俱舍論頌疏論本 11
English (machine translation) 11
- Language
- English
11.1
From here, the second major section explains the receptacle world: first, explaining the inhabited receptacle; second, explaining the dimensions of the inhabitants; third, explaining the three limits.
11.2
Under explaining the inhabited receptacle, there are two parts: first, explaining specifically the small receptacle; second, explaining generally the great chiliocosm.
11.3
Under explaining the small receptacle, there are eight parts: first, explaining the three disks; second, explaining the nine mountains; third, explaining the eight seas; fourth, explaining the four continents; fifth, explaining the Black Mountains and so forth; sixth, explaining the hells; seventh, explaining the sun and moon; eighth, explaining the heavenly receptacles.
11.4
First, explaining the three disks: the treatise says, "Having thus spoken of the sentient world, the receptacle world should now be spoken of." The verse says:
11.5
"Establishing the receptacle world:
The wind disk is the lowest of all,
Its breadth is immeasurable,
Its thickness is sixteen hundred thousand [yojanas].
Next above, the water disk is deep,
Eleven [hundred] million and twenty thousand.
The water of the lower eight hundred thousand;
The remainder solidifies to form gold.
The breadth of this water and gold disk
Has a diameter of twelve hundred thousand,
Three thousand four hundred and a half;
Its circumference is three times this."
11.6
The explanation says: The first line states it in general, while the remaining lines explain it in detail. A lakṣa is here translated as a hundred thousand. The treatise says: "It is accepted that this trichiliocosm is thus established with diverse shapes and measurements. That is to say, through the predominant power of the karma of sentient beings, first, at the very bottom, supported by space, a wind-mandala is produced. Its measurement is countless in breadth and sixteen hundred thousand yojanas in thickness. Such a wind-mandala is solid and dense in substance; even if a great nagnata (here translated as a naked spirit) were to wield his power and strike it from aloft with a vajra wheel, the vajra would shatter, but the wind-mandala would suffer no harm. Furthermore, through the predominant power of the karma of sentient beings, great rain-clouds arise and pour onto the wind-mandala, the drops like chariot axles, accumulating water to form a mandala. Before it congeals, it is eleven hundred thousand and twenty thousand yojanas deep. Question: 'Why does the water-mandala not disperse by flowing sideways?' Answer: 'Other masters say: It is held by the karmic power of all sentient beings, causing it not to flow and disperse, just as food and drink that has not yet digested and transformed never shifts and falls into the intestine. Other masters say: It is held by the power of the wind, causing it not to disperse, just as a granary holds grain.' Induced by the karmic power of sentient beings, a distinct wind arises, churning and beating this water, so that the upper part congeals into gold. Just as when boiled milk stands, a film congeals on top, so the water-mandala decreases, remaining only eight lakṣas thick, while the rest turns into a gold-mandala three hundred thousand and twenty thousand [yojanas] thick. The breadth and measurement of the two mandalas are the same, that is, twelve hundred thousand three thousand four hundred and a half in diameter, and the measurement of their circumference is threefold, that is, the measurement of the circumference is thirty-six hundred thousand ten thousand three hundred and fifty yojanas."
11.7
From here, the second [section] explains the nine mountains. The verse says:
11.8
"Sumeru is situated in the center (here translated as Wondrously High),
next is Yugaṃdhara (here translated as Pair-Bearing; on the mountain peak are two pairs of tracks, and because the mountain can bear them, it is named thus),
Mount Īṣādhara (here translated as Axle-Bearing; the mountain peaks tower aloft like chariot axles, and it is because the mountain can bear them),
Mount Khadiraka (Khadiraka is the name of a tree in the Western Regions; there is also this tree in the southern part of this land, where it is called the Danmu mountain; the jewel trees on the mountain resemble it in shape, hence it is named after them),
Mount Sudarśana (here translated as Beautiful to Behold; those who behold it praise it as beautiful),
Aśvakarṇa (here translated as Horse-Ear; the shape of the mountain resembles one),
Mount Vinataka (here translated as Elephant-Trunk; the shape of the mountain resembles one),
Mount Nemindhara (this is the name of a fish; that fish has a pointed snout, and the shape of the mountain resembles it)."
11.9
"Outside the great continents and so forth is the iron Cakravāḍa;
the first seven are made of gold, Sumeru of four jewels.
Submerged in water, they are all eighty thousand; the Wondrously High emerges by the same amount.
The remaining eight each successively decrease by half, and their breadths all equal their height."
11.10
The explanation says: The first two lines and a half clarify the nine mountains, the next two lines clarify the substance of the mountains, and the final line clarifies the measurements of the mountains. The treatise says: "Upon the gold-mandala are nine great mountains. Mount Sumeru, the king of mountains, abides in the center, and the remaining eight encircle Mount Sumeru. Among the eight mountains, the first seven are called the inner [mountains]. Outside the seventh mountain are the great continents and so forth. Outside these there is furthermore the iron Cakravāḍa, which encircles the one world like a wheel. The seven, beginning with Yugaṃdhara, are made purely of gold. Mount Sumeru, the king of mountains, has the four jewels as its substance, namely, in sequence on its four faces—north, east, south, and west—gold, silver, vaiḍūrya, and sphaṭika jewels. In accordance with the majestic power of the jewels, their color is displayed in the sky; hence the sky of Jambudvīpa resembles the color of vaiḍūrya. Question: 'From where are such jewels produced?' Answer: 'Also through the predominant power of the karma of sentient beings.' Again, great clouds arise and rain upon the gold-mandala, the drops like chariot axles, the accumulated water surging into waves; this water is precisely the seed-treasury of the various jewels. Churned and struck by fierce winds possessed of various powers, the classes of various jewels are transformed and produced. After the gold and jewels have thus been transformed and produced, another distinct wind is induced by karmic power, which sorts out the jewels and gathers them together, forming the mountains and forming the continents, dividing the water into fresh and salty, causing the inner seas and the outer sea to be established separately. In this way, the nine mountains rest upon the gold-mandala, their submerged measurement being equally eighty thousand yojanas, and Mount Sumeru also emerges from the water by the same amount. The remaining eight emerge from the water becoming gradually lower by half and half, meaning that the first, Mount Yugaṃdhara, emerges from the water by forty thousand, down to the last, the iron Cakravāḍa, which emerges from the water by three hundred twelve and a half. The breadth of each one of these nine mountains is respectively equal to the measurement of its height above water."
11.11
From here, the third [section] explains the eight seas. The verse says:
11.12
"Between the mountains are eight seas; the first seven are named inner.
The first is eighty thousand [yojanas] wide; its four sides are each three times that.
The remaining six are narrower by half and half; the eighth is named outer:
three lakṣas, twenty thousand, and two thousand yojanas."
11.13
The explanation says: Sumeru is the first, and Cakravāḍa is the last; between them are eight seas. The first seven are named the inner [seas]. All of the seven possess water with eight qualities: first, sweet; second, cold; third, soft; fourth, light; fifth, pure; sixth, without foul odor; seventh, not harming the throat when drunk; and eighth, not injuring the stomach after drinking. In this way, the first of the seven seas is eighty thousand wide; measured by the inner circumference of Mount Yugaṃdhara, the amount on its four faces is threefold each, namely, each becoming two hundred thousand and forty thousand yojanas. The measurements of the remaining six seas become narrower by half and half: that is, the second sea measures forty thousand wide, down to the seventh, which measures one thousand two hundred and fifty wide. The circumference of these is not stated because it would be too cumbersome. The eighth is named outer, filled with salt water, and its breadth measures three hundred thousand twenty-two thousand.
11.14
From here, the fourth [section] explains the four great continents. The verse says:
11.15
"Among them, as for the characteristics of the great continents: southern Jambū is like a cart,
three sides are each two thousand, and the southern side has three and a half.
Eastern Videha has a shape like a half-moon,
three sides are like Jambū, and the eastern side is three hundred and a half.
Western Godānīya has a round shape without defects,
its diameter is two thousand five hundred, its circumference three times that.
Northern Kuru is square, each side being two thousand and equal.
There are also eight intermediate continents, two on the sides of each of the four continents."
11.16
The explanation says: The first three lines and a half clarify the great continents, and the last two lines clarify the intermediate continents. The treatise says: "In the outer ocean there are four great continents, situated on the four sides facing Mount Sumeru. The southern continent, Jambūdvīpa, is wide in the north and narrow in the south, with three sides of equal measurement, and its shape is like a cart. The southern side is only three and a half yojanas wide, and the other three sides are each two thousand yojanas. (The explanation says: When it says 'cart', it refers to a cart of the Western Regions; in that land the cart shape is narrow in front and broad behind, like a human face.)" The treatise also says: "Only in this continent is there a vajrāsana, which reaches up to the surface of the earth and rests below on the gold-mandala. When all bodhisattvas are about to attain perfect awakening, they all sit on this seat and produce the vajropamasamādhi, because no other support and no other place possesses the steadfast power capable of sustaining it. (The explanation says: 'Because no other support' means that other than the body of a bodhisattva, there is no other physical support that can produce this samādhi. 'No other place' means that other than the vajrāsana, there is no other location. The power of this samādhi is great, and no other support or place has the steadfast power capable of sustaining it.) The eastern continent, Pūrvavideha, is narrow in the east and wide in the west, with three sides of equal measurement, shaped like a half-moon: the east is three hundred and fifty, and three sides are each two thousand. The western continent, Aparagodānīya, is round like the full moon, two thousand five hundred across, and its circumference is seven thousand and a half. The northern continent, Uttarakuru, is shaped like a square seat, with four sides of equal measurement, each side being two thousand. The word 'equal' is meant to clarify that there is neither slight increase nor decrease. In accordance with the shapes of their continents, the faces of the people are also like this."
11.17
Furthermore, there are eight intermediate continents that are retinues of the great continents; that is, beside each of the four great continents there are two intermediate continents. The two intermediate continents beside Jambūdvīpa are: first, Cāmaradvīpa, here translated as Yak; second, Varacāmaradvīpa, here translated as Superior Yak. The two intermediate continents beside eastern Pūrvavideha are: first, Dehadvīpa, here translated as Body; second, Videhadvīpa, here translated as Superior Body. The two intermediate continents beside western Aparagodānīya are: first, Śāṭhīdvīpa, here translated as Flattery; second, Uttaramantriṇadvīpa, here translated as Superior Bearing. The two intermediate continents beside northern Uttarakuru are: first, Kurudvīpa, here translated as Superior Border; second, Kauravadvīpa, here translated as Possessing a Superior Border. These eight intermediate continents are all inhabited by humans whose stature is short and small, like the dwarfs of this land. Some say that on only one continent do rākṣasas dwell, which is precisely Cāmaradvīpa of this direction.
11.18
From here, the fifth [section] explains the Black Mountains and so forth. The verse says:
11.19
"North of this are nine Black Mountains; within the Snowy and Gandhamādana Mountains,
the Anavatapta Lake is fifty yojanas in length and breadth."
11.20
The explanation says: From the center of this Jambūdvīpa toward the north, in three places there are three ranges of Black Mountains respectively. There is the great Snowy Mountain (Himavat) north of the Black Mountains, and north of the Snowy Mountain is Mount Gandhamādana (Fragrant and Intoxicating); this mountain has a fragrance such that when people smell it, they become intoxicated. North of the Snowy Mountain and south of the Fragrant Mountain is a great lake named Anavatapta (Free from Heat-Distress), from which issue four great rivers: first, the Gaṅgā River, which issues from the eastern side of the lake and encircles the lake once before entering the eastern sea; second, the Sindhu River, which issues from the southern side of the lake and encircles the lake once before entering the southern sea; third, the Sītā River, which issues from the northern side of the lake and encircles the lake once before entering the northern sea (this is what here is called the Mengjin River); fourth, the Vakṣu River, which issues from the western side of the lake and encircles the lake once before entering the western sea. Lake Anavatapta is exactly fifty yojanas in both length and breadth, filled with water possessing the eight qualities, and none but those who have attained spiritual powers can reach it. Beside this lake is a jambu grove, whose trees are tall and large and whose fruit is sweet and delicious; it is because of this grove that it is named Jambūdvīpa, or it may be that the continent's name is established on account of this fruit.
11.21
From here, the sixth [section] explains the hells. The treatise says: "Furthermore, in what place are the naraka and the great naraka situated? What is their measurement? How many are there?" The verse says:
11.22
"Twenty thousand below this, Avīci is equal in depth and breadth;
above it are seven narakas, and the eight adjuncts each have sixteen,
namely, glowing embers, corpse-dung, blade-forest, and river adjuncts,
each situated on their four sides; the remaining eight are cold hells."
11.23
The explanation says: Twenty thousand [yojanas] below this Jambūdvīpa is the great Avīci Naraka. Its depth and breadth are equal to the preceding, namely, each twenty thousand; therefore its bottom is forty thousand yojanas away from here. Because in it suffering is experienced without interval (avīci), unlike the other seven narakas where the experience of suffering is not constant, it is named "Without Interval" (Avīci). Take, for instance, the Saṃjīva Naraka: although the bodies of sentient beings are hacked, pierced, ground, and pounded in various ways, yet when they are momentarily blown upon by a cool wind, they revive as before; on account of this principle, the name Saṃjīva (Reviving) is established. In Avīci, there is no such occurrence. Other masters say: "In Avīci there is no suffering interspersed with pleasure, hence it is named Avīci; in the other hells, although there is no [pleasurable] fruition (vipāka), there is outflow (niṣyanda)."
11.24
The seven hells (naraka) reside layered one above the other over Avīci. What are these seven? First, Pratāpana (Extreme Heat); second, Tapana (Heat); third, Mahāraurava (Great Wailing); fourth, Raurava (Wailing); fifth, Saṃghāta (Crushing); sixth, Kālasūtra (Black String); seventh, Saṃjīva (Reviving). Some say that these seven exist beside Avīci. Each of the eight hells has sixteen annexes (utsada). Thus the Bhagavat spoke this verse:
"These eight hells,
I declare to be exceedingly hard to cross,
with heated iron as their ground,
surrounded by iron walls,
with four gates on the four sides,
opening and closing with iron leaves.
Skillfully arranged in their proportions,
each has sixteen annexes,
many hundreds of yojanas [in extent].
Filled with evildoers,
heat completely permeates throughout,
and fierce fire constantly blazes through."
11.25
Explanation: As for the 'sixteen annexes', outside the gates on the four sides of each of the eight hells there are four places: First, the Kukūla (Hot Ashes) annex: in this annex, hot ashes reach up to the knees; when sentient beings walk there, as soon as they set their feet down, their skin, flesh, and blood are scorched, rotted, and fall away; when they raise their feet, these regenerate and return to their original state. Second, the Kunapa (Excrement and Corpse) annex: in this annex, mud of corpse-filth fills it, containing many kuṇapa worms whose beaks are sharp as needles, with white bodies and black heads; when sentient beings walk there, these worms drill through their skin, break their bones, and suck and eat their marrow. Third, the Kṣuradhāra (Razor Blades) annex: within this annex there are three kinds: 1. the Road of Blades, where upright razor blades are set out as a great road; when sentient beings walk there, as soon as they set down their feet, their skin, flesh, and blood are cut to pieces and fall away; when they raise their feet, these regenerate and return to their original state; 2. the Forest of Sword-Leaves (Asipattravana), where the trees of this forest have leaves purely made of sharp sword blades; when sentient beings walk there, the wind blows the leaves down, severing and piercing their limbs and bodies, their bones and flesh scattering, while brindled dogs tear and devour them; 3. the Forest of Iron Spikes (Ayaḥśālmalīvana), where on this forest are sharp iron spikes sixteen finger-breadths long; when sentient beings are forced to climb up and down the trees, the sharp points of the spikes gouge and pierce them up and down, and birds with iron beaks peck out their eyes, hearts, and livers, vying to eat them. Although the three kinds—the Road of Blades and so forth—are distinct, their iron weapons are alike, hence they are subsumed into a single annex. Fourth, the Vaitaraṇī (Fierce River) annex: in this annex, it is filled with boiling saline water; when sentient beings wander in it, they float or sink, go against or with the current, being steamed and boiled, their flesh and bones turned to pulp. If they wish to flee, on both banks there are hell wardens holding knives and spears who ward them off and turn them back, so that there is no way to escape. This river is like a moat, and the previous three are like parks; with four annexes on each of the four sides, it is therefore said that 'each has sixteen'. These are places where increased punishment is inflicted, hence they are called 'annexes' (utsada), because after being tormented in the fundamental hells, they undergo suffering anew. Some say: because sentient beings suffer anew after emerging from the hells, they are called 'annexes'.
11.26
Question: "Are the hell wardens in the hells sentient beings or not?"
Answer: "Some say they are non-sentient."
Question: "Since they are non-sentient, how can they act?"
Answer: "The karmic force of sentient beings is like the wind of the eon of formation; although the wind is non-sentient, it is capable of forming the eon."
Question: "If so, how is the explanation of the venerable Dharmatrāta to be reconciled, where his verse states:
'Always harboring malicious fury in the mind,
fond of accumulating bad karmas,
rejoicing at seeing the suffering of others,
at death one becomes a minion of Yama'
(according to this verse, how could they be non-sentient)?"
Answer: "The rākṣasas dispatched by King Yama to cast sentient beings into the hells are called the minions of Yama; these are real sentient beings, not those within the hells who harm sentient beings. Therefore, the hell wardens in the hells are not real sentient beings." Some say they are sentient beings. Question: "If so, why does the fire not burn them?" Answer: "This is definitely because they are obstructed by karmic force; or because they have produced different great elements (mahābhūta), therefore they are not burned."
11.27
Furthermore, there are eight cold hells: 1. Arbuda (here translated as 'Blisters', because the cold wind afflicts the body, producing blisters); 2. Nirarbuda (here translated as 'Bursting Blisters'); 3. Aṭaṭa; 4. Hahava; 5. Huhuva (these three are the sounds of shivering from cold); 6. Utpala (here translated as 'Blue Lotus', because the cold turns the body blue); 7. Padma (here translated as 'Red Lotus', because the cold makes the body red, like a red lotus); 8. Mahāpadma (here translated as 'Great Red Lotus', because the cold is even more severe, and the bodily color is even redder). The treatise says: 'Sentient beings here are oppressed by extreme cold, and [these hells] are named after the transformations of their bodies, voices, and colors (explanation: the first two hells are named according to bodily transformations, the next three according to sounds, and the last three according to color transformations).' These eight all lie beneath Jambudvīpa, beside the great hells as previously described. Question: "The extent of Jambudvīpa is not that large; how could it contain beneath it Avīci and the others?" Answer: "The continent is like a heap of grain, pointed at the top and broad at the bottom; therefore the great ocean becomes progressively narrower and deeper." The sixteen hells discussed above are brought about by the predominant force of karma of all sentient beings. The other solitary hells (pratyekanaraka) are brought about by individual karmas: they may be many or few, two or one, with various differences in location, unfixed in their places—sometimes near rivers, mountains, wildernesses, or underground, in the air, and other places. The receptacles of the hells are thus arranged: their primary location is below, while their branches are indefinite. The abodes of animals (tiryag-yoni) are water, land, and the air; their primary location is the great ocean, from which they gradually spread into other places. The primary abode of ghosts (preta) is the realm of King Yama: five hundred yojanas below this Jambudvīpa is the realm of King Yama, having the same extent in length and breadth; from here they spread out in turn to dwell in other places. Some are dignified and possess great majestic power, experiencing various pleasures and wealth, as sovereign as gods; others are starved, emaciated, and of hideous appearance. Categories such as these are explained at length in the sūtras.
11.28
From here, seventh, explaining the sun, the moon, and so forth. The treatise says: "Regarding the meaning of the sizes and dimensions of the abodes of the sun and the moon." The verse says:
11.29
"The sun and moon are at half of Meru;
[their diameters are] fifty-one and fifty.
Midnight, sunset, midday,
and sunrise are equal across the four continents.
In the second month of the rainy season,
after nine [days], the night gradually lengthens;
in the fourth [month] of cold it is likewise;
the nights decrease and the days are the reverse of this.
Day and night increase by a lava
when travelling the northern and southern paths.
Proximity to the sun covers [the moon] with its own shadow;
therefore the lunar disk is seen to wane."
11.30
The commentary explains: The first line explains the proximity and distance of the sun and moon. The second line explains the size of the sun and moon. The next two lines explain the four seasons. The last two stanzas explain the lengthening and shortening of day and night. The Śāstra states: "On what do the sun, moon, and host of stars rely to abide? They rely on wind to abide; that is, the predominant force of the karma of sentient beings jointly gives rise to wind, which encircles Mount Meru, revolving in the sky, carrying along the sun and so forth so that they do not stop or fall. Where they abide is forty thousand yojanas from here, level with the summit of the Yugaṃdhara mountains, equal to half of Mount Meru. The sun is fifty-one [yojanas], and the moon is only fifty. The smallest of the stars is only one krośa, and the largest among them is sixteen yojanas. The lower surface of the solar disc is formed of crystalline fire-gem, capable of heating and illuminating. The lower surface of the lunar disc is formed of crystalline water-gem, capable of cooling and illuminating. A single sun and moon perform their functions everywhere across the four continents: when it is midnight in the northern continent, it is sunset in the eastern continent, midday in the southern continent, and sunrise in the western continent. These four times are simultaneous, and the rest should be understood by analogy. When the sun travels over this continent, its path has differences, which causes day and night to shorten and lengthen. From the ninth day of the second half of the second month of the rainy season, the night gradually lengthens. From the ninth day of the second half of the fourth month of the cold season, the night gradually shortens. Day is the opposite of this: if night gradually lengthens, day then gradually shortens; if night gradually shortens, day then gradually lengthens. When day or night lengthens, it lengthens by one lava; when day or night shortens, it shortens by one lava. As the sun travels over this continent, moving south and moving north respectively, night lengthens and day lengthens." The commentary explains: According to the custom of the western countries, the twelve months are divided into three seasons, namely cold, heat, and rain, each having four months. To briefly recount two explanations: Master Tai says: "From the sixteenth day of the second month to the fifteenth day of the sixth month is the four months of the hot season. From the sixteenth day of the sixth month to the fifteenth day of the tenth month is the four months of the rainy season. From the sixteenth day of the tenth month to the fifteenth day of the second month is the four months of the cold season. The ninth day of the second half of the second month of the rainy season corresponds here to the ninth day of the eighth month; after the autumn equinox, nights lengthen and days shorten. The ninth day of the second half of the fourth month of the cold season corresponds here to the ninth day of the second month; after the spring equinox, nights shorten and days lengthen." This is an explanation of lengthening and shortening following the equality of day and night. Master Guang says: "In the various western countries, seasons are not uniform, but rather the three seasons are established according to local customs: from the sixteenth day of the eleventh month to the fifteenth day of the third month is the hot season; from the sixteenth day of the third month to the fifteenth day of the seventh month is the rainy season; from the sixteenth day of the seventh month to the fifteenth day of the eleventh month is the cold season. The ninth day of the second half of the second month of the rainy season corresponds here to the ninth day of the fifth month, which roughly corresponds to the summer solstice; at this time the day is longest and the night is shortest, and after this, the night gradually lengthens. The ninth day of the second half of the fourth month of the cold season corresponds here to the ninth day of the eleventh month, which roughly corresponds to the winter solstice; at this time the day is shortest and the night is longest, and after this, the night gradually shortens and the day gradually lengthens." Therefore Vibhāṣā 136 says: "On the day of the bright half of the month of Mārgaśīrṣa (corresponding here to the eleventh month), night has eighteen and day has twelve; from this point on, day lengthens and night shortens. On the day of the bright half of the month of Śrāvaṇa (corresponding here to the fifth month), day has eighteen and night has twelve; from this point on, night lengthens and day shortens." In explanation: The mention of 'eighteen and twelve' refers to eighteen and twelve muhūrtas. Based on this textual evidence, it is clear that only after the night is longest is it said that day lengthens, and only after the day is longest is it said that night lengthens. Furthermore, this Śāstra says: "As the sun travels over this continent, moving south and moving north respectively, night lengthens and day lengthens." Thus it is known that after the summer solstice in the fifth month, the sun moves south, and night is said to lengthen. After the winter solstice in the eleventh month, as the sun moves north, day is said to lengthen. Of the two explanations above, Master Tai's intention explains lengthening and shortening after the equality of day and night. Master Guang's intention explains lengthening and shortening after day and night reach their extreme lengths. Each is based on one principle, and one may choose between them as one wishes. There are many other interpretations, which cannot be detailed here. According to this text, one hundred and twenty kṣaṇas make one tatkṣaṇa, sixty tatkṣaṇas make one lava, and thirty lavas make one muhūrta. When reaching the extreme length, there are eighteen muhūrtas; when reaching the extreme shortness, there are twelve muhūrtas. Thus we know that the difference between the longer and shorter spans is altogether six muhūrtas. From the summer solstice to the winter solstice, there are one hundred and eighty days; with day and night changing by one lava each day, this totals one hundred and eighty lavas, which amounts to exactly six muhūrtas; therefore, on the winter solstice, the night has eighteen and the day has twelve. If counting from the winter solstice to the summer solstice, it also amounts to six muhūrtas, understood by analogy with the previous explanation; therefore, on the summer solstice, the night has twelve and the day has eighteen. Question: "Why is the lunar disc seen to be waxing or waning at the end of the dark half and the beginning of the bright half?" Answer: "The Lokaprajñaptiśāstra explains it thus: because the lunar palace travels close to the solar disc, the lunar disc is encroached upon and illuminated by the sun's rays, and a shadow cast on its other edge covers the white lunar disc, causing it to be seen as incomplete at that time. Moreover, the elder masters of the Sautrāntika school explain: because the paths and degrees of motion of the solar and lunar discs are different, fullness and waning appear." Question: "What sentient beings dwell in palaces such as the sun?" Answer: "They are the dwelling places of the devas of the realm of the Four Great Kings. Devas who dwell in the sky dwell only in such palaces as the sun and moon. Devas who dwell on the earth dwell on the terraces and so forth of Mount Meru."
11.31
From this point, the eighth section clarifies the receptacles of the devas: first, clarifying the receptacles where the devas dwell; second, clarifying the proximity and distance of the deva receptacles.
11.32
Regarding clarifying the receptacles where the devas dwell, the text is further divided into two parts: first, properly clarifying the receptacles of the devas; second, along the way explaining other matters.
11.33
The first part is divided into three: first, clarifying the receptacles of the Cāturmahārājakāyika devas; second, clarifying the receptacles of the Trāyastriṃśa devas; third, clarifying the receptacles of the sky-dwelling devas.
11.34
Now for the first, clarifying the receptacles of the Cāturmahārājakāyika devas, the Śāstra states: "How many tiers are there? What are their dimensions? Which devas dwell on which tiers?" The verse says:
11.35
"Mount Meru has four tiers, / each separated by ten thousand [yojanas];
they project out sixteen thousand, / eight, four, and two thousand in extent.
The Aroghamānas, Mālādharas, / and Sadāmatas, along with the Great Kings' retinue,
dwell respectively on the four tiers, / and also dwell on the other seven mountains."
11.36
The commentary explains: Mount Sumeru has four tiers. Beginning from the water level to the end of the first tier, the distance is ten thousand yojanas in extent. Thus, up to the distance from the third tier to the end of the fourth tier, it is also ten thousand [yojanas] in extent. These four tiers project outward from Mount Meru and encircle it, filling its lower half (the lower forty thousand [yojanas] of Mount Meru is called the lower half). The first tier projects out sixteen thousand; the second, third, and fourth tiers project out eight, four, and two thousand respectively. There are yakṣas named Aroghamāna who dwell on the first tier; those named Mālādharas dwell on the second tier; those named Sadāmata dwell on the third tier. These three are all celestial hosts belonging to the Four Great Kings. On the fourth tier, the Four Great Kings and their retinues reside together; therefore, based on this, the sūtras speak of the Cāturmahārājakāyika devas. Besides the tiers, there are also devas dwelling on the seven golden mountains; these are towns and villages belonging to the Four Great Kings. These are called earth-dwelling. Among the desire-realm devas, this heaven is the most extensive.
11.37
From this point, the second section clarifies the receptacle of the Trāyastriṃśa devas. The Śāstra states: "Where do the Trāyastriṃśa devas dwell?" The verse says:
11.38
"On the summit of Mount Meru, eighty thousand [yojanas wide], / the Trāyastriṃśa devas dwell.
At the four corners are four peaks, / where Vajrapāṇis reside.
The central palace is named Sudarśana, / ten thousand yojanas in circumference,
half as high, with golden walls, / diversely adorned, its ground soft.
In its center is the Vaijayanta palace, / one thousand yojanas in circumference.
Outside, four gardens adorn it: / Caitraratha, Pāruṣyaka, Miśrakā, and Nandana.
Exquisite grounds lie in the four directions, / each separated by two thousand [yojanas].
To the northeast is the Pārijātaka tree, / to the southwest is the Sudharmā hall."
11.39
Explanation: The Trāyastriṃśa gods dwell on the summit of Sumeru. Its summit is eighty thousand [yojanas] on each of its four sides, with dimensions no different from the four edges below. At the four corners of the mountain summit, there is a peak at each, each measuring five hundred [yojanas] in length and breadth. A yakṣa spirit named Vajrapāṇi resides in them to guard the gods. In the center of the mountain summit, there is a palace named Sudarśana ('fair to behold', meaning those who see it praise its excellence). It is two and a half thousand [yojanas] on each of its four sides and ten thousand yojanas in circumference. The height of its golden wall measures one and a half yojanas. Its ground is flat and level, likewise made of pure gold, all adorned with a hundred and one diverse jewels. The touch of the ground is soft like tuḷa cotton; when trodden upon, it rises and sinks with the foot. It is the great capital city of Śakra, lord of the gods. Within that city is the Vaijayanta Palace, fully adorned with various wonderful jewels, surpassing all other heavenly palaces; hence it is named 'Vaijayanta' (Excellence). Each side is two hundred and fifty [yojanas], and it is a thousand yojanas in circumference. These are what are called the delightful things within the city. Outside the four sides of the city, four parks adorn it, which are places where those gods play together: first, the Caitraratha (Many-Chariots) Park, where various chariots manifest according to the power of the gods' merits; second, the Pāruṣyaka (Harsh-Armor) Park, where armor, weapons, and the like manifest when the gods wish to battle; third, the Miśrakā (Mixed-Forest) Park, where when the gods enter it, whatever they enjoy is alike and superior joy arises equally in all; fourth, the Nandana (Delight-Forest) Park, where the most exquisite realms gather together in this park, and gazing upon it brings no satiety, hence it is named 'Delight Forest'. These serve as external ornaments, adorning the great city. On the four sides of the four parks, there are four wonderful grounds; the distance between them and the parks is two thousand yojanas each. These are superior places of play for those gods, where the gods contest by snapping fingers, vying for victory and making merry. To the northeast outside the city, there is the Pārijāta tree, which is the superior place where the Trāyastriṃśa gods experience the pleasures of desire. The roots of that Pārijāta tree coil deep and broad for fifty yojanas; its trunk rises aloft, its branches spread outward, its height and breadth measuring an equal hundred yojanas. It puts forth leaves and blossoms with flowers of exquisite and rich fragrance; following the wind, its scent fills a hundred yojanas, and even against the wind, it still pervades fifty. Question: 'That it is so following the wind is reasonable, but how can it scent against the wind?' Answer: 'Other masters say: "Fragrance never has the principle of scenting against the wind; it is described as scenting against the wind based on not exceeding the tree's boundary" (The explanation states: "Not exceeding the tree's boundary" means that outside the tree's trunk, the branches spread fifty yojanas on each of the four sides; for instance, if one stands beneath the tree near the eastern edge, fifty yojanas away from the tree's trunk, if there is an east wind, this is called scenting against the wind. Because this person is within the tree's boundary, they catch the fragrance of the overhead branches, etc.; hence it is said not to exceed the tree's boundary).' The author of the treatise gives the correct explanation, stating: 'In actual truth, the Pārijāta has such virtue that the flowing fragrance it emits can scent against the wind. Although obstructed by the heavenly wind's force, it is nevertheless able to continue in succession, flowing toward other quarters, growing gradually weaker and fainter, until it ceases at a close distance, unable to reach far as it does when scenting with the wind (fifty yojanas is called a close distance, and a hundred yojanas is called a far distance).' Further, the treatise states: 'Does such flower fragrance move to other quarters in continuity with the wind depending on its own basis, or does it merely scent the wind, generating a separate fragrance (This is a question. "Its own basis" refers to the flower. Scent arises depending on the flower, so the flower is called its own basis)? This meaning is not fixed; the masters of norms allow both options without error (This is the answer. Depending on the flower or depending on the wind are the two options of the question). If so, why did the Bhagavān (translated here as "heaping with virtues") say: "The fragrance of flowers cannot scent against the wind, nor can that of roots or stems. The fragrance of a good person's virtue is richly fragrant; traveling against the wind, its sweetness pervades all quarters" (The explanation states: Citing this verse is intended to challenge the author of the treatise for allowing flower fragrance to scent against the wind. The fame of a person who cultivates goodness fills the four quarters and can scent against the wind, but flower fragrance cannot)? The author of the treatise resolves this, stating: "That statement was made based on human fragrances, because it is commonly understood in the world that they have no such capability. If based on heavenly fragrances, they are able to scent against the wind. The sūtra of the Mahīśāsaka school states that this fragrance, following the wind, fills a hundred yojanas, but when there is no wind, it pervades only fifty."' At the southwest corner of the city is the Sudharmā Hall, where the Trāyastriṃśa gods deliberate on matters that accord with the Dharma and do not accord with the Dharma.
11.40
Next, third, to explain the airborne gods, the treatise states: 'Having thus explained the external receptacle inhabited by the Trāyastriṃśa gods, what are the receptacles where the remaining gods of the form realm dwell?' The verse states:
11.41
'Above this are the gods of form,
Who dwell relying on palaces in space.'
11.42
Explanation: Above the Trāyastriṃśa gods explained previously are the various gods of form who dwell relying on palaces in space, namely the Yāma gods, Tuṣita gods, Nirmāṇarati gods, Paranirmitavaśavartin gods, and the sixteen abodes such as the Brahmakāyika gods; combined with the preceding gods, they make twenty-two heavenly realms called the gods of form, twenty of which dwell in space.
11.43
Next, the second major section explains the remaining topics: first, explaining sexual congress among the six heavenly realms; second, explaining the initial birth of the gods; third, explaining the generation of desires and the generation of bliss.
11.44
This is the first, explaining sexual congress among the six heavenly realms. The treatise states: 'Among the groups of gods thus described, how do the six heavenly realms engage in sexual congress?' The verse states:
11.45
'The six experience desire by intercourse, embracing,
Holding hands, laughing, and gazing.'
11.46
Explanation: Only the six gods of the desire realm experience exquisite sensory objects of desire. Among them, the first two, relying on terrestrial dwelling, accomplish sexual union through physical intercourse, no different from humans; however, as the wind-element is discharged, their feverish torment is removed, unlike the remaining impurities of the human realm. The hosts of the Yāma gods accomplish sexual union merely by embracing. The Tuṣita gods do so simply by holding hands. The Nirmāṇarati gods merely smile toward each other. The Paranirmitavaśavartin gods accomplish sexual union by gazing at each other. Upon the laps of those gods, male or female, a young boy or young girl is suddenly born by transformation, which is then spoken of as the son or daughter born to those gods.
11.47
Next, second, to explain the initial birth of the gods, the treatise states: 'What is the bodily size of the gods when first born?' The verse states:
11.48
'At first like [humans of] five up to ten,
In the form [realm] fully formed and clothed.'
11.49
Explanation: As for the six gods of the desire realm, when first born they are respectively like human beings of five, six, seven, eight, nine, and ten years of age; having been born, their bodily forms quickly become complete. The hosts of gods of the form realm, at the time of initial birth, are fully developed in bodily size and endowed with exquisite garments. All the hosts of gods speak noble speech, meaning that their language is identical to that of Central India.
11.50
Next, third, to explain the generation of desires and the generation of bliss, the treatise states: 'What is the distinction between the generation of desires and the generation of bliss?' It should be known that the verse states:
11.51
'Generation of desires is threefold in humans and gods;
Generation of bliss is in three [dhyānas] across nine places.'
11.52
Explanation: Regarding the threefold generation of desires: First is depending on experiencing sensory objects of desire that appear present according to their birth; that is, sentient beings take pleasure in experiencing the present exquisite objects of desire, and they act with mastery amid such present objects of desire, namely the entirety of the human destiny and the lower four heavenly realms. Second is depending on experiencing exquisite objects of desire created by themselves according to their pleasure; there are sentient beings who take pleasure in experiencing exquisite objects of desire created by themselves, and they act with mastery amid the exquisite objects of desire created by themselves, namely only the fifth heaven of Nirmāṇarati. Third is depending on experiencing exquisite objects of desire created by others according to their pleasure; that is, sentient beings take pleasure in experiencing exquisite objects of desire created by others, and they act with mastery amid the exquisite objects of desire created by others, namely only the sixth heaven of Paranirmitavaśavartin. These aforementioned humans and gods experience birth in the desire realm; this is what is called the threefold distinction in the generation of desires.
11.53
Regarding the threefold generation of bliss: within the three dhyānas across nine places of birth, they experience three kinds of bliss. First, among the three places of birth in the first dhyāna, they experience one kind of bliss, namely the joy and bliss born of separation, because joy and bliss arise from being separated from the evils of the desire realm. Among the three places of birth in the second dhyāna, they experience one kind of bliss named the joy and bliss born of absorption, because the joy and bliss of the second dhyāna arise from the meditative concentration of the first dhyāna. Among the three places of birth in the third dhyāna, they experience one kind of bliss named the exquisite bliss free from joy; separating from the joy of the second dhyāna, the bliss of the third dhyāna arises, and bliss free from joy is called exquisite bliss free from joy. In the first dhyāna they abide for a long time in joy and bliss born of separation; in the second dhyāna they are free from suffering for a long time; in the third dhyāna they experience bliss for a long time; hence it is called 'generation of bliss'.
11.54
Next, second, to explain the distance of the heavenly receptacles, within which there are two parts: first, explaining the distance of the heavenly receptacles; second, explaining lower gods seeing higher ones.
11.55
First, explaining the distance of the heavenly receptacles, the treatise states: 'Among the twenty-two abodes of the gods described, what is the measure of the distance separating above and below?' The verse states:
11.56
'As is the measure of distance to that below,
The number for distance to that above is likewise.'
11.57
Explanation: Whatever the measure of distance from any heaven down to the ocean below, the distance reached upward from it is identical to the distance down. That is, Mount Sumeru from its fourth terrace down to the great ocean is forty thousand yojanas, which is the Cāturmahārājakāyika heaven; the distance upward from there to the Trāyastriṃśa heaven is also equal to the measure from that heaven down to the ocean below. As the Trāyastriṃśa heaven is distant from the great ocean below, the distance upward to the Yāma heaven is likewise of that measure. In this manner, up to the measure of yojanas from the Sudarśana heaven down to the great ocean, the distance from there upward to the Akaniṣṭha heaven is likewise equal to the measure from that heaven down to the ocean below. Upward from this there is no further dwelling; this place is the highest, named the Akaniṣṭha heaven.
11.58
Next, second, to explain lower gods seeing higher ones, the treatise states: 'Being born in a lower heavenly place, does one ascend and see higher ones or not?' The verse states:
11.59
'Apart from supernormal power or relying on others,
Those below do not ascend to see those above.'
11.60
Explanation: The Trāyastriṃśa gods, by their own supernormal power, are able to ascend from their native place to the Yāma heaven; or else relying on others, meaning that those who have obtained supernormal powers and higher gods escort them to the Yāma heaven. The remaining gods ascending above are analogous to this: whether coming or arriving, those below see the higher gods. However, the lower eye cannot view the realm and ground of the higher, because it is not its domain, just as one does not perceive their touch. Taking advantage of this topic, the sizes of the heavens are explained again. Other masters say: 'The receptacles of the four [heavens] beginning with Yāma have the same measure as the summit of Mount Sumeru.' Other masters say: 'Above, they double successively.' Other masters say: 'The measure of the first dhyāna is equal to one set of the four great continents; the second dhyāna is equal to a small-thousandworld; the third dhyāna is equal to a medium-thousandworld; the fourth dhyāna is equal to a great-thousandworld.'
11.61
Next, the second major section generally explains the great-thousandworld. The treatise states: 'To what extent is it designated a small-, medium-, or great-thousand[world]?' The verse states:
11.62
'A thousand each of the four great continents, suns and moons,
Sumerus, desire heavens, and Brahma worlds
Is named one small-thousandworld.
One thousand times this small-thousand is called one medium-thousand.
One thousand times this is a great-thousand; they all share the same creation and destruction.'
11.63
Explanation: A thousand of the four great continents, up to a thousand Brahma worlds—such in total is called one small-thousandworld. A thousand times a small-thousandworld is named one medium-thousandworld. A thousand medium-thousandworlds in total are named a great-thousandworld. Such a great-thousandworld shares the same creation and destruction.
11.64
Next, the second major section explains the measures of the inhabitants: first, explaining bodily size; second, explaining lifespan.
11.65
First, explaining bodily size, the treatise states: 'As the external receptacles differ in measure, do bodily sizes also differ? If they also differ, how so?' The verse states:
11.66
'The size of humans in Jambudvīpa
Is three cubits and a half, or four cubits.
Humans of the eastern, western, and northern continents
Double successively in order.
Desire gods increase by one fourth of a krośa each.
Form gods increase by half a yojana each in the first four.
Above this they double successively, only Anabhraka decreases by three.'
First 66 of 87 passages. Read on
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- 俱舍論頌疏論本 — Classical Chinese