana，古印度長度單位）的地方，諸忉利天有一個園林名叫『眾車』。園中的大池，名叫『質多羅』（Citra，意為雜色的，或美麗的）。方圓一百由旬，深度也一樣。池中充滿天上的水，用四寶作為磚塊，堆砌它的底部和岸邊。其餘的如同上面所說。有四寶階梯，五種寶花，也如同上面所說。有四種寶船，以及八種水上游戲。這裡面的諸天人需要那些花的時候，只要一動念頭，花就來了，因為善業果報的緣故。天空中下起各種寶花，灑落在諸天人身上。又有別的風，吹來各種花鬘（Mala，花環），隨著他們的身形，所需要的莊嚴，身臂首足，自然而然地隨著而來。那池岸邊，有五種寶樹，羅列遍滿。其餘如同前面所說。樹木中間，以及各種寶堂殿，諸男女天人，居住遍滿。具體情況如同上面所說。這個園林周圍，一千由旬，直徑三分之一的地方，有金城所圍繞。這金城高一由旬，矮墻一半由旬，城門高二由旬，門樓一由旬半。每隔十由旬，就有一扇門，共有九十九扇門，再加上一扇小門，總共一百扇門。這些門，都是用各種寶物做成的，用摩尼妙寶（Mani，意為寶珠）來莊嚴。譬如北方地區精美的𣰽毹（一種毛織品），有各種雕鏤。這些門又有四軍防衛，也如同上面所說。外面有七重寶柵，也如同上面所說。有七重多羅樹林（Tala，棕櫚樹）所圍繞。
【English Translation】 English version Arranged and filled everywhere. The rest is as previously described. In the middle of the trees, there are various jeweled ponds and jeweled palaces, where the male and female deities reside. Countless heavenly beings fill the land. Why is this garden called 'Joyful'? Because the large pond in this garden is named 'Joyful'. The trees in the garden are also named 'Joyful'. The flowers there are called 'Mandala' (Mandala, meaning a sacred space or a circular object). These three things are only found in this garden; other gardens do not have them. What is the reason it is called 'Joyful'? Because when the deities of Trāyastriṃśa (Trāyastriṃśa, one of the six desire realms, located on the summit of Mount Sumeru) want to enter this garden, they experience great joy, enjoy the most playful entertainment, and are extremely happy with each other, so it is called 'Joyful'. This is what the World Honored One, Buddha (Buddha, a title of respect for the Buddha), said. Thus have I heard.
Chapter Ten: The Garden of Many Chariots
Outside the east gate of the great city of Sudarsana-nagara (Sudarsana-nagara, meaning 'easy to see', usually referring to the city where Indra resides), at a distance of twenty Yojana (Yojana, an ancient Indian unit of length), the deities of Trāyastriṃśa have a garden called 'Many Chariots'. In the garden, there is a large pond called 'Citra' (Citra, meaning variegated or beautiful), one hundred Yojana in length and width, and the same in depth. It is filled with heavenly water, and its bottom and banks are built with four kinds of jewels as bricks. The rest is as described above. There are four jeweled stairways and five kinds of jeweled flowers, also as described above. There are four kinds of jeweled boats and eight kinds of water games. When the deities here need those flowers, they come at the thought of it, because of the reward of good karma. Various jeweled flowers rain down from the sky, scattering on the deities. There is also a separate wind that blows various flower garlands (Mala, garland), according to their body shape, the necessary adornments, body, arms, head, and feet, naturally following. On the banks of the pond, there are five kinds of jeweled trees, arranged and filled everywhere. The rest is as previously described. In the middle of the trees and various jeweled halls and palaces, the male and female deities reside everywhere. The details are as described above. This garden is surrounded by a golden city, one thousand Yojana in circumference, with a diameter of one-third. The golden city is one Yojana high, the parapets are half a Yojana high, the city gates are two Yojana high, and the gate towers are one and a half Yojana high. Every ten Yojana, there is a gate, with ninety-nine gates, plus one small gate, totaling one hundred gates. These gates are made of various jewels and adorned with Mani jewels (Mani, meaning jewel). They are like the exquisite carpets of the northern regions, with various carvings. These gates are also guarded by four armies, as described above. Outside, there are seven layers of jeweled fences, also as described above. They are surrounded by seven layers of Tala tree forests (Tala, palm tree).
繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶華。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。及四寶堂殿。諸男女天之所住處。是城外邊。三重寶塹。余如上說。其一一塹。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。是外林中。一切諸花。開敷鮮榮。諸女天等音樂謳歌。時諸天子從眾車園。出林觀聽。諸天子等。于外林中。音樂謳歌。園內女天亦出觀聽。園內女天又奏音樂。外諸天子入園觀聽。園內天子亦奏音樂。園外女天亦入園聽。以此因緣。受諸戲樂。從善見大城東門。至眾車園西門。其中間路。二十由旬。廣十由旬。並琉璃為地。平滑柔軟。眾寶莊嚴。譬如北地妙好毹毹。人非人像。鳥獸花草。種種具足。亦如耳珰眾寶合成。其路形相。亦復如是。腳履即沒。舉足便起。如兜羅綿。及以木綿。其路柔軟。亦復如是。三種皮持之所嚴飾。一一皮持。四寶所成。一一皮持。三層寶鈴之所圍繞。一一寶鈴。四寶所成。微風吹動。出妙音聲。能令諸天起五欲縛。是路兩邊。夾二江水。名曰長形。亦長二十由旬。廣十由旬。八功德水自然盈滿。其江兩邊。並四寶磚之所構
【現代漢語翻譯】 現代漢語譯本： 與上述描述類似。樹的中間有許多寶池，相距百弓（古代長度單位），各種莊嚴裝飾也如前所述。五種寶華也如前所述，以及四寶船也如前所述。池岸邊有五種寶樹，也如前所述，還有四寶堂殿，是諸男女天人居住的地方。城的外面有三重寶塹，其餘的描述與前文相同。每一個寶塹，寬二由旬（古代長度單位），深一由旬半，形狀像壺口，下寬上窄，天水盈滿，也如前所述。這些寶塹之間，有許多婇女的宮殿羅列。三重寶塹外，有七寶樹林圍繞，也如前所述。外面的樹林中，一切花朵都盛開鮮艷。諸位女天人演奏音樂、唱歌。這時，諸位天子從眾車園出來，到樹林外觀看聆聽。諸位天子在外面的樹林中演奏音樂、唱歌，園內的女天人也出來觀看聆聽。園內的女天人也演奏音樂，外面的諸位天子進入園內觀看聆聽。園內的天子也演奏音樂，園外的女天人也進入園內聆聽。因為這樣的因緣，享受各種嬉戲娛樂。從善見大城（Sudarsana）的東門到眾車園（Citraratha Garden）的西門，中間的路長二十由旬，寬十由旬，都是用琉璃鋪地，平坦光滑柔軟，用各種寶物裝飾，就像北方精美的毹毹（一種毛織品），上面有人非人像、鳥獸花草，各種圖案都具備，也像耳珰（耳飾）用各種寶物合成一樣。這條路的形狀也是這樣，腳踩上去就陷下去，抬腳就起來，像兜羅綿（一種柔軟的棉花）以及木棉一樣，這條路非常柔軟也是這樣。三種皮持（裝飾物）裝飾著道路，每一個皮持都是用四寶做成，每一個皮持都被三層寶鈴圍繞，每一個寶鈴都是用四寶做成，微風吹動，發出美妙的聲音，能夠讓諸天人產生五欲的束縛。這條路的兩邊，夾著兩條江水，名叫長形（Dirgha），也長二十由旬，寬十由旬，八功德水自然盈滿。江的兩邊，都是用四寶磚砌成。
【English Translation】 English version: It is as described above. In the middle of the trees, there are many jeweled ponds, spaced a hundred bows (ancient unit of length) apart, with various adornments as described above. The five kinds of jeweled flowers are also as described above, as well as the four jeweled boats. The banks of the ponds have five kinds of jeweled trees, also as described above, and four jeweled halls and pavilions, which are the dwellings of the male and female devas (gods). Outside the city, there are three layers of jeweled moats, the rest is as described above. Each moat is two yojanas (ancient unit of length) wide and one and a half yojanas deep, shaped like a pot's mouth, wide at the bottom and narrow at the top, filled with celestial water, also as described above. In the land between these moats, there are rows of palaces for the courtesans. Outside the three layers of moats, there are seven rows of jeweled trees surrounding them, also as described above. In the outer forest, all the flowers are blooming brightly. The female devas are playing music and singing. At this time, the devas come out from the Citraratha Garden (garden of varied chariots) to the forest to watch and listen. The devas play music and sing in the outer forest, and the female devas in the garden also come out to watch and listen. The female devas in the garden also play music, and the devas outside enter the garden to watch and listen. The devas in the garden also play music, and the female devas outside also enter the garden to listen. Because of this cause and condition, they enjoy various amusements. From the east gate of Sudarsana (city of good vision) to the west gate of Citraratha Garden, the road in between is twenty yojanas long and ten yojanas wide, paved with lapis lazuli, smooth, soft, and adorned with various jewels, like the fine rugs of the north, with images of humans, non-humans, birds, beasts, flowers, and grasses, all complete, just like earrings made of various jewels. The shape of the road is also like this, the foot sinks in when stepped on, and rises when lifted, like cotton and kapok, the road is soft like this. It is adorned with three kinds of leather straps (ornaments), each leather strap is made of four jewels, each leather strap is surrounded by three layers of jeweled bells, each jeweled bell is made of four jewels, the gentle breeze blows, producing wonderful sounds, which can cause the devas to develop the bonds of the five desires. On both sides of the road, there are two rivers, named Dirgha (long), also twenty yojanas long and ten yojanas wide, naturally filled with water possessing the eight qualities. Both sides of the river are constructed with four-jeweled bricks.
成。余如前說。其江四邊。四寶階道。亦如前說。是江水中。有五種寶花。亦如前說。四種寶船。泛漾其內。八種水戲之具。乘船遊觀。遲速任心。並如前說。是中諸天須彼花來。隨念即至。善果報故。雨眾寶華。灑散諸天。復有別風。吹諸華鬘。隨其身份。所須莊嚴。身臂手足。自然隨著。二江外岸。五種寶樹。羅列遍滿。余如前說。其樹中間。有諸寶池。及寶殿堂。諸男女天並於中住。無量天眾充滿國土。云何此園名曰眾車。此中有大池。名質多羅。其中有樹。亦名質多羅。此樹生種種花。唯此園有。余園則無。復有因緣。名質多羅。是時忉利諸天欲入此園中。著種種寶物。莊嚴其身。微妙最極。著種種仗器。如臨戰時。乘種種乘。入此園林。在其園內。及欲出時。取質多羅樹種種妙花。莊嚴車乘。轅枙轂輞。具足嚴飾。一切諸乘。並皆如是。此質多羅樹花。及天身瓔珞。諸寶車乘。所出光明。互相映發。以是因緣。此妙園中。種種光明。聚集其內。由此義故。名眾車園。復有自然名眾車園。是義佛世尊說。如是我聞。
惡口園品第十一
善見大城南門閫外。二十由旬。諸忉利天。有園名曰惡口。園中大池。名曰惡口。方百由旬。深亦如是。天水盈滿。四寶為磚壘其底岸。余如上說。四寶階道。五種
寶花。亦如上說。四種寶船。及八水戲。是中諸天須彼花時。應念來至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂手足。自然隨著。是其池岸。五種寶樹。羅列遍滿。余如上說。其樹中間。及眾寶堂殿。諸男女天居止遍滿。具如上說。是園週迴。一千由旬。逕三分之一。金城之所圍繞。是城高一由旬。埤堄一半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如北地妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。是城外邊。三重寶塹。余如上說。其一一塹者。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。時外林中。一切諸花。開敷鮮榮。諸女天等音樂謳歌。時諸天子從惡口園。出林觀聽。諸天子等於外林中。音樂謳歌。園內女天亦出觀聽。園內女天又奏音樂。
外諸天子入園觀聽。園內天子亦奏音樂。園外女天亦入園聽。以此因緣。受諸戲樂。從善見大城南門。至惡口園北門。其中間路。二十由旬。廣十由旬。並琉璃為地。平滑柔軟。眾寶莊嚴。譬如北地妙好𣰽毹。人非人像。鳥獸花草。種種具足。亦如耳珰眾寶合成。其路形相。亦復如是。腳履即沒。舉足便起。如兜羅綿。及以木綿。其路柔軟。亦復如是。三種皮持之所嚴飾。一一皮持。四寶所成。一一皮持。三層寶鈴之所圍繞。一一寶鈴。四寶所成。微風吹動。出妙音聲。能令諸天起五欲縛。是路兩邊。夾二江水。名曰長形。亦長二十由旬。廣十由旬。八功德水。自然盈滿。其江兩邊。並四寶磚之所構治。余如前說。其江四邊。四寶階道。亦如前說。是江水中。有五種寶花。亦如前說。四種寶船。泛漾其內。八種水戲之具。乘船遊觀。遲速任心。並如前說。是中諸天須彼花來。隨念即至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂手足自然隨著。二江外岸。五種寶樹。羅列遍滿。余如前說。其樹中間。有諸寶池。及寶殿堂。諸男女天並於中住。無量大眾充滿國土。云何此園名為惡口。園有大池。名曰惡口。其中有樹。亦名惡口。其樹有花。亦名惡口。唯此園有。余處則無。復有因
緣。名為惡口。是時忉利諸天欲入此園。作是斗諍。覺觀思惟。我等今者往彼攻擊。鬥戰修羅。復有彼此互相嫉妒。貪著五欲。諍其前後。因是事故。說諸惡言。是故此地名惡口園。復有自然名為惡口。是義佛世尊說。如是我聞。
雜園品第十二
善見大城西門閫外。至雜園東門。其中間路。長二十由旬。是諸忉利天園中有方池。名曰雜池。面百由旬。深亦如是。天水盈滿。四寶為磚。壘其底岸。余如上說。四寶階道。五種寶花。亦如上說。四種寶船。及八水戲。是中諸天須彼花時。應念來至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂手足。自然隨著。是其池岸。五種寶樹。羅列遍滿。余如前說。其樹中間。及眾寶堂殿。諸男女天居止遍滿。具如上說。是園週迴。一千由旬。徑三分之一。金城之所圍繞。是城高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如北地妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外十重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。及四寶船
【現代漢語翻譯】 現代漢語譯本：緣起於此，故名『惡口』（E Kou，粗惡的言語）。當時，忉利（Dao Li，三十三天）諸天想要進入此園，卻發生爭鬥。他們覺察、觀察、思惟，『我們現在前往攻擊、戰鬥阿修羅（A Xiu Luo，非天）。』又因彼此互相嫉妒，貪戀五欲（Wu Yu，色、聲、香、味、觸），爭奪先後。因為這些緣故，說出各種惡言。所以此地名為惡口園。另外，還有自然形成的『惡口』。這是佛世尊所說，我（阿難）如是聽聞。
雜園品第十二
善見大城（Shan Jian Da Cheng）西門外，到雜園（Za Yuan）東門，這段路長二十由旬（You Xun，古印度長度單位）。這些忉利天園中有一個方形池，名叫雜池，面積百由旬，深度也一樣。池中天水盈滿，用四寶為磚，堆砌池底和岸邊，其餘的描述如前所述。有四寶階梯，五種寶花，也如前所述。還有四種寶船，以及八種水上游戲。池中的諸天需要這些花時，只需意念一動，花就自然來到。因為善業果報的緣故，天空中降下各種寶花，灑向諸天。還有特別的風，吹動各種花鬘，隨著諸天的身份，所需的莊嚴品，自然地出現在身體、手臂、手和腳上。池岸邊，五種寶樹羅列遍滿，其餘的描述如前所述。樹的中間，以及各種寶堂殿，諸男女天居住其中，遍滿各處，具體情況如前所述。這園的周長一千由旬，直徑是三分之一。金城圍繞著它，城高一由旬，矮墻高半由旬，城門高二由旬，門樓高一由旬半。每隔十由旬，就有一扇門，共有九十九扇門，另外還有一個小門，總共一百扇門。這些門都是用各種寶物做成，用摩尼妙寶莊嚴。譬如北方地區精美的毛織品，有各種雕鏤。這些門還有四軍防衛，也如前所述。外面有十重寶柵，也如前所述。七重多羅樹林圍繞著它，也如前所述。樹的中間，有各種寶池，相距百弓，用各種方式莊嚴，也如前所述。有五種寶花，以及四寶船。
【English Translation】 English version: The cause of this is named 'Evil Speech' (E Kou, harsh language). At that time, the Trayastrimsa (Dao Li, Thirty-three Heavens) gods wanted to enter this garden, but a dispute arose. They perceived, observed, and contemplated, 'We will now go to attack and fight the Asuras (A Xiu Luo, non-gods).' Furthermore, due to mutual jealousy, and attachment to the five desires (Wu Yu, form, sound, smell, taste, and touch), they competed for precedence. Because of these reasons, they uttered various evil words. Therefore, this place is named the Evil Speech Garden. In addition, there is a naturally formed 'Evil Speech'. This is what the World Honored One, the Buddha, said, and I (Ananda) heard it thus.
Chapter Twelve: Miscellaneous Garden
From the outside of the west gate of the Great City of Good Vision (Shan Jian Da Cheng) to the east gate of the Miscellaneous Garden (Za Yuan), the road is twenty yojanas (You Xun, an ancient Indian unit of length) long. In these Trayastrimsa heaven gardens, there is a square pond called the Miscellaneous Pond, which is a hundred yojanas in area and depth. The pond is filled with heavenly water, and its bottom and banks are built with four precious gems as bricks, with the rest of the description as mentioned above. There are four precious gem stairways, five kinds of precious flowers, also as mentioned above. There are also four kinds of precious boats, and eight kinds of water games. When the gods in the pond need these flowers, they come naturally with a thought. Because of the reward of good karma, various precious flowers rain down from the sky, sprinkling the gods. There is also a special wind that blows various flower garlands, and according to the status of the gods, the necessary ornaments naturally appear on their bodies, arms, hands, and feet. On the banks of the pond, five kinds of precious trees are arranged all around, with the rest of the description as mentioned above. In the middle of the trees, and in various precious halls and palaces, the male and female gods reside, filling all places, with the specific details as mentioned above. The circumference of this garden is one thousand yojanas, and the diameter is one-third of that. A golden city surrounds it, the city is one yojana high, the parapets are half a yojana high, the city gates are two yojanas high, and the gate towers are one and a half yojanas high. Every ten yojanas, there is a gate, with a total of ninety-nine gates, plus one small gate, for a total of one hundred gates. These gates are made of various treasures, and adorned with Mani jewels. They are like the exquisite woolen carpets of the northern regions, with various carvings. These gates also have four armies guarding them, also as mentioned above. Outside, there are ten layers of precious fences, also as mentioned above. Seven layers of Tala tree forests surround it, also as mentioned above. In the middle of the trees, there are various precious ponds, spaced a hundred bows apart, adorned in various ways, also as mentioned above. There are five kinds of precious flowers, and four precious boats.
。八水戲等。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。是城外邊三重寶塹。余如上說。其一一塹。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如前說。是塹間地。有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。是時外林。一切諸花。開敷鮮榮。諸女天等音樂謳歌。時諸天子從雜園中。出林觀聽。諸天子等於外林中。音樂謳歌。園內女天亦出觀聽。園內女天又奏音樂。外諸天子入園觀聽。園內天子亦奏音樂。園外女天亦入園聽。以此因緣。受諸戲樂。從善見大城西門。至雜園東門。其路二十由旬。廣十由旬。並琉璃為地。平滑柔軟。眾寶莊嚴。譬如北地妙好𣰽毹。人非人像。鳥獸花草。種種具足。亦如耳珰眾寶合成。其路形相。亦復如是。腳履即沒。舉足便起。如兜羅綿。及以木綿。其路柔軟。亦復如是。三種皮持之所嚴飾。一一皮持。四寶所成。一一皮持。三層寶鈴之所圍繞。一一寶鈴。四寶所成。微風吹動。出妙音聲。能令諸天起五欲縛。是路兩邊。夾二江水。名曰長形。亦長二十由旬。廣十由旬。八功德水自然盈滿。其江兩邊。並四寶磚之所構治。余如前說。其江四邊。四寶階道。亦如前說。是江水中。有五種寶花。亦如前說。四種寶船。泛漾其內。八種水
【現代漢語翻譯】 現代漢語譯本：還有八水嬉戲等娛樂活動。池岸邊有五種寶樹，也如前面所說。乃至四寶構成的堂殿，是諸男女天人居住的地方。善見城外有三重寶塹，其餘的也如前面所說。每一道塹，寬二由旬（Yojana，古印度長度單位），深一由旬半，形狀像壺口，下寬上窄，天水盈滿，也如前面所說。這些塹之間的地上，有許多婇女的宮殿羅列。三重塹外，有七寶樹林圍繞，也如前面所說。這時，外林中，一切諸花，開放鮮艷。諸女天等奏樂唱歌。這時，諸天子從雜園中出來，到林外觀看聆聽。諸天子在外林中奏樂唱歌，園內的女天也出來觀看聆聽。園內的女天又奏樂，外面的諸天子進入園內觀看聆聽。園內的天子也奏樂，園外的女天也進入園內聆聽。因為這樣的因緣，享受各種嬉戲娛樂。從善見大城的西門，到雜園的東門，這條路長二十由旬，寬十由旬，全部用琉璃鋪地，平坦光滑柔軟，用各種寶物莊嚴。譬如北方出產的精美地毯，上面有人非人像、鳥獸花草，種種具備，也像耳珰用各種寶物合成。這條路的形狀，也是這樣。腳踩上去會陷下去，抬起腳就會恢復原狀，像兜羅綿（一種柔軟的棉花）以及木棉一樣。這條路非常柔軟，也是這樣。三種皮持（一種裝飾物）莊嚴這條路，每一個皮持，用四寶構成，每一個皮持，有三層寶鈴圍繞，每一個寶鈴，用四寶構成，微風吹動，發出美妙的聲音，能夠讓諸天生起五欲的束縛。這條路的兩邊，夾著兩條江水，名叫長形，也長二十由旬，寬十由旬，八功德水自然盈滿。這兩條江的兩邊，都用四寶磚砌成，其餘的也如前面所說。這兩條江的四邊，有四寶階道，也如前面所說。這江水中，有五種寶花，也如前面所說。四種寶船，在江內泛漾，八種水。
【English Translation】 English version: There are also amusements such as the 'Eight Waters Play'. The banks of the ponds are lined with five kinds of precious trees, as described above. Furthermore, there are halls and palaces made of four kinds of jewels, which are the dwelling places of various male and female deities. Outside the Sudarshana City, there are three layers of precious moats, the rest being as described above. Each moat is two yojanas (Yojana, an ancient Indian unit of length) wide and one and a half yojanas deep, shaped like the mouth of a pot, wide at the bottom and narrow at the top, filled with celestial water, as described earlier. In the land between these moats, there are rows of palaces for the consorts of the deities. Outside the three layers of moats, there are forests of seven precious trees surrounding them, as described above. At this time, in the outer forest, all kinds of flowers bloom in vibrant splendor. The female deities play music and sing. Then, the male deities come out from the mixed garden to observe and listen in the forest. The male deities play music and sing in the outer forest, and the female deities inside the garden also come out to observe and listen. The female deities inside the garden then play music, and the male deities outside enter the garden to observe and listen. The male deities inside the garden also play music, and the female deities outside the garden also enter the garden to listen. Because of these causes and conditions, they enjoy various amusements and pleasures. From the west gate of the Sudarshana City to the east gate of the mixed garden, the road is twenty yojanas long and ten yojanas wide, entirely paved with lapis lazuli, smooth, soft, and adorned with various treasures. It is like a beautifully crafted carpet from the north, with images of humans, non-humans, birds, beasts, flowers, and grasses, complete in every detail, just like earrings made of various jewels. The shape of the road is also like this. When one steps on it, it sinks in, and when one lifts one's foot, it rises again, like 'tulā' cotton (a soft kind of cotton) and kapok. The road is very soft, just like that. It is adorned with three kinds of 'pīṭha' (a type of ornament), each made of four kinds of jewels, and each 'pīṭha' is surrounded by three layers of precious bells, each bell made of four kinds of jewels. A gentle breeze blows, producing wonderful sounds that can cause the deities to develop attachments to the five desires. On both sides of this road are two rivers, called 'Long Shape', also twenty yojanas long and ten yojanas wide, naturally filled with water possessing the eight qualities. Both sides of these rivers are constructed with bricks made of four kinds of jewels, the rest being as described above. On the four sides of these rivers, there are stairways made of four kinds of jewels, as described above. In the water of these rivers, there are five kinds of precious flowers, as described above. Four kinds of precious boats float within them, and eight kinds of water.
戲之具。乘船遊觀。遲速任心。並如上說。是中諸天須彼花來。隨念即至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂首足。自然隨著。二江外岸。五種寶樹。羅列遍滿。余如上說。其樹中間。有諸寶池。及眾寶殿堂。諸男女天並於中住。無量天眾充滿國土。云何此園名為雜園。因是園中有一大池。名曰雜池。亦有雜樹。及諸雜花。唯此園有。余處則無。復有因緣。名為雜園。是時忉利諸男女天來入此園。最為雜聚。歌舞音樂。及眾遊戲。並相糅雜。余園集時。一切外邊諸天並不得入。悉被禁斷。此園集時。無有隔礙。大城諸天及諸外天入園遊戲。相雜受樂。是故名曰雜園。復有自然名為雜園。是義佛世尊說。如是我聞。
波利夜多園品第十三
善見大城東北角門之外。二十由旬。諸忉利天。有大園林。名波利夜多。此園有方池。亦名波利夜多。面百由旬。深亦如是。天水盈滿。四寶為磚。壘其底岸。余如前說。四邊寶階。亦如前說。五種寶花。亦如前說。四種寶船。及八種戲。隨心遲速。是中諸天須彼花時。應念來至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂手足。自然隨著。其地岸上。五種寶樹。羅列遍滿。余如前說
【現代漢語翻譯】 現代漢語譯本 嬉戲的器具。乘坐船隻遊玩觀賞，快慢隨心所欲，都如上面所說。園中的諸天需要那些花時，隨心念即刻到來，這是因為善業果報的緣故。天空中降下眾多的寶花，灑落在諸天身上。又有特別的風，吹來各種花鬘，隨著他們的身形，所需的莊嚴之物，如身體、手臂、頭、腳，自然而然地附著在身上。兩條江的外岸，五種寶樹羅列遍滿，其餘的都如上面所說。那些樹的中間，有各種寶池以及眾多的寶殿堂，諸男女天都在其中居住。無量的天眾充滿國土。為什麼這個園林叫做雜園呢？因為這個園中有一個大池，名叫雜池，也有各種雜樹以及各種雜花，只有這個園林才有，其他地方沒有。還有其他因緣，所以叫做雜園。這時忉利天（Trayastrimsa，三十三天）的諸男女天來進入這個園林，最為雜聚，歌舞音樂以及各種遊戲，都互相糅雜在一起。其他園林聚集的時候，一切外邊的諸天都不能進入，全部被禁止。這個園林聚集的時候，沒有隔閡阻礙，大城中的諸天以及其他外邊的天都進入園林遊戲，互相混合享受快樂。所以叫做雜園。還有自然而然的原因叫做雜園。這些意義是佛世尊說的，如是我聞。
波利夜多園品第十三
善見大城東北角門之外二十由旬，諸忉利天（Trayastrimsa，三十三天）有一個大園林，名叫波利夜多（Pāriyatraka）。這個園林有一個方池，也名叫波利夜多（Pāriyatraka），每個面有一百由旬，深度也一樣。天水盈滿，用四寶作為磚，堆砌它的底和岸，其餘的都如前面所說。四邊的寶階，也如前面所說。五種寶花，也如前面所說。四種寶船以及八種嬉戲，隨心所欲，快慢自如。園中的諸天需要那些花的時候，應念即刻到來，這是因為善業果報的緣故。天空中降下眾多的寶花，灑落在諸天身上。又有特別的風，吹來各種花鬘，隨著他們的身形，所需的莊嚴之物，如身體、手臂、手、腳，自然而然地附著在身上。那地岸上，五種寶樹羅列遍滿，其餘的都如前面所說。
【English Translation】 English version Instruments of amusement. Riding boats for sightseeing, with speed as desired, all as described above. When the devas (gods) in this garden need those flowers, they arrive instantly by thought, due to the reward of good karma. Raining down numerous precious flowers, scattering them upon the devas. Furthermore, there are special winds blowing various flower garlands, and according to their bodies, the adornments they need, such as for their bodies, arms, heads, and feet, naturally attach themselves. On the outer banks of the two rivers, five types of precious trees are arranged and spread everywhere, the rest is as described above. In between those trees, there are various precious ponds and numerous precious palaces, where the male and female devas reside. Countless devas fill the land. Why is this garden called 'Mixed Garden'? Because in this garden there is a large pond called 'Mixed Pond,' and there are also various mixed trees and various mixed flowers, which only this garden has, and no other place has them. There are also other causes and conditions, therefore it is called 'Mixed Garden.' At this time, the male and female devas of Trayastrimsa (忉利天，Thirty-three Heavens) come into this garden, gathering in the most mixed manner, with songs, dances, music, and various games all intermingling. When other gardens gather, all the external devas are not allowed to enter, and are all forbidden. When this garden gathers, there are no barriers or obstructions, the devas of the great city and other external devas enter the garden to play and mix together, enjoying happiness. Therefore, it is called 'Mixed Garden.' Furthermore, there is a natural reason for it being called 'Mixed Garden.' These meanings were spoken by the World Honored One, as I have heard.
Chapter Thirteen: Pāriyatraka (波利夜多園) Garden
Outside the northeast corner gate of Sudarśana (善見) Great City, at a distance of twenty yojanas, the devas of Trayastrimsa (忉利天，Thirty-three Heavens) have a large garden called Pāriyatraka (波利夜多). This garden has a square pond, also called Pāriyatraka (波利夜多), each side being one hundred yojanas, and the depth is the same. It is filled with celestial water, and four precious gems are used as bricks to build its bottom and banks, the rest is as described before. The precious stairs on all four sides are also as described before. The five types of precious flowers are also as described before. The four types of precious boats and eight types of amusements are available at will, with speed as desired. When the devas in this garden need those flowers, they arrive instantly by thought, due to the reward of good karma. Raining down numerous precious flowers, scattering them upon the devas. Furthermore, there are special winds blowing various flower garlands, and according to their bodies, the adornments they need, such as for their bodies, arms, hands, and feet, naturally attach themselves. On the land banks, five types of precious trees are arranged and spread everywhere, the rest is as described before.
。其樹中間。及眾寶堂殿。諸男女天居止遍滿。具如上說。園中有樹。名波利夜多。亦名拘毗陀羅。是樹生長具足。形容可愛。枝葉相覆。密厚多葉。久住不凋。一切風雨不能侵入。譬如裝花鬘師。裝飾花鬘。及以耳珰。其樹形相。可愛如是。上如傘蓋。次第相覆。高百由旬。下本洪直。都無瘤節。五十由旬。方有枝條。樹身徑刺。廣五由旬。圍十五由旬。其一一枝。橫出五十由旬。間中亙度一百由旬。週迴三百由旬。下有寶石。名曰班紂劍婆羅。長五十由旬。廣十由旬。皆琉璃所成。軟滑可愛。眾寶莊嚴。譬如北地妙好𣰽毹。種種雕鏤。人非人像。鳥獸花草。種種具足。亦如耳珰眾寶合成。是班紂劍婆羅。亦復如是。腳履即沒。舉足便起。如兜羅綿。及以木綿。是班紂劍婆羅。其體柔軟。亦復如是。三種皮持之所嚴飾。一一皮持。四寶所成。一一皮持。三層寶鈴之所圍繞。一一寶鈴。四寶所成。微風吹動。出妙音聲。能令諸天起五欲縛。余如上說。四邊階道。金銀琉璃頗梨所成。園中處處有池。亦如上說。乃至四寶堂殿。諸男女天之所住處。亦如上說。是園週迴一千由旬。逕度三分之一。金城所繞。是城高一由旬。埤堄一半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門
【現代漢語翻譯】 現代漢語譯本：其樹的中間，以及眾多的寶堂殿宇，諸男女天人居住遍滿，具體情況如上所述。園中有一樹，名為波利夜多（Pāriyatra，歡喜園），也名拘毗陀羅（Kuviṭāra，善住）。此樹生長具足，形態可愛，枝葉相互覆蓋，茂密繁盛，長久不衰，一切風雨都不能侵入。譬如裝飾花鬘的工匠，裝飾花鬘以及耳珰，此樹的形狀，可愛如是，上部如傘蓋，次第相覆，高一百由旬（Yojana，古印度長度單位），下部樹幹洪大筆直，沒有瘤節，五十由旬處才開始有枝條。樹身直徑廣五由旬，圍長十五由旬。每一枝條，橫出五十由旬，枝條間跨度一百由旬，週迴三百由旬。樹下有寶石，名叫班紂劍婆羅（Pañcakaṃbala，五衣），長五十由旬，寬十由旬，都是琉璃所成，柔軟光滑可愛，眾寶莊嚴，譬如北方精美的毛毯，種種雕鏤，人非人像，鳥獸花草，種種具備，也如耳珰眾寶合成，這班紂劍婆羅，也是如此。腳踩上去會陷沒，抬腳便起，如兜羅綿（Tula，一種柔軟的棉花）以及木綿，這班紂劍婆羅，其體柔軟，也是如此。三種皮持之所嚴飾，一一皮持，四寶所成，一一皮持，三層寶鈴之所圍繞，一一寶鈴，四寶所成，微風吹動，發出美妙的聲音，能令諸天生起五欲的束縛。其餘情況如上所述。四邊階道，金銀琉璃頗梨所成。園中處處有池，也如上所述，乃至四寶堂殿，諸男女天人所居住的地方，也如上所述。此園週迴一千由旬，直徑是三分之一。金城所圍繞，此城高一由旬，城墻矮墻一半由旬，城門高二由旬，門樓一由旬半，每十由旬，有一一門，共有九十九門，再加一個小門，總共一百門。
【English Translation】 English version: In the middle of the trees, and in the numerous jeweled halls and palaces, male and female deities reside, filling the space, as described above. In the garden, there is a tree named Pāriyatra (Joyful Garden), also known as Kuviṭāra (Good Abode). This tree grows fully, with a lovely form, its branches and leaves covering each other, dense and abundant, enduring for a long time without withering, and no wind or rain can penetrate it. It is like a garland maker decorating a garland and earrings; the shape of this tree is as lovely as that, with the upper part like an umbrella, successively covering, a hundred Yojana (ancient Indian unit of length) in height, and the lower trunk large and straight, without knots or bumps, with branches starting at fifty Yojana. The trunk's diameter is five Yojana wide, and its circumference is fifteen Yojana. Each branch extends horizontally for fifty Yojana, with a span of one hundred Yojana between branches, and a circumference of three hundred Yojana. Beneath the tree, there is a jewel called Pañcakaṃbala (Five Garments), fifty Yojana long and ten Yojana wide, all made of crystal, soft, smooth, and lovely, adorned with various jewels, like exquisite carpets from the north, with various carvings, images of humans and non-humans, birds, beasts, flowers, and grasses, all complete, also like earrings made of various jewels; this Pañcakaṃbala is also like that. When stepped on, it sinks, and when the foot is lifted, it rises, like Tula (a soft cotton) and cotton, this Pañcakaṃbala, its body is soft, also like that. It is adorned with three kinds of coverings, each covering made of four jewels, each covering surrounded by three layers of jeweled bells, each jeweled bell made of four jewels, a gentle breeze blowing, emitting wonderful sounds, capable of causing the deities to generate the bonds of the five desires. The rest is as described above. The stairways on all four sides are made of gold, silver, crystal, and vaidurya. There are ponds everywhere in the garden, also as described above, and the four-jeweled halls and palaces, where the male and female deities reside, are also as described above. This garden has a circumference of one thousand Yojana, and a diameter of one-third of that. It is surrounded by a golden city, this city is one Yojana high, the ramparts half a Yojana, the city gates two Yojana high, the gate towers one and a half Yojana, every ten Yojana, there is a gate, with ninety-nine gates, plus one small gate, totaling one hundred gates.
。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如北地妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。有四寶船。亦如上說。其池岸上。五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。是城外邊。三重寶塹。余如上說。一一塹者。廣二由旬。深一由旬半。形如壺口。下廣上狹天水盈滿。並如上說。是塹間地。有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。時外林中。一切諸花。開敷鮮榮。諸女天等音樂謳歌。時諸天子從波利夜多園。出林觀聽。諸天子等於外林中。音樂謳歌園內女天亦出觀聽園內女天又奏音樂。外諸天子入園觀聽。園內天子亦奏音樂。園外女天亦入園聽。以此因緣。受諸戲樂。從善見大城東北角門。至園西南角門。其中間路。二十由旬。廣十由旬。並琉璃為地。平滑柔軟。眾寶莊嚴。譬如北地妙好𣰽毹。人非人像。鳥獸花草。種種具足。亦如耳珰眾寶合成。其路形相。亦復如是。腳履即沒。舉足便起。如兜羅綿。及以木綿。其路柔軟。亦復如是。三種皮持之所嚴飾。一一皮持。四寶所成。一一皮持。三層寶鈴之所圍繞。一一寶鈴四
寶所成。微風吹動。出妙音聲。能令諸天起五欲縛。是路兩邊。夾二江水。名曰長形。亦長二十由旬。廣十由旬。八功德水自然盈滿。其江兩邊。並四寶磚之所構治。余如前說。其江四邊。四寶階道。亦如前說。是江水中。有五種寶花。亦如前說。四種寶船泛漾其內。八種水戲之具。乘船遊觀。遲速任心。並如前說。是中諸天須彼花來。隨念即至。善果報故。雨眾寶花。灑散諸天。復有別風。吹諸花鬘。隨其身份。所須莊嚴。身臂手足。自然隨著。二江外岸。五種寶樹。羅列遍滿。余如前說。其樹中間。有諸寶池。及寶殿堂。諸男女天並於中住。無量天眾充滿國土。如是佛世尊說。比丘。爾時忉利天波利夜多拘毗陀羅樹。葉黃欲落。是時諸天踴躍歡喜。作如是言。今時忉利波利夜多樹。其葉轉黃。不久凋落。比丘。是時忉利天波利夜多樹。其葉落已。是時諸天踴躍歡喜。作如是言。諸天波利夜多樹葉已落。不久生萌。比丘。是時忉利天波利夜多樹。既生萌已。一切諸天踴躍歡喜。作如是言。今時波利夜多樹。既生萌已。不久微現縹色。比丘。是時波利夜多樹。現縹色已。諸天爾時歡喜踴躍。作如是言。波利夜多樹。現縹色已。不久當出花菡。比丘。是時波利夜多樹。出花菡已。諸天爾時歡喜踴躍。作如是言。波利夜多
【現代漢語翻譯】 現代漢語譯本： 用寶物建成的。微風吹動，發出美妙的聲音，能夠讓諸天產生五欲的束縛。這條路的兩邊，夾著兩條江水，名叫長形，也長二十由旬（Yojana，古印度長度單位），寬十由旬。八功德水自然充滿。江的兩邊，都用四寶磚砌成。其餘的如同前面所說。江的四邊，有四寶階梯，也如同前面所說。江水中有五種寶花，也如同前面所說。四種寶船在其中漂盪。有八種水上游戲器具，乘坐船隻遊玩觀賞，快慢隨心。都如同前面所說。這裡的天人如果需要那些花，隨心念就到，因為有善果的報應。天空中降下各種寶花，灑落在諸天身上。又有別的風，吹來各種花鬘，隨著他們的身形，所需的裝飾，身臂手足，自然而然地佩戴上。兩條江的外岸，有五種寶樹，羅列遍滿。其餘的如同前面所說。樹的中間，有各種寶池和寶殿，諸男女天都在其中居住。無量的天眾充滿國土。如是佛世尊說。比丘（Bhikkhu，佛教術語，指男性出家人），那時忉利天（Trāyastriṃśa，佛教欲界六天之一）的波利夜多拘毗陀羅樹（Pāriyatraka Kovidāra，天界樹名），葉子發黃將要掉落。這時諸天踴躍歡喜，這樣說：『現在忉利天的波利夜多樹，它的葉子轉黃，不久就要凋落了。』比丘，這時忉利天的波利夜多樹，它的葉子掉落之後，這時諸天踴躍歡喜，這樣說：『諸天的波利夜多樹葉已經落了，不久就要生出新芽。』比丘，這時忉利天的波利夜多樹，已經生出新芽，一切諸天踴躍歡喜，這樣說：『現在波利夜多樹，已經生出新芽，不久就會微微顯現出縹色。』比丘，這時波利夜多樹，顯現出縹色之後，諸天這時歡喜踴躍，這樣說：『波利夜多樹，顯現出縹色了，不久應當長出花苞。』比丘，這時波利夜多樹，長出花苞之後，諸天這時歡喜踴躍，這樣說：『波利夜多』
【English Translation】 English version: Made of treasures. A gentle breeze blows, producing wonderful sounds, capable of causing the devas (devas, gods or deities) to develop the bonds of the five desires. On both sides of this road are two rivers, named 'Long Shape,' also twenty yojanas (Yojana, an ancient Indian unit of distance) long and ten yojanas wide. The water of the eight qualities of merit naturally fills them. Both sides of the rivers are constructed with four-treasure bricks. The rest is as previously described. The four sides of the rivers have four-treasure stairways, also as previously described. In the river water are five kinds of treasure flowers, also as previously described. Four kinds of treasure boats float within them. There are eight kinds of water games, riding in boats to play and view, at whatever speed one desires. All as previously described. If the devas here need those flowers, they arrive as soon as they think of it, because of the reward of good karma. Raining down various treasure flowers, scattering them on the devas. There is also another wind, blowing various flower garlands, according to their body proportions, the necessary adornments, arms, hands, and feet, naturally adorning them. On the outer banks of the two rivers are five kinds of treasure trees, arranged and covering everywhere. The rest is as previously described. In the middle of the trees are various treasure ponds and treasure halls, where the male and female devas reside. Countless devas fill the land. Thus spoke the Buddha, the World Honored One. Bhikkhus (Bhikkhu, a Buddhist term referring to a male monastic), at that time, the Pāriyatraka Kovidāra tree (Pāriyatraka Kovidāra, name of a tree in the heavens) of the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of desire in Buddhism), its leaves were yellowing and about to fall. At this time, the devas leaped with joy and said, 'Now the Pāriyatraka tree of the Trāyastriṃśa Heaven, its leaves are turning yellow, and soon they will wither and fall.' Bhikkhus, at that time, after the leaves of the Pāriyatraka tree of the Trāyastriṃśa Heaven had fallen, the devas leaped with joy and said, 'The leaves of the Pāriyatraka tree of the devas have fallen, and soon new sprouts will grow.' Bhikkhus, at that time, after the Pāriyatraka tree of the Trāyastriṃśa Heaven had sprouted, all the devas leaped with joy and said, 'Now the Pāriyatraka tree has sprouted, and soon a faint bluish color will appear.' Bhikkhus, at that time, after the Pāriyatraka tree had shown a bluish color, the devas at that time rejoiced and leaped, saying, 'The Pāriyatraka tree has shown a bluish color, and soon flower buds should emerge.' Bhikkhus, at that time, after the Pāriyatraka tree had produced flower buds, the devas at that time rejoiced and leaped, saying, 'Pāriyatraka'
樹。既出菡已。不久其花稍開。既稍開已。諸天爾時歡喜踴躍。作如是言。波利夜多樹。既稍開已。不久當成一切開敷。比丘。是時波利夜多樹。既開敷已。花色遍照五十由旬。其花妙香。亦薰五十由旬。若東風雨時。吹此樹花。香薰西方。一百由旬。若西風雨時。吹此花香。薰于東方。一百由旬。若南風雨時。吹此花香。薰于北方。一百由旬。若北風雨時。吹此花香。薰于南方。一百由旬。比丘。如是忉利天波利夜多樹。神力威德。比丘。若佛弟子。依如來所說正法律者。由信根故。離自居家。修無家道。為是事故起決定心。比丘。如是人者。譬如波利夜多樹。其葉黃時比丘。是時佛弟子。剃除鬚髮。被服法衣。離自居家。修無家道。比丘。如是人者。譬如波利夜多樹。葉已落時。比丘。若佛弟子。離諸欲塵。離諸惡法。有覺有觀。有喜有樂。從離生起。修習初禪。入此中住。比丘。如是人者。譬如波利夜多樹。初生萌時。比丘。是時覺觀已寂滅故。依內澄清心行一方便故。無覺無觀。從定生起。有喜有樂。修習二禪。入此中住。比丘。如是人者。譬如波利夜多樹。現縹色時。比丘。時佛弟子。離欲喜故。住于舍心。正念正智。其身受樂。是故聖師說如是教。若住於樂。有舍有念。修習三禪。入于中住。比丘。如是
【現代漢語翻譯】 現代漢語譯本 樹，當它從花苞中長出時，不久花朵便會逐漸開放。當花朵逐漸開放時，諸天（Devas，天神）便會歡喜雀躍，這樣說道：『波利夜多樹（Pāriyatra tree，忉利天上的樹），當它逐漸開放時，不久將會完全盛開。』比丘（Bhikkhu，佛教僧侶），那時，波利夜多樹完全盛開時，花朵的顏色會照亮五十由旬（Yojana，古印度長度單位）。花朵的奇妙香味，也會薰染五十由旬。如果東風下雨時，吹拂這樹的花朵，香味會薰染西方一百由旬。如果西風下雨時，吹拂這花朵的香味，會薰染東方一百由旬。如果南風下雨時，吹拂這花朵的香味，會薰染北方一百由旬。如果北風下雨時，吹拂這花朵的香味，會薰染南方一百由旬。比丘，正如忉利天（Trāyastriṃśa，佛教的三十三天）的波利夜多樹，具有神力和威德。比丘，如果佛陀的弟子，依據如來（Tathāgata，佛陀的稱號）所說的正法和戒律，由於信根（Śradhā-indriya，五根之一）的緣故，離開自己的家，修行無家之道，爲了這個緣故而生起堅定的決心。比丘，這樣的人，譬如波利夜多樹，當它的葉子變黃時。比丘，這時佛陀的弟子，剃除鬚髮，穿上法衣，離開自己的家，修行無家之道。比丘，這樣的人，譬如波利夜多樹，當葉子已經掉落時。比丘，如果佛陀的弟子，遠離各種慾望的塵垢，遠離各種邪惡的法，有覺（Vitakka，尋）有觀（Vicāra，伺），有喜（Pīti，喜悅）有樂（Sukha，快樂），從遠離（Viveka，離欲）中生起，修習初禪（Prathama Dhyana，四禪中的第一禪），進入其中安住。比丘，這樣的人，譬如波利夜多樹，初生萌芽時。比丘，這時，由於覺和觀已經寂滅，依靠內心的澄清和心行合一的方便，沒有覺沒有觀，從禪定中生起，有喜有樂，修習二禪（Dvitīya Dhyana，四禪中的第二禪），進入其中安住。比丘，這樣的人，譬如波利夜多樹，呈現青藍色時。比丘，這時，佛陀的弟子，遠離了欲的喜悅，安住在舍心（Upekkhā，不偏不倚的心），正念（Sati，正確的念頭）正智（Sampajañña，正確的智慧），他的身體感受到快樂，因此聖師（Arya，聖者）這樣教導說，如果安住在快樂中，有舍有念，修習三禪（Tritīya Dhyana，四禪中的第三禪），進入其中安住。比丘，像這樣
【English Translation】 English version Monks, when it has come forth from the bud, before long its blossoms gradually open. When they have gradually opened, the devas (Devas, gods) at that time rejoice and exult, saying thus: 'The Pāriyatra tree (Pāriyatra tree, a tree in the Trāyastriṃśa heaven), when it has gradually opened, before long will come to full bloom.' Monks, at that time, when the Pāriyatra tree has come to full bloom, the color of its blossoms illuminates fifty yojanas (Yojana, an ancient Indian unit of distance). The exquisite fragrance of its blossoms also pervades fifty yojanas. If the east wind blows during the rain, it carries the fragrance of this tree, scenting the west for a hundred yojanas. If the west wind blows during the rain, it carries the fragrance of this blossom, scenting the east for a hundred yojanas. If the south wind blows during the rain, it carries the fragrance of this blossom, scenting the north for a hundred yojanas. If the north wind blows during the rain, it carries the fragrance of this blossom, scenting the south for a hundred yojanas. Monks, such is the divine power and majesty of the Pāriyatra tree of the Trāyastriṃśa (Trāyastriṃśa, the Heaven of the Thirty-three Gods). Monks, if a disciple of the Buddha, relying on the true Dharma and discipline spoken by the Tathāgata (Tathāgata, title of the Buddha), due to the root of faith (Śradhā-indriya, faculty of faith), leaves his own home and practices the homeless life, for this reason a firm resolve arises. Monks, such a person is like the Pāriyatra tree when its leaves turn yellow. Monks, at this time, the disciple of the Buddha shaves off his hair and beard, puts on the robes, leaves his own home, and practices the homeless life. Monks, such a person is like the Pāriyatra tree when its leaves have fallen. Monks, if a disciple of the Buddha, having distanced himself from the defilements of desire, having distanced himself from evil states, with initial application (Vitakka, thought) and sustained application (Vicāra, examination), with joy (Pīti, rapture) and pleasure (Sukha, happiness), born of detachment (Viveka, seclusion), cultivates the first jhāna (Prathama Dhyana, the first of the four jhānas), and abides therein. Monks, such a person is like the Pāriyatra tree when it first sprouts. Monks, at this time, because initial and sustained application have ceased, relying on inner clarity and the unification of the mind, without initial application and sustained application, born of concentration, with joy and pleasure, he cultivates the second jhāna (Dvitīya Dhyana, the second of the four jhānas), and abides therein. Monks, such a person is like the Pāriyatra tree when it appears bluish-green. Monks, at this time, the disciple of the Buddha, having abandoned the joy of desire, abides in equanimity (Upekkhā, impartiality), mindful (Sati, mindfulness) and with clear comprehension (Sampajañña, clear awareness), his body experiences pleasure, therefore the noble teacher (Arya, noble one) teaches thus: if abiding in pleasure, with equanimity and mindfulness, he cultivates the third jhāna (Tritīya Dhyana, the third of the four jhānas), and abides therein. Monks, like this
人者。譬如波利夜多樹。生花菡時。比丘。若佛弟子。苦滅盡故。樂已過故。昔時憂喜已滅盡故。無苦無樂。舍念清凈。修習四禪。入于中住。如是人者。譬如波利夜多樹。花稍開時。比丘。若佛弟子。諸漏盡故。無漏心解脫。及般若解脫。現世已證。入此中住。其生已盡。修道究竟。眾事已辦。無復有生。故得此智。比丘。如是人者。譬如波利夜多樹。一切開時。比丘。是諸比丘諸漏已盡。修道究竟。正慧解脫。有結已盡。忉利等天說讚歎言善友。彼處是人。厶姓厶名及厶郡縣一切國土。離自居家。修無家道。厶名比丘。是出家弟子依止弟子諸漏盡故。無漏心解脫。及波若解脫。現世已證。入此中住。其生已盡。修道究竟。眾事已辦。無復有生。故得此智。是諸比丘。諸漏已盡。正智解脫。有法已盡如是神力。及是威德。譬如波利夜多樹。是時忉利波利夜多樹。一切開敷。復有諸天守護園者。往帝釋所。白帝釋言。天主。波利夜多樹。悉開敷已。是故天尊應知時節。諸天覆有象王。名伊羅槃。行園所乘。其身長九由旬。高三由旬。其形相稱。爾時釋提桓因。遣使報象言。善友。波利夜多樹。一切開已。諸天當往到彼。入園遊觀。是故汝今當自裝飾。像聞使言。踴躍歡喜。譬如諸人初求婚時。及迎婦時。一切吉祥希有
【現代漢語翻譯】 現代漢語譯本： 人，譬如波利夜多樹（Pāriyatra tree，天界之樹）。當它含苞待放時，比丘們，如果佛陀的弟子，因為苦已滅盡，樂已消逝，過去的憂愁和喜悅都已滅盡，既無苦也無樂，以舍念保持清凈，修習四禪，進入禪定中安住。這樣的人，譬如波利夜多樹，花朵開始綻放之時。 比丘們，如果佛陀的弟子，因為諸漏（āsava，煩惱）已盡，達到無漏的心解脫和般若（prajna，智慧）解脫，在現世已經證得，並安住於此境界。他們的生命已經終結，修行已經圓滿，該做的事情已經完成，不再有輪迴轉生，因此獲得了這種智慧。比丘們，這樣的人，譬如波利夜多樹，完全盛開之時。 比丘們，這些比丘諸漏已盡，修行已經圓滿，以正慧獲得解脫，所有束縛（結）都已經斷盡。忉利天（Trāyastriṃśa，三十三天）等天界的眾神會讚歎說：『善哉！這位朋友，他來自某地，姓某名某，來自某個郡縣和國家，離開了自己的家，修行無家之道。這位名叫某某的比丘，是出家的弟子，依靠著其他弟子，因為諸漏已盡，達到無漏的心解脫和般若解脫，在現世已經證得，並安住於此境界。他的生命已經終結，修行已經圓滿，該做的事情已經完成，不再有輪迴轉生，因此獲得了這種智慧。』這些比丘，諸漏已盡，以正智獲得解脫，所有有為法都已經斷盡，擁有這樣的神通和威德，就像波利夜多樹一樣。 這時，當忉利天的波利夜多樹完全盛開時，負責守護園林的諸天會前往帝釋天（Śakra，忉利天主）處，稟告帝釋天說：『天主，波利夜多樹已經完全盛開。』因此，天尊您應該知道時節已到。諸天還有一頭象王，名叫伊羅槃（Airavata，帝釋天的坐騎），是巡遊園林的坐騎。它的身長九由旬（yojana，古印度長度單位），高三由旬，形貌非常相稱。當時，釋提桓因（Śakro devānām indraḥ，帝釋天的另一個稱呼）派遣使者告知象王說：『善友，波利夜多樹已經完全盛開，諸天將要前往那裡，進入園林遊玩觀賞。因此，你現在應當好好裝飾自己。』象王聽到使者的話，踴躍歡喜，就像人們初次求婚或迎娶新娘時一樣，一切都是吉祥而稀有的。
【English Translation】 English version: A person is like the Pāriyatra tree (heavenly tree). When it is budding, monks, if a disciple of the Buddha, because suffering has ceased, joy has passed, past sorrows and delights have all ceased, there is neither suffering nor joy, maintaining purity with equanimity, cultivating the four dhyanas (meditations), and dwelling in the middle state. Such a person is like the Pāriyatra tree when its flowers begin to open. Monks, if a disciple of the Buddha, because the āsavas (defilements) are exhausted, attains the undefiled liberation of mind and the liberation of prajna (wisdom), having realized it in the present life, and abides in this state. Their life is finished, their practice is completed, what needs to be done is done, there is no more rebirth, therefore they have attained this wisdom. Monks, such a person is like the Pāriyatra tree when it is in full bloom. Monks, these monks whose āsavas are exhausted, whose practice is completed, who are liberated by right wisdom, all fetters (bonds) are broken. The gods of Trāyastriṃśa (the Thirty-three Heavens) and other heavens will praise and say: 'Good friend! This person, from such and such a place, with such and such a name, from such and such a district and country, has left his home and practices the homeless life. This monk named so-and-so, a disciple who has left home, relying on other disciples, because the āsavas are exhausted, has attained the undefiled liberation of mind and the liberation of prajna, having realized it in the present life, and abides in this state. His life is finished, his practice is completed, what needs to be done is done, there is no more rebirth, therefore he has attained this wisdom.' These monks, whose āsavas are exhausted, are liberated by right wisdom, all conditioned dharmas are exhausted, possessing such supernatural powers and majesty, like the Pāriyatra tree. At that time, when the Pāriyatra tree of Trāyastriṃśa is in full bloom, the gods who guard the garden will go to Śakra (ruler of Trāyastriṃśa), and report to Śakra: 'Lord, the Pāriyatra tree is in full bloom.' Therefore, Your Honor should know that the time has come. The gods also have an elephant king named Airavata (Śakra's mount), which is the mount for touring the garden. Its body is nine yojanas (ancient Indian unit of length) long and three yojanas high, and its appearance is very fitting. At that time, Śakro devānām indraḥ (another name for Śakra) sent a messenger to inform the elephant king: 'Good friend, the Pāriyatra tree is in full bloom, the gods will go there, enter the garden to tour and admire. Therefore, you should now adorn yourself well.' The elephant king, hearing the messenger's words, leaped with joy, just like when people first seek marriage or welcome a bride, everything is auspicious and rare.
之事。像王歡喜。亦復如是。爾時象王即化其頭。為三十三。其一一頭。各有六牙。其一一牙。有七寶池。其一一池。各生七蓮。其一一蓮。各生七花。其一一花。各生七葉。其一一葉。各七天女。如是妓女天。有七七重數。圍繞蓮子。顯現可愛。以是因緣。眾花莊嚴。皆悉具足。諸忉利天恭敬帝釋。以為眾首。前升象上。依中頭坐。左右兩邊。各十六天。一切諸天各自思惟。我中頭坐。若真實者。唯天帝釋。獨居中坐。三十三天。先登像已。其餘天眾次第並登。是天帝釋有二太子。一名旃檀。二名修毗。為忉利天最大將軍。亦升象上。諸妙女天。有最勝者。一名阿嵐浮娑。二名蜜奢計尸。三名分陀利柯。四名尼羅。五名阿樓那。六名翳尼缽婆。七名修缽婆。八名缽陀羅。九名須跛陀羅。十名摩頭柯婆致。如是女等亦升象上。復有男妙天。一名阿嵐浮。二名達頭樓眉。三名銳浮樓。四名尸棄。如是天等亦升象上。並在象上。歌奏音樂。一切諸天並升像已。是時象王踴躍歡喜。譬如諸王受灌頂職。亦如少壯臨婚禮時。行正法竟。以諸妙花。莊嚴身首。像王歡喜。亦復如是。爾時象王作大雷聲。降霔甘雨。並散電光。像王化作花上妓女。歌舞作樂。種種姿態。諸天妓女。及以伎男。歌舞作樂。是時象王作大雷聲。馳游徐步
【現代漢語翻譯】 現代漢語譯本 此事。像王（象徵佛陀的動物）非常歡喜，就像這樣。當時，像王立即變化它的頭，變成三十三個頭。每一個頭，各有六根牙。每一根牙，都有七寶池。每一個寶池，都生長七朵蓮花。每一朵蓮花，都生長七朵花。每一朵花，都生長七片葉子。每一片葉子上，各有七位天女。像這樣，天上有七乘七重數量的天女，圍繞著蓮子，顯現出可愛之相。因為這個因緣，各種花朵莊嚴，一切都具足了。諸忉利天（三十三天）恭敬帝釋（Indra），以他為首領，先升到象的身上，坐在中間的頭上。左右兩邊，各有十六位天人。一切諸天各自思惟，我坐在中間的頭上。如果這是真實的，只有天帝釋獨自坐在中間。三十三天先登上象之後，其餘的天眾依次都登上。這位天帝釋有兩個太子，一名旃檀（Candana），二名修毗（Subhi），是忉利天最大的將軍，也升到象的身上。諸妙女天中，有最殊勝的，一名阿嵐浮娑（Arambhusa），二名蜜奢計尸（Misrakesi），三名分陀利柯（Pundarika），四名尼羅（Nila），五名阿樓那（Aruna），六名翳尼缽婆（Enippabha），七名修缽婆（Subha），八名缽陀羅（Padmavati），九名須跛陀羅（Supadra），十名摩頭柯婆致（Madhukavati）。這些女天也升到象的身上。又有男妙天，一名阿嵐浮（Arambha），二名達頭樓眉（Dattalaumi），三名銳浮樓（Ruipalu），四名尸棄（Sikhi）。這些天人也升到象的身上。都在象的身上，歌唱演奏音樂。一切諸天都登上象之後，這時象王踴躍歡喜，譬如諸王接受灌頂之職，也像少壯之人臨近婚禮之時。行持正法之後，用各種美妙的花朵，莊嚴身體和頭部。像王非常歡喜，就像這樣。當時，像王發出巨大的雷聲，降下甘甜的雨水，並散發閃電的光芒。像王變化成花上的，歌舞作樂，呈現出種種姿態。諸天，以及伎男（樂伎），歌舞作樂。這時象王發出巨大的雷聲，緩慢地馳游。
【English Translation】 English version This matter. The Elephant King (symbolic animal of the Buddha) was very pleased, just like this. At that time, the Elephant King immediately transformed its head into thirty-three heads. Each head had six tusks. Each tusk had seven jeweled ponds. Each pond grew seven lotus flowers. Each lotus flower grew seven blossoms. Each blossom grew seven leaves. On each leaf, there were seven celestial maidens. Like this, there were seven times seven layers of celestial beings surrounding the lotus seeds, appearing lovely. Because of this cause, various flowers were adorned, and everything was complete. The Trayastrimsa Heavens (Thirty-three Heavens) respectfully regarded Indra (帝釋) as their leader, first ascending onto the elephant's body, sitting on the middle head. On the left and right sides, there were sixteen celestial beings each. All the celestial beings each thought, 'I am sitting on the middle head.' If this is true, only Indra alone sits in the middle. After the Thirty-three Heavens first ascended the elephant, the remaining celestial beings ascended in order. This Indra had two princes, one named Candana (旃檀), and the second named Subhi (修毗), who were the greatest generals of the Trayastrimsa Heavens, and they also ascended the elephant. Among the wonderful celestial maidens, there were the most excellent ones, one named Arambhusa (阿嵐浮娑), the second named Misrakesi (蜜奢計尸), the third named Pundarika (分陀利柯), the fourth named Nila (尼羅), the fifth named Aruna (阿樓那), the sixth named Enippabha (翳尼缽婆), the seventh named Subha (修缽婆), the eighth named Padmavati (缽陀羅), the ninth named Supadra (須跛陀羅), the tenth named Madhukavati (摩頭柯婆致). These celestial maidens also ascended the elephant. There were also wonderful male celestial beings, one named Arambha (阿嵐浮), the second named Dattalaumi (達頭樓眉), the third named Ruipalu (銳浮樓), the fourth named Sikhi (尸棄). These celestial beings also ascended the elephant. All were on the elephant, singing and playing music. After all the celestial beings had ascended the elephant, at this time the Elephant King leaped with joy, like kings receiving the anointment of office, also like young men approaching the time of their wedding. After practicing the right Dharma, using various wonderful flowers, adorning the body and head. The Elephant King was very pleased, just like this. At that time, the Elephant King made a great thunderous sound, raining down sweet rain, and emitting flashes of lightning. The Elephant King transformed into ** on the flowers, singing and dancing, displaying various postures. The celestial **, as well as the male musicians (伎男), sang and danced, making music. At this time, the Elephant King made a great thunderous sound, slowly roaming around.
。如結花鬘。如是三轉。至波利夜多園。時忉利天從上俱下。上班紂劍摩羅寶石。若不周坐。石便更長。諸天福故。是阿夷羅婆那象王。更變化身。作天童子。著寶臂印。及寶耳珰。種種嚴具。受五欲塵。相應戲樂。有餘天子別乘象馬車輿樓閣。又有諸天乘眾寶船。從長形江。隨心速疾。入此園中。于其園內。歌人別處。舞人別處。絃管別處。大集別處。此中諸天用天四月。受五塵欲。具足相應遊戲快樂。若準人中日月。一萬二千年。天壽十年三分之一。園中用盡。忉利諸園此六最大。又有大小諸園。佈滿天上。此義佛世尊說。如是我聞。
立世阿毗曇論卷第三 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第四
陳西印度三藏真諦譯
提頭賴吒城品第十四
須彌山王。凡有四頂。東西南北。其東頂者。真金所成。其西頂者。白銀所成。其北頂者。琉璃所成。其南頂者。頗梨所成。復有一切眾寶所成。復多七性。是四頂者。上廣下狹。譬如蓮芙。其最狹處。周圍一千五百由旬。其最大處。逕七百由旬。周圍二千一百由旬。是四頂處。多有諸獸。復有眾鳥。師子虎豹。並悉化生。一切皆食天須陀味。不相殘害。有金剛手。一切諸天依此中住。有四
【現代漢語翻譯】 現代漢語譯本： 如同結成花鬘一般，這樣循環三次，到達波利夜多園（Pāriyatra，歡喜園）。當時忉利天（Trāyastriṃśa，三十三天）從上方一同降下。上班紂劍摩羅寶石（名稱待考證），如果不周正地坐下，石頭便會變得更長。由於諸天的福德，阿夷羅婆那象王（Airāvaṇa，帝釋天的坐騎）變化身形，化作天童子，佩戴著寶臂印和寶耳珰，各種華麗的裝飾，享受著五欲塵（色、聲、香、味、觸）帶來的相應戲樂。其餘的天子各自乘坐象、馬、車輿、樓閣。還有諸天乘坐眾寶船，從長形的江河中，隨心所欲地快速進入這個園中。在園內，歌者在不同的地方，舞者在不同的地方，絃樂管樂在不同的地方，大家聚集在不同的地方。這裡的諸天用天上的四個月，享受五塵欲，充分地相應遊戲快樂。如果按照人間的日月計算，相當於一萬二千年。天壽是十年三分之一的時間，在園中用盡。忉利天的這些園林，這六個是最大的。還有大小不等的園林，佈滿了天上。這個意義是佛世尊所說。如是我聞。
《立世阿毗曇論》卷第三 大正藏第 32 冊 No. 1644 《佛說立世阿毗曇論》
《佛說立世阿毗曇論》卷第四 陳西印度三藏真諦譯
提頭賴吒城品第十四
須彌山王（Sumeru，宇宙中心的大山），共有四個頂，分別是東、西、南、北。東邊的頂是由真金構成，西邊的頂是由白銀構成，北邊的頂是由琉璃構成，南邊的頂是由頗梨（Sphatika，水晶）構成。還有一切眾寶所構成。還有多種七寶的性質。這四個頂都是上寬下窄，就像蓮花的蓮蓬。最窄的地方，周圍一千五百由旬（Yojana，古印度長度單位）。最寬的地方，直徑七百由旬，周圍二千一百由旬。這四個頂上，有很多的野獸，還有很多的鳥類，獅子、老虎、豹子，都是化生而來。一切都食用天上的須陀味（Sudhā，天上的食物），不互相殘害。有金剛手（Vajrapāṇi，執金剛神），一切諸天都依靠在這裡居住。有四
【English Translation】 English version: Like stringing together flower garlands, it was repeated three times, arriving at Pāriyatra Garden (Garden of Delight). At that time, the Trāyastriṃśa Heaven (Thirty-three Heavens) descended together from above. The upper-class Zhou Jianmalo Gem (name to be verified), if not sitting properly, the stone would become longer. Due to the merits of the devas, Airāvaṇa, the elephant king (Indra's mount), transformed his body, becoming a celestial child, wearing jeweled armlets and jeweled earrings, with various splendid ornaments, enjoying the corresponding pleasures of the five desires (form, sound, smell, taste, touch). The remaining devas each rode elephants, horses, carriages, pavilions. There were also devas riding on treasure-laden boats, entering this garden quickly from the long rivers, as they wished. Within the garden, singers were in different places, dancers were in different places, string and wind instruments were in different places, and large gatherings were in different places. The devas here used four months of the celestial calendar to enjoy the five desires, fully experiencing corresponding games and pleasures. If calculated according to the human calendar, it is equivalent to twelve thousand years. The lifespan of the devas is one-tenth and one-third of that time, spent entirely in the garden. Among the gardens of the Trāyastriṃśa Heaven, these six are the largest. There are also gardens of various sizes, filling the heavens. This meaning was spoken by the World Honored One, the Buddha. Thus have I heard.
《Abhidharma on the Establishment of the World》Volume 3 T32, No. 1644 《Abhidharma on the Establishment of the World Spoken by the Buddha》
《Abhidharma on the Establishment of the World Spoken by the Buddha》Volume 4 Translated by Tripiṭaka Master Paramārtha from West India of the Chen Dynasty
Chapter 14: City of Dhṛtarāṣṭra
Mount Sumeru (the great mountain at the center of the universe) has four peaks, east, west, south, and north. The eastern peak is made of pure gold, the western peak is made of silver, the northern peak is made of lapis lazuli, and the southern peak is made of Sphatika (crystal). There are also those made of all kinds of treasures. There are also many properties of the seven treasures. These four peaks are wide at the top and narrow at the bottom, like a lotus pod. The narrowest part is 1,500 Yojana (ancient Indian unit of distance) in circumference. The widest part is 700 Yojana in diameter and 2,100 Yojana in circumference. On these four peaks, there are many beasts and many birds, lions, tigers, leopards, all born by transformation. All eat the celestial Sudhā (heavenly food), and do not harm each other. There is Vajrapāṇi (Vajra-bearing deity), and all the devas rely on this place to live. There are four
由乾陀山。一東二西三北四南。東由乾陀山。山有兩頂。西北南。亦復如是。東二頂者。真金所成。西二頂者。白銀所成。北二頂者。琉璃所成。南二頂者。頗梨所成。復有一切眾寶所成。復有七性。上廣下狹。狀如蓮芙。其最狹處。逕三百五十由旬。周圍一千五十由旬。其最大處。逕五百由旬。周圍一千五百由旬。是八頂處。多有諸獸。復有眾鳥。師子虎豹。並悉化生。皆食天須陀味。不相殘害。有金剛手。諸天依此中住。如是山山其頂兩倍。乃至第七尼民陀山。則有五百一十二頂。是七山頂。高廣向外。次第半減。東由乾陀山二頂中間。有一國土。名提頭賴吒。周圍一千由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門。是諸門者眾寶所成。摩尼妙寶之所莊嚴。譬如妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。其城外邊。三重寶塹。余如上說。一一塹者。廣二由旬。深一由旬半。形如壺口。下廣上狹。
天水盈滿。並如上說。是塹間地。有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。時外林中一切諸花開敷鮮榮。諸女天等奏諸音樂。時諸天子從大城出。觀聽音樂。諸女天等從大城出。觀聽音樂。以是因緣。受諸戲樂。提頭賴吒城西南角。是提頭賴吒天王之所住處。周圍二百五十由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。二十四大門。復一小門。足二十五門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如妙好𣰽毹種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。其城外邊。三重寶塹。余如上說。一一塹者。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。時外林中一切諸花。開敷鮮榮。諸女天等奏諸音樂。時諸天子從城中出。觀聽音樂。諸女天等從城中出。觀聽音樂。以是因緣。受諸戲樂。是大城內四邊住處。衢巷市廛。並皆調直。是
【現代漢語翻譯】 現代漢語譯本 天水盈滿，情形和上面所說的一樣。這些是護城河之間的土地。有許多婇女（Cainü）的宮殿排列在那裡。三重護城河外，有七寶樹林環繞，也和上面所說的一樣。這時，外面的樹林中，各種花朵盛開，鮮艷美麗。眾女天（Nütiān）等演奏各種音樂。眾天子（Tiānzǐ）從大城出來，觀看並聆聽音樂。眾女天等也從大城出來，觀看並聆聽音樂。因為這個緣故，他們享受各種嬉戲娛樂。 提頭賴吒（Dītóulài Zhà，持國天）城西南角，是提頭賴吒天王（Dītóulài Zhà Tiānwáng，持國天王）的住所。周圍二百五十由旬（yóuxún，古印度長度單位），有金城環繞，高一由旬，城墻上的矮墻高半由旬，城門高二由旬，門樓高一由旬半。每隔十由旬，就有一道門，共有二十四道大門，另外還有一道小門，總共二十五道門。這些門都是用各種寶物製成，用摩尼妙寶（Móní miàobǎo）莊嚴。譬如精美華麗的𣰽毹（一種毛織品），上面雕刻著各種花紋。這些門還有四軍防衛，情形和上面所說的一樣。外面有七重寶柵，也和上面所說的一樣。有七重多羅樹林環繞，也和上面所說的一樣。樹林中間，有許多寶池，相距百弓（gōng，古印度長度單位），用各種物品莊嚴，也和上面所說的一樣。有五種寶花，也和上面所說的一樣，以及四寶船，也和上面所說的一樣。池岸邊有五種寶樹，也和上面所說的一樣，乃至四寶堂殿，是諸男女天（Nánnǚ tiān）的住所。城外邊有三重寶塹，其餘情形和上面所說的一樣。每一道塹，寬二由旬，深一由旬半，形狀像壺口，下面寬上面窄。天水盈滿，情形和上面所說的一樣。這些是護城河之間的土地。有許多婇女的宮殿排列在那裡。三重護城河外，有七寶樹林環繞，也和上面所說的一樣。這時，外面的樹林中，各種花朵盛開，鮮艷美麗。眾女天等演奏各種音樂。眾天子從城中出來，觀看並聆聽音樂。眾女天等也從城中出來，觀看並聆聽音樂。因為這個緣故，他們享受各種嬉戲娛樂。這座大城內四邊的住所，街道小巷，市場店舖，都非常整齊筆直。
【English Translation】 English version The heavenly waters are full. It is as described above. These are the lands between the moats. There are rows of palaces for the 'Cainü' (celestial women). Outside the three moats, there are forests of seven precious trees surrounding them, also as described above. At this time, all the flowers in the outer forest are blooming, fresh and bright. The 'Nütiān' (female deities) and others play various musical instruments. The 'Tiānzǐ' (celestial beings) come out from the great city to watch and listen to the music. The female deities also come out from the great city to watch and listen to the music. Because of this, they enjoy various amusements and pleasures. The southwest corner of the city of 'Dītóulài Zhà' (Dhṛtarāṣṭra, the Guardian of the East) is the residence of 'Dītóulài Zhà Tiānwáng' (Dhṛtarāṣṭra, the Guardian King of the East). It is surrounded by a golden city with a circumference of two hundred and fifty 'yóuxún' (yojana, an ancient Indian unit of distance), one yojana in height. The ramparts are half a yojana high, the city gates are two yojanas high, and the gate towers are one and a half yojanas high. There is a gate every ten yojanas, with twenty-four large gates and one small gate, totaling twenty-five gates. These gates are made of various treasures and adorned with 'Móní miàobǎo' (mani jewels). They are like exquisite '𣰽毹' (a type of woolen fabric) with various carvings. These gates are also guarded by four armies, as described above. Outside, there are seven layers of precious fences, also as described above. There are seven layers of 'tāla' (palmyra) tree forests surrounding them, also as described above. In the middle of the trees, there are many precious ponds, spaced a hundred 'gōng' (bows, an ancient Indian unit of distance) apart, adorned with various items, also as described above. There are five types of precious flowers, also as described above, as well as four precious boats, also as described above. On the banks of the ponds are five types of precious trees, also as described above, and even four precious halls, which are the residences of the male and female deities ('Nánnǚ tiān'). Outside the city, there are three layers of precious moats, with the remaining details as described above. Each moat is two yojanas wide and one and a half yojanas deep, shaped like a pot, wide at the bottom and narrow at the top. The heavenly waters are full, as described above. These are the lands between the moats. There are rows of palaces for the celestial women. Outside the three moats, there are forests of seven precious trees surrounding them, also as described above. At this time, all the flowers in the outer forest are blooming, fresh and bright. The female deities and others play various musical instruments. The celestial beings come out from the city to watch and listen to the music. The female deities also come out from the city to watch and listen to the music. Because of this, they enjoy various amusements and pleasures. Inside this great city, the residences on all four sides, the streets and alleys, and the market shops are all very orderly and straight.
諸天城。或有住處。四相應舍。或有住處。重層尖屋。或有住處。多層高樓。或有住處。臺觀云聳。或有住處。四周卻敵。隨其福德。眾寶所成。平正端直。是天城路。其數五十。四陌相通。行列分明。皆如基道。四門通達。東西相見。巷巷市廛。寶貨盈滿。一穀米市。二衣服市。三眾香市。四飲食市。五花鬘市。六工巧市。七淫女市。處處並有市官。是諸市中。天子天女。往來貿易。商量貴賤。求索增減。稱量料數。具市廛法。雖作是事。以為戲樂。無取無與。無我所心。脫欲所須。便可提去。若業相應。隨意而取。業不相應。便作是言。此物奇貴。非我所須。當四衢道。像馬車兵之所莊嚴。及諸天子止住其中。或為守護。或為戲樂。或為莊嚴。市中間路。一切琉璃。軟滑可愛。眾寶莊嚴。亦如北地妙好𣰽毹。龍獸花草。皆如前說。乃至燒香散花。懸諸天衣。亦復如是。復于處處。豎立幡幢。天大城內。如是等聲。恒無斷絕。所謂象聲。馬聲。車聲。螺聲。波那婆聲。鼓聲。牟澄伽聲。笳聲。音樂聲。又有聲言。善來善來。愿食愿飲。我今供養。是提頭賴吒大城。是天子住處。復有天州天郡天縣天村。周匝遍佈此大城中。提頭賴吒天王。依此中住。王領所極。從由乾陀山東。至鐵圍山乾闥婆天。是王所領。如是義者
【現代漢語翻譯】 諸天之城，有的住所是四相應舍（四種與修行相應的住所）。有的住所是重疊尖頂的房屋。有的住所是多層高樓。有的住所是高聳入雲的臺觀。有的住所是四周有防禦工事的建築。這些住所都隨著諸天的福德，由各種珍寶構成，平整端正。這就是天城的道路，共有五十條，四通八達，排列分明，都像基道一樣。四個城門通達，東西可以互相看見。各個巷子里都是市場，充滿了各種寶貨。第一是穀米市場，第二是衣服市場，第三是各種香料市場，第四是飲食市場，第五是花鬘市場，第六是工巧市場，第七是**市場。每個市場都有市場管理人員。在這些市場中，天子和天女往來貿易，商量價格，討價還價，稱量計算，具備市場的規章制度。雖然做這些事情，但他們只是當作遊戲娛樂，沒有佔有和給予的心，沒有『這是我的』這種想法。如果需要什麼東西，就可以拿走。如果與自己的業力相應，就可以隨意拿取。如果與自己的業力不相應，就會說：『這東西太貴了，不是我需要的。』在四通八達的道路上，有大象、馬匹、車輛和士兵的莊嚴景象，以及諸天子居住其中，有的負責守護，有的爲了娛樂，有的爲了莊嚴。市場中間的道路，全部用琉璃鋪成，柔軟光滑可愛，用各種珍寶裝飾，就像北方地區精美的毛織地毯一樣。龍、獸、花草等裝飾，都和前面描述的一樣。乃至焚香、散花、懸掛天衣，也是如此。還在各處豎立幡幢。天大城內，總是不斷傳來各種聲音，比如大象的聲音、馬的聲音、車輛的聲音、海螺的聲音、波那婆（樂器名）的聲音、鼓的聲音、牟澄伽（樂器名）的聲音、笳（樂器名）的聲音、音樂的聲音。還有聲音說：『歡迎光臨！歡迎光臨！想要食物嗎？想要飲料嗎？我現在供養你們。』這就是提頭賴吒（持國天，四大天王之一）的大城，是天子居住的地方。還有天州、天郡、天縣、天村，周匝遍佈在這個大城中。提頭賴吒天王就居住在這裡。他所統治的範圍，從由乾陀山（雪山）的東邊，到鐵圍山（包圍世界的山）的乾闥婆（香神）天，都是他所管轄的。以上就是這些含義。 如是義者
【English Translation】 The cities of the heavens: some have dwellings in four-fold harmony (four abodes in accordance with practice); some have dwellings with layered pointed roofs; some have dwellings in multi-storied towers; some have dwellings with terraces and pavilions soaring into the clouds; some have dwellings with ramparts all around. According to their merit, they are made of various treasures, level and upright. These are the roads of the heavenly cities, numbering fifty, interconnected in all directions, arranged distinctly, all like foundation paths. The four gates are accessible, east and west visible to each other. Every lane is a market, filled with treasures. First is the grain market, second is the clothing market, third is the incense market, fourth is the food and drink market, fifth is the flower garland market, sixth is the crafts market, seventh is the prostitute market. Each place has market officials. In these markets, heavenly sons and heavenly daughters come and go, trading, discussing prices, bargaining, weighing and measuring, with complete market regulations. Although they do these things, they regard it as play and amusement, without taking or giving, without the thought of 'this is mine'. If they need something, they can take it. If it corresponds to their karma, they can take it at will. If it does not correspond to their karma, they will say, 'This thing is too expensive, it is not what I need.' On the thoroughfares, there is the solemnity of elephants, horses, chariots, and soldiers, and the heavenly sons dwell among them, some guarding, some for amusement, some for adornment. The middle road of the market is all made of crystal, soft, smooth, and lovely, adorned with various treasures, like the fine woolen carpets of the northern lands. The dragons, beasts, flowers, and plants are all as described before. Even burning incense, scattering flowers, and hanging heavenly garments are the same. Moreover, banners and streamers are erected everywhere. Within the great heavenly city, such sounds are constantly without end, such as the sounds of elephants, horses, chariots, conches, panavas (musical instrument), drums, murajingas (musical instrument), flutes (musical instrument), and music. There are also voices saying, 'Welcome, welcome! Do you want food? Do you want drinks? I now offer them to you.' This is the great city of Dhatarattha (Dhṛtarāṣṭra, one of the Four Heavenly Kings), the dwelling place of the heavenly sons. There are also heavenly states, heavenly counties, heavenly districts, and heavenly villages, spread all around this great city. Dhatarattha (Dhṛtarāṣṭra) Heavenly King dwells here. The extent of his dominion, from the east of Mount Yugandhara (Snow Mountain) to the Gandharva (celestial musician) heavens of Mount Chakravada (mountain encircling the world), is what he governs. Such is the meaning. Such is the meaning.
。是佛所說。如是我聞。
毗留勒叉城品第十五
南由乾陀山二頂中間。有一國土。名毗留勒叉。周圍一千由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。其城外邊。三重寶塹。余如上說。一一塹者。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女宮殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說時外林中。一切諸花。開敷鮮榮。諸女天等奏諸音樂。時諸天子從大城出。觀聽音樂。諸女天等從大城出。觀聽音樂。以是因緣。受諸戲樂。毗留勒叉城西南角。是毗留勒叉天王之所住處。周圍二百五十由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。二十四大門復一小門。足二十五門。是諸門者。眾寶所成。摩尼
【現代漢語翻譯】 現代漢語譯本：這是佛陀所說的。我（阿難）是這樣聽到的。
毗留勒叉城品第十五
在南由乾陀山（Nanyou Gandha Mountain）兩座山峰之間，有一個國土，名叫毗留勒叉（Virulakkha）。周圍一千由旬（yojana，古印度長度單位）。有金色的城墻環繞，高一由旬。城墻上的矮墻（埤堄）高半由旬。城門高二由旬，門樓高一由旬半。每隔十由旬，就有一道門，共有九十九道門，再加上一道小門，總共一百道門。這些門都是用各種珍寶製成，用摩尼（Mani）妙寶莊嚴。就像精美的𣰽毹（一種毛織品），雕刻著各種花紋。這些門還有四軍防衛，情況和前面說的一樣。外面有七重寶柵，也和前面說的一樣。七重多羅樹林環繞，也和前面說的一樣。樹林中間有許多寶池，相距一百弓（古代長度單位），用各種方式莊嚴，也和前面說的一樣。有五種寶花，也和前面說的一樣。還有四寶船，也和前面說的一樣。池岸邊有五種寶樹，也和前面說的一樣。乃至有四寶堂殿，是諸男女天人居住的地方。城外有三重寶塹，其餘情況和前面說的一樣。每一道塹，寬二由旬，深一由旬半，形狀像壺口，下面寬上面窄，天水充滿其中，情況和前面說的一樣。這些塹的間隙地上，有許多婇女的宮殿羅列。三重塹外，有七寶樹林環繞，也和前面說的一樣。這時，外面的樹林中，一切花朵都開放得鮮艷美麗。諸位女天人演奏各種音樂。諸位天子從大城出來，觀看並聆聽音樂。諸位女天人也從大城出來，觀看並聆聽音樂。因為這個因緣，享受各種娛樂。毗留勒叉城的西南角，是毗留勒叉天王（Virulakkha Heavenly King）居住的地方。周圍二百五十由旬，有金色的城墻環繞，高一由旬。城墻上的矮墻高半由旬。城門高二由旬，門樓高一由旬半。每隔十由旬，就有一道門，共有二十四道大門，再加上一道小門，總共二十五道門。這些門都是用各種珍寶製成，用摩尼（Mani）
【English Translation】 English version: This was spoken by the Buddha. Thus have I heard.
Chapter Fifteen: The City of Virulakkha
Between the two peaks of Nanyou Gandha Mountain, there is a country named Virulakkha. It is surrounded by a golden city wall, one yojana (ancient Indian unit of distance) in height, with ramparts (pīní) half a yojana high. The city gates are two yojanas high, and the gate towers are one and a half yojanas high. Every ten yojanas, there is a gate, totaling ninety-nine gates, plus one small gate, making a hundred gates in all. These gates are made of various treasures and adorned with Mani jewels, like exquisite carpets, intricately carved. These gates are also guarded by four armies, as described above. Outside, there are seven layers of precious fences, also as described above. They are surrounded by seven layers of Tala tree forests, also as described above. In the middle of the trees, there are many precious ponds, spaced a hundred bows (ancient unit of distance) apart, adorned in various ways, also as described above. There are five kinds of precious flowers, also as described above, and four precious boats, also as described above. On the banks of the ponds are five kinds of precious trees, also as described above, and even four precious halls, where the male and female deities reside. Outside the city, there are three layers of precious moats, the rest as described above. Each moat is two yojanas wide and one and a half yojanas deep, shaped like a pot, wide at the bottom and narrow at the top, filled with heavenly water, also as described above. In the spaces between these moats, there are rows of palaces for the consorts. Outside the three layers of moats, there are seven layers of precious tree forests, also as described above. At this time, in the outer forest, all the flowers are blooming brightly. The female deities play various musical instruments. The male deities come out from the great city to watch and listen to the music. The female deities also come out from the great city to watch and listen to the music. Because of this cause, they enjoy various pleasures. In the southwest corner of the city of Virulakkha, is where the Virulakkha Heavenly King resides. It is surrounded by a golden city wall, two hundred and fifty yojanas in circumference, one yojana in height, with ramparts half a yojana high. The city gates are two yojanas high, and the gate towers are one and a half yojanas high. Every ten yojanas, there is a gate, totaling twenty-four large gates, plus one small gate, making twenty-five gates in all. These gates are made of various treasures and adorned with Mani
妙寶之所莊嚴。譬如妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。亦如上說。七重多羅樹林之所圍繞。亦如上說。其樹中間。有諸寶池。相去百弓。種種莊嚴。亦如上說。五種寶花。亦如上說。及四寶船。亦如上說。池岸五種寶樹。亦如上說。乃至四寶堂殿。諸男女天之所住處。其城外邊三重寶塹。余如上說。一一寶塹。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女。宮殿羅列三重塹外。七寶樹林之所圍繞。亦如上說。時外林中。一切諸花。開敷鮮榮。諸女天等奏諸音樂。時諸天子從城中出。觀聽音樂。諸女天等從城中出。觀聽音樂。以是因緣。受諸戲樂。是大城內四邊住處。衢巷市廛。並皆調直。是諸天城。或有住處。四相應舍。或有住處。重層尖屋。或有住處。多層高樓。或有住處。臺觀云聳。或有住處。四周卻敵。隨其福德。眾寶所成。平正端直。是天城路。其數五十。四陌相通。行列分明。皆如基道。四門通達。東西相見。巷巷市廛。寶貨盈滿。一穀米市。二衣服市。三眾香市。四飲食市。五花鬘市。六工巧市。七淫女市。處處並有市官。是諸市中。天子天女。往來貿易。商量貴賤。求索增減。稱量料數。具市廛法。雖作是事。以為戲樂。無
【現代漢語翻譯】 現代漢語譯本 以妙寶莊嚴其處。譬如精美絕倫的𣰽毹（一種華麗的地毯或坐墊），上面雕刻著各種精美的圖案。這城門還有四軍防衛，情況和前面描述的一樣。外圍有七重寶柵，也和前面描述的一樣。七重多羅樹林環繞著這座城市，也和前面描述的一樣。樹林中間有許多寶池，彼此相距百弓（古代長度單位），以各種方式莊嚴修飾，也和前面描述的一樣。池中有五種寶花，也和前面描述的一樣。還有四寶船，也和前面描述的一樣。池岸邊有五種寶樹，也和前面描述的一樣。乃至四寶堂殿，是諸男女天人居住的地方。城外有三重寶塹，其餘情況和前面描述的一樣。每一道寶塹，寬二由旬（古代長度單位），深一由旬半，形狀像壺口，下面寬上面窄，天水盈滿，情況和前面描述的一樣。在這寶塹之間的土地上，有許多婇女（宮女），她們的宮殿羅列在三重寶塹之外，被七寶樹林環繞，也和前面描述的一樣。這時，外面的樹林中，一切花朵都盛開，鮮艷美麗。諸位女天奏響各種音樂。諸位天子從城中出來，觀看並聆聽音樂。諸位女天也從城中出來，觀看並聆聽音樂。因為這樣的因緣，他們享受各種嬉戲娛樂。這座大城內四邊的住處，街道小巷和市場店舖，都非常整齊筆直。這些天人的城市，有的住處是四相應舍（四面都有房屋的院落），有的住處是重層尖屋（多層尖頂的房屋），有的住處是多層高樓，有的住處是高聳入雲的臺觀，有的住處是四周有防禦工事的建築。這些建築隨著天人的福德不同，由各種珍寶構成，平整端正。天城的道路，總共有五十條，四通八達，排列分明，都像用基石鋪成的道路一樣。四個城門可以互相通達，東西方向可以互相看見。小巷和市場店舖里，充滿了各種寶貨。有一穀米市場，二衣服市場，三眾香市場，四飲食市場，五花鬘市場，六工巧市場，七**市場。每個市場都有市場管理人員。在這些市場中，天子和天女往來貿易，商量價格，討價還價，稱量貨物，具備市場的各種規章制度。雖然做這些事情，但他們只是以此為戲樂，沒有
【English Translation】 English version Adorned with wondrous treasures. Like exquisite carpets, intricately carved. The gates are guarded by four armies, as described above. The outer seven layers of jeweled fences are also as described above. Surrounded by seven rows of Tala tree forests, also as described above. In the midst of the trees are jeweled ponds, spaced a hundred bow-lengths apart, adorned in various ways, also as described above. Five kinds of jeweled flowers, also as described above, and four jeweled boats, also as described above. The banks of the ponds are lined with five kinds of jeweled trees, also as described above, and four jeweled halls and pavilions, the dwellings of male and female deities. Outside the city are three layers of jeweled moats, the rest as described above. Each jeweled moat is two yojanas (ancient unit of distance) wide and one and a half yojanas deep, shaped like the mouth of a pot, wide at the bottom and narrow at the top, filled with celestial water, as described above. In the land between the moats are rows of palaces for the consorts, surrounded by seven rows of jeweled trees, as described above. At this time, in the outer forests, all the flowers bloom in vibrant splendor. The female deities play various musical instruments. The male deities emerge from the city to watch and listen to the music. The female deities also emerge from the city to watch and listen to the music. Through these causes and conditions, they enjoy various amusements and pleasures. Within this great city, the residences on all four sides, the streets and alleys, and the marketplaces are all well-ordered and straight. In these celestial cities, some residences are four-sided courtyards, some are multi-layered pointed-roof houses, some are multi-storied towers, some are cloud-piercing terraces and pavilions, and some are surrounded by defensive structures. According to their respective merits, they are made of various jewels, level and upright. The roads of the celestial city number fifty, connecting in all directions, arranged clearly, like roads paved with foundations. The four gates are interconnected, visible from east to west. The alleys and marketplaces are filled with treasures. There is a grain market, a clothing market, a fragrance market, a food market, a flower garland market, a crafts market, and a ** market. Each market has its own market officials. In these markets, the male and female deities come and go, trading, discussing prices, bargaining, weighing and measuring goods, and observing all the rules of the marketplace. Although they do these things, they do so as a form of amusement, without
取無與。無我所心。脫欲所須。便可提去。若業相應。隨意而取。業不相應。便作是言。此物奇貴。非我所須。當四衢道。像馬車兵之所莊嚴。及諸天子止住其中。或為守護。或為戲樂。或為莊嚴。市中間路。一切琉璃。軟滑可愛。眾寶莊嚴。亦如北地妙好𣰽毹。龍獸花草。皆如前說。乃至燒香散花。懸諸天衣。亦復如是。復于處處。豎立幡幢。天大城內。如是等聲。恒無斷絕。所謂象聲。馬聲。車聲。螺聲。波那婆聲。鼓聲。牟澄伽聲。笳聲。音樂聲。又有聲言。善來善來。愿食愿飲。我今供養。是毗留勒叉大城。是天子住處。復有天州天郡天縣天村。周匝遍佈此大城中。毗樓勒叉天王。依此中住。王領所極。從由乾陀山南。至鐵圍山拘槃荼神。是王所領。如是義者。佛世尊說。如是我聞。
毗留博叉城品第十六
西由乾陀山有二頂。中間有國。名毗留博叉。周圍一千由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如妙好𣰽毹。種種雕鏤。是門又有四軍防衛。並如上說。外七重寶柵。七重多羅樹之所圍繞。其林中間。有諸寶池。相去百弓。種種莊嚴。五種寶花。及四寶船。
【現代漢語翻譯】 現代漢語譯本： 拿取東西時，不要有貪戀和自私的想法。如果需要，就拿走。如果與你的業力相應，就隨意拿取。如果與你的業力不相應，就說：『這東西太貴重了，不是我需要的。』在四通八達的道路上，有大象、馬匹、車輛和士兵莊嚴地排列著，還有諸位天子居住其中，他們或守護，或嬉戲娛樂，或爲了莊嚴此地。市場中間的道路，全部由琉璃構成，柔軟光滑，非常可愛，並用各種珍寶裝飾。就像北方精美的毛織地毯一樣，龍、野獸、花草的圖案，都如前面所描述的那樣。乃至焚香、散花、懸掛天衣，也是如此。到處都豎立著幡幢。天大城內，這樣的聲音，一直沒有斷絕，包括大象的聲音、馬的聲音、車輛的聲音、海螺的聲音、波那婆的聲音、鼓的聲音、牟澄伽的聲音、笳的聲音、音樂的聲音。還有聲音說：『歡迎光臨！歡迎光臨！希望您能用餐和飲水，我將為您提供供養。』這是毗留勒叉（Virulhaksha）大城，是天子居住的地方。還有天州、天郡、天縣、天村，周匝遍佈在這個大城中。毗樓勒叉（Virulhaksha）天王，就居住在這裡。天王統治的範圍，從由乾陀山（Yugandhara）南面，到鐵圍山（Chakravada）的拘槃荼神（Kumbhanda），都是天王所統治的。這些意義，是佛世尊所說的。我是這樣聽說的。
毗留博叉城品第十六
西邊的由乾陀山（Yugandhara）有兩座山峰，中間有一個國家，名叫毗留博叉（Virupaksha）。周圍一千由旬，有金色的城墻環繞，高一由旬，矮墻高半由旬，城門高二由旬，門樓高一由旬半。每隔十由旬，就有一扇門，共有九十九扇門，再加上一扇小門，總共一百扇門。這些門，都是用各種珍寶製成，用摩尼妙寶裝飾。就像精美的毛織地毯一樣，雕刻著各種花紋。這些門還有四軍防衛，情況如上面所說。外面有七重寶柵，七重多羅樹環繞。樹林中間，有各種寶池，相距一百弓，用各種物品裝飾，有五種寶花，以及四寶船。
【English Translation】 English version: When taking something, do not have greed or selfish thoughts. If it is needed, then take it. If it corresponds to your karma, take it freely. If it does not correspond to your karma, then say: 'This thing is too precious, it is not what I need.' On the thoroughfares, elephants, horses, carriages, and soldiers are arranged in a dignified manner, and there are also various Devas residing there, either guarding, or playing and enjoying themselves, or to adorn this place. The roads in the middle of the market are all made of lapis lazuli, soft and smooth, very lovely, and decorated with various treasures. Just like the fine woolen carpets of the north, the patterns of dragons, beasts, flowers, and plants are all as described before. Even the burning of incense, scattering of flowers, and hanging of celestial garments are also like this. Everywhere, banners and streamers are erected. Within the great celestial city, such sounds are constantly present, including the sounds of elephants, the sounds of horses, the sounds of carriages, the sounds of conches, the sounds of panavas, the sounds of drums, the sounds of murajas, the sounds of flutes, and the sounds of music. There are also voices saying: 'Welcome! Welcome! We hope you will eat and drink, I will provide offerings for you.' This is the great city of Virulhaksha (毗留勒叉), the place where the Devas reside. There are also celestial states, celestial districts, celestial counties, and celestial villages, spread all around this great city. The Deva King Virulhaksha (毗樓勒叉) resides here. The territory ruled by the Deva King extends from the south of Mount Yugandhara (由乾陀山) to the Kumbhanda (拘槃荼神) of Mount Chakravada (鐵圍山), all of which is ruled by the Deva King. These meanings are what the Buddha, the World Honored One, spoke. This is what I have heard.
Chapter Sixteen: The City of Virupaksha
To the west, Mount Yugandhara (由乾陀山) has two peaks, and in between there is a country called Virupaksha (毗留博叉). It is surrounded by golden walls for a thousand yojanas, one yojana high, with ramparts half a yojana high, city gates two yojanas high, and gate towers one and a half yojanas high. Every ten yojanas, there is a gate, with ninety-nine gates, plus one small gate, for a total of one hundred gates. These gates are all made of various treasures, decorated with mani jewels. Just like fine woolen carpets, they are carved with various patterns. These gates are also guarded by four armies, as described above. Outside, there are seven layers of treasure fences, surrounded by seven layers of tala trees. In the middle of the forests, there are various treasure ponds, spaced one hundred bows apart, decorated with various items, with five kinds of treasure flowers, and four treasure boats.
池岸五種寶樹。乃至四寶堂殿。諸男女天之所住處。皆如上說。其城外邊。有三重寶塹。其一一塹。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女堂殿羅列。三重塹外。七寶樹林之所圍繞。亦如上說。時外林中。一切諸花。開敷鮮榮。諸女天等奏諸音樂。時諸天子從大城出觀聽音樂。諸女天等從大城出。觀聽音樂。以是因緣。受諸戲樂。城西南角。是毗留博叉天王之所住處。周圍二百五十由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。二十四大門。復一小門。足二十五門。如是諸門。皆眾寶所成。摩尼妙寶之所莊嚴。譬如妙好𣰽毹。種種雕鏤。是門又有四軍防衛。外有七重寶柵。七重寶多羅林之所圍繞。其樹中間。有諸寶池。相去百弓。種種莊嚴。五種寶花。及四寶船。池岸五種寶樹。乃至四寶堂殿。諸男女天之所住處。皆如上說。其城外有三重寶塹。其一一塹。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女堂殿羅列。三重塹外。七寶樹林之所圍繞。皆如上說。是外林中。一切諸花。開敷鮮榮。諸女天等奏諸音樂。時諸天子從城中出。並諸女天並共觀聽。以是因緣。受諸戲樂。
【現代漢語翻譯】 現代漢語譯本： 池岸邊有五種寶樹，乃至四寶構成的堂殿，都是諸男女天人居住的地方，都如前面所說一樣。那座城外邊，有三重寶塹。每一道塹，寬二由旬（Yojana，古印度長度單位），深一由旬半，形狀像壺口，下面寬上面窄，天水充滿其中，也如前面所說一樣。這些塹之間的地上，有許多婇女的堂殿羅列。三重塹外，有七寶樹林圍繞，也如前面所說一樣。這時外面的樹林中，一切的花都開放，鮮艷美麗，諸位女天人演奏各種音樂。這時諸位天子從大城出來觀看並聽音樂，諸位女天人也從大城出來，觀看並聽音樂。因為這個因緣，享受各種嬉戲娛樂。城的西南角，是毗留博叉（Virūpākṣa，四大天王之一，守護西方）天王居住的地方，周圍二百五十由旬，有金城圍繞，高一由旬，矮墻高半由旬，城門高二由旬，門樓高一由旬半，每隔十由旬，就有一道門，共有二十四大門，又有一道小門，總共二十五道門。這些門，都是各種寶物所成，用摩尼妙寶莊嚴，譬如精妙的𣰽毹（一種毛織物），雕鏤著各種花紋。這些門又有四軍防衛，外面有七重寶柵，七重寶多羅樹林圍繞。那些樹的中間，有各種寶池，相距百弓（古代長度單位），用各種東西莊嚴，有五種寶花，以及四寶船。池岸邊有五種寶樹，乃至四寶構成的堂殿，都是諸男女天人居住的地方，都如前面所說一樣。那座城外有三重寶塹。每一道塹，寬二由旬，深一由旬半，形狀像壺口，下面寬上面窄，天水充滿其中，也如前面所說一樣。這些塹之間的地上，有許多婇女的堂殿羅列。三重塹外，有七寶樹林圍繞，都如前面所說一樣。這外面的樹林中，一切的花都開放，鮮艷美麗，諸位女天人演奏各種音樂。這時諸位天子從城中出來，和諸位女天人一起觀看並聽音樂。因為這個因緣，享受各種嬉戲娛樂。
【English Translation】 English version: On the banks of the ponds are five kinds of precious trees, and even the halls and palaces made of the four treasures, which are the dwellings of the male and female deities, are all as described above. Outside the city, there are three layers of precious moats. Each moat is two Yojanas (ancient Indian unit of distance) wide and one and a half Yojanas deep, shaped like the mouth of a pot, wide at the bottom and narrow at the top, filled with heavenly water, also as described above. In the land between these moats, there are rows of halls and palaces for the consorts. Outside the three layers of moats, there are forests of seven precious trees surrounding them, also as described above. At this time, all the flowers in the outer forest are blooming, fresh and beautiful, and the female deities are playing various kinds of music. At this time, the male deities come out from the great city to watch and listen to the music, and the female deities also come out from the great city to watch and listen to the music. Because of this cause, they enjoy various kinds of amusement and pleasure. In the southwest corner of the city is the dwelling place of Virūpākṣa (one of the Four Heavenly Kings, guardian of the West), surrounded by two hundred and fifty Yojanas, with a golden city surrounding it, one Yojana high, with ramparts half a Yojana high, city gates two Yojanas high, and gate towers one and a half Yojanas high. Every ten Yojanas, there is a gate, with a total of twenty-four large gates, and one small gate, making a total of twenty-five gates. These gates are all made of various treasures, adorned with Mani jewels, like exquisite carpets, carved with various patterns. These gates also have four armies guarding them, and outside there are seven layers of precious fences, surrounded by seven layers of precious Tala tree forests. In the middle of those trees, there are various precious ponds, spaced a hundred bows (ancient unit of distance) apart, adorned with various things, with five kinds of precious flowers, and four precious boats. On the banks of the ponds are five kinds of precious trees, and even the halls and palaces made of the four treasures, which are the dwellings of the male and female deities, are all as described above. Outside the city, there are three layers of precious moats. Each moat is two Yojanas wide and one and a half Yojanas deep, shaped like the mouth of a pot, wide at the bottom and narrow at the top, filled with heavenly water, also as described above. In the land between these moats, there are rows of halls and palaces for the consorts. Outside the three layers of moats, there are forests of seven precious trees surrounding them, all as described above. In this outer forest, all the flowers are blooming, fresh and beautiful, and the female deities are playing various kinds of music. At this time, the male deities come out from the city, and the female deities together watch and listen to the music. Because of this cause, they enjoy various kinds of amusement and pleasure.
是大城內。四邊住處。衢巷市廛。並皆調直。是諸天城。或有住處。四相應舍。或有住處。重層尖屋。或有住處。多層高樓。或有住處。臺觀云聳。或有住處。四周卻敵。隨其福德。眾寶所成。平正端直。是天城路。其數五十。四陌相通。行列分明。皆如基道。四門通達。東西相見。巷巷市廛。寶貨盈滿。一穀米市。二衣服市。三眾香市。四飲食市。五花鬘市。六工巧市。七淫女市。處處並有市官。是諸市中。天子天女。往來貿易。商量貴賤。求索增減。稱量料數。具市廛法。雖作此事。以為戲樂。無取無與。無我所心。脫欲所須。便可提去。若業相應。隨意而取。業不相應。便作是言。此物奇貴。非我所須。當四衢道。像馬車兵之所莊嚴。及諸天子止住其中。或為守護。或為戲樂。或為莊嚴。市中間路。一切琉璃。軟滑可愛。眾寶莊嚴。亦如北地妙好𣰽毹。龍獸花草。皆如前說。乃至燒香散花。懸諸天衣。亦復如是。復于處處。豎立幡幢。天大城內。如是等聲。恒無斷絕。所謂象聲。馬聲。車聲。螺聲。波那婆聲。鼓聲。牟澄伽聲。笳聲。音樂聲。又有聲言。善來善來。愿食愿飲。我今供養。是毗留博叉大城。是天子住處。復有天州天郡天縣天村。周匝遍佈此大城中。毗留博叉天王依此中住王領所極。從由乾陀山西
【現代漢語翻譯】 現代漢語譯本 在大城內部，四面的住所，街道小巷和市場店舖，都非常整齊筆直。這些都是諸天之城，有的住所是四合院式的房舍，有的住所是重疊的尖頂房屋，有的住所是多層的高樓，有的住所是高聳的樓臺亭閣，有的住所四周設有防禦工事。這些建築都隨著居住者的福德，用各種珍寶建造而成，平整端正。天城的道路共有五十條，四通八達，排列分明，都像用基石鋪成的道路。四個城門可以通往各個方向，東西方向可以互相看見。每條街道小巷和市場店舖，都充滿了寶貴的貨物。有穀米市場，衣服市場，各種香料市場，飲食市場，花鬘市場，工藝品市場，以及**市場。每個市場都有市場管理官員。在這些市場中，天子和天女們來來往往進行貿易，商量貨物的價格，尋求增加或減少，用秤來稱量，用尺來丈量，具備市場的各種規章制度。雖然他們做這些事情，但只是當作一種娛樂，沒有索取和給予的心，也沒有佔有的想法。如果需要什麼東西，就可以拿走。如果和自己的業力相應，就可以隨意拿取。如果和自己的業力不相應，就會說：『這個東西太貴了，不是我需要的。』在四通八達的道路上，有大象、馬匹、車輛和士兵的莊嚴景象，以及諸位天子居住其中，有的負責守護，有的爲了娛樂，有的爲了莊嚴。市場中間的道路，全部用琉璃鋪成，柔軟光滑，非常可愛，用各種珍寶裝飾，就像北方地區精美的地毯一樣。龍、野獸、花草等裝飾，都和前面描述的一樣。甚至焚香、散花、懸掛各種天衣，也是如此。而且在各處都豎立著旗幟和幡幢。在天大城內，像鳴聲、馬嘶聲、車輪聲、海螺聲、波那婆鼓聲、鼓聲、牟澄伽樂器聲、笳聲、音樂聲等各種聲音，一直沒有斷絕。還有聲音說：『歡迎光臨，歡迎光臨，希望您能用餐和飲用，我現在就供養您。』這就是毗留博叉（增長天王）的大城，是天子居住的地方。還有天州、天郡、天縣、天村，周匝遍佈在這個大城中。毗留博叉天王就依住在這裡，他統治的範圍，從由乾陀山（持雙山）開始。
【English Translation】 English version Within the great city, the residences on all four sides, the streets and alleys, and the market shops are all well-ordered and straight. These are all celestial cities. Some residences are courtyard-style houses, some are multi-layered pointed-roof houses, some are multi-story high buildings, some are cloud-piercing pavilions and terraces, and some have defensive structures around them. These buildings are all made of various treasures according to the merit of the residents, and are level and upright. There are fifty celestial city roads, connecting in all directions, arranged clearly, all like roads paved with foundation stones. The four gates lead to all directions, and the east and west can see each other. Every street, alley, and market shop is filled with precious goods. There are grain markets, clothing markets, various spice markets, food and drink markets, flower garland markets, handicraft markets, and ** markets. Each market has market officials. In these markets, celestial beings and celestial women come and go to trade, discuss the prices of goods, seek increases or decreases, weigh with scales, and measure with rulers, possessing all the regulations of the market. Although they do these things, they treat it as entertainment, without a mind of taking or giving, and without a sense of ownership. If they need something, they can take it. If it corresponds to their karma, they can take it at will. If it does not correspond to their karma, they will say, 'This item is too expensive, it is not what I need.' On the roads connecting in all directions, there are solemn sights of elephants, horses, carriages, and soldiers, and celestial beings reside among them, some are responsible for guarding, some for entertainment, and some for solemnity. The roads in the middle of the market are all paved with lapis lazuli, soft and smooth, very lovely, decorated with various treasures, just like the exquisite carpets in the northern regions. The decorations of dragons, beasts, flowers, and plants are all as described before. Even burning incense, scattering flowers, and hanging various celestial garments are also the same. Moreover, banners and flags are erected everywhere. Within the great celestial city, sounds such as the sounds of elephants, the sounds of horses, the sounds of carriages, the sounds of conch shells, the sounds of Panava drums, the sounds of drums, the sounds of Mucilinda instruments, the sounds of trumpets, and the sounds of music are constantly heard. There are also voices saying, 'Welcome, welcome, we hope you will eat and drink, I will now make offerings to you.' This is the great city of Virupaksha (Guardian King of the West), the place where celestial beings reside. There are also celestial states, celestial counties, celestial districts, and celestial villages, distributed all around this great city. Virupaksha dwells here, and the extent of his dominion begins from the Yugandhara Mountain (Mountain Holding the Double).
。至鐵圍邊一切諸龍伽樓羅鳥。是王所領。如是義者。佛世尊說。如是我聞。
毗沙門城品第十七
北由乾陀山有二頂。中間有國。名毗沙門。周圍一千由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。九十九門。復一小門。足一百門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如妙好𣰽毹種種雕鏤。是門又有四軍防衛。外有七重寶柵。七重多羅樹之所圍繞。其林中間。有諸寶池。相去百弓。種種莊嚴。五種寶花。及四寶船。池岸五種寶樹。乃至四寶堂殿。諸男女天之所住處。並如上說。其城外邊。有三重寶塹。其一一塹。廣二由旬。深一由旬半。形如壺口。下廣上狹。天水盈滿。並如上說。是塹間地。有諸婇女堂殿羅列。三重塹外。七寶樹林之所圍繞。皆如上說。是時外林。一切諸花。開敷鮮榮。諸女天等奏諸音樂。時諸天子從大城出。觀聽音樂。諸女天等從大城出。亦聽音樂。以是因緣。受諸戲樂。城西南角。是毗沙門天王之所住處。周圍二百五十由旬。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。二十四大門。復一小門。足二十五門。是諸門者。眾寶所成。摩尼妙寶之所莊嚴。譬如妙好𣰽毹種種雕鏤
【現代漢語翻譯】 現代漢語譯本：直至鐵圍山邊緣的一切龍族、迦樓羅（Garuda，一種金翅鳥）以及鳥類，都由四大天王所統領。佛世尊如是說。我阿難如是聽聞。
毗沙門城品第十七
在北方，從乾陀山（Gandhamadana，香醉山）有兩座山頂，兩頂之間有一個國家，名為毗沙門（Vaisravana，多聞天王）。這個國家周圍一千由旬（Yojana，古印度長度單位），被金色的城墻環繞，城墻高一由旬，雉堞高半由旬，城門高二由旬，門樓高一由旬半。每隔十由旬就有一扇門，共有九十九扇門，再加上一扇小門，總共一百扇門。這些門都是由各種珍寶構成，並用摩尼妙寶莊嚴。就像精美華麗的毛毯，雕刻著各種花紋。這些門還有四軍防衛。城外有七重寶柵，七重多羅樹（Tala，棕櫚樹）環繞。樹林中間，有許多寶池，彼此相距百弓（Dhanus，古印度長度單位），用各種方式莊嚴，有五種寶花和四寶船。池岸邊有五種寶樹，還有四寶堂殿，是諸男女天人居住的地方，都如前面所說。城外有三重寶塹，每一道塹寬二由旬，深一由旬半，形狀像壺口，下寬上窄，天水充滿其中，也如前面所說。塹之間的土地上，有許多婇女的堂殿羅列。三重塹外，有七寶樹林環繞，都如前面所說。這時，外面的樹林里，一切花朵都盛開鮮艷，諸位女天奏響各種音樂。諸位天子從大城出來，觀看並聆聽音樂。諸位女天也從大城出來，聆聽音樂。因為這個因緣，他們享受各種嬉戲娛樂。城的西南角，是毗沙門天王居住的地方，周圍二百五十由旬，被金色的城墻環繞，城墻高一由旬，雉堞高半由旬，城門高二由旬，門樓高一由旬半。每隔十由旬就有一扇門，共有二十四扇門，再加上一扇小門，總共二十五扇門。這些門都是由各種珍寶構成，並用摩尼妙寶莊嚴。就像精美華麗的毛毯，雕刻著各種花紋。
【English Translation】 English version: Even to the edge of the Iron Mountain, all the Nagas (dragons), Garudas (mythical bird-like beings), and birds are under the dominion of these kings. Thus spoke the Buddha, the World Honored One. Thus have I, Ananda, heard.
Chapter Seventeen: The City of Vaisravana
To the north, from Gandhamadana Mountain, there are two peaks. Between them lies a country named Vaisravana (the Heavenly King of the North). It is one thousand yojanas (ancient Indian unit of distance) in circumference, surrounded by golden walls, one yojana high, with ramparts half a yojana high, gates two yojanas high, and gate towers one and a half yojanas high. Every ten yojanas, there is a gate, totaling ninety-nine gates, plus one small gate, making a hundred gates in all. These gates are made of various treasures and adorned with mani jewels. They are like exquisite carpets, intricately carved. These gates are also guarded by four armies. Outside, there are seven layers of precious fences, surrounded by seven rows of Tala trees (palm trees). In the middle of the forest, there are many precious ponds, spaced a hundred dhanus (ancient Indian unit of distance) apart, adorned in various ways, with five kinds of precious flowers and four precious boats. On the banks of the ponds are five kinds of precious trees, and four precious halls, where the male and female deities reside, all as described above. Outside the city, there are three layers of precious moats, each moat being two yojanas wide and one and a half yojanas deep, shaped like a pot, wide at the bottom and narrow at the top, filled with heavenly water, also as described above. In the land between the moats, there are rows of palaces for the consorts. Outside the three layers of moats, there are seven rows of precious tree forests, all as described above. At this time, in the outer forest, all the flowers are blooming brightly, and the female deities are playing various musical instruments. The male deities come out from the great city to watch and listen to the music. The female deities also come out from the great city to listen to the music. Because of this, they enjoy various amusements and pleasures. In the southwest corner of the city is where Vaisravana (the Heavenly King of the North) resides, with a circumference of two hundred and fifty yojanas, surrounded by golden walls, one yojana high, with ramparts half a yojana high, gates two yojanas high, and gate towers one and a half yojanas high. Every ten yojanas, there is a gate, totaling twenty-four gates, plus one small gate, making twenty-five gates in all. These gates are made of various treasures and adorned with mani jewels. They are like exquisite carpets, intricately carved.
。是門又有四軍防衛。外有七重寶柵。七重寶多羅樹林之所圍繞。其林中間。有諸寶池。相去百弓。種種莊嚴。五種寶花。及四寶船。池岸五種寶樹。四寶堂殿。諸男女天之所住處。皆如上說。其城外有三重寶塹。其一一塹。廣二由旬。深一由旬半。天水盈滿。並如上說。是塹間地。有諸婇女堂殿羅列。三重塹外。七寶樹林之所圍繞。皆如上說。時外林中一切諸花。開敷鮮榮。諸女天等奏諸音樂。時諸天子從城中出。並諸女天並共觀聽。以是因緣。受諸戲樂。是大城內四邊住處。衢巷市廛。並皆調直。是諸天城。或有住處。四相應舍。或有重層尖屋。或有多層高樓。或有臺觀云聳。或有四周卻敵。隨其福德業。眾寶所成。平正端直。是天城路。其數五十。四陌相通。行列分明。皆如基道。四門通達。東西相見。巷巷市廛。寶貨盈滿。一穀米市。二衣服市。三眾香市。四飲食市。五花鬘市。六工巧市。七淫女市。處處並有市官。是諸市中。天子天女。往來貿易。商量貴賤。求索增減。稱量料數。具市廛法。雖作此事。以為戲樂。無取無與。無我所心。脫欲所須。便可提去。若業相應。隨意而取。業不相應。便作是言。此物奇貴。非我所須。當四衢道。像馬車兵之所莊嚴。及諸天子止住此處。或為守護戲樂莊嚴。市中間路
。一切琉璃。軟滑可愛。眾寶莊嚴。亦如北地妙好𣰽毹。龍獸花草。皆如上說。燒香散華。懸諸天衣。亦復如是。復于處處。豎立幡幢。天大城內。如是等聲。恒無斷絕。所謂象馬車螺等聲。波那婆聲。鼓聲。牟澄伽聲。笳聲。音樂聲。又有聲言。善來善來。愿飲愿食。我今供養。是毗沙門大城。是天子住處。復有天洲天郡天縣天村。周匝遍佈此大城中。毗沙門天王之所住處。王領所極。從由乾陀北。至鐵圍邊一切夜叉神。是王所領。是毗沙門城最饒多佉陀尼蒲阇尼飲食。是故亦名阿羅珂漫陀。如是義者。佛世尊說。如是我聞。
立世阿毗曇論卷第四 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第五
陳西印度三藏真諦譯
天非天鬥戰品第十八
須彌山王上頂平地。琉璃所成。軟滑可愛。眾寶莊嚴。譬如北地妙好𣰽毹。種種雕鏤。亦如耳珰眾寶莊飾。腳踐便沒。舉足即起。如兜羅綿。其地柔軟。亦復如是。金城圍繞。高一由旬。埤堄高半由旬。城門高二由旬。門樓一由旬半。十十由旬。有一一門。三萬二千門。是諸城門。眾寶所成。種種摩尼之所嚴飾。譬如北地妙好𣰽毹。人非人等。龍獸草木。及諸雜花莫不必備。亦如耳珰眾寶莊嚴。填滿具
【現代漢語翻譯】 現代漢語譯本：一切琉璃都軟滑可愛，並以各種珍寶莊嚴。就像北方地區精美的毛織地毯一樣。龍、獸、花草等都如前面所說。焚香、散花，懸掛各種天衣，也是如此。而且在各處都豎立著幡幢。天大城內，像這樣的聲音，恒常不斷絕。這些聲音包括象、馬、車、螺等的聲音，波那婆（樂器名）的聲音，鼓聲，牟澄伽（樂器名）的聲音，笳聲，以及各種音樂聲。還有聲音說：『善來善來，愿飲愿食，我今供養。』這是毗沙門（Vaishravana，四大天王之一，北方守護神）的大城，是天子居住的地方。還有天洲、天郡、天縣、天村，周匝遍佈在這大城中。毗沙門天王所居住的地方，他的統治範圍，從由乾陀（Yugandhara，山名）北邊，到鐵圍山（Chakravada，環繞世界的山）邊，一切夜叉神（Yaksa，一種守護神）都歸他管轄。毗沙門城最富饒，有很多佉陀尼（khadani，硬食）、蒲阇尼（bhojani，軟食）等飲食。所以也叫做阿羅珂漫陀（Alakavanta，毗沙門天王的都城）。這些意義，是佛世尊說的。如是我聞。
《立世阿毗曇論》卷第四 大正藏第 32 冊 No. 1644 《佛說立世阿毗曇論》
現代漢語譯本：《佛說立世阿毗曇論》卷第五
陳西印度三藏真諦譯
天非天鬥戰品第十八
須彌山王（Sumeru，佛教宇宙觀中的中心山）上頂的平地，由琉璃構成，軟滑可愛，用各種珍寶莊嚴。譬如北方地區精美的毛織地毯。各種雕鏤，也像耳珰一樣用各種珍寶裝飾。腳踩上去會陷下去，抬起腳就會恢復原狀，像兜羅綿（tula，一種柔軟的棉花）一樣，那裡的土地非常柔軟，也是如此。金城環繞，高一由旬（yojana，古印度長度單位）。城墻上的矮墻高半由旬。城門高二由旬，門樓高一由旬半。每隔十由旬，就有一扇門，共有三萬二千扇門。這些城門，都是用各種珍寶做成，用各種摩尼（mani，寶珠）裝飾。譬如北方地區精美的毛織地毯。人、非人等，龍、獸、草木，以及各種雜花，沒有不完備的。也像耳珰一樣用各種珍寶莊嚴，填滿具備。
【English Translation】 English version: All the lapis lazuli is soft, smooth, and lovely, adorned with various treasures. It is like the exquisite woolen carpets of the northern lands. Dragons, beasts, flowers, and plants are all as described above. Burning incense, scattering flowers, and hanging various celestial garments are also the same. Moreover, banners and streamers are erected everywhere. Within the great celestial city, sounds such as these are constantly without cease. These sounds include those of elephants, horses, chariots, conches, etc., the sound of the panava (a musical instrument), the sound of drums, the sound of the mucilinda (a musical instrument), the sound of reed pipes, and various musical sounds. There are also voices saying: 'Welcome, welcome, may you drink and eat, I now offer.' This is the great city of Vaishravana (one of the Four Heavenly Kings, guardian of the North), the place where the celestial son dwells. There are also celestial continents, celestial districts, celestial counties, and celestial villages, which are distributed all around this great city. The place where Vaishravana dwells, the extent of his dominion, from the north of Yugandhara (name of a mountain) to the edge of Chakravada (the mountain range surrounding the world), all the Yakshas (a type of guardian deity) are under his jurisdiction. The city of Vaishravana is most prosperous, with many khadani (hard foods) and bhojani (soft foods) and other foods and drinks. Therefore, it is also called Alakavanta (the capital city of Vaishravana). These meanings were spoken by the Buddha, the World Honored One. Thus have I heard.
Treatise on the Establishment of the World, Volume 4 Taisho Tripitaka Volume 32, No. 1644, Treatise on the Establishment of the World Spoken by the Buddha
English version: Treatise on the Establishment of the World Spoken by the Buddha, Volume 5
Translated by Tripitaka Paramartha from Western India of the Chen Dynasty
Chapter 18: The Asura (Non-Heavenly Beings) War
The flat ground on the summit of Mount Sumeru (the central mountain in Buddhist cosmology) is made of lapis lazuli, soft, smooth, and lovely, adorned with various treasures. It is like the exquisite woolen carpets of the northern lands. Various carvings are also adorned with various treasures like earrings. When stepped on, it sinks in, and when the foot is lifted, it rises again, like tula (a soft cotton). The land there is very soft, and it is also like this. A golden city surrounds it, one yojana (an ancient Indian unit of length) in height. The ramparts are half a yojana in height. The city gates are two yojanas in height, and the gate towers are one and a half yojanas in height. Every ten yojanas, there is a gate, with a total of thirty-two thousand gates. These city gates are all made of various treasures, adorned with various mani (jewels). It is like the exquisite woolen carpets of the northern lands. Humans, non-humans, dragons, beasts, grasses, trees, and various miscellaneous flowers, nothing is not complete. It is also adorned with various treasures like earrings, filled and complete.
足。是諸城門。亦復如是。諸門邊。像馬車軍之所莊嚴。是諸天子莊嚴鎧仗。聚集其中。為護國土遊戲莊嚴。處處寶池。天水盈滿。四寶為磚。壘其底岸。余如上說。乃至諸天男女遍滿其中。亦復如是。須彌山王。從其上頂。向下二萬由旬。是第一層。是層四出。並五十由旬。週迴增本四百由旬。金城圍繞。高一由旬。埤堄一由旬半。城門高二由旬。門樓一由旬半。十十由旬。有一一門。無數千門。眾寶所成。種種摩尼之所嚴飾。譬如北地妙好𣰽毹。人非人等。龍獸草木。及諸雜花。莫不必備。亦如耳珰眾寶具足。是諸城門。亦復如是。諸城門邊。像馬四軍之所防衛。為護國土遊戲莊嚴。其城外邊。有諸寶池。四寶為磚。壘其底岸。乃至天子天女遍滿國土。亦復如是。有諸天子。名曰持鬘。於此中住。是須彌山本週圍數。更增四百由旬。合本八百由旬。從頂向下。四萬由旬。是第二層。四出並廣上層。五十由旬。金城圍繞。高一由旬。埤堄一由旬半。城門高二由旬。門樓一由旬半。十十由旬。有一一門。無數千門。眾寶所成。種種摩尼之所嚴飾。譬如北地妙好𣰽毹。人非人等。龍獸草木。及諸雜花。莫不必備。亦如耳珰眾寶具足。是諸城門。亦復如是。諸城門邊。像馬四軍之所防衛。為護國土遊戲莊嚴。有諸寶池。四
【現代漢語翻譯】 現代漢語譯本： 足。這些城門也像這樣。各個城門邊，用象、馬、車、軍隊來莊嚴。這些天子們身穿莊嚴的鎧甲，聚集在其中，爲了守護國土而遊戲娛樂。處處都有寶池，天水充滿其中，用四寶作為磚塊，堆砌池底和岸邊。其餘的描述和上面所說的一樣，乃至諸天天人和天女遍佈其中，也像上面所說的一樣。 須彌山王（Mount Sumeru，佛教宇宙觀中的中心山）從其山頂向下兩萬由旬（yojana，古印度長度單位），是第一層。這一層向四面延伸，每一面五十由旬，周圍比原來增加四百由旬。有金城圍繞，高一由旬，矮墻一由旬半，城門高二由旬，門樓一由旬半。每隔十由旬就有一道門，有無數千門，都是用各種寶物做成，用各種摩尼寶珠（mani，一種寶珠）來裝飾。譬如北方的精美地毯，人和非人（非人類的生命），龍、野獸、草木以及各種雜花，沒有不具備的。也像耳環一樣，各種寶物都具備。這些城門也像這樣。各個城門邊，有象、馬四種軍隊防衛，爲了守護國土而遊戲娛樂。城外邊，有各種寶池，用四寶作為磚塊，堆砌池底和岸邊，乃至天子和天女遍佈國土，也像上面所說的一樣。有諸位天子，名叫持鬘（Holder of Garlands），住在這裡。須彌山本來的周圍的數目，又增加四百由旬，總共八百由旬。從山頂向下，四萬由旬，是第二層。向四面延伸的寬度和上一層一樣，都是五十由旬。有金城圍繞，高一由旬，矮墻一由旬半，城門高二由旬，門樓一由旬半。每隔十由旬就有一道門，有無數千門，都是用各種寶物做成，用各種摩尼寶珠來裝飾。譬如北方的精美地毯，人和非人，龍、野獸、草木以及各種雜花，沒有不具備的。也像耳環一樣，各種寶物都具備。這些城門也像這樣。各個城門邊，有象、馬四種軍隊防衛，爲了守護國土而遊戲娛樂。有各種寶池，用四
【English Translation】 English version: Enough. These city gates are also like this. At the edges of each gate, they are adorned with elephants, horses, chariots, and armies. These Devas (heavenly beings) are adorned with armor and weapons, gathering within to protect the country and enjoy themselves. Everywhere are treasure ponds, filled with heavenly water, with the bottoms and banks built with four kinds of jewels. The rest is as described above, even the Devas and Devis (female Devas) filling them, are also as described above. Mount Sumeru (the central mountain in Buddhist cosmology), from its summit downwards for twenty yojanas (an ancient Indian unit of distance), is the first layer. This layer extends in four directions, each side being fifty yojanas, with a circumference increased by four hundred yojanas. It is surrounded by a golden city, one yojana high, with ramparts one and a half yojanas high, city gates two yojanas high, and gate towers one and a half yojanas high. Every ten yojanas there is a gate, with countless thousands of gates, all made of various treasures and adorned with various mani jewels (a type of jewel). It is like a fine carpet from the north, with humans, non-humans (non-human beings), dragons, beasts, plants, and various flowers, none of which are lacking. It is also like an earring, complete with all kinds of jewels. These city gates are also like this. At the edges of each gate, there are elephants, horses, and four kinds of armies defending, for the protection of the country and for enjoyment. Outside the city, there are various treasure ponds, with the bottoms and banks built with four kinds of jewels, even the Devas and Devis filling the country, are also as described above. There are Devas named Dharamala (Holder of Garlands) dwelling here. The original circumference of Mount Sumeru is further increased by four hundred yojanas, totaling eight hundred yojanas. From the summit downwards for forty thousand yojanas, is the second layer. The width extending in four directions is the same as the upper layer, fifty yojanas. It is surrounded by a golden city, one yojana high, with ramparts one and a half yojanas high, city gates two yojanas high, and gate towers one and a half yojanas high. Every ten yojanas there is a gate, with countless thousands of gates, all made of various treasures and adorned with various mani jewels. It is like a fine carpet from the north, with humans, non-humans, dragons, beasts, plants, and various flowers, none of which are lacking. It is also like an earring, complete with all kinds of jewels. These city gates are also like this. At the edges of each gate, there are elephants, horses, and four kinds of armies defending, for the protection of the country and for enjoyment. There are various treasure ponds, with four
寶為磚。壘其底岸。乃至諸天子等遍滿國土。亦復如是。有諸天子。名曰常勝。於此中住。須彌山王本週圍數。更增八百由旬。合本一千二百由旬。從頂向下。六萬由旬。是第三層。四出並廣二層。五十由旬。金城圍繞。高一由旬。埤堄一由旬半。城門高二由旬。門樓一由旬半。十十由旬。有一一門。無數千門。眾寶所成。種種摩尼之所嚴飾。譬如北地妙好𣰽毹。人非人等。龍獸草木。及諸雜花。莫不必備。亦如耳珰眾寶具足。是諸城門。亦復如是。諸城門邊。像馬四軍之所防衛。亦護國土遊戲莊嚴。有諸寶池。四寶為磚。壘其底岸。乃至諸天子等遍滿國土。亦復如是。有諸天子。名手持寶器。於此中住。金城圍繞。種種莊嚴。亦如上說。乃至諸天子等遍滿國土。亦復如是。須彌山王本週圍數。更增四百由旬。合本一千六百由旬。是第四層。廣上三層。四出並五十由旬。從海水際。向上五十由旬。是須彌山王第四層。廣第三層。五十由旬。厚亦如此。金城圍繞。高一由旬。埤堄一由旬半。城門高二由旬。門樓一由旬半。十十由旬。有一一門。無數千門。眾寶所成。種種摩尼之所嚴飾。譬如北地妙好𣰽毹。人非人等。龍獸草木。及諸雜華。莫不必備。亦如耳珰眾寶具足。是諸城門。亦復如是。諸城門邊。像馬四軍之所防
【現代漢語翻譯】 現代漢語譯本：用寶物作為磚塊，堆砌它的底部和岸邊。乃至諸位天子等遍佈國土，也是如此。有諸位天子，名叫『常勝』（Chang Sheng，always victorious），住在這裡。須彌山王（Mount Sumeru）原本的周圍長度，再增加八百由旬（yojana，古印度長度單位），合起來原本的一千二百由旬。從頂端向下，六萬由旬，這是第三層。四面延伸出去的寬度與第二層相同，都是五十由旬。有金城圍繞，高一由旬，矮墻一由旬半，城門高二由旬，門樓一由旬半。每隔十由旬，就有一扇門，有無數千門，都是用各種寶物做成，用各種摩尼寶珠裝飾。譬如北方的精美地毯，人和非人等，龍獸草木，以及各種雜花，沒有不具備的。也像耳環一樣眾寶具足。這些城門，也是如此。各個城門邊，有象兵、馬兵等四種軍隊防衛，也守護國土，遊戲莊嚴。有各種寶池，用四寶作為磚塊，堆砌它的底部和岸邊。乃至諸位天子等遍佈國土，也是如此。有諸位天子，名叫『手持寶器』（Shou Chi Bao Qi，holding precious vessels in hand），住在這裡。金城圍繞，各種莊嚴，也如上面所說。乃至諸位天子等遍佈國土，也是如此。須彌山王原本的周圍長度，再增加四百由旬，合起來原本的一千六百由旬。這是第四層。寬度與上面三層相同，四面延伸出去都是五十由旬。從海水邊緣，向上五十由旬，這是須彌山王的第四層。寬度與第三層相同，都是五十由旬，厚度也是如此。金城圍繞，高一由旬，矮墻一由旬半，城門高二由旬，門樓一由旬半。每隔十由旬，就有一扇門，有無數千門，都是用各種寶物做成，用各種摩尼寶珠裝飾。譬如北方的精美地毯，人和非人等，龍獸草木，以及各種雜花，沒有不具備的。也像耳環一樣眾寶具足。這些城門，也是如此。各個城門邊，有象兵、馬兵等四種軍隊防衛 English version: Precious materials are used as bricks to build its base and shores. Likewise, the various Devas (heavenly beings) and others fill the land. There are Devas named 'Chang Sheng' (常勝, Always Victorious) who reside here. Mount Sumeru's (須彌山王) original circumference is increased by eight hundred yojanas (由旬, ancient Indian unit of distance), totaling one thousand two hundred yojanas. From the top downwards, it is sixty thousand yojanas, which is the third layer. The width extending outwards on all four sides is the same as the second layer, fifty yojanas. It is surrounded by a golden city, one yojana high, with ramparts one and a half yojanas high, and city gates two yojanas high, with gate towers one and a half yojanas high. Every ten yojanas, there is a gate, with countless thousands of gates, all made of various precious materials and adorned with various Mani jewels. It is like a beautiful carpet from the north, complete with humans and non-humans, dragons, beasts, plants, and various flowers. It is also like an earring adorned with various jewels. These city gates are also like that. Beside each city gate, there are elephant soldiers, horse soldiers, and the four divisions of the army for defense, also protecting the country, playfully adorned. There are various precious ponds, with four precious materials as bricks to build its base and shores. Likewise, the various Devas and others fill the land. There are Devas named 'Shou Chi Bao Qi' (手持寶器, Holding Precious Vessels in Hand) who reside here. It is surrounded by a golden city, adorned in various ways, as described above. Likewise, the various Devas and others fill the land. Mount Sumeru's original circumference is increased by four hundred yojanas, totaling one thousand six hundred yojanas. This is the fourth layer. The width is the same as the three layers above, extending outwards fifty yojanas on all four sides. From the edge of the sea, upwards fifty yojanas, this is the fourth layer of Mount Sumeru. The width is the same as the third layer, fifty yojanas, and the thickness is also the same. It is surrounded by a golden city, one yojana high, with ramparts one and a half yojanas high, and city gates two yojanas high, with gate towers one and a half yojanas high. Every ten yojanas, there is a gate, with countless thousands of gates, all made of various precious materials and adorned with various Mani jewels. It is like a beautiful carpet from the north, complete with humans and non-humans, dragons, beasts, plants, and various flowers. It is also like an earring adorned with various jewels. These city gates are also like that. Beside each city gate, there are elephant soldiers, horse soldiers, and the four divisions of the army for defense
【English Translation】 Precious materials are used as 'bricks' to build its base and shores. Likewise, the various Devas (heavenly beings) and others fill the land. There are Devas named 'Chang Sheng' ('常勝', Always Victorious) who reside here. Mount Sumeru's ('須彌山王') original circumference is increased by eight hundred yojanas ('由旬', ancient Indian unit of distance), totaling one thousand two hundred yojanas. From the top downwards, it is sixty thousand yojanas, which is the third layer. The width extending outwards on all four sides is the same as the second layer, fifty yojanas. It is surrounded by a golden city, one yojana high, with ramparts one and a half yojanas high, and city gates two yojanas high, with gate towers one and a half yojanas high. Every ten yojanas, there is a gate, with countless thousands of gates, all made of various precious materials and adorned with various Mani jewels. It is like a beautiful carpet from the north, complete with humans and non-humans, dragons, beasts, plants, and various flowers. It is also like an earring adorned with various jewels. These city gates are also like that. Beside each city gate, there are elephant soldiers, horse soldiers, and the four divisions of the army for defense, also protecting the country, playfully adorned. There are various precious ponds, with four precious materials as 'bricks' to build its base and shores. Likewise, the various Devas and others fill the land. There are Devas named 'Shou Chi Bao Qi' ('手持寶器', Holding Precious Vessels in Hand) who reside here. It is surrounded by a golden city, adorned in various ways, as described above. Likewise, the various Devas and others fill the land. Mount Sumeru's original circumference is increased by four hundred yojanas, totaling one thousand six hundred yojanas. This is the fourth layer. The width is the same as the three layers above, extending outwards fifty yojanas on all four sides. From the edge of the sea, upwards fifty yojanas, this is the fourth layer of Mount Sumeru. The width is the same as the third layer, fifty yojanas, and the thickness is also the same. It is surrounded by a golden city, one yojana high, with ramparts one and a half yojanas high, and city gates two yojanas high, with gate towers one and a half yojanas high. Every ten yojanas, there is a gate, with countless thousands of gates, all made of various precious materials and adorned with various Mani jewels. It is like a beautiful carpet from the north, complete with humans and non-humans, dragons, beasts, plants, and various flowers. It is also like an earring adorned with various jewels. These city gates are also like that. Beside each city gate, there are elephant soldiers, horse soldiers, and the four divisions of the army for defense
衛。為護國土遊戲莊嚴。有諸寶池。四寶為磚。壘其底岸。乃至諸天子等遍滿國土。亦復如是。此第四層。四天王軍之所住處。是層之外。又出四百五十由旬。週迴一千八百由旬。有諸龍及金翅鳥之所住處。須彌山王上下諸層。並厚五十由旬。其海中諸層。悉是修羅住處。此阿修羅為得諸天五事因緣。故往攻伐。何者為五。一天須陀味。二諸天平地。三天諸園林。四諸天國邑。五諸天童女。為是五事。往擊諸天。諸天亦欲得彼五事。往擊修羅。何者為五。一阿修羅須陀味。二修羅平地。三修羅園林。四修羅國邑。五修羅童女。為是五事。往擊修羅。是時修羅來擊諸天。先於水際。與龍鳥鬥。若不如時便退還本。若戰勝時。登最下層。共四王軍。及諸龍鳥。亦登此層。一時共鬥。修羅不如。更退還本。若戰勝時。登下二層。與四王軍。及持寶器天。諸龍鳥等。一時共鬥。若不如時。便退還本。若戰勝者。登下三層。與常勝天。及持寶器。並四王軍諸龍鳥等。一時共鬥。若不如時。便退還本。若戰勝時。登下四層。與持鬘天。及下諸天。若四王軍。諸龍鳥等。一時共鬥。若不如者。從此還本。若戰勝時。登須彌上頂。是持鬘諸天往帝釋所。報如是事。善尊。阿修羅已來。是時帝釋以一千馬。駕其一車。以阿羅漢衣。為其幡
【現代漢語翻譯】 現代漢語譯本 衛國爲了守護國土，以遊戲般的莊嚴來裝飾。這裡有許多寶池，用四寶（金、銀、琉璃、玻璃）作為磚塊，堆砌池底和岸邊。乃至諸天天子等遍滿整個國土，也是如此。這第四層是四大天王（持國天王、增長天王、廣目天王、多聞天王）軍隊的住所。這層之外，又延伸出四百五十由旬（古印度長度單位，一由旬約合11-15公里），周圍一千八百由旬，是諸龍和金翅鳥的住所。須彌山王（佛教宇宙觀中的中心山）上下各層，厚度都是五十由旬。海中的各層，都是阿修羅（非天，一種神道生物）的住所。這些阿修羅爲了得到諸天的五種東西，所以前去攻打。哪五種呢？一是天上的美味食物（須陀味），二是諸天的平地，三是諸天的園林，四是諸天的國邑，五是諸天的童女。爲了這五種東西，前去攻打諸天。諸天也想得到阿修羅的五種東西，前去攻打阿修羅。哪五種呢？一是阿修羅的美味食物（須陀味），二是阿修羅的平地，三是阿修羅的園林，四是阿修羅的國邑，五是阿修羅的童女。爲了這五種東西，前去攻打阿修羅。這時，阿修羅來攻打諸天，先在水邊與龍和金翅鳥戰鬥。如果不能戰勝，就退回原來的地方。如果戰勝了，就登上最下層，與四大天王的軍隊以及諸龍鳥一起戰鬥。阿修羅如果不能戰勝，就退回原來的地方。如果戰勝了，就登上第二層，與四大天王的軍隊以及手持寶器的天人、諸龍鳥等一起戰鬥。如果不能戰勝，就退回原來的地方。如果戰勝了，就登上第三層，與常勝天以及手持寶器的天人，還有四大天王的軍隊、諸龍鳥等一起戰鬥。如果不能戰勝，就退回原來的地方。如果戰勝了，就登上第四層，與持鬘天以及下方的諸天，還有四大天王的軍隊、諸龍鳥等一起戰鬥。如果不能戰勝，就從這裡退回原來的地方。如果戰勝了，就登上須彌山頂。這時，持鬘諸天就前往帝釋（忉利天之主）那裡，報告這些事情：『善哉！阿修羅已經來了。』這時，帝釋用一千匹馬拉著一輛車，用阿羅漢（斷盡煩惱，證得解脫的聖者）的衣服作為旗幟。
【English Translation】 English version In Wei, to protect the country, it is adorned with game-like solemnity. There are many treasure ponds, with four treasures (gold, silver, lapis lazuli, crystal) as bricks, building up the bottom and banks of the ponds. Even the sons of the heavens fill the entire country, and so it is. This fourth layer is where the armies of the Four Heavenly Kings (Dhritarashtra, Virudhaka, Virupaksha, Vaisravana) reside. Beyond this layer, there extends another four hundred and fifty yojanas (an ancient Indian unit of distance, approximately 11-15 kilometers per yojana), with a circumference of one thousand eight hundred yojanas, where the dragons and garudas reside. The layers above and below Mount Sumeru (the central mountain in Buddhist cosmology) are each fifty yojanas thick. The layers in the sea are all the residences of the Asuras (non-gods, a type of divine being). These Asuras attack the heavens to obtain five things from them. What are the five? First, the delicious food of the heavens (Sudha-rasa). Second, the flat lands of the heavens. Third, the gardens of the heavens. Fourth, the cities of the heavens. Fifth, the celestial maidens of the heavens. For these five things, they attack the heavens. The heavens also want to obtain five things from the Asuras, and attack the Asuras. What are the five? First, the delicious food of the Asuras (Sudha-rasa). Second, the flat lands of the Asuras. Third, the gardens of the Asuras. Fourth, the cities of the Asuras. Fifth, the maidens of the Asuras. For these five things, they attack the Asuras. At this time, when the Asuras come to attack the heavens, they first fight with the dragons and garudas at the water's edge. If they cannot win, they retreat to their original place. If they win, they ascend to the lowest layer and fight together with the armies of the Four Heavenly Kings and the dragons and birds. If the Asuras cannot win, they retreat to their original place. If they win, they ascend to the second layer and fight together with the armies of the Four Heavenly Kings, the devas holding treasure vessels, and the dragons and birds. If they cannot win, they retreat to their original place. If they win, they ascend to the third layer and fight together with the Ever-Victorious Devas, the devas holding treasure vessels, and the armies of the Four Heavenly Kings, the dragons and birds. If they cannot win, they retreat to their original place. If they win, they ascend to the fourth layer and fight together with the Garland-Bearing Devas and the lower devas, as well as the armies of the Four Heavenly Kings, the dragons and birds. If they cannot win, they retreat from here to their original place. If they win, they ascend to the summit of Mount Sumeru. At this time, the Garland-Bearing Devas go to Indra (ruler of the Trayastrimsa Heaven) and report these things: 'O Blessed One! The Asuras have come.' At this time, Indra uses a thousand horses to pull a chariot, and uses the robes of an Arhat (a saint who has extinguished all afflictions and attained liberation) as a banner.
幟。像馬四兵不相參雜。眾軍圍繞。出往戰所。時三十二天王。亦各皆有四部軍眾之所圍繞。亦到戰所。王二太子栴檀須毗。亦有四軍之所圍繞。同往戰所。時四天王。亦有四軍之所圍繞。同往戰所。日月天子。亦有四軍之所圍繞。同往戰所。如是諸天並前車將軍。於是處所。與修羅起大斗戰。其象軍者。與象軍鬥。車馬步軍。例皆如是。若鬥戰時。其先來者。必自前退。是事法然。如是事者。佛世尊說。比丘。往昔諸天共攻修羅。正鬥戰時。兩軍交刃。諸天軍勝。修羅退散。比丘。修羅退時。面向南走。還其本住。諸天逐退。比丘。爾時修羅作是思惟。諸天大勝。我等退散。諸天逐退必急。我軍尚可須更決戰。第二戰時。諸天大勝。修羅又退。是時修羅面向南走。還其本住。諸天逐退。比丘是時。修羅更復思惟。諸天大勝。我等退散。諸天逐退必急。我今軍眾未盡。必須更決。比丘。第三戰時。諸天又勝。修羅退散。還至本城。閉門而住。比丘。是時修羅更復思惟。我已入城。諸天雖來。不能攻我。比丘。諸天亦作是念。諸阿修羅既入其城。不可復攻。是時諸天周匝圍繞。令其境界止在城內。諸天遂得食修羅須陀之味。據其平地。及諸園林。並其國邑諸童女等。悉皆系錄。取其財寶。男女戶口。收縛無遺。若諸天作
【現代漢語翻譯】 現代漢語譯本： 旌旗招展，像兵、馬兵、車兵、步兵互不混雜，眾多軍隊層層圍繞，開赴戰場。當時三十二天天王（三十三天界的統治者），也都各自有四部軍隊圍繞，一同前往戰場。王二太子栴檀須毗（姓名），也有四部軍隊圍繞，一同前往戰場。當時四天王（四大天王），也有四部軍隊圍繞，一同前往戰場。日月天子（太陽和月亮的神祇），也有四部軍隊圍繞，一同前往戰場。如此諸天神與前車將軍，就在那處地方，與阿修羅（一種好戰的神）展開大戰。像兵與象兵搏鬥，車兵、馬兵、步兵，也都依照這樣的方式。如果戰鬥時，先退卻的一方，必定會向後撤退，這是事物發展的自然規律。佛世尊（釋迦牟尼佛）說，比丘（出家人），過去諸天與阿修羅交戰，正在激烈戰鬥時，兩軍刀刃相交，諸天軍隊獲勝，阿修羅軍隊潰敗逃散。比丘，阿修羅軍隊潰退時，面向南方逃跑，返回他們的住所。諸天軍隊追趕潰退的阿修羅軍隊。比丘，當時阿修羅這樣思量：諸天軍隊大獲全勝，我們潰敗逃散，諸天軍隊追趕潰退的我們必定很急迫，我們的軍隊還可以再作決戰。第二次戰鬥時，諸天軍隊大獲全勝，阿修羅軍隊再次潰敗，這時阿修羅面向南方逃跑，返回他們的住所，諸天軍隊追趕潰退的阿修羅軍隊。比丘，這時阿修羅再次思量：諸天軍隊大獲全勝，我們潰敗逃散，諸天軍隊追趕潰退的我們必定很急迫，現在我的軍隊還沒有完全損失，必須再次決戰。比丘，第三次戰鬥時，諸天軍隊又獲勝，阿修羅軍隊潰敗逃散，返回到他們的城池，關閉城門而住。比丘，這時阿修羅再次思量：我已經進入城池，諸天軍隊即使前來，也不能攻打我。比丘，諸天軍隊也這樣想：這些阿修羅已經進入他們的城池，不可以再攻打。這時諸天軍隊從四面八方包圍阿修羅的城池，使阿修羅的活動範圍被限制在城內。諸天軍隊於是得以享用阿修羅的須陀（食物）的美味，佔據他們的平地，以及園林，並他們的國都城邑，所有的童女等，全部登記在冊。奪取他們的財寶，男女戶口，全部抓捕捆綁，沒有遺漏。如果諸天軍隊作戰
【English Translation】 English version: Banners fluttered, and the elephant troops, horse troops, chariot troops, and infantry were not mixed together. Numerous armies surrounded them, heading to the battlefield. At that time, the thirty-two Deva Kings (rulers of the Thirty-Three Heavens) each had four divisions of troops surrounding them, also going to the battlefield. The second prince of the king, Candana Subhi (name), also had four divisions of troops surrounding him, going to the battlefield together. At that time, the Four Heavenly Kings (Four Great Heavenly Kings) also had four divisions of troops surrounding them, going to the battlefield together. The Sun and Moon Devas (gods of the sun and moon) also had four divisions of troops surrounding them, going to the battlefield together. Thus, all the Devas and the vanguard generals, at that place, engaged in a great battle with the Asuras (a type of warlike deity). The elephant troops fought with the elephant troops, and the chariot, horse, and infantry troops all did likewise. If, during the battle, one side retreated first, it would inevitably retreat backward; this is the natural law of things. The Buddha-Bhagavan (Shakyamuni Buddha) said, 'Bhikkhus (monks), in the past, when the Devas attacked the Asuras, during the fierce battle, the blades of the two armies clashed. The Deva army was victorious, and the Asura army was defeated and scattered. Bhikkhus, when the Asura army retreated, they fled facing south, returning to their dwellings. The Devas pursued the retreating Asura army. Bhikkhus, at that time, the Asuras thought, 'The Deva army has won a great victory, and we have been defeated and scattered. The Deva army is pursuing us urgently. Our army can still fight another decisive battle.' In the second battle, the Deva army won a great victory, and the Asura army retreated again. At this time, the Asuras fled facing south, returning to their dwellings, and the Devas pursued the retreating Asura army. Bhikkhus, at this time, the Asuras thought again, 'The Deva army has won a great victory, and we have been defeated and scattered. The Deva army is pursuing us urgently. Now, my army has not been completely lost; we must fight another decisive battle.' Bhikkhus, in the third battle, the Deva army won again, and the Asura army was defeated and scattered, returning to their city, closing the gates and dwelling within. Bhikkhus, at this time, the Asuras thought again, 'I have already entered the city; even if the Deva army comes, they cannot attack me.' Bhikkhus, the Deva army also thought, 'These Asuras have already entered their city; we cannot attack them again.' At this time, the Deva army surrounded the Asura city on all sides, restricting the Asuras' activities within the city. The Deva army then enjoyed the delicious taste of the Asuras' Sudha (food), occupied their plains, gardens, and their capital cities, and all the young women were registered. They seized their treasures, male and female populations, all captured and bound, with nothing left behind. If the Deva army fought
意。欲入彼城。我與修羅。同共飲食。既為親戚。應往訊覲隨意往返。飲食言談。既入城已。若作不相應心。以是心故。自然還出。云何如是。此城是阿修羅無畏處故。諸天如意。住此國土。修羅童女既被縛錄。若欲去時。將還天上。時諸修羅裹須陀味。往贖家口。入諸天城。處處訪問。若見眷屬。與諸天等。論價貴賤。若贖得相隨還本。若諸天退敗。被執縛時。亦復如是。忉利天上善見大城。釋提桓因之所住處。阿修羅城。是阿修羅王之所住處。如忉利天伊羅槃行園象王。如是阿修羅亦有象王。名跋陀婆呵乘行園林。如忉利天善柱象王鬥戰所乘。如是阿修羅鴉羅婆象王鬥戰所乘。如忉利天州郡縣等。修羅境界。亦復如是。如忉利天衣服飲食。種種莊嚴。修羅亦爾。除善法堂。及皮禪延多重閣。如是義者。佛世尊說。如是我聞。
日月行品第十九
從剡浮提地。高四萬由旬。是處日月行半須彌山等游乾陀山。是日月宮殿。團圓如鼓。是月宮者。厚五十由旬。廣五十由旬。週迴一百五十由旬。是月宮殿。琉璃所成。白銀所覆。水大分多。下際水分。復為最多。其下際光。亦為最勝。是其上際。金城圍繞。城高一由旬。埤堄高半由旬。城門二由旬。門樓一由旬半。十十由旬。有一一門。凡十四門。並一小門。
【現代漢語翻譯】 現代漢語譯本：他想進入那座城市。我和阿修羅（Asura，一種神道生物）一同飲食，既然是親戚，就應該前去問候，隨意往返，一同飲食交談。進入城后，如果心懷不軌，因為這種不相應的心，自然會被驅逐出來。為什麼會這樣呢？因為這座城市是阿修羅無所畏懼的地方。諸天（Deva，天神）可以隨意居住在這片國土上。阿修羅的童女被俘虜后，如果想要離開，就會被送回天上。這時，阿修羅們帶著須陀味（Sudha Taste，一種食物）去贖回家人，進入諸天之城，四處打聽。如果見到親屬，就和諸天商議價格，無論貴賤，贖回后就一起返回。如果諸天戰敗，被俘虜時，情況也是如此。忉利天（Trayastrimsa Heaven，佛教的三十三天）上有善見大城，是釋提桓因（Sakra Devanam Indra，帝釋天）所居住的地方。阿修羅城是阿修羅王所居住的地方。如同忉利天有伊羅槃行園象王（Airavata，帝釋天的坐騎），阿修羅也有象王，名叫跋陀婆呵（Bhadravaha），乘行於園林。如同忉利天有善柱象王（Sudarsana），用於戰鬥，阿修羅也有鴉羅婆象王（Kalavaka），用於戰鬥。如同忉利天有州郡縣等行政區域，阿修羅的境界也是如此。如同忉利天有衣服飲食，種種莊嚴，阿修羅也是一樣。只是沒有善法堂（Sudharma Hall）和皮禪延多重閣（Vaijayanta Palace）。以上這些意義，是佛世尊所說的。我是這樣聽說的。 日月行品第十九 從剡浮提地（Jambudvipa，閻浮提，我們所居住的這個世界）向上四萬由旬（Yojana，古印度長度單位），那裡是日月執行的地方，半須彌山（Sumeru，須彌山，世界的中心）與游乾陀山（Yugandhara，持雙山）等高。日月宮殿，團圓如鼓。月宮的厚度是五十由旬，寬度是五十由旬，周長是一百五十由旬。這座月宮由琉璃構成，白銀覆蓋，水大的成分居多，下方的水分最多，下方的光芒也最為明亮。月宮的上方，有金城環繞，城高一由旬，城墻上的矮墻高半由旬，城門高二由旬，門樓高一由旬半。每隔十由旬，就有一扇門，總共有十四扇門，外加一扇小門。
【English Translation】 English version: He wished to enter that city. I and the Asuras (a type of deity or demon) eat and drink together. Since we are relatives, we should visit each other, freely come and go, eat and talk together. Once inside the city, if one harbors inappropriate thoughts, because of this discordant mind, one will naturally be expelled. Why is this so? Because this city is a place where the Asuras have no fear. The Devas (gods) can freely reside in this land. When the Asura maidens are captured, if they wish to leave, they are returned to the heavens. At that time, the Asuras bring Sudha Taste (a type of food) to redeem their family members, entering the cities of the Devas and inquiring everywhere. If they see their relatives, they negotiate prices with the Devas, regardless of whether they are high or low, and redeem them to return home together. If the Devas are defeated and captured, the situation is the same. In the Trayastrimsa Heaven (the Heaven of the Thirty-Three), there is the great city of Sudarsana, where Sakra Devanam Indra (Indra, the lord of the gods) resides. The Asura city is where the Asura king resides. Just as the Trayastrimsa Heaven has the elephant king Airavata (Indra's mount) traveling in the garden, the Asuras also have an elephant king named Bhadravaha, traveling in the gardens. Just as the Trayastrimsa Heaven has the elephant king Sudarsana for battle, the Asuras also have the elephant king Kalavaka for battle. Just as the Trayastrimsa Heaven has provinces, counties, and districts, the realms of the Asuras are also like that. Just as the Trayastrimsa Heaven has clothing, food, and various adornments, so do the Asuras. They only lack the Sudharma Hall and the Vaijayanta Palace. These meanings are what the Buddha, the World-Honored One, spoke. Thus have I heard. Chapter 19: The Course of the Sun and Moon From Jambudvipa (the continent where we live) upwards for forty thousand yojanas (an ancient Indian unit of distance), that is where the sun and moon travel, at the height of half Mount Sumeru (the central world-mountain) and Mount Yugandhara. The palaces of the sun and moon are round like drums. The moon palace is fifty yojanas thick, fifty yojanas wide, and one hundred and fifty yojanas in circumference. This moon palace is made of crystal and covered with silver, with a large proportion of water, and the water is most abundant at the bottom, and the light at the bottom is also the brightest. Above the moon palace, there is a golden city surrounding it, the city is one yojana high, the ramparts are half a yojana high, the city gate is two yojanas high, and the gate tower is one and a half yojanas high. There is a gate every ten yojanas, with a total of fourteen gates, plus one small gate.
是諸城門。眾寶所成種種摩尼之所嚴飾。譬如北地妙好𣰽毹。人非人等。龍獸草木。及諸雜花。莫不必備。亦如耳珰眾寶莊嚴。填滿具足。是諸城門。亦復如是。是城門邊。像車四軍之所莊嚴。是諸天子莊嚴鎧仗。聚集其中。為護國土。及遊戲莊嚴。處處寶池。天水盈滿。四寶為磚。壘其底岸。余如上說。乃至諸天男女遍滿其中。亦復如是。是宮殿者。說名栴檀。是月天子。于其中住。亦名栴檀。宮殿天子。悉名栴檀。如是宮殿。住四十餘劫。已眾生業增上緣故。恒行光照。天子在時。宮殿恒行。天若不在。宮殿亦行。天子還時。隨宮所在。即下其中。是日宮者。厚五十一由旬。廣五十一由旬。週迴一百五十三由旬。是日宮殿。頗梨所成。赤金所覆。火大分多。下際火分。復為最多。其下際光。亦為最勝。是其上際。金城圍繞。城高一由旬。埤堄高半由旬。城門二由旬。門樓一由旬半。十十由旬。有一一門。有十四門。並一小門。是諸城門。眾寶所成。種種摩尼之所嚴飾。譬如北地妙好𣰽毹。人非人等。龍獸草木。及諸雜花。莫不必備。亦如耳珰眾寶莊嚴。填滿具足。是諸城門。亦復如是。是城門邊。像車四軍之所防衛。為護國土。及莊嚴遊戲。處處寶池。天水盈滿。四寶為磚。壘其底岸。余如上說。乃至諸天男女遍
【現代漢語翻譯】 現代漢語譯本 這些城門都是用各種珍寶構成，並用各種摩尼寶珠（Mani, 意為如意寶珠）加以裝飾。就像北方地區精美的毛織地毯一樣，人、非人（指天龍八部等）、龍、野獸、草木以及各種雜花，沒有不具備的。也像耳環一樣，用各種珍寶莊嚴，填滿且具足。這些城門也是如此。城門邊，有象兵、車兵、騎兵、步兵四種軍隊莊嚴守護。諸位天子身穿莊嚴的鎧甲，聚集在其中，爲了守護國土以及遊戲娛樂。處處都有寶池，天水盈滿，用四寶作為磚塊，堆砌池底和岸邊。其餘的描述如前文所說，乃至諸天男女遍滿其中，也是如此。 這座宮殿，名為栴檀（Chandana, 意為檀香）。月天子居住在其中。也名為栴檀。宮殿中的天子，都名為栴檀。這樣的宮殿，存在四十餘劫。由於眾生業力的增上緣故，恒常發光照耀。天子在的時候，宮殿執行。天子不在的時候，宮殿也執行。天子返回的時候，隨著宮殿所在的位置，就降落其中。 太陽宮殿，厚五十一由旬（Yojana, 古印度長度單位），廣五十一由旬，周圍一百五十三由旬。這座太陽宮殿，由頗梨（Sphatika, 意為水晶）構成，赤金覆蓋，火大的成分居多，下方的火的成分最多。其下方的光芒，也最為殊勝。其上方，有金城圍繞，城高一由旬，矮墻高半由旬，城門高二由旬，門樓高一由旬半。每隔十由旬，就有一座門，共有十四座門，外加一座小門。這些城門，都是用各種珍寶構成，並用各種摩尼寶珠加以裝飾。就像北方地區精美的毛織地毯一樣，人、非人、龍、野獸、草木以及各種雜花，沒有不具備的。也像耳環一樣，用各種珍寶莊嚴，填滿且具足。這些城門也是如此。城門邊，有象兵、車兵、騎兵、步兵四種軍隊防衛，爲了守護國土以及莊嚴遊戲。處處都有寶池，天水盈滿，用四寶作為磚塊，堆砌池底和岸邊。其餘的描述如前文所說，乃至諸天男女遍滿其中。
【English Translation】 English version These city gates are all made of various treasures and adorned with various Mani jewels (Mani, meaning wish-fulfilling jewel). Like the exquisite woolen carpets of the northern regions, they are fully equipped with humans, non-humans (referring to the Eight Classes of Gods and Dragons, etc.), dragons, beasts, plants, and various miscellaneous flowers. They are also like earrings, adorned with various treasures, filled and complete. These city gates are also like this. Beside the city gates, there are elephant soldiers, chariot soldiers, cavalry soldiers, and infantry soldiers, the four types of armies, solemnly guarding. The heavenly beings, adorned with majestic armor, gather within, to protect the country and for recreational games. Everywhere there are treasure ponds, filled with heavenly water, with the bottom and banks built with four kinds of jewels as bricks. The rest of the description is as mentioned above, even the heavenly men and women are all over it, and it is also like this. This palace is named Chandana (Chandana, meaning sandalwood). The Moon Deva resides within it. It is also named Chandana. The heavenly beings in the palace are all named Chandana. Such a palace exists for more than forty kalpas. Due to the increasing conditions of the karma of sentient beings, it constantly emits light and shines. When the heavenly being is present, the palace moves. When the heavenly being is not present, the palace also moves. When the heavenly being returns, he descends into it according to the location of the palace. The Sun Palace is fifty-one yojanas (Yojana, an ancient Indian unit of length) thick, fifty-one yojanas wide, and one hundred and fifty-three yojanas in circumference. This Sun Palace is made of Sphatika (Sphatika, meaning crystal), covered with red gold, with a large proportion of the fire element, and the fire element is the most abundant at the bottom. The light at its lower edge is also the most supreme. Above it, there is a golden city surrounded, the city is one yojana high, the parapet is half a yojana high, the city gate is two yojanas high, and the gate tower is one and a half yojanas high. Every ten yojanas, there is a gate, there are fourteen gates in total, plus a small gate. These city gates are all made of various treasures and adorned with various Mani jewels. Like the exquisite woolen carpets of the northern regions, they are fully equipped with humans, non-humans, dragons, beasts, plants, and various miscellaneous flowers. They are also like earrings, adorned with various treasures, filled and complete. These city gates are also like this. Beside the city gates, there are elephant soldiers, chariot soldiers, cavalry soldiers, and infantry soldiers defending, to protect the country and for solemn games. Everywhere there are treasure ponds, filled with heavenly water, with the bottom and banks built with four kinds of jewels as bricks. The rest of the description is as mentioned above, even the heavenly men and women are all over it.
滿其中。亦復如是。是宮殿說名修野。是日天子于其中住。亦名修野。宮殿天子。悉名修野。是宮殿住四十餘劫。以眾生業增上緣故。恒行光照。天子在時。宮殿恒行。天若不在。宮殿亦行。天子還時。隨宮所在。即下其中。其星宮殿。極最小者。逕半俱盧舍。週迴廣一俱盧舍半。其星大者。逕十六由旬。週迴四十八由旬。日月之前。有行樂天子。是天子者。若遊行時。則受戲樂。以眾生業增上緣故。故有風輪恒吹迴轉。以風吹故。日月等宮。迴轉不息。日宮殿者。行一百八十路。月宮殿者。行十五路。日十二路。是月一路。若日出入時。十二日所行路。月出入時。一日行之得度。從極南路。至極北路。二百九十由旬。日月於是中行。無有減長。日復有兩路。一者外路。二者內路。內路者。從剡浮路內。至北郁單越內路。相去四億八萬八百由旬。週迴十四億四萬二千四百由旬。其外路者。相去四億八萬一千三百八十由旬。週迴十四億四萬四千一百四十由旬。其月行者。傍行則疾。周行則遲。其日行者。周行則疾。傍行則遲。日行與月。或合或離。一一日中。日行四萬八千八十由旬。合離皆爾。若稍合時。日日覆月三由旬。又一由旬三分之一。以是方便故。十五日一切被覆。月光不現。若稍離時。日日日行。四萬八千八
【現代漢語翻譯】 現代漢語譯本 充滿其中。也是這樣。這個宮殿被稱為修野（Śūnya，空）。太陽天子住在其中，也叫修野。宮殿和天子，都叫修野。這個宮殿存在四十多個劫（kalpa，梵文時間單位）。由於眾生業力的增長，太陽恒常發光照耀。天子在的時候，宮殿恒常執行。天子不在的時候，宮殿也執行。天子回來的時候，隨著宮殿所在的位置，就降落其中。那些星辰宮殿，極小的直徑半俱盧舍（krośa，古印度長度單位），周圍一俱盧舍半。大的星辰，直徑十六由旬（yojana，古印度長度單位），周圍四十八由旬。在太陽和月亮之前，有行樂天子。這些天子，如果疲倦的時候，就享受嬉戲娛樂。由於眾生業力增長的緣故，所以有風輪恒常吹動迴轉。因為風吹的緣故，太陽和月亮等宮殿，迴轉不停息。太陽宮殿，行走一百八十條路。月亮宮殿，行走十五條路。太陽十二條路，等於月亮一條路。如果太陽出入的時候，十二天所行走的路程，月亮出入的時候，一天就能走完。從最南邊的路，到最北邊的路，相距二百九十由旬。太陽和月亮就在這裡面執行，沒有減少或增加。太陽又有兩條路，一條是外路，一條是內路。內路，從剡浮路（Jambudvīpa，南贍部洲）內，到北郁單越（Uttarakuru，四大部洲之一）內路，相距四億八萬八百由旬，周圍十四億四萬二千四百由旬。外路，相距四億八萬一千三百八十由旬，周圍十四億四萬四千一百四十由旬。月亮執行，橫向執行就快，環繞執行就慢。太陽執行，環繞執行就快，橫向執行就慢。太陽的執行和月亮的執行，有時相合，有時相離。每一天中，太陽行走四萬八千八十由旬，相合和相離都是這樣。如果稍微相合的時候，太陽每天遮蓋月亮三由旬，又一由旬的三分之一。因為這個緣故，十五天全部被遮蓋，月光不顯現。如果稍微相離的時候，太陽每天行走四萬八千八
【English Translation】 English version It is filled within. It is also like this. This palace is called Śūnya (emptiness). The Sun Deva resides within it, and is also called Śūnya. The palace and the Deva are all called Śūnya. This palace exists for more than forty kalpas (aeons). Due to the increasing power of the karma of sentient beings, the sun constantly shines. When the Deva is present, the palace constantly moves. When the Deva is not present, the palace also moves. When the Deva returns, he descends into it according to the palace's location. Those star palaces, the smallest of them, have a diameter of half a krośa (ancient Indian unit of length), and a circumference of one and a half krośas. The larger stars have a diameter of sixteen yojanas (ancient Indian unit of length), and a circumference of forty-eight yojanas. Before the sun and moon, there are Devas who travel for pleasure. These Devas, when they are tired, enjoy amusement and pleasure. Due to the increasing power of the karma of sentient beings, there is a wind wheel that constantly blows and revolves. Because of the wind blowing, the palaces of the sun and moon, etc., revolve without ceasing. The sun palace travels one hundred and eighty routes. The moon palace travels fifteen routes. Twelve routes of the sun are equal to one route of the moon. When the sun rises and sets, the distance traveled by the sun in twelve days is covered by the moon in one day. From the southernmost route to the northernmost route, the distance is two hundred and ninety yojanas. The sun and moon travel within this area, without decreasing or increasing. The sun has two routes, one outer and one inner. The inner route, from within Jambudvīpa (the southern continent) to within Uttarakuru (one of the four great continents), is four hundred million, eight hundred thousand, and eight hundred yojanas apart, with a circumference of fourteen hundred million, forty-two thousand, and four hundred yojanas. The outer route is four hundred million, eight hundred thousand, one thousand, three hundred and eighty yojanas apart, with a circumference of fourteen hundred million, forty-four thousand, one hundred and forty yojanas. The moon's movement is faster when moving laterally and slower when moving in a circle. The sun's movement is faster when moving in a circle and slower when moving laterally. The movements of the sun and moon sometimes coincide and sometimes separate. Each day, the sun travels forty-eight thousand and eighty yojanas, both in conjunction and separation. When they gradually coincide, the sun covers the moon by three yojanas each day, plus one-third of a yojana. Because of this, the moon is completely covered in fifteen days, and its light is not visible. When they gradually separate, the sun travels forty-eight thousand and eight
十由旬。是日離月三由旬。又一由旬三分之一。以是方便故。十五日月大圓明。如是數量。日行周圍。疾速于月。四萬八千八十由旬。爾時世尊重宣此義。而說偈言。
四萬有八千 八十諸由旬 日逐月行爾 離月量亦然
日恒行一由旬半。又一由旬九分之一。其一一日出時如是。入亦如是。六月日中從內路出。至於外路。六月日從外路入至內路。月恒行十九由旬。又一由旬三分之一。其一一日出亦如是。入亦如是。十五日從內路至外路。十五日從外路至內路。日若行東弗婆提內路。取東弗婆提地南際。相去六百八十三由旬。又一由旬三分之一。是中日行內路。日若行剡浮提內路。取剡浮提地南際。相去三百五十由旬。是中日行內路。日若行西瞿耶尼內路。取西瞿耶尼地南際。相去六百八十三由旬。又一由旬三分之一。是中日行內路。日若行北郁單越內路。取北郁單越地南際。相去三百五十由旬。是中日行內路。日若行東弗婆提外路。從地南際。取日外路。三百九十三由旬。又一由旬三分之一。日于中行。若日行剡浮提外路。從地南際。至日外路。六十由旬。是中日行外路。若日行西瞿耶尼外路。取地南際。至日外路。三百九十三由旬。又一由旬三分之一。是中日行。若日行北郁單越外路。取地南際
【現代漢語翻譯】 現代漢語譯本 十由旬（Yojana，古印度長度單位）。太陽距離月亮三由旬，又加一由旬的三分之一。因為這個緣故，十五的月亮顯得非常圓滿明亮。太陽執行的周長就是這樣的數量，它比月亮執行得快，速度是四萬八千零八十由旬。當時，世尊爲了重申這個道理，說了以下偈語： 四萬有八千，八十諸由旬，日逐月行爾，離月量亦然。 太陽每天執行一由旬半，又加一由旬的九分之一。太陽每天升起和落下都是這樣。有六個月的時間，太陽從內側的路徑升起，到達外側的路徑；又有六個月的時間，太陽從外側的路徑進入內側的路徑。月亮每天執行十九由旬，又加一由旬的三分之一。月亮每天升起和落下也是這樣。十五那天，月亮從內側的路徑到達外側的路徑；十五那天，月亮從外側的路徑進入內側的路徑。如果太陽執行在東弗婆提（Pūrvavideha，四大部洲之一）的內側路徑，從東弗婆提的南邊邊界到太陽的內側路徑，相距六百八十三由旬，又加一由旬的三分之一，這是太陽執行在內側路徑的情況。如果太陽執行在剡浮提（Jambudvīpa，四大部洲之一）的內側路徑，從剡浮提的南邊邊界到太陽的內側路徑，相距三百五十由旬，這是太陽執行在內側路徑的情況。如果太陽執行在西瞿耶尼（Aparagodānīya，四大部洲之一）的內側路徑，從西瞿耶尼的南邊邊界到太陽的內側路徑，相距六百八十三由旬，又加一由旬的三分之一，這是太陽執行在內側路徑的情況。如果太陽執行在北郁單越（Uttarakuru，四大部洲之一）的內側路徑，從北郁單越的南邊邊界到太陽的內側路徑，相距三百五十由旬，這是太陽執行在內側路徑的情況。如果太陽執行在東弗婆提的外側路徑，從東弗婆提的南邊邊界到太陽的外側路徑，相距三百九十三由旬，又加一由旬的三分之一，太陽在中間執行。如果太陽執行在剡浮提的外側路徑，從剡浮提的南邊邊界到太陽的外側路徑，相距六十由旬，這是太陽執行在外側路徑的情況。如果太陽執行在西瞿耶尼的外側路徑，從西瞿耶尼的南邊邊界到太陽的外側路徑，相距三百九十三由旬，又加一由旬的三分之一，這是太陽在中間執行。如果太陽執行在北郁單越的外側路徑，從北郁單越的南邊邊界……
【English Translation】 English version Ten Yojana (Yojana, an ancient Indian unit of distance). The sun is three Yojana away from the moon, plus one-third of a Yojana. Because of this convenience, the full moon on the fifteenth day appears very round and bright. The circumference of the sun's orbit is of this magnitude, and it travels faster than the moon, at a speed of 48,080 Yojana. At that time, the World Honored One reiterated this meaning and spoke the following verse: Forty thousand eight thousand, eighty all Yojana, the sun travels daily with the moon, the distance from the moon is also like that. The sun travels one and a half Yojana each day, plus one-ninth of a Yojana. The sun rises and sets in this way each day. For six months, the sun rises from the inner path and reaches the outer path; and for six months, the sun enters the inner path from the outer path. The moon travels nineteen Yojana each day, plus one-third of a Yojana. The moon rises and sets in this way each day. On the fifteenth day, the moon travels from the inner path to the outer path; on the fifteenth day, the moon travels from the outer path to the inner path. If the sun travels on the inner path of Pūrvavideha (one of the four great continents), the distance from the southern boundary of Pūrvavideha to the inner path of the sun is 683 Yojana, plus one-third of a Yojana, which is the case when the sun travels on the inner path. If the sun travels on the inner path of Jambudvīpa (one of the four great continents), the distance from the southern boundary of Jambudvīpa to the inner path of the sun is 350 Yojana, which is the case when the sun travels on the inner path. If the sun travels on the inner path of Aparagodānīya (one of the four great continents), the distance from the southern boundary of Aparagodānīya to the inner path of the sun is 683 Yojana, plus one-third of a Yojana, which is the case when the sun travels on the inner path. If the sun travels on the inner path of Uttarakuru (one of the four great continents), the distance from the southern boundary of Uttarakuru to the inner path of the sun is 350 Yojana, which is the case when the sun travels on the inner path. If the sun travels on the outer path of Pūrvavideha, the distance from the southern boundary of Pūrvavideha to the outer path of the sun is 393 Yojana, plus one-third of a Yojana, and the sun travels in the middle. If the sun travels on the outer path of Jambudvīpa, the distance from the southern boundary of Jambudvīpa to the outer path of the sun is 60 Yojana, which is the case when the sun travels on the outer path. If the sun travels on the outer path of Aparagodānīya, the distance from the southern boundary of Aparagodānīya to the outer path of the sun is 393 Yojana, plus one-third of a Yojana, and the sun travels in the middle. If the sun travels on the outer path of Uttarakuru, the distance from the southern boundary of Uttarakuru to the outer path of the sun...
。六十由旬。是中日行。若日行東弗婆提內路。則行西瞿耶尼外路。則行南剡浮提北郁單越中路。是時東弗婆提日最長。十八牟休多。是時夜最短。十二牟休多。西瞿耶尼夜最長。十八牟休多。日最短十二牟休多。剡浮提北郁單越。日夜等分。並十五牟休多。其六牟休多恒動。二十四牟休多不動。若日行東弗婆提外路。則行西瞿耶尼內路。則行南剡浮提北郁單越中路。是時東弗婆提夜最長十八牟休多。日最短十二牟休多。西瞿耶尼日最長十八牟休多。夜最短十二牟休多。南剡浮提北郁單越等分。日夜並十五牟休多。若日行剡浮提內路。則行北郁單越外路。則行東弗婆提西瞿耶尼中路。是剡浮提日最長十八牟休多。夜最短十二牟休多。北郁單越夜最長十八牟休多。日最短十二牟休多。東弗婆提西瞿耶尼日夜等分。並十五牟休多。日若行南剡浮提外路。則行北郁單越內路。則行東弗婆提西瞿耶尼中路。是時剡浮提夜最長十八牟休多。日最短十二牟休多。北郁單越日最長十八牟休多。夜最短十二牟休多。東弗婆提西瞿耶尼日夜等分。並十五牟休多。西瞿耶尼北郁單越並如是說。若世間中三十牟休多。決定恒為一日夜。其一牟休多。有三十分。是一一分。名曰羅婆。日若增時。日一羅婆。日若減。亦一羅婆。夜亦如是。若日減
【現代漢語翻譯】 現代漢語譯本 六十由旬（Yojana，古印度長度單位）。太陽每日執行的距離就是六十由旬。如果太陽執行在東弗婆提（Purva-videha，四大部洲之一，位於東方）的內側路線，那麼它就執行在西瞿耶尼（Apara-godaniya，四大部洲之一，位於西方）的外側路線，同時執行在南剡浮提（Jambudvipa，四大部洲之一，我們所居住的洲）和北郁單越（Uttara-kuru，四大部洲之一，位於北方）的中間路線。這時，東弗婆提的白天最長，有十八牟休多（Muhurta，古印度時間單位）。這時，夜晚最短，有十二牟休多。西瞿耶尼的夜晚最長，有十八牟休多，白天最短，有十二牟休多。南剡浮提和北郁單越的白天和夜晚等長，都是十五牟休多。其中六牟休多是恒常變動的，二十四牟休多是不動的。 如果太陽執行在東弗婆提的外側路線，那麼它就執行在西瞿耶尼的內側路線，同時執行在南剡浮提和北郁單越的中間路線。這時，東弗婆提的夜晚最長，有十八牟休多，白天最短，有十二牟休多。西瞿耶尼的白天最長，有十八牟休多，夜晚最短，有十二牟休多。南剡浮提和北郁單越的白天和夜晚等長，都是十五牟休多。 如果太陽執行在南剡浮提的內側路線，那麼它就執行在北郁單越的外側路線，同時執行在東弗婆提和西瞿耶尼的中間路線。這時，南剡浮提的白天最長，有十八牟休多，夜晚最短，有十二牟休多。北郁單越的夜晚最長，有十八牟休多，白天最短，有十二牟休多。東弗婆提和西瞿耶尼的白天和夜晚等長，都是十五牟休多。如果太陽執行在南剡浮提的外側路線，那麼它就執行在北郁單越的內側路線，同時執行在東弗婆提和西瞿耶尼的中間路線。這時，南剡浮提的夜晚最長，有十八牟休多，白天最短，有十二牟休多。北郁單越的白天最長，有十八牟休多，夜晚最短，有十二牟休多。東弗婆提和西瞿耶尼的白天和夜晚等長，都是十五牟休多。西瞿耶尼和北郁單越的情況也像上面所說的一樣。 如果世間中三十牟休多，決定恒常為一個晝夜。一個牟休多有三十分。每一個分，叫做羅婆（Lava，古印度時間單位）。太陽如果增加時間，就增加一個羅婆，太陽如果減少時間，也減少一個羅婆，夜晚也是這樣。如果太陽減少……
【English Translation】 English version Sixty Yojana (Yojana, an ancient Indian unit of distance). The distance the sun travels daily is sixty Yojana. If the sun travels on the inner route of Purva-videha (one of the four great continents, located in the east), then it travels on the outer route of Apara-godaniya (one of the four great continents, located in the west), and simultaneously travels on the middle route of Jambudvipa (one of the four great continents, the continent we inhabit) and Uttara-kuru (one of the four great continents, located in the north). At this time, the daytime in Purva-videha is the longest, with eighteen Muhurta (Muhurta, an ancient Indian unit of time). At this time, the night is the shortest, with twelve Muhurta. The night in Apara-godaniya is the longest, with eighteen Muhurta, and the daytime is the shortest, with twelve Muhurta. The daytime and night in Jambudvipa and Uttara-kuru are equal in length, both being fifteen Muhurta. Among them, six Muhurta are constantly moving, and twenty-four Muhurta are stationary. If the sun travels on the outer route of Purva-videha, then it travels on the inner route of Apara-godaniya, and simultaneously travels on the middle route of Jambudvipa and Uttara-kuru. At this time, the night in Purva-videha is the longest, with eighteen Muhurta, and the daytime is the shortest, with twelve Muhurta. The daytime in Apara-godaniya is the longest, with eighteen Muhurta, and the night is the shortest, with twelve Muhurta. The daytime and night in Jambudvipa and Uttara-kuru are equal in length, both being fifteen Muhurta. If the sun travels on the inner route of Jambudvipa, then it travels on the outer route of Uttara-kuru, and simultaneously travels on the middle route of Purva-videha and Apara-godaniya. At this time, the daytime in Jambudvipa is the longest, with eighteen Muhurta, and the night is the shortest, with twelve Muhurta. The night in Uttara-kuru is the longest, with eighteen Muhurta, and the daytime is the shortest, with twelve Muhurta. The daytime and night in Purva-videha and Apara-godaniya are equal in length, both being fifteen Muhurta. If the sun travels on the outer route of Jambudvipa, then it travels on the inner route of Uttara-kuru, and simultaneously travels on the middle route of Purva-videha and Apara-godaniya. At this time, the night in Jambudvipa is the longest, with eighteen Muhurta, and the daytime is the shortest, with twelve Muhurta. The daytime in Uttara-kuru is the longest, with eighteen Muhurta, and the night is the shortest, with twelve Muhurta. The daytime and night in Purva-videha and Apara-godaniya are equal in length, both being fifteen Muhurta. The situation of Apara-godaniya and Uttara-kuru is also as described above. If there are thirty Muhurta in the world, it is definitely and constantly one day and night. One Muhurta has thirty parts. Each part is called Lava (Lava, an ancient Indian unit of time). If the sun increases time, it increases by one Lava, and if the sun decreases time, it also decreases by one Lava, and the night is the same. If the sun decreases...
時。夜增一羅婆。若夜減時。日增一羅婆。若日最長。十八牟休多。是時夜則最短。十二牟休多。若夜最長。十八牟休多。是時日則最短。十二牟休多。若日夜等時。日十五牟休多。夜十五牟休多。若五月十五日正圓滿。西國始結夏時。漢地安居。已滿一月。是時日則最長。十八牟休多。夜則最短。十二牟休多。從十六日。減一羅婆。月減一牟休多。第二月又減一牟休多。第三月又減一牟休多。至八月十五日西國自恣時。漢地受迦絺那衣時。日夜平等。各十五牟休多。又從十六日。乃至一月。復減一牟休多。第二月減一牟休多。第三月又減一牟休多。至十一月十五日。其夜最長。十八牟休多。其日最短。十二牟休多。是夜從此時。日減一羅婆。一月日則夜減一牟休多。第二月。又減一牟休多。第三月又減一牟休多。至二月十五。日夜平等。各十五牟休多。又從十六日。乃至一月。復減一牟休多。第二月復減一牟休多。第三月復減一牟林多。至五月十五日。其日最長。十八牟休多。其夜最短。十二牟休多。復有別時。若西國夏分。第一月月中第二半第九日。是為六月九日。是時日最長。十八牟休多。夜最短十二牟休多。至九月九日。日夜平等各十五牟休多。十一月九日。是夜最長。十八牟休多。日最短。十二牟休多。三
【現代漢語翻譯】 現代漢語譯本： 時間。如果夜晚增加一個羅婆（Lava，時間單位），那麼白天就減少一個羅婆。如果白天最長，達到十八牟休多（Muhurta，時間單位），那麼夜晚就最短，為十二牟休多。如果夜晚最長，達到十八牟休多，那麼白天就最短，為十二牟休多。如果白天和夜晚相等，那麼白天是十五牟休多，夜晚也是十五牟休多。如果五月十五日是滿月，那是西國開始結夏安居的時候，漢地安居已經滿一個月。這個時候白天最長，為十八牟休多，夜晚最短，為十二牟休多。從十六日開始，每天減少一個羅婆，每個月減少一個牟休多。第二個月又減少一個牟休多，第三個月又減少一個牟休多，到八月十五日西國舉行自恣的時候，漢地接受迦絺那衣（Kathina，一種袈裟）的時候，白天和夜晚相等，各自為十五牟休多。又從十六日開始，直到一個月后，再減少一個牟休多，第二個月減少一個牟休多，第三個月又減少一個牟休多，到十一月十五日，夜晚最長，為十八牟休多，白天最短，為十二牟休多。從這個時候開始，夜晚每天減少一個羅婆，一個月白天就減少一個牟休多，第二個月又減少一個牟休多，第三個月又減少一個牟休多，到二月十五日，白天和夜晚相等，各自為十五牟休多。又從十六日開始，直到一個月后，再減少一個牟休多，第二個月再減少一個牟休多，第三個月又減少一個牟休多，到五月十五日，白天最長，為十八牟休多，夜晚最短，為十二牟休多。還有其他的時間計算方法。如果西國夏至，第一個月的月中第二半的第九日，也就是六月九日，這個時候白天最長，為十八牟休多，夜晚最短，為十二牟休多。到九月九日，白天和夜晚相等，各自為十五牟休多。十一月九日，夜晚最長，為十八牟休多，白天最短，為十二牟休多。 三
【English Translation】 English version: Time. If the night increases by one Lava (a unit of time), then the day decreases by one Lava. If the day is longest, reaching eighteen Muhurtas (a unit of time), then the night is shortest, at twelve Muhurtas. If the night is longest, reaching eighteen Muhurtas, then the day is shortest, at twelve Muhurtas. If the day and night are equal, then the day is fifteen Muhurtas, and the night is also fifteen Muhurtas. If the fifteenth day of the fifth month is the full moon, that is when the Western lands begin the summer retreat, and the Han lands have completed one month of the retreat. At this time, the day is longest, at eighteen Muhurtas, and the night is shortest, at twelve Muhurtas. From the sixteenth day, decrease by one Lava each day, and decrease by one Muhurta each month. In the second month, decrease by another Muhurta, and in the third month, decrease by another Muhurta, until the fifteenth day of the eighth month, when the Western lands hold the Pravāraṇā (self-surrender ceremony), and the Han lands receive the Kathina (a type of robe), the day and night are equal, each being fifteen Muhurtas. Again, from the sixteenth day, until one month later, decrease by another Muhurta, in the second month decrease by one Muhurta, and in the third month decrease by another Muhurta, until the fifteenth day of the eleventh month, when the night is longest, at eighteen Muhurtas, and the day is shortest, at twelve Muhurtas. From this time, the night decreases by one Lava each day, and in one month the day decreases by one Muhurta, in the second month, decrease by another Muhurta, and in the third month decrease by another Muhurta, until the fifteenth day of the second month, when the day and night are equal, each being fifteen Muhurtas. Again, from the sixteenth day, until one month later, decrease by another Muhurta, in the second month decrease by another Muhurta, and in the third month decrease by another Muhurta, until the fifteenth day of the fifth month, when the day is longest, at eighteen Muhurtas, and the night is shortest, at twelve Muhurtas. There are also other methods of calculating time. If it is the summer solstice in the Western lands, on the ninth day of the second half of the month in the first month, which is the ninth day of the sixth month, at this time the day is longest, at eighteen Muhurtas, and the night is shortest, at twelve Muhurtas. By the ninth day of the ninth month, the day and night are equal, each being fifteen Muhurtas. On the ninth day of the eleventh month, the night is longest, at eighteen Muhurtas, and the day is shortest, at twelve Muhurtas. Three
月九日。日夜平等。各十五牟休多。如此迴轉。具足五年。有一遊伽。即兩閏月。其一從月。其二從日。五年中間。十二日。又九日。又六日。又三日。又十五日。此中日夜。是其長短。月者分別三用。一者分別月。二分別十五日。三分別圓滿。日者分別夜日。分別夏冬秋節。分別年。是三用從日得成。閏月有兩者。一從月。二從日。是閏月者。從月所作。四月日應作兩小月。一小月者。是第三半中。第二小月。是第七半中。一年之中。應六小月。五年足少三十日。此三十日。應補五年中。若不作小月。則月圓不當時。是小月者。從日所作。依世間說。以三十牟休多。決定是一日夜。分三十牟休多。為六十分。日行疾故。五十九分便周。長餘一分。因是事故。二月則長一日。又二月復長一日。乃至一年。足長六日。如是五年。則長一月。用是一月。補五年中。是為日家閏月。若不作閏者。時節及年。差壞不當。複次五年應兩閏月。第一者。在第三年。第二者。在第五年。若月在剡浮提中。更三月。日至瞿耶尼。若北郁單越。則六月日。東弗婆提。則九月日。若週一年。還至剡浮提。一天下中。恒有夏冬春三時。夏者為春所隨。冬者為夏所隨。春者為冬所隨。東弗婆提八月十五日自恣時。剡浮提是五月十五結夏時。西瞿
耶尼二月十五。北郁單越十一月十五日。東弗婆提夏分三月已出。在東弗婆提南剡浮提二洲中間。西瞿耶尼春分三月未出。在剡浮提瞿耶尼二洲中間。瞿耶尼春一月已出。郁單越冬分二月未出。是為三月在瞿耶尼郁單越二洲中間。郁單越冬分二月已出。弗婆提夏分一月未入。是為三月在郁單越弗婆提二洲中間。須彌山王。在四天下之中央。云何須彌山在四天下北邊。所謂隨日行分判。東弗婆提東方。是剡浮提北方。東弗婆提西方。是南剡浮提南方。東弗婆提北方。是剡浮提西方。東弗婆提南方。是剡浮提東方。北郁單越。西瞿耶尼。亦復如是。南剡浮提。北郁單越正對。東弗婆提西瞿耶尼正對。是時最初日月下生世間。相去甚遠。日下東弗婆提中央。月下西瞿耶尼中央。爾時光明遍照。滿四天下。日照一半。月照一半。若日已過東弗婆提中央。北郁單越日已沒。南剡浮提日已出。若月已過西瞿耶尼中央。剡浮提已沒。郁單越已出。若滿月夜已至。郁單越月正中時。南剡浮提日則正中。日過剡浮提中。東弗婆提已沒。西瞿耶尼已出。若月過北郁單越中央。東弗婆提已出。西瞿耶尼已沒。東弗婆提若滿月夜。月正中時。西瞿耶尼日則正中。日過西瞿耶尼中央。剡浮提已沒。郁單越已出。若月過東弗婆提中央。郁單越已沒。
剡浮提已出。剡浮提滿月夜。月正中時。北郁單越。日則正中。云何日月合在一處。謂日恒逐月行。一一日相近。四萬八千八十由旬。日日相離。亦復如是。若相近時。日日月圓被覆三由旬。又一由旬三分之一。以是事故。十五日月被覆則盡。是名黑半滿。日日離月。亦四萬八千八十由旬。月日日開覆三由旬。又一由旬三分之一。以是事故。十五日月則開凈圓滿。世間則名白半滿。日月若最相離行。是時月圓。世間則說白半圓滿。日月若共一處是合行。世間則曰黑半圓滿。日光經度。七億二萬一千二百由旬。週迴二十一億六萬三千六百由旬。剡浮提日出時。郁單越日沒時。東弗婆提正中。西瞿耶尼正夜。是一天下四時。由日得成。如是義者。佛世尊說。如是我聞。
立世阿毗曇論卷第五 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第六
陳西印度三藏真諦譯
云何品第二十
云何為夜。云何為晝。因日故夜。因日故晝。欲界者自性黑暗。日光隱故是則為夜。日光顯故是則為晝。云何黑半。云何白半。由日黑半。由日白半。日恒逐月行一一日相近。四萬八千八十由旬。日日相離亦復如是。若相近時日日月圓被覆三由旬。又一由旬三分之一。以是
【現代漢語翻譯】 現代漢語譯本 閻浮提（Jambudvipa，我們所居住的大陸）已經出現。閻浮提滿月之夜，月亮正當空時，北俱盧洲（Uttarakuru，四大部洲之一）則是正午。為什麼說太陽和月亮會合在一處呢？這是因為太陽總是追逐著月亮執行，每一天相互靠近四萬八千零八十由旬（Yojana，古印度長度單位），太陽每天相互遠離也是如此。如果太陽和月亮相互靠近時，太陽的光芒會覆蓋月亮圓盤的三又三分之一由旬。因為這個緣故，在第十五天，月亮的光芒完全被遮蔽，這就是所謂的黑半月。太陽每天遠離月亮，也是四萬八千零八十由旬，月亮的光芒每天顯露三又三分之一由旬。因為這個緣故，在第十五天，月亮的光芒完全顯現，變得圓滿，世間就稱之為白半月。如果太陽和月亮執行在最遠的距離，這時月亮是圓的，世間就說白半圓滿。如果太陽和月亮在同一個位置，是會合執行，世間就說黑半圓滿。太陽光所經過的長度是七億二萬一千二百由旬，周長是二十一億六萬三千六百由旬。當閻浮提太陽升起時，北俱盧洲太陽落下，東勝身洲（Purvavideha，四大部洲之一）是正午，西牛貨洲（Aparagodaniya，四大部洲之一）是正夜。這一個天下四季的變化，都是由太陽的執行而形成的。這樣的道理，是佛世尊所說的。如是我聞。
《立世阿毗曇論》卷第五 大正藏第 32 冊 No. 1644 《佛說立世阿毗曇論》
《佛說立世阿毗曇論》卷第六
陳西印度三藏真諦譯
云何品第二十
什麼是夜晚？什麼是白天？因為太陽的緣故有夜晚，因為太陽的緣故有白天。欲界（Kamadhatu，佛教宇宙觀中的一個界）的自性是黑暗的，太陽光隱沒所以是夜晚，太陽光顯現所以是白天。什麼是黑半月？什麼是白半月？由太陽決定黑半月，由太陽決定白半月。太陽總是追逐著月亮執行，每一天相互靠近四萬八千零八十由旬，太陽每天相互遠離也是如此。如果太陽和月亮相互靠近時，太陽的光芒會覆蓋月亮圓盤的三又三分之一由旬。因為這個緣故，在第十五天，月亮的光芒完全被遮蔽，這就是所謂的黑半月。太陽每天遠離月亮，也是四萬八千零八十由旬，月亮的光芒每天顯露三又三分之一由旬。因為這個緣故，在第十五天，月亮的光芒完全顯現，變得圓滿，世間就稱之為白半月。
【English Translation】 English version Jambudvipa (the continent we live on) has already appeared. On the full moon night in Jambudvipa, when the moon is right in the middle of the sky, it is noon in Uttarakuru (one of the four great continents). Why is it said that the sun and moon meet in one place? This is because the sun always chases after the moon, approaching each other by 48,080 yojanas (an ancient Indian unit of distance) each day, and the sun moves away from each other in the same way. If the sun and moon are close to each other, the light of the sun will cover the moon's disc by three and one-third yojanas. Because of this, on the fifteenth day, the light of the moon is completely obscured, which is called the dark half-moon. The sun moves away from the moon by 48,080 yojanas each day, and the light of the moon appears by three and one-third yojanas each day. Because of this, on the fifteenth day, the light of the moon is fully revealed and becomes full, and the world calls it the white half-moon. If the sun and moon travel at the farthest distance, then the moon is full, and the world says it is the white half-full moon. If the sun and moon are in the same position, they are running together, and the world says it is the dark half-full moon. The length of the sunlight's path is 721.2 million yojanas, and the circumference is 2.1636 billion yojanas. When the sun rises in Jambudvipa, the sun sets in Uttarakuru, Purvavideha (one of the four great continents) is noon, and Aparagodaniya (one of the four great continents) is midnight. The changes of the four seasons in this world are formed by the movement of the sun. Such is the truth spoken by the World Honored One. Thus have I heard.
Treatise on the Establishment of the World, Volume 5 Taisho Tripitaka Volume 32, No. 1644, Treatise on the Establishment of the World Spoken by the Buddha
Treatise on the Establishment of the World Spoken by the Buddha, Volume 6
Translated by Tripitaka Master Paramartha from Western India of the Chen Dynasty
Chapter 20: On What
What is night? What is day? Because of the sun, there is night; because of the sun, there is day. The nature of the Desire Realm (one of the realms in Buddhist cosmology) is darkness. The sunlight is hidden, so it is night; the sunlight is revealed, so it is day. What is the dark half-moon? What is the white half-moon? The dark half-moon is determined by the sun, and the white half-moon is determined by the sun. The sun always chases after the moon, approaching each other by 48,080 yojanas each day, and the sun moves away from each other in the same way. If the sun and moon are close to each other, the light of the sun will cover the moon's disc by three and one-third yojanas. Because of this, on the fifteenth day, the light of the moon is completely obscured, which is called the dark half-moon. The sun moves away from the moon by 48,080 yojanas each day, and the light of the moon appears by three and one-third yojanas each day. Because of this, on the fifteenth day, the light of the moon is fully revealed and becomes full, and the world calls it the white half-moon.
事故十五日月被覆則晝是日黑半滿。日日離月亦四萬八千八十由旬月日日開三由旬。又一由旬三分之一。以是事故十五日月則開凈圓滿。世間則名白半圓滿日月。若最相離行是時月圓。世間則說白半圓滿日月。若共一處是名合行。世間則日黑半圓滿。若日隨月後行日光照月光。月光粗故被照生影。此月影還自翳月。是故見月後分不圓。以是事故漸漸掩覆。至十五日覆月都盡。隨後行時是名黑半。若日在月前行。日日開凈。亦復如是。至十五日具足圓滿。在前行時是名白半。云何冬時說醯曼多。此時雪應落寒已至故。是故冬時說名醯曼多。世間立此自性名醯曼多。云何春時名曰禽河。日照炙時是正熱時正是渴時。故說春時名為禽河。世間立此自性名為禽河。云何夏時名為跋娑。是天雨時是疑雨時是年初時。是故說夏名曰跋娑。世間自性立名跋娑。云何冬寒。云何春熱。云何夏時寒熱。是冬時水界最長未減盡時。草木由濕未萎干時。地大濕滑火大向下水氣上升。所以知然。深水最暖。淺水則寒。寒節已至日行外路照炙不久。陽氣在內食消則速。以是事故冬時則寒。云何春熱。是禽河時水界長起。已減已盡草木干萎地已燥𤇚。水氣向下火氣上升。何以知然。深水則冷。淺水則熱。冬時已過日行內路照炙則久。身內火羸故春時
【現代漢語翻譯】 現代漢語譯本 事故十五日月亮被遮蔽，所以白天是黑色的，月亮一半圓滿。太陽每天遠離月亮四萬八千零八十由旬（yóu xún，古印度長度單位），月亮和太陽每天分開三由旬，又加一由旬的三分之一。因為這個緣故，十五日的月亮就顯得開闊、乾淨、圓滿。世間就稱之為白半圓滿日月。如果太陽和月亮最遠地相互分離執行，這時月亮是圓的，世間就說白半圓滿日月。如果太陽和月亮在同一處執行，這叫做合行，世間就說是黑半圓滿。如果太陽跟在月亮後面執行，太陽的光照在月亮上，因為月亮的光比較粗糙，所以被照亮后產生陰影。這個月亮的陰影反過來遮蔽月亮，因此看到月亮的後半部分不圓。因為這個緣故，月亮漸漸被掩蓋，直到十五日，月亮完全被遮蔽。太陽跟在月亮後面執行時，這叫做黑半。如果太陽在月亮前面執行，太陽每天使月亮開闊、乾淨，也是這樣。直到十五日，月亮完全圓滿。太陽在月亮前面執行時，這叫做白半。為什麼冬天的時候叫做醯曼多（Xī màn duō）？因為這個時候雪應該降落，寒冷已經到來。所以冬天的時候叫做醯曼多。世間設立這種自性叫做醯曼多。為什麼春天的時候叫做禽河（Qín hé）？因為太陽照耀烘烤的時候，正是炎熱的時候，正是乾渴的時候。所以說春天的時候叫做禽河。世間設立這種自性叫做禽河。為什麼夏天的時候叫做跋娑（Bá suō）？因為是天下雨的時候，是多雨的時候，是年初的時候。所以說夏天叫做跋娑。世間自性設立叫做跋娑。為什麼冬天寒冷？為什麼春天炎熱？為什麼夏天的時候寒熱交替？因為冬天的時候水界最長，還沒有減少到盡頭，草木因為潮濕還沒有枯萎，地大潮濕光滑，火大向下，水氣上升。憑什麼知道是這樣呢？深水最暖，淺水則寒。寒冷的季節已經到來，太陽執行在外側的道路上，照耀烘烤的時間不長，陽氣在內，食物消化得快。因為這個緣故，冬天的時候就寒冷。為什麼春天炎熱？因為禽河時水界增長，已經減少到盡頭，草木乾枯凋萎，地已經乾燥灼熱，水氣向下，火氣上升。憑什麼知道是這樣呢？深水則冷，淺水則熱。冬天已經過去，太陽執行在內側的道路上，照耀烘烤的時間長，身體內的火氣衰弱，所以春天的時候
【English Translation】 English version On the fifteenth day, due to an accident, the moon is covered, so the daytime is dark, and the moon is half full. The sun moves away from the moon by 48,080 yojanas (yójīng, ancient Indian unit of length) each day, and the moon and sun separate by three yojanas each day, plus one-third of a yojana. Because of this, the moon on the fifteenth day appears open, clean, and full. The world calls this the 'white half-full' moon and sun. If the sun and moon run at their furthest separation, then the moon is round, and the world says it is the 'white half-full' moon and sun. If the sun and moon run in the same place, this is called conjunction, and the world says it is the 'black half-full'. If the sun follows behind the moon, the sunlight shines on the moon. Because the moon's light is rough, it produces a shadow when illuminated. This shadow of the moon in turn obscures the moon, so the rear part of the moon is seen as not round. Because of this, the moon is gradually covered, until on the fifteenth day, the moon is completely covered. When the sun follows behind the moon, this is called the 'black half'. If the sun runs in front of the moon, the sun makes the moon open and clean each day, and it is the same. Until the fifteenth day, the moon is completely full. When the sun runs in front of the moon, this is called the 'white half'. Why is winter called Hemanta (Xī màn duō)? Because at this time snow should fall, and cold has already arrived. Therefore, winter is called Hemanta. The world establishes this nature as Hemanta. Why is spring called Qinhe (Qín hé)? Because when the sun shines and bakes, it is the time of heat, and it is the time of thirst. Therefore, spring is called Qinhe. The world establishes this nature as Qinhe. Why is summer called Bhasa (Bá suō)? Because it is the time when it rains, it is the time of much rain, it is the beginning of the year. Therefore, summer is called Bhasa. The world establishes this nature as Bhasa. Why is winter cold? Why is spring hot? Why is there alternating cold and heat in summer? Because in winter the water element is longest and has not diminished to the end, the grasses and trees have not withered because of moisture, the earth element is moist and slippery, the fire element goes down, and the water vapor rises. How do we know this is so? Deep water is warmest, and shallow water is coldest. The cold season has arrived, the sun runs on the outer path, and the time of shining and baking is not long, the yang energy is inside, and food is digested quickly. Because of this, winter is cold. Why is spring hot? Because at the time of Qinhe, the water element increases, has diminished to the end, the grasses and trees are dry and withered, the earth is dry and scorched, the water vapor goes down, and the fire element rises. How do we know this is so? Deep water is cold, and shallow water is hot. Winter has passed, the sun runs on the inner path, the time of shining and baking is long, and the fire energy in the body is weak, so in spring
熱。云何夏時冷熱。是大地八月日中恒受照炙。大云降雨之所灑散地氣蒸郁。若風吹時蒸氣消已是時則寒。風若不起是時即熱。是故跋娑有時寒熱。云何地獄名泥犁耶。無戲樂故。無憘樂故。無行出故。無福德故。因不除離業故於中生。復說此道于欲界中最為下劣。名曰非道。因是事故。故說地獄名泥犁耶。云何禽獸名底(都履反)栗車。因諂曲業于中受生。復說此道眾生多覆身行故說名底栗車。云何鬼道名曰閃多閻摩羅。王名閃多故其生與王同類故名閃多。復說此道與余道往還。善惡相通故名閃多。云何說阿修羅道名阿修羅。不能忍善不能一心。下意諦聽善語。種種教化其心不動。以憍慢故非善健兒。又非天故名阿修羅。云何天道說名提婆。言提婆者善行之名。因善行故於此道生。復說提婆名曰光明。恒有光故。又提婆者名曰聖道。又提婆者名曰意樂。又提婆者名曰上道。又提婆者應修應長一切善業。以是義故名曰提婆。云何人道說名摩菟沙。一聰明故。二者勝故。三意微細故。四正覺故。五智慧增上故。六能別虛實故。七聖道正器故。八聰慧業所生故。故說人道為摩菟沙。云何此地名剡浮提。因剡浮樹故得是名。云何說名西瞿耶尼。此地在剡浮西故。貲生貿易悉皆用牛。牛名瞿耶尼。故名此土為西瞿耶尼。云何名
【現代漢語翻譯】 現代漢語譯本 熱。什麼是夏季的冷熱？因為大地在八月正午時分持續受到太陽的照曬，加上大片雲朵降雨後水汽蒸騰，如果這時有風吹來，蒸氣消散，就會感到寒冷；如果沒有風，就會感到炎熱。因此，跋娑（Bhāṣā，地區名）有時寒冷有時炎熱。 什麼是地獄被稱為泥犁耶（Niraya，地獄）的原因？因為那裡沒有嬉戲玩樂，沒有喜悅快樂，無法逃離，沒有福德，並且因為無法去除惡業而生於其中。進一步說，這條道路在欲界中最為低劣，被稱為非道。因為這些原因，所以說地獄名為泥犁耶。 什麼是禽獸被稱為底栗車（Tiryag-yoni，旁生道）的原因？因為諂媚虛偽的惡業而生於其中。進一步說，這條道路的眾生大多以覆蓋身體的方式行動，所以稱為底栗車。 什麼是鬼道被稱為閃多閻摩羅（Preta-yamaloka，餓鬼道）的原因？因為閻摩羅（Yamarāja，閻魔羅）王名為閃多（Śānta，寂靜），鬼道的眾生與閻摩羅王同類，所以稱為閃多。進一步說，這條道路與其他道相互往來，善惡相互影響，所以稱為閃多。 為什麼說阿修羅道名為阿修羅（Asura，非天）？因為阿修羅不能忍受善良，不能專心致志，不願虛心聽取善言，種種教化也不能使其心動搖。由於驕慢自大，不是善良的勇士，又不是天人，所以稱為阿修羅。 為什麼天道被稱為提婆（Deva，天人）？提婆的意思是善行。因為行善的緣故，才能生於天道。進一步說，提婆也意味著光明，因為天人恒常具有光明。提婆也意味著聖道。提婆也意味著意樂（內心的快樂）。提婆也意味著上道（至上的道路）。提婆也意味著應當修習和增長一切善業。因為這些含義，所以稱為提婆。 為什麼人道被稱為摩菟沙（Manussa，人類）？因為人類具有以下特點：一、聰明；二、殊勝；三、心思細膩；四、正覺（有覺悟的可能）；五、智慧增長；六、能夠分辨虛假與真實；七、是修習聖道的良好載體；八、由聰慧的業力所生。所以說人道為摩菟沙。 為什麼這塊土地被稱為剡浮提（Jambudvīpa，南贍部洲）？因為有剡浮樹（Jambu，閻浮樹）的緣故而得名。 為什麼被稱為西瞿耶尼（Gova-dhānya，西牛貨洲）？因為這塊土地位於剡浮提的西方。資產生意買賣都使用牛。牛被稱為瞿耶尼（Gova-dhānya），所以這塊土地被稱為西瞿耶尼。
【English Translation】 English version Heat. What is the cold and heat of summer? It is because the earth is constantly scorched by the sun at midday in the eighth month, and the earth's vapor is steamed up by the heavy clouds and rain. If the wind blows at this time, the vapor dissipates, and it is cold. If the wind does not rise, it is hot. Therefore, Bhāṣā (region name) is sometimes cold and sometimes hot. Why is hell called Niraya (hell)? Because there is no play or amusement, no joy or happiness, no escape, no merit, and because one is born into it due to not being able to remove evil karma. Furthermore, this path is the lowest in the desire realm and is called the non-path. Because of these reasons, hell is called Niraya. Why are birds and beasts called Tiryag-yoni (animal realm)? Because of the karma of flattery and deceit, one is born into it. Furthermore, it is said that the beings in this path mostly act by covering their bodies, so it is called Tiryag-yoni. Why is the ghost realm called Preta-yamaloka (hungry ghost realm)? Because Yamarāja (Lord Yama) is named Śānta (peaceful), and the beings of the ghost realm are of the same kind as Yamarāja, so it is called Śānta. Furthermore, it is said that this path interacts with other paths, and good and evil influence each other, so it is called Śānta. Why is the Asura realm called Asura (non-god)? Because Asuras cannot tolerate goodness, cannot concentrate, are unwilling to humbly listen to good words, and various teachings cannot move their hearts. Because of arrogance and pride, they are not good warriors, and they are not gods, so they are called Asuras. Why is the Deva realm called Deva (god)? Deva means good deeds. Because of performing good deeds, one is born into the Deva realm. Furthermore, Deva also means light, because Devas constantly have light. Deva also means the holy path. Deva also means mental pleasure. Deva also means the supreme path. Deva also means that all good deeds should be cultivated and increased. Because of these meanings, it is called Deva. Why is the human realm called Manussa (human)? Because humans have the following characteristics: 1. intelligence; 2. superiority; 3. subtle mind; 4. right awareness (possibility of enlightenment); 5. increased wisdom; 6. ability to distinguish between false and true; 7. a good vehicle for cultivating the holy path; 8. born from intelligent karma. Therefore, the human realm is called Manussa. Why is this land called Jambudvīpa (Southern Continent)? Because of the Jambu (Jambudvīpa) tree, it is named so. Why is it called Gova-dhānya (Western Godaniya Continent)? Because this land is located west of Jambudvīpa. Assets and trade are all done with cattle. Cattle are called Gova-dhānya, so this land is called Gova-dhānya.
為東毗提訶。此地在剡浮東故。形相可愛利養勝故。故說東毗提訶。云何名北郁單越。此地在剡浮北故。心直善故覆上勝故。一切貲勝他處故。故說名為北郁單越。云何第一天名大王天提頭吒等。四大王于中為增上為上首故云何第二天名為忉利。三十三天王於是中為帝主。王位自在故說為忉利天。云何第三天名為夜摩。日夜時節分分度時說如是言。咄哉不可思議歡樂故名夜摩。云何第四天名兜率陀。歡樂飽滿於其資具自知滿足。於八聖道不生知足。故說名為兜率陀天。云何第五天名為維摩羅昵。是中諸天如意化作。宮殿園林一切樂具。于中受樂故名維摩羅昵。云何第六天名波羅維摩婆奢。他所化作宮殿園林一切樂具。于中作自在計。此是我所于中受樂。故名波羅維摩婆奢。云何第一梵名梵先行。若人從欲界入色界前。至此處故說梵先行。云何第二名梵眾。大梵王眷屬多故故名梵眾。云何第三名大梵。最勝初禪中間所造業所生故。自在不繫他故。能觀別他事故。為已生應生作主故名大梵。云何第二禪初天名曰少光。說語時口中出光明少故。故名少光。云何第二名無量光。是諸天等若說語時。口中無量光明顯照故。名無量光。云何第三梵名遍勝光。是諸天等若說言時。口出光明遍一切處。圓滿無餘故。名遍勝光。云何第三
【現代漢語翻譯】 現代漢語譯本 什麼是東毗提訶（Pūrvavideha，四大部洲之一，位於須彌山東面）？此地位於閻浮提（Jambudvīpa，又稱南贍部洲，我們所居住的這個世界）的東面，外形可愛，利養殊勝，所以稱為東毗提訶。 什麼是北郁單越（Uttarakuru，四大部洲之一，位於須彌山北面）？此地位於閻浮提的北面，人心正直善良，而且非常殊勝，一切資財勝過其他地方，所以稱為北郁單越。 什麼是第一層天，名為四大王眾天（Cāturmahārājika-deva），提頭賴吒（Dhṛtarāṣṭra，持國天）等？四大天王於此天中最為增上，作為首領，所以稱為四大王眾天。 什麼是第二層天，名為忉利天（Trāyastriṃśa）？三十三天王在此天中作為帝釋天（Indra），擁有自在的王位，所以稱為忉利天。 什麼是第三層天，名為夜摩天（Yāmadeva）？晝夜時節分分秒秒都在度過時間，（諸天）說這樣的話：『咄哉，不可思議的歡樂！』，所以名為夜摩天。 什麼是第四層天，名為兜率陀天（Tuṣita）？（諸天）歡樂飽滿，對於他們的資具，自己知道滿足，但在八聖道（aṣṭāṅgika-mārga）上不生知足，所以稱為兜率陀天。 什麼是第五層天，名為維摩羅昵天（Nirmāṇarati）？此天中的諸天，如意化作宮殿、園林一切樂具，在其中享受快樂，所以名為維摩羅昵天。 什麼是第六層天，名為波羅維摩婆奢天（Paranirmita-vaśavartin）？（此天中的諸天）在他所化作的宮殿、園林一切樂具中，自在地計度：『這是我所擁有的』，在其中享受快樂，所以名為波羅維摩婆奢天。 什麼是第一梵天，名為梵先行天（Brahma-pāriṣadya）？如果有人從欲界進入**之前，到達此處，所以稱為梵先行天。 什麼是第二梵天，名為梵眾天（Brahma-purohita）？因為大梵天王（Mahābrahmā）的眷屬眾多，所以稱為梵眾天。 什麼是第三梵天，名為大梵天（Mahābrahmā）？因為是最殊勝的初禪（prathama-dhyāna）中間所造的業所生，自在而不受束縛，能夠觀察和區別其他事物，為已生和應生的事物作主，所以名為大梵天。 什麼是第二禪（dvitīya-dhyāna）的初天，名為少光天（Parīttābha）？因為說話時口中發出的光明很少，所以名為少光天。 什麼是第二禪的第二天，名為無量光天（Apramāṇābha）？因為這些天人等說話時，口中發出無量的光明，明顯照耀，所以名為無量光天。 什麼是第三梵天，名為遍勝光天（Ābhāsvara）？因為這些天人等說話時，口中發出的光明遍及一切處，圓滿無餘，所以名為遍勝光天。 什麼是第三禪（tṛtīya-dhyāna）...
【English Translation】 English version What is Pūrvavideha (one of the four great continents, located east of Mount Sumeru)? This land is located east of Jambudvīpa (also known as Southern Jambudvipa, the world we live in), and is lovely in appearance and superior in benefits, hence it is called Pūrvavideha. What is Uttarakuru (one of the four great continents, located north of Mount Sumeru)? This land is located north of Jambudvīpa, with people of upright and virtuous minds, and is extremely superior. All its wealth surpasses other places, hence it is called Uttarakuru. What is the first heaven, called Cāturmahārājika-deva (Heaven of the Four Great Kings), with Dhṛtarāṣṭra (Holder of the Realm) and others? The Four Great Kings are the most superior in this heaven and serve as leaders, hence it is called Cāturmahārājika-deva. What is the second heaven, called Trāyastriṃśa (Heaven of the Thirty-three)? The thirty-three kings of heaven serve as Indra (Śakra) in this heaven, possessing sovereign kingship, hence it is called Trāyastriṃśa. What is the third heaven, called Yāmadeva (Heaven of Yama)? Day and night, moments pass by, and (the devas) say such words: 'Alas, inconceivable joy!', hence it is called Yāmadeva. What is the fourth heaven, called Tuṣita (Heaven of Contentment)? (The devas) are full of joy, and they know contentment with their possessions, but they do not feel content with the aṣṭāṅgika-mārga (Eightfold Noble Path), hence it is called Tuṣita. What is the fifth heaven, called Nirmāṇarati (Heaven of Enjoying Creation)? The devas in this heaven create palaces, gardens, and all kinds of enjoyable things at will, and enjoy happiness in them, hence it is called Nirmāṇarati. What is the sixth heaven, called Paranirmita-vaśavartin (Heaven of Enjoying What is Created by Others)? (The devas in this heaven) freely contemplate in the palaces, gardens, and all kinds of enjoyable things created by others: 'This is what I possess', and enjoy happiness in them, hence it is called Paranirmita-vaśavartin. What is the first Brahma heaven, called Brahma-pāriṣadya (Retinue of Brahma)? If someone enters from the desire realm before ** (missing text) and reaches this place, it is called Brahma-pāriṣadya. What is the second Brahma heaven, called Brahma-purohita (Ministers of Brahma)? Because Mahābrahmā (Great Brahma) has many attendants, it is called Brahma-purohita. What is the third Brahma heaven, called Mahābrahmā (Great Brahma)? Because it is born from the karma created in the middle of the most superior prathama-dhyāna (First Dhyana), is free and unbound, and can observe and distinguish other things, and is the master of things that have been born and should be born, it is called Mahābrahmā. What is the first heaven of the second dvitīya-dhyāna (Second Dhyana), called Parīttābha (Heaven of Limited Light)? Because the light emitted from the mouth when speaking is limited, it is called Parīttābha. What is the second heaven of the second dhyana, called Apramāṇābha (Heaven of Immeasurable Light)? Because when these devas speak, immeasurable light emanates from their mouths, shining brightly, it is called Apramāṇābha. What is the third Brahma heaven, called Ābhāsvara (Heaven of Radiant Light)? Because when these devas speak, the light emitted from their mouths pervades everywhere, completely and without remainder, it is called Ābhāsvara. What is the third dhyāna (Third Dhyana)...
禪初天名曰少凈。是中諸天所受樂少。寂靜愛樂與三禪相應。受此少樂故。名少凈。云何第二天名無量凈。是中諸天樂勝於前寂靜愛樂。與三禪相應故。名無量凈。云何第三名曰遍凈。是中受樂遍滿。身心究竟無餘。寂靜愛樂與三禪相應。諸天受此故。名遍凈。云何第四禪初天名曰無雲。苦樂前滅故。于先方便憂喜沒盡故。此中舍受智念清凈故。是中諸天受此舍受故名無雲。云何第二天名曰生福。福者智念舍等相應諸禪所生故。生已受用如此三枝故名生福。云何第三名曰廣果。廣者謂大容果功力及報所生。此二者能攝定慧及離欲依止故。名廣果。云何第四名無想天。是中諸天無有想故。何者為想。通別二想。各異生報。此中無故。唯有色陰及不相應行陰故。名無想天。云何那含天。一名善現。昔在因地。可令見實無倒義。可令受可令解故名善現。云何第二名曰善見。昔在因地增壽命具。四支提財及他貲產。並利益事善正守護。于中生正見不除不取。因前善現。及如此因故。名善見。云何第三名不煩。昔在因地。不損惱他。無妨礙意。無相逼意。因前善現。及此業故。是故名不煩。云何第四名曰不燒。是中諸天昔在因地。不燒自身。不困苦身。又不燒他。不困苦他。自他亦樂行速疾通達故。因前善現。及此業故。名無燒
【現代漢語翻譯】 現代漢語譯本 初禪天中的第一層天叫做少凈天（Parittābha）。這層天的眾生所感受的快樂較少，他們喜愛寂靜，並且這種喜愛與第三禪相應。因為他們享受這種少量的快樂，所以稱為少凈天。 第二層天叫做無量凈天（Appamāṇābha）。這層天的眾生所感受的快樂勝過前一層天，他們喜愛寂靜，並且這種喜愛與第三禪相應，因此稱為無量凈天。 第三層天叫做遍凈天（Ābhāssara）。這層天的眾生所感受的快樂遍滿全身心，徹底而無遺余。他們喜愛寂靜，並且這種喜愛與第三禪相應。眾生享受這種快樂，所以稱為遍凈天。 第四禪天的第一層天叫做無雲天（Anabhraka）。因為苦樂在之前已經滅盡，並且先前爲了達到禪定所使用的方便法門，例如憂和喜，都已經消失殆盡。這層天的眾生以舍受和清凈的智慧與正念為特徵，他們享受這種舍受，所以稱為無雲天。 第二層天叫做生福天（Puṇyaprasava）。這裡的『福』指的是與智慧、正念、舍等相應的禪定所產生的福報。眾生出生后便能受用這三種福報，所以稱為生福天。 第三層天叫做廣果天（Bṛhatphala）。『廣』指的是廣大、容納果報的功德力和果報。這兩種力量能夠攝持定和慧，並且是遠離慾望的依止處，所以稱為廣果天。 第四層天叫做無想天（Asaññasatta）。這層天的眾生沒有思想。這裡所說的『想』指的是共通之想和個別之想，它們各自產生不同的果報。因為這層天沒有這些思想，只有色陰和不相應行陰，所以稱為無想天。 那含天（Anāgāmin）的第一層天叫做善現天（Sudṛśa）。過去在因地時，能夠使人見到真實的、沒有顛倒的意義，能夠使人接受和理解，所以稱為善現天。 第二層天叫做善見天（Sudarśana）。過去在因地時，增長壽命，具備四種資財，並且善於守護他人的資財和利益，於此之中生起正見，不捨棄也不執取，因為前述的善現以及這樣的因緣，所以稱為善見天。 第三層天叫做不煩天（Atapa）。過去在因地時，不損害他人，沒有妨礙他人的意念，沒有逼迫他人的意念，因為前述的善現以及這樣的業力，所以稱為不煩天。 第四層天叫做不燒天（Avṛha）。這層天的眾生過去在因地時，不焚燒自身，不困苦自身，也不焚燒他人，不困苦他人，自己和他人都能快樂地修行，並且迅速通達，因為前述的善現以及這樣的業力，所以稱為不燒天。
【English Translation】 English version The first heaven of the first Dhyana heaven is called Parittābha (Minor Light). The beings in this heaven experience little joy. They love tranquility, and this love corresponds to the third Dhyana. Because they enjoy this small amount of joy, they are called Parittābha. The second heaven is called Appamāṇābha (Immeasurable Light). The joy experienced by the beings in this heaven surpasses that of the previous heaven. They love tranquility, and this love corresponds to the third Dhyana, hence they are called Appamāṇābha. The third heaven is called Ābhāssara (Radiant Light). The joy experienced by the beings in this heaven pervades their entire body and mind, completely and without remainder. They love tranquility, and this love corresponds to the third Dhyana. Because the beings experience this, they are called Ābhāssara. The first heaven of the fourth Dhyana heaven is called Anabhraka (Cloudless). Because suffering and joy have ceased before, and the previous expedient means used to attain Dhyana, such as sorrow and joy, have all disappeared. The beings in this heaven are characterized by equanimity and pure wisdom and mindfulness. Because they experience this equanimity, they are called Anabhraka. The second heaven is called Puṇyaprasava (Merit-Born). 'Merit' here refers to the merit produced by Dhyana corresponding to wisdom, mindfulness, and equanimity. Having been born, beings can enjoy these three branches, hence they are called Puṇyaprasava. The third heaven is called Bṛhatphala (Great Fruit). 'Great' refers to the great capacity, the power of merit and the resulting fruit. These two can encompass concentration and wisdom, and are the support for detachment from desire, hence they are called Bṛhatphala. The fourth heaven is called Asaññasatta (Non-Perception Realm). The beings in this heaven have no thought. 'Thought' here refers to common thought and individual thought, each producing different results. Because this heaven has no such thoughts, only the form aggregate and non-corresponding formations aggregate, it is called Asaññasatta. The first of the Anāgāmin (Non-Returning) heavens is called Sudṛśa (Beautiful View). In the past, in the causal stage, it was possible to see the real, non-inverted meaning, and it was possible to accept and understand, hence it is called Sudṛśa. The second heaven is called Sudarśana (Clear View). In the past, in the causal stage, they increased lifespan, possessed four kinds of wealth, and were good at protecting the wealth and benefits of others. They arose right view within this, neither abandoning nor clinging. Because of the aforementioned Sudṛśa and such causes, it is called Sudarśana. The third heaven is called Atapa (No Heat). In the past, in the causal stage, they did not harm others, had no intention of hindering others, and had no intention of coercing others. Because of the aforementioned Sudṛśa and this karma, it is called Atapa. The fourth heaven is called Avṛha (No Affliction). The beings in this heaven, in the past, in the causal stage, did not burn themselves, did not afflict themselves, nor did they burn others, nor did they afflict others. They and others could happily practice and quickly attain understanding. Because of the aforementioned Sudṛśa and this karma, it is called Avṛha.
。云何第五名阿迦尼吒。迦尼吒者名曰下品。前十七地並已過故。復有從下品天至究竟天于中般涅槃故。復有諸天名阿迦尼吒。至般涅槃故。是故名阿迦尼吒。云何無色界第一天名曰空無邊入。空者非所作非有為不可塞礙。過於礙相種種有相。一想心所緣故。無二無別。因於此空業所生故。故說名為空無邊入。云何第二名識無邊入天。識者第六意識。此識內故細于外空。過於礙相過於外相。一想心所緣故。無二無別。因於此識業所生故。故說名為識無邊入。云何第三名無所有入天。無所有者除前二粗相。離此二外無別境界。過內外相。一想心所緣故。無二無別。因於此心業所生故。故說名為無所有入。云何第四名為非想非非想入天。非想者細故。非前七定故說非想。非非想者若無想定及無心定。如此兩定名無想定。同無心故。今則有心故名非非想定。因於此定業所生故。故說名為非想非非想入。從剡浮提向下二萬由旬。是處無間大地獄。從剡浮提向下一萬由旬。是夜摩世間地獄。此二中間有餘地獄。從剡浮提向上四萬由旬。是四大天王天。從剡浮提向上八萬由旬。是三十三天住處。從剡浮提向上十六萬由旬。是夜摩天住處。從剡浮提向上三億二萬由旬。是兜率陀天住處。從剡浮提向上六億四萬由旬。是化樂天住處。從
【現代漢語翻譯】 現代漢語譯本： 什麼是第五個天，名為阿迦尼吒（Akanistha，色界頂天，意為『不劣』）？迦尼吒的意思是下品。因為已經超越了之前的十七個地。又有從下品天到究竟天于其中般涅槃（Parinirvana，完全的涅槃）的緣故。又有諸天名為阿迦尼吒，到達般涅槃的緣故。因此名為阿迦尼吒。 什麼是無色界第一天，名為空無邊入天？空，不是人為製造的，不是有為法，不可阻礙，超越了阻礙之相和種種有相。以單一念想為心所緣，沒有二元對立和差別。因為這種空的業力所生，所以稱為空無邊入。 什麼是第二個天，名為識無邊入天？識，指的是第六意識。這種識內在且比外在的空更為精細，超越了阻礙之相，超越了外在之相。以單一念想為心所緣，沒有二元對立和差別。因為這種識的業力所生，所以稱為識無邊入。 什麼是第三個天，名為無所有入天？無所有，是去除前兩個粗糙的相。離開這兩個之外沒有別的境界，超越了內外之相。以單一念想為心所緣，沒有二元對立和差別。因為這種心的業力所生，所以稱為無所有入。 什麼是第四個天，名為非想非非想入天？非想，是因為其精細，不同於之前的七個禪定，所以說非想。非非想，是指如果像無想定和無心定，這兩種禪定被稱為無想定，因為它們都如同無心一樣。現在則是有心的，所以稱為非非想定。因為這種定的業力所生，所以稱為非想非非想入。 從閻浮提（Jambudvipa，我們所居住的娑婆世界）向下兩萬由旬（Yojana，古印度長度單位），是無間大地獄所在之處。從閻浮提向下一萬由旬，是夜摩（Yama，掌管地獄的魔王）世間地獄。這兩個地獄中間還有其餘的地獄。 從閻浮提向上四萬由旬，是四大天王天。從閻浮提向上八萬由旬，是三十三天（忉利天）的住所。從閻浮提向上十六萬由旬，是夜摩天（Yama Heaven）的住所。從閻浮提向上三億二萬由旬，是兜率陀天（Tushita Heaven）的住所。從閻浮提向上六億四萬由旬，是化樂天（Nirmanarati Heaven）的住所。
【English Translation】 English version: What is the fifth heaven, named Akanistha (the highest heaven in the Realm of Form, meaning 'not inferior')? Kanistha means inferior. Because it has surpassed the previous seventeen grounds. Furthermore, there are those who attain Parinirvana (complete Nirvana) within it, from the inferior heavens to the ultimate heavens. Also, there are devas (gods) named Akanistha who reach Parinirvana. Therefore, it is named Akanistha. What is the first heaven in the Formless Realm, named the Heaven of the Infinity of Space? Space is not artificially created, not conditioned, and cannot be obstructed, surpassing the aspect of obstruction and all kinds of conditioned aspects. It is the object of a single thought, without duality or difference. Because it is born from the karma of this space, it is called the Infinity of Space. What is the second heaven, named the Heaven of the Infinity of Consciousness? Consciousness refers to the sixth consciousness. This consciousness is internal and more subtle than external space, surpassing the aspect of obstruction and surpassing external aspects. It is the object of a single thought, without duality or difference. Because it is born from the karma of this consciousness, it is called the Infinity of Consciousness. What is the third heaven, named the Heaven of No-Thingness? No-Thingness is the removal of the two previous coarse aspects. Apart from these two, there is no other realm, surpassing internal and external aspects. It is the object of a single thought, without duality or difference. Because it is born from the karma of this mind, it is called No-Thingness. What is the fourth heaven, named the Heaven of Neither Perception nor Non-Perception? Neither Perception is because it is subtle and different from the previous seven dhyanas (meditative states), so it is called Neither Perception. Neither Non-Perception refers to states like the Cessation of Perception and the Cessation of Mind. These two dhyanas are called the Cessation of Perception because they are like being without mind. Now, there is mind, so it is called Neither Non-Perception. Because it is born from the karma of this samadhi (concentration), it is called Neither Perception nor Non-Perception. From Jambudvipa (the world we live in) downwards by 20,000 yojanas (an ancient Indian unit of distance), is the location of the Avici (uninterrupted) Great Hell. From Jambudvipa downwards by 10,000 yojanas, is the Yama (the lord of death) world hell. Between these two hells, there are other hells. From Jambudvipa upwards by 40,000 yojanas, is the Heaven of the Four Heavenly Kings. From Jambudvipa upwards by 80,000 yojanas, is the abode of the Thirty-Three Heavens (Trayastrimsa Heaven). From Jambudvipa upwards by 160,000 yojanas, is the abode of the Yama Heaven. From Jambudvipa upwards by 320 million yojanas, is the abode of the Tushita Heaven. From Jambudvipa upwards by 640 million yojanas, is the abode of the Nirmanarati Heaven.
剡浮提向上十二億八萬由旬。是他化自在天住處。有比丘問佛世尊。從剡浮提至梵處為若近遠。佛言比丘。從剡浮提至梵處。甚遠甚高。相異相離。比丘。譬如九月十五日月圓滿時。若有一人在彼梵處。放百丈方石墜向下界中間無礙。到后歲九月月圓滿時至剡浮提。梵處剡浮提近遠如是。從梵處至少光天。復倍於前。從少光天至無量光天。復遠一倍。從無量光天至遍勝光天。復遠一倍。從遍勝光天至少凈天。復遠一倍。從少凈天至無量凈天。復遠一倍。從無量凈天至遍凈天。復遠一倍。從遍凈天至無雲天。復遠一倍。從無雲天至生福天。復遠一倍。從生福天至廣果天。復遠一倍。從廣果天至無想天。復遠一倍。從無想天至善現天。又遠一倍。從善現天至善見天。復遠一倍。從善見天至不煩天。又遠一倍。從不煩天至不燒天。又遠一倍。從不燒天至阿迦尼吒天。復遠一倍。
而說偈言。
從阿迦尼吒 至剡浮提地 放大密石山 六萬五千年 五百三十五 中間若無礙 方至於剡浮
剡浮提人若離神通及他功力。無能于山壁柵中出入無礙。剡浮提人若遊行者。唯能至於大小黑山。若離神通及他功力。不能過此西瞿耶尼。人若離神通及他功力。無有能于山壁柵中出入無礙。若遊行者唯能至其地
【現代漢語翻譯】 現代漢語譯本： 須彌山向上十二億八萬由旬（yóu xún，古代印度長度單位）。是他化自在天（Tāhùa Zìzài Tiān，欲界頂層天）的住所。有一位比丘問佛世尊：『從須彌山到梵天（Fàn Tiān，色界諸天之總稱）有多遠？』佛說：『比丘，從須彌山到梵天，非常遙遠，非常高，相互差異，相互隔離。比丘，譬如九月十五日月圓的時候，如果有一個人在梵天，放下一塊百丈見方的石頭，墜向下界，中間沒有阻礙，到第二年九月月圓的時候到達須彌山。梵天和須彌山的距離就是這樣。從梵天到少光天（Shǎo Guāng Tiān，色界二禪天之一），比之前的距離還要遠一倍。從少光天到無量光天（Wúliàng Guāng Tiān，色界二禪天之一），又遠一倍。從無量光天到遍勝光天（Biàn Shèng Guāng Tiān，色界二禪天之一），又遠一倍。從遍勝光天到少凈天（Shǎo Jìng Tiān，色界三禪天之一），又遠一倍。從少凈天到無量凈天（Wúliàng Jìng Tiān，色界三禪天之一），又遠一倍。從無量凈天到遍凈天（Biàn Jìng Tiān，色界三禪天之一），又遠一倍。從遍凈天到無雲天（Wú Yún Tiān，色界四禪天之一），又遠一倍。從無雲天到生福天（Shēng Fú Tiān，色界四禪天之一），又遠一倍。從生福天到廣果天（Guǎng Guǒ Tiān，色界四禪天之一），又遠一倍。從廣果天到無想天（Wú Xiǎng Tiān，色界四禪天之一），又遠一倍。從無想天到善現天（Shàn Xiàn Tiān，色界四禪天之一），又遠一倍。從善現天到善見天（Shàn Jiàn Tiān，色界四禪天之一），又遠一倍。從善見天到不煩天（Bù Fán Tiān，色界四禪天之一），又遠一倍。從不煩天到不燒天（Bù Shāo Tiān，色界四禪天之一），又遠一倍。從不燒天到阿迦尼吒天（Ājiānìzhā Tiān，色界頂層天），又遠一倍。』
於是說了偈語：
『從阿迦尼吒天 到須彌山地 放下巨大密實的石山 六萬五千年 五百三十五 中間如果沒有阻礙 才能到達須彌山』
須彌山的人如果離開了神通以及其他力量的幫助，沒有辦法在山壁柵欄中出入無礙。須彌山的人如果，只能到達大小黑山。如果離開了神通以及其他力量的幫助，不能超過西瞿耶尼（Xī Jùyēní，四大部洲之一）。西瞿耶尼的人如果離開了神通以及其他力量的幫助，沒有辦法在山壁柵欄中出入無礙。如果，只能到達他們的地方。
【English Translation】 English version: Twelve billion and eight hundred thousand yojanas (yóu xún, an ancient Indian unit of length) upwards from Jambudvipa (Shānpú Tí, one of the four continents) is the dwelling place of Paranirmitavasavartin Deva (Tāhùa Zìzài Tiān, the highest heaven of the desire realm). A Bhikkhu (Bǐqiū, Buddhist monk) asked the Buddha: 'How far is it from Jambudvipa to the Brahma-world (Fàn Tiān, a general term for the heavens of the form realm)?' The Buddha said: 'Bhikkhu, it is very far and very high from Jambudvipa to the Brahma-world. They are different and separated from each other. Bhikkhu, for example, on the fifteenth day of the ninth month when the moon is full, if a person in the Brahma-world drops a stone of one hundred zhang (zhàng, a unit of length) square downwards without any obstruction in the middle, it will reach Jambudvipa on the full moon of the ninth month of the following year. The distance between the Brahma-world and Jambudvipa is like that. From the Brahma-world to Parittabha Heaven (Shǎo Guāng Tiān, one of the heavens of the second Dhyana in the form realm), it is twice as far as before. From Parittabha Heaven to Apramanabha Heaven (Wúliàng Guāng Tiān, one of the heavens of the second Dhyana in the form realm), it is twice as far again. From Apramanabha Heaven to Abhasvara Heaven (Biàn Shèng Guāng Tiān, one of the heavens of the second Dhyana in the form realm), it is twice as far again. From Abhasvara Heaven to Parittasubha Heaven (Shǎo Jìng Tiān, one of the heavens of the third Dhyana in the form realm), it is twice as far again. From Parittasubha Heaven to Apramanasubha Heaven (Wúliàng Jìng Tiān, one of the heavens of the third Dhyana in the form realm), it is twice as far again. From Apramanasubha Heaven to Subhakrtsna Heaven (Biàn Jìng Tiān, one of the heavens of the third Dhyana in the form realm), it is twice as far again. From Subhakrtsna Heaven to Anabhraka Heaven (Wú Yún Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Anabhraka Heaven to Punyaprasava Heaven (Shēng Fú Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Punyaprasava Heaven to Brhatphala Heaven (Guǎng Guǒ Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Brhatphala Heaven to Asamjnasattva Heaven (Wú Xiǎng Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Asamjnasattva Heaven to Sudrsa Heaven (Shàn Xiàn Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Sudrsa Heaven to Sudarsana Heaven (Shàn Jiàn Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Sudarsana Heaven to Akanistha Heaven (Bù Fán Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Akanistha Heaven to Atapa Heaven (Bù Shāo Tiān, one of the heavens of the fourth Dhyana in the form realm), it is twice as far again. From Atapa Heaven to Akaniṣṭha Heaven (Ājiānìzhā Tiān, the highest heaven of the form realm), it is twice as far again.'
Then he spoke in verse:
'From Akaniṣṭha Heaven to the land of Jambudvipa, Dropping a huge, dense stone mountain sixteen thousand five hundred years, Five hundred and thirty-five if there is no obstruction in between, Only then will it reach Jambudvipa.'
If the people of Jambudvipa are without supernatural powers or the help of other powers, they cannot enter and exit the mountain walls and fences without obstruction. If the people of Jambudvipa are , they can only reach the Big and Small Black Mountains. If they are without supernatural powers or the help of other powers, they cannot go beyond Aparagodaniya (Xī Jùyēní, one of the four great continents). If the people of Aparagodaniya are without supernatural powers or the help of other powers, they cannot enter and exit the mountain walls and fences without obstruction. If they are , they can only reach their land.
際海邊。若離神通及他功力。不能過此東弗婆提。人若離神通及他功力。無有能于山壁柵中出入無礙。若遊行者唯能至其地際海邊。若離神通及他功力。不能過此北郁單越。人若離神通及他功力。無有能于壁柵山中出入無礙。若遊行者唯至其地際山內邊。若離神通及他功力。無能過此四天王天自宮殿處。若離神通及他功力。無有能于壁柵山中出入無礙。若遊行者唯至鐵圍山內。若離神通及他功力。不能過此忉利諸天自宮殿處。若離神通及他功力。無有能于壁柵山中出入無礙。若遊行者唯至鐵圍山際。若離神通及他功力。不能過此夜摩兜率陀天化樂他化自在。及梵先行梵眾諸天自宮殿處。若離神通及他功力。無有能于壁柵山中出入無礙。若遊行者唯在一世界內。若離神通及他功力。不能過此大梵王天自宮殿處。若離神通及他功力。無有能于壁柵山中出入無礙。若遊行者唯在千世界內。若離神通及他功力。不能過此從第二禪。乃至阿迦尼吒天自宮殿處。亦如前說。若遊行者唯在一千世界內。若離神通及他功力。不能過此大地獄中。以大獄卒作王富自在。閻羅處地獄以閻羅王作王富自在。一切禽獸及水羅剎。以婆婁那王作王富自在。諸蛇龍等以婆修吉龍王作王富自在。諸大龍者以摩那思龍王作王富自在。諸象龍者以婁阇耆利
【現代漢語翻譯】 現代漢語譯本： 在際海邊。如果離開了神通和其他功力，就不能超過這東弗婆提（East Purva-videha）。人如果離開了神通和其他功力，就沒有人能于山壁柵欄中出入無礙。如果者，只能到達那地方的邊際海邊。如果離開了神通和其他功力，就不能超過這北郁單越（Uttara-kuru）。人如果離開了神通和其他功力，就沒有人能于壁柵山中出入無礙。如果者，只能到達那地方的邊際山內邊。如果離開了神通和其他功力，就不能超過這四天王天（Cāturmahārājika-deva）自己的宮殿處。如果離開了神通和其他功力，就沒有人能于壁柵山中出入無礙。如果者，只能到達鐵圍山內。如果離開了神通和其他功力，就不能超過這忉利諸天（Trāyastriṃśa-deva）自己的宮殿處。如果離開了神通和其他功力，就沒有人能于壁柵山中出入無礙。如果者，只能到達鐵圍山邊際。如果離開了神通和其他功力，就不能超過這夜摩天（Yāmadeva）、兜率陀天（Tuṣita-deva）、化樂天（Nirmāṇarati-deva）、他化自在天（Paranirmita-vaśavartin-deva），以及梵先行天（Brahma-purohita-deva）、梵眾天（Brahma-pāriṣadya-deva）等諸天自己的宮殿處。如果離開了神通和其他功力，就沒有人能于壁柵山中出入無礙。如果者，只能在一個世界內。如果離開了神通和其他功力，就不能超過這大梵王天（Mahābrahman-deva）自己的宮殿處。如果離開了神通和其他功力，就沒有人能于壁柵山中出入無礙。如果者，只能在千個世界內。如果離開了神通和其他功力，就不能超過這從第二禪天，乃至阿迦尼吒天（Akaniṣṭha-deva）自己的宮殿處。也如前面所說。如果**者，只能在一千個世界內。如果離開了神通和其他功力，就不能超過這大地獄中。以大獄卒作為國王，富有自在。閻羅處地獄，以閻羅王（Yamarāja）作為國王，富有自在。一切禽獸及水羅剎，以婆婁那王（Varuna）作為國王，富有自在。諸蛇龍等以婆修吉龍王（Vasuki）作為國王，富有自在。諸大龍者以摩那思龍王（Manasvin）作為國王，富有自在。諸象龍者以婁阇耆利
【English Translation】 English version: At the edge of the ocean. If one is without supernatural powers (神通, Shéntōng) and other merits (功力, Gōnglì), one cannot surpass this East Purva-videha (東弗婆提, Dōng Fú Pó Tí). If a person is without supernatural powers and other merits, no one can freely enter and exit the mountain walls and fences. If a , one can only reach the edge of that place by the sea. If one is without supernatural powers and other merits, one cannot surpass this Uttara-kuru (北郁單越, Běi Yù Dān Yuè). If a person is without supernatural powers and other merits, no one can freely enter and exit the walls and mountains. If a , one can only reach the inner edge of that place within the mountains. If one is without supernatural powers and other merits, one cannot surpass the palaces of the Four Heavenly Kings (四天王天, Sì Tiānwáng Tiān). If one is without supernatural powers and other merits, no one can freely enter and exit the walls and mountains. If a , one can only reach within the Iron Ring Mountains (鐵圍山, Tiě Wéi Shān). If one is without supernatural powers and other merits, one cannot surpass the palaces of the Trāyastriṃśa Devas (忉利諸天, Dāolì Zhū Tiān). If one is without supernatural powers and other merits, no one can freely enter and exit the walls and mountains. If a , one can only reach the edge of the Iron Ring Mountains. If one is without supernatural powers and other merits, one cannot surpass the palaces of the Yama Devas (夜摩天, Yè Mó Tiān), Tuṣita Devas (兜率陀天, Dōushuài Tuó Tiān), Nirmāṇarati Devas (化樂天, Huà Lè Tiān), Paranirmita-vaśavartin Devas (他化自在天, Tā Huà Zìzài Tiān), and the Brahma-purohita Devas (梵先行天, Fàn Xiānxíng Tiān), Brahma-pāriṣadya Devas (梵眾天, Fàn Zhòng Tiān). If one is without supernatural powers and other merits, no one can freely enter and exit the walls and mountains. If a , one can only be within one world. If one is without supernatural powers and other merits, one cannot surpass the palaces of the Mahābrahman Devas (大梵王天, Dà Fànwáng Tiān). If one is without supernatural powers and other merits, no one can freely enter and exit the walls and mountains. If a , one can only be within a thousand worlds. If one is without supernatural powers and other merits, one cannot surpass the palaces from the Second Dhyana Heaven up to the Akaniṣṭha Devas (阿迦尼吒天, Ājiānízhā Tiān). It is as previously stated. If a **, one can only be within one thousand worlds. If one is without supernatural powers and other merits, one cannot surpass the great hells. The great hell wardens act as kings, rich and free. Yama (閻羅, Yánluó) is in the hells, with Yamarāja (閻羅王, Yánluówáng) acting as king, rich and free. All birds, beasts, and water Rakshasas (羅剎, Lu剎) have Varuna (婆婁那王, Pó Lóu Nà Wáng) acting as king, rich and free. The snakes and dragons have Vasuki (婆修吉龍王, Pó Xiū Jí Lóngwáng) acting as king, rich and free. The great dragons have Manasvin (摩那思龍王, Mó Nà Sī Lóngwáng) acting as king, rich and free. The elephant dragons have Lou-she-qi-li
象王作王富自在。諸飛鳥者以迦婁羅王作王富自在。四足步行眾生。以師子王作王富自在。一切鬼道以鬼尊王作王富自在。一切修羅道。以四修羅王作王富自在。一羅睺。二波羅陀。三毗摩質多。四婆利毗盧遮。閻浮提中以轉輪王作王富自在。一處王作王富自在。國眾尊老作王富自在。有時無王如劫初立。西瞿耶尼以轉輪王作王富自在。國眾尊老作王富自在。有時無王如劫初立。東弗婆提以轉輪王作王富自在。國眾尊老作王富自在。有時無王如劫初立。北郁單越以轉輪王作王富自在。有時無王。四天王處。以四大天王作王富自在。忉利天者。以三十三天作王富自在。夜摩天者。以修夜摩王作王富自在。兜率陀天。以善足意王作王富自在。化樂天者以善化王作王富自在。他化自在天。以令自在王作王富自在。一切欲界中。以有惡魔王作王富自在。一千世界中。以大梵天王作王富自在。世間及諸天魔王所大梵處。沙門婆羅門及人天處。以如來阿羅訶三藐三佛陀法。然作王富自在。若剡浮提嬰兒生已滿四月日。如西瞿耶尼初生兒大。東弗婆提初生嬰兒。如剡浮提五月兒大。若剡浮提嬰兒生已滿六月日。如北郁單越初生嬰兒。如剡浮提兒年六歲。四天王處初生嬰兒亦如是。生至七日如父母大。如剡浮提兒生七歲。忉利天處初生
【現代漢語翻譯】 現代漢語譯本 象王以其威勢和財富成為獸中之王。飛鳥之中，迦婁羅王（Garuda，金翅鳥王）以其威勢和財富成為鳥中之王。四足行走的眾生中，獅子王以其威勢和財富成為獸中之王。一切鬼道眾生中，鬼尊王以其威勢和財富成為鬼中之王。一切修羅道眾生中，四位修羅王以其威勢和財富成為修羅之王，他們分別是：一、羅睺（Rāhu）；二、波羅陀（Parāda）；三、毗摩質多（Vimacitra）；四、婆利毗盧遮（Bali Vairocana）。 在閻浮提（Jambudvīpa，南贍部洲）中，轉輪王以其威勢和財富成為人王。有些地方的國王以其威勢和財富成為一方之主，國中的長者和賢達也以其德行和智慧受到尊敬。有時沒有國王，就像劫初建立時一樣。 在西瞿耶尼（Aparagodānīya，西牛貨洲）中，轉輪王以其威勢和財富成為人王。國中的長者和賢達也以其德行和智慧受到尊敬。有時沒有國王，就像劫初建立時一樣。 在東弗婆提（Pūrvavideha，東勝身洲）中，轉輪王以其威勢和財富成為人王。國中的長者和賢達也以其德行和智慧受到尊敬。有時沒有國王，就像劫初建立時一樣。 在北郁單越（Uttarakuru，北俱盧洲）中，轉輪王以其威勢和財富成為人王。有時沒有國王。 在四天王處（Cāturmahārājika，四大天王天），四大天王以其威勢和財富成為天王。在忉利天（Trāyastriṃśa，三十三天）中，三十三天以其威勢和財富成為天王。在夜摩天（Yāmadeva）中，修夜摩王（Suyāma）以其威勢和財富成為天王。在兜率陀天（Tuṣita）中，善足意王（Santuṣita）以其威勢和財富成為天王。在化樂天（Nirmāṇarati）中，善化王（Sunirmita）以其威勢和財富成為天王。在他化自在天（Paranirmita-vaśavartin）中，令自在王（Vaśavartin）以其威勢和財富成為天王。 在一切欲界中，有惡魔王以其威勢和財富成為魔王。在一千世界中，大梵天王（Mahābrahmā）以其威勢和財富成為天王。在世間以及諸天魔王所居住的大梵天處，沙門（Śrāmaṇa，出家求道者）、婆羅門（Brāhmaṇa，祭司）以及人天之處，如來（Tathāgata）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksaṃbuddha，正等覺者）的佛法，才是真正的威勢和財富。 如果閻浮提的嬰兒出生滿四個月，就如同西瞿耶尼初生的嬰兒一樣大。東弗婆提初生的嬰兒，如同閻浮提五個月大的嬰兒一樣大。如果閻浮提的嬰兒出生滿六個月，就如同北郁單越初生的嬰兒一樣大，也如同閻浮提六歲的孩子一樣大。四天王處初生的嬰兒也是如此，出生七天就如同父母一樣大，如同閻浮提七歲的孩子。忉利天處初生...
【English Translation】 English version The elephant king reigns supreme with power and wealth. Among birds, the Garuda (king of birds) reigns supreme with power and wealth. Among four-legged creatures, the lion king reigns supreme with power and wealth. Among all beings in the realm of ghosts, the Ghost King reigns supreme with power and wealth. Among all beings in the realm of Asuras, the four Asura kings reign supreme with power and wealth: 1. Rāhu; 2. Parāda; 3. Vimacitra; 4. Bali Vairocana. In Jambudvīpa (the southern continent), the Wheel-Turning King (Cakravartin) reigns supreme with power and wealth. In some places, a local king reigns supreme with power and wealth, and the elders and respected members of the community are honored for their virtue and wisdom. Sometimes there is no king, as it was at the beginning of the kalpa (cosmic cycle). In Aparagodānīya (the western continent), the Wheel-Turning King reigns supreme with power and wealth. The elders and respected members of the community are honored for their virtue and wisdom. Sometimes there is no king, as it was at the beginning of the kalpa. In Pūrvavideha (the eastern continent), the Wheel-Turning King reigns supreme with power and wealth. The elders and respected members of the community are honored for their virtue and wisdom. Sometimes there is no king, as it was at the beginning of the kalpa. In Uttarakuru (the northern continent), the Wheel-Turning King reigns supreme with power and wealth. Sometimes there is no king. In the Cāturmahārājika (Heaven of the Four Great Kings), the Four Great Kings reign supreme with power and wealth. In Trāyastriṃśa (Heaven of the Thirty-three), the Thirty-three Gods reign supreme with power and wealth. In Yāmadeva Heaven, Suyāma reigns supreme with power and wealth. In Tuṣita Heaven, Santuṣita reigns supreme with power and wealth. In Nirmāṇarati Heaven, Sunirmita reigns supreme with power and wealth. In Paranirmita-vaśavartin Heaven, Vaśavartin reigns supreme with power and wealth. In all the Desire Realm, the Evil Demon King reigns supreme with power and wealth. In a thousand worlds, Mahābrahmā reigns supreme with power and wealth. In the world and the Great Brahma realm inhabited by the demon kings, among the Śrāmaṇas (ascetics), Brāhmaṇas (priests), and humans and gods, the Dharma (teachings) of the Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One) is the true power and wealth. If a baby in Jambudvīpa is four months old, it is as big as a newborn in Aparagodānīya. A newborn in Pūrvavideha is as big as a five-month-old baby in Jambudvīpa. If a baby in Jambudvīpa is six months old, it is as big as a newborn in Uttarakuru, and also as big as a six-year-old child in Jambudvīpa. A newborn in the Heaven of the Four Great Kings is also like this, being as big as its parents after seven days, like a seven-year-old child in Jambudvīpa. A newborn in Trāyastriṃśa...
嬰兒亦如是。生至七日等於成人。如剡浮提兒生八歲。夜摩天處初生亦爾。生至七日等於成人。如剡浮提兒生九歲。兜率陀天初生亦爾。生至七日等於成人。從化樂天乃至阿迦尼吒天。稱其形相生便具足。剡浮提一尋半是西瞿耶尼一尋。西瞿耶尼一尋半是東弗婆提一尋。東弗婆提一尋半。是北郁單越一尋。四天王天一伽浮地。是一由旬四分之一。四天王身長二伽浮地。忉利諸天長半由旬。帝釋身者長三伽浮地。夜摩諸天長一由旬。兜率陀天長二由旬。化樂諸天長四由旬。他化自在天長八由旬。一切色界至阿迦尼吒。並長十二由旬。從剡浮提至阿迦尼吒天。並長自身四肘。剡浮提眾生身色種種不同。有白色者。如夜婆那婆利柯止那等國。有黑色者。如跋婆羅劍蒱阇等國。有青色者。如陀眉羅辛訶羅等國。有赤白色者。如首陀阿。毗羅等國。有黃色者。如基羅多及罽賓等國。東弗婆提西瞿耶尼。唯除黑色。余悉如剡浮。北郁單越一切人民悉皆白凈。四天王天有四種色。有紺有赤有黃有白。一切欲界諸天色皆亦如是。云何諸天色有四種。初受生時若見紺華身則紺色。余色亦爾。剡浮提人衣服。有迦波婆芻摩衣。憍奢耶衣。毛衣纻衣麻衣草衣樹皮衣獸皮衣板衣[佉*力]波樹子衣。西瞿耶尼人衣者。迦波婆衣。芻摩衣。憍奢耶
【現代漢語翻譯】 現代漢語譯本 嬰兒也是如此。出生至七日就等於成人。如同閻浮提（Jambudvipa，我們所居住的這個世界）的嬰兒出生八歲。夜摩天（Yama Heaven，欲界六天中的第三層天）初生也是這樣。出生至七日就等於成人。如同閻浮提的嬰兒出生九歲。兜率陀天（Tushita Heaven，欲界六天中的第四層天）初生也是這樣。出生至七日就等於成人。從化樂天（Nirmanarati Heaven，欲界六天中的第五層天）乃至阿迦尼吒天（Akanistha Heaven，色界頂層天），稱其形相，出生便具足。閻浮提一尋半是西瞿耶尼（Aparagodaniya，四大部洲之一）一尋。西瞿耶尼一尋半是東弗婆提（Purvavideha，四大部洲之一）一尋。東弗婆提一尋半，是北郁單越（Uttarakuru，四大部洲之一）一尋。四天王天（Heaven of the Four Heavenly Kings，欲界六天中的第一層天）一伽浮地，是一由旬（Yojana，古印度長度單位）四分之一。四天王身長二伽浮地。忉利諸天（Trayastrimsa Heaven，欲界六天中的第二層天）長半由旬。帝釋（Sakra，忉利天之主）身長三伽浮地。夜摩諸天長一由旬。兜率陀天長二由旬。化樂諸天長四由旬。他化自在天（Paranirmita-vasavartin Heaven，欲界六天中的第六層天）長八由旬。一切乃至阿迦尼吒，都長十二由旬。從閻浮提至阿迦尼吒天，都長自身四肘。閻浮提眾生的身色種種不同。有白色的人，如夜婆那（Yavana，古希臘人）婆利柯止那（Parikaccha，地名）等國。有黑色的人，如跋婆羅（Bavala，地名）劍蒱阇（Kamboja，地名）等國。有青色的人，如陀眉羅（Damila，地名）辛訶羅（Simhala，斯里蘭卡）等國。有赤白色的人，如首陀阿（Sudraka，地名）。毗羅（Bila，地名）等國。有黃色的人，如基羅多（Kirata，地名）及罽賓（Kashmir，地名）等國。東弗婆提、西瞿耶尼，唯獨沒有黑色，其餘都和閻浮提一樣。北郁單越的一切人民都白凈。四天王天有四種顏色。有紺色、有赤色、有黃色、有白色。一切欲界諸天的顏色也都是這樣。為什麼諸天的顏色有四種？初受生時如果看見紺華，身體就是紺色。其餘顏色也是這樣。閻浮提人的衣服，有迦波婆（Kapasa，棉布）芻摩衣（Ksauma，亞麻布），憍奢耶衣（Kauseya，絲綢），毛衣、纻衣、麻衣、草衣、樹皮衣、獸皮衣、板衣、[佉*力]波樹子衣。西瞿耶尼人的衣服有：迦波婆衣、芻摩衣、憍奢耶
【English Translation】 English version Infants are also like this. Being born for seven days is equal to an adult. Just like a Jambudvipa (Jambudvipa, the world we live in) infant being born at eight years old. The initial birth in the Yama Heaven (Yama Heaven, the third heaven in the desire realm) is also like this. Being born for seven days is equal to an adult. Just like a Jambudvipa infant being born at nine years old. The initial birth in the Tushita Heaven (Tushita Heaven, the fourth heaven in the desire realm) is also like this. Being born for seven days is equal to an adult. From the Nirmanarati Heaven (Nirmanarati Heaven, the fifth heaven in the desire realm) up to the Akanistha Heaven (Akanistha Heaven, the highest heaven in the form realm), according to their form and appearance, they are fully complete at birth. One and a half 'xun' (ancient Chinese unit of length) in Jambudvipa is one 'xun' in Aparagodaniya (Aparagodaniya, one of the four great continents). One and a half 'xun' in Aparagodaniya is one 'xun' in Purvavideha (Purvavideha, one of the four great continents). One and a half 'xun' in Purvavideha is one 'xun' in Uttarakuru (Uttarakuru, one of the four great continents). One 'gafu' (ancient Indian unit of length) in the Heaven of the Four Heavenly Kings (Heaven of the Four Heavenly Kings, the first heaven in the desire realm) is one-quarter of a 'yojana' (Yojana, ancient Indian unit of length). The bodies of the Four Heavenly Kings are two 'gafu' in length. The Trayastrimsa Heaven (Trayastrimsa Heaven, the second heaven in the desire realm) gods are half a 'yojana' in length. Sakra (Sakra, lord of the Trayastrimsa Heaven)'s body is three 'gafu' in length. The Yama Heaven gods are one 'yojana' in length. The Tushita Heaven gods are two 'yojana' in length. The Nirmanarati Heaven gods are four 'yojana' in length. The Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, the sixth heaven in the desire realm) gods are eight 'yojana' in length. Everything up to Akanistha is twelve 'yojana' in length. From Jambudvipa to the Akanistha Heaven, everything is four 'zhou' (ancient Chinese unit of length) of their own body length. The body colors of Jambudvipa beings are all different. There are white people, such as in the countries of Yavana (Yavana, ancient Greeks) and Parikaccha (Parikaccha, place name). There are black people, such as in the countries of Bavala (Bavala, place name) and Kamboja (Kamboja, place name). There are blue people, such as in the countries of Damila (Damila, place name) and Simhala (Simhala, Sri Lanka). There are reddish-white people, such as in the countries of Sudraka (Sudraka, place name) and Bila (Bila, place name). There are yellow people, such as in the countries of Kirata (Kirata, place name) and Kashmir (Kashmir, place name). Purvavideha and Aparagodaniya, only lack black color, the rest are the same as Jambudvipa. All the people of Uttarakuru are pure white. The Heaven of the Four Heavenly Kings has four colors. There is dark blue, there is red, there is yellow, there is white. All the colors of the desire realm heavens are also like this. Why do the heavens have four colors? At the time of initial birth, if one sees a dark blue flower, the body will be dark blue. The other colors are also like this. The clothes of Jambudvipa people include Kapasa (Kapasa, cotton cloth), Ksauma (Ksauma, linen), Kauseya (Kauseya, silk), wool clothes, ramie clothes, hemp clothes, grass clothes, bark clothes, animal skin clothes, board clothes, and [佉*力]波 tree seed clothes. The clothes of Aparagodaniya people include: Kapasa clothes, Ksauma clothes, Kauseya
衣。毛衣纻衣麻衣草衣樹皮衣獸皮衣板衣[佉力]波樹子衣。東弗婆提人。迦波婆衣。芻摩衣。憍奢耶衣。毛衣纻衣麻衣。郁單越人。[佉力]波樹子衣。長二十肘廣十肘。重一波羅(南稱一兩)。四天王天亦[佉力]波衣。長四十肘。廣二十肘。重半波羅。忉利諸天亦著[佉力]波衣。長八十肘。廣四十肘。重一波羅四分之一。夜摩天著[佉力]波衣。長百六十肘。廣八十肘。重一波羅八分之一。兜率陀天著[佉力]波衣。長三百二十肘。廣百六十肘。重一波羅十六分之一。化樂天乃至他化自在。所著衣服。隨心小大。輕重亦爾。剡浮提人衣服。莊飾種種不同。或有長髮分為兩髻。或有剃落髮須。或有頂留一髻余發皆除。名周羅髻。或有拔除發須或有剪髮剪須。或有編髮。或有被髮。或有剪前被后令圓。或有裸形。或著衣服覆上露下。或露上覆下。或上下俱覆。或止障前後。西瞿耶尼人所莊飾。並皆被髮上下著衣。如首陀阿毗羅國。東弗婆提人發莊飾剪前被后。上下兩衣著下衣上衣繞身而已。如央伽摩伽陀二國莊飾。北郁單越人所莊飾鬚髮翠黑。恒如剃羅。五日頭髮自然長。橫七指無有增減。四天王天莊飾種種不同。或有長髮分作兩髻。或有剃落髮須。或頂留一髻余發皆除。名周羅髻。或拔除鬚髮。或
【現代漢語翻譯】 現代漢語譯本 衣服。毛衣、苧麻衣、麻衣、草衣、樹皮衣、獸皮衣、木板衣、[佉力]波樹子衣（一種樹的纖維製成的衣服）。東弗婆提洲的人穿迦波婆衣（一種棉布）、芻摩衣（一種亞麻布）、憍奢耶衣（一種絲綢）、毛衣、苧麻衣、麻衣。郁單越洲的人穿[佉力]波樹子衣，長二十肘，寬十肘，重一波羅（南印度計量單位，相當於一兩）。四天王天也穿[佉力]波衣，長四十肘，寬二十肘，重半波羅。忉利天的諸天也穿[佉力]波衣，長八十肘，寬四十肘，重一波羅的四分之一。夜摩天穿[佉力]波衣，長一百六十肘，寬八十肘，重一波羅的八分之一。兜率陀天穿[佉力]波衣，長三百二十肘，寬一百六十肘，重一波羅的十六分之一。化樂天乃至他化自在天所穿的衣服，隨心意大小，輕重也是如此。 剡浮提洲的人的衣服和裝飾種種不同。有的人留長髮，分成兩個髮髻；有的人剃光頭髮和鬍鬚；有的人頭頂留一個髮髻，其餘頭髮都剃掉，名叫周羅髻；有的人拔掉頭髮和鬍鬚；有的人剪頭髮剪鬍鬚；有的人編髮；有的人披散頭髮；有的人前面剪短後面披散，使之呈圓形；有的人裸體；有的人穿衣服遮蓋上面露出下面；有的人露出上面遮蓋下面；有的人上下都遮蓋；有的人只遮擋前後陰部。西瞿耶尼洲的人的裝飾，都是披散頭髮，上下都穿衣服，像首陀阿毗羅國一樣。東弗婆提洲的人的髮型是前面剪短後面披散，上下兩件衣服，下衣，上衣繞身而已，像央伽、摩伽陀二國的裝飾。北郁單越洲的人的裝飾是鬍鬚和頭髮翠黑，總是像剛剃過一樣。五天後頭髮自然長長，橫七指，沒有增減。四天王天的裝飾種種不同，有的人留長髮分成兩個髮髻；有的人剃光頭髮和鬍鬚；有的人頭頂留一個髮髻，其餘頭髮都剃掉，名叫周羅髻；有的人拔掉鬍鬚和頭髮；或者...
【English Translation】 English version Clothing: woolen clothes, ramie clothes, hemp clothes, grass clothes, bark clothes, animal skin clothes, wooden board clothes, [Khali]pa tree seed clothes (clothes made from the fiber of a certain tree). The people of East Purvavideha wear Kapabava clothes (a type of cotton cloth), Chuma clothes (a type of linen), Kausheya clothes (a type of silk), woolen clothes, ramie clothes, and hemp clothes. The people of Uttarakuru wear [Khali]pa tree seed clothes, which are twenty cubits long and ten cubits wide, weighing one pala (a South Indian unit of measurement, equivalent to one tael). The Four Heavenly Kings also wear [Khali]pa clothes, which are forty cubits long and twenty cubits wide, weighing half a pala. The gods of Trayastrimsa Heaven also wear [Khali]pa clothes, which are eighty cubits long and forty cubits wide, weighing one-quarter of a pala. The Yama Heaven wear [Khali]pa clothes, which are one hundred and sixty cubits long and eighty cubits wide, weighing one-eighth of a pala. The Tushita Heaven wear [Khali]pa clothes, which are three hundred and twenty cubits long and one hundred and sixty cubits wide, weighing one-sixteenth of a pala. The clothes worn by the gods of Nirmanarati Heaven and Paranirmita-vasavartin Heaven are as large or small as they wish, and their weight is also the same. The clothes and ornaments of the people of Jambudvipa are various and different. Some have long hair divided into two buns; some shave off their hair and beards; some leave a single bun on the top of their head and shave off the rest of their hair, called a 'Chudamani bun'; some pluck out their hair and beards; some cut their hair and beards; some braid their hair; some let their hair down; some cut their hair short in the front and let it down in the back, making it round; some are naked; some wear clothes covering the upper body and exposing the lower body; some expose the upper body and cover the lower body; some cover both the upper and lower body; some only cover the front and back private parts. The ornaments of the people of West Godaniya are all with their hair down and wearing clothes on both the upper and lower body, like the country of Sudra Abhiras. The hairstyle of the people of East Purvavideha is short in the front and let down in the back, with two pieces of clothing, a lower garment and an upper garment wrapped around the body, like the ornaments of the two countries of Anga and Magadha. The ornaments of the people of North Uttarakuru are with dark green beards and hair, always as if just shaved. After five days, the hair naturally grows, seven fingers wide, without any increase or decrease. The ornaments of the Four Heavenly Kings are various and different, some have long hair divided into two buns; some shave off their hair and beards; some leave a single bun on the top of their head and shave off the rest of their hair, called a 'Chudamani bun'; some pluck out their beards and hair; or...
有剪髮剪須。或有編髮或有被髮。或剪前被后令圓。或有裸形。或著衣服。或覆上露下。或覆下露上。或上下俱覆。或止障前後。欲界諸天莊飾亦復如是。色界諸天不著衣服。如著不異。頭雖無髻。如似天冠。過男女相。形唯一種。剡浮提人。食粳米飯麥飯麨食魚食肉。食細佉陀尼根佉陀尼果佉他尼。西瞿耶尼人所食飲。食粳米飯麥飯及麨魚肉。細佉陀尼根佉陀尼果佉陀尼。乳酪此中最多。東弗婆提人食粳米飯麥飯。及麨魚肉。細佉陀尼根佉陀尼果佉陀尼。奢利粳米飯最饒。北郁單越人唯食奢利粳米飯。不種自生無秕無碎。亦無有糠自然凈米。色香味觸並皆妙好。如細蜂蜜其味甘美。其中有樹名敦治抧羅。其樹生子形如釜鍑。又似㰕者若人慾食。取此樹子以持盛水。別復有石名曰樹提。取此樹子以置石上石自生火。是人將取奢利米寫置器中。無勞量準即自然稱器。飯成熟時石自還冷。仍用前㰕次第盛貯。若餘人來欲須食者隨意取食。不作此意彼人施我是作食人。亦不作意我今施彼。若食竟時擲之而去。所餘器物及殘食等地裂受之受已還合。四天王天並食須陀味。朝食一撮暮食一撮。食入體已轉成身份。是須陀味園林池苑並自然生。是須陀味亦能化作。佉陀尼等八種飲食。一切欲界諸天食亦如是。色界諸天從初禪中。乃
【現代漢語翻譯】 現代漢語譯本 有的剃髮剃鬚，有的編髮或披髮，有的剃前發而披后發使之圓整，有的裸身，有的穿著衣服，有的遮上身而露下身，有的遮下身而露上身，有的上下都遮蓋，有的只遮擋前後。欲界諸天的裝飾也是這樣。諸天不穿衣服，如同穿著一樣。頭上雖然沒有髮髻，但看起來像戴著天冠。超越了男女之相，形體只有一種。閻浮提人（Jambudvipa，我們所居住的大陸）食用粳米飯、麥飯、炒麵，以及魚肉，食用細佉陀尼根（sukha-khadani-mula，快樂的根莖食物）、佉陀尼果（sukha-khadani-phala，快樂的果實食物）、佉陀尼（sukha-khadani，快樂的食物）。西瞿耶尼人（Aparagodaniya，西方的洲）所食用的食物有粳米飯、麥飯以及炒麵、魚肉，細佉陀尼根、佉陀尼果、佉陀尼，其中乳酪最多。東弗婆提人（Purvavideha，東方的洲）食用粳米飯、麥飯，以及炒麵、魚肉，細佉陀尼根、佉陀尼果、佉陀尼，其中奢利粳米飯最多。北郁單越人（Uttarakuru，北方的洲）只食用奢利粳米飯，不需種植，自然生長，沒有秕糠和碎米，也沒有米糠，自然是乾淨的米，色香味觸都非常美好，像細蜂蜜一樣味道甘美。那裡有一種樹名叫敦治抧羅（Tunji-kira），樹上結的果實形狀像釜鍑（fu fu，一種鍋），又像㰕（jian，盛飯的器具）。如果有人想吃，就取下樹上的果實用來盛水。另外還有一種石頭名叫樹提（Suti），取下樹上的果實放在石頭上，石頭自然生火。這個人將奢利米倒入器皿中，不用稱量，自然就和器皿相稱。飯煮熟時，石頭自然變冷，仍然用之前的㰕盛放。如果其他人來想要吃，可以隨意取食，不會想『那個人施捨我』，也不會想『我是做飯的人』，也不會想『我現在施捨給那個人』。如果吃完飯，就將餐具和剩餘的食物扔在地上，地裂開將它們收走，收走後又合上。四天王天（Caturmaharajika，四大天王所居住的天界）食用須陀味（Suda-rasa，精華美味），早上吃一撮，晚上吃一撮。食物進入身體后，就轉化為身體的一部分。這種須陀味、園林、池苑都是自然產生的。這種須陀味也能化作佉陀尼等八種飲食。一切欲界諸天（Kama-dhatu，位於欲界的諸天）的食物也是這樣。諸天從初禪天（Prathama-dhyana，色界的第一禪天）開始，乃
【English Translation】 English version Some shave their hair and beards, while others braid or leave their hair loose. Some shave the front and leave the back long, making it round. Some are naked, while others wear clothes. Some cover the upper body and expose the lower, or cover the lower body and expose the upper. Some cover both the upper and lower body, or only cover the front and back. The adornments of the desire realm heavens (Kama-dhatu) are also like this. The devas (devas, gods) do not wear clothes, but it is as if they do. Although they have no topknot, it is as if they wear a heavenly crown. They transcend the characteristics of male and female, and their form is of one kind. The people of Jambudvipa (Jambudvipa, the continent we live on) eat rice, barley, roasted flour, fish, and meat. They eat sukha-khadani-mula (sukha-khadani-mula, roots of pleasant food), sukha-khadani-phala (sukha-khadani-phala, fruits of pleasant food), and sukha-khadani (sukha-khadani, pleasant food). The people of Aparagodaniya (Aparagodaniya, the western continent) eat rice, barley, roasted flour, fish, and meat. They eat sukha-khadani-mula, sukha-khadani-phala, and sukha-khadani, and they have an abundance of milk and cheese. The people of Purvavideha (Purvavideha, the eastern continent) eat rice, barley, roasted flour, fish, and meat. They eat sukha-khadani-mula, sukha-khadani-phala, and sukha-khadani, and they have an abundance of sali rice. The people of Uttarakuru (Uttarakuru, the northern continent) only eat sali rice. It grows naturally without being planted, and it has no chaff or broken grains, and no husk. It is naturally pure rice, and its color, flavor, and texture are all wonderful, like fine honey, and its taste is sweet. There is a tree there called Tunji-kira (Tunji-kira), and the fruits of the tree are shaped like pots, or like bowls. If someone wants to eat, they take the fruit from the tree to hold water. There is also a stone called Suti (Suti), and they take the fruit from the tree and place it on the stone, and the stone naturally produces fire. The person pours the sali rice into a vessel, and without measuring, it naturally fills the vessel. When the rice is cooked, the stone naturally cools, and they still use the previous bowl to store it. If other people come and want to eat, they can take it freely. They do not think, 'That person is giving to me,' nor do they think, 'I am the one who is cooking,' nor do they think, 'I am now giving to that person.' When they finish eating, they throw the utensils and leftover food on the ground, and the ground splits open and takes them away, and after taking them, it closes again. The Four Heavenly Kings (Caturmaharajika, the heaven where the Four Heavenly Kings reside) eat Suda-rasa (Suda-rasa, essence of flavor), taking a handful in the morning and a handful in the evening. When the food enters the body, it transforms into a part of the body. This Suda-rasa, gardens, and ponds are all naturally produced. This Suda-rasa can also transform into sukha-khadani and other eight kinds of food. All the devas of the desire realm (Kama-dhatu, the realm of desire) also eat like this. The devas, beginning from the First Dhyana Heaven (Prathama-dhyana, the first dhyana heaven of the form realm), then
至遍凈以喜為食。上去諸天以意業為食。剡浮提人所資博易。或生熟金銀或米穀等。或諸雜物真珠摩尼種種諸寶。或取眾生以為貿易。西瞿耶尼貨易交關唯用𤚩牛。東弗婆提貨易交關所用米穀。北郁單越無有交關。四天王天所資博易。或生熟金銀或米穀等。或諸雜貿易珠摩尼種種諸寶。或取眾生以為貿易。一切欲界諸天亦復如是。色界則無同郁單越。剡浮提人或自殺生。或令他殺死則食肉。西瞿耶尼亦復如是。東弗婆提人自不殺生不令他殺。若有自死則食其肉。北郁單越自不殺生。不令他殺死不食肉。四天王天自殺令他殺死不食肉。忉利諸天自殺令他殺死不食其肉。從夜摩天上至阿迦尼吒。不自殺生不令他殺死不食肉。剡浮提人若眷屬死。送喪山中燒尸棄去。或置水中。或埋土裡。或著空地。西瞿耶尼東弗婆提亦復如是。北郁單越人若眷屬死。不送喪不燒不棄。鳥為送尸是鳥啄尸。將至山外而便啖食。四天王天其眷屬死。亦不送尸不燒不棄。如光焰沒無有屍骸。其上諸天一切如是。剡浮提中有五種樹。金樹銀樹玻梨柯樹。琉璃樹呵利多樹。西瞿耶尼東弗婆提樹亦如是。北郁單越唯有呵利多樹餘四則無。四天王天亦有五種寶樹並如上說。一切欲界諸天。有五種樹亦復如是。色界天中並悉無樹。剡浮提中有五種華。金銀玻
【現代漢語翻譯】 現代漢語譯本： 遍凈天以喜悅為食物。更上面的諸天以意念為食物。閻浮提（Jambudvipa，我們所居住的大陸）的人們所依賴的交易方式多種多樣，或者用生金熟金、白銀，或者用米穀等，或者用各種雜物，如珍珠、摩尼（Mani，寶珠）等各種寶物，甚至會以眾生作為交易的商品。西瞿耶尼（Aparagodaniya，西方的洲）的貨物交易往來只使用𤚩牛。東弗婆提（Purvavideha，東方的洲）的貨物交易往來使用米穀。北郁單越（Uttarakuru，北方的洲）沒有交易往來。 四天王天（Cāturmahārājika，佛教神話中的最低層天界）所依賴的交易方式，或者用生金熟金、白銀，或者用米穀等，或者用各種雜物貿易，如珍珠、摩尼（Mani，寶珠）等各種寶物，甚至會以眾生作為交易的商品。一切欲界（Kāmadhātu，佛教宇宙觀中最低的一界）的諸天也都是這樣。那麼，就沒有和北郁單越相同的情況了。 閻浮提（Jambudvipa，我們所居住的大陸）的人們或者自己殺生，或者教唆他人殺生，然後吃肉。西瞿耶尼（Aparagodaniya，西方的洲）也是這樣。東弗婆提（Purvavideha，東方的洲）的人們自己不殺生，也不教唆他人殺生，如果動物自己死亡，就吃它們的肉。北郁單越（Uttarakuru，北方的洲）的人們自己不殺生，也不教唆他人殺生，並且不吃肉。四天王天（Cāturmahārājika，佛教神話中的最低層天界）自己殺生或者教唆他人殺生，但不吃肉。忉利天（Trayastrimsa，欲界第二天）的諸天自己殺生或者教唆他人殺生，但不吃它們的肉。從夜摩天（Yāmadeva，欲界第三天）向上直到阿迦尼吒天（Akanistha，色界頂天），不自己殺生，也不教唆他人殺生，並且不吃肉。 閻浮提（Jambudvipa，我們所居住的大陸）的人們如果眷屬去世，會把屍體送到山中燒掉，或者放置在水中，或者埋在土裡，或者放在空地上。西瞿耶尼（Aparagodaniya，西方的洲）和東弗婆提（Purvavideha，東方的洲）也是這樣。北郁單越（Uttarakuru，北方的洲）的人們如果眷屬去世，不送葬，不焚燒，也不丟棄，而是讓鳥來運送屍體，這些鳥啄食屍體，然後將屍體帶到山外吃掉。四天王天（Cāturmahārājika，佛教神話中的最低層天界）的眷屬去世，也不送尸，不焚燒，也不丟棄，就像光焰熄滅一樣，沒有屍骸。其上的諸天都是這樣。 閻浮提（Jambudvipa，我們所居住的大陸）中有五種樹：金樹、銀樹、玻梨柯樹（Sphatika，水晶樹）、琉璃樹、呵利多樹（Haritaki，訶梨勒樹）。西瞿耶尼（Aparagodaniya，西方的洲）和東弗婆提（Purvavideha，東方的洲）的樹也和這裡一樣。北郁單越（Uttarakuru，北方的洲）只有呵利多樹（Haritaki，訶梨勒樹），沒有其餘四種。四天王天（Cāturmahārājika，佛教神話中的最低層天界）也有五種寶樹，和上面說的一樣。一切欲界（Kāmadhātu，佛教宇宙觀中最低的一界）的諸天，也有五種樹，也和上面說的一樣。天中都沒有樹。 閻浮提（Jambudvipa，我們所居住的大陸）中有五種花：金、銀、玻
【English Translation】 English version: The Subhakrtsna Devas (Subhakrtsna, a realm in the Form Realm) subsist on joy. The higher Devas subsist on mental activity. The people of Jambudvipa (Jambudvipa, the continent where we live) rely on various forms of trade, either with raw or refined gold and silver, or with rice and grains, or with various miscellaneous items such as pearls, Mani (Mani, jewels), and various treasures, or even with sentient beings as commodities. In Aparagodaniya (Aparagodaniya, the western continent), trade and exchange are conducted solely with cows. In Purvavideha (Purvavideha, the eastern continent), trade and exchange are conducted with rice and grains. There is no trade or exchange in Uttarakuru (Uttarakuru, the northern continent). The Cāturmahārājika Devas (Cāturmahārājika, the lowest heaven in Buddhist cosmology) rely on trade, either with raw or refined gold and silver, or with rice and grains, or with various miscellaneous trades, such as pearls, Mani (Mani, jewels), and various treasures, or even with sentient beings as commodities. All the Devas in the Kāmadhātu (Kāmadhātu, the lowest realm in Buddhist cosmology) are also like this. Therefore, there is no situation similar to that of Uttarakuru. The people of Jambudvipa (Jambudvipa, the continent where we live) either kill themselves or cause others to kill, and then eat meat. The same is true in Aparagodaniya (Aparagodaniya, the western continent). The people of Purvavideha (Purvavideha, the eastern continent) do not kill themselves or cause others to kill; if animals die naturally, they eat their meat. The people of Uttarakuru (Uttarakuru, the northern continent) do not kill themselves or cause others to kill, and do not eat meat. The Cāturmahārājika Devas (Cāturmahārājika, the lowest heaven in Buddhist cosmology) kill themselves or cause others to kill, but do not eat meat. The Trayastrimsa Devas (Trayastrimsa, the second heaven in the Desire Realm) kill themselves or cause others to kill, but do not eat their meat. From the Yāmadeva (Yāmadeva, the third heaven in the Desire Realm) upwards to the Akanistha heaven (Akanistha, the highest heaven in the Form Realm), they do not kill themselves or cause others to kill, and do not eat meat. If relatives of the people of Jambudvipa (Jambudvipa, the continent where we live) die, they send the corpses to the mountains to be burned, or place them in water, or bury them in the earth, or leave them in open spaces. The same is true in Aparagodaniya (Aparagodaniya, the western continent) and Purvavideha (Purvavideha, the eastern continent). If relatives of the people of Uttarakuru (Uttarakuru, the northern continent) die, they do not send them away, burn them, or discard them; instead, birds carry the corpses away, pecking at them and taking them outside the mountains to eat. When relatives of the Cāturmahārājika Devas (Cāturmahārājika, the lowest heaven in Buddhist cosmology) die, they also do not send the corpses away, burn them, or discard them; they disappear like a flame extinguished, leaving no remains. All the higher Devas are the same. In Jambudvipa (Jambudvipa, the continent where we live), there are five kinds of trees: gold trees, silver trees, Sphatika trees (Sphatika, crystal trees), lapis lazuli trees, and Haritaki trees (Haritaki, Terminalia chebula trees). The trees in Aparagodaniya (Aparagodaniya, the western continent) and Purvavideha (Purvavideha, the eastern continent) are the same. Uttarakuru (Uttarakuru, the northern continent) only has Haritaki trees (Haritaki, Terminalia chebula trees), and not the other four. The Cāturmahārājika Devas (Cāturmahārājika, the lowest heaven in Buddhist cosmology) also have five kinds of precious trees, as described above. All the Devas in the Kāmadhātu (Kāmadhātu, the lowest realm in Buddhist cosmology) also have five kinds of trees, as described above. There are no trees in the heavens. In Jambudvipa (Jambudvipa, the continent where we live), there are five kinds of flowers: gold, silver, sphatika
梨柯琉璃呵利多。西瞿耶尼東弗婆提亦復如是。北郁單越有樹名散多那。其花悉呵利多寶。四天王天並有五種花。一切欲界亦復如是色界都無。剡浮提中有殿堂。金銀琉璃玻梨柯呵利多。有材木殿堂。或有石屋土屋。西瞿耶尼亦如是。東弗婆提殿堂並金無有餘屋。北郁單越有樹名曼殊沙。如高大殿葉葉相蔽不入風霜。一切諸人以為住屋。四天王天有五種殿堂。金銀琉璃玻梨柯呵利多。一切欲界諸天亦復如是。色界諸天有諸殿堂皆白色寶。是中諸天昔在因地。有褊吝心而行佈施望得果報。今于果地所得宮殿。光色昏闇不能明凈。若是諸天在因地中。無褊吝心而行佈施不望來果。我有彼無我主彼不。是正道理是法相應。若能主者施不主者。若行佈施心凈安隱。為莊嚴心為治凈心。故行佈施由此心故。在果地中所得宮殿。微妙光明無有暗濁。剡浮提人若離神通及因他功力。則不能通見山壁柵城障外等色。西瞿耶尼東弗婆提北郁單越。若離他功力則不能通見山壁柵城障外等色。四天王天若離神通及他功力。于自處所不能通見山壁柵城障外等色。若遠觀時唯見鐵圍山內之色。若離神通及他功力。不能徹見此山之外。忉利諸天于自宮殿。若離神通及他功力。不能得見山壁柵城障外等色。若遠觀時唯見鐵圍山內。若離神通及他功力。
【現代漢語翻譯】 現代漢語譯本： 梨柯琉璃呵利多（Līkoli-liuli-helida，一種寶石）。西瞿耶尼（Xiju-yeni，西牛貨洲）和東弗婆提（Dongfu-poti，東勝身洲）也是如此。北郁單越（Beiyu-danyue，北俱盧洲）有一種樹名叫散多那（Sanduona）。它的花都是悉呵利多（Xiheli-duobao，一種寶物）。四天王天（Sitianwang-tian，佛教六慾天之一）有五種花。一切欲界（Yujie，佛教三界之一）也是如此。 都無。剡浮提（Yanfu-ti，南贍部洲）中有殿堂，用金、銀、琉璃、玻梨柯呵利多（Boli-kehelida，一種寶石）建造。有木材建造的殿堂，或者有石頭房屋、土坯房屋。西瞿耶尼（Xiju-yeni，西牛貨洲）也是如此。東弗婆提（Dongfu-poti，東勝身洲）的殿堂都是用金子建造的，沒有其他的房屋。北郁單越（Beiyu-danyue，北俱盧洲）有一種樹名叫曼殊沙（Manshusha）。像高大的殿堂一樣，樹葉互相遮蔽，風霜都進不來。所有人都把樹當作房屋居住。 四天王天（Sitianwang-tian，佛教六慾天之一）有五種殿堂，用金、銀、琉璃、玻梨柯呵利多（Boli-kehelida，一種寶石）建造。一切欲界（Yujie，佛教三界之一）的諸天也是如此。諸天的殿堂都是白色的寶物。這些天人在過去世的因地中，有慳吝之心，卻又希望得到果報而行佈施。現在在果地上得到的宮殿，光色昏暗，不能明亮潔凈。如果這些天人在因地中，沒有慳吝之心而行佈施，不期望未來的果報，沒有『我擁有』、『他沒有』、『我是主人』、『他是奴僕』的想法。這才是正當的道理，是與法相應的。 如果能主宰的就佈施，不能主宰的就不佈施。如果行佈施時心清凈安穩，爲了莊嚴心，爲了治理清凈心，所以行佈施，因為這個心，在果地上得到的宮殿，微妙光明，沒有暗淡污濁。剡浮提（Yanfu-ti，南贍部洲）的人如果離開神通以及依靠他人的功力，就不能夠通透地看見山壁、柵欄、城墻等障礙物之外的顏色。西瞿耶尼（Xiju-yeni，西牛貨洲）、東弗婆提（Dongfu-poti，東勝身洲）、北郁單越（Beiyu-danyue，北俱盧洲）的人如果離開他人的功力，就不能夠通透地看見山壁、柵欄、城墻等障礙物之外的顏色。 四天王天（Sitianwang-tian，佛教六慾天之一）如果離開神通以及他人的功力，在自己的處所也不能夠通透地看見山壁、柵欄、城墻等障礙物之外的顏色。如果向遠處觀看，只能看見鐵圍山（Tiewei-shan，環繞世界的山）之內的顏色。如果離開神通以及他人的功力，就不能夠徹見這座山之外的景象。忉利天（Daoli-tian，佛教六慾天之一）的諸天在自己的宮殿中，如果離開神通以及他人的功力，就不能夠看見山壁、柵欄、城墻等障礙物之外的顏色。如果向遠處觀看，只能看見鐵圍山（Tiewei-shan，環繞世界的山）之內的景象。如果離開神通以及他人的功力，（以下內容缺失）。
【English Translation】 English version: Līkoli-liuli-helida (a type of gem). The same is true for Xiju-yeni (West Godaniya) and Dongfu-poti (East Videha). In Beiyu-danyue (Uttarakuru), there is a tree named Sanduona. Its flowers are all Xiheli-duobao (a type of treasure). The Four Heavenly Kings Heaven (Sitianwang-tian, one of the six desire realms in Buddhism) has five types of flowers. The same is true for all desire realms (Yujie, one of the three realms in Buddhism). None. In Yanfu-ti (Jambudvipa), there are palaces built with gold, silver, lapis lazuli, and Boli-kehelida (a type of gem). There are palaces made of wood, or stone houses, and earthen houses. The same is true for Xiju-yeni (West Godaniya). The palaces in Dongfu-poti (East Videha) are all made of gold, with no other houses. In Beiyu-danyue (Uttarakuru), there is a tree named Manshusha. Like tall palaces, the leaves shield each other, and wind and frost cannot enter. All people use the trees as dwellings. The Four Heavenly Kings Heaven (Sitianwang-tian, one of the six desire realms in Buddhism) has five types of palaces, built with gold, silver, lapis lazuli, and Boli-kehelida (a type of gem). The same is true for all the devas in the desire realm (Yujie, one of the three realms in Buddhism). The palaces of the devas are all white treasures. These devas, in their past lives in the causal stage, had miserly hearts but performed acts of charity hoping to receive rewards. Now, in the resultant stage, the palaces they obtained are dim in color and not bright and clean. If these devas in the causal stage, without miserly hearts, performed acts of charity without expecting future rewards, without the thoughts of 'I possess,' 'he does not,' 'I am the master,' 'he is the servant.' This is the correct principle, which is in accordance with the Dharma. If one can master, then give alms; if one cannot master, then do not give alms. If one's mind is pure and peaceful when giving alms, for the sake of adorning the mind, for the sake of purifying the mind, therefore give alms. Because of this mind, the palaces obtained in the resultant stage are subtle, bright, and without darkness or turbidity. People in Yanfu-ti (Jambudvipa), if they are without supernatural powers and without relying on the power of others, cannot see through the colors beyond mountains, walls, fences, and city walls. People in Xiju-yeni (West Godaniya), Dongfu-poti (East Videha), and Beiyu-danyue (Uttarakuru), if they are without the power of others, cannot see through the colors beyond mountains, walls, fences, and city walls. The Four Heavenly Kings Heaven (Sitianwang-tian, one of the six desire realms in Buddhism), if they are without supernatural powers and without the power of others, cannot see through the colors beyond mountains, walls, fences, and city walls in their own places. If they look into the distance, they can only see the colors within the Iron Mountain Range (Tiewei-shan, mountains surrounding the world). If they are without supernatural powers and without the power of others, they cannot see beyond this mountain. The devas of the Trayastrimsa Heaven (Daoli-tian, one of the six desire realms in Buddhism), in their own palaces, if they are without supernatural powers and without the power of others, cannot see the colors beyond mountains, walls, fences, and city walls. If they look into the distance, they can only see within the Iron Mountain Range (Tiewei-shan, mountains surrounding the world). If they are without supernatural powers and without the power of others, (the following content is missing).
不能徹見鐵圍山外。從夜摩天乃至梵眾並皆如是。大梵天王自宮殿處。若離神通及他功力。不能得見山壁柵城障外等色。若遠觀時唯見一千世界之內。若離神通及他功力。不能徹見。剡浮提人若索他女。女家許已乃得迎接。或有買妾或有貨婢。西瞿耶尼東弗婆提亦復如是。北郁單越人不索他女。亦不迎妻不賣不贖。若男子欲娶女時諦瞻彼女。若女子欲羨男時亦須諦視。若女不見男視。余女報言。是人看汝即為夫妻。若男子不見女看。余男報言。是人看汝亦為夫妻。若自相見便即相隨共往別處。四天王天若索女天。女家許已乃得迎接。或貨或買一切欲界諸天亦復如是。剡浮提中有男女根以相和合。東弗婆提西瞿耶尼北郁單越亦皆如是。四天王天及忉利天。男女和合亦復如是。夜摩諸天以相抱為欲。兜率陀天執手為欲。化樂諸天共笑為欲。他化自在天相視為欲。西瞿耶尼受諸欲樂。兩倍勝於剡浮提人。乃至他化自在諸天欲。勝於化樂亦皆兩倍。剡浮提女人有惡食者。有胎長者有初產者有飲兒者。西瞿耶尼東弗婆提亦復如是。北郁單越女人有惡食者。有胎長者有生產者唯不飲兒。若生男兒及女兒者放四衢道。母以手指內其口中。若行路人從此過者。亦以手指內兒口中。因此指觸身份長大。郁單越人男女別居不相交雜。若男生
【現代漢語翻譯】 現代漢語譯本 不能完全看透鐵圍山（Cakravāḍa）之外。從夜摩天（Yāmadeva）乃至梵眾天（Brahmakāyika-deva）都像這樣。大梵天王（Mahābrahmā）在自己的宮殿里，如果離開神通和他人的功力，不能得見山壁柵欄城墻之外的景象。如果從遠處觀看，只能看見一千個世界之內。如果離開神通和他人的功力，不能完全看透。閻浮提（Jambudvīpa）人如果求娶他人的女兒，女方答應后才能迎娶。或者有買妾，或者有賣婢女。西瞿耶尼（Aparagodānīya）、東弗婆提（Pūrvavideha）也是這樣。北郁單越（Uttarakuru）人不求娶他人的女兒，也不迎娶妻子，不買賣也不贖回。如果男子想要娶女子時，仔細地看她。如果女子想要愛慕男子時，也需要仔細地看他。如果女子沒有看見男子看她，其他的女子會告訴她說：『這個人看你』，這樣就成為夫妻。如果男子沒有看見女子看他，其他的男子會告訴他說：『這個人看你』，這樣也成為夫妻。如果他們互相看見，就立刻跟隨對方一起去別的地方。四天王天（Cāturmahārājikadeva）如果求娶女天，女方答應后才能迎娶。或者買賣，一切欲界（Kāmadhātu）的諸天也是這樣。閻浮提中有男女的性器官以相互結合。東弗婆提、西瞿耶尼、北郁單越也都是這樣。四天王天和忉利天（Trāyastriṃśa）的男女結合也是這樣。夜摩天（Yāmadeva）的諸天以互相擁抱為慾望。兜率陀天（Tuṣita）以執手為慾望。化樂天（Nirmāṇarati）以共同歡笑為慾望。他化自在天（Paranirmitavaśavartin）以互相觀看為慾望。西瞿耶尼享受各種慾望的快樂，比閻浮提人勝過兩倍。乃至他化自在天的慾望，勝過化樂天也都是兩倍。閻浮提的女人有厭惡食物的，有懷孕時間長的，有初次生產的，有哺乳孩子的。西瞿耶尼、東弗婆提也是這樣。北郁單越的女人有厭惡食物的，有懷孕時間長的，有生產的，唯獨不哺乳孩子。如果生下男孩和女孩，就放在四通八達的道路上。母親用手指放在孩子的口中。如果有路人從此經過，也用手指放在孩子的口中。因此手指的觸碰，身體逐漸長大。郁單越人男女分居，不相交雜。如果男生
【English Translation】 English version They cannot completely see beyond the Iron Encircling Mountains (Cakravāḍa). It is the same from the Yāmadeva heaven to the Brahmakāyika-deva heavens. The Great Brahmā (Mahābrahmā), in his palace, cannot see beyond the mountain walls and ramparts without supernatural powers or the power of others. If viewing from afar, he can only see within one thousand worlds. Without supernatural powers or the power of others, he cannot see through completely. If people in Jambudvīpa seek to marry another's daughter, they can only welcome her after the girl's family agrees. Or there are those who buy concubines or sell maids. It is the same in Aparagodānīya and Pūrvavideha. The people of Uttarakuru do not seek another's daughter, nor do they welcome wives, nor do they buy or redeem them. If a man wishes to marry a woman, he carefully looks at her. If a woman wishes to admire a man, she also needs to look at him carefully. If the woman does not see the man looking at her, other women will say, 'That man is looking at you,' and they become husband and wife. If the man does not see the woman looking at him, other men will say, 'That man is looking at you,' and they also become husband and wife. If they see each other, they immediately follow each other to another place. If the Cāturmahārājikadeva heaven seeks to marry a female deva, they can only welcome her after the girl's family agrees. Or they buy or sell; it is the same for all the devas in the desire realm (Kāmadhātu). In Jambudvīpa, men and women have sexual organs that combine with each other. It is the same in Pūrvavideha, Aparagodānīya, and Uttarakuru. The union of men and women in the Cāturmahārājikadeva and Trāyastriṃśa heavens is also like this. The Yāmadeva gods consider embracing each other as desire. The Tuṣita gods consider holding hands as desire. The Nirmāṇarati gods consider laughing together as desire. The Paranirmitavaśavartin gods consider looking at each other as desire. Aparagodānīya enjoys pleasures of desire twice as much as the people of Jambudvīpa. Even the desires of the Paranirmitavaśavartin gods are twice as much as those of the Nirmāṇarati gods. Women in Jambudvīpa dislike certain foods, have long pregnancies, give birth for the first time, and nurse their children. It is the same in Aparagodānīya and Pūrvavideha. Women in Uttarakuru dislike certain foods, have long pregnancies, and give birth, but they do not nurse their children. If they give birth to a boy or a girl, they place them on the crossroads. The mother puts her finger in the child's mouth. If a passerby passes by, they also put their finger in the child's mouth. Because of this finger touch, the body gradually grows. The people of Uttarakuru live separately, men and women do not mix. If a boy
時七日成人便入男群。若女生時七日成人便入女群。若男女初作欲意相攜樹下。是曼殊沙樹即便覆蔽欲事則成。若不覆蔽便各相離。知是邪淫即不敢犯。四天王處諸女天等。無有惡食無有胎長。亦不生兒亦不飲兒。男女天者或於膝上。或於眠處皆得生兒。若於母膝及母眠處生者。女天作意此是我兒。男天亦言此是我兒。則唯一父一母。若於父膝及父眠處生。唯有一父而諸妻妾皆得為母。剡浮提人一生欲事無數無量。亦有諸人修清凈行至死無慾。西瞿耶尼其多欲者。一生之中數至十二。其中欲者數或至十。亦有諸人修清凈行至死無慾。東弗婆提其多欲者。一生之中其數至七。其中品者或至五六。亦有諸人修清凈行至死無慾。郁單越人其多欲者。一生之中數唯至五。其中品者或至三四。亦有諸人修清凈行至死無慾。四天王天一生欲事無量無數亦有諸天修清凈行至死無慾。一切欲界諸天亦復如是。凡一切女人以觸為樂。一切男子不凈出時以此為樂。若一切男子以不凈為欲。若諸天欲者以泄氣為樂。剡浮提人有三因緣。勝郁單越及忉利天。何者為三。一者勇猛。二者憶持。三者此中有梵行住。郁單越人有三因緣。勝剡浮提及忉利天。一者無我所無藏畜。二者壽量決定一千歲。三者后必上升忉利。諸天有三因緣。勝剡浮提及郁單
【現代漢語翻譯】 現代漢語譯本 如果生的是男孩，七天後長大成人，就加入男子的群體。如果生的是女孩，七天後長大成人，就加入女子的群體。如果男女初次產生性慾，互相攜手在樹下，曼殊沙樹（Manjusaka，天界的樹）就會覆蓋他們，性事就能完成。如果不覆蓋，他們就會各自離開。知道這是邪淫，就不敢冒犯。四天王處（Cāturmahārājika，四大天王所居住的天界）的各位女天，沒有污穢的食物，沒有懷孕期，也不生孩子，也不用餵養孩子。男女天人或者在膝上，或者在睡眠的地方都能生孩子。如果在母親的膝上或母親的睡眠處出生，女天會想『這是我的孩子』，男天也會說『這是我的孩子』，這樣就只有一個父親和一個母親。如果在父親的膝上或父親的睡眠處出生，就只有一個父親，而所有的妻妾都可以做母親。閻浮提人（Jambudvīpa，我們所居住的娑婆世界）一生性事無數無量，也有人修行清凈行，直到去世都沒有性慾。西瞿耶尼（Aparagodānīya，四大部洲之一）慾望最多的人，一生之中性事的次數達到十二次。中等慾望的人，次數或許達到十次。也有人修行清凈行，直到去世都沒有性慾。東弗婆提（Pūrvavideha，四大部洲之一）慾望最多的人，一生之中性事的次數達到七次。中等慾望的人，次數或許達到五六次。也有人修行清凈行，直到去世都沒有性慾。郁單越人（Uttarakuru，四大部洲之一）慾望最多的人，一生之中性事的次數只有五次。中等慾望的人，或許達到三四次。也有人修行清凈行，直到去世都沒有性慾。四天王天（Cāturmahārājika，四大天王所居住的天界）一生性事無數無量，也有諸天修行清凈行，直到去世都沒有性慾。一切欲界諸天也都是這樣。所有女人都以觸覺為樂，所有男子在不凈之物排出時以此為樂。如果所有男子以不凈之物為慾望，那麼諸天有慾望的人以泄氣為樂。閻浮提人有三種因緣，勝過郁單越和忉利天（Trāyastriṃśa，欲界六天中的第二天）。是哪三種呢？一是勇猛，二是憶持，三是這裡有梵行居住。郁單越人有三種因緣，勝過閻浮提和忉利天。一是沒有我所，沒有積蓄，二是壽命固定為一千歲，三是死後必定上升到忉利天。諸天有三種因緣，勝過閻浮提和郁單越
【English Translation】 English version If a boy is born, he becomes an adult in seven days and joins the group of men. If a girl is born, she becomes an adult in seven days and joins the group of women. If a man and woman first have sexual desire and hold hands under a tree, the Manjusaka tree (Manjusaka, a tree in the heavens) will cover them, and the sexual act will be completed. If it does not cover them, they will separate. Knowing it is illicit sex, they will not dare to commit it. The female deities in the Cāturmahārājika heaven (Cāturmahārājika, the heaven where the Four Heavenly Kings reside) have no impure food, no gestation period, do not give birth, and do not nurse children. Male and female deities can have children either on their laps or in their sleeping places. If born on the mother's lap or in her sleeping place, the female deity will think, 'This is my child,' and the male deity will also say, 'This is my child,' so there is only one father and one mother. If born on the father's lap or in his sleeping place, there is only one father, and all the wives and concubines can be mothers. People in Jambudvīpa (Jambudvīpa, the world we live in) have countless sexual acts in their lifetime, and some people practice pure conduct and have no sexual desire until death. In Aparagodānīya (Aparagodānīya, one of the four great continents), those with the most desire have sexual acts up to twelve times in their lifetime. Those with moderate desire may have them up to ten times. Some people also practice pure conduct and have no sexual desire until death. In Pūrvavideha (Pūrvavideha, one of the four great continents), those with the most desire have sexual acts up to seven times in their lifetime. Those with moderate desire may have them up to five or six times. Some people also practice pure conduct and have no sexual desire until death. In Uttarakuru (Uttarakuru, one of the four great continents), those with the most desire have sexual acts only up to five times in their lifetime. Those with moderate desire may have them up to three or four times. Some people also practice pure conduct and have no sexual desire until death. In the Cāturmahārājika heaven (Cāturmahārājika, the heaven where the Four Heavenly Kings reside), there are countless sexual acts in a lifetime, and some deities practice pure conduct and have no sexual desire until death. All the deities in the desire realm are the same. All women enjoy touch, and all men enjoy the release of impure substances. If all men desire impure substances, then those deities who have desire enjoy the release of air. People in Jambudvīpa have three causes and conditions that make them superior to Uttarakuru and Trāyastriṃśa heaven (Trāyastriṃśa, the second of the six heavens in the desire realm). What are the three? First, courage; second, memory; and third, there is Brahmacharya dwelling here. People in Uttarakuru have three causes and conditions that make them superior to Jambudvīpa and Trāyastriṃśa heaven. First, they have no sense of 'mine' and no possessions; second, their lifespan is fixed at one thousand years; and third, they will surely ascend to Trāyastriṃśa after death. The deities have three causes and conditions that make them superior to Jambudvīpa and Uttarakuru
越。一者壽量長遠。二者形相奇特。三者快樂最多。是義佛世尊說。如是我聞。
立世阿毗曇論卷第六 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第七
陳西印度三藏真諦譯
受生品第二十一
造十惡業道最極重者。生大阿毗止地獄。若次造輕惡次生余輕地獄。若復輕者次生閻羅八輕地獄。若復輕者次生禽獸道。若復輕者次生鬼道。若造最輕十善業道。生剡浮提最下品家。或生除糞家或生屠膾家。或生作樂家或生工巧家。或生兵廝家。若造次勝者則生長者家。又次勝者生婆羅門家。復勝此者生剎利家。若復勝者生西瞿耶尼。次復勝者生東弗婆提。次勝者生北郁單越。次勝者生四天王。次勝者生忉利天。次勝者生夜摩天。次勝者生兜駛多天。次勝者生化樂天。若造最勝十善業道。生他化自在天。若凡夫人者。修習四種禪定。各有三品謂下中上。是人因下品初禪相應業生梵先行天。因是業得此天道。得天壽命。得住得天同類。已生於彼受業果報。有二種樂。一無逼樂。二者受樂。是業熟已被用無餘。因中品初禪相應業。于梵眾天生。因上品業亦生此天。因是業已得天道。得壽命。得住得同類。已生於彼受業果報。有二種樂。一無逼樂。二名受樂
【現代漢語翻譯】 現代漢語譯本：超過。一是壽命長遠，二是形貌奇特，三是快樂最多。這是佛世尊所說。我（阿難）是這樣聽說的。
《立世阿毗曇論》卷第六 大正藏第32冊 No. 1644 《佛說立世阿毗曇論》
《佛說立世阿毗曇論》卷第七
陳 西印度三藏 真諦 譯
受生品第二十一
造作十惡業道最嚴重的人，會生於大阿毗止地獄（Avīci hell，八大地獄中最下層，無間地獄）。如果造作的惡業稍輕，則生於其他較輕的地獄。如果更輕，則生於閻羅（Yama，地獄之主）的八個輕地獄。如果再輕，則生於禽獸道。如果再輕，則生於鬼道。如果造作最輕微的十善業道，則生於剡浮提（Jambudvīpa，南贍部洲，我們所居住的這個世界）最下等的家庭，或者生於清除糞便的家庭，或者生於屠宰的家庭，或者生於製作音樂的家庭，或者生於從事工巧技藝的家庭，或者生於當兵的家庭。如果造作的善業稍勝一籌，則生於長者（富裕人家）的家庭。如果又勝一籌，則生於婆羅門（Brahmin，印度教祭司階層）的家庭。如果勝過這些，則生於剎利（Kshatriya，印度教的武士和統治者階層）的家庭。如果又勝一籌，則生於西瞿耶尼（Aparagodānīya，西牛賀洲）。如果再勝一籌，則生於東弗婆提（Pūrvavideha，東勝身洲）。如果再勝一籌，則生於北郁單越（Uttarakuru，北俱盧洲）。如果再勝一籌，則生於四天王天（Cāturmahārājika，欲界第一層天）。如果再勝一籌，則生於忉利天（Trāyastriṃśa，欲界第二層天）。如果再勝一籌，則生於夜摩天（Yāmadeva，欲界第三層天）。如果再勝一籌，則生於兜率天（Tuṣita，欲界第四層天）。如果再勝一籌，則生於化樂天（Nirmāṇarati，欲界第五層天）。如果造作最殊勝的十善業道，則生於他化自在天（Paranirmita-vaśavartin，欲界第六層天）。如果是凡夫，修習四種禪定，每種禪定又分為下、中、上三品。這個人因為與下品初禪相應的業，而生於梵先行天（Brahma-pāriṣadya，色界初禪天）。因為這個業而得到天道，得到天上的壽命，得到在天上居住的資格，得到與天人同類的身份。已經生在那裡，承受業的果報，有兩種快樂：一是沒有逼迫的快樂，二是感受快樂。這個業成熟后，已經被用盡，沒有剩餘。因為與中品初禪相應的業，而生於梵眾天（Brahma-purohita，色界初禪天）。因為上品業也生於這個天。因為這個業已經得到天道，得到壽命，得到居住的資格，得到同類的身份。已經生在那裡，承受業的果報，有兩種快樂：一是沒有逼迫的快樂，二是名為感受的快樂。
【English Translation】 English version: Exceeding. First, longevity is long. Second, the appearance is peculiar. Third, happiness is the most. This is what the World Honored One, the Buddha, said. Thus have I heard (Ānanda).
Treatise on the Establishment of the World, Volume 6 Taisho Tripitaka Volume 32, No. 1644, Treatise on the Establishment of the World Spoken by the Buddha
Treatise on the Establishment of the World Spoken by the Buddha, Volume 7
Translated by Tripiṭaka 真諦 (Paramārtha), from Western India of the Chen Dynasty
Chapter 21: Rebirth
Those who commit the most severe of the ten unwholesome karmic paths are born in the Great Avīci hell (Avīci hell, the lowest of the eight great hells, the hell of incessant suffering). If one commits slightly less severe evil deeds, one is born in other lighter hells. If even lighter, one is born in the eight lighter hells of Yama (Yama, the lord of hell). If even lighter, one is born in the animal realm. If even lighter, one is born in the ghost realm. If one commits the lightest of the ten wholesome karmic paths, one is born in the lowest class family in Jambudvīpa (Jambudvīpa, the Southern Continent, the world we live in), or in a family that cleans excrement, or in a family that slaughters animals, or in a family that makes music, or in a family that engages in crafts, or in a family of soldiers. If one commits slightly superior wholesome deeds, one is born in the family of an elder (wealthy family). If even more superior, one is born in a Brahmin (Brahmin, the priestly class in Hinduism) family. If one surpasses these, one is born in a Kshatriya (Kshatriya, the warrior and ruler class in Hinduism) family. If one surpasses these, one is born in Aparagodānīya (Aparagodānīya, the Western Continent). If one surpasses these, one is born in Pūrvavideha (Pūrvavideha, the Eastern Continent). If one surpasses these, one is born in Uttarakuru (Uttarakuru, the Northern Continent). If one surpasses these, one is born in the Heaven of the Four Kings (Cāturmahārājika, the first heaven of the desire realm). If one surpasses these, one is born in the Trāyastriṃśa Heaven (Trāyastriṃśa, the second heaven of the desire realm). If one surpasses these, one is born in the Yāmadeva Heaven (Yāmadeva, the third heaven of the desire realm). If one surpasses these, one is born in the Tuṣita Heaven (Tuṣita, the fourth heaven of the desire realm). If one surpasses these, one is born in the Nirmāṇarati Heaven (Nirmāṇarati, the fifth heaven of the desire realm). If one commits the most superior of the ten wholesome karmic paths, one is born in the Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin, the sixth heaven of the desire realm). If one is an ordinary person who cultivates the four dhyānas (meditative states), each with three grades, namely lower, middle, and upper, this person, due to the karma corresponding to the lower grade of the first dhyāna, is born in the Brahma-pāriṣadya Heaven (Brahma-pāriṣadya, the first dhyāna heaven of the form realm). Because of this karma, one obtains the heavenly path, obtains heavenly lifespan, obtains the qualification to reside in heaven, and obtains the identity of being of the same kind as the heavenly beings. Having been born there, one receives the karmic retribution, and there are two kinds of happiness: one is the happiness without oppression, and the other is the happiness of experiencing pleasure. This karma, having matured, has been exhausted and there is nothing remaining. Because of the karma corresponding to the middle grade of the first dhyāna, one is born in the Brahma-purohita Heaven (Brahma-purohita, the first dhyāna heaven of the form realm). Because of the upper grade karma, one is also born in this heaven. Because of this karma, one has obtained the heavenly path, obtained lifespan, obtained the qualification to reside, and obtained the identity of being of the same kind. Having been born there, one receives the karmic retribution, and there are two kinds of happiness: one is the happiness without oppression, and the other is the happiness called experiencing pleasure.
。是業熟已被用無餘。因二禪下品相應業。因此業故生少光天。因中品二禪相應業。生無量光天。因上品二禪相應業生勝遍光天。因是業得天道。得天壽命。得住得天同類。已生於彼受業果報。有二種樂一無逼樂。二者受樂。是業熟已被用無餘。因下品三禪相應業生少凈天。因中品三禪相應業。生無量凈天。因上品三禪相應業生遍凈天。因是業得此天道。得壽命。得住得天同類。已生於彼受業果報。有二種樂。一無逼樂。二者受樂。是業熟已被用無餘。因下品四禪相應業。生無雲天。因中品四禪相應業生受福天。因上品四禪相應業生廣果天。因是業故得此天道。得天壽命。得住得天同類。已生於彼受業果報。有無逼樂。無復受樂。是業熟已被用無餘。諸凡夫人隨餘業故余處受生。若凡夫人修習四無量心。各有三品謂下中上。慈無量者如是修習。如是數行如四種禪定。喜無量者如是修習如是數行。如初禪如二禪。悲無量者如是修習。如是數行如第四禪。舍無量者如是修習如是數行。如第三禪及第四禪。是凡夫人修習不凈觀。各有三品謂下中上。無憎違行不凈觀。如是修習如是數行如四種禪定。有憎違行不凈觀。如是修習如是數行如第四禪。是凡夫人修習阿那波那念。各有三品謂下中上。如是修習如是數行如前三種禪定。
【現代漢語翻譯】 現代漢語譯本： 這是業力成熟，已經被完全消耗殆盡的結果。由於與二禪下品相應的業力，因此投生到少光天（Parittabha）。由於與二禪中品相應的業力，投生到無量光天（Appamanabha）。由於與二禪上品相應的業力，投生到勝遍光天（Abhassara）。因為這些業力而得到天道，得到天上的壽命，得到安住，得到與天人同類的身份。已經投生到那裡，承受業力的果報，有兩種快樂：一是沒有逼迫的快樂，二是感受快樂。這是業力成熟，已經被完全消耗殆盡的結果。 由於與三禪下品相應的業力，投生到少凈天（Parittasubha）。由於與三禪中品相應的業力，投生到無量凈天（Appamanasubha）。由於與三禪上品相應的業力，投生到遍凈天（Subhakinha）。因為這些業力而得到此天道，得到壽命，得到安住，得到與天人同類的身份。已經投生到那裡，承受業力的果報，有兩種快樂：一是沒有逼迫的快樂，二是感受快樂。這是業力成熟，已經被完全消耗殆盡的結果。 由於與四禪下品相應的業力，投生到無雲天（Anabhraka）。由於與四禪中品相應的業力，投生到受福天（Punyaprasava）。由於與四禪上品相應的業力，投生到廣果天（Brhatphala）。因為這些業力而得到此天道，得到天上的壽命，得到安住，得到與天人同類的身份。已經投生到那裡，承受業力的果報，只有沒有逼迫的快樂，沒有感受快樂。這是業力成熟，已經被完全消耗殆盡的結果。 那些凡夫俗子，隨著其餘的業力，在其他地方受生。如果凡夫俗子修習四無量心（catasso appamañña），各有下、中、上三品。慈無量心（metta appamañña）這樣修習，這樣多次實行，如同四種禪定。喜無量心（mudita appamañña）這樣修習，這樣多次實行，如同初禪和二禪。悲無量心（karuna appamañña）這樣修習，這樣多次實行，如同第四禪。舍無量心（upekkha appamañña）這樣修習，這樣多次實行，如同第三禪和第四禪。 這些凡夫俗子修習不凈觀（asubha-patikulamanasikara），各有下、中、上三品。沒有憎恨違逆的行為的不凈觀，這樣修習，這樣多次實行，如同四種禪定。有憎恨違逆的行為的不凈觀，這樣修習，這樣多次實行，如同第四禪。這些凡夫俗子修習阿那波那念（anapana-sati），各有下、中、上三品。這樣修習，這樣多次實行，如同前三種禪定。
【English Translation】 English version: This is the result of karma being ripe and completely exhausted. Due to the karma corresponding to the inferior level of the second Dhyana, one is born in the Parittabha (Limited Radiance) heaven. Due to the karma corresponding to the intermediate level of the second Dhyana, one is born in the Appamanabha (Immeasurable Radiance) heaven. Due to the karma corresponding to the superior level of the second Dhyana, one is born in the Abhassara (Radiant) heaven. Because of this karma, one attains the heavenly path, obtains heavenly lifespan, obtains dwelling, and obtains the same kind as the devas. Having been born there, one experiences the results of karma, having two kinds of happiness: one is happiness without oppression, and the other is experiencing happiness. This is the result of karma being ripe and completely exhausted. Due to the karma corresponding to the inferior level of the third Dhyana, one is born in the Parittasubha (Limited Purity) heaven. Due to the karma corresponding to the intermediate level of the third Dhyana, one is born in the Appamanasubha (Immeasurable Purity) heaven. Due to the karma corresponding to the superior level of the third Dhyana, one is born in the Subhakinha (All-Purity) heaven. Because of this karma, one attains this heavenly path, obtains lifespan, obtains dwelling, and obtains the same kind as the devas. Having been born there, one experiences the results of karma, having two kinds of happiness: one is happiness without oppression, and the other is experiencing happiness. This is the result of karma being ripe and completely exhausted. Due to the karma corresponding to the inferior level of the fourth Dhyana, one is born in the Anabhraka (Cloudless) heaven. Due to the karma corresponding to the intermediate level of the fourth Dhyana, one is born in the Punyaprasava (Merit-Birth) heaven. Due to the karma corresponding to the superior level of the fourth Dhyana, one is born in the Brhatphala (Great Fruit) heaven. Because of this karma, one attains this heavenly path, obtains heavenly lifespan, obtains dwelling, and obtains the same kind as the devas. Having been born there, one experiences the results of karma, having only happiness without oppression, and no experiencing happiness. This is the result of karma being ripe and completely exhausted. Those ordinary people, according to their remaining karma, are born in other places. If ordinary people cultivate the four immeasurables (catasso appamañña), each having three levels: inferior, intermediate, and superior. The immeasurable loving-kindness (metta appamañña) is cultivated in this way, practiced in this way repeatedly, like the four kinds of Dhyana. The immeasurable joy (mudita appamañña) is cultivated in this way, practiced in this way repeatedly, like the first and second Dhyanas. The immeasurable compassion (karuna appamañña) is cultivated in this way, practiced in this way repeatedly, like the fourth Dhyana. The immeasurable equanimity (upekkha appamañña) is cultivated in this way, practiced in this way repeatedly, like the third and fourth Dhyanas. These ordinary people cultivate the contemplation of impurity (asubha-patikulamanasikara), each having three levels: inferior, intermediate, and superior. The contemplation of impurity without hateful opposition is cultivated in this way, practiced in this way repeatedly, like the four kinds of Dhyana. The contemplation of impurity with hateful opposition is cultivated in this way, practiced in this way repeatedly, like the fourth Dhyana. These ordinary people cultivate mindfulness of breathing (anapana-sati), each having three levels: inferior, intermediate, and superior. It is cultivated in this way, practiced in this way repeatedly, like the first three kinds of Dhyana.
凡夫人修習五有想。各有三品謂下中上。何者為五。一不凈想。二過失想。三死墮想。四饜食想。五一切世間無安想。無憎違不凈想者。如是修習如是數行如四種禪定。有憎違不凈想。及后四想如是修習。如是數行如第四禪。是凡夫人修習八種遍入。各有三品謂下中上。何等為八。一內有色想觀外色少。是少者或妙或粗。我遍此想得知得見如是有想。二內有色想觀外色無量。或妙或粗我遍此想能知能見作如是想。三內無色想觀外色少如前。四內無色想觀外色無量亦如前。五六七八者。並於內無色想觀四色。謂青黃赤白我遍此想。能知能見作如是想。此八想中是第一第二。如是修習如是數行如四禪定。后六想者如是修習。如是數行如第四禪。是凡夫人修習十一切入。各有三品謂下中上。是八一切入如是修習。如是數行如第四禪。后二一切如是修習。如是數行如其自地。空一切入如空無邊入。識一切入如識無邊入。是凡夫人修習四無色三摩跋提。各有三品謂下中上。是人由下品空處相應業。生空無邊入天。由中品空無邊入相應業亦生此天。由上品空無邊入相。應業亦生此天。因是業故得天道。得天壽命。得天住得天同類。生於彼已受業果報。有無逼樂。無有受樂。是業熟已被用無餘。因下品識無邊入相應業。生識無邊入天
【現代漢語翻譯】 現代漢語譯本 凡夫修行五種有想（pañca saññā，五種概念），每一種都有下、中、上三品。哪五種呢？第一是不凈想（asubha saññā，對身體不潔的觀想），第二是過失想（ādīnava saññā，對事物缺陷的觀想），第三是死墮想（maraṇa-sati，對死亡和墮落的觀想），第四是厭食想（paṭikūla-saññā āhāre，對食物厭惡的觀想），第五是一切世間無安想（sabbaloke anabhirati-saññā，對世間一切事物都無樂趣的觀想）。 沒有憎惡違背不凈想的人，像這樣修習，像這樣多次實行，就像四種禪定（catasso jhānā，四種禪那）。有憎惡違背不凈想，以及后四種想的人，像這樣修習，像這樣多次實行，就像第四禪（catuttha jhāna，第四禪那）。這些是凡夫修行八種遍入（aṭṭha abhibāyatanāni，八勝處），每一種都有下、中、上三品。哪八種呢？第一是內有色想，觀外色少，這少者或者美妙或者粗糙，我遍滿此想，得知得見，如有這樣的想法。第二是內有色想，觀外色無量，或者美妙或者粗糙，我遍滿此想，能知能見，作如是想。第三是內無色想，觀外色少，如前所述。第四是內無色想，觀外色無量，也如前所述。第五、六、七、八，都是對於內無色想，觀四種顏色，即青、黃、赤、白，我遍滿此想，能知能見，作如是想。 這八種想中，第一和第二，像這樣修習，像這樣多次實行，就像四禪定。后六種想，像這樣修習，像這樣多次實行，就像第四禪。這些是凡夫修行十一切入（dasa kasiṇāyatanāni，十遍處），每一種都有下、中、上三品。這八一切入，像這樣修習，像這樣多次實行，就像第四禪。后二一切入，像這樣修習，像這樣多次實行，就像它們各自的境界。空一切入（ākāsānañcāyatana，空無邊處）就像空無邊入（ākāsānañcāyatana，空無邊處）。識一切入（viññāṇañcāyatana，識無邊處）就像識無邊入（viññāṇañcāyatana，識無邊處）。 這些是凡夫修行四無色三摩跋提（catasso arūpa samāpattiyo，四無色定），每一種都有下、中、上三品。這個人由於下品空處（ākāsānañcāyatana，空無邊處）相應的業，生空無邊入天（ākāsānañcāyatana，空無邊處天）。由於中品空無邊入（ākāsānañcāyatana，空無邊處）相應的業，也生此天。由於上品空無邊入（ākāsānañcāyatana，空無邊處）相應的業，也生此天。因為這個業的緣故，得到天道，得到天壽命，得到天住處，得到天同類。生於彼處后，承受業的果報，有無逼迫的快樂，沒有承受快樂。這個業成熟后，已經被用盡無餘。因為下品識無邊入（viññāṇañcāyatana，識無邊處）相應的業，生識無邊入天（viññāṇañcāyatana，識無邊處天）。
【English Translation】 English version Ordinary people cultivate the five perceptions of existence (pañca saññā), each with three grades: inferior, medium, and superior. What are the five? First, the perception of impurity (asubha saññā), second, the perception of faults (ādīnava saññā), third, the perception of death and decay (maraṇa-sati), fourth, the perception of disgust with food (paṭikūla-saññā āhāre), and fifth, the perception that there is no peace in all the world (sabbaloke anabhirati-saññā). One who has no aversion to the perception of impurity, cultivating and practicing it repeatedly, is like one who attains the four jhānas (catasso jhānā). One who has aversion to the perception of impurity, as well as the latter four perceptions, cultivating and practicing them repeatedly, is like one who attains the fourth jhāna (catuttha jhāna). These are the eight abhibāyatanas (aṭṭha abhibāyatanāni) cultivated by ordinary people, each with three grades: inferior, medium, and superior. What are the eight? First, with internal perception of form, one contemplates external form as limited, whether subtle or coarse. 'I pervade this perception, and I know and see it,' thus one thinks. Second, with internal perception of form, one contemplates external form as limitless, whether subtle or coarse. 'I pervade this perception, and I can know and see it,' thus one thinks. Third, with internal perception of formlessness, one contemplates external form as limited, as before. Fourth, with internal perception of formlessness, one contemplates external form as limitless, also as before. The fifth, sixth, seventh, and eighth are all with internal perception of formlessness, contemplating the four colors: blue, yellow, red, and white. 'I pervade this perception, and I can know and see it,' thus one thinks. Among these eight perceptions, the first and second, cultivating and practicing them repeatedly, are like the four jhānas. The latter six perceptions, cultivating and practicing them repeatedly, are like the fourth jhāna. These are the ten kasiṇāyatanas (dasa kasiṇāyatanāni) cultivated by ordinary people, each with three grades: inferior, medium, and superior. These eight kasiṇāyatanas, cultivating and practicing them repeatedly, are like the fourth jhāna. The latter two kasiṇāyatanas, cultivating and practicing them repeatedly, are like their own respective realms. The ākāsānañcāyatana (sphere of infinite space) is like the attainment of the sphere of infinite space (ākāsānañcāyatana). The viññāṇañcāyatana (sphere of infinite consciousness) is like the attainment of the sphere of infinite consciousness (viññāṇañcāyatana). These are the four arūpa samāpattiyo (catasso arūpa samāpattiyo) cultivated by ordinary people, each with three grades: inferior, medium, and superior. This person, due to the karma corresponding to the inferior ākāsānañcāyatana (sphere of infinite space), is born in the ākāsānañcāyatana heaven (ākāsānañcāyatana). Due to the karma corresponding to the medium ākāsānañcāyatana (sphere of infinite space), one is also born in this heaven. Due to the karma corresponding to the superior ākāsānañcāyatana (sphere of infinite space), one is also born in this heaven. Because of this karma, one obtains the heavenly path, obtains heavenly lifespan, obtains heavenly abode, and obtains heavenly companions. Having been born there, one receives the karmic retribution, experiencing happiness without oppression, without experiencing happiness. This karma, having matured, has been exhausted without remainder. Because of the karma corresponding to the inferior viññāṇañcāyatana (sphere of infinite consciousness), one is born in the viññāṇañcāyatana heaven (viññāṇañcāyatana).
。由中品識無邊入相應業亦生此天。因上品識無邊入相應業亦生此天。因是業故得天道。得天壽命。得天住得天同類。生於彼已受業果報。唯無逼樂無有受樂。是業熟已被用無餘。因下品無所有入相應業生無所有入天。因中品無所有入相應業亦生此天。因上品無所有入相應業亦生此天。因是業故得天道。得天壽命。得天住。得天同類。生於彼已受業果報。唯無逼樂無有受樂。是業熟已被用無餘。因下品非想非非想入相應業生非想非非想入天。因中品非想非非想入相應業亦生此天。因上品非想非非想入相應業亦生此天。因是業故得天道。得天壽命。得天住。得天同類。生於彼已受業果報。唯無逼樂無有受樂。是業熟已被用無餘。是凡夫人隨後報業餘處受生。是凡夫人修習初禪定已生已得。從此一切更復退失。是人住下品初禪中。是人由下品初禪相應業生梵先行天。生於彼已受下品初禪業報。得無逼樂及與受樂。受中品上品初禪及二禪業果報。於此生中得受無逼樂及以受樂。第三禪及第四禪亦此生中受業果報。但無逼樂無有受樂。是業熟已被用無餘。隨後報業餘處受生。余中品上品初禪亦如是。凡夫人修習四禪已生已得。從此一切更復退失。是人住下品二禪中。是人由下品二禪相應業生少光天。生於彼已受下品二禪業報。
【現代漢語翻譯】 現代漢語譯本 由於中品識無邊處定（識無邊處定：超越物質形式的禪定狀態，專注于無限的意識）相應的業力，也會生到這個天界。由於上品識無邊處定相應的業力，也會生到這個天界。因為這些業力的緣故，得到天道，得到天的壽命，得到天的住處，得到天的同類。生到那裡以後，承受業的果報，只有沒有逼迫的苦，也沒有享受的樂。這些業成熟后已經被用盡，沒有剩餘。由於下品無所有處定（無所有處定：一種禪定狀態，專注于『一無所有』的觀念）相應的業力，生到無所有處天。由於中品無所有處定相應的業力，也會生到這個天界。由於上品無所有處定相應的業力，也會生到這個天界。因為這些業力的緣故，得到天道，得到天的壽命，得到天的住處，得到天的同類。生到那裡以後，承受業的果報，只有沒有逼迫的苦，也沒有享受的樂。這些業成熟后已經被用盡，沒有剩餘。由於下品非想非非想處定（非想非非想處定：一種最高的禪定狀態，超越了有想和無想的界限）相應的業力，生到非想非非想處天。由於中品非想非非想處定相應的業力，也會生到這個天界。由於上品非想非非想處定相應的業力，也會生到這個天界。因為這些業力的緣故，得到天道，得到天的壽命，得到天的住處，得到天的同類。生到那裡以後，承受業的果報，只有沒有逼迫的苦，也沒有享受的樂。這些業成熟后已經被用盡，沒有剩餘。這些凡夫人在隨後的報應業力下，在其他地方受生。這些凡夫人修習初禪定（初禪定：色界的第一禪定）已經生起並獲得，從此一切又都退失。這個人住在下品初禪中。這個人由於下品初禪相應的業力，生到梵先行天（梵先行天：色界天之一）。生到那裡以後，承受下品初禪的業報，得到沒有逼迫的苦以及享受的樂。承受中品、上品初禪以及二禪（二禪：色界的第二禪定）的業果報，在這個生中得到沒有逼迫的苦以及享受的樂。第三禪（三禪：色界的第三禪定）以及第四禪（四禪：色界的第四禪定）也在此生中承受業果報，但沒有逼迫的苦，也沒有享受的樂。這些業成熟后已經被用盡，沒有剩餘。隨後的報應業力在其他地方受生。其餘中品、上品初禪也是這樣。凡夫人修習四禪已經生起並獲得，從此一切又都退失。這個人住在下品二禪中。這個人由於下品二禪相應的業力，生到少光天（少光天：色界天之一）。生到那裡以後，承受下品二禪的業報。
【English Translation】 English version Due to the corresponding karma of entering the realm of boundless consciousness (Ākāśānantyāyatana: a meditative state transcending material forms, focusing on infinite consciousness) of the middle grade, one is also born in this heaven. Due to the corresponding karma of entering the realm of boundless consciousness of the upper grade, one is also born in this heaven. Because of these karmas, one obtains the path of heaven, the lifespan of heaven, the abode of heaven, and the companionship of heaven. Having been born there, one receives the karmic retribution, only without oppressive suffering and without enjoyable pleasure. These karmas are mature and have been used up without remainder. Due to the corresponding karma of entering the realm of nothingness (Ākiñcanyāyatana: a meditative state focusing on the concept of 'nothingness') of the lower grade, one is born in the heaven of nothingness. Due to the corresponding karma of entering the realm of nothingness of the middle grade, one is also born in this heaven. Due to the corresponding karma of entering the realm of nothingness of the upper grade, one is also born in this heaven. Because of these karmas, one obtains the path of heaven, the lifespan of heaven, the abode of heaven, and the companionship of heaven. Having been born there, one receives the karmic retribution, only without oppressive suffering and without enjoyable pleasure. These karmas are mature and have been used up without remainder. Due to the corresponding karma of entering the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana: the highest meditative state, transcending the boundaries of perception and non-perception) of the lower grade, one is born in the heaven of neither perception nor non-perception. Due to the corresponding karma of entering the realm of neither perception nor non-perception of the middle grade, one is also born in this heaven. Due to the corresponding karma of entering the realm of neither perception nor non-perception of the upper grade, one is also born in this heaven. Because of these karmas, one obtains the path of heaven, the lifespan of heaven, the abode of heaven, and the companionship of heaven. Having been born there, one receives the karmic retribution, only without oppressive suffering and without enjoyable pleasure. These karmas are mature and have been used up without remainder. These ordinary people, following the subsequent retribution karma, are born elsewhere. These ordinary people, having cultivated the first dhyana (Prathama Dhyana: the first dhyana of the Form Realm) and having arisen and attained it, from this, everything is lost again. This person dwells in the lower grade of the first dhyana. This person, due to the corresponding karma of the lower grade of the first dhyana, is born in the Brahmakayika heaven (Brahmakayika heaven: one of the heavens in the Form Realm). Having been born there, one receives the karmic retribution of the lower grade of the first dhyana, obtaining freedom from oppressive suffering and enjoyable pleasure. Receiving the karmic retribution of the middle and upper grades of the first dhyana and the second dhyana (Dvitīya Dhyana: the second dhyana of the Form Realm), in this life, one obtains freedom from oppressive suffering and enjoyable pleasure. The third dhyana (Tritīya Dhyana: the third dhyana of the Form Realm) and the fourth dhyana (Caturtha Dhyana: the fourth dhyana of the Form Realm) also receive karmic retribution in this life, but without oppressive suffering and without enjoyable pleasure. These karmas are mature and have been used up without remainder. The subsequent retribution karma is received elsewhere. The remaining middle and upper grades of the first dhyana are also like this. Ordinary people, having cultivated the four dhyanas and having arisen and attained them, from this, everything is lost again. This person dwells in the lower grade of the second dhyana. This person, due to the corresponding karma of the lower grade of the second dhyana, is born in the Parittābha heaven (Parittābha heaven: one of the heavens in the Form Realm). Having been born there, one receives the karmic retribution of the lower grade of the second dhyana.
得無逼樂及與受樂。受中品上品第二禪及初禪業報。於此生中得無逼樂及與受樂。第三禪及第四禪此生中受果報。但無逼樂無有受樂。是業熟已被用無餘。隨後報業餘處受生。余中品上品二禪亦如是。是凡夫人修習四禪已生已得。從此一切更復退失。是人住下品三禪中。由下品三禪相應業生少凈天。生於彼已受下品。三禪業報。得無逼樂及與受樂。受中品上品第三禪業報。於此生中得無逼樂及與受樂。初禪二禪及第四禪業報。受無逼樂無有受樂。是業熟已被用無餘。隨後報業餘處受生。余中品上品三禪亦如是。是凡夫人修習四禪。已生已得從此一切更復退失。是人住下品四禪中。由下品四禪相應業生無雲天。生於彼已受下品四禪業報。得無逼樂無有受樂。受中品上品第四禪及餘三禪業報。於此生中得無逼樂無有受樂。是業熟已被用無餘。凡夫人隨後報業餘處受生。餘四禪中品上品亦如是。是凡夫人修習四禪及四無色定。已生已得從此一切更復退失。是人住下品空無邊入。由下品空無邊入相應業。生空無邊入天。生於彼已受下品空無邊入果報。得無逼樂無有受樂。受中品上品空無邊入。及上三無色定果報。於此生中得受無逼樂無有受樂。是業熟已被用無餘。是凡夫人隨後報業餘處受生。余中品上品空無邊入亦如是。是凡
【現代漢語翻譯】 現代漢語譯本 得無逼迫之樂以及享受之樂。承受中品、上品第二禪以及初禪的業報。在此生中，得不到逼迫之樂以及享受之樂。第三禪以及第四禪的業報，在此生中承受果報。但是沒有逼迫之樂，也沒有享受之樂。這些業已經成熟，已經被用盡，沒有剩餘。隨後的報應之業在其他地方受生。其餘中品、上品二禪也是如此。這是凡夫之人修習四禪，已經生起並且獲得，從此一切又都退失。這個人住在下品三禪中，由於下品三禪相應的業，生到少凈天（Śuklābhāsa）。生到那裡之後，承受下品三禪的業報。得不到逼迫之樂以及享受之樂。承受中品、上品第三禪的業報。在此生中，得不到逼迫之樂以及享受之樂。初禪、二禪以及第四禪的業報，承受沒有逼迫之樂，也沒有享受之樂。這些業已經成熟，已經被用盡，沒有剩餘。隨後的報應之業在其他地方受生。其餘中品、上品三禪也是如此。這是凡夫之人修習四禪，已經生起並且獲得，從此一切又都退失。這個人住在下品四禪中，由於下品四禪相應的業，生到無雲天（Anabhraka）。生到那裡之後，承受下品四禪的業報。得不到逼迫之樂，也沒有享受之樂。承受中品、上品第四禪以及其餘三禪的業報。在此生中，得不到逼迫之樂，也沒有享受之樂。這些業已經成熟，已經被用盡，沒有剩餘。凡夫之人隨後的報應之業在其他地方受生。其餘四禪中品、上品也是如此。這是凡夫之人修習四禪以及四無色定，已經生起並且獲得，從此一切又都退失。這個人住在下品空無邊入（Ākāśānantyāyatana）中，由於下品空無邊入相應的業，生到空無邊入天（Ākāśānantyāyatana）。生到那裡之後，承受下品空無邊入的果報。得不到逼迫之樂，也沒有享受之樂。承受中品、上品空無邊入，以及上面三種無色定的果報。在此生中，得到沒有逼迫之樂，也沒有享受之樂。這些業已經成熟，已經被用盡，沒有剩餘。這個凡夫之人隨後的報應之業在其他地方受生。其餘中品、上品空無邊入也是如此。這是凡
【English Translation】 English version Is there no oppressive pleasure, and no enjoyment of pleasure? One receives the karmic retribution of the middle and upper grades of the second Dhyana (second level of meditative absorption) and the first Dhyana (first level of meditative absorption). In this life, there is no oppressive pleasure, and no enjoyment of pleasure. The karmic retribution of the third Dhyana (third level of meditative absorption) and the fourth Dhyana (fourth level of meditative absorption) is experienced in this life. However, there is no oppressive pleasure, and no enjoyment of pleasure. These karmas have matured and been exhausted, with nothing remaining. Subsequent retributive karmas lead to rebirth elsewhere. The same applies to the remaining middle and upper grades of the second Dhyana. This is a case of an ordinary person who has cultivated the four Dhyanas, has generated them, and has attained them, but then loses everything again. This person dwells in the lower grade of the third Dhyana. Due to the karma corresponding to the lower grade of the third Dhyana, they are born in the Śuklābhāsa (Light-emitting) heaven. Having been born there, they receive the karmic retribution of the lower grade of the third Dhyana. There is no oppressive pleasure, and no enjoyment of pleasure. They receive the karmic retribution of the middle and upper grades of the third Dhyana. In this life, there is no oppressive pleasure, and no enjoyment of pleasure. The karmic retribution of the first Dhyana, second Dhyana, and fourth Dhyana is experienced as neither oppressive pleasure nor enjoyment of pleasure. These karmas have matured and been exhausted, with nothing remaining. Subsequent retributive karmas lead to rebirth elsewhere. The same applies to the remaining middle and upper grades of the third Dhyana. This is a case of an ordinary person who has cultivated the four Dhyanas, has generated them, and has attained them, but then loses everything again. This person dwells in the lower grade of the fourth Dhyana. Due to the karma corresponding to the lower grade of the fourth Dhyana, they are born in the Anabhraka (Cloudless) heaven. Having been born there, they receive the karmic retribution of the lower grade of the fourth Dhyana. There is neither oppressive pleasure nor enjoyment of pleasure. They receive the karmic retribution of the middle and upper grades of the fourth Dhyana and the remaining three Dhyanas. In this life, there is neither oppressive pleasure nor enjoyment of pleasure. These karmas have matured and been exhausted, with nothing remaining. Subsequent retributive karmas lead the ordinary person to rebirth elsewhere. The same applies to the middle and upper grades of the remaining four Dhyanas. This is a case of an ordinary person who has cultivated the four Dhyanas and the four Formless Attainments, has generated them, and has attained them, but then loses everything again. This person dwells in the lower grade of the Ākāśānantyāyatana (Sphere of Infinite Space). Due to the karma corresponding to the lower grade of the Ākāśānantyāyatana, they are born in the Ākāśānantyāyatana heaven (Sphere of Infinite Space). Having been born there, they receive the karmic result of the lower grade of the Ākāśānantyāyatana. There is neither oppressive pleasure nor enjoyment of pleasure. They receive the karmic retribution of the middle and upper grades of the Ākāśānantyāyatana, and the karmic results of the upper three Formless Attainments. In this life, there is neither oppressive pleasure nor enjoyment of pleasure. These karmas have matured and been exhausted, with nothing remaining. Subsequent retributive karmas lead this ordinary person to rebirth elsewhere. The same applies to the remaining middle and upper grades of the Ākāśānantyāyatana. This is a case of an ordinary
夫人修習四禪及四無色。已生已得從此一切更復退失。是人住下品識無邊入。由下品識無邊入相應業生識無邊入天。生於彼已受下品識無邊入業報。得無逼樂無有受樂。受中品上品識無邊入。及初后三無色業報。於此生中得無逼樂無有受樂。是業熟已被用無餘。是凡夫人隨後報業餘處受生。余識無邊入中品上品亦復如是。是凡夫人修習四禪及四空定。已生已得從此一切更復退失。是人住下品無所有無邊入。由下品無所有無邊入相應業。生無所有無邊入天。生於彼已受下品無所有無邊入業報。得無逼樂無有受樂。受中品上品無所有無邊入。及前後三無色業報。於此生中得無逼樂無有受樂。是業熟已被用無餘。是凡夫人隨後報業餘處受生。余中品上品亦復如是。是凡夫人修習四禪及四無色定。已生已得從此一切更復退失。是人住下品非想非非想無邊入。由下品非想非非想無邊入相應業。生非想非非想無邊入天。生於彼已受下品非想非非想無邊入果業。得無逼樂無有受樂。受中品上品非想非非想無邊入。及前三無色業報。於此生中得無逼樂無有受樂。是業熟已被用無餘。是凡夫人隨後報業餘處受生。余中品上品亦復如是。
佛世尊聖弟子修習四禪。各有三品謂下中上。是人由下品初禪相應業生梵先行天。因是業得彼天
【現代漢語翻譯】 現代漢語譯本： 如果有人修習四禪（catu jhāna，色界定的四種境界）和四無色定（arūpa jhāna，無色界的四種境界），已經證得卻又退失，這個人安住于下品識無邊處定（viññāṇānañcāyatana，超越色界，專注于無限的識的境界）。由於與下品識無邊處定相應的業力，他會轉生到識無邊處天（Viññāṇānañcāyatana deva）。在那裡，他承受下品識無邊處定的業報，體驗到沒有逼迫的快樂，也沒有感受的快樂。他也會體驗中品和上品識無邊處定，以及之前和之後的三種無色定（即空無邊處定、無所有處定、非想非非想處定）的業報。在這一生中，他體驗到沒有逼迫的快樂，也沒有感受的快樂。當這些業力成熟並耗盡后，這個凡夫會根據剩餘的業力在其他地方受生。其餘的中品和上品識無邊處定也是如此。 如果有人修習四禪和四空定（可能是指四無色定），已經證得卻又退失，這個人安住于下品無所有處定（ākiñcaññāyatana，專注於一無所有的境界）。由於與下品無所有處定相應的業力，他會轉生到無所有處天（Ākiñcaññāyatana deva）。在那裡，他承受下品無所有處定的業報，體驗到沒有逼迫的快樂，也沒有感受的快樂。他也會體驗中品和上品無所有處定，以及之前和之後的三種無色定的業報。在這一生中，他體驗到沒有逼迫的快樂，也沒有感受的快樂。當這些業力成熟並耗盡后，這個凡夫會根據剩餘的業力在其他地方受生。其餘的中品和上品無所有處定也是如此。 如果有人修習四禪和四無色定，已經證得卻又退失，這個人安住于下品非想非非想處定（nevasaññānāsaññāyatana，既非有想也非無想的微妙境界）。由於與下品非想非非想處定相應的業力，他會轉生到非想非非想處天（Nevasaññānāsaññāyatana deva）。在那裡，他承受下品非想非非想處定的業報，體驗到沒有逼迫的快樂，也沒有感受的快樂。他也會體驗中品和上品非想非非想處定，以及之前的三種無色定的業報。在這一生中，他體驗到沒有逼迫的快樂，也沒有感受的快樂。當這些業力成熟並耗盡后，這個凡夫會根據剩餘的業力在其他地方受生。其餘的中品和上品非想非非想處定也是如此。 佛世尊的聖弟子修習四禪，各有下品、中品、上品三種。這個人由於與下品初禪（paṭhama jhāna，四禪中的第一禪）相應的業力，會轉生到梵先行天（Brahma-pārisajja deva）。因為這個業力，他會在那個天界...
【English Translation】 English version: If someone cultivates the four jhānas (catu jhāna, the four states of absorption in the form realm) and the four formless attainments (arūpa jhāna, the four states of absorption in the formless realm), and having attained them, falls away from all of them, that person abides in the inferior sphere of the dimension of infinite consciousness (viññāṇānañcāyatana, transcending the form realm, focusing on the realm of infinite consciousness). Due to the karma corresponding to the inferior sphere of the dimension of infinite consciousness, he is born in the heaven of the dimension of infinite consciousness (Viññāṇānañcāyatana deva). Having been born there, he experiences the karmic result of the inferior sphere of the dimension of infinite consciousness, obtaining pleasure without oppression and without the experience of pleasure. He also experiences the karmic results of the intermediate and superior spheres of the dimension of infinite consciousness, and the three preceding and subsequent formless attainments (namely, the dimension of infinite space, the dimension of nothingness, and the dimension of neither perception nor non-perception). In this life, he obtains pleasure without oppression and without the experience of pleasure. When this karma has matured and been completely exhausted, that ordinary person is reborn elsewhere according to the remaining karma. The same is true for the intermediate and superior spheres of the dimension of infinite consciousness. If someone cultivates the four jhānas and the four formless attainments (possibly referring to the four formless attainments), and having attained them, falls away from all of them, that person abides in the inferior sphere of the dimension of nothingness (ākiñcaññāyatana, focusing on the realm of nothingness). Due to the karma corresponding to the inferior sphere of the dimension of nothingness, he is born in the heaven of the dimension of nothingness (Ākiñcaññāyatana deva). Having been born there, he experiences the karmic result of the inferior sphere of the dimension of nothingness, obtaining pleasure without oppression and without the experience of pleasure. He also experiences the karmic results of the intermediate and superior spheres of the dimension of nothingness, and the three preceding and subsequent formless attainments. In this life, he obtains pleasure without oppression and without the experience of pleasure. When this karma has matured and been completely exhausted, that ordinary person is reborn elsewhere according to the remaining karma. The same is true for the intermediate and superior spheres of the dimension of nothingness. If someone cultivates the four jhānas and the four formless attainments, and having attained them, falls away from all of them, that person abides in the inferior sphere of the dimension of neither perception nor non-perception (nevasaññānāsaññāyatana, the subtle state of neither perception nor non-perception). Due to the karma corresponding to the inferior sphere of the dimension of neither perception nor non-perception, he is born in the heaven of the dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana deva). Having been born there, he experiences the karmic result of the inferior sphere of the dimension of neither perception nor non-perception, obtaining pleasure without oppression and without the experience of pleasure. He also experiences the karmic results of the intermediate and superior spheres of the dimension of neither perception nor non-perception, and the three preceding formless attainments. In this life, he obtains pleasure without oppression and without the experience of pleasure. When this karma has matured and been completely exhausted, that ordinary person is reborn elsewhere according to the remaining karma. The same is true for the intermediate and superior spheres of the dimension of neither perception nor non-perception. A holy disciple of the Buddha, the World-Honored One, cultivates the four jhānas, each having three grades: inferior, intermediate, and superior. This person, due to the karma corresponding to the inferior grade of the first jhāna (paṭhama jhāna, the first of the four jhānas), is born in the Brahma-pārisajja heaven (Brahma-pārisajja deva). Because of this karma, he will in that heaven...
道。得天壽命。得住得天同類。已生於彼受業果報有二種樂。一無逼樂二者受樂。是業熟已被用無餘。因中品初禪相應業生梵眾天。因上品業亦生此天。因是業得天道。得天壽命。得住得同類。已生於彼受業果報有二種樂。一無逼樂二者受樂。是業熟已被用無餘。因二禪下品相應業。因此業故生少光天。因中品二禪相應業生無量光天。因上品二禪相應業生勝遍光天。因是業得天道。得天壽命。得天住。得天同類。已生於彼受業果報有二種樂。一無逼樂二者受樂。是業熟已被用無餘。因下品三禪相應業生少凈天。因中品三禪相應業生無量凈天。因上品三禪相應業生遍凈天。因是業得此天道。得天壽命。得住得同類。已生於彼受業果報有二種樂。一無逼樂二者受樂。是業熟已被用無餘。因下品四禪相應業生無雲天。因中品四禪相應業生受福天。因上品四禪相應業生廣果天。因是業故得此天道。得壽命。得住得天同類。已生於彼受業果報。有無逼樂無復受樂。生於彼已由最上品四禪相應業。恭敬勤修無背常修行。雜覺分之所熏修。因此業故生善現天。十倍此業生善見天。次復十倍生不煩天。復十倍生不燒天。次復十倍生阿迦尼吒天。因此業得天道天壽命。得天住。得天同類。生於彼已受業果報。有無逼樂無復受樂。是業熟已
被用無餘。引上界業于中用盡。即於是中得般涅槃。
佛世尊弟子修習四無量定。各有三品謂下中上。慈無量者。如是修習如是數行。如四種禪定。喜無量者。如是修習如是數行。如初禪如二禪。悲無量者。如是修習如是數行如第四禪。舍無量者。如是修習如是數行。如第三禪及第四禪。
佛聖弟子修習不凈觀。各有三品謂下中上。無憎違行不凈觀。如是修習如是數行如四種禪定。有憎違行不凈觀。如是修習如是數行如第四禪。佛聖弟子修習阿那波那念。各有三品謂下中上。如是修習如是數行。如前三種禪定。
佛聖弟子修習十想。各有三品謂下中上。何者為十。一無常想。二無我想。三滅除想。四離欲想。五寂滅想。六不凈想。七過失想。八死墮想。九厭食想。十一切世間無安想。前五種想及無憎違不凈想。如是修行如是數習如四種禪定。后四種想及有憎違行不凈想。如是修習如是數行如第四禪。佛聖弟子修八遍入。各有三品謂下中上。何等為八。一內有色想觀外色少。是少者或妙或粗。我遍此想得知得見如是有想。二內有色想觀外色無量。或妙或粗。我遍此想能知能見作如是想。三內無色想觀外色少。粗妙如前。四內無色想觀外色無量。類亦如前。五六七八者。並於內無色想觀外四色。謂青黃
【現代漢語翻譯】 現代漢語譯本： 被（業）用盡而無剩餘。（如果）引導上界之業，（那麼此業）會在中途用盡，即於此（中途）得般涅槃（Parinirvana，完全的涅槃）。
佛世尊的弟子修習四無量定（Four Immeasurables），各有下、中、上三品。修習慈無量（Loving-kindness）時，如此修習，如此反覆行持，如同四種禪定（Four Dhyanas）。修習喜無量（Joy）時，如此修習，如此反覆行持，如同初禪（First Dhyana）和二禪（Second Dhyana）。修習悲無量（Compassion）時，如此修習，如此反覆行持，如同第四禪（Fourth Dhyana）。修習舍無量（Equanimity）時，如此修習，如此反覆行持，如同第三禪（Third Dhyana）和第四禪（Fourth Dhyana）。
佛的聖弟子修習不凈觀（Impurity Contemplation），各有下、中、上三品。修習無憎違行不凈觀時，如此修習，如此反覆行持，如同四種禪定。修習有憎違行不凈觀時，如此修習，如此反覆行持，如同第四禪。
佛的聖弟子修習阿那波那念（Anapanasati，入出息念），各有下、中、上三品。如此修習，如此反覆行持，如同前三種禪定。
佛的聖弟子修習十想（Ten Perceptions），各有下、中、上三品。哪十種呢？一、無常想（Impermanence）。二、無我想（No-self）。三、滅除想（Cessation）。四、離欲想（Dispassion）。五、寂滅想（Tranquility）。六、不凈想（Impurity）。七、過失想（Defect）。八、死墮想（Death）。九、厭食想（Disgust for food）。十、一切世間無安想（No delight in the entire world）。前五種想以及無憎違不凈想，如此修行，如此反覆修習，如同四種禪定。后四種想以及有憎違行不凈想，如此修習，如此反覆行持，如同第四禪。
佛的聖弟子修八遍入（Eight Deliverances），各有下、中、上三品。哪八種呢？一、內有色想，觀外色少，這（外色）是少者，或是妙或是粗，我遍此想得知得見，如是有想。二、內有色想，觀外色無量，或是妙或是粗，我遍此想能知能見，作如是想。三、內無色想，觀外色少，粗妙如前。四、內無色想，觀外色無量，種類也如前。五、六、七、八，並於內無色想觀外四色，謂青黃...
【English Translation】 English version: Being used without remainder. Leading to the realm of form, the karma is exhausted in the middle. Then, in the middle, one attains Parinirvana (complete Nirvana).
The disciples of the Buddha, the World Honored One, cultivate the Four Immeasurables, each having three grades: lower, middle, and upper. When cultivating Loving-kindness, they cultivate and repeatedly practice it like the Four Dhyanas. When cultivating Joy, they cultivate and repeatedly practice it like the First Dhyana and the Second Dhyana. When cultivating Compassion, they cultivate and repeatedly practice it like the Fourth Dhyana. When cultivating Equanimity, they cultivate and repeatedly practice it like the Third Dhyana and the Fourth Dhyana.
The Buddha's noble disciples cultivate Impurity Contemplation, each having three grades: lower, middle, and upper. When cultivating Impurity Contemplation without aversion, they cultivate and repeatedly practice it like the Four Dhyanas. When cultivating Impurity Contemplation with aversion, they cultivate and repeatedly practice it like the Fourth Dhyana.
The Buddha's noble disciples cultivate Anapanasati (mindfulness of breathing), each having three grades: lower, middle, and upper. They cultivate and repeatedly practice it like the first three Dhyanas.
The Buddha's noble disciples cultivate the Ten Perceptions, each having three grades: lower, middle, and upper. What are the ten? 1. Perception of Impermanence. 2. Perception of No-self. 3. Perception of Cessation. 4. Perception of Dispassion. 5. Perception of Tranquility. 6. Perception of Impurity. 7. Perception of Defect. 8. Perception of Death. 9. Perception of Disgust for food. 10. Perception of No delight in the entire world. The first five perceptions and Impurity Contemplation without aversion are cultivated and repeatedly practiced like the Four Dhyanas. The last four perceptions and Impurity Contemplation with aversion are cultivated and repeatedly practiced like the Fourth Dhyana.
The Buddha's noble disciples cultivate the Eight Deliverances, each having three grades: lower, middle, and upper. What are the eight? 1. Having internal perception of form, one contemplates external form as limited, whether subtle or coarse. 'I pervade this perception, knowing and seeing,' thus one has this perception. 2. Having internal perception of form, one contemplates external form as limitless, whether subtle or coarse. 'I pervade this perception, able to know and see,' thus one makes this perception. 3. Having no internal perception of form, one contemplates external form as limited, coarse and subtle as before. 4. Having no internal perception of form, one contemplates external form as limitless, the kind is also as before. 5, 6, 7, and 8, together with no internal perception of form, one contemplates the four external colors, namely blue, yellow...
赤白我遍此想能知能見作如是想。於此八中第一第二。如是修習如是數行如四種禪定。后六種想如是修習如是數行如第四禪。
佛聖弟子修習八解脫。各有三品謂下中上。第一內有色想觀外色解脫。第二內無色想觀外色解脫。第三凈解脫。第四空無邊入解脫。第五識無邊入解脫。第六無所有無邊入解脫。第七非想非非想無邊入解脫。第八想受滅解脫。第一解脫如是修習。如是數行如四種禪定。第二解脫如是修習如是數行如第四禪。第三解脫若內有色想觀外色。如是修習如是數行如四種禪。若內無色想觀外色。如是修習如是數行如第四禪。后四無色解脫各如自地。第八滅受想解脫。但由住故過非想非非想。不由離欲故過是故其地等非非想。
佛聖弟子修習十一切入。各有三品謂下中上。前八一切入如是修習如是數行如第四禪。后二一切入各如自地。佛聖弟子修習四無色三摩跋提。各有三品謂下中上。是人由下品空無邊入相應業。生空無邊入天。由中品空無邊入相應業亦生此天。由上品空無邊入亦生此天。因是業故得天道得天壽命。得天住。得天同類。生於彼已受業果報。唯無逼樂無有受樂。是業熟已被用無餘。由下品識無邊入相應業生識無邊入天。由中品識無邊入相應業亦生此天。由上品識無邊入相應業亦
【現代漢語翻譯】 現代漢語譯本 『赤』（紅色）『白』（白色）我普遍地作這樣的觀想，能夠知曉能夠看見，像這樣作想。在這八種觀想中，第一種和第二種，像這樣修習，像這樣多次實行，如同四種禪定。後面的六種觀想，像這樣修習，像這樣多次實行，如同第四禪。
佛陀的聖弟子修習八解脫，各有下、中、上三品。第一，內有色想觀外色解脫。第二，內無色想觀外色解脫。第三，凈解脫。第四，空無邊入解脫。第五，識無邊入解脫。第六，無所有無邊入解脫。第七，非想非非想無邊入解脫。第八，想受滅解脫。第一解脫，像這樣修習，像這樣多次實行，如同四種禪定。第二解脫，像這樣修習，像這樣多次實行，如同第四禪。第三解脫，如果內有色想觀外色，像這樣修習，像這樣多次實行，如同四種禪。如果內無色想觀外色，像這樣修習，像這樣多次實行，如同第四禪。後面的四種無色解脫，各自如同自己的境界。第八滅受想解脫，只是由於安住的緣故超越了非想非非想，不是由於離開慾望的緣故超越，因此它的境界等於非想非非想。
佛陀的聖弟子修習十一切入，各有下、中、上三品。前面的八一切入，像這樣修習，像這樣多次實行，如同第四禪。後面的二一切入，各自如同自己的境界。佛陀的聖弟子修習四無色三摩跋提（專注，禪定），各有下、中、上三品。這個人由於下品空無邊入相應業，生空無邊入天（天界）。由於中品空無邊入相應業，也生此天。由於上品空無邊入，也生此天。因為這個業的緣故，得到天道，得到天的壽命，得到天的住所，得到天的同類。生於彼處后，承受業的果報，只有沒有逼迫的苦，沒有感受快樂。這個業成熟后，已經被用盡沒有剩餘。由於下品識無邊入相應業，生識無邊入天。由於中品識無邊入相應業，也生此天。由於上品識無邊入相應業，也生
【English Translation】 English version 『Red』 and 『White,』 I universally contemplate in this way, able to know and able to see, thinking in this manner. Among these eight contemplations, the first and second, practice in this way, repeatedly perform in this way, like the four dhyanas (meditative states). The latter six contemplations, practice in this way, repeatedly perform in this way, like the fourth dhyana.
The Buddha's noble disciples cultivate the eight liberations, each having three grades: lower, middle, and upper. First, liberation by having internal form thought and contemplating external forms. Second, liberation by having no internal form thought and contemplating external forms. Third, pure liberation. Fourth, liberation by entering the infinity of space. Fifth, liberation by entering the infinity of consciousness. Sixth, liberation by entering the nothingness of no-thingness. Seventh, liberation by entering the realm of neither perception nor non-perception. Eighth, liberation by the cessation of thought and feeling. The first liberation, practice in this way, repeatedly perform in this way, like the four dhyanas. The second liberation, practice in this way, repeatedly perform in this way, like the fourth dhyana. The third liberation, if having internal form thought and contemplating external forms, practice in this way, repeatedly perform in this way, like the four dhyanas. If having no internal form thought and contemplating external forms, practice in this way, repeatedly perform in this way, like the fourth dhyana. The latter four formless liberations, each according to its own realm. The eighth liberation, the cessation of perception and feeling, is only due to abiding, surpassing the realm of neither perception nor non-perception, not due to leaving desire, therefore its realm is equal to neither perception nor non-perception.
The Buddha's noble disciples cultivate the ten all-encompassing spheres, each having three grades: lower, middle, and upper. The first eight all-encompassing spheres, practice in this way, repeatedly perform in this way, like the fourth dhyana. The latter two all-encompassing spheres, each according to its own realm. The Buddha's noble disciples cultivate the four formless Samadhis (concentration, meditation), each having three grades: lower, middle, and upper. This person, due to the corresponding karma of the lower grade of entering the infinity of space, is born in the heaven (realm) of the infinity of space. Due to the corresponding karma of the middle grade of entering the infinity of space, also born in this heaven. Due to the upper grade of entering the infinity of space, also born in this heaven. Because of this karma, obtains the heavenly path, obtains the heavenly lifespan, obtains the heavenly dwelling, obtains the heavenly companionship. Having been born there, receives the karmic retribution, only without pressing suffering, without experiencing pleasure. This karma, having matured, has been used up without remainder. Due to the corresponding karma of the lower grade of entering the infinity of consciousness, is born in the heaven of the infinity of consciousness. Due to the corresponding karma of the middle grade of entering the infinity of consciousness, also born in this heaven. Due to the corresponding karma of the upper grade of entering the infinity of consciousness, also
生此天。由是業得天道。得壽命。得住。得天同類。生於彼已受業果報。唯無逼樂無有受樂。是業熟已被用無餘。因下品無所有入相應業生無所有入天。因中品無所有入相應業亦生此天。因上品無所有入相應業亦生此天。因是業得天道。得壽命。得住。得同類。生於彼已受業果報。唯無逼樂無有受樂。是業熟已被用無餘。因下品非想非非想入相應業生非想非非想入天。因中品非想非非想入相應業亦生此天。因上品非想非非想相應業亦生此天。因是業得天道。得壽命。得住。得同類。生於彼已受業果報。唯無逼樂無有受樂。是業熟已被用無餘。是中般涅槃。佛聖弟子修習四禪定。已生已得從此一切更復退失。是人住下品初禪中。是人由下品初禪相應業生梵先行天。生於彼已受下品初禪果報。得無逼樂及與受樂。受中品上品初禪及二禪業果報。於此生中得受無逼樂及與受樂。其第三禪及第四禪。亦此生中得受果報。受無逼樂無有受樂。是業熟已被用無餘。
佛聖弟子是中般涅槃。余中品上品初禪亦如是。
佛聖弟子修習四禪。已生已得從此一切更復退失。是人住下品二禪中。是人由下品二禪相應業。生少光天。生於彼已受下品二禪果報。得無逼樂及與受樂。受中品上品第二禪。及初禪業報。於此生中得受無逼
【現代漢語翻譯】 現代漢語譯本 生於此天。由於這種業力而獲得天道，獲得壽命，得以安住，並與天人同類。生於彼處后，承受業力所帶來的果報，只有沒有逼迫的苦惱，也沒有享受的快樂。這種業力成熟后已經被用盡，沒有剩餘。由於下品的無所有入（Akincannayatana，四禪定之一）相應的業力，而生於無所有入天。由於中品的無所有入相應的業力，也生於此天。由於上品的無所有入相應的業力，也生於此天。由於這種業力而獲得天道，獲得壽命，得以安住，並與天人同類。生於彼處后，承受業力所帶來的果報，只有沒有逼迫的苦惱，也沒有享受的快樂。這種業力成熟后已經被用盡，沒有剩餘。由於下品的非想非非想入（Nevasannanasannayatana，四禪定之一）相應的業力，而生於非想非非想入天。由於中品的非想非非想入相應的業力，也生於此天。由於上品的非想非非想入相應的業力，也生於此天。由於這種業力而獲得天道，獲得壽命，得以安住，並與天人同類。生於彼處后，承受業力所帶來的果報，只有沒有逼迫的苦惱，也沒有享受的快樂。這種業力成熟后已經被用盡。在此處般涅槃（Parinirvana，完全的涅槃）。佛陀的聖弟子修習四禪定，已經生起並獲得，之後又全部退失。這個人安住在下品初禪（Prathama Dhyana，四禪定之一）中。這個人由於與下品初禪相應的業力，而生於梵先行天（Brahmapurohita Deva，色界天之一）。生於彼處后，承受下品初禪的果報，獲得沒有逼迫的苦惱以及享受的快樂。承受中品、上品初禪以及二禪（Dvitīya Dhyāna，四禪定之一）的業力果報，在此生中能夠承受沒有逼迫的苦惱以及享受的快樂。他的第三禪（Tritiya Dhyana，四禪定之一）以及第四禪（Caturtha Dhyana，四禪定之一），也在此生中能夠承受果報，承受沒有逼迫的苦惱，沒有享受的快樂。這種業力成熟后已經被用盡，沒有剩餘。 佛陀的聖弟子在此處般涅槃。其餘中品、上品初禪也是如此。 佛陀的聖弟子修習四禪，已經生起並獲得，之後又全部退失。這個人安住在下品二禪中。這個人由於與下品二禪相應的業力，而生於少光天（Parittabha Deva，色界天之一）。生於彼處后，承受下品二禪的果報，獲得沒有逼迫的苦惱以及享受的快樂。承受中品、上品第二禪以及初禪的業報，在此生中能夠承受沒有逼迫
【English Translation】 English version They are born in that heaven. By that karma, they attain the path of heaven, attain longevity, attain stability, and become of the same kind as the heavenly beings. Having been born there, they receive the karmic consequences. There is only no oppressive suffering, and no enjoyment of pleasure. That karma is mature, has been used up, and there is nothing remaining. Due to the karma corresponding to the inferior attainment of the realm of nothingness (Akincannayatana), they are born in the heaven of the realm of nothingness. Due to the karma corresponding to the intermediate attainment of the realm of nothingness, they are also born in this heaven. Due to the karma corresponding to the superior attainment of the realm of nothingness, they are also born in this heaven. By that karma, they attain the path of heaven, attain longevity, attain stability, and become of the same kind. Having been born there, they receive the karmic consequences. There is only no oppressive suffering, and no enjoyment of pleasure. That karma is mature, has been used up, and there is nothing remaining. Due to the karma corresponding to the inferior attainment of the realm of neither perception nor non-perception (Nevasannanasannayatana), they are born in the heaven of the realm of neither perception nor non-perception. Due to the karma corresponding to the intermediate attainment of the realm of neither perception nor non-perception, they are also born in this heaven. Due to the karma corresponding to the superior attainment of the realm of neither perception nor non-perception, they are also born in this heaven. By that karma, they attain the path of heaven, attain longevity, attain stability, and become of the same kind. Having been born there, they receive the karmic consequences. There is only no oppressive suffering, and no enjoyment of pleasure. That karma is mature, has been used up. They attain Parinirvana (Parinirvana, complete Nirvana) in that state. The Buddha's noble disciples cultivate the four Dhyanas (four meditative states), have already generated and attained them, and then lose all of them again. This person abides in the inferior first Dhyana (Prathama Dhyana). This person, due to the karma corresponding to the inferior first Dhyana, is born in the Brahmapurohita Deva (Brahmapurohita Deva, one of the heavens in the Form Realm). Having been born there, they receive the karmic consequences of the inferior first Dhyana, attaining no oppressive suffering and the enjoyment of pleasure. They receive the karmic consequences of the intermediate and superior first Dhyana, as well as the second Dhyana (Dvitīya Dhyāna), and in this life, they are able to endure no oppressive suffering and the enjoyment of pleasure. Their third Dhyana (Tritiya Dhyana) and fourth Dhyana (Caturtha Dhyana) are also able to receive karmic consequences in this life, enduring no oppressive suffering and no enjoyment of pleasure. That karma is mature, has been used up, and there is nothing remaining. The Buddha's noble disciples attain Parinirvana in that state. The remaining intermediate and superior first Dhyana are also like this. The Buddha's noble disciples cultivate the four Dhyanas, have already generated and attained them, and then lose all of them again. This person abides in the inferior second Dhyana. This person, due to the karma corresponding to the inferior second Dhyana, is born in the Parittabha Deva (Parittabha Deva, one of the heavens in the Form Realm). Having been born there, they receive the karmic consequences of the inferior second Dhyana, attaining no oppressive suffering and the enjoyment of pleasure. They receive the karmic consequences of the intermediate and superior second Dhyana, as well as the first Dhyana, and in this life, they are able to endure no oppressive
樂及與受樂。第三禪及第四禪亦此生中受果報。受無逼樂無有受樂。是業熟已被用無餘。
佛聖弟子于中般涅槃。余中品上品二禪亦如是。
佛聖弟子修習四禪。已生已得從此一切更復退失。是人住下品三禪中。由下品三禪相應業生少凈天。生於彼已受下品三禪果報。受無逼樂及與受樂。受中品上品第三禪業報。此生中得受無逼樂及與受樂。受初禪二禪及第四禪業報。受無逼樂無有受樂。是業熟已被用無餘。
佛聖弟子于中般涅槃。余中品上品三禪亦如是。
佛聖弟子修習四禪。已生已得從此一切更復退失。是人住下品四禪中。由下品四禪相應業生無雲天。生於彼已受下品四禪業報。得無逼樂無有受樂。受中品上品第四禪及餘三禪業報。於此生中得受無逼樂無有受樂。是業熟已被用無餘。
佛聖弟子是中般涅槃。餘四禪中品上品亦如是。
佛聖弟子修習四禪及四無色定。已生已得從此一切更復退失。是人住下品空無邊入。由下品空無邊入相應業生空無邊入天。生於彼已受下品空無邊入果報。得無逼樂無有受樂。受中品上品空無邊入。及上三無色定果報。於此生中受無逼樂無有受樂。是業熟已被用無餘。
佛聖弟子于中般涅槃。余中品上品空無邊入亦如是。
佛聖弟
【現代漢語翻譯】 現代漢語譯本：樂受以及伴隨快樂的感受。第三禪（Third Dhyana）和第四禪（Fourth Dhyana）也在這一生中承受果報。感受既沒有逼迫的痛苦，也沒有快樂的感受。這些業已經成熟，被完全消耗殆盡。
佛陀的聖弟子在此處般涅槃（Parinirvana，完全的涅槃）。其餘中品和上品二禪（Second Dhyana）的情況也是如此。
佛陀的聖弟子修習四禪（Four Dhyanas），已經生起並獲得，但從此全部退失。這個人停留在下品三禪（Third Dhyana）中，由於與下品三禪相應的業而生於少凈天（Parittasubha）。生於彼處后，承受下品三禪的果報。感受既沒有逼迫的痛苦，也沒有快樂的感受。承受中品和上品第三禪的業報，在這一生中獲得既沒有逼迫的痛苦，也沒有快樂的感受。承受初禪（First Dhyana）、二禪（Second Dhyana）以及第四禪的業報，感受既沒有逼迫的痛苦，也沒有快樂的感受。這些業已經成熟，被完全消耗殆盡。
佛陀的聖弟子在此處般涅槃。其餘中品和上品三禪的情況也是如此。
佛陀的聖弟子修習四禪，已經生起並獲得，但從此全部退失。這個人停留在下品四禪（Fourth Dhyana）中，由於與下品四禪相應的業而生於無雲天（Anabhraka）。生於彼處后，承受下品四禪的業報，獲得既沒有逼迫的痛苦，也沒有快樂的感受。承受中品和上品第四禪以及其餘三禪的業報，在這一生中獲得既沒有逼迫的痛苦，也沒有快樂的感受。這些業已經成熟，被完全消耗殆盡。
佛陀的聖弟子在此處般涅槃。其餘四禪中品和上品的情況也是如此。
佛陀的聖弟子修習四禪以及四無色定（Four Formless Absorptions），已經生起並獲得，但從此全部退失。這個人停留在下品空無邊入（Akasanancayatana，無邊虛空處）中，由於與下品空無邊入相應的業而生於空無邊入天（Akasanancayatana Deva）。生於彼處后，承受下品空無邊入的果報，獲得既沒有逼迫的痛苦，也沒有快樂的感受。承受中品和上品空無邊入以及以上三種無色定的果報，在這一生中感受既沒有逼迫的痛苦，也沒有快樂的感受。這些業已經成熟，被完全消耗殆盡。
佛陀的聖弟子在此處般涅槃。其餘中品和上品空無邊入的情況也是如此。
佛陀的聖弟
【English Translation】 English version: Pleasure and the experience of pleasure. The Third Dhyana (Third Dhyana) and Fourth Dhyana (Fourth Dhyana) also receive their karmic results in this life. Experiencing neither oppressive pain nor pleasurable sensation. This karma has matured and been completely exhausted.
The Buddha's noble disciple attains Parinirvana (Parinirvana, complete Nirvana) here. The same is true for the remaining intermediate and superior Second Dhyana (Second Dhyana).
The Buddha's noble disciple cultivates the Four Dhyanas (Four Dhyanas), having arisen and attained them, but then completely falls away from them. This person dwells in the inferior Third Dhyana (Third Dhyana). Due to the karma corresponding to the inferior Third Dhyana, they are born in the Parittasubha heaven (Parittasubha). Having been born there, they experience the karmic result of the inferior Third Dhyana. Experiencing neither oppressive pain nor pleasurable sensation. They experience the karmic results of the intermediate and superior Third Dhyana, attaining in this life neither oppressive pain nor pleasurable sensation. They experience the karmic results of the First Dhyana (First Dhyana), Second Dhyana (Second Dhyana), and Fourth Dhyana. Experiencing neither oppressive pain nor pleasurable sensation. This karma has matured and been completely exhausted.
The Buddha's noble disciple attains Parinirvana here. The same is true for the remaining intermediate and superior Third Dhyana.
The Buddha's noble disciple cultivates the Four Dhyanas, having arisen and attained them, but then completely falls away from them. This person dwells in the inferior Fourth Dhyana (Fourth Dhyana). Due to the karma corresponding to the inferior Fourth Dhyana, they are born in the Anabhraka heaven (Anabhraka). Having been born there, they experience the karmic result of the inferior Fourth Dhyana, attaining neither oppressive pain nor pleasurable sensation. They experience the karmic results of the intermediate and superior Fourth Dhyana and the remaining three Dhyanas, attaining in this life neither oppressive pain nor pleasurable sensation. This karma has matured and been completely exhausted.
The Buddha's noble disciple attains Parinirvana here. The same is true for the remaining intermediate and superior Fourth Dhyana.
The Buddha's noble disciple cultivates the Four Dhyanas and the Four Formless Absorptions (Four Formless Absorptions), having arisen and attained them, but then completely falls away from them. This person dwells in the inferior Akasanancayatana (Akasanancayatana, sphere of boundless space). Due to the karma corresponding to the inferior Akasanancayatana, they are born in the Akasanancayatana Deva (Akasanancayatana Deva). Having been born there, they experience the karmic result of the inferior Akasanancayatana, attaining neither oppressive pain nor pleasurable sensation. They experience the karmic results of the intermediate and superior Akasanancayatana and the above three formless absorptions, experiencing in this life neither oppressive pain nor pleasurable sensation. This karma has matured and been completely exhausted.
The Buddha's noble disciple attains Parinirvana here. The same is true for the remaining intermediate and superior Akasanancayatana.
The Buddha's noble disciple
子修習四禪及四無色。已生已得從此一切更復退失。是人住下品識無邊入。由下品識無邊入相應業生識無邊入天。生於彼已受下品識無邊業報。得無逼樂無有受樂。受中品上品識無邊入。及初后三無色業報。此生中得受無逼樂無有受樂。佛聖弟子于中般涅槃。余識無邊入中品上品亦如是。
佛聖弟子修習四禪及四無色。已生已得從此一切更復退失。是人住下品無所有無邊入。由下品無所有無邊入相應業生無所有無邊入天。生於彼已受下品無所有無邊入果報。得無逼樂無有受樂。受中品上品無所有無邊入。及前後三無色業報。此生中得受無逼樂無有受樂。是業熟已被用無餘。
佛聖弟子于中般涅槃。余中品上品無所有無邊入亦復如是。
佛聖弟子修習四禪及四無色。已生已得從此一切更復退失。是人住下品非想非非想無邊入。由下品非想非非想無邊入相應業生非想非非想無邊入天。生於彼已受下品非想非非想無邊業報。得無逼樂無有受樂受中品上品非想非非想無邊入。及前三無色業。於此生中得無逼樂無有受樂。是業熟已被用無餘。
佛聖弟子于中般涅槃。余中品上品非想非非想無邊入亦復如是。
上流生阿那含有三種。一者初生梵先行天。如是次第往生乃至廣果。于中生已得般涅槃。
【現代漢語翻譯】 現代漢語譯本： 如果有人修習四禪（catu-jhāna，四種禪定境界）和四無色定（catasso arūpā samāpattiyo，四種無色定境界），已經獲得這些境界，但後來又退失了。這個人停留在下品的識無邊處定（viññāṇañcāyatana，認為一切都是無邊識的境界）。由於與下品識無邊處定相應的業力，他會轉生到識無邊處天（Viññāṇañcāyatana deva，位於色界之上的天界）。在那裡，他會承受下品識無邊處定的業報，體驗到沒有逼迫的快樂，也沒有感受的快樂。他也會承受中品和上品識無邊處定，以及之前和之後的三種無色定（arūpā samāpattiyo，沒有物質的禪定境界）的業報。在這一生中，他體驗到沒有逼迫的快樂，也沒有感受的快樂。佛陀的聖弟子（ariya-sāvaka，證悟的弟子）會在其中般涅槃（parinibbāna，完全的涅槃）。其餘中品和上品識無邊處定的情況也是如此。 如果佛陀的聖弟子修習四禪和四無色定，已經獲得這些境界，但後來又退失了。這個人停留在下品的無所有處定（ākiñcaññāyatana，認為什麼都沒有的境界）。由於與下品無所有處定相應的業力，他會轉生到無所有處天（Ākiñcaññāyatana deva，位於色界之上的天界）。在那裡，他會承受下品無所有處定的果報，體驗到沒有逼迫的快樂，也沒有感受的快樂。他也會承受中品和上品無所有處定，以及之前和之後的三種無色定的業報。在這一生中，他體驗到沒有逼迫的快樂，也沒有感受的快樂。這些業力成熟后，會被完全消耗殆盡。 佛陀的聖弟子會在其中般涅槃。其餘中品和上品無所有處定的情況也是如此。 如果佛陀的聖弟子修習四禪和四無色定，已經獲得這些境界，但後來又退失了。這個人停留在下品的非想非非想處定（nevasaññānāsaññāyatana，既非有想也非無想的境界）。由於與下品非想非非想處定相應的業力，他會轉生到非想非非想處天（Nevasaññānāsaññāyatana deva，位於色界之上的天界）。在那裡，他會承受下品非想非非想處定的業報，體驗到沒有逼迫的快樂，也沒有感受的快樂。他也會承受中品和上品非想非非想處定，以及之前的三種無色定的業力。在這一生中，他體驗到沒有逼迫的快樂，也沒有感受的快樂。這些業力成熟后，會被完全消耗殆盡。 佛陀的聖弟子會在其中般涅槃。其餘中品和上品非想非非想處定的情況也是如此。 上流阿那含（uddhamsota-anāgāmī，一種不再返回欲界的聖者）有三種。第一種是初生梵先行天（Brahma-pārisajja deva，色界第一禪天），然後依次往生，直到廣果天（Vehapphala deva，色界第四禪天）。在那裡出生后，便證得般涅槃。
【English Translation】 English version: If someone cultivates the four jhānas (catu-jhāna, four states of meditative absorption) and the four formless attainments (catasso arūpā samāpattiyo, four formless attainments), having already generated and attained them, but then falls away from all of that, that person dwells in the inferior sphere of the dimension of infinite consciousness (viññāṇañcāyatana, the sphere of infinite consciousness). Due to the karma corresponding to the inferior sphere of the dimension of infinite consciousness, they are reborn in the heaven of the dimension of infinite consciousness (Viññāṇañcāyatana deva, a heaven above the form realm). Having been born there, they experience the karmic result of the inferior sphere of the dimension of infinite consciousness, obtaining pleasure without oppression and without the experience of sensation. They also experience the karmic results of the intermediate and superior spheres of the dimension of infinite consciousness, and the three formless attainments (arūpā samāpattiyo, formless attainments) before and after. In that life, they obtain pleasure without oppression and without the experience of sensation. The Buddha's noble disciple (ariya-sāvaka, an enlightened disciple) attains parinibbāna (parinibbāna, complete nirvana) within that. The same is true for the remaining intermediate and superior spheres of the dimension of infinite consciousness. If the Buddha's noble disciple cultivates the four jhānas and the four formless attainments, having already generated and attained them, but then falls away from all of that, that person dwells in the inferior sphere of the dimension of nothingness (ākiñcaññāyatana, the sphere of nothingness). Due to the karma corresponding to the inferior sphere of the dimension of nothingness, they are reborn in the heaven of the dimension of nothingness (Ākiñcaññāyatana deva, a heaven above the form realm). Having been born there, they experience the karmic result of the inferior sphere of the dimension of nothingness, obtaining pleasure without oppression and without the experience of sensation. They also experience the karmic results of the intermediate and superior spheres of the dimension of nothingness, and the three formless attainments before and after. In that life, they obtain pleasure without oppression and without the experience of sensation. That karma, having matured, is used up without remainder. The Buddha's noble disciple attains parinibbāna within that. The same is true for the remaining intermediate and superior spheres of the dimension of nothingness. If the Buddha's noble disciple cultivates the four jhānas and the four formless attainments, having already generated and attained them, but then falls away from all of that, that person dwells in the inferior sphere of the dimension of neither perception nor non-perception (nevasaññānāsaññāyatana, the sphere of neither perception nor non-perception). Due to the karma corresponding to the inferior sphere of the dimension of neither perception nor non-perception, they are reborn in the heaven of the dimension of neither perception nor non-perception (Nevasaññānāsaññāyatana deva, a heaven above the form realm). Having been born there, they experience the karmic result of the inferior sphere of the dimension of neither perception nor non-perception, obtaining pleasure without oppression and without the experience of sensation. They also experience the karmic results of the intermediate and superior spheres of the dimension of neither perception nor non-perception, and the three formless attainments before. In that life, they obtain pleasure without oppression and without the experience of sensation. That karma, having matured, is used up without remainder. The Buddha's noble disciple attains parinibbāna within that. The same is true for the remaining intermediate and superior spheres of the dimension of neither perception nor non-perception. There are three kinds of upper-stream anāgāmins (uddhamsota-anāgāmī, a type of noble one who does not return to the desire realm). The first is one who is initially born in the Brahma-pārisajja heaven (Brahma-pārisajja deva, the first jhāna heaven in the form realm), and then successively reborn up to the Vehapphala heaven (Vehapphala deva, the fourth jhāna heaven in the form realm). Having been born there, they attain parinibbāna.
二者初生廣果如是次第往生。乃至阿迦尼吒天。生於彼已得般涅槃。三者初生空無邊入天。如是次第往生乃至非想非非想天。生是中已得般涅槃。
複次上流生阿那含有二種。一者在色界。二者在無色界。若在色界般涅槃者。從梵先行天如是次第生。乃至阿迦尼吒天。生於彼已得般涅槃。在無色界者。初生空無邊入天。如是次第往生乃至非想非非想天。生於中已得般涅槃。
複次有一種上流生阿那含。從梵先行天生。如是次第往生乃至非想非非想。生於彼已得般涅槃。是義佛世尊說。如是我聞。
壽量品第二十二
佛世尊說人中二萬歲。是阿毗止獄一日一夜。由此日夜三十日為一月。十二月為一年。由此年數多年多百年。多千年多百千年。於此獄中受熟業果報。於是中生最極長者一劫壽命。人中六千歲是閻羅獄一日一夜。由此日夜三十日為一月。十二月為一年。由此年數多年多百年。多千年多百千年。於此獄中受熟業報。有畜生道眾生。有一日一夜六七過死生。復有諸畜生壽命一劫。人中一月為鬼神道一日一夜。又人中一月日為神鬼中一日一夜。由此日夜三十日為一月。十二月為一年。由此年數五百年是其壽命。是五百歲當人中十五千年。剡浮提人或十歲。或阿僧祇歲。是中間壽命漸長漸短
【現代漢語翻譯】 現代漢語譯本： 其次，他們最初生於廣果天（Subhakrtsna），並按此順序往生，直至阿迦尼吒天（Akanistha）。生於彼處后，他們證得般涅槃（Parinirvana）。第三種人最初生於空無邊處天（Akasanantyayatana），並按此順序往生，直至非想非非想天（Naivasamjnanasamjnatayatana）。生於其中后，他們證得般涅槃。
其次，上流阿那含（Anagamin）有兩種。第一種是在（此處原文缺失，無法翻譯），第二種是在無（此處原文缺失，無法翻譯）。如果在（此處原文缺失，無法翻譯）般涅槃者，從梵先行天（Brahmaparisadya）開始，按此順序往生，直至阿迦尼吒天（Akanistha）。生於彼處后，他們證得般涅槃。在無（此處原文缺失，無法翻譯）者，最初生於空無邊處天（Akasanantyayatana），並按此順序往生，直至非想非非想天（Naivasamjnanasamjnatayatana）。生於其中后，他們證得般涅槃。
其次，有一種上流阿那含（Anagamin），從梵先行天（Brahmaparisadya）生，並按此順序往生，直至非想非非想天（Naivasamjnanasamjnatayatana）。生於彼處后，他們證得般涅槃。這是佛世尊所說。如是我聞。
壽量品第二十二
佛世尊說，人間二萬歲是阿毗止地獄（Avici）的一日一夜。由此日夜，三十日為一月，十二月為一年。由此年數，多年、多百年、多千年、多百千年，於此獄中承受成熟的業果報。於此中出生的最長壽者，壽命為一劫。人間六千歲是閻羅獄（Yama）的一日一夜。由此日夜，三十日為一月，十二月為一年。由此年數，多年、多百年、多千年、多百千年，於此獄中承受成熟的業報。有畜生道的眾生，一日一夜之間有六七次死生。也有一些畜生的壽命長達一劫。人間一月是鬼神道的一日一夜。又人間一月日是神鬼中的一日一夜。由此日夜，三十日為一月，十二月為一年。由此年數，五百年是其壽命。這五百年相當於人間的一萬五千年。剡浮提（Jambudvipa）人或者壽命十歲，或者阿僧祇（asamkhya）歲。這中間的壽命逐漸增長或縮短。
【English Translation】 English version: Furthermore, they are first born in the Subhakrtsna (Abundant Glory) heaven and in this order proceed to be reborn up to the Akanistha (Highest Form) heaven. Having been born there, they attain Parinirvana (Complete Nirvana). The third type are first born in the Akasanantyayatana (Sphere of Infinite Space) heaven and in this order proceed to be reborn up to the Naivasamjnanasamjnatayatana (Sphere of Neither Perception Nor Non-Perception) heaven. Having been born in it, they attain Parinirvana.
Furthermore, there are two types of Anagamins (Non-Returners) who ascend upwards. The first is in ** (missing text in original, untranslatable), the second is in no ** (missing text in original, untranslatable). If those who attain Parinirvana in ** (missing text in original, untranslatable), they begin from the Brahmaparisadya (Council of Brahma) heaven and in this order are reborn up to the Akanistha (Highest Form) heaven. Having been born there, they attain Parinirvana. Those in no ** (missing text in original, untranslatable) are first born in the Akasanantyayatana (Sphere of Infinite Space) heaven and in this order proceed to be reborn up to the Naivasamjnanasamjnatayatana (Sphere of Neither Perception Nor Non-Perception) heaven. Having been born in it, they attain Parinirvana.
Furthermore, there is a type of Anagamin (Non-Returner) who ascends upwards, born from the Brahmaparisadya (Council of Brahma) heaven and in this order proceeds to be reborn up to the Naivasamjnanasamjnatayatana (Sphere of Neither Perception Nor Non-Perception). Having been born there, they attain Parinirvana. This is the meaning spoken by the Buddha, the World Honored One. Thus have I heard.
Chapter 22: Lifespan
The Buddha, the World Honored One, said that twenty thousand human years are one day and night in the Avici (Uninterrupted) hell. From this day and night, thirty days make a month, and twelve months make a year. From these years, many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, they receive the ripening karmic retribution in this hell. The longest-lived being born in it has a lifespan of one kalpa (aeon). Six thousand human years are one day and night in the Yama (Lord of Death) hell. From this day and night, thirty days make a month, and twelve months make a year. From these years, many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, they receive the ripening karmic retribution in this hell. There are sentient beings in the animal realm who experience six or seven deaths and rebirths in one day and night. There are also some animals whose lifespan is as long as one kalpa (aeon). One human month is one day and night for the spirits. Also, one human month is one day and night among the gods and spirits. From this day and night, thirty days make a month, and twelve months make a year. From these years, five hundred years is their lifespan. These five hundred years are equivalent to fifteen thousand human years. The people of Jambudvipa (Rose-Apple Continent) have a lifespan of either ten years or asamkhya (innumerable) years. In between, the lifespan gradually increases or decreases.
。長極八萬歲短極十歲。西瞿耶尼人二百五十年是其壽命。東弗婆提人壽五百歲。北郁單越定壽千年。人中五十歲是四天王一日一夜。由此日夜三十日為一月。十二月為一年。由此年數五百天年是其壽命。當人中歲數九百萬歲。人中一百年是忉利天一日一夜。由此日夜三十日為一月十二月為一年。由此年數壽命千年。當人中三千六百萬歲。人中二百年是夜摩天一日一夜。由此日夜三十日為一月。十二月為一年。由此年數壽命二千年。當人中十四千萬。又四百萬年。人中四百歲是兜率陀天一日一夜。由此日夜三十日為一月。十二月為一年。由此年數壽命四千年。當人中五千七百六十億年。人中八百年是化樂天一日一夜。由此日夜三十日為一月。十二月為一年。由此年數壽命八千年。當人中二萬三千四十億年。人中一千六百年。是他化自在天一日一夜。由是日夜三十日為一月。十二月為一年。由此年數壽命一萬六千年。當人中九萬二千一百六十億年。由乾陀山下頂阿修羅壽命如四大天王。須彌山下頂阿修羅壽命如忉利天。一小劫者名為一劫。二十小劫亦名一劫。四十小劫亦名一劫。六十小劫亦名一劫。八十小劫名一大劫。云何一劫名為小劫。是時提婆達多比丘。住地獄中受熟業報。佛世尊說住壽一劫。如是一小劫名劫。云
【現代漢語翻譯】 現代漢語譯本： 壽命最長的是八萬歲，最短的是十歲。西瞿耶尼洲（Xiyuquanizhou）的人壽命是二百五十年。東弗婆提洲（Dongfupotizhou）的人壽命是五百歲。北郁單越洲（Beiyudanyuezhou）的人壽命固定為一千年。人間五十年是四天王天（Sitianwangtian）的一日一夜。按照這樣的日夜，三十日為一月，十二月為一年。按照這樣的年數，五百天年是他們的壽命。相當於人間九百萬歲。人間一百年是忉利天（Daolitian）的一日一夜。按照這樣的日夜，三十日為一月，十二月為一年。按照這樣的年數，壽命是一千年。相當於人間三千六百萬歲。人間二百年是夜摩天（Yemotian）的一日一夜。按照這樣的日夜，三十日為一月，十二月為一年。按照這樣的年數，壽命是二千年。相當於人間一億四千四百萬年。人間四百年是兜率陀天（Doushuotian）的一日一夜。按照這樣的日夜，三十日為一月，十二月為一年。按照這樣的年數，壽命是四千年。相當於人間五十七億六千萬年。人間八百年是化樂天（Hualetian）的一日一夜。按照這樣的日夜，三十日為一月，十二月為一年。按照這樣的年數，壽命是八千年。相當於人間二千三百零四億年。人間一千六百年是他化自在天（Tahuazizaitian）的一日一夜。按照這樣的日夜，三十日為一月，十二月為一年。按照這樣的年數，壽命是一萬六千年。相當於人間九千二百一十六億年。住在乾陀山（Qiantuoshan）下頂的阿修羅（Asura）壽命如同四大天王天。住在須彌山（Xumishan）下頂的阿修羅壽命如同忉利天。一小劫被稱為一劫。二十小劫也稱為一劫。四十小劫也稱為一劫。六十小劫也稱為一劫。八十小劫稱為一大劫。什麼樣的一劫被稱為小劫呢？當時提婆達多（T婆達多）比丘，住在地獄中承受成熟的業報。佛世尊說住壽一劫。這樣的一小劫稱為劫。
【English Translation】 English version: The longest lifespan is 80,000 years, and the shortest is 10 years. The people of Xiquyani Continent (Xiyuquanizhou) have a lifespan of 250 years. The people of East Fupoti Continent (Dongfupotizhou) live for 500 years. The people of North Yudan Yue Continent (Beiyudanyuezhou) have a fixed lifespan of 1,000 years. Fifty human years are one day and night for the Four Heavenly Kings (Sitianwangtian). According to this day and night, thirty days make a month, and twelve months make a year. According to these years, 500 heavenly years is their lifespan, equivalent to 9 million human years. One hundred human years are one day and night for the Trayastrimsa Heaven (Daolitian). According to this day and night, thirty days make a month, and twelve months make a year. According to these years, the lifespan is 1,000 years, equivalent to 36 million human years. Two hundred human years are one day and night for the Yama Heaven (Yemotian). According to this day and night, thirty days make a month, and twelve months make a year. According to these years, the lifespan is 2,000 years, equivalent to 144 million human years. Four hundred human years are one day and night for the Tushita Heaven (Doushuotian). According to this day and night, thirty days make a month, and twelve months make a year. According to these years, the lifespan is 4,000 years, equivalent to 5.76 billion human years. Eight hundred human years are one day and night for the Nirmanarati Heaven (Hualetian). According to this day and night, thirty days make a month, and twelve months make a year. According to these years, the lifespan is 8,000 years, equivalent to 23.04 billion human years. Sixteen hundred human years are one day and night for the Paranirmita-vasavartin Heaven (Tahuazizaitian). According to this day and night, thirty days make a month, and twelve months make a year. According to these years, the lifespan is 16,000 years, equivalent to 92.16 billion human years. The Asuras (Asura) living under the peak of Gandhara Mountain (Qiantuoshan) have a lifespan like the Four Heavenly Kings. The Asuras living under the peak of Mount Sumeru (Xumishan) have a lifespan like the Trayastrimsa Heaven. One small kalpa is called one kalpa. Twenty small kalpas are also called one kalpa. Forty small kalpas are also called one kalpa. Sixty small kalpas are also called one kalpa. Eighty small kalpas are called one great kalpa. What kind of kalpa is called a small kalpa? At that time, the Bhikkhu Devadatta (T婆達多) was dwelling in hell, receiving the ripening of his karma. The Buddha, the World Honored One, said that his lifespan was one kalpa. Such a small kalpa is called a kalpa.
何二十小劫亦名一劫。如梵先行天二十小劫是其壽量。是諸梵天佛說住壽一劫。如是二十劫亦名一劫。云何四十小劫名為一劫。如梵眾天壽量四十小劫。佛說住壽一劫。如是四十劫亦名一劫。云何六十小劫名為一劫。如大梵天壽量六十劫。佛說住壽一劫。如是六十小劫亦名一劫。云何八十小劫名一大劫。如少光天壽量一百二十小劫。佛說壽量一大劫半。如是八十小劫名為一大劫。無量光天壽量一百四十小劫。勝遍光天住壽一百六十小劫。是為二大劫。少凈天二大劫半是其壽量。無量凈天三大劫半是其壽量。遍凈天四大劫是其壽量。無雲天三百大劫是其壽量。受福天四百大劫是其壽量。廣果天五百大劫是其壽量。無想天一千大劫是其壽量。善見天一千五百大劫是其壽量。善現天二千大劫是其壽量。不煩天四千大劫是其壽量。不燒天八千大劫是其壽量。阿迦尼吒天一萬六千大劫是其壽量。空無邊入天下品一萬七千五百大劫是其壽量。空無邊入中品一萬八千五百大劫是其壽量。空無邊入上品二萬大劫是其壽量。下品識無邊入天三萬大劫是其壽量。中品識無邊入天。三萬五千大劫是其壽量。上品識無邊入天。四萬大劫是其壽量。下品無所有無邊入天。五萬大劫是其壽量。中品無所有無邊入天。五萬五千大劫是其壽量。上品無所
【現代漢語翻譯】 現代漢語譯本 什麼是二十小劫也稱為一劫？例如，梵先行天（Brahma-parisadya-deva，色界第一禪天的天眾）的壽命是二十小劫。這些梵天，佛說他們的壽命是一劫。這樣，二十小劫也稱為一劫。 什麼是四十小劫稱為一劫？例如，梵眾天（Brahma-purohita-deva，色界第一禪天的天眾）的壽命是四十小劫。佛說他們的壽命是一劫。這樣，四十小劫也稱為一劫。 什麼是六十小劫稱為一劫？例如，大梵天（Maha-brahma-deva，色界第一禪天的天主）的壽命是六十劫。佛說他們的壽命是一劫。這樣，六十小劫也稱為一劫。 什麼是八十小劫稱為一大劫？例如，少光天（Parittabha-deva，色界第二禪天的天眾）的壽命是一百二十小劫。佛說他們的壽命是一大劫半。這樣，八十小劫稱為一大劫。無量光天（Apramanabha-deva，色界第二禪天的天眾）的壽命是一百四十小劫。勝遍光天（Abhasvara-deva，色界第二禪天的天眾）的壽命是一百六十小劫。這是兩大劫。少凈天（Parittasubha-deva，色界第三禪天的天眾）的壽命是二大劫半。無量凈天（Apramanasubha-deva，色界第三禪天的天眾）的壽命是三大劫半。遍凈天（Subhakrtsna-deva，色界第三禪天的天眾）的壽命是四大劫。無雲天（Anabhraka-deva，色界第四禪天的天眾）的壽命是三百大劫。受福天（Punyaprasava-deva，色界第四禪天的天眾）的壽命是四百大劫。廣果天（Brhatphala-deva，色界第四禪天的天眾）的壽命是五百大劫。無想天（Asanjnasattva-deva，色界第四禪天的天眾）的壽命是一千大劫。善見天（Sudrsa-deva，色界第四禪天的天眾）的壽命是一千五百大劫。善現天（Sudarsana-deva，色界第四禪天的天眾）的壽命是二千大劫。不煩天（Akanistha-deva，色界第四禪天的天眾）的壽命是四千大劫。不燒天（Atapa-deva，色界第四禪天的天眾）的壽命是八千大劫。阿迦尼吒天（Akanistha-deva，色界第四禪天的天眾）的壽命是一萬六千大劫。空無邊入天（Akasanantyayatana-deva，無色界第一禪天的天眾）下品的天眾的壽命是一萬七千五百大劫。空無邊入天中品的天眾的壽命是一萬八千五百大劫。空無邊入天上品的天眾的壽命是二萬大劫。識無邊入天（Vijnananantyayatana-deva，無色界第二禪天的天眾）下品的天眾的壽命是三萬大劫。識無邊入天中品的天眾的壽命是三萬五千大劫。識無邊入天上品的天眾的壽命是四萬大劫。無所有無邊入天（Akincanyayatana-deva，無色界第三禪天的天眾）下品的天眾的壽命是五萬大劫。無所有無邊入天中品的天眾的壽命是五萬五千大劫。無所 有無邊入天
【English Translation】 English version What is twenty small kalpas also called one kalpa? For example, the lifespan of the Brahma-parisadya-devas (the retinue of Brahma, belonging to the first Dhyana heaven in the Realm of Form) is twenty small kalpas. These Brahmas, the Buddha said their lifespan is one kalpa. Thus, twenty small kalpas are also called one kalpa. What is forty small kalpas called one kalpa? For example, the lifespan of the Brahma-purohita-devas (the ministers of Brahma, belonging to the first Dhyana heaven in the Realm of Form) is forty small kalpas. The Buddha said their lifespan is one kalpa. Thus, forty small kalpas are also called one kalpa. What is sixty small kalpas called one kalpa? For example, the lifespan of the Maha-brahma-devas (the Great Brahma, belonging to the first Dhyana heaven in the Realm of Form) is sixty kalpas. The Buddha said their lifespan is one kalpa. Thus, sixty small kalpas are also called one kalpa. What is eighty small kalpas called one great kalpa? For example, the lifespan of the Parittabha-devas (devas of limited radiance, belonging to the second Dhyana heaven in the Realm of Form) is one hundred and twenty small kalpas. The Buddha said their lifespan is one and a half great kalpas. Thus, eighty small kalpas are called one great kalpa. The lifespan of the Apramanabha-devas (devas of immeasurable radiance, belonging to the second Dhyana heaven in the Realm of Form) is one hundred and forty small kalpas. The lifespan of the Abhasvara-devas (devas of supreme radiance, belonging to the second Dhyana heaven in the Realm of Form) is one hundred and sixty small kalpas. This is two great kalpas. The lifespan of the Parittasubha-devas (devas of limited purity, belonging to the third Dhyana heaven in the Realm of Form) is two and a half great kalpas. The lifespan of the Apramanasubha-devas (devas of immeasurable purity, belonging to the third Dhyana heaven in the Realm of Form) is three and a half great kalpas. The lifespan of the Subhakrtsna-devas (devas of complete purity, belonging to the third Dhyana heaven in the Realm of Form) is four great kalpas. The lifespan of the Anabhraka-devas (cloudless devas, belonging to the fourth Dhyana heaven in the Realm of Form) is three hundred great kalpas. The lifespan of the Punyaprasava-devas (merit-born devas, belonging to the fourth Dhyana heaven in the Realm of Form) is four hundred great kalpas. The lifespan of the Brhatphala-devas (devas of great reward, belonging to the fourth Dhyana heaven in the Realm of Form) is five hundred great kalpas. The lifespan of the Asanjnasattva-devas (non-percipient beings, belonging to the fourth Dhyana heaven in the Realm of Form) is one thousand great kalpas. The lifespan of the Sudrsa-devas (devas of good vision, belonging to the fourth Dhyana heaven in the Realm of Form) is one thousand five hundred great kalpas. The lifespan of the Sudarsana-devas (devas of clear vision, belonging to the fourth Dhyana heaven in the Realm of Form) is two thousand great kalpas. The lifespan of the Akanistha-devas (devas of the highest form, belonging to the fourth Dhyana heaven in the Realm of Form) is four thousand great kalpas. The lifespan of the Atapa-devas (non-heated devas, belonging to the fourth Dhyana heaven in the Realm of Form) is eight thousand great kalpas. The lifespan of the Akanistha-devas (devas of the highest form, belonging to the fourth Dhyana heaven in the Realm of Form) is sixteen thousand great kalpas. The lifespan of the lower grade devas of the Akasanantyayatana-devas (devas of the sphere of infinite space, belonging to the first Dhyana heaven in the Formless Realm) is seventeen thousand five hundred great kalpas. The lifespan of the middle grade devas of the Akasanantyayatana-devas is eighteen thousand five hundred great kalpas. The lifespan of the upper grade devas of the Akasanantyayatana-devas is twenty thousand great kalpas. The lifespan of the lower grade devas of the Vijnananantyayatana-devas (devas of the sphere of infinite consciousness, belonging to the second Dhyana heaven in the Formless Realm) is thirty thousand great kalpas. The lifespan of the middle grade devas of the Vijnananantyayatana-devas is thirty-five thousand great kalpas. The lifespan of the upper grade devas of the Vijnananantyayatana-devas is forty thousand great kalpas. The lifespan of the lower grade devas of the Akincanyayatana-devas (devas of the sphere of nothingness, belonging to the third Dhyana heaven in the Formless Realm) is fifty thousand great kalpas. The lifespan of the middle grade devas of the Akincanyayatana-devas is fifty-five thousand great kalpas. The lifespan of the upper grade of nothingness
有無邊入天。六萬大劫是其壽量。下品非想天。七萬大劫是其壽量。中品非想天。七萬五千大劫是其壽量。上品非想天八萬大劫是其壽量。是義佛世尊說。如是我聞。
立世阿毗曇論卷第七 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第八
陳西印度三藏真諦譯
地獄品第二十三
更生一
過現未來世 眾生還往生 退起及輪轉 佛世尊證見 諸業不唐捐 有果報不失 隨時處成熟 聖智者自覺 瞿曇知此說 八種大地獄 世尊悉證見 成一切法眼 更生及黑繩 山磕二叫喚 小大兩燒熱 及大阿毗止 如是八地獄 佛說難可度 惡人恒充滿 各各十六隔 四角及四門 分分皆正等 上高百由旬 四方百由旬 鐵城所圍繞 鐵蓋覆其上 下地皆是鐵 炎熾火遍滿 燒惡人可畏 恒然難可近 見者必毛豎 極苦不可看 我今當爲汝 如法次第說 恭敬一心聽 如我所說言
有一地獄名曰更生。一切皆鐵晝夜燒然恒有光炎。長多由旬廣亦如是。是中罪人獄卒捉持腳上頭下。依黑繩分斫以鐇斧。時被斫已唯有餘骨。筋所接連悶絕暫死。極大重苦獄卒擲去。是時
【現代漢語翻譯】 現代漢語譯本 有無邊入天（Ākāśānantyāyatana，空無邊處天）。六萬大劫是其壽量。下品非想天（Naivasaṃjñānāsaṃjñāyatana，非想非非想處天）。七萬大劫是其壽量。中品非想天。七萬五千大劫是其壽量。上品非想天八萬大劫是其壽量。這是佛世尊所說。如是我聞。
《立世阿毗曇論》卷第七 大正藏第 32 冊 No. 1644 《佛說立世阿毗曇論》
《佛說立世阿毗曇論》卷第八
陳 西印度三藏真諦譯
地獄品第二十三
更生一
過去現在未來世，眾生還往于生死。 退墮生起及輪轉，佛世尊親證見。 諸業不會白白消失，有果報不會遺失。 隨時隨處因緣成熟，聖智者能自覺知。 瞿曇（Gautama，釋迦牟尼佛的姓）知此而說，八種大地獄。 世尊全部都證見，成就一切法的慧眼。 更生（Sañjīva，復活地獄）及黑繩（Kālasūtra，黑繩地獄），山磕（Saṃghāta，眾合地獄）二叫喚（Raurava，叫喚地獄和Mahāraurava，大叫喚地獄）， 小大兩燒熱（Tapana，燒熱地獄和Pratāpana，大燒熱地獄），及大阿毗止（Avīci，無間地獄）。 如是八大地獄，佛說極難超脫。 惡人恒常充滿其中，各自有十六個小地獄間隔。 四角和四個門，各個部分都正等。 上方高一百由旬（Yojana，古印度長度單位），四方各一百由旬。 鐵城所圍繞，鐵蓋覆蓋其上。 下方的地面全是鐵，熾盛的火焰遍滿。 燒灼惡人，令人可畏，恒常燃燒，難以靠近。 見者必定毛髮豎立，極度的痛苦，無法觀看。 我現在應當為你們，如法地依次解說。 恭敬地一心諦聽，如我所說的言語。
有一個地獄名叫更生（Sañjīva，復活地獄）。一切都是鐵，晝夜燃燒，恒常有光和火焰。長度和寬度都是多由旬。在這個地獄中，獄卒捉住罪人，腳朝上頭朝下，依照黑繩的標記分割砍斫，用鐇斧。當時被砍斫之後，只剩下骨頭，筋連線著，悶絕暫時死去。極大的痛苦，獄卒把他們扔掉。這時
【English Translation】 English version There is the Realm of Boundless Space (Ākāśānantyāyatana). Its lifespan is 60,000 great kalpas. The lowest level of the Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). Its lifespan is 70,000 great kalpas. The middle level of the Realm of Neither Perception nor Non-Perception. Its lifespan is 75,000 great kalpas. The highest level of the Realm of Neither Perception nor Non-Perception is 80,000 great kalpas. This is what the World Honored One, the Buddha, said. Thus have I heard.
Treatise on the Establishment of the World, Volume 7 Taisho Tripitaka Volume 32, No. 1644, Discourse on the Establishment of the World
Discourse on the Establishment of the World, Volume 8
Translated by Paramārtha, Tripiṭaka Master from Western India of the Chen Dynasty
Chapter 23: On Hells
Rebirth - First
In the past, present, and future, beings transmigrate through rebirth. Falling, arising, and revolving, the World Honored One, the Buddha, has witnessed. All karmas are not in vain; their consequences are not lost. Ripening in due time and place, the wise sages are self-aware. Gautama (釋迦牟尼佛的姓) knows and speaks of these eight great hells. The World Honored One has fully witnessed them, attaining the eye of all dharmas. Rebirth (Sañjīva), Black Rope (Kālasūtra), Crushing Mountain (Saṃghāta), the two Crying Hells (Raurava and Mahāraurava), The two Hot Hells, Small and Great (Tapana and Pratāpana), and the Great Avīci (無間地獄). These eight great hells, the Buddha said, are difficult to cross. Evil beings constantly fill them, each separated by sixteen smaller hells. With four corners and four gates, each part is equal and just. A hundred yojanas (Yojana，古印度長度單位) high above, a hundred yojanas in each direction. Surrounded by iron walls, covered by an iron lid. The ground below is all iron, blazing flames fill it entirely. Burning the wicked, it is fearsome, constantly burning, difficult to approach. Those who see it will have their hair stand on end, extreme suffering, unbearable to watch. I shall now explain to you, in due order and according to the Dharma. Listen respectfully with one mind, to the words I speak.
There is a hell called Rebirth (Sañjīva). Everything is iron, burning day and night, constantly with light and flames. Its length and width are many yojanas. In this hell, the hell-wardens seize the sinners, feet up and head down, dividing and chopping them according to the marks on the black rope, using axes. At that time, after being chopped, only bones remain, connected by tendons, fainting and temporarily dying. With extreme suffering, the hell-wardens throw them away. At this time,
冷風吹之還活。由此風故皮肉復常。是時罪人手爪自生堅利如劍。與其同類互起怨心作是思惟。是人昔時曾經為我作如是惡。是故我先速害彼。彼起害心亦復如是。更互相斫如芟麻叢。是地獄人受如此相害。上上品苦難可堪忍。極堅極強最為痛辣。乃至惡業受用未盡求死不得。以何行業起此果報。令諸眾生於彼中生。昔在人中眾多女人。共一夫主互相瞋妒。若多男子共諍一女起怨家心。或邪淫他婦或諍田園及車乘等。或二國王諍于鄰地。或劫盜他財為財主所治。共結怨家如人交陣。更相殘戮。已結怨家未相解謝。懷此命終由此業報彼中受生。
複次種種諸惡不善業報故於彼中生。複次有增上業感彼中生。彼中生已受用種種惡業果報。云何業因令諸罪人更相殘斫。昔在人中執持鐇斧及刀仗等。斬斫有命眾生之類。是故於中受相斫報。複次何業為冷風所吹而復更生。昔在人中畜養飲食。牛鹿豬羊雞鴨之屬得肥長已。為得多肉當復烹殺。由此業報感彼冷風還得暫活。云何業報得生利爪如利劍。昔在人中給人刀仗。作如此教汝等可來。某處州郡及縣邑等。往彼行殺或人或畜。由此業報劍爪得生。
云何此獄名曰更生。彼中罪人作如此意。我今更生身肉如本故名更生。又復此獄本名更生。爾時世尊欲重明此義。而說
【現代漢語翻譯】 現代漢語譯本： 寒風吹過，他們又復活了。因為這風的緣故，他們的皮肉恢復如常。這時，罪人的手爪自然生長，變得堅硬鋒利如劍。他們與同類之間互相產生怨恨之心，心中想著：『這個人過去曾經對我做過這樣的惡事，所以我要先快速地殺害他。』其他人也同樣升起加害之心。他們互相砍殺，如同割除茂密的麻叢一般。這些地獄中的人遭受如此互相殘害的痛苦，是上上品苦，難以忍受，極其堅硬、極其強烈、最為痛辣。乃至惡業的果報沒有受盡，求死都不能。是什麼樣的行業導致這樣的果報，使得眾生在那裡面出生呢？過去在人間，許多女人共用一個丈夫，互相嫉妒；或者許多男子爭奪一個女子，產生怨恨之心；或者邪淫別人的妻子，或者爭奪田地園林以及車乘等等；或者兩個國王爭奪鄰近的土地；或者搶劫別人的財產而被財主懲治，共同結下怨仇，如同人們交戰一樣，互相殘殺。已經結下怨仇卻沒有互相和解，懷著這樣的怨恨死去，由此業報在那裡面受生。
再次，因為種種惡劣不善的業報，所以在那裡出生。再次，有增上業感得在那裡面出生。在那裡面出生后，受用種種惡業的果報。什麼樣的業因導致罪人互相殘殺呢？過去在人間，執持鐇斧以及刀槍等武器，斬殺有生命的眾生，因此在那裡遭受互相砍殺的果報。再次，什麼樣的業導致被寒風吹過而又復活呢？過去在人間，畜養牛、鹿、豬、羊、雞、鴨等動物，等到它們肥壯之後，爲了得到更多的肉而宰殺。由此業報感得寒風吹過，得以暫時復活。什麼樣的業報導致生出像利劍一樣鋒利的爪子呢？過去在人間，給人刀槍等武器，並教唆說：『你們可以去某處州郡以及縣邑等地方，去那裡殺人或者殺牲畜。』由此業報，生出劍一樣的爪子。
為什麼這個地獄叫做『更生』呢？因為那裡的罪人這樣想：『我現在又復活了，身體和原來一樣。』所以叫做『更生』。而且這個地獄本來就叫做『更生』。這時，世尊想要再次闡明這個意義，所以說了偈語。
【English Translation】 English version: They revive when the cold wind blows. Because of this wind, their skin and flesh return to normal. At this time, the criminals' fingernails naturally grow, becoming as hard and sharp as swords. They harbor resentment towards their own kind, thinking, 'This person used to do such evil things to me, so I will quickly kill him first.' Others also arise with the intention to harm. They chop at each other like cutting down dense hemp. The suffering of these hell beings being harmed in this way is the highest of the high, unbearable, extremely hard, extremely strong, and most painful. Even if their evil karma is not exhausted, they cannot seek death. What kind of actions lead to this result, causing beings to be born there? In the past, in the human realm, many women shared one husband, and were jealous of each other; or many men fought over one woman, giving rise to resentment; or they committed adultery with other people's wives, or fought over fields, gardens, and vehicles; or two kings fought over neighboring lands; or they robbed others of their wealth and were punished by the wealthy, forming mutual grudges, like people in battle, slaughtering each other. Having formed grudges without reconciliation, they die with this resentment, and are born there due to this karma.
Furthermore, they are born there because of various evil and unwholesome karmic retributions. Furthermore, they are born there due to increasing karma. Having been born there, they experience the fruits of various evil karmas. What kind of karmic cause leads the criminals to kill each other? In the past, in the human realm, they wielded axes and weapons, slaughtering living beings. Therefore, they suffer the retribution of being chopped at each other. Furthermore, what karma causes them to be blown by the cold wind and then revive? In the past, in the human realm, they raised and fed cattle, deer, pigs, sheep, chickens, and ducks, and when they were fat, they slaughtered them to obtain more meat. Due to this karma, they are temporarily revived by the cold wind. What kind of karmic retribution leads to the growth of sharp claws like swords? In the past, in the human realm, they gave people knives and weapons, and instructed them, 'You can go to such and such a province, county, or town, and go there to kill people or livestock.' Due to this karma, sword-like claws grow.
Why is this hell called 'Saṃjīva' ('更生', Gēngshēng, meaning 'reviving')? Because the criminals there think, 'I am now revived, and my body is the same as before.' Therefore, it is called 'Saṃjīva'. Moreover, this hell is originally called 'Saṃjīva'. At that time, the World Honored One wanted to further clarify this meaning, so he spoke a verse.
偈言。
更生地獄中 頭下腳在上 執持鐇斧等 隨繩卒所斫 是時被斫已 唯余骨聚在 血肉皮筋等 還復如本生 指端利劍爪 由業自然生 隨昔怨瞋心 更互相斬斫 受相斫害已 冷風還更吹 生一切身份 諍風業所感 如來人天師 如實見是已 是故說更生 造惡人住處
更生地獄品究竟。
第二黑繩地獄
複次地獄名為黑繩一切皆鐵。晝夜燒燃火恒光炎。長多由旬廣亦如是。是中罪人獄卒捉持撲令臥地。如㺗生樹隨黑繩界斫以鐇斧。或為八角或復六角或復四棱。有諸罪人從其足跟。乃至頸項。斤斧斬斫如蔗節長。復有罪人從項至足。斧斤細斷亦如蔗節。是地獄人受此殘戮。上上品苦難可堪忍。極堅極強最為痛惱。乃至惡業受用未盡求死不得。是何行業起此果報。令諸眾生於彼中生。昔在人中作如此業。隨世律制隨世量決。自作教他如是重罰。如是多量斬斫其手。如是量者斬斫其腳。劓鼻刵耳亦復如是。如是多量割其背肉。或割二髀或五兩或十兩。由此業報是諸眾生於中受生。復有種種諸惡不善業報于彼中生。複次有增上業感彼中生。彼中生已受用種種惡不善業報。彼中有時獄卒罵詈。怖畏受罪之人惡人起起莫動。時無量罪人心大驚怖。一時
【現代漢語翻譯】 現代漢語譯本 偈言： 在更生地獄中，罪人頭朝下，腳朝上。 獄卒手持鐇斧等刑具，按照繩子的標記進行砍斫。 當被砍斫之後，只剩下骨頭堆積在那裡。 血肉、面板、筋等，又恢復到原來的樣子。 指尖生出鋒利的劍爪，這是由業力自然產生的。 隨著往昔的怨恨和嗔怒，罪人們互相斬殺。 在互相砍殺之後，寒冷的風再次吹來。 一切身體部分重新生長，這是由爭鬥之風和業力所感召的。 如來（Tathagata，佛的稱號之一）、人天之師，如實地看到這些之後， 所以說有更生地獄，那是造惡之人居住的地方。 更生地獄品到此結束。 第二 黑繩地獄 其次，有一個地獄名為黑繩地獄，一切都是鐵製的。晝夜燃燒，火焰恒常發光。長度和寬度都有很多由旬（Yojana，古印度長度單位）。在這個地獄中，獄卒抓住罪人，將他們撲倒在地。像砍伐幼小的樹木一樣，沿著黑繩的標記用鐇斧砍斫。或者砍成八角形，或者砍成六角形，或者砍成四棱形。有些罪人從腳跟開始，一直到頸項，被斧頭砍成甘蔗節一樣的長度。還有些罪人從頸項到腳，被斧頭細細地砍斷，也像甘蔗節一樣。這個地獄中的罪人遭受這樣的殘殺，是上上品（最高等級）的痛苦，難以忍受。極其堅硬，極其強烈，最為痛苦惱人。乃至惡業受用完畢之前，求死都不能。是什麼樣的行業導致這樣的果報，讓眾生在那裡受生呢？往昔在人間造作了這樣的惡業，按照世間的法律制度和世間的量刑判決，自己作惡，教唆他人作惡，施加如此嚴厲的懲罰。像這樣大量地砍斷他們的手，像這樣計量地砍斷他們的腳，割掉鼻子，割掉耳朵，也是如此。像這樣大量地割掉他們的背部肌肉，或者割掉兩條大腿，或者五兩，或者十兩。由於這樣的業報，這些眾生才會在地獄中受生。還有種種其他的惡業和不善業，導致他們在那裡受生。其次，還有增上業（強大的業力）感召他們在那裡受生。他們在那裡受生之後，受用種種惡業和不善業的果報。在那裡，有時獄卒會辱罵、恐嚇受罪之人，惡狠狠地說：『起來！起來！不許動！』這時，無數的罪人內心極度驚恐，一時……
【English Translation】 English version Verse: In the Saṃjīva Hell (Saṃjīva, 'Rebirth' Hell), the head is down and the feet are up. Holding axes and other implements, they are chopped by the executioners according to the rope's markings. When they are chopped, only piles of bones remain. Blood, flesh, skin, and tendons are restored to their original state. Sharp sword-claws grow from the fingertips, naturally arising from karma. Following past grudges and anger, they chop and kill each other. After being chopped and harmed, a cold wind blows again. All body parts regrow, caused by the wind of strife and karma. The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), the teacher of humans and gods, having truly seen this, Therefore, he speaks of the Saṃjīva Hell, the dwelling place of evildoers. The chapter on Saṃjīva Hell is complete. Second: Kālasūtra Hell (Kālasūtra, 'Black Thread' Hell) Furthermore, there is a hell called Kālasūtra, all made of iron. Day and night it burns, the fire constantly blazing. It is many yojanas (Yojana, an ancient Indian unit of distance) in length and width. In this hell, the hell-wardens seize the criminals, throw them to the ground, and like cutting down saplings, they chop them with axes according to the boundaries of the black rope. Sometimes into octagonal shapes, sometimes hexagonal, sometimes quadrangular. Some criminals, from their heels to their necks, are chopped with axes into lengths like sugarcane joints. Others, from neck to feet, are finely cut with axes, also like sugarcane joints. The beings in this hell endure this slaughter, the highest of the high sufferings, unbearable. Extremely hard, extremely strong, most painful and distressing. Until their evil karma is exhausted, they cannot even seek death. What kind of actions lead to this retribution, causing beings to be born there? In the past, in the human realm, they committed such evil deeds, following worldly laws and judgments, committing evil themselves and instructing others to do so, imposing such severe punishments. Cutting off their hands in such large quantities, cutting off their feet in such measured amounts, cutting off noses and ears in the same way. Cutting off the flesh of their backs in such large quantities, or cutting off two thighs, or five ounces, or ten ounces. Due to such karmic retribution, these beings are born in that hell. Furthermore, various other evil and unwholesome karmic retributions cause them to be born there. Moreover, there is an Adhipati-karma (Adhipati-karma, dominating karma) that causes them to be born there. Having been born there, they experience various evil and unwholesome karmic retributions. There, sometimes the hell-wardens scold and terrify the suffering beings, harshly saying, 'Get up! Get up! Don't move!' At this time, countless criminals are greatly terrified, and at once...
竦倚猶如幡林。是時鐵衣鐵袈裟火恒燒燃出大光炎。無數千萬赤鐵袈裟及赤鐵衣。從空來下時諸罪人作是叫喚。是衣來是衣來。是衣至已隨一一人各各纏裹。皮肉筋骨悉皆焦爛。焦爛盡已鐵衣自去。是地獄人受此燒炙。上上品苦難可堪忍。極堅極強最為痛辣。乃至惡業受報未盡求死不得。是何行業受此果報。令諸眾生於彼中生。昔在人中捉持鞭杖捶撻有命眾生。或以皮杖或用萪藤。或復魚尾鞭枷眾生。復有出家破戒受用國土衣服及與腰繩。以此業報于中受生。複次種種諸惡不善果報于彼中生複次有增上業感彼中生。彼中生已受用種種不善業報。有諸罪人獄卒剝皮。從足跟至頸則止不令都離。又獄卒從頸項剝皮。至足跟而止亦不都離。復有罪人從頸剝皮至腰而止。或從腰剝皮至跟而止。令諸罪人身所帶皮。垂拖披曳皆至於地。自地踐履痛苦難當。譬如世人所著衣服。縱橫長短不能整齊。在其身皮亦復如是。此地獄人受自㓟剝。上上品苦難可堪忍。極堅極強最為痛辣。乃至惡業受報未盡求死不得。是何行業受此果報。令諸眾生於彼中生。昔在人中作如是業。有命眾生生剝其皮。令皮不脫猶著其身似如衣服為戲樂等。複次昔在人中鞭撻眾生。或自作為他所教。複次出家破戒。受用國土衣服臥具等。由此業報于彼受生。復有種
【現代漢語翻譯】 現代漢語譯本 高聳倚立猶如幡旗之林。這時，鐵製的衣服和鐵製的袈裟被火焰持續燃燒，發出巨大的光焰。無數千萬件赤鐵袈裟和赤鐵衣服從空中降落，這時，那些罪人呼叫著：『衣服來了！衣服來了！』衣服一到，就各自纏裹在每一個人身上，使他們的皮肉筋骨全部焦爛。焦爛完畢后，鐵衣自行離去。這些地獄中的人遭受這種燒灼，這是上上品（最上等的）的苦難，難以忍受，極其堅硬強烈，最為痛苦辛辣。乃至惡業的報應沒有結束，求死也不能。是什麼樣的行業導致遭受這樣的果報，使眾生於彼地獄中出生？往昔在人間，捉持鞭杖捶打有生命的眾生，或者用皮鞭，或者用萪藤，或者用魚尾鞭鞭打眾生。又有出家人破戒，受用國土的衣服以及腰帶。因為這些業報，於此地獄中受生。再次，種種惡劣不善的果報使他們于彼地獄中出生。再次，有增上業（更強烈的業力）感召他們于彼地獄中出生。他們在彼地獄中出生后，受用種種不善的業報。有些罪人被獄卒剝皮，從腳跟到頸部停止，不讓他們完全脫離。又有獄卒從頸項剝皮，到腳跟停止，也不讓他們完全脫離。又有罪人從頸部剝皮到腰部停止，或者從腰部剝皮到腳跟停止，使這些罪人身上帶著的皮，垂拖披散，都拖到地上，自己踩踏，痛苦難以忍受。譬如世人所穿的衣服，縱橫長短不能整齊，他們身上的皮也像這樣。這些地獄中的人遭受自己被剝皮的痛苦，這是上上品（最上等的）的苦難，難以忍受，極其堅硬強烈，最為痛苦辛辣。乃至惡業的報應沒有結束，求死也不能。是什麼樣的行業導致遭受這樣的果報，使眾生於彼地獄中出生？往昔在人間，做這樣的惡業，將有生命的眾生生生剝下他們的皮，使皮不脫落，仍然穿在他們身上，像衣服一樣，作為戲樂等。再次，往昔在人間鞭打眾生，或者自己做，或者教唆他人做。再次，出家人破戒，受用國土的衣服臥具等。由於這些業報，于彼地獄中受生。還有種種...
【English Translation】 English version Standing tall, they resemble a forest of banners. At this time, iron clothes and iron kasayas (robes) are constantly burned by fire, emitting great flames. Countless millions of red-iron kasayas and red-iron clothes descend from the sky, and the sinners cry out, 'The clothes are coming! The clothes are coming!' As soon as the clothes arrive, they wrap around each individual, causing their skin, flesh, tendons, and bones to be completely charred. Once charred, the iron clothes depart on their own. These hell beings suffer this burning; it is the highest of the high-grade suffering, unbearable, extremely firm and strong, and most painful and acrid. Even if their evil karma has not been exhausted, they cannot seek death. What kind of actions lead to such retribution, causing beings to be born in that hell? In the past, in the human realm, they seized whips and cudgels to beat sentient beings, or used leather whips, or used rattan, or used fish-tail whips to flog sentient beings. Furthermore, there were monks who broke precepts, enjoying the country's clothes and robes, as well as waist cords. Because of these karmic retributions, they are born in this hell. Again, all kinds of evil and unwholesome karmic retributions cause them to be born in that hell. Again, there is intensified karma that draws them to be born in that hell. Once born in that hell, they experience all kinds of unwholesome karmic retributions. Some sinners have their skin peeled off by hell guards, from the heel to the neck, stopping there and not completely removing it. Other hell guards peel the skin from the neck to the heel, also stopping there and not completely removing it. Still other sinners have their skin peeled from the neck to the waist, stopping there, or from the waist to the heel, stopping there, causing the skin worn by these sinners to hang down and drag, all the way to the ground, where they tread upon it themselves, causing unbearable pain. It is like the clothes worn by people in the world, which cannot be neatly arranged in length and width; their skin is also like that. These hell beings suffer the pain of being skinned alive; it is the highest of the high-grade suffering, unbearable, extremely firm and strong, and most painful and acrid. Even if their evil karma has not been exhausted, they cannot seek death. What kind of actions lead to such retribution, causing beings to be born in that hell? In the past, in the human realm, they committed such evil deeds, peeling the skin off living beings while they were still alive, leaving the skin attached to their bodies like clothing, for amusement and so on. Again, in the past, in the human realm, they whipped sentient beings, either doing it themselves or instructing others to do it. Again, monks broke precepts, enjoying the country's clothes, bedding, and so on. Because of these karmic retributions, they are born in that hell. There are also various...
種諸惡不善業報于彼中生。複次有增上業感彼中生。彼中生已受用種種不善業報。是地獄中極大黑暗。密煙充滿煙氣燥辣。裂皮破肉徹骨至髓。此煙毒觸遍身內外。獄卒驅逼令入煙中然後方置。是諸罪人畏避此煙周章馳走。無數由旬互蹋身皮更相困苦。是地獄人受此煙毒。上上品苦難可堪忍。極堅極強最為痛辣。乃至惡業受報未盡求死不得。是何行業受此果報。令諸眾生於彼中生。昔在人中作高密室以煙殺人。或作牢獄人以煙苦。或豪豬或陵鯉或獺或狐或貍或鼠或猾。蜜蜂之屬皆在坎中。于其穴中作煙燻取。乃至蚊蚋以煙燻逐。以此業報于中受生。復有種種諸惡不善業報于彼中生。複次以增上業感彼中生。彼中生已受用種種不善業報。云何此獄名為黑繩。是中罪人隨黑繩界。斬斫困苦故名黑繩。又復自性本名黑繩。欲重宣此義。而說偈言。
黑繩中獄卒 㺗罪人如樹 隨黑繩界道 執持鐇斧斫 複次赤鐵衣 晝夜恒燒熱 纏壓諸罪人 血肉流及燥 剝足皮至頸 從頸腰亦然 黑繩中罪人 多無皮赤肉 可畏黑暗中 毒煙悉充滿 獄卒逼驅入 入已方舍置 馳走多由旬 煙暗無所見 更互履身皮 自他俱困苦 此中因及果 如實佛自知 如是說黑繩 惡人所住處
【現代漢語翻譯】 現代漢語譯本： 造作各種邪惡不善的業，導致在彼處受生。又有增上業力牽引，使之生於彼處。在那裡出生后，承受各種不善業的果報。那是地獄中極其黑暗的地方，充滿濃密的煙霧，煙氣乾燥辛辣，能使面板破裂、肌肉腐爛，直至穿透骨髓。這種煙毒接觸身體內外，獄卒驅趕逼迫罪人進入煙霧之中，然後才放開。這些罪人畏懼躲避煙霧，四處奔走，無數由旬的範圍內互相踩踏身體，更加困苦。這些地獄眾生承受這種煙毒，是上上品難以忍受的痛苦，極其堅硬、極其強烈、最為痛辣。乃至惡業受報未盡，求死也不能。是什麼樣的行業導致承受這樣的果報，使眾生在彼處受生呢？過去在人間建造封閉的房間，用煙燻殺人；或者建造牢獄，用煙來折磨人；或者對豪豬、鯪鯉、水獺、狐貍、獾、老鼠或田鼠，以及蜜蜂等動物，在它們的洞穴中用煙燻取；甚至對蚊子、小蟲也用煙燻趕。因為這些惡業，所以在此地獄中受生。又有種種邪惡不善的業報，導致在彼處受生。又有增上業力牽引，使之生於彼處。在那裡出生后，承受各種不善業的果報。為什麼這個地獄叫做黑繩地獄（Kalasutra）呢？因為這個地獄中的罪人，要按照黑繩所劃定的界限，被斬割砍斫，遭受困苦，所以叫做黑繩地獄。又因為這個地獄的自性本來就叫做黑繩地獄。爲了再次宣說這個意義，所以用偈頌說道：
黑繩地獄中，獄卒捆綁罪人像捆樹一樣。 沿著黑繩劃定的界限，獄卒手持斧頭砍斫罪人。 還有赤紅的鐵衣，日夜不停地燃燒發熱。 纏繞壓迫著罪人，血肉流淌又被烤乾。 剝掉腳上的皮直到頸部，從頸部到腰部也是這樣。 黑繩地獄中的罪人，大多沒有面板，露出赤紅的肌肉。 在可怕的黑暗中，充滿著有毒的煙霧。 獄卒逼迫驅趕罪人進入其中，進入之後才放開。 罪人奔走很多由旬，在煙霧黑暗中什麼也看不見。 互相踩踏身體，自己和他人一起困苦。 這其中的因和果，如實的佛陀自己知道。 就這樣說了黑繩地獄，是惡人所居住的地方。
【English Translation】 English version: The karma of planting all kinds of evil and unwholesome deeds causes rebirth there. Furthermore, intensified karma compels rebirth there. Having been born there, one experiences various retributions of unwholesome deeds. That is a place of extreme darkness in hell, filled with dense smoke, the smoke being dry and acrid, splitting skin and breaking flesh, penetrating bone to marrow. This poisonous touch of smoke pervades the entire body, inside and out. The prison guards drive and force the prisoners into the smoke, and only then release them. These sinners, fearing and avoiding this smoke, run around in panic, trampling on each other's skin for countless yojanas, causing each other further suffering. These hell beings endure this poisonous smoke, an unbearable suffering of the highest degree, extremely hard, extremely intense, and most painful. Even if their evil karma has not been fully exhausted, they cannot seek death. What kind of actions lead to such retribution, causing beings to be born there? In the past, in the human realm, they built sealed rooms and killed people with smoke; or they built prisons and tormented people with smoke; or they smoked out porcupines, pangolins, otters, foxes, badgers, rats, or voles, as well as bees and other creatures, from their burrows; even mosquitoes and gnats were driven away with smoke. Because of these evil deeds, they are born in this hell. Furthermore, various evil and unwholesome karmic retributions cause rebirth there. Moreover, intensified karma compels rebirth there. Having been born there, one experiences various retributions of unwholesome deeds. Why is this hell called Kalasutra (黑繩, Black Rope)? Because the sinners in this hell are cut and chopped according to the boundaries marked by black ropes, suffering torment, hence it is called Kalasutra. Moreover, the very nature of this hell is originally called Kalasutra. To reiterate this meaning, it is said in verse:
In the Kalasutra hell, the prison guards bind the sinners like trees. Along the boundaries marked by the black ropes, the prison guards hold axes and chop the sinners. Moreover, the red-hot iron clothing is constantly burning, day and night. Wrapping and pressing the sinners, blood and flesh flow and then dry up. Peeling the skin from the feet up to the neck, and from the neck to the waist as well. The sinners in Kalasutra hell mostly have no skin, exposing red flesh. In the terrifying darkness, poisonous smoke is completely filled. The prison guards force and drive the sinners into it, and only release them after they enter. The sinners run for many yojanas, unable to see anything in the smoky darkness. Trampling on each other's bodies, causing suffering to themselves and others. The cause and effect in this, the Buddha himself knows truthfully. Thus is spoken of Kalasutra hell, the place where evil people dwell.
黑繩地獄品究竟。
大巷地獄
在更生黑繩二獄中間。其有地獄名曰大巷如大市巷。是中罪人或時仰眠。或時覆眠或置臼中鐵杵舂搗。或有罪人從腳至頸分分斬斫。或有罪人褫皮布地。還割其肉以積皮上。復有罪人下劍手斷舉劍手生。以是因緣積其手聚猶如山高。腳耳鼻頭下劍即斷舉劍還生。頭鼻等聚亦如山高。乃至惡業受報未盡求死不得。是何行業受此果報。令諸眾生於彼中生。昔在人中屠膾為業。殺羊豬牛鹿以自活命。或捕魚鳥或辯決牢獄。或自為劫盜或刑剪罪人。由此業報彼中受生。復有種種諸惡業于彼中生。複次有增上業感彼中生。彼中生已受用種種不善業報。是地獄人頭如象頭身似人身。復有罪人頭如馬頭身如人身。復有罪人頭如牛頭身亦似人。如是等類種種不同。是中獄卒取諸罪人駕以鐵車。晝夜燒燃恒有光炎。赤鐵為枙赤鐵為繩。是中路地一切皆鐵。長多由旬廣亦如是。是中獄卒執赤鐵錐驅蹙來去。受如此害。上上品苦難可堪忍。極堅極強最為痛辣。乃至惡業受用未盡求死不得。彼是何業受此果報。令諸眾生於此中生。昔在人中。或調象師或調馬師。或復調牛諸騎乘師等。由此業報彼中受生。複次種種諸惡業報于彼中生。彼有增上業報感彼中生。彼中生已受用種種不善果報。彼中復
【現代漢語翻譯】 現代漢語譯本
黑繩地獄品究竟。
大巷地獄
位於更生黑繩二獄中間。其中有一個地獄名叫大巷，像大的市場街道一樣。這裡的罪人有時仰面躺著，有時俯臥，或者被放在石臼中用鐵杵舂搗。有的罪人從腳到脖子被一寸寸地斬斷。有的罪人被剝下皮鋪在地上，再割下他們的肉堆積在皮上。還有的罪人，劍落下手被砍斷，劍抬起手又重新長出來，因為這樣的因緣，堆積的手像山一樣高。腳、耳朵、鼻子、頭被劍砍斷後，劍抬起又重新長出來，頭、鼻子等堆積的也像山一樣高。直到惡業的報應結束，想死都死不了。是什麼樣的行業會受到這樣的果報，讓眾生在那裡出生呢？過去在人間以屠宰為業，殺羊、豬、牛、鹿來維持生計，或者捕魚捉鳥，或者判決案件，或者自己做強盜，或者用刑具剪割罪人。因為這些業報，在那裡受生。還有種種惡業導致在那裡出生。還有增上業導致在那裡出生，在那裡出生后，承受種種不善的業報。那個地獄裡的人頭是象頭，身體像人身。有的罪人頭是馬頭，身體像人身。有的罪人頭是牛頭，身體也像人身。像這樣等等種類各不相同。這裡的獄卒用鐵車拉著罪人，日夜燃燒，一直有光和火焰。用赤鐵做車轅，用赤鐵做繩索。這裡的路面全部是鐵，長有很多由旬（yóu xún，古印度長度單位），寬也是這樣。這裡的獄卒拿著赤鐵錐驅趕罪人來回走動，遭受這樣的傷害。上上品苦難以忍受，極其堅硬強大，最為痛苦辛辣。直到惡業的報應結束，想死都死不了。他們是因為什麼業而受到這樣的果報，讓眾生在這裡出生呢？過去在人間，或者是馴象師，或者是馴馬師，或者是馴牛的騎乘師等等。因為這些業報，在那裡受生。還有種種惡業的報應導致在那裡出生。那裡有增上業報導致在那裡出生，在那裡出生后，承受種種不善的果報。那裡又
【English Translation】 English version
The chapter on the Black Rope Hell concludes.
The Great Thoroughfare Hell
Located between the Reviving Hell and the Black Rope Hell. Within it, there is a hell called the Great Thoroughfare, like a large market street. The sinners within sometimes lie on their backs, sometimes on their stomachs, or are placed in mortars and pounded with iron pestles. Some sinners are chopped and cut apart inch by inch from their feet to their necks. Some sinners have their skin stripped off and spread on the ground, then their flesh is cut off and piled upon the skin. Furthermore, some sinners have their hands cut off by swords, and when the sword is raised, their hands grow back. Due to this cause, the accumulated hands pile up like mountains. Feet, ears, noses, and heads are cut off by swords, and when the sword is raised, they grow back. The piles of heads, noses, etc., are also as high as mountains. Until the retribution for their evil deeds is exhausted, they cannot even seek death. What kind of actions lead to such retribution, causing beings to be born there? In the past, in the human realm, they were butchers, killing sheep, pigs, cattle, and deer to make a living. Or they caught fish and birds, or adjudicated in prisons, or were robbers themselves, or used instruments to cut and punish criminals. Due to these karmic retributions, they are born there. Furthermore, various evil deeds lead to birth there. Moreover, intensified karma causes them to be born there. Having been born there, they experience various unwholesome karmic retributions. The heads of the hell beings there are like elephant heads, and their bodies are like human bodies. Some sinners have horse heads and human bodies. Some sinners have bull heads and bodies that also resemble humans. Such beings are of various kinds. The hell wardens there drive the sinners with iron carts, burning day and night, constantly with light and flames. Red iron is used for the axles, and red iron for the ropes. The roads there are all made of iron, many 'yojanas' (yóu xún, ancient Indian unit of length) long and equally wide. The hell wardens there hold red-hot iron awls and drive the sinners back and forth, causing them to suffer such harm. The highest level of suffering is unbearable, extremely hard and strong, and most painful and acrid. Until the retribution for their evil deeds is exhausted, they cannot even seek death. What kind of actions lead to such retribution, causing beings to be born here? In the past, in the human realm, they were either elephant trainers, horse trainers, or cattle trainers, or other riding instructors. Due to these karmic retributions, they are born there. Furthermore, various evil karmic retributions lead to birth there. There, intensified karmic retributions cause them to be born there. Having been born there, they experience various unwholesome retributions. There, again,
有眾生頭作牛頭身是人身。亦有鹿頭人身。復有豬頭人身。如是等類種種無數。獄卒眾多聚集圍繞。執持弓刀種種器仗。斫刺罪人受此殘害。上上品苦難可堪忍。極堅極強最為痛辣。乃至惡業受用未盡求死不得。是何行業受此果報。令諸眾生於彼中生。昔在人中持捉刀杖。田獵網捕有命眾生。多人圍繞或斫或刺或殺或害。由此等業彼中受生。複次種種諸惡業報于彼中生。復有增上業報感彼中生。彼中生已受用種種不善業報。彼中有樹名逆刺睒浮利一切皆鐵。晝夜燒燃恒有光炎。樹高一由旬刺長十六寸。彼中獄卒捉罪人臂。牽上刺樹而復牽下。若牽上時刺低向下。若牽下時刺仰向上。牽上下時腹若著樹皮肉即盡。若揹著樹皮肉亦盡。其腹皮肉還復更生。脅背皮肉盡生亦爾。由此事故隨腹脅背牽上牽下。如是罪人受此殘害。上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業受用未盡求死不得。昔行何業受此果報。令諸眾生於彼中生。昔在人中邪淫他婦。或有婦人欺背夫主。由此等業于彼中生。複次種種諸惡業報于彼中生。復有增上業報于彼中生。彼中生已受用種種不善業報。于彼獄中復有眾多赤鐵炭山。晝夜燒燃恒有光炎。是中獄卒捉罪人臂牽上牽下。隨腹著山皮肉焦盡。若揹著山皮肉亦盡。腹還復故背脅皮肉盡生亦爾。
【現代漢語翻譯】 現代漢語譯本 有眾生的頭是牛頭，身體卻是人身；也有鹿頭人身；還有豬頭人身。像這樣的種類，種種無數。許多獄卒聚集圍繞，手持弓、刀等各種兵器，砍殺、刺傷罪人，使他們遭受這樣的殘害。這是最上等的痛苦，難以忍受，極其堅硬、極其強烈，最為痛辣。乃至惡業受用未盡，求死都不能。是什麼樣的行業導致受這樣的果報，使眾生在那裡面出生呢？ 過去在人間，有人拿著刀杖，田獵、張網捕捉有生命的眾生，許多人圍繞著，或者砍，或者刺，或者殺，或者傷害。由於這些惡業，他們就在那裡受生。 再次，種種的惡業果報使他們在那裡出生。還有更嚴重的業報感召他們在那裡出生。他們在那裡出生后，受用種種不善的業報。 在那裡面，有一棵樹名叫『逆刺睒浮利』（Niriksha Jambolī，帶倒刺的閻浮樹），一切都是鐵做的，晝夜燃燒，一直有光和火焰。樹高一由旬（Yojana，古印度長度單位），刺長十六寸。那裡的獄卒抓住罪人的手臂，拉上刺樹，又拉下來。拉上去的時候，刺低垂向下；拉下來的時候，刺向上仰起。拉上拉下的時候，如果腹部碰到樹，皮肉立刻磨盡；如果背部碰到樹，皮肉也立刻磨盡。腹部的皮肉還會重新長出來，脅部和背部的皮肉磨盡后也會重新長出來。因為這個緣故，隨著腹部、脅部、背部被拉上拉下，這些罪人遭受這樣的殘害。這是最上等的痛苦，難以忍受，極其堅硬、極其強烈，最為劇烈。乃至惡業受用未盡，求死都不能。過去做了什麼樣的惡業，會受這樣的果報，使眾生在那裡面出生呢？ 過去在人間，有人邪淫別人的妻子；或者有婦人欺騙、背叛自己的丈夫。由於這些惡業，他們就在那裡受生。 再次，種種的惡業果報使他們在那裡出生。還有更嚴重的業報感召他們在那裡出生。他們在那裡出生后，受用種種不善的業報。 在那監獄中，還有許多赤鐵炭山，晝夜燃燒，一直有光和火焰。那裡的獄卒抓住罪人的手臂，拉上拉下。隨著腹部碰到山，皮肉立刻燒焦磨盡；如果背部碰到山，皮肉也立刻燒盡。腹部的皮肉還會恢復如初，脅部和背部的皮肉磨盡后也會重新長出來。
【English Translation】 English version There are beings whose heads are those of oxen, but their bodies are human. There are also those with deer heads and human bodies, and others with pig heads and human bodies. Such kinds are countless. Many prison guards gather around, holding bows, swords, and various weapons, hacking and stabbing the condemned, who suffer such torment. This is the highest degree of suffering, unbearable, extremely hard, extremely strong, and most painful. Even until their evil karma is exhausted, they cannot seek death. What kind of actions lead to such retribution, causing beings to be born there? In the past, in the human realm, some people held knives and staves, hunting and netting living beings. Many people surrounded them, either hacking, stabbing, killing, or harming. Due to these actions, they are born there. Furthermore, various evil karmic retributions cause them to be born there. There are also more intensified karmic retributions that cause them to be born there. Having been born there, they experience various unwholesome karmic retributions. In that place, there is a tree named 'Niriksha Jambolī' (Niriksha Jambolī, thorny Jambu tree), all made of iron, burning day and night, constantly emitting light and flames. The tree is one Yojana (Yojana, ancient Indian unit of length) high, and the thorns are sixteen inches long. The prison guards there seize the arms of the condemned, pulling them up the thorny tree and then pulling them down. When pulling them up, the thorns droop downwards; when pulling them down, the thorns point upwards. When pulling them up and down, if the abdomen touches the tree, the skin and flesh are immediately torn off; if the back touches the tree, the skin and flesh are also torn off. The skin and flesh of the abdomen grow back again, and the same happens when the skin and flesh of the sides and back are torn off. Because of this, as the abdomen, sides, and back are pulled up and down, these condemned suffer such torment. This is the highest degree of suffering, unbearable, extremely hard, extremely strong, and most severe. Even until their evil karma is exhausted, they cannot seek death. What kind of evil actions did they commit in the past to receive such retribution, causing beings to be born there? In the past, in the human realm, some people committed adultery with other people's wives; or some women deceived and betrayed their husbands. Due to these actions, they are born there. Furthermore, various evil karmic retributions cause them to be born there. There are also more intensified karmic retributions that cause them to be born there. Having been born there, they experience various unwholesome karmic retributions. In that prison, there are also many red iron charcoal mountains, burning day and night, constantly emitting light and flames. The prison guards there seize the arms of the condemned, pulling them up and down. As the abdomen touches the mountain, the skin and flesh are immediately burned and worn away; if the back touches the mountain, the skin and flesh are also burned away. The skin and flesh of the abdomen are restored to their original state, and the same happens when the skin and flesh of the sides and back are worn away and then grow back.
由此事故隨腹脅背牽上牽下。如是罪人受此殘害。上上品苦難可堪忍。極堅極強最為痛辣。乃至惡業受用未盡求死不得。昔行何業受此果報。令諸眾生於彼中生。昔在人中取有命眾生擲置火中。或熱砂中或熱灰中。或擲不凈穢中。或以牛馬駕于車乘熱砂中行。由此等業彼中受生。複次種種諸惡業報于彼中生。復有增上業報感彼中生。彼中生已受用種種不善業報。
第三聚磕地獄品
復有地獄名為聚磕。其相猶如二山中間。是中獄卒執持種種器杖恐怖罪人。是時罪人悉皆畏懼。入二山中間無數千人。入山中央已有大火聚塞斷前路。是時罪人見是猛火便欲縮退。復見其後有大火聚。周慞宛轉二山便合。兩山來時一切罪人。發聲叫喚作如是言。是山來已是山來已。山遂相合如壓麻油。山壓罪人亦復如是。既壓竟已山開向上。是諸罪人見山聳起。爭入其下山即復落重壓其身。譬如張壓壓諸雜狩血流成江。唯筋骨在無復皮肉。受此殘害。上上品苦難可堪忍。極堅極強最為痛苦。乃至惡業受用未盡求死不得。昔何行業受此果報。令諸眾生於彼中生。昔在人中以竹笪覆人牽象踐蹋。或鬥戰時作諸壓車以磕於人。又懸機石縋下殺人。復于險路作諸機阱陷殺眾生。或以爪齒掏嚙蚤虱。如是等業受此果報。于中受生。復有種種
【現代漢語翻譯】 現代漢語譯本： 由此事故，罪人的腹部、脅部和背部受到牽拉，向上向下。這樣的罪人遭受這種殘害，是上上品（最劇烈）的痛苦，難以忍受，極其堅硬、極其強烈，最為痛辣。乃至惡業受用完畢之前，求死都不能。過去做了什麼惡業，導致這些眾生於彼地獄中受生呢？過去在人間，抓取有生命的眾生，將他們投擲到火中，或者熱砂中，或者熱灰中，或者投擲到不乾淨的污穢之中。或者用牛馬駕著車乘，在熱砂中行走。由於這些惡業，他們于彼地獄中受生。此外，還有種種惡業的果報，使他們于彼地獄中受生。更有增上業報，感得他們于彼地獄中受生。他們在彼地獄中出生后，受用種種不善的業報。
第三聚磕地獄品
復有地獄名為聚磕（一種地獄的名稱）。它的形狀猶如兩座山中間的空隙。這個地獄中的獄卒，手持各種器械，恐嚇罪人。這時，罪人們都非常畏懼，進入兩山中間，人數眾多，成千上萬。進入山中央，已經有巨大的火聚堵塞了前方的道路。這時，罪人們看到這猛烈的火焰，便想向後退縮。又看到他們的後方也有巨大的火聚。他們驚慌失措，四處逃竄，這時兩座山便合攏了。兩山合攏時，一切罪人都發出叫喊聲，說：『山來了！山來了！』山便相互擠壓，就像榨麻油一樣。山擠壓罪人也是這樣。擠壓完畢后，山向上升起。這些罪人看到山聳起，爭先恐後地進入山下，山立刻又落下，再次擠壓他們的身體。譬如用榨油機擠壓各種雜物，鮮血流淌成江河。只剩下筋骨，沒有了皮肉。他們遭受這種殘害，是上上品（最劇烈）的痛苦，難以忍受，極其堅硬、極其強烈，最為痛苦。乃至惡業受用完畢之前，求死都不能。過去做了什麼惡業，導致這些眾生於彼地獄中受生呢？過去在人間，用竹蓆覆蓋住人，然後牽來大象踩踏。或者在戰鬥時，製造各種擠壓車來擠壓人。又懸掛巨大的石頭，用繩索放下砸死人。又在危險的道路上設定各種機關陷阱，陷害殺死眾生。或者用爪子和牙齒掏咬跳蚤和虱子。由於這些惡業，他們於此地獄中受生。此外，還有種種惡業。
【English Translation】 English version: Due to this incident, the abdomen, ribs, and back of the sinners are pulled up and down. Such sinners suffer this torment, which is the highest of the high-grade (most intense) suffering, unbearable, extremely firm, extremely strong, and most painful. Until the evil karma is exhausted, they cannot even seek death. What evil deeds did they commit in the past that caused these beings to be born in that hell? In the past, in the human realm, they seized living beings and threw them into fire, or hot sand, or hot ashes, or threw them into unclean filth. Or they used oxen and horses to drive carts and carriages through hot sand. Due to these evil deeds, they are born in that hell. Furthermore, various evil karmic retributions cause them to be born in that hell. Even more, increased karmic retributions cause them to be born in that hell. After being born in that hell, they experience various unwholesome karmic retributions.
Chapter on the Third Assembly of Crushing Hells
Again, there is a hell called the聚磕(Jukē) Hell (Crushing Hell). Its appearance is like the space between two mountains. In this hell, the hell-wardens hold various weapons and terrify the sinners. At this time, the sinners are all very fearful and enter between the two mountains, countless thousands of people. Upon entering the center of the mountains, there is already a great mass of fire blocking the road ahead. At this time, the sinners, seeing this fierce fire, want to retreat. They also see a great mass of fire behind them. They panic and run around, and then the two mountains close together. When the two mountains come together, all the sinners cry out, saying: 'The mountain is coming! The mountain is coming!' The mountains then press against each other, like pressing sesame oil. The mountains press the sinners in the same way. After the pressing is finished, the mountains rise upwards. These sinners, seeing the mountains rise, rush to enter beneath them, but the mountains immediately fall again, pressing their bodies again. It is like using a press to crush various mixed things, blood flowing into rivers. Only tendons and bones remain, with no flesh left. They suffer this torment, which is the highest of the high-grade (most intense) suffering, unbearable, extremely firm, extremely strong, and most painful. Until the evil karma is exhausted, they cannot even seek death. What evil deeds did they commit in the past that caused these beings to be born in that hell? In the past, in the human realm, they covered people with bamboo mats and then brought elephants to trample them. Or in battles, they made various crushing vehicles to crush people. They also hung huge stones and dropped them with ropes to kill people. They also set up various traps and pitfalls on dangerous roads to trap and kill living beings. Or they used claws and teeth to pick and bite fleas and lice. Due to these evil deeds, they are born in this hell. Furthermore, there are various evil deeds.
諸不善業于彼中生。復有增上業感彼中生。彼中生已受用種種不善業報。其中罪人但余筋骨無復血肉。是時獄卒謂其伴言。我今共汝一彈指頃。舂搗罪人即捉諸罪人。內熱鐵艚中以熱鐵杵搗碎其身。一彈指頃當人中五百年壽。受此殘害上上品苦具如前說。昔行何業感是果報。令諸眾生於彼中生。昔在人中或執持矛槊及叉戟等刺害眾生。穀米麻麥合蟲舂[白*易]。由此等業于中受生。復有種種不善業報于彼中生。復有增上業感彼中生。彼中生已受用種種不善業報。云何此獄名曰聚磕。是中罪人聚集一處。兩山聚磕故名聚磕。又復此獄本名聚磕故名聚磕。重說偈言。
聚磕地獄中 大二山中央 無數諸罪人 入中如鹿聚 由昔業報故 是兩山相合 磕壓多眾生 火聚塞前後 從罪人身份 流血成江河 如是受困苦 中間不得死 安置赤鐵艚 執杵所舂搗 受昔諸業報 彈指五百年 如來人天師 如實見其已 是故說聚磕 造惡人住處
聚磕地獄品究竟。
第四地獄名叫喚品
復有地獄名為叫喚。其相猶如狹室無量千數。彼中罪人人各一室身大房小。迫迮困苦絕四威儀受燒炙害。是罪人下其火熾然。火勢若猛叫聲則烈。火勢小羸叫聲則下受此燒炙。上上品
【現代漢語翻譯】 現代漢語譯本： 各種不善的業力在那裡產生。又有更強大的業力使他們生在那裡。他們生在那裡后，承受各種不善業的果報。其中的罪人只剩下筋骨，沒有血肉。這時獄卒對他的同伴說：『我現在和你用一個彈指的時間，舂搗罪人。』於是抓住罪人，放入熱鐵槽中，用熱鐵杵搗碎他們的身體。一個彈指的時間相當於人間五百年的壽命。承受這種殘害，是上上品苦，情形如前所述。過去做了什麼業，感得這樣的果報，使眾生生在那裡呢？過去在人間，或者執持矛、槊（矛和長矛）、叉、戟（有分叉的戟）等刺殺傷害眾生，穀米麻麥混合蟲子一起舂搗。由於這些業，在中受生。又有種種不善業報在那裡產生。又有更強大的業力使他們生在那裡。他們生在那裡后，承受各種不善業的果報。為什麼這個地獄名叫聚磕（聚集撞擊）呢？因為其中的罪人聚集在一處，兩座山聚集撞擊，所以名叫聚磕。又因為這個地獄本來就名叫聚磕，所以名叫聚磕。重說偈語： 在聚磕地獄中， 兩座大山中央 無數的罪人， 進入其中像鹿群 由於過去的業報， 這兩座山相互撞擊 撞壓眾多的眾生， 火焰聚集在前後 從罪人的身體， 流出的血變成江河 這樣受困受苦， 中間不能死去 安置在赤鐵槽中， 用鐵杵來舂搗 承受過去的各種業報， 一個彈指五百年 如來人天師（人天導師）， 如實地見到這些 所以說聚磕地獄， 是造惡的人居住的地方 聚磕地獄品結束。 第四地獄名叫叫喚品 又有地獄名為叫喚（呼喊）。它的形狀像狹小的房間，數量有無量千數。其中的罪人每人一間，身體大房間小，逼迫困苦，失去四種威儀（行、住、坐、臥），承受燒烤的傷害。罪人的下面火焰熾盛燃燒。火焰的勢頭猛烈，叫喊的聲音就強烈。火焰的勢頭小，叫喊的聲音就低沉，承受這種燒烤，是上上品苦。
【English Translation】 English version: Various unwholesome karmas arise in that place. Moreover, intensified karmas cause them to be born there. Having been born there, they experience the retribution of various unwholesome karmas. Among them, the sinners have only tendons and bones remaining, without flesh and blood. At that time, the prison guard says to his companion, 'I will now, with you, in the time of a finger snap, pound the sinners.' Thereupon, they seize the sinners and place them in a hot iron trough, using a hot iron pestle to crush their bodies. The time of a finger snap is equivalent to five hundred years of human life. Enduring this torment is the highest of the highest suffering, as described previously. What karma did they perform in the past that caused them to experience such retribution, causing beings to be born there? In the past, in the human realm, they either held spears, lances (spears and long spears), forks, halberds (halberds with prongs), etc., to stab and harm living beings, or they pounded grains of rice, wheat, and barley together with insects. Due to these karmas, they are born in that place. Furthermore, various unwholesome karmic retributions arise in that place. Moreover, intensified karmas cause them to be born there. Having been born there, they experience the retribution of various unwholesome karmas. Why is this hell called Jukopa (Crushing Assembly)? Because the sinners gather in one place, and two mountains gather and crush, therefore it is called Jukopa. Also, because this hell was originally named Jukopa, it is called Jukopa. Repeating in verse: In the Jukopa hell, in the center of two great mountains, Countless sinners enter it like a herd of deer. Due to past karmic retribution, these two mountains collide with each other, Crushing many living beings, with flames gathering in front and behind. From the bodies of the sinners, blood flows and becomes rivers. Thus they suffer, unable to die in between. Placed in a red-hot iron trough, pounded by a pestle, Enduring the retribution of past karmas, a finger snap is five hundred years. The Tathagata, the teacher of humans and devas (guide of humans and devas), truly sees these things, Therefore, it is said that Jukopa hell is the dwelling place of those who commit evil. The Jukopa Hell Chapter is complete. The Fourth Hell is Called the Screaming Chapter Again, there is a hell called Kōkuta (Screaming). Its appearance is like a narrow room, numbering immeasurable thousands. In that place, each sinner is in a separate room, with a large body and a small room, cramped and distressed, deprived of the four dignities (walking, standing, sitting, lying down), enduring the harm of burning. Beneath the sinners, the fire blazes intensely. If the fire's intensity is fierce, the screaming is loud. If the fire's intensity is weak, the screaming is low, enduring this burning, which is the highest of the highest suffering.
苦難可堪忍。極堅極強最為痛劇。乃至惡業受用未盡求死不得。昔何業行受此果報。令諸眾生於彼中生。昔在人中於無救濟于無依止眾生。自作教他行大重罰。自作教他焚燎原野。或作密室以火殺之。或作牢獄以火苦人。或豪豬陵鯉獺狐貍。鼠等穴處之類。于其穴口以火燒炙。乃至蚊蚋以火熏逐。以此業報于中受生。復有種種諸惡業報于彼中生。複次以增上業感彼中生。彼中生已受用種種不善業報。
第五地獄名大叫喚品
復有地獄名大叫喚。其相猶如大陷。廣長無數由旬。皆是赤鐵具如前說。是中獄卒手持鐵拍擬怖罪人。罪人見已生大怖畏。或走逃叛或不逃叛。或周章漫走。或面拓壁或復直視。或逢迎讚歎或辭謝乞恩。是時獄卒問逢迎者。汝等云何敢來迎我。即以鐵拍打碎其頭。如破酪堈頭碎𦠊濺。亦復如爾。語不迎者。汝何敢不來。碎破其頭亦復如前。漫走不走拓壁正視。叛不叛者各問打治例皆如是。以此因緣悉皆破頭。無得免者受此殘碎。上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔何行業受此果報。令諸眾生於彼中生。昔在人中鑿陷為獄。若犯罪者安置是中。令其不見日月明光。由此業報于彼受生。復有種種諸惡業報。于彼中生。複次諸增上業感彼中生。彼中生已受用
【現代漢語翻譯】 現代漢語譯本： 苦難難以忍受，極其堅硬、極其強烈，最為痛苦劇烈。乃至惡業受用未盡，求死不得。過去做了什麼惡業，會受到這樣的果報，令眾生在那裡面出生？過去在人世間，對於無救濟、無依靠的眾生，親自或教唆他人施行重大刑罰，親自或教唆他人焚燒原野，或者建造密室用火焚燒他們，或者建造牢獄用火折磨人，或者對於豪豬、鯪鯉、水獺、狐貍、老鼠等穴居的動物，用火燒烤它們的巢穴，乃至用煙火驅趕蚊蚋。因為這些惡業，會在地獄中受生。還有種種其他的惡業，也會使眾生在那裡面出生。此外，由於更強烈的惡業，感得在那裡面出生。在那裡面出生后，承受種種不善的業報。
第五地獄名為大叫喚品
又有地獄名為大叫喚。它的形狀就像一個巨大的陷阱，廣闊長遠有無數由旬，全部都是赤紅色的鐵，器具如同前面所說。這個地獄中的獄卒手持鐵拍，用它來恐嚇罪人。罪人見到后，產生極大的恐懼，有的逃跑，有的不逃跑，有的四處亂跑，有的面朝墻壁，有的只是直視，有的逢迎讚歎，有的辭謝乞求恩惠。這時，獄卒問那些逢迎的人：『你們怎麼敢來迎接我？』隨即用鐵拍打碎他們的頭，就像打破瓦罐一樣，頭碎腦漿四濺，就是這樣。又問那些不逢迎的人：『你們怎麼敢不來？』打碎他們的頭，也像前面一樣。對於那些亂跑、不跑、面朝墻壁、只是直視、逃跑、不逃跑的人，獄卒都用同樣的方式審問和擊打，沒有誰能夠倖免，都要承受這種殘碎的痛苦，這是上上品苦，難以忍受，極其堅硬、極其強烈，最為痛苦劇烈，乃至惡業受報未盡，求死不得。過去做了什麼行業，會受到這樣的果報，令眾生在那裡面出生？過去在人世間，挖掘陷阱作為監獄，如果有人犯罪，就把他們安置在裡面，讓他們見不到日月的光明。因為這樣的業報，會在那個地獄中受生。還有種種其他的惡業，也會使眾生在那裡面出生。此外，由於更強烈的惡業，感得在那裡面出生。在那裡面出生后，承受...
【English Translation】 English version: Suffering is unbearable. It is extremely firm, extremely strong, and most intensely painful. Even when the suffering from evil deeds is not yet exhausted, one cannot seek death. What past actions lead to this retribution, causing beings to be born there? In the past, in the human realm, towards beings without help or refuge, one personally or instructed others to inflict severe punishments, personally or instructed others to burn fields, or built secret chambers to kill them with fire, or built prisons to torment people with fire, or burned the burrows of porcupines, pangolins, otters, foxes, rats, and other creatures, or even smoked out mosquitoes with fire. Because of these evil deeds, one is born in that hell. There are also various other evil deeds that cause beings to be born there. Furthermore, due to even stronger evil deeds, one is born there. Having been born there, one endures various unwholesome retributions.
The Fifth Hell, called the Great Crying Hell
Again, there is a hell called the Great Crying Hell. Its appearance is like a great pit, countless yojanas (an ancient Indian unit of distance) in width and length, all made of red iron, with instruments as described before. In this hell, the hell-wardens hold iron clubs, using them to frighten the criminals. Upon seeing this, the criminals experience great fear, some fleeing, some not fleeing, some running around aimlessly, some facing the wall, some staring straight ahead, some flattering and praising, some apologizing and begging for mercy. At this time, the hell-wardens ask those who are flattering: 'How dare you come to greet me?' Immediately, they smash their heads with iron clubs, like breaking a clay pot, with brains and blood splattering everywhere, just like that. They say to those who do not greet them: 'How dare you not come?' They smash their heads, also as before. Those who run around aimlessly, do not run, face the wall, stare straight ahead, flee, or do not flee, are all questioned and beaten in the same way. Because of these causes, all their heads are broken, and none can escape enduring this fragmented suffering. This is the highest level of suffering, unbearable, extremely firm, extremely strong, and most intensely painful, even when the suffering from evil deeds is not yet exhausted, one cannot seek death. What past actions lead to this retribution, causing beings to be born there? In the past, in the human realm, one dug pits as prisons, and if someone committed a crime, they were placed inside, preventing them from seeing the light of the sun and moon. Because of this retribution, one is born in that hell. There are also various other evil deeds that cause beings to be born there. Furthermore, due to even stronger evil deeds, one is born there. Having been born there, one endures...
種種不善業報。復行何業受碎頭報。昔在人中有命眾生打破其頭。或魚蛇蜈蚣等種種眾生。由是等業受碎頭報。此獄燒炙困苦復劇於前。長有碎首等苦。云何此獄名大叫喚。是中罪人由拍由火。大號大叫唯大叫聲無所詮辯。乃至不能喚母喚父。是故地獄名大叫喚。又復自性名大叫喚。重說偈言。
叫喚地獄中 多人被迫迮 下火若大燃 叫喚聲可畏 若火勢羸弱 叫聲亦隨下 摧折威儀苦 及以燒炙痛 第二大叫喚 深暗令毛豎 壁立不可登 廣大無數量 獄卒于彼中 執持赤鐵拍 碎頭如怨家 無量百千年 如來人天師 如實見是已 故說二叫喚 造惡人住處
大小叫喚地獄品究竟。
第六地獄名燒炙品
復有地獄名曰燒炙。其相猶如陶灶一切皆鐵。晝夜燒然恒發光炎。廣長無數由旬。是中罪人無數千萬。閉塞燒炙熟已內外焦燥。虛脆易脫譬如肉脯。是時獄門自然開。其門外邊有無數狗。或烏或駁身高長大。伺待門開爭入獄裡。牽出罪人咋㺗其身。如倒生樹恣意啖食。既被食已皮肉皆盡。唯余骨聚困苦難處當時悶絕。冷風來吹皮肉更復。是時獄卒復驅令入。還受先苦燒炙食啖。上上品苦具如前說。昔何行業受此果報。令諸眾生於彼中生。昔在人中造
【現代漢語翻譯】 現代漢語譯本： 種種不善業的報應。再造作什麼業會遭受碎頭報呢？過去在人間，有人傷害眾生的性命，打破它們的頭，或者傷害魚、蛇、蜈蚣等各種眾生。由於這些惡業，就會遭受碎頭報。這個地獄的燒烤困苦，比之前的地獄更加劇烈，長久地遭受碎頭的痛苦。為什麼這個地獄叫做大叫喚地獄呢？因為其中的罪人被鞭打、被火燒，大聲號叫，但這些叫聲沒有任何意義，甚至不能呼喚父母。所以這個地獄叫做大叫喚地獄。又因為其自性而得名大叫喚。再次用偈語說明： 在叫喚地獄中，許多人被逼迫擁擠。 下面的火如果燒得很旺，叫喚的聲音就非常可怕。 如果火勢微弱，叫聲也隨之減弱。 摧殘折磨的痛苦，以及燒烤的疼痛。 第二大叫喚地獄，深暗得令人毛骨悚然。 四壁陡峭無法攀登，廣大無邊無法測量。 獄卒在那裡，手持赤紅的鐵鞭。 擊碎罪人的頭顱如同對待仇敵，經歷無量百千年。 如來（Tathagata，佛的稱號之一）、人天之師，如實地見到這些， 所以說了二種叫喚地獄，是造惡之人居住的地方。 大小叫喚地獄品到此結束。 第六地獄名為燒炙品 又有地獄名叫燒炙地獄。它的樣子就像陶窯，一切都是鐵製的，晝夜燃燒，恒常發出光和火焰，廣闊長遠有無數由旬（yojana，古印度長度單位）。其中有無數千萬的罪人，被封閉在其中燒烤，燒熟后內外焦燥，虛弱易碎，就像肉乾一樣。這時，地獄的門自然打開，門外有無數的狗，有的毛色是烏黑的，有的是雜色的，身形高大，伺機等待門打開，爭先恐後地進入地獄裡，拖出罪人撕咬他們的身體，像對待倒生的樹一樣隨意地啃食。被吃掉之後，皮肉都已耗盡，只剩下骨頭堆積，困苦難當，當時就昏厥過去。冷風吹來，皮肉又重新長出。這時，獄卒又驅趕他們進入地獄，再次遭受之前的燒烤和啃食的痛苦。上上品（highest of the highest）的痛苦就像前面所說的那樣。過去造作了什麼行業，會遭受這樣的果報，使得眾生在那裡受苦呢？過去在人間造作了
【English Translation】 English version: Various retribution for unwholesome karma. What kind of karma leads to the retribution of having one's head crushed? In the past, in the human realm, there were those who harmed the lives of sentient beings, breaking their heads, or harming various beings such as fish, snakes, centipedes, and so on. Due to these karmas, one receives the retribution of having one's head crushed. The burning torment of this hell is even more intense than the previous ones, enduring the suffering of having one's head crushed for a long time. Why is this hell called the Great Shrieking Hell? Because the sinners within are whipped and burned by fire, shrieking loudly, but these cries have no meaning, and they cannot even call out to their mothers and fathers. Therefore, this hell is called the Great Shrieking Hell. It is also named Great Shrieking because of its nature. The verse is repeated to explain: In the Shrieking Hell, many people are forced and crowded. If the fire below burns strongly, the shrieking sound is very frightening. If the fire is weak, the shrieking sound also diminishes. The suffering of being destroyed and tormented, and the pain of being burned. The Second Great Shrieking Hell is deep and dark, making one's hair stand on end. The walls are steep and impossible to climb, vast and immeasurable. The hell-wardens there, holding red-hot iron whips. Crush the heads of sinners as if dealing with enemies, for countless hundreds of thousands of years. The Tathagata (one of the titles of the Buddha), the teacher of humans and gods, having truly seen these, Therefore, spoke of the two Shrieking Hells, the dwelling place of those who commit evil. The chapter on the Small and Great Shrieking Hells ends here. The Sixth Hell is named the Burning Hell Chapter Again, there is a hell called the Burning Hell. Its appearance is like a pottery kiln, all made of iron, burning day and night, constantly emitting light and flames, vast and long for countless yojanas (yojana, an ancient Indian unit of length). Within it are countless millions of sinners, confined and burned, roasted until they are scorched inside and out, weak and easily broken, like dried meat. At this time, the gate of the hell opens naturally, and outside the gate are countless dogs, some with black fur, some with mixed colors, tall and large, waiting for the gate to open, vying to enter the hell, dragging out the sinners and tearing at their bodies, devouring them at will like uprooted trees. After being eaten, their skin and flesh are exhausted, leaving only piles of bones, suffering unbearably, and fainting at that moment. A cold wind blows, and the skin and flesh grow back again. At this time, the hell-wardens drive them back into the hell, to suffer again the previous burning and devouring torment. The highest of the highest (uttama-uttama) suffering is as described before. What kind of karma was created in the past that leads to this retribution, causing beings to suffer there? In the past, in the human realm, creating
作牢獄無有門戶。增土象糞雜以泥壁。及以塗地以鹽和瞿曇婆樹油。濺罪人身擲置獄中。日光照炙於一夜中臭爛膀脹。或蒸或煮殺害罪人。或復安火燃炙殺人。或煮蠶繭或煎炒有命眾生。以此業報于中受生。復有種種諸惡業報。及增上業報感彼中生具如上說。復由何業為狗食啖。昔在人中畜養師子虎豹熊羆豺狗之屬。令其咋嚙有命眾生。以是等業受彼中生余如上說。昔何行業得冷風吹。昔在人中為須多肉養飴眾生。以此業故得冷風觸。云何此獄名之燒炙。是中罪人身心被炙故名燒炙。又復自性名為燒炙。重說偈言。
燒炙地獄中 鐵舍大炎熱 氣熱極盛猛 猶如燒火聚 是中造罪人 密塞而受炙 如昔所行業 此中受苦報 是時身已熟 群狗競食啖 皮肉皆消盡 唯骨是其餘 冷風一來吹 皮肉還複本 獄卒更驅入 還更受前苦 如來人天師 如實見是已 故說是燒炙 造罪人住處
燒炙地獄品究竟。
第七地獄品名大燒炙
復有地獄名大燒炙。其相如高廣山一切皆是赤鐵。晝夜燒然恒發光炎。有赤鐵利串燒熱最劇。恒發光炎周圓上下皆所圍繞。或有罪人一串所貫就火山炙。或兩三串或十二十。乃至百千縱橫穿貫就火山炙。若一邊已熟其串自轉復炙一
【現代漢語翻譯】 現代漢語譯本 作牢獄沒有門戶。用泥土、象糞混合，塗抹墻壁。用鹽和瞿曇婆樹（Gautama tree）油塗地。潑濺罪人身體，然後把他們扔進獄中。陽光照曬，一夜之間就臭爛膨脹。或者蒸，或者煮，殺害罪人。或者點火焚燒殺人。或者煮蠶繭，或者煎炒有命的眾生。因為這些業報，他們在此受生。還有種種惡業報，以及增上業報，使他們在此中受生，情形如上所說。又是什麼業使他們被狗啃食呢？過去在人間，畜養獅子、老虎、豹子、熊、羆、豺狗之類，讓它們咬嚙有命的眾生。因為這些業，他們受生於此，其餘情形如上所說。過去做了什麼行業，會受到冷風吹拂呢？過去在人間，爲了滿足口腹之慾而殺害眾生。因為這個業，他們會受到冷風吹觸。為什麼這個地獄叫做燒炙地獄呢？因為這裡的罪人身心都被燒烤，所以叫做燒炙。而且，它的自性就是燒炙。再次用偈語說明： 在燒炙地獄中，鐵屋大火炎熱， 熱氣極其旺盛猛烈，猶如燃燒的火堆。 在這裡造罪的人，被密閉燒烤， 就像過去所造的行業，在這裡承受痛苦的報應。 這時身體已經熟透，一群狗爭相啃食， 皮肉都已消盡，只剩下骨頭。 冷風一來吹拂，皮肉又恢復原樣， 獄卒再次驅趕進入，還需再次承受之前的痛苦。 如來人天導師，如實見到這些， 所以說這燒炙地獄，是造罪之人居住的地方。 燒炙地獄品結束。 第七地獄品名為大燒炙 又有地獄名為大燒炙。它的樣子像高廣的山，一切都是赤鐵。晝夜燃燒，恒常發出光和火焰。有赤鐵利串，燒熱程度最為劇烈。恒常發出光和火焰，周圍上下都被它圍繞。有的罪人被一串貫穿，就著火山燒烤。有的被兩三串，有的被十個二十個，乃至百千個，縱橫穿貫，就著火山燒烤。如果一邊已經熟了，那串就會自動轉動，再燒烤另一邊。
【English Translation】 English version The prison has no gates. The walls are made of earth and elephant dung mixed with mud. The ground is smeared with salt and Gautama tree (a type of tree) oil. The oil is splashed on the bodies of the condemned, who are then thrown into the prison. The sun shines down, and in one night their bodies rot and swell. They are either steamed or boiled to death. Or they are set on fire and burned to death. Or silkworm cocoons are boiled, or living beings are stir-fried. Because of these karmic retributions, they are born into this place. There are all kinds of evil karmic retributions, as well as intensified karmic retributions, that cause them to be born here, as described above. What karma causes them to be eaten by dogs? In the past, in the human realm, they raised lions, tigers, leopards, bears, brown bears, jackals, and dogs, and made them bite and gnaw on living beings. Because of these karmas, they are born into this place, and the rest is as described above. What kind of actions in the past cause them to be blown by cold winds? In the past, in the human realm, they killed living beings to satisfy their appetites. Because of this karma, they are touched by cold winds. Why is this hell called the Burning Hell? Because the bodies and minds of the condemned are burned here, it is called the Burning Hell. Moreover, its very nature is burning. The verse is repeated: In the Burning Hell, the iron house is filled with great heat, The heat is extremely intense and fierce, like a burning fire. Those who created evil karma here are sealed in and burned, Just like the actions they committed in the past, they suffer the retribution of pain here. At this time, their bodies are cooked through, and a pack of dogs compete to devour them, Their skin and flesh are all consumed, leaving only bones. When the cold wind blows, the skin and flesh are restored, The prison guards drive them back in, and they must endure the previous suffering again. The Tathagata (Thus Come One), the teacher of humans and devas (gods), having truly seen this, Therefore, he speaks of this Burning Hell as the dwelling place of those who create evil karma. The chapter on the Burning Hell is complete. The seventh hell chapter is named Great Burning Hell There is another hell called the Great Burning Hell. Its appearance is like a tall and wide mountain, all made of red iron. It burns day and night, constantly emitting light and flames. There are sharp skewers of red iron, burning with the most intense heat. They constantly emit light and flames, surrounding it all around, above and below. Some condemned are pierced by one skewer and roasted over a volcano. Some are pierced by two or three skewers, some by ten or twenty, even hundreds or thousands, pierced vertically and horizontally, and roasted over a volcano. If one side is already cooked, the skewer will automatically rotate to roast the other side.
邊。復有罪人鐵串自拔貫未傷處翻轉就炙。復有罪人由上上品惡業報故無數諸串並皆自來叉刺其身。是中罪人受此串炙。上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔行何業受此果報。昔在人中串貫火炙。有命眾生由此業報于中受生。復有種種諸惡業報于彼中生。複次諸增上業感彼中生。彼中生已受用種種不善業報。云何此獄名大燒炙。彼中罪人為串所刺。以就火山內外燒炙。愁憂苦惱故說大燒炙。又復自性本名燒炙。重說偈言。
大燒炙地獄 利串皆是鐵 圍繞鐵火山 宿世惡業感 是中行惡人 無數被穿貫 如反覆炙魚 隨業令其爾 如來人天師 如實見是已 故說大燒炙 造惡人住處
大燒炙品究竟。
第八阿毗止地獄品
復有地獄名阿毗止。其相猶如大城一切皆是赤鐵。晝夜燒燃恒發光炎。是獄東壁一切赤鐵。晝夜燒燃恒出火炎。西南北壁上下並燃東壁火炎交徹西壁。西壁火炎亦徹東壁。南火徹北北火徹南。上火徹下下火徹上。四方火炎遍滿獄中。是中罪人無量千數重沓受燒猶如樵𧂐。中有罪人由此惡業上上品故。身體長大虛疏柔軟。更相蹙逼身首低垂。不能行走絕四威儀。有諸罪人由此宿業下中品故恒求出離周章漫走。或有時節是
【現代漢語翻譯】 現代漢語譯本： 再說，還有罪人被鐵串自拔，貫穿未受傷的地方，然後翻轉過來繼續燒烤。還有罪人因為過去所造的上上品惡業，無數的鐵串自己飛來，叉刺他們的身體。這些罪人承受著被鐵串燒烤的痛苦，這種上上品的苦難難以忍受，極其堅硬、極其強烈，最為痛苦劇烈。乃至惡業受報未盡，求死都不能。過去做了什麼惡業才會受到這樣的果報呢？過去在人間串貫、火炙有生命的眾生，因此業報，他們才會在地獄中受生。還有種種其他的惡業報應，使他們在彼處受生。再次，種種增上業使他們感得在彼處受生。他們在彼處受生后，受用種種不善的業報。為什麼這個地獄叫做大燒炙地獄呢？因為那裡的罪人被鐵串刺穿，然後被拿到火山內外燒烤，他們愁苦憂惱，所以叫做大燒炙。又因為這個地獄的自性本來就叫做燒炙。再次用偈語說明：
大燒炙地獄，利串皆是鐵， 圍繞鐵火山，宿世惡業感。 是中行惡人，無數被穿貫， 如反覆炙魚，隨業令其爾。 如來（Tathagata，如實而來的人）人天師（Teacher of gods and humans，人與天眾的導師），如實見是已， 故說大燒炙，造惡人住處。
大燒炙品究竟。
第八 阿毗止（Avici，無間）地獄品
再說，還有地獄名叫阿毗止地獄。它的形狀就像一座大城，一切都是赤鐵所造。晝夜燃燒，恒常發出光和火焰。這個地獄的東墻也是赤鐵，晝夜燃燒，恒常發出火焰。西、南、北墻以及上下都在燃燒，東墻的火焰交錯地燒到西墻，西墻的火焰也燒到東墻。南墻的火焰燒到北墻，北墻的火焰燒到南墻。上面的火焰燒到下面，下面的火焰燒到上面。四面八方的火焰遍滿整個地獄。這裡的罪人有無量千數，重重疊疊地被燒烤，就像燃燒的柴堆。其中的罪人因為過去所造的上上品惡業，身體變得巨大、虛弱、柔軟，互相擁擠，頭低垂，不能行走，喪失了四威儀（行、住、坐、臥）。有些罪人因為過去所造的下中品惡業，總是想要逃離，到處亂跑。或者有時
【English Translation】 English version: Furthermore, there are sinners who pull out the iron skewers themselves, piercing the uninjured areas, and then turning themselves over to be roasted. There are also sinners who, due to the supreme and excellent evil karma they created in the past, have countless skewers coming to pierce their bodies on their own. The sinners in this place endure the suffering of being roasted by these skewers. This supreme and excellent suffering is unbearable, extremely hard, extremely strong, and most intensely painful. Even when their evil karma has not yet been exhausted, they cannot even seek death. What evil deeds did they commit in the past to receive such retribution? In the past, in the human realm, they skewered and roasted living beings. Due to this karma, they are born in this hell. Furthermore, there are various other evil karmic retributions that cause them to be born in that place. Again, various increasing karmas cause them to be born in that place. After being born in that place, they experience various unwholesome karmic retributions. Why is this hell called the Great Burning and Roasting Hell? Because the sinners there are pierced by skewers and then taken to the inside and outside of the volcano to be roasted. They are filled with sorrow and distress, hence it is called the Great Burning and Roasting. Moreover, the very nature of this hell is called Burning and Roasting. Again, a verse is recited:
The Great Burning and Roasting Hell, Sharp skewers are all made of iron. Surrounded by iron volcanoes, Caused by evil karma from past lives. The evil-doers in this place, Are pierced and skewered countless times, Like fish roasted back and forth, Their karma makes it so. The Tathagata (One who has thus come, the Realized One), the Teacher of gods and humans (Teacher of gods and humans), having truly seen this, Therefore speaks of the Great Burning and Roasting, The dwelling place of those who create evil.
The Great Burning and Roasting Chapter is complete.
Eighth Chapter on the Avici (Avici, uninterrupted) Hell
Furthermore, there is a hell called Avici Hell. Its appearance is like a large city, all made of red iron. It burns day and night, constantly emitting light and flames. The eastern wall of this hell is also red iron, burning day and night, constantly emitting flames. The western, southern, and northern walls, as well as the top and bottom, are all burning. The flames from the eastern wall intersect and burn into the western wall, and the flames from the western wall also burn into the eastern wall. The southern flames burn into the northern flames, and the northern flames burn into the southern flames. The upper flames burn into the lower flames, and the lower flames burn into the upper flames. The flames from all four directions fill the entire hell. There are countless thousands of sinners here, being burned in layers, like burning firewood. Among them, the sinners, due to the supreme and excellent evil karma they created in the past, have bodies that are large, weak, and soft, crowding each other, with their heads drooping, unable to walk, and losing the four dignities (walking, standing, sitting, lying down). Some sinners, due to the lower and middle grade evil karma they created in the past, are always seeking to escape, running around aimlessly. Or sometimes
大地獄東門自開。是諸罪人咸唱門開競走求出。未至門邊門自還閉。是時西門更復開闢。南門北門亦復自開。是諸罪人唱雲門開。疾走向門未至門所門已自閉。是中罪人受此無間地獄大苦。難可堪忍。極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔行何業受此果報。昔在人中或殺母殺父殺阿羅漢。起殺害心出佛身血破和合僧。或復其母已是聖人生於淫逼。殺正定聚人或殺菩薩眾生。或破壞如來四種支提。或劫奪聚集因緣四方僧物。或行殺生偷盜邪淫。妄語兩舌惡口綺語。貪愛瞋恚邪見等最極上品。隨其一二乃至具足。以此惡行于中受生。復有種種諸惡業報于彼中生。複次諸增上業感彼中生。彼中生已受用種種不善業報。云何此獄名阿毗止。彼中罪人恒常受苦無有間息。最上上品餘地獄苦則不如此。何以故。餘地獄中獄卒或時來或時不來或由冷風大苦暫息。此地獄中則不如是。從始至終受上上品苦難可堪忍。極堅極強最為痛劇。此中罪人壽命一劫。乃至半劫乃至不定。譬如爐冶竟日燒鐵星炎沸涌。燒罪人身亦復如是。故說名阿毗止。又復自性亦名阿毗止。重說偈言。
阿毗止地獄 一向最劇苦 晝夜火燒燃 光炎聚遍滿 譬如一日燒 鐵鑊出光炎 如是阿毗止 一切火光徹 是中罪人身 猶
【現代漢語翻譯】 現代漢語譯本 大地獄的東門自動打開。那些罪人們都呼喊著門開了，爭先恐後地跑出去。還沒跑到門邊，門就自己關上了。這時，西門又打開了，南門和北門也同樣自動打開。這些罪人們喊著門開了，趕緊跑向門口，還沒到門口，門就已經關上了。這些罪人在無間地獄中遭受著巨大的痛苦，難以忍受。這種痛苦極其堅固、極其強烈、最為劇烈。乃至惡業的報應還沒有結束，想死都死不了。過去做了什麼惡業才會受到這樣的果報呢？過去在人間，或許是殺了母親、殺了父親、殺了阿羅漢（Arhat，已證得涅槃的聖人）。生起殺害之心，使佛陀流血，破壞僧團的和合。或者，他的母親已經是聖人，卻通過淫慾強迫她。殺害已經證得正定的人，或者殺害菩薩（Bodhisattva，發願要普度眾生的修行者）眾生。或者破壞如來的四種支提（Caitiya，佛塔，佛像，佛經，僧眾）。或者搶劫聚集因緣四方僧眾的財物。或者做了殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語的事情。貪愛、瞋恚、邪見等等，都是最極上品。隨其一二，乃至全部都做。因為這些惡行，所以在這裡受生。還有種種其他的惡業報應，使他們在這裡出生。此外，種種增上業也感得他們在這裡出生。他們在這裡出生后，就要承受種種不善的業報。為什麼這個地獄叫做阿毗止（Avīci，無間）呢？因為這裡的罪人恒常遭受痛苦，沒有間斷和休息。最上上品，其他地獄的痛苦都比不上這裡。為什麼呢？因為其他地獄中的獄卒，有時來，有時不來，或者因為冷風，巨大的痛苦可以暫時停止。而這個地獄中則不是這樣。從始至終，都要承受最上上品的痛苦，難以忍受。這種痛苦極其堅固、極其強烈、最為劇烈。這裡的罪人壽命有一劫（Kalpa，極長的時間單位），乃至半劫，乃至不確定。譬如冶煉爐，整天燒鐵，火星和火焰沸騰涌動。燒罪人的身體也是這樣。所以叫做阿毗止。又因為自性也是這樣，所以叫做阿毗止。再次用偈頌說道：
阿毗止地獄 一向最劇苦 晝夜火燒燃 光炎聚遍滿 譬如一日燒 鐵鑊出光炎 如是阿毗止 一切火光徹 是中罪人身 猶
【English Translation】 English version The east gate of the great hell opens by itself. All the sinners shout that the gate is open and rush to get out. Before they reach the gate, it closes on its own. At this time, the west gate opens again, and the south and north gates also open by themselves. These sinners shout that the gate is open and quickly run towards the gate, but before they reach it, the gate has already closed. These sinners suffer great pain in the Avīci (uninterrupted) hell, which is unbearable. This pain is extremely firm, extremely strong, and most severe. Even if the retribution for their evil deeds has not ended, they cannot seek death. What evil deeds did they commit in the past to receive such a result? In the past, in the human realm, perhaps they killed their mother, killed their father, killed an Arhat (a perfected being who has attained Nirvana). They arose with a murderous intent, caused the Buddha to bleed, and broke the harmony of the Sangha (Buddhist monastic community). Or, their mother was already a saint, but they forced her through lustful desires. They killed those who had attained right concentration, or killed Bodhisattva (beings who are on the path to Buddhahood) beings. Or they destroyed the four kinds of Caitiya (objects of veneration: stupas, images, scriptures, and the Sangha) of the Tathagata (Buddha). Or they robbed the property of the Sangha from the four directions that had been gathered through causes and conditions. Or they committed killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and idle chatter. Greed, hatred, and wrong views, etc., are all of the highest quality. They commit one or two of these, or even all of them. Because of these evil deeds, they are born here. There are also various other evil karmic retributions that cause them to be born here. Furthermore, various increasing karmas also cause them to be born here. After they are born here, they must endure various unwholesome karmic retributions. Why is this hell called Avīci (uninterrupted)? Because the sinners here constantly suffer without interruption or rest. It is of the highest quality, and the suffering in other hells cannot compare to this. Why is that? Because in other hells, the prison guards sometimes come and sometimes do not, or because of the cold wind, the great suffering can be temporarily stopped. But in this hell, it is not like that. From beginning to end, they must endure the highest quality of suffering, which is unbearable. This pain is extremely firm, extremely strong, and most severe. The lifespan of the sinners here is one Kalpa (an aeon, a very long period of time), or even half a Kalpa, or even uncertain. It is like a smelting furnace, burning iron all day long, with sparks and flames boiling and surging. Burning the bodies of the sinners is also like this. Therefore, it is called Avīci. Moreover, because its nature is also like this, it is called Avīci. Again, it is said in verse:
The Avīci hell, always the most severe suffering Day and night, fire burns and blazes Clusters of light and flame fill everywhere Like burning iron cauldrons emitting light and flame for a day Thus is Avīci, all pervaded by firelight The bodies of the sinners within, are like
如大火聚 汝等看業力 由此不灰炭 或時見門開 爭競走馳出 來至門已閉 宿業未盡故 如天受樂人 求生不求死 此中受苦者 求死不求生 如來人天師 如實見是已 故說阿毗止 造惡人住處
阿毗止品究竟。
第九外園隔地獄品
八地獄外四方圍繞。各有四重圍隔地獄。何等為四。一熱灰地獄。二者糞屎地獄。三者劍葉地獄。四烈灰汁地獄。如是四重次第圍繞。一一地獄如是應知。若次第說有地獄名熱灰。是諸罪人從大地獄出。見外熱灰如平坦空地。見此相已起如是心。我今決應往彼。於是罪人往到彼中。腳踐熱灰皮肉即爛。譬如蠟塊投猛火中。隨其舉腳皮肉還復。或時至膝或時至臍。或時至頸或沒不現。此中無數由旬周章漫走。受上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔行何業受此果報。昔在人中取有命眾生擲置火中。或熱灰中或熱砂中。或邪淫他婦過世法則入他境界。或出家破戒行住坐臥僧伽藍中。或起噁心或蹋踐四支堤境界。及履支提影。以此業報于中受生。復有種種諸惡業報于中受生。複次諸增上業感彼中生。彼中生已受用種種不善業報。
第二地獄名曰糞屎。是中罪人出熱灰獄外。見糞屎如涼花池。見已起
【現代漢語翻譯】 現代漢語譯本 如大火堆一般： 你們看這些罪人的業力，雖然身處烈火之中，卻無法被燒成灰燼。 有時看到地獄之門開啟，他們便爭先恐後地奔跑而出。 但當他們到達門口時，門卻已關閉，因為他們過去的罪業尚未消盡。 就像天上的享樂之人，只求生存不求死亡一樣。 而這些在地獄中受苦的人，卻只求死亡不求生存。 如來（Tathagata，佛的稱號之一）是人天之導師，如實地看到這一切。 所以說阿毗止地獄（Avici，無間地獄），是造惡之人所居住的地方。
阿毗止品結束。
第九 外園隔地獄品
八大地獄之外，四方都被圍繞著四重圍隔地獄。這四重是什麼呢？一是熱灰地獄，二是糞屎地獄，三是劍葉地獄，四是烈灰汁地獄。這四重地獄依次圍繞著八大地獄，每一個地獄都應該這樣理解。如果按順序說，有一種地獄叫做熱灰地獄。那些罪人從大地獄出來，看到外面的熱灰地獄就像平坦空曠的土地。看到這種景象后，他們便生起這樣的念頭：『我現在應該到那裡去。』於是罪人前往那裡，腳踩到熱灰上，皮肉立刻腐爛。就像蠟塊被投入猛火中一樣。隨著他們抬起腳，皮肉又恢復原狀。有時熱灰會沒到膝蓋，有時沒到肚臍，有時沒到脖子，有時甚至完全沒入其中。無數由旬（Yojana，古印度長度單位）的範圍內，他們漫無目的地奔走，承受著極難忍受的上上品痛苦。這種痛苦極其堅硬、極其強烈、最為劇烈，直到惡業的報應結束之前，他們求死都不得。他們過去做了什麼惡業才會遭受這種果報呢？過去在人間，他們抓取有生命的眾生，將它們扔進火中，或者扔進熱灰中，或者扔進熱沙中。或者邪淫別人的妻子，違背世間的法則，進入別人的境界。或者出家人破戒，在僧伽藍（Sangharama，寺院）中行走、站立、坐臥。或者生起噁心，或者踩踏四支塔（Stupa，佛塔）的邊界，以及踩踏佛塔的影子。因為這些業報，他們才會在熱灰地獄中受生。還有種種其他的惡業報應，使他們在此受生。此外，那些增長的惡業也感得他們在此受生。他們在此地獄中出生后，便會承受種種不善的業報。
第二種地獄叫做糞屎地獄。那些罪人從熱灰地獄出來后，看到糞屎地獄就像涼爽的蓮花池。看到后，他們便生起...
【English Translation】 English version Like a Great Fire Pile: You see the karma of these beings; though in a great fire, they are not reduced to ashes. Sometimes they see a door open, and they rush out in competition. But when they reach the door, it is already closed, because their past karma is not yet exhausted. Like beings in the heavens who enjoy pleasure, they seek life, not death. Those who suffer here seek death, not life. The Tathagata (Thus Come One, an epithet of the Buddha), the teacher of humans and devas, having truly seen this, Therefore speaks of Avici (the Hell of Incessant Suffering), the dwelling place of those who commit evil.
The chapter on Avici is complete.
Chapter 9: Outer Garden Separated Hells
Outside the eight great hells, the four directions are surrounded by fourfold perimeter hells. What are these four? First, the Hell of Hot Ashes. Second, the Hell of Excrement and Filth. Third, the Hell of Sword-Leaf Trees. Fourth, the Hell of Burning Lye. These fourfold hells surround each of the great hells in order. Each hell should be understood in this way. If described in order, there is a hell called the Hell of Hot Ashes. These are the beings who emerge from the great hells. They see the hot ashes outside as a flat, empty land. Having seen this appearance, they give rise to the thought: 'I should definitely go there now.' Thereupon, these beings go there, and when their feet step on the hot ashes, their skin and flesh immediately rot. It is like a lump of wax thrown into a raging fire. As they lift their feet, their skin and flesh are restored. Sometimes the ashes reach their knees, sometimes their navel, sometimes their neck, and sometimes they are completely submerged. Within countless yojanas (an ancient Indian unit of distance), they wander aimlessly, enduring the most difficult and unbearable suffering. This suffering is extremely hard, extremely intense, and most severe. Until the retribution for their evil karma is exhausted, they cannot seek death. What evil deeds did they commit in the past to receive this retribution? In the past, in the human realm, they seized living beings and threw them into fire, or into hot ashes, or into hot sand. Or they committed adultery with another's wife, violating worldly laws and entering another's territory. Or monks broke their precepts, walking, standing, sitting, and lying down in sangharamas (monasteries). Or they gave rise to evil thoughts, or they stepped on the boundaries of stupas (Buddhist shrines), and the shadows of stupas. Because of these karmic retributions, they are born in this hell. There are also various other evil karmic retributions that cause them to be born here. Furthermore, the increasing evil karma causes them to be born there. Having been born in that hell, they experience various kinds of unwholesome karmic retributions.
The second hell is called the Hell of Excrement and Filth. These beings, having emerged from the Hell of Hot Ashes, see the Hell of Excrement and Filth as a cool lotus pond. Having seen it, they give rise to...
如是心。我今決定必應往彼。是時罪人往入彼中。入其中已有無數蟲。蟲口堅利皆如劍鋒。鉆破皮肉乃至筋骨啖食其髓。復有諸蟲從鼻孔入食其五藏。或從耳入或從眼入或從口入。或從小大道入並唼食五藏。復有大蟲含嚼罪人。血肉既盡吐出其骨如棄棗核。具受如是上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔行何業受此果報。昔在人中取有命眾生。擲置糞坑或不凈處。乃至溝瀆以此業報于中受生。復有種種諸惡業報于中受生。複次諸增上業感彼中生。彼中生已受用種種不善業報。昔行何業受蟲食啖困苦果報。昔在人中或令蛇狗蜈蚣鼉鱷之屬。嚙嚼有命眾生。或起噁心受用五塵。由此業報于彼中生。受鉆破食啖如是等苦。而說偈言。
已渡糞屎獄 見可愛樹林 具郁茂枝條 往彼欲求樂
如是林中有老烏白頸鴉鷹鶚鷲鳥等。是地復有豺狗野干虎狼師子等。身皆長大是諸禽獸嚙㺗罪人。如倒生樹食啖其肉皮血肉盡。唯余骨在。時諸罪人受此啄害。上上品苦難可堪忍。極堅極強最為痛劇。當時悶絕冷風復吹皮肉更生。復受啖食乃至受報未盡求死不得。昔行何業受此啖食。昔在人中令虎狼師子啖食有命眾生。或放鷹犬獵諸禽獸。由此等業彼中受生受食啖報。有種種諸惡業報于中受
【現代漢語翻譯】 現代漢語譯本： 『就是這樣的心念。我現在決定一定要去那裡。』當時罪人就進入了那個地方。進入其中后，有無數的蟲子。蟲子的口堅硬鋒利，都像劍鋒一樣。鉆破罪人的皮肉，甚至筋骨，啃食他們的骨髓。又有各種蟲子從鼻孔進入，吃他們的五臟。或者從耳朵進入，或者從眼睛進入，或者從口進入。或者從小便道、大便道進入，都吸食他們的五臟。又有大蟲含嚼罪人。血肉吃盡后，吐出他們的骨頭，就像丟棄棗核一樣。完全承受這樣上上品（最上等的）的苦難，難以忍受。極其堅硬，極其強烈，最為痛苦劇烈。乃至惡業受報沒有結束，想死都死不了。過去做了什麼惡業，會受到這樣的果報呢？過去在人世間，抓取有生命的眾生，扔到糞坑或者不乾淨的地方，乃至水溝里。因為這樣的業報，在這裡受生。又有種種各種惡業的果報，在這裡受生。再次，各種增上業（增長的惡業）感得他們在此處受生。他們在此處出生后，承受各種不善的業報。過去做了什麼惡業，會受到蟲子啃食的困苦果報呢？過去在人世間，或者讓蛇、狗、蜈蚣、鼉、鱷魚之類的動物，嚙咬有生命的眾生。或者生起噁心，受用五塵（色、聲、香、味、觸）。因為這些業報，在那裡受生，受到鉆破、啃食等痛苦。因此說了這樣的偈語：
『已經渡過了糞屎地獄，看見可愛的樹林，具有鬱鬱蔥蔥的枝條，前往那裡想要尋求快樂。』
像這樣的樹林中，有老烏鴉、白頸鴉、老鷹、鶚、鷲鳥等。這塊地上還有豺、狗、野干、虎、狼、獅子等。身體都非常巨大，這些禽獸嚙咬罪人，像倒生的樹一樣，吃他們的肉，皮血肉都吃盡，只剩下骨頭。當時各種罪人承受這些啄食傷害，上上品（最上等的）的苦難，難以忍受。極其堅硬，極其強烈，最為痛苦劇烈。當時昏悶暈厥，冷風再次吹來，皮肉重新生長出來。又再次受到啃食，乃至受報沒有結束，想死都死不了。過去做了什麼惡業，會受到這樣的啖食呢？過去在人世間，讓虎、狼、獅子等動物，吃有生命的眾生。或者放鷹、犬去獵殺各種禽獸。因為這些惡業，在那裡受生，受到被啖食的果報。有種種各種惡業的果報，在這裡受。
【English Translation】 English version: 『Such is the thought. I am now determined that I must go there.』 At that time, the sinner entered that place. Having entered it, there were countless insects. The mouths of the insects were hard and sharp, all like the edges of swords. They drilled through the skin and flesh of the sinners, even their tendons and bones, devouring their marrow. Moreover, various insects entered from the nostrils, eating their five internal organs (wuzang). Or they entered from the ears, or from the eyes, or from the mouth. Or they entered from the small and large paths (referring to the urethra and anus), all sucking and eating the five internal organs. Moreover, there were large insects that chewed the sinners. Having eaten all the flesh and blood, they spat out their bones like discarded jujube pits. They fully endured such supreme suffering, which was difficult to bear. It was extremely hard, extremely strong, and most painful and severe. Even until the retribution for their evil deeds was exhausted, they could not seek death. What evil deeds did they commit in the past to receive such a result? In the past, in the human realm, they seized living beings and threw them into cesspools or unclean places, even ditches. Because of such karmic retribution, they were born in this place. Moreover, there were various kinds of evil karmic retributions for which they were born in this place. Furthermore, various increasing karmas (zengshang ye) caused them to be born in that place. Having been born in that place, they endured various unwholesome karmic retributions. What evil deeds did they commit in the past to receive the suffering of being eaten by insects? In the past, in the human realm, they caused snakes, dogs, centipedes, alligators (tuo), crocodiles (e), and the like to bite and chew living beings. Or they arose with evil intentions, indulging in the five desires (wuchen) (form, sound, smell, taste, and touch). Because of these karmic retributions, they were born in that place, enduring the suffering of being drilled through and eaten. Therefore, a verse was spoken:
『Having crossed the excrement and filth hell, they see a lovely forest, with lush branches and leaves, and go there seeking pleasure.』
In such a forest, there are old crows, white-necked crows, eagles, ospreys, vultures, and other birds. On this land, there are also jackals, dogs, wild dogs (yegan), tigers, wolves, lions, and the like. Their bodies are all very large, and these birds and beasts gnaw and devour the sinners, like trees growing upside down, eating their flesh. All the skin, blood, and flesh are eaten, leaving only bones. At that time, the various sinners endure these pecking and harming, the supreme suffering, which is difficult to bear. It is extremely hard, extremely strong, and most painful and severe. At that time, they faint and lose consciousness, and a cold wind blows again, causing the skin and flesh to grow back. They are then eaten again, until the retribution is exhausted, and they cannot seek death. What evil deeds did they commit in the past to receive such devouring? In the past, in the human realm, they caused tigers, wolves, lions, and other animals to eat living beings. Or they released hawks and dogs to hunt various birds and beasts. Because of these evil deeds, they were born in that place, receiving the retribution of being devoured. There are various kinds of evil karmic retributions for which they are in this place.
生。昔行何業被冷風吹。昔在人中畜養眾生。使令肥壯欲得多肉。以是業報得冷風吹。
第三地獄名曰劍葉。是諸罪人已度糞屎地獄。見劍葉地獄心起愛著如庵羅林。是劍林路有諸鏘刺。匕首剃刀刀劍鋒刃遍佈其地。時諸罪人行此林路。備受鉆刺等苦。得入大林時無數千眾生。入此林已惡業因緣。大風卒起雨諸器仗。所謂劍雨箭雨劍雨鐇斧等雨。隨所著處身份斷絕。頭首分離如斫木柄佈散狼藉。或雨鐵戈從頂貫地。動轉不得受此殘害。上上品苦極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔行何業受此果報。昔在人中行鬥戰事。與人刀仗遣令鬥戰。作如是言。汝等用此器仗取彼國土。長圍四合聚集多人肆意殺害。由此業報于彼中生。復有種種業報于中受生。復有增上業報感彼中生。彼中生已受用種種不善業報。劍葉地獄竟。
第四地獄名烈灰汁。是諸罪人從劍葉樹林出。見烈灰汁言是清冷江水。心起愛著往入江中。是等罪人先在劍林。遍身破裂入此江水。身並爛壞血肉都盡。唯筋骨相連逐水浮漾受此殘酷。上上品苦極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔行何業受此果報。昔在人中取有命眾生。熱油煎灌或糖或蠟。或煮死屍取汁澆灌。或不凈穢身入園人所用池井洗濯。以此業報于中受生。
【現代漢語翻譯】 現代漢語譯本：生。過去做了什麼業，以至於被冷風吹？過去在人間畜養眾生，使它們肥壯，想要得到更多的肉。因為這個業報，所以受到冷風吹的懲罰。
第三個地獄名叫劍葉（jian ye），是那些罪人已經度過了糞屎地獄，看見劍葉地獄，心中生起愛戀，覺得像庵羅林（an luo lin）。這劍林路上有各種鏘刺，匕首、剃刀、刀劍鋒利的刃遍佈其地。這時，罪人們行走在這林路上，備受鉆刺等痛苦。得以進入大林時，無數千眾的眾生，進入這林后，因為惡業的因緣，大風突然颳起，下起各種器仗的雨，所謂劍雨、箭雨、劍雨、鐇斧（fan fu）等雨。隨著所接觸的地方，身體斷裂，頭和身體分離，像砍斷的木柄一樣，散亂狼藉。或者下起鐵戈，從頭頂貫穿到地裡，動彈不得，遭受這種殘害。這是上上品苦，極其堅硬，極其強烈，最為痛苦劇烈。乃至惡業受報沒有結束，求死都不能。過去做了什麼業，受到這種果報？過去在人間進行鬥戰之事，與人刀仗，派遣他們去戰鬥。說這樣的話：『你們用這些器仗去奪取他們的國土。』長時間圍困，聚集很多人，肆意殺害。因為這個業報，所以在那裡受生。又有種種業報在那裡受生。又有增上業報感應到那裡受生。在那裡受生后，受用種種不善業報。劍葉地獄結束。
第四個地獄名叫烈灰汁（lie hui zhi）。是那些罪人從劍葉樹林出來，看見烈灰汁，說這是清冷的江水，心中生起愛戀，前往進入江中。這些罪人先前在劍林，遍身破裂，進入這江水，身體都爛壞，血肉都盡，只有筋骨相連，隨著水浮動飄蕩，遭受這種殘酷。這是上上品苦，極其堅硬，極其強烈，最為痛苦劇烈。乃至惡業受報沒有結束，求死都不能。過去做了什麼業，受到這種果報？過去在人間取有命的眾生，用熱油煎灌，或者用糖或者蠟，或者煮死屍，取汁澆灌。或者用不乾淨的身體進入園人所用的池井裡洗滌。因為這個業報，所以在那裡受生。
【English Translation】 English version: Born. What karma was performed in the past to be blown by the cold wind? In the past, in the human realm, one raised living beings, fattening them up, desiring to obtain more meat. Due to this karmic retribution, one suffers the punishment of being blown by the cold wind.
The third hell is called Sword Leaf (Jian Ye), where the sinners who have passed through the Dung and Excrement Hell see the Sword Leaf Hell and develop a loving attachment, thinking it is like an Amra Grove (An Luo Lin). The road in this Sword Forest is filled with various sharp thorns, daggers, razors, and the sharp edges of swords. At this time, the sinners walk on this forest path, enduring piercing and other sufferings. When they manage to enter the great forest, countless thousands of beings, having entered this forest, due to the causes of evil karma, a great wind suddenly arises, raining down various weapons, such as sword rain, arrow rain, sword rain, broadaxes (Fan Fu), and other rains. Wherever they touch, the body is severed, the head and body separated, scattered like chopped wooden handles. Or iron spears rain down, piercing from the top of the head to the ground, unable to move, suffering this torment. This is the highest level of suffering, extremely hard, extremely strong, and most painful. Until the retribution for evil karma is exhausted, one cannot even seek death. What karma was performed in the past to receive this karmic result? In the past, in the human realm, one engaged in battles, providing people with knives and weapons, sending them to fight. Saying such words: 'You use these weapons to seize their territory.' Prolonged sieges, gathering many people, recklessly killing. Due to this karmic retribution, one is born there. There are also various karmic retributions that cause one to be born there. There are also increasing karmic retributions that cause one to be born there. After being born there, one experiences various unwholesome karmic retributions. The Sword Leaf Hell ends.
The fourth hell is called Fierce Ash Lye (Lie Hui Zhi). The sinners emerge from the Sword Leaf Forest and see the Fierce Ash Lye, saying it is clear, cold river water, and develop a loving attachment, going to enter the river. These sinners, previously in the Sword Forest, with their bodies torn apart, enter this river water, and their bodies rot away, their flesh and blood are exhausted, only the tendons and bones remain connected, floating and drifting with the water, suffering this cruelty. This is the highest level of suffering, extremely hard, extremely strong, and most painful. Until the retribution for evil karma is exhausted, one cannot even seek death. What karma was performed in the past to receive this karmic result? In the past, in the human realm, one took living beings and poured hot oil on them, or sugar or wax, or boiled corpses and poured the juice on them. Or one entered the ponds and wells used by gardeners with an unclean body to wash. Due to this karmic retribution, one is born there.
復有種種諸惡業報于中受生。復有增上業報感彼中生。彼中生已受用種種不善業報。灰河兩岸有諸獄卒無量千數。身並長大執叉戟等守視罪人。有時罪人語獄卒言官我今大饑。獄卒即以叉取擲置岸上。或用鉗鉤擘開其口。燒熱鐵丸恒有光炎。捉內口中唇口焦燃。咽胸心腹五藏腸胃。並皆潰爛丸從下出。是諸罪人受此酷害。上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業受報未盡求死不得。昔行何業受此果報。昔在人中以毒食飴他或鴆殺人。或出家破戒食國土供養。或妄語惡口如是等業。受此果報彼中受生。復有種種諸惡業報于中受生。複次諸增上業感彼中生。彼中生已受用種種不善業報。有時罪人語獄卒言。官我今大渴。獄卒即以叉取罪人擲置岸上。或用鉗鉤擘開其口。烊熱鐵汁恒有光炎。灌其口中唇口焦燃。咽胸心腹五藏腸胃。並皆爛潰鐵汁下出。是時罪人受此酷害。上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業果報未盡求死不得。昔行何業受此罪苦。昔在人中取象馬等尿灌他口鼻。或以五辛辣汁澆他鼻口。或置毒飲中逼令他服。或勸他飲種種諸酒。或為利酤酒或自飲酒。或出家破戒受用國土供養。蘇油糖蜜等飲。或復飲他非所堪飲。以此業報于中受生。復有種種諸惡業報于中受生。復有增上業報感彼中生。
【現代漢語翻譯】 現代漢語譯本 此外，還有種種惡業的果報使眾生在那裡受生。又有增上業的果報，使他們感得生於彼處。他們生於彼處后，承受種種不善的業報。灰河兩岸有無數的獄卒，身形高大，手持叉戟等武器，看守罪人。有時罪人對獄卒說：『官爺，我非常飢餓。』獄卒就用叉子把罪人叉起來，扔到岸上，或者用鉗子撬開他們的嘴，把燒得通紅、帶著火焰的鐵丸塞進他們的口中，罪人的嘴唇和口腔立刻焦爛燃燒，鐵丸嚥入喉嚨、胸腔、心腹，五臟腸胃全部潰爛，鐵丸從下身排出。這些罪人遭受如此殘酷的傷害，是最上品的痛苦，難以忍受，極其堅硬強烈，痛苦至極。直到惡業的果報受盡，求死都不能。過去做了什麼惡業，會受到這樣的果報呢？過去在人間，用有毒的食物給別人吃，或者用鴆酒毒殺別人；或者出家人破戒，食用國家的供養；或者說妄語、惡語等等，就會受到這樣的果報，而生於彼處。此外，還有種種惡業的果報使眾生在那裡受生。再次，種種增上業，感得他們生於彼處。他們生於彼處后，承受種種不善的業報。 有時罪人對獄卒說：『官爺，我非常口渴。』獄卒就用叉子把罪人叉起來，扔到岸上，或者用鉗子撬開他們的嘴，把熔化的鐵汁灌進他們的口中，鐵汁帶著火焰，罪人的嘴唇和口腔立刻焦爛燃燒，鐵汁嚥入喉嚨、胸腔、心腹，五臟腸胃全部潰爛，鐵汁從下身流出。這時罪人遭受如此殘酷的傷害，是最上品的痛苦，難以忍受，極其堅硬強烈，痛苦至極。直到惡業的果報受盡，求死都不能。過去做了什麼惡業，會受到這樣的罪苦呢？過去在人間，把大象、馬等的尿液灌入別人的口鼻；或者用五辛（指蒜、蔥、興渠、韭菜、薤）的辛辣汁液澆在別人的鼻口上；或者在有毒的飲料中強迫別人喝下；或者勸別人喝各種各樣的酒；或者爲了利益而賣酒，或者自己飲酒；或者出家人破戒，享用國家的供養，蘇油（酥油）、糖蜜等飲料；或者給別人喝他們不能承受的飲料。因為這些業報，而生於彼處。此外，還有種種惡業的果報使眾生在那裡受生。又有增上業的果報，使他們感得生於彼處。
【English Translation】 English version Again, there are various evil karmic retributions that cause beings to be born there. Furthermore, there are superior karmic retributions that cause them to be born there. Having been born there, they experience various unwholesome karmic retributions. On both banks of the River of Ashes, there are countless jailers, tall in stature, holding tridents and other weapons, guarding the criminals. Sometimes a criminal says to a jailer, 'Officer, I am very hungry.' The jailer then uses a trident to lift the criminal and throw him onto the bank, or uses tongs to pry open his mouth and pours in molten iron balls, constantly glowing with flames. He seizes and puts them into the mouth, causing the lips and mouth to burn and char. Swallowing them, the throat, chest, heart, abdomen, and all five internal organs and intestines are ulcerated, and the balls exit from below. These criminals suffer such cruel harm, the highest and most supreme suffering, unbearable, extremely firm and strong, and most intensely painful. Until the retribution of their evil karma is exhausted, they cannot even seek death. What kind of karma did they perform in the past to receive this retribution? In the past, in the human realm, they fed others poisonous food or poisoned them with hemlock, or as monks who broke their vows, they consumed the offerings of the kingdom, or they lied and spoke harshly. Such actions lead to this retribution, causing them to be born there. Again, there are various evil karmic retributions that cause beings to be born there. Furthermore, various superior karmic retributions cause them to be born there. Having been born there, they experience various unwholesome karmic retributions. Sometimes a criminal says to a jailer, 'Officer, I am very thirsty.' The jailer then uses a trident to lift the criminal and throw him onto the bank, or uses tongs to pry open his mouth and pours in molten iron liquid, constantly glowing with flames. He pours it into the mouth, causing the lips and mouth to burn and char. Swallowing it, the throat, chest, heart, abdomen, and all five internal organs and intestines are completely ulcerated, and the iron liquid flows out from below. At this time, the criminal suffers such cruel harm, the highest and most supreme suffering, unbearable, extremely firm and strong, and most intensely painful. Until the retribution of their evil karma is exhausted, they cannot even seek death. What kind of karma did they perform in the past to receive this suffering? In the past, in the human realm, they poured the urine of elephants, horses, etc., into the mouths and noses of others, or poured spicy juice of the five pungent plants (garlic, onions, asafoetida, leeks, and scallions) onto the noses and mouths of others, or placed poison in drinks and forced others to drink it, or encouraged others to drink various kinds of alcohol, or sold alcohol for profit, or drank alcohol themselves, or as monks who broke their vows, they consumed the offerings of the kingdom, such as ghee (su you), sugar, honey, and other drinks, or gave others drinks that they could not tolerate. Because of these karmic retributions, they are born there. Again, there are various evil karmic retributions that cause beings to be born there. Furthermore, there are superior karmic retributions that cause them to be born there.
彼中生已。受用種種余不善業報。重說偈言。
罪人出大獄 見此熱灰中 猶如平廣地 起愛即往彼 至已漫馳走 無數諸由旬 舉下腳生爛 備受上品苦 既出熱灰獄 便見糞屎坑 廣長深百丈 愛往謂花池 是中無數蟲 口堅利如鋒 穿皮啖血肉 破筋骨食髓 復出糞坑已 見劍林起愛 謂枝條嫩茂 往彼欲求樂 林中種種鳥 口啄利如鐵 㺗人如生樹 食啖其血肉 是時既食已 唯余筋骨在 冷風一來吹 皮肉更還復 怖畏起跳踴 苦處作安想 路中受殘害 入可畏劍林 是時身破裂 極痛血洪流 出離此林已 便復入灰河 如煮豆涌沸 或沈或浮轉 沸烈灰中汁 罪人亦如是 兩岸諸獄卒 執叉刺其體 將出置地上 逼使吞鐵丸 或復烊鐵汁 求飲灌口中 焦爛遍身里 然後從下出 如是行惡人 受此地獄苦 昔不修善業 修行邪曲路 由起正思惟 能離諸惡業 一向行善行 是人度惡道 知善惡二業 果報差別異 智人應離惡 當種諸善根 復有別修行 八直聖道分 為滅一切苦 觀無餘四法 如來人天師 如實見是已 故說園隔獄 造惡人住處
【現代漢語翻譯】 現代漢語譯本 罪人在那兒出生后，要承受各種各樣剩餘的不善業報。再次用偈語說道：
『罪人從大獄中出來，看見這片熱灰地，覺得好像平坦寬廣的地方一樣，因為生起貪愛就前往那裡。 到達后便四處奔走，走了無數由旬（yóu xún，古印度長度單位），抬起腳落下時，腳都爛掉了，備受極品的痛苦。 從熱灰獄出來后，便看見糞屎坑，又廣又長又深達百丈，因為貪愛就以為是花池。 這坑裡有無數的蟲子，口堅硬鋒利如刀鋒，穿透面板，吃血肉，咬破筋骨，吸食骨髓。 從糞坑出來后，又看見劍林，生起貪愛，以為是嫩綠茂盛的枝條，前往那裡想要尋求快樂。 林中各種各樣的鳥，嘴像鐵一樣鋒利，啄食罪人，就像啄食活著的樹木一樣，吃他們的血肉。 這時，血肉被吃光后，只剩下筋骨，冷風一來吹過，皮肉又重新長出來。 罪人恐懼害怕，跳躍奔逃，在痛苦的地方卻想著安樂。 在路上受到殘害，進入可怕的劍林。 這時身體被劈裂，極其疼痛，鮮血像洪水一樣流淌。 從這片劍林出來后，又進入灰河，像煮豆一樣翻滾沸騰，或者沉下去，或者浮上來旋轉。 沸騰的灰河中的汁水，罪人也是這樣。 兩岸的獄卒，拿著叉子刺他們的身體，將他們拖到地上，逼迫他們吞下鐵丸。 或者將熔化的鐵汁，強行灌入他們的口中，燒焦腐爛遍佈全身，然後從下身流出。 像這樣作惡的人，就要承受這樣的地獄之苦，因為過去不修善業，修行邪曲的道路。 由於生起正確的思維，才能遠離各種惡業，一向奉行善行，這樣的人才能度過惡道。 瞭解善惡兩種業，果報的差別不同，有智慧的人應當遠離惡業，應當種植各種善根。 還有另外的修行方法，就是八正道（bā zhèng dào），爲了滅除一切痛苦，觀察無餘的四法。 如來（Rú lái，佛的稱號），人天之師，如實地見到這些，所以說園林隔開了地獄，是作惡的人居住的地方。』
【English Translation】 English version Having been born there, the sinners endure various remaining retributions of unwholesome karma. Again, it is said in verse:
'Having emerged from the great prison, the sinner sees this hot ash ground, perceiving it as a flat and wide land. Arousing craving, they go there. Having arrived, they run about, traversing countless yojanas (yójanas, ancient Indian unit of distance). Lifting and lowering their feet, they become rotten, enduring the utmost suffering. Having emerged from the hot ash prison, they then see a pit of feces and excrement, wide, long, and a hundred fathoms deep. Due to craving, they perceive it as a flower pond. Within it are countless insects, their mouths as hard and sharp as blades, piercing the skin, devouring blood and flesh, breaking tendons and bones, and consuming marrow. Having emerged from the feces pit, they then see a sword forest, arousing craving, perceiving it as tender and lush branches, going there seeking pleasure. In the forest are various birds, their beaks as sharp as iron, pecking at the sinners, as if pecking at living trees, devouring their blood and flesh. At this time, having eaten the flesh and blood, only tendons and bones remain. When a cold wind blows, the skin and flesh grow back again. The sinners, fearful and terrified, leap and run, thinking of peace in a place of suffering. Being harmed on the road, they enter the terrifying sword forest. At this time, their bodies are torn apart, extremely painful, with blood flowing like a flood. Having emerged from this sword forest, they then enter the ash river, boiling and churning like cooked beans, sometimes sinking, sometimes floating and turning. The boiling juice in the ash river is like this for the sinners. The prison guards on both banks, holding forks, stab their bodies, dragging them out onto the ground, forcing them to swallow iron balls. Or they pour molten iron juice, forcibly into their mouths, scorching and rotting throughout their bodies, and then flowing out from below. Those who commit evil deeds in this way endure such suffering in hell, because in the past they did not cultivate wholesome karma, but practiced crooked paths. By arousing right thought, one can be separated from all evil deeds. Always practicing good deeds, such a person can cross over evil paths. Knowing the difference between good and evil karma and their different retributions, the wise should abandon evil and plant all wholesome roots. There is another practice, the Eightfold Noble Path (bā zhèng dào), for extinguishing all suffering, observing the four laws without remainder. The Tathagata (Rú lái, title of the Buddha), the teacher of humans and gods, having truly seen these things, therefore speaks of the garden separated from the prison, the dwelling place of those who commit evil.'
園隔地獄品究竟。
第十閻羅地獄品
如佛婆伽婆及阿羅漢說。如是我聞。一時佛世尊說。比丘我以天眼清凈過於肉眼。見諸眾生退沒生起。善色惡色若妙若粗。或住善道或住惡道。隨業受生如實我知。而說偈言。
起造邪惡心 及說邪曲語 或作邪身業 由昔放逸故 少聞無福德 促命中為惡 是人捨身命 即墮閻羅獄
佛告比丘。若人宿世不恭敬父母。及沙門婆羅門。不恭敬親友尊長。不修正善及福德行。于現在惡及未來罪不生怖畏。不行佈施不修福德。不受八齋不持五戒。舍壽命已生地獄中。獄卒收錄送與閻羅白言。此人往昔不恭敬父母。及沙門婆羅門。不恭敬親友尊長。不修正善及福德行。于現在世惡及未來罪不生怖畏。不行佈施不修福德。不受八齋不持五戒。愿王教誡是人令識善惡因果。時閻羅王依五天使正善教戒。謂眾生曰。汝先不見第一天使往彼人中。大王我先不見。王曰。昔汝在人中不見年少童子嬰孩。初生仰眠不能避濕就燥時耶。眾生言。法王我昔已見。王言。汝見識解何不思計。我今應生未度生法。我應隨能依身口意修行善法。為長時中得於正道利益歡樂。眾生言。大王我昔放逸不能行善。王言。汝邪惡業自作自長。非父母所作。非國王所作。非天所作
【現代漢語翻譯】 現代漢語譯本 園隔地獄品究竟。
第十閻羅地獄品
如佛婆伽婆（Bhagavan，世尊）及阿羅漢（Arhat，應供）說。如是我聞。一時佛世尊說。比丘我以天眼清凈過於肉眼。見諸眾生退沒生起。善色惡色若妙若粗。或住善道或住惡道。隨業受生如實我知。而說偈言。
起造邪惡心 及說邪曲語 或作邪身業 由昔放逸故 少聞無福德 促命中為惡 是人捨身命 即墮閻羅獄
佛告比丘。若人宿世不恭敬父母。及沙門（Sramana，出家修行者）婆羅門（Brahmana，祭司）。不恭敬親友尊長。不修正善及福德行。于現在惡及未來罪不生怖畏。不行佈施不修福德。不受八齋（Astanga-sila，八關齋戒）不持五戒（Panca-sila，五戒）。舍壽命已生地獄中。獄卒收錄送與閻羅（Yama，地獄之王）白言。此人往昔不恭敬父母。及沙門婆羅門。不恭敬親友尊長。不修正善及福德行。于現在世惡及未來罪不生怖畏。不行佈施不修福德。不受八齋不持五戒。愿王教誡是人令識善惡因果。時閻羅王依五天使正善教戒。謂眾生曰。汝先不見第一天使往彼人中。大王我先不見。王曰。昔汝在人中不見年少童子嬰孩。初生仰眠不能避濕就燥時耶。眾生言。法王我昔已見。王言。汝見識解何不思計。我今應生未度生法。我應隨能依身口意修行善法。為長時中得於正道利益歡樂。眾生言。大王我昔放逸不能行善。王言。汝邪惡業自作自長。非父母所作。非國王所作。非天所作
【English Translation】 English version The End of the Chapter on the Garden-Separated Hell.
Chapter Ten: The Naraka (Niraya, Hell) of King Yama (Yamaraja).
Thus spoke the Buddha (Bhagavan) and the Arhat (Worthy One). Thus have I heard: At one time, the World-Honored One (Bhagavan) said: 'Monks, with my pure divine eye, surpassing the physical eye, I see beings passing away and being reborn, of good and bad complexion, fine and coarse, dwelling in good or evil realms, and I truly know their rebirth according to their karma.' And he spoke in verse:
'Creating evil thoughts, and speaking crooked words, Or committing evil deeds with the body, Due to past negligence, Having little learning and no merit, With a shortened lifespan, doing evil, This person, abandoning life, immediately falls into Yama's hell.'
The Buddha told the monks: 'If a person in a past life did not respect their parents, Sramanas (ascetics) and Brahmanas (priests), did not respect relatives and elders, did not cultivate good deeds and meritorious actions, did not fear present evils and future sins, did not practice giving, did not cultivate merit, did not observe the eight precepts (Astanga-sila), and did not uphold the five precepts (Panca-sila), upon abandoning life, they are born in hell. The hell-wardens take them and present them to King Yama, saying: 'This person in the past did not respect their parents, Sramanas and Brahmanas, did not respect relatives and elders, did not cultivate good deeds and meritorious actions, did not fear present evils and future sins, did not practice giving, did not cultivate merit, did not observe the eight precepts, and did not uphold the five precepts. May the King instruct this person to recognize the cause and effect of good and evil.' Then King Yama, relying on the five messengers, righteously teaches and instructs them, saying to the beings: 'Have you not seen the first messenger going among those people?' The beings say: 'Great King, I have not seen them before.' The King says: 'In the past, when you were among people, did you not see young boys and infants, newly born, lying on their backs, unable to avoid wetness and seek dryness?' The beings say: 'Dharma King, I have seen them before.' The King says: 'Having seen and understood, why did you not consider that I am now subject to birth, not yet liberated from the law of birth? I should, according to my ability, cultivate good deeds with body, speech, and mind, so that for a long time I may attain the benefits and happiness of the right path.' The beings say: 'Great King, I was negligent in the past and could not do good.' The King says: 'Your evil deeds are self-made and self-grown, not made by parents, not made by the king, not made by the gods.'
。非先亡沙門婆羅門等所作。自作自受。雖不願求果報決至。時閻羅王因是天使訶責教已。復因第二天使。正善教敕謂眾生曰。汝先不見第二天使往彼人中。大王我先不見。王曰。汝昔在人中不見若男若女老長大等。或復背瘺猶如角弓。扶杖前步舉身戰動。眾生言。大王我昔已見。王言。汝既識解何不思計。我今應老未度老法。我應隨能依身口意修行善法。為長時中得於正道利益歡樂。眾生言。大王我昔放逸不能行善。王言。汝邪惡業自作自長。非父母所作。非國王所作。非天所作。非先亡沙門婆羅門等所作。自作自受。雖不願求果報決至。時閻羅王因是天使訶責教已。復因第三天使正善教敕。謂眾生曰。汝先不見第三天使往彼人中。大王我先不見。王曰。汝昔在人中不見若男若女疾病困苦極難。或滯牀蓆或據筌提或眠地上。是身苦受最堅最強難堪難忍。侵損壽命眾苦所逼。大王我昔已見。王言汝已識解何不思計。我今應病未度病法。我應隨能依身口意修行善法。為長時中得於正道利益歡樂。眾生言。大王我昔放逸不能行善。王言。汝邪惡業自作自受。非父母所作。非國王非天非先亡沙門婆羅門等所作。自作自受。雖不願求業報決至。時閻羅王因是天使訶責教已。復因第四天使正善教敕。謂眾生曰。汝等先不見第四天
【現代漢語翻譯】 現代漢語譯本：並非先前死去的沙門（Śramaṇa，指修行者）或婆羅門（Brāhmaṇa，指祭司）所為，而是自己造作自己承受。即使不希望得到這樣的果報，最終也必定會到來。當時，閻羅王（Yama-rāja，掌管地獄的冥王）因此天使的緣故呵責教誨之後，又因為第二個天使，以正直善良的教誨告誡眾生說：『你們先前沒有看見第二個天使前往人間嗎？』眾生回答：『大王，我先前沒有看見。』閻羅王說：『你們過去在人間沒有看見那些男人女人，年老體衰，背部彎曲像弓一樣，拄著枴杖艱難前行，全身顫抖嗎？』眾生說：『大王，我過去已經看見了。』閻羅王說：『你們既然已經明白這些道理，為什麼不好好思考呢？我現在也終將衰老，尚未脫離衰老的法則。我應該盡我所能，依靠身口意修行善法，爲了在長久的時間裡獲得正道，得到利益和快樂。』眾生說：『大王，我過去放縱懈怠，不能行善。』閻羅王說：『你們的邪惡之業是自己造作自己增長的，不是父母所為，不是國王所為，不是天神所為，不是先前死去的沙門或婆羅門所為，而是自己造作自己承受。即使不希望得到這樣的果報，最終也必定會到來。』當時，閻羅王因此天使的緣故呵責教誨之後，又因為第三個天使，以正直善良的教誨告誡眾生說：『你們先前沒有看見第三個天使前往人間嗎？』眾生回答：『大王，我先前沒有看見。』閻羅王說：『你們過去在人間沒有看見那些男人女人，被疾病困擾，痛苦不堪，或者躺在床上，或者靠著坐具，或者睡在地上。身體承受著最堅強最難以忍受的痛苦，侵蝕著壽命，被各種痛苦所逼迫嗎？』眾生說：『大王，我過去已經看見了。』閻羅王說：『你們既然已經明白這些道理，為什麼不好好思考呢？我現在也終將生病，尚未脫離疾病的法則。我應該盡我所能，依靠身口意修行善法，爲了在長久的時間裡獲得正道，得到利益和快樂。』眾生說：『大王，我過去放縱懈怠，不能行善。』閻羅王說：『你們的邪惡之業是自己造作自己承受的，不是父母所為，不是國王所為，不是天神所為，不是先前死去的沙門或婆羅門所為，而是自己造作自己承受。即使不希望得到這樣的業報，最終也必定會到來。』當時，閻羅王因此天使的緣故呵責教誨之後，又因為第四個天使，以正直善良的教誨告誡眾生說：『你們先前沒有看見第四個天使……』 English version: It was not done by deceased Śramaṇas (ascetics) or Brāhmaṇas (priests), but self-made and self-received. Although one may not wish for the consequences, they will inevitably arrive. Then, Yama-rāja (the King of Hell) rebuked and instructed them because of this angel, and again, because of the second angel, he righteously and kindly instructed the beings, saying: 'Have you not seen the second angel going among those people?' The beings replied: 'Great King, I have not seen him before.' The King said: 'In the past, when you were among humans, did you not see men and women, old and frail, with backs bent like bows, leaning on staffs, walking with difficulty, their bodies trembling?' The beings said: 'Great King, I have seen them before.' The King said: 'Since you understood this, why did you not contemplate it? I too shall grow old and have not yet escaped the law of aging. I should, to the best of my ability, rely on body, speech, and mind to cultivate good deeds, so that for a long time I may attain the right path, benefit, and joy.' The beings said: 'Great King, in the past I was negligent and could not do good deeds.' The King said: 'Your evil deeds are self-made and self-grown, not made by parents, not made by the king, not made by the gods, not made by deceased Śramaṇas or Brāhmaṇas, but self-made and self-received. Although one may not wish for the consequences, they will inevitably arrive.' Then, Yama-rāja rebuked and instructed them because of this angel, and again, because of the third angel, he righteously and kindly instructed the beings, saying: 'Have you not seen the third angel going among those people?' The beings replied: 'Great King, I have not seen him before.' The King said: 'In the past, when you were among humans, did you not see men and women afflicted by illness, suffering greatly, either lying in bed, or leaning on supports, or sleeping on the ground? The suffering of the body is the strongest and most difficult to bear, eroding life, and oppressed by all kinds of suffering?' The beings said: 'Great King, I have seen them before.' The King said: 'Since you understood this, why did you not contemplate it? I too shall become ill and have not yet escaped the law of illness. I should, to the best of my ability, rely on body, speech, and mind to cultivate good deeds, so that for a long time I may attain the right path, benefit, and joy.' The beings said: 'Great King, in the past I was negligent and could not do good deeds.' The King said: 'Your evil deeds are self-made and self-received, not made by parents, not made by the king, not made by the gods, not made by deceased Śramaṇas or Brāhmaṇas, but self-made and self-received. Although one may not wish for the karmic consequences, they will inevitably arrive.' Then, Yama-rāja rebuked and instructed them because of this angel, and again, because of the fourth angel, he righteously and kindly instructed the beings, saying: 'Have you not seen the fourth angel...'
【English Translation】 English version: It was not done by deceased Śramaṇas (ascetics) or Brāhmaṇas (priests), but self-made and self-received. Although one may not wish for the consequences, they will inevitably arrive. Then, Yama-rāja (the King of Hell) rebuked and instructed them because of this angel, and again, because of the second angel, he righteously and kindly instructed the beings, saying: 'Have you not seen the second angel going among those people?' The beings replied: 'Great King, I have not seen him before.' The King said: 'In the past, when you were among humans, did you not see men and women, old and frail, with backs bent like bows, leaning on staffs, walking with difficulty, their bodies trembling?' The beings said: 'Great King, I have seen them before.' The King said: 'Since you understood this, why did you not contemplate it? I too shall grow old and have not yet escaped the law of aging. I should, to the best of my ability, rely on body, speech, and mind to cultivate good deeds, so that for a long time I may attain the right path, benefit, and joy.' The beings said: 'Great King, in the past I was negligent and could not do good deeds.' The King said: 'Your evil deeds are self-made and self-grown, not made by parents, not made by the king, not made by the gods, not made by deceased Śramaṇas or Brāhmaṇas, but self-made and self-received. Although one may not wish for the consequences, they will inevitably arrive.' Then, Yama-rāja rebuked and instructed them because of this angel, and again, because of the third angel, he righteously and kindly instructed the beings, saying: 'Have you not seen the third angel going among those people?' The beings replied: 'Great King, I have not seen him before.' The King said: 'In the past, when you were among humans, did you not see men and women afflicted by illness, suffering greatly, either lying in bed, or leaning on supports, or sleeping on the ground? The suffering of the body is the strongest and most difficult to bear, eroding life, and oppressed by all kinds of suffering?' The beings said: 'Great King, I have seen them before.' The King said: 'Since you understood this, why did you not contemplate it? I too shall become ill and have not yet escaped the law of illness. I should, to the best of my ability, rely on body, speech, and mind to cultivate good deeds, so that for a long time I may attain the right path, benefit, and joy.' The beings said: 'Great King, in the past I was negligent and could not do good deeds.' The King said: 'Your evil deeds are self-made and self-received, not made by parents, not made by the king, not made by the gods, not made by deceased Śramaṇas or Brāhmaṇas, but self-made and self-received. Although one may not wish for the karmic consequences, they will inevitably arrive.' Then, Yama-rāja rebuked and instructed them because of this angel, and again, because of the fourth angel, he righteously and kindly instructed the beings, saying: 'Have you not seen the fourth angel...'
使往彼人中。大王我先不見。王曰。汝昔在人中不見若男若女或一日死。或二日三日乃至七日。或膀脹或黯黑或臭爛或為禽獸食啖。眾生言。大王我昔已見。王言。汝既識解何不思計。我今應死未度死法。我應隨能依身口意修行善法。為長時中得於正道利益歡樂。眾生言。大王我昔放逸不能行善。王言。汝邪惡業自能自長。非父母所作。非國王非天非先亡沙門婆羅門等所作。自作自受。雖不願求果報決至。時閻羅王因是天使訶責教已。復因第五天使正善教敕。謂眾生曰。汝等先不見第五天使往彼人中。大王我先不見。王曰。汝昔在人中不見世人或殺或盜或復邪淫。乃至妄語惡口等罪。為王人所錄。編頭面縛打鼓。徇令於四衢道出城南門。至行刑所坐置標下。隨罪輕重種種治罰。或杖或鞭或刖手足。或劓耳鼻乃至大辟。眾生言。大王我昔已見。王言。汝見識解何不思計。一切惡業現報可見。我今屬業隨業力行。若善若惡所作諸業。于當來世如因受生。眾生言。大王我昔放逸不能行善。王言。汝邪惡業自作自長。非父母非國王非天非先亡沙門婆羅門等所作。自作自受。雖不願求果報決至。作是言已舍心而住。是時獄卒捉此罪人。倒懸向下入更生地獄。此獄有四角四門鐵城圍繞上下皆鐵。晝夜燒燃恒出光炎。其中罪人隨黑繩
【現代漢語翻譯】 現代漢語譯本 派使者去那些人中間。[閻羅]王問道：『我之前沒有見過你。』罪人回答：『大王，我之前沒有見過。』[閻羅]王說：『你以前在人間，難道沒有見過男人女人，或者一天、兩天、三天乃至七天就死去，或者身體腫脹，或者臉色發黑，或者腐爛發臭，或者被鳥獸吃掉嗎？』罪人回答：『大王，我以前見過。』[閻羅]王說：『你既然知道這些，為什麼不思考呢？我現在也應該會死，還沒有脫離死亡的法則。我應該盡力依靠身口意修行善法，爲了長久地在正道中獲得利益和快樂。』罪人回答：『大王，我以前放縱自己，不能行善。』[閻羅]王說：『你所作的邪惡之業，是自己造作增長的，不是父母所作，不是國王所作，不是天神所作，也不是已故的沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，祭司）等所作，是你自己造作自己承受。即使不希望得到果報，果報也一定會到來。』當時，閻羅王因為這位使者的緣故，呵責教誡罪人後，又因為第五位使者的緣故，以正直善良的言語教導告誡，對罪人說：『你們之前沒有見過第五位天使去那些人中間嗎？』罪人回答：『大王，我之前沒有見過。』[閻羅]王說：『你以前在人間，難道沒有見過世人或者殺生，或者偷盜，或者邪淫，乃至妄語、惡口等罪行，被官府逮捕，披頭散髮，用繩子捆綁，敲著鼓，在四通八達的道路上示眾，從城南門押送到刑場，坐在刑具旁邊，根據罪行的輕重，施以各種刑罰，或者用棍杖抽打，或者用鞭子抽打，或者砍斷手腳，或者割掉耳朵鼻子，乃至處以死刑嗎？』罪人回答：『大王，我以前見過。』[閻羅]王說：『你既然見過也知道這些，為什麼不思考呢？一切惡業的現世報應是顯而易見的。我現在受業力支配，隨業力而行。無論是善是惡，所作的諸業，在未來世都會像種子一樣產生果報。』罪人回答：『大王，我以前放縱自己，不能行善。』[閻羅]王說：『你所作的邪惡之業，是自己造作增長的，不是父母所作，不是國王所作，不是天神所作，也不是已故的沙門婆羅門等所作，是你自己造作自己承受。即使不希望得到果報，果報也一定會到來。』說完這些話，就捨棄了憐憫之心而住。這時，獄卒抓住這個罪人，頭朝下倒懸著，投入到更生地獄。這個地獄有四個角，四道門，四周都是鐵墻圍繞，上下都是鐵，日夜燃燒，不斷發出火焰。其中的罪人隨著黑繩……
【English Translation】 English version Sent messengers among those people. King [Yama] said: 'I have not seen you before.' The being replied: 'Great King, I have not seen you before.' King [Yama] said: 'In your past life among humans, have you not seen men and women who died after one day, two days, three days, or even seven days, or whose bodies were swollen, or whose faces were dark, or who were rotting and stinking, or who were eaten by birds and beasts?' The being replied: 'Great King, I have seen it before.' King [Yama] said: 'Since you recognize and understand this, why did you not contemplate it? I too should die now, and I have not yet transcended the law of death. I should strive to cultivate good deeds through body, speech, and mind, so that I may obtain benefits and joy in the right path for a long time.' The being replied: 'Great King, I was negligent in the past and could not do good deeds.' King [Yama] said: 'The evil deeds you have done are self-created and self-grown, not done by parents, not done by the king, not done by the gods, nor done by deceased Śrāmaṇas (ascetics) or Brāhmaṇas (priests). You create it yourself and you bear it yourself. Even if you do not wish to seek the retribution, the retribution will surely come.' At that time, King Yama, because of this messenger, rebuked and instructed the being, and then, because of the fifth messenger, taught and admonished with upright and virtuous words, saying to the being: 'Have you not seen the fifth angel going among those people before?' The being replied: 'Great King, I have not seen it before.' King [Yama] said: 'In your past life among humans, have you not seen people who committed sins such as killing, stealing, or engaging in sexual misconduct, even lying and harsh speech, being arrested by officials, their hair disheveled, bound with ropes, beaten with drums, paraded through the four crossroads, escorted from the south gate of the city to the execution ground, seated next to the execution stake, and subjected to various punishments according to the severity of their crimes, such as being beaten with sticks, whipped, having their hands and feet cut off, or having their ears and noses cut off, or even being executed?' The being replied: 'Great King, I have seen it before.' King [Yama] said: 'Since you have seen and understood this, why did you not contemplate it? The present retribution for all evil deeds is clearly visible. I am now subject to karma and act according to the power of karma. Whether good or evil, all the deeds done will produce results like seeds in the future.' The being replied: 'Great King, I was negligent in the past and could not do good deeds.' King [Yama] said: 'The evil deeds you have done are self-created and self-grown, not done by parents, not done by the king, not done by the gods, nor done by deceased Śrāmaṇas or Brāhmaṇas. You create it yourself and you bear it yourself. Even if you do not wish to seek the retribution, the retribution will surely come.' After saying these words, he dwelt with a mind of abandonment. At this time, the prison guards seized this criminal, hung him upside down, and threw him into the rebirth hell. This hell has four corners, four gates, and is surrounded by iron walls, with iron above and below, burning day and night, constantly emitting flames. The beings within follow the black ropes...
界。受鐇斧斫血肉俱盡。唯余筋骨困苦難堪悶絕暫死。時冷風吹血肉還復。受此殘害上上品苦。乃至惡業受報未盡求死不得。昔行何業受此果報。令諸眾生於彼中生。昔在人中陵慢父母。沙門及婆羅門。不恭敬親友尊長不修正善及福德業。于現在惡及未來罪不生怖畏。不行佈施不修福德。不受八齋不持五戒。由此等下品業故於彼中生。受此殘害種種困苦。次增重品生第二黑繩獄。次增重品生第三聚磕地獄。次復重品生第四叫喚獄。次復重品生第五大叫喚獄。次重品生第六燒熱獄。次復重品生第七大燒熱獄。次復增品生第八阿毗止獄。是毗止獄四角四門。鐵城圍繞上下皆鐵。晝夜燒燃遍滿火炎。是中罪人無量百千重沓受燒。猶如樵𧂐猶如鍊鐵竟一日夜其身被燒亦復如是。佛言比丘。是毗止地獄。或東門暫開罪人見已向門而走。覓依止處覓救濟處求覓出離。未達門所門已還閉。西南北門亦復如是。見是事已。念望斷絕。身心苦惱悲號痠痛。無量千歲恒受如是上上品苦。難可堪忍最為痛劇。乃至惡業果報受用未盡求死不得。昔何行業受此果報。昔在人中誹謗調善精進仙人。或孤負恩義或反逆殺害愛念親友。是大阿毗獄正業家。方便因故於中受生。復有種種諸惡業報于中受生。複次諸增上業感彼中生。彼中生已受用種種不善報
【現代漢語翻譯】 現代漢語譯本 『界』（指地獄的邊界）。受刑時，用斧頭砍斫，血肉都被砍盡，只剩下筋骨，困苦難堪，悶絕過去，暫時死去。這時，冷風吹來，血肉又恢復原狀。承受這種殘害，是上上品苦。乃至惡業的報應沒有結束，求死都不能。過去做了什麼惡業，會受這種果報，令眾生在那裡面出生呢？過去在人間，輕慢父母、沙門（指佛教出家人）以及婆羅門（指印度教祭司），不恭敬親友尊長，不修正善和福德之業，對於現在的惡行以及未來的罪過不生怖畏，不行佈施，不修福德，不守八齋戒，不持五戒。由於這些下品惡業，所以在那裡面出生，承受這種殘害和種種困苦。 接著，罪業加重，就生到第二黑繩獄。罪業再次加重，就生到第三聚磕地獄。罪業再次加重，就生到第四叫喚獄。罪業再次加重，就生到第五大叫喚獄。罪業加重，就生到第六燒熱獄。罪業再次加重，就生到第七大燒熱獄。罪業再次加重，就生到第八阿毗止獄。這個阿毗止獄四角有四個門，鐵城圍繞，上下都是鐵，晝夜燃燒，遍滿火焰。這裡面的罪人無數百千重疊地遭受焚燒，就像燒柴一樣，就像鍊鐵一樣，整日整夜身體被焚燒也是這樣。佛（Buddha）告訴比丘（bhikkhu，指佛教出家人）說：『這個阿毗止地獄，有時東門暫時打開，罪人看見後向門跑去，尋找依靠之處，尋找救濟之處，尋求逃離。還沒到達門口，門就已經關閉。西南北門也是這樣。』看見這種情況后，念頭和希望都斷絕了，身心苦惱，悲號痠痛，無數千年中恒常承受這種上上品苦，難以忍受，最為痛苦劇烈，乃至惡業的果報沒有受完，求死都不能。過去做了什麼行業，會受這種果報呢？過去在人間誹謗調和善良、精進修行的仙人，或者辜負恩義，或者反叛殺害愛念自己的親友，這是大阿毗地獄的正業之家，因為方便之因，所以在其中受生。還有種種其他的惡業報應，也會在其中受生。再次，種種增上的惡業，感得在那裡面出生。在那裡面出生后，受用種種不善的報應。
【English Translation】 English version 『Realm』 (referring to the boundary of hell). When subjected to punishment, the body is chopped with axes, flesh and blood are completely cut away, leaving only sinews and bones, causing unbearable suffering, fainting, and temporary death. At this time, a cold wind blows, and the flesh and blood are restored. Enduring this kind of torment is the highest level of suffering. Until the retribution of evil karma is exhausted, even seeking death is impossible. What evil deeds were committed in the past to receive such retribution, causing beings to be born there? In the past, in the human realm, they were disrespectful to parents, 『shramanas』 (Buddhist monks), and 『brahmins』 (Hindu priests), disrespectful to relatives, friends, elders, and did not cultivate good deeds and meritorious actions. They did not fear present evil and future sins, did not practice generosity, did not cultivate merit, did not observe the eight precepts, and did not uphold the five precepts. Due to these inferior evil deeds, they are born there, enduring this torment and various sufferings. Next, as the evil karma increases, they are born into the second Black Rope Hell. As the evil karma increases again, they are born into the third Crushing Hell. As the evil karma increases again, they are born into the fourth Crying Hell. As the evil karma increases again, they are born into the fifth Great Crying Hell. As the evil karma increases, they are born into the sixth Burning Hell. As the evil karma increases again, they are born into the seventh Great Burning Hell. As the evil karma increases again, they are born into the eighth Avici Hell. This Avici Hell has four corners and four gates, surrounded by iron walls, with iron above and below, burning day and night, filled with flames. The countless hundreds and thousands of sinners within are repeatedly burned, like burning firewood, like refining iron, their bodies being burned in this way day and night. The 『Buddha』 (enlightened one) said to the 『bhikkhus』 (Buddhist monks): 『In this Avici Hell, sometimes the east gate temporarily opens, and the sinners, seeing it, run towards the gate, seeking a place of refuge, seeking salvation, seeking escape. Before they reach the gate, it closes again. The west, north, and south gates are also the same.』 Seeing this situation, their thoughts and hopes are cut off, their bodies and minds suffer, they cry out in pain, and for countless thousands of years they constantly endure this highest level of suffering, which is unbearable and extremely painful, until the retribution of evil karma is exhausted, and even seeking death is impossible. What actions were committed in the past to receive such retribution? In the past, in the human realm, they slandered virtuous and diligent 『rishis』 (sages), or betrayed kindness, or rebelled against and killed loving relatives and friends. This is the proper karmic home of the Great Avici Hell, and due to the cause of convenience, they are born there. There are also various other evil karmic retributions that cause beings to be born there. Furthermore, various increasing evil karmas cause them to be born there. After being born there, they experience various unwholesome retributions.
。受正報已出大地獄。由殘業故入四園隔。先入熱灰灰深沒膝。下膝焦爛如蠟投火。若舉足時皮肉還復是中罪人求覓依止。救濟出離周章漫走。無數由旬見糞屎坑。其地皆糞死屍遍滿。其中有蟲名攘鳩咤。其數無量形似長蛇。身白頭黑口如劍鋒。舉頭張口待罪人至。罪人入已是蟲穿皮入肉徹骨食髓。受此苦時無數千年恒大叫喚。乃至惡業未盡求死不得。出此獄已見劍葉林。求覓依止救濟出離向林疾走。于其路中種種鏘刺破裂身腳。次入劍林。時有熱風吹動劍樹。風觸如火舉體焦爛。劍林復雨種種器仗斫刺身體。隨所著處皮肉無餘。受此殘害無數千載恒大叫喚。乃至惡業未盡求死不得。復有種種禽獸食啖其身並如前說。出此獄已見熱灰汁河溢滿沸涌。求覓依止救濟出離。馳走入河宛轉顛倒猶如煮豆。邊有獄卒執持鐵網。料出罪人貯赤鐵岸。獄卒問言。罪人汝何所須。罪人言。我今饑不可忍是時獄卒即以鐵鉗。格開其口投熱鐵丸。隨丸所至唇舌心胸腸胃五藏。皆悉焦爛丸直下出。渴飲鐵汁亦復如是。無數千年恒大叫喚受此困苦。乃至惡業未盡求死不得。出此獄已見中間巷獄。猶如大市是中樹林名睒浮梨。中有獄卒執罪人臂。牽上牽下並如前說。復有鐵鑊鐵汁沸滿。獄卒捉人擲置鑊中。人中歲數滿五百年方得暫出。時裁得喚
【現代漢語翻譯】 現代漢語譯本： 受正報已經脫離大地獄，由於殘餘的罪業，墮入四園隔（指地獄中的四個區域）。首先進入熱灰區域，灰燼深及膝蓋，膝蓋以下被燒焦腐爛，就像蠟燭投入火焰中一樣。當罪人抬腳時，皮肉又恢復原狀。這些罪人四處尋找可以依靠和救濟的地方，拚命奔走。走了無數由旬（古印度長度單位）后，看到糞屎坑，地上全是糞便和死屍。其中有一種蟲子名叫攘鳩咤（地獄中的蟲名），數量極多，形狀像長蛇，身體是白色的，頭是黑色的，嘴像劍鋒一樣。它們抬起頭張開嘴，等待罪人到來。罪人一旦進入，這些蟲子就穿皮入肉，啃食骨頭和骨髓。承受這種痛苦時，無數千年都在恒常地大聲叫喚，直到惡業消盡才能停止，想死都死不了。離開這個地獄后，罪人會看到劍葉林。他們爲了尋找可以依靠和救濟的地方，拚命向樹林跑去。在路上，各種鋒利的荊棘刺破他們的身體和腳。進入劍林后，會有熱風吹動劍樹，風吹到身上就像火燒一樣，全身焦爛。劍林還會降下各種兵器，砍刺罪人的身體，凡是被擊中的地方，皮肉都會被砍掉。罪人承受這種殘害，無數千年都在恒常地大聲叫喚，直到惡業消盡才能停止，想死都死不了。還有各種禽獸來吃他們的身體，情況和前面說的一樣。離開這個地獄后，罪人會看到充滿沸騰熱灰汁的河流。他們爲了尋找可以依靠和救濟的地方，拚命跑進河裡，在河裡翻滾，就像煮豆子一樣。河邊有獄卒拿著鐵網，把罪人撈出來，堆放在赤紅色的鐵岸上。獄卒會問罪人：『罪人，你想要什麼？』罪人回答：『我現在飢餓難忍。』這時，獄卒就用鐵鉗子撬開罪人的嘴，把燒紅的鐵丸投進去。鐵丸所經過的地方，嘴唇、舌頭、心胸、腸胃、五臟六腑，全部被燒焦腐爛，鐵丸直接穿透身體掉出來。如果罪人說口渴，獄卒也會用同樣的方法灌他喝鐵汁。罪人無數千年都在恒常地大聲叫喚，承受這種困苦，直到惡業消盡才能停止，想死都死不了。離開這個地獄后，罪人會看到中間巷獄，就像一個大市場。這裡有一片樹林，名叫睒浮梨（地獄中的樹林名）。樹林里有獄卒抓住罪人的手臂，把他們拉上拉下，情況和前面說的一樣。還有鐵鍋，裡面盛滿沸騰的鐵汁。獄卒抓住罪人，把他們扔進鍋里。罪人在鍋里要滿五百年才能暫時出來，這時才能勉強發出叫喊聲。
【English Translation】 English version: Having completed the retribution of the Great Hell, due to residual karma, one enters the Four Separated Enclosures (referring to four areas within hell). First, one enters the Hot Ash area, where the ash is knee-deep. Below the knees, one is burned and decayed, like wax thrown into a fire. When the sinner lifts a foot, the skin and flesh are restored. These sinners seek refuge and deliverance everywhere, running frantically. After countless yojanas (an ancient Indian unit of distance), they see a pit of feces and corpses, filled with excrement and dead bodies. Among them are countless worms called Rangajukata (name of a hellish worm), shaped like long snakes, with white bodies and black heads, and mouths like sword blades. They raise their heads and open their mouths, waiting for the sinner to arrive. Once the sinner enters, these worms pierce the skin, enter the flesh, and devour the bones and marrow. Enduring this suffering, they constantly scream for countless thousands of years, unable to die until their evil karma is exhausted. After leaving this hell, the sinner sees the Sword-Leaf Forest. Seeking refuge and deliverance, they run desperately towards the forest. On the way, various sharp thorns pierce their bodies and feet. Entering the Sword Forest, hot winds blow the sword trees, and the wind touching the body is like fire, causing the entire body to be burned and decayed. The Sword Forest also rains down various weapons, hacking and stabbing the sinner's body. Wherever they strike, the skin and flesh are completely destroyed. Enduring this torment, they constantly scream for countless thousands of years, unable to die until their evil karma is exhausted. Various birds and beasts also eat their bodies, as described before. After leaving this hell, the sinner sees a river overflowing with boiling hot ash water. Seeking refuge and deliverance, they desperately run into the river, rolling and tumbling like boiling beans. On the bank, there are hell guards holding iron nets, scooping out the sinners and piling them on the red-hot iron shore. The hell guards ask the sinner, 'Sinner, what do you need?' The sinner replies, 'I am unbearably hungry.' At this moment, the hell guards use iron tongs to pry open the sinner's mouth and throw in a red-hot iron ball. Wherever the ball goes, the lips, tongue, heart, chest, intestines, and five internal organs are all burned and decayed, and the ball passes straight through the body. If the sinner says they are thirsty, the hell guards will pour iron juice down their throat in the same way. The sinner constantly screams for countless thousands of years, enduring this suffering, unable to die until their evil karma is exhausted. After leaving this hell, the sinner sees the Intermediate Alley Hell, which is like a large market. Here is a forest called Shanshimbali (name of a hellish forest). In the forest, there are hell guards grabbing the sinner's arms, pulling them up and down, as described before. There are also iron cauldrons filled with boiling iron juice. The hell guards grab the sinners and throw them into the cauldrons. The sinners must remain in the cauldron for five hundred years before they can temporarily come out, at which point they can barely utter a cry.
何不展喚。每復沉沒是中。復有罪人或仰或覆。以赤鐵釘遍釘其身著熱鐵地。或牽罪人舌如牛皮大。及身布貯地上以無數赤釘釘之。復有罪人通身被斫如甘蔗節。復有罪人獄卒斬斫。下劍頭斷舉劍頭生。由此殺故頭聚如山手足亦爾。復有罪人褫皮布地。劍割其肉聚置皮上。復有罪人滿鐵艚中。獄卒捉杵舂搗令碎。復有罪人狩頭人身。或牽車等具如前說。復有無數罪人。為諸獄卒捉仗圍繞猶如捕獵。是謂罪人受是殘害。上上品苦難可堪忍。極堅極強最為痛劇。乃至惡業未盡求死不得。昔行何業受此罪報。昔在人中造作十惡。以輕品故不感大獄於此中生。或已受大地獄果由殘業故於此受生。此中生已具受種種殘業果報。爾時佛言比丘。閻羅王恒作是愿。我當何時出離於此得生人道與人同類生富貴家。多諸財寶人身柔軟具相安樂。車輿游處足不踐地。由年長大六根成熟。已行佈施作諸功德。剃除鬚髮被著法衣。由正信智故舍離居家。受無家法既出家已。愿我證得究竟梵行。猶如昔時諸善男子。出家得道梵行究竟。爾時世尊而說偈言。
云何作此業 現世生憂悔 未來啼叫喚 受種種苦果 惡業未熟時 癡人謂甜美 其業既熟已 方知是苦難 初造惡業時 不如火即燒 如灰覆火上 隨逐燒罪人
{ "translations": [ "現代漢語譯本", "為什麼不呼喚他們呢？他們總是沉沒在這裡面。又有罪人，有的仰面朝天，有的俯臥在地，被赤紅的鐵釘遍身釘住，身處熾熱的鐵地上。或者獄卒拉出罪人的舌頭，像牛皮一樣大，鋪在地上，用無數的赤釘釘住。又有罪人，全身被砍得像甘蔗節一樣。又有罪人被獄卒斬殺，劍落下頭斷了，舉起劍頭又長出來。因為這樣殺戮的緣故，頭堆積如山，手和腳也是這樣。又有罪人被剝下皮鋪在地上，用劍割下他的肉，堆放在皮上。又有罪人被裝滿在鐵槽中，獄卒拿著杵舂搗，把他搗成碎片。又有罪人是野獸的頭，人的身體。或者拉著車等刑具，像前面說的那樣。又有無數的罪人，被獄卒拿著兵器包圍，就像捕獵一樣。這就是罪人所受的殘害。這是上上品（指地獄中的最高等級）的苦難，難以忍受，極其堅硬，極其強烈，最為痛苦。乃至惡業沒有盡頭，求死都不能。過去做了什麼業，要受這樣的罪報呢？過去在人世間造作十惡（指身口意所造的十種惡業），因為是輕微的品類，所以不感召大地獄，而是在這裡出生。或者已經受過大地獄的果報，因為還有殘餘的業力，所以在這裡受生。在這裡出生以後，完全承受種種殘餘的業力果報。當時佛說：『比丘（佛教出家男眾的通稱），閻羅王（掌管地獄的鬼王）常常這樣發願：我什麼時候才能脫離這裡，得以出生在人間，和人一樣，生在富貴人家，有很多的財寶，人身柔軟，具有美好的相貌，安樂自在，乘坐車輿遊玩，腳不踩地。等到年紀大了，六根（眼耳鼻舌身意）成熟，已經行過佈施，做過各種功德，剃除鬚髮，穿上法衣。因為有正信和智慧的緣故，舍離居家，接受無家之法，既然出了家，愿我證得究竟的梵行（清凈的行為），就像過去那些善男子一樣，出家得道，梵行究竟。』」， "當時世尊（對佛的尊稱）說了偈語：", "『怎樣造作這樣的惡業，使得現在活著的時候就產生憂愁和後悔，未來還要啼哭叫喚，承受種種痛苦的果報？惡業還沒有成熟的時候，愚癡的人認為它是甜美的，等到惡業成熟以後，才知道那是苦難。當初造作惡業的時候，還不如被火立刻燒死。就像灰覆蓋在火上，跟隨燒灼罪人。』" ], "english_translations": [ "English version", "Why not summon them? They are always sinking within this. Moreover, there are sinners, some lying face up, some lying face down, with red-hot iron nails piercing their bodies all over, dwelling on the scorching iron ground. Or the wardens pull out the sinners' tongues, as large as ox hides, spread them on the ground, and nail them with countless red nails. Moreover, there are sinners whose entire bodies are chopped like sugarcane joints. Moreover, there are sinners whom the prison wardens chop and kill; the sword falls, the head is severed, and when the sword is raised, the head grows back. Because of this killing, the heads pile up like mountains, and so do the hands and feet. Moreover, there are sinners whose skin is peeled off and spread on the ground, and their flesh is cut off with swords and piled on the skin. Moreover, there are sinners filled in iron troughs, and the wardens grasp pestles and pound them to pieces. Moreover, there are sinners with the heads of beasts and the bodies of humans. Or they are dragged by carts and other instruments of torture, as described before. Moreover, there are countless sinners surrounded by wardens wielding weapons, like a hunt. This is how sinners suffer these tortures. This is the suffering of the highest degree (referring to the highest level in hell), unbearable, extremely firm, extremely strong, and most painful. Until the evil karma is exhausted, they cannot even seek death. What karma did they commit in the past to receive such retribution? In the past, in the human realm, they committed the ten evils (referring to the ten evil deeds created by body, speech, and mind). Because they were of a minor category, they did not attract the great hells, but were born here. Or they have already received the fruit of the great hells, and because of residual karma, they are born here to receive it. Having been born here, they fully endure the various residual karmic retributions. At that time, the Buddha said, 'Bhikkhus (a general term for ordained Buddhist monks), King Yama (the ghost king who governs hell) constantly makes this vow: When will I be able to escape from here and be born in the human realm, like humans, born into a wealthy family, with much wealth and treasure, a soft human body, possessing beautiful features, peaceful and happy, riding in carriages and traveling, with feet not touching the ground. When I grow old, with the six senses (eye, ear, nose, tongue, body, and mind) mature, having already practiced giving and performed various merits, shaving my head and beard, and wearing the Dharma robes. Because of right faith and wisdom, abandoning my home, accepting the homeless Dharma, having left home, may I attain the ultimate Brahmacharya (pure conduct), like those good men of the past, who left home, attained the Way, and perfected Brahmacharya.'", "At that time, the World Honored One (a respectful term for the Buddha) spoke in verse:", "'How does one commit such evil deeds that in the present life, one generates sorrow and regret, and in the future, one cries and wails, enduring various painful consequences? When evil karma has not yet ripened, foolish people consider it sweet, but when the karma has ripened, they know it is suffering. When first creating evil karma, it is better to be burned by fire immediately. Like ashes covering fire, it follows and burns the sinner.'" ] }
罪人多聰黠 一切為損害 漸損自善根 如芭蕉結實 惡智行自損 猶如治怨家 起造諸惡業 能感當來苦 苦行善業好 現在無悔心 未來受果報 歡喜恒安樂 如來人天師 如實見是已 故說閻羅獄 造惡人住處
地獄品究竟。
立世阿毗曇論卷第八 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第九
陳西印度三藏真諦譯
小三災疾疫品第二十四
佛世尊說。一小劫者名為一劫。二十小劫亦名一劫。四十小劫亦名一劫。六十小劫亦名一劫。八十小劫名一大劫。云何一小劫名為一劫。是時提婆達多比丘。住地獄中受熟業報。佛世尊說住壽一劫。如是一小劫名一劫。云何二十小劫亦名一劫。如梵先行天二十小劫是其壽量。是諸梵天佛說住壽一劫。如是二十劫亦名一劫。云何四十小劫名為一劫。如梵眾天壽量四十小劫。佛說住壽一劫。如是四十劫亦名一劫。云何六十小劫名為一劫。如大梵天壽量六十劫。佛說住壽一劫。如是六十小劫亦名一劫。云何八十小劫名一大劫。佛說劫中世界散壞。劫中世界散壞已住。劫中世界起成。劫中世界起成已住。世界散壞等劫其數云何。佛言。比丘經二十小劫世界散壞。
【現代漢語翻譯】 現代漢語譯本： 罪人多狡猾聰明，一切所作所為都是爲了損害他人。 逐漸損耗自己的善良根基，就像芭蕉因結果實而枯萎。 用邪惡的智慧行事只會損害自己，就像對待怨家一樣。 造作各種惡業，必定會感得未來的痛苦。 苦行和善業是好的，現在心中沒有後悔。 未來會受到好的果報，歡喜恒常安樂。 如來（Tathagata，佛的稱號之一）是人天導師，如實地見到這些。 所以說閻羅獄（Yamaloka，地獄），是造惡之人居住的地方。
地獄品結束。
《立世阿毗曇論》卷第八
《佛說立世阿毗曇論》卷第九
陳 西印度三藏 真諦（Paramartha）譯
小三災疾疫品第二十四
佛世尊說：『一個小劫（antarakalpa）被稱為一劫。二十個小劫也稱為一劫。四十個小劫也稱為一劫。六十個小劫也稱為一劫。八十個小劫稱為一大劫（mahākalpa）。』 『怎樣一個小劫被稱為一劫？』當時提婆達多（Devadatta）比丘，住在地獄中承受成熟的業報。佛世尊說他住壽一劫。像這樣一個小劫稱為一劫。 『怎樣二十個小劫也稱為一劫？』如梵先行天（Brahmapurohita）的壽命是二十個小劫。這些梵天（Brahma），佛說他們住壽一劫。像這樣二十個小劫也稱為一劫。 『怎樣四十個小劫稱為一劫？』如梵眾天（Mahabrahma）的壽命是四十個小劫。佛說他們住壽一劫。像這樣四十個小劫也稱為一劫。 『怎樣六十個小劫稱為一劫？』如大梵天（Mahabrahma）的壽命是六十個小劫。佛說他們住壽一劫。像這樣六十個小劫也稱為一劫。 『怎樣八十個小劫稱為一大劫？』佛說劫中世界散壞，劫中世界散壞后住留，劫中世界起始產生，劫中世界起始產生后住留。世界散壞等劫，其數量是多少呢？ 佛說：『比丘，經過二十個小劫，世界散壞。』
【English Translation】 English version: The sinner is often cunning and clever, doing everything to harm others. Gradually depleting their own roots of goodness, like a banana tree withering from bearing fruit. Acting with evil wisdom only harms oneself, like dealing with an enemy. Creating various evil deeds will surely bring future suffering. Ascetic practices and good deeds are good; there is no regret in the present moment. In the future, one will receive good rewards, joy, constant peace, and happiness. The Tathagata (one of the titles of the Buddha), the teacher of humans and gods, has truly seen these things. Therefore, he speaks of Yamaloka (the realm of Yama, hell), the dwelling place of those who commit evil.
The chapter on hell is complete.
Treatise on the Establishment of the World, Volume 8
Treatise on the Establishment of the World Spoken by the Buddha, Volume 9
Translated by Paramartha (True Meaning), a Tripitaka Master from West India of the Chen Dynasty
Chapter 24: The Minor Three Calamities and Epidemics
The World-Honored Buddha said: 'One antarakalpa (small kalpa) is called one kalpa. Twenty antarakalpas are also called one kalpa. Forty antarakalpas are also called one kalpa. Sixty antarakalpas are also called one kalpa. Eighty antarakalpas are called one mahākalpa (great kalpa).' 『How is one antarakalpa called one kalpa?』 At that time, the Bhikshu Devadatta (a cousin of the Buddha), was dwelling in hell, receiving the mature karmic retribution. The World-Honored Buddha said that he dwells for one kalpa. Thus, one antarakalpa is called one kalpa. 『How are twenty antarakalpas also called one kalpa?』 For example, the Brahmapurohita (Brahma's ministers) have a lifespan of twenty antarakalpas. These Brahmas (divine beings), the Buddha said, dwell for one kalpa. Thus, twenty antarakalpas are also called one kalpa. 『How are forty antarakalpas called one kalpa?』 For example, the Mahabrahma (Great Brahma) have a lifespan of forty antarakalpas. The Buddha said that they dwell for one kalpa. Thus, forty antarakalpas are also called one kalpa. 『How are sixty antarakalpas called one kalpa?』 For example, the Mahabrahma (Great Brahma) have a lifespan of sixty antarakalpas. The Buddha said that they dwell for one kalpa. Thus, sixty antarakalpas are also called one kalpa. 『How are eighty antarakalpas called one mahākalpa?』 The Buddha said that during a kalpa, the world disintegrates, during a kalpa, the world remains disintegrated, during a kalpa, the world begins to form, and during a kalpa, the world remains formed. How many kalpas are there for the disintegration of the world, and so on? The Buddha said: 'Bhikshus, after twenty antarakalpas, the world disintegrates.'
次經二十小劫世界散壞已住。次經二十小劫世界起成。次經二十小劫世界起成已住。是二十小劫世界起成已住者。幾多已過幾多未過。八小劫已過。十一小劫未來。第九一劫現在未盡。此第九一劫幾多已過幾多在未來。未來定餘六百九十年在(至梁末己卯年翻度此經為斷)。是二十小劫中間。有三小災次第輪轉。一者大疾疫災。二大刀兵災。三大飢餓災。今第九劫即第三災。此劫由飢餓故盡。佛言。比丘是二十小劫。世界起成得住中。第一劫小災起時。有大疾疫種種病。一切皆起閻浮提中。一切國土所有人民等遭疾疫。一切鬼神起瞋噁心損害世人。是時一切人民。壽命短促唯住十歲。身形矬小或二搩手或三搩手。于其自量則八搩手。所可資食稊稗為上。人發衣服以為第一。唯有刀仗以自莊嚴。是時諸人不行正法。非法貪著恒所染污。非理貪愛之所逼使。邪法欺張起諸過惡。佷戾難教不能行善。不知作福不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能遠離殺生偷盜邪淫。妄語惡口兩舌綺語。貪愛瞋恚邪見。不知恭敬父母師僧。沙門婆羅門及親友尊長。恣心所起種種惡業。此業能感壽命短促。能感多病。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮困苦。能感愚癡邪見。如是等業日夜生長。如是人者與
【現代漢語翻譯】 現代漢語譯本 經過二十個小劫，世界散壞之後安住。 再經過二十個小劫，世界開始形成。 再經過二十個小劫，世界形成之後安住。 這二十個小劫世界形成之後安住，其中有多少已經過去，有多少尚未過去？ 八個小劫已經過去，十一個小劫尚未到來，第九個小劫現在尚未結束。 這第九個小劫有多少已經過去，有多少還在未來？ 未來確定還剩餘六百九十年。（到梁朝末年己卯年翻譯此經時中斷）。 在這二十個小劫中間，有三種小災依次輪轉：第一種是大疾疫災，第二種是大刀兵災，第三種是大飢餓災。現在第九劫就是第三種災難，這個劫難由於飢餓的緣故而結束。 佛說：『比丘們，在這二十個小劫，世界開始形成並安住的過程中，第一個劫小災發生時，有大疾疫和各種疾病，一切都在閻浮提（Jambudvipa，指我們所居住的這個世界）中發生。一切國土的所有人民都遭遇疾疫，一切鬼神都生起嗔恨噁心，損害世人。這時一切人民的壽命短促，只能活到十歲，身形矮小，或者兩拃長，或者三拃長，如果自己量的話則是八拃長。所能賴以生存的食物，以稊稗為最好的。人發和衣服被認為是最好的裝飾。只有刀仗用來自我莊嚴。這時人們不行正法，對非法貪著，經常被染污，被非理性的貪愛所逼迫，邪法欺騙張揚，生起各種過錯和罪惡，剛愎暴戾難以教化，不能行善，不知道作福，不救濟苦難，與邪惡的法日夜相應，或者身口意生起三種邪行，不能遠離殺生、偷盜、邪淫、妄語、惡口、兩舌、綺語、貪愛、瞋恚、邪見，不知道恭敬父母、師僧、沙門（Shramana，出家修道者）、婆羅門（Brahmana，印度教祭司）以及親友尊長，放縱心意生起種種惡業。這種業能感得壽命短促，能感得多病，能感得色形醜陋，能感得身無威德，能感得生於卑賤之家，能感得貧窮困苦，能感得愚癡邪見。』像這樣的業日夜增長，像這樣的人與
【English Translation】 English version After twenty small kalpas (kalpa, an aeon in Hindu and Buddhist cosmology) have passed, the world dwells in a state of destruction. Then, after another twenty small kalpas, the world begins to form. Then, after another twenty small kalpas, the world dwells in a state of formation. Of these twenty small kalpas during which the world forms and dwells, how many have passed, and how many are yet to come? Eight small kalpas have passed, and eleven small kalpas are yet to come. The ninth kalpa is currently underway and not yet finished. Of this ninth kalpa, how much has passed, and how much is yet to come? It is determined that six hundred and ninety years remain in the future. (The translation of this sutra was interrupted in the year of Jimao at the end of the Liang Dynasty). In the middle of these twenty small kalpas, three small calamities rotate in sequence: first, the great plague calamity; second, the great war calamity; and third, the great famine calamity. The current ninth kalpa is the third calamity, and this kalpa ends due to famine. The Buddha said, 'Bhikkhus (Bhikkhu, a Buddhist monk), during these twenty small kalpas in which the world forms and dwells, when the first kalpa's small calamity arises, there are great plagues and various diseases, all of which arise in Jambudvipa (Jambudvipa, the continent where we live). All the people in all lands encounter plagues, and all the ghosts and spirits arise with anger and evil intentions, harming the people of the world. At this time, the lifespan of all people is short, only living to ten years old. Their bodies are small, either two spans or three spans in length; if they measure themselves, they are eight spans long. The food they rely on for survival is primarily barnyard millet. Human hair and clothing are considered the best adornments. Only knives and weapons are used for self-decoration. At this time, people do not practice the correct Dharma (Dharma, the teachings of the Buddha), they are attached to the unlawful, constantly defiled, and compelled by irrational greed. False teachings deceive and spread, giving rise to various faults and evils. They are stubborn and difficult to teach, unable to do good, unaware of making merit, and do not relieve suffering. They are in accordance with evil dharmas day and night, or they arise with three evil actions of body, speech, and mind. They cannot abstain from killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, frivolous speech, greed, hatred, and wrong views. They do not know how to respect parents, teachers, monks (Shramana, a wandering ascetic), Brahmins (Brahmana, a member of the highest Hindu caste), and respected elders. They indulge their minds and give rise to all kinds of evil deeds. This karma (karma, the sum of a person's actions in this and previous states of existence, viewed as deciding their fate in future existences) can cause a short lifespan, can cause many diseases, can cause an ugly appearance, can cause a body without dignity, can cause birth in a lowly family, can cause poverty and suffering, and can cause ignorance and wrong views.' Such karma grows day and night, and such people are with
種種煩惱惡業相應。由此極重邪行業故。漫風起吹方所時節違失常度。由此漫風不平等吹故。天降雨不周正落。政應雨時四王大臣。忿行惡人不水遊戲故不降雨。羅睺阿修羅王。欲苦剡浮提人。或以手指或以背脊。接所降雨以置海中。復有鬼神欲苦剡浮提人。神力起火以承天雨令雨焦竭。或政雨時而起大風吹擲海中。以是因緣故天雨不等。一切種子樹藤藥草。並皆枯焦不復結實。設復結實減色香味。不得長大無有勢力。若人受用無五種業。謂色力安樂壽命聰辯。由其邪惡于自身中。起諸重病或癩或痟或顛或瘺或蟲或毒血。或吐血或泄漏。或水腫或嗽逆上氣。或風痹偏枯或虛勞下瘧。或惡瘡瘭疾飲食不銷。如此重疾及余輕病是時俱起。是時諸人嬰大病苦。又為惡鬼之所惱觸。欲求吉祥保護身命。故祠祀天神讀誦咒術。或恃邪見所起種種惡行。殺諸眾生。妄咒神鬼。求覓無病作如此計。一切利養不及無病。一日一夜無量眾生。疾病疫死。末劫眾生如是過失自然而生。云何如此。若人行不善法不平等法因是果報。於是時中法行平等善行不可得故。一切眾生於此中生劫濁自然而起。是時諸人依止粗見粗業。造作種種諸惡。捨命以後受生惡處。苦道退墮無安樂行。是時眾生多趣地獄。畜生餓鬼阿修羅道。是時大國王種悉皆崩亡。
【現代漢語翻譯】 現代漢語譯本 種種煩惱和惡業相互關聯。由於這些極其嚴重的邪惡行為，導致風向紊亂，季節失常。由於這些不正常的風，降雨也不均勻。本應降雨的時候，四大天王的大臣們因為憤怒於作惡的人不進行水上游戲而不降雨。羅睺（Rāhu，阿修羅王）想要折磨閻浮提（Jambudvīpa，我們所居住的這個世界）的人，有時用手指或背脊接住降雨，然後倒入海中。還有一些鬼神想要折磨閻浮提的人，用神力生火來承受天上的雨水，使雨水焦乾。或者在應該下雨的時候颳起大風，把雨水吹到海里。因為這些原因，降雨不均勻，所有的種子、樹木、藤蔓、藥草都枯萎，不再結果實。即使結果實，也會失去顏色、味道，不能長大，沒有力量。如果人食用這些東西，就會失去五種功能：顏色、力量、安樂、壽命、聰辯。由於邪惡，自身會產生各種重病，如麻風、消瘦、癲癇、瘺管、寄生蟲、毒血、吐血、泄漏、水腫、咳嗽氣喘、風痹偏癱、虛勞下痢、惡瘡瘭疽、飲食不消化。這些重病和輕病同時發生。這時，人們遭受巨大的病痛，又被惡鬼所困擾。爲了尋求吉祥，保護生命，所以祭祀天神，誦讀咒語，或者憑藉邪見所產生的各種惡行，殺害眾生，胡亂詛咒神鬼，尋求沒有疾病，認為一切利益都比不上沒有疾病。一天一夜之間，無數眾生因疾病和瘟疫而死亡。末劫的眾生自然而然地產生這樣的過失。為什麼會這樣呢？如果人們行不善法，行不平等法，這就是果報。在這個時候，正法和平等的善行無法獲得，所以一切眾生在這個時候產生劫濁。這時，人們依賴粗淺的見解和粗糙的行為，造作各種惡行，捨棄生命后墮入惡道，受苦退墮，沒有安樂的行為。這時，眾生大多墮入地獄、畜生、餓鬼、阿修羅道。這時，偉大的國王種姓全部崩亡。
【English Translation】 English version Various afflictions and evil karmas are interconnected. Due to these extremely grave evil deeds, the directional winds arise and the seasons deviate from their normal course. Because of these uneven winds, the rainfall is also irregular. When it should be raining, the ministers of the Four Great Kings, being angered by the evil people not engaging in water games, do not send down rain. Rāhu (Rāhu, the king of the Asuras) desires to torment the people of Jambudvīpa (Jambudvīpa, the world we live in), sometimes catching the rain with his fingers or back and pouring it into the sea. Furthermore, some ghosts and spirits, desiring to torment the people of Jambudvīpa, use their supernatural powers to create fire to absorb the rain from the sky, causing it to dry up. Or, when it should be raining, they cause great winds to blow the rain into the sea. Because of these reasons, the rainfall is uneven, and all seeds, trees, vines, and medicinal herbs wither and no longer bear fruit. Even if they bear fruit, they lose their color and flavor, cannot grow large, and have no strength. If people consume these things, they lose five qualities: complexion, strength, ease, lifespan, and eloquence. Due to evil, various serious illnesses arise within themselves, such as leprosy, consumption, epilepsy, fistulas, parasites, toxic blood, vomiting blood, incontinence, edema, coughing with upward-moving air, wind paralysis, hemiplegia, consumptive fever with lower abdominal pain, malignant sores, erysipelas, and indigestion. These serious illnesses and minor ailments arise simultaneously. At this time, people suffer great pain and are afflicted by evil spirits. Seeking auspiciousness and protection of their lives, they worship the gods, recite mantras, or rely on various evil deeds arising from wrong views, killing living beings, and cursing gods and spirits indiscriminately, seeking to be free from illness, thinking that all benefits are not as good as being without illness. In one day and one night, countless beings die from disease and pestilence. In the final kalpa, such faults naturally arise for sentient beings. Why is this so? If people practice non-virtuous and unequal deeds, this is the result. At this time, the true Dharma and equal virtuous conduct cannot be obtained, so all beings at this time generate the turbidity of the kalpa. At this time, people rely on coarse views and coarse actions, committing various evil deeds, and after abandoning their lives, they fall into evil paths, suffering and regressing, without any practice of ease. At this time, most beings fall into the hells, the animal realm, the realm of hungry ghosts, and the realm of Asuras. At this time, the great royal lineages all collapse.
所有國土次第空廢。唯小郡縣是其所餘。相去遼遠各在一處。爾時諸人不行正法。非法貪著恒所染污。非理貪愛之所逼使。邪法欺張起諸過惡。佷戾難教不能行善。不知作福不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能遠離殺生偷盜邪淫妄語惡口兩舌綺語貪愛瞋恚邪見。不知恭敬父母師僧沙門婆羅門及親友尊長。恣心所起種種惡業。此業能感壽命短促。能感多病。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮困苦。能感愚癡邪見。如是等業日夜生長。如是人者疾病困苦。無人佈施湯藥飲食。以是因緣壽未應盡橫死無數。一日一夜無量眾生疾病疫死。末劫眾生如是過失自然而生。云何如此。由行惡法不平等法得是果報。於是時中法行平等行不可得故。一切眾生於此中生劫濁自然故起。是時諸人依止粗見粗業。造作種種諸惡。捨命以後受生修羅餓鬼畜生地獄時。小郡縣次復荒蕪。唯少家在相去轉遠各在一處。爾時諸人不行正法。所起種種惡業能感壽命短促乃至愚癡邪見。如是等業日夜增長。是時諸人疾疫死者。無人送埋及燒棄擲。是時土地白骨所覆。一日一夜無數眾生疾病疫死。乃至居家次第空盡。是時劫末唯七日在。於七日中無量眾生遭疫病死盡。設有在者各散別處。時有一人合集剡浮提內男女。
唯餘一萬留為當來人種。於是時中皆行非法。唯此萬人能持善行。諸善鬼神欲令人種不斷絕故。擁護是人以好滋味令入其毛孔。以業力故於劫中間。留人種子自然不斷。過七日後是大疫病一時息滅。一切惡鬼皆悉捨去。隨諸眾生種種須欲。飲食衣服等應念所須。天即雨下陰陽調和。美味出生身形可愛相好還復。一切善法自然而起。清涼寂靖安樂無病。大悲入心由大悲故。大慈入心由大慈故。無惱害意由無害意。互得相見生喜樂心。生忍受心生無厭心。共相攜持不相舍離。譬如相愛親友久不相見。忽得聚集生喜樂心。生忍受心生無厭心。共相攜持不相舍離。時人相見亦復如是。因相愛念男女共居。是前劫人壽命十歲。后劫人民從其而生。壽命最長色形奇特。威德最勝神力自在。資生具足壽命二十千歲。是時眾生如此功德自然得成云何如此。法行平等行善行是其果報。是時諸人與種種善法相應。身善行口善行意善行。舍壽命已後生善道及天道。舍壽命已還生人道。生人道已自然賢善。自性清凈自性道德。心性和雅戒品具足。常行勝善遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍邪見法修行正見。恭敬父母沙門婆羅門親友尊長。與種種善法相應。是業能感長壽。能感無病。能感色形端正。能感身有威德。能感
富貴家生。能感大智。如是善業日夜生長。是時諸人依福德行生無量功德。舍壽以後更生天道。及以善道善道中住。久久時節如是。初劫中間由大疫病究竟窮盡。次第二劫來續二十千歲。是劫中間第一壽量。是人從前二十千歲人所生。是人壽命最長色形奇特威德最勝。神力自在資生具足。壽命四十千歲。時諸眾生如此功德自然得成。云何如此。法行平等行善行是其果報。是時諸人與種種善法相應。身善行口善行意善行。舍壽命已生善道及天道。舍壽命已還生人中。生人中已自然賢善。自性清凈自性道德。心性和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍邪見法修行正見。恭敬父母沙門及婆羅門親友尊長。與種種善法相應。是業能感長壽能感無病。能感色形端正。能感身有威德。能感富貴家生能感大智。如是善業日夜生長。是時諸人依福德行生無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是說名第二劫中間。第二壽量四十千歲。是諸人從四十千歲人所生。是人壽命最長色形奇特威德最勝。神力自在資生具足。壽命六十千歲。是時諸人與種種善法相應。身善行口善行意善行。舍壽命已生善道及天道。舍天壽已還生人中。生人中已自然賢善。自性清凈自性道德。心性
【現代漢語翻譯】 現代漢語譯本 富貴人家出生的人，能夠感得大智慧。這樣的善業日夜增長。這時，人們依靠福德修行，產生無量的功德。捨棄壽命以後，更能往生天道，以及善道，在善道中安住。長久的時間都是這樣。最初的劫數中間，由於大瘟疫最終窮盡。接下來第二個劫數延續兩萬歲。這個劫數中間，人的壽命最長。這些人是從之前兩萬歲的人所生。這些人的壽命最長，色相形體奇特，威德最為殊勝。具有神通力量，自在無礙，生活所需一應俱全。壽命有四萬歲。這時，眾生如此的功德自然成就。為什麼會這樣呢？因為奉行正法，平等行事，行持善業是其果報。這時，人們與種種善法相應。身行善，口行善，意行善。捨棄壽命以後，往生善道以及天道。捨棄天上的壽命以後，還會往生人間。往生人間以後，自然賢良善良。自性清凈，自性具有道德。心性和藹文雅，戒律品行具足，常常行持殊勝的善行。遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。沒有貪慾之心，沒有嗔恚之心。捨棄邪見之法，修行正見。恭敬父母、沙門（出家修道的人）以及婆羅門（祭司），親友尊長。與種種善法相應。這樣的業力能夠感得長壽，能夠感得沒有疾病。能夠感得色相形體端正。能夠感得身上具有威德。能夠感得出生在富貴人家，能夠感得大智慧。這樣的善業日夜增長。這時，人們依靠福德修行，產生無量的功德。捨棄壽命以後，更能往生天道，以及善道，在善道中安住，長久的時間都是這樣。這叫做第二個劫數中間，第二種壽命長度，四萬歲。這些人是從四萬歲的人所生。這些人的壽命最長，色相形體奇特，威德最為殊勝。具有神通力量，自在無礙，生活所需一應俱全。壽命有六萬歲。這時，人們與種種善法相應。身行善，口行善，意行善。捨棄壽命以後，往生善道以及天道。捨棄天上的壽命以後，還會往生人間。往生人間以後，自然賢良善良。自性清凈，自性具有道德。心性
【English Translation】 English version Born into wealthy families, they are able to perceive great wisdom. Such virtuous deeds grow day and night. At this time, people rely on the practice of merit and virtue, generating immeasurable merits. After relinquishing their lifespan, they are reborn in the heavenly realms, as well as in the realms of goodness, abiding in the realms of goodness. For a long period of time, it is like this. In the middle of the initial kalpa (eon), it is ultimately exhausted due to a great epidemic. Then, the second kalpa continues for twenty thousand years. In the middle of this kalpa, the lifespan of people is the longest. These people are born from those who lived for twenty thousand years previously. These people have the longest lifespan, with extraordinary appearance and form, and the most supreme power and virtue. They possess supernatural powers, are free and unhindered, and have all the necessities of life. Their lifespan is forty thousand years. At this time, the merits of all beings are naturally accomplished in this way. Why is this so? Because practicing the Dharma, acting with equality, and performing virtuous deeds are the results. At this time, people are in accordance with all kinds of virtuous dharmas. They act virtuously in body, speak virtuously in speech, and think virtuously in mind. After relinquishing their lifespan, they are reborn in the realms of goodness and the heavenly realms. After relinquishing their lifespan in the heavens, they are reborn among humans again. After being reborn among humans, they are naturally virtuous and good. Their self-nature is pure, and their self-nature possesses morality. Their disposition is gentle and refined, they are complete in precepts and conduct, and they constantly practice supreme goodness. They refrain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. They have no greed and no anger. They abandon the views of false doctrines and practice right view. They respect their parents, shramanas (ascetics) and Brahmins (priests), relatives, friends, and elders. They are in accordance with all kinds of virtuous dharmas. Such karma can bring about longevity, can bring about freedom from illness. It can bring about a beautiful appearance and form. It can bring about power and virtue in the body. It can bring about birth in wealthy families, and it can bring about great wisdom. Such virtuous deeds grow day and night. At this time, people rely on the practice of merit and virtue, generating immeasurable merits. After relinquishing their lifespan, they are reborn in the heavenly realms, as well as in the realms of goodness, abiding in the realms of goodness for a long period of time. This is called the middle of the second kalpa, the second lifespan, forty thousand years. These people are born from those who lived for forty thousand years. These people have the longest lifespan, with extraordinary appearance and form, and the most supreme power and virtue. They possess supernatural powers, are free and unhindered, and have all the necessities of life. Their lifespan is sixty thousand years. At this time, people are in accordance with all kinds of virtuous dharmas. They act virtuously in body, speak virtuously in speech, and think virtuously in mind. After relinquishing their lifespan, they are reborn in the realms of goodness and the heavenly realms. After relinquishing their lifespan in the heavens, they are reborn among humans again. After being reborn among humans, they are naturally virtuous and good. Their self-nature is pure, and their self-nature possesses morality. Their disposition is
和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍邪見法修行正見。恭敬父母沙門及婆羅門親友尊長。與種種善法相應。是業能感長壽能感。無病。能感色形端正。能感身有威德。能感富貴家生。能感大智。如是善業日夜生長。是時諸人依福德行生無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是說名第三劫中間。第三壽量六十千歲。次是諸人從六十千歲人所生。是人壽命最長色形奇特威德最勝。神力自在資生具足。壽命八十千歲。如是剡浮提劫中間所生眾生。壽量長遠究竟極此八十千年。是時女人年五百歲爾乃行嫁。是時諸人唯有七病。謂大小便利寒熱淫慾心饑老。如是時中一切國土富貴豐樂。無有怨賊及以盜竊。州郡縣邑人民村落。更相次比雞鳴相聞。耕種雖少收實巨多。是時諸人受功用業少。用宿世善業果多。舍宅車乘衣服財寶。生生之資稱意具足。雖復受用終身不壞。是時諸人安坐受樂無所馳求。壽命八十千歲住阿僧祇年。乃至眾生未造十惡。從起十惡業道時節。壽命因此十惡滅度。一百年則減十歲。次復百年復減十歲。次第漸減至餘十歲。最後十歲住不復減。長極八萬短至十年。若佛不出世次第如此。若佛出世如正法住。眾生壽命暫住不減。隨正法稍減壽
命漸減。佛世尊說如是我聞。
小三災刀兵品第二
佛世尊說。一小劫者名為一劫餘如前說。乃至八十小劫名為大劫。云何八十小劫名一大劫。佛說劫中世界散壞。劫中世界散壞已住。劫中世界起成。劫中世界起成已住。世尊散壞等劫其數云何。佛言比丘經二十小劫世界散壞。次經二十小劫世界散壞已住。次經二十小劫世界起成。次經二十小劫起成已住。是二十小劫世界起成得住中。第二劫小災起時。由大刀兵是劫究竟。是時閻浮提中一切國土。所有人民遭大刀兵互相憎害。又起疾疫一切鬼神。起瞋噁心損害世人。是時一切人民壽命短促。唯住十歲身形矬小。或二搩手或三搩手。所可資食稊稗為上。人發為衣服以為第一。唯有刀仗以自莊嚴。是時諸人不行正法非法貪著。恒所染污非理貪愛之所逼使。邪法欺張起諸過惡佷戾相教。不能行善不知作福不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能遠離殺生偷盜邪淫妄語兩舌惡口綺語貪愛瞋恚邪見。不知恭敬父母師僧沙門婆羅門及親友尊長。恣心所起種種惡業。此業能感壽命短促。能感疾病。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮困苦。能感愚癡邪見。如是等業日夜生長。如是人者與種種煩惱惡業相應。由此極重邪業行故。父母兒子
【現代漢語翻譯】 現代漢語譯本：壽命逐漸減少。佛世尊這樣說：我（阿難）是這樣聽說的。
小三災刀兵品第二
佛世尊說：一個小劫稱為一劫，其餘如前所述。乃至八十個小劫稱為一個大劫。如何八十個小劫稱為一個大劫？佛說，劫中世界散壞。劫中世界散壞后住留。劫中世界起成。劫中世界起成后住留。世尊，散壞等劫，其數量如何？佛說：比丘，經過二十個小劫，世界散壞。接著經過二十個小劫，世界散壞后住留。接著經過二十個小劫，世界起成。接著經過二十個小劫，起成后住留。在這二十個小劫世界起成得住留中，第二個劫小災起時，由於大刀兵，這個劫究竟結束。這時，閻浮提（Jambudvipa，指我們所居住的這個世界）中一切國土，所有人民遭受大刀兵，互相憎恨殘害。又起疾疫，一切鬼神，起瞋恨惡毒之心，損害世人。這時，一切人民壽命短促，唯有十歲，身形矮小，或者二搩手（拃，古代長度單位）或者三搩手。所可以用來資養身體的食物，以稊稗（tí bài，一種劣質穀物）為上。人發作為衣服，作為第一選擇。唯有刀仗用來莊嚴自己。這時，諸人不奉行正法，貪著非法之事。恒常被非理性的貪愛所逼迫。邪法欺騙張揚，產生各種過錯和罪惡，互相違背教導。不能行善，不知道做福德之事，不救助苦難。與邪惡的法日夜相應。或者身口意產生三種邪行。不能遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪愛、瞋恚、邪見。不知道恭敬父母、師僧、沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）以及親友尊長。放縱心意，產生種種惡業。這些惡業能夠感得壽命短促，能夠感得疾病，能夠感得色形醜陋，能夠感得身體沒有威德，能夠感得出生在卑賤的家庭，能夠感得貧窮困苦，能夠感得愚癡邪見。像這樣的惡業日夜生長。像這樣的人，與種種煩惱惡業相應。由於這種極其嚴重的邪業行為，父母兒子
【English Translation】 English version: Life gradually decreases. The Buddha, the World Honored One, said: Thus have I heard.
Chapter Two: The Minor Three Calamities - The Calamity of Weapons
The Buddha, the World Honored One, said: One minor kalpa (劫, kalpa: an aeon, a very long period of time) is called one kalpa, the rest is as previously described. Up to eighty minor kalpas are called one major kalpa. How are eighty minor kalpas called one major kalpa? The Buddha said, in a kalpa, the world is scattered and destroyed. In a kalpa, the world remains after being scattered and destroyed. In a kalpa, the world arises and forms. In a kalpa, the world remains after arising and forming. World Honored One, what are the numbers of kalpas for scattering and destruction, etc.? The Buddha said: Bhikshus (比丘, Bhikshu: a Buddhist monk), after twenty minor kalpas, the world is scattered and destroyed. Then, after twenty minor kalpas, the world remains after being scattered and destroyed. Then, after twenty minor kalpas, the world arises and forms. Then, after twenty minor kalpas, the world remains after arising and forming. In these twenty minor kalpas during which the world arises, forms, and remains, when the second kalpa of minor calamities arises, due to great warfare, this kalpa comes to an end. At this time, in all the lands of Jambudvipa (閻浮提, Jambudvipa: the continent where we live), all the people suffer from great warfare, hating and harming each other. Furthermore, epidemics arise, and all the ghosts and spirits generate hateful and evil minds, harming the people of the world. At this time, the lifespan of all people is short, only ten years, and their bodies are short and small, either two spans or three spans. The food that can be used to nourish the body is primarily inferior grains. Human hair is used as clothing, as the first choice. Only knives and weapons are used to adorn themselves. At this time, people do not practice the proper Dharma (法, Dharma: the teachings of the Buddha), but are attached to unlawful things. They are constantly compelled by irrational greed and love. Evil teachings deceive and promote, giving rise to various faults and evils, contradicting each other's teachings. They cannot do good, do not know how to make merit, and do not help those in distress. They are in accordance with evil dharmas day and night. Or, their body, speech, and mind generate three evil actions. They cannot stay away from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, hatred, and wrong views. They do not know how to respect parents, teachers, monks (沙門, Śrāmaṇa: a wandering ascetic), Brahmins (婆羅門, Brāhmaṇa: a member of the priestly class in Hinduism), and relatives, friends, and elders. They indulge their minds, generating all kinds of evil deeds. These evil deeds can cause a short lifespan, can cause illness, can cause an ugly appearance, can cause the body to be without dignity, can cause birth into a lowly family, can cause poverty and suffering, can cause ignorance and wrong views. Such evil deeds grow day and night. Such people are in accordance with various afflictions and evil deeds. Due to these extremely serious evil actions, parents and children
。互相鬥諍。兄弟姊妹親友眷屬自相鬥諍。何況他人。是時諸人起斗諍已。仍相手舞或以瓦石。或以杖損次乃刀杖。互相怖畏乃至殺害。是時諸人起重瞋恚。行諸殺害以為戲樂。東方國王來伐西國。西方國王往伐東國。南北諸王亦復如是。是諸王以相罵為法。說人罪過以為法式。伺求間隙以為正事。行斗諍已起怨家想。執持刀杖更相誅滅。於一日夜被害死者其數無量。劫末眾生如是過失自然而生。云何如此。若人行不善法不平等法得是果報。於是時中法行平等行善行不可得故。一切眾生於此中生劫濁自然而起。是時諸人依止粗見粗業。造作種種諸惡。捨命已后受生惡處。苦道退墮無安樂行。是時眾生多生地獄畜生餓鬼阿修羅道。是時大國王種悉皆崩亡。所有國土次第空廢。唯小郡縣是其所餘蓋不足言。相去遼遠各在一處。爾時諸人不行正法非法貪著。恒所染污非理貪愛之所逼使。邪法欺張起諸惡業佷戾難教。不能行善不知作福。不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能離殺生偷盜邪淫妄語惡口兩舌綺語貪愛瞋恚邪見。不能恭敬父母師僧沙門婆羅門及親友尊長。恣心所起種種惡業。此業能感壽命短促。能感多病。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮困苦。能感愚癡邪見。如是等業日夜
【現代漢語翻譯】 現代漢語譯本 互相爭鬥。兄弟姐妹親戚朋友互相爭鬥，更何況是其他人呢。這時，人們開始爭鬥后，仍然互相揮舞拳頭，或者用瓦片石頭，或者用棍棒互相傷害，進而使用刀槍，互相恐嚇畏懼，甚至互相殘殺。這時，人們生起強烈的嗔恨心，把各種殺害行為當作遊戲娛樂。東方的國王來攻打西方的國家，西方的國王去攻打東方的國家，南方的和北方的各個國王也同樣如此。這些國王把互相謾罵當作常態，把揭發別人的罪過當作法則，伺機尋找對方的弱點當作正經事。爭鬥之後就產生怨恨，拿著刀槍互相誅殺，一天一夜裡被殺害的人數不計其數。劫末的眾生就是這樣自然而然地產生過失。為什麼會這樣呢？如果人們做不善的事情，做不公平的事情，就會得到這樣的果報。在這個時候，奉行正法、奉行平等和善行是不可得的，所以一切眾生在這種情況下出生，劫濁自然而然地產生。這時，人們依賴粗糙的見解和粗糙的行為，造作各種各樣的惡業，捨棄生命之後就會墮落到惡道，在痛苦的道路上退步，沒有安樂的行為。這時，眾生大多出生在地獄、畜生、餓鬼、阿修羅道。這時，大國王的種族全部崩亡，所有的國土次第空廢，只有小的郡縣殘餘，不值得一提，而且相隔遙遠，各在一處。這時，人們不行正法，貪著非法，總是被不合理的貪愛所逼迫，邪法盛行，產生各種惡業，固執乖戾難以教化，不能行善，不知道做善事，不救助苦難，與邪惡的法日夜相應。或者身口意產生三種邪行，不能遠離殺生、偷盜、邪淫、妄語、惡口、兩舌、綺語、貪愛、嗔恚、邪見。不能恭敬父母、師僧（老師和僧侶）、沙門（出家修道者）婆羅門（祭司）以及親友尊長，放縱自己的心意，產生各種惡業。這些惡業能夠感得壽命短促，能夠感得多病，能夠感得容貌醜陋，能夠感得身體沒有威德，能夠感得出生在卑賤的家庭，能夠感得貧窮困苦，能夠感得愚癡邪見。這樣的惡業日夜 增長。
【English Translation】 English version mutually quarrel. Brothers, sisters, relatives, and friends quarrel with each other, let alone others. At this time, after people start fighting, they still wave their fists at each other, or use tiles and stones, or hurt each other with sticks, and then use knives and guns, frightening and fearing each other, and even killing each other. At this time, people develop strong hatred and regard various killings as games and entertainment. The king of the East comes to attack the country of the West, the king of the West goes to attack the country of the East, and the kings of the South and the North are also the same. These kings regard mutual scolding as normal, regard exposing other people's sins as the law, and take the opportunity to find each other's weaknesses as serious matters. After fighting, they develop resentment, holding knives and guns to kill each other, and the number of people killed in one day and night is countless. The beings at the end of the kalpa naturally generate faults in this way. Why is this so? If people do bad things and do unfair things, they will receive such retribution. At this time, it is impossible to practice the right Dharma, practice equality and good deeds, so all beings are born in this situation, and the turbidity of the kalpa naturally arises. At this time, people rely on rough views and rough behaviors, create all kinds of evil deeds, and after abandoning their lives, they will fall into the evil path, regress on the path of suffering, and have no peaceful behavior. At this time, most beings are born in hell, as animals, hungry ghosts, and asuras. At this time, the races of the great kings all collapse and die, and all the countries are gradually abandoned, leaving only small counties, which are not worth mentioning, and are far apart from each other. At this time, people do not practice the right Dharma, are attached to the illegal, and are always forced by unreasonable greed. Evil laws prevail, producing all kinds of evil deeds, stubborn and difficult to teach, unable to do good, not knowing how to do good deeds, not helping those in distress, and corresponding to evil laws day and night. Or the body, mouth, and mind produce three evil deeds, unable to stay away from killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, embellished speech, greed, hatred, and wrong views. Unable to respect parents, teachers, monks (teachers and monks), shramanas (ascetics) Brahmins (priests), as well as relatives and elders, indulging their own minds, producing all kinds of evil deeds. These evil deeds can cause a short life, can cause many diseases, can cause an ugly appearance, can cause the body to have no dignity, can cause birth in a humble family, can cause poverty and suffering, can cause ignorance and wrong views. Such evil deeds day and night increase.
生長。東方國人來伐西人。南北諸人亦復如是。是時諸人以相罵為法。說人罪過以為法式。伺求間隙以為正事。行斗諍已起怨家想。執持刀杖更相誅滅。於一日夜被害死者其數無量。末劫眾生如是過失自然而生云何如此。若人不行善行法行平等行得是果報。於是時中法行平等行善行不可得故。一切眾生於此中生劫濁自然而起是時諸人依上粗業。造作種種諸惡。捨命以後更生惡處。苦道退墮無安樂行。是時眾生多生地獄畜生餓鬼阿修羅道。諸郡縣次復空盡。唯少家在相去轉遠各在一處。是時東家來殺西家。西家復殺東家。南北諸家亦復如是。是時諸人以相罵為法。說人罪過以為法式。伺求間隙以為正事。行斗諍已起怨家想。執持刀杖更相誅滅。於一日夜被害死者其數無量。末劫眾生如是過失自然而生。云何如此。若人不行善行不行正法。行平等行得是惡業果。於是時中正法行平等行善行不可得故。一切眾生於此中生。劫濁自然而起。是時諸人依止粗見粗業。造作種種諸惡。捨命以後更生惡處。苦道退墮無安樂行。是時眾生多生地獄畜生餓鬼阿修羅道。是時人家一時沒盡縱余殘人各各分散。此散人不行正法起種種惡業。能感壽命短促乃至愚癡邪見。是時劫末餘七日在。於七日中手執草木即成刀杖。由此器。仗互相殘害怖畏
【現代漢語翻譯】 現代漢語譯本：增長。東方國家的人來攻打西方國家的人。南方和北方的人也同樣如此。那時的人們以互相謾罵為常態，把宣揚別人的罪過作為行爲準則，伺機尋找對方的弱點作為正當的事情。爭鬥之後就產生怨恨的想法，拿著刀槍互相殘殺。一天一夜之間被殺害的人數不計其數。末劫時期的眾生這樣的過失自然而然地產生，為什麼會這樣呢？如果人們不行善行、正法之行、平等之行，就會得到這樣的果報。在那個時候，正法之行、平等之行、善行都不可得，所以一切眾生在這種情況下出生，劫濁自然而然地產生。那時的人們依賴於粗糙的行為，造作各種各樣的惡業，捨棄生命之後，更加墮落到惡劣的地方，在痛苦的道路上退步，沒有安樂的行為。那時，眾生大多出生在地獄、畜生、餓鬼、阿修羅道（Asura-gati，非天道）。各個郡縣相繼空無一人，只剩下少數人家，而且彼此相隔遙遠，各在一處。那時，東邊的人家來殺西邊的人家，西邊的人家又殺東邊的人家，南方和北方的人家也同樣如此。那時的人們以互相謾罵為常態，把宣揚別人的罪過作為行爲準則，伺機尋找對方的弱點作為正當的事情。爭鬥之後就產生怨恨的想法，拿著刀槍互相殘殺。一天一夜之間被殺害的人數不計其數。末劫時期的眾生這樣的過失自然而然地產生，為什麼會這樣呢？如果人們不行善行、不行正法，不行平等之行，就會得到這樣的惡業果報。在那個時候，正法之行、平等之行、善行都不可得，所以一切眾生在這種情況下出生，劫濁自然而然地產生。那時的人們依賴於粗糙的見解和粗糙的行為，造作各種各樣的惡業，捨棄生命之後，更加墮落到惡劣的地方，在痛苦的道路上退步，沒有安樂的行為。那時，眾生大多出生在地獄、畜生、餓鬼、阿修羅道（Asura-gati，非天道）。那時，人家一時之間全部消失，即使剩下一些人，也各自離散。這些離散的人不行正法，產生各種各樣的惡業，能夠感得壽命短促，乃至愚癡邪見。那時，劫末還剩下七天，在這七天中，手拿草木就會變成刀槍。因此，人們用這些器物互相殘害，充滿恐懼。
【English Translation】 English version: Growth. People from the eastern countries come to attack people from the western countries. The people from the south and north are also the same. At that time, people took mutual abuse as the norm, took publicizing other people's faults as a code of conduct, and sought opportunities to find each other's weaknesses as a proper thing to do. After fighting, they developed resentful thoughts, holding knives and weapons to kill each other. The number of people killed in one day and night was countless. In the final kalpa (kalpa, aeon), the faults of sentient beings arise naturally. Why is this so? If people do not practice good deeds, Dharma practice, or equal practice, they will receive such retribution. At that time, Dharma practice, equal practice, and good deeds are unattainable, so all sentient beings are born in this situation, and the kalpa turbidity arises naturally. At that time, people relied on crude actions, creating all kinds of evil deeds. After abandoning their lives, they fell into worse places, regressing on the path of suffering, without peaceful and happy conduct. At that time, most sentient beings were born in hell, as animals, hungry ghosts, and in the Asura-gati (Asura-gati, realm of demigods). The counties and districts were successively emptied, with only a few families remaining, and they were far apart from each other, each in one place. At that time, the eastern families came to kill the western families, and the western families killed the eastern families, and the southern and northern families were also the same. At that time, people took mutual abuse as the norm, took publicizing other people's faults as a code of conduct, and sought opportunities to find each other's weaknesses as a proper thing to do. After fighting, they developed resentful thoughts, holding knives and weapons to kill each other. The number of people killed in one day and night was countless. In the final kalpa (kalpa, aeon), the faults of sentient beings arise naturally. Why is this so? If people do not practice good deeds, do not practice the right Dharma, and do not practice equal practice, they will receive such evil karmic retribution. At that time, Dharma practice, equal practice, and good deeds are unattainable, so all sentient beings are born in this situation, and the kalpa turbidity arises naturally. At that time, people relied on crude views and crude actions, creating all kinds of evil deeds. After abandoning their lives, they fell into worse places, regressing on the path of suffering, without peaceful and happy conduct. At that time, most sentient beings were born in hell, as animals, hungry ghosts, and in the Asura-gati (Asura-gati, realm of demigods). At that time, all the families disappeared at once, and even if some people remained, they were scattered. These scattered people did not practice the right Dharma and created all kinds of evil deeds, which could cause short lifespans, even ignorance and wrong views. At that time, there were seven days left until the end of the kalpa (kalpa, aeon). During these seven days, holding grass and trees would turn into knives and weapons. Therefore, people used these implements to harm each other, filled with fear.
困死。是時諸人怖懼刀杖逃竄林藪。或渡江水隱蔽孤洲。或入坑窟以避災難。或時相見仍各驚走恐怖失心。或時仆地譬如獐鹿遭逢獵師。是時諸人更遞相見怖畏如是。是七日中刀兵橫死其數無量。設有在者各散別處。時有一人合集剡浮提男女。唯餘一萬留為當來人種。於是時中皆行非法。唯此萬人能治善行。諸善鬼神欲令人種不斷絕故。擁護是人以好滋味令入毛孔。以業力故於劫中間留人種子自然不斷。過七日後是大刀兵一時息滅。一切惡鬼皆悉捨去。隨諸眾生種種須欲。衣服飲食等應念所須。天即雨下陰陽調和。美味出生身形可愛相好還復。一切善法自然而起。清涼寂靖安樂無病大悲入心。由大悲故大慈入心。由大慈故無惱害意。由無害意互得相見。生喜樂心。生忍受心。生無厭心。共相攜持不相舍離。譬如相愛親友久不相見。忽得聚集生喜樂心。生忍受心生無厭心。共相攜持不相舍離。時人相見亦復如是。因相愛念男女共居。是前劫人壽命十歲。后劫人民從其而生。壽命最長色形奇特威德最勝神力自在資生具足。壽命二十千歲。是時眾生如此功德自然得成。云何如此。法行平等行善行是其果報。是時諸人與種種善法相應。身善行口善行意善行。舍壽命後生善道及天道。舍壽命已還生人道。生人道已自然賢善。自性
【現代漢語翻譯】 現代漢語譯本： 這時，人們都害怕刀杖，四處逃竄到樹林草叢中。有的渡過江河，躲藏在孤立的沙洲上。有的進入坑洞，以躲避災難。有時即使相遇，仍然各自驚慌逃跑，恐懼得失去了理智。有時仆倒在地，就像獐鹿遭遇獵人一樣。那時，人們彼此相見，都如此恐懼。在這七天里，被刀兵橫死的人數不計其數。即使有幸存者，也都分散在不同的地方。當時有一個人聚集了閻浮提（Jambudvipa，指我們所居住的這個世界）的男女，只留下一萬人作為未來的人種。在那個時候，人們都行非法之事，只有這一萬人能夠奉行善行。諸位善良的鬼神爲了使人種不至於斷絕，就擁護這些人，以美好的滋味從他們的毛孔進入。由於業力的緣故，在劫（kalpa，佛教時間單位，極長的時間）的中間，留下人種自然不會斷絕。七天過後，這場大刀兵的災難一時止息。一切惡鬼都捨棄離去。隨著眾生各種各樣的需求，衣服飲食等應念而生。天空降下甘霖，陰陽調和。美味的食物自然產生，人們的身形可愛，相貌美好，恢復如初。一切善法自然而然地興起。清涼寂靜，安樂無病，大悲之心進入人們的心中。由於大悲心的緣故，大慈心也進入心中。由於大慈心的緣故，就沒有惱害他人的意念。由於沒有惱害的意念，人們互相得見，生起喜悅之心。生起忍受之心。生起沒有厭倦之心。互相攜手扶持，不相舍離。譬如相愛的親友，很久沒有相見，忽然聚集在一起，生起喜悅之心。生起忍受之心，生起沒有厭倦之心。互相攜手扶持，不相舍離。那時人們相見也是如此。因為互相愛念，男女共同居住。這是前劫（kalpa，佛教時間單位，極長的時間）的人，壽命只有十歲。后劫（kalpa，佛教時間單位，極長的時間）的人民從他們而生，壽命最長，顏色形貌奇特，威德最為殊勝，神力自在，資生之物具足。壽命有兩萬歲。那時眾生如此功德自然成就。為什麼會這樣呢？因為奉行佛法，平等行事，奉行善事，這是他們的果報。那時，人們與種種善法相應。身行善事，口說善語，意念善念。捨棄壽命后，生於善道以及天道。捨棄壽命后，還會生於人道。生於人道后，自然賢良善良，本性如此。
【English Translation】 English version: At that time, all the people, terrified by swords and staves, fled into forests and thickets. Some crossed rivers and hid on isolated isles. Others entered caves to avoid disaster. Even when they met, they would still run away in panic, their minds lost in fear. Sometimes they would fall to the ground like deer encountering a hunter. At that time, people were so afraid when they saw each other. During those seven days, countless people died violently by swords. Those who survived were scattered in different places. Then there was one person who gathered the men and women of Jambudvipa (Jambudvipa, referring to the world we live in), leaving only ten thousand as the future human race. At that time, everyone practiced unlawful deeds, except for these ten thousand who were able to practice good deeds. The good spirits, wishing to prevent the human race from becoming extinct, protected these people, providing them with delicious flavors that entered through their pores. Due to the power of karma, in the middle of the kalpa (kalpa, a Buddhist unit of time, an extremely long period), the seeds of humanity naturally continued. After seven days, the great calamity of swords and weapons ceased. All the evil ghosts departed. According to the various desires of sentient beings, clothing, food, and other necessities arose as soon as they were thought of. The sky rained down sweet dew, yin and yang were harmonized. Delicious foods were naturally produced, people's bodies became lovely, their appearances beautiful, and they were restored to their original state. All good dharmas naturally arose. Coolness, tranquility, peace, happiness, and freedom from illness, and great compassion entered their hearts. Because of great compassion, great loving-kindness entered their hearts. Because of great loving-kindness, there was no intention to harm others. Because of the absence of harmful intentions, people met each other and generated joy. They generated patience. They generated a sense of non-satiety. They held each other's hands and did not abandon each other. It was like loving friends who had not seen each other for a long time, suddenly gathering together, generating joy. They generated patience, they generated a sense of non-satiety. They held each other's hands and did not abandon each other. The people at that time were like that when they met. Because of mutual love and affection, men and women lived together. These were the people of the previous kalpa (kalpa, a Buddhist unit of time, an extremely long period), whose lifespan was only ten years. The people of the later kalpa (kalpa, a Buddhist unit of time, an extremely long period) were born from them, with the longest lifespan, unique in color and form, with the most supreme power and virtue, with divine power and freedom, and with abundant resources. Their lifespan was twenty thousand years. At that time, the merits of sentient beings were naturally accomplished. Why was this so? Because they practiced the Dharma, acted with equality, and practiced good deeds, this was their reward. At that time, people were in accordance with all kinds of good dharmas. Their bodies performed good deeds, their mouths spoke good words, and their minds thought good thoughts. After abandoning their lives, they were born in good realms and heavenly realms. After abandoning their lives, they would also be born in the human realm. After being born in the human realm, they were naturally virtuous and good, such was their nature.
清凈自性道德。心性和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍邪見法修行正見。恭敬父母沙門婆羅門親友尊長。與種種善法相應。是業能感長壽能感無病。能感色形端正。能感身有威德。能感富貴家生。能感大智。如是善業日夜生長。是時諸人依福德行生無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是初劫中間。由大刀兵究竟窮盡。次第三劫來續二十千歲。是劫中間第一壽量。是人從前二十千歲人所生。是人壽命最長。色形奇特威德最勝神力自在資生具足。壽命四十千歲。時諸眾生如此功德自然得成。云何如此。法行平等行善行是其果報。是時諸人與種種善法相應。身善行口善行意善行。舍壽命已生善道及天道。舍天壽命還生人中。生人中已自然賢善。自性清凈自性道德。心性和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍于邪見修行正見。恭敬父母沙門婆羅門親友尊長。與種種善法相應。是業能感長壽。能感無病。能感色形端正。能感身有威德。能感富貴家生。能感大智。如是善業日夜生長。是時諸人依福德行增長無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是說名第三劫中間。第二壽量四十千歲
【現代漢語翻譯】 現代漢語譯本： 清凈的自性具有道德，心性和藹，戒律品行具足，常常行持殊勝的善行。遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。沒有貪慾之心，沒有瞋恚之心。捨棄邪見之法，修行正見。恭敬父母、沙門（shamen，出家修道者）、婆羅門（poluomen，古代印度教祭司）、親友、尊長。與種種善法相應。這樣的業能感得長壽，能感得無病，能感得容貌端正，能感得身有威德，能感得富貴之家出生，能感得大智慧。這樣的善業日夜增長。這時，人們依靠福德行，產生無量的功德。捨棄壽命后，更能生於天道，以及善道，在善道中長久居住。如此，最初劫的中間，由大刀兵最終窮盡。其次第三劫來臨，延續兩萬歲。這個劫的中間，是第一壽量。這些人是從前兩萬歲的人所生。這些人的壽命最長，容貌奇特，威德最殊勝，神力自在，資生具足。壽命四萬歲。那時，眾生如此功德自然成就。為什麼會這樣呢？因為法行、平等行、善行是其果報。這時，人們與種種善法相應，身行善，口行善，意行善。捨棄壽命后，生於善道以及天道。捨棄天上的壽命后，還生於人間。生於人間后，自然賢善，自性清凈，自性具有道德，心性和藹，戒律品行具足，常常行持殊勝的善行。遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。沒有貪慾之心，沒有瞋恚之心。捨棄邪見，修行正見。恭敬父母、沙門、婆羅門、親友、尊長。與種種善法相應。這樣的業能感得長壽，能感得無病，能感得容貌端正，能感得身有威德，能感得富貴之家出生，能感得大智慧。這樣的善業日夜增長。這時，人們依靠福德行，增長無量的功德。捨棄壽命后，更能生於天道，以及善道，在善道中長久居住。如此，稱為第三劫的中間，第二壽量是四萬歲。
【English Translation】 English version: Pure self-nature possesses morality. Their minds are gentle, and they are complete in precepts and virtuous conduct, constantly practicing supreme goodness. They abstain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. They have no greed and no hatred. They abandon wrong views and cultivate right views. They respect their parents, Shramanas (shamen, wandering ascetics), Brahmins (poluomen, priests in ancient India), relatives, and elders. They are in accordance with all kinds of good Dharmas. Such karma can bring about longevity, freedom from illness, beautiful appearance, majestic presence, birth in a wealthy family, and great wisdom. Such good karma grows day and night. At this time, people rely on virtuous conduct to generate immeasurable merit. After abandoning their lifespan, they are reborn in the heavenly realms and in good realms, dwelling in the good realms for a long time. Thus, in the middle of the first kalpa, it is ultimately exhausted by great wars. Then the third kalpa comes, continuing for twenty thousand years. In the middle of this kalpa is the first lifespan. These people are born from the people of the previous twenty thousand years. These people have the longest lifespan, extraordinary appearance, supreme majesty, free divine powers, and complete resources. Their lifespan is forty thousand years. At that time, the merits of beings are naturally accomplished. Why is this so? Because Dharma practice, equal practice, and good practice are the results. At this time, people are in accordance with all kinds of good Dharmas, practicing good deeds with body, speech, and mind. After abandoning their lifespan, they are born in good realms and heavenly realms. After abandoning their lifespan in the heavens, they are reborn among humans. After being born among humans, they are naturally virtuous and good, with pure self-nature and morality. Their minds are gentle, and they are complete in precepts and virtuous conduct, constantly practicing supreme goodness. They abstain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. They have no greed and no hatred. They abandon wrong views and cultivate right views. They respect their parents, Shramanas, Brahmins, relatives, and elders. They are in accordance with all kinds of good Dharmas. Such karma can bring about longevity, freedom from illness, beautiful appearance, majestic presence, birth in a wealthy family, and great wisdom. Such good karma grows day and night. At this time, people rely on virtuous conduct to increase immeasurable merit. After abandoning their lifespan, they are reborn in the heavenly realms and in good realms, dwelling in the good realms for a long time. Thus, it is called the middle of the third kalpa, and the second lifespan is forty thousand years.
。次復諸人從四十千歲人所生。是人壽命最長。身形奇特威德最勝。神力自在資生具足。壽命六十千歲。是時諸人與種種善法相應。身善行口善行意善行。舍壽命已生善道及天道。舍天道已還生人中。生人中已自然賢善。自性清凈自性道德。心性和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍邪見法修行正法。恭敬父母沙門婆羅門親友尊長。與種種善法相應。是業能感長壽。能感無病。能感色形端正。能感身有威德。能感富貴家生能感大智。如是善業日夜生長。是時諸人依福德行生無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是說名第三劫中間。第二壽量六十千歲。次是諸人從六十千歲人所生。是人壽命最長。色形奇特威德最勝。神力自在資生具足。壽命八十千歲。如是閻浮提劫中間所生。眾生壽量長遠。究竟極此八十千年。是時女人年五百歲爾乃行嫁。是時諸人唯有七病。謂大小便利寒熱欲心饑老。如是時中一切國土富貴豐樂。無有怨賊及以盜竊。州郡縣邑民人村落。更相次比雞鳴相聞。耕種雖少收實巨多。是時諸人受功用果少。用宿世善業果多。舍宅車乘衣服財寶。生生之資稱意具足。雖復受用終身不壞。是時諸人安坐受樂無所馳求。壽命八十千歲住阿僧祇
【現代漢語翻譯】 現代漢語譯本 接下來，這些人是從壽命四萬歲的人所生的。這些人的壽命最長，身形奇特，威德最為殊勝，神力自在，生活所需一應俱全，壽命長達六萬歲。這時，人們與各種善法相應，身行善、口言善、意念善。捨棄壽命后，便能往生善道及天道。從天道舍報后，還會再投生到人間。投生到人間后，自然賢良善良，天性清凈，具有道德，心性和藹文雅，戒律品行具足，常行殊勝的善事，遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。沒有貪慾之心，沒有嗔恚之心，捨棄邪見之法，修行正法，恭敬父母、沙門（出家修道者）婆羅門（祭司）、親友尊長。與各種善法相應。這樣的善業能夠感得長壽，能夠感得無病，能夠感得容貌端正，能夠感得身有威德，能夠感得出生於富貴之家，能夠感得大智慧。這樣的善業日夜增長。這時，人們依靠福德修行，產生無量功德。捨棄壽命后，更能往生天道，以及善道，在善道中長久居住。這便是所謂的第三劫中間，第二種壽量為六萬歲的情況。 再接下來，這些人是從壽命六萬歲的人所生的。這些人的壽命最長，容貌奇特，威德最為殊勝，神力自在，生活所需一應俱全，壽命長達八萬歲。像這樣，在閻浮提（Jambudvipa，我們所居住的這個世界）劫中間所出生的眾生，壽命長遠，最終達到八萬歲。這時，女子到了五百歲才出嫁。這時，人們只有七種疾病，即大小便不暢、寒熱病、慾念、飢餓和衰老。在這樣的時代，一切國土都富饒豐樂，沒有怨賊以及盜竊。州郡縣邑、人民村落，彼此相鄰，雞鳴之聲相聞。耕種雖少，收成卻非常多。這時，人們享受功用之果較少，享用宿世善業之果較多。住宅、車乘、衣服財寶，以及生活所需，都能如意具足。即使終身享用，也不會損壞。這時，人們安坐享樂，無所奔波勞碌，壽命長達八萬歲，安住于阿僧祇（asamkhya，極大的數字）的時間。
【English Translation】 English version Then, these people are born from those whose lifespan is forty thousand years. These people have the longest lifespans, with extraordinary appearances, supreme majesty and virtue, unhindered divine powers, and complete provisions for life. Their lifespan reaches sixty thousand years. At this time, people are in accordance with various good dharmas, acting virtuously in body, speaking virtuously in speech, and thinking virtuously in mind. After abandoning their lifespan, they are reborn in good realms and heavenly realms. After abandoning the heavenly realms, they are reborn among humans again. Having been born among humans, they are naturally virtuous and good, with pure nature, possessing morality, gentle and refined in mind, complete in precepts, and constantly practicing superior goodness. They are far from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. They have no greed, no anger. Abandoning the laws of wrong views, they cultivate the right dharma, respecting parents, shramanas (ascetics), brahmins (priests), relatives, and elders. They are in accordance with various good dharmas. Such karma can bring about longevity, freedom from illness, handsome appearance, majestic presence, birth in wealthy families, and great wisdom. Such good karma grows day and night. At this time, people rely on meritorious deeds and generate immeasurable merits. After abandoning their lifespan, they are reborn in heavenly realms and good realms, dwelling in good realms for a long time. This is what is called the third intermediate kalpa, with the second lifespan of sixty thousand years. Next, these people are born from those whose lifespan is sixty thousand years. These people have the longest lifespans, with extraordinary appearances, supreme majesty and virtue, unhindered divine powers, and complete provisions for life. Their lifespan reaches eighty thousand years. Thus, the lifespan of beings born in Jambudvipa (the world we live in) during the intermediate kalpa is long, ultimately reaching eighty thousand years. At this time, women marry at the age of five hundred. At this time, people only have seven illnesses, namely, difficulty in urination and defecation, cold and heat, desire, hunger, and old age. In such times, all lands are rich and prosperous, without grievances, thieves, or robbery. The prefectures, counties, towns, villages, and settlements are adjacent to each other, with the sounds of roosters crowing heard between them. Although cultivation is little, the harvest is abundant. At this time, people enjoy less of the fruits of their own labor and more of the fruits of their past good karma. Houses, vehicles, clothing, treasures, and the necessities of life are complete and satisfying. Even if they enjoy them for a lifetime, they will not be damaged. At this time, people sit and enjoy pleasure without striving or seeking. Their lifespan reaches eighty thousand years, dwelling for asamkhya (immeasurable) periods of time.
年。乃至眾生未造十惡。從起十惡業道。時節壽命因此十惡減。度一百年則減十歲。次復百年復減十歲。次第漸減至餘十歲。最後十歲住不復減。長極八萬短至十年。若佛不出世次第如此。若佛出世如正法住時。眾生壽命暫住不減。隨正法稍減壽命漸減。佛世尊說如是我聞。
小三災飢餓災品第三
佛世尊說。一小劫者名為一劫餘如前說。乃至八十小劫名一大劫。云何八十小劫名一大劫。佛說劫中世界散壞。劫中世界散壞已住。劫中世界起成。劫中世界起成已住。世尊散壞等劫其數云何。佛言。比丘經二十小劫世界散壞。次經二十小劫世界散壞已住。次經二十小劫世界起成。次經二十小劫起成已住。是二十小劫世界起得住中。第三劫小災起時。由大飢餓是劫究竟。於是時中災初欲起。由飢餓由困苦由天亢旱。是時剡浮提中一切國土。所有民人遭大疾疫。一切鬼神起瞋噁心損害世人。是時一切人民壽命短促唯住十歲身形矬小或二搩手或三搩手。所可資食稊稗為上。人發為衣以為上服。唯有刀杖以自莊嚴。是時諸人不行正法非法貪著。恒所染污非理貪愛之所逼使。邪法欺張起諸過惡佷戾難教。不能行善不知作福不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能遠離殺生偷盜邪淫妄語兩舌惡口綺語貪愛瞋
【現代漢語翻譯】 現代漢語譯本 乃至眾生尚未造作十惡業時，自從開始造作十惡業道，時節和壽命因此十惡而減少。每過一百年就減少十歲，再過一百年又減少十歲，次第逐漸減少到剩餘十歲。最後壽命停留在十歲不再減少。壽命最長可達八萬歲，最短只有十年。如果佛不出世，次第就是這樣。如果佛出世，如正法住世之時，眾生壽命暫時停住不減少。隨著正法逐漸衰減，壽命也逐漸減少。佛世尊這樣說，我（阿難）是這樣聽聞的。
小三災之飢餓災品第三
佛世尊說：一小劫稱為一劫，其餘如前所說。乃至八十小劫稱為一大劫。如何八十小劫稱為一大劫？佛說，劫中有世界散壞，劫中有世界散壞后住留，劫中有世界起始產生，劫中有世界起始產生后住留。世尊，散壞等劫的數目是多少？佛說：比丘，經過二十小劫世界散壞，接著經過二十小劫世界散壞后住留，接著經過二十小劫世界起始產生，接著經過二十小劫起始產生后住留。在這二十小劫世界起始產生和住留之中，第三劫小災起始之時，由於大飢餓，這個劫就終結了。在這個時候，災難最初將要興起，由於飢餓、由於困苦、由於天降亢旱。這時，閻浮提（Jambudvipa，指我們所居住的這個世界）中一切國土的所有人民遭遇大疾疫。一切鬼神生起瞋恨噁心，損害世人。這時，一切人民壽命短促，只有十歲，身形矮小，或者二搩手（約40釐米）或者三搩手（約60釐米）。可以用來充飢的食物，以稊稗（一種劣質穀物）為最好。人發被當作衣服，作為最好的服裝。只有刀杖用來裝飾自己。這時，人們不行正法，貪著非法，經常被非理性的貪愛所污染和逼迫。邪法欺騙張揚，生起各種過錯和罪惡，頑固不馴難以教化。不能行善，不知道作福，不救濟苦難。與邪惡之法日夜相應。或者身口意生起三種邪行。不能遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪愛、瞋恚。
【English Translation】 English version And even before sentient beings commit the ten non-virtuous acts, from the moment they begin to engage in the paths of the ten non-virtuous actions, their lifespan decreases due to these ten evils. For every hundred years that pass, ten years are subtracted from their lifespan. After another hundred years, another ten years are subtracted. Gradually, the lifespan decreases until it remains only ten years. Finally, the lifespan remains at ten years and does not decrease further. The maximum lifespan is eighty thousand years, and the minimum is ten years. If a Buddha does not appear in the world, this is the order of things. If a Buddha appears in the world, when the Proper Dharma abides, the lifespan of sentient beings temporarily remains stable and does not decrease. As the Proper Dharma gradually declines, the lifespan also gradually decreases. Thus spoke the Buddha, the World Honored One, as I (Ananda) have heard.
The Third Chapter on the Famine Disaster of the Minor Three Calamities
The Buddha, the World Honored One, said: One minor kalpa (kalpa, an aeon or cosmic cycle) is called one kalpa, and the rest is as previously described. Up to eighty minor kalpas are called one major kalpa. How are eighty minor kalpas called one major kalpa? The Buddha said that within a kalpa, the world is scattered and destroyed; within a kalpa, the world remains scattered and destroyed; within a kalpa, the world arises and forms; within a kalpa, the world remains arisen and formed. World Honored One, what is the number of kalpas of scattering and destruction? The Buddha said: Bhikshus (Bhikshu, a Buddhist monk), after twenty minor kalpas, the world is scattered and destroyed. Then, after twenty minor kalpas, the world remains scattered and destroyed. Then, after twenty minor kalpas, the world arises and forms. Then, after twenty minor kalpas, the world remains arisen and formed. Within these twenty minor kalpas of the world arising, forming, and remaining, when the minor disaster of the third kalpa arises, it is due to great famine that this kalpa comes to an end. At this time, the disaster is about to arise, due to famine, due to hardship, due to severe drought. At this time, in all the lands of Jambudvipa (Jambudvipa, the continent where we live), all the people encounter great epidemics. All the ghosts and spirits arise with anger and malice, harming the people of the world. At this time, the lifespan of all people is short, only ten years, and their bodies are small, either two spans (approximately 40 centimeters) or three spans (approximately 60 centimeters). The food that can be used for sustenance is mainly inferior grains. Human hair is used as clothing, as the best attire. Only knives and staves are used to adorn themselves. At this time, people do not practice the Proper Dharma, but are attached to non-dharma, constantly defiled and compelled by irrational greed and love. False teachings deceive and spread, giving rise to various faults and evils, stubborn and difficult to teach. They cannot practice good, do not know how to make merit, and do not relieve suffering. They are in accordance with evil dharmas day and night. Or they engage in three evil actions of body, speech, and mind. They cannot refrain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, and hatred.
恚邪見。不知恭敬父母師僧沙門婆羅門及親友尊長。恣心所起種種惡業。此業能感壽命短促。能感病疾。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮困苦。能感愚癡邪見。如是諸業日夜生長。如是人者與重煩惱惡業相應。由極重邪行故。二三年中天不降雨。由大旱故谷貴饑饉舍羅柯行。是時人民微有勢力。見他有少資糧便往奪食。皆由饑所逼故。一切眾病飢餓為上。以此因緣於一日夜飢餓死者其數無量。末劫眾生如是過失自然而生。云何如爾。若人行不善行非法行不平等行得是果報。於是時中法行平等行善行不可得故。一切眾生於此中生。劫濁自然而起。是時諸人依止粗見粗業。造作種種諸惡。捨命以後更生惡處。苦道退墮無安樂行。是時眾生多生地獄畜生餓鬼阿修羅道。時大國土次第空荒。唯小郡縣是其所餘。悉不足言相去遼遠各在一處。爾時諸人不行正法。非法貪著恒所染污。非理貪愛之所逼使。邪法欺張起諸過惡佷戾難教。不能行善不知作福不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能遠離殺生偷盜邪淫妄語兩舌惡口綺語貪愛瞋恚邪見。不能恭敬父母師僧沙門婆羅門及親友尊長。恣心所起種種惡業。此業能感壽命短促。能感多病。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮
【現代漢語翻譯】 現代漢語譯本 嗔恚、邪見（認為沒有因果報應）。不知道恭敬父母、師長、僧人、沙門（出家修道者）、婆羅門（祭司）以及親友尊長。放縱自己的心意，造作種種惡業。這些惡業能夠感得壽命短促的果報，能夠感得疾病纏身，能夠感得相貌醜陋，能夠感得自身沒有威德，能夠感得出生在卑賤的家庭，能夠感得貧窮困苦，能夠感得愚癡邪見。像這樣的惡業日夜增長。這樣的人與沉重的煩惱和惡業相應。由於極其嚴重的邪惡行為，兩三年中天不下雨。由於大旱的緣故，糧食昂貴，發生饑荒，舍羅柯（瘟疫）流行。這時，人民稍微有點勢力，看見別人有少許資糧，便去搶奪食物，都是由於飢餓所逼迫的緣故。一切眾病中，飢餓最為嚴重。因為這個因緣，於一日一夜因飢餓而死的人數不勝數。末劫的眾生，像這樣的過失自然而然地產生。為什麼會這樣呢？如果人們行為不善、行為非法、行為不平等，就會得到這樣的果報。在那個時候，奉行正法、平等行、善行是不可得的，所以一切眾生在這種環境中出生，劫濁（時代污濁）自然而然地產生。這時，人們依賴粗淺的見解和粗糙的行為，造作種種惡業，捨棄生命以後，更會轉生到惡劣的地方。在痛苦的道路上退墮，沒有安樂的行為。這時，眾生大多會生在地獄、畜生、餓鬼、阿修羅道。那時，大的國土逐漸空曠荒涼，只有小的郡縣是剩餘的，都不值得一提，相距遙遠，各自在一處。那時，人們不行正法，對非法貪戀執著，經常被染污，被不合理的貪愛所逼迫，用邪法欺騙張揚，產生各種過惡，剛愎自用難以教化，不能行善，不知道做善事，不救濟苦難，與邪惡的法日夜相應。或者身口意造作三種邪惡的行為，不能遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪愛、嗔恚、邪見。不能恭敬父母、師長、僧人、沙門、婆羅門以及親友尊長。放縱自己的心意，造作種種惡業。這些惡業能夠感得壽命短促的果報，能夠感得多病，能夠感得相貌醜陋，能夠感得自身沒有威德，能夠感得出生在卑賤的家庭，能夠感得貧窮
【English Translation】 English version Wrath, and false views (thinking there is no karmic retribution). Not knowing how to respect parents, teachers, monks, Shramanas (ascetics), Brahmins (priests), and respected elders and friends. Indulging in all kinds of evil deeds arising from one's own mind. These actions can cause a short lifespan, illness, ugly appearance, lack of dignity, birth in a lowly family, poverty and suffering, and foolish and false views. Such evil deeds grow day and night. Such people are associated with heavy afflictions and evil karma. Due to extremely severe evil conduct, it does not rain for two or three years. Due to the great drought, grain is expensive, famine occurs, and Sharaka (plague) spreads. At this time, people with a little power seize food from others who have little resources, all because they are forced by hunger. Among all diseases, hunger is the worst. Because of this, countless people die of hunger in one day and night. In the final kalpa (age), such faults naturally arise among sentient beings. Why is this so? If people act unskillfully, unlawfully, and unequally, they will receive such retribution. At that time, practicing the Dharma, acting equally, and doing good deeds are unattainable, so all beings are born in this environment, and the turbidity of the kalpa (age) naturally arises. At this time, people rely on coarse views and coarse actions, creating all kinds of evil deeds. After abandoning their lives, they will be reborn in evil realms. They fall back on the path of suffering, without peaceful conduct. At this time, most beings are born in hell, as animals, hungry ghosts, and Asuras (demigods). At that time, large countries gradually become empty and desolate, with only small counties remaining, which are not worth mentioning, far apart from each other. At that time, people do not practice the right Dharma, are attached to unlawful things, are constantly defiled, are forced by unreasonable greed, use false teachings to deceive and boast, create various faults, are stubborn and difficult to teach, cannot do good deeds, do not know how to make merit, do not relieve suffering, and are associated with evil dharmas day and night. Or they create three evil actions through body, speech, and mind, unable to refrain from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and false views. Unable to respect parents, teachers, monks, Shramanas (ascetics), Brahmins (priests), and respected elders and friends. Indulging in all kinds of evil deeds arising from one's own mind. These actions can cause a short lifespan, frequent illness, ugly appearance, lack of dignity, birth in a lowly family, and poverty.
困苦。能感愚癡邪見。如是等業日夜相應。天不降雨四五年中。由大旱故剡浮提地。覓生草菜尚不可得。何況米穀。繼諸眾生。從來人所憎惡不堪食者。謂烏鴟雕鷲狗野干。此等禽獸悉取食之由饑逼故。一切眾病飢餓為上。以此因緣於一日夜飢餓死者其數無量。時小郡縣次復空盡。唯少家在相去轉遠各在一處。爾時諸人不行正法。非法貪著恒所染污。非理貪愛之所逼使。邪法欺張起諸過惡佷戾難教。不能行善不知作福不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能遠離殺生偷盜邪淫兩舌惡口綺語妄言貪愛瞋恚邪見。不能恭敬父母師僧沙門婆羅門及親友尊長。恣心所起種種惡業。此業能感壽命短促。能感多病。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮困苦。能感愚癡邪見。如是等業日夜相應。是時六七年間天不降雨。由大旱故剡浮提人。思欲見水尚不可得。何況飲之。唯四大河水猶深浚與海相通。尚須船度但有此水可得受用。離此河外無復余水。縱有殘民依此水住。采捕黿鼉魚龜等屬水性之類。以自資養由饑逼故。一切眾病飢餓為上。以此因緣於一日夜飢餓死者不可稱量。末劫眾生如此過失自然而起。云何如此。若人行不善行非法行不平等行得此果報。於是時中法行平等行善行不可得故。一切眾
【現代漢語翻譯】 現代漢語譯本 困苦。能感得愚癡邪見。像這樣的惡業日夜相隨，導致天不降雨，持續四五年之久。因為大旱的緣故，整個閻浮提（Jambudvipa，我們所居住的這個世界）連能維持生命的草菜都難以找到，更不用說米糧了。於是，人們開始食用那些過去被憎惡、無法下嚥的食物，比如烏鴉、老鷹、禿鷲、狗、野狼等。這些禽獸都被人抓來吃掉，實在是飢餓所迫。一切疾病中，飢餓最為嚴重。因為這個原因，每天每夜因飢餓而死的人數不勝數。小郡縣相繼變得空無一人，只有少數人家還住在相隔遙遠的地方。 那時的人們不行持正法，被非法的貪慾所迷惑，被不合理的貪愛所驅使。他們用邪法欺騙他人，做出各種罪惡，剛愎自用，難以教化。他們不行善事，不知積福，不救濟苦難，與邪惡的法日夜相隨。或者身、口、意造作三種邪行，不能遠離殺生、偷盜、邪淫、兩舌（挑撥離間）、惡口（粗言惡語）、綺語（花言巧語）、妄語（說謊）、貪愛、嗔恚（憤怒）、邪見。他們不恭敬父母、師長、僧人、沙門（Sramana，出家修道者）、婆羅門（Brahmana，古印度祭司）以及親友尊長，放縱自己的心意，造作種種惡業。這些惡業能感得壽命短促，能感得多病，能感得容貌醜陋，能感得身上沒有威德，能感得出生在卑賤的家庭，能感得貧窮困苦，能感得愚癡邪見。像這樣的惡業日夜相隨。 那時，六七年間天都不下雨。因為大旱的緣故，閻浮提的人們想要見到水都難上加難，更不用說飲用了。只有四大河流的水還很深，與大海相通，還需要用船才能渡過，只有這些水可以取用。離開這些河流之外，再也沒有其他的水源了。即使有殘存的人民依靠這些河流居住，也只能捕撈鱉、鼉、魚、龜等水生動物來維持生計，實在是飢餓所迫。一切疾病中，飢餓最為嚴重。因為這個原因，每天每夜因飢餓而死的人數不可估量。末劫的眾生，這樣的過失自然而然地發生。為什麼會這樣呢？如果人們行不善行、行非法行、行不平等行，就會得到這樣的果報。在那個時候，奉行正法、平等行、行善事是根本不可能的，一切眾生...
【English Translation】 English version Suffering. It can induce foolishness and wrong views. Such karmas are constantly associated day and night, causing the heavens to not send down rain for four or five years. Due to the great drought, in the entire Jambudvipa (the world we live in), even life-sustaining grass and vegetables are difficult to find, let alone rice and grains. Consequently, people begin to consume foods that were previously detested and inedible, such as crows, eagles, vultures, dogs, and jackals. These birds and beasts are all captured and eaten due to the pressure of hunger. Among all diseases, hunger is the most severe. Because of this reason, the number of people who die of hunger day and night is countless. Small counties and districts become empty one after another, with only a few families remaining, living far apart from each other. At that time, people do not practice the right Dharma, are deluded by unlawful greed, and driven by unreasonable craving. They deceive others with evil practices, commit various sins, are stubborn and difficult to teach. They do not perform good deeds, do not know how to accumulate blessings, do not relieve suffering, and are associated with evil dharmas day and night. Or, through body, speech, and mind, they commit three evil actions, unable to abstain from killing, stealing, sexual misconduct, divisive speech, harsh speech, frivolous speech, lying, greed, hatred, and wrong views. They do not respect parents, teachers, monks, Sramanas (ascetics), Brahmanas (priests), and respected elders and friends, indulging their own desires and committing all kinds of evil deeds. These evil deeds can cause a short lifespan, can cause many diseases, can cause an ugly appearance, can cause the body to lack dignity, can cause birth in a lowly family, can cause poverty and suffering, and can cause foolishness and wrong views. Such karmas are constantly associated day and night. At that time, it does not rain for six or seven years. Due to the great drought, it is extremely difficult for the people of Jambudvipa to even see water, let alone drink it. Only the water in the four great rivers is still deep, connected to the sea, and requires a boat to cross; only this water is available for use. Apart from these rivers, there is no other source of water. Even if there are surviving people living by these rivers, they can only catch turtles, alligators, fish, and other aquatic creatures to sustain themselves, due to the pressure of hunger. Among all diseases, hunger is the most severe. Because of this reason, the number of people who die of hunger day and night is immeasurable. In the final kalpa (aeon), such faults naturally arise among sentient beings. Why is this so? If people engage in unwholesome actions, unlawful actions, and unequal actions, they will receive such retribution. At that time, practicing the right Dharma, equal conduct, and performing good deeds is impossible, all sentient beings...
生於此中生。劫濁自然而起。是時諸人依止粗見粗業。造種種諸惡捨命以後更生惡處。苦道退墮無安樂行。是時眾生多生地獄畜生餓鬼阿修羅道是所餘家次第空盡。縱復餘人各自星散。爾時諸人不行正法。非法貪著之所染污。非理貪愛之所逼使。邪法欺張起諸過惡佷戾難教。不能行善不知作福不救苦難。與邪惡法日夜相應。或身口意起三邪行。不能遠離殺生偷盜邪淫妄語兩舌惡口綺語貪愛瞋恚邪見。不能恭敬父母師僧沙門婆羅門親友尊長恣心所起種種惡業。此業能感壽命短促。能感多病。能感色形醜陋。能感身無威德。能感卑賤家生。能感貧窮困苦。能感愚癡邪見。如是等業日夜相應。是劫中間唯七日在。是七日中一日一夜。飢餓死者其數無量。縱有在者各散別處。時有一人合數剡浮提內男女共一萬人。留為當來人種。於此時中多行非法。唯此萬人能行善行。諸善鬼神欲令人種不斷絕故。擁護是人以好滋味令入毛孔。以業力故於劫中間。留人種子自然不斷。過七日後是大飢餓一時息滅。一切惡鬼皆悉捨去。時諸眾生種種須欲。衣服飲食等應念所須。天即雨下陰陽調和。美味生出身形可愛相好還復。一切善法自然而起。清涼寂靖安樂無病大悲入心。由大悲故大慈入心。由大慈故無惱害意。由無害意獲得相見生喜樂心。生
忍受心生無厭心共相攜持不相舍離。譬如相愛親友久不相見。忽得聚集生喜樂心生忍受心。生無厭心共相攜持不相舍離。時人相見亦復如是。因相愛念男女共居。是前劫人壽命十歲。后劫人民從其而生壽命最長形色奇特威德最勝。神力自在資生具足。壽命二十千歲。是時眾生如此功德自然得成。云何如此。法行平等行善行是其果報。是時諸人與種種善法相應。身善行口善行意善行。舍壽命後生善道及天道。舍壽命已還生人道。生人道已自然賢善。自性清凈自性道德。心性和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺言。無貪慾心無瞋恚心。舍邪見法修行正見。恭敬父母沙門婆羅門親友尊長。與種種善法相應。是業能感長壽。能感無病。能感形色端正。能感身有威德。能感富貴家生。能感大智。如是善業日夜生長。是時諸人依福德行生無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是劫初中間。由大飢餓究竟窮盡。次余劫來續二十千歲。是劫中間第一壽量。是人從前二十千歲人所生。是人壽命最長形色奇特威德最勝。神力自在資生具足。壽命四十千歲。時諸眾生如是功德自然得成。云何如此。法行平等行善行是其果報。是時諸人與種種善法相應。身善行口善行意善行。舍壽命已生善道及天道
【現代漢語翻譯】 現代漢語譯本 忍受心中生起的無厭倦之心，共同攜手扶持，不互相捨棄離開。譬如互相愛戀的親友，很久沒有見面，忽然得以相聚，心中生起歡喜快樂，生起忍受之心，生起無厭倦之心，共同攜手扶持，不互相捨棄離開。當時的人們相見也是這樣。因為互相愛戀思念，男女共同居住。這是前一個劫的人，壽命是十歲。后一個劫的人民，從他們而生，壽命最長，形貌奇特，威德最為殊勝，神力自在，生活所需都具備充足。壽命有兩萬歲。當時眾生這樣的功德自然成就。為什麼這樣呢？因為奉行正法，平等行事，行持善業，這是他們的果報。當時的人們與種種善法相應，身行善，口行善，意行善。捨棄壽命后，生於善道以及天道。捨棄壽命后，還會再生於人道。生於人道后，自然賢良善良，自性清凈，自性具有道德，心性和藹文雅，戒行品德具足，常常行持殊勝的善行。遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。沒有貪慾之心，沒有瞋恚之心。捨棄邪見之法，修行正見。恭敬父母、沙門（出家修道者）、婆羅門（祭司）、親友、尊長。與種種善法相應。這樣的業能夠感得長壽，能夠感得無病，能夠感得形貌端正，能夠感得身上具有威德，能夠感得出生於富貴之家，能夠感得具有大智慧。這樣的善業日夜增長。當時的人們依靠福德的修行，生出無量的功德。捨棄壽命后，更加生於天道，以及善道，在善道中安住很久的時間。像這樣劫的最初和中間，由於大饑荒最終窮盡。接下來其餘的劫到來，延續兩萬歲。這個劫的中間，是第一壽量。這些人是從之前的兩萬歲的人所生。這些人的壽命最長，形貌奇特，威德最為殊勝，神力自在，生活所需都具備充足。壽命有四萬歲。當時這些眾生這樣的功德自然成就。為什麼這樣呢？因為奉行正法，平等行事，行持善業，這是他們的果報。當時的人們與種種善法相應，身行善，口行善，意行善。捨棄壽命后，生於善道以及天道。
【English Translation】 English version Enduring the arising of a heart without weariness, mutually supporting and holding together, not abandoning or leaving each other. For example, like loving relatives and friends who have not seen each other for a long time, suddenly gathering together, giving rise to joy and happiness in their hearts, giving rise to endurance, giving rise to a heart without weariness, mutually supporting and holding together, not abandoning or leaving each other. The people of that time meeting each other were also like this. Because of mutual love and affection, men and women lived together. This was the people of the previous kalpa (aeon), whose lifespan was ten years. The people of the later kalpa, born from them, had the longest lifespan, with extraordinary appearances, supreme majesty and virtue, divine power and freedom, and complete and sufficient resources for life. Their lifespan was twenty thousand years. At that time, the merits of these beings were naturally accomplished. Why was this so? Because they practiced the Dharma (teachings), acted with equality, and performed good deeds; this was their karmic reward. At that time, people were in accordance with all kinds of good Dharmas, their bodies performed good deeds, their mouths spoke good words, and their minds had good intentions. After abandoning their lifespan, they were born in good realms and heavenly realms. After abandoning their lifespan, they would also be reborn in the human realm. After being born in the human realm, they were naturally virtuous and good, with pure nature, inherent morality, gentle and refined minds, complete precepts and virtues, and constantly practiced supreme goodness. They were far from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. They had no greed, no hatred. They abandoned wrong views and practiced right views. They respected their parents, shramanas (ascetics), brahmins (priests), relatives, friends, and elders. They were in accordance with all kinds of good Dharmas. Such karma could bring about longevity, freedom from illness, handsome appearance, majestic presence, birth in wealthy families, and great wisdom. Such good karma grew day and night. At that time, people relied on the practice of merit and virtue, generating immeasurable merits. After abandoning their lifespan, they were born in heavenly realms and good realms, dwelling in good realms for a long time. Like this, at the beginning and middle of the kalpa, it was ultimately exhausted due to great famine. Then the remaining kalpas came, continuing for twenty thousand years. In the middle of this kalpa, it was the first lifespan. These people were born from the previous people with a lifespan of twenty thousand years. These people had the longest lifespan, with extraordinary appearances, supreme majesty and virtue, divine power and freedom, and complete and sufficient resources for life. Their lifespan was forty thousand years. At that time, the merits of these beings were naturally accomplished. Why was this so? Because they practiced the Dharma, acted with equality, and performed good deeds; this was their karmic reward. At that time, people were in accordance with all kinds of good Dharmas, their bodies performed good deeds, their mouths spoke good words, and their minds had good intentions. After abandoning their lifespan, they were born in good realms and heavenly realms.
。舍天壽命還生人中。生人中已自然賢善。自性清凈自性道德。心性和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍邪見心修行正見。恭敬父母沙門婆羅門親友尊長。與種種善法相應。是業能感無病。能感色形端正。能感身有威德。能感富貴家生。能感大智。如是善業日夜生長。是時諸人依福德行增長無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是說名第三劫中間。第二壽命四十千歲。次復諸人從四十千歲所生。是人壽命最長身形奇特威德最勝。神力自在資生具足。壽命六十千歲。是時諸人與種種善法相應。身善行口善行意善行。舍壽命已生善道及天道。舍天道已還生人中。生人中已自然賢善。自性清凈自性道德。心性和雅戒品具足常行勝善。遠離殺生偷盜邪淫妄語兩舌惡口綺語。無貪慾心無瞋恚心。舍邪見法修行正法。恭敬父母沙門婆羅門親友尊長。與種種善法相應。是業能感長壽。能感無病。能感色形端正。能感身有威德。能感富貴家生。能感大智。如是善業日夜生長。是時諸人依福德行生無量功德。舍壽命后更生天道。及以善道善道中住久久時節。如是說名第三劫中間。第三壽量六十千歲。複次諸人從六十千歲人所生。是人壽命最長色形奇特威德最勝。神
【現代漢語翻譯】 現代漢語譯本 捨棄天上的壽命而轉生到人間。在人間出生后，自然賢良善良，天性清凈，天性具有道德。心性和藹文雅，戒律品行具足，常常行殊勝的善事。遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。沒有貪慾之心，沒有瞋恚之心。捨棄邪見之心，修行正見。恭敬父母、沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司階層）、親友和長輩。與種種善法相應。這樣的業能感得無病，能感得容貌端正，能感得身上有威德，能感得出生在富貴之家，能感得大智慧。這樣的善業日夜增長。這時，人們依靠福德修行，增長無量的功德。捨棄壽命后，再次轉生到天道，以及善道，在善道中長久居住。這被稱為第三劫中間，第二種壽命是四萬歲。 接下來，人們從壽命四萬歲的人所生。這些人壽命最長，身形奇特，威德最殊勝，神力自在，資生之物具足，壽命六萬歲。這時，人們與種種善法相應，身行善，口行善，意行善。捨棄壽命后，轉生到善道以及天道。捨棄天道后，又轉生到人間。在人間出生后，自然賢良善良，天性清凈，天性具有道德。心性和藹文雅，戒律品行具足，常常行殊勝的善事。遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。沒有貪慾之心，沒有瞋恚之心。捨棄邪見之法，修行正法。恭敬父母、沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司階層）、親友和長輩。與種種善法相應。這樣的業能感得長壽，能感得無病，能感得容貌端正，能感得身上有威德，能感得出生在富貴之家，能感得大智慧。這樣的善業日夜增長。這時，人們依靠福德修行，生出無量的功德。捨棄壽命后，再次轉生到天道，以及善道，在善道中長久居住。這被稱為第三劫中間，第三種壽命是六萬歲。 再次，人們從壽命六萬歲的人所生。這些人壽命最長，容貌奇特，威德最殊勝，神力
【English Translation】 English version Having relinquished their heavenly lifespan, they are reborn among humans. Having been born among humans, they are naturally virtuous and good, with a pure nature and inherent morality. Their minds are gentle and refined, they are complete in precepts and conduct, and they constantly practice supreme goodness. They abstain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. They have no greed and no hatred. They abandon wrong views and cultivate right views. They respect their parents, Śrāmaṇas (ascetics), Brāhmaṇas (priests), relatives, and elders. They are in accordance with all kinds of good dharmas. This karma can bring about freedom from illness, can bring about a beautiful appearance, can bring about dignity, can bring about birth in a wealthy family, and can bring about great wisdom. Such good karma grows day and night. At this time, people rely on virtuous conduct and increase immeasurable merit. After relinquishing their lifespan, they are reborn in the heavenly realms and in the good realms, dwelling in the good realms for a long time. This is called the middle of the third kalpa, the second lifespan being forty thousand years. Next, people are born from those with a lifespan of forty thousand years. These people have the longest lifespan, a unique form, the most supreme dignity, divine power, and complete resources. Their lifespan is sixty thousand years. At this time, people are in accordance with all kinds of good dharmas, their body acts virtuously, their speech acts virtuously, and their mind acts virtuously. After relinquishing their lifespan, they are reborn in the good realms and the heavenly realms. After relinquishing the heavenly realms, they are reborn among humans. Having been born among humans, they are naturally virtuous and good, with a pure nature and inherent morality. Their minds are gentle and refined, they are complete in precepts and conduct, and they constantly practice supreme goodness. They abstain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. They have no greed and no hatred. They abandon wrong views and cultivate right dharmas. They respect their parents, Śrāmaṇas (ascetics), Brāhmaṇas (priests), relatives, and elders. They are in accordance with all kinds of good dharmas. This karma can bring about longevity, can bring about freedom from illness, can bring about a beautiful appearance, can bring about dignity, can bring about birth in a wealthy family, and can bring about great wisdom. Such good karma grows day and night. At this time, people rely on virtuous conduct and generate immeasurable merit. After relinquishing their lifespan, they are reborn in the heavenly realms and in the good realms, dwelling in the good realms for a long time. This is called the middle of the third kalpa, the third lifespan being sixty thousand years. Furthermore, people are born from those with a lifespan of sixty thousand years. These people have the longest lifespan, a unique appearance, the most supreme dignity, and divine power.
力自在資生具足。壽命八十千歲。如是剡浮提劫中間。所生眾生壽量長遠。究竟極此八十千年。是時女人年五百歲爾乃行嫁。是時諸人唯有七病。謂大小便利寒熱欲心饑老。如是時中一切國土富貴豐樂。無有怨賊及以盜竊。州郡縣邑人民村落。更相次比雞鳴相聞。耕種雖少收實巨多。是時諸人受功用果少。用宿世善業果多。舍宅車乘衣服財寶。資生之具稱意具足。雖復受用終身不壞。是時諸人安坐受樂無所馳求。壽命八十千歲住阿僧祇年。乃至眾生未造十惡。從起十惡業道。時節壽命因此十惡減。度一百年則減十歲。復百年復減十歲。次第漸減至餘十歲。最後十歲住不復減。長極八萬短至十年。若佛不出世次第如此。若佛出世如正法住時。眾生壽命暫住不減。隨正法稍減壽命漸減。佛世尊說如是我聞。
立世阿毗曇論卷第九 大正藏第 32 冊 No. 1644 佛說立世阿毗曇論
佛說立世阿毗曇論卷第十
陳西印度三藏真諦譯
大三災火災品第二十五
佛世尊說。一小劫者名為一劫。二十小劫亦名一劫。四十小劫亦名一劫。六十小劫亦名一劫。八十小劫名一大劫。云何一小劫名為一劫。是時提婆達多比丘。住地獄中受熟果報。佛世尊說住壽一劫。如是一小劫名劫。云何二十
【現代漢語翻譯】 現代漢語譯本 具有力量和自在，生活所需的一切都充足完備。壽命長達八萬歲。像這樣，在剡浮提（Jambudvipa，指我們所居住的這個世界）的劫數中間，所出生的眾生壽命長遠，最終達到這八萬年的極限。那時，女子要到五百歲才出嫁。那時的人們只有七種疾病，即大小便失禁、寒熱病、性慾、飢餓和衰老。在這樣的時代里，一切國土都富裕豐樂，沒有怨恨、盜賊和偷竊。州郡縣邑、人民村落，彼此相鄰，雞鳴之聲可以互相聽到。耕種的面積雖小，但收穫的果實卻非常巨大。那時的人們享受功用果報少，而享用過去世所造的善業果報多。住宅、車乘、衣服、財寶以及生活所需的物品，都稱心如意，充足完備。即使終身受用，也不會損壞。那時的人們安穩地坐著享受快樂，沒有什麼需要奔波追求的。壽命長達八萬歲，住在阿僧祇（asamkhya，無數）年。乃至眾生還沒有造作十惡業之前，自從開始造作十惡業道，時代和壽命就因為這十惡業而減少。每過一百年就減少十歲，再過一百年又減少十歲，這樣依次逐漸減少，直到剩下十歲。最後的十歲住世，不再減少。壽命最長可達八萬歲，最短則只有十年。如果佛不出世，時代的變化就是這樣。如果佛出世，就像正法住世的時代，眾生的壽命暫時保持不變，不會減少。隨著正法逐漸衰減，壽命也逐漸減少。佛世尊這樣說，我是這樣聽聞的。
《立世阿毗曇論》卷第九 大正藏第 32 冊 No. 1644 《佛說立世阿毗曇論》
《佛說立世阿毗曇論》卷第十
陳 西印度三藏 真諦 譯
大三災火災品 第二十五
佛世尊說：一小劫被稱為一劫，二十小劫也稱為一劫，四十小劫也稱為一劫，六十小劫也稱為一劫，八十小劫稱為一大劫。怎樣算一小劫被稱為一劫呢？那時，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）比丘，住在地獄中承受成熟的果報。佛世尊說他住壽一劫。像這樣，一小劫被稱為一劫。怎樣算二十
【English Translation】 English version Possessing power and freedom, all necessities for life are fully provided. Lifespans extend to eighty thousand years. Thus, in the intermediate period of the kalpa (aeon) of Jambudvipa (the world we inhabit), the beings born have long lifespans, ultimately reaching the limit of eighty thousand years. At that time, women marry at the age of five hundred. At that time, people only have seven illnesses, namely incontinence, chills and fever, sexual desire, hunger, and old age. In such times, all lands are rich and prosperous, without resentment, thieves, or robbery. The prefectures, counties, towns, people, villages, are adjacent to each other, and the crowing of chickens can be heard from one to another. Although the cultivated area is small, the harvest is enormous. At that time, people enjoy less of the fruits of their labor and more of the fruits of good deeds done in past lives. Houses, vehicles, clothing, treasures, and the necessities of life are all satisfactory and complete. Even if they are used for a lifetime, they will not be damaged. At that time, people sit comfortably and enjoy happiness without any need to strive or seek. Lifespans extend to eighty thousand years, residing for asamkhya (innumerable) years. Until beings have not committed the ten evil deeds, since they begin to commit the ten evil paths, the era and lifespan are reduced because of these ten evils. Every hundred years, ten years are reduced, and after another hundred years, another ten years are reduced, gradually decreasing in this order until only ten years remain. In the final ten years of life, there is no further reduction. The longest lifespan can reach eighty thousand years, and the shortest is only ten years. If a Buddha does not appear in the world, the changes of the era will be like this. If a Buddha appears in the world, like in the era when the True Dharma abides, the lifespans of beings temporarily remain unchanged and do not decrease. As the True Dharma gradually declines, lifespans also gradually decrease. The World Honored Buddha said this, and this is what I have heard.
The Establishment of the World Abhidhamma Treatise, Volume 9 Taisho Tripitaka Volume 32, No. 1644: The Buddha Speaks of the Establishment of the World Abhidhamma Treatise
The Buddha Speaks of the Establishment of the World Abhidhamma Treatise, Volume 10
Translated by the Tripiṭaka Master Paramārtha from Western India of the Chen Dynasty
The Chapter on the Great Three Disasters: The Fire Disaster, Twenty-Fifth
The World Honored Buddha said: One small kalpa (aeon) is called one kalpa, twenty small kalpas are also called one kalpa, forty small kalpas are also called one kalpa, sixty small kalpas are also called one kalpa, eighty small kalpas are called one great kalpa. How is one small kalpa called one kalpa? At that time, the Bhikkhu Devadatta (Buddha's cousin who later betrayed him), resided in hell, enduring the ripening of his karmic retribution. The World Honored Buddha said that he would reside for one kalpa. Thus, one small kalpa is called one kalpa. How are twenty
小劫亦名一劫。如梵先行天二十小劫是其壽量。是諸梵天佛說住壽一劫。如是二十小劫亦名一劫。云何四十小劫名為一劫。如梵眾天壽量四十小劫。佛說住壽一劫。如是四十小劫亦名一劫。云何六十小劫名為一劫。如大梵天壽量六十劫。佛說住壽一劫。如是六十小劫亦名一劫。云何八十小劫名一大劫。佛說劫中世界散壞。劫中世界散壞已住。劫中世界起成。劫中世界起成已住。阿僧祇時名劫。世界散壞阿僧祇時名劫。世界散壞已住阿僧祇時名劫。世界起成阿僧祇時名劫。世界起成已住散壞。有三因。一因火散壞。二因水散壞。三因風散壞。如是佛世尊說。比丘散壞因有三種。一火散壞。二水散壞。三風散壞。比丘散壞頂有三。一勝遍光天。二遍凈天。三廣果天。複次佛世尊說。比丘散壞頂有三種。一勝遍光天。二遍凈天。三廣果天。云何勝遍光天乃至遍凈及廣果天為三散壞頂。比丘火炎散壞時。一切地獄眾生。修第二禪上生勝遍光天。水災散壞時一切下地眾生。修第三禪上生遍凈天。風災散壞時一切下地眾生。修第四禪上生廣果天。佛說火災散壞是由勝遍光天散壞。水災散壞由遍凈天散壞。風災散壞由廣果天散壞。複次比丘散壞有二。一者眾生世界散壞。二者器世界散壞。十小劫中眾生世界散壞。次十小劫器世界散壞
【現代漢語翻譯】 現代漢語譯本 小劫也叫做一劫。例如梵先行天（Brahmakayika Devas，色界第一禪天的天眾）的二十小劫是他們的壽命。這些梵天，佛陀說他們的住世壽命為一劫。這樣，二十小劫也叫做一劫。 什麼叫做四十小劫叫做一劫呢？例如梵眾天（Brahmaparisadya Devas，色界第一禪天的天眾）的壽命是四十小劫。佛陀說他們的住世壽命為一劫。這樣，四十小劫也叫做一劫。 什麼叫做六十小劫叫做一劫呢？例如大梵天（Mahabrahma Devas，色界第一禪天的天王）的壽命是六十劫。佛陀說他們的住世壽命為一劫。這樣，六十小劫也叫做一劫。 什麼叫做八十小劫叫做一大劫呢？佛陀說劫中有世界散壞，劫中有世界散壞后住留，劫中有世界起始產生，劫中有世界起始產生后住留。阿僧祇（asamkhya，無數）時叫做劫，世界散壞的阿僧祇時叫做劫，世界散壞后住留的阿僧祇時叫做劫，世界起始產生的阿僧祇時叫做劫，世界起始產生后住留。散壞有三種原因：第一種原因是火散壞，第二種原因是水散壞，第三種原因是風散壞。正如佛世尊所說。 比丘們，散壞的原因有三種：第一是火散壞，第二是水散壞，第三是風散壞。比丘們，散壞的頂點有三個：一是勝遍光天（Subhakinnaka Devas，色界第二禪天的天眾），二是遍凈天（Subhasubha Devas，色界第三禪天的天眾），三是廣果天（Vehapphala Devas，色界第四禪天的天眾）。 再次，佛世尊說，比丘們，散壞的頂點有三種：一是勝遍光天，二是遍凈天，三是廣果天。 為什麼勝遍光天乃至遍凈天及廣果天是三個散壞的頂點呢？比丘們，火炎散壞時，一切地獄眾生，修習第二禪而上生到勝遍光天。水災散壞時，一切下地眾生，修習第三禪而上生到遍凈天。風災散壞時，一切下地眾生，修習第四禪而上生到廣果天。佛陀說火災散壞是由勝遍光天散壞，水災散壞是由遍凈天散壞，風災散壞是由廣果天散壞。 再次，比丘們，散壞有兩種：一是眾生世界散壞，二是器世界散壞。十小劫中是眾生世界散壞，接下來的十小劫是器世界散壞。
【English Translation】 English version A small kalpa is also called a kalpa. For example, the twenty small kalpas of the Brahmakayika Devas (the gods of the first Dhyana heaven in the Realm of Form) are their lifespan. These Brahma gods, the Buddha said their lifespan is one kalpa. Thus, twenty small kalpas are also called one kalpa. What is called forty small kalpas as one kalpa? For example, the lifespan of the Brahmaparisadya Devas (the gods of the first Dhyana heaven in the Realm of Form) is forty small kalpas. The Buddha said their lifespan is one kalpa. Thus, forty small kalpas are also called one kalpa. What is called sixty small kalpas as one kalpa? For example, the lifespan of the Mahabrahma Devas (the king of the first Dhyana heaven in the Realm of Form) is sixty kalpas. The Buddha said their lifespan is one kalpa. Thus, sixty small kalpas are also called one kalpa. What is called eighty small kalpas as one great kalpa? The Buddha said that in a kalpa, the world is destroyed; in a kalpa, the world remains after being destroyed; in a kalpa, the world begins to form; in a kalpa, the world remains after being formed. An asamkhya (innumerable) time is called a kalpa; an asamkhya time of the world's destruction is called a kalpa; an asamkhya time of the world remaining after destruction is called a kalpa; an asamkhya time of the world beginning to form is called a kalpa; the world remains after being formed. There are three causes of destruction: the first cause is destruction by fire, the second cause is destruction by water, and the third cause is destruction by wind. As the World Honored Buddha said. Monks, there are three causes of destruction: the first is destruction by fire, the second is destruction by water, and the third is destruction by wind. Monks, there are three peaks of destruction: the first is the Subhakinnaka Devas (the gods of the second Dhyana heaven in the Realm of Form), the second is the Subhasubha Devas (the gods of the third Dhyana heaven in the Realm of Form), and the third is the Vehapphala Devas (the gods of the fourth Dhyana heaven in the Realm of Form). Again, the World Honored Buddha said, monks, there are three peaks of destruction: the first is the Subhakinnaka Devas, the second is the Subhasubha Devas, and the third is the Vehapphala Devas. Why are the Subhakinnaka Devas, and even the Subhasubha Devas and the Vehapphala Devas, the three peaks of destruction? Monks, when destruction occurs by fire, all beings in the lower realms, cultivating the second Dhyana, are reborn in the Subhakinnaka Devas. When destruction occurs by water, all beings in the lower realms, cultivating the third Dhyana, are reborn in the Subhasubha Devas. When destruction occurs by wind, all beings in the lower realms, cultivating the fourth Dhyana, are reborn in the Vehapphala Devas. The Buddha said that destruction by fire is caused by the destruction of the Subhakinnaka Devas, destruction by water is caused by the destruction of the Subhasubha Devas, and destruction by wind is caused by the destruction of the Vehapphala Devas. Again, monks, there are two types of destruction: the first is the destruction of the sentient beings' world, and the second is the destruction of the container world. In ten small kalpas, it is the destruction of the sentient beings' world, and in the next ten small kalpas, it is the destruction of the container world.
。佛告比丘散壞初起時勝遍光散壞時因第二禪。是時一切剡浮提人。壽命八十千年。是時女人年五百歲爾乃行嫁。是時諸人唯有七病。謂大小便利寒熱淫慾心饑老。如是時中一切國土富貴豐樂。無怨賊乃以盜竊。州郡縣邑人民村落。更相次比雞鳴相聞。耕種雖少收實巨多。是時諸人受功用果少。用宿世善業果多。舍宅車乘衣服財寶。生生之資稱意具足。是時兩界減沒。一瞋恚界。二逼惱意界。兩界起長。一者無瞋恚界。二無逼惱意界。是時諸人減離十惡。修行十善安坐受樂無所馳求。或聚亭館或依息舍。或大集處或游樹下。說如是傳各宣辭辯。昔時諸人生劫濁世。因五欲塵貪慾增上故。或父母兒子互相鬥諍。兄弟姊妹親友眷屬自相鬥打。何況他人。是時諸人起諍以後仍相手舞。或以瓦石或以杖拍。次及刀杖互相怖畏乃至殺害。因此五塵起種種惡。是故五塵宜應棄捨。如是憎惡訶責欲塵。種種顯說五塵過失。是時諸人思惟五塵過患及地獄躁擾。觀無覺觀定微妙功德。修習二禪舍壽命后。上生勝遍光天。是時欲界諸天變身。似犀晝夜各三時行於世界。宣令此言善男子善女人。無覺觀定最為妙樂。是故汝等修行於此中住。是時人初夜后夜。聞此言已歡喜踴躍。舍余雜事攝心坐禪。觀欲塵過失。觀無覺觀定有大功德。即得二禪
【現代漢語翻譯】 現代漢語譯本 佛陀告訴眾比丘，勝遍光天（Abhassara）散壞之初，是因為第二禪的因緣。那時，整個剡浮提（Jambudvipa，指我們所居住的這個世界）的人壽命可達八萬年。當時的女子要到五百歲才出嫁。那時的人們只有七種疾病，即大小便不暢、寒熱病、淫慾、飢餓、衰老。在那個時代，所有國土都富饒豐樂，沒有怨恨、盜賊，州郡縣邑、人民村落之間，雞鳴之聲彼此相聞。耕種雖少，收成卻非常巨大。那時的人們享受的功用果報少，而享用過去世所積累的善業果報多。住宅、車乘、衣服、財寶等生活所需，都能如意滿足。 那時，兩個界域會減少消沒：一是瞋恚界，二是逼惱意界。同時，兩個界域會增長：一是無瞋恚界，二是無逼惱意界。那時的人們減少遠離十惡業，修行十善業，安穩地坐著享受快樂，沒有奔波追求。他們或者聚集在亭館，或者依靠在休息處，或者在大型集會場所，或者在樹下，講述著過去的事情，各自宣揚自己的見解。過去的人們生活在劫濁的時代，因為對五欲塵（色、聲、香、味、觸）的貪慾不斷增長，所以父母和兒子互相爭鬥，兄弟姐妹、親友眷屬之間也互相爭鬥打罵，更何況是其他人呢？那時的人們發生爭執后，仍然會互相用手打，或者用瓦片石頭，或者用棍棒拍打，進而發展到使用刀劍互相恐嚇，甚至互相殘殺。因為這五欲塵，產生了種種惡行。所以，應該捨棄五欲塵。像這樣憎惡、呵斥欲塵，種種顯明地說出五欲塵的過失。 那時的人們思惟五欲塵的過患，以及地獄（欲界）的躁動不安，觀察無覺無觀禪定（第二禪）的微妙功德，修習二禪，捨棄壽命后，便能往生到勝遍光天。那時，欲界諸天會變化身形，像犀牛一樣，晝夜各三次在世界中行走，宣揚這樣的言語：『善男子、善女人，無覺無觀的禪定是最為美妙快樂的。所以你們應當修行，安住于這種禪定之中。』那時的人們在初夜和后夜，聽到這些話后，歡喜踴躍，捨棄其他雜事，收攝心念坐禪，觀察欲塵的過失，觀察無覺無觀禪定有巨大的功德，從而證得二禪。
【English Translation】 English version The Buddha told the monks, 'The initial destruction of the Abhassara (Heaven of Resplendent Light) occurs due to the cause of the Second Dhyana (meditative absorption). At that time, the lifespan of all people in Jambudvipa (the continent where we live) will be eighty thousand years. Women will marry at the age of five hundred. People will only have seven diseases: difficulty with urination and defecation, hot and cold illnesses, lust, hunger, old age. In that era, all lands will be rich and prosperous, without resentment or theft. Towns, counties, villages, and settlements will be so close that the crowing of chickens can be heard from one to another. Although cultivation will be minimal, the harvest will be enormous. People will receive little reward for their efforts but will enjoy abundant fruits from good deeds accumulated in past lives. Houses, vehicles, clothing, treasures, and all necessities for life will be readily available and according to their wishes.' 'At that time, two realms will diminish and disappear: the realm of anger and the realm of oppressive thoughts. Simultaneously, two realms will increase: the realm of non-anger and the realm of non-oppressive thoughts. People will reduce and abandon the ten non-virtuous actions, practice the ten virtuous actions, sit peacefully enjoying happiness, without striving or seeking. They will gather in pavilions, rest in shelters, assemble in large gatherings, or wander under trees, recounting past events and proclaiming their own views. In the past, people lived in an era of defilement, and because of the increasing greed for the five sense objects (form, sound, smell, taste, touch), parents and children fought each other, and siblings, relatives, and friends quarreled and struck each other, let alone strangers. When people argued, they would strike each other with their hands, or with tiles and stones, or with sticks, escalating to the use of swords and weapons, causing fear and even killing each other. Because of these five sense objects, all kinds of evil actions arose. Therefore, the five sense objects should be abandoned. In this way, they will detest and rebuke the sense objects, explicitly stating their faults.' 'At that time, people will contemplate the faults of the five sense objects and the restlessness of the lower realm (the desire realm), observe the subtle merits of the dhyana without initial and sustained thought (the Second Dhyana), practice the Second Dhyana, and after abandoning their lifespan, they will be reborn in the Abhassara Heaven. Then, the devas (gods) of the desire realm will transform their bodies, resembling rhinoceroses, and walk three times during the day and three times during the night throughout the world, proclaiming these words: 'Good men and good women, the dhyana without initial and sustained thought is the most wonderful and joyful. Therefore, you should practice and abide in this dhyana.' Upon hearing these words in the early and late night, people will rejoice and leap for joy, abandon other distractions, gather their minds, sit in meditation, observe the faults of the sense objects, and observe the great merits of the dhyana without initial and sustained thought, thereby attaining the Second Dhyana.'
舍壽命後上生勝遍光天。是時有人常悅樂他人以為事業。或歌或舞相㩌跳擲。或輪刀舞仗或擊鼓吹篪。或唱更讚頌。或嚴飾他身。如是人等作歌詩傳。昔時諸人生劫濁世。因五欲塵貪慾增上故。或父母兒子互相鬥諍。兄弟姊妹親友眷屬自相鬥打。何況他人。是時諸人起諍已后。仍相手舞或以石瓦。或以杖拍次及刀杖互相怖畏。乃至殺害因此五塵起種種惡。是故五塵宜應棄捨。如是憎惡呵責欲塵。種種顯說五塵過失。是時諸人思惟五塵過患及地獄躁擾。觀無覺觀定微妙功德。修習二禪舍壽命后。上生勝遍光天。是時諸天從勝遍光天下。行於世界隱蔽身形。宣令此言善男子善女人。無覺觀定妙樂寂靜。是故汝等修行於此中住。是時諸人初夜后夜。等聞天聲言歡喜誦習起信樂心。一切居家村邑郡州。乃至大國土人。起精進心觀地獄欲塵過失。觀二禪功德修習二禪。舍壽命後上生勝遍光天。是時有出家外道。教化一切居家村邑郡州。乃至大國土人。悉使出家有無數眷屬之所圍繞。次第遊行周遍國土。其所宣說與上相應。昔時諸人生劫濁世。因五欲塵貪慾增上故。或父母兒子互相鬥諍。兄弟姊妹親友眷屬自相鬥打。何況他人。是時諸人起斗諍后。而相手舞或以石瓦。或以杖拍。次及刀杖互相怖畏。乃至殺害。因此五塵起種種惡。
【現代漢語翻譯】 現代漢語譯本 捨棄壽命后，便可往生到勝遍光天（Subhakinnana，二禪天）。那時，有些人以使他人快樂為事業，或者唱歌跳舞，互相嬉戲跳躍，或者揮舞刀槍，或者敲鼓吹篪，或者歌唱讚頌，或者裝飾他人身體。這些人創作歌詩流傳，講述過去的人們生活在劫濁的世道中，因為對色、聲、香、味、觸五欲的貪婪而慾望增長，所以父母兒子互相爭鬥，兄弟姐妹親友眷屬互相毆打，更何況是其他人呢。那時，人們發起爭鬥之後，仍然互相用手打，或者用石頭瓦塊，或者用棍棒拍打，進而發展到用刀槍互相恐嚇，甚至互相殺害。因為這五欲塵勞，產生了種種罪惡。所以，應當捨棄五欲塵勞。像這樣憎惡呵斥慾望塵勞，種種顯說五欲的過失。那時，人們思惟五欲的過患以及地獄的喧囂擾動，觀察無覺無觀定的微妙功德，修習二禪，捨棄壽命后，便可往生到勝遍光天。 那時，勝遍光天的天人從天上下來，行走於世界，隱蔽身形，宣說這樣的話語：『善男子善女人，無覺無觀的禪定是美妙快樂而寂靜的。所以你們應當修行並安住於此。』那時，人們在初夜和后夜，都聽到天人的聲音，歡喜誦習，生起信樂之心。一切居家、村邑、郡州，乃至大國土的人們，都生起精進心，觀察地獄五欲塵勞的過失，觀察二禪的功德，修習二禪，捨棄壽命后便往生到勝遍光天。 那時，有出家的外道，教化一切居家、村邑、郡州，乃至大國土的人們，使他們都出家，有無數眷屬圍繞著他，次第遊歷周遍國土。他所宣說的內容與上面所說的一致：過去的人們生活在劫濁的世道中，因為對色、聲、香、味、觸五欲的貪婪而慾望增長，所以父母兒子互相爭鬥，兄弟姐妹親友眷屬互相毆打，更何況是其他人呢。那時，人們發起爭鬥之後，仍然互相用手打，或者用石頭瓦塊，或者用棍棒拍打，進而發展到用刀槍互相恐嚇，甚至互相殺害。因為這五欲塵勞，產生了種種罪惡。
【English Translation】 English version After relinquishing their lifespan, they are reborn in the Subhakinnana (radiant realm, the third brahma realm). At that time, some people take joy in making others happy as their occupation, either singing or dancing, playfully leaping about, or wielding knives and spears in dances, or beating drums and playing flutes, or chanting praises, or adorning the bodies of others. Such people compose and transmit poems, recounting how people in the past lived in the degenerate age of the kalpa, and because of their increased greed for the five desires (sight, sound, smell, taste, and touch), parents and children fought with each other, siblings, relatives, and family members struck each other, let alone others. At that time, after people initiated disputes, they would still strike each other with their hands, or with stones and tiles, or with sticks, and then with knives and spears, mutually frightening each other, even to the point of killing each other. Because of these five desires, all kinds of evils arose. Therefore, the five desires should be abandoned. In this way, they detest and rebuke the defilements of desire, and in various ways reveal the faults of the five desires. At that time, people contemplate the faults of the five desires and the turmoil of the lower realms, observe the subtle merits of the non-discursive concentration, cultivate the second dhyana, and after relinquishing their lifespan, they are reborn in the Subhakinnana realm. At that time, the devas (gods) from the Subhakinnana realm descend from the heavens, travel in the world, concealing their forms, and proclaim these words: 'Good men and good women, the concentration without thought and contemplation is wonderfully blissful and peaceful. Therefore, you should cultivate and abide in this.' At that time, people in the early and late parts of the night hear the voices of the devas, joyfully recite and practice, and give rise to faith and joy. All the people in homes, villages, districts, and even large countries, give rise to a mind of diligence, observe the faults of the five desires in the lower realms, observe the merits of the second dhyana, cultivate the second dhyana, and after relinquishing their lifespan, they are reborn in the Subhakinnana realm. At that time, there are non-Buddhist ascetics who teach all the people in homes, villages, districts, and even large countries, causing them all to renounce the household life, surrounded by countless followers. They travel sequentially throughout the country. What they proclaim corresponds to what was said above: People in the past lived in the degenerate age of the kalpa, and because of their increased greed for the five desires, parents and children fought with each other, siblings, relatives, and family members struck each other, let alone others. At that time, after people initiated disputes, they would still strike each other with their hands, or with stones and tiles, or with sticks, and then with knives and spears, mutually frightening each other, even to the point of killing each other. Because of these five desires, all kinds of evils arose.
是故五塵宜應棄捨。如是憎惡訶責欲塵。顯說五塵過失。是時諸人思惟五塵過患及地獄躁擾。觀無覺觀定微妙功德。修習二禪舍壽命后。上生勝遍光天。時諸眾生在地獄中作是思惟。我等昔時作種種不善惡業。是故我今來此受苦。由此意故不于獄卒生瞋怨心。時地獄眾生無瞋恚界。無逼惱意界。自然生長增足善心。由於宿世后報善業。舍地獄壽生人道中。既生人已思惟欲塵過患。觀二禪功德修習二禪。舍壽命後上生勝遍光天。時有眾生墮地獄中。仍為獄卒作是思惟。我等因自惡業來此受生。是諸罪人亦因惡業來此受苦。我今云何於他眾生而起殘害。即生無瞋恚界無逼惱界。自然生長增足善心。由於宿世后報善業。舍壽命已得生人中。生人中已思惟五塵過患。觀二禪功德修習二禪。舍壽命後上生勝遍光天。時有水產眾生黿鼉魚龜之屬。皆生慈心不相吞噬。唯食水苔及以草土。自然死者方取食之。乃可餓死不欲害他自食。無瞋恚界無逼惱意界。是時生長生諸善心生愛念心。由於宿世后報善業。舍壽命後生於人中。生人中已思惟五塵過患及地獄躁擾。觀無覺觀定微妙功德。修習二禪。舍壽命後上生勝遍光天。復有陸行眾生。師子虎狼豺豹貓貍之屬。並生慈心不相食啖。饑食嫩草。渴飲清泉。有自死者方食其肉。寧可餓死不欲
【現代漢語翻譯】 現代漢語譯本：因此，應當捨棄五塵（色、聲、香、味、觸）。像這樣憎惡、呵斥對欲塵（引起慾望的塵埃）的貪戀，清楚地說明五塵的過失。這時，這些人思惟五塵的過患以及地獄的喧鬧擾攘，觀察無覺無觀禪定（二禪）的微妙功德，修習二禪，捨棄壽命后，往生到勝遍光天（二禪天）。 這時，地獄中的眾生這樣思惟：『我等過去造作種種不善的惡業，所以今日才來到這裡受苦。』因為這個想法，他們不對獄卒生起嗔恨怨懟之心。這時，地獄眾生沒有嗔恚的境界，沒有逼迫惱害的意念，自然生長、增進善心。由於過去世所種下的未來會成熟的善業，捨棄地獄的壽命后，轉生到人道中。既已生在人間，便思惟欲塵的過患，觀察二禪的功德，修習二禪，捨棄壽命后，往生到勝遍光天。 這時，有的眾生墮入地獄中，卻仍然為獄卒這樣思惟：『我等因為自己的惡業來到這裡受生，這些罪人也是因為惡業來到這裡受苦。我如今怎麼能對其他眾生生起殘害之心呢？』於是生起無嗔恚的境界，無逼惱的境界，自然生長、增進善心。由於過去世所種下的未來會成熟的善業，捨棄壽命后，得以轉生到人間。生在人間后，思惟五塵的過患，觀察二禪的功德，修習二禪，捨棄壽命后，往生到勝遍光天。 這時，水中的眾生，如黿（大鱉）、鼉（揚子鱷）、魚、龜之類，都生起慈悲之心，不再互相吞噬。只吃水苔以及草土，只食用自然死亡的同類。寧可餓死，也不願意傷害其他眾生來供自己食用。沒有嗔恚的境界，沒有逼惱的意念。這時，生長出各種善心，生出愛念之心。由於過去世所種下的未來會成熟的善業，捨棄壽命后，轉生到人間。生在人間后，思惟五塵的過患以及地獄的喧鬧擾攘，觀察無覺無觀禪定（二禪）的微妙功德，修習二禪，捨棄壽命后，往生到勝遍光天。 又有陸地上行走的眾生，如獅子、老虎、豺狼、豹子、貓、貍之類，都生起慈悲之心，不再互相殘食。飢餓時就吃鮮嫩的草，口渴時就喝清澈的泉水。只食用自然死亡的動物的肉。寧可餓死，也不願意傷害其他眾生。
【English Translation】 English version: Therefore, the five dusts (form, sound, smell, taste, and touch) should be abandoned. In this way, one should detest and rebuke the attachment to the desire-dusts (dusts that arouse desires), clearly explaining the faults of the five dusts. At this time, these people contemplate the faults of the five dusts and the turmoil of the lower realms, observe the subtle merits of the dhyana without initial and sustained application of thought (second dhyana), cultivate the second dhyana, and after abandoning their lifespan, are reborn in the Abhasvara Heaven (heaven of the second dhyana). At this time, the beings in hell think thus: 'We formerly committed various unwholesome and evil deeds, therefore we have come here to suffer.' Because of this thought, they do not generate anger or resentment towards the hell-wardens. At this time, the hell beings have no realm of anger, no realm of oppressive intent, and naturally grow and increase wholesome thoughts. Due to the wholesome karma of past lives that will ripen in the future, they abandon their hell lifespan and are reborn in the human realm. Having been born in the human realm, they contemplate the faults of the desire-dusts, observe the merits of the second dhyana, cultivate the second dhyana, and after abandoning their lifespan, are reborn in the Abhasvara Heaven. At this time, some beings fall into hell, but still think thus for the hell-wardens: 'We have come here to be born because of our own evil karma, and these sinners have also come here to suffer because of their evil karma. How can I now generate harmful thoughts towards other beings?' Thus, they generate a realm of non-anger, a realm of non-oppression, and naturally grow and increase wholesome thoughts. Due to the wholesome karma of past lives that will ripen in the future, they are able to be reborn in the human realm. Having been born in the human realm, they contemplate the faults of the five dusts, observe the merits of the second dhyana, cultivate the second dhyana, and after abandoning their lifespan, are reborn in the Abhasvara Heaven. At this time, aquatic beings, such as turtles (yuan), alligators (tuo), fish, and tortoises, all generate compassionate hearts and no longer devour each other. They only eat aquatic moss and grass and soil, and only consume those of their own kind who have died naturally. They would rather starve to death than harm other beings to feed themselves. There is no realm of anger, no realm of oppressive intent. At this time, various wholesome thoughts grow, and thoughts of love arise. Due to the wholesome karma of past lives that will ripen in the future, they abandon their lifespan and are reborn in the human realm. Having been born in the human realm, they contemplate the faults of the five dusts and the turmoil of the lower realms, observe the subtle merits of the dhyana without initial and sustained application of thought (second dhyana), cultivate the second dhyana, and after abandoning their lifespan, are reborn in the Abhasvara Heaven. Furthermore, there are land-walking beings, such as lions, tigers, wolves, leopards, cats, and civets, who all generate compassionate hearts and no longer devour each other. When hungry, they eat tender grass, and when thirsty, they drink clear spring water. They only eat the flesh of animals that have died naturally. They would rather starve to death than harm other beings.
殺他自濟。無瞋恚界無逼惱意界。是時生諸善心生愛念心。由於宿世后報善業。舍壽命後生於人中。生人中已思惟五塵過失及地獄躁擾。觀無覺觀定微妙功德。修習二禪。舍壽命後上生勝遍光天。一切餓鬼道更相愛念。悉能生善並如前說。舍壽以後得生人中。生人中已思惟五塵過失。觀無覺觀定修習二禪。舍壽命後上生勝遍光天。阿修羅道亦復如是。時西瞿耶尼人。有于彼土修習二禪。若在彼得二禪從彼上生勝遍光天。若來剡浮受生得二禪者。亦上生勝遍光天。東毗提訶人。或在彼修習二禪。彼從上生二禪天處。若來剡浮提修習二禪。仍從此上生第二天處。北郁單越人舍壽命後上生六慾天。或在天道修習二禪上生二禪。或從六天生剡浮提。修習二禪亦生勝遍光天。是時四大天王天。三十三天。夜摩天。兜率陀天。化樂天。他化自在天。梵先行天。梵眾天。或在此等天中修習二禪。舍壽命已生勝遍光天。或從天道來生剡浮提。修習二禪亦上生勝遍光天。比丘是時一切地獄皆悉空虛。一切畜生道亦皆虛空。一切鬼神道亦復空虛。一切阿修羅道亦復空虛。西瞿耶尼南剡浮提東毗提訶北郁單越並皆空虛。四天王天三十三天夜摩天兜率陀天化樂天他化自在天梵先行天梵眾天並皆空虛。是時一千世界中一切眾生悉皆空盡。唯大梵王
【現代漢語翻譯】 現代漢語譯本 殺了他來救濟自己。沒有嗔恨的境界，沒有逼迫惱怒的意念。這時生起各種善心，生起愛念之心。由於前世所種的善業，在壽命終結後轉生到人間。在人間出生后，思惟五欲塵勞的過失，以及地獄喧鬧擾攘。觀察無覺無觀禪定的微妙功德，修習二禪。壽命終結后，上升到勝遍光天（Abhassara）。一切餓鬼道的眾生互相愛念，都能生起善心，並且如前面所說一樣。壽命終結后，能夠轉生到人間。在人間出生后，思惟五欲塵勞的過失。觀察無覺無觀禪定，修習二禪。壽命終結后，上升到勝遍光天（Abhassara）。阿修羅道的情況也是這樣。當時西瞿耶尼（Aparagodaniya）的人，有在那片土地上修習二禪的，如果在那兒證得二禪，就從那裡上升到勝遍光天（Abhassara）。如果來到閻浮提（Jambudvipa）受生而證得二禪的人，也上升到勝遍光天（Abhassara）。東毗提訶（Purvavideha）的人，或者在那裡修習二禪，他們從那裡上升到二禪天處。如果來到閻浮提（Jambudvipa）修習二禪，仍然從這裡上升到第二天處。北郁單越（Uttarakuru）的人，壽命終結後上升到六慾天。或者在天道修習二禪，上升到二禪。或者從六慾天來到閻浮提（Jambudvipa），修習二禪，也能夠上升到勝遍光天（Abhassara）。這時四大天王天（Cāturmahārājika），三十三天（Trāyastriṃśa），夜摩天（Yāma），兜率陀天（Tuṣita），化樂天（Nirmāṇarati），他化自在天（Paranirmita-vasavarti），梵先行天（Brahma-pārisadya），梵眾天（Brahma-purohita），或者在這些天中修習二禪，壽命終結后，轉生到勝遍光天（Abhassara）。或者從天道來到閻浮提（Jambudvipa），修習二禪，也上升到勝遍光天（Abhassara）。比丘，這時一切地獄都完全空虛，一切畜生道也完全空虛，一切鬼神道也完全空虛，一切阿修羅道也完全空虛，西瞿耶尼（Aparagodaniya）、南閻浮提（Jambudvipa）、東毗提訶（Purvavideha）、北郁單越（Uttarakuru）也都完全空虛。四大天王天（Cāturmahārājika），三十三天（Trāyastriṃśa），夜摩天（Yāma），兜率陀天（Tuṣita），化樂天（Nirmāṇarati），他化自在天（Paranirmita-vasavarti），梵先行天（Brahma-pārisadya），梵眾天（Brahma-purohita）也都完全空虛。這時一千世界中一切眾生都完全空盡，只有大梵天王（Mahābrahmā）。
【English Translation】 English version Killing him to save oneself. There is no realm of anger, no realm of oppression or annoyance. At this time, various wholesome thoughts arise, thoughts of love and affection arise. Due to the wholesome karma accumulated in past lives, after the end of their lifespan, they are reborn among humans. Having been born among humans, they contemplate the faults of the five desires and the turmoil of the lower realms. They observe the subtle merits of the second dhyana (jhāna) which is without initial and sustained application of thought, and cultivate the second dhyana (jhāna). After the end of their lifespan, they are reborn in the Abhassara (radiant) heaven. All beings in the realm of hungry ghosts cherish each other, are able to generate wholesome thoughts, and as described before, after the end of their lifespan, they are able to be reborn among humans. Having been born among humans, they contemplate the faults of the five desires. They observe the second dhyana (jhāna) which is without initial and sustained application of thought, and cultivate the second dhyana (jhāna). After the end of their lifespan, they are reborn in the Abhassara (radiant) heaven. The same is true for the realm of Asuras. At that time, people of Aparagodaniya (Western Continent) cultivate the second dhyana (jhāna) in that land. If they attain the second dhyana (jhāna) there, they ascend from there to the Abhassara (radiant) heaven. If they come to Jambudvipa (Southern Continent) and are born and attain the second dhyana (jhāna), they also ascend to the Abhassara (radiant) heaven. People of Purvavideha (Eastern Continent) may cultivate the second dhyana (jhāna) there; they ascend from there to the realm of the second dhyana (jhāna) heavens. If they come to Jambudvipa (Southern Continent) and cultivate the second dhyana (jhāna), they still ascend from here to the realm of the second dhyana (jhāna) heavens. People of Uttarakuru (Northern Continent), after the end of their lifespan, ascend to the six desire heavens. Or, in the heavenly realms, they cultivate the second dhyana (jhāna) and ascend to the second dhyana (jhāna) heavens. Or, from the six desire heavens, they come to Jambudvipa (Southern Continent), cultivate the second dhyana (jhāna), and are also able to ascend to the Abhassara (radiant) heaven. At this time, the Cāturmahārājika (Four Great Kings) heaven, the Trāyastriṃśa (Thirty-three) heaven, the Yāma heaven, the Tuṣita heaven, the Nirmāṇarati heaven, the Paranirmita-vasavarti heaven, the Brahma-pārisadya (retinue of Brahma) heaven, the Brahma-purohita (ministers of Brahma) heaven, may cultivate the second dhyana (jhāna) in these heavens. After the end of their lifespan, they are reborn in the Abhassara (radiant) heaven. Or, from the heavenly realms, they come to Jambudvipa (Southern Continent), cultivate the second dhyana (jhāna), and also ascend to the Abhassara (radiant) heaven. Bhikshus, at this time, all the hells are completely empty, all the realms of animals are also completely empty, all the realms of ghosts are also completely empty, all the realms of Asuras are also completely empty. Aparagodaniya (Western Continent), Jambudvipa (Southern Continent), Purvavideha (Eastern Continent), and Uttarakuru (Northern Continent) are all completely empty. The Cāturmahārājika (Four Great Kings) heaven, the Trāyastriṃśa (Thirty-three) heaven, the Yāma heaven, the Tuṣita heaven, the Nirmāṇarati heaven, the Paranirmita-vasavarti heaven, the Brahma-pārisadya (retinue of Brahma) heaven, the Brahma-purohita (ministers of Brahma) heaven are all completely empty. At this time, all beings in a thousand worlds are completely exhausted, only Mahābrahmā (Great Brahma) remains.
在。如是因緣如是次第一切眾生世界皆悉散盡。如是時中十小劫已度。比丘是時第二器世界散壞。來續四大散壞火災散壞。是時中久久時節。天不降雨一滴不落久不雨。已剡浮提中卉木藥草。一切種子一時焦枯。次第燒盡無復更生。比丘一切有為法如是無常。如是不恒非安息處短促變異破壞。非能救濟。非實依處。非依蔭處。比丘以是義故。有為之法甚可厭患。應當離欲應當棄捨。比丘過久長。時有如此時有第二日出。於世間輪相熱明倍于舊日。由此日故剡浮提中。一切池沼及小江湖。並皆涸竭無復更有。比丘一切有為法如是無常。具如前說。乃至應當棄捨。比丘複次過久長時。有如此時有第三日次出。於世輪相熱明倍第二日。由此日故剡浮提中。深大江湖並皆涸竭無復更有。比丘一切有為法如是無常。具如上說。乃至應當棄捨。比丘過久長時。次第四日復出。於世輪相熱明倍第三日。由此日故剡浮提中。阿那婆達池漫陀耆尼池。七林間河及四大河。如是等處最大最深流波迅疾與海相會。並皆涸竭無復更有。比丘一切有為法如是無常。具如前說。乃至應當棄捨。比丘過久長時次第五日復出。於世輪相熱明倍第四日。由此日故內外海水減一百由旬。次減二百三百四百乃至千由旬海水減。耗次減二千三千四千。乃至一萬次
【現代漢語翻譯】 現代漢語譯本： 是的。這樣的因緣，這樣的次第，一切眾生世界都完全散盡。在這樣的時間中，十個小劫已經過去。比丘，這時第二個器世界散壞，接著四大散壞，火災散壞。這時經過很久的時間，天空不再降雨，一滴也不落下，很久沒有下雨。因此，在閻浮提（Jambudvipa，我們所居住的這個世界）中，所有的草木藥草，一切種子一時都焦枯，次第燒盡，不再生長。比丘，一切有為法（conditioned phenomena，由因緣和合而生的事物）都是這樣無常，這樣不恒常，不是安息之處，短促變異破壞，不能救濟，不是真實的依靠之處，不是可以依靠庇廕之處。比丘，因為這個緣故，有為之法非常令人厭患，應當遠離慾望，應當捨棄。比丘，經過很久的時間，有這樣的時候，有第二顆太陽出現，在世間輪相中，熱和光明比之前的太陽增加一倍。因為這顆太陽的緣故，閻浮提中，一切池沼以及小的江湖，都乾涸竭盡，不再存在。比丘，一切有為法都是這樣無常，如同前面所說，乃至應當捨棄。比丘，再次經過很久的時間，有這樣的時候，有第三顆太陽依次出現，在世間輪相中，熱和光明比第二顆太陽增加一倍。因為這顆太陽的緣故，閻浮提中，深大的江湖都乾涸竭盡，不再存在。比丘，一切有為法都是這樣無常，如同上面所說，乃至應當捨棄。比丘，經過很久的時間，第四顆太陽依次出現，在世間輪相中，熱和光明比第三顆太陽增加一倍。因為這顆太陽的緣故，閻浮提中，阿那婆達池（Anavatapta，無熱惱池），漫陀耆尼池（Mandakini，天池），七林間河以及四大河，像這些地方最大最深、水流迅疾與大海相會的地方，都乾涸竭盡，不再存在。比丘，一切有為法都是這樣無常，如同前面所說，乃至應當捨棄。比丘，經過很久的時間，第五顆太陽依次出現，在世間輪相中，熱和光明比第四顆太陽增加一倍。因為這顆太陽的緣故，內外海水減少一百由旬（yojana，古印度長度單位），依次減少二百、三百、四百，乃至一千由旬，海水減少耗盡，依次減少二千、三千、四千，乃至一萬次
【English Translation】 English version: Yes. Such is the cause and condition, such is the sequence, that all the worlds of sentient beings are completely scattered and destroyed. In such a time, ten small kalpas (kalpa, an aeon or cosmic cycle) have passed. Bhikshus (bhikshu, a Buddhist monk), at this time, the second vessel world is scattered and destroyed, followed by the scattering and destruction of the four great elements, and the destruction by fire. At this time, after a long period, the sky no longer rains, not a single drop falls, and it does not rain for a long time. Therefore, in Jambudvipa (Jambudvipa, the continent where we live), all the herbs, plants, and seeds are scorched and withered at once, gradually burned to ashes, and no longer grow. Bhikshus, all conditioned phenomena (conditioned phenomena, things that arise from causes and conditions) are thus impermanent, thus inconstant, not a place of rest, short-lived, changing, and destructive, unable to save, not a real refuge, not a place of shelter. Bhikshus, for this reason, conditioned phenomena are very repulsive and should be abandoned. Bhikshus, after a long time, there is such a time when a second sun appears, and in the cycle of the world, its heat and light are twice that of the previous sun. Because of this sun, in Jambudvipa, all the ponds and small rivers and lakes are dried up and exhausted, and no longer exist. Bhikshus, all conditioned phenomena are thus impermanent, as described before, and should be abandoned. Bhikshus, again after a long time, there is such a time when a third sun appears in sequence, and in the cycle of the world, its heat and light are twice that of the second sun. Because of this sun, in Jambudvipa, the deep and large rivers and lakes are dried up and exhausted, and no longer exist. Bhikshus, all conditioned phenomena are thus impermanent, as described above, and should be abandoned. Bhikshus, after a long time, a fourth sun appears in sequence, and in the cycle of the world, its heat and light are twice that of the third sun. Because of this sun, in Jambudvipa, Anavatapta Lake (Anavatapta, a mythical lake in the Himalayas), Mandakini Lake (Mandakini, a celestial lake), the Seven Forest Rivers, and the Four Great Rivers, such places that are the largest, deepest, and have swift currents that meet the sea, are dried up and exhausted, and no longer exist. Bhikshus, all conditioned phenomena are thus impermanent, as described before, and should be abandoned. Bhikshus, after a long time, a fifth sun appears in sequence, and in the cycle of the world, its heat and light are twice that of the fourth sun. Because of this sun, the inner and outer seas decrease by one hundred yojanas (yojana, an ancient Indian unit of distance), successively decreasing by two hundred, three hundred, four hundred, up to one thousand yojanas, the seawater decreases and is exhausted, successively decreasing by two thousand, three thousand, four thousand, up to ten thousand times.
減二萬。乃至六萬由旬水界悉減。比丘有如是時所餘海水。深七多羅或六多羅。或五或四或三或二或深一多羅。比丘有如此時所餘海水。或深七尋如是次減乃至一尋。比丘有如此時所餘海水。才至人頸或腋或胸腰臍膝脛踝。比丘有如此時所餘海水不沒指節。比丘一切有為法如是無常。具如前說。乃至應舍。比丘過久長時次第六日復出。於世輪相熱明倍第五日。由此日故世界大地。內外大海及須彌山王。初時出煙煙聚遍覆。譬如陶灶初時出煙。煙聚所覆大地大海及須彌山。由第六日煙聚所覆亦復如是。比丘一切有為法如是無常。具如前說。乃至應當棄捨。比丘過久長時次第七日復出。於世輪相熱明倍第六日。由此日故世界大地。內外大海及須彌山王。皆發火焰俱時洞然通成一焰經久長時停住不滅。比丘是須彌山王。大火所燒通成一焰。久長時然其頂方百由旬皆悉崩碎。或二百三百乃至一千由旬。墮落崩燼亦復如是。是時外四大中一切火自然而發。世界天地燒熱出焰成一火性。以其熱勢吸下水輪。譬如銅槃火所燒熱。置淺水中吸水都盡。世界大地成一火性。吸下水輪亦復如是。譬如蘇油為火所燒。一皆消盡無復灰燼。如是大地內外大海。及須彌山王皆發火焰俱時洞然。通成一焰一切燒盡。無有炭灰亦復如是。爾時地輪並皆
【現代漢語翻譯】 現代漢語譯本 減少二萬由旬（yóu xún，古印度長度單位）。乃至六萬由旬的水界全部減少。比丘，當出現這種情況時，剩餘的海水深度為七多羅（duō luó，古印度長度單位），或者六多羅，或者五多羅，或者四多羅，或者三多羅，或者二多羅，或者深度為一多羅。比丘，當出現這種情況時，剩餘的海水深度為七尋（xún，中國古代長度單位），這樣依次減少，乃至一尋。比丘，當出現這種情況時，剩餘的海水才到人的頸部，或者腋下，或者胸部，腰部，臍部，膝蓋，小腿，腳踝。比丘，當出現這種情況時，剩餘的海水不能淹沒指節。比丘，一切有為法都是這樣無常，詳細情況如前所述，乃至應當捨棄。 比丘，經過漫長的時間，次第出現第六個太陽，在世間輪轉，它的熱度和光明是第五個太陽的倍數。因為這個太陽的緣故，世界大地，內外大海以及須彌山王（xū mí shān wáng，佛教宇宙觀中的山）開始冒煙，煙霧聚集遍佈覆蓋。譬如陶窯最初冒煙，煙霧聚集覆蓋大地，大海以及須彌山。由第六個太陽的煙霧聚集覆蓋也是這樣。比丘，一切有為法都是這樣無常，詳細情況如前所述，乃至應當棄捨。 比丘，經過漫長的時間，次第出現第七個太陽，在世間輪轉，它的熱度和光明是第六個太陽的倍數。因為這個太陽的緣故，世界大地，內外大海以及須彌山王，都燃起火焰，同時洞燃，通通變成一片火焰，經過漫長的時間停住不滅。比丘，這座須彌山王，被大火燒著，通通變成一片火焰，長時間燃燒，它的頂端方圓百由旬全部崩碎，或者二百，三百乃至一千由旬，墮落崩塌成灰燼也是這樣。這時，外四大（sì dà，佛教指地、水、火、風四種元素）中的一切火自然而然地發生，世界天地燃燒發熱，冒出火焰，成為一種火的性質。憑藉它的熱勢吸取下方的水輪。譬如銅盤被火燒熱，放在淺水中，吸水全部吸盡。世界大地成為一種火的性質，吸取下方的水輪也是這樣。譬如酥油被火燒著，全部都消盡，沒有留下灰燼。像這樣大地，內外大海，以及須彌山王都燃起火焰，同時洞燃，通通變成一片火焰，一切都燒盡，沒有留下炭灰也是這樣。那時，地輪（dì lún，佛教宇宙觀中的地輪）全部都...
【English Translation】 English version Two hundred thousand yojanas (yojana, an ancient Indian unit of distance) are reduced. Even the water realm of six hundred thousand yojanas is completely reduced. Bhikkhus, when such a situation occurs, the remaining seawater has a depth of seven talas (tala, an ancient Indian unit of measurement), or six talas, or five talas, or four talas, or three talas, or two talas, or a depth of one tala. Bhikkhus, when such a situation occurs, the remaining seawater has a depth of seven fathoms, and so on, gradually decreasing to one fathom. Bhikkhus, when such a situation occurs, the remaining seawater only reaches a person's neck, or armpits, or chest, waist, navel, knees, shins, ankles. Bhikkhus, when such a situation occurs, the remaining seawater does not submerge the finger joints. Bhikkhus, all conditioned phenomena are impermanent in this way, as described in detail earlier, and should be abandoned. Bhikkhus, after a long period of time, the sixth sun appears in succession, rotating in the world, its heat and light being multiples of the fifth sun. Because of this sun, the world's earth, inner and outer oceans, and Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) begin to emit smoke, and the accumulated smoke covers everything. Just as a pottery kiln initially emits smoke, and the accumulated smoke covers the earth, the oceans, and Mount Sumeru. The accumulated smoke from the sixth sun covers everything in the same way. Bhikkhus, all conditioned phenomena are impermanent in this way, as described in detail earlier, and should be abandoned. Bhikkhus, after a long period of time, the seventh sun appears in succession, rotating in the world, its heat and light being multiples of the sixth sun. Because of this sun, the world's earth, inner and outer oceans, and Mount Sumeru all ignite with flames, burning simultaneously, completely turning into a single flame, remaining for a long time without extinguishing. Bhikkhus, this Mount Sumeru, being burned by the great fire, completely turns into a single flame, burning for a long time, its top, a hundred yojanas in circumference, completely collapses, or two hundred, three hundred, or even a thousand yojanas, falling and collapsing into ashes in the same way. At this time, all the fire within the outer four elements (four elements, referring to earth, water, fire, and wind in Buddhism) naturally arises, the world and the heavens burn and heat up, emitting flames, becoming a single fire nature. By its heat, it absorbs the water wheel below. Just as a copper plate is heated by fire and placed in shallow water, it absorbs all the water. The world's earth becomes a single fire nature, absorbing the water wheel below in the same way. Just as ghee is burned by fire, it is completely consumed, leaving no ashes. In this way, the earth, inner and outer oceans, and Mount Sumeru all ignite with flames, burning simultaneously, completely turning into a single flame, everything is burned away, leaving no charcoal or ashes in the same way. At that time, the earth wheel (earth wheel, the base of the world in Buddhist cosmology) completely...
沒盡。水風二輪亦皆燒滅。其火焰上從水輪起。乃至大梵王處。是時大梵舍其壽命。及以住處上生勝遍光天。是時大梵宮殿地。廣大周圓光明可愛觀者。無厭其色純白微細凈潔。一時燒盡不復更有。梵王所住地本來法然。所以由火等得滅如是多時。一切外器世界散壞都盡如是多時。經二十小劫已度。複次二十小劫。來續是中一千世界處所。空無所有猶如暗穴。上無覆蓋空住二十小劫。佛言。比丘是時世界更欲起成。是世間法然初起世界時。若有眾生已生長業。能感大梵果報。舍前報已來入中陰。因色界四大和合。大梵宮殿地自然而起。白凈光明隱蔽余處。色相圓滿觀無厭足。心所愛樂住未有人。是諸眾生昔已造業。能感可愛勝妙住處。因昔業故感色界四大。及四大所造色。因昔業及色界四大宮殿。即成色界四大。於此宮殿亦因亦緣。宿世所造業但是增上緣。佛言。比丘如是大梵王處。有因有緣得起得成。本來法然由因緣起。是梵王住處如一四天下大。是時梵王在中陰中。見此處所起欲愛心。我今於此中坐。即起愛時于中受生。於此獨住滿十小劫。喜樂為食依喜樂住。意生化身自然光明。自在而住過十劫已。此梵王起欲愛心。起不安心作是思惟。愿餘眾生來共我住。是時梵王作是愿已。二禪眾生業盡舍壽。退來受生與梵
同類。是諸眾生見此大梵。本來獨住作如是執。我昔上生已見此人端然獨住。今從上下猶見獨住與昔無異。復起此執。此人是梵作者生者最為尊。始眾生所作由。此人成神力自在。已生當生為第一父。我等今日從其而生。云何如此。我昔至今見其在此獨自先生。爾時梵王作是思惟。我是大梵作者生者最為尊。始眾生所作由。我得成神力自在。已生當生我是其父。一切世間皆我化生。云何如此。由我昔日起如是心。愿他眾生來就我住。應我願心他即來生。我先在此見其來生。是大梵王于餘眾生。壽命極長形色最勝。有大名稱有大神通及大威德。諸餘梵眾壽命則短。形色名聞神力威德。並皆不及大梵王所住地一切梵眾次第遍滿。本性法然世界應起時因色界四大及四大所造色。獨住梵天宮殿及地自然現。其色純白微細凈潔。光明可愛看者無厭。住未有人是諸眾生。昔已造業能感可愛勝妙住處。因昔業故感色界四大。及四大所造色。因昔業及色界四大宮殿。即成色界四大。於此宮殿亦因亦緣。宿世所造業但是增上緣。佛言。比丘如是獨梵宮殿。有因有緣得起得成。本來法然由因緣起。是獨梵處因此次第遍滿。諸梵本性法然世界應起時。因色界四大及四大所造色。梵先行天宮殿及地自然起。現其色純白微細凈潔光明可愛觀者無厭
【現代漢語翻譯】 現代漢語譯本 同類。這些眾生看見這位大梵天（Mahābrahmā，偉大的梵天），本來獨自居住，就產生這樣的執念：『我過去上升到梵天界時，已經見過這個人端正地獨自居住。現在從上下方觀看，仍然見他獨自居住，與過去沒有不同。』又產生這樣的執念：『這個人是大梵天，是創造者、是生者，最為尊貴。最初眾生的行為都由他而起。這個人成就了神通之力，自在無礙。已出生的和將要出生的眾生，他是第一位父親。我們今天從他而生，怎麼會是這樣呢？我從過去到現在，見他獨自先生於此。』 當時梵天王（Brahmā，宇宙的創造者）這樣思惟：『我是大梵天，是創造者、是生者，最為尊貴。最初眾生的行為都由我而起。我得以成就神通之力，自在無礙。已出生的和將要出生的眾生，我是他們的父親。一切世間都是我變化而生。怎麼會是這樣呢？』由於我過去生起這樣的心念：『希望其他眾生來依附我居住。』應我的願心，他們就來出生了。我先在這裡，看見他們來出生。 這位大梵天王對於其餘眾生來說，壽命極長，形色最為殊勝，有很大的名聲，有很大的神通以及很大的威德。其他的梵眾壽命則短，形色、名聞、神通、威德，都比不上大梵王。 大梵王所居住的地方，一切梵眾次第遍滿。本來是自然法則，世界應當興起的時候，因為地、水、火、風（四大元素）以及四大所造的色法，獨住的梵天宮殿和土地自然顯現。它的顏色純白，微細乾淨，光明可愛，觀看的人沒有厭倦。 居住在那裡還沒有人的時候，這些眾生過去已經造業，能夠感得可愛殊勝的住處。因為過去所造的業，感得地、水、火、風（四大元素）以及四大所造的色法。因為過去的業以及地、水、火、風（四大元素），宮殿就形成了地、水、火、風（四大元素）。對於這個宮殿來說，既是因也是緣，宿世所造的業只是增上緣。 佛（Buddha，覺悟者）說：『比丘（bhikkhu，佛教僧侶），像這樣獨梵的宮殿，有因有緣才能興起才能成就。本來是自然法則，由因緣而起。』這個獨梵之處因此次第遍滿。諸梵的本性是自然法則，世界應當興起的時候，因為地、水、火、風（四大元素）以及四大所造的色法，梵先行天宮殿和土地自然興起顯現。它的顏色純白，微細乾淨，光明可愛，觀看的人沒有厭倦。
【English Translation】 English version Of the same kind. These beings, seeing this Mahābrahmā (Great Brahmā), originally dwelling alone, conceive thus: 'I, in the past, having ascended, have seen this person dwelling alone in serenity. Now, from above and below, I still see him dwelling alone, no different from before.' Again, they conceive thus: 'This person is the Mahābrahmā, the creator, the generator, the most venerable. The initial actions of beings originate from him. This person has attained supernatural power, being free and unhindered. Those born and to be born, he is the first father. We today are born from him, how can it be so? From the past until now, I have seen him alone, born first here.' At that time, the Brahmā (Creator of the universe) King thinks thus: 'I am the Mahābrahmā, the creator, the generator, the most venerable. The initial actions of beings originate from me. I have attained supernatural power, being free and unhindered. Those born and to be born, I am their father. All the worlds are transformed and born from me. How can it be so?' Because I, in the past, conceived such a thought: 'May other beings come and dwell with me.' In accordance with my wish, they come to be born. I am here first, seeing them come to be born. This Mahābrahmā King, in relation to other beings, has an extremely long lifespan, the most excellent form and appearance, great fame, great supernatural powers, and great majesty. The other Brahmā beings have shorter lifespans, and their form, fame, supernatural power, and majesty are all inferior to that of the Mahābrahmā. The place where the Mahābrahmā dwells is gradually filled with all the Brahmā beings. Originally, it is the natural law; when the world should arise, because of earth, water, fire, and wind (the four great elements) and the form created by the four great elements, the palace and land of the solitary Brahmā naturally appear. Its color is pure white, subtle and clean, bright and lovely, and those who look at it are never weary. When there are no people dwelling there yet, these beings have already created karma in the past, capable of sensing a lovely and excellent dwelling place. Because of the karma created in the past, they sense earth, water, fire, and wind (the four great elements) and the form created by the four great elements. Because of past karma and earth, water, fire, and wind (the four great elements), the palace becomes earth, water, fire, and wind (the four great elements). For this palace, it is both cause and condition, but the karma created in past lives is only the supporting condition. The Buddha (Enlightened One) said: 'Bhikkhus (Buddhist monks), such a solitary Brahmā palace, with cause and condition, can arise and be accomplished. Originally, it is the natural law, arising from cause and condition.' This solitary Brahmā place is thus gradually filled. The nature of the Brahmās is the natural law; when the world should arise, because of earth, water, fire, and wind (the four great elements) and the form created by the four great elements, the Brahmā's first heaven palace and land naturally arise and appear. Its color is pure white, subtle and clean, bright and lovely, and those who look at it are never weary.
。住未有人是諸眾生。昔已造業能感可愛勝妙住處。因昔業故感色界四大及四大所造色。因昔業及色界四大宮殿即成色界四大。於此宮殿亦因亦緣。宿世所造業但是增上緣。佛言。比丘如是梵先行處。有因有緣得起得成。本來法然由因緣起。是梵先行天住處。一切梵先行天次第遍滿。本性法然世界應起時。因欲界四大及四大所造色。他化自在天宮殿及處所自然起。現金銀琉璃及頗梨柯。四寶所成光明可愛觀者無厭。住未有人是諸眾生。昔已造業能感可愛勝妙住處。因昔業故能感欲界四大。及四大所造色。又因昔業及欲界四大宮殿。即成欲界四大。於此宮殿亦因亦緣宿世所造業但是增上緣。佛言。比丘如是他化自在天宮殿。及有因有緣得起得成。本來法然由因緣起。是他化自在天處。一切諸天次第遍滿。諸天本性法然世界應起時。因欲界四大及四大所造色。化樂天宮殿及地自然起。現金銀琉璃及頗梨柯。四寶所成光明可愛觀者無厭。住未有人是諸眾生。昔已造業能感可愛勝妙住處。因昔業故能感欲界四大及四大所造色。又因昔業及欲界四大宮殿。即成欲界四大。於此宮殿亦因亦緣。宿世所造業但是增上緣。佛言。比丘如是化樂天處。有因有緣得起得成。本來法然由因緣起。是化樂天住處一切諸天次第遍滿。本性法然世界
【現代漢語翻譯】 現代漢語譯本 『住』是指沒有眾生居住的地方。如果先前已經造作業，就能感得可愛殊勝的住所。因為過去的業力，能夠感得四大（地、水、火、風）以及四大所造的色法。因為過去的業力以及四大，宮殿就成為四大。對於這些宮殿來說，既是因也是緣。宿世所造的業只是增上緣。佛說：『比丘，像這樣梵先行處，有因有緣才能生起和成就。本來就是如此，由因緣而起。』這是梵先行天的住處，一切梵先行天次第遍滿。本性自然，世界應當生起的時候，因為欲界的四大以及四大所造的色法，他化自在天（欲界第六天，能隨意變化享受）的宮殿和處所自然生起，顯現出金、銀、琉璃以及頗梨柯（水晶），由四寶所成，光明可愛，觀看的人不會厭倦。『住』是指沒有眾生居住的地方。如果先前已經造作業，就能感得可愛殊勝的住所。因為過去的業力，能夠感得欲界的四大以及四大所造的色法。又因為過去的業力以及欲界的四大宮殿，就成為欲界的四大。對於這些宮殿來說，既是因也是緣。宿世所造的業只是增上緣。佛說：『比丘，像這樣他化自在天的宮殿，有因有緣才能生起和成就。本來就是如此，由因緣而起。』這是他化自在天的住處，一切諸天次第遍滿。諸天本性自然，世界應當生起的時候，因為欲界的四大以及四大所造的色法，化樂天（欲界第五天，自己變化快樂）的宮殿和地自然生起，顯現出金、銀、琉璃以及頗梨柯（水晶），由四寶所成，光明可愛，觀看的人不會厭倦。『住』是指沒有眾生居住的地方。如果先前已經造作業，就能感得可愛殊勝的住所。因為過去的業力，能夠感得欲界的四大以及四大所造的色法。又因為過去的業力以及欲界的四大宮殿，就成為欲界的四大。對於這些宮殿來說，既是因也是緣。宿世所造的業只是增上緣。佛說：『比丘，像這樣化樂天處，有因有緣才能生起和成就。本來就是如此，由因緣而起。』這是化樂天的住處，一切諸天次第遍滿。本性自然，世界
【English Translation】 English version 'Dwelling' refers to places where no sentient beings reside. If one has created karma in the past, one can experience lovely and wonderful abodes. Due to past karma, one can experience the four great elements (earth, water, fire, wind) and the forms created by the four great elements. Because of past karma and the four great elements, palaces become the four great elements. For these palaces, there are both causes and conditions. The karma created in past lives is only a contributing condition. The Buddha said: 'Bhikkhus, like this Brahma-preceding place, there are causes and conditions for it to arise and be accomplished. It is naturally so, arising from causes and conditions.' This is the dwelling place of the Brahma-preceding gods, and all the Brahma-preceding gods are successively filled. When the world should arise naturally, due to the four great elements of the desire realm and the forms created by the four great elements, the palaces and places of the Paranirmitavasavartin (the sixth heaven of the desire realm, able to freely transform and enjoy) arise naturally, manifesting gold, silver, lapis lazuli, and crystal. Made of four treasures, they are bright and lovely, and those who see them are never tired of looking. 'Dwelling' refers to places where no sentient beings reside. If one has created karma in the past, one can experience lovely and wonderful abodes. Due to past karma, one can experience the four great elements of the desire realm and the forms created by the four great elements. Also, because of past karma and the four great element palaces of the desire realm, they become the four great elements of the desire realm. For these palaces, there are both causes and conditions. The karma created in past lives is only a contributing condition. The Buddha said: 'Bhikkhus, like this Paranirmitavasavartin palace, there are causes and conditions for it to arise and be accomplished. It is naturally so, arising from causes and conditions.' This is the dwelling place of the Paranirmitavasavartin gods, and all the gods are successively filled. When the world should arise naturally, due to the four great elements of the desire realm and the forms created by the four great elements, the palaces and lands of the Nirmanarati (the fifth heaven of the desire realm, enjoying self-transformation) gods arise naturally, manifesting gold, silver, lapis lazuli, and crystal. Made of four treasures, they are bright and lovely, and those who see them are never tired of looking. 'Dwelling' refers to places where no sentient beings reside. If one has created karma in the past, one can experience lovely and wonderful abodes. Due to past karma, one can experience the four great elements of the desire realm and the forms created by the four great elements. Also, because of past karma and the four great element palaces of the desire realm, they become the four great elements of the desire realm. For these palaces, there are both causes and conditions. The karma created in past lives is only a contributing condition. The Buddha said: 'Bhikkhus, like this Nirmanarati place, there are causes and conditions for it to arise and be accomplished. It is naturally so, arising from causes and conditions.' This is the dwelling place of the Nirmanarati gods, and all the gods are successively filled. Naturally, the world
應起時。因欲界四大及四大所造色。兜率陀天宮殿及處所自然起。現金銀琉璃及頗梨柯。四寶所成光明可愛觀者無厭。住未有人是諸眾生。昔已造業能感可愛勝妙住處。因昔業故能感欲界四大及四大所造色。又因昔業及欲界四大宮殿。即成欲界四大於此宮殿亦因亦緣。宿世所造業但是增上緣。佛言。比丘如是兜率陀天宮殿。及地有因有緣得起得成。本來法然由因緣起。是兜率陀天住處。一切諸天次第遍滿。本性法然世界應起時。因欲界四大及四大所造色。夜摩天宮殿及天處所自然起。現金銀琉璃及頗梨柯。四寶所成光明可愛觀者無厭。住未有人是諸眾生。昔已造業能感可愛勝妙住處。因昔業故能感欲界四大及四大所造色。又因昔業及欲界四大宮殿即成。欲界四大於此宮殿亦因亦緣。宿世所造業但是增上緣。佛言。比丘如是夜摩天處。有因有緣得起得成。本來法然由因緣起。是夜摩住處。一切諸天次第遍滿是時夜摩天憶念昔時。世界如人眠覺憶夢中事。如得神通憶宿世事是夜摩天。憶昔世界亦復如是。爾時諸天作是思惟。我今應往案行地獄作是念已。互相謂言。我等共去看彼處所餘天。答言我今同往。爾時諸天各結群侶。遍滿案行咸作是言。昔日此處有須彌山王。是處所中是善見天城。此處是難陀寶池。此處是難陀寶園
【現代漢語翻譯】 現代漢語譯本： 當（世界）應該生起的時候，因為欲界的四大以及四大所造的色法，兜率陀天（Tushita Heaven，知足天）的宮殿和處所自然生起。顯現金、銀、琉璃和頗梨迦（Sphatika，水晶），由四寶所成，光明可愛，觀看者沒有厭倦。居住在其中的眾生，過去已經造作業，能夠感得可愛殊勝的住處。因為過去的業力，能夠感得欲界的四大以及四大所造的色法。又因為過去的業力以及欲界的四大，宮殿即成。欲界的四大對於此宮殿來說，既是因也是緣。宿世所造的業只是增上緣。佛說：『比丘們，像這樣兜率陀天的宮殿和土地，有因有緣才能生起和成就。本來法爾如是，由因緣而生起。』這是兜率陀天的住處，一切諸天次第遍滿。本性法爾如是，世界應該生起的時候，因為欲界的四大以及四大所造的色法，夜摩天（Yama Heaven，焰摩天）的宮殿和天處所自然生起。顯現金、銀、琉璃和頗梨迦，由四寶所成，光明可愛，觀看者沒有厭倦。居住在其中的眾生，過去已經造作業，能夠感得可愛殊勝的住處。因為過去的業力，能夠感得欲界的四大以及四大所造的色法。又因為過去的業力以及欲界的四大，宮殿即成。欲界的四大對於此宮殿來說，既是因也是緣。宿世所造的業只是增上緣。佛說：『比丘們，像這樣夜摩天的處所，有因有緣才能生起和成就。本來法爾如是，由因緣而生起。』這是夜摩天的住處，一切諸天次第遍滿。這時夜摩天的天人憶念過去的時候，世界就像人從睡眠中醒來憶起夢中的事情一樣。就像獲得神通的人憶起宿世的事情一樣，夜摩天的天人憶起過去的世界也是這樣。當時諸天這樣思惟：『我現在應該前往巡視地獄。』這樣想之後，互相說道：『我們一起去看那些處所吧。』其餘的天人回答說：『我現在一同前往。』當時諸天各自結成群侶，遍滿巡視，都這樣說：『昔日此處有須彌山王（Mount Sumeru，世界的中心）。這個處所中是善見天城（Sudarsana，帝釋天的都城）。此處是難陀寶池（Nanda，龍王的名字）。此處是難陀寶園（Nanda Garden）。』
【English Translation】 English version: When it is time for (the world) to arise, due to the four great elements of the desire realm and the forms created by the four great elements, the palaces and abodes of the Tushita Heaven (Tushita Heaven, Heaven of Contentment) naturally arise. Gold, silver, lapis lazuli, and sphatika (Sphatika, crystal) appear, formed of the four treasures, with a light that is lovely and delightful, and viewers are never satiated. The beings who dwell there have created karma in the past that enables them to experience lovely and wonderful abodes. Because of past karma, they are able to experience the four great elements of the desire realm and the forms created by the four great elements. Furthermore, because of past karma and the four great elements of the desire realm, the palaces are formed. The four great elements of the desire realm are both cause and condition for these palaces. The karma created in past lives is only a contributing condition. The Buddha said: 'Bhikkhus, in this way, the palaces and lands of the Tushita Heaven arise and are accomplished due to cause and condition. Originally, it is naturally so, arising from cause and condition.' This is the abode of the Tushita Heaven, and all the devas gradually fill it. By nature, it is naturally so. When it is time for the world to arise, due to the four great elements of the desire realm and the forms created by the four great elements, the palaces and abodes of the Yama Heaven (Yama Heaven, Heaven of No Strife) naturally arise. Gold, silver, lapis lazuli, and sphatika appear, formed of the four treasures, with a light that is lovely and delightful, and viewers are never satiated. The beings who dwell there have created karma in the past that enables them to experience lovely and wonderful abodes. Because of past karma, they are able to experience the four great elements of the desire realm and the forms created by the four great elements. Furthermore, because of past karma and the four great elements of the desire realm, the palaces are formed. The four great elements of the desire realm are both cause and condition for these palaces. The karma created in past lives is only a contributing condition. The Buddha said: 'Bhikkhus, in this way, the abodes of the Yama Heaven arise and are accomplished due to cause and condition. Originally, it is naturally so, arising from cause and condition.' This is the abode of the Yama Heaven, and all the devas gradually fill it. At this time, the devas of the Yama Heaven remember the past, the world is like a person waking from sleep and remembering the events of a dream. Just as one who has attained supernatural powers remembers past lives, so too do the devas of the Yama Heaven remember the past world. At that time, the devas think: 'Now I should go and inspect the lower realms.' After thinking this, they say to each other: 'Let us go together and see those places.' The other devas reply: 'I will go together now.' At that time, the devas each form groups and inspect everywhere, all saying: 'In the past, here was Mount Sumeru (Mount Sumeru, the center of the world). In this place is the city of Sudarsana (Sudarsana, the capital city of Indra). Here is Nanda Treasure Pond (Nanda, name of a dragon king). Here is Nanda Garden (Nanda Garden).'
。此處是質多羅池。及質多羅眾車園。此處是惡口池及惡口園。此處是雜花池及雜花園。此處是波利質多羅境水。厚四億八萬由旬。廣十二億三千四百五十由旬。週迴三十六億一萬三百五十由旬。極此量住不復更長。此水輪上別有地界名曰大味劫。初感起日夜稍厚轉堅。譬如煎乳凝冷之時。厚膏覆上大味地界最初起時亦復如是。是地大界數數起長乃至應至已至應滿已滿皆悉究竟。厚二億四萬由旬。廣十二億三千四百五十由旬。週迴三十六億一萬三百五十由旬。極此量住不復更長。此地下際一億六萬並真金所成。上餘八萬金銀銅鐵等七界雜成。是時地界柔軟隨事。譬如湴泥乳糜生蘇及和麵等。此地柔軟隨事亦爾。是地輪中央依眾生業增上緣故。四方風吹掘成內海起須彌山。有風運土有風聚成有風方正作須彌形。有風起須彌四頂。開善見城塹起善見城。作難陀池造難陀園。質多羅池質多羅園。眾車池園惡口池園。雜華池園波利質多樹。及俱毗羅羅園由乾陀海。由乾陀山。伊沙陀海山。佉羅胝海山。善見海山。馬耳海山。毗那多海山。尼民陀海山。及四天下中間。洲地掘成州海起鐵圍山。如是樹及拘毗羅羅園。此中昔是般住劍婆羅寶石。此中昔時有善法堂。昔時此中有內大海。此中有游乾陀山及游乾陀海。此中有伊沙陀山及
伊沙陀海。此中有佉羅胝山及佉羅胝海。此中有善見山及善見海。有馬耳山及馬耳海。此中有毗那多山及毗那多海。此中有尼民陀山及尼民陀海。此中有四天下。有中間州地及外大海。此中有灼柯婆羅山。是夜摩天身形最大飛行捷疾。由行疾故擊起風輪。由此風輪為那羅延風輪根本。此風數數起長。乃至應至已至。應滿已滿。皆悉究竟。厚九億六萬由旬。廣十二億三千四百五十由旬。週迴三十六億一萬三百五十由旬。極此量住不復更長。此風堅勁物不能侵。若人有那羅延力執金鋼仗。擬此風輪仗還自碎風輪無損。次風輪上空中雨水渧如樓大。或如車軸或如車輗。晝夜不息猶如河瀉無數千年。是水界聚周圍有風名曰攝持。日夜恒起令水不散。如是水界增上未息。此水數數起長。乃至應至已至應滿已滿皆悉究竟。起成世界宿業所感風力所成。復有餘風旋圓而起成。西瞿耶尼及東弗婆提。復有餘風四方四角成。北郁單越復有餘風如半琵琶成。南剡浮提若風成山。次第正上山則有頂。若風起時或正或傍所成山相。或平或聳。復有風起一邊急疾。余邊則遲所成。山相一邊則凹余邊平直。若風起時相擊深入還復。更出所成山勢有巖有洞。若風相擊深入下底不復更出。山裡則空由此風故起成諸四天下地。或深或聳有處顯現。高八萬由
【現代漢語翻譯】 現代漢語譯本 伊沙陀海（Ishadhara Sea）。這裡有佉羅胝山（Kharachiya Mountain）和佉羅胝海（Kharachiya Sea）。這裡有善見山（Sudarsana Mountain）和善見海（Sudarsana Sea）。有馬耳山（Asvakarna Mountain）和馬耳海（Asvakarna Sea）。這裡有毗那多山（Vinataka Mountain）和毗那多海（Vinataka Sea）。這裡有尼民陀山（Niminthara Mountain）和尼民陀海（Niminthara Sea）。這裡有四大天下（Four Great Continents），有中間州地和外大海。這裡有灼柯婆羅山（Cakravada Mountain）。 是夜摩天（Yama Deva）身形最大，飛行迅速。由於飛行迅速，擊起風輪。由此風輪是那羅延風輪（Narayana Wind Wheel）的根本。這風數次生起增長，直到應該到達的地方已經到達，應該充滿的地方已經充滿，都完全究竟。厚度為九億六萬由旬（Yojana），廣度為十二億三千四百五十由旬，周圍為三十六億一萬三百五十由旬。達到這個極限就不再增長。這風堅固強勁，任何東西都不能侵入。如果有人有那羅延（Narayana）的力量，拿著金剛杵，想用它來對抗這個風輪，金剛杵反而會自己破碎，而風輪毫髮無損。 在風輪之上的空中，雨水滴落，大如樓房，或如車軸，或如車轄，晝夜不停，猶如河流傾瀉，持續無數千年。這水界聚集，周圍有風名叫攝持（Samhata），日夜不停地吹起，使水不散開。這樣，水界不斷增長。這水數次生起增長，直到應該到達的地方已經到達，應該充滿的地方已經充滿，都完全究竟。生起形成世界，是宿業所感，風力所成。 又有其餘的風旋轉著升起，形成西瞿耶尼（Aparagodaniya）和東弗婆提（Purvavideha）。又有其餘的風從四方四角升起，形成北郁單越（Uttarakuru）。又有其餘的風像半個琵琶一樣，形成南閻浮提（Jambudvipa）。如果風形成山，次第向上，山就有頂。如果風升起時，或正或斜，所形成的山的形狀，或平坦或聳立。又有風升起，一邊急促，另一邊遲緩，所形成的山的形狀，一邊凹陷，另一邊平直。如果風相擊，深入，然後又出來，所形成的山勢有巖石有洞穴。如果風相擊，深入到下底，不再出來，山裡就是空的。由於這些風的緣故，生起形成諸四天下（Four Great Continents）的地，或深或聳，有的地方顯現出來，高八萬由旬。
【English Translation】 English version Ishadhara Sea. Here are Kharachiya Mountain and Kharachiya Sea. Here are Sudarsana Mountain and Sudarsana Sea. There are Asvakarna Mountain and Asvakarna Sea. Here are Vinataka Mountain and Vinataka Sea. Here are Niminthara Mountain and Niminthara Sea. Here are the Four Great Continents, the intermediate continent lands, and the outer great sea. Here is Cakravada Mountain. Yama Deva is the largest in form and the fastest in flight. Because of the speed of flight, it stirs up the wind wheel. This wind wheel is the foundation of the Narayana Wind Wheel. This wind arises and grows repeatedly, until what should be reached has been reached, what should be filled has been filled, and all is completely accomplished. It is 90.06 million yojanas thick, 1.2345 billion yojanas wide, and 3.61035 billion yojanas in circumference. It stops growing at this limit. This wind is strong and firm, and nothing can penetrate it. If someone has the power of Narayana and holds a vajra, trying to use it against this wind wheel, the vajra will shatter itself, while the wind wheel remains unharmed. In the sky above the wind wheel, raindrops fall, as large as buildings, or like axles, or like linchpins, ceaselessly day and night, like a river pouring down, for countless millennia. This water realm gathers, surrounded by a wind called Samhata, which rises constantly day and night, preventing the water from scattering. Thus, the water realm continues to increase. This water arises and grows repeatedly, until what should be reached has been reached, what should be filled has been filled, and all is completely accomplished. It arises and forms the world, caused by past karma and formed by the power of the wind. Moreover, other winds rise in a circular motion, forming Aparagodaniya and Purvavideha. Other winds rise from the four directions and corners, forming Uttarakuru. Other winds, like half a lute, form Jambudvipa. If the wind forms a mountain, rising in order, the mountain has a peak. If the wind rises, either straight or sideways, the shape of the mountain formed is either flat or towering. Other winds rise, one side rapidly and the other slowly, the shape of the mountain formed is concave on one side and straight on the other. If the winds collide, penetrate deeply, and then come out again, the shape of the mountain formed has rocks and caves. If the winds collide, penetrate to the bottom, and do not come out again, the inside of the mountain is empty. Because of these winds, the lands of the Four Great Continents are formed, some deep and some towering, with some places appearing, reaching a height of 80,000 yojanas.
旬有處甚深四萬由旬。復有別處高四萬由旬深二萬由旬。復有別處高二萬由旬。深一萬由旬。復有別處高一萬由旬。深五千由旬。或復有處高五千由旬。深二千五百由旬。或復有處高二千五百由旬。深一千二百五十由旬。或復有處高一千二百五十由旬。深六百二十五由旬。或復高六百二十五由旬。深三百十二由旬半。以此因緣一切器世界起作已成。是時二種界起長。謂地火兩界風界起。吹火界蒸練地界。風界恒起吹一切物使成堅實。既堅實已一切諸寶種類皆現既顯現已天降甘雨渧如樓大。漸細如輪乃至車軸。或如涌泉無數千載。遍滿善見城塹那陀池。眾車池。惡口池。雜花池。內大海由乾陀海。伊沙陀海。佉羅胝海。善見海。馬耳海。毗那多海尼民陀海。四天下中間洲地外大海。以此因緣一切世界水皆遍滿。於是忉利天及四天王天。舍上天報于中受生。復有諸天壽終福盡。從上天墮於四天下受人道生。是時諸人喜樂為食依喜樂住。意生化身自然光明。安樂而住飛空中行。是時日月未出於世星宿未有。晝夜不分未辯年歲及四時八節。無男女異。亦無父母兄弟姊妹夫妻兒息。無奴無主。一向受用自在歡樂。未有姓字並號眾生。是時水界稍稍就減流向下處。是時大海乍增乍減。開川源路水所減處。有地肥出大甘大味。生長覆
【現代漢語翻譯】 現代漢語譯本 有地方深達四十萬由旬（Yojana，古印度長度單位）。又有別的地方高四十萬由旬，深二十萬由旬。又有別的地方高二十萬由旬，深十萬由旬。又有別的地方高十萬由旬，深五千由旬。或者又有地方高五千由旬，深二千五百由旬。或者又有地方高二千五百由旬，深一千二百五十由旬。或者又有地方高一千二百五十由旬，深六百二十五由旬。或者又有地方高六百二十五由旬，深三百一十二又二分之一由旬。因為這樣的因緣，一切器世界開始形成並最終完成。這時，兩種界開始增長，即地界和火界。風界開始活動，吹動火界來蒸煉地界。風界持續不斷地吹動一切事物，使之變得堅固。一旦變得堅固，各種寶物便顯現出來。顯現之後，天空中降下甘美的雨水，雨滴像樓房一樣大，逐漸變細如車輪，乃至像涌泉一樣，無數千年地流淌。遍滿善見城（Sudassana，帝釋天居住的城市）的護城河、那陀池（Nadā pokkharanī，水池名）、眾車池（Sabba-rathā pokkharanī，水池名）、惡口池（Aggavā pokkharanī，水池名）、雜花池（Missaka pokkharanī，水池名）、內大海（Anto-mahāsamudda，內部大海）、由乾陀海（Yugandhara，山名）、伊沙陀海（Isadhara，山名）、佉羅胝海（Karavīka，山名）、善見海（Sudassana，山名）、馬耳海（Assakanna，山名）、毗那多海（Vinataka，山名）、尼民陀海（Nimindhara，山名）、四大洲中間的洲地外的大海。因為這樣的因緣，一切世界都被水遍滿。 於是，忉利天（Tāvatiṃsa，欲界六天之一）和四天王天（Cātummahārājika，欲界六天之一）的天人，捨棄了上天的果報，在中界受生。又有諸天壽命終結，福報耗盡，從上天墮落到四大洲，受人道之身。這時，人們以喜樂為食物，依靠喜樂而住。他們是意生身，具有自然的光明，安樂地居住，在空中飛行。那時，日月尚未出現於世，星宿也還沒有。沒有晝夜之分，沒有年歲的計算，也沒有四季八節。沒有男女的區別，也沒有父母兄弟姐妹夫妻兒女。沒有奴隸，也沒有主人。他們一味地享受自在的歡樂。還沒有姓氏，也沒有眾生的稱謂。這時，水界漸漸減少，流向低處。大海時而增加，時而減少。開闢了河流的源頭，水退去的地方，有肥沃的土地出現，具有極佳的甘美滋味，生長覆蓋著大地。
【English Translation】 English version There were places as deep as forty thousand yojanas (Yojana, an ancient Indian unit of distance). There were also other places forty thousand yojanas high and twenty thousand yojanas deep. There were also other places twenty thousand yojanas high and ten thousand yojanas deep. There were also other places ten thousand yojanas high and five thousand yojanas deep. Or there were places five thousand yojanas high and two thousand five hundred yojanas deep. Or there were places two thousand five hundred yojanas high and one thousand two hundred and fifty yojanas deep. Or there were places one thousand two hundred and fifty yojanas high and six hundred and twenty-five yojanas deep. Or there were places six hundred and twenty-five yojanas high and three hundred and twelve and a half yojanas deep. Because of these conditions, all the container world began to form and was eventually completed. At that time, two realms began to grow, namely the earth realm and the fire realm. The wind realm began to act, blowing the fire realm to steam and refine the earth realm. The wind realm constantly blew all things, making them solid. Once solidified, all kinds of treasures appeared. After appearing, sweet rain fell from the sky, raindrops as large as buildings, gradually thinning like wheels, and even like springs, flowing for countless thousands of years. It filled the moats of Sudassana (the city where Indra lives), Nadā pokkharanī (a pond), Sabba-rathā pokkharanī (a pond), Aggavā pokkharanī (a pond), Missaka pokkharanī (a pond), Anto-mahāsamudda (the inner ocean), Yugandhara (a mountain), Isadhara (a mountain), Karavīka (a mountain), Sudassana (a mountain), Assakanna (a mountain), Vinataka (a mountain), Nimindhara (a mountain), and the outer ocean of the land between the four great continents. Because of these conditions, all the worlds were filled with water. Then, the devas (gods) of Tāvatiṃsa (one of the six heavens of the desire realm) and Cātummahārājika (one of the six heavens of the desire realm) abandoned the rewards of the upper heavens and were born in the middle realm. There were also devas whose lives ended and whose merits were exhausted, falling from the upper heavens to the four continents, receiving human bodies. At that time, people took joy as food and lived relying on joy. They were mind-made bodies, possessing natural light, living happily, and flying in the air. At that time, the sun and moon had not yet appeared in the world, and there were no stars. There was no distinction between day and night, no calculation of years, and no four seasons or eight festivals. There was no distinction between male and female, and there were no parents, siblings, spouses, or children. There were no slaves and no masters. They single-mindedly enjoyed freedom and happiness. There were no surnames and no names for beings. At that time, the water realm gradually decreased, flowing to lower places. The great ocean sometimes increased and sometimes decreased. The sources of rivers were opened, and where the water receded, fertile land appeared, possessing excellent sweetness and flavor, growing and covering the earth.
地色香觸味。可愛具足如細蜂蜜。無苦澀辛地肥大味亦復如是。是時大味馨香充滿。時有一人嗅此香味。起欲著心起欲心已。指捻大味嗅而嘗之。知其甘美如細蜂蜜摶而食之。餘人見其食美無厭相效摶食。是時諸人食地味已。身稍堅重從此以後。不能如前飛行空中。是時身光可愛因此失沒。既失光已黑暗還生本來法然。是四天下黑暗覆時。日月二輪乃出。於世日月出已。辰宿次現星宿現已晝夜有分。晝夜分已半月一月是時顯現。半月一月既顯現已。四時八節及以年歲並皆具足。如是多時世間起成。如是多時六十小劫究竟已度。是時眾生食此地味。依地味住久久時節。其中眾生食味多者形容醜陋。少威德力少神通力。其中眾生食味少者。色形可愛身有威德神力自在。以此因緣一切眾生色形優劣。由此優劣生勝負心。由此心故而作是言。我今勝汝汝不及我。是時惡法始行於世。計勝負故地味色香從此而失。是時諸人和合聚集。憂惱困苦發聲啼哭。咄哉惡法已出於世。因色形故憍慢毀他。由此惡法失我勝味。不可思議色香觸等。是時諸人食余美味作是念言。咄哉似我昔時所食地味。追憶悲惱是語至今皆已忘失。無復有人憶說之者。此味失已復有別味名曰地皮。色香觸味悉皆甜美如細蜂蜜。是時諸人皆悉來食。依此飲食長時得
【現代漢語翻譯】 現代漢語譯本 地、色、香、觸、味都可愛，具足，像細蜂蜜一樣。沒有苦澀辛辣，土地肥沃，味道也像蜂蜜一樣。當時，這種大味馨香充滿大地。當時有一個人聞到這種香味，生起貪慾之心，生起貪慾之心后，用手指捻起大味，嗅了嗅，嚐了嚐，知道它甘美如細蜂蜜，就摶成團吃了起來。其他人看到他吃得津津有味，也紛紛效仿，摶成團吃了起來。當時，人們吃了地味之後，身體漸漸變得堅硬沉重，從此以後，不能像以前那樣在空中飛行了。當時，身上的光芒可愛，因此消失了。光芒消失後，黑暗又重新出現，本來就是這樣。當這四天下被黑暗覆蓋時，太陽和月亮才出現。太陽和月亮出現后，星辰宿次才顯現，星宿顯現后，才有了晝夜之分。有了晝夜之分后，半月和一月才顯現。半月和一月顯現后，四季八節以及年份都完備了。就這樣，經過很長時間，世間才形成。就這樣，經過很長時間，六十小劫究竟度過。當時，眾生食用這種地味，依靠地味生活了很長時間。其中，食用地味多的人，容貌醜陋，威德力少，神通力也少。其中，食用地味少的人，容貌可愛，身有威德，神通力自在。因為這個因緣，一切眾生的容貌才有了優劣之分。因為有了優劣之分，就產生了勝負之心。因為有了勝負之心，就說了這樣的話：『我現在勝過你，你不如我。』當時，惡法開始在世間流行。因為計較勝負，地味的色、香從此消失。當時，人們和合聚集，憂愁苦惱，發出啼哭的聲音：『唉，惡法已經出現在世間了！因為容貌的緣故，驕傲自滿，譭謗他人。因為這種惡法，我們失去了美好的味道，不可思議的色、香、觸等。』當時，人們食用剩餘的美味，心想：『唉，好像我以前所吃的地味。』追憶悲傷，這些話至今都已忘記了，沒有人再記得說了。這種味道消失後，又有一種別的味道，名叫地皮，色、香、觸、味都非常甜美，像細蜂蜜一樣。當時，人們都來食用，依靠這種飲食，長時間得以生存。
【English Translation】 English version The earth's color, scent, touch, and taste were all lovely and complete, like fine honey. There was no bitterness or pungency; the land was fertile, and the taste was also like honey. At that time, this great flavor was fragrant and filled the earth. Then, a certain person smelled this fragrance and developed a desire for it. Having developed this desire, he pinched off some of the great flavor, smelled it, and tasted it. Knowing that it was as sweet and delicious as fine honey, he kneaded it into a ball and ate it. Others, seeing him eating with such relish, imitated him and kneaded it into balls to eat. At that time, after people had eaten the earth flavor, their bodies gradually became hard and heavy. From then on, they could no longer fly through the air as before. At that time, the lovely light of their bodies disappeared. Once the light was lost, darkness returned to its natural state. When this fourfold world was covered in darkness, the sun and moon then appeared. After the sun and moon appeared, the constellations appeared in order. After the constellations appeared, there was a distinction between day and night. After the distinction between day and night, half-months and months then became apparent. After half-months and months became apparent, the four seasons, eight divisions, and years were all complete. In this way, after a long time, the world came into being. In this way, after a long time, sixty small kalpas were completely traversed. At that time, beings ate this earth flavor and lived dependent on it for a long time. Among them, those who ate more of the earth flavor became ugly in appearance, with little power of威德(wei de, majestic virtue) and little神通(shen tong, supernatural power). Among them, those who ate less of the earth flavor were lovely in appearance, with威德(wei de, majestic virtue) and自在(zi zai, unhindered)神通(shen tong, supernatural power). Because of this cause, the appearances of all beings became superior or inferior. Because of this superiority and inferiority, feelings of victory and defeat arose. Because of these feelings, they said things like, 'I am now superior to you; you are not as good as me.' At that time, evil dharmas began to be practiced in the world. Because of calculating victory and defeat, the color and scent of the earth flavor disappeared from then on. At that time, the people gathered together, distressed and suffering, and cried out, 'Alas, evil dharmas have appeared in the world! Because of appearance, arrogance arises, and others are slandered. Because of this evil dharma, we have lost our wonderful taste, the inconceivable color, scent, touch, and so on.' At that time, people ate the remaining delicious flavors and thought, 'Alas, it is like the earth flavor that I ate in the past.' Recalling their sorrow, these words have now been forgotten, and no one remembers to say them anymore. After this flavor disappeared, there was another flavor called地皮(di pi, earth skin), whose color, scent, touch, and taste were all very sweet, like fine honey. At that time, people all came to eat it, and relying on this food, they were able to live for a long time.
住。是中諸人為貪味故。多食地皮形容醜陋。薄威德力少神通。力其中眾生食味少者。形色可愛身有威德神力自在。以此因緣一切眾生色形優劣。因此優劣生勝負心。由此心故而作是言。我今勝汝汝不及我。由此惡法次行於世計勝負故。地皮色香從此而失。
立世阿毗曇論卷第十
【現代漢語翻譯】 現代漢語譯本：居住於此的人們因為貪圖味道的緣故，大量食用地皮，導致形容醜陋，威德力薄弱，神通稀少。其中眾生食用地皮味道較少的，形貌可愛，身具威德，神力自在。因為這個因緣，一切眾生的容貌形體有了優劣之分。因為有了優劣之分，就產生了爭強好勝之心。因為有了這種心，就說了這樣的話：『我現在勝過你，你不如我。』因為這種惡法逐漸在世間流行，計較勝負的緣故，地皮的顏色和香味從此就消失了。
《立世阿毗曇論》卷第十
【English Translation】 English version: Those who dwell there, due to their greed for taste, excessively consume the earth's crust, resulting in ugly appearances, weak power of virtue, and scarce supernatural abilities. Among them, those beings who consume less of the earth's crust have lovely forms, possess virtuous power, and are free in their supernatural abilities. Because of this cause, all beings have differences in the superiority and inferiority of their appearances and forms. Because of these differences, a mind of competition arises. Because of this mind, they say such things as, 'I am now superior to you, you are not as good as I am.' Because of this evil dharma gradually prevailing in the world, due to the calculation of victory and defeat, the color and fragrance of the earth's crust disappear from then on.
《Abhidharma of the Establishment of the World》, Volume 10