佛頂尊勝陀羅尼經教跡義記 2.33

2.33

唐言其義甚深，亦云六趣稠林也。解曰：甚深有二也。一者理甚深，所謂佛頂真言；二者事甚深，所謂六趣稠林，染淨因果，漏無漏殊，真俗二深，唯佛窮備。言六趣稠林者，一是人趣，居四天下，南瞻部洲三邊各二千踰繕那，南邊三百踰繕那半；北俱盧洲四面各二千；東弗毘提洲三邊各二千，東邊三百五十；西拘耶尼洲經二千五百由旬，周圍此三倍。天趣所居，欲界地居共有六天，色界十八天，無色四天，身異想異。翻此身想差別不同，如《起世》、《俱舍》。修羅趣者，有其三別：一、天趣形；二、鬼形；三、畜趣形。雖是一，異熟報差，貧富傲慢猛利劣弱一一不同，如《起世》，畜趣差別，多分身橫，住無上方水陸空等。餓鬼趣者，宿因慳貪憙盜他物，心多怯弱，形瘦貌醜，身心輕躁，故名餓鬼。地獄者，此下過二萬踰繕那有阿鼻旨，深廣同前。餘七地獄在無間上，一一各有四增，煻煨、糞屎、刀刃、烈河等。八寒地獄，如其次第繞四洲輪圍山外，極冥黑暗，若謗賢聖招如是苦。諸餘孤露地獄別業招者，或近江河山間曠野，或在地下。十六別處各有異名，迷因起業感此稠林。事理未明，不能離縛，諸佛觀智速疾真言，六趣稠林淨除皆盡也。

In Chinese it means "its meaning is extremely profound," and also "the dense forest of the six destinies." Explanation: "Extremely profound" has two aspects. First, the principle is extremely profound, namely the uṣṇīṣa-mantra; second, phenomena are extremely profound, namely the dense forest of the six destinies, defiled and pure causes and fruits, the distinctions between with-outflows and without-outflows: the two profundities of the ultimate and the conventional are exhausted only by the Buddhas. Regarding the dense forest of the six destinies: The first is the human destiny, dwelling in the four continents. Jambudvīpa in the south has three sides each of two thousand yojanas, and the southern side is three hundred and a half yojanas; Uttarakuru in the north has four sides each of two thousand yojanas; Pūrvavideha in the east has three sides each of two thousand yojanas, and the eastern side is three hundred and fifty yojanas; Aparagodānīya in the west measures two thousand five hundred yojanas, and its circumference is three times this. As for the dwelling of the celestial destiny: the terrestrial devas of the desire realm comprise six heavens; the form realm has eighteen heavens; the formless realm has four heavens, with different bodies and different perceptions. The differences reversed from these bodies and perceptions are as in the Qishi jing and the Kośa. As for the asura destiny, it has three distinctions: first, the shape of the celestial destiny; second, the shape of ghosts; third, the shape of the animal destiny. Although it is one destiny, its ripening retributions differ: poverty and wealth, arrogance and sharpness, inferiority and weakness, each differs, as in the Qishi jing. As for the differences of the animal destiny, most have horizontal bodies, dwelling in the waters, on land, in the air, and so forth without superior status. As for hungry ghosts: due to past causes of stinginess, greed, and delighting in stealing others' things, their minds are mostly timid and weak, their forms emaciated and appearances ugly, their bodies and minds flighty and agitated; hence they are called hungry ghosts. As for hells: twenty thousand yojanas below this is Avīci, whose depth and breadth are as stated before. The remaining seven hells are above the Incessant Hell; each of them has four supplementary hells: hot embers, excrement, razor blades, raging rivers, and so forth. The eight cold hells, in their proper sequence, encircle the outside of the Iron Ring Mountains of the four continents; they are extremely dark, and if one slanders the noble ones, one incurs such suffering. All the other isolated hells are incurred by individual karma; they are either near rivers, among mountains, in open wildernesses, or underground. The sixteen distinct places each have different names; arising karma from causes of delusion brings about this dense forest. Without understanding phenomena and principle, one cannot be freed from bondage; by the Buddhas' meditative insight and swift mantra, the dense forest of the six destinies is completely purified and exhausted.