[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 # 彰所知論 1.12 彰所知論 1.12 - **Language:** Classical Chinese ### [1.12.1](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.1) 謂情世界總有六種，一者地獄、二者餓鬼、三者傍生、四者人、五者非天、六者天。 此等六種名義云何？ 謂斫壞肢體故曰地獄，飢渴所逼故曰餓鬼，傍覆而行故曰傍生，意多分別故名曰人。 摩㝹沙義，身及受用雖與天同，微分鄙劣，或由無酒故曰非天。 阿修羅義，從梵身生，遊戲娛樂，或應供養，故謂曰天，是提婆義。 地獄者，贍部洲下過二萬由旬，曠廓四方二萬由旬，純鐵所成火焰洞然。 有八熱獄，一曰更活、二曰黑繩、三曰眾合、四曰號叫、五曰大號叫、六曰炎熱、七曰大炎熱、八曰無間。 更活獄者，生彼有情先業所感，執眾器仗互起冤憎遞相斫害，段段墮落悶絕暫死。 空音更活，彼等有情即便更活，復相斫害。 彼壽量者，四天王天一生之期為一晝夜，如是算數壽五百歲，受是苦楚。 黑繩獄者，其獄卒等，於有情身從頂至足拼界黑繩，以火鋸鉞解斫肢體。 由先業力，解下上生。 彼壽量者，忉利天一生之期為一晝夜，如是算數壽一千歲，受是苦楚。 眾合獄者，生彼有情以鐵追打，或二鐵山猶如羊頭，二山相合研磕摧壞，二山開時復自然活，又被摧壞。 彼壽量者，離諍天一生之期為一晝夜，如是算數壽二千歲，受是苦楚。 號叫獄者，生彼有情怖熱鐵池入稠林中，火焰熾盛永歲焚燒。 由先業力，其舌縱廣千由旬量。 有一大牛鐵角鐵甲，架鐵犁鏵，火焰熾盛耕犁其舌。 彼壽量者，兜率天一生之期為一晝夜，如是算數壽四千歲，受是苦楚。 大號叫獄者，亦與前同，其苦倍增。 彼壽量者，化樂天一生之期為一晝夜，如是算數壽八千歲，受是苦楚。 炎熱獄者，三重鐵城火焰洞徹內受苦楚。 彼壽量者，他化自在天一生之期為一晝夜，如是壽數萬六千歲，受是苦楚。 極炎熱獄者，亦同其前，其苦倍增。 彼壽量者，等半中劫，受是苦楚。 無間獄者，於鐵室內身一聚焰受極苦楚。 彼壽量者，等一中劫。 十六增獄者，八熱獄傍面各四所。 一煻煨增，深皆沒膝，有情遊彼纔下足時，皮肉與血俱燋爛墜，餘剩其骨。 舉足還生，平復如本。 二屍糞增，不淨淤泥沒有情腰，於中多有攘矩吒蟲，嘴利如針，鑽皮透骨𠯗食其髓。 三峯刃增，復有三種：一刀刃路，謂於此中仰布刀刃以為大道，有情游彼纔下足時，皮肉與血俱斷碎墜，舉足還生平復如本； 二劍葉林，謂此林樹純以銛利劍刀為葉，有情遊彼風吹葉墜，斬刺肢體骨肉零落，有烏駮狗䶥掣食之； 三鐵刺林，名銛摩利，謂此林樹有利鐵刺長十六指，有情被逼上下樹時，其刺銛利上下鑱刺，是等有情血肉皮等掛染刺上，唯剩觔骨。 有鐵嘴烏，探啄有情眼睛腦髓，爭競而食。 刀刃路等三種雖殊，而鐵仗同，故一增攝。 四烈河增，名曰無渡，遍滿極熱烈灰汁水，有情入中、或浮或沒、或逆或順、或橫或竪，被蒸被煮骨肉糜爛，如大鑊中滿成灰汁，置稻米等猛火下然，米等於中上下迴轉舉體糜爛，有情亦然。 設欲逃避，於兩岸上有諸獄卒，手執刀槍禦捍令迴，無由得出。 此河如塹，前三似苑。 彼等名曰近邊地獄。 八寒獄者，一曰水疱、二曰疱裂、三阿吒吒、四阿波波、五嘔喉喉、六裂如欝鉢羅花（此云青蓮華）、七裂如蓮花、八裂如大蓮花。 水疱獄者，生寒水間，極甚嚴寒隨身生疱，曰水疱獄。 彼壽量者，摩伽陀國所有大斛八十斛麻，百年除一，若芝麻盡彼壽亦爾。 疱裂獄者，由極嚴寒，其疱而裂黃水漏流。 彼壽量者，倍前二十。 阿吒吒獄者，由大嚴寒，咬齒忍耐。 彼壽量者，倍前二十。 阿波波獄者，忍寒音聲。 彼壽量者，倍前二十。 嘔喉喉獄者，由寒號泣，出是苦聲。 彼壽量者，倍前二十。 裂如欝鉢羅花獄者，嚴寒身裂，如欝鉢羅花葉。 彼壽量者，倍前二十。 裂如蓮花獄者，嚴寒身裂，如蓮花開。 彼壽量者，倍前二十。 裂如大蓮花獄者，身裂越前，如大蓮花開敷多葉。 彼壽量者，倍前二十。 > The world of sentient beings comprises six kinds in total: first, hell beings (naraka); second, hungry ghosts (preta); third, animals (tiryag); fourth, humans (manuṣya); fifth, asuras; sixth, gods (deva). What are the meanings of the names of these six kinds? Because their limbs and bodies are chopped and destroyed, they are called hell beings. Because they are afflicted by hunger and thirst, they are called hungry ghosts. Because they crawl and walk bent forward, they are called animals. Because their minds engage in much conceptual discrimination, they are called humans; this is the meaning of manuṣya. Although their bodies and enjoyments are the same as those of the gods, they are slightly base and inferior, or because they have no liquor, they are called asuras; this is the meaning of asura. Because they are born from the body of Brahmā, amuse and delight themselves in sport, or are worthy of offerings, they are called gods; this is the meaning of deva. As for the hells: twenty thousand yojanas below Jambudvīpa, extending twenty thousand yojanas in the four directions, formed purely of iron, flames blaze thoroughly through them. There are eight hot hells: first, Saṃjīva (Reviving); second, Kālasūtra (Black Rope); third, Saṃghāta (Crushing); fourth, Raurava (Crying); fifth, Mahāraurava (Great Crying); sixth, Tapana (Heating); seventh, Pratāpana (Great Heating); eighth, Avīci (Uninterrupted). As for the Saṃjīva Hell: sentient beings born there, impelled by their former karma, seize various weapons, conceive mutual hatred and enmity, and repeatedly chop and strike each other, falling piece by piece, fainting away in temporary death. A voice in the sky says, 'Revive!' and those sentient beings immediately revive and strike each other again. As for their lifespan: the entire lifespan of the gods of the Four Heavenly Kings is one day and night; counting in this way, their lifespan is five hundred years, during which they suffer such torment. As for the Kālasūtra Hell: the hell wardens snap black ropes to mark lines across the sentient beings' bodies from head to foot, and using fiery saws and axes, slice and chop their limbs and bodies. By the power of former karma, what has been sliced falls away and grows again. As for their lifespan: the entire lifespan of the Trāyastriṃśa gods is one day and night; counting in this way, their lifespan is one thousand years, during which they suffer such torment. As for the Saṃghāta Hell: the sentient beings born there are struck and beaten with iron mallets, or two iron mountains resembling sheep heads collide, grinding, crushing, and destroying them; when the two mountains part, they naturally revive, only to be crushed and destroyed again. As for their lifespan: the entire lifespan of the Yāma gods is one day and night; counting in this way, their lifespan is two thousand years, during which they suffer such torment. As for the Raurava Hell: sentient beings born there, terrified of a hot iron pond, flee into a thick forest, where blazes rage and burn them perpetually. By the power of former karma, their tongues extend a thousand yojanas in length and breadth. There is a great ox with iron horns and iron hooves, harnessed to an iron plowshare, blazing fiercely with flames, which plows through their tongues. As for their lifespan: the entire lifespan of the Tuṣita gods is one day and night; counting in this way, their lifespan is four thousand years, during which they suffer such torment. As for the Mahāraurava Hell: it is the same as the preceding one, but the suffering is doubled. As for their lifespan: the entire lifespan of the Nirmāṇarati gods is one day and night; counting in this way, their lifespan is eight thousand years, during which they suffer such torment. As for the Tapana Hell: within a triple iron city, flames blaze through and through as they endure torment inside. As for their lifespan: the entire lifespan of the Paranirmitavaśavartin gods is one day and night; counting in this way, their lifespan is sixteen thousand years, during which they suffer such torment. As for the Pratāpana Hell: it is also the same as the preceding, but the suffering is doubled. As for their lifespan: it equals half an intermediate kalpa, during which they suffer such torment. As for the Avīci Hell: inside an iron room, their bodies become a single mass of flames, enduring the utmost suffering. As for their lifespan: it equals one intermediate kalpa. As for the sixteen secondary hells (utsada): on each of the four sides of the eight hot hells there are four places. First, the Kukūla (Knee-Deep Embers) utsada: it is deep enough to submerge up to the knees; when sentient beings wander there, the moment they set foot down, skin, flesh, and blood are all scorched, rot, and fall off, leaving only bones; when they lift their feet, \[the flesh\] grows back and is restored as before. Second, the Kuṇapa (Corpse Excrement) utsada: impure mire submerges sentient beings to the waist, in which there are many jaṅkuṭa worms with snouts as sharp as needles, which bore through skin and penetrate bone to suck and eat their marrow. Third, the Kṣuradhārā (Crest of Blades) utsada: this has three kinds. First, the path of blade edges: here razor blades are laid pointing upward to make a great path; when sentient beings wander there, the moment they set foot down, skin, flesh, and blood are completely sliced, shredded, and fall off, and when they lift their feet, \[the flesh\] grows back and is restored as before. Second, the Asipattravana (Sword-Leaf Forest): the trees in this forest have leaves made purely of sharp swords and knives; when sentient beings wander there, the wind blows the leaves down, severing and piercing their limbs and bodies, their flesh and bones scattering, while black and mottled dogs chew and tear at them to eat them. Third, the iron spike forest, called the Śālmali: the trees of this forest have sharp iron spikes sixteen finger-widths long; when sentient beings are forced to climb up and down the trees, the sharp spikes pierce and gouge them upward and downward, and the blood, flesh, and skin of these sentient beings hang stained upon the spikes, leaving only tendons and bones. There are iron-beaked crows that probe and peck at the sentient beings' eyes and brain marrow, fighting to consume them. Although these three kinds—the path of blade edges and so on—are distinct, their iron weapons are the same, so they are subsumed under one utsada. Fourth, the blazing river utsada, called Vaitaraṇī (Impassable): it is filled with intensely hot, boiling alkaline caustic water; when sentient beings enter it, floating or sinking, moving against or with the current, lying crosswise or upright, they are steamed and boiled, their bones and flesh decaying into mush; just as when a large cauldron is filled with alkaline water and rice or the like is placed inside with fierce fire burning beneath, the grains of rice turn upside down within it and their whole bodies are reduced to mush, so it is with sentient beings. If they wish to escape, on both banks there are hell wardens holding knives and spears who intercept and drive them back, leaving them no way out. This river is like a moat, and the preceding three are like parks. These are called the proximate hells (pratyekanaraka). As for the eight cold hells: first, Arbuda (Blister); second, Nirarbuda (Burst Blister); third, Aṭaṭa; fourth, Hahava; fifth, Huhuva; sixth, Utpalaphullita (Splitting like a Blue Lotus); seventh, Padmaphullita (Splitting like a Lotus); eighth, Mahāpadmaphullita (Splitting like a Great Lotus). As for the Arbuda Hell: they are born amid cold water; in the extreme, severe cold, blisters form over their bodies, so it is called the Arbuda Hell. As for their lifespan: if from a great vessel containing eighty droṇas of sesame seeds in the kingdom of Magadha one seed were removed every hundred years, when those sesame seeds are exhausted, their lifespan is the same. As for the Nirarbuda Hell: due to extreme cold, their blisters burst and yellow fluid oozes out. Their lifespan is twenty times that of the preceding. As for the Aṭaṭa Hell: due to great, severe cold, they clench their teeth to endure it. Their lifespan is twenty times that of the preceding. As for the Hahava Hell: they make this sound while enduring the cold. Their lifespan is twenty times that of the preceding. As for the Huhuva Hell: weeping and wailing from the cold, they make this miserable sound. Their lifespan is twenty times that of the preceding. As for the Utpalaphullita Hell: from severe cold their bodies split open like the petals of an utpala flower. Their lifespan is twenty times that of the preceding. As for the Padmaphullita Hell: from severe cold their bodies split open like a blooming lotus. Their lifespan is twenty times that of the preceding. As for the Mahāpadmaphullita Hell: their bodies split even more than before, like a great lotus blooming with many petals. Their lifespan is twenty times that of the preceding. > — English (machine translation) (machine translation) ### [1.12.2](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.2) 孤獨獄者，在贍部提曠野山間，一晝一夜受苦受樂相雜受故。 八熱地獄、八寒地獄、近邊、孤獨，如是名為十八地獄。 餓鬼者，王舍城下過五百由旬，有餓鬼城，名曰黃白亦云慘淡。 彼鬼王曰閻羅法王，共三十六眷屬等居。 其類有四，一者外障、二者內障、三者飲食障、四者障飲食。 一外障者，飲食音聲亦不得聞。 二內障者，獲微飲食，口若針竅不能得入； 設能入口，咽如馬尾無能得過； 設若過咽，腹若山廓不能飽滿； 雖滿腹中，脛如草莖無能舉動，受此大苦。 三飲食障者，見飲食時，無量獄卒執諸器仗守禦無獲。 四障飲食者，食飲食時由業所感，鐵丸銅汁瀉置口中，從下流出。 如是四種皆是餓鬼。 彼壽量者，人間一月為一晝夜，如是算數壽五百歲，即當人間一萬五千歲。 或居人間寒林等處、食血肉等，皆餓鬼類。 三、傍生者，多居河海，亦如酒糟混漫而住，以大食小、以小食大，互相驚怖。 由海波濤住所不定，或處人天。 彼壽量者，長如龍王，壽半中劫； 短如蜹等，壽一剎那。 身量無定。 四、人者，住四大洲、八中洲等及諸小洲。 彼壽量者，如贍部洲人，初成劫時其壽無量，次後漸減，今六十歲，次後漸減至十歲間，復次漸增，無有定量。 北鳩婁人定壽千歲，東勝身人壽五百歲，西牛貨人壽二百五十歲。 除北鳩婁，餘有夭橫。 彼等受用，北鳩婁洲食自然稻，衣服瓔珞出如意樹； 餘三洲者，食穀肉等，資寶受用。 彼等身量，贍部提人肘量八肘，西牛貨人身十六肘，北鳩婁人三十二肘。 人等面相亦如洲狀。 其小洲人亦如大洲，身各減半，故如是說。 五、非天者，妙高水際下過一萬一千由旬，山曠廓間光明城內，阿修羅王曰羅睺羅（此云攝腦），眾眷屬居。 又過一萬一千由旬，星鬘城內，阿修羅王名曰項鬘，眾眷屬居。 又過一萬一千由旬，堅牢城內，阿修羅王名曰妙鎮又曰大力，眾眷屬居。 又過一萬一千由旬，甚深城內，阿修羅王名曰毘摩質多羅（此云絲種種亦云紋身），眾眷屬居，常共帝釋比對鬪諍。 城曰具金，殿名奏樂，如意樹王名即怛鉢栗，聚集之處名曰賢財，石名善賢，苑名普喜、妙喜、最喜、甚喜善，地亦名普喜、妙喜、最喜、甚喜，臨戰所乘象名無能敵，遊戲所乘象名壘雪，馬曰峭脖。 是等非天，共三十三天諍須陀味及修羅女。 為戰諍故，從山廓出，身服金、銀、瑠璃、玻瓈珂等堅固鎧甲，手執劍槊標槍弓箭，領四部軍。 彼阿修羅王，羅睺羅、項鬘、妙鎮、毘摩質多羅等，或前三來或四皆來。 是時帝釋五守護眾，一住戲海願樂白法龍王等眾，與非天軍鬪戰令迴。 龍若不勝，去堅首所，共二守護，復與修羅鬪戰。 又若不勝，去持鬘所，共三守護，復與鬪戰。 又若不勝，去恒憍所，共四守護，復與鬪戰。 又若不勝，去四王所，共五守護，復與鬪戰。 四大天王率四軍眾，服寶堅鎧執諸戈仗，鬪戰多分四天王勝。 若不能却，去忉利天前，白帝釋曰：我等守護不能迴彼阿修羅眾，王應却敵。 如是白已，天主帝釋乘善住象，告三十三天眾等曰：汝等應知，今修羅軍至妙高頂，當服堅鎧、取所乘車與修羅戰。 說是語已，彼諸天子各服寶鎧、執持戈仗，去眾車苑取所乘車，入麁惡苑轉身心惡，出善見城共彼修羅相敵鬪戰。 若修羅勝，侵至城內； 若天得勝，逐修羅軍至第一海。 鬪戰之時，天與非天斷其脛腰，彼等即死； 手足若斷，復生如本。 若薄伽梵、辟支佛、轉輪聖王住世間時，諸阿修羅不起諍心，設若相持諸天必勝。 世間善增天眾亦勝，世不善增阿修羅勝，是故諸天護持善事。 天者，欲界六天、色界十七、無色界四。 欲界六天者，蘇迷盧山第一層級堅首眾居，第二層級持鬘眾居，第三層級恒憍眾居。 持雙山上北方有城名阿那迦嚩帝，多聞天王藥叉眾居。 如是東方城名賢上，有大天王名曰持國，乾闥眾居。 > As for the solitary hells, they are located in the wilderness and mountains of Jambudvīpa, where \[beings\] alternate between experiencing suffering and experiencing pleasure within a single day and night. The eight hot hells, the eight cold hells, the neighboring \[hells\], and the solitary \[hells\]—these are called the eighteen hells. / As for hungry ghosts, five hundred yojanas beneath Rājagṛha there is a city of hungry ghosts named Yellow-White, also called Bleak. Their ghost king is named the Dharma King Yama, who dwells together with thirty-six kinds of retinue and the like. Their types are four: first, those with external obstructions; second, those with internal obstructions; third, those with food and drink obstructed; and fourth, those who obstruct food and drink. First, as for those with external obstructions, they cannot even hear the sound of food and drink. Second, as for those with internal obstructions, if they obtain a tiny bit of food and drink, their mouths are like the eye of a needle and it cannot enter; even if it can enter the mouth, their throats are like horsehair and it cannot pass down; even if it passes the throat, their bellies are like wide mountains and cannot be filled; and even if their bellies were filled, their shins are like stalks of grass and they cannot move, thus suffering this great torment. Third, as for those with food and drink obstructed, when they see food and drink, countless hell-wardens holding various weapons guard it so that they obtain nothing. Fourth, as for those who obstruct food and drink, when they consume food and drink, due to the retribution of their karma, iron pellets and molten bronze are poured into their mouths and flow out below. These four kinds are all hungry ghosts. As for their lifespan, one month in the human world is one day and night, and counting in this way, their lifespan is five hundred years, which corresponds to fifteen thousand years in the human world. Those who dwell among humans in charnel grounds and the like, consuming blood, flesh, and so forth, all belong to the category of hungry ghosts. / Third, as for animals, most dwell in rivers and the sea, mingled together like dregs of wine, the large eating the small and the small eating the large, constantly terrifying one another. Due to the waves of the ocean, their dwelling places are not fixed; some also dwell among humans and devas. As for their lifespan, the long, such as nāga kings, have a life of half an intermediate kalpa; the short, such as gnats and the like, have a life of a single instant. Their bodily size is not fixed. / Fourth, as for humans, they dwell on the four great continents, the eight intermediate continents, and the various small continents. As for their lifespan, like the humans of Jambudvīpa, at the beginning of the kalpa of formation their life was immeasurable, and afterwards it gradually decreased to sixty years at present, after which it will gradually decrease until it reaches ten years, and then it will gradually increase again, having no fixed measure. Humans of Uttarakuru have a fixed lifespan of one thousand years; humans of eastern Pūrvavideha have a lifespan of five hundred years; humans of western Aparagodānīya have a lifespan of two hundred and fifty years. Except in Uttarakuru, in the rest there are untimely deaths. As for their provisions: in the continent of Uttarakuru they eat naturally grown rice, and clothing and necklaces emerge from wish-fulfilling trees; in the other three continents, they eat grains, meat, and the like, enjoying wealth and treasures. As for their bodily size: humans of Jambudvīpa are eight cubits in measure; humans of western Aparagodānīya are sixteen cubits in body; humans of Uttarakuru are thirty-two cubits. The facial shapes of humans also correspond to the shapes of their continents. The humans of the small continents are like those of the great continents, each of their bodies being half the size; therefore it is said thus. / Fifth, as for demigods (asuras): eleven thousand yojanas below the water's edge of Meru, within the mountain's open expanses in the city of Radiance, dwells the asura king named Rāhu (which means "grasping the head"), together with his multitudes of retinue. Another eleven thousand yojanas \[below\], within the city of Garland of Stars, dwells the asura king named Kaṇṭhamālā (Necklace), together with his multitudes of retinue. Another eleven thousand yojanas \[below\], within the city of Firm, dwells the asura king named Suśubha (Wonderful Subduer), also called Mahābala (Great Strength), together with his multitudes of retinue. Another eleven thousand yojanas \[below\], within the city of Profound, dwells the asura king named Vemacitrin (which means "various threads," also "tattooed body"), together with his multitudes of retinue, constantly clashing and contending with Śakra. The city is named Possessing Gold; the palace is named Playing Music; the wish-fulfilling tree king is named \*Cittapātali; the assembly place is named Bhadradhana (Good Wealth); the stone is named Subhadra (Auspicious Good); the groves are named Universal Joy, Wonderful Joy, Utmost Joy, and Very Auspicious Joy; the grounds are also named Universal Joy, Wonderful Joy, Utmost Joy, and Very Joyful; the elephant ridden when going into battle is named Invincible; the elephant ridden for sport is named Piled Snow; the horse is named Steep Neck. These demigods contend with the Trāyastriṃśa devas over the taste of sudhā (ambrosia) and the asura maidens. For the purpose of warfare, they come forth from the mountain expanses, their bodies clad in strong armor of gold, silver, lapis lazuli, crystal, and mother-of-pearl, holding in their hands swords, lances, javelins, bows, and arrows, commanding armies of four divisions. Those asura kings—Rāhu, Kaṇṭhamālā, Suśubha, Vemacitrin, and so on—either the first three come forth, or all four come together. At that time, of Śakra's five guardian hosts, first the host of nāga kings and others who dwell in the Playful Ocean and delight in white dharmas do battle with the demigod army and turn them back. If the nāgas are not victorious, they go to the place of the Firm-Headed (Kharoṣṭha), where together the two guardians again do battle with the asuras. If they are again not victorious, they go to the place of the Garland-Bearers (Mālādhāra), where together the three guardians again do battle with them. If they are again not victorious, they go to the place of the Ever-Proud (Sadāmatta), where together the four guardians again do battle with them. If they are again not victorious, they go to the place of the Four Kings, where together the five guardians again do battle with them. The Four Great Heavenly Kings lead the armies of the four divisions, clad in sturdy jeweled armor and holding spears and weapons; in battle, the Four Heavenly Kings are victorious for the most part. If they cannot repel \[them\], they go before the Trāyastriṃśa heaven and say to Śakra: 'We guardians cannot turn back that asura host; your majesty should repel the enemy.' Having been addressed in this way, the lord of devas, Śakra, mounts the elephant Supratiṣṭhita and announces to the hosts of the Trāyastriṃśa heaven: 'You should know that the asura army has now reached the summit of Meru; put on strong armor, take your mounted chariots, and fight the asuras.' Having spoken these words, those devaputras each put on jeweled armor, take up spears and weapons, go to the All-Chariot Grove to take their mounted chariots, enter the Coarse-Harsh Grove to transform their bodies and minds into harshness, and go forth from the City of Good Sight to fight face-to-face against those asuras. If the asuras are victorious, they encroach into the interior of the city; if the devas obtain victory, they pursue the asura army to the first sea. At the time of fighting, if the devas and demigods have their shins or waists severed, they die immediately; if their hands and feet are severed, they grow back as before. When a Bhagavān, a pratyekabuddha, or a wheel-turning king dwells in the world, the asuras do not give rise to minds of contention, and even if they clash, the devas will certainly be victorious. When goodness increases in the world, the deva hosts are also victorious; when unwholesomeness increases in the world, the asuras are victorious. Therefore, the devas protect and uphold wholesome matters. / As for devas, there are six heavens of the desire realm, seventeen of the form realm, and four of the formless realm. As for the six heavens of the desire realm: on the first tier of Mount Sumeru dwell the Firm-Headed host; on the second tier dwell the Garland-Bearing host; on the third tier dwell the Ever-Proud host. On Mount Yugaṃdhara to the north there is a city named Aḍakavatī, where the Great Heavenly King Vaiśravaṇa and the yakṣa hosts dwell. Likewise, to the east there is a city named Superior Virtue, where there is a great heavenly king named Dhṛtarāṣṭra, where the gandharva host dwells. > — English (machine translation) (machine translation) ### [1.12.3](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.3) 西方有城名曰眾色，有大天王名曰廣目，龍神眾居。 南方有城名曰增長，有大天王名曰增長，焰鬘眾居。 餘四層級七金山等，日月星宿、鐵圍輪山、贍部洲山多羅樹所，四王部眾亦住止住，咸屬四王，是謂一部。 彼壽量者，人五十歲為一晝夜，如是壽量經五百年。 若其身量，一俱盧舍四分之一。 三十三天妙高頂上，天主帝釋住最勝處，共非天女名曰妙安，同眾天女受諸欲樂無有厭足。 復有臨戰所乘象王名曰善住，遊戲苑中所乘象王名曰藹羅筏拏（此云持地子），二象周圍各七由旬，各以八千小象眾居。 又有馬王名迅疾風，與八千馬居。 天主輔臣數三十三，是故名曰三十三天。 諸天子等耽五欲樂，若放逸時有大天鼓，鼓聲出音警諸天曰：諸行無常，有漏皆苦，諸法無我，寂滅為樂。 與修羅軍鬪戰之時，出除苦音警曰：天願得勝，願修羅敗。 宮殿城池樹集石等，如前所辨。 彼天壽量，人間百歲為一晝夜，如是算數壽一千歲。 其天身量，半踰闍那。 焰摩天者，三十三天共非天諍，此離諍故，名離諍天。 彼天壽量，人二百歲為一晝夜，如是算數壽二千歲。 其天身量，二踰闍那。 兜率陀天者，有慈氏尊紹世出世法王之位，受大法樂，謂曰兜率，是俱樂義。 人間四百年彼天一晝夜，壽四千歲，身量四踰闍那。 化樂天者，自化受用謂曰化樂。 人間八百年彼天一晝夜，壽八千歲，身量八踰闍那。 他化自在天者，受用他化，謂曰他化自在。 彼中天王威德自在，即是魔主。 人間千六百年，彼天一晝夜，壽量萬六千歲，身量十六踰闍那。 下從無間至他化自在天，謂之欲界。 耽著欲樂所食段食，故如是說。 色界一十七天者，四靜慮攝。 初禪三天者，謂梵眾、梵輔、大梵。 彼天壽量，梵眾半劫、梵輔一劫、大梵一劫半。 彼天身量，次第半由旬、一由旬、一由旬半。 二禪三天者，謂少光、無量光、極光。 彼天壽量，少光二劫（以上四天四十中劫為一大劫，以下諸天八十中劫為一大劫）、無量光四劫、極光八劫。 彼天身量，少光二由旬、無量光四由旬、極光八由旬。 三禪三天者，少善、無量善、廣善。 彼天壽量，少善一十六劫、無量善三十二劫、廣善六十四劫。 彼天身量，少善十六由旬、無量善三十二由旬、廣善六十四由旬。 四禪八天者，無雲、福生、廣果，三是凡居； 無煩、無熱、善現、善見、色究竟，五是聖居，名曰五淨居。 彼天壽量，無雲百二十五劫、福生二百五十劫、廣果五百劫、無煩一千劫、無熱二千劫、善現四千劫、善見八千劫、色究竟一萬六千劫。 彼天身量，無雲一百二十五由旬、福生二百五十由旬、廣果五百由旬、無煩一千由旬、無熱二千由旬、善現四千由旬善見八千由旬、色究竟一萬六千由旬。 始從梵眾至色究竟，皆名色界。 出離欲樂、非離色故，故名色界。 無色界四天者，無有身色亦無處所，從定分四，空無邊處、識無邊處、無所有處、非想非非想處。 彼天壽量，空無邊處二萬大劫壽量、識無邊處四萬大劫、無所有處六萬大劫、非想非非想處八萬大劫。 彼等四處謂無色界，非離定色、出離麁色，故無名色。 彼等壽量，謂歲、劫、時。 其量云何？ 時最少者名為剎那，百二十剎那為一怛剎那，六十怛剎那為一羅婆，三十羅婆為一牟休多（此云須臾），三十牟休多為一晝夜，三十晝夜即為一月，十二箇月即是一年。 劫有六種，一中劫（或名別劫）、二成劫、三住劫、四壞劫、五空劫、六大劫。 一中劫者，或贍部人從無量歲，漸漸減至八萬歲時，即成劫攝。 從八萬歲，減至十歲，謂中劫初。 復增八萬歲，減至十歲，為一轆轤。 如是增減十八數者，為十八中劫。 然後十歲至八萬歲，中劫後際前後中間，十八轆轤為二十中從。 二成劫者，始從風輪至無間獄，生一有情器世界成，經一中劫，如前已說。 情世界者，此三千界，火壞後成。 > In the west is a city named Variegated Colors (Citraratha), where a great heavenly king named Virūpākṣa resides among the host of nāgas and spirits. In the south is a city named Growth, where a great heavenly king named Virūḍhaka resides among the host of Kumbhāṇḍas. On the other four tiers, the seven golden mountains, and so forth, as well as the sun, moon, stars, constellations, the Cakravāḍa iron range, and the tāla trees on the mountains of Jambudvīpa, the retinues of the Four Kings also dwell; all belong to the Four Kings, and this is called a single division. Regarding their lifespan: fifty human years make one day and night, and calculated in this way, their lifespan lasts five hundred years. As for their bodily size, it is one fourth of a krośa. > > On the summit of Meru in the Heaven of the Thirty-Three, the lord of the gods Śakra dwells in the supreme place, enjoying the pleasures of desire insatiably together with an asura maiden named Sujātā and the hosts of goddesses. There is also a royal elephant ridden when going forth to battle named Supratīka, and a royal elephant ridden in pleasure gardens named Airāvaṇa (translated here as 'Son of the Earth-Holder'); each elephant has a circumference of seven yojanas, and each dwells surrounded by eight thousand smaller elephants. There is also a royal horse named Swift Wind, dwelling with eight thousand horses. The lord of gods has thirty-three assisting ministers; therefore it is called the Heaven of the Thirty-Three. The sons of the gods are captivated by the pleasures of the five desires; when they become heedless, there is a great celestial drum whose drum-sound issues a voice admonishing the gods: 'All conditioned phenomena are impermanent; all contaminated phenomena are suffering; all phenomena are devoid of self; quiescent cessation is bliss.' When battling the asura army, it emits a sound that dispels suffering, admonishing them: 'May the gods achieve victory; may the asuras be defeated!' The palaces, cities, pools, trees, gatherings of stones, and so forth are as distinguished previously. Regarding the lifespan of those gods: one hundred human years make one day and night, and calculated in this way, their lifespan is one thousand years. The bodily size of those gods is half a yojana. > > As for the Yāma Heaven: the Thirty-Three fight with the asuras, but this heaven is free from fighting; hence it is called the Heaven Free from Strife. Regarding the lifespan of those gods: two hundred human years make one day and night, and calculated in this way, their lifespan is two thousand years. The bodily size of those gods is two yojanas. > > As for the Tuṣita Heaven: the Venerable Maitreya succeeds to the position of the worldly and transworldly King of Dharma and experiences great joy of the Dharma; it is called Tuṣita, meaning 'Joyous Together'. Four hundred human years make one day and night in that heaven, their lifespan is four thousand years, and their bodily size is four yojanas. > > As for the Nirmāṇarati Heaven: creating their own enjoyment, it is called 'Delighting in Creation'. Eight hundred human years make one day and night in that heaven, their lifespan is eight thousand years, and their bodily size is eight yojanas. > > As for the Paranirmitavaśavartin Heaven: enjoying what is created by others, it is called 'Mastery over the Creations of Others'. The king of the gods therein possesses majesty and mastery, and is the Lord Māra. Sixteen hundred human years make one day and night in that heaven, their lifespan is sixteen thousand years, and their bodily size is sixteen yojanas. > > From the Avīci \[Hell\] below up to the Paranirmitavaśavartin Heaven is called the Desire Realm. Because they indulge in sensual desires and consume material food, it is spoken of in this way. > > The seventeen heavens of the Form Realm are subsumed under the four dhyānas. The three heavens of the first dhyāna are Brahmā's Retinue, Brahmā's Ministers, and Great Brahmā. Regarding the lifespan of those gods: Brahmā's Retinue is half an aeon, Brahmā's Ministers is one aeon, and Great Brahmā is one and a half aeons. The bodily size of those gods is progressively half a yojana, one yojana, and one and a half yojanas. The three heavens of the second dhyāna are Limited Light, Immeasurable Light, and Utmost Light. Regarding the lifespan of those gods: Limited Light is two aeons (for the four heavens above, forty medium aeons make one great aeon; for the heavens below, eighty medium aeons make one great aeon), Immeasurable Light is four aeons, and Utmost Light is eight aeons. The bodily size of those gods: Limited Light is two yojanas, Immeasurable Light is four yojanas, and Utmost Light is eight yojanas. The three heavens of the third dhyāna are Limited Virtue, Immeasurable Virtue, and Extensive Virtue. Regarding the lifespan of those gods: Limited Virtue is sixteen aeons, Immeasurable Virtue is thirty-two aeons, and Extensive Virtue is sixty-four aeons. The bodily size of those gods: Limited Virtue is sixteen yojanas, Immeasurable Virtue is thirty-two yojanas, and Extensive Virtue is sixty-four yojanas. The eight heavens of the fourth dhyāna are Cloudless, Merit-Born, and Extensive Fruit—these three being the abodes of ordinary beings; and Effortless, Heatless, Well-Appearing, Clear-Seeing, and Akaniṣṭha (Ultimate Form)—these five being the abodes of noble ones, called the Five Pure Abodes. Regarding the lifespan of those gods: Cloudless is one hundred and twenty-five aeons, Merit-Born is two hundred and fifty aeons, Extensive Fruit is five hundred aeons, Effortless is one thousand aeons, Heatless is two thousand aeons, Well-Appearing is four thousand aeons, Clear-Seeing is eight thousand aeons, and Akaniṣṭha is sixteen thousand aeons. The bodily size of those gods: Cloudless is one hundred and twenty-five yojanas, Merit-Born is two hundred and fifty yojanas, Extensive Fruit is five hundred yojanas, Effortless is one thousand yojanas, Heatless is two thousand yojanas, Well-Appearing is four thousand yojanas, Clear-Seeing is eight thousand yojanas, and Akaniṣṭha is sixteen thousand yojanas. Beginning from Brahmā's Retinue up to Akaniṣṭha, all are called the Form Realm. Because they have departed from the pleasures of desire but have not departed from form, it is therefore called the Form Realm. > > The four heavens of the Formless Realm have no bodily form and no spatial location; they are divided into four according to meditative concentration: the Ākāśānantyāyatana, the Vijñānānantyāyatana, the Ākiṃcanyāyatana, and the Naivasaṃjñānāsaṃjñāyatana. Regarding the lifespan of those gods: the Ākāśānantyāyatana has a lifespan of twenty thousand great aeons, the Vijñānānantyāyatana forty thousand great aeons, the Ākiṃcanyāyatana sixty thousand great aeons, and the Naivasaṃjñānāsaṃjñāyatana eighty thousand great aeons. These four abodes are called the Formless Realm; because they have not departed from meditative form but have departed from coarse form, they are termed 'formless'. > > These lifespans are reckoned in years, aeons, and periods of time. What are their measures? The shortest period of time is called a kṣaṇa; one hundred and twenty kṣaṇas make one tat-kṣaṇa; sixty tat-kṣaṇas make one lava; thirty lavas make one muhūrta (translated here as a 'momentary interval'); thirty muhūrtas make one day and night; thirty days and nights make one month; and twelve months make one year. There are six kinds of aeons: 1. medium aeon (also called distinct aeon), 2. aeon of formation, 3. aeon of continuation, 4. aeon of destruction, 5. aeon of voidness, and 6. great aeon. Regarding the first, the medium aeon: when human beings of Jambudvīpa \[decrease\] from an immeasurable lifespan, gradually decreasing until reaching eighty thousand years, this is subsumed under the aeon of formation. Decreasing from eighty thousand years to ten years is called the initial medium aeon. Then increasing again to eighty thousand years and decreasing to ten years constitutes one cycle. Eighteen such increases and decreases constitute eighteen medium aeons. Then, \[increasing\] from ten years to eighty thousand years is the final boundary of the medium aeons; before, after, and in between, eighteen cycles constitute twenty medium \[aeons\]. As for the second, the aeon of formation: beginning from the vāyu-maṇḍala down to the Avīci Hell, when a single sentient being is born, the bhājana-loka is formed; this lasts for one medium aeon, as explained previously. Regarding the sattva-loka, after this trichiliocosm is destroyed by fire, it forms again. > — English (machine translation) (machine translation) ### [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) ### [1.12.5](https://indike.org/pramana/in.bauddha.taisho.1645.1.12.5) 次子名朵羅，朵羅長子名曰蒙哥亦紹王位，王弟名曰忽必烈紹帝王位，降諸國土疆界豐廣，歸佛教法依化民，佛教倍前光明熾盛。 帝有三子，長曰真金豐足如天法寶莊嚴，二曰厖各刺，三曰納麻賀，各具本德係嗣亦爾。 茲是始從釋迦王種，至今王種。 > His next son was named Tolui; Tolui's eldest son was named Möngke, who also inherited the royal throne; the king's younger brother was named Kublai, who inherited the imperial throne. He subjugated various lands, his territory became rich and vast, he took refuge in the Buddha's teaching, and governed the people in accordance with it, making the Buddha's teaching twice as bright and flourishing as before. The Emperor had three sons: the eldest was named Jingim, who was abundant and adorned with the heavenly Dharma-jewel; the second was named Manggala; the third was named Nomoqan. Each was endowed with his own virtues, and their successions were likewise so. This has been from the beginning of the Śākya royal lineage down to the present royal lineage. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1645~en-mt.1.12.1) — English, machine translation ## Linked texts (2) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.1.190) — Classical Chinese - [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823.11.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1645.1.12](https://indike.org/pramana/in.bauddha.taisho.1645.1.12) · Pramāṇa