俱舍論記 11.29

11.29

「論曰至在無間傍」者，阿名為無，毘旨名間，此論兩釋。《正理》更有一說云「有說：無隙，立無間名，雖有情少而身大故。」又《婆沙》一百一十五云「答：依異熟果說名無間。以諸有情造大惡業，生彼地獄得廣大身，一一身形悉皆廣大，遍彼多處中無間隙，故名無間（解云：遍彼多處者，非是一一身形皆遍彼處，隨生多少遍彼處所）。」又《婆沙》一百七十二「一說：雖亦有間：假說無間。有說：彼處恒受苦受，無喜樂間，故名無間。有說，眾多有情造作惡業相續生彼，滿彼處所，故名無間。評曰：不應作是說。生餘地獄多，生無間者少。所以者何？以造作增長上品身、語、意惡業者乃生彼處。有情造作增長上品惡業生彼處者少，造作增長中、下品惡業生餘地獄者多。如造作增長上品善業生有頂者少，造作增長中、下品善業生餘處者多故。應作是說：由造作增長上品不善業，生彼所得身形廣大，一一有情據多處所中無間隙，故名無間。問：地獄在何處？答：多分在此贍部洲下。云何安立？有說：從此洲下四萬踰繕那至無間地獄底。無間地獄縱廣高下二萬踰繕那。次上一萬九千踰繕那中，安立餘七地獄，一一縱廣萬踰繕那。有說：從此洲下四萬踰繕那至無間地獄，此無間地獄縱廣高下各二萬踰繕那，次上有三萬五千踰繕那安立餘七地獄，一一縱廣高下各五千踰繕那。有說：無間地獄在於中央，餘七地獄周匝圍繞，如今聚落圍繞大城（已上論文）。」釋餘七地獄名，如前已述。

Regarding the passage from "The treatise states" up to "beside Avīci": *A* means "non-" (*a-*), and *vīci* means "interval"; this treatise gives two explanations. The *Nyāyānusāra* provides yet another account, stating: "Some say: Because there is no gap (interstice), the name Avīci ('Interval-less') is established; for although the sentient beings are few, their bodies are immense." Furthermore, the *Mahāvibhāṣā*, fascicle 115, says: "Answer: It is named 'Interval-less' with reference to the fruit of maturation. Because sentient beings who have committed great evil karma are born in that hell and obtain vast and great bodies, every single bodily form being vast and great, filling many locations therein without any interval or gap in between, it is therefore called Avīci. (Explanatory note: 'Filling many locations' does not mean that every single bodily form individually fills all of those locations, but that according to how many are born, they fill those places.)" Furthermore, the *Mahāvibhāṣā*, fascicle 172, states: "One explanation says: Although there are indeed intervals, it is metaphorically called Avīci. Some say: In that place they constantly experience painful sensations without any interval of joy or pleasure; hence it is called Avīci. Some say: Multitudes of sentient beings commit evil karma and are continuously born there, filling that place; hence it is called Avīci. Evaluation: One should not speak this way. Those born in the other hells are many, while those born in Avīci are few. Why is this? Because only by committing and accumulating superior-grade evil karma of body, speech, and mind does one take birth in that place. Sentient beings who commit and accumulate superior evil karma and are born there are few, whereas those who commit and accumulate medium- and inferior-grade evil karma and are born in the other hells are many. Just as those who commit and accumulate superior good karma and are born in the Peak of Existence are few, while those who commit and accumulate medium- and inferior-grade good karma and are born in other realms are many. Therefore, one should explain it thus: through committing and accumulating superior-grade unwholesome karma, the bodily forms obtained upon birth there are vast and great, and each individual sentient being occupies many locations with no interval or gap in between; hence it is called Avīci. Question: Where are the hells located? Answer: For the most part, beneath this continent of Jambudvīpa. How are they arranged? Some say: From beneath this continent down forty thousand yojanas one reaches the bottom of the Avīci Hell. The Avīci Hell is twenty thousand yojanas in length, breadth, and height. In the nineteen thousand yojanas directly above it, the remaining seven hells are established, each being ten thousand yojanas in length and breadth. Some say: From beneath this continent down forty thousand yojanas one reaches the Avīci Hell; this Avīci Hell is twenty thousand yojanas in length, breadth, and height; above it, within thirty-five thousand yojanas, the remaining seven hells are established, each being five thousand yojanas in length, breadth, and height. Some say: The Avīci Hell is situated in the center, and the remaining seven hells encircle it all around, just as villages surround a great city (this concludes the text of the treatise)." The explanations of the names of the remaining seven hells have already been set forth above.