北山錄 1.9.2

1.9.2

聖人佛也）云前劫既壞。 天地已空。 空而復成。 此劫方始（世界成住壞空各二十劫。 自人壽十歲百年增一年。 至八萬四千歲。 却百年減一年至十歲名一劫。 如斯成住壞空共八十劫。 周而復始也）。 是時空有微風。 風漸乎烈。 居此界之下。 寔為風輪（烈猛也。 寔是也。 立世阿毘曇論云。 世界空二十劫後將成。 乃有毘嵐風鼓之而為風輪。 最居其下厚九億六萬由旬。 廣十二億三千四百五十由旬也）大雲昇空。 降雨如軸。 積彼風輪之上結為水輪。 水輪最上堅凝為金。 如乳停膜。 是為金輪（地下一億六萬。 真金所成。 上餘八萬。 金銀銅鐵等七界雜成。 俱舍論云。 水輪轉堅。 如乳凝冷也）三輪既成。 雨自空飛霔金輪上。 既廣且厚（雨渧如車軸。 晝夜不息。 猶如河瀉。 無數千年。 水厚二億四萬由旬。 廣十二億三千四百五十由旬。 周迴三十六億一萬三百五十由旬）風擊此水。 清濁異質。 為梵世為空居（有風名攝持吹令世界成。 又有風名旋圓起成東西二州。 復有風名琵琶起成南州。 復有風名四方四角起成北州。 初成梵世。 由宿因緣梵王住處如一四天下大。 是時梵王生此。 梵子亦生也。 欲界六天猶如夢覺。 俄思往事。 爾時諸天結群遍滿案行。 咸作是言。 昔日此處有須彌山善見城惡口園等。 如是皆憶也）為寶石。 為山海。 為土地。 為宮室。 品物惟錯（若風成山次第而上。 山則有頂。 若風起或正或傍。 山相或平或聳大地。 山川平凹岩洞穿穴。 皆由風勢不同也。 品類也。 錯雜也）區域肇成。 上界諸天死者下生。 體有飛光。 足若御雲。 不飲不食。 年期無數（有天捨報於中受生。 復有天人壽終生四天下受人道生。 是時諸人喜樂為食。 依喜樂住意生化身。 自然光明安樂而住。 飛空中行。 是時日月未出於世。 星宿未有。 晝夜不分。 未辨年歲。 無男女父母姓字等事）洎乎地味如飴地皮孔甘林藤流芳香稻發滋（是時大海乍增乍減。 開川源路水所減處。 有地肥出。 大甘美味。 生長覆地。 色香觸味可愛具足如細蜂蜜。 復有地皮。 人皆食之。 地皮盡已次食林藤。 林藤盡已有自然粳稻。 香味充滿也）食此四者災乎其身。 其體堅重。 其光隱沒。 日月星辰從茲見矣（時有一人。 嗅此地肥香味。 起欲著心。 指捻大味。 嗅而甞之。 知其甘美。 餘人相効。 良由地味身稍堅重。 不能飛行。 身光失沒。 既失光已。 世界黑暗。 遂生日月乃出星辰遂著）蠲穢導氣。 人道成焉（蠲除也。 明也。 有大小不淨之事。 導氣有男女欲染之事也）。 忿悋既萌。 愛欲是興。 有父子焉（忿嗔也。 悋慳貪也。 由有愛悋遂起貪。 為人所侵。 則嗔由此。 顏容醜陋。 福德鮮少。 神通則失矣）有君臣焉。 畫野分邦。 列國興焉。 我疆我里。 貨殖阜焉。 閑邪討罪。 刑辟立焉（閑防也。 辟法也。 此皆建國之本也）。 自此閻浮提（則有州之地。 因閻浮樹以立名也）。 至于百億閻浮提。 自此四天下至于百億四天下（東弗毘提利養勝故。 西牛貨州用牛貨易也。 北爵丹越心直善故。 此四州天下也）。 距大鐵圍山（距至也。 以鐵圍山遶之也）。 皆同此時成。 為一大聖之寰宇也（此大千世界同為一佛王化之境也）。 至若人壽漸減。 減至于十。 減而復增。 增至八萬。 初二萬歲有鐵輪王。 次四萬歲有銅輪王。 次六萬歲有銀輪王。 後八萬歲有金輪王。 如此統一閻浮提。 至于二三四天下也（鐵輪王統一天下。 銅二天下。 銀三天下。 金統四天下也）。 今賢劫第九減也（賢劫千佛出。 今當第九減劫也）。 餘十一劫可知也。 於一減末。 三十饑饉。 二十疾疫。 十歲刀兵作矣。 是為小三災矣（減至三十歲有飢饉災。

[The sage is the Buddha.] He said: When the previous kalpa had disintegrated, heaven and earth were already empty. From emptiness it formed again, and this kalpa had its beginning. (The formation, abiding, disintegration, and emptiness of a world each last twenty kalpas. From a human lifespan of ten years, every hundred years it increases by one year, up to eighty-four thousand years; then every hundred years it decreases by one year down to ten years, which is called one kalpa. Thus, formation, abiding, disintegration, and emptiness total eighty kalpas, revolving in an endless cycle.) At that time, in the emptiness there was a subtle wind. The wind gradually grew fierce. Abiding beneath this realm, it verily was the wind circle. ("Fierce" means violent. "Verily" means indeed. The Treatise on the Establishment of the World Abhidharma says: After the world has been empty for twenty kalpas and is about to form, there arise the vairambha winds, blowing upon it to form the wind circle. It resides at the very bottom, nine hundred million sixty thousand yojanas thick and one billion two hundred thirty-four million five hundred yojanas wide.) Great clouds ascended into the sky and poured down rain like axle-trees, accumulating upon that wind circle and congealing to form the water circle. The very top of the water circle solidified into gold, like the skin that forms when milk rests; this is the golden circle. (Beneath the ground, one hundred million sixty thousand [yojanas] are formed of pure gold. The remaining eighty thousand above are a mixture of the seven realms, such as gold, silver, copper, and iron. The Abhidharmakośa-bhāṣya says: The water circle turns solid, as milk congeals when cooling.) Once the three circles were formed, rain flew from the sky and poured upon the golden circle, being both wide and deep. (The raindrops were like cart axles, ceasing neither day nor night, like a river pouring down for countless thousands of years. The water was two hundred million forty thousand yojanas deep, one billion two hundred thirty-four million five hundred yojanas wide, and thirty-six billion ten million three hundred fifty yojanas in circumference.) The wind struck this water, its purity and turbidity taking different substances, forming the Brahma worlds and the heavens dwelling in emptiness. (There is a wind named "grasping and holding" that blows to bring the world to completion. There is also a wind named "circling round" that rises to form the two continents of the east and west. Again, there is a wind named "pipa" that rises to form the southern continent. Again, there is a wind named "four directions and four corners" that rises to form the northern continent. First the Brahma world forms; due to past causes and conditions, the dwelling place of the Brahma King is as large as one set of four continents. At this time, the Brahma King was born here, and the Brahma sons were also born. The gods of the six heavens of the desire realm were like awakening from a dream, suddenly remembering past events. At that time, the gods gathered in groups, filled the expanse, and walked about, all saying: "In the past, this place had Mount Sumeru, the City of Beautiful Views, the Garden of Harsh Words, and so forth." Thus did they all remember.) It formed precious stones; it formed mountains and seas; it formed lands; it formed palaces; and the myriad things were intermingled. (If the wind forms a mountain in ascending succession, the mountain then has a peak. If the wind arises either straight or slanted, the mountain's form is either flat or towering upon the great earth. Mountain streams, flat and recessed, cliff caves, and perforations all result from the different forces of the wind. "Pin" means types; "cuo" means intermingled.) When the domains were first formed, gods who died in the upper realms were reborn below. Their bodies possessed flying light, their feet moved as if riding the clouds; they drank not, nor did they eat, and the span of their years was countless. (Some gods, having abandoned retribution in [the upper realms], took birth within this; furthermore, there were gods who, upon the end of their lifespan, were born in the four continents to receive human birth. At that time, these beings took joy and delight as their food, abiding in reliance upon joy and delight, with mind-made manifested bodies, abiding in natural radiance, peace, and bliss, flying about in mid-air. At this time, the sun and moon had not yet appeared in the world, the stars and constellations did not yet exist, day and night were not differentiated, and years and ages were not distinguished. There were no such things as male and female, father and mother, or surnames and names.) Down to when the taste of the earth was like maltose, the crust of the earth was extremely sweet, forest creepers spread fragrant scents, and rice grew luxuriantly. (At that time, the great ocean suddenly rose and suddenly fell, opening passages for rivers and springs. Where the water receded, there emerged earth-fat, extremely sweet and delicious in flavor, which grew to cover the ground, complete with delightful color, scent, touch, and taste, like refined honey. Furthermore, there was an earth crust, which all people ate. After the earth crust was exhausted, they next ate forest creepers. After the forest creepers were exhausted, there was naturally grown non-glutinous rice, overflowing with fragrance and flavor.) By eating these four, they brought disaster upon their bodies: their forms grew heavy and dense, their radiance vanished, and the sun, moon, and stars appeared from this time forth. (At that time, one person smelled the fragrance of this earth-fat and gave rise to a mind of desire and attachment. Pinching the great flavor with fingers, he smelled and tasted it, knowing its sweetness and excellence. The rest of the people followed his example. Indeed, because of the taste of the earth, their bodies gradually grew heavy and dense, unable to fly, and their bodily radiance was lost and vanished. Having lost their radiance, the world became dark, whereupon the sun and moon were born, and the stars appeared and became fixed.) Excreting defilements and channeling breath, the human way was established. ("Juan" means eliminating; it also means clarity: there were the matters of the greater and lesser impurities. Channeling breath refers to matters of defiled desire between male and female.) Resentment and miserliness having sprouted, love and desire arose, and fathers and sons came to be. ("Fen" is wrath; "lin" is stinginess and greed. Due to having love and stinginess, greed subsequently arose; being violated by others, wrath arose from this. Their complexions became ugly, their merit grew scant, and their spiritual powers were lost.) Rulers and ministers came to be; domains were demarcated and states divided, and the array of realms arose. Marking our borders and hamlets, trade and goods grew abundant; warding off wickedness and punishing crimes, penal laws were instituted. ("Xian" means preventing; "pi" means laws. These are all the foundations of establishing a state.) From this Jambudvīpa (this refers to a continent's land, named after the jambu tree) to a billion Jambudvīpas; from these four continents to a billion sets of four continents (the Eastern Pūrvavideha is superior in offerings; the Western Aparagodānīya uses cattle for trade; the Northern Uttarakuru has an upright and wholesome mind. These are the four continents of the world), extending to the Great Iron Ring Mountains ("Ju" means reaching; they are encircled by the Iron Ring Mountains), all were formed at the same time, constituting the realm of one Great Sage. (This great chiliocosm is together the domain of one Buddha's royal transformation.) As for when human lifespan gradually decreases, decreasing down to ten years, and having decreased, increases again, increasing up to eighty thousand years: at first, at twenty thousand years, there is an Iron-Wheel-Turning King; next, at forty thousand years, there is a Copper-Wheel-Turning King; next, at sixty thousand years, there is a Silver-Wheel-Turning King; and later, at eighty thousand years, there is a Golden-Wheel-Turning King. In this manner, they unify one Jambudvīpa, up to two, three, and four continents. (The Iron-Wheel King unifies one continent; the Copper, two continents; the Silver, three continents; and the Gold unifies four continents.) We are now in the ninth decrement of the Auspicious Kalpa. (In the Auspicious Kalpa, a thousand Buddhas appear; we are now in the ninth decreasing kalpa.) The remaining eleven kalpas may be known accordingly. At the end of one decrement: at thirty years famine arises; at twenty years, pestilence; at ten years, weapons and war arise. These are the small three calamities. (When it decreases to thirty years, there is the calamity of famine.)