佛祖統紀 31.32

31.32

四天王身長半里。衣重半兩。人間五十歲為四王一日夜。即用四王壽命五百歲。計人間九百萬歲。為等活地獄一日夜。如是數等活壽五百歲。人間三百二十四億歲。為等活一年。忉利天身長一里。衣重六銖。人間一百歲為忉利一日夜。即用此天壽命一千歲。計人間三億六十萬歲。為黑繩地獄一日夜。如是數此獄壽千歲。夜摩天身長一里半。衣重三銖。人間二百歲為此天一日夜。即用此天壽一千歲。計人間十四億四百萬歲。為眾合地獄一日夜。如是數此獄壽二千歲。兜率天身長二里。衣重一銖半。人間四百歲為此天一日夜。即用此天壽四千歲。計人間五十七億六百萬歲。為叫地獄一日夜。如是數此獄壽四千歲。化樂天身長二里半。衣重一銖。人間八百歲為此天一日夜。即用此天壽八千歲。計人間二百三十億萬歲。為大叫地獄一日夜。如是數此獄壽八千歲。他化自在天身長三里。衣重半銖。人間一千六百歲為此天一日夜。即用此天壽一萬六千歲。計人間九百二十一億六百萬歲。為熱地獄一日夜。如是數此獄壽一萬六千歲。摩羅波旬天壽三萬二千歲（俱舍論長阿含經阿毘曇）○色界壽命即用劫為量。梵眾天半劫（二十小劫）身半由旬。梵輔天一劫（以四十小劫為一劫）身一由旬（四十里）大梵天一劫半（六十小劫）身一由旬半。少光天二大劫（此下並云大劫。即是總成住壞空八十小劫也）身二由旬（此下身量並隨壽量）無量光天四大劫。身四由旬。光音天八大劫。身八由旬。少淨天十六大劫。身十六由旬。無量淨天三十二大劫。身三十二由旬。遍淨天六十四大劫。身六十四由旬。無雲天百二十五大劫。身百二十五由旬（此天身壽俱滅三劫三由旬）福生天二百五十大劫。身二百五十由旬。無想天廣果天皆五百大劫。身五百由旬。無煩天一千大劫。身一千由旬。無熱天二千大劫。身二千由旬。善見天四千大劫。身四千由旬。善現天八千大劫。身八千由旬。色究竟天一萬六千大劫。身一萬六千由旬（長舍論阿毘曇）化樂他化二天。所著衣服隨心大小輕重。色界天不著衣服。如著不異。頭雖無髻如著天冠。無男女相形唯一種（起世因本）○無色界壽命者。空處二萬劫。識處四萬。無所有處六萬劫。非非想處八萬大劫。三界皆有中夭。唯北洲兜率天最後身菩薩無想天。皆定壽命不說中夭（阿毘曇）空處定行慧行各得一萬劫。識處定慧二行各得二萬劫。上二地但有定行相倍。故唯六萬八萬（婆沙論）○諸天業報生身光者。欲界諸天以燈燭明珠等施及持戒禪定等清淨故。身常光明。色界諸天行禪離欲修火光三昧故。身常光明勝於欲界。若釋迦常光面各一丈。諸天光明大者。雖無量由旬。於丈光邊蔽而不現。四天王有四種色。紺赤黃白。欲界諸天色皆如是。如初生時見紺華則身紺色（智論）○法苑云。色界諸天以喜為食。無色界以意業為食。又云。色無色界並以禪悅法喜為食。欲界諸天福厚者。甘露盈杯百味俱至。福薄者雖有飲食常不稱心。故經云。譬如諸天共飲器食隨其福德飯色有異。上者見白。中者見黃。下者見赤。依正法念經云。夜摩已上盡色界天。貧富皆等。忉利已下報有厚薄。故經云。有薄福天患飢下剡浮人中摘酸棗食。又云。四天王天食天須陀味。園林池苑。並自然生一切味。欲界諸天食亦如此○眾生具修十善得欲界天報。修有漏十善與定相應得色界天報。復有修四空定得無色界天報（三界差別經）○四王忉利。單修上品十善得生。若夜摩天已上兼修未到定。未入根本定故（未到定亦名欲界定。其法備見止觀）夜摩此云善時。時時唱快樂故。兜率此云知足。於五欲境生喜足故。化樂者於境變化而自樂故。他化者於自他境皆能自在化用故。已上四天悉是空居（四教儀集解）梵身天下有魔羅波旬諸宮殿（起世因本經）欲色二界中別有魔宮。其魔懷嫉。譬如石磨。磨壞功德。縱廣六千由旬。宮牆七重（樓炭經○大論。魔羅翻奪命。波旬魔王名。羅什云此翻殺者。常欲斷人慧命。涅槃疏。依於佛法而得善利。不念報恩反欲加毀。輔行魔字從石。梁武以來。謂能惱人易之為鬼。淨名經云。多是不思議解脫菩薩。應為魔王。垂裕記云。第六天上別有魔羅所居。他化天攝。即天子魔也）○大梵此云離欲。除下地繫上升色界（法華疏）梵王無別處。但於天中有高樓閣者是（俱舍論）大梵是君。梵輔是臣。梵眾是民（法苑珠林）少光天。光明最少。無量光。光明勝前。光音天。無覺觀語言。以光當語。又此天語時口出淨光。少淨天。離喜受樂為淨。未及上位為少。無量淨天。清淨勝前。遍淨天。清淨周遍無有過患。無雲天下三禪皆依雲住。至此四禪方是空居（楞嚴作福生天）福生天。有勝福力者生（楞嚴作福愛天）無想天。外道所居。但受一期心想不行。受五百劫無心之報。報畢必起邪見來生地獄。廣果天。果報最勝。無雲福生。廣果。此三天凡夫住處。修上品十善修禪者得生無煩天。無見思煩惱雜故。無熱天。離熱惱故。善見天。定障漸微見極明徹。善現天。形色轉勝善能變化。色究竟天。色法最極是究竟處。此五天名五那含（此云不來。三果聖人居處。亦名五淨居。五不還天）○無色界。空處天者行人厭患色籠心欲出離。修觀破三種色（可見可對色。眼見色塵也。不可見可對色。聲塵味觸也。不可見不可對色。意緣法塵。即無表色也）識處天者。厭患虛空無邊。修觀捨前外空更緣內識。無所有處者。外境名空內境名心。捨此二境入無所有。非非想處者。非識處之有想。非無所有之無想。捨有無二邊而入上定也。一切天眾皆作聖言。為彼言辭同中印度。然不由學自解典言（順正理論）○殺盜婬妄業。若生人中身色憔悴無有威德。若有餘業得天中身（應是忉利）形貌減劣。寶莊嚴具光明微少。天女皆捨。餘天輕笑。若與修羅戰為他所殺（正法念經）諸天命終五衰相現。一者衣服穢染。二者冠上華萎。三者兩腋汗流。四者體生臭氣。五者不樂本座（新婆沙論）○此三十二天。二唯凡住。謂大梵天王不達業因。說我能造化一切天地人物。恃此高慢。聖人不與共居。無想天唯是外道。修無想定受五百劫無心之報。受畢必起邪見墮於地獄。以故聖人不生其中。五唯聖住。謂五淨居天。凡生彼者要是進向那含。身得四禪發於無漏起熏禪業。或起一品乃至九品。方乃得生。凡夫無此熏禪業。故不得生。餘二十五天凡聖共住（婆沙論）。

The body of the Four Heavenly Kings is half a li tall, and their garments weigh half a liang. Fifty human years make one day and night for the Four Kings. Taking the lifespan of the Four Kings as five hundred years, calculated in human years it is nine million years, which makes one day and night in the Sañjīva (Reviving) Hell. Counting in this way, the lifespan of Sañjīva is five hundred years; 32.4 billion human years make one year in Sañjīva. The body in Trāyastriṃśa Heaven is one li tall, and garments weigh six zhu. One hundred human years make one day and night in Trāyastriṃśa. Taking this heaven's lifespan as one thousand years, calculated in human years it is 36 million years, which makes one day and night in the Kālasūtra (Black Rope) Hell. Counting in this way, the lifespan of this hell is one thousand years. In Yāma Heaven, the body is one and a half li tall, and garments weigh three zhu. Two hundred human years make one day and night in this heaven. Taking this heaven's lifespan as two thousand years, calculated in human years it is 144 million years, which makes one day and night in the Saṃghāta (Crushing) Hell. Counting in this way, the lifespan of this hell is two thousand years. In Tuṣita Heaven, the body is two li tall, and garments weigh one and a half zhu. Four hundred human years make one day and night in this heaven. Taking this heaven's lifespan as four thousand years, calculated in human years it is 576 million years, which makes one day and night in the Raurava (Wailing) Hell. Counting in this way, the lifespan of this hell is four thousand years. In Nirmāṇarati Heaven, the body is two and a half li tall, and garments weigh one zhu. Eight hundred human years make one day and night in this heaven. Taking this heaven's lifespan as eight thousand years, calculated in human years it is 2.304 billion years, which makes one day and night in the Mahāraurava (Great Wailing) Hell. Counting in this way, the lifespan of this hell is eight thousand years. In Paranirmitavaśavartin Heaven, the body is three li tall, and garments weigh half a zhu. Sixteen hundred human years make one day and night in this heaven. Taking this heaven's lifespan as sixteen thousand years, calculated in human years it is 9.216 billion years, which makes one day and night in the Tapana (Heating) Hell. Counting in this way, the lifespan of this hell is sixteen thousand years. The lifespan in the heaven of Māra Pāpīyas is thirty-two thousand years (Abhidharmakośa, Dīrghāgama, and Abhidharma). Lifespans in the Form Realm are measured in kalpas. In the Brahmāpāriṣadya Heaven, it is half a kalpa (twenty small kalpas), and the body is half a yojana tall. In the Brahmapurohita Heaven, it is one kalpa (taking forty small kalpas as one kalpa), and the body is one yojana (forty li) tall. In the Mahābrahmā Heaven, it is one and a half kalpas (sixty small kalpas), and the body is one and a half yojanas tall. In the Parīttābha Heaven, it is two great kalpas (hereafter all are called great kalpas, which is the total of eighty small kalpas of formation, abiding, destruction, and voidness), and the body is two yojanas (hereafter body sizes correspond to lifespans). In the Apramāṇābha Heaven, it is four great kalpas, and the body is four yojanas. In the Ābhāsvara Heaven, it is eight great kalpas, and the body is eight yojanas. In the Parīttaśubha Heaven, it is sixteen great kalpas, and the body is sixteen yojanas. In the Apramāṇaśubha Heaven, it is thirty-two great kalpas, and the body is thirty-two yojanas. In the Śubhakṛtsna Heaven, it is sixty-four great kalpas, and the body is sixty-four yojanas. In the Anabhraka Heaven, it is one hundred and twenty-five great kalpas, and the body is one hundred and twenty-five yojanas (both lifespan and body size in this heaven decrease by three kalpas and three yojanas). In the Puṇyaprasava Heaven, it is two hundred and fifty great kalpas, and the body is two hundred and fifty yojanas. In the Asañjñisattva and Bṛhatphala Heavens, both are five hundred great kalpas, and bodies are five hundred yojanas. In the Avṛha Heaven, it is one thousand great kalpas, and the body is one thousand yojanas. In the Atapa Heaven, it is two thousand great kalpas, and the body is two thousand yojanas. In the Sudṛśa Heaven, it is four thousand great kalpas, and the body is four thousand yojanas. In the Sudarśana Heaven, it is eight thousand great kalpas, and the body is eight thousand yojanas. In the Akaniṣṭha Heaven, it is sixteen thousand great kalpas, and the body is sixteen thousand yojanas (Abhidharmakośa and Abhidharma). In the two heavens of Nirmāṇarati and Paranirmitavaśavartin, the clothes worn adapt to their minds in size, lightness, and heaviness. Devas of the Form Realm wear no clothes, yet it is no different than if they were dressed; although their heads have no chignon, it is as if they wore heavenly crowns; without the physical marks of male or female, they have only a single form (Qishi yinben jing). As for lifespans in the Formless Realm: the Sphere of Infinite Space is twenty thousand kalpas; the Sphere of Infinite Consciousness is forty thousand; the Sphere of Nothingness is sixty thousand kalpas; and the Sphere of Neither Perception Nor Non-Perception is eighty thousand great kalpas. In all three realms there is untimely death; only in the Northern Continent, Tuṣita Heaven for bodhisattvas in their final birth, and the Asañjñisattva Heaven are lifespans fixed, with no untimely death mentioned (Abhidharma). In the Sphere of Infinite Space, the practice of concentration and the practice of wisdom each yield ten thousand kalpas; in the Sphere of Infinite Consciousness, the two practices of concentration and wisdom each yield twenty thousand kalpas; the two upper stages have only the practice of concentration, which doubles respectively, and hence are only sixty thousand and eighty thousand (Mahāvibhāṣā). Regarding the radiance of the bodies produced as retributive karmic results of the devas: devas of the Desire Realm, because of giving lamps, candles, bright pearls, and the like, as well as the purity of their observing precepts and practicing meditation, always have luminous bodies. Devas of the Form Realm, because of practicing meditation, leaving desire, and cultivating the fire-radiance samādhi, always have luminous bodies superior to those of the Desire Realm. If Śākya[muni] has a constant radiance of one zhang around his face, even if the radiance of the devas is as great as immeasurable yojanas, beside the one-zhang radiance it is overshadowed and does not show. The Four Heavenly Kings have four colors: dark blue, red, yellow, and white; the devas of the Desire Realm all have colors like these: if at their initial birth they see a dark blue flower, their bodies are dark blue (Mahāprajñāpāramitopadeśa). The Fayuan [zhulin] states: The devas of the Form Realm take joy as food; the Formless Realm takes mental karma as food. It also states: Both the Form and Formless Realms take the bliss of meditation and the joy of the Dharma as food. For devas of the Desire Realm who have abundant merit, amṛta fills their cups and the hundred flavors all arrive; for those of meager merit, although there is food and drink, it is never satisfactory. Thus a sūtra says: 'Just as when devas eat from a shared vessel, the color of the rice differs according to their merit: the superior see white, the middling see yellow, and the inferior see red.' According to the Saddharmasmṛtyupasthāna Sūtra: From Yāma upward to all the heavens of the Form Realm, rich and poor are equal; from Trāyastriṃśa downward, retribution is either rich or meager. Thus a sūtra says: 'There are devas of meager merit who, suffering from hunger, descend among the humans of Jambudvīpa to pick wild jujubes to eat.' It also says: 'The devas of the Four Heavenly Kings eat heavenly sudhāra flavor; in their gardens, groves, and ponds, all flavors are produced spontaneously.' The food of all devas of the Desire Realm is also like this. Sentient beings who fully cultivate the ten good actions attain retribution in the heavens of the Desire Realm; cultivating the ten good actions with outflow corresponding to concentration, they attain retribution in the heavens of the Form Realm; further, those who cultivate the four formless concentrations attain retribution in the heavens of the Formless Realm (Sanjie chabie jing). The Four Kings and Trāyastriṃśa are attained by cultivating only the highest grade of the ten good actions. From Yāma Heaven upward, they concurrently cultivate the threshold concentration (anāgamya-samādhi), because they have not yet entered the fundamental concentration (threshold concentration is also called Desire Realm concentration; its methods are fully described in the Mohe zhiguan). Yāma is translated here as 'Good Time', because they proclaim joy at every hour. Tuṣita is translated here as 'Contentment', because they generate joyful contentment toward the five sensory desires. Nirmāṇarati means that they take pleasure in transforming sensory objects by themselves. Paranirmitavaśavartin means that they can freely transform and employ both their own and others' sensory objects. All four heavens above dwell in empty space (Sijiaoyi jijie). Below the Brahmakāyika Heaven are the various palaces of Māra Pāpīyas (Qishi yinben jing). Between the Desire and Form Realms there is a separate palace of Māra; that Māra harbors jealousy, like a millstone that grinds and destroys merits; it is six thousand yojanas across, with seven tiers of palace walls (Loutan jing. The Mahāprajñāpāramitopadeśa says: 'Māra' translates as 'depriving of life'; 'Pāpīyas' is the name of the king of māras. Kumārajīva says: Here it translates as 'killer'; he always desires to cut off people's life of wisdom. The Nirvāṇa Commentary says: Depending on the Buddha's Dharma he attained good benefit, yet he does not think of repaying kindness and conversely wishes to inflict harm. The Fuxing says: The character mo originally had the stone radical; from Emperor Wu of Liang onward, because it troubles people, it was changed to the demon radical. The Vimalakīrtinirdeśa says: They are mostly bodhisattvas of inconceivable liberation who manifest as kings of māras. The Chuiyu ji says: Above the sixth heaven there is a separate residence of Māra, subsumed under the Paranirmitavaśavartin Heaven; that is the deva-son māra). Mahābrahmā is translated here as 'Detached from Desire'; removing the fetters of the lower stages, one ascends to the Form Realm (Lotus Commentary). The King of Brahmā has no separate place; it is merely where there are high towers within that heaven (Abhidharmakośa). Mahābrahmā is the ruler, Brahmapurohita is the minister, and Brahmāpāriṣadya is the subject (Fayuan zhulin). Parīttābha Heaven: radiance is the least. Apramāṇābha: radiance surpasses the former. Ābhāsvara Heaven: having no discursive thinking or spoken words, they use light in place of words; also, when devas of this heaven speak, pure light issues from their mouths. Parīttaśubha Heaven: leaving joy and experiencing bliss is 'pure'; not yet having reached the higher rank, it is 'limited'. Apramāṇaśubha Heaven: purity surpasses the former. Śubhakṛtsna Heaven: purity is omnipresent without flaw. Anabhraka Heaven: the lower three dhyānas all dwell relying on clouds; only upon reaching this fourth dhyāna do they dwell in empty space (the Śūraṅgama calls it Puṇyaprasava Heaven). Puṇyaprasava Heaven: those with superior meritorious power are born there (the Śūraṅgama calls it Fu'ai Heaven). Asañjñisattva Heaven: the dwelling place of non-Buddhists; they merely experience one period where mental thoughts do not operate, receiving the retribution of five hundred kalpas without mind; when the retribution ends, they invariably produce false views and come to be born in hell. Bṛhatphala Heaven: the retributive fruit is most superior. Anabhraka, Puṇyaprasava, and Bṛhatphala—these three heavens are dwelling places of ordinary beings; those who cultivate the highest grade of the ten good actions and cultivate dhyāna are able to be born there. Avṛha Heaven: because it is free from the defilements of views and thoughts. Atapa Heaven: because it is free from burning afflictions. Sudṛśa Heaven: obstacles to concentration gradually become faint, and vision is extremely clear and penetrating. Sudarśana Heaven: physical forms become increasingly superior, and they are adept at transformation. Akaniṣṭha Heaven: form phenomena reach their utmost; it is the ultimate place. These five heavens are named the five Anāgāmins (here translated as 'Non-returners'; the dwelling places of noble ones of the third fruition; also called the five Śuddhāvāsa, the five Non-returning heavens). The Formless Realm: regarding the Sphere of Infinite Space Heaven, practitioners detest the cage of form and desire their minds to transcend it; cultivating contemplation, they destroy the three kinds of form (visible and resistant form, which is visual form; invisible and resistant form, which is sound, smell, taste, and touch; and invisible and non-resistant form, which is mental conditions of mental objects, namely unmanifest form). In the Sphere of Infinite Consciousness Heaven, practitioners detest boundless space; cultivating contemplation, they abandon the previous external space and further focus on internal consciousness. In the Sphere of Nothingness, external objects are called space and internal objects are called mind; abandoning both objects, they enter nothingness. In the Sphere of Neither Perception Nor Non-Perception, it is not the having of perception of the Sphere of Consciousness, nor is it the non-perception of Nothingness; abandoning both extremes of existence and non-existence, they enter the supreme concentration. All the hosts of devas speak the noble language; because their speech is identical to that of Central India, they naturally understand canonical speech without learning (Nyāyānusāra). From the karma of killing, stealing, sexual misconduct, and false speech, if born among humans, one's body and complexion are haggard and devoid of awe-inspiring virtue; if there is remaining karma allowing one to obtain a body among the devas (which should be Trāyastriṃśa), one's appearance is inferior, one's jeweled adornments have meager radiance, the heavenly maidens all abandon one, other devas laugh with scorn, and if one battles with the asuras, one is killed by them (Saddharmasmṛtyupasthāna Sūtra). When the devas approach the end of life, five signs of decay appear: first, their clothes become soiled; second, the flowers on their crowns wither; third, sweat flows from both armpits; fourth, foul odor arises from their bodies; fifth, they take no joy in their original seats (New Mahāvibhāṣā). Among these thirty-two heavens, two are inhabited solely by ordinary beings: that is, the Heavenly King Mahābrahmā does not understand karmic causes and says, 'I can create all heaven, earth, people, and things'; clinging to this pride, noble ones do not dwell together with him. The Asañjñisattva Heaven belongs solely to non-Buddhists; cultivating the concentration of non-perception, they receive the retribution of five hundred kalpas without mind; when it ends, they invariably produce false views and fall into hell; therefore noble ones are not born among them. Five are inhabited solely by noble ones: that is, the five Śuddhāvāsa Heavens; those born there must be advancing toward Anāgāmin, whose bodies have attained the fourth dhyāna, developing outflowless states and generating the karma of perfuming dhyāna, giving rise to one grade up to nine grades, after which they can be born there; ordinary beings lack this karma of perfuming dhyāna, and therefore cannot be born there. The remaining twenty-five heavens are shared dwellings of ordinary and noble beings (Mahāvibhāṣā).