#【經文資訊】大正新脩大藏經 第 30 冊 No. 1579 瑜伽師地論
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瑜伽師地論卷第四彌勒菩薩說
Yogācārabhūmi-śāstra, Fascicle Four — Spoken by Bodhisattva Maitreya
三藏法師玄奘奉 詔譯
Tripiṭaka Master Xuanzang, by imperial decree, translated (this).
本地分中有尋有伺等三地之一
Among the “Foundational Section” (mūla-bhūmi), this is one of the three grounds that include vitarka (尋) and vicāra (伺).
已說意地。
The mental ground (citta-bhūmi) has already been explained.
云何有尋有伺地？云何無尋唯伺地？云何無尋無伺地？
What is the ground (bhūmi) with vitarka and vicāra? What is the ground with only vicāra and no vitarka? What is the ground with neither vitarka nor vicāra?
總嗢拕南曰：
In summary, it is said in verse (udāna):
界、相、如理、不如理、 雜染等起最為後。
界、相、如理、不如理、 雜染等起最為後。
Dhātu (界), lakṣaṇa (相), proper cognition (yathābhūta), improper cognition (ayathābhūta),
Impurity (saṃkleśa) and arising (utpāda) — these come at the very end.
Breakdown with Sanskrit Equivalents:
- 界 (jiè) – dhātu – element, realm, basis (often refers to sensory or existential domains)
- 相 (xiàng) – lakṣaṇa – characteristic, mark, sign
- 如理 (rú lǐ) – yathābhūta-jñāna – knowing things as they are, in accordance with reality
- 不如理 (bù rú lǐ) – ayathābhūta-jñāna – knowing things not as they are, misperception
- 雜染 (zárǎn) – saṃkleśa – defilement, impurity
- 等起 (děng qǐ) – sahabhūta-utpāda or anugata-utpāda – co-arising, correlated arising, mental conditioning
- 最為後 (zuì wéi hòu) – comes at the end, is the final point, ultimate or concluding subject
如是三地，略以五門施設建立。一、界施設建立，二、相施設建立，三、如理作意施設建立，四、不如理作意施設建立，五、雜染等起施設建立。
如是三地，略以五門施設建立。
These three bhūmis (grounds) are briefly established and set forth through five modes (pañca-mukha):
一、界施設建立，
- Establishment through dhātu (界, element or domain);
二、相施設建立，
2. Establishment through lakṣaṇa (相, characteristic or mark);
三、如理作意施設建立，
3. Establishment through yathābhūta-manasikāra (如理作意, attention in accordance with reality);
四、不如理作意施設建立，
4. Establishment through ayathābhūta-manasikāra (不如理作意, attention not in accordance with reality);
五、雜染等起施設建立。
5. Establishment through saṃkleśa and utpāda (雜染等起, defilement and co-arising mental factors).
云何界施設建立？
What is the establishment by way of dhātu (界)?
別嗢拕南曰：
Specifically, the udāna (summary verse) says:
數、處、量、壽、受用、生、 自體、因緣果分別。
Number (saṃkhyā), location (sthāna), extent (pramāṇa), lifespan (āyuḥ), use/enjoyment (upabhoga), birth (jāti),
Own-nature (svabhāva), causes and conditions (hetu–pratyaya), and fruit (phala) — are analyzed distinctly.
當知界建立由八種相。一、數建立，二、處建立，三、有情量建立，四、有情壽建立，五、有情受用建立，六、生建立，七、自體建立，八、因緣果建立。
當知界建立由八種相。
One should understand that the establishment of a dhātu (界, element or domain) is through eight types of characteristics.
一、數建立，
- Establishment by number (saṃkhyā-nirdeśa)
二、處建立，
2. Establishment by location/place (sthāna-nirdeśa)
三、有情量建立，
3. Establishment by the measure of sentient beings (sattva-pramāṇa)
四、有情壽建立，
4. Establishment by the lifespan of sentient beings (sattvānām āyuḥ)
五、有情受用建立，
5. Establishment by their enjoyments or uses (sattvānām upabhoga)
六、生建立，
6. Establishment by mode of birth or arising (jāti-nirdeśa)
七、自體建立，
7. Establishment by own-nature / intrinsic entity (svabhāva-nirdeśa)
八、因緣果建立。
8. Establishment by cause, condition, and result (hetu–pratyaya–phala-nirdeśa)
云何數建立？略有三界。謂欲界、色界、無色界。如是三種，名墮攝界。
云何數建立？
What is establishment by number (saṃkhyā-nirdeśa)?
略有三界。謂欲界、色界、無色界。
Briefly, there are three dhātus (tridhātu): the desire realm (kāma-dhātu), the form realm (rūpa-dhātu), and the formless realm (ārūpya-dhātu).
如是三種，名墮攝界。
These three are called the realms of inclusion in cyclic existence (saṃsāra) or the realms subject to downfall (apāya-vāhana-dhātu).
非墮攝界者，謂方便，并薩迦耶滅，及無戲論無漏界。
非墮攝界者，
Those realms not included in the realm of downfall (anapāya-vāhana-dhātu) are:
謂方便，并薩迦耶滅，及無戲論無漏界。
Namely: the realm of upāya (skillful means), the cessation of satkāya (identity view), and the realm free from conceptual proliferation and defilements (niṣprapañca–anāsrava–dhātu).
此中欲界及色界初靜慮，除靜慮中間若定、若生，名有尋有伺地。
此中欲界及色界初靜慮，
Herein, the kāmadhātu (欲界, desire realm) and the first dhyāna (初靜慮, prathama-dhyāna) of the rūpadhātu (色界, form realm),
除靜慮中間若定、若生，
excluding the intermediate states (madhya) within the dhyāna that are either concentrated (定, samāhita) or emerging (生, utpāda),
名有尋有伺地。
are called the ground (bhūmi) of vitarka and vicāra (有尋有伺地, “with initial and sustained application”).
即靜慮中間若定、若生，名無尋唯伺地。隨一有情，由修此故，得為大梵。
即靜慮中間若定、若生，名無尋唯伺地。
Namely, the intermediate phases within the first dhyāna—whether in a state of absorption (samāhita) or arising (utpāda)—are called the ground of “only vicāra, without vitarka” (無尋唯伺地, avicāra–vicāra-mātra-bhūmi).
隨一有情，由修此故，得為大梵。
Any sentient being (sattva) who cultivates this, as a result, attains the status of a Great Brahmā (mahā-brahmā).
從第二靜慮，餘有色界及無色界全，名無尋無伺地。
From the second dhyāna (dvitīya-dhyāna) onward, all the remaining parts of the form realm (rūpadhātu) and the entire formless realm (ārūpyadhātu) are called the ground without vitarka and vicāra (無尋無伺地, avitarka–avicāra-bhūmi).
此中由離尋伺欲道理故，說名無尋無伺地，不由不現行故。
此中由離尋伺欲道理故，說名無尋無伺地，
Here, because of separation from the process of vitarka (尋) and vicāra (伺) application toward the object of desire (kāma), it is called the ground without vitarka and vicāra (avitarka–avicāra-bhūmi).
不由不現行故。
It is not so named because vitarka and vicāra are non-manifesting (ananupravṛtta).
所以者何？未離欲界欲者，由教導作意差別故，於一時間亦有無尋無伺意現行。
所以者何？
Why is that so? (tat kasya hetoḥ?)
未離欲界欲者，
One who has not yet abandoned desire (kāma) for the desire realm (kāmadhātu)
由教導作意差別故，
through differentiation in directed attention (manasikāra) due to instruction or teaching (ādeśa),
於一時間亦有無尋無伺意現行。
may also, at a certain moment (ekasmin samaye), have a manifestation (pravṛtti) of consciousness (citta) that is without vitarka and vicāra (avitarka–avicāra).
已離尋伺欲者，亦有尋伺現行。如出彼定、及生彼者。
已離尋伺欲者，亦有尋伺現行。
One who has already abandoned the desire for vitarka and vicāra (尋伺欲者), may still have a manifestation (pravṛtti) of vitarka and vicāra (尋伺現行).
如出彼定、及生彼者。
Such as when emerging from that samādhi (彼定, “that concentration”) or when newly born into it (生彼者).
若無漏界有為定所攝初靜慮，亦名有尋有伺地。依尋伺處法，緣真如為境入此定故，不由分別現行故。
若無漏界有為定所攝初靜慮，亦名有尋有伺地。
If the first dhyāna (prathama-dhyāna) is included within a conditioned (saṃskṛta) concentration (samādhi) belonging to the undefiled realm (anāsrava-dhātu), it is also called the ground of vitarka and vicāra (有尋有伺地, vitarka–vicāra-bhūmi).
依尋伺處法，緣真如為境入此定故，
Because it relies on mental processes (citta-dharmas) of vitarka and vicāra, and enters into this concentration while taking tathatā (真如, suchness) as its object (ālambana),
不由分別現行故。
[But] it is not through discursive conceptual activity (vikalpa-pravṛtti) that they manifest.
餘如前說。
The rest is as previously stated.
處所建立者，於欲界中有三十六處。謂八大那落迦。
處所建立者，於欲界中有三十六處。
The establishment of places (loci) — within the Desire Realm (kāmadhātu), there are thirty-six locations.
謂八大那落迦。
Namely: the eight great Narakas (aṣṭau mahā-narakāḥ, hell realms).
何等為八？一、等活，二、黑繩，三、眾合，四、號叫，五、大號叫，六、燒熱，七、極燒熱，八、無間。此諸大那落迦處，廣十千踰繕那。此外復有八寒那落迦處。何等為八？一、皰那落迦，二、皰裂那落迦，三、𠿒哳詀那落迦，四、郝郝凡那落迦，五、虎虎凡那落迦，六、青蓮那落迦，七、紅蓮那落迦，八、大紅蓮那落迦。從此下三萬二千踰繕那，至等活那落迦。從此復隔四千踰繕那，有餘那落迦。如等活大那落迦處，初寒那落迦處亦爾。從此復隔二千踰繕那，有餘那落迦應知。又有餓鬼處所。又有非天處所。傍生即與人天同處，故不別建立。復有四大洲，如前說。復有八中洲。又欲界天有六處。一、四大王眾天，二、三十三天，三、時分天，四、知足天，五、樂化天，六、他化自在天。復有摩羅天宮，即他化自在天攝，然處所高勝。復有獨一那落迦、近邊那落迦，即大那落迦及寒那落迦。以近邊故，不別立處。又於人中，亦有一分獨一那落迦可得。如尊者取菉豆子說：我見諸有情，燒然、極燒然、遍極燒然，總一燒然聚。如是等三十六處，總名欲界。
何等為八？
Which are the eight [great Narakas]?
一、等活，二、黑繩，三、眾合，四、號叫，五、大號叫，六、燒熱，七、極燒熱，八、無間。
- Sañjīva (等活, Reviving Hell)
- Kālasūtra (黑繩, Black Thread Hell)
- Saṅghāta (眾合, Crushing Hell)
- Raurava (號叫, Screaming Hell)
- Mahāraurava (大號叫, Great Screaming Hell)
- Tāpa (燒熱, Heating Hell)
- Pratāpa (極燒熱, Intense Heating Hell)
- Avīci (無間, Interminable Hell)
此諸大那落迦處，廣十千踰繕那。
These great Naraka places are each 10,000 yojanas (踰繕那, yojana) wide.
此外復有八寒那落迦處。
Beyond these, there are also eight Cold Naraka locations (寒那落迦, śīta-naraka).
何等為八？
Which are the eight?
- 皰那落迦 – Arbuda Naraka (Blister Hell)
- 皰裂那落迦 – Nirarbuda Naraka (Burst Blister Hell)
- 𠿒哳詀那落迦 – Aṭaṭa Naraka (Shivering Hell)
- 郝郝凡那落迦 – Hahava Naraka (Groaning Hell)
- 虎虎凡那落迦 – Huhuva Naraka (Shrieking Hell)
- 青蓮那落迦 – Utpala Naraka (Blue Lotus Hell)
- 紅蓮那落迦 – Padma Naraka (Red Lotus Hell)
- 大紅蓮那落迦 – Mahāpadma Naraka (Great Red Lotus Hell)
從此下三萬二千踰繕那，至等活那落迦。
From here downward, [it is] 32,000 yojanas to the Sañjīva Naraka.
從此復隔四千踰繕那，有餘那落迦。
From there, further separated by 4,000 yojanas, there are additional Narakas.
如等活大那落迦處，初寒那落迦處亦爾。
Just like the Sañjīva great Naraka, the first Cold Naraka is likewise situated.
從此復隔二千踰繕那，有餘那落迦應知。
And further separated by 2,000 yojanas, other Narakas are to be known.
又有餓鬼處所。
There are also the locations of the Preta realm (餓鬼, hungry ghosts).
又有非天處所。
And locations for the Asuras (非天, anti-gods).
傍生即與人天同處，故不別建立。
Animals (傍生, tiryañc) dwell in the same location as humans and gods, so they are not separately listed.
復有四大洲，如前說。復有八中洲。
There are the Four Great Continents (四大洲) as previously described, and also eight Intermediate Continents (八中洲).
又欲界天有六處。
Additionally, there are six heavenly locations in the Desire Realm (kāmadhātu-deva-loka):
- 四大王眾天 – Cāturmahārājika-deva
- 三十三天 – Trāyastriṃśa-deva
- 時分天 – Yāma-deva
- 知足天 – Tuṣita-deva
- 樂化天 – Nirmāṇarati-deva
- 他化自在天 – Para-nirmita-vaśavartin-deva
復有摩羅天宮，即他化自在天攝，然處所高勝。
There is also the Māra Heaven (摩羅天), included within Para-nirmita-vaśavartin, but located higher.
復有獨一那落迦、近邊那落迦，即大那落迦及寒那落迦。以近邊故，不別立處。
There are also solitary (ekībhūta) Narakas and peripheral Narakas, which are variants of the great and cold Narakas; due to their adjacency, they are not separately counted.
又於人中，亦有一分獨一那落迦可得。
Even among humans, a portion of solitary Narakas may be found.
如尊者取菉豆子說：我見諸有情，燒然、極燒然、遍極燒然，總一燒然聚。
As the venerable one spoke of taking a mung bean: “I see beings burning, extremely burning, entirely consumed in burning—a collective of burning.”
如是等三十六處，總名欲界。
These thirty-six such places are all collectively named the kāmadhātu (Desire Realm).
復次，色界有十八處。謂梵眾天、梵前益天、大梵天，此三由軟中上品熏修初靜慮故。少光天、無量光天、極淨光天，此三由軟中上品熏修第二靜慮故。少淨天、無量淨天、遍淨天，此三由軟中上品熏修第三靜慮故。無雲天、福生天、廣果天，此三由軟中上品熏修第四靜慮故。無想天即廣果攝，無別處所。復有諸聖，住止不共五淨宮地。謂無煩、無熱、善現、善見及色究竟。由軟、中、上、上勝、上極品雜熏修第四靜慮故。復有超過淨宮大自在住處。有十地菩薩，由極熏修第十地故，得生其中。
復次，色界有十八處。
Furthermore, the Form Realm (rūpadhātu) has eighteen locations (ṣoḍaśa sthānāni).
謂梵眾天、梵前益天、大梵天，此三由軟中上品熏修初靜慮故。
Namely:
- Brahma-parṣadya (梵眾天, Brahmā’s Assembly)
- Brahma-purohita (梵前益天, Brahmā’s Ministers)
- Mahā-Brahmā (大梵天, Great Brahmā) — these three are attained through mild, medium, and superior degrees (mṛdu-madhya-uttama-prakāra) of cultivation (bhāvanā) of the first dhyāna (prathama-dhyāna).
少光天、無量光天、極淨光天，此三由軟中上品熏修第二靜慮故。
4. Parītta-ābha (少光天, Limited Light Heaven)
5. Apramāṇa-ābha (無量光天, Immeasurable Light Heaven)
6. Ābhāsvara (極淨光天, Radiant Light Heaven)
— these three result from cultivation of the second dhyāna (dvitīya-dhyāna) with mild, medium, and superior intensity.
少淨天、無量淨天、遍淨天，此三由軟中上品熏修第三靜慮故。
7. Parītta-śubha (少淨天, Limited Purity Heaven)
8. Apramāṇa-śubha (無量淨天, Immeasurable Purity Heaven)
9. Śubhakṛtsna (遍淨天, Complete Purity Heaven)
— attained via cultivation of the third dhyāna (tṛtīya-dhyāna) with the three degrees of effort.
無雲天、福生天、廣果天，此三由軟中上品熏修第四靜慮故。
10. Anabhraka (無雲天, Cloudless Heaven)
11. Puṇyaprasava (福生天, Merit-Born Heaven)
12. Bṛhatphala (廣果天, Great Fruit Heaven)
— the three outcomes of cultivating the fourth dhyāna (caturtha-dhyāna) with the three degrees of refinement.
無想天即廣果攝，無別處所。
Asaṃjñā-sattva-loka (無想天, Non-percipient Heaven) is included under Bṛhatphala and does not have a separate location.
復有諸聖，住止不共五淨宮地。
Additionally, there are five pure abodes (śuddhāvāsa), dwelling places for noble ones (ārya) who do not mix with ordinary beings:
- Avṛha (無煩, Free from Affliction)
- Atapa (無熱, Free from Heat)
- Sudṛśa (善現, Good Appearance)
- Sudarśana (善見, Good Vision)
- Akanisṭha (色究竟, Ultimate Form)
— these arise through cultivation of the fourth dhyāna with five progressive intensities: mild, medium, superior, very superior, and extremely superior (mṛdu, madhya, uttama, uttamottara, uttamottama).
復有超過淨宮大自在住處。
Moreover, beyond the pure abodes is the Mahā-maheśvara residence (大自在住處, Great Sovereign Abode).
有十地菩薩，由極熏修第十地故，得生其中。
The bodhisattvas of the tenth bhūmi (daśama-bhūmi-bodhisattva), through the highest cultivation (ati-bhāvanā), are born in that place.
Dhyāna Level | Heaven Name (Chinese · Sanskrit · English) |
First Dhyāna | 梵眾天 · Brahma-parṣadya · Brahmā's Assembly |
梵前益天 · Brahma-purohita · Brahmā’s Ministers | |
大梵天 · Mahā-Brahmā · Great Brahmā | |
Second Dhyāna | 少光天 · Parītta-ābha · Limited Light Heaven |
無量光天 · Apramāṇa-ābha · Immeasurable Light Heaven | |
極淨光天 · Ābhāsvara · Radiant Light Heaven | |
Third Dhyāna | 少淨天 · Parītta-śubha · Limited Purity Heaven |
無量淨天 · Apramāṇa-śubha · Immeasurable Purity Heaven | |
遍淨天 · Śubhakṛtsna · Complete Purity Heaven | |
Fourth Dhyāna | 無雲天 · Anabhraka · Cloudless Heaven |
福生天 · Puṇyaprasava · Merit-Born Heaven | |
廣果天 · Bṛhatphala · Great Fruit Heaven | |
Pure Abodes | 無煩 · Avṛha · Free from Affliction |
無熱 · Atapa · Free from Heat | |
善現 · Sudṛśa · Good Appearance | |
善見 · Sudarśana · Good Vision | |
色究竟 · Akanisṭha · Ultimate Form Heaven | |
Supreme Realm | 大自在住處 · Mahā-maheśvara · Great Sovereign Abode |
復次，無色界有四處所，或無處所。
“Furthermore, the formless realm (ārūpyadhātu) has four locations, or no location.”
有情量建立者，謂贍部洲人身量不定，或時高大，或時卑小，然隨自肘三肘半量。東毘提訶身量決定，亦隨自肘三肘半量，身又高大。如東毘提訶如是，西瞿陀尼、北拘盧洲身量亦爾，轉復高大。四大王眾天身量如拘盧舍四分之一。三十三天身量復增一足。帝釋身量半拘盧舍。時分天身量亦半拘盧舍。此上一切，如欲界天身量，當知漸漸各增一足。梵眾天身量半踰繕那。梵前益天身量一踰繕那。大梵天身量一踰繕那半。少光天身量二踰繕那。此上一切餘天身量各漸倍增。除無雲天。應知彼天減三踰繕那。又大那落迦身量不定。若作及增長極重惡不善業者，彼感身形其量廣大；餘則不爾。如大那落迦如是，寒那落迦、獨一那落迦、近邊那落迦、傍生、餓鬼亦爾。諸非天身量大小，如三十三天。當知無色界無有色故，無有身量。
有情量建立者，謂贍部洲人身量不定，或時高大，或時卑小，然隨自肘三肘半量。
“Establishment of the body size of sentient beings”: In Jambudvīpa (贍部洲), human body size is not fixed—sometimes tall and large, sometimes short and small—yet generally measures three and a half of one’s own cubits.
東毘提訶身量決定，亦隨自肘三肘半量，身又高大。
In Pūrvavideha (東毘提訶), body size is fixed—also three and a half cubits of one’s own body—but the stature is taller and more robust.
如東毘提訶如是，西瞿陀尼、北拘盧洲身量亦爾，轉復高大。
Just as in Pūrvavideha, so also in Aparagodānīya (西瞿陀尼) and Uttarakuru (北拘盧洲): the body size is the same, yet progressively taller and larger.
四大王眾天身量如拘盧舍四分之一。
The body size of beings in the Cāturmahārājika Heaven (四大王眾天) is one-fourth of a yojana (拘盧舍).
三十三天身量復增一足。
In the Trāyastriṃśa Heaven (三十三天), the body increases by one foot over the previous.
帝釋身量半拘盧舍。
Śakra (帝釋)’s body size is half a yojana.
時分天身量亦半拘盧舍。
In the Yāma Heaven (時分天), the body size is also half a yojana.
此上一切，如欲界天身量，當知漸漸各增一足。
For all the heavens above in the Kāmadhātu (欲界), the body size gradually increases by one foot per level.
梵眾天身量半踰繕那。
In the Brahma-kāyika Heaven (梵眾天), the body is half a yojana (踰繕那).
梵前益天身量一踰繕那。
In the Brahma-purohita Heaven (梵前益天), it is one yojana.
大梵天身量一踰繕那半。
In the Mahābrahmā Heaven (大梵天), it is one and a half yojanas.
少光天身量二踰繕那。
In the Parītta-ābha Heaven (少光天), it is two yojanas.
此上一切餘天身量各漸倍增。
Above this, in each subsequent heaven, the body size doubles.
除無雲天。應知彼天減三踰繕那。
Except in the Anabhraka Heaven (無雲天), which is said to have three yojanas less than expected.
又大那落迦身量不定。
In the Great Hell (大那落迦), body size is not fixed.
若作及增長極重惡不善業者，彼感身形其量廣大；餘則不爾。
Those who commit and increase extremely heavy unwholesome karma manifest very large bodies; others are not so.
如大那落迦如是，寒那落迦、獨一那落迦、近邊那落迦、傍生、餓鬼亦爾。
Just as in the Great Hell, so also in the Cold Hells (寒那落迦), Solitary Hell (獨一那落迦), Border Hell (近邊那落迦), among animals (傍生), and hungry ghosts (餓鬼).
諸非天身量大小，如三十三天。
The size of asuras (非天) is about the same as that of beings in the Trāyastriṃśa Heaven.
當知無色界無有色故，無有身量。
Know that in the Formless Realm (無色界), because there is no form (色), there is no body
壽建立者，謂贍部洲人壽量不定。彼人以三十日夜為一月，十二月為一歲。或於一時壽無量歲，或於一時壽八萬歲，或於一時壽量漸減乃至十歲。東毘提訶人壽量決定二百五十歲。西瞿陀尼人壽量決定五百歲。北拘盧洲人壽量決定千歲。又人間五十歲是四大王眾天一日一夜。以此日夜，三十日夜為一月，十二月為一歲。彼諸天眾壽量五百歲。人間百歲是三十三天一日一夜。以此日夜如前說，彼諸天眾壽量千歲。如是所餘，乃至他化自在天，日夜及壽量各增前一倍。又四大王眾天滿足壽量是等活大那落迦一日一夜。即以此三十日夜為一月，十二月為一歲。彼大那落迦壽五百歲。以四大王眾天壽量成等活大那落迦壽量，如是以三十三天壽量成黑繩大那落迦壽量，以時分天壽量成眾合大那落迦壽量，以知足天壽量成號叫大那落迦壽量，以樂化天壽量成大號叫大那落迦壽量，以他化自在天壽量成燒熱大那落迦壽量，應知亦爾。極燒熱大那落迦有情壽半中劫。無間大那落迦有情壽一中劫。非天壽量如三十三天。傍生、餓鬼壽量不定。又寒那落迦於大那落迦次第相望，壽量近半應知。又近邊那落迦、獨一那落迦受生有情壽量不定。梵眾天壽二十中劫一劫，梵前益天壽四十中劫一劫，大梵天壽六十中劫一劫，少光天壽八十中劫二劫。自此以上，餘色界天壽量相望，各漸倍增。唯除無雲。當知彼天壽減三劫。空無邊處壽二萬劫，識無邊處壽四萬劫，無所有處壽六萬劫，非想非非想處壽八萬劫。除北拘盧洲，餘一切處悉有中夭。又人、鬼、傍生趣有餘滓身；天及那落迦與識俱沒，無餘滓身。
壽建立者，謂贍部洲人壽量不定。
Establishment of lifespan: In Jambudvīpa (贍部洲), human lifespan is not fixed.
彼人以三十日夜為一月，十二月為一歲。
The people there reckon thirty days and nights as one month, and twelve months as one year.
或於一時壽無量歲，或於一時壽八萬歲，或於一時壽量漸減乃至十歲。
At times their lifespan is countless years, at other times it is 80,000 years, and at other times it gradually declines to as little as ten years.
東毘提訶人壽量決定二百五十歲。
In Pūrvavideha (東毘提訶), lifespan is fixed at 250 years.
西瞿陀尼人壽量決定五百歲。
In Aparagodānīya (西瞿陀尼), lifespan is fixed at 500 years.
北拘盧洲人壽量決定千歲。
In Uttarakuru (北拘盧洲), lifespan is fixed at 1,000 years.
又人間五十歲是四大王眾天一日一夜。
Fifty human years equal one day and night in the Cāturmahārājika Heaven (四大王眾天).
以此日夜，三十日夜為一月，十二月為一歲。
That day and night is counted the same way—thirty days to a month, twelve months to a year.
彼諸天眾壽量五百歲。
The beings in that heaven live 500 such heavenly years.
人間百歲是三十三天一日一夜。
One hundred human years equal one day and night in the Trāyastriṃśa Heaven (三十三天).
以此日夜如前說，彼諸天眾壽量千歲。
That day and night is likewise counted as before; their lifespan is 1,000 heavenly years.
如是所餘，乃至他化自在天，日夜及壽量各增前一倍。
Likewise, in each successive heaven—up to Paranirmitavaśavartin (他化自在天)—both day length and lifespan double from the previous level.
四大王眾天滿足壽量是等活大那落迦一日一夜。
The full lifespan of the Cāturmahārājika Heaven equals one day and night in the Saṃjīva Hell (等活大那落迦).
即以此三十日夜為一月，十二月為一歲。
This too is counted as thirty days to a month, twelve months to a year.
彼大那落迦壽五百歲。
That Great Hell has a lifespan of 500 such years.
以四大王眾天壽量成等活大那落迦壽量，
The lifespan of the Saṃjīva Hell is calculated using the full lifespan of the Cāturmahārājika Heaven.
如是以三十三天壽量成黑繩大那落迦壽量，
Similarly, the lifespan of the Kālasūtra Hell (黑繩地獄) is calculated from that of the Trāyastriṃśa Heaven.
以時分天壽量成眾合大那落迦壽量，
The Saṅghāta Hell (眾合地獄) is calculated from the Yāma Heaven (時分天).
以知足天壽量成號叫大那落迦壽量，
The Raurava Hell (號叫地獄) is calculated from the Tuṣita Heaven (知足天).
以樂化天壽量成大號叫大那落迦壽量，
The Mahāraurava Hell (大號叫地獄) is calculated from the Nirmāṇarati Heaven (樂化天).
以他化自在天壽量成燒熱大那落迦壽量，應知亦爾。
The Tapana Hell (燒熱地獄) is based on the lifespan of the Paranirmitavaśavartin Heaven (他化自在天); it is likewise to be understood.
極燒熱大那落迦有情壽半中劫。
Beings in the Pratāpana Hell (極燒熱地獄) live for half an intermediate eon (中劫).
無間大那落迦有情壽一中劫。
In the Avīci Hell (無間地獄), beings live for one full intermediate eon.
非天壽量如三十三天。
The Asuras (非天) have lifespans similar to the Trāyastriṃśa Heaven.
傍生、餓鬼壽量不定。
Animals (傍生) and hungry ghosts (餓鬼) have variable lifespans.
又寒那落迦於大那落迦次第相望，壽量近半應知。
The Cold Hells (寒那落迦), in comparison to the Great Hells, have lifespans approximately half as long, each in order.
又近邊那落迦、獨一那落迦受生有情壽量不定。
Beings born in the Peripheral Hells (近邊那落迦) or Solitary Hells (獨一那落迦) have indeterminate lifespans.
梵眾天壽二十中劫一劫，
The Brahma-kāyika Heaven (梵眾天) has a lifespan of twenty intermediate eons, which is called one eon (劫).
梵前益天壽四十中劫一劫，
The Brahma-purohita Heaven (梵前益天) lives for forty intermediate eons.
大梵天壽六十中劫一劫，
The Mahābrahmā Heaven (大梵天) lives for sixty intermediate eons.
少光天壽八十中劫二劫。
The Parītta-ābha Heaven (少光天) lives for eighty intermediate eons, which counts as two kalpas.
自此以上，餘色界天壽量相望，各漸倍增。
Above this, for each subsequent heaven in the Rūpadhātu (色界), the lifespan progressively doubles.
唯除無雲。當知彼天壽減三劫。
Except for the Anabhraka Heaven (無雲天), which is said to have a lifespan three kalpas less than expected.
空無邊處壽二萬劫，
The Ākāśānantya-āyatana (空無邊處, “Sphere of Infinite Space”) has a lifespan of 20,000 kalpas.
識無邊處壽四萬劫，
The Vijñānānantya-āyatana (識無邊處, “Sphere of Infinite Consciousness”) has a lifespan of 40,000 kalpas.
無所有處壽六萬劫，
The Ākiṃcanya-āyatana (無所有處, “Sphere of Nothingness”) has a lifespan of 60,000 kalpas.
非想非非想處壽八萬劫。
The Naivasaṃjñānāsaṃjñā-āyatana (非想非非想處, “Sphere of Neither Perception nor Non-perception”) has a lifespan of 80,000 kalpas.
除北拘盧洲，餘一切處悉有中夭。
Except for Uttarakuru (北拘盧洲), in all other regions there is premature death.
又人、鬼、傍生趣有餘滓身；天及那落迦與識俱沒，無餘滓身。
Humans, ghosts, and animals have residual bodies (滓身) after death; gods and hell-beings perish along with consciousness, leaving no residual body.
受用建立者，略有三種。謂受用苦樂、受用飲食、受用婬欲。
受用建立者，略有三種。
Establishment of Use and Enjoyment is briefly of three kinds:
謂受用苦樂、受用飲食、受用婬欲。
Namely:
- Receiving and experiencing pleasure and pain (受用苦樂),
- Receiving and utilizing food and drink (受用飲食),
- Receiving and engaging in sexual desire (受用婬欲).
受用苦樂者，謂那落迦有情多分受用極治罰苦；傍生有情多分受用相食噉苦；餓鬼有情多分受用極飢渴苦；人趣有情多分受用匱乏追求種種之苦；天趣有情多分受用衰惱墜沒之苦。
受用苦樂者，謂那落迦有情多分受用極治罰苦；
As for the reception of pleasure and pain, the beings in Nārakā (那落迦, hells) mostly experience the pain of severe punishment and torture.
傍生有情多分受用相食噉苦；
Beings in the tiryañca-gati (傍生, animal realm) mostly experience the pain of mutual devouring and eating.
餓鬼有情多分受用極飢渴苦；
Beings in the preta-gati (餓鬼, hungry ghost realm) mostly experience the pain of extreme hunger and thirst.
人趣有情多分受用匱乏追求種種之苦；
Beings in the human realm (人趣) mostly experience the pain of poverty, lack, and the suffering of pursuing many things.
天趣有情多分受用衰惱墜沒之苦。
Beings in the deva realm (天趣) mostly experience the pain of decline, distress, and falling from heavenly states.
又於等活大那落迦中，多受如是極治罰苦。謂彼有情，多共聚集，業增上生，種種苦具次第而起，更相殘害，悶絕躄地。次虛空中有大聲發，唱如是言：此諸有情可還等活！可還等活！次彼有情欻然復起，復由如前所說苦具更相殘害。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為等活。
又於等活大那落迦中，
Again, in the Saṃjīvananiraya (等活大那落迦, the Great Reviving Hell),
多受如是極治罰苦。
there is much experience of such extreme punishment and torture.
謂彼有情，多共聚集，業增上生，
That is to say, those sentient beings, gathering together in large numbers, are born there through the overpowering force of karma (業增上).
種種苦具次第而起，
Various torture instruments arise in succession.
更相殘害，悶絕躄地。
They mutually harm and destroy each other, fall into faintness and collapse upon the ground.
次虛空中有大聲發，唱如是言：
Then, a great voice arises from the sky, proclaiming the following:
「此諸有情可還等活！可還等活！」
“These sentient beings may return to life in Saṃjīvana! Return to life in Saṃjīvana!”
次彼有情欻然復起，
Then, those beings suddenly revive,
復由如前所說苦具更相殘害。
and again, through the previously mentioned torture instruments, they mutually harm each other.
由此因緣，長時受苦，
Due to this cause and condition, they suffer for a long time,
乃至先世所造一切惡不善業未盡未出。
until all evil and unwholesome karma created in previous lives has not yet been exhausted or escaped.
故此那落迦名為等活。
Therefore, this hell is named Saṃjīvana, meaning “reviving (hell)” or “the hell of repeated resurrection.”
又於黑繩大那落迦中，多受如是治罰重苦。謂彼有情多分為彼所攝獄卒以黑繩拼之，或為四方、或為八方、或為種種圖畵文像。彼既拼已，隨其處所，若鑿、若斲、若斫、若剜。由如是等種種因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為黑繩。
又於黑繩大那落迦中，
Also, in the Kṛṣṇasūtra-niraya (黑繩大那落迦, the Great Black Rope Hell),
多受如是治罰重苦。
one undergoes such punishments and severe suffering.
謂彼有情多分為彼所攝獄卒以黑繩拼之，
The sentient beings there are mostly measured out and marked by the guards (獄卒) of that realm, using black cords (黑繩, kṛṣṇa-sūtra).
或為四方、或為八方、或為種種圖畵文像。
They are laid out in squares, octagonal shapes, or in various patterned designs—drawn like diagrams or illustrations.
彼既拼已，隨其處所，若鑿、若斲、若斫、若剜。
Once they are marked, they are cut or hewn, hacked, or gouged, depending on the markings.
由如是等種種因緣，長時受苦，
Because of these and similar causes and conditions, they suffer for a long time,
乃至先世所造一切惡不善業未盡未出。
until all the evil and unwholesome karma from previous lives has not yet been exhausted or overcome.
故此那落迦名為黑繩。
Therefore, this hell is called Black Rope (Kṛṣṇasūtra, 黑繩), named for the black cords used to mark the bodies for punishment.
又於眾合大那落迦中，多受如是治罰重苦。謂彼有情，或時展轉聚集和合，爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。彼既入已，兩山迫之；既被迫已，一切門中血便流注。如兩鐵羺頭，如是兩鐵羝頭、兩鐵馬頭、兩鐵象頭、兩鐵師子頭、兩鐵虎頭亦爾。復令和合，置大鐵槽中，便即壓之，如壓甘蔗。既被壓已，血便流注。復和合已，有大鐵山從上而墮，令彼有情躄在鐵地，若斫若刺，或擣或裂。既被斫刺及擣裂已，血便流注。由此因緣，長時受苦，乃至先世所作一切惡不善業未盡未出。故此那落迦名為眾合。
又於眾合大那落迦中，
Also, in the Saṃghāta-niraya (眾合大那落迦, the Great Crushing/Converging Hell),
多受如是治罰重苦。
the beings there undergo such punishments and intense suffering.
謂彼有情，或時展轉聚集和合，
These sentient beings are repeatedly gathered and crowded together.
爾時便有彼攝獄卒驅逼令入兩鐵羺頭大山之間。
At that time, the guard demons (獄卒) drive and force them between two great iron ram-head mountains.
- 兩鐵羺頭 = two iron ram-heads (auṣṭraśiras) or iron-ram mountains
彼既入已，兩山迫之；
Once they are inside, the two mountains press together;
既被迫已，一切門中血便流注。
as they are crushed, blood flows out from every orifice.
如兩鐵羺頭，如是兩鐵羝頭、兩鐵馬頭、兩鐵象頭、兩鐵師子頭、兩鐵虎頭亦爾。
Just as with the two iron ram-heads, so too are there two iron goat-heads, two iron horse-heads, two iron elephant-heads, two iron lion-heads, and two iron tiger-heads—all crushing in the same manner.
復令和合，置大鐵槽中，便即壓之，如壓甘蔗。
They are again gathered, placed into a large iron trough, and pressed down like sugarcane being crushed.
既被壓已，血便流注。
Once pressed, blood pours out.
復和合已，有大鐵山從上而墮，
Then, after being regrouped again, a huge iron mountain falls down from above,
令彼有情躄在鐵地，若斫若刺，或擣或裂。
causing the beings to collapse on the iron ground, where they are chopped, stabbed, pounded, or torn apart.
既被斫刺及擣裂已，血便流注。
After being cut, pierced, struck, or ripped, blood flows again.
由此因緣，長時受苦，
Because of these causes and conditions, they suffer for a long time,
乃至先世所作一切惡不善業未盡未出。
until all unwholesome karma from past lives has been exhausted and cleared.
故此那落迦名為眾合。
Thus, this hell is called Saṃghāta, the Crushing or Converging Hell (眾合).
又於號叫大那落迦中，多受如是治罰重苦。謂彼有情尋求舍宅，便入大鐵室中。彼纔入已，即便火起；由此燒然，若極燒然，遍極燒然。既被燒已，苦痛逼切，發聲號叫。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為號叫。
又於號叫大那落迦中，
Also, in the Raurava-niraya (號叫大那落迦, the Great Screaming Hell),
多受如是治罰重苦。
beings suffer such punishments and heavy torment.
謂彼有情尋求舍宅，便入大鐵室中。
These sentient beings, seeking shelter, enter into a large iron house.
- 大鐵室 = mahā-loha-gṛha (great iron chamber)
彼纔入已，即便火起；
No sooner do they enter than fire blazes up.
由此燒然，若極燒然，遍極燒然。
Thus, they are burned, burned intensely, burned pervasively and to the extreme.
- 極燒然 = intensely scorched
- 遍極燒然 = scorched all over, to the extreme
既被燒已，苦痛逼切，發聲號叫。
As they are scorched, suffering and pain pierce them, and they cry out in screams.
- 發聲號叫 = utter screams (Sanskrit: raurava, from rava, scream)
由此因緣，長時受苦，
Because of these conditions, they undergo long-lasting suffering,
乃至先世所造一切惡不善業未盡未出。
until the unwholesome karma created in past lives has been exhausted and extinguished.
故此那落迦名為號叫。
Therefore, this hell is called Raurava (號叫), the Screaming Hell.
又於大號叫大那落迦中，所受苦惱與此差別。謂彼室宅其如胎藏。故此那落迦名大號叫。
又於大號叫大那落迦中，
Also, in the Mahāraurava-niraya (大號叫大那落迦, the Great Screaming Hell),
所受苦惱與此差別。
the suffering and torment endured there differs from the previous (Raurava Hell).
- 差別 = distinction; difference (i.e., from the prior Raurava)
謂彼室宅其如胎藏。
Namely, the chamber or residence there is like a womb (garbha-kośa).
- 胎藏 = womb-chamber (suggesting tightness, enclosure, inescapability)
故此那落迦名大號叫。
Therefore, this hell is called Mahāraurava (大號叫), the Great Screaming Hell.
又於燒熱大那落迦中，多受如是治罰重苦。謂彼所攝獄卒，以諸有情置無量踰繕那熱、極熱、遍極燒然大鐵𨫼上，左右轉之，表裏燒煿。又如炙魚，以大鐵丳從下貫之，徹頂而出，反覆炙之，令彼有情諸根毛孔及以口中悉皆焰起。復以有情置熱、極熱、遍極燒然大鐵地上，或仰或覆，以熱、極熱、遍極燒然大鐵椎棒，或打或築、遍打遍築，令如肉摶。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為燒熱。
又於燒熱大那落迦中，
Also, in the Tapana-niraya (燒熱大那落迦, the Burning Heat Hell),
多受如是治罰重苦。
the beings there undergo such punishments and severe torments.
- 治罰重苦 = punitive severe sufferings
謂彼所攝獄卒，
Namely, the hell wardens (nirayapāla) who seize those beings,
以諸有情置無量踰繕那熱、極熱、遍極燒然大鐵𨫼上，左右轉之，表裏燒煿。
place these beings upon a massive iron sheet (mahā-loha-śayana) that is hot, extremely hot, utterly and pervasively blazing, measuring countless yojanas,
and rotate them left and right, searing both outside and inside.
- 𨫼 = an iron slab, plate, or bed
- 燒煿 = scorched, baked through and through
又如炙魚，以大鐵丳從下貫之，徹頂而出，反覆炙之，令彼有情諸根毛孔及以口中悉皆焰起。
Also, as if grilling a fish, they pierce the being from below with a great iron spit (mahā-lohaśūla), through to the top,
and roast them back and forth, causing all sense faculties, hair pores, and even within their mouths to burst into flames.
- 炙魚 = roasting/grilling fish
- 丳 = an iron skewer or spit
- 焰起 = flames to arise
復以有情置熱、極熱、遍極燒然大鐵地上，或仰或覆，
Again, they lay the beings down on a burning, extremely hot, universally blazing iron ground,
either face-up or face-down.
以熱、極熱、遍極燒然大鐵椎棒，或打或築、遍打遍築，令如肉摶。
Using burning iron mallets and clubs, they beat and pound them, over and over,
until the beings are like lumps of flesh (māṃsa-piṇḍa).
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
Because of these causes, they endure suffering for a long time, until all evil and unwholesome karma created in past lives is exhausted and ceased.
故此那落迦名為燒熱。
Therefore, this Hell is called Tapana (燒熱), the Burning Heat Hell.
又於極燒熱大那落迦中，所受苦惱與此差別。謂以三支大熱鐵丳從下貫之，徹其兩膊及頂而出。由此因緣，眼耳鼻口及諸毛孔猛焰流出。又以熱、極熱、遍極燒然大銅鐵鍱遍裹其身。又復倒擲置熱、極熱、遍極燒然彌滿灰水大鐵鑊中而煎煮之。其湯涌沸，令此有情隨湯飄轉，或出或沒，令其血肉及以皮脈悉皆銷爛、唯骨瑣在，尋復漉之，置鐵地上，令其皮肉及以血脈復生如故，還置鑊中。餘如燒熱大那落迦說。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名極燒熱。
又於極燒熱大那落迦中，所受苦惱與此差別。
Also, in the Pratāpana-niraya (極燒熱大那落迦, the “Extremely Burning Hell”),
the torments endured are distinct from those in the previous hell.
謂以三支大熱鐵丳從下貫之，徹其兩膊及頂而出。
Three massive, red-hot iron skewers (mahā-lohaśūla) are thrust upward from below,
piercing through both shoulders and exiting through the top of the head.
由此因緣，眼耳鼻口及諸毛孔猛焰流出。
As a result, blazing flames burst forth from the eyes, ears, nose, mouth, and every hair follicle (roma-koṭi).
又以熱、極熱、遍極燒然大銅鐵鍱遍裹其身。
The entire body is then wrapped in molten, extremely hot, universally blazing copper-iron sheets (tāmrāyaḥkāñcana-loha-pattra).
又復倒擲置熱、極熱、遍極燒然彌滿灰水大鐵鑊中而煎煮之。
Then, they are flipped upside down and thrown into a huge cauldron (mahā-loha-pātra)
filled with boiling ash-water that is hot, extremely hot, and completely ablaze.
There, they are boiled alive.
其湯涌沸，令此有情隨湯飄轉，或出或沒，令其血肉及以皮脈悉皆銷爛、唯骨瑣在。
As the broth boils and bubbles, the sentient beings toss and turn,
sometimes emerging, sometimes sinking, their flesh, skin, blood, and tendons all melt away,
leaving behind only bones (asthiśeṣa).
尋復漉之，置鐵地上，令其皮肉及以血脈復生如故，還置鑊中。
They are then scooped out, placed on the iron ground,
and their skin, flesh, blood, and vessels regenerate as before,
only to be thrown back into the cauldron again.
餘如燒熱大那落迦說。
Other tortures are as described in the Tapana Hell (燒熱大那落迦).
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
Because of these causes, they suffer for a long time,
until all evil and unwholesome karma (akuśalakarma) created in past lives is exhausted and ceased.
故此那落迦名極燒熱。
Therefore, this hell is called Pratāpana (極燒熱),
the Extremely Burning Hell.
又於無間大那落迦中，彼諸有情恒受如是極治罰苦。謂從東方多百踰繕那燒熱、極燒熱、遍極燒然大鐵地上有猛熾火騰焰而來，刺彼有情，穿皮入肉，斷筋破骨，復徹其髓，燒如脂燭，如是舉身皆成猛焰。如從東方，南西北方亦復如是。由此因緣，彼諸有情與猛焰和雜，唯見火聚從四方來，火焰和雜，無有間隙，所受苦痛亦無間隙，唯聞苦逼號叫之聲，知有眾生。又以鐵箕盛滿燒然、極燒然、遍極燒然猛焰鐵炭而簸剪之。復置熱鐵地上，令登大熱鐵山，上而復下，下而復上。從其口中拔出其舌，以百鐵釘釘而張之，令無皺襵，如張牛皮。復更仰臥熱鐵地上，以熱燒鐵鉗鉗口令開，以燒然、極燒然、遍極燒然大熱鐵丸置其口中，即燒其口及以咽喉，徹於府藏，從下而出。又以洋銅而灌其口，燒喉及口，徹於府藏，從下流出。所餘苦惱，如極熱說。由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。故此那落迦名為無間，多是造作無間之業來生是中。此但略說麁顯苦具，非於如是大那落迦中，所餘種種眾多苦具而不可得。
又於無間大那落迦中，彼諸有情恒受如是極治罰苦。
Also, in the Avīci Hell (無間大那落迦, Avīci-niraya),
those sentient beings (sattvāḥ) continuously undergo such extreme punitive torments.
謂從東方多百踰繕那燒熱、極燒熱、遍極燒然大鐵地上有猛熾火騰焰而來，刺彼有情，穿皮入肉，斷筋破骨，復徹其髓，燒如脂燭，
From the eastern direction, across many yojana (踰繕那, yojana),
on red-hot, extremely burning, entirely blazing iron ground,
a fierce blazing fire (mahā-jvāla) rises up and lashes at those beings,
piercing their skin, entering the flesh, tearing sinews, breaking bones,
and penetrating into their marrow, burning them like melting candle wax.
如是舉身皆成猛焰。
Their entire body turns into a mass of fierce flames.
如從東方，南西北方亦復如是。
Just as from the east, the same occurs from the south, west, and north.
由此因緣，彼諸有情與猛焰和雜，唯見火聚從四方來，火焰和雜，無有間隙，
Because of this, the beings are completely enveloped in flames,
seeing only conflagrations coming from all four directions,
the blazes intermingled, without any gaps (avakāśa).
所受苦痛亦無間隙，唯聞苦逼號叫之聲，知有眾生。
The suffering they experience is likewise uninterrupted (avīci, lit. “without interval”),
and only by hearing the agonized screams can one know that there are living beings there.
又以鐵箕盛滿燒然、極燒然、遍極燒然猛焰鐵炭而簸剪之。
They are then fanned (vātita) with a huge iron winnowing fan
filled with blazing, extremely blazing, universally blazing embers.
復置熱鐵地上，令登大熱鐵山，上而復下，下而復上。
They are placed on scorching iron ground, and forced to climb a giant red-hot iron mountain,
ascending and descending repeatedly.
從其口中拔出其舌，以百鐵釘釘而張之，令無皺襵，如張牛皮。
Their tongues are pulled out from their mouths,
and nailed down with a hundred iron spikes, stretched tight like a hide stretched on a frame.
復更仰臥熱鐵地上，以熱燒鐵鉗鉗口令開，
Then they are laid face-up on the hot iron ground,
and their mouths are pried open with red-hot iron tongs.
以燒然、極燒然、遍極燒然大熱鐵丸置其口中，即燒其口及以咽喉，徹於府藏，從下而出。
A molten, blazing, extremely hot, universally blazing iron ball
is then placed into their mouths,
burning through the mouth and throat, reaching to the internal organs,
and passing out from below (through the rectum).
又以洋銅而灌其口，燒喉及口，徹於府藏，從下流出。
Molten copper (tāmrasaṃkrānta) is also poured into the mouth,
burning the throat and mouth, passing through the viscera,
and flowing out from below.
所餘苦惱，如極熱說。
The rest of the torments are as described in the Pratāpana Hell (極熱地獄).
由此因緣，長時受苦，乃至先世所造一切惡不善業未盡未出。
Due to these causes, the beings suffer for a long time,
until all the evil and unwholesome karma (akuśala-karma) of their past lives
has been completely exhausted.
故此那落迦名為無間，多是造作無間之業來生是中。
Therefore, this hell is named Avīci (無間, “Without Interval”),
and beings are mostly born here due to committing one of the Five Heinous Actions (pañcānantarīya-karma).
此但略說麁顯苦具，非於如是大那落迦中，所餘種種眾多苦具而不可得。
This is only a brief summary of the gross and prominent instruments of torture.
It does not encompass the innumerable other tortures found in such a vast Hell.
又於近邊諸那落迦中，有情之類受用如是治罰重苦。謂彼一切諸大那落迦皆有四方、四岸、四門，鐵牆圍遶。從其四方四門出已，其一一門外有四出園。謂煻煨齊膝。彼諸有情出求舍宅，遊行至此，下足之時、皮肉及血，並即消爛，舉足還生。次此煻煨無間，即有死屍糞泥。此諸有情為求舍宅，從彼出已，漸漸遊行，陷入其中，首足俱沒。又屍糞埿內多有諸蟲，名孃矩吒，穿皮入肉，斷筋破骨，取髓而食。次屍糞埿無間，有利刀劍仰刃為路。彼諸有情為求舍宅，從彼出已，遊行至此。下足之時，皮肉筋血悉皆消爛，舉足之時，還復如故。次刀劍刃路無間，有刃葉林。彼諸有情為求舍宅，從彼出已，往趣彼蔭，纔坐其下，微風遂起，刃葉墮落，斫截其身一切支節，便即躄地。有黑黧狗，摣掣脊𦛗而噉食之。從此刃葉林無間，有鐵設拉末梨林。彼諸有情為求舍宅，便來趣之，遂登其上。當登之時，一切刺鋒悉迴向下，欲下之時，一切刺鋒復迴向上。由此因緣，貫刺其身，遍諸支節。爾時便有鐵㭰大烏上彼頭上，或上其髆，探啄眼睛而噉食之。從鐵設拉末梨林無間，有廣大河，沸熱灰水彌滿其中。彼諸有情尋求舍宅，從彼出已，來墮此中。猶如以豆置之大鑊，然猛熾火而煎煮之，隨湯騰涌周旋迴復。於河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情，不令得出，或以索羂，或以網漉。復置廣大熱鐵地上，仰彼有情而問之言：汝等今者欲何所須？如是答言：我等今者竟無覺知，然為種種飢苦所逼。時彼獄卒即以鐵鉗鉗口令開，便以極熱燒然鐵丸置其口中，餘如前說。若彼答言：我今唯為渴苦所逼。爾時獄卒便即洋銅以灌其口。由是因緣，長時受苦，乃至先世所造一切能感那落迦惡不善業未盡未出。此中若刀劍刃路、若刃葉林、若鐵設拉末梨林總之為一，故有四園。
又於近邊諸那落迦中，有情之類受用如是治罰重苦。
In the Peripheral Hells (近邊那落迦), sentient beings (sattvāḥ) likewise experience heavy punitive suffering (duḥkha).
謂彼一切諸大那落迦皆有四方、四岸、四門，鐵牆圍遶。
All of the Great Hells (mahā-niraya) are surrounded by iron walls,
and have four directions, four embankments, and four gates.
從其四方四門出已，其一一門外有四出園。
Outside each gate lies a “fourfold outer courtyard” (caturaṅga-vana), also called four torture grounds.
謂煻煨齊膝。
The first is a blazing ash field (taptāṅgāra), knee-deep in embers.
彼諸有情出求舍宅，遊行至此，下足之時、皮肉及血，並即消爛，舉足還生。
When beings exit the Hell in search of shelter, they wander here,
and the moment they step down, their skin, flesh, and blood are instantly dissolved by the embers.
When lifting the foot, the body restores itself—only to repeat the suffering.
次此煻煨無間，即有死屍糞泥。
Beyond the ash lies a swamp of corpses and filth (śava-pūya-pradeśa).
此諸有情為求舍宅，從彼出已，漸漸遊行，陷入其中，首足俱沒。
As the beings continue wandering, they sink completely—head and feet—into the excrement and corpses.
又屍糞埿內多有諸蟲，名孃矩吒，穿皮入肉，斷筋破骨，取髓而食。
In that foul mire dwell worms called naṅgjuṭā (孃矩吒),
which burrow into the skin, tear flesh, break sinews and bones, and devour marrow.
次屍糞埿無間，有利刀劍仰刃為路。
Beyond the mire lies a blade path (asidhāra-mārga),
where swords and knives are fixed blade-upward, forming the road.
下足之時，皮肉筋血悉皆消爛，舉足之時，還復如故。
When one steps onto it, skin, flesh, sinews, and blood are shredded,
but when the foot lifts, the body restores, only to suffer again.
次刀劍刃路無間，有刃葉林。
Beyond the blade road lies a Forest of Sword-leaves (asipattravana).
彼諸有情為求舍宅，從彼出已，往趣彼蔭，纔坐其下，微風遂起，刃葉墮落，斫截其身一切支節，便即躄地。
Beings, seeking rest, sit under the trees,
but a gentle wind arises, causing the sharp leaves to fall like razors,
severing their limbs, leaving them collapsed on the ground.
有黑黧狗，摣掣脊𦛗而噉食之。
Black dogs then appear and rip open their backs, devouring the flesh.
從此刃葉林無間，有鐵設拉末梨林。
Beyond that lies a Forest of Iron Śalmali Trees (śālmalīvana), covered in iron thorns.
當登之時，一切刺鋒悉迴向下，欲下之時，一切刺鋒復迴向上。
When beings climb the trees, the thorns bend downward;
when they descend, the thorns bend upward, piercing the entire body.
爾時便有鐵㭰大烏上彼頭上，或上其髆，探啄眼睛而噉食之。
At that moment, iron-beaked crows (kāka) land on their heads or shoulders
and peck out and devour their eyes.
從鐵設拉末梨林無間，有廣大河，沸熱灰水彌滿其中。
Beyond the śālmalī forest lies a wide river filled with boiling ashes and scalding water (kṣārāmbu).
猶如以豆置之大鑊，然猛熾火而煎煮之，隨湯騰涌周旋迴復。
The beings are tossed in like beans into a boiling pot,
boiled by intense flames, surging and tumbling repeatedly.
於河兩岸有諸獄卒，手執杖索及以大網，行列而住，遮彼有情，不令得出，或以索羂，或以網漉。
On both banks, guardians of hell (niraya-pāla) stand holding iron rods, ropes, and nets,
blocking the beings’ escape, snaring them, and dragging them back.
復置廣大熱鐵地上，仰彼有情而問之言：汝等今者欲何所須？
They are thrown back onto red-hot iron ground and interrogated:
“What do you desire now?”
如是答言：我等今者竟無覺知，然為種種飢苦所逼。
If they answer: “We have no awareness, only extreme hunger…”
時彼獄卒即以鐵鉗鉗口令開，便以極熱燒然鐵丸置其口中。
Then the guardians pry open their mouths with iron tongs,
and place a molten iron ball (taptāyasapinda) inside.
若彼答言：我今唯為渴苦所逼。爾時獄卒便即洋銅以灌其口。
If they say: “We suffer only from thirst”,
the guardians pour molten copper (tāmrasaṃkrānta) into their mouths.
由是因緣，長時受苦，乃至先世所造一切能感那落迦惡不善業未盡未出。
Thus they suffer for a long time,
until the fruition of all the evil karma (akuśala-karma) that brought them to this hell is exhausted.
此中若刀劍刃路、若刃葉林、若鐵設拉末梨林總之為一，故有四園。
The blade path, sword-leaf forest, and iron śālmalī forest
are collectively counted as one courtyard,
hence the hell is said to have four courtyards (catvāri ārāma).
又於寒那落迦受生有情，多受如是極重寒苦。謂皰那落迦中受生有情，即為彼地極重廣大寒觸所觸，一切身分悉皆卷縮，猶如瘡皰。故此那落迦名皰那落迦。皰裂那落迦與此差別。猶如皰潰，膿血流出，其瘡卷皺。故此那落迦名為皰裂。又𠿒哳詀、郝郝凡、虎虎凡、此三那落迦由彼有情苦音差別以立其名。青蓮那落迦中，由彼地極重廣大寒觸所觸，一切身分悉皆青瘀，皮膚破裂，或五或六。故此那落迦名曰青蓮。紅蓮那落迦與此差別。過此青已，色變紅赤，皮膚分裂或十或多。故此那落迦名曰紅蓮。大紅蓮那落迦與此差別。謂彼身分極大紅赤，皮膚分裂或百或多。故此那落迦名大紅蓮。
又於寒那落迦受生有情，多受如是極重寒苦。
In the Cold Hells (寒那落迦, śītaniraya), beings born there endure extremely intense cold suffering.
謂皰那落迦中受生有情，即為彼地極重廣大寒觸所觸，一切身分悉皆卷縮，猶如瘡皰。
In the Blister Hell (皰那落迦, arbuda-niraya), beings are afflicted by the intensely vast cold contact (śīta-sparśa),
causing all parts of their body to contract and shrivel, resembling blisters (arbuda).
故此那落迦名皰那落迦。
Thus, this hell is named the Blister Hell (arbuda-niraya).
皰裂那落迦與此差別。猶如皰潰，膿血流出，其瘡卷皺。
The Burst Blister Hell (皰裂那落迦, nirarbuda-niraya) differs in that the blisters burst,
pus and blood ooze out, and the sores crumple and wrinkle.
故此那落迦名為皰裂。
Hence, it is called the Burst Blister Hell (nirarbuda-niraya).
又𠿒哳詀、郝郝凡、虎虎凡、此三那落迦由彼有情苦音差別以立其名。
The Ghut-ghuta, Hāhāva, and Huḥhuva Hells (𠿒哳詀、郝郝凡、虎虎凡)
are named after the cries of pain made by the beings suffering there.
(These are phonetic imitations of anguished groaning sounds.)
青蓮那落迦中，由彼地極重廣大寒觸所觸，一切身分悉皆青瘀，皮膚破裂，或五或六。
In the Blue Lotus Hell (青蓮那落迦, utpala-niraya), due to the extremely intense cold,
all body parts become dark blue and bruised (nīla),
the skin cracks open, splitting into five or six sections.
故此那落迦名曰青蓮。
Therefore, this hell is called the Blue Lotus Hell (utpala-niraya).
紅蓮那落迦與此差別。過此青已，色變紅赤，皮膚分裂或十或多。
The Red Lotus Hell (紅蓮那落迦, padma-niraya) differs in that, going beyond the blue stage,
the skin color changes to reddish, and splits into ten or more parts.
故此那落迦名曰紅蓮。
Hence, this hell is named the Red Lotus Hell (padma-niraya).
大紅蓮那落迦與此差別。謂彼身分極大紅赤，皮膚分裂或百或多。
The Great Red Lotus Hell (大紅蓮那落迦, mahāpadma-niraya) differs in that the entire body becomes deeply red,
and the skin splits into a hundred or more pieces.
故此那落迦名大紅蓮。
Thus, it is named the Great Red Lotus Hell (mahāpadma-niraya).
又獨一那落迦中受生有情，各於自身自業所感，多受如是種種大苦。如吉祥問採菉豆子經中廣說。故此那落迦名為獨一。
又獨一那落迦中受生有情，各於自身自業所感，多受如是種種大苦。
In the Solitary Hell (獨一那落迦, ekākinī-niraya), beings who are born there
each experience various great sufferings according to their own karma (svakarma), individually,
with no shared experience with others.
如吉祥問採菉豆子經中廣說。
As explained in detail in the Kalyāṇamitra-paripṛcchā (“Sūtra of the Auspicious Friend’s Inquiry into Picking Mung Beans”).
故此那落迦名為獨一。
Thus, this hell is named the Solitary Hell (ekākinī-niraya),
because beings suffer there alone, isolated by their own karma.
又傍生趣更相殘害，如羸弱者為諸強力之所殺害，由此因緣受種種苦。以不自在，他所驅馳，多被鞭撻，與彼人天為資生具。由此因緣具受種種極重苦惱。
又傍生趣更相殘害，
Furthermore, in the animal realm (傍生趣, tiryagyoni-gati),
the beings mutually harm and kill each other.
如羸弱者為諸強力之所殺害，
The weak are killed by those who are strong and powerful.
由此因緣受種種苦。
Because of this, they undergo various kinds of suffering.
以不自在，他所驅馳，多被鞭撻，
Being without autonomy, they are driven and used by others,
often beaten and whipped.
與彼人天為資生具。
They are treated as means of livelihood (資生具)
by humans and gods (used as food, labor, etc.).
由此因緣具受種種極重苦惱。
Thus, due to these conditions,
they experience manifold and extremely severe afflictions.
又餓鬼趣略有三種。一者、由外障礙飲食，二者、由內障礙飲食，三者、飲食無有障礙。云何由外障礙飲食？謂彼有情、由習上品慳故，生鬼趣中，常與飢渴相應。皮肉血脈皆悉枯槁，猶如火炭，頭髮蓬亂，其面黯黑，脣口乾焦，常以其舌舐略口面。飢渴慞惶，處處馳走。所到泉池，為餘有情手執刀杖及以羂索行列守護，令不得趣。或強趣之，便見其泉變成膿血，自不欲飲。如是等鬼，是名由外障礙飲食。云何由內障礙飲食？謂彼有情，口或如針，口或如炬，或復頸癭，其腹寬大。由此因緣，縱得飲食，無他障礙，自然不能若噉若飲。如是等鬼，是名由內障礙飲食。云何飲食無有障礙？謂有餓鬼，名猛焰鬘。隨所飲噉，皆被燒然。由此因緣，飢渴大苦未甞暫息。復有餓鬼，名食糞穢。或有一分食糞飲溺；或有一分唯能飲噉極可厭惡生熟臭穢，縱得香美而不能食。或有一分自割身肉而噉食之，縱得餘食，竟不能噉。如是等鬼，是名飲食無有障礙。
餓鬼趣略有三種
The preta realm (餓鬼趣) is roughly of three types:
一者、由外障礙飲食
1. Those obstructed externally from food and drink
- 謂彼有情，由習上品慳故，生鬼趣中，常與飢渴相應。 These beings, having cultivated upper-grade stinginess (上品慳), are born into the preta realm, always associated with hunger and thirst.
- 皮肉血脈皆悉枯槁，猶如火炭。 Their skin, flesh, and blood vessels are all withered and dry, like burning charcoal.
- 頭髮蓬亂，其面黯黑，脣口乾焦，常以其舌舐略口面。 Their hair is tangled, face dark, lips and mouth scorched; they constantly lick around their mouths with their tongues.
- 飢渴慞惶，處處馳走。 Distraught by hunger and thirst, they run about everywhere.
- 所到泉池，為餘有情手執刀杖及以羂索行列守護，令不得趣。 Wherever they reach a spring or pond, other beings guard them with weapons and ropes, preventing access.
- 或強趣之，便見其泉變成膿血，自不欲飲。 Or if they forcefully approach, the spring transforms into pus and blood, and they no longer wish to drink it.
- 是名由外障礙飲食。 These are called preta-s obstructed by external conditions.
二者、由內障礙飲食
2. Those obstructed internally from food and drink
- 謂彼有情，口或如針，口或如炬，或復頸癭，其腹寬大。 These beings have mouths like needles or torches, or they have goiters, and their bellies are grossly distended.
- 由此因緣，縱得飲食，無他障礙，自然不能若噉若飲。 Because of this, even when food and drink are available and unobstructed, they naturally cannot eat or drink.
- 是名由內障礙飲食。 These are called preta-s obstructed by internal conditions.
三者、飲食無有障礙
3. Those without obstruction to food and drink
- 謂有餓鬼，名猛焰鬘，隨所飲噉，皆被燒然。 There are hungry ghosts called “Garland of Blazing Flames” (猛焰鬘); whatever they eat or drink, it all burns them.
- 由此因緣，飢渴大苦未甞暫息。 Because of this, the intense suffering of hunger and thirst never ceases.
- 復有餓鬼，名食糞穢。 There are also hungry ghosts named “Excrement-Eaters” (食糞穢).
- 或有一分食糞飲溺；或有一分唯能飲噉極可厭惡生熟臭穢，縱得香美而不能食。 Some eat feces and drink urine; some can only consume utterly repulsive raw or cooked filth and cannot eat anything fragrant or pleasant.
- 或有一分自割身肉而噉食之，縱得餘食，竟不能噉。 Some cut and eat their own flesh, and even when other food is available, they cannot consume it.
- 是名飲食無有障礙。 These are called preta-s with no obstruction to food and drink, but who still suffer greatly because of what they must consume.
又人趣中受生有情，多受如是匱乏之苦。所謂俱生飢渴匱乏苦；所欲不果匱乏苦；麁疎飲食匱乏苦；逼切追求攝受等匱乏苦；時節變異，若寒若熱匱乏苦；無有舍宅覆障，所作淋漏匱乏苦；黑闇等障，所作事業皆悉休廢匱乏苦。又受變壞老病死苦。由那落迦中謂死為樂，故於彼趣不立為苦。
又人趣中受生有情，多受如是匱乏之苦。
Also, beings born in the human realm experience many forms of deprivation-related suffering.
所謂俱生飢渴匱乏苦；
Namely, the suffering of hunger and thirst that arises innately (俱生, “born with”).
所欲不果匱乏苦；
The suffering of deprivation when one’s desires are unfulfilled.
麁疎飲食匱乏苦；
The suffering of having only coarse and sparse food and drink.
逼切追求攝受等匱乏苦；
The suffering of pressing pursuit and acquisition of necessities.
時節變異，若寒若熱匱乏苦；
The suffering due to seasonal changes—cold or heat.
無有舍宅覆障，所作淋漏匱乏苦；
The suffering from lacking shelter and protection, resulting in exposure to rain and leaks while trying to do things.
黑闇等障，所作事業皆悉休廢匱乏苦。
The suffering of darkness and other hindrances causing one’s tasks and efforts to come to nothing.
又受變壞老病死苦。
They also experience the suffering of change and decay, old age, sickness, and death.
由那落迦中謂死為樂，故於彼趣不立為苦。
Because in the hells (那落迦), death is considered a relief, it is not counted as suffering in that realm.
又天趣中無解支節苦，而有死墮苦。如經中說：有諸天子將欲沒時，五相先現。一、衣無垢染，有垢染現；二、鬘舊不萎，今乃萎顇；三、兩腋汗流；四、身便臭穢；五、天及天子不樂本座。時彼天子偃臥林間，所有婇女與餘天子共為遊戲。彼既見已，由此因緣，生大憂苦。復受陵蔑悚慄之苦。所以者何？由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖。由此因緣，受大憂苦。又受斫截破壞、驅擯殘害之苦。所以者何？由天與非天共戰諍時，天與非天互相違拒，即執四仗，所謂金、銀、頗胝、琉璃，共相戰鬪。爾時諸天及與非天，或斷支節，或破其身，或復致死。若傷身斷節，續還如故，若斷其首，即便殞沒。天與非天互有他勝，然天多勝，力勢強故。然其彼二，若為他勝，即退入自宮，己之同類竟不慰問。由此因緣，便懷憂慼。若天得勝，便入非天宮中，為悅其女，起此違諍；若非天得勝，即入天宮，為求四種蘇陀味故，共相戰諍。又諸非天，當知天趣所攝。然由意志多懷詐幻，諂誑多故，不如諸天為淨法器。由此因緣，有時經中說為別趣，實是天類。由不受行諸天法故，說為非天。復有強力天子，纔一發憤，諸劣天子便被驅擯，出其自宮。是故諸天受三種苦。謂死墮苦，陵蔑苦，斫截破壞、殘害驅擯苦。
又天趣中無解支節苦，而有死墮苦。
In the heavenly realm, beings do not experience the suffering of dismemberment or disintegration, but they do experience the suffering of death and falling.
如經中說：有諸天子將欲沒時，五相先現。
As the sūtras say, when certain celestial beings (gods) are about to die, five signs first appear:
一、衣無垢染，有垢染現；
- Their previously unstained clothing becomes soiled and stained.
二、鬘舊不萎，今乃萎顇；
- Their flower garlands, which formerly never withered, now wilt and fade.
三、兩腋汗流；
- Sweat flows from both armpits.
四、身便臭穢；
- Their body emits a foul odor.
五、天及天子不樂本座。
- The gods and celestial maidens no longer delight in their original seat.
時彼天子偃臥林間，所有婇女與餘天子共為遊戲。
At that time, the celestial being lies down in a forest grove, while the celestial maidens and other gods continue their games and enjoyment.
彼既見已，由此因緣，生大憂苦。
When he sees this, he generates great sorrow and suffering because of this condition.
復受陵蔑悚慄之苦。
They also experience the suffering of humiliation and dread.
所以者何？
Why is this so?
由有廣大福聚成就及廣大五欲天子生時，所餘薄福諸舊天子見已惶怖。
When a new celestial being is born with immense merit and full enjoyment of the five sensual pleasures, older gods with lesser merit see them and feel fear and alarm.
由此因緣，受大憂苦。
Because of this, they experience great sorrow and suffering.
又受斫截破壞、驅擯殘害之苦。
They also suffer from being cut, destroyed, exiled, or harmed.
所以者何？
Why is that?
由天與非天共戰諍時，天與非天互相違拒，即執四仗，所謂金、銀、頗胝、琉璃，共相戰鬪。
When gods and asuras (non-gods) engage in conflict, they take up four types of weapons—gold, silver, crystal, and beryl (lapis-lazuli)—and fight one another.
爾時諸天及與非天，或斷支節，或破其身，或復致死。
At such times, gods and asuras may have their limbs severed, bodies destroyed, or even be killed.
若傷身斷節，續還如故，若斷其首，即便殞沒。
If only their body or limbs are injured, they regenerate as before; but if the head is severed, they die immediately.
天與非天互有他勝，然天多勝，力勢強故。
Gods and asuras sometimes defeat each other, but gods usually win, because they have greater strength and power.
然其彼二，若為他勝，即退入自宮，己之同類竟不慰問。
However, when either side is defeated, they return to their own palaces, and their peers do not console them.
由此因緣，便懷憂慼。
Because of this, they harbor sorrow and distress.
若天得勝，便入非天宮中，為悅其女，起此違諍；
If the gods win, they enter the asura palaces, desiring the asura women, which causes further conflict.
若非天得勝，即入天宮，為求四種蘇陀味故，共相戰諍。
If the asuras win, they enter the heavenly palaces, seeking the four flavors of divine ambrosia (Sudhā), and conflict ensues.
又諸非天，當知天趣所攝。
Also, asuras (non-gods) should be understood to belong to the heavenly realm.
然由意志多懷詐幻，諂誑多故，不如諸天為淨法器。
But because their minds are filled with deceit and trickery, they are not pure vessels of Dharma like the gods.
由此因緣，有時經中說為別趣，實是天類。
For this reason, they are sometimes spoken of in scriptures as a separate realm, though they are actually a class of gods.
由不受行諸天法故，說為非天。
Because they do not uphold or practice the ways of the gods, they are called asuras (non-gods).
復有強力天子，纔一發憤，諸劣天子便被驅擯，出其自宮。
There are also powerful celestial beings who, upon just a single expression of anger, cause weaker gods to be expelled from their palaces.
是故諸天受三種苦。
Therefore, gods experience three kinds of suffering:
謂死墮苦，陵蔑苦，斫截破壞、殘害驅擯苦。
- The suffering of death and falling,
- The suffering of humiliation,
- The suffering of dismemberment, destruction, harm, and expulsion.
又色、無色界有情無有如是等苦，由彼有情非苦受器故。然由麁重苦故，說彼有苦。有煩惱故，有障礙故，於死及住不自在故。
又色、無色界有情無有如是等苦，
Moreover, beings in the Form Realm (色界) and the Formless Realm (無色界) do not have such kinds of suffering.
由彼有情非苦受器故。
Because those beings are not vessels for painful feeling (duḥkhavedanā-pātra), i.e., their faculties and minds are not receptive to gross painful sensations.
然由麁重苦故，說彼有苦。
However, because of coarse and weighty suffering (e.g., subtle imperfections), it is said that they still have suffering in a certain sense.
有煩惱故，
Because they still have afflictions (kleśa),
有障礙故，
because they have hindrances (āvaraṇa),
於死及住不自在故。
and because they lack mastery over death and dwelling (i.e., they cannot control the timing of their rebirth or death).
又無漏界中，一切麁重諸苦永斷。是故唯此是勝義樂，當知所餘一切是苦。
又無漏界中，
Moreover, in the realm of the non-contaminated (無漏界) — anāsrava-dhātu or nirāsrava-dhātu (the undefiled sphere, i.e., nirvāṇic or supramundane domain),
一切麁重諸苦永斷。
All coarse and weighty forms of suffering (duḥkha, especially the sthūla-duḥkha) are permanently cut off (niḥśeṣato chinna).
是故唯此是勝義樂，
Therefore, only this (i.e., the unconditioned, nirvāṇa) is ultimate happiness (paramārtha-sukha).
當知所餘一切是苦。
All other (states of existence), one should understand, are suffering (duḥkha).
又於四種那落迦中無有樂受。如那落迦中，三種餓鬼中亦爾。諸大力鬼、傍生、人中，有外門所生資具樂可得，然為眾苦之所相雜。
又於四種那落迦中無有樂受。
Moreover, in the four types of Naraka (那落迦, niraya), there is no pleasurable feeling (sukha-vedanā) to be found.
如那落迦中，三種餓鬼中亦爾。
Just as in the Naraka realms, so also in the three types of hungry ghosts (餓鬼, preta), it is the same.
諸大力鬼、傍生、人中，
Among the powerful ghosts (大力鬼), animals (傍生, tiryañc), and humans (人, manuṣya),
有外門所生資具樂可得，
There exists some externally derived pleasurable equipment or enjoyments (bāhya-upabhoga-sukha) to be obtained.
然為眾苦之所相雜。
However, they are mixed with many kinds of suffering (duḥkha-saṃsṛṣṭa), and thus impure.
又人趣中，轉輪王樂最勝微妙。由彼輪王出現世時，有成就七寶自然出現，故說彼王具足七寶。
又人趣中，轉輪王樂最勝微妙。
Moreover, among the human realm (人趣, manuṣya-gati), the pleasure of a Wheel-Turning King (轉輪王, cakravartin) is the most supreme and subtle (śreṣṭhaṁ ca sūkṣmaṁ ca sukham).
由彼輪王出現世時，有成就七寶自然出現，
Because when that cakravartin appears in the world, the seven treasures (七寶, saptaratna) spontaneously manifest as accomplishments.
故說彼王具足七寶。
Thus, it is said that this king is endowed with the seven treasures (cakravartin saptaratna-sampannaḥ).
何等為七？所謂輪寶、象寶、馬寶、末尼珠寶、女寶、主藏臣寶、主兵臣寶。爾時輪寶等現，其相云何？七寶現相，如經廣說。
何等為七？
What are the seven (七寶)?
所謂輪寶、象寶、馬寶、末尼珠寶、女寶、主藏臣寶、主兵臣寶。
They are:
- 輪寶 (cakra-ratna) – the Wheel Treasure
- 象寶 (hasti-ratna) – the Elephant Treasure
- 馬寶 (aśva-ratna) – the Horse Treasure
- 末尼珠寶 (maṇi-ratna) – the Wish-Fulfilling Jewel Treasure
- 女寶 (strī-ratna) – the Woman Treasure
- 主藏臣寶 (gṛha-ratna or parināyaka-ratna) – the Minister of Treasury Treasure
- 主兵臣寶 (senāpati-ratna) – the Minister of the Army Treasure
爾時輪寶等現，其相云何？七寶現相，如經廣說。
At that time, the Wheel Treasure and the others appear. What are their marks?
The signs and characteristics of the Seven Treasures are explained in detail in the sūtras (如經廣說).
若彼輪王王四洲者，一切小王望風順化，各自白言：某城邑聚落，天之所有，唯願大王垂恩教勅，我等皆當為天僕隸。爾時輪王便即勅令：汝等諸王！各於自境以理獎化，當以如法，勿以非法。又復汝等於國於家勿行非法行，勿行不平等行。若彼輪王王三洲者，先遣使往，然後從化。
若彼輪王王四洲者，
If that Wheel-Turning King (輪王, cakravartin) rules over the four continents (四洲),
一切小王望風順化，
then all the lesser kings, perceiving his virtue and influence from afar, submit in harmony and are transformed.
各自白言：某城邑聚落，天之所有，
Each declares, “This city or settlement is the property of the divine king (deva, ‘天’).”
唯願大王垂恩教勅，我等皆當為天僕隸。
- *We only wish that the great king would graciously issue commands; we will all become servants and retainers of the Divine One.”
爾時輪王便即勅令：
Then the Wheel-Turning King issues an edict:
汝等諸王！各於自境以理獎化，當以如法，勿以非法。
“You kings, govern and encourage your people with righteousness (以理獎化).
Do so in accordance with the Dharma (如法, dharmata), not contrary to it (非法, adharma).”
又復汝等於國於家勿行非法行，勿行不平等行。
“Also, in both your realms and your households,
do not engage in unlawful (非法) or unequal (不平等, asama) conduct.”
若彼輪王王三洲者，先遣使往，然後從化。
If the Wheel-Turning King rules over three continents,
he first sends emissaries (使) and then the lesser kings follow his influence and submit.
若彼輪王王二洲者，興師現威，後乃從化。若彼輪王王一洲者，便自往彼，奮戈揮刃，然後從化。
若彼輪王王二洲者，
If that Wheel-Turning King (輪王, cakravartin) rules over two continents,
興師現威，後乃從化。
he raises an army (興師), displays his might (現威), and only then do the others submit and transform (從化).
若彼輪王王一洲者，
If he rules over only one continent,
便自往彼，奮戈揮刃，然後從化。
he must go there himself, brandishing spear and sword (奮戈揮刃), and only afterward do they submit and transform.
復次，諸天受其廣大天之富樂。形色殊妙，多諸適悅，於自宮中而得久住。其身內外皆悉清潔，無有臭穢。又人身內多有不淨，所謂塵垢筋骨脾腎心肝；彼皆無有。
復次，諸天受其廣大天之富樂。
Further, the devas (諸天, deva) enjoy the vast wealth and bliss of the celestial realms.
形色殊妙，多諸適悅，於自宮中而得久住。
Their forms and colors are exceedingly beautiful (形色殊妙), full of various pleasures (多諸適悅), and they remain for a long time within their own palaces (自宮中久住).
其身內外皆悉清潔，無有臭穢。
Their bodies, inside and out, are entirely clean (皆悉清潔), without any stench or impurity (無有臭穢).
又人身內多有不淨，所謂塵垢筋骨脾腎心肝；彼皆無有。
In contrast, the human body (人身) contains many impure substances (不淨), such as dust, grime, tendons, bones, spleen, kidneys, heart, and liver (塵垢筋骨脾腎心肝); the devas have none of these (彼皆無有).
又彼諸天有四種宮殿，所謂金、銀、頗胝、琉璃所成，種種文綵綺飾莊嚴。種種臺閣、種種樓觀、種種層級、種種窓牖、種種羅網，皆可愛樂。種種末尼以為綺鈿，周匝放光，共相照曜。
又彼諸天有四種宮殿，
Moreover, those devas (諸天, deva) have four types of palaces (宮殿, vimāna),
所謂金、銀、頗胝、琉璃所成，
namely, those made of gold (金, suvarṇa), silver (銀, rajata), beryl (頗胝, vaiḍūrya), and crystal/lapis lazuli (琉璃, sphāṭika or vaidūrya).
種種文綵綺飾莊嚴。
Adorned (莊嚴, alaṅkṛta) with various embroidered patterns and ornamental designs (文綵綺飾, citra-alaṅkāra).
種種臺閣、種種樓觀、種種層級、種種窓牖、種種羅網，皆可愛樂。
With various terraces (臺閣, harmya or maṇḍapa), towers (樓觀, prāsāda), layered platforms (層級, bhūmikā), windows (窓牖, vātāyana), and jeweled nets (羅網, maṇi-jāla)—all delightful and pleasing (可愛樂, ramaṇīya).
種種末尼以為綺鈿，周匝放光，共相照曜。
Various jewels (末尼, maṇi) are used as inlaid decorations (綺鈿, alaṅkāra-maṇḍana), emitting light (放光, prakāśa) all around (周匝, sarvato), mutually illuminating each other (共相照曜, anyonya-āloka).
復有食樹，從其樹裏出四食味，名曰蘇陀，所謂青黃赤白。復有飲樹，從此流出甘美之飲。復有乘樹，從此出生種種妙乘，所謂車輅輦輿等。復有衣樹，從此出生種種妙衣，其衣細軟，妙色鮮潔，雜綵間飾。復有莊嚴具樹，從此出生種種微妙莊嚴之具，所謂末尼、臂印、耳璫、環釧，及以手足綺飾之具。如是等類諸莊嚴具，皆以種種妙末尼寶而間飾之。復有熏香鬘樹，從此出生種種塗香、種種熏香、種種花鬘。復有大集會樹，最勝微妙。其根深固五十踰繕那，其身高挺百踰繕那，枝條及葉遍覆八十踰繕那；雜花開發，其香順風熏百踰繕那，逆風熏五十踰繕那。於此樹下，三十三天雨四月中，以天妙五欲共相娛樂。復有歌笑舞樂之樹，從此出生歌笑舞等種種樂器。
復有食樹，從其樹裏出四食味，名曰蘇陀，所謂青黃赤白。
There are food trees (食樹, Sanskrit: bhojana-vṛkṣa), from which four flavors of food emerge, called Sudhā (蘇陀, Sanskrit: sudhā, “divine nectar”): green, yellow, red, and white.
復有飲樹，從此流出甘美之飲。
There are drink trees (飲樹, pāna-vṛkṣa), from which flows sweet and delicious drink.
復有乘樹，從此出生種種妙乘，所謂車輅輦輿等。
There are vehicle trees (乘樹, vāhana-vṛkṣa) that give rise to various marvelous conveyances, such as chariots, carts, palanquins, and litters.
復有衣樹，從此出生種種妙衣，其衣細軟，妙色鮮潔，雜綵間飾。
There are clothing trees (衣樹, vastra-vṛkṣa) which produce soft, beautifully colored and embroidered garments.
復有莊嚴具樹，從此出生種種微妙莊嚴之具，
There are ornament trees (莊嚴具樹, ābharaṇa-vṛkṣa) from which arise delicate and fine adornments—
所謂末尼、臂印、耳璫、環釧，及以手足綺飾之具。
—such as gems (末尼, maṇi), armlets (keyūra), earrings (kuṇḍala), bangles (valaya), and decorative items for the hands and feet.
如是等類諸莊嚴具，皆以種種妙末尼寶而間飾之。
All such adornments are inlaid with exquisite jewels (妙末尼寶, maṇiratna).
復有熏香鬘樹，從此出生種種塗香、種種熏香、種種花鬘。
There are trees of garlands and perfumes (熏香鬘樹, gandha-mālya-vṛkṣa) producing ointments, incense, and flower garlands.
復有大集會樹，最勝微妙。
There is a great assembly tree (大集會樹, mahāsaṅgha-vṛkṣa), most sublime.
其根深固五十踰繕那，其身高挺百踰繕那，枝條及葉遍覆八十踰繕那；
Its roots reach 50 yojana deep, its trunk rises 100 yojana, and its canopy spreads 80 yojana wide.
雜花開發，其香順風熏百踰繕那，逆風熏五十踰繕那。
Its blossoms are diverse; their scent travels 100 yojana downwind and 50 yojana upwind.
於此樹下，三十三天雨四月中，以天妙五欲共相娛樂。
Beneath this tree, the Trāyastriṃśa devas (三十三天) assemble for four months during the celestial monsoon to enjoy the five heavenly sensual pleasures.
復有歌笑舞樂之樹，從此出生歌笑舞等種種樂器。
There is a tree of music and joy (歌笑舞樂之樹), from which musical instruments, songs, laughter, and dances arise.
又有資具之樹，從此出生種種資具，所謂食飲之具、坐臥之具、如是等類種種資具。又彼諸天欲受用時，隨欲隨業，應其所須，來現手中。
又有資具之樹，從此出生種種資具，所謂食飲之具、坐臥之具、如是等類種種資具。
There are trees of utensils and furnishings (資具之樹, Sanskrit: upakaraṇa-vṛkṣa), from which arise various useful items—such as implements for eating and drinking, and items for sitting and reclining, along with all sorts of similar necessities.
又彼諸天欲受用時，隨欲隨業，應其所須，來現手中。
When the devas (諸天, deva) wish to enjoy these things, they appear in their hands according to their desire (chanda, 隨欲) and karmic merit (karma, 隨業), exactly as needed.
又諸非天，隨其所應，受用種種宮殿富樂應知。又北拘盧洲有如是相樹，名曰如意。彼諸人眾所欲資具，從樹而取。不由思惟，隨其所須，自然在手。復有秔稻，不種而穫。無有我所。又彼有情竟無繫屬、決定勝進。
又諸非天，隨其所應，受用種種宮殿富樂應知。
Also, the asuras (非天, Sanskrit: asura) enjoy various palaces and luxuries appropriate to their karmic merit.
又北拘盧洲有如是相樹，名曰如意。
In the northern continent Uttarakuru (北拘盧洲, Sanskrit: Uttarakuru), there is a special tree called the Wish-fulfilling Tree (如意樹, Sanskrit: kalpavṛkṣa).
彼諸人眾所欲資具，從樹而取。
The people there obtain all the utensils and goods they desire directly from the tree.
不由思惟，隨其所須，自然在手。
Without the need for deliberation, whatever is required naturally appears in their hands.
(This reflects the fruition of previous karma without conscious desire – a result of strong merit.)
復有秔稻，不種而穫。無有我所。
They also have rice (秔稻, Sanskrit: śāli) that grows without being sown, and there is no sense of personal ownership (“mine” – 我所).
又彼有情竟無繫屬、決定勝進。
Moreover, these beings (有情, sattva) have no attachments or social hierarchies and no concept of determined progress or ambition.
又天帝釋有普勝殿，於諸殿中最為殊勝。仍於其處有百樓觀，一一樓觀有百臺閣，一一臺閣有七房室，一一房室有七天女，一一天女有七侍女。
又天帝釋有普勝殿，於諸殿中最為殊勝。
Moreover, Śakra, lord of the gods (天帝釋, Sanskrit: Śakra devānām indraḥ), has a palace called the Universal Victory Hall (普勝殿, Sanskrit: Viśvavijaya-prāsāda), which is the most magnificent among all the celestial palaces.
仍於其處有百樓觀，
Within this palace are one hundred towers or pavilions (樓觀, vimāna).
一一樓觀有百臺閣，
Each pavilion contains one hundred platforms and halls (臺閣).
一一臺閣有七房室，
Each platform or hall contains seven chambers or rooms (房室).
一一房室有七天女，
Each room houses seven celestial maidens (天女, Sanskrit: apsaras).
一一天女有七侍女。
Each celestial maiden is attended by seven handmaidens (侍女).
又彼諸天所有地界，平正如掌，竟無高下。履觸之時，便生安樂，下足之時，陷便至膝，舉足之時，隨足還起。於一切時，自然而有曼陀羅華遍布其上。時有微風吹去萎華，復引新者。
又彼諸天所有地界，平正如掌，竟無高下。
Moreover, the ground in the celestial realms (諸天地界, devaloka-bhūmi) is level and even like the palm of a hand, with absolutely no rise or fall.
履觸之時，便生安樂，
When one walks upon it, a sense of ease and bliss (安樂, sukha) naturally arises.
下足之時，陷便至膝，舉足之時，隨足還起。
When one places the foot down, it gently sinks to the knee; when one lifts the foot, the ground rises with it.
(This poetic description expresses the softness and responsiveness of the divine ground.)
於一切時，自然而有曼陀羅華遍布其上。
At all times, the ground is naturally covered with Mandārava blossoms (曼陀羅華, mandārava), a divine flower.
時有微風吹去萎華，復引新者。
A subtle breeze (微風, anuvāta) carries away the withered blossoms and draws forth fresh ones.
又彼天宮四面各有大街。其形殊妙，軌式可觀，清淨端嚴，度量齊整。復於四面有四大門，規模宏壯，色相希奇，觀之無厭，實為殊絕。多有異類妙色藥叉常所守護。
又彼天宮四面各有大街。
Moreover, on each of the four sides of the celestial palace (天宮, deva-prāsāda), there are great avenues (大街, mahā-rathyā).
其形殊妙，軌式可觀，清淨端嚴，度量齊整。
Their form is exceedingly exquisite, their layout (軌式, krama) well-arranged, pure and dignified (清淨端嚴, śubhra–prasāda), with dimensions (度量, pramāṇa) perfectly measured and uniform.
復於四面有四大門，
On each of the four sides, there is a great gate (大門, mahā-dvāra),
規模宏壯，色相希奇，觀之無厭，實為殊絕。
Of grand and stately design (規模宏壯, vistīrṇa-rūpa), with rare and extraordinary colors and appearances (色相希奇, vicitra-varṇa), pleasing endlessly to behold—truly unparalleled (殊絕, asādhāraṇa).
多有異類妙色藥叉常所守護。
There are many diverse types (異類, nānā-jāti) of Yakṣas (藥叉, yakṣa), adorned with wondrous hues (妙色, divya-varṇa), who constantly guard these gates.
復於四面有四園苑：一名繢車，二名麁澁，三名和雜，四名喜林。其四園外有四勝地，色相殊妙，形狀可觀，端嚴無比。其宮東北隅，有天會處，名曰善法。
復於四面有四園苑：
Moreover, on the four sides, there are four parks or pleasure gardens (四園苑, catvāra udyāna):
一名繢車，
The first is named 繢車 (Kuicche or possibly Citra-ratha, meaning “Painted Chariot” or “Colorful Vehicle”).
二名麁澁，
The second is named 麁澁 (Cūṣa or Kaṭhina–kaṭu, possibly meaning “Harsh” or “Rough and Astringent”).
三名和雜，
The third is named 和雜 (Saṃmiśra), meaning “Blended” or “Harmoniously Mixed.”
四名喜林。
The fourth is named 喜林 (Priya-vana), meaning “Delightful Forest” or “Joyful Grove.”
其四園外有四勝地，
Outside these four gardens are four excellent lands or superior places (四勝地, catur uttama-deśa),
色相殊妙，形狀可觀，端嚴無比。
With extremely wondrous colors (色相殊妙, vicitra-varṇa), pleasing forms (形狀可觀, rūpa-sundara), and unmatched elegance (端嚴無比, anupama-prāsāda).
其宮東北隅，有天會處，名曰善法。
In the northeast corner of the celestial palace (其宮東北隅, deva-prāsāda–īśānya-kona), there is a gathering place for celestial beings (天會處, deva-saṅgha-sthāna), named 善法 (Śubha-dharma), “Good Dharma” or “Auspicious Law.”
諸天入中，思惟、稱量、觀察妙義。近此園側，有如意石，其色黃白，形質殊妙，其相可觀，嚴麗無比。
Devas enter [the hall], contemplating, weighing, and examining the profound meanings.
Near this garden’s edge, there is a wish-fulfilling stone of yellow-white color and extraordinary form and substance, splendid in appearance, and unsurpassed in elegance.
又彼天身自然光曜。闇相若現，乃知晝去夜分方來。便於天妙五欲遊戲之中，嬾墮睡眠。異類之鳥不復和鳴。由此等相以表晝夜。又彼諸天眾妙五欲甚可愛樂，唯發喜樂。彼諸天眾恒為放逸之所持行。常聞種種歌舞音樂鼓噪之聲，調戲言笑談謔等聲。常見種種可意之色。常齅種種微妙之香，恒甞種種美好之味。恒觸種種天諸婇女最勝之觸。恒為是樂牽引其意，以度其時。
又彼天身自然光曜。
又彼天身自然光曜 — “Moreover, the bodies of those devas naturally emit radiance.”
(Sanskrit parallel: svaprakāśa-deha)
闇相若現，乃知晝去夜分方來。
闇相若現 — “When the signs of darkness appear,”
乃知晝去夜分方來 — “then it is known that day has passed and the night portion is approaching.”
(darkness = andhakāra-lakṣaṇa; day = divasa; night = rātri-bhāga)
便於天妙五欲遊戲之中，嬾墮睡眠。
便於天妙五欲遊戲之中 — “Amid the divine play of the five celestial sensual pleasures,”
嬾墮睡眠 — “they fall into sleep through indolence.”
(pañca kāmaguṇa – five sensual pleasures; nidrā – sleep; ālasya – laziness)
異類之鳥不復和鳴。
異類之鳥不復和鳴 — “Birds of various kinds no longer sing in harmony.”
由此等相以表晝夜。
由此等相以表晝夜 — “From these various signs, day and night are indicated.”
又彼諸天眾妙五欲甚可愛樂，唯發喜樂。
又彼諸天眾妙五欲甚可愛樂 — “Furthermore, the devas’ sublime five sensual pleasures are extremely delightful and lovable,”
唯發喜樂 — “only generating joy and bliss.”
(prīti – joy; sukha – bliss)
彼諸天眾恒為放逸之所持行。
彼諸天眾恒為放逸之所持行 — “Those devas are constantly led by indulgence and heedlessness.”
(pramāda – heedlessness; vṛtti – behavior or conduct)
常聞種種歌舞音樂鼓噪之聲，調戲言笑談謔等聲。
常聞種種歌舞音樂鼓噪之聲 — “They constantly hear various sounds of song, dance, music, and drumming,”
調戲言笑談謔等聲 — “as well as flirtatious words, laughter, jokes, and banter.”
常見種種可意之色。
常見種種可意之色 — “They constantly see various pleasing visual forms.”
(rūpa)
常齅種種微妙之香，
常齅種種微妙之香 — “They constantly smell many subtle and exquisite fragrances.”
(gandha)
恒甞種種美好之味。
恒甞種種美好之味 — “They always taste many delicious flavors.”
(rasa)
恒觸種種天諸婇女最勝之觸。
恒觸種種天諸婇女最勝之觸 — “They always experience the supreme touch of various celestial maidens.”
(sparśa)
恒為是樂牽引其意，以度其時。
恒為是樂牽引其意 — “They are constantly drawn by these pleasures, their minds captivated,”
以度其時 — “and thus pass their time.”
又彼諸天多受如是眾妙欲樂，常無疾病，亦無衰老，無飲食等匱乏所作俱生之苦，無如前說於人趣中有餘匱乏之苦。
又彼諸天多受如是眾妙欲樂，
又彼諸天多受如是眾妙欲樂 —
“Moreover, those devas (諸天, deva) frequently experience such exquisite sensual pleasures (kāmaguṇa).”
常無疾病，亦無衰老，
常無疾病 — “They are always free from disease (roga),”
亦無衰老 — “and also from aging (jarā).”
無飲食等匱乏所作俱生之苦，
無飲食等匱乏所作俱生之苦 —
“They do not suffer from innate or circumstantial hardships (sahaja duḥkha, kṛta duḥkha) like hunger, thirst, or scarcity of food and drink (bhojana-pāna-glāni).”
無如前說於人趣中有餘匱乏之苦。
無如前說於人趣中有餘匱乏之苦 —
“Nor do they have the remaining types of deprivation-suffering described earlier as occurring in the human realm (manuṣya-gati).”
瑜伽師地論卷第四
Yogācārabhūmi Śāstra, Scroll 4
The Treatise on the Stages of a Yogācāra, Volume Four