俱舍論疏 11

English (machine translation) 11

Language: English

11.2

Chapter on the Analysis of the World, Part Three of Four.

On the passage in the treatise from "Having thus already explained" to "shall now be explained": from here down is the second major section of this chapter, clarifying the receptacle world (bhājanaloka). Herein there are three parts: first, explaining the inhabited receptacle; second, explaining the measure of the inhabitants; third, explaining the boundaries. Within explaining the inhabited receptacle: first, separately clarifying the minor receptacle; second, collectively clarifying the great trichiliocosm. Within separately clarifying the minor receptacle: first, clarifying the three discs (maṇḍala); second, clarifying the nine mountains; third, clarifying the eight seas; fourth, clarifying the four continents; fifth, the Black Mountains and so forth; sixth, clarifying the hells; seventh, clarifying the sun and moon; eighth, clarifying the celestial receptacles. The following three lines of verse firstly clarify the three discs. The text of the verse is understandable.

11.4

From "The treatise says" to "different in shape and measure": this clarifies that the shapes and measures of a great trichiliocosm are different. That the three discs and so forth are different is agreed upon by all schools.

11.5

On the passage in the treatise from "It refers to sentient beings..." to "yojanas": this clarifies the breadth and thickness of the wind disc (vāyumaṇḍala).

11.6

On the passage in the treatise from "Such a wind disc..." to "the wind disc is undamaged": this clarifies that the wind disc is solid and dense. "Mahānagna" is the name of a spirit among humans; here it is translated as "naked form," having great strength.

11.7

On the passage in the treatise from "Furthermore, sentient beings..." to "yojanas": this clarifies the thickness of the water disc (jalamaṇḍala). Its breadth is identical to the gold disc, and therefore is not mentioned here.

11.8

The treatise asks: "How is it that the water disc does not flow out and disperse to the sides?"

11.9

On the passage in the treatise from "Other teachers say" to "falls into the stomach": this recounts the explanation of other teachers.

11.10

On the passage in the treatise from "Other schools say" to "like a granary holding grain": this recounts the explanation of a different school. It is not known which school; it should be verified.

11.11

On the passage in the treatise from "By the karmic power of sentient beings" to "three hundred twenty thousand": this clarifies the gold disc, as well as clarifying the thickness and thinness of the two discs after turning into gold.

11.12

On the passage in the treatise from "The breadth and measure of the two discs" to "yojanas": this clarifies the breadth and measure of the water and gold discs. Based on this, the gold and water discs are different from the wind disc; the wind disc is immeasurable, and in principle must be shared by the entire trichiliocosm. "The two diameters are one billion two hundred million..." and so forth refers specifically to a single world of four continents. Roughly calculating the eight mountains and seven oceans already yields over six hundred thousand yojanas; adding the outer ocean and the Cakravāḍa iron rim, there is indeed one billion two hundred million. A passage below says that a hundred thousand is a lakṣa, so we know that a hundred thousand is an "亿" (koṭi/lakṣa). Some people claim that one billion two hundred million and more is the diameter of the trichiliocosm. That does not correspond at all. Fascicle 134 of the Vibhāṣā says: "The breadth of the wind disc is immeasurable." It also says: "Such a water disc, in the state before it congeals, is one billion one hundred twenty thousand yojanas deep. Some say its breadth and measure are equal to the wind disc. Some say it is narrow and small, divided into a hundred koṭis; the measures of the hundred koṭi discs are all equal, namely, the diameter is one billion two hundred million three thousand four hundred and a half, and the circumference is threefold, namely, three billion six hundred ten thousand three hundred and fifty yojanas. Some say: the gold disc is as broad as the measure of water. Another master again says: it is slightly broader than the water disc." According to the explanations in this treatise, between wind and water, it adopts the latter explanation. Between water and gold, it now adopts the former master. Examining the two explanations above now, the former explanation is better: since it is the same rain water that forms the water disc, why would one need to separate gold and water? Furthermore, the three discs support each other; since the wind disc is equal to the trichiliocosm, why then would water and gold be small?

11.13

The verse says: Below this are four lines of verse; secondly, this explains the nine mountains. "Sumeru" is translated here as "Wondrously High". "Yugaṃdhara" is translated here as "Bearing a Yoke"; on the summit of this mountain there are two tracks like chariot ruts, and because the mountain bears these two tracks, it is named "Bearing a Yoke". "Īṣādhara" is translated here as "Bearing an Axle"; the mountain peak rises upright like a chariot axle, hence it is named "Bearing an Axle". "Khadiraka" is the Indian name of a tree; as the jewel trees of this mountain are similar in shape, it takes its name from this resemblance. "Sudarśana" is translated here as "Pleasing to Behold"; its adornments are wondrously exquisite, so that those who see it call it excellent, hence it is named "Pleasing to Behold". "Aśvakarṇa" is translated here as "Horse Ear"; the upper peak of this mountain resembles a horse's ear. "Vinataka" is translated here as "Elephant Trunk", which is the name of an Indian deity; the shape of the mountain resembles an elephant's trunk, hence it is named after it. "Nimiṃdhara" is the name of a fish; this fish has a sharp snout, and the mountain peak resembles the snout of this fish, hence it is named after it. The latter two verses may be understood from the text.

11.14

The commentary says: down to "the color of lapis lazuli"—this explains the locations where the nine mountains are situated and the differences among the treasures they are composed of.

11.15

The commentary asks: "From what do such treasures arise?"

11.16

The commentary says: "Also, through the karma of sentient beings... produced by transformation"—this explains that from which the various treasures arise. Due to the power of the winds of karma, the water diminishes and the treasures arise; it is not that the very substance of the water transforms into material form.

11.17

The commentary asks: "How do the Sāṃkhyas assert the meaning of transformation?"

11.18

The commentary answers: "Namely, they assert that there is a bearer of attributes... while other attributes perish." This is the assertion of these non-Buddhists: just as gold becomes a vessel, when the vessel is altered, the gold undergoes neither arising nor perishing, whereas the vessel undergoes arising and perishing.

11.19

The commentary asks about what conflicts with reason: "In what way is such transformation contrary to reason?"

11.20

The commentary presents what conflicts with reason: "Namely, it is entirely impossible... an attribute perishes and an attribute arises." The intention here is to say that between gold and the vessel there is no difference in essence; how could one say that an attribute apart [from it] is permanent, while another attribute arises and perishes? That is, the unmanifest principle (pradhāna) is permanent, while the twenty-three principles are impermanent.

11.21

The commentary gives the non-Buddhist's defense: "Who says that outside the attributes... is called the bearer of attributes?" Who says that outside the real principle there are separately twenty-three principles, or that outside the gold there is separately a vessel? It is just the transformation of the real principle—just as gold transforms, with aspects arising and perishing.

11.22

The commentary says: "This too is unreasonable"—the author of the treatise refutes it.

11.23

The non-Buddhist asks: "What is unreasonable about it?"

11.24

The commentary says: "That it is this very thing... has never been heard of before"—the author of the treatise demolishes it.

11.25

The commentary says: "Thus having arisen by transformation... the inner seas and the outer sea"—this explains that after the various treasures and so forth have been produced by transformation, there are further winds of karma that separately form the mountains, the seas, and so forth.

11.26

The commentary says: "Such nine mountains... emerge from the water by the same amount"—this explains the measurements of the heights and breadths of the nine mountains.

11.27

The verse says: Below this are two lines of verse; thirdly, this explains the eight seas.

11.28

The commentary says: down to "does not harm the belly"—this explains that the inner seas possess water endowed with the eight excellent qualities.

11.29

The commentary says: "Such seven seas... yojanas"—this explains the measurements of the first sea. According to this text, Mount Sumeru is square, with each of its four sides being three times the base amount, meaning each is two hundred and forty thousand [yojanas].

11.30

The commentary says: "The remaining six seas... twenty-two thousand"—this explains the measurements of the remaining six seas and the saltwater ocean. Reckoning the nine mountains and eight seas as a whole, the total diameter of one set of four continents is one million, two hundred thousand, eight hundred and seventy-five yojanas.

11.31

The verse says: Below this are four lines of verse; fourthly, this explains the shapes and dimensions of the four great continents.

11.32

The commentary says: down to "two thousand yojanas"—this briefly enumerates the four continents and explains the characteristics of the southern continent, Jambudvīpa.

11.33

The commentary says: "Only in this continent... because it can sustain this"—this explains the location of the Vajrāsana.

11.34

The commentary says: "The eastern continent, Pūrvavideha... the faces of its people are also like this"—this explains the other three continents and the faces of their people.

11.35

The commentary says: "There are further eight intermediate continents... inhabited by rākṣasas"—this explains the eight intermediate continents. "Cāmara" is translated here as "Yak-Ox". "Varacāmara" is translated here as "Superior Yak-Ox". "Deha" is translated here as "Body". "Videha" is translated here as "Superior Body". "Śāṭhā" is translated here as "Flattery". "Uttaramantrina" is translated here as "Superior Counsel". "Kurava" is translated here as "Superior Margin". "Kaurava" is translated here as "Possessing a Superior Margin". One master says all eight continents are inhabited by humans. Another master says only one is inhabited by rākṣasas. The Vibhāṣā, fascicle 172, says: "In these eight continents, the bodies of humans are short and small, like dwarfs in this land. Some say: Seven continents are inhabited by humans, and Cāmaradvīpa is inhabited solely by rākṣasas. Some say: These eight that are mentioned are simply alternative names for the four great continents, because each single continent has two alternative names. Regarding what is said thus, one should follow the first explanation." Based on this text, between the two assertions, the former is correct.

11.36

The verse says: Below this is one line of verse; fifthly, this explains the Black Mountains and so forth.

11.37

The commentary says: down to "thereby establishes the designation of the continent"—"Gandhamādana Mountain": the fragrance in this mountain intoxicates people as soon as they smell it, hence it is named "Intoxicated by Fragrance". First, the Gaṅgā River issues from the eastern side, circles the lake once, and flows into the eastern sea. Second, the Sindhu River issues from the southern side, circles the lake once, and flows into the southern sea. Third, the Sītā River issues from the northern side, circles the lake once, and flows into the northern sea. Fourth, the Vakṣu River issues from the western side, circles the lake once, and flows into the western sea.

11.38

The commentary asks: "Furthermore, where are the hells situated?" Below this, sixthly, it explains the hells. Within this there are two parts: first, explaining the eight great hells; second, explaining the sixteen additional [hells].

11.39

The commentary says: down to "there is no such thing"—this explains their locations and explains the Great Hell of Avīci.

11.40

The commentary says: "Other masters say... and there is an outflow"—this relates alternative explanations. The Nyāyānusāra contains an explanation saying: "Some say: It is given the name 'Avīci' (Uninterrupted) because there is no interval, for although the sentient beings are few, their bodies are immense." This agrees with the Vibhāṣā, fascicle 115, which says: "Because sentient beings commit great evil karma, when born in that hell they obtain immense bodies; each individual body is entirely immense, pervading many locations therein without any gap or interval in between, hence it is named 'Avīci'." Furthermore, in fascicle 172, a master says: "Although there are intervals, it is metaphorically called uninterrupted. Some say: in that place they constantly experience painful feelings without any interval of joy or pleasure, hence it is named 'Avīci'." This is the second explanation in this treatise. "Some say that many sentient beings create evil karma and are born there in continuous succession, filling that place, hence it is named 'Avīci'. Evaluating this: one should not speak thus. Those born in the other hells are numerous, whereas those born in Avīci are few. Why is this? Because only those who create and increase superior evil karma of body, speech, and mind are born in that place. Sentient beings who create and increase superior evil karma and are born there are few, while those who create and increase middling and inferior evil karma and are born in the other hells are numerous—just as those who create and increase superior wholesome karma and are born in the Peak of Existence are few, while those who create and increase middling and inferior wholesome karma and are born in other places are numerous. One should speak thus: through creating and increasing predominant unwholesome karma, the bodies they obtain when born there are immense; each individual sentient being occupies many locations without any gap in between, hence it is named 'Avīci'." The view of this evaluation is precisely the explanation of a master in the Nyāyānusāra.

11.41

The commentary says: "Seven hells... the seventh is Saṃjīva"—this then explains the other seven hells.

11.42

The commentary says: "Some say these seven are beside Avīci"—this relates an alternative explanation. The Vibhāṣā, fascicle 172, says: "Question: Where are the hells located? Answer: For the most part, they are below this Jambudvīpa. How are they arranged? Some say: From this continent downwards forty thousand yojanas is the bottom of the Avīci Hell. The Avīci Hell is twenty thousand yojanas in length, breadth, and height; above it, within nineteen thousand yojanas, the remaining seven hells are situated, each of these seven hells being ten thousand yojanas in length and breadth. Some say: From this continent downwards forty thousand yojanas one reaches the Avīci Hell; this Avīci Hell is twenty thousand yojanas in length, breadth, and height; above it, across thirty-five thousand yojanas, the remaining seven hells are situated, each being five thousand yojanas in length, breadth, and height. Some say: The Avīci Hell is in the center, and the remaining seven hells surround it on all sides, like villages surrounding a great city."

11.43

The commentary says: "The eight hells each have sixteen additional [hells]"—below this, secondly, it explains the sixteen additional hells. First it cites two lines of verse from a sūtra as proof, and then repeats and explains them.

11.44

The commentary says: "Therefore the Bhagavān... the fierce fire constantly blazes through"—this cites a sūtra to prove that there are sixteen additional hells.

11.45

The commentary says: "As for the sixteen additional hells... there are four places on each side"—first it indicates their number and locations.

11.46

The commentary says: "The additional hell of hot embers... restored to their original state"—this explains the first.

11.47

The commentary says: "The second, the additional hell of corpses and dung... suck and eat their marrow"—this explains the second.

11.48

The commentary says: "The third, the additional hell of pikes and blades... there are further three kinds"—this divides the third into three kinds.

11.49

The commentary says: "First, the road of knife blades... restored to their original state"—this explains the first.

11.50

The commentary says: "Second, the sword-leaf forest... tear and bite to devour them"—this explains the second.

11.51

The commentary says: "Third, the iron-thorn forest... therefore they are subsumed under one additional hell"—this explains the third and summarizes them.

11.52

The commentary says: "The fourth, the additional hell of the boiling river... therefore it says all are sixteen"—this explains the fourth additional hell and summarizes them.

11.53

The commentary says: "These are additional... because they are harmed repeatedly"—this explains the name "additional" (utsada). Because having just been harmed in the primary hell, they are harmed repeatedly, they are called places where punishment and harm are intensified.

11.54

The commentary says: "Some say sentient beings... therefore they are called additional"—this relates an alternative explanation. The former explanation designated them "additional" because the suffering is intense and multiplied; the latter explanation designated them "additional" because they repeatedly undergo suffering. Evaluating the intention of the treatise, these are simply two explanations, not three interpretations. Someone asserted that there are three interpretations, which is mistaken. The Nyāyānusāra says: "Among these sixteen, the suffering undergone is more severe, exceeding the primary hell, hence they are called additional. Or, within these, they undergo various kinds of suffering and the instruments of suffering are of many kinds, hence they are called additional."

11.55

The commentary says: "Now herein... are they sentient beings or not?" From here onwards it explains the hell wardens. "Are they sentient beings or not?" is a question.

11.56

The commentary says: "Some say they are non-sentient"—an answer.

11.57

The question is: "How do they move and act?"

11.58

The commentary answers: "By the power of the karma of sentient beings, like the wind at the aeon of formation."

11.59

The commentary objects: "If so, how is it that... at death they become the minions of Yama?"

11.60

The commentary resolves the objection: "King Yama's messengers... are not real sentient beings."

11.61

The commentary relates an alternative view: "Some say they are sentient beings."

11.62

The commentary asks: "If so, where does this evil karma experience its maturation?"

11.63

The commentary answers: "Right within the hells... what reason precludes this?"

11.64

The commentary objects: "If so, for what reason does the fire not burn them?"

11.65

The commentary explains: "This is definitely due to the power of karma... hence they are not burned by it." Within this there are two explanations, which can be understood from the text. The Nyāyānusāra says: "In the three hells of Avīci, Great Heat, and Heat, there are no wardens guarding them. In the three hells of Great Screaming, Screaming, and Saṃghāta, there are few wardens, because King Yama's messengers from time to time go back and forth patrolling and inspecting them. All the remaining hells are guarded by wardens. Sentient and non-sentient wardens of different kinds guard and punish guilty sentient beings."

11.66

The commentary says: "The hot hells... what are the eight?" Below this it explains the eight cold hells. First it lists their names, and then explains their locations.

11.67

The treatise says: "1. Arbuda... to Mahāpadma." "Arbuda" is translated here as "blister"; the severe cold presses upon the body, producing blisters. "Nirarbuda" is translated here as "bursting blister"; the severe cold exceeds that of the previous one, and the bodily blisters burst. The above two derive their names from bodily blisters and bursting blisters. "Aṭaṭa" is the sound of enduring the cold; because the cold intensifies, the mouth cannot be opened, and they can only move the tongue to make the sound "aṭaṭa". As for "Hahava", because the cold intensifies further, the tongue cannot be moved, and they can only make the sound "hahava". As for "Huhuva", because the cold intensifies, they cannot open the mouth, and they can only make the sound "huhuva". "Utpala" is translated here as "blue lotus"; because the cold intensifies further, the bodily color turns blue, like a blue lotus. "Padma" is translated here as "red lotus"; because the cold intensifies, their bodies split open, like a red lotus. "Mahāpadma" is translated here as "great red lotus"; because the cold intensifies further, their bodies split open, like a great red lotus. The above lists the names.

11.68

The treatise says: "The sentient beings here... establish their names based on this." This explains the reason for establishing the names. The first two and the last three are named according to bodily transformations; the third, fourth, and fifth are named according to vocal changes.

11.69

The treatise says: "These eight all reside... beside the great hells." This clarifies the locations.

11.70

The treatise says: "Is this Jambudvīpa... Avīci, and so forth?" This is an objection.

11.71

The treatise says: "The continent is like a heap of grain... gradually narrower and gradually deeper." This is the reply.

11.72

The treatise says: "As discussed above... produced by predominant karma." This summarizes the preceding locations of the hells as the fruit of predominant collective karma.

11.73

The treatise says: "The remaining solitary hells... in space and other locations." This clarifies that the solitary hells are brought about by individual karmas, and their locations are not fixed.

11.74

The treatise says: "The receptacles of the various hells... branches are not fixed." This summarizes the locations of the hells.

11.75

The treatise says: "The dwelling place of animals... later drifted to other places." This states the locations of animals.

11.76

The treatise says: "The primal dwelling place of the ghosts... fully explained in the sūtras." This states the dwelling places of ghosts, along with the differences between the poor and the rich. The *Nyāyānusāra* says: "Directly below the southern edge of this Jambudvīpa, at a depth exceeding five hundred yojanas, is King Yama's capital, of equal length and breadth. Someone says: 'With this text as proof, one clearly knows that the diamond throne is near the north, while the various hells and so forth are below the king's capital, slightly nearer to the southern edge, so they do not obstruct each other.'" Now examining this explanation, this matter may perhaps not be so. The Avīci hell is twenty thousand yojanas wide, and outside its four gates are the sixteen subsidiary hells; or it is said that seven hells surround the Avīci hell, beside which are also the locations of the cold hells; even if they were slightly to the south, they would still encroach beneath the diamond throne. Now, the dwellings of the human destiny and the residences of the ghost destiny do not obstruct one another; therefore, one knows that the hells, the ghost destiny, and the diamond throne do not obstruct one another. Were it not so, how could the places of the ghost destiny and so forth be devoid of earth and stone?

11.77

The treatise says: "Regarding the meanings such as the dwelling places and measurements of the sun and moon..." From here on there are three stanzas; the seventh section clarifies the locations and measurements of the sun and moon.

11.78

"The treatise says: ... so that they do not stop or fall." This clarifies the basis on which the sun, moon, and so forth depend.

11.79

The treatise says: "The place where they dwell, away from this... half of Mount Meru." This states the altitude.

11.80

The treatise says: "The diameter of the sun and moon... sixteen yojanas." This states the size.

11.81

The treatise says: "The lower surface of the solar disc... whether as benefit or harm." This states the essence and function. What is caused to grow is benefit; what is caused to wither is harm.

11.82

The treatise says: "Only one sun and moon... the rest should be understood accordingly." This states the scope of their function. As for "midnight in Uttarakuru, sunset in Pūrvavideha, midday in Jambudvīpa, sunrise in Aparagodānīya," this is discussed based on a single point in time and does not exhaust the full principle. Were it not so, midnight in Uttarakuru and midday in Jambudvīpa would still be plausible in principle; but sunset in Pūrvavideha corresponds to the southeast corner of Mount Meru, midday in Jambudvīpa corresponds directly south of Mount Meru, and sunrise in Aparagodānīya corresponds to the southwest of Mount Meru—how could this be completely fixed?

11.83

The treatise says: "When the sun moves across this continent [...] the day gradually increases." This explains the increase and decrease of day and night. Generally speaking, in discussing the increase or decrease of night and day, there are two meanings: First, once the night has become shorter than the day, it is called the increase of day; once the day has become shorter than the night, it is called the increase of night. If one takes this meaning, then after the autumnal equinox is the increase of night, and after the vernal equinox is called the increase of day. Second, from this point in time onward the night gradually grows longer—that is, the second day is longer than the first day and so forth—which is called the increase of night; the increase of day is the reverse of this. If one relies on this meaning, then from the summer solstice onward is called the increase of night, and from the winter solstice onward is called the increase of day. Question: Which of these increases and decreases is explained by this treatise? Answer: In accordance with the treatise, which states, "When the sun moves across this continent southward or northward, night increases or day increases respectively"—that is, after the summer solstice until the winter solstice, the night increases; after the winter solstice until the summer solstice, the day increases. Fascicle 136 of the Vibhāṣā states: "However, the increase and decrease of day and night oppose each other; though each has two periods, they do not possess four distinct phases. Day and night increase or decrease by one lava each, which amounts to one muhūrta [over thirty days], and thirty muhūrtas make one day and night. Among them, the quantities of day and night fall into four different classes: the phase of increase is at most no longer than eighteen [muhūrtas]; the phase of decrease is at shortest only twelve; and the phase of equality for day and night is fifteen each. That is, on the eighth day of the bright fortnight of the month of Kārttika, day and night each have fifteen muhūrtas; from this point onward, day decreases and night increases." Explanation: In the Western Regions, the dark fortnight comes first and the bright fortnight comes second. Kārttika is the eighth month in this land [China]. If one takes the sixteenth day of the seventh month of this land as the beginning of the month, the bright fortnight corresponds to the eighth day of the eighth month of this land; if one takes the sixteenth day of the eighth month of this land as the beginning of the month, the bright fortnight corresponds to the eighth day of the ninth month of this land. The time of equal day and night corresponds to the fifteenth day of the eighth month of this land, because after the eighth day, the day decreases and the night increases. This also refers to the solar terms of months and days, not the lunar phase dates of the new moon and the end of the month, because on those dates of the new moon and end of the month, the increase and decrease of day and night are not fixed. If day and night are equal on the eighth day of the eighth month in this land, the solar term in the Western Regions is seven days earlier than in this land; if day and night are equal on the eighth day of the ninth month in this land, the solar term in the Western Regions is twenty-three days later than in this land. In accordance with the diameter of the Cakravāḍa mountains being 1,200,875 yojanas, one roughly calculates the distance between the Western Continent and the Southern Continent as 300,000 yojanas. The solar terms of the Southern Continent differ, being calculated as having a ninety-day difference. This country is not forty or fifty thousand li away from that country, so a difference of seven days in solar terms does not conflict; if there were a difference of twenty-three days, in principle it would create too great a separation. One should definitely take the sixteenth day of the seventh month as the beginning of the month of Kārttika. Furthermore, the Vibhāṣā says: "Reaching the eighth day of the bright fortnight of the month of Mārgaśīrṣa, the night has sixteen muhūrtas and the day fourteen. Reaching the eighth day of the bright fortnight of the month of Pauṣa, the night has seventeen and the day thirteen. Reaching the eighth day of the bright fortnight of the month of Māgha, the night has eighteen and the day twelve. From this point onward, night decreases and day increases by one lava each. Reaching the eighth day of the bright fortnight of the month of Phālguna, the night has seventeen and the day has thirteen. Reaching the eighth day of the bright fortnight of the month of Caitra, the night has sixteen and the day has fourteen. Reaching the eighth day of the bright fortnight of the month of Vaiśākha (this corresponds to the eighth day of the second month in this land; it also says that from this point onward night decreases and day increases), day and night each have fifteen. From this point onward night decreases and day increases by one lava each. Reaching the eighth day of the bright fortnight of the month of Jyaiṣṭha, the night has fourteen and the day has sixteen. Reaching the eighth day of the bright fortnight of the month of Āṣāḍha, the night has thirteen and the day has seventeen. Reaching the eighth day of the bright fortnight of the month of Śrāvaṇa (this corresponds to the eighth day of the fifth month in this land), the night has twelve and the day eighteen. From this point onward day decreases and night increases by one lava each. Reaching the eighth day of the bright fortnight of the month of Bhādrapada, the night has thirteen and the day seventeen. Reaching the eighth day of the bright fortnight of the month of Āśvayuja, the night has fourteen and the day sixteen. Reaching once again the eighth day of the bright fortnight of the month of Kārttika (corresponding to the eighth day of the eighth month in this land, and the twenty-third day of the eighth month in the Western Regions), day and night are equal. This is called a brief exposition of the divisions of time." In accordance with the treatise passage above, when the sun moves northward for six months, the night decreases; when moving southward for six months, the night increases. However, indicating the increase and decrease of day and night, it speaks of four points: Reaching the eighth of the bright fortnight of the month of Kārttika, day and night each have fifteen muhūrtas. After this, it says again that from this point onward day decreases and night increases (this corresponds to the ninth day of the eighth month in this land, and the twenty-fourth day of the eighth month in the Western Regions). Reaching the eighth day of the bright fortnight of the month of Māgha, the night is eighteen and the day twelve muhūrtas (corresponding to the eleventh month in this land), which is the longest night. After this, it also says that from this point onward night decreases and day increases. Reaching the eighth day of the bright fortnight of the month of Vaiśākha, day and night each have fifteen muhūrtas. After this, it also says that from this point onward night decreases and day increases (corresponding to the ninth day of the second month in this land). Reaching the eighth day of the bright fortnight of the month of Śrāvaṇa, the night has twelve and the day eighteen (this corresponds to the eighth day of the fifth month in this land, and the twenty-third day of the fifth month in the Western Regions); after this, it also says that from this point onward day decreases and night increases, which corresponds to the ninth day. When this treatise states, "Because the paths taken by the sun as it travels across this continent differ, the day and night therefore have decrease and increase," this corresponds to the Vibhāṣā saying, "However, the increase and decrease of day and night oppose each other; though each has two periods, they do not possess four distinct phases." The treatise says, "From the ninth day of the second half of the second month of the rainy season, the night gradually increases"; this describes both the ninth day of the fifth month and the ninth day of the eighth month, none of which contradicts what is said in the Vibhāṣā, because after the eighth day of this rainy season, it says in all cases that from then on the day decreases and the night increases. In accordance with this text of the treatise, regarding the ninth day of the fifth month, the Vibhāṣā calls it the bright fortnight, whereas this treatise calls it the latter half; therefore, we know that the beginning of the second month is indeed the sixteenth day of the fourth month, and the beginning of the first month is indeed the sixteenth day of the third month. The treatise says, "From the ninth day of the second half of the fourth month of the cold season, the night gradually decreases"; this describes both the ninth day of the eleventh month and the ninth day of the second month, none of which contradicts what is said in the Vibhāṣā, because after the eighth day of these two months, it says in all cases that from then on the night decreases and the day increases. In accordance with this text of the treatise, because the sun moves southward, the night increases and the day decreases; hence it says 'the second half'. The Vibhāṣā calls it the bright fortnight; therefore, we know that this is the ninth day of the eleventh month in this land, when the night is at its longest. If one takes the fifth month as the second month of the rainy season, then the sixteenth day of the fourth month in this land is the beginning of the second month of the rainy season, which differs from the Dharmaguptaka-vinaya, since the Dharmaguptaka-vinaya takes the sixteenth day of the fourth month as the first month of the rainy season. If one takes the eighth month as the second month of the rainy season, then the sixteenth day of the sixth month in this land is the beginning of the first month of the rainy season. If one takes the eleventh month as the fourth month of the cold season, then the sixteenth day of the seventh month in this land is the beginning of the cold season, which differs from the Dharmaguptaka-vinaya. If one takes the second month as the fourth month of the cold season, then the sixteenth day of the tenth month is the beginning of the cold season; neither contradicts the text of the Vibhāṣā. However, adapting this to align with the seasons of this land, one should take the sixteenth day of the sixth month as the beginning of the rainy season, because after the beginning of autumn in this land there is much rain. The Tang Tripiṭaka Master [Xuanzang] took the sixteenth day of the third month as the beginning of the rainy season, adopting the ninth day of the fifth month for the increase of night, which also does not contradict the Vibhāṣā. However, Master Tai's explanation, taking the sixteenth day of the sixth month as the beginning of the rainy season, adopts the ninth day of the latter half of the eighth month for the increase of night, which likewise does not contradict the Vibhāṣā. Relying on the Dharmaguptaka-vinaya and other texts, taking the sixteenth day of the fourth month as the beginning of the rainy season, this was an error made by translators who mistakenly took the sixteenth day of the fifth month in this land as the beginning of the second month of the rainy season, taking the fifteen days preceding the sixth month in this land as the eighth day of the bright fortnight of the fifth month. It can also be reconciled by saying: The Vibhāṣā belongs to the country of Kaśmīra, whereas the Dharmaguptaka-vinaya does not belong to the Sarvāstivāda school, but to another country; because cold and heat differ, there is a divergence of two months, and hence they are not the same. The Xiyu Ji states: "There are also countries that take the twelfth month as the rainy season, because it rains heavily in winter in those countries." In the Vibhāṣā, both the ninth day of the bright fortnight of the fifth month and of the eighth month are said to have an increase of night; the Kośa merely states that when the sun travels southward the night increases, which corresponds to the ninth day of the bright fortnight of the fifth month in the Vibhāṣā. Now, interpreting the ninth day of the bright fortnight of the second month of the rainy season in the Kośa, it is definitively taken to be the ninth day of the fifth month in this land. However, the Vibhāṣā in all cases speaks of the increase and decrease of day and night on the eighth day of the bright fortnight, whereas in this land the fifteenth day is always taken as the winter solstice and summer solstice. The vernal and autumnal equinoxes are likewise the dates of the solar terms, which is why they differ. The solar terms proceed from west to east; because the sun moves from west to east, the south is summer, the west is autumn, the north is winter, and the east is spring. In the south, night is extremely short; in the north, night is extremely long; in the east and west, day and night are equal.

11.84

The treatise says: "When day and night increase, how much do they increase in one day and night?" This is a question.

11.85

The treatise says: "They increase by one lava; the decrease of day and night is also like this." This is the answer. Thirty lavas make one muhūrta. Over one hundred and eighty days they increase until they reach their maximum length. Over one hundred and eighty days, this amounts to six muhūrtas; over one hundred and eighty days, the decrease amounts to six muhūrtas.

11.86

The treatise says: "The sun moves across this continent [...] night increases and day increases." This explains the principle of the increase and decrease in the sun's travel.

11.87

The treatise says: "Why is the lunar orb [...] seen to have waxing and waning?" Question.

11.88

The treatise says: "In the Lokaprajñapti [...] seen as not complete." According to this, it seems that the moon is below and the sun is above, so that it casts a shadow that covers its own face.

11.89

The treatise says: "Former masters explain [...] appearing with fullness and deficiency." This relates the explanation of the ancient masters of the Sautrāntika.

11.90

The treatise says: "What sentient beings dwell in the palaces of the sun and so forth?" Question.

11.91

The treatise says: "The host of devas belonging to the Four Great Heavenly Kings." Answer.

11.92

The treatise says: "Do these devas dwell only here?" Question.

11.93

The treatise says: "The aerial devas [...] the tiers and terraces and so forth." This is the answer.

11.94

The treatise says: "How many tiers are there, and what are their dimensions?" Below this is the eighth section, which explains the celestial receptacles. Within this there are three parts: first, explaining the Cāturmahārājakāyika devas; second, explaining the Trāyastriṃśa devas; third, explaining the remaining form-realm devas. The following two verses comprise the first part, explaining the Cāturmahārājakāyika devas. Within this there are three questions.

11.95

"The treatise says [...] eight, four, and two thousand." This explains the dimensions of the four tiers.

11.96

The treatise says: "There are yakṣa spirits [...] who jointly reside there." This explains the distinctions among the devas residing on the four tiers.

11.97

The treatise says: "Therefore, relying on this, the sūtra speaks of the Cāturmahārājakāyika devas." This cites the sūtra to explain the name. Because the devas they govern are not of one kind, they are called a 'host' (kāyika).

11.98

The treatise says: "Just as on Mount Meru [...] the territories belonging to them." This explains the devas on the seven golden mountains.

11.99

The treatise says: "These are called the earth-dwelling [...] these devas are the most extensive." This concludes the first heaven and also explains its extent.

11.100

The treatise says: "Where do the Trāyastriṃśa devas dwell?" The four verses below form the second part, explaining the Trāyastriṃśa devas.

11.101

The Commentary states, "From 'The summit of this mountain' up to 'each is only twenty thousand,'" explaining the measurement of the mountain's summit. Within this, there are two explanations: one says that the top and bottom are equal in measure, while the middle waist is narrow; another says that the bottom is broad and the top is narrow. According to the verse's statement of eighty thousand, both explanations are possible, whether as diameter or circumference; however, taking the mountain's diameter as eighty thousand is the correct view.

11.102

The Commentary states, "From 'At the four corners of the mountain summit' up to 'guard the various deities,'" explaining the measurements of the four peaks of the mountain and the spirits who abide there.

11.103

The Commentary states, "From 'In the middle of the mountain summit' up to 'the great city of its capital,'" which explains the measurements and ornamentation of the palace of Sudarśana.

11.104

The Commentary states, "From 'Within that city' up to 'various delightful things,'" which explains the measurements and ornamentation of the supreme palace within the capital city.

11.105

The Commentary states, "From 'On the four sides outside the city' up to 'adorn the great city,'" which explains the four parks outside the city where they disport.

11.106

The Commentary states, "From 'Around the four borders of the four parks' up to 'compete in excellence and rejoice,'" which explains the superior sites outside the parks where they disport.

11.107

The Commentary states, "From 'To the northeast outside the city' up to 'it still pervades fifty,'" explaining the shape, size, and wondrous fragrance of the Pārijātaka tree.

11.108

The Commentary states: "With the wind, it can be so; how can it perfume against the wind?" This is a question.

11.109

The Commentary states, "From 'Other masters say' up to 'therefore it is said to perfume against the wind,'" setting forth a different explanation. This master does not accept that there is perfuming against the wind.

11.110

The Commentary states, "From 'In truth, the Pārijātaka' up to 'as when perfuming with the wind,'" setting forth the correct doctrine. The power of this fragrance is superior, and thus it is able to generate fragrance against the wind. Because it is against the wind, it ceases at a closer distance, unlike when with the wind.

11.111

The Commentary states, "From 'Does such floral fragrance' up to 'give rise to a distinct odor?'" This is a question.

11.112

The Commentary states, "From 'This point is not definitive' up to 'both may be accepted without fault.'" This is the reply.

11.113

The Commentary states, "From 'If so, why' up to 'pervades all directions?'" citing a verse to object.

11.114

The Commentary states, "From 'It is based on human fragrance' up to 'lacks such capacity.'" This resolves [the objection].

11.115

The Commentary states, "From 'The Mahīśāsaka school says' up to 'only pervades fifty,'" setting forth the proposition of a different school.

11.116

The Commentary states, "From 'At the outer southwest corner' up to 'matters contrary to the Dharma,'" describing the Hall of the Good Dharma (Sudharmā).

11.117

The Commentary states, "Having thus analyzed the Trāyastriṃśa devas"; from here on, the half-verse of the third part explains the receptacles inhabited by the remaining gods of the form realm.

11.118

"The Commentary states, 'From [...] up to [...] all depend upon external receptacles,'" explaining the verse, which can be understood.

11.119

The Commentary states, "Among the various assemblies of gods thus described"; from here down, it explains the various matters of the devas. Within this, there are five: first, explaining the time of desire; second, the bodily measurement at initial birth; third, explaining the differences of birth with desire and so forth; fourth, explaining the distance of their dwelling receptacles; fifth, explaining whether the lower can see the upper or not. This half-verse below is the first, explaining the time of desire.

11.120

"The Commentary states, 'From [...] up to [...] therefore causes it to be so,'" explaining the text of the verse. Within this, there are two explanations, which can be understood from the text.

11.121

The Commentary states, "From 'According to those gods' up to 'the boys and girls born,'" explaining the sons and daughters of the gods. Although they are born of apparitional birth, those born on the knees of those devas are the sons and daughters of those devas. The female deva is the mother, and the male deva is the father.

11.122

The Commentary states: "What is the bodily measurement of the gods when newly born?" The following half-verse is the second, explaining the measurement at initial birth.

11.123

"The Commentary states, 'From [...] up to [...] possessing exquisite garments,'" explaining the text of the verse.

11.124

The Commentary states, "From 'All assemblies of gods' up to 'identical with Central India,'" explaining that their speech is identical.

11.125

The Commentary states: "How should one know the differences of birth with sensual pleasure and so forth?" The following half-verse is the third, explaining the differences of birth with desire and so forth.

11.126

"The Commentary states, 'From [...] up to [...] and the lower four devas,'" explaining the first among the three kinds of birth with desire.

11.127

The Commentary states, "From 'There are some sentient beings' up to 'the Nirmāṇarati devas,'" explaining the second among the three kinds of birth with desire.

11.128

The Commentary states, "From 'There are some sentient beings' up to 'the Paranirmitavaśavartin devas,'" explaining the third among the three kinds of birth with desire.

11.129

The Commentary states, "From 'Depending on experiencing as born' up to 'are distinguished into three kinds,'" explaining the reason for dividing them into three. "As born" and so forth means mastering the experience according with objects naturally present or otherwise. The Vibhāṣā, fascicle 173, says: "Question: Why are humans and the first four classes of gods grouped together as birth with desire, while the latter two classes of gods are established separately? Answer: In humans and the first four classes of gods, the afflictions are coarse, whereas in the latter two classes of gods, the afflictions are subtle. Some say: Humans and the first four classes of gods alike delight in enjoying objects that arise naturally, and therefore are grouped together as one; the fifth and sixth classes of gods solely delight in enjoying objects created by themselves or others, and therefore are each established separately."

11.130

The Commentary states, "From 'As for the three births of pleasure' up to 'hence named birth of pleasure,'" this explains the distinctions among the three heavens of birth of pleasure. The lower three dhyānas each have three heavens, thus forming nine places. The first dhyāna has joy and pleasure born of seclusion; the second dhyāna has joy and pleasure born of concentration; the third dhyāna has pleasure detached from the lower joy, up to experiencing pleasure for a long time. Since there is no sensation of pleasure from the fourth dhyāna upward, they are not called birth of pleasure.

11.131

The Commentary states: "Those born in the intermediate dhyāna [...] are also designated as gods born of pleasure." The author of the śāstra refutes this decisively. The Nyāyānusāra says: "Since Mahābrahmā has joy and pleasure manifest, being named a deva born of pleasure is also without fault."

11.132

The Commentary states, "The twenty-two places of the devas described"; the following half-verse is the fourth, explaining the distance of their dwelling receptacles.

11.133

"The Commentary states, 'From [...] up to [...] are distant from the ocean below and so forth,'" explaining the text of the verse, which can be understood from the text.

11.134

The Commentary states, "From 'From here upward' up to 'obtains the name Akaniṣṭha,'" these two masters explain the name Akaniṣṭha (Color's End), which can be understood from the text.

11.135

The Commentary states: "Does one born in a lower place see the higher through superior [faculties], or not?" The lower half-verse is the fifth, explaining whether the lower sees the upper.

11.136

"The Commentary states, 'From [...] up to [...] the lower sees the higher gods,'" explaining that the eye of a lower god sees a higher god because they belong to the same level and the same bond.

11.137

The Commentary states, "From 'However, the lower eye cannot' up to 'must necessarily create an apparition of the lower plane,'" explaining that the eye of a lower level cannot see the forms of a higher realm or level, and the body does not touch the tangible objects of a different level, because the coarseness and subtlety differ according to the bonds of different levels. If a body of a higher level descends to a lower level, the lower level cannot obstruct it, and therefore it creates an apparitional form.

11.138

The Commentary states, "From 'Other schools say' up to 'the lower sees the higher gods,'" setting forth the doctrine of the Mahāsāṃghika among the other schools.

11.139

The Commentary states: "How great is the extent of the resting places of the palaces of the Yāma and higher gods?" It asks about the extent of the size of the palace grounds inhabited by the gods above.

First 139 of 164 passages. Read on

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俱舍論疏 — Classical Chinese