佛祖歷代通載 1.196

1.196

（八）　情世界者。此三千界火壞後成。從極光天天人命終。生大梵處孤生疲勌嗚呼。若有同分生此界者。有何不可。發如是心。雖非念力極光天人有命終者。即生彼處。先生之心而作是念。由我貪生。故世咸稱人祖大梵。如次梵輔梵眾他化自在乃至四王。次第而生北鳩婁洲西牛貨洲東勝身洲南贍部洲。次第而生。時贍部洲人壽無量歲。飲食喜樂有色意成。身帶光明騰空自在。如色界天有如是類。地味漸生其味甘美。色白如蜜其香馥郁。時有一人稟性耽味。嗅香起愛取甞便食。亦告餘人隨學取食。食段食故身光隱沒。由眾業惑日月便出照曜四洲。次地味隱復生地餅。其味甘美色紅如蜜。競耽食之。地餅復隱。次林藤生競耽食。故林藤。復隱有非耕種自然稻生。眾共取食。此食麁故。即餘滓穢根道俱出。爾時諸人隨食早晚取香稻食。後時有人稟性懶惰。長取香稻儲宿為食。餘亦隨學香稻隱沒。隨共分田慮防遠盡。於己分田生悋護心。於他分田有懷侵奪。故生爭競。是時眾人議一有德封分田主。眾所許故。謂曰大三末多王（此云眾所許）王多有子。相續紹王。嫡子號曰光妙。彼子善帝。彼子最善。彼子靜齋。是等謂曰成劫五王。靜齋王子。名曰頂生。彼子妙帝。彼子近妙。彼子具妙。彼子嚴妙。是等謂曰五轉輪王。嚴妙王子。名曰捨帝。彼子捨雙。彼子捨固尼彼子固室。彼子善見。彼子大善見。彼子除礙。彼子金色。彼子具分。彼子離惡。彼子妙高。彼子定行。彼子甚吼音。彼子大甚吼音。彼子能安。彼子方主彼子賢塵。彼子能廣。彼子大天。此王種族五千相承。其最後子七千相承。曰阿思摩迦王。最後子八千相承。曰鳩婁王。其最後子。曰具頭王。有九千王。其最後子。名曰龍音。有一萬王。其最後子。怛彌留怛一萬五千。其最後子名瞿曇氏。即甘蔗裔。彼子相承。甘蔗王種一千一百數。其最後子甘蔗種王。名曰增長。即懿師摩王。王有四子。一名面光。二名象食。三名調伏象。四名嚴鐲。稱釋迦氏。嚴鐲有子。名嚴鐲足。彼子致所。彼子牛居。彼子獅子頰王有四子。一名淨飯。二名白飯。三名斛飯。四名甘露飯。淨飯王子。即婆伽梵。次名難陀。白飯王二子。一名帝沙。即調達。二名難提迦。斛飯王二子。一名阿尼婁馱。二名跋提梨迦。甘露飯王二子。一名阿難。二名提婆達多。婆伽梵子名羅睺羅。釋迦種族至斯已矣○又別種王依法興教。如來滅度後二百年。中印土國王曰無憂。於贍部提王。即多分中結集時。而為施主興隆佛教。後三百年。贍部西北方有王。名曰割居尸割。三結集時。而為施主廣興佛教。梵天竺國。迦濕彌羅國。勒國。龜茲國。揑巴辣國。震旦國。大理國。西夏國等。諸法王眾。各於本國興隆佛法。如來滅度後千餘年。西番國中初有王。曰呀乞㗚贊普。二十六代有王。名曰袷陀朵㗚思顏贊。是時佛教始至。後第五代有王。名曰雙贊思甘普。時斑彌達名阿達陀。譯主名曰端美三波羅。翻譯教法。修建袷薩等處精舍。流傳教法。後第五代有王。名曰乞㗚雙提贊。是王名請善海大師蓮華生上師迦摩羅什羅班彌達眾成就人等毘盧遮那羅佉怛及康龍尊護等七人。翻譯教法。餘斑彌達。共諸譯主廣翻教法。三種禁戒興流在國後第三代有王。名曰乞㗚倈巴膽。是王界廣。時有積那彌多并濕連怛羅菩提斑彌達等。共思割幹吉祥積酌羅龍幢等。已翻校勘。未翻而翻。廣興教法。西番王種至今有在。斑彌達等翻譯。譯主善知識眾廣多有故。教法由興。

(8) The sentient world: After these three thousand realms were destroyed by fire, they formed anew. A deva whose lifespan had ended in the Ābhāsvara Heaven was reborn in the station of the Great Brahmā. Born alone, he grew weary and lamented: 'Alas! Would that some beings of like status were born in this realm—what wrong could there be in that?' Having given rise to this thought, even though it was not through the power of his intention, another whose life in the Ābhāsvara Heaven had ended was immediately reborn in that place. The mind of the first-born then thought: 'It is due to my desire that they are born.' Therefore, the world all refers to him as Great Brahmā, the Ancestor of Man. In due succession, the Brahmapurohita, the Brahmapariṣadya, [the devas of] Paranirmitavaśavartin, down to the Four Heavenly Kings, were born one after another. North Uttarakuru, West Aparagodānīya, East Pūrvavideha, and South Jambudvīpa were born in turn. At that time, human lifespans in Jambudvīpa were immeasurable years. They took joy and pleasure in the Dharma as food, possessed form, were mind-made, their bodies radiated light, and they soared freely through the sky, being of the same kind as the devas of the form realm. The taste of the earth gradually arose; its flavor was sweet and delicious, its color white as honey, and its fragrance rich. At that time, there was a person whose nature was fond of flavor; smelling the fragrance, he gave rise to craving, took some to taste, and ate it. He also told others, who imitated him and took it to eat. Because they ate coarse morsel-food, their bodily radiance vanished. Due to the collective karmic afflictions of beings, the sun and the moon then appeared, illuminating the four continents. Next, the taste of the earth vanished, and earth-crusts arose in its place; their flavor was sweet and delicious, their color red as honey. Competing, they indulged in eating them. The earth-crusts vanished in turn. Next, forest creepers grew, and they indulged in eating them; hence the forest creepers also vanished. There arose naturally growing uncultivated rice, which they took and ate together. Because this food was coarse, residual impurities along with their bodily orifices both appeared. At that time, the people took and ate fragrant rice according to whether they ate early or late. Later, there was a person whose nature was indolent; he gathered a large amount of fragrant rice to store overnight for food. Others also imitated him, and the fragrant rice vanished. Thereupon they divided the fields together, guarding against running out. Toward their own allotted fields they gave rise to stinginess and protective thoughts, while toward others' allotted fields they harbored thoughts of encroachment and theft. Consequently, disputes and conflict arose. At that time, the people conferred together to invest a virtuous person as the master of dividing fields. Because he was approved by the multitude, he was called King Mahāsammata (translated as 'Approved by the Multitude'). The king had many sons, who successively inherited the throne. His eldest legitimate son was named Diptimat. His son was Suprabha. His son was Kalyāṇa. His son was Upoṣadha. These were called the Five Kings of the Kalpa of Formation. The son of King Upoṣadha was named Mūrdhata (Māndhātṛ). His son was Cāru. His son was Upacāru. His son was Cārumat. His son was Cāruka. These were called the Five Cakravartin Kings. The son of King Cāruka was named Muñcimant. His son was Mucilinda. His son was Śakuni. His son was Kuśa. His son was Sudarśana. His son was Mahāsudarśana. His son was Nirleka. His son was Suvarṇa. His son was Bhāgīratha. His son was Apāpaka. His son was Meru. His son was Niyata. His son was Mahānāditā. His son was Mahāmahānāditā. His son was Kṣemaṃkara. His son was Diśāmpati. His son was Reṇu. His son was Pratāna. His son was Mahādeva. This royal lineage was inherited across five thousand [generations]. Its last son continued across seven thousand [generations], called King Aśmaka. His last son continued across eight thousand [generations], called King Kuru. His last son was called King Kapāla, having nine thousand kings. His last son was named Nāgaruta, having ten thousand kings. His last son was Danu, fifteen thousand [kings]. The last son of these was named Gautama, who was of the Ikṣvāku lineage. His sons inherited [the lineage], the Ikṣvāku royal line numbering one thousand one hundred. The last king of this Ikṣvāku line was named Virūḍhaka, that is, King Karṇa. The king had four sons: the first was named Ulkāmukha, the second Hastika, the third Hastisaṃdūṣaṇa, and the fourth Nūpura; they were called the Śākya clan. Nūpura had a son named Nūpurapāda. His son was Bhūmipāla. His son was Vatsa. His son was King Siṃhahanu. He had four sons: the first was named Śuddhodana, the second Śuklodana, the third Droṇodana, and the fourth Amṛtodana. The son of King Śuddhodana was the Bhagavān, and the next was named Nanda. King Śuklodana had two sons: the first was named Tiṣya, who was Devadatta, and the second was Nandika. King Droṇodana had two sons: the first was named Aniruddha, and the second was Bhadrika. King Amṛtodana had two sons: the first was named Ānanda, and the second Devadatta. The son of the Bhagavān was named Rāhula. With this, the Śākya lineage came to an end. Furthermore, other lineages of kings promoted the teaching in accordance with the Dharma. Two hundred years after the Tathāgata's parinirvāṇa, there was a king in Central India named Aśoka, who ruled over Jambudvīpa; he served as donor during the Great Samgīti, flourishing the Buddhist teaching. Three hundred years later, in the northwest of Jambudvīpa, there was a king named Kaniṣka; during the Third Council, he served as donor, extensively promoting the Buddhist teaching. Across the lands of Brahmā-Tianzhu, Kaśmīra, Khotan, Kucha, Nepāla, Cīnasthāna, Dali, and Western Xia, all the hosts of Dharma Kings each flourished the Buddhadharma in their own realms. More than a thousand years after the Tathāgata's parinirvāṇa, in the realm of Western Tibet, there was first a king named Nyatri Tsenpo. In the twenty-sixth generation there was a king named Lha Thothori Nyantsen; at that time the Buddhist teaching first arrived. Five generations after him there was a king named Songtsen Gampo. At that time, a paṇḍita named Ananta and the master translator named Thonmi Sambhoṭa translated the teachings, built vihāras in Lhasa and other places, and circulated the teachings. Five generations after him there was a king named Trisong Detsen. This king famously invited the great master Śāntarakṣita, the ācārya Padmasambhava, the paṇḍita Kamalaśīla, hosts of accomplished siddhas, and the seven [probationers] including Vairocana-rakṣita and Khang Rinchen Chog, to translate the teachings. Other paṇḍitas and various translator-masters translated the teachings extensively. The three categories of precepts flourished and spread through the realm. Three generations after him there was a king named Ralpacan; this king's realm was vast. At that time, there were paṇḍitas such as Jinamitra and Śīlendrabodhi, who together with Kawa Paltseg, Chogro Lui Gyaltsen, and others, collated what had already been translated and translated what had not yet been translated, extensively promoting the Buddhist teaching. The royal line of Western Tibet exists down to the present day. Because paṇḍitas and other translators, master translators, and kalyāṇamitras were numerous, the teachings therefore flourished.