瑜伽師地論略纂 1.105

1.105

「四大洲者」下，別明山地等成，分三：一、雜成諸趣處；二、「如是器世間成已，有諸有情」下，善法漸沒，惡法漸生；三、「復次，於世間四姓」已下，明地獄生。今明世間成，而明有情者，總明成滿，不別明自體起。故前明生，別顯自體起；今明成中，總明成滿，亦不相違。初文有八：一、明四洲；二、明眾水；三、明神住；四、明天居；五、明雪山等；六、明蘇迷盧；七、重明贍部洲；八、重顯九中洲。贍部，從樹為名。毘提訶，此云勝身，身貌勝故。瞿陀尼，此云牛貨，貨用牛故。北俱盧，言畟方。如車者，如西域車，上寬下狹，同此州形，南狹北廣。

From "The four great continents..." downward, the specific explanation of the formation of the mountains, earth, and so forth is divided into three: 1. the manifold formation of the places of the various destinies; 2. from "After the receptacle world has thus been formed, there are sentient beings..." downward, the gradual disappearance of wholesome dharmas and the gradual arising of unwholesome dharmas; 3. from "Furthermore, regarding the four castes in the world..." downward, an explanation of the arising of the hells. Here, while explaining the formation of the world, it explains sentient beings; this is a general explanation of the completion of formation, not a specific explanation of the arising of their own entities. Therefore, the earlier explanation of birth specifically revealed the arising of their own entities; now in explaining formation, it generally explains the completion of formation, which is also not contradictory. The first text has eight parts: 1. explaining the four continents; 2. explaining the waters; 3. explaining the abodes of deities; 4. explaining the abodes of devas; 5. explaining the Snow Mountain and so forth; 6. explaining Mount Sumeru; 7. re-explaining Jambudvīpa; 8. re-revealing the nine intermediate continents. "Jambu" is named after the tree. "Videha": here translated as "Superior Body," because their physical appearance is superior. "Godānīya": here translated as "Cattle Market," because they use cattle for trade. "Uttarakuru" means square. "Like a cart" means like the carts of the Western Regions, wide above and narrow below, resembling the shape of this continent, narrow in the south and wide in the north.