[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [彰所知論](https://indike.org/pramana/in.bauddha.taisho.1645) › 1.12.4 # 彰所知論 1.12.4 彰所知論 1.12.4 - **Language:** Classical Chinese ### [1.12.4](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.4) 從極光天天人命終生大梵處，孤生疲倦：嗚呼！ 若有同分生此界者，有何不可。 發如是心，雖非念力，極光天人有命終者即生彼處。 先生之心而作是念：由我貪生。 故世咸稱人祖大梵。 如次梵輔、梵眾、他化自在，乃至四王次第而生； 北鳩婁洲、西牛貨洲、東勝身洲、南贍部洲次第而生。 時贍部洲人壽無量歲，飲食喜樂，有色意成，身帶光明騰空自在，如色界天。 有如是類地味漸生，其味甘美、色白如蜜、其香馥郁。 時有一人稟性耽味，嗅香起愛，取𭋌便食，亦告餘人，隨學取食。 食段食故，身光隱沒。 由眾業感，日月便出照耀四洲，次地味隱。 復生地餅，其味甘美、色紅如蜜，競耽食之，地餅復隱。 次林藤生，競耽食故，林藤復隱。 有非耕種自然稻生，眾共取食，此食麁故即餘滓穢，根道俱出。 爾時諸人隨食早晚取香稻食。 後時有人稟性懶惰，長取香稻儲宿為食，餘亦隨學，香稻隱沒，隨共分田，慮防遠盡。 於己分田生悋護心，於他分田有懷侵奪，故生爭競。 是時眾人議一有德，封分田主。 眾所許故，謂曰大三末多王（此云眾所許）。 王多有子，相續紹王，嫡子號曰光妙，彼子善帝，彼子最善，彼子靜齋，是等謂曰成劫五王。 靜齋王子名曰頂生，彼子妙帝，彼子近妙，彼子具妙，彼子嚴妙，是等謂曰五轉輪王。 嚴妙王子名曰捨帝，彼子捨雙，彼子捨固尼，彼子固室，彼子善見，彼子大善見，彼子除礙，彼子金色，彼子具分，彼子離惡，彼子妙高，彼子定行，彼子甚吼音，彼子大甚吼音，彼子能安，彼子方主，彼子賢塵，彼子能廣，彼子大天，此王種族五千相承，其最後子七千相承，曰阿思摩迦王。 最後子八千相承，曰鳩婁王，其最後子曰具頭王。 有九千王，其最後子名曰龍音。 有一萬王，其最後子怛彌留怛，一萬五千，其最後子名瞿曇氏，此即甘蔗裔。 彼子相承，甘蔗王種一千一百數，其最後子甘蔗種王名曰增長（即懿師摩王）。 王有四子，一名面光、二名象食、三名調伏象、四名嚴鐲，稱釋迦氏。 嚴鐲有子名曰嚴鐲足，彼子致所，彼子牛居，彼子師子頰王。 有四子，一名淨飯、二名白飯、三名斛飯、四名甘露飯。 淨飯王子即婆伽梵，次名難陀。 白飯王二子，一名帝沙調達、二名難提迦。 斛飯王二子，一名阿尼婁駄、一名跋提梨迦。 甘露飯王二子，一名阿難、一名提婆達多。 婆伽梵子名羅睺羅，釋迦種族至斯終矣。 又別種王依法興教。 如來滅度後二百年，中印土國有王名曰無憂。 法王於贍部提，王即多分中結集時而為施主，興隆佛教。 後三百年，贍部西北方有王名曰割尼尸割，三結集時而為施主，廣興佛教。 梵天竺國、迦濕彌羅國、勒國、龜茲（音丘慈）、捏巴辣國、震旦國、大理國、西夏國等諸法王眾，各於本國興隆佛法。 如來滅度後千餘年，西番國中初有王曰呀乞㗚贊普，二十六代有王名曰祫陀朵㗚思顏贊，是時佛教始至。 後第五代有王名曰雙贊思甘普時班彌達，名阿達陀。 譯主名曰端美三波羅，翻譯教法，修建袷薩等處精舍，流傳教法。 後第五代有王名曰乞㗚雙提贊，是王召請善海大師、蓮華生上師、迦摩羅什、羅班彌達眾成就人等，共毘盧遮那羅佉怛及康龍尊護等七人翻譯教法。 餘班彌達共諸譯主廣翻教法，三種禁戒興流在國。 後第三代有王名曰乞㗚倈巴贍，是王界廣，時有積那彌多并濕連怛羅菩提班彌達等，共思割幹吉祥積酌羅龍幢等，已翻校勘、未翻而翻，廣興教法。 西番王種至今有在，班彌達等翻譯譯主、善知識眾廣多有故，教法由興。 北蒙古國，先福果熟生王名曰成吉思（二合）。 始成吉思，從比方王多音國，如鐵輪王。 彼子名曰幹果戴，時稱可罕，紹帝王位，疆界益前。 有子名曰古偉，紹帝王位成吉思皇帝。 > When a celestial being dies in the Ābhāsvara heaven and is born in the realm of Mahābrahmā, being born solitary, he grows weary: 'Alas! Would that other beings of the same class were born into this world!' Although he has formulated such a thought, it is not through the power of his recollection, but because beings from the Ābhāsvara heaven whose life-spans have ended happen to be born there. The one who was born first then conceives this thought: 'Because of my longing, they were born.' Therefore the world all calls him Mahābrahmā, the Ancestor of Humans. Next in sequence are born the Brahmapurohita, the Brahmapāriṣadya, the Paranirmitavaśavartin, and so forth down to the Cāturmahārājakāyika; then the northern Uttarakuru continent, the western Godānīya continent, the eastern Pūrvavideha continent, and the southern Jambudvīpa continent are born in sequence. At that time, the people of Jambudvīpa had boundless life-spans; their food and drink was joy and bliss; they had mind-made physical forms, their bodies were endowed with radiance, and they flew through the air at will, like the devas of the realm of form. Then the earth-essence gradually emerged: its taste was sweet and delicious, its color white like honey, and its fragrance rich. At that time, there was one person who by disposition craved flavors. Smelling the fragrance, he gave rise to attachment; he reached out, tasted it, and immediately ate it. He also told the others, who followed his example and took it to eat. Because they ate solid food, their bodily radiance vanished. Due to the collective karma of beings, the sun and the moon then arose, shining over the four continents, and next the earth-essence disappeared. Then there arose earth-cakes, whose taste was sweet and delicious and whose color red like honey; they vied with one another to crave and eat them, and the earth-cakes disappeared again. Next forest creepers arose; because they vied with one another to crave and eat them, the forest creepers also disappeared. Then naturally growing rice, unploughed and unsown, arose, and everyone gathered and ate it together. Because this food was coarse, residual impurities appeared, and both the sensory roots and excretory passages emerged. At that time, the people harvested fragrant rice to eat whenever they ate, morning or evening. Later, someone who was lazy by disposition took a large amount of fragrant rice and stored it overnight for food; the others followed suit, and the fragrant rice vanished. Thereupon, they jointly divided the fields, fearing that it would be exhausted in the future. Toward their own allotted fields they gave rise to stinginess and protection; toward others' allotted fields they harbored thoughts of encroaching and stealing, and so strife and contention arose. At that time, the people deliberated upon a virtuous person to invest him as the master of the apportioned fields. Because he was approved by the multitude, he was called King Mahāsammata (which means 'Approved by the Multitude'). The king had many sons who successively inherited the throne: the eldest son was named Rocana, his son was Kalyāṇa, his son was Varakalyāṇa, and his son was Upoṣadha—these are called the five kings of the vivarta-kalpa. The son of King Upoṣadha was named Māndhātṛ, his son was Cāru, his son was Upacāru, his son was Cārumant, and his son was Cārumān—these are called the five Cakravartin kings. The son of King Cārumān was named Jaya, his son was Jayanta, his son was Śakuni, his son was Kuśa, his son was Darśana, his son was Mahādarśana, his son was Anantara, his son was Suvarṇa, his son was Bhāgīratha, his son was Apāpa, his son was Meru, his son was Dhṛtarāṣṭra, his son was Mahāghoṣa, his son was Mahāmahāghoṣa, his son was Kṣema, his son was Diśāmpati, his son was Renuka, his son was Vipula, and his son was Mahādeva. This royal lineage was handed down for five thousand generations. His final descendant was handed down for seven thousand generations, called King Aśmaka. His final descendant was handed down for eight thousand generations, called King Kuru; his final descendant was called King Kapāla. There were nine thousand kings, the last descendant of whom was named Nāgasvara. There were ten thousand kings, the last descendant of whom was Damiḍa. There were fifteen thousand kings, the last descendant of whom was named Gautama—this is the Ikṣvāku lineage. Handed down from his sons, there were one thousand one hundred kings of the Ikṣvāku lineage; the last king of the Ikṣvāku lineage was named Virūḍhaka (that is, King Ikṣvāku). The king had four sons: the first was named Ulkāmukha, the second Hastikaśīrṣa, the third Hastinīkāśya, and the fourth Nūpura; they were called the Śākya clan. Nūpura had a son named Nūpurapāda, his son was Vasiṣṭha, his son was Goma, and his son was King Siṃhahanu. He had four sons: the first was named Śuddhodana, the second Śuklodana, the third Droṇodana, and the fourth Amṛtodana. The son of King Śuddhodana was the Bhagavān, and the next was named Nanda. King Śuklodana had two sons: the first was named Tiṣya, and the second Devadatta. King Droṇodana had two sons: the first was named Aniruddha, and the other Bhadrika. King Amṛtodana had two sons: the first was named Ānanda, and the other Devadatta. The son of the Bhagavān was named Rāhula. With this, the Śākya lineage came to an end. Furthermore, kings of other lineages promoted the teaching in accordance with the Dharma. Two hundred years after the Tathāgata's parinirvāṇa, in the country of Central India, there was a king named Aśoka, a Dharma-king in Jambudvīpa; during the assembly of the Great Council, the king served as the donor and caused the Buddha's teaching to flourish. Three hundred years later, in the northwestern region of Jambudvīpa, there was a king named Kaniṣka; at the time of the third council, he acted as the donor and broadly caused the Buddha's teaching to flourish. The Dharma-kings of Brahmā-India, Kaśmīra, Khotan, Kucha, Nepāla, Cīnasthāna, Dali, Xixia, and so forth each caused the Buddha's teaching to flourish in their own countries. More than a thousand years after the Tathāgata's parinirvāṇa, in the country of Tibet, the first king was named gNya'-khri btsan-po; in the twenty-sixth generation there was a king named Tho-tho-ri gnyan-btsan, and at that time the Buddha's teaching first arrived. In the fifth generation after that, there was a king named Srong-btsan sgam-po; at that time, there was a paṇḍita named Ācārya \[Kusara\], and the chief translator was named Thon-mi Sambhoṭa, who translated the Dharma and constructed vihāras at Lhasa and elsewhere, disseminating the Dharma. In the fifth generation after that, there was a king named Khri-srong lde'u-btsan; this king invited the Great Master Śāntarakṣita, the Master Padmasambhava, the paṇḍita Kamalaśīla, and various accomplished masters, who, together with seven people including Vairocana-rakṣita and rBa dPal-dbyangs, translated the Dharma. Other paṇḍitas together with various translators broadly translated the Dharma, and the three kinds of vows flourished throughout the country. In the third generation after that, there was a king named Khri Ral-pa-can; the territory of this king was vast. At that time, there were Jinamitra, Surendrabodhi, and other paṇḍitas, who, together with sKa-ba dPal-brtsegs, Cog-ro kLu'i-rgyal-mtshan, and others, collated what had already been translated and translated what had not yet been translated, broadly making the Dharma flourish. The Tibetan royal lineage still exists today; because there are many paṇḍitas, translators, and spiritual friends, the Dharma has thereby flourished. In the northern land of Mongolia, the ripening of former merit gave birth to a king named Chinggis. Starting with Chinggis, he brought into submission various regions and many spoken realms, like an Iron Wheel-Turning King. His son was named Ögedei, who was titled Qa'an at the time; he inherited the imperial throne and expanded the borders beyond before. He had a son named Güyük, who inherited the imperial throne as Emperor Chinggis \[line\]. > — English (machine translation) (machine translation) - [Previous: 1.12.3](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.3) - [Next: 1.12.5](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.5) - [Up: 1.12](https://indike.org/pramana/in.bauddha.taisho.1645.1.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1645~en-mt.1.12.4) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.1.196) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1645.1.12.4](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.4) · Pramāṇa