法苑珠林 2.16

2.16

尋夫方志人別不同。總有二種。一凡二聖。若約方言之即有四種。所謂四天下人。若以住處言之。四天下中合有四千八處則有四千八種之人。若直案閻浮提一方言之。如樓炭經說。大國總有三十六人亦同之。若展別論則有二千五百小國。人亦同之。又一一國中種類若干。胡漢羌魯蠻夷楚越。各隨方土色類不同。未可具述。故樓炭經云。此南閻浮提種類差別合有六千四百種人。但總彰大數不別其名。長阿含經云。佛告比丘。此四天下有八千天下圍繞其外。復有大海水周匝圍繞八千天下。復有大金剛山繞大海水。金剛山外復有第二大金剛山。二山中間窈窈冥冥。日月神天有大威力。不能以光照及於彼八大地獄也。第一北欝單越者。依長阿含經云。須彌山北天下有欝單越國。其土正方縱廣一萬由旬。人面亦方。像彼地形有大樹王。名菴婆羅。圍七由旬。高百由旬。枝葉四布五十由旬。多有諸山浴池。華菓豐茂。無數眾鳥和鳴。地生軟草槃縈右旋。色如孔翠。香如婆師。軟若天衣。其地柔軟以足蹈地。地凹四寸。舉足還復。地平如掌無有高下。彼土四面有四阿耨達池。各縱廣百由旬。以七寶砌出四大河。廣十由旬。眾鳥和鳴。彼土無有溝坑荊棘株杌。亦無蚊虻毒蟲。地純眾寶。陰陽調柔四氣和順。百草常生無有冬夏。其土常有自然糠米不種自生。無有糠糩如白華聚。猶忉利天食眾味具足。其土常有自然釜鍑。有摩尼珠名曰焰光。置於鍑下飯熟光滅。不假樵火不勞人功。其土有樹。名曰曲躬。葉葉相次天雨不漏。彼諸男女止宿其下。復有香樹高七十里。華菓繁茂。其菓熟時皮破自裂自然香出。或高六十里五十里。小者五里。其菓熟時皮破自然出種種衣。或出種種嚴身之具。或出種種器。或出種種食。或戲河中有眾寶船。彼方人民欲入中洗浴游戲時。脫衣岸上。乘船中流娛樂訖已度水遇衣便著。先出先著。後出後著。不求本衣。次至香樹樹為曲躬。其人手取樂器調弦。並以妙聲和弦而行詣園娛樂。其土中夜阿耨達龍王數數時起清淨雲。周遍世界而降甘雨。如𤛗牛乳頃以八味水潤澤普洽。於中夜後淨無有翳空中清明。海出涼風微吹人身舉體快樂。其土豐熟人民熾盛。設須飲食以自然糠米著於釜中。以焰光珠置於釜下。飯自然熟珠光自滅。諸有來者自恣食之。其主不起飯終不盡。若其主起飯則盡賜。其飯鮮潔如白華聚。其味如天無有眾病。氣力充足顏色和悅無有衰耗。其土人身顏貌同等不可分別。其貌少壯如閻浮提二十許人。其人口齒平正潔白無間。髮紺青色無有塵垢。髮垂八指齊眉而止。不長不短。若其土人起欲心時。有熟視女人而捨之去。彼女隨往詣園林。若彼女人是彼男子父親母親骨肉中表。不應行欲者樹不曲蔭。各自散去。若非親者樹則曲蔭。隨意娛樂一日二日。或至七日爾乃捨去（立世阿毘曇論云。北洲人不索女不迎妻。不買不賣。若男子欲娶女時諦瞻彼女。若女欲羨男時亦須諦視男子。若不見視餘女報言。是人看汝即為夫妻。男不見女看餘男報言。是女看汝亦為夫妻。若自相見便即相隨共往別處。若多欲者一生之中數唯至五。其中品者或四或三。亦有修行至死無欲。彼人懷妊有惡食者耳）彼人懷妊七日八日便產。隨生男女置於四衢大交道頭捨之而去。有諸行人經過其邊出指含嗽。指出甘乳充遍兒身。過七日已其兒長成與彼人等。男向男眾女向女眾。彼人命終不相哭泣。莊嚴死屍置四衢道捨之而去。有鳥名憂慰禪伽。接彼死屍置於他方（依立世論云。其鳥啄屍將去。至山外而便噉食）又其土人大小便時地為開坼便利訖已地還自合。其土人民無所繫戀亦無蓄積。壽命常定死盡生天。彼人何故壽命常定。其人前世修十善行。身壞命終生欝單越。壽命千歲不增不減。是故彼人壽命正等。若有人能施沙門婆羅門。及施貧窮乞兒疾病困苦者。給其衣食乘輿華鬘塗香床榻房舍。又造塔廟燈燭供養。其人命終生欝單越。壽命千歲不增不減。其土不受十善。舉動自然與十善合。身壞命終生天善處。是故彼人得稱為勝。於三天下其土最上。故秦言最上。立世論云。彼土人民悉皆白淨。人所莊飾。鬚髮翠黑恒如剃周羅。五日頭髮自然長。橫七指無有增減。順正論云。北俱盧洲。形如方座。四邊量等。面各二千。既說界方面各二千。已具其義。邊有二中洲。一矩婆洲。二憍抵婆洲。此二洲皆有人住。第二東弗于逮。依長阿含經云。須彌山東有天下。名弗于逮。其土正圓。縱廣九千由旬。人面像彼地形。有大樹王。名伽藍浮。圍七由旬。高百由旬。枝葉四布五十由旬。造天地經云。東方人物勝閻浮提人。彼土用綿絹共相市易。依長阿含經云。彼土人壽二百歲少出多減（樓炭經云。人壽三百歲也）飯食魚肉（立世論云。自不殺生。不令他殺。若有自死則食其肉）以穀帛珠璣共相市易。人有婚禮嫁娶（立世論云。東弗婆提人。其多欲者。一生之中其數至七。其中品者。或至五六。亦有修行至死無欲。東西二洲人唯無黑色。餘同剡浮提身有種種色。彼人頭髮莊飾剪前被後。上下兩衣著下竟上衣繞身而已）依順正理論云。東勝身洲。東狹西廣。三邊量等。形如半月。東三百五十三邊各二千。此東洲東邊。廣南洲南際。故東如半月。其洲邊有二中洲者。一提訶洲。二毘提訶洲。此二洲皆有人住。第三俱耶尼者。依長阿含經云。須彌山西天下名俱耶尼。其土形如滿月。縱廣八千由旬。人面像彼地形。有大樹王。名曰斤提。圍七由旬。高百由旬。枝葉四布五十由旬（起世經云。於彼樹下有一石牛。高一由旬。以此因緣。名瞿陀尼。此云牛貨）人壽三百歲。以牛馬珠玉共相市易。人物亦勝閻浮提。立世論云。彼土人或自殺生或令他殺。死則食肉同剡浮提人。若眷屬死送喪山中燒屍棄去。或置水中。或埋土裏。或著空地。東西二洲大同剡浮提。婚禮亦同。其欲多者。一生之中數至十二。其中品者數或至十。亦有修行至死無欲。彼人莊飾並皆被髮上下著衣。依順正理論云。西牛貨洲圓如滿月。逕二千五百。周圍七千半。其洲邊有二中洲者。一舍椃洲。二嗢怛羅漫里拏洲。皆有人住。第四閻浮提者。依長阿含經云。須彌山南有天下。名閻浮提。其土南狹北廣。縱廣七千由旬。人面像此地形。有大樹王。名閻浮提。圍七由旬。高百由旬。枝葉四布五十由旬（起世經云。於此樹下。有閻浮那檀金聚。高二十由旬。以此勝金出此樹下。名閻浮那樹金）復有金翅鳥王樹。名俱利睒婆羅。圍七由旬。高百由旬。枝葉四布五十由旬。阿脩羅王有樹。名曰善盡。圍七由旬。高百由旬。枝葉四布五十由旬。忉利天有樹。名曰晝度。圍七由旬。高百由旬。枝葉四布五十由旬。閻浮提人。人壽百歲。中夭者多。初十無知。二十少知猶未黠了。三十欲意盛。四十所行無端。五十所習不忘。六十慳著。七十體性遲緩。八十無榮飾。九十疾痛。百歲諸根衰耗經於三百冬夏春。三萬六千食中間。或有不具者。立世阿毘曇論云。剡浮提人衣服莊飾種種不同。或有長髮分為兩髻。或有剃落髮鬚。或有頂留一髻餘髮皆除。名周羅髮。或有拔除髮鬚。或剪髮剪鬚。或有編髮。或有被髮。或有剪前被後令圓。或有裸形。或著衣服。覆上露下。或露上覆下。或上下俱覆。或止障前後。此洲人民所食多種不可具述。婚禮市易現事可知。然論云。剡浮提人一生欲事無數無量。不同餘三洲人少欲。亦有修行至死無欲。依順正理論云。南贍部洲有邊洲。一名遮末羅洲。二名筏羅遮羅洲。此二洲中皆有人住。

In examining the regional records, the differences among people are not the same, but in general there are two kinds: first, ordinary beings, and second, sages. If we speak in terms of regions, there are four kinds, namely the people of the four continents. If we speak in terms of dwelling places, within the four continents there are altogether four thousand and eight places, and thus there are four thousand and eight kinds of people. If we speak directly of just the single region of Jambudvīpa: as the Loutan jing says, there are thirty-six major kingdoms in all, and their peoples correspond; if discussed in further detail, there are two thousand five hundred small kingdoms, and their peoples correspond as well. Moreover, within each individual kingdom there are diverse ethnicities: Hu, Han, Qiang, Lu, Man, Yi, Chu, and Yue, each varying in complexion and category according to their region, such that they cannot be recounted in full. Therefore the Loutan jing says that in this southern Jambudvīpa, the different varieties make up a total of six thousand four hundred kinds of people; it merely indicates the grand total and does not distinguish their names individually.

The Dīrghāgama says that the Buddha told the bhikṣus: Outside this continent of four quarters, eight thousand continents encircle it. Furthermore, there is a great ocean water surrounding these eight thousand continents. Furthermore, there is a Great Diamond Mountain encircling the great ocean water. Outside the Diamond Mountain, there is a second Great Diamond Mountain. Between the two mountains, it is deep, dark, and gloomy; even the sun and moon divine beings have great spiritual majesty, yet they cannot illuminate with their light those eight great hells.

First, the northern continent of Uttarakuru. According to the Dīrghāgama, to the north of Mount Sumeru there is a continent called the land of Uttarakuru. Its territory is square, ten thousand yojanas in length and breadth. The faces of its people are also square, resembling the shape of their land. There is a great king of trees named Amra, seven yojanas in circumference and one hundred yojanas in height, its branches and leaves spreading fifty yojanas in the four directions. There are many mountains and bathing ponds, rich with flowers and fruits, and countless flocks of birds sing in harmony. From the ground grows soft grass that coils and turns clockwise, colored like peacock feathers, fragrant like the vārṣikā flower, and soft as celestial garments. That ground is soft and pliable; when one treads upon it with a foot, it sinks four inches, and when the foot is lifted, it returns as before. The ground is flat like the palm of a hand, with neither highs nor lows. On the four sides of that land are four Anavatapta ponds, each one hundred yojanas in length and breadth, lined with seven precious gems, from which flow four great rivers, ten yojanas in width, where flocks of birds sing in harmony. That land has no ditches, pits, thorns, or tree stumps, nor are there mosquitoes, gnats, or poisonous insects. The ground is purely made of various jewels; yin and yang are harmonious and gentle, the four seasonal energies are mild and compliant, and the hundred grasses flourish constantly without winter or summer. In that land there is always naturally grown husked rice that springs up without planting, devoid of bran or chaff, like a heap of white flowers, resembling the food of the Trāyastriṃśa heaven, complete with all flavors. In that land there are always natural cauldrons and pots. There is a mani jewel named Blazing Light; when placed beneath the pot, the rice is cooked and the light is extinguished, requiring no firewood and costing no human labour. In that land there is a tree called Bowing Down; its leaves are layered one upon another so that heavenly rain does not leak through, and those men and women lodge beneath it. There are also fragrant trees seventy li high, luxuriant with flowers and fruits; when the fruits ripen, their skins crack and burst on their own, naturally releasing fragrance. Some are sixty li or fifty li high, and the smaller ones are five li high. When the fruits ripen, their skins burst and naturally produce various garments, or produce various bodily adornments, or produce various utensils, or produce various foods. There are also precious-gem boats on the rivers for recreation. When the people of that region wish to enter and bathe or disport themselves, they take off their clothes on the bank, board the boats into midstream, and after their amusement is finished, cross the water, encounter clothes, and put them on: those who come out first put them on first, and those who come out later put them on later, not seeking their original clothes. Next they go to the fragrant trees, which bow down for them; the people take musical instruments in hand, tune the strings, and, harmonizing with the strings in wondrous tones, proceed toward the parks to disport themselves. In that land at midnight, the Nāga King Anavatapta frequently raises pure clouds at the proper times, which spread throughout the world and rain down sweet nectar; in the time it takes to milk a cow, the land is everywhere drenched with water of eight qualities. After midnight, it is pure without any haze, and the sky is clear and bright. A cool breeze rises from the ocean, gently blowing upon the bodies of the people, making their entire bodies blissful. That land is abundantly fruitful and its populace flourishes. When they require food and drink, they put the naturally grown husked rice into the cauldron and place the Blazing Light jewel underneath it; the rice is naturally cooked and the jewel's light naturally goes out. Whoever comes may eat to their heart's content; as long as the host does not rise, the rice is never exhausted; when the host rises, the rice is entirely consumed. That rice is fresh and clean like a heap of white flowers, its flavor is like heavenly food, and there are no illnesses; their vigor is sufficient, their complexions are cheerful and pleasing, and they suffer no decline. In that land the people's bodily appearance and complexions are uniform and indistinguishable, youthful and vigorous in appearance like people around twenty years of age in Jambudvīpa. Their teeth are even, straight, white, and without gaps; their hair is dark blue without dust or dirt; their hair hangs down eight finger-widths, stopping level with the eyebrows, neither long nor short. When a person of that land gives rise to desire, he gazes intently at a woman and walks away; that woman follows him to the grove. If that woman is that man's father's or mother's blood relative or cousin such that sexual intercourse should not be performed, the tree does not bend down its shade, and each disperses. If they are not related, the tree then bends down its shade, and they enjoy themselves as they wish for one day, two days, or up to seven days, and only then depart. (The Lokasthitābhidharma-śāstra states: 'The people of the northern continent do not seek women, do not welcome brides, and do not buy or sell. When a man wishes to take a woman, he looks intently at that woman; when a woman wishes to desire a man, she must also look intently at the man. If they do not look at each other, other women tell her: "This man is looking at you," and they become husband and wife. If a man does not look at a woman, other men tell him: "This woman is looking at you," and they also become husband and wife. If they see each other, they immediately follow one another and go together to another place. Among those with greater desire, in their entire life it occurs at most five times; those of middling sort, four or three times; there are also those who practice cultivation until death without desire. When those people become pregnant, they merely have an aversion to food.') When those people are pregnant, they give birth in seven or eight days. As soon as a boy or girl is born, they place the child at the head of a major crossroads and abandon it to go away. Travelers passing by put their fingers into the child's mouth, and sweet milk issues from the fingers to satisfy the child's body. After seven days have passed, the child grows up to be equal to those people; boys go to the company of men, and girls go to the company of women. When a person dies, they do not weep for one another; they adorn the corpse, place it at the crossroads, and abandon it to go away. There is a bird named Udvegañgā, which takes up the corpse and places it in another region. (According to the Lokasthiti-śāstra: 'The bird pecks at the corpse, carries it away beyond the mountains, and then eats it.') Moreover, when the people of that land defecate or urinate, the ground splits open for them, and once they have finished, the ground closes up on its own. The people of that land have no attachments or longings, nor do they hoard possessions; their lifespan is always fixed, and upon death all are born in heaven. Why is their lifespan always fixed? In past lives these people cultivated the ten wholesome deeds, and upon the breaking up of the body at death, they are born in Uttarakuru, with a lifespan of one thousand years, neither increasing nor decreasing; therefore their lifespan is strictly uniform. If there is a person who is able to give to śramaṇas and brāhmaṇas, as well as to the poor, beggars, the diseased, and the distressed, supplying them with food, drink, carriages, flower garlands, ointments, beds, couches, and dwellings, and who furthermore builds stūpas and temples and makes offerings with lamps and candles, that person upon death will be born in Uttarakuru, with a lifespan of one thousand years, neither increasing nor decreasing. That land does not deliberately adopt the ten wholesome deeds, yet their actions are naturally in accord with the ten wholesome deeds, and upon the breaking up of the body at death, they are born into the heavenly good destinies. Therefore the people there are said to be 'superior'; among the three continents, that land is the highest, hence in the language of Qin it is called 'Supreme' (Uttarakuru).

The Lokasthiti-śāstra states: 'The people of that land are all pure white and adorned by others; their beards and hair are bluish-black, constantly as though shaved with a cūḍā; every five days their hair naturally grows crosswise by seven finger-widths, neither increasing nor decreasing.' The Nyāyānusāra states: 'The northern continent of Uttarakuru is shaped like a square seat; its four sides are equal in measure, each side being two thousand [yojanas]. Having stated that the directions of its boundary are each two thousand, its meaning is already fully set forth. On its borders are two intermediate continents: first, Kurava; second, Kaurava. Both of these continents have people dwelling in them.'

Second, the eastern continent of Pūrvavideha. According to the Dīrghāgama, to the east of Mount Sumeru there is a continent named Videha. Its land is perfectly round, nine thousand yojanas in length and breadth. The faces of its people resemble the shape of its land. There is a great king of trees named Kadamba, seven yojanas in circumference and one hundred yojanas in height, its branches and leaves spreading fifty yojanas in the four directions. The Zaotiandi jing says: The people and goods of the eastern region are superior to those of Jambudvīpa; in that land they use raw silk and thin silk to trade with one another. According to the Dīrghāgama, the lifespan of the people of that land is two hundred years, with few exceeding it and many falling short. (The Loutan jing says: 'Human lifespan is three hundred years.') They eat fish and meat. (The Lokasthiti-śāstra states: 'They do not kill living beings themselves, nor do they cause others to kill; if an animal dies naturally, they eat its meat.') They trade with one another using grain, silk, pearls, and gems. People have marriage rituals of marrying and taking wives. (The Lokasthiti-śāstra states: 'Among the people of Pūrvavideha, those with greater desire engage in it up to seven times in a lifetime; those of middling sort, five or six times; there are also those who practice cultivation until death without desire. The people of the eastern and western continents merely lack black complexions; in other respects they are like Jambudvīpa, their bodies having various complexions. As for bodily adornment, their hair is cut in front and falls behind; they wear two garments, upper and lower, putting on the lower garment first and merely wrapping the upper garment around the body.') According to the Nyāyānusāra-śāstra: 'The eastern continent of Pūrvavideha is narrow in the east and broad in the west, with three sides equal in measure, shaped like a half-moon. The east is three hundred and fifty [yojanas], and the other three sides are each two thousand. The eastern border of this eastern continent is broad like the southern boundary of the southern continent; hence the east is like a half-moon. Bordering this continent are two intermediate continents: first, Deha; second, Videha. Both of these continents have people dwelling in them.'

Third, Godānīya. According to the Dīrghāgama, to the west of Mount Sumeru the continent is named Godānīya. The shape of its land is like a full moon, eight thousand yojanas in length and breadth. The faces of its people resemble the shape of its land. There is a great king of trees named Kindi, seven yojanas in circumference and one hundred yojanas in height, its branches and leaves spreading fifty yojanas in the four directions. (The Qishi jing says: 'Beneath that tree there is a stone cow, one yojana high; on account of this circumstance it is named Godānīya, which is translated here as "Cattle Market".') The human lifespan is three hundred years; they trade with one another using cattle, horses, pearls, and jade. Its people and goods are also superior to those of Jambudvīpa. The Lokasthiti-śāstra states: 'The people of that land either kill living beings themselves or cause others to kill, and when an animal dies they eat the meat, the same as the people of Jambudvīpa. When relatives die, they escort the funeral into the mountains and burn the corpse to discard it, or place it in the water, or bury it in the earth, or lay it out in an open space. The eastern and western continents are largely the same as Jambudvīpa, and their marriage rituals are also the same. Those with greater desire engage in it up to twelve times in a lifetime; those of middling sort, up to ten times; there are also those who practice cultivation until death without desire. In their adornment they all let their hair hang down, and wear garments above and below.' According to the Nyāyānusāra-śāstra: 'The western continent of Aparagodānīya is round like a full moon, two thousand five hundred [yojanas] in diameter and seven thousand and a half in circumference. Bordering this continent are two intermediate continents: first, Śāṭhā; second, Uttaramantriṇa. Both have people dwelling in them.'

Fourth, Jambudvīpa. According to the Dīrghāgama, to the south of Mount Sumeru there is a continent named Jambudvīpa. Its land is narrow in the south and broad in the north, seven thousand yojanas in length and breadth. The faces of its people resemble the shape of this land. There is a great king of trees named Jambu, seven yojanas in circumference and one hundred yojanas in height, its branches and leaves spreading fifty yojanas in the four directions. (The Qishi jing says: 'Beneath this tree is a heap of Jāmbūnada gold, twenty yojanas high; because this superior gold comes from beneath this tree, it is called Jambu tree gold.') Furthermore, there is the tree of the king of Garuḍas, named Kūṭaśālmali, seven yojanas in circumference and one hundred yojanas in height, its branches and leaves spreading fifty yojanas in the four directions. The Asura King has a tree named Shan-jin, seven yojanas in circumference and one hundred yojanas in height, its branches and leaves spreading fifty yojanas in the four directions. The Trāyastriṃśa heaven has a tree named Pārijāta, seven yojanas in circumference and one hundred yojanas in height, its branches and leaves spreading fifty yojanas in the four directions. For the people of Jambudvīpa, human lifespan is one hundred years, with many dying prematurely. At the first decade they have no understanding; at twenty they understand a little, but are not yet clever; at thirty their lustful intentions are abundant; at forty their conduct lacks restraint; at fifty they do not forget what they have learned; at sixty they are stingy and attached; at seventy their bodily nature becomes sluggish; at eighty they have no vanity or ornament; at ninety they suffer from illness and pain; at one hundred years their faculties are decayed and exhausted, having passed through three hundred winters, summers, and springs, and thirty-six thousand meals, which some do not even complete.

The Lokasthitābhidharma-śāstra states: 'The clothing and adornments of the people of Jambudvīpa are diverse and not uniform. Some have long hair divided into two topknots; some shave their hair and beards; some keep a single tuft of hair on the crown and shave the rest, called cūḍā hair; some pluck out their hair and beards; some trim their hair and trim their beards; some braid their hair; some let their hair hang down; some trim the front and let it hang behind to make it round; some go naked; some wear clothing covering the upper body and exposing the lower; or exposing the upper and covering the lower; or covering both upper and lower; or merely shielding the front and back. The foods eaten by the people of this continent are of many kinds and cannot be recounted in full. Their marriages and commerce can be known from present realities. Yet the śāstra states: "The sexual desires of the people of Jambudvīpa throughout their lives are countless and boundless, unlike the people of the other three continents who have little desire; yet there are also those who practice cultivation until death without desire."' According to the Nyāyānusāra-śāstra: 'The southern continent of Jambudvīpa has border continents: one named Cāmara continent, and the second named Varacāmara continent. In both of these two continents, there are people dwelling.'