瑜伽師地論略纂 2.73

2.73

「從此下三萬二千踰繕那，至等活」等者，此文意說，地平之下三萬二千踰繕那方至等活，等活廣十千踰繕那。次下過四千踰繕那方至黑繩，黑繩下二千至眾合。如是八那落迦皆廣十千，下六地獄相去皆二千。無間地獄底去地平，計一十二萬八千踰繕那，蘇迷盧山入水八萬，此乃過彼四萬八千。以此准知，八熱地獄深於《俱舍》，彼說無間底去地平四萬踰繕那。彼論頌云。此下過二萬，無間深廣同。《俱舍》：水輪雖深八億，依風輪上；金輪復厚三億二萬，在水輪上。故妙高山據彼金輪。今者大來，金在水下，次據金輪，水在金上。雖不言深數，無間之底既計一千二萬八千，妙高入水但言八萬，明知妙高不據金輪，半上半下，水中浮住。贍部州地在水之內，深妙高山，義甚難悉。七金展轉倍小須彌，何為此州獨深諸類？由有地獄安布不同，惡業者多，處所須廣，特深餘類，此復何愆？《俱舍》雖不別陳，《毘婆沙》第一百七十二有三說。一云：無間底去此四萬，下二萬是無間，次上一萬九千次第有餘七，此七一一縱廣萬踰繕那。恐錯，勘草本，次上五百白墡，五百是泥。二云，無間同前，次上三萬五千安立餘七，餘七一一縱廣五千，次千青土，次千黃土，次千赤土，次千白土，次五百白墡，次五百泥。三云：無間在中，餘七圍繞。此贍部州猶如穀聚，上尖下闊，故得容受。由此經說：四大海水漸入漸深。雖無評家，《俱舍》所取不知何者，且看文勢，第三為正，不相違故，餘義皆有自宗相違。今者大乘，應理為善。八寒地獄，八熱相當，大小量同，故不別說。鬼及非天，如前已說。不見近邊，亦屬寒文，獨一可爾。

Regarding 'thirty-two thousand yojanas down from here to the Saṃjīva naraka' and so forth: the meaning of this text is that thirty-two thousand yojanas beneath the ground level one first reaches the Saṃjīva naraka, which is ten thousand yojanas wide. Four thousand yojanas further below one reaches the Kālasūtra naraka, and two thousand below the Kālasūtra one reaches the Saṃghāta naraka. In this manner, all eight narakas are ten thousand yojanas wide, and the intervals between each of the lower six hells are two thousand yojanas. Calculating down to the bottom of the Avīci hell from ground level, it is one hundred and twenty-eight thousand yojanas. Mount Sumeru enters the water eighty thousand yojanas; this exceeds that by forty-eight thousand yojanas. By taking this as a standard, one knows that the eight hot hells are deeper than in the Kośa, which states that the bottom of Avīci is forty thousand yojanas from ground level. The verse of that treatise states: 'Twenty thousand below this, Avīci is equal in depth and width.' In the Kośa: although the water mandala is eight hundred million yojanas deep, it rests upon the wind mandala; the golden mandala is furthermore three hundred and twenty thousand thick, resting upon the water mandala. Therefore, Mount Sumeru rests upon that golden mandala. Now, in the Mahāyāna, gold is below the water, and then based upon the golden mandala, water is above the gold. Although the numerical depth is not stated, since the bottom of Avīci is calculated as one hundred and twenty-eight thousand yojanas, while Sumeru's entry into the water is said to be only eighty thousand, one clearly knows that Sumeru does not rest upon the golden mandala, but is half above and half below, floating in the water. The land of Jambudvīpa is within the water, deep like Mount Sumeru; the meaning is very difficult to fathom. The seven golden mountains successively double smaller than Sumeru; why would this continent alone be exceptionally deep compared to the other kinds? Because the hells are arranged differently, and those with evil karma are numerous, their locations must be vast; why should it be a fault that it is especially deeper than other kinds? Although the Kośa does not state it separately, the Vibhāṣā, fascicle 172, has three explanations. One says: the bottom of Avīci is forty thousand from here; the lower twenty thousand is Avīci; in the nineteen thousand immediately above are the remaining seven sequentially, each measuring ten thousand yojanas in length and breadth (fearing an error, consult the draft text); in the five hundred immediately above is white clay, and five hundred is mud. The second says: Avīci is the same as before; in the thirty-five thousand immediately above are situated the remaining seven, each measuring five thousand in length and breadth; next is one thousand of blue earth, one thousand of yellow earth, one thousand of red earth, one thousand of white earth, five hundred of white clay, and five hundred of mud. The third says: Avīci is in the center, surrounded by the remaining seven. This Jambudvīpa is like a heap of grain, pointed on top and broad at the bottom, so that it can accommodate them. Hence the sūtra states: 'The great waters of the four oceans gradually deepen as one enters.' Although there is no critical assessor, it is not known which one the Kośa adopts; yet observing the flow of the text, the third is correct because it does not contradict; the other explanations all contradict their own school. Now in the Mahāyāna, conforming to reason is best. The eight cold hells correspond to the eight hot hells, being equal in size and measurement; hence they are not separately discussed. Pretas and asuras have already been discussed earlier. That the border hells are not seen also belongs to the text on cold hells; the solitary hells may be likewise.