#【經文資訊】大正新脩大藏經 第 30 冊 No. 1579 瑜伽師地論
#【版本記錄】發行日期：2024-11，最後更新：2024-11-05
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，維習安大德提供，西蓮淨苑輸入，惠敏法師提供科判，《瑜伽師地論》資料庫提供新式標點
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
瑜伽師地論卷第二彌勒菩薩說
Yogacaryabhumi-sastra, Scroll Two, Spoken by Bodhisattva Maitreya
三藏法師玄奘奉 詔譯
Translated by Tripitaka Master Xuanzang by Imperial Decree
本地分中意地第二之二
Part Two of the Mind Ground in the Section on the Grounds
Within the “Basic Stages Section” (Maulī Bhūmi), [this is] the second [section concerning] the “Stage of the Mental Faculty” (Mano-bhūmi).
復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。不般涅槃法者，便闕三種菩提種子。隨所生處，自體之中，餘體種子皆悉隨逐。
Furthermore, regarding this all-seed consciousness: for those destined for parinirvana, all seeds are complete. For those not destined for parinirvana, they lack the three types of bodhi seeds. Wherever one is born, within one's own nature, the seeds of other natures follow along.
Furthermore, this store-consciousness (ālayavijñāna), in the case of those who will attain final nirvāṇa (parinirvāṇa-dharma), is endowed completely with all seeds (sarva-bīja). In the case of those who will not attain final nirvāṇa, it lacks the three types of bodhi-seeds (seeds of enlightenment). Depending upon the place into which one is born, within one’s own [karmic or bodily] basis, the remaining seeds pertaining to other bodies likewise all follow accordingly.
是故欲界自體中，亦有色、無色界一切種子。如是色界自體中，亦有欲、無色界一切種子。無色界自體中，亦有欲、色界一切種子。
Therefore, within one's own basis in the desire realm, there are also all the seeds of the form and formless realms. Similarly, within one's own basis in the form realm, there are also all the seeds of the desire and formless realms. Within one's own basis in the formless realm, there are also all the seeds of the desire and form realms.
Therefore, within the intrinsic basis (svabhāva) of the Desire Realm (kāmadhātu), there exist also all the seeds (sarva-bīja) of the Form Realm (rūpa-dhātu) and the Formless Realm (ārūpya-dhātu). Likewise, within the intrinsic basis of the Form Realm, there also exist all the seeds of the Desire Realm and the Formless Realm. Similarly, within the intrinsic basis of the Formless Realm, there also exist all the seeds of the Desire Realm and the Form Realm.
又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。如是增長，乃至依止圓滿應知。此中由地界故，依止造色漸漸增廣。由水界故，攝持不散。由火界故，成熟堅鞕。由無潤故，由風界故，分別肢節各安其所。
Furthermore, when a kalala gradually grows, its name and form grow equally, both gradually expanding. This growth should be understood to continue until the support is complete. Here, due to the earth element, the physical support gradually expands. Due to the water element, it is held together without dispersing. Due to the fire element, it matures and becomes firm. Due to dryness and the wind element, the limbs and joints are differentiated and set in their proper places.
Further, this kalala gradually grows until it reaches the completion of its physical support (āśraya-paripūrṇa). Within this [development], due to the earth element (pṛthivī-dhātu), the supporting material form gradually increases and expands. Due to the water element, it is maintained cohesively without dispersing. Due to the fire element, it matures and hardens. Due to the wind element, distinct differentiations gradually arise.
又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。
Furthermore, regarding this all-seed consciousness: although there are pure and impure karmic causes for generating one's own nature, delighting in conceptual proliferation is the most dominant cause. As for the results of birth status, physical form, strength, lifespan, and provisions, pure and impure karma are the most dominant causes.
Moreover, as for the ālayavijñāna (yīqiè zhǒngzǐ shì), although in the arising of its own nature there exist pure and impure karmic causes, nevertheless, it is solely attachment to conceptual proliferation (prapañca) that serves as the supreme cause. Regarding the arising of results such as family lineage, physical strength, lifespan, and resources, etc., pure and impure karma serve as the supreme causes.
又諸凡夫，於自體上計我、我所，及起我慢。一切聖者，觀唯是苦。
Moreover, all ordinary beings (pṛthagjana) conceive “self” (ātman) and “mine” (ātmiya) upon their own bodies, and thereby give rise to pride (asmimāna). All noble ones (ārya) observe only suffering (duḥkha).
又處胎分中，有自性受，不苦不樂，依識增長。唯此性受，異熟所攝。餘一切受，或異熟所生，或境界緣生。又苦受、樂受，或於一時從緣現起，或時不起。
Furthermore, within the embryonic stage, there exists a natural feeling that is neither suffering nor pleasure, growing in dependence upon consciousness. Only this natural feeling is included within karmic retribution. All other feelings are either born of karmic retribution or arise from objective conditions. Moreover, feelings of suffering and pleasure may arise from conditions at times, or at times may not arise.
Moreover, within the stage of being in the womb (garbhāvasthā), there is a feeling (vedanā) of intrinsic nature (svabhāva), neither painful nor pleasurable (aduḥkhāsukha), which grows dependent on consciousness (vijñāna). Only this feeling of intrinsic nature is included within karmic maturation (vipāka). All other feelings either arise from karmic maturation or arise dependent upon objective conditions (viṣaya-ālambana). Furthermore, painful feelings (duḥkha-vedanā) and pleasurable feelings (sukha-vedanā) sometimes manifest simultaneously, dependent on conditions, or sometimes do not arise.
又種子體，無始時來相續不絕。性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。若果已生，說此種子為已受果。由此道理，生死流轉相續不絕，乃至未般涅槃。又諸種子未與果者，或順生受，或順後受。雖經百千劫，從自種子一切自體復圓滿生。
Furthermore, the essential nature of seeds has continued uninterruptedly since beginningless time. Although their nature has existed without beginning, due to the differentiating influences of pure and impure karma, with regard to repeatedly taking karmic fruits (vipāka-phala), these are said to be new. When the fruit has already arisen, these seeds are said to have already yielded their fruit. Through this principle, the cycle of birth and death continues uninterruptedly until nirvāṇa is attained. Moreover, for seeds that have not yet yielded their fruit, some ripen in this life, some ripen in subsequent lives. Even after hundreds of thousands of eons, from one's own seeds, all intrinsic natures are again born completely.
Moreover, the substance of the seeds (bīja) has continuously flowed without interruption since beginningless time (anādi-kāla). Although their nature exists beginninglessly, due to the perfuming (vāsanā) and activation by pure and impure karma (śubha-aśubha karma), in anticipation of repeatedly producing karmically matured (vipāka) results, these seeds are described as new. If the result has already arisen, then this seed is said to have already yielded its fruit. Because of this reasoning, the cycle of birth and death (saṃsāra) continues uninterrupted until the attainment of Nirvāṇa (parinirvāṇa). Furthermore, all seeds that have not yet given their fruit either accord with birth-experience in this life (dṛṣṭa-dharma-vedanīya) or accord with birth-experience in a later life (samparāya-vedanīya). Even though hundreds and thousands of eons (kalpas) pass, from their own seeds all entities’ substances again manifest fully.
雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。所餘自體種子未與果故，不名已受果。又諸種子，即於此身中應受異熟，緣差不受。順不定受攝故。然此種子亦唯住此位。是故一一自體中，皆有一切自體種子。
Although other fruits arise necessarily from their own seeds, when the lifespan reaches its end, at that time these seeds are called "having yielded their fruit." Because the remaining seeds of intrinsic nature have not yet yielded their fruit, they are not called "having yielded their fruit." Moreover, regarding all seeds that should experience karmic maturation within this body, due to discrepant conditions, they do not experience it. This is because they are included within indeterminate experience. However, these seeds also only abide in this position. Therefore, within each intrinsic nature, there exist the seeds of all intrinsic natures.
若於一處有染欲，即說一切處有染欲。若於一處得離欲，即說於一切處得離欲。
If there is desire in one place, it is said there is desire in all places. If there is freedom from desire in one place, it is said there is freedom from desire in all places.
If in one place there is contaminated desire (saṃkliṣṭa-rāga), then it is said that contaminated desire exists in all places. If in one place one attains freedom from desire (virāga), then it is said that freedom from desire is attained in all places.
又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。若信等善法品所攝種子，不名麁重，亦非隨眠。何以故？由此法生時，所依自體唯有堪能，非不堪能。是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行苦故。
Furthermore, among all the seeds (bīja) within various entities (svakāya), if [seeds] belong to the category of afflictions (kleśa), they are called “heaviness” (dauṣṭhulya) and also called “latent tendencies” (anuśaya). If [seeds] belong to the category of karmic maturation (vipāka) or other indeterminate (avyākṛta) categories, they are only called “heaviness,” but not “latent tendencies.” If [seeds] belong to wholesome dharmas (kuśala-dharma), such as faith (śraddhā), they are neither called “heaviness,” nor are they “latent tendencies.” Why is this? Because when these wholesome dharmas arise, the entities in which they reside have only suitability (kṣama), not unsuitability (akṣama). Therefore, since all supporting entities (āśraya-svakāya) are accompanied by heaviness, born from heaviness, and possess the intrinsic nature of heaviness, all Buddhas, Tathāgatas (tathāgata), establish them as suffering (duḥkha). This is what is meant by “suffering due to conditioned existence” (saṃskāra-duḥkha).
又諸種子，乃有多種差別之名。所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。如是等類，差別應知。
Furthermore, all seeds have many different names. They are called: realms (dhātu), lineages (gotra), intrinsic natures (svabhāva), causes (hetu), personal existence (satkāya), conceptual proliferation (prapañca), store-consciousness (ālaya), grasping (upādāna), suffering (duḥkha), basis of the view of personal existence (satkāya-dṛṣṭi-āśraya), and basis of pride (asmimāna-āśraya). These different designations should be understood in this way.
Moreover, the various seeds (bīja) possess numerous kinds of distinct names. Namely, called “realm” (dhātu), called “lineage” (gotra), called “intrinsic nature” (svabhāva), called “cause” (hetu), called “personality” (satkāya), called “conceptual proliferation” (prapañca), called “ālaya” (ālaya), called “grasping” (upādāna), called “suffering” (duḥkha), called “basis of personality-view” (satkāyadṛṣṭi-āśraya-sthāna), called “basis of self-conceit” (asmimāna-āśraya-sthāna). Such categories and distinctions should thus be known.
又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。於一切善、無記法種子，轉令緣闕，轉得內緣自在。
Moreover, at the time of Parinirvāṇa (parinirvāṇa), those pure practitioners (viśuddha-cārin) who have attained the transformation of basis (āśraya-parāvṛtti) abandon the support for all seeds of defiled phenomena (saṃkleśa-dharma). Regarding all seeds of wholesome (kuśala) and indeterminate (avyākṛta) phenomena, they transform and cause the external conditions (pratyaya) to become absent, thus attaining mastery over internal conditions.
又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。從此已後、復經四日方乃出生。如薄伽梵於入胎經廣說。此說極滿足者，或經九月、或復過此。若唯經八月，此名圓滿，非極圓滿。若經七月、六月，不名圓滿，或復缺減。
Moreover, within the womb, after thirty-eight weeks, all parts of the embryo are completely formed. After this, it takes four more days before birth occurs. As the Bhagavān extensively explains in the Garbhāvakrānti Sūtra. Speaking of the most complete development, it takes nine months or even longer. If it takes only eight months, this is called complete but not perfectly complete. If it takes seven or six months, it is not called complete, or is considered deficient.
Moreover, within the womb (garbha), after thirty-eight periods of seven days (38 weeks), all the limbs and parts of the embryo (garbhakośa) are completely formed. After this point, it takes another four days before birth finally occurs, as the Bhagavān (Bhagavān) has extensively explained in the Garbhāvakrānti-sūtra (Entering the Womb Sutra). This explanation describes complete fulfillment (paripūrṇa) as lasting either nine months or even longer. If the duration is only eight months, this is called “fulfilled” (pūrṇa) but not “fully fulfilled” (paripūrṇa). If it lasts seven or six months, this is not called “fulfilled” (pūrṇa) but rather deficient or incomplete.
又此胎藏六處位中，由母所食生麁津味而得資長。於羯羅藍等微細位中，由微細津味資長應知。
Moreover, during the stage of six sense-fields (ṣaḍ-āyatana) within this embryo-container (garbhakośa), it grows nourished by the coarse nutritional essence (rasa) arising from the mother’s food. At the subtle stages such as kalala (kalala) and so forth, it should be known that [the embryo] grows nourished by subtle nutritional essence (sūkṣma-rasa).
復次，此之胎藏，八位差別。何等為八？謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。若已結凝，箭內仍稀，名羯羅藍。若表裏如酪，未至肉位，名遏部曇。若已成肉，仍極柔軟，名閉尸。若已堅厚，稍堪摩觸，名為鍵南。即此肉摶增長，支分相現，名鉢羅賒佉。從此以後，髮毛爪現，即名此位。從此以後，眼等根生，名為根位。從此以後，彼所依處分明顯現，名為形位。
Furthermore, there are eight distinct stages (avasthā) as follows: when [the embryo] is already coagulated, but still watery within, it is called kalala. When its surface and interior are like curds (dadhi), but not yet flesh, it is called arbuda. When it has become flesh, yet is still extremely soft, it is called peśī. When it becomes firm and thick, slightly able to bear touch, it is called ghana. When it is already this solid and thick, somewhat able to be touched, it is called ghana. Thus, if it has further solidified into flesh, with extreme softness, it is called peśī. If its form is thickened, becoming clearly tangible, it is called ghana. If it is firmly thickened and limbs are beginning to appear, it is called ghana. From here, if it continues to solidify, limbs clearly defined and distinct, it is called the stage of form (saṃsthāna-avasthā).
又於胎藏中，或由先業力，或由其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。
Moreover, within the womb (garbhakośa), either due to the power of past karma (pūrva-karma-bala), or due to the mother’s failure to avoid uneven influences, thereby causing compliant (anuvartaka) winds (vāyu) to arise, the embryo (garbhakośa) is caused to develop abnormalities (vikṛti) in hair, complexion, skin, and other limbs.
髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。
When abnormalities arise in hair, it is due to unwholesome karma from previous lives that can bring about this negative result, and due to the mother frequently consuming foods and drinks with salty or ashy flavors, causing the embryo's hair to become sparse and thin.
Moreover, within the womb (garbhakośa), either due to the power of past karma (pūrva-karma-bala), or due to the mother’s failure to avoid uneven influences, thereby causing compliant (anuvartaka) winds (vāyu) to arise, the embryo (garbhakośa) is caused to develop abnormalities (vikṛti) in hair, complexion, skin, and other limbs.
色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。又母習近極寒室等，令彼胎藏極白色生。又由其母多噉熱食，令彼胎藏極赤色生。
Regarding the abnormal arising (vikṛti-utpāda) of complexion (varṇa), it occurs due to prior karmic causes (pūrva-karma-hetu), as previously stated, and also due to current conditions (pratyaya) such as the mother’s habitual exposure to warmth or heat, causing the embryo (garbhakośa) to develop a dark complexion (kṛṣṇa-varṇa). Moreover, when the mother habitually remains in extremely cold places, etc., this causes the embryo to develop an extremely pale (śveta-varṇa) complexion. Additionally, due to the mother’s frequent consumption of hot foods, the embryo develops an extremely red complexion (rakta-varṇa).
皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。
Regarding the abnormal arising (vikṛti-utpāda) of skin (tvac), it occurs due to past karmic causes (pūrva-karma-hetu), as previously stated, and also due to current conditions (pratyaya) such as the mother’s frequent indulgence in sensual desires (kāma-rāga), thus causing the embryo (garbhakośa) to develop unhealthy skin conditions, such as ringworm (dadru), scabies (pāmā), leprosy (kuṣṭha), and other skin disorders (tvac-doṣa).
支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。
Regarding the abnormal arising (vikṛti-utpāda) of limbs (aṅga), it occurs due to past karmic causes (pūrva-karma-hetu), as previously stated, and also due to current conditions (pratyaya) such as the mother's frequent running and jumping movements, and failure to avoid uneven influences, thus causing the embryo (garbhakośa) to develop deficient or incomplete sensory organs and limbs.
Regarding the abnormal arising (vikṛti-utpāda) of limbs (aṅga-avayava), it occurs due to prior karmic causes (pūrva-karma-hetu), as previously stated, and also due to current conditions (pratyaya), such as the mother’s habitual practice of behaviors involving running (dhāvana), jumping (plavana), vigorous movements (īryāpatha), or failing to avoid uneven circumstances (viṣama-pratyaya), thereby causing the embryo (garbhakośa) to develop deficiencies (vaikalya) in sensory organs (indriya) and limbs.
又彼胎藏，若當為女，於母左脇，倚脊向腹而住。若當為男，於母右脇，倚腹向脊而住。
Moreover, when the embryo (garbhakośa) is to become female (strī), it dwells at the mother’s left side (vāma-pārśva), leaning against her spine and facing toward the abdomen. When the embryo is to become male (puruṣa), it dwells at the mother’s right side (dakṣiṇa-pārśva), leaning against her abdomen and facing toward the spine.
又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。
Moreover, when the embryo (garbhakośa) reaches full maturity (paripūrṇa), the mother becomes unable (akṣama) to sustain the weight (gurutva) of this fully grown embryo. At this point, internal winds (vāyu) begin to move, causing intense suffering (mahā-duḥkha) to arise.
又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂，分之兩腋。出產門時，名正生位。生後漸次觸生分觸，所謂眼觸乃至意觸。次復隨墮施設事中，所謂隨學世事言說。次復耽著家室，謂長大種類故，諸根成就故。次造諸業，謂起世間工巧業處。次復受用境界，所謂色等若可愛、不可愛。受此苦樂，謂由先業因，或由現在緣。隨緣所牽，或往五趣，或向涅槃。
Moreover, when the embryo (garbhakośa) experiences winds (vāyu) arising from karmic retribution (karma-vipāka), it causes the head to turn downward and feet upward, wrapped in the amniotic sac (jarayū) as it moves toward the birth canal. At the moment of emergence, the amniotic sac splits, dividing at both sides. When emerging from the birth canal, this is called the stage of actual birth (jāti-avasthā). After birth, gradually the contacts of birth arise in sequence, namely eye-contact through to mind-contact. Next follows engagement in conventional affairs, meaning learning worldly speech and customs. Then comes attachment to household life, due to physical maturity and sensory faculties being complete. Next is the creation of karma through engaging in worldly skills and occupations. Then comes the experience of sense objects, both pleasant and unpleasant forms and so forth. These experiences of pleasure and pain arise either from past karmic causes or present conditions. According to conditions, beings are drawn either toward the five destinies or toward nirvana.
Moreover, when the embryo (garbhakośa) reaches the karmically ripened stage (karma-vipāka-avasthā), a particular wind (vāyu) arises causing the head (śiras) to move downward and the feet (pāda) upward. The embryo, wrapped in the amniotic sac (jarāyu), moves toward the birth canal (prasava-mārga). At the actual moment of emergence, the amniotic sac ruptures, dividing at both armpits (kakṣa). When it exits the birth canal, this is called the stage of actual birth (janma-avasthā).
After birth, gradually sensory contact (sparśa) arises sequentially, from eye-contact (cakṣu-sparśa) up to mental contact (mano-sparśa). Next, it progressively engages in conventional worldly activities (lokavyavahāra) and speech (vyavahāra-vākya) according to what it learns. Later, it becomes attached to household life (gṛha-sthāna), having matured physically (kāya-vṛddhi) and attained fully developed faculties (indriya-sampanna).
Subsequently, it engages in various karmic actions (karma) by performing worldly occupations and crafts (laukika-śilpa-karma-sthāna). Then it experiences sensory objects (viṣaya), namely forms (rūpa) and so forth, whether agreeable (priya) or disagreeable (apriya). The experiences of suffering (duḥkha) and pleasure (sukha) occur either due to past karmic causes (pūrva-karma-hetu) or due to present conditions (pratyutpanna-pratyaya). Drawn along by these conditions (pratyaya), it proceeds either toward the five realms of rebirth (pañca-gati) or toward Nirvāṇa (nirvāṇa).
又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。初謂父母精血所引。
Moreover, for all sentient beings (sattva), when a being is born into a particular class of beings, that class of beings provides four kinds of conditions (pratyaya) for this being: namely, through drawing forth from seeds (bīja), through nourishment from food (āhāra), through protective care (rakṣā), and through learning to perform physical and verbal actions (kāya-vāk-karma). The first refers to being drawn forth from the father and mother's vital essences.
Moreover, when sentient beings (sattva) arise with an embodiment (svakāya) within a particular class of sentient beings, that very class serves as four kinds of conditions (catur-pratyaya) for this sentient being. Namely, due to the seed (bīja) drawing forth, due to nourishment from food (āhāra), due to attentive care and protection (anuparipālana), and due to learning and imitating bodily and verbal actions (kāya-vāk-karma). The first of these refers to what is drawn forth from the essence of the parents, namely semen (śukra) and blood (śoṇita).
次彼生已，知其所欲，方求飲食而用資長。次常隨逐，專志守護，不令起作非時之行及不平等行。次令習學世俗言說等事。由長大種類故，諸根成就故，此復於餘，此復於餘。
Next, after birth and knowing their needs, nourishment through food is sought for growth. Then there is constant attentive care and protection, preventing untimely or inappropriate activities. Then they are taught to learn worldly speech and customs. Due to physical maturity and sensory faculties being complete, this continues from one thing to another.
Further, after [the sentient being] is born, it is nourished by food; then they closely follow it, devotedly protecting it, preventing it from untimely actions and imbalanced activities. Then, they cause it to become familiar with worldly language and activities. Due to physical maturation (kāya-vṛddhi) and fully developed faculties (indriya-sampanna), this occurs repeatedly, one after another.
如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。若從他聞音，及內正思惟，由如是故，方得漏盡。如是句義甚為難悟。謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。
Thus in succession, sentient beings from beginningless time have experienced suffering and pleasure, never attaining liberation from suffering and pleasure, up until the Buddhas attained enlightenment. Through hearing the teachings from others and through proper inner contemplation, only then can the defilements be exhausted. These profound meanings are extremely difficult to comprehend - namely that "I" has no parts, no agent, no affairs; and "I" also is entirely not parts, not agent, not affairs.
Moreover, sentient beings (sattva), repeatedly experiencing birth (utpāda) and existence (bhava), have continuously experienced suffering (duḥkha) without attaining liberation, from beginningless time (anādi-kāla) until even all the Buddhas (sarva-buddha) attained enlightenment (bodhi). Only through hearing the teachings (śabda) from another, along with proper internal contemplation (yoniśo-manaskāra), can one thus achieve the exhaustion of defilements (āsrava-kṣaya). Such teachings are extremely difficult to understand: they state, “There is no ‘me’ (ātman)—neither as any part (aṁśa), nor as anyone (kaścit), nor as anything (vastu); and also, ‘I’ (ātman) am entirely neither any part, nor anyone, nor any thing.”
如是略說內分死生已。
Thus, a brief explanation (saṁkṣepataḥ ucyate) of internal divisions (adhyātma-bhāga) of death (maraṇa) and birth (janma) has been given.
云何外分若壞若成？謂由諸有情所作能感成壞業故。
How does the external domain (bāhya-bhāga) undergo destruction (vināśa) or formation (utpatti)? It is due to the karma (karma) created by sentient beings (sattva), which has the power to bring about the formation and destruction of phenomena.
若有能感壞業現前，爾時便有外壞緣起，由彼外分皆悉散壞，非如內分由壽量盡。何以故？由一切外分所有麁色，四大所成，恒相續住，非如內分。又感成器世間業，此業決定能引劫住，不增不減。若有情數，時無決定。所以者何？由彼造作種種業故，或過一劫，或復減少乃至一歲。
When karmic forces capable of causing destruction manifest, at that time external destruction arises through conditions, causing all external phenomena to disintegrate and scatter, unlike internal phenomena which end due to exhaustion of lifespan. Why is this? Because all external coarse matter, being composed of the four great elements, continuously abides in succession, unlike internal phenomena. Moreover, the karma that forms the container world definitely extends to the duration of an eon, neither increasing nor decreasing. As for the number of sentient beings, there is no fixed time. Why is this? Because they create various kinds of karma, some lasting beyond one eon, others decreasing to as little as one year.
If karma (karma) capable of bringing about destruction (vināśa) comes to the forefront (pratyupasthita), then at that time, external conditions for destruction (bāhya-vināśa-pratyaya) arise. Due to this, the external world (bāhya-bhāga) is entirely dispersed and destroyed (sarvathā vināśa), unlike the internal domain (adhyātma-bhāga), which perishes due to the exhaustion of lifespan (āyuḥ-paryanta).
Why is this so? Because all external forms (bāhya-rūpa), which are composed of the four great elements (catur-mahābhūta), continue to exist in a state of continuity (saṁtāna), unlike the internal domain (adhyātma-bhāga).
Furthermore, the karma that generates a world-system (lokadhātu) is fixed (niyata), and this karma (karma) determines the lifespan of an eon (kalpa), neither increasing nor decreasing. However, the lifespan of sentient beings (sattva-jāti) is not fixed in duration (aniyata-kāla).
Why is this so? Because sentient beings perform various kinds of karma (nānā-vidha-karma), and thus, their lifespans may extend beyond a single eon (atīta-kalpa), or be reduced to as little as one year (eka-varṣa).
又彼壞劫。由三種災。一者、火災，能壞世間，從無間獄乃至梵世。二者、水災，能壞一切，乃至第二靜慮。三者、風災，能壞一切、乃至第三靜慮。第四靜慮無災能壞。由彼諸天身與宮殿俱生俱沒故，更無能壞因緣法故。復有三災之頂。謂第二靜慮、第三靜慮、第四靜慮。
Moreover, there are three kinds of destructions during kalpas of destruction. First, the fire destruction, which destroys the world from the Avīci hell up to the Brahma realm. Second, the water destruction, which destroys everything up to the Second Dhyāna. Third, the wind destruction, which destroys everything up to the Third Dhyāna. The Fourth Dhyāna cannot be destroyed by any calamity. This is because the devas there arise and perish together with their palaces, and there are no other conditions that can cause destruction. Furthermore, there are three peaks of destruction, namely the Second Dhyāna, the Third Dhyāna, and the Fourth Dhyāna.
Moreover, the destruction of a cosmic eon (pralaya-kalpa) occurs due to three kinds of catastrophes (trayaḥ viparyayaḥ).
1. Fire catastrophe (agni-pralaya)
This destroys the world (lokadhātu), from the Avīci hell (avīci-naraka) up to the Brahmā-world (brahma-loka).
2. Water catastrophe (jala-pralaya)
This destroys everything up to the second level of meditative absorption (dvitīya-dhyāna).
3. Wind catastrophe (vāyu-pralaya)
This destroys everything up to the third level of meditative absorption (tṛtīya-dhyāna).
The fourth level of meditative absorption (caturtha-dhyāna) is not subject to destruction by any catastrophe. This is because the celestial beings (deva) dwelling there, along with their palaces (vimāna), arise and vanish together, and thus, there are no external causes or conditions (hetu-pratyaya) that can bring about destruction.
Furthermore, there are three highest levels of catastrophe, corresponding to the destruction limits of:
1. The second absorption level (dvitīya-dhyāna),
2. The third absorption level (tṛtīya-dhyāna),
3. The fourth absorption level (caturtha-dhyāna).
又此世間二十中劫壞，二十中劫壞已空，二十中劫成，二十中劫成已住；如是八十中劫，假立為一大劫數。又梵世間壽量一劫，此最後壞，亦最初成。當知此劫異相建立。謂梵眾天，二十中劫合為一劫，即依此劫施設壽量。
Moreover, this world (loka) undergoes twenty intermediate eons (madhya-kalpa) of destruction, followed by twenty intermediate eons of emptiness after destruction. Then, there are twenty intermediate eons of formation, followed by twenty intermediate eons of stability after formation. In this way, eighty intermediate eons (aśīti-madhya-kalpa) are conventionally designated (prajñapti) as one great eon (mahā-kalpa).
Furthermore, in the Brahmā-world (brahma-loka), the lifespan of beings lasts for one eon (kalpa). This realm is the last to be destroyed (paścima-vināśa) and the first to be formed (prathama-utpatti). One should understand the distinct characteristics (viśeṣa-lakṣaṇa) of the formation of this eon: the lifespan of the Brahma gods (brahma-kāyika-deva) is determined based on the twenty intermediate eons, which together constitute one eon (eka-kalpa), and their lifespan is accordingly established (kalpa-niyata-āyuḥ).
梵前益天，四十中劫合為一劫，即依此劫施設壽量。若大梵天，六十中劫合為一劫，即依此劫施設壽量。
For the Brahmā-purohita gods (Brahma-purohita-deva), forty intermediate eons (catvāriṁśat madhya-kalpa) constitute one eon (eka-kalpa), and their lifespan is determined according to this eon.
For the Mahā-Brahmā gods (Mahā-Brahmā-deva), sixty intermediate eons (ṣaṣṭi madhya-kalpa) constitute one eon (eka-kalpa), and their lifespan is established based on this eon.
云何火災能壞世間？
How does the fire catastrophe (agni-pralaya) destroy the world (loka-dhātu)?
謂有如是時，世間有情壽量無限。從此漸減，乃至壽量經八萬歲。彼復受行不善法故，壽量轉減，乃至十歲。彼復獲得厭離之心，受行善法，由此因緣，壽量漸增，乃至八萬。如是壽量一減一增，合成一中劫。
At that time there was [a period] when beings in the world had unlimited lifespans. From there it gradually decreased until their lifespan became eighty thousand years. Then, because they engaged in unwholesome actions, their lifespan further decreased until it reached ten years. Then they attained a mind of renunciation and engaged in wholesome actions. Due to these causes and conditions, their lifespan gradually increased up to eighty thousand years. These cycles of decrease and increase in lifespan constitute one intermediate eon.
It is said that there comes a time when the lifespan of sentient beings (sattva-āyuḥ) in this world is immeasurable (ananta). From this point, their lifespan gradually decreases (kramaso hīyate), until it reaches eighty thousand years (aṣṭaśīti-sahasra-varṣa).
Then, due to their engagement in unwholesome actions (akuśala-dharma-pravṛtti), their lifespan continues to decrease until it reaches only ten years (daśa-varṣa).
At that time, they develop a mind of renunciation (nirveda-citta), and by practicing wholesome actions (kuśala-dharma-pravṛtti), their lifespan gradually increases again until it returns to eighty thousand years.
One complete cycle of a decrease and an increase in lifespan (eka hāni eka vṛddhi) together constitutes one intermediate eon (eka-madhya-kalpa).
又此中劫，復有三種小災出現。謂儉、病、刀。儉災者，所謂人壽三十歲時，方始建立。當爾之時，精妙飲食不可復得，唯煎煮朽骨共為讌會。若遇得一粒稻、麥、粟、稗等子，重若末尼，藏置箱篋而守護之。
Moreover, during this intermediate eon (madhya-kalpa), three kinds of minor catastrophes (trīṇi antarakalpa-īti) appear: famine (durbhikṣa), disease (vyādhi), and warfare (śastra). When the famine catastrophe occurs, it begins when human lifespan is thirty years. At that time, fine food and drink can no longer be obtained, and people only gather to cook and eat rotting bones. If they chance upon a single grain of rice, wheat, millet, or wild millet, they treasure it like a precious jewel, storing it away in boxes and guarding it carefully.
Moreover, within this intermediate eon (madhya-kalpa), three minor catastrophes (kṣudra-viparyaya) arise: famine (kṣut), disease (vyādhi), and violence (śastra).
1. Famine catastrophe (kṣut-pralaya): This begins when the lifespan of humans (manuṣya-āyuḥ) reaches thirty years (triṁśat-varṣa). At that time, refined and exquisite food (sūkṣma-āhāra) can no longer be obtained. People gather only to feast on boiled and roasted decayed bones (pakva-pradagdhāsthi).
2. If they happen to find even a single grain (ekam bīja), such as rice, wheat, millet, or barley (ṣāli, godhūma, priyaṅgu, yava), it will be as precious as a jewel (maṇi-tulya). They will store it carefully in chests and lockboxes (koṣṭhāgāraṁ nidhāya rakṣanti) and guard it diligently.
彼諸有情多無氣勢，蹎僵在地不復能起。由此飢儉，有情之類亡沒殆盡。此之儉災經七年七月七日七夜，方乃得過。
Those sentient beings lost their vitality, falling to the ground unable to rise again. Due to this famine, most sentient beings perished. This famine catastrophe lasted for seven years, seven months, seven days, and seven nights before it passed.
At that time, many sentient beings (sattvāḥ) lack the strength to breathe (prāṇa-śakti-rahita), collapsing helplessly on the ground (bhūmi-patita), unable to rise again (utthātum aśakta).
Due to this great famine catastrophe (kṣut-pralaya), almost all sentient beings perish (sattva-kṣaya), leaving only a few survivors (kevala-lavaśeṣa).
This famine catastrophe lasts for seven years, seven months, seven days, and seven nights (saptavarṣa-saptamāsa-saptāha-saptarātra), before finally coming to an end (paryavasānaṁ gacchati).
彼諸有情復共聚集，起下厭離。由此因緣，壽不退減，儉災遂息。
Those sentient beings (sattvāḥ), having survived, gather together (saṁnipatanti) and develop a deep sense of renunciation (adhastāt-nirveda).
Due to this cause and condition (hetu-pratyaya), their lifespan no longer declines (āyuḥ na hīyate), and thus the famine catastrophe (kṣut-pralaya) comes to an end (śāmyati).
又若人壽二十歲時，本起厭患今乃退捨。爾時多有疫氣、障癘、災橫、熱惱相續而生。彼諸有情遇此諸病，多悉殞沒。如是病災經七月七日七夜，方乃得過。
Moreover, when human lifespan is twenty years, those who had previously developed renunciation now abandon it. At that time, many epidemics, plagues, calamities, and afflictions arise in succession. When sentient beings encounter these diseases, most of them perish. This disease catastrophe lasts for seven months, seven days, and seven nights before it passes.
Moreover, when the lifespan of humans (manuṣya-āyuḥ) reaches twenty years (viṁśati-varṣa), their initial renunciation (pūrva-nirveda) declines, and they abandon it (pratihīyate).
At that time, widespread epidemics (mahā-vyādhi), obstructive diseases (vyādhi-antarāya), disastrous calamities (vipatti), and burning fevers (ātapa-klama) arise one after another (anupūrveṇa utpadyante).
Many sentient beings (sattvāḥ), encountering these diseases, perish in great numbers (bahavo vinaśyanti).
This plague catastrophe (roga-pralaya) lasts for seven months, seven days, and seven nights (saptamāsa-saptāha-saptarātra), before finally coming to an end (paryavasānaṁ gacchati).
彼諸有情復共聚集，起中厭離。由此因緣，壽量無減，病災乃息。
Those sentient beings gather together again and develop a moderate sense of renunciation. Due to this cause and condition, their lifespan no longer decreases, and thus the disease catastrophe comes to an end.
Those sentient beings (sattvāḥ), having survived, gather together (saṁnipatanti) and develop a moderate sense of renunciation (madhya-nirveda).
Due to this cause and condition (hetu-pratyaya), their lifespan no longer decreases (āyuḥ na hīyate), and thus the plague catastrophe (roga-pralaya) comes to an end (śāmyati).
又人壽十歲時，本起厭患今還退捨。爾時有情展轉相見，各起猛利殺害之心。由此因緣，隨執草木及以瓦石，皆成最極銳利刀劍，更相殘害，死喪略盡。如是刀災極經七日，方乃得過。
Moreover, when the lifespan of humans (manuṣya-āyuḥ) reaches ten years (daśa-varṣa), their initial renunciation (pūrva-nirveda) declines once again (punar api pratihīyate).
At that time, sentient beings (sattvāḥ), upon encountering one another (anyonya-sandarśana), develop intense hatred and the urge to kill (tīkṣṇa-hiṁsā-citta).
Due to this cause and condition (hetu-pratyaya), whatever they grasp (gṛhṇanti), whether grass, wood, tiles, or stones (tṛṇa-dāru-śarkarā-śilā), transforms into extremely sharp weapons (tīkṣṇa-asi-khaḍga-sadṛśa).
They then slaughter one another (anyonyam hanyante), and nearly all perish (mṛtaka-bahutva).
This catastrophe of weapons (śastra-pralaya) lasts for seven days (saptāha), before finally coming to an end (paryavasānaṁ gacchati).
爾時有情復有三種最極衰損。謂壽量衰損、依止衰損、資具衰損。壽量衰損者，所謂壽量極至十歲。依止衰損者，謂其身量極至一搩，或復一握。資具衰損者，爾時有情唯以粟稗為食中第一，以髮毼為衣中第一，以鐵為莊嚴中第一。五種上味悉皆隱沒，所謂酥、蜜、油、鹽等味，及甘蔗變味。
At that time, sentient beings (sattvāḥ) undergo three kinds of extreme deterioration (ati-bhṛśa-kṣaya):
1. Deterioration of lifespan (āyuḥ-kṣaya): Their lifespan reaches a maximum of ten years (āyuḥ daśa-varṣa-paryanta).
2. Deterioration of physical stature (śarīra-kṣaya): Their body size shrinks to at most one cubit (hasta-mātra), or even one handful (muṣṭi-mātra).
3. Deterioration of resources (bhoga-kṣaya):
- At that time, millet and wild grains (priyaṅgu-yava) are considered the best food (śreṣṭha-āhāra).
- Clothing made from coarse hair or animal hides (keśa-carma) is regarded as the finest garment (uttama-vastra).
- Iron ornaments (loha-ālaṅkāra) are considered the highest adornment (śreṣṭha-bhūṣaṇa).
The five superior flavors (pañca-uttama-rasa) completely vanish (samasta-nāśa), including:
- Ghee (sarpis),
- Honey (madhu),
- Oil (taila),
- Salt (lavaṇa),
- The sweet taste of sugarcane (ikṣu-rasa), which undergoes flavor transformation (rasa-pariṇāma).
爾時有情展轉聚集，起上厭離，不復退減。
At that time, sentient beings (sattvāḥ) gather together (saṁnipatanti) in succession (anupūrveṇa) and develop higher renunciation (uttama-nirveda).
From then on, their lifespan no longer declines (āyuḥ na punar hīyate).
又能棄捨損減壽量惡不善法，受行增長壽量善法，由此因緣，壽量、色力、富樂、自在皆漸增長，乃至壽量經八萬歲。
Furthermore, they are able to abandon and renounce (parityajanti) the evil and unwholesome actions (akuśala-dharma), which cause the reduction of lifespan (āyuḥ-hāni).
Instead, they practice and engage in wholesome actions (kuśala-dharma), which lead to an increase in lifespan (āyuḥ-vṛddhi).
Due to these causes and conditions (hetu-pratyaya), their lifespan (āyuḥ), complexion and physical strength (varṇa-bala), wealth and happiness (bhoga-sukha), and freedom and power (svātantrya) all gradually increase and grow (śanaiḥ śanaiḥ vardhate),
until their lifespan reaches eighty thousand years (yāvat āyuḥ aṣṭaśīti-sahasra-varṣa).
如是二十減、二十增，合四十增減，便出住劫。
In this way, twenty cycles of decrease (viṁśati-hāni) and twenty cycles of increase (viṁśati-vṛddhi) together form forty cycles of increase and decrease (catvāriṁśat hāni-vṛddhi).
At that point, the Stable Eon (sthita-kalpa) comes to an end (niṣkrāmati).
於最後增已，爾時那落迦有情唯沒不生。如是漸漸乃至沒盡，當知說名那落迦世間壞。如那落迦壞，傍生、餓鬼壞亦如是。
At the end of [this final] increase, at that time, the beings of the hells (naraka) only pass away and are not reborn. In this way, they gradually become extinct, and this is known as the destruction of the hell realm. Just as with the destruction of the hell realm, so too is the destruction of the animal and hungry ghost realms.
At the final stage of increase (carama-vṛddhi-avasthā), at that time, the beings in Naraka (hell realms) (nāraka-sattvāḥ) only perish but are not reborn (kevalaṁ vinaśyanti, na punaḥ utpadyante).
Thus, gradually and progressively (śanaiḥ śanaiḥ), until all have perished (yāvat sarva-vināśa), one should understand that this is called the destruction of the Naraka world (nāraka-loka-vināśa).
Just as the Naraka realm perishes, so too do the animal realm (tiryagyoni-loka) and the hungry ghost realm (preta-loka), in the same manner (tathaiva).
爾時人中隨一有情，自然法爾所得第二靜慮。其餘有情展轉隨學，亦復如是。皆此沒已，生極淨光天眾同分中。當知爾時說名人世間壞。
At that time, among humans, a certain being naturally and spontaneously attains the second dhyāna. The remaining beings successively learn from this one, and it is likewise thus. After they all pass away from here, they are reborn among the assembly of the Extremely Pure Light Gods (Ābhāsvara-deva). At this time, this is known as the destruction of the human world.
At that time (tasmin kāle), among humans (manuṣya-madhye), a certain sentient being (sattvaḥ), by natural spontaneous accord (svabhāva-vaśāt), attains the second level of meditative absorption (dvitīya-dhyāna-prāpti).
Other sentient beings (anye sattvāḥ), following one another (anyonya-anusaraṇa), likewise learn and cultivate (śikṣante), and in the same way (tathaiva), they too attain it.
After all of them pass away from this world (sarve cyutāḥ), they are reborn together (sahotpatti) in the realm of Extremely Pure Light Devas (parama-śubha-prabhā-deva-nikāya).
One should understand (viditavyam) that at this point, it is said (ucyate) that the human world has perished (manuṣya-loka-vināśa).
如人趣既爾，天趣亦然。當於此時，五趣世間居住之處無一有情可得，所有資具亦不可得。非唯資具不可復得，爾時天雨亦不可得。由無雨故，大地所有藥草叢林皆悉枯槁。復由無雨之所攝故，令此日輪熱勢增大。又諸有情能感壞劫業增上力故，及依六種所燒事故，復有六日輪漸次而現。彼諸日輪望舊日輪所有熱勢，踰前四倍。既成七已，熱遂增七。
Just as with the human realm, so too with the heavenly realm. At this time, in the dwelling places of the five realms of existence, not a single sentient being can be found, and no resources can be obtained. Not only are resources unobtainable, but even heavenly rain cannot be found. Due to the absence of rain, all medicinal herbs and forests on the great earth wither and dry up. Furthermore, due to the absence of rain, the sun's heat intensifies. Moreover, due to the powerful karma of sentient beings that brings about the destruction of the kalpa, and depending on the six types of burning phenomena, six more suns gradually appear. The heat of these suns, compared to the original sun, is four times greater. When all seven are formed, the heat increases sevenfold.
Just as the human realm (manuṣya-gati) perishes in this manner, so too does the celestial realm (deva-gati).
At this time (tasmin kāle), in the five realms of existence (pañca-gati-loka), there is not a single sentient being (na kaścid sattvaḥ) remaining in any dwelling place (avasthāna).
Furthermore, no resources (upakaraṇa) can be obtained (na labhyate).
Not only are resources no longer obtainable (na kevalaṁ upakaraṇāni na labhyante), but at that time, rain from the heavens (divya-varṣa) also ceases (na pravartate).
Due to the absence of rain (abhāva-varṣa-hetu), all medicinal plants, forests, and vegetation (oṣadhi-lavana-vana) upon the earth wither and perish (śuṣka-saṁkṣaya).
Furthermore, because of this absence of rain (abhāva-varṣa-saṁgraha-hetu), the sun’s heat (sūrya-tāpa) gradually intensifies (śanaiḥ vardhate).
Additionally, due to the collective karma of sentient beings (sattva-samudāya-kṣaya-karma), which brings about the destruction of the eon (pralaya-kalpa-hetu), and due to the influence of six kinds of burning (ṣaḍ-vidha-dāha), six additional suns (ṣaṭ sūrya-maṇḍala) appear one after another (anupūrveṇa prādurbhavati).
Each of these new suns (navya-sūrya) emits heat (tāpa-śakti), which is four times greater (catur-guṇa) than the previous sun.
When all seven suns (sapta-sūrya) have formed, their combined heat (tāpa-sāmagri) increases sevenfold (saptaguṇa).
云何名為六所燒事？一、小大溝坑，由第二日輪之所枯竭；二、小河大河，由第三日輪之所枯竭；三、無熱大池、由第四日輪之所枯竭；四者、大海，由第五日輪及第六一分之所枯竭；五、蘇迷盧山及以大地，體堅實故，由第六一分及第七日輪之所燒然。即此火焰為風所鼓，展轉熾盛、極至梵世。
What are the six burnt phenomena? First, small and large ditches and pits are dried up by the second sun; second, small and large rivers are dried up by the third sun; third, the Great Lake of No Heat is dried up by the fourth sun; fourth, the great ocean is dried up by the fifth sun and part of the sixth; fifth, Mount Sumeru and the great earth, being of solid substance, are burned by part of the sixth and the seventh sun. These flames, fanned by winds, grow increasingly intense until they reach the Brahma world.
What is meant by the six types of burning (ṣaṭ-pradāha)?
1. Small and large ditches and pits (kṣudra-mahā-khāta), which are dried up (śoṣita) by the second sun (dvitīya sūrya-maṇḍala).
2. Small and large rivers (kṣudra-mahā-nadī), which are dried up by the third sun (tṛtīya sūrya-maṇḍala).
3. The great lakes such as Lake Anavatapta (Anavatapta-mahā-hrada), which are dried up by the fourth sun (caturtha sūrya-maṇḍala).
4. The great ocean (mahā-samudra), which is partially dried up (eka-deśa-śoṣita) by the fifth and partially by the sixth sun (pañcama-ṣaṣṭha sūrya-maṇḍala).
5. Mount Sumeru (Sumeru-parvata) and the great earth (mahā-pṛthivī), due to their solid and firm nature (dṛḍhatvāt), are burned up (pradīpta) by the sixth (remaining portion) and the seventh sun (ṣaṣṭha-eka-deśa saptama sūrya-maṇḍala).
At this point, the flames of fire (agni-jvālā), driven by the force of wind (vāyu-pracodita), progressively intensify and spread (saṁtatāṁ vardhate), ultimately reaching the Brahmā-world (yāvat brahma-loka).
又如是等，略為三事。一、水所生事、謂藥草等，由初所槁；二、即水事、由五所涸；三、恒相續住體堅實事，由二所燒。
Moreover, these phenomena of destruction (pralaya-dharma), in summary, are categorized into three types (trividha):
1. Phenomena produced by water (jala-utpanna-dharma), such as medicinal plants and vegetation (oṣadhi-vanaspati), which wither due to the first phase of drying (prathama-śoṣa).
2. Water itself (svayam eva jala), which dries up due to the five phases of depletion (pañca-śoṣa).
3. Phenomena that remain solid and continuously exist (nitya-saṁtāna-dṛḍha-bhāva), which are burned by the final two phases of fire (dvi-pradāha).
如是世界皆悉燒已，乃至灰墨及與餘影皆不可得，廣說如經。從此名為器世間已壞。滿足二十中劫。如是壞已，復二十中劫住。
In this way (evaṁ), when the entire world (sarvaṁ loka-dhātuṁ) has been completely consumed by fire (samantād dagdhaṁ),
not even ashes, soot, or any residual shadow (na ca bhasma, na ca masi, na ca anya-chāyā) can be obtained (na pratilabhate),
as explained in detail (vistareṇa yathā sūtre uktam).
From this point onward (tataḥ), it is called the destruction of the material world (bhājana-lokadhātu-vināśa),
which lasts for twenty intermediate eons (viṁśati madhya-kalpa-paryanta).
After this destruction is complete (yadā vināśaḥ sampūrṇaḥ),
another twenty intermediate eons (viṁśati madhya-kalpa) follow, during which the world remains empty (śūnya-sthita).
云何水災？謂過七火災已，於第二靜慮中，有俱生水界起，壞器世間，如水消鹽。此之水界與器世間一時俱沒。如是沒已，復二十中劫住。
What is the disaster of water (apy-upaplava)? When seven fire disasters have passed (sapta agni-kalpa-vyatikrama), in the Second Dhyāna (dvitīya-dhyāna), there arises a spontaneously generated water element (saha-ja jala-dhātu) which destroys the material world (bhājana-loka-vināśa), just as water dissolves salt (yathā jalam lavaṇaṁ vilāyayati). This water element and the material world simultaneously submerge (saha-nimagna). After this submergence, [the world] remains [empty] for another twenty intermediate eons (viṁśati madhya-kalpa).
What is meant by the water catastrophe (jala-pralaya)?
It is said that after seven cycles of destruction by fire (saptakṛtvaḥ agni-pralayaḥ atikrāntaḥ),
within the second meditative absorption (dvitīya-dhyāna),
a co-emergent water element (sahaja-jala-dhātuḥ) arises,
which destroys the material world (bhājana-lokaṁ vināśayati),
just as water dissolves salt (yathā jalaṁ lavaṇaṁ vilīyate).
At this moment, both the water element and the material world (jala-dhātuḥ ca bhājana-lokaś ca)
perish simultaneously (yugapat vināśyate).
After this destruction is complete (yadā vināśaḥ sampūrṇaḥ),
another twenty intermediate eons (viṁśati madhya-kalpa) follow,
during which the world remains empty (śūnya-sthita).
云何風災？謂七水災過已，復七火災；從此無間，於第三靜慮中有俱生風界起，壞器世間，如風乾支節、復能消盡。此之風界與器世間一時俱沒。所以者何？現見有一由風界發，乃令其骨皆悉消盡。從此壞已，復二十中劫住。
What is the disaster of wind (vāyu-upaplava)? After seven water disasters (sapta apy-upaplava) have passed, followed by seven fire disasters (sapta agni-kalpa), immediately thereafter (anantaram), in the Third Dhyāna (tṛtīya-dhyāna), there arises a spontaneously generated wind element (saha-ja vāyu-dhātu) which destroys the material world (bhājana-loka-vināśa), just as wind dries up joints and causes complete dissolution. This wind element and the material world simultaneously perish. Why is this so? Because we observe that when the wind element is activated, it can even cause bones to completely dissolve. After this destruction, [the world] remains [empty] for another twenty intermediate eons (viṁśati madhya-kalpa).
What is meant by the wind catastrophe (vāyu-pralaya)?
It is said that after seven cycles of destruction by water (saptakṛtvaḥ jala-pralayaḥ atikrāntaḥ),
followed by seven cycles of destruction by fire (punar api saptakṛtvaḥ agni-pralayaḥ),
without any interval (anupūrveṇa),
within the third meditative absorption (tṛtīya-dhyāna),
a co-emergent wind element (sahaja-vāyu-dhātuḥ) arises,
which destroys the material world (bhājana-lokaṁ vināśayati),
just as wind dries out branches and limbs (yathā vāyuḥ śuṣka-śākhā-prasāraṁ),
and then completely annihilates them (punar api samūlaṁ vināśayati).
At this moment, both the wind element and the material world (vāyu-dhātuḥ ca bhājana-lokaś ca)
perish simultaneously (yugapat vināśyate).
Why is this so? (tat kasmāt kāraṇāt?)
Because it can be observed (dṛṣṭa-dharma) that when wind arises (yadā vāyuḥ utpadyate),
it has the power to completely dissolve even bones (tadā asthi-api naśyanti).
From this point onward (tataḥ), after this destruction is complete (yadā vināśaḥ sampūrṇaḥ),
another twenty intermediate eons (viṁśati madhya-kalpa) follow,
during which the world remains empty (śūnya-sthita).
如是略說世間已壞。
Thus, in summary (evaṁ saṁkṣepataḥ), the destruction of the world (loka-vināśa) has been explained (vyākhyātaḥ).
云何世間成？謂過如是二十中劫已，一切有情業增上力故，世間復成。爾時最初於虛空中，第三靜慮器世間成。如第三靜慮，第二及初亦復如是。爾時第三災頂有諸有情由壽盡故，業盡故，福盡故，從彼沒已，生第三靜慮。餘一切處，漸次亦爾。復從第二災頂生第二靜慮。餘一切處，應知亦爾。復從第一災頂，有一有情由壽等盡故，從彼沒已，生初靜慮梵世界中，為最大梵。由獨一故、而懷不悅。便有希望：今當云何令餘有情亦來生此。當發心時，諸餘有情由壽等盡故，從第二靜慮沒已，生初靜慮彼同分中。
What is meant by the formation of the world (loka-samudbhava)?
It is said that after twenty intermediate eons (viṁśati madhya-kalpa) of emptiness (śūnya-sthita),
due to the collective karma (karma-sāmarthya) of all sentient beings (sarva-sattvānām),
the world is reformed (punar bhavati).
At that time (tasmin kāle), the first manifestation (ādau) of the material world (bhājana-loka) appears in the third meditative absorption (tṛtīya-dhyāna),
emerging within space itself (ākāśe samutpadyate).
Just as the third meditative absorption is formed,
so too does the second and first meditative absorption follow (yathā tṛtīya-dhyānaṁ, tathā dvitīyaṁ prathamaṁ ca).
At that time, within the summit of the third catastrophe (tṛtīya-pralaya-śikharam),
there exist certain sentient beings (sattvāḥ),
who, due to the exhaustion of their lifespan (āyuḥ-kṣaya),
the exhaustion of their karma (karma-kṣaya),
and the exhaustion of their merit (puṇya-kṣaya),
pass away (cyutāḥ) and are reborn in the third meditative absorption (tṛtīya-dhyānaṁ upapadyante).
In all other places, this process progressively follows the same pattern (anupūrveṇa evaṁ).
Furthermore, from the summit of the second catastrophe (dvitīya-pralaya-śikharam),
sentient beings are reborn in the second meditative absorption (dvitīya-dhyānaṁ upapadyante).
One should understand that this occurs gradually in all other locations as well (sarvatra krameṇa tathā bhavati).
Then, from the summit of the first catastrophe (prathama-pralaya-śikharam),
a single sentient being (ekaḥ sattvaḥ),
due to the exhaustion of lifespan, karma, and merit (āyuḥ-karma-puṇya-kṣaya),
passes away (cyutvā) and is reborn within the Brahmā-world of the first meditative absorption (prathama-dhyāna-brahma-loke upapadyate).
This being is called Mahā-Brahmā, the Great Brahmā (mahā-brahmā),
because he exists alone (ekākī bhavati),
yet he experiences dissatisfaction (sa aprītiṁ pratilabhate).
Then, he develops a thought (cittaṁ utpādayati),
thinking: “How might I cause other sentient beings to be born here as well?” (kathaṁ mayā anye’pi sattvāḥ iha upapādyante).
At the moment this intention arises (tadā),
all other sentient beings (sarve sattvāḥ),
who had exhausted their lifespan, karma, and merit (āyuḥ-karma-puṇya-kṣaya),
pass away from the second meditative absorption (dvitīya-dhyānaṁ cyutvā),
and are reborn in the Brahmā-world of the first meditative absorption,
becoming his companions (tasya sahabhāgino bhavanti).
如是下三靜慮器及有情世間成已。
Thus the material world and the sentient beings of the three lower meditative absorptions were formed.
Thus, the material world (bhājana-loka) and the sentient world (sattva-loka) of the lower three meditative absorptions (adhastāt trayāṇi dhyānāni) have been fully established (samutpannāni).
於虛空中，欲界四天宮殿漸成。當知彼諸虛空宮殿皆如化出。又諸有情，從極淨光天眾同分沒，而來生此諸宮殿中。餘如前說。
Within space itself (ākāśe eva), the four heavenly palaces of the Desire Realm (kāmadhātu-catur-deva-pura) gradually come into existence (krameṇa utpadyante).
One should understand (viditavyam) that these celestial palaces (divya-bhavana) within space appear as if spontaneously manifested (māyopama-prādurbhāvam).
Furthermore, sentient beings (sattvāḥ),
who had passed away (cyutāḥ) from the Extremely Pure Light Deva assembly (parama-śubha-prabhā-deva-saṁghāt),
are reborn (upapadyante) within these heavenly palaces (divya-pura).
The rest occurs as previously explained (śeṣaṁ yathā-pūrvaṁ).
自此以後，有大風輪，量等三千大千世界，從下而起，與彼世界作所依持，為欲安立無有宮殿諸有情類。此大風輪有二種相。謂仰周布及傍側布，由此持水令不散墜。
After this, there arose a great wind wheel, equal in measure to a trichiliocosm, rising from below to support that world, in order to establish sentient beings who had no palaces. This great wind wheel had two aspects: [winds] spreading upward in all directions and [winds] spreading sideways, by which water was held and prevented from dispersing.
From this point onward (ataḥ param),
a great wind disk (mahā-vāyu-maṇḍala),
equal in extent (samānāparimāṇaḥ) to the Three Thousand Great Thousand World System (trisāhasra-mahāsāhasra-lokadhātu),
arises from below (adhastāt utpadyate),
serving as a supporting foundation (ādhāra-bhūtaṁ bhavati) for that world system (tasya lokasya).
Its purpose (arthaḥ) is to establish a stable basis (niśraya-pratiṣṭhā)
for the sentient beings (sattvāḥ),
who have not yet obtained heavenly palaces (yeṣām divya-bhavanaṁ na vidyate).
This great wind disk (mahā-vāyu-maṇḍala) has two characteristics (dvi-prakāra-lakṣaṇaṁ):
1. Expanding upward and pervading everywhere (ūrdhva-saṁtata-vyāpta).
2. Extending laterally (tiryak-pracārita).
Due to these two properties (etad-dvaya-nimitta),
it holds the water in place (salilaṁ dhārayati),
preventing it from scattering or falling away (na vikīryate na cyavate).
次由彼業增上力故，於虛空界金藏雲興。從此降雨，注風輪上。次復起風，鼓水令堅，此即名為金性地輪。上堪水雨之所激注，下為風颷之所衝薄。此地成已，即由彼業增上力故，空中復起諸界藏雲，又從彼雲降種種雨。然其雨水，乃依金性地輪而住。
Next, due to the power of that karma, golden treasure clouds arose in the void of space. From these, rain descended onto the wind wheel. Then wind arose again, stirring the water until it solidified, thus forming what is called the golden-natured earth wheel. Above, it was able to withstand the impact of rain water; below, it was buffeted by gusts of wind. After this earth was formed, again due to the power of that karma, various element-containing clouds arose in space, and from these clouds fell various kinds of rain. However, this rain water remained supported by the golden-natured earth wheel.
Next (anantaraṁ), due to the dominant power of karma (karma-adhiṣṭhāna-balāt),
a cloud of golden essence (suvarṇa-nidhāna-meghaḥ) arises in the expanse of space (ākāśa-dhātu).
From this cloud (tasmāt meghāt), rain falls down (varṣati),
pouring onto the wind disk (vāyu-maṇḍale praviśati).
Then, a mighty wind arises (punar vāyuḥ utpadyate),
which agitates and solidifies the water (toyaṁ kampayati drḍhīkaroti).
This is called the Golden Earth Disk (etad ucyate suvarṇa-prakṛti-pṛthivī-maṇḍala).
The upper surface (upari-bhāgaḥ) receives the force of rain and water impact (vāri-varṣa-pratihatatva),
while the lower surface (adhara-bhāgaḥ) is thinned by the force of the wind (vāyu-vegāt śithilīkṛtaḥ).
After this earth disk has formed (pṛthivī-maṇḍala-sampannaṁ),
again, due to the dominant power of karma (punar api karma-adhiṣṭhāna-balāt),
various elemental clouds (mahā-bhūta-nidhāna-meghāḥ) arise in the empty space (ākāśe utpadyante).
From those clouds (tasmāt meghāt),
various types of rain (nānā-prakāra-varṣa) fall again (punar api varṣati).
However (kintu),
this rainwater (varṣa-jalaṁ),
rests upon (adhiśrayati)
the Golden Earth Disk (suvarṇa-prakṛti-pṛthivī-maṇḍala),
without dispersing or sinking away (na vikīryate na vilīyate).
次復風起，鼓水令堅。
Then again wind arose, stirring the water until it solidified.
Then, again (anantaraṁ), wind arises (punar vāyuḥ utpadyate),
agitating (kampayati) and solidifying the water (toyaṁ drḍhīkaroti).
即由此風力所引故，諸有清淨第一最勝精妙性者，成蘇迷盧山。
Thus, due to the force of this wind (anena vāyu-balenānugṛhītaḥ),
that which possesses the purest, most excellent, and most refined nature (ye śuddhatama-parama-vara-sūkṣma-svabhāvāḥ),
forms Mount Sumeru (te Sumeru-parvataṁ saṁpādayanti).
此山成已，四寶為體。所謂金、銀、頗胝、琉璃。若中品性者，成七金山。謂持雙山、毘那矺迦山、馬耳山、善見山、朅達洛迦山、持軸山、尼民達羅山。如是諸山，其峯布列，各由形狀差別為名，繞蘇迷盧次第而住。蘇迷盧量，高八萬踰繕那，廣亦如之，下入水際、量亦復爾。又持雙山，等彼之半。從此次第，餘六金山其量漸減，各等其半。
After this mountain was formed, it was composed of four precious substances, namely gold, silver, crystal, and lapis lazuli. As for those of medium grade nature, they formed the Seven Golden Mountains: Mount Yugaṃdhara (Holding Pairs), Mount Vinataka, Mount Aśvakarṇa (Horse Ear), Mount Sudarśana (Good Looking), Mount Khadiraka, Mount Īṣādhāra (Axle Holding), and Mount Nimindhara. These mountains, with their peaks arrayed, were each named according to their distinct shapes, and they encircled Mount Sumeru in sequence. Mount Sumeru measured eighty thousand yojanas in height and width, and it extended just as deep into the water. Mount Yugaṃdhara was half this size. From there in sequence, the remaining six golden mountains gradually decreased in size, each being half the size of the previous one.
Once this mountain has formed (asya parvatasya sampannatvāt),
its substance consists of four precious materials (catur-maṇi-mayaḥ),
namely: gold, silver, crystal (vaiḍūrya), and lapis lazuli (sphaṭika) (suvarṇa, rajata, vaiḍūrya, sphaṭika).
Those of medium purity (madhya-guṇa-svabhāvāḥ),
form the Seven Golden Mountains (sapta-suvarṇa-parvataḥ),
namely:
1. Yugandhara Mountain (Yugandhara-parvata),
2. Īṣādhara Mountain (Īṣādhara-parvata),
3. Khara Mountain (Kara-parvata),
4. Sudarśana Mountain (Sudarśana-parvata),
5. Aśvakarṇa Mountain (Aśvakarṇa-parvata),
6. Nemi Mountain (Nemi-parvata),
7. Vināṭaka Mountain (Vināṭaka-parvata).
These mountains (ete parvataḥ),
with their peaks arranged in distinct formations (sva-sva-prakāra-vyavasthitaḥ),
are named according to their respective shapes (sva-sva-ākṛti-bhedāt nāmadheyaṁ prāptāḥ),
and are situated sequentially (kramāgatāḥ sthitāḥ),
encircling Mount Sumeru (Sumeruṁ parivṛtya sthitāḥ).
The dimensions of Mount Sumeru (Sumeru-parvata-mānaṁ):
- Its height is 80,000 yojanas (aṣṭaśīti-sahasra-yojana-unnataḥ).
- Its width is also the same (tathā eva vistṛtaḥ).
- Its base extends downward into the ocean (adhastāt salila-paryantaṁ praviṣṭaḥ),
- Also to a depth of 80,000 yojanas (tad-api aṣṭaśīti-sahasra-yojana-pramāṇaḥ).
Furthermore, Yugandhara Mountain (Yugandhara-parvataḥ),
is half the height of Mount Sumeru (tasya ardha-pramāṇaḥ).
From this, the remaining six golden mountains (ṣaṭ-śeṣa-suvarṇa-parvataḥ),
each successively decreases in size (krama-anuśikhaṇa-laghutā),
with each mountain being half the size of the preceding one (ekaikaḥ pūrvasya ardha-pramāṇaḥ).
若下品性者，於蘇迷盧四邊七金山外，成四大洲及八中洲，并輪圍山。此山輪圍四洲而住，量等尼民達羅之半。
As for those of inferior nature, beyond Mount Sumeru's four sides and the Seven Golden Mountains, they formed the Four Great Continents and Eight Mid-Continents, along with the Cakravāḍa Mountain. This mountain encircles the four continents and is half the size of Mount Nimindhara.
Those of lower purity (hīna-guṇa-svabhāvāḥ),
beyond the Seven Golden Mountains (sapta-suvarṇa-parvata-bahiḥ),
on the four sides of Mount Sumeru (Sumeru-caturdiśaḥ),
form the Four Great Continents (catur-mahādvīpa),
as well as the Eight Middle Continents (aṣṭa-madhya-dvīpa),
along with the Encircling Mountain Range (cakravāḍa-parvata).
This Encircling Mountain Range (cakravāḍa-parvataḥ),
surrounds the four continents (catur-dvīpān parivṛtya sthitaḥ),
and is half the size (ardha-pramāṇaḥ) of Nimiṇḍala Mountain (Nimiṇḍala-parvata).
復成非天宮殿，此宮在蘇迷盧下，依水而居。
Furthermore, palaces not belonging to the gods (deva-maṇḍira),
are formed (sampādīyante) near the base of Mount Sumeru (Sumeru-parvata-ādhaḥ),
situated near the water (salila-saṁnidhāna),
and they dwell there (tatra vasanti).
復成大雪山及無熱池周圍崖岸。
Further, they formed the Great Snow Mountain and the shores surrounding Lake Anavatapta.
Furthermore (punar api),
the Great Snow Mountains (Mahāhimavat-parvataḥ) are formed (sampādīyate),
as well as the cliffs and banks surrounding (paritaḥ samantāt parvata-pradeśaḥ)
Lake Anavatapta (Anavatapta-sarovara),
which is free from heat (nir-ātapaḥ).
次成最下八大那洛迦處，諸大那洛迦，及獨一那洛迦、寒那洛迦、近邊那洛迦。
Next, they formed the eight great naraka regions at the lowest level, [including] the great narakas, the solitary narakas, the cold narakas, and the neighboring narakas.
Next (anantaraṁ),
the lowest eight Great Naraka realms (adhama aṣṭa-mahā-naraka-deśaḥ) are formed (sampadyante),
including the Great Naraka realms (mahā-narakaḥ),
the Isolated Naraka (ekaka-narakaḥ),
the Cold Naraka (śīta-narakaḥ),
and the Peripheral Naraka (saṁīpaka-narakaḥ).
復成一分鬼、傍生處。
Furthermore, they formed some of the realms of pretas and animals.
Furthermore (punar api),
a portion of the realms (eka-deśa-viṣayaḥ)
for hungry ghosts (preta) and animals (tiryañca) (preta-tiryañca-deśaḥ)
is formed (sampadyate).
四大洲者，謂南贍部洲、東毘提訶洲、西瞿陀尼洲、北拘盧洲。其贍部洲，形如車箱；毘提訶洲，形如半月；瞿陀尼洲，其形圓滿；北拘盧洲，其形四方。贍部洲量，六千五百踰繕那；毘提訶洲量，七千踰繕那；瞿陀尼洲量，七千五百踰繕那；拘盧洲量，八千踰繕那。又七金山，其間有水、具八支德，名為內海。
The Four Great Continents (catur-mahādvīpa) are:
1. Jambudvīpa (Southern Continent) (Jambudvīpa),
2. Videha (Eastern Continent) (Pūrvavideha),
3. Godānīya (Western Continent) (Aparagodānīya),
4. Kuru (Northern Continent) (Uttarakuru).
The shape of Jambudvīpa (Jambudvīpa-ākṛtiḥ) is like a cart (ratha-koṣṭha-sadṛśaḥ).
The shape of Videha (Videha-ākṛtiḥ) is like a half-moon (ardha-candra-sadṛśaḥ).
The shape of Godānīya (Godānīya-ākṛtiḥ) is perfectly round (pūrṇa-maṇḍala-sadṛśaḥ).
The shape of Kuru (Uttarakuru-ākṛtiḥ) is square (catur-bhujākṛtiḥ).
The sizes (pramāṇa) of these continents are as follows:
- Jambudvīpa measures 6,500 yojanas (ṣaṭ-sahasra-pañca-śata-yojana-pramāṇaḥ).
- Videha measures 7,000 yojanas (sapta-sahasra-yojana-pramāṇaḥ).
- Godānīya measures 7,500 yojanas (sapta-sahasra-pañca-śata-yojana-pramāṇaḥ).
- Kuru measures 8,000 yojanas (aṣṭa-sahasra-yojana-pramāṇaḥ).
Additionally (punar api), between the Seven Golden Mountains (sapta-suvarṇa-parvata-madhye),
there exists water (jalaṁ vidyate),
possessing eight excellent qualities (aṣṭa-guṇa-yuktaṁ),
which is called the Inner Ocean (tad ucyate antaḥ-samudraḥ).
復成諸龍宮。有八大龍，並經劫住。謂持地龍王、歡喜近喜龍王、馬騾龍王、目支隣陀龍王、意猛龍王、持國龍王、大黑龍王、黳羅葉龍王。是諸龍王，由帝釋力，數與非天共相戰諍。其諸龍眾類有四種。謂卵生、胎生、濕生、化生。妙翅鳥中，四類亦爾。復有餘水，在內海外，故名外海。
Further, they formed the palace of the dragon kings. There are eight great dragons who dwell throughout the kalpa: Dragon King Dharaṇīṃdhara (Holding the Earth), Dragon Kings Nanda and Upananda (Joy and Near Joy), Dragon King Aśvatara (Horse-Mule), Dragon King Mucilinda, Dragon King Manasvin (Strong-Minded), Dragon King Dhṛtarāṣṭra (Kingdom-Holder), Dragon King Mahākṛṣṇa (Great Black), and Dragon King Elāpattra. These dragon kings, through the power of Indra, frequently engage in battle with the asuras. The dragon hosts are of four types: egg-born, womb-born, moisture-born, and transformation-born. The Garuḍa birds also have these same four types. Furthermore, there are other waters outside the inner ocean, hence called the outer ocean.
Furthermore (punar api),
the palaces of the nāgas (dragon kings) (nāga-bhavanaḥ) are formed (sampadyante).
There are eight great dragon kings (aṣṭau mahā-nāgarājaḥ),
who endure throughout the eons (kalpa-sthāyinaḥ),
namely:
1. Dhṛtī Nāga-rāja (Earth-Holding Dragon King) (Dhṛti-nāgarājaḥ),
2. Pramodita Nāga-rāja (Joyful and Near-Joyful Dragon King) (Pramodita-nikaṣa-nāgarājaḥ),
3. Aśvatara Nāga-rāja (Mule Dragon King) (Aśvatara-nāgarājaḥ),
4. Mucilinda Nāga-rāja (Mucilinda Dragon King) (Mucilinda-nāgarājaḥ),
5. Manasvin Nāga-rāja (Fierce-Willed Dragon King) (Manasvin-nāgarājaḥ),
6. Gṛhapati Nāga-rāja (Guardian of the Kingdom Dragon King) (Gṛhapati-nāgarājaḥ),
7. Mahākāla Nāga-rāja (Great Black Dragon King) (Mahākāla-nāgarājaḥ),
8. Ilāpatra Nāga-rāja (Ilāpatra Dragon King) (Ilāpatra-nāgarājaḥ).
These nāga kings (ete nāgarājaḥ),
due to the power of Śakra (Indra) (Śakra-bala-hetu),
often engage in battle (nityaṁ yuddham kurvanti)
with the asuras (non-gods, titans) (asuraiḥ saha).
There are four types (catur-vidha) of nāga beings (nāga-jātiḥ):
1. Oviparous (born from eggs) (aṇḍaja),
2. Viviparous (born from wombs) (jarāyuja),
3. Moisture-born (saṁsvedaja),
4. Spontaneously manifested (upapāduka).
Similarly (tathā eva),
within the Garuḍa (Suparṇa, celestial bird) species (suparṇa-jātiḥ),
these four types also exist (catur-vidhaḥ api santi).
Additionally (punar api),
there exists another ocean (anya-samudraḥ),
beyond the Inner Ocean (antaḥ-samudra-bahiḥ),
therefore, it is called the Outer Ocean (tad ucyate bāhya-samudraḥ).
又依蘇迷盧根，有四重級。從蘇迷盧初級，傍出一萬六千踰繕那量。即從此量，半半漸減，如其次第，餘級應知。有堅手神住最初級，血手神住第二級，常醉神住第三級，持鬘神住第四級。蘇迷盧頂四隅之上有四大峯，各高五百踰繕那量。有諸藥叉，謂金剛手止住其中。
Furthermore, at the base of Mount Sumeru, there are four levels. From the first level of Mount Sumeru, it extends outward sixteen thousand yojanas. From this measurement, each subsequent level is reduced by half. At the first level dwell the Firm-Handed deities, at the second level dwell the Blood-Handed deities, at the third level dwell the Ever-Intoxicated deities, and at the fourth level dwell the Garland-Bearing deities. At the four corners of Mount Sumeru's peak are four great peaks, each five hundred yojanas high. There are yakṣas, namely the Vajra-Handed ones, who dwell there.
At the base of Mount Sumeru (Sumeru-mūla-nibandhana),
there are four tiers (catur-bhūmi),
forming ascending terraces (upari-śreṇi-rūpaḥ).
From the first terrace of Sumeru (prathama-bhūmi),
a horizontal expanse (tiryaṅ-mātraḥ) extends 16,000 yojanas (ṣoḍaśa-sahasra-yojana-pramāṇaḥ).
From this point onward (tatas),
each successive tier (bhūmi-paryāyaḥ),
decreases in size by half (ardhena kṣīyamāṇaḥ),
progressively diminishing (kramaśaḥ hīyamānaḥ).
One should understand (jñātavyam)
that the remaining tiers follow this same pattern (śeṣa-bhūmayo’pi tathā).
On the first terrace (prathama-bhūmi),
dwells the Hard-Handed Yakṣas (Dṛḍha-hasta Yakṣa) (Dṛḍha-hasta-yakṣaḥ).
On the second terrace (dvitīya-bhūmi),
dwells the Blood-Handed Yakṣas (Rakta-hasta Yakṣa) (Rakta-hasta-yakṣaḥ).
On the third terrace (tṛtīya-bhūmi),
dwells the Ever-Drunken Yakṣas (Nitya-matta Yakṣa) (Nitya-matta-yakṣaḥ).
On the fourth terrace (caturtha-bhūmi),
dwells the Garland-Holding Yakṣas (Mālya-dhara Yakṣa) (Mālya-dhara-yakṣaḥ).
At the four corners of the summit of Mount Sumeru (Sumeru-mūrdhni catur-diśa-koṇeṣu),
there exist four great peaks (catur-mahā-śikhara),
each rising to a height of 500 yojanas (pañca-śata-yojana-unnaṭaḥ).
Various Yakṣas (nāna-yakṣaḥ),
such as Vajra-Hand (Vajra-hasta) (Vajra-hastaḥ),
dwell within these peaks (teṣu madhyaṁ sthitāḥ).
又持雙山，於其四面有四王都。東南西北隨其次第，謂持國、增長、醜目、多聞四大天王之所居止。諸餘金山，是彼四王村邑部落。又近雪山，有大金崖，名非天脅，其量縱廣五十踰繕那，善住龍王常所居鎮，又天帝釋時來遊幸。此中有樹，名曰善住，多羅樹行，七重圍繞。復有大池，名漫陀吉尼，五百小池以為眷屬。善住大龍與五百牝象前後圍繞，遊戲其池，隨欲變現，便入此池，採蓮花根以供所食。即於此側，有無熱大池，其量深廣各五十踰繕那；微細金沙遍布其底，八支德水彌滿其中，形色殊妙，端嚴憙見。從此派流為四大河。一名殑伽，二名信度，三名私多，四名縛芻。
Furthermore, next to this is the great Anavatapta Pool, measuring fifty yojanas in both depth and width. Fine golden sand covers its bottom, and it is filled with water possessing the eight meritorious qualities, with a form and color that is exceptionally beautiful and delightful to behold. From this flow four great rivers: the first named Ganges (Gaṅgā), the second named Sindhu, the third named Sītā, and the fourth named Vakṣu.
Furthermore (punar api),
at the four directions of Yugandhara Mountain (Yugandhara-parvatasya catur-diśeṣu),
there exist the four royal cities (catur-mahā-nagara).
In the east, south, west, and north, successively (pūrvādi kramena),
reside the Four Great Heavenly Kings (catur-mahārāja-devāḥ),
namely:
1. Dhṛtarāṣṭra (Guardian of the Nation, East) (Dhṛtarāṣṭraḥ),
2. Virūḍhaka (Lord of Growth, South) (Virūḍhakaḥ),
3. Virūpākṣa (Lord of the Ugly-Eyed, West) (Virūpākṣaḥ),
4. Vaiśravaṇa (Lord of Hearing Much, North) (Vaiśravaṇaḥ).
The remaining golden mountains (śeṣa-suvarṇa-parvataḥ),
serve as villages and settlements (grāma-jana-padaḥ),
under the dominion of these four celestial kings (catur-mahārāja-vibhaktaḥ).
Near Mount Himavat (the Snow Mountains) (Himavat-parvata-sannidhau),
there exists a great golden cliff (mahā-suvarṇa-pṛṣṭhaḥ),
called the Asura’s Flank (asura-pārśvaḥ),
measuring 50 yojanas in both length and width (pañcāśat-yojana-āyata-vistṛtaḥ).
Here resides the Great Nāga King Supratiṣṭhita (Supratiṣṭhita-mahā-nāgarājaḥ),
who guards and dwells in this place constantly (nityaṁ atra sthitaḥ).
Additionally, Śakra (Indra) (Śakraḥ),
frequently comes here for pleasure and amusement (kadācit atra krīḍārthaṁ āgacchati).
At this location (atra),
there is a tree named Supratiṣṭhita (Well-Planted Tree) (Supratiṣṭhita-taruḥ),
a row of Tāla trees (tāla-vṛkṣa-sañcayaḥ),
forming seven concentric layers (sapta-saṁhataḥ).
There also exists a great lake (mahā-sarovaraḥ),
named Manda-Kiṇī (Mandākinī),
which is surrounded by 500 small lakes (pañca-śata-laghu-sarovara-parivṛtaḥ).
The Great Nāga King Supratiṣṭhita (Supratiṣṭhita-mahā-nāgarājaḥ),
together with 500 female elephants (pañca-śata-strī-hasti-parivṛtaḥ),
plays and roams around this lake (tatra viharante).
According to their wishes (yatheṣṭaṁ),
they manifest different forms (svecchayā rūpaṁ pariṇāmayanti),
then enter the lake (tatra praviśanti),
and pluck lotus roots for food (padma-mūlāni saṁgṛhya bhakṣayanti).
Beside this area (tad-vidhāne),
there exists the Great Cool Lake (Anavatapta Lake) (Anavatapta-mahā-sarovaraḥ),
measuring 50 yojanas in both depth and width (pañcāśat-yojana-gambhīraṁ, pañcāśat-yojana-vistṛtaṁ).
The lakebed is entirely covered with fine golden sand (sūkṣma-suvarṇa-reṇu-saṁcita-talavat),
and its waters, endowed with eight excellent qualities (aṣṭa-guṇa-salilaṁ),
fill it completely (sarvatra pūrṇam).
The appearance of this water (tasya ābhāsaḥ),
is extraordinarily pure and beautiful (atiśaya-śubhaḥ),
pleasing to the eyes (darśanīyaḥ) and mind (manoramaḥ).
From this great lake,
four major rivers flow forth (catvāro mahā-nadīḥ prasravanti):
1. Gaṅgā (Ganges River) (Gaṅgā-nadī),
2. Sindhu (Indus River) (Sindhu-nadī),
3. Sītā (Sītā River) (Sītā-nadī),
4. Vakṣu (Oxus River) (Vakṣu-nadī).
復次，於蘇迷盧頂處中，建立帝釋天宮，縱廣十千踰繕那量。所餘之處，是彼諸天村邑聚落。其山四面，對四大洲，四寶所成。謂對贍部洲，琉璃為面；對毘提訶，白銀為面；對瞿陀尼，黃金為面；對拘盧洲，頗胝為面。又贍部洲，循其邊際，有輪王路，真金所成，如四大王天有情膝量，沒住大海。若輪王出世，如彼膝量海水減焉。又無熱池南有一大樹，名為贍部，是故此洲從彼得名。次於此北、有設拉末梨大樹叢林，四生種類妙翅諸鳥栖集其中。此四大洲各二中洲以為眷屬。復有一洲，羅剎所住。
Furthermore, on the summit of Mount Sumeru, the palace of Indra (Śakra) is established, measuring ten thousand yojanas in both length and width. The remaining areas serve as villages and settlements for the other devas. The four faces of the mountain, corresponding to the four great continents, are composed of four precious substances: facing Jambudvīpa is lapis lazuli; facing Videha is silver; facing Godānīya is gold; and facing Kuru is crystal. Moreover, along the periphery of Jambudvīpa, there exists a path for the Wheel-Turning King made of pure gold, which extends into the great ocean to the depth of the Four Great Heavenly Kings' knees. When a Wheel-Turning King appears in the world, the ocean's water recedes to that knee-level depth. Furthermore, south of Lake Anavatapta there is a great tree named Jambu, from which this continent derives its name. To its north, there is the Śālmalī grove where various kinds of supernatural birds of the four births dwell. Each of these four great continents has two mid-sized continents as dependencies. There is also one additional island inhabited by rākṣasas.
Furthermore (punar api),
at the summit of Mount Sumeru (Sumeru-mūrdhni),
in its central location (madhya-deśe),
is established the palace of Śakra (Indra), the Lord of the Gods (Śakra-devānām-indra-bhavanaṁ),
measuring 10,000 yojanas in both length and width (daśa-sahasra-yojana-āyata-vistṛtaḥ).
The remaining areas (avaśiṣṭa-pradeśaḥ),
consist of villages and settlements (grāma-jana-padaḥ)
inhabited by the celestial beings (devas) of this realm (tatra devatāḥ nivasanti).
The four sides of Mount Sumeru (Sumeru-caturdiśaḥ),
correspond to the Four Great Continents (catur-mahādvīpa),
and are composed of different precious materials (catur-maṇi-sampannaḥ):
- The southern face, corresponding to Jambudvīpa, is made of lapis lazuli (vaiḍūrya) (Jambudvīpa-pakṣaḥ vaiḍūrya-mayaḥ).
- The eastern face, corresponding to Videha, is made of silver (Pūrvavideha-pakṣaḥ rajata-mayaḥ).
- The western face, corresponding to Godānīya, is made of gold (Aparagodānīya-pakṣaḥ suvarṇa-mayaḥ).
- The northern face, corresponding to Uttarakuru, is made of crystal (sphaṭika) (Uttarakuru-pakṣaḥ sphaṭika-mayaḥ).
Additionally (punar api),
along the boundary of Jambudvīpa (Jambudvīpa-paryaṇta),
there exists the Wheel-Turning King’s Path (cakravartin-mārgaḥ),
which is made entirely of pure gold (śuddha-suvarṇa-mayaḥ),
and sinks into the great ocean (mahā-samudraṁ praviṣṭaḥ)
to the depth of a Four Great Heavenly Kings’ knee-level (catur-mahārāja-jānū-pramāṇaḥ).
If a Wheel-Turning King (cakravartin-rājaḥ) appears in the world,
the water level of the ocean (samudra-jala-pramāṇaḥ)
decreases (hīyate)
by the amount corresponding to this knee-depth (jānū-pramāṇa-mātraṁ).
To the south of Anavatapta Lake (Anavatapta-sarovara-dakṣiṇa-bhāge),
there exists a great tree (mahā-vṛkṣaḥ),
named Jambu (Rose-Apple Tree) (Jambu-vṛkṣaḥ),
from which Jambudvīpa derives its name (Jambudvīpa-nāmābhidhāna-prāpakaḥ).
North of this (tad-uttara-deśe),
there exists a vast forest of Śāla Trees (Shorea robusta) (Śāla-mālā-vana),
where various birds of the Suparṇa (Garuḍa) species (nānā-vidha-suparṇa-pakṣi-saṁghaḥ)
of all four birth types (catur-janma-jātiḥ)
dwell and gather (tatra āvasanti).
Each of the Four Great Continents (catur-mahādvīpaḥ),
is accompanied by two Middle Continents (pratyeka-dvīpa-yugma-madhya-dvīpaḥ),
serving as their satellite lands (teṣāṁ sahacāri-bhūmiḥ).
Additionally (punar api),
there exists one more continent (aparaika-dvīpaḥ),
inhabited by Rākṣasas (demons) (rākṣasa-nivāsitaḥ).
如是器世間成已，有諸有情從極淨光天眾同分沒，來生此中。
Thus (evam),
once the material world (bhājana-loka) (bhājana-lokaḥ)
has been fully established (sampannaḥ),
various sentient beings (nānā-sattvāḥ),
who had passed away (cyutāḥ)
from the Extremely Pure Light Deva assembly (parama-śubha-prabhā-deva-saṁghātaḥ),
are reborn here (iha upapadyante).
餘如前說。此皆由彼感劫初業。此業第一，最勝微妙，欲界所攝；唯於此時此業感果，非於餘時。
The rest (śeṣaṁ) is as previously stated (pūrva-vacana-sadṛśam).
All of this (etad sarvam),
is due to the karma (tat karma-vaśāt),
that produces the initial formation of a cosmic era (kalpa) (prathama-kalpa-utpāda-hetuka-karma).
This karma is supreme (tat karma-prathamaṁ),
the most excellent and subtle (paraṁ-śreṣṭhaṁ-sūkṣmam),
and belongs to the Desire Realm (kāmadhātu) (kāmadhātu-praveśitam).
This karma ripens (tat karma-phalaṁ prāpnute),
only at this specific time (kevalaṁ etasmin kāle),
and not at any other time (na tu anyasmin kāle).
爾時有情名劫初者。又彼有色從意所生。如是一切，如經廣說。彼於爾時，未有家宅及諸聚落。一切大地面皆平正。
At that time, the sentient beings were called the First Kalpa Beings. Furthermore, they had form-bodies that were born from mind. All of this is as extensively explained in the sutras. At that time, there were no houses or villages. The entire surface of the great earth was completely level.
At that time (tadā),
the sentient beings (sattvāḥ),
are called the “First Beings of the Kalpa” (kalpa-ādi-sattvāḥ).
Moreover (punar api),
their material bodies (rūpaṁ)
are spontaneously generated from the mind (manomayaṁ jāyate).
All of this (etad sarvam),
is explained in detail in the sūtras (sūtreṣu vistareṇa nirūpitam).
At that time (tadā),
there are no houses, nor villages (na ca gṛhaṁ, na ca grāmaḥ).
The entire surface of the great earth (sarva-mahā-pṛthivī-talā)
is completely flat and smooth (samaṁ samīcīnam).
自此以後，由諸有情福業力故，有地味生。如是漸次，地餅、林藤，不種粳稻，自然出現，無糠無𥝖。次有粳稻，有𥝖有糠。次復處處粳稻叢生，於是有情方現攝受。
After this (ataḥ param), due to the karmic power of the sentient beings' merit (sattva-puṇya-karma-prabhāvena), there arose an essence of earth (pṛthivī-rasa utpannaḥ). Gradually (krameṇa), there appeared earth-cakes (pṛthivī-piṇḍa), forest vines (vana-latā), and unprompted rice (akṛṣṭa-śāli) which emerged naturally (svayam eva prādurbhūta) without chaff or husk (atuṣa-abuṣa). Later, rice appeared with chaff and husk (tuṣa-buṣa-sahita-śāli). Subsequently, rice grew in clusters everywhere (sarvatra śāli-saṁghāta), and at this point sentient beings began to take possession of it (sattvāḥ parigraham akurvan).
After this (ataḥ param),
due to the merit and karma (puṇya-karma-vaśāt),
of these sentient beings (sattvānām),
a substance with the taste of earth (pṛthivī-rasaḥ)
comes into existence (utpadyate).
Thus, gradually (tathā krameṇa),
earth cakes (pṛthivī-piṇḍaḥ),
forest vines (vana-latāḥ),
and naturally occurring rice (sahaja-śāliḥ),
which is not cultivated (akṛṣṭaḥ),
appear spontaneously (svayam utpadyate),
without husk or bran (nir-taṇḍula-nir-tūṣaḥ).
Next (punar api),
the rice appears with husk and bran (taṇḍula-tūṣa-yuktaḥ śāliḥ utpadyate).
Then, gradually (anupūrveṇa),
the rice plants begin growing in clumps everywhere (sarvatra śāli-gucchaḥ prādurbhūtaḥ).
At this point (tadā),
the sentient beings (sattvāḥ),
begin to gather and consume it (tad gṛhītvā paribhunjate).
次由受用味等資緣，有情之類惡色便起，光明遂滅。其多食者惡色逾增，身極沈重。此諸有情互相輕毀，惡法現行。由此因緣，所有味等漸沒於地。如經廣說。復從此緣，諸有情類更相顧眄，便起愛染。次由能感男女業故，一分有情男根生起，一分有情女根生起。遞相陵犯，起諸邪行，遂為他人之所訶呰，方造室宅以自隱蔽。復由攝受粳稻因故，遂於其地復起攝受。
Next, due to consuming these flavors and other resources, sentient beings developed an undesirable appearance and their radiance faded. Those who ate excessively became increasingly unsightly and their bodies became extremely heavy. These sentient beings began to despise and disparage each other, engaging in unwholesome conduct. Due to these causes and conditions, the flavors and other substances gradually disappeared into the earth. This is extensively explained in the sutras. Following this, sentient beings began to gaze at each other and developed attachment and desire. Then, due to karma that produces male and female characteristics, some sentient beings developed male organs while others developed female organs. They violated each other, engaging in sexual misconduct, and were consequently reproached by others. Only then did they build dwellings to conceal themselves. Furthermore, due to the acquisition of rice, they began to claim ownership of land.
Next (anantaraṁ),
due to the enjoyment of flavors and other sustenance (rasa-āhāra-saṁbhoga-nibandhanaṁ),
the bodies of sentient beings (sattvānāṁ kāyaḥ),
begin to develop impure appearances (durgandha-rūpaṁ prādurbhavati).
Their radiance fades away (tejaso vināśaḥ).
Those who consume more (ye bhūyo bhuñjante),
become even more impure (teṣāṁ durgandhaṁ vardhate),
and their bodies grow extremely heavy (kāyo’pi atimātra-guruḥ bhavati).
Among these sentient beings (sattvānāṁ madhye),
they begin to mock and insult each other (anyonyaṁ nindanti),
and evil behavior manifests (pāpa-dharmaḥ pravartate).
Due to this karmic cause (etad-hetunā),
the delicious flavors and sustenance (rasa-āhāraḥ),
gradually disappear from the earth (pṛthivyāṁ vināśam eti),
as explained in detail in the sūtras (yathā sūtreṣu vistareṇa nirūpitam).
Furthermore (punar api),
because of this condition (etad-nibandhanāt),
sentient beings begin to glance at one another (anyonyaṁ prekṣante),
and attachment and craving arise (tataḥ sneha-rāgaḥ jāyate).
Next (anantaraṁ),
due to the karma that produces male and female differentiation (puruṣa-strī-bhāva-janaka-karma-vaśāt),
a portion of the beings (eke sattvāḥ),
develop male organs (puṁ-liṅgaṁ utpadyate),
while another portion (anye sattvāḥ),
develop female organs (strī-liṅgaṁ utpadyate).
They engage in sexual misconduct (mithyācāraṁ samācaranti),
violating each other (anyonyaṁ upadravanti).
Because of this behavior (etad-dharma-vaśāt),
they are reprimanded by others (parebhyaḥ nindāṁ labhante).
Thus (tataḥ),
they construct houses and dwellings (gṛhaṁ nirmāya nivāsayanti),
to hide themselves (svaṁ guptaye).
Furthermore (punar api),
due to their attachment to consuming rice (śāli-bhojana-prasakti-vaśāt),
they begin to claim and cultivate land (bhūmiṁ svīkurvanti),
and engage in possession and accumulation (tataḥ parigrahaḥ pravartate).
由此緣已，更相爭奪，不與取法從此而生。即由此緣立司契者，彼最初王名大等意。如是便有剎帝利眾、婆羅門眾、吠舍眾、戍陀羅眾出現世間。漸次因緣，如經廣說。又彼依止光明既滅，世間便有大黑闇生，日月星宿漸漸而起。其日輪量五十一踰繕那。當知月輪其量減一。日輪以火頗胝所成，月輪以水頗胝所成。此二輪中，月輪行速及與不定。又彼日輪，恒於二洲俱時作明，復於二洲俱時作闇。謂於一日中，於一日出，於一夜半，於一日沒。又一切所有日月星宿，歷蘇迷盧處半而行，與持雙山高下量等。又復日行時有遠近，若遠蘇迷盧，立為寒分；若近蘇迷盧，立為熱分。即由此故，沒有遲速。又此月輪，於上稍欹，便見半月。由彼餘分障其近分，遂令不見。如如漸側，如是如是漸現圓滿；若於黑分如如漸低，如是如是漸現虧減。由大海中有魚鼈等影現月輪，故於其內有黑相現。諸星宿中，其量大者十八拘盧舍量，中者十拘盧舍量，最小者四拘盧舍量。
Because of these conditions (etasmāt-nibandhanāt),
sentient beings begin to compete and fight over resources (anyonyaṁ yuddhaṁ kurvanti).
Thus, the act of taking without permission (adattādāna-dharmaḥ)
arises in the world (loke utpadyate).
Due to this situation (etad-hetunā),
a system of rule and governance (rājya-vyavasthā)
is established (pratiṣṭhāpyate).
The first king (prathama-rājā),
is named Mahā-Samanta-Citta (Great Equal Mind) (Mahā-samata-cittaḥ).
Thus, the four social classes (catur-varṇaḥ),
appear in the world (loke jāyante),
namely:
1. Kṣatriya (warrior class) (kṣatriya-saṁghaḥ),
2. Brāhmaṇa (priestly class) (brāhmaṇa-saṁghaḥ),
3. Vaiśya (merchant class) (vaiśya-saṁghaḥ),
4. Śūdra (laborer class) (śūdra-saṁghaḥ).
Gradually, due to further causes and conditions (anupūrveṇa hetu-pratyaya-vaśāt),
more details are explained in the sūtras (sūtreṣu vistareṇa nirūpitam).
Moreover (punar api),
when their dependent radiance vanishes (teṣāṁ pratibhāsika-tejaso lopaḥ),
a great darkness arises in the world (mahā-tamaso utpadyate).
Thus, the sun, moon, and stars (sūrya-candra-nakṣatra)
gradually come into existence (krameṇa saṁbhavanti).
The sun’s diameter (sūrya-maṇḍala-pramāṇaḥ)
is 51 yojanas (pañcāśat-eka-yojana-pramāṇaḥ).
One should know (jñātavyam),
that the moon’s diameter (candra-maṇḍala-pramāṇaḥ)
is one yojana less than the sun (eka-yojana-hīnaḥ).
The sun disc (sūrya-maṇḍalaḥ),
is composed of fiery beryl (agni-vaidūrya-mayaḥ),
while the moon disc (candra-maṇḍalaḥ),
is composed of watery beryl (jala-vaidūrya-mayaḥ).
Between these two celestial bodies (ubhayor maṇḍalayoḥ),
the moon moves faster (candraḥ śīghraṁ gacchati),
and its motion is irregular (aniyata-gatiḥ).
Moreover (punar api),
the sun illuminates two continents simultaneously (sūryaḥ yugapad-dvīpayoḥ prakāśam kurute),
and darkens two continents simultaneously (dvīpayoḥ tamasāchādayati).
That is to say (yathā),
in one day (eka-divase),
it rises once (eka-prabhātaṁ udayate),
and sets once at midnight (ardha-rātraṁ astam eti).
Additionally (punar api),
all the sun, moon, and stars (sūrya-candra-nakṣatra-samūhaḥ),
move along the mid-region of Mount Sumeru (Sumeru-madhyabhāgena gacchanti),
matching the height of Yugandhara Mountain (Yugandhara-parvata-samāna-unnatiḥ).
Moreover (punar api),
the distance of the sun varies (sūryasya antarālaṁ anyathā-bhavati).
If it moves farther from Sumeru (yadi Sumeru-dūraṁ gacchati),
it is called the cold season (śīta-kālaḥ).
If it moves closer to Sumeru (yadi Sumeru-sannidhiṁ gacchati),
it is called the hot season (uṣṇa-kālaḥ).
Thus (tasmāt),
the sun’s setting and rising (sūrya-asta-udayaḥ),
have variations in speed (bhedaṁ gacchati).
Additionally (punar api),
when the moon is slightly tilted upward (candraḥ ūrdhva-kṣiptam bhavati),
a half-moon appears (ardha-candraḥ darśanīyaḥ).
Due to its obscured portion covering the near side (svāṁ prabhāṁ avṛtya),
it becomes invisible (tamaḥ rūpaṁ bhavati).
As it gradually inclines (śanaiḥ śanaiḥ śithilaṁ bhavati),
it becomes a full moon (pūrṇa-candraḥ bhavati).
When it descends into darkness (tamaḥ-aparāṁśaṁ praviśati),
it gradually wanes (krameṇa kṣayaṁ gacchati).
Due to reflections from fish and turtles in the great ocean (mahā-samudre matsya-kūrma-pratibimba-vaśāt),
a dark mark appears inside the moon (candra-maṇḍale śyāma-cihnaṁ dṛśyate).
Among the constellations (nakṣatra) (nakṣatra-madhye),
the largest stars (mahān-nakṣatraḥ),
measure 18 yojanas in size (aṣṭādaśa-yojana-pramāṇaḥ).
The medium-sized stars (madhya-nakṣatraḥ),
measure 10 yojanas (daśa-yojana-pramāṇaḥ).
The smallest stars (laghu-nakṣatraḥ),
measure 4 yojanas (catur-yojana-pramāṇaḥ).
復次，於世間四姓生已，方乃發起順愛不愛五趣受業。從此以後，隨一有情由感雜染增上業故，生那洛迦中作靜息王。從此無間，有那洛迦卒，猶如化生，及種種苦具，謂銅鐵等那洛迦火起。然後隨業有情於此受生，及生餘趣。
Moreover, after the four social classes arose in the world, karmic actions leading to agreeable and disagreeable rebirths in the five destinies were initiated. Following this, due to the ripening of defiled karma, a single sentient being was born in the hell realm as King Śāntika (Tranquil Repose). Subsequently, hell guardians appeared through spontaneous birth, along with various instruments of torture such as copper, iron, and hellfire. Thereafter, beings were born there according to their karma, as well as in other destinies.
Furthermore (punar api),
once the four social classes (catur-varṇaḥ)
have manifested in the world (loke utpannāḥ),
the karmic actions leading to pleasant and unpleasant rebirths (śubha-aśubha pañcagati-upapatti-karma)
begin to arise (utpadyante).
From this point onward (tataḥ param),
a certain sentient being (ekaḥ sattvaḥ),
due to the influence of contaminated and powerful karma (saṁkliṣṭa-adhipati-karma-vaśāt),
is born in Naraka (Hell Realm) (naraka-gatiṣu jāyate),
and becomes the “Lord of Silence” (Śītala-rāja) (tatra śītala-rājaḥ bhavati).
Immediately after (tataḥ anantaraṁ),
as soon as this being perishes in Naraka (naraka-vināśāt),
he is reborn spontaneously (upapātikaḥ bhavati),
along with various instruments of suffering (nānā-duḥkha-upakaraṇaiḥ),
such as bronze, iron, and fiery implements (tāmra-loha-naraka-agni).
Thereafter (tataḥ param),
other sentient beings (anye sattvāḥ),
are born here according to their karmic actions (svakarma-vaśena tatra upapadyante),
or they take rebirth in other realms (athavā anyatra jāyante).
如是百拘胝四大洲，百拘胝蘇迷盧，百拘胝六欲天，百拘胝梵世間，三千大千世界俱成俱壞。即此世界有其三種。一、小千界，謂千日月乃至梵世，總攝為一。二、中千界，謂千小千。三、大千界，謂千中千。合此名為三千大千世界。如是四方上下無邊無際三千世界，正壞正成。猶如天雨，注如車軸，無間無斷，其水連注，墮諸方分。如是世界遍諸方分，無邊無際，正壞正成。即此三千大千世界名一佛土。如來於中現成正覺，於無邊世界施作佛事。
Moreover, there are one hundred koṭis of four-continent worlds, one hundred koṭis of Mount Sumerus, one hundred koṭis of desire realm heavens, one hundred koṭis of Brahma worlds, all forming and disintegrating together within the trichiliocosm. This world system has three levels: First, the small chiliocosm, which encompasses one thousand suns and moons up to the Brahma world as one unit. Second, the medium chiliocosm, which consists of one thousand small chiliocosms. Third, the great chiliocosm, which consists of one thousand medium chiliocosms. Together these constitute what is called the great trichiliocosm. In this way, the countless world systems in all directions—above and below, without bound or limit—are continuously forming and disintegrating. Like rainfall pouring down in streams thick as chariot axles, without gap or interruption, the water flows continuously, falling in all directions. Similarly, world systems pervade all directions without bound or limit, continuously forming and disintegrating. This trichiliocosm is called a single Buddha-field, wherein the Tathāgata manifests perfect enlightenment and performs Buddha-works throughout limitless world systems.
Thus (evam),
there exist one hundred koṭis (ten billion) of the Four Great Continents (śata-koṭi catur-mahādvīpaḥ),
one hundred koṭis of Mount Sumeru (śata-koṭi Sumeru-parvataḥ),
one hundred koṭis of the Six Desire Heavens (śata-koṭi ṣaḍ-kāmadhātu-deva-lokaḥ),
and one hundred koṭis of the Brahmā Realms (śata-koṭi Brahma-lokaḥ).
All of these arise and perish together (saha saṁbhavaṁ saha vinaśanaṁ),
forming the Three Thousand Great Thousand World-System (tri-sāhasra-mahā-sāhasra-loka-dhātuḥ).
This world system has three classifications (asya loka-dhātuḥ traya-prabhedaḥ asti):
1. A Small Thousand-World System (kṣudra-sāhasra-loka-dhātuḥ),
- Which consists of a thousand suns and moons (sahasra sūrya-candraḥ),
- Up to the Brahmā Worlds,
- All together forming one unit (ekatvena saṁgṛhītaḥ).
2. A Medium Thousand-World System (madhyama-sāhasra-loka-dhātuḥ),
- Which consists of a thousand small thousand-world systems (sahasra-kṣudra-sāhasra-loka-dhātuḥ).
3. A Great Thousand-World System (mahā-sāhasra-loka-dhātuḥ),
- Which consists of a thousand medium thousand-world systems (sahasra-madhyama-sāhasra-loka-dhātuḥ).
These three combined (etāḥ tisro’pi)
form what is called the Three Thousand Great Thousand World-System (tri-sāhasra-mahā-sāhasra-loka-dhātuḥ).
Thus (evam),
in all directions—above and below—without boundaries and limits (catur-diśam ūrdhva-adhaḥ aparimita-anantaḥ),
worlds are constantly forming and perishing (lokaḥ sadā utpadyante vinaśyanti ca).
It is like the rain of the gods (divya-varṣa iva),
falling like chariot axles (ratha-akṣa-prakāśaṁ),
without interruption or break (nirantarā nirucchinnaṁ),
pouring in all directions (sarva-diśaṁ avakirati).
Likewise (tathā eva),
worlds exist in all directions, limitless and boundless (lokaḥ sarvatra anantaḥ aparimitaḥ),
constantly forming and perishing (sadaiva utpadyante vinaśyanti ca).
This Three Thousand Great Thousand World-System (tri-sāhasra-mahā-sāhasra-loka-dhātuḥ),
is called a Buddha Land (ekasya buddha-kṣetra-nāma).
Within it (tatra),
the Tathāgata attains perfect enlightenment (tathāgataḥ tatra samyak-saṁbodhim pratilabhate),
and in countless other worlds (ananta-lokaṣu),
performs the Buddha’s activities (buddha-kāryaṁ kurute).
如是安立世界成已，於中五趣可得，謂那洛迦、傍生、餓鬼、人、天。
After establishing the formation of these worlds thus, the five destinies can be found within them, namely: the hell-beings (naraka), animals (tiryak), hungry ghosts (preta), humans (manuṣya), and gods (deva).
Thus (evam),
once the world-system has been fully established (loka-dhātuḥ samyak pratiṣṭhāpitaḥ),
the five destinies (pañca-gatiḥ)
can be found within it (tatra labhyante),
namely:
1. Naraka (Hell Beings) (naraka-gatiḥ),
2. Tiryagyoni (Animals) (tiryagyoni-gatiḥ),
3. Preta (Hungry Ghosts) (preta-gatiḥ),
4. Manuṣya (Humans) (manuṣya-gatiḥ),
5. Deva (Heavenly Beings) (deva-gatiḥ).
及四生可得，謂卵生、胎生、濕生、化生。復有六種依持。
And the four types of birth can be found, namely: egg-born, womb-born, moisture-born, and spontaneously born. Furthermore, there are six kinds of support.
Additionally (punar api),
the four modes of birth (catur-janma-prakāraḥ)
can also be found within it (tatra api labhyante),
namely:
1. Egg-born beings (oviparous) (aṇḍajaḥ),
2. Womb-born beings (viviparous) (jarāyujaḥ),
3. Moisture-born beings (generated from humidity or filth) (saṁsvedajaḥ),
4. Spontaneously-born beings (miraculously manifested) (upapādukaḥ).
Furthermore (punar api),
there exist six types of sustaining supports (ṣaṭ-prakārāḥ ādhāra-viśeṣāḥ).
復有十種時分，謂時、年、月、半月、日、夜、剎那、怛剎那、臘縛、目呼剌多。
Furthermore, there exist ten types of time divisions, namely: time, year, month, half-month, day, night, kṣaṇa, tatkṣaṇa, lava, and muhūrta.
Furthermore (punar api),
there exist ten types of time divisions (daśa-prakāra-kāla-vibhāgaḥ),
namely:
1. Time (general concept of time) (kālaḥ),
2. Year (varṣaḥ),
3. Month (māsaḥ),
4. Half-month (fortnight, waxing and waning lunar phases) (pakṣaḥ),
5. Day (divasaḥ),
6. Night (rātriḥ),
7. Kṣaṇa (instant, a brief moment) (kṣaṇaḥ),
8. Tatkṣaṇa (an even briefer instant) (tatkṣaṇaḥ),
9. Lava (a small unit of time, often equated with fractions of seconds) (lavaḥ),
10. Muhuḥrta (a traditional time unit, approximately 48 minutes) (muhūrtaḥ).
復有七攝受事。
Furthermore, there are seven types of possessions to be grasped.
Furthermore (punar api),
there exist seven types of grasping or reception (sapta-prakāra-grahaṇa-viṣayaḥ).
復有十種身資具。
Furthermore, there are ten types of provisions for the body (daśa-prakāra-kāya-pariṣkāraḥ).
Furthermore (punar api),
there exist ten types of bodily requisites (daśa-prakāra-kāya-upakaraṇaḥ).
復有十種受欲者，此如中阿笈摩說。復有八數隨行。
Furthermore (punar api),
there exist ten types of beings who indulge in desires (daśa-prakāra-kāma-bhājanaḥ),
as explained in the Madhyama Āgama (yathā madhyama-āgama ucyate).
Additionally (punar api),
there exist eight numerical aspects of conditioned activities (aṣṭau-saṁskāra-anugamaḥ).
復有八世法，謂得、不得、若譽、若毀、稱、譏、苦、樂。
Furthermore (punar api),
there exist eight worldly dharmas (aṣṭau-laukika-dharmāḥ),
namely:
1. Gain (lābhaḥ),
2. Loss (alābhaḥ),
3. Fame (yaśaḥ),
4. Defamation (ayaśaḥ),
5. Praise (praśaṁsā),
6. Criticism (nindā),
7. Suffering (duḥkhaḥ),
8. Pleasure (sukhaḥ).
復有三品，謂怨、親、中。復有三種世事。
Furthermore (punar api),
there exist three categories (trīṇi-prakārāṇi),
namely:
- Enemies (śatru),
- Relatives/Friends (bandhu),
- Neutral Persons (madhyastha).
Additionally (punar api),
there exist three types of worldly affairs (tri-prakāra-laukika-kāryāṇi).
Furthermore (punar api),
there exist three categories (tri-vidhaḥ vargaḥ),
namely:
1. Enemies (those with hostility) (śatruḥ),
2. Friends (those with affection) (mitraḥ),
3. Neutral beings (those with neither enmity nor attachment) (madhyasthaḥ).
Additionally (punar api),
there exist three types of worldly affairs (tri-vidhaṁ laukika-kāryam).
復有三種語言。復有二十二種發憤。
Furthermore, there exist three types of speech and twenty-two types of agitation.
Furthermore (punar api),
there exist three types of speech (tri-vidha-vāg-vyavahāraḥ).
Additionally (punar api),
there exist twenty-two kinds of determination or exertion (dvi-viṁśati-prakāra-utsāhaḥ).
復有六十二種有情之類。又有八位。復有四種入胎。
Furthermore (punar api),
there exist sixty-two types of sentient beings (ṣaṭṣaṣṭi-dvi-vidhaḥ sattva-prakāraḥ).
Additionally (punar api),
there exist eight stages (aṣṭau-bhūmiḥ).
Moreover (punar api),
there exist four types of entering the womb (catur-vidha-garbha-praveśaḥ).
復有四種威儀。復有六種活命。
Furthermore (punar api),
there exist four types of deportment (modes of conduct) (catur-vidha-īryāpathaḥ).
Additionally (punar api),
there exist six types of livelihood (ṣaḍ-vidha-jīvikaḥ).
復有六種守護。復有七種苦。復有七種慢。
Furthermore, there exist six types of protection (ṣaḍ-prakāra-rakṣā), seven types of suffering (sapta-prakāra-duḥkha), and seven types of pride (sapta-prakāra-māna).
Furthermore (punar api),
there exist six types of protection (ṣaḍ-vidha-rakṣāḥ).
Additionally (punar api),
there exist seven types of suffering (saptavidha-duḥkhaḥ).
Moreover (punar api),
there exist seven types of pride (conceit) (saptavidha-mānaḥ).
復有七種憍。復有四種言說。復有眾多言說句。
Furthermore, there exist seven types of arrogance (sapta-prakāra-mada). Additionally, there exist four types of speech (catur-vidha-vāg-vyavahāra). Furthermore, there exist numerous sentences of speech (bahu-vidha-vākya).
Furthermore (punar api),
there exist seven types of arrogance (saptavidha-madaḥ).
Additionally (punar api),
there exist four types of speech (caturvidha-vāk).
Moreover (punar api),
there exist numerous types of phrases and expressions (aneka-prakāra-vākya-padaḥ).
云何那落迦趣？謂種果所攝那洛迦諸蘊，及順那洛迦受業。如那洛迦趣如是，傍生、餓鬼、人、天、如其所應盡當知。
What is the Naraka (Hell) Realm (kiṁ nārakī-gatiḥ)?
It refers to the aggregates (skandhas) belonging to the Naraka beings (nārakī-skandhāḥ),
which are included under karmic cause and effect (bīja-phala-parigṛhītaḥ),
as well as the actions (karma) that lead to experiencing Naraka retribution (nārakī-anubhava-karma).
Just as this explanation applies to the Naraka realm (yathā nārakī-gatiḥ),
so too should one fully understand (parijñātavyaḥ)
the realms of animals (tiryañc), hungry ghosts (preta), humans (manuṣya), and gods (deva) (tiryañc-preta-manuṣya-deva-gatiḥ),
each according to its nature (yathā-svabhāvaṁ).
云何卵生？謂諸有情破㲉而出。彼復云何？如鵞、雁、孔雀、鸚鵡、舍利鳥等。
What is egg birth (oviparous birth, aṇḍaja)? (kiṁ aṇḍaja-janma?)
It refers to sentient beings (sarva-sattvāḥ)
who break through a shell and emerge (anda-kosham bhittvā niṣkrāmanti).
What are these beings? (ke te?)
For example (tadyathā):
- Swans (haṁsaḥ),
- Wild geese (kāraṇḍavaḥ),
- Peacocks (mayūraḥ),
- Parrots (śukaḥ),
- Śārikā birds (mynas or starlings) (śārikāḥ),
and others of similar kind (itaretarāḥ).
云何胎生？謂諸有情胎所纏裹，剖胎而出。彼復云何？如象、馬、牛、驢等。
What is womb birth (viviparous birth, jarāyuja)? (kiṁ jarāyuja-janma?)
It refers to sentient beings (sarva-sattvāḥ)
who are wrapped in a womb (胎) (garbha-veṣṭitaḥ)
and emerge by breaking through the womb (garbhaṁ bhittvā niṣkrāmanti).
What are these beings? (ke te?)
For example (tadyathā):
- Elephants (gajaḥ),
- Horses (aśvaḥ),
- Cows (goḥ),
- Donkeys (gardabhaḥ),
and others of similar kind (itaretarāḥ).
云何濕生？謂諸有情隨因一種濕氣而生。彼復云何？如蟲、蝎、飛蛾等。
What is moisture-born birth (saṁsvedaja-janma)? (kiṁ saṁsvedaja-janma?)
It refers to sentient beings (sarva-sattvāḥ)
who are born from a single type of moisture (eka-prakāra-saṁsveda-nibandhanāt jāyante).
What are these beings? (ke te?)
For example (tadyathā):
- Worms (kīṭāḥ),
- Scorpions (vṛścikaḥ),
- Moths (patangaḥ),
and others of similar kind (itaretarāḥ).
云何化生？謂諸有情業增上故，具足六處而生，或復不具。彼復云何？如天、那洛迦全，及人、鬼、傍生一分。
What is spontaneous birth (apparitional birth, upapāduka)? (kiṁ upapāduka-janma?)
It refers to sentient beings (sarva-sattvāḥ)
who, due to the power of their karma (karma-prabhāvāt),
are born with their six sense faculties either complete or incomplete (ṣaḍ-āyatana-samanvāgatāḥ vā na vā).
What are these beings? (ke te?)
For example (tadyathā):
All devas and naraka beings (deva-nārakāḥ sarve),
and some humans, ghosts, and animals (manuṣya-preta-tiryañcāṁ ca ekadeśaḥ).
What is spontaneous birth (upapāduka-janma)? (kiṁ upapāduka-janma?)
It refers to sentient beings (sarva-sattvāḥ)
who, due to the dominance of karma (karma-adhipatyāt),
are born fully formed with the six sense bases (ṣaḍ-āyatana-sampannaḥ jāyante),
or sometimes without them (kvacit asampannaḥ).
What are these beings? (ke te?)
For example (tadyathā):
- Gods (Devas) (devaḥ),
- Hell Beings (Naraka beings) (narakaḥ),
who are entirely born this way (sarvathā evam jāyante).
Additionally, some among (tathā api kecit):
- Humans (manuṣyaḥ),
- Ghosts (Pretas) (pretaḥ),
- Animals (Tiryagyoni) (tiryañcḥ),
are partially born this way (ekāṁśena evam jāyante).
云何六種依持？一、建立依持，謂最下風輪及水輪、地輪。令諸有情不墜下故起，是名依持。二、藏覆依持，謂屋宇等。為諸有情離流漏等所損故起，是名依持。彼屋宇等略有三種。或由造作，或不由造作，或宮殿化起。三、豐稔依持，為諸有情段食故起，是名依持。四、安隱依持，為諸有情離刀仗等所害故起，是名依持。五、日月依持，為諸有情見色故起，是名依持。六、食依持，謂四食。一、段食，二、觸食，三、意思食，四、識食。為諸有情任持身故起，是名依持。
What are the six kinds of support (ṣaḍ-vidhādhāraḥ)?
First, the foundational support (sthiti-ādhāraḥ): This refers to the lowest wind-wheel (vāyu-maṇḍala), water-wheel (jala-maṇḍala), and earth-wheel (pṛthivī-maṇḍala). These arise to prevent sentient beings from falling downward (sattva-adhogati-nivāraṇārtham).
Second, the shelter support (āvaraṇa-ādhāraḥ): This refers to dwellings and such. These arise to protect sentient beings from rain and other harmful elements. These dwellings are of three types: constructed, naturally formed, or manifested as palaces.
Third, the abundance support (sasyādi-ādhāraḥ): This arises to provide material food for sentient beings.
Fourth, the safety support (kṣema-ādhāraḥ): This arises to protect sentient beings from weapons and other harms.
Fifth, the luminous support (jyoti-ādhāraḥ): This refers to the sun and moon, which arise to enable sentient beings to see forms.
Sixth, the nutriment support (āhāra-ādhāraḥ): This refers to the four kinds of food: material food (kavaḍīkāra-āhāra), contact food (sparśa-āhāra), mental volition food (manaḥ-sañcetanā-āhāra), and consciousness food (vijñāna-āhāra). These arise to sustain the bodies of sentient beings.
What are the six types of sustaining supports (依持, ādhāra)? (kiṁ ṣaḍ-vidha ādhāraḥ?)
1. Foundational Support (建立依持, pratiṣṭhita-ādhāraḥ)
- Refers to the lowest wind-wheel, water-wheel, and earth-wheel (adhama-vāyu-cakra, jala-cakra, pṛthivī-cakra),
- Which prevent sentient beings from falling downward (sattvānām avapatana-nivṛttiḥ).
2. Sheltering Support (藏覆依持, chādana-ādhāraḥ)
- Refers to houses, roofs, and shelters (gṛha, prāsāda, āvaraṇa),
- Which protect sentient beings from leakage, rain, and damage (sattvānāṁ srava-parihāra-arthaṁ).
- These shelters (tad-āvaraṇāni) are of three types:
1. Man-made (造作, kṛtrimaṁ) (nirmitaṁ),
2. Naturally occurring (不由造作, akṛtrimaṁ) (anirmitaṁ),
3. Magically manifested palaces (宮殿化起, divya-nirmitaṁ) (divya-prāsādaḥ).
3. Sustenance Support (豐稔依持, saṁpatti-ādhāraḥ)
- Refers to abundant resources for food (bhojana-upakaraṇam),
- Which support the nourishment of sentient beings (sattvānāṁ āhāra-nibandhanaṁ).
4. Safety Support (安隱依持, kṣema-ādhāraḥ)
- Refers to protection from weapons and violence (khaḍga-śastra-parihāraḥ),
- Which ensures the safety of sentient beings (sattvānām abhaya-saṁpattiḥ).
5. Sun and Moon Support (日月依持, sūrya-candra-ādhāraḥ)
- Refers to the sun and moon (sūrya-candraḥ),
- Which enable sentient beings to perceive form and color (sattvānāṁ rūpa-darśana-hetuḥ).
6. Nutritional Support (食依持, āhāra-ādhāraḥ)
- Refers to the four types of food (caturvidha āhāraḥ):
1. Material food (段食, kabaliṅkārāhāraḥ) (solid food consumed by chewing),
2. Contact-based food (觸食, sparśāhāraḥ) (sensory impressions),
3. Mental food (意思食, manaḥ-saṁcetanāhāraḥ) (intentions and mental formations),
4. Consciousness-based food (識食, vijñānāhāraḥ) (sustaining power of consciousness).
- Which enable sentient beings to sustain their physical existence (sattvānām śarīra-dhāraṇa-arthaṁ).
云何七種攝受事？一、自父母事，二、妻子事，三、奴婢僕使事，四、朋友官僚兄弟眷屬事，五、田宅邸肆事，六、福業事及方便作業事，七、庫藏事。
What are the seven kinds of possessions (sapta-parigraha-vastūni)?
- Parents (mātā-pitṛ-vastu)
- Spouse and children (dāra-putra-vastu)
- Servants and workers (dāsa-karmakara-vastu)
- Friends, officials, siblings, and relatives (mitra-amātya-bhrātṛ-jñāti-vastu)
- Fields, houses, and shops (kṣetra-gṛha-āpaṇa-vastu)
- Meritorious deeds and skillful work (puṇya-karma-upāya-karma-vastu)
- Treasury and stored wealth (kośa-vastu)
What are the seven types of possessions or attachments (七種攝受事, sapta-prakāra-saṁgraha-vastu)? (kiṁ sapta-vidha-saṁgraha-arthaḥ?)
1. Possessions related to one’s parents (自父母事, mātṛ-pitṛ-saṁbandha)
- Responsibilities and attachments toward one’s parents (mātṛ-pitṛ-parigrahaḥ).
2. Possessions related to wife and children (妻子事, dārā-putra-saṁbandha)
- Responsibilities and attachments toward one’s spouse and offspring (dārā-putra-parigrahaḥ).
3. Possessions related to servants and attendants (奴婢僕使事, dāsa-bhṛtya-saṁbandha)
- Responsibilities and attachments toward one’s slaves, maids, and servants (dāsa-bhṛtya-parigrahaḥ).
4. Possessions related to friends, officials, siblings, and relatives (朋友官僚兄弟眷屬事, suhṛd-amātya-bhrātṛ-bāndhava-saṁbandha)
- Responsibilities and attachments toward one’s friends, officials, brothers, and relatives (suhṛd-bhrātṛ-parigrahaḥ).
5. Possessions related to land, houses, and business (田宅邸肆事, kṣetra-gṛha-vyāpāra-saṁbandha)
- Responsibilities and attachments toward one’s property, land, houses, and businesses (kṣetra-gṛha-vyāpāra-parigrahaḥ).
6. Possessions related to meritorious actions and skillful means (福業事及方便作業事, puṇya-karman-upāya-karman-saṁbandha)
- Responsibilities and attachments toward meritorious deeds and skillful efforts in work (puṇya-upāya-karmāṇi).
7. Possessions related to treasury and stored wealth (庫藏事, koṣṭhāgāra-saṁbandha)
- Responsibilities and attachments toward one’s treasury, stored wealth, and accumulated goods (koṣṭhāgāra-parigrahaḥ).
云何十種身資具？一、食，二、飲，三、乘，四、衣，五、莊嚴具，六、歌笑舞樂，七、香鬘塗末，八、什物之具，九、照明，十、男女受行。
What are the ten types of bodily requisites (kiṁ daśa-vidha-kāya-upakaraṇāni?)
1. Food (食, āhāraḥ) – Sustenance for maintaining life.
2. Drink (飲, pānaṁ) – Liquids necessary for nourishment.
3. Vehicles (乘, yānaṁ) – Means of transportation.
4. Clothing (衣, vastraṁ) – Garments for covering the body.
5. Adornment (莊嚴具, alaṁkāraṁ) – Decorative accessories.
6. Entertainment (歌笑舞樂, gīta-hāsa-nṛtya-vādyaṁ) – Singing, laughter, dance, and music.
7. Fragrance and body applications (香鬘塗末, gandha-mālya-lepanaṁ) – Perfumes, garlands, and cosmetic powders.
8. Various personal belongings (什物之具, nānā-prakāra-upakaraṇāni) – Miscellaneous useful objects.
9. Illumination (照明, dīpaṁ) – Light sources.
10. Sexual activity (男女受行, strī-puruṣa-saṁyogaḥ) – The indulgence in male-female relations.
云何八數隨行？謂諸世間數數隨所行事。一、蔽覆事，二、瑩飾身事，三、威儀易奪事，四、飲食事，五、睡眠事，六、交會事，七、屬彼勤劬事，八、屬彼言說事。
What are the eight types of frequent activities (aṣṭa-abhīkṣṇa-caryāḥ)? These are the activities that worldly beings frequently engage in:
- Concealment activities (pracchadana-vastu)
- Bodily adornment activities (śarīra-maṇḍana-vastu)
- Activities of deportment that are easily disrupted (īryāpatha-vighāta-vastu)
- Eating and drinking activities (āhāra-vastu)
- Sleeping activities (nidrā-vastu)
- Sexual activities (maithuna-vastu)
- Activities of laborious effort (śrama-vastu)
- Activities of speech (vāk-vastu)
What are the eight aspects of worldly involvement (八數隨行, aṣṭa-saṁkhyā-anugamanaṁ)? (kiṁ aṣṭa-vidha-saṁkhyā-anugamanaṁ?)
These refer to worldly matters that repeatedly accompany actions (yāni laukikāni karmāṇi punaḥ punaḥ anugacchanti), namely:
1. Matters of concealment (蔽覆事, gūhana-kriyā) – Actions done in secrecy or deception.
2. Matters of bodily embellishment (瑩飾身事, śarīra-bhūṣaṇa-kriyā) – Activities related to beautifying or adorning the body.
3. Matters where dignity is easily lost (威儀易奪事, ācāra-lopa-kriyā) – Situations where one’s dignity or composure is easily taken away.
4. Matters of food and drink (飲食事, āhāra-pāna-kriyā) – Activities related to eating and drinking.
5. Matters of sleep (睡眠事, nidrā-kriyā) – Actions concerning rest and sleep.
6. Matters of social interactions (交會事, saṁsarga-kriyā) – Engagements in meetings, relationships, or gatherings.
7. Matters related to labor and effort (屬彼勤劬事, śrama-kriyā) – Activities requiring hard work or diligence.
8. Matters related to speech and discourse (屬彼言說事, vāk-kriyā) – Activities involving conversation and verbal interactions.
云何三種世事？一、語言談論，更相慶慰事；二、嫁娶賓主，更相飲噉事；三、於起作種種事中，更相營助事。
What are the three types of worldly affairs (三種世事, tri-vidha-laukika-kārya)? (kiṁ tri-vidha-laukika-kāryam?)
1. Matters of speech and discussion (語言談論，更相慶慰事, vāk-saṁlāpa-saṁbandha)
- Conversing, exchanging words, and offering mutual congratulations or comfort (vāk-saṁlāpaḥ parasparābhivādanaṁ ca).
2. Matters of marriage, hospitality, and feasting (嫁娶賓主，更相飲噉事, vivāha-ātithya-bhojana-saṁbandha)
- Weddings, guest-host relations, and mutual participation in eating and drinking (vivāhaḥ, ātithyam, paraspara-bhojanaṁ ca).
3. Matters of mutual cooperation in various activities (於起作種種事中，更相營助事, karma-sahāyaka-saṁbandha)
- Working together and assisting each other in various endeavors (karmaṇi paraspara-sahāyaḥ).
云何三種語言？謂有法語言、無法語言，及餘語言。有法語言者，謂宣說厭捨，離諸纏蓋趣可愛樂等。廣說如經。無法語言者，謂染污心說飲食等。餘語言者，謂無記心所起言說。
What are the three types of speech (三種語言, tri-vidha-vāk)? (kiṁ tri-vidha-vāk?)
1. Dharma speech (有法語言, dharma-vāk)
- Speech that expounds detachment (vairāgya-pravacanaṁ),
- Leads to freedom from afflictions (kleśa-vinirmuktiḥ),
- Removes obscurations and hindrances (āvaraṇa-prahāṇaṁ),
- And directs one toward wholesome and desirable states (kalyāṇa-prasthānaṁ).
- (Further explained in the scriptures.)
2. Non-Dharma speech (無法語言, adharma-vāk)
- Speech spoken with a defiled mind (saṁkliṣṭa-cittena bhāṣitam),
- Related to desires, such as talk about food and pleasures (bhojana-ādi-viṣaya-bhāṣaṇam).
3. Neutral speech (餘語言, avyākṛta-vāk)
- Speech arising from an ethically neutral mind (avyākṛta-cittāt utpannaṁ vāk),
- Neither wholesome nor unwholesome (na kuśalaṁ na pāpaṁ).
云何二十二種發憤？一、偽斗，二、偽稱，三、偽函，四、邪業方便，五、拒鬪，六、輕調，七、違反，八、諍訟，九、罵詈，十、忿怒，十一、訶責，十二、迫脅，十三、捶打，十四、殺害，十五、繫縛，十六、禁閉，十七、割截，十八、驅擯，十九、諂曲，二十、矯誑，二十一、陷逗，二十二、妄語。
What are the twenty-two types of anger (二十二種發憤, dvāviṁśati-prakopaḥ)? (kiṁ dvāviṁśati-vidha-prakopaḥ?)
- Fraudulent fighting (偽斗, mithyā-yuddha)
- Fraudulent weighing (偽稱, mithyā-tulana)
- Fraudulent measuring (偽函, mithyā-māna)
- Wrong methods of livelihood (邪業方便, mithyā-ājīva-upāya)
- Resisting conflict (拒鬪, vigraha-pratighāta)
- Mockery (輕調, parihāsa)
- Opposition (違反, virodha)
- Dispute (諍訟, vivāda)
- Verbal abuse (罵詈, ākrośa)
- Anger (忿怒, krodha)
- Reproach (訶責, bhartsana)
- Intimidation (迫脅, tarjana)
- Beating (捶打, tāḍana)
- Killing (殺害, vadhya)
- Binding (繫縛, bandhana)
- Imprisonment (禁閉, kārāgāra)
- Mutilation (割截, aṅga-ccheda)
- Banishment (驅擯, pravāsana)
- Flattery (諂曲, śāṭhya)
- Deception (矯誑, māyā)
- Entrapment (陷逗, nigrahana)
- False speech (妄語, mṛṣā-vāda)
What are the twenty-two types of aggression or hostility (二十二種發憤, dvāviṁśati-vidha-pradveṣa)? (kiṁ dvāviṁśati-prakāra-pradveṣaḥ?)
1. False argument (偽斗, mithya-kalaha) – Engaging in deceitful disputes.
2. False praise (偽稱, mithya-stuti) – Offering insincere compliments.
3. False complaints (偽函, mithya-abhiyoga) – Making deceptive accusations.
4. Wrongful scheming (邪業方便, mithya-upāya-karman) – Carrying out harmful acts with wicked intentions.
5. Defensive quarrel (拒鬪, pratighāta-kalaha) – Engaging in fights to resist or oppose others.
6. Mockery and ridicule (輕調, hāsa-nirbhartsana) – Belittling or making fun of others.
7. Rebellion (違反, vipratipatti) – Deliberately opposing or resisting authority.
8. Litigation and dispute (諍訟, vivāda-vāda) – Engaging in lawsuits and arguments.
9. Abusive speech (罵詈, nindā-paribhāṣaṇa) – Insulting and cursing others.
10. Anger (忿怒, krodha) – Harboring or expressing wrath.
11. Reprimanding (訶責, tarjana) – Harshly scolding or criticizing.
12. Threatening (迫脅, abhibhartsana) – Using coercion or threats.
13. Beating (捶打, tāḍana) – Physically striking another.
14. Killing (殺害, vadha) – Taking another’s life.
15. Tying up (繫縛, bandhana) – Restraining or binding someone.
16. Imprisonment (禁閉, nivāraṇa) – Detaining or locking someone up.
17. Mutilation (割截, chedana) – Cutting or dismembering.
18. Banishment (驅擯, paribhāṣaṇa) – Expelling or ostracizing someone.
19. Flattery and deceit (諂曲, vañcanā) – Engaging in deceptive flattery.
20. Fraud and hypocrisy (矯誑, mithyā-dambha) – Pretending to be virtuous while deceiving others.
21. Entrapment (陷逗, mithyā-pralobhana) – Setting traps to trick or lure others.
22. False speech (妄語, mithyā-vākya) – Lying or making false statements.
What are the twenty-two types of aggression or hostility (二十二種發憤, dvāviṁśati-vidha-pradveṣa)? (kiṁ dvāviṁśati-prakāra-pradveṣaḥ?)
1. False argument (偽斗, mithya-kalaha) – Engaging in deceitful disputes.
2. False praise (偽稱, mithya-stuti) – Offering insincere compliments.
3. False complaints (偽函, mithya-abhiyoga) – Making deceptive accusations.
4. Wrongful scheming (邪業方便, mithya-upāya-karman) – Carrying out harmful acts with wicked intentions.
5. Defensive quarrel (拒鬪, pratighāta-kalaha) – Engaging in fights to resist or oppose others.
6. Mockery and ridicule (輕調, hāsa-nirbhartsana) – Belittling or making fun of others.
7. Rebellion (違反, vipratipatti) – Deliberately opposing or resisting authority.
8. Litigation and dispute (諍訟, vivāda-vāda) – Engaging in lawsuits and arguments.
9. Abusive speech (罵詈, nindā-paribhāṣaṇa) – Insulting and cursing others.
10. Anger (忿怒, krodha) – Harboring or expressing wrath.
11. Reprimanding (訶責, tarjana) – Harshly scolding or criticizing.
12. Threatening (迫脅, abhibhartsana) – Using coercion or threats.
13. Beating (捶打, tāḍana) – Physically striking another.
14. Killing (殺害, vadha) – Taking another’s life.
15. Tying up (繫縛, bandhana) – Restraining or binding someone.
16. Imprisonment (禁閉, nivāraṇa) – Detaining or locking someone up.
17. Mutilation (割截, chedana) – Cutting or dismembering.
18. Banishment (驅擯, paribhāṣaṇa) – Expelling or ostracizing someone.
19. Flattery and deceit (諂曲, vañcanā) – Engaging in deceptive flattery.
20. Fraud and hypocrisy (矯誑, mithyā-dambha) – Pretending to be virtuous while deceiving others.
21. Entrapment (陷逗, mithyā-pralobhana) – Setting traps to trick or lure others.
22. False speech (妄語, mithyā-vākya) – Lying or making false statements.
云何六十二種有情之類？一、那洛迦，二、傍生，三、鬼，四、天，五、人，六、剎帝利，七、婆羅門，八、吠舍，九、戍陀羅，十、女，十一、男，十二、非男非女，十三、劣，十四、中，十五、妙，十六、在家，十七、出家，十八、苦行，十九、非苦行，二十、律儀，二十一、不律儀，二十二、非律儀非不律儀，二十三、離欲，二十四、未離欲，二十五、邪性聚定，二十六、正性聚定，二十七、不定聚定，二十八、苾芻，二十九、苾芻尼，三十、正學，三十一、勤策男，三十二、勤策女，三十三、近事男，三十四、近事女，三十五、習斷者，三十六、習誦者，三十七、淨施人，三十八、宿長，三十九、中年，四十、少年，四十一、軌範師，四十二、親教師，四十三、共住弟子及近住弟子，四十四、賓客，四十五、營僧事者，四十六、貪利養恭敬者，四十七、厭捨者，四十八、多聞者，四十九、大福智者，五十、法隨法行者，五十一、持經者，五十二、持律者，五十三、持論者，五十四、異生，五十五、見諦，五十六、有學，五十七、無學，五十八、聲聞，五十九、獨覺，六十、菩薩，六十一、如來，六十二、轉輪王。此轉輪王復有四種。或王一洲，或二三四。王一洲者，有鐵輪應；王二洲者，有銅輪應；王三洲者，有銀輪應；王四洲者，有金輪應。
What are the sixty-two types of sentient beings? 1) Hell-dwellers (naraka), 2) Animals (tiryak), 3) Hungry ghosts (preta), 4) Gods (deva), 5) Humans, 6) Warriors (ksatriya), 7) Priests (brahmana), 8) Merchants (vaisya), 9) Servants (sudra), 10) Female, 11) Male, 12) Neither male nor female, 13) Inferior, 14) Middling, 15) Superior, 16) Householders, 17) Renunciants, 18) Ascetics, 19) Non-ascetics, 20) Those with restraints, 21) Those without restraints, 22) Those neither with nor without restraints, 23) Those free from desire, 24) Those not free from desire, 25) Those fixed in wrongness, 26) Those fixed in rightness, 27) Those of unfixed nature, 28) Monks (bhiksu), 29) Nuns (bhiksuni), 30) Probationary nuns (siksamana), 31) Male novices (sramanera), 32) Female novices (sramaneri), 33) Male lay followers (upasaka), 34) Female lay followers (upasika), 35) Those who practice abandonment, 36) Those who practice recitation, 37) Those who give pure offerings, 38) Elders, 39) Middle-aged, 40) Youth, 41) Teachers of conduct, 42) Preceptors, 43) Resident and temporary disciples, 44) Guests, 45) Monastery administrators, 46) Those who seek gain and respect, 47) Those who renounce, 48) The learned, 49) Those of great merit and wisdom, 50) Those who practice in accord with the Dharma, 51) Sutra-holders, 52) Vinaya-holders, 53) Abhidharma-holders, 54) Ordinary beings, 55) Those who have seen the truth, 56) Learners, 57) Non-learners, 58) Sravakas, 59) Pratyekabuddhas, 60) Bodhisattvas, 61) Tathagatas, 62) Wheel-turning kings. These wheel-turning kings are of four types, ruling over one, two, three or four continents. Those who rule one continent have iron wheels; those who rule two have copper wheels; those who rule three have silver wheels; those who rule four have golden wheels.
What are the sixty-two types of sentient beings (六十二種有情之類, ṣaṭṣaṣṭi-prakāra-sattvāḥ)? (kiṁ ṣaṭṣaṣṭi-vidha-sattvāḥ?)
1. Hell-beings (那洛迦, naraka)
2. Animals (傍生, tiryañc)
3. Hungry ghosts (鬼, preta)
4. Gods (天, deva)
5. Humans (人, manuṣya)
6. Kṣatriyas (剎帝利, kṣatriya) – The warrior-ruler caste.
7. Brāhmaṇas (婆羅門, brāhmaṇa) – The priestly caste.
8. Vaiśyas (吠舍, vaiśya) – The merchant-trade caste.
9. Śūdras (戍陀羅, śūdra) – The servant-laborer caste.
10. Females (女, strī)
11. Males (男, pumān)
12. Non-male, non-female (非男非女, napuṁsaka) – Those who are neither male nor female.
13. Inferior beings (劣, hīna)
14. Mediocre beings (中, madhya)
15. Superior beings (妙, uttama)
16. Householders (在家, gṛhastha) – Laypeople.
17. Renunciants (出家, pravrajita) – Those who have left home for monastic life.
18. Ascetics (苦行, tapasvin) – Those engaged in severe ascetic practices.
19. Non-ascetics (非苦行, atapasvin) – Those who do not engage in severe asceticism.
20. Observant of moral discipline (律儀, śīla-vṛtta) – Those who uphold precepts.
21. Non-observant of moral discipline (不律儀, aśīla-vṛtta) – Those who do not uphold precepts.
22. Neither observant nor non-observant (非律儀非不律儀, naiva-śīla-naiva-aśīla)
23. Those free from desire (離欲, vītarāga) – Those who have abandoned craving.
24. Those still bound by desire (未離欲, avītarāga)
25. Wrong-viewed determinates (邪性聚定, mithyā-dṛṣṭi-niyata) – Those fixed in wrong views.
26. Right-viewed determinates (正性聚定, samyag-dṛṣṭi-niyata) – Those fixed in right views.
27. Indeterminate (不定聚定, aniyata-niyata) – Those not fixed in either view.
28. Fully ordained monks (苾芻, bhikṣu)
29. Fully ordained nuns (苾芻尼, bhikṣuṇī)
30. Female trainees (正學, śikṣamāṇā) – Nuns in training.
31. Diligent male practitioners (勤策男, śramaṇa-puruṣa)
32. Diligent female practitioners (勤策女, śramaṇa-strī)
33. Male lay followers (近事男, upāsaka)
34. Female lay followers (近事女, upāsikā)
35. Practitioners of renunciation (習斷者, saṁskāra-tyāgin) – Those training to abandon attachments.
36. Reciters (習誦者, adhyayana-paṭhaka) – Those dedicated to reciting scriptures.
37. Pure donors (淨施人, śuddha-dātṛ) – Those who make offerings with pure intent.
38. Elders (宿長, sthavira) – Senior monastics.
39. Middle-aged (中年, madhya-vayaska)
40. Young individuals (少年, kaumāra)
41. Masters of conduct (軌範師, ācārya) – Teachers of monastic discipline.
42. Personal mentors (親教師, upādhyāya) – Individual preceptors or guides.
43. Resident and near-resident disciples (共住弟子及近住弟子, sārdha-vihārin śiṣya & āśraya-śiṣya)
44. Visitors (賓客, atithi) – Guests to the monastery.
45. Sangha managers (營僧事者, saṁgha-kārya-karaka) – Those engaged in monastic administration.
46. Seekers of gain and reverence (貪利養恭敬者, lābha-pūjā-prārthaka) – Those craving material support and honor.
47. Renouncers of attachment (厭捨者, saṁvega-prahāṇīya) – Those who reject worldly gains.
48. Well-learned individuals (多聞者, bahuśruta) – Those who have extensive scriptural knowledge.
49. Highly meritorious and wise individuals (大福智者, mahāpuṇya-prajña) – Those with great merit and wisdom.
50. Those who follow Dharma according to Dharma (法隨法行者, dharma-anusāri-dharma-cārin)
51. Sutra holders (持經者, sūtra-dhāraka) – Those who memorize and preserve scriptures.
52. Vinaya holders (持律者, vinaya-dhāraka) – Those who uphold monastic discipline.
53. Abhidharma holders (持論者, abhidharma-dhāraka) – Those who study philosophical treatises.
54. Ordinary beings (異生, pṛthagjana) – Those who have not attained any noble state.
55. Those who have seen the truth (見諦, darśana-mārga) – Stream-enterers who have direct insight into Dharma.
56. Those still in training (有學, śaikṣa) – Practitioners who have not yet reached full liberation.
57. Those beyond training (無學, aśaikṣa) – Fully liberated beings (Arhats).
58. Disciples (聲聞, śrāvaka) – Those who follow the Buddha’s teachings as disciples.
59. Solitary Buddhas (獨覺, pratyekabuddha) – Those who attain awakening without a teacher.
60. Bodhisattvas (菩薩, bodhisattva) – Those aspiring to full Buddhahood.
61. Tathāgatas (如來, tathāgata) – Fully enlightened Buddhas.
62. Wheel-turning kings (轉輪王, cakravartin) – Universal monarchs.
Subcategories of Wheel-Turning Kings (轉輪王, cakravartin)
- King of one continent (王一洲, eka-dvīpa-rājā) – Iron-wheel king (鐵輪應, ayasacakra).
- King of two continents (王二洲, dvi-dvīpa-rājā) – Copper-wheel king (銅輪應, tāmracakra).
- King of three continents (王三洲, tri-dvīpa-rājā) – Silver-wheel king (銀輪應, rajatacakra).
- King of four continents (王四洲, catur-dvīpa-rājā) – Gold-wheel king (金輪應, suvarṇacakra).
云何八位？謂處胎位、出生位、嬰孩位、童子位、少年位、中年位、老年位、耄熟位。處胎位者，謂羯羅藍等。出生位者，謂從此後乃至耄熟。嬰孩位者，謂乃至未能遊行嬉戲。童子位者，謂能為彼事。少年位者，謂能受用欲塵，乃至三十。中年位者，謂從此位乃至五十。老年位者，謂從此位乃至七十。從此以上，名耄熟位。
What are the eight stages? The stages are: embryonic stage, birth stage, infancy stage, childhood stage, youth stage, middle age stage, old age stage, and decrepit stage. The embryonic stage refers to the kalala and other stages. The birth stage extends from then until decrepitude. The infancy stage is until one can walk and play. The childhood stage is when one can do those activities. The youth stage is when one can engage with sense objects, up to age thirty. The middle age stage extends from then until fifty. The old age stage extends from then until seventy. Beyond that is called the decrepit stage.
What are the eight stages of life (八位, aṣṭa-bhūmi)? (kiṁ aṣṭa-bhūmiḥ?)
1. Embryonic Stage (處胎位, garbha-bhūmi) – The stage inside the womb, including the kalala phase (羯羅藍, kalala) and other fetal stages.
2. Birth Stage (出生位, janma-bhūmi) – The stage beginning at birth and continuing until advanced old age.
3. Infant Stage (嬰孩位, śiśu-bhūmi) – The stage before the ability to walk and play.
4. Childhood Stage (童子位, bāla-bhūmi) – The stage when a child can begin walking, playing, and engaging in basic activities.
5. Youth Stage (少年位, yuvā-bhūmi) – The stage when one can experience sensual pleasures, lasting until age 30.
6. Middle Age Stage (中年位, madhya-bhūmi) – The stage from age 30 to 50.
7. Old Age Stage (老年位, vṛddha-bhūmi) – The stage from age 50 to 70.
8. Advanced Old Age Stage (耄熟位, jarad-bhūmi) – The stage beyond age 70.
云何四種入胎？一、正知而入，不正知住出；二、正知入住，不正知而出；三、俱能正知；四、俱不正知。初謂輪王，二謂獨覺，三謂菩薩，四謂所餘有情。
What are the four ways of entering the womb? First, there is entering with awareness but dwelling and leaving without awareness. Second, there is entering and dwelling with awareness but leaving without awareness. Third, there is awareness in all three phases. Fourth, there is no awareness in any phase. The first refers to Wheel-Turning Kings, the second to Solitary Buddhas, the third to Bodhisattvas, and the fourth to all other beings.
What are the four types of entering the womb (四種入胎, catur-vidha-garbha-praveśa)? (kiṁ catur-vidha-garbha-praveśaḥ?)
1. Entering the womb with right knowledge but residing and exiting without right knowledge (正知而入，不正知住出, samyak-jñānena praviśati, asamyak-jñānena tiṣṭhati niṣkrāmati)
- This refers to Wheel-Turning Kings (轉輪王, cakravartin).
2. Entering and residing with right knowledge but exiting without right knowledge (正知入住，不正知而出, samyak-jñānena praviśati tiṣṭhati, asamyak-jñānena niṣkrāmati)
- This refers to Pratyekabuddhas (獨覺, pratyekabuddha).
3. Entering, residing, and exiting with right knowledge (俱能正知, sarvaṁ samyak-jñānena)
- This refers to Bodhisattvas (菩薩, bodhisattva).
4. Entering, residing, and exiting without right knowledge (俱不正知, sarvaṁ asamyak-jñānena)
- This refers to all other sentient beings (所餘有情, śeṣa-sattvāḥ).
云何六種活命？一、營農，二、商賈，三、牧牛，四、事王，五、習學書算計數及印，六、習學所餘工巧業處。
What are the six types of livelihood (六種活命, ṣaḍ-vidha-jīvita)? (kiṁ ṣaḍ-vidha-jīvita?)
1. Farming (營農, kṛṣi-karmānta) – Engaging in agriculture.
2. Trade and commerce (商賈, vāṇijya) – Engaging in business and trade.
3. Cattle herding (牧牛, go-rakṣā) – Raising and tending cattle.
4. Serving the king (事王, rāja-sevā) – Working in governmental or royal service.
5. Studying writing, mathematics, and bookkeeping (習學書算計數及印, lipi-gaṇanā-saṅkhyā-mudrā-adhyayanam) – Learning script, calculation, accounting, and seals.
6. Studying and practicing various crafts and skills (習學所餘工巧業處, śilpa-kalā-adhyayana) – Learning other technical or artistic professions.
云何六種守護？謂象軍、馬軍、車軍、步軍、藏力、友力。
What are the six types of protection (六種守護, ṣaḍ-vidha-rakṣā)? (kiṁ ṣaḍ-vidha-rakṣā?)
1. Elephant army (象軍, gaja-senā) – Protection through war elephants.
2. Horse army (馬軍, aśva-senā) – Protection through cavalry forces.
3. Chariot army (車軍, ratha-senā) – Protection through chariots and their warriors.
4. Infantry army (步軍, padāti-senā) – Protection through foot soldiers.
5. Stored Power (藏力, nidhi-bala) – Protection through wealth, supplies, and hidden reserves.
6. Allied Power (友力, mitra-bala) – Protection through alliances and friendships.
云何七種苦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦。
What are the seven types of suffering (七種苦, sapta-duḥkhāni)? (kiṁ sapta-duḥkhāni?)
1. Suffering of birth (生苦, jāti-duḥkha) – The pain of being born.
2. Suffering of aging (老苦, jarā-duḥkha) – The suffering associated with growing old.
3. Suffering of illness (病苦, vyādhi-duḥkha) – The distress caused by sickness.
4. Suffering of death (死苦, maraṇa-duḥkha) – The anguish of dying.
5. Suffering of encountering what one hates (怨憎會苦, apriya-samprayoga-duḥkha) – The pain of being forced into situations with enemies or things one dislikes.
6. Suffering of separation from what one loves (愛別離苦, priya-viprayoga-duḥkha) – The sorrow of being parted from loved ones and desirable things.
7. Suffering of not getting what one desires (求不得苦, icchā-prāpti-abhāva-duḥkha) – The frustration of not obtaining what one seeks.
云何七種慢？謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。
What are the seven types of arrogance (七種慢, sapta-māna)? (kiṁ sapta-māna?)
1. Pride (慢, māna) – Thinking oneself superior to those who are actually equal.
2. Excessive pride (過慢, atimāna) – Thinking oneself superior to those who are actually superior.
3. Pride of superiority (慢過慢, mānātimāna) – Thinking oneself even more superior than one already does.
4. Ego-pride (我慢, asmimāna) – The fundamental pride of “I” or self-identity.
5. Arrogance of spiritual attainment (增上慢, adhimāna) – Believing one has attained spiritual realization when one has not.
6. Inferiority-based pride (卑慢, unnamana) – Considering oneself superior while actually being inferior.
7. False pride (邪慢, mithyāmāna) – Arrogance based on improper or deluded grounds.
云何七種憍？謂無病憍、少年憍、長壽憍、族姓憍、色力憍、富貴憍、多聞憍。
What are the seven types of conceit (七種憍, sapta-mada)? (kiṁ sapta-mada?)
1. Conceit of health (無病憍, anāmaya-mada) – Arrogance due to being free from illness.
2. Conceit of youth (少年憍, yauvana-mada) – Arrogance due to being young.
3. Conceit of longevity (長壽憍, dīrghāyuṣmat-mada) – Arrogance due to having a long life.
4. Conceit of noble lineage (族姓憍, kula-mada) – Arrogance due to being born into a high-status family.
5. Conceit of physical beauty and strength (色力憍, rūpa-bala-mada) – Arrogance due to having an attractive appearance or physical strength.
6. Conceit of wealth (富貴憍, aiśvarya-mada) – Arrogance due to possessing wealth and high social status.
7. Conceit of knowledge (多聞憍, bahuśruta-mada) – Arrogance due to being well-learned or having vast knowledge.
云何四種言說？謂依見、聞、覺、知所有言說。依見言說者，謂依眼故，現見外色，由此因緣，為他宣說，是名依見言說。依聞言說者，謂從他聞，由此因緣，為他宣說，是名依聞言說。依覺言說者，謂不見不聞，但自思惟、稱量、觀察，由此因緣，為他宣說，是名依覺言說。依知言說者，謂各別於內、所受、所證、所觸、所得，由此因緣，為他宣說，是名依知言說。
What are the four types of speech (四種言說, catur-vidha-vāk)? (kiṁ catur-vidha-vāk?)
1. Speech based on seeing (依見言說, cakṣus-pratyakṣa-vāk) –
- Speech based on direct visual perception.
- This means one sees external forms with the eye, and from this perception, explains them to others.
2. Speech based on hearing (依聞言說, śruta-pratyakṣa-vāk) –
- Speech based on what has been heard from others.
- This means one hears from someone else, and based on this experience, explains it to others.
3. Speech based on cognition (依覺言說, cintā-pratyakṣa-vāk) –
- Speech based on one’s own contemplation, inference, and reasoning.
- This means without seeing or hearing, one thinks, reflects, and analyzes, and from this reasoning, explains it to others.
4. Speech based on direct knowledge (依知言說, jñāna-pratyakṣa-vāk) –
- Speech based on one’s own inner realization and direct experience.
- This means having personally realized, attained, touched, or known something inwardly, one explains it to others.
云何眾多言說句？謂即此亦名釋詞句，亦名戲論句，亦名攝義句，如是等類，眾多差別。
What are the various types of speech expressions (眾多言說句, bahu-prakāra-vākya)? (kiṁ bahu-prakāra-vākya?)
- These various expressions include:
1. Explanatory phrases (釋詞句, nirukti-vākya) – Sentences that explain words or terms.
2. Speculative or idle talk phrases (戲論句, prapañca-vākya) – Sentences that engage in unnecessary speculation or frivolous discussion.
3. Meaning-containing phrases (攝義句, saṅgṛhīta-artha-vākya) – Sentences that summarize or encapsulate meaning.
- These and other similar types of speech have various classifications and distinctions.
又諸字母能攝諸義，當知亦名眾多言說句。
Moreover, all syllables (諸字母, sarva-varṇa) can encompass various meanings and should also be understood as various types of speech expressions (眾多言說句, bahu-prakāra-vākya).
彼復云何？所謂地、根、境、法、補特伽羅、自性、差別、作用、自、他、有、無、問、答、取、與、正性、邪性句。
What does this further refer to? (彼復云何？, kiṁ punar etat?)
It refers to the following types of speech expressions (言說句, vākya):
1. Earth-related expressions (地句, pṛthivī-vākya) – Statements concerning the element of earth.
2. Root-related expressions (根句, indriya-vākya) – Statements concerning the faculties or senses.
3. Object-related expressions (境句, viṣaya-vākya) – Statements concerning external objects.
4. Dharma-related expressions (法句, dharma-vākya) – Statements concerning Dharma, principles, or phenomena.
5. Person-related expressions (補特伽羅句, pudgala-vākya) – Statements referring to persons or beings.
6. Intrinsic-nature expressions (自性句, svabhāva-vākya) – Statements about inherent characteristics or essential nature.
7. Differentiation expressions (差別句, viśeṣa-vākya) – Statements about distinctions or classifications.
8. Function-related expressions (作用句, kriyā-vākya) – Statements about actions or functions.
9. Self-related expressions (自句, ātma-vākya) – Statements referring to oneself.
10. Other-related expressions (他句, para-vākya) – Statements referring to others.
11. Existence-related expressions (有句, sat-vākya) – Statements affirming existence.
12. Non-existence-related expressions (無句, asat-vākya) – Statements negating existence.
13. Question-related expressions (問句, praśna-vākya) – Interrogative statements.
14. Answer-related expressions (答句, uttara-vākya) – Responses to questions.
15. Grasping-related expressions (取句, upādāna-vākya) – Statements concerning attachment or taking.
16. Giving-related expressions (與句, dāna-vākya) – Statements concerning giving or generosity.
17. Right-view expressions (正性句, samyag-dṛṣṭi-vākya) – Statements aligned with correct understanding.
18. Wrong-view expressions (邪性句, mithyā-dṛṣṭi-vākya) – Statements aligned with false views.
又有聽制、功德、過失、得、不得、毀、譽、苦、樂、稱、譏、堅妙、智退、沈、量、助伴、示現、教導、讚勵、慶慰句。
There are also the following types of speech expressions (言說句, vākya):
1. Regulative speech (聽制句, anuśāsana-vākya) – Statements concerning permissions and prohibitions.
2. Merit-related speech (功德句, guṇa-vākya) – Statements discussing virtues and meritorious qualities.
3. Fault-related speech (過失句, doṣa-vākya) – Statements discussing faults or mistakes.
4. Attainment-related speech (得句, prāpti-vākya) – Statements concerning gain or attainment.
5. Non-attainment speech (不得句, aprāpti-vākya) – Statements about the absence of attainment.
6. Disparaging speech (毀句, nindā-vākya) – Statements involving blame or criticism.
7. Praise-related speech (譽句, praśaṁsā-vākya) – Statements that offer praise or commendation.
8. Suffering-related speech (苦句, duḥkha-vākya) – Statements about pain and suffering.
9. Pleasure-related speech (樂句, sukha-vākya) – Statements about joy or happiness.
10. Glorifying speech (稱句, stuti-vākya) – Statements that express admiration or exaltation.
11. Ridiculing speech (譏句, paribhāṣā-vākya) – Statements that mock or ridicule others.
12. Firm and excellent speech (堅妙句, dṛḍha-suśabda-vākya) – Statements that are firm and well-phrased.
13. Speech about wisdom decline (智退句, prajñā-hāni-vākya) – Statements discussing the decline of wisdom.
14. Speech about mental dullness (沈句, styāna-vākya) – Statements about sinking or mental sluggishness.
15. Measuring or evaluating speech (量句, pramāṇa-vākya) – Statements concerning assessment or measurement.
16. Supportive speech (助伴句, sahāya-vākya) – Statements about helping or assisting others.
17. Manifestation speech (示現句, pradarśana-vākya) – Statements expressing or revealing something.
18. Instructive speech (教導句, upadeśa-vākya) – Statements that provide teachings or guidance.
19. Encouraging speech (讚勵句, praṇidhāna-vākya) – Statements that inspire or uplift.
20. Consoling speech (慶慰句, āśvāsana-vākya) – Statements that offer reassurance or comfort.
又有七言論句，此即七例句。謂補盧沙、補盧衫、補盧崽拏、補盧沙耶、補盧沙䫂、補盧殺娑、補盧鎩，如是等。
There are also seven types of argumentative statements (七言論句, sapta-vivāda-vākya), which are seven examples of reasoning (七例句, sapta-dṛṣṭānta-vākya).
These are:
1. 補盧沙 (puluṣa)
2. 補盧衫 (puluṣan)
3. 補盧崽拏 (puluṣaina)
4. 補盧沙耶 (puluṣāya)
5. 補盧沙䫂 (puluṣāṣṭa)
6. 補盧殺娑 (puluṣatsa)
7. 補盧鎩 (puluṣaṣa)
These and similar expressions represent different forms of reasoning or argumentative discourse.
復有施設、教勅、標相、靜息、表了、軌則、安立、積集、決定、配屬、驚駭、初、中、後句。族姓等、立宗、言說、成辦、受用、尋求、守護、羞恥、憐愍、堪忍、怖畏、簡擇句。
There are also the following types of speech expressions (言說句, vākya):
1. Designation speech (施設句, upādhi-vākya) – Statements that establish concepts or names.
2. Instruction speech (教勅句, ādeśa-vākya) – Commands or authoritative teachings.
3. Defining speech (標相句, nimitta-vākya) – Statements that mark or define characteristics.
4. Calming speech (靜息句, śamana-vākya) – Statements intended to pacify or subdue.
5. Revealing speech (表了句, prakāśana-vākya) – Statements that express or clarify meaning.
6. Regulative speech (軌則句, niyama-vākya) – Statements about rules or regulations.
7. Establishing speech (安立句, pratiṣṭhā-vākya) – Statements that set up or establish something.
8. Accumulative speech (積集句, saṁcaya-vākya) – Statements that gather or accumulate meaning.
9. Decisive speech (決定句, niścaya-vākya) – Statements that determine or conclude something.
10. Attributive speech (配屬句, upanibandha-vākya) – Statements that assign or categorize.
11. Astonishing speech (驚駭句, vismaya-vākya) – Statements that express amazement or alarm.
12. Beginning speech (初句, ādi-vākya) – Statements about initial matters.
13. Middle speech (中句, madhya-vākya) – Statements about intermediate matters.
14. Final speech (後句, anta-vākya) – Statements about concluding matters.
15. Lineage speech (族姓等句, gotra-vākya) – Statements about family or caste lineage.
16. Thesis-establishing speech (立宗句, pratijñā-vākya) – Statements that set up doctrinal propositions.
17. Discursive speech (言說句, vākya-vākya) – Statements focused on communication or discourse.
18. Fulfilling speech (成辦句, siddhi-vākya) – Statements about achieving or accomplishing something.
19. Utilization speech (受用句, upabhoga-vākya) – Statements concerning the use or enjoyment of things.
20. Seeking speech (尋求句, paryeṣaṇā-vākya) – Statements about searching or investigating.
21. Protective speech (守護句, rakṣā-vākya) – Statements about guarding or safeguarding.
22. Shame-related speech (羞恥句, lajjā-vākya) – Statements expressing shame or modesty.
23. Compassionate speech (憐愍句, kāruṇya-vākya) – Statements conveying compassion or sympathy.
24. Enduring speech (堪忍句, kṣānti-vākya) – Statements about patience or endurance.
25. Fear-related speech (怖畏句, bhaya-vākya) – Statements expressing fear or concern.
26. Discriminative speech (簡擇句, viveka-vākya) – Statements that distinguish or analyze.
又有父母妻子等，一切所攝資具，應當廣說。及生老等，乃至所求不得、愁歎、少年、無病、長壽、愛會、怨離、所欲隨應、若不隨應，往來、顧視、若屈若申、行住坐臥、警悟、語默、解睡、解勞句。
There are also statements concerning parents, spouses, and all other possessions (父母妻子等，一切所攝資具, pitṛ-mātṛ-dāra-ādi, sarva-upādāna-dravya), which should be explained in detail.
Additionally, there are statements regarding:
1. Birth and aging (生老句, jāti-jarā-vākya) – Speech related to birth and aging.
2. Seeking but not obtaining (所求不得句, icchā-aprāpti-vākya) – Speech about unfulfilled desires.
3. Sorrow and lamentation (愁歎句, śoka-parideva-vākya) – Speech concerning grief and lamentation.
4. Youth (少年句, yauvana-vākya) – Speech about being young.
5. Health (無病句, anāmaya-vākya) – Speech about being free from illness.
6. Longevity (長壽句, dīrghāyuṣmat-vākya) – Speech about having a long life.
7. Meeting with loved ones (愛會句, priya-samāgama-vākya) – Speech about reunions with loved ones.
8. Separation from enemies (怨離句, apriya-viprayoga-vākya) – Speech about parting from adversaries.
9. Fulfillment of desires (所欲隨應句, kāma-samṛddhi-vākya) – Speech about getting what one wants.
10. Unfulfilled desires (若不隨應句, kāma-vipatti-vākya) – Speech about not getting what one wants.
11. Coming and going (往來句, āgama-gamana-vākya) – Speech regarding movement and travel.
12. Looking and observing (顧視句, avalokana-vākya) – Speech about watching and perceiving.
13. Bending and extending (若屈若申句, saṅkoca-prasāraṇa-vākya) – Speech concerning bodily movements.
14. Walking, standing, sitting, and lying down (行住坐臥句, gacchati-tiṣṭhati-upaviśati-śete vākya) – Speech about postures and actions.
15. Alertness (警悟句, saṁprajanya-vākya) – Speech about mindfulness and awareness.
16. Speaking and silence (語默句, vāg-vākya & mauna-vākya) – Speech about talking and remaining silent.
17. Waking up (解睡句, prabodha-vākya) – Speech about awakening from sleep.
18. Relieving fatigue (解勞句, śrama-nivṛtti-vākya) – Speech about overcoming exhaustion.
又有飲噉、咀味、串習、不串習、放逸、不放逸、廣略、增減、尋伺、煩惱、隨煩惱、戲論、離戲論、力劣、所成、能成、流轉、定異、相應、勢速、次第、時、方、數、和合、不和合、相似、不相似句。
There are also the following types of speech expressions (言說句, vākya):
1. Eating and drinking speech (飲噉句, pāna-bhakṣaṇa-vākya) – Statements about consuming food and drink.
2. Chewing and tasting speech (咀味句, cūṣaṇa-rasa-vākya) – Statements concerning flavors and chewing.
3. Habitual speech (串習句, abhyāsa-vākya) – Statements about repeated practice or habituation.
4. Non-habitual speech (不串習句, anabhyāsa-vākya) – Statements about non-repetition or unfamiliarity.
5. Negligent speech (放逸句, pramāda-vākya) – Statements about heedlessness or carelessness.
6. Non-negligent speech (不放逸句, apramāda-vākya) – Statements about mindfulness and diligence.
7. Detailed speech (廣句, vistāra-vākya) – Statements with broad or extensive descriptions.
8. Concise speech (略句, saṅkṣepa-vākya) – Statements with brief or summarized descriptions.
9. Increasing speech (增句, vṛddhi-vākya) – Statements about growth or augmentation.
10. Decreasing speech (減句, hāni-vākya) – Statements about decline or reduction.
11. Initial investigation speech (尋句, vitarka-vākya) – Statements involving conceptual examination.
12. Sustained investigation speech (伺句, vicāra-vākya) – Statements involving subtle analysis.
13. Affliction speech (煩惱句, kleśa-vākya) – Statements concerning mental defilements or afflictions.
14. Secondary affliction speech (隨煩惱句, upakleśa-vākya) – Statements about subsidiary defilements.
15. Speculative speech (戲論句, prapañca-vākya) – Statements engaging in idle speculation or elaboration.
16. Non-speculative speech (離戲論句, aprapañca-vākya) – Statements free from unnecessary discursiveness.
17. Weak power speech (力劣句, daurbalya-vākya) – Statements about lack of strength or weakness.
18. Produced speech (所成句, kṛta-vākya) – Statements concerning what has already been made.
19. Producing speech (能成句, karaṇa-vākya) – Statements about the process of making or creating.
20. Flowing speech (流轉句, saṁsāra-vākya) – Statements about continuity or cyclic existence.
21. Distinct concentration speech (定異句, samādhi-viśeṣa-vākya) – Statements about different meditative absorptions.
22. Corresponding speech (相應句, saṁprayukta-vākya) – Statements about things that correspond or are connected.
23. Rapid speech (勢速句, tīvra-vākya) – Statements about speed or momentum.
24. Sequential speech (次第句, krama-vākya) – Statements concerning order or succession.
25. Temporal speech (時句, kāla-vākya) – Statements about time.
26. Directional speech (方句, diś-vākya) – Statements concerning spatial orientation or direction.
27. Numerical speech (數句, saṁkhyā-vākya) – Statements about numbers and quantities.
28. Harmonized speech (和合句, saṁghaṭṭa-vākya) – Statements about combination or union.
29. Non-harmonized speech (不和合句, visaṁghaṭṭa-vākya) – Statements about disunion or discord.
30. Similar speech (相似句, sadṛśa-vākya) – Statements about similarity or resemblance.
31. Dissimilar speech (不相似句, asadṛśa-vākya) – Statements about difference or dissimilarity.
又有雜糅、共有、現見、不現見、隱顯句。
There are also the following types of speech expressions (言說句, vākya):
1. Mixed speech (雜糅句, saṁsṛṣṭa-vākya) – Statements that combine multiple elements.
2. Common or shared speech (共有句, sādhāraṇa-vākya) – Statements about things that are commonly possessed or shared.
3. Evident speech (現見句, pratyakṣa-vākya) – Statements about things that are directly perceived.
4. Non-evident speech (不現見句, parokṣa-vākya) – Statements about things that are not directly seen or perceived.
5. Hidden and manifest speech (隱顯句, vyakta-avyakta-vākya) – Statements about things that are concealed or revealed.
又有能作、所作、法律、世事、資產、真妄、利益、非利益、骨體、疑慮、驚怪句。
There are also the following types of speech expressions (言說句, vākya):
1. Agentive speech (能作句, kartṛ-vākya) – Statements about the doer or agent of an action.
2. Objective speech (所作句, karman-vākya) – Statements about what has been done or the object of an action.
3. Legal speech (法律句, dharma-niyama-vākya) – Statements concerning laws, rules, or regulations.
4. Worldly affairs speech (世事句, loka-vyavahāra-vākya) – Statements about social or mundane matters.
5. Property speech (資產句, dravya-vākya) – Statements about wealth, assets, or possessions.
6. True and false speech (真妄句, satyāsatya-vākya) – Statements about truth and falsehood.
7. Beneficial speech (利益句, hita-vākya) – Statements that discuss advantages or benefits.
8. Non-beneficial speech (非利益句, ahita-vākya) – Statements about things that are harmful or unhelpful.
9. Bodily structure speech (骨體句, asthi-vākya) – Statements about bones or physical structure.
10. Doubt speech (疑慮句, saṁśaya-vākya) – Statements expressing uncertainty or doubt.
11. Astonishment speech (驚怪句, vismaya-vākya) – Statements that express surprise or amazement.
又有怯弱、無畏、顯了、不顯了、殺害、繫縛、禁閉、割截、驅擯句。
There are also the following types of speech expressions (言說句, vākya):
1. Timid speech (怯弱句, bhīru-vākya) – Statements expressing fear or weakness.
2. Fearless speech (無畏句, abhaya-vākya) – Statements that convey courage or fearlessness.
3. Clear speech (顯了句, vyakta-vākya) – Statements that are explicit or clearly expressed.
4. Unclear speech (不顯了句, avyakta-vākya) – Statements that are ambiguous or obscure.
5. Killing speech (殺害句, hiṁsā-vākya) – Statements involving harm or destruction.
6. Binding speech (繫縛句, bandhana-vākya) – Statements about restraint or bondage.
7. Imprisonment speech (禁閉句, niruddha-vākya) – Statements concerning confinement or imprisonment.
8. Mutilation speech (割截句, chedana-vākya) – Statements about cutting or amputating.
9. Expulsion speech (驅擯句, apavāsana-vākya) – Statements about banishment or expulsion.
又有罵詈、忿怒、捶打、迫脅、訶責、燒爛、燥暑、摧伏、渾濁、聖教隨逐比度句。
There are also the following types of speech expressions (言說句, vākya):
1. Abusive speech (罵詈句, nindā-vākya) – Statements that involve insults or verbal abuse.
2. Angry speech (忿怒句, krodha-vākya) – Statements expressing rage or intense anger.
3. Beating speech (捶打句, tāḍana-vākya) – Statements about physical punishment or striking.
4. Oppressive speech (迫脅句, upatāpa-vākya) – Statements concerning coercion or threats.
5. Rebuking speech (訶責句, garhaṇa-vākya) – Statements involving reprimands or scolding.
6. Burning speech (燒爛句, dāha-vākya) – Statements that describe scorching, suffering, or extreme pain.
7. Heat and dryness speech (燥暑句, śuṣkatāpa-vākya) – Statements about dryness, intense heat, or suffering due to such conditions.
8. Subduing speech (摧伏句, damana-vākya) – Statements concerning suppressing, restraining, or humbling someone.
9. Muddled speech (渾濁句, malina-vākya) – Statements about confusion, unclearness, or corruption.
10. Following sacred teachings by analogy (聖教隨逐比度句, ārya-śāsana-anugama-upamāna-vākya) – Statements that follow sacred teachings through analogy or comparative reasoning.
瑜伽師地論卷第二
Yogācārabhūmi Treatise, Scroll Two