Abhidharmakosha-bhashya, Fascicle 8 (Sarvastivada)

論曰：經說：世尊自悟一法正覺正說，謂諸有情一切無非由食而住。何等為食？食有四種：一段、二觸、三思、四識。段有二種，謂細及麁。細謂中有食，香為食故。及天劫初食，無變穢故，如油沃砂散入支故。或細汙蟲嬰兒等食說名為細，翻此為麁。如是段食唯在欲界，離段食貪生上界故。唯欲界繫。香味觸三，一切皆為段食自體，可成段別而飲噉故，謂以口鼻分分受之。光影炎涼如何成食？傳說此語從多為論。又雖非飲噉，而能持身，亦細食所攝，如塗洗等。色亦可成段別飲噉，何緣非食？此不能益自所對根，解脫者故。夫名食者，必先資益自根大種，後乃及餘。飲噉色時，於自根大尚不為益，況能及餘，由彼諸根境各別故。有時見色生喜樂者，緣色觸生，是食非色。又不還者及阿羅漢解脫食貪，雖見種種上妙飲食而無益故。觸謂三和所生諸觸，思謂意業，識謂識蘊，此三唯有漏，通三界皆有。如何食體不通無漏？毘婆沙師作如是釋：能資諸有是其食義，無漏修生為滅諸有。又契經說：食有四種，能令部多有情安住，及能資益諸求生者。無漏不然，故非食體。言部多者，顯已生義，諸趣生已皆謂已生。復說求生為何所目？此目中有，由佛世尊以五種名說中有故。何等為五？一者意成，從意生故，非精血等所有外緣合所成故。二者求生，常喜尋察當生處故。三者食香，身資香食往生處故。四者中有，二趣中間所有蘊故。五者名起，對向當生暫時起故。如契經說：有壞自體起，有壞世間生。起謂中有。又經說：有補特伽羅已斷起結、未斷生結。於此經中廣說四句：離二界貪諸上流者為第一句，中般涅槃為第二句，諸阿羅漢為第三句，除前諸相為第四句。又部多者謂阿羅漢，餘有愛者說名求生。幾食能令部多安住？幾食資益求生有情？毘婆沙師說皆具四。

The treatise says: A sutra says: The World-Honored One himself awakened to one dharma, perfectly enlightened and taught it: that all sentient beings without exception abide by food. What are the foods? There are four kinds of food: first morsel food, second contact, third volition, fourth consciousness. Morsel food is of two kinds, subtle and coarse. The subtle is the food of the intermediate existence, since smell is its food, and also the food of the gods at the beginning of an eon, since it produces no change or waste, as oil poured on sand is dispersed and absorbed. Or the food of tiny insects, infants and the like is called subtle; the opposite is coarse. This morsel food exists only in the desire realm, because one is born in the higher realms by detachment from craving for morsel food. It is only bound to the desire realm. Smell, taste and touch, all three, are by nature morsel food, because they can be divided into portions and eaten and drunk, that is, received piece by piece through the mouth and nose. How can light, shadow, heat and cold become food? It is said that this statement is made according to the majority of cases. Moreover, although they are not eaten or drunk, they can sustain the body and are included in subtle food, as in anointing and washing. Form can also be divided into portions and eaten and drunk; why is it not food? Because it cannot benefit the faculty it faces, and because of liberation. Whatever is called food must first nourish the great elements of its own faculty and only afterward others. When one eats and drinks form, it does not even benefit the great elements of its own faculty, let alone others, since the objects of those faculties are separate. At times one produces joy on seeing form; this arises from the contact conditioned by form, and it is food, not form. Moreover, non-returners and arhats have been liberated from craving for food, and although they see all kinds of excellent food and drink, it brings no benefit. Contact means the contacts arising from the combination of the three; volition means mental karma; consciousness means the aggregate of consciousness. These three are only tainted and exist in all three realms. Why does the substance of food not extend to the untainted? The Vaibhashikas explain it thus: the meaning of food is to nourish existences, but untainted cultivation arises in order to extinguish existences. Furthermore, a sutra says: There are four kinds of food, which enable beings (bhuta) to abide and benefit those who seek birth. The untainted is not so, and therefore is not the substance of food. The term bhuta shows the meaning of already born; in all destinies, those already born are all called already born. Again, whom does the term seeking birth indicate? It indicates the intermediate existence, because the Buddha, the World-Honored One, speaks of the intermediate existence by five names. What are the five? First, mind-made, because it arises from mind and is not formed by external conditions such as semen and blood. Second, seeking birth, because it constantly delights in searching for the place of its coming birth. Third, feeding on smell, because the body is nourished by smell as food as it goes to the place of birth. Fourth, intermediate existence, because it is the aggregates located between two destinies. Fifth, called arising, because it faces the coming birth and temporarily arises. As a sutra says: There is the arising that destroys the self-existence, and there is birth that destroys the world. Arising means the intermediate existence. Moreover, a sutra says: There is a person who has cut off the fetter of arising but not the fetter of birth. In this sutra four alternatives are explained at length: those who go upstream having detached from the craving of two realms are the first; one who attains nirvana in the intermediate state is the second; all arhats are the third; those other than the foregoing are the fourth. Also, bhuta means arhats, and the others who still have craving are called seeking birth. How many foods enable the already born to abide? How many foods nourish sentient beings seeking birth? The Vaibhashikas say that all possess all four.

諸有愛者亦由段食為緣資益令招後有，以世尊說四食皆為病癰箭根老死緣故。亦見思食安住現身。世傳有言：昔有一父，時遭飢饉，欲造他方。自既飢羸，二子嬰稚，意欲攜去力所不任，以囊盛灰掛於壁上，慰喻二子云是麨囊。二子希望多時延命，後有人至取囊為開，子見是灰望絕便死。又於大海有諸商人，遭難敗船飲食俱失，遙瞻積沫疑為海岸，意望速至命得延時，至觸知非望絕便死。《集異門足》說：大海中有大眾生，登岸生卵埋於砂內還入海中，母若常思卵便不壞，如其失念卵即敗亡。此不應然，違食義故。豈他思食能持自身？理實應言卵常思母得不爛壞，忘則命終。起念母思在於觸位，諸有漏法皆滋長有。如何世尊說食唯四？雖爾就勝說四無失。謂初二食能益此身所依能依，後之二食能引當有能起當有。言所依者，謂有根身，段食於彼能為資益。言能依者，謂心心所，觸食於彼能為資益。如是二食於已生有資益功能最為殊勝。言當有者，謂未來生，於彼當生思食能引。思食引已，從業所燻識種子力後有得起。如是二食於未生有引起功能最為殊勝。故雖有漏皆滋長有，而就勝能唯說四食。前二如養母，養已生故；後二如生母，生未生故。諸所有段皆是食耶？有段非食，應作四句。第一句者，謂所飲噉為緣損壞諸根大種。第二句者，謂餘三食。第三句者，謂所飲噉為緣資益諸根大種。第四句者，除前諸相。如是觸等隨其所應，一一當知皆有四句。頗有觸等為緣，資益諸根大種而非食耶？有，謂異地無漏觸等。諸有食已捐食者身亦名為食，初資益故。毘婆沙說：食於二時能為食事，俱得名食：一、初食時能除飢渴；二、消化已資根及大。何趣何生各具幾食？五趣四生皆具四食。如何地獄有段食耶？鐵丸洋銅豈非段食？若能為害亦是食者，則與前說四句相違。又《品類足》言：云何為段食？

(The treatise continues:) Those who have craving are also nourished by morsel food as a condition so as to bring about later existence, because the World-Honored One said that the four foods are all conditions for disease, abscess, arrow, root, old age and death. It is also seen that volitional food keeps one alive in the present body. A story circulates: once there was a father who, in a time of famine, wished to go to another region. He himself was starving and weak, and his two sons were infants; he wanted to take them along but did not have the strength. He put ashes in a bag, hung it on the wall, and comforted the two sons by saying it was a bag of parched flour. The two sons hoped for it for a long time and so prolonged their lives; later someone came and took the bag and opened it, and when the sons saw it was ashes, their hope was gone and they died. Again, on the great sea there were merchants whose ship was wrecked in a disaster, so that they lost both food and drink. Seeing piled foam in the distance, they took it to be the shore, and hoping to reach it quickly they prolonged their lives; when they arrived and touched it and knew it was not, their hope was gone and they died. The Sangitiparyaya says: In the great sea there are great creatures who come ashore, lay eggs and bury them in the sand, and return to the sea; if the mother always thinks of the eggs, they do not spoil, but if she forgets them the eggs are destroyed. This should not be so, since it contradicts the meaning of food. Can another's thought of food sustain one's own body? In truth it should be said that the eggs constantly think of the mother and so do not rot, and when they forget, life ends. The arising of the thought of the mother takes place at the stage of contact; all tainted dharmas nourish existence. Why, then, did the World-Honored One say that there are only four foods? Even so, the saying of four is without fault when stated according to what is most excellent. That is, the first two foods can benefit the basis and what relies on it in this body, and the latter two foods can draw forth future existence and give rise to future existence. By the basis is meant the body with faculties, which morsel food can nourish. By what relies on it are meant minds and mental factors, which contact-food can nourish. These two foods have the most excellent capacity to nourish existence already born. By future existence is meant future birth, which volition-food can draw forth. Once volition-food has drawn it forth, future existence can arise by the power of the seeds of consciousness perfumed by karma. These two foods have the most excellent capacity to draw forth and give rise to existence not yet born. Therefore, although all tainted dharmas nourish existence, only four foods are spoken of according to their most excellent capacity. The first two are like a nursing mother, because they nourish the already born; the latter two are like a birth mother, because they give birth to the not yet born. Are all morsels food? There are morsels that are not food, and this should be answered with four alternatives. The first is what is eaten and drunk becoming a condition that harms the great elements of the faculties. The second is the other three foods. The third is what is eaten and drunk becoming a condition that nourishes the great elements of the faculties. The fourth is the case other than the foregoing. Likewise, for contact and the rest, each should be known to have four alternatives as appropriate. Is there anything with contact and the rest as a condition that nourishes the great elements of the faculties yet is not food? There is, namely untainted contact and the rest of other grounds. A body that has been fed and then abandons the food is also called food, because it benefited at the start. The Vibhasha says: Food can perform the function of food at two times, and both are called food: first, at the time of eating, when it removes hunger and thirst; second, after digestion, when it nourishes the faculties and elements. How many foods does each destiny and each mode of birth have? All five destinies and four modes of birth have all four foods. How is there morsel food in the hells? Are iron balls and molten copper not morsel food? If whatever can harm is also food, this contradicts the four alternatives stated earlier. Moreover, the Prakaranapada says: What is morsel food?

謂能資益諸根大種，廣說乃至識食亦爾。彼說且依能資益者說名為食，故不相違。然地獄中熱鐵丸等，雖於食已能為損害，而能暫時解除飢渴，得食相故亦名為食。又孤地獄段食如人。故五趣中皆有四食。世尊所說：有人能施一百外道離欲仙食，若能施一贍部林中異生者食，其果勝彼。何謂贍部林中異生？有作是釋：所有一切住贍部洲諸有腹者。彼釋非理，說一言故。又於此中有施無量異生者食，理勝以食施少外道離欲仙人，何足為奇挍量歎勝？有言：彼是近佛菩薩。理亦不然，施彼獲福，勝施俱胝阿羅漢故。毘婆沙者說：此異生是已獲得順決擇分。此名與義亦不相應，曾無契經或本論說，得順決擇分居贍部林中，當知彼唯自所分別。後身菩薩居贍部林名彼異生。此說應理，爾時菩薩同離欲仙，故對彼仙挍量歎勝，雖施菩薩福勝無邊。乘前挍量且言勝百，理必應爾。由後世尊除彼異生，還將外道對預流向挍量勝劣。若不爾者，世尊則應將彼異生對預流向。已說有情緣起及住。如先所說壽盡死等，今應正辯。何識現前何受相應有死生等？頌曰：

(The treatise continues:) It is that which can nourish the great elements of the faculties, and so on at length, and consciousness-food is likewise. That passage says that what can nourish is called food, and so there is no contradiction. Even so, the hot iron balls and the like in the hells, although they can harm after being eaten, can temporarily relieve hunger and thirst and have the aspect of food, and so are also called food. Moreover, in the solitary hells morsel food is like that of humans. Therefore in all five destinies there are four foods. The World-Honored One said: One who could give food to a hundred non-Buddhist ascetics free of desire, and one who could give food to one ordinary being in the Jambu forest, the fruit of the latter would surpass that of the former. Who are the ordinary beings in the Jambu forest? Some explain that they are all who dwell in Jambudvipa and have bellies. That explanation is unreasonable, because the word one was used. Moreover, since in that case giving food to countless ordinary beings would by reason surpass giving food to a few non-Buddhist ascetics free of desire, what would be remarkable about such a comparison and praise? Some say that the person is a Bodhisattva close to becoming a Buddha. That is also not so by reason, because the merit of giving to that person surpasses giving to ten million arhats. The Vaibhashikas say that this ordinary being has already obtained the stage conducive to penetration. This name and meaning are also not in accord, since no sutra or root treatise has ever said that one who has obtained the stage conducive to penetration dwells in the Jambu forest; it should be known that this is only their own conjecture. The Bodhisattva of his last body dwelling in the Jambu forest is called that ordinary being. This explanation is reasonable: at that time the Bodhisattva is like an ascetic free of desire, and so in comparing him with such ascetics and praising his superiority, although the merit of giving to a Bodhisattva is boundless, going along with the earlier comparison it is only said to be a hundred times greater, which must be so by reason. Because afterward the World-Honored One excludes that ordinary being and again compares non-Buddhist ascetics with one who is on the way to stream-entry to measure superiority and inferiority. If this were not so, the World-Honored One would have compared that ordinary being with one on the way to stream-entry. The dependent origination and abiding of sentient beings have been explained. As for death at the exhaustion of life and so on as said earlier, it should now be properly discussed. With what consciousness present and associated with what feeling do death and birth and so on occur? The verse says:

斷善根與續，離染退死生，

Cutting off wholesome roots and their continuation, detachment and falling away, death and birth,

許唯意識中，死生唯捨受，

are admitted to be only in mental consciousness; death and birth are only with neutral feeling,

非定無心二，二無記涅槃。

not in attainment or without mind, the two; the two neutral ones and nirvana.

漸死足臍心，最後意識滅，

In gradual death, consciousness ceases at the feet, navel and heart, and finally mental consciousness ceases;

下人天不生，斷末摩水等。

those going down, to humans, to gods, do not arise; cutting the vital points, with water and so on.

論曰：斷善續善離界地染，從離染退命終受生，於此六位法爾唯許意識非餘。所說生言應知亦攝初結中有。死生唯許捨受相應，捨相應心不明利故，餘受明利不順死生。又此二時唯散非定，要有心位必非無心。非在定心有死生義，界地別故、加行生故、能攝益故。亦非無心有死生義，以無心位命必無損。若所依身將欲變壞，必定還起屬所依心然後命終，更無餘理。又無心者不能受生，以無因故，離起煩惱無受生故。雖說死有通三性心，然入涅槃唯二無記。若說欲界有捨異熟，彼說欲界入涅槃心亦具威儀異熟無記。若說欲界無捨異熟，彼說欲界入涅槃心但有威儀而無異熟。何故唯無記得入涅槃？無記勢力微順心斷故。於命終位何身分中識最後滅？頓命終者意識身根欻然總滅，若漸死者往下人天。於足齊心如次識滅，謂墮惡趣說名往下，彼識最後於足處滅；若往人趣識滅於臍，若往生天識滅心處。諸阿羅漢說名不生，彼最後心亦心處滅。有餘師說：彼滅在頂，正命終時於足等處身根滅故意識隨滅。臨命終時身根漸滅，至足等處欻然都滅。如以少水置炎石上，漸減漸消一處都盡。又漸命終者，臨命終時多為斷末摩苦受所逼。無有別物名為末摩，然於身中有異支節觸便致死，是謂末摩。若水火風隨一增盛，如利刀刃觸彼末摩，因此便生增上苦受，從斯不久遂致命終。非如斬薪說名為斷，如斷無覺故得斷名。地界何緣無斯斷用？以無第四內災患故。內三災患，謂風熱淡水火風增隨所應起。有說：此似外器三災。此斷末摩天中非有，然諸天子將命終時，先有五種小衰相現：一者衣服嚴具出非愛聲；二者自身光明忽然昧劣；三者於沐浴位水渧著身；四者本性囂馳今滯一境；五者眼本凝寂今數瞬動。此五相現非定當死。復有五種大衰相現：一者衣染埃塵；二者花鬘萎悴；三者兩腋汗出；四者臭氣入身；五者不樂本座。

The treatise says: Cutting off wholesome roots and continuing them, detachment from a realm or ground, falling away from detachment, death and rebirth: in these six states it is admitted that only mental consciousness is involved and no other. The word birth said here should be known to include the first conception in the intermediate existence as well. Death and birth are admitted to be associated only with equanimity, because a mind associated with equanimity is not distinct or sharp, whereas other feelings are distinct and sharp and are not suited to death and birth. At these two times the mind is only scattered, not in concentration, since where there is mind there is certainly not no-mind. It is not reasonable that death and birth occur in a mind of concentration, because of the difference in realm and ground, because it arises from preparatory effort, and because of the benefit it gives to what it holds. Nor is it reasonable for death and birth to occur in a state without mind, because in a state without mind life is certainly not harmed. When the body that serves as the basis is about to deteriorate, a mind belonging to that basis must again arise before life ends, and there is no other reasoning. Moreover, one without mind cannot take rebirth, since there would be no cause: apart from the arising of afflictions there is no taking of birth. Although death existence extends to minds of the three natures, entry into nirvana occurs only in the two neutral minds. If one says that the desire realm has equanimity as maturation, then they say that the mind entering nirvana in the desire realm also has neutral maturation of the postures. If one says that the desire realm has no equanimity as maturation, then they say that the mind entering nirvana in the desire realm has only the postures and no maturation. Why can only the neutral enter nirvana? Because the neutral has weak power and accords with the cutting off of mind. At the moment of death, in which part of the body does consciousness cease last? In sudden death, mental consciousness and the body faculty suddenly all cease together; in gradual death, those going down, to humans or to gods cease respectively at the feet, navel and heart. Those who fall into evil destinies are said to go down, and their consciousness finally ceases at the feet; if one goes to the human destiny consciousness ceases at the navel, and if one goes to be born in heaven consciousness ceases at the heart. Arhats are said not to be reborn, and their last mind also ceases at the heart. Other teachers say: it ceases at the crown, because at the moment of death the body faculty ceases at the feet and so on, and mental consciousness ceases along with it. At the approach of death the body faculty gradually ceases and, on reaching the feet and so on, suddenly ceases entirely, just as a little water placed on a hot stone gradually decreases and dwindles until it is all gone in one place. Moreover, those who die gradually are mostly oppressed at the time of death by the painful feeling of the cutting of the vital points (marman). There is no separate thing called a vital point, but in the body there are joints of a different kind, and touching them leads to death; these are called vital points. If one of water, fire or wind increases, it is like a sharp blade touching those vital points, and from this strong painful feeling arises and soon death follows. It is not like cutting firewood that is called cutting; it is called cutting because the cutting is not felt. Why does the earth element have no such cutting function? Because it lacks a fourth internal calamity. The three internal calamities are wind, heat and phlegm, that is, the increase of wind, fire and water arising as appropriate. Some say: this resembles the three calamities of the external world. This cutting of the vital points does not occur among the gods, but when divine beings are about to die, five minor signs of decline appear first: first, clothes and ornaments give out unpleasant sounds; second, the body's radiance suddenly dims; third, at bathing time water drops cling to the body; fourth, a nature once restless is now fixed on one object; fifth, eyes once still now blink often. The appearance of these five signs does not mean death is certain. There are also five great signs of decline: first, clothes are stained with dust; second, flower garlands wither; third, sweat comes from both armpits; fourth, a foul smell enters the body; fifth, one finds no pleasure in one's seat.

此五相現必定當死。世尊於此有情世間生住沒中建立三聚。何謂三聚？頌曰：

(The treatise continues:) When these five signs appear, death is certain. In the arising, abiding and passing away of the world of sentient beings, the World-Honored One established three groups. What are the three groups? The verse says:

正邪不定聚，聖造無間餘。

The fixed in the right, the fixed in the wrong, and the unfixed; the noble, those who commit the heinous crimes, and the rest.

論曰：一正性定聚、二邪性定聚、三不定性聚。何名正性？謂契經言：貪無餘斷，瞋無餘斷，痴無餘斷。一切煩惱皆無餘斷，是名正性。定者謂聖，聖謂已有無漏道生，遠諸惡法故名為聖，獲得畢竟離繫得故。定盡煩惱，故名正定。諸已獲得順解脫分者，亦定得涅槃，何非正定？彼後或墮邪定聚故。又得涅槃時未定故，非如預流者極七返有等。又彼未能捨邪性故，不名正定。何名邪性？謂諸地獄、傍生、餓鬼，是名邪性。定謂無間，造無間者必墮地獄，故名邪定。正邪定餘，名不定性。彼待二緣，可成二故。

The treatise says: The first is the group fixed in rightness, the second the group fixed in wrongness, and the third the unfixed group. What is called rightness? A sutra says: the complete cutting off of craving, the complete cutting off of hatred, the complete cutting off of delusion; the complete cutting off of all afflictions is called rightness. Fixed means the noble: the noble are those in whom the untainted path has already arisen, who are called noble because they are far from evil dharmas and have obtained the final possession of separation. Because they are certain to exhaust the afflictions, they are called fixed in rightness. Those who have already obtained the stage conducive to liberation are also certain to attain nirvana; why are they not fixed in rightness? Because later they might fall into the group fixed in wrongness. Also because the time of attaining nirvana is not yet fixed, unlike stream-enterers who have at most seven more rebirths and so on. Also because they have not yet abandoned wrongness, they are not called fixed in rightness. What is called wrongness? The hells, animals and hungry ghosts are called wrongness. Fixed means without interval: those who commit the heinous crimes without interval will certainly fall into hell, and so are called fixed in wrongness. Those other than the fixed in rightness and the fixed in wrongness are called the unfixed, since depending on two conditions they can become either of the two.

三藏法師玄奘奉詔譯

Translated by Tripitaka Master Xuanzang by imperial order.

分別世品第三之四

Chapter 3 on the Analysis of the World, Part 4.

如是已說有情世間。器世間今當說。頌曰：

The world of sentient beings has now been explained. The world of vessels (the physical world) will now be discussed. The verse says:

安立器世間，風輪最居下，

In establishing the vessel world, the wind wheel lies lowest of all,

其量廣無數，厚十六洛叉，

its breadth is countless, and its thickness is sixteen laksha;

次上水輪深，十一億二萬，

above it is the water wheel, with a depth of one hundred and twelve thousand myriads,

下八洛叉水，餘凝結成金，

below it eight laksha of water, the rest congealing into gold;

此水金輪廣，徑十二洛叉，

the breadth of the water and gold wheels has a diameter of twelve laksha,

三千四百半，周圍此三倍。

three thousand four hundred and fifty, and the circumference is three times this.

論曰：許此三千大千世界如是安立形量不同。謂諸有情業增上力，先於最下依止虛空有風輪生，廣無數、厚十六億踰繕那。如是風輪其體堅密，假設有一大諾健那，以金剛輪奮威懸擊，金剛有碎風輪無損。又諸有情業增上力，起大雲雨澍風輪上，滴如車軸積水成輪。如是水輪於未凝結位，深十一億二萬踰繕那。如何水輪不傍流散？有餘師說：一切有情業力所持令不流散。如所飲食未熟變時，終不流移墮於熟藏。有餘部說：由風所持令不流散，如篅持穀。有情業力感別風起，搏擊此水上結成金，如熟乳停上凝成膜，故水輪減唯厚八洛叉，餘轉成金，厚三億二萬。二輪廣量其數是同，謂徑十二億三千四百半。周圍其邊數成三倍，謂周圍量成三十六億一萬三百五十踰繕那。頌曰：

The treatise says: It is admitted that this trichiliocosm is established in this way, with its dimensions differing. That is, by the dominant power of the karma of sentient beings, first at the very bottom, resting on space, a wind wheel arises, countless in breadth and sixteen hundred million yojanas thick. The substance of this wind wheel is so solid and dense that if a great Naraka-like strongman were to strike it with all his might using a diamond wheel, the diamond would shatter and the wind wheel would be unharmed. Again, by the dominant power of the karma of sentient beings, great clouds arise and rain down upon the wind wheel, with drops like the axles of carts, and the accumulated water forms a wheel. This water wheel, before it congeals, has a depth of one billion one hundred and twenty thousand yojanas. How does the water wheel not flow away sideways? Some other teachers say that the karma of all sentient beings holds it so that it does not flow away, just as food and drink that have been eaten do not move and fall into the intestine for ripened food before they have been digested. Other schools say that it is held by wind so that it does not flow away, as a granary holds grain. The karma of sentient beings gives rise to a separate wind, which strikes this water and makes it form gold above, as ripened milk when left forms a skin on top; thus the water wheel is reduced to a thickness of only eight laksha, and the rest turns into gold, with a thickness of three hundred and twenty million. The breadth of the two wheels is the same, namely a diameter of one billion two hundred and thirty-four million five hundred thousand. The numbers of their circumference are three times this, namely a circumference of three billion six hundred and ten million one hundred thousand three hundred and fifty yojanas. The verse says:

蘇迷盧處中，次踰健達羅，

Mount Sumeru stands in the center, then Yugandhara,

伊沙馱羅山，朅地洛迦山，

Mount Ishadhara, and Mount Khadiraka,

蘇達梨舍那，頞濕縛羯拏，

Sudarshana, Ashvakarna,

毘那怛迦山，尼民達羅山，

Mount Vinataka and Mount Nemindhara,

於大洲等外，有鐵輪圍山，

and beyond the great continents and the rest, the iron Cakravada mountains encircle all;

前七金所成，蘇迷盧四寶，

the first seven are made of gold, while Sumeru is made of four jewels;

入水皆八萬，妙高出亦然，

each is eighty thousand yojanas into the water, and Sumeru also rises that high,

餘八半半下，廣皆等高量。

and the other eight are each half the one before, their breadth equal to their height.

論曰：於金輪上有九大山，妙高山王處中而住，餘八週匝繞妙高山。於八山中前七名內，第七山外有大洲等。此外復有鐵輪圍山，周匝如輪圍一世界。持雙等七唯金所成。妙高山王四寶為體，謂如次四面北、東、南、西，金、銀、吠琉璃、頗胝迦寶。隨寶威德色顯於空，故贍部洲空似吠琉璃色。如是寶等從何而生？亦諸有情業增上力。復大雲起雨金輪上滴如車軸，積水奔濤，其水即為眾寶種藏。由具種種威德猛風鑽擊變生眾寶類等。如是變水生寶等時，因滅果生，體不俱有，非如數論轉變所成。數論云何執轉變義？謂執有法自性常存，有餘法生、有餘法滅。如是轉變何理相違？謂必無容有法常住，可執別有法滅法生。誰言法外別有有法？唯即此法於轉變時異相所依名為有法。此亦非理。非理者何？即是此物而不如此，如是言義曾所未聞。如是變生金寶等已，復由業力引起別風，簡別寶等攝令聚集成山成洲，分水甘醎令別成立內海外海。如是九山住金輪上，入水量皆等八萬踰繕那，蘇迷盧山出水亦爾。餘八出水半半漸卑，謂初持雙出水四萬，乃至最後鐵輪圍山出水三百一十二半。如是九山一一廣量，各各與自出水量同。頌曰：

The treatise says: On the golden wheel there are nine great mountains. Sumeru, king of mountains, stands in the middle, and the other eight encircle Sumeru all around. Of the eight mountains, beyond the seventh named in the first group, there are the great continents and so on. Beyond this there is further the iron wheel-encircling mountain, which surrounds a world like a wheel rim. The seven beginning with Yugandhara are made of gold alone. The king of mountains, Sumeru, is made of four jewels: on its four faces, to the north, east, south, and west in order, gold, silver, lapis lazuli, and crystal. According to the majestic power of each jewel, its color shows in the sky; hence the sky of Jambudvipa looks like the color of lapis lazuli. From what do such jewels arise? Again from the dominant force of the karma of sentient beings. Moreover, great clouds rise and rain on the golden wheel, with drops like cart-axles, and the accumulated water in surging waves becomes the storehouse of seeds of the many jewels. Fierce winds with various kinds of majestic power bore into and strike it, transforming it to produce the many jewels and their kinds. When water is thus transformed into jewels and the like, the cause ceases and the effect arises, and their substances do not coexist; it is not a transformation as the Samkhya masters assert. How do the Samkhyas hold the meaning of transformation? They hold that a dharma-possessor's own nature is permanent, while some other dharma arises and some other dharma ceases. What principle contradicts this kind of transformation? Namely that it is certainly impossible for a dharma to remain permanent while one can hold that a separate dharma ceases and a separate dharma arises. Who says that apart from dharmas there is a separate dharma-possessor? It is only the support of different aspects at the time of transformation of this very dharma that is called the dharma-possessor. This too is unreasonable. What is unreasonable? It is that one says it is this very thing and yet not so; such a meaning has never been heard. Having thus transformed and produced gold, jewels, and the like, by the power of karma a separate wind is further raised, which sorts the jewels and gathers them together to form mountains and continents, and divides the water into sweet and salty so that the inner seas and the outer sea are separately established. Thus the nine mountains stand on the golden wheel, each entering the water the same eighty thousand yojanas; Mount Sumeru likewise rises out of the water. The other eight rise out of the water by half and half, in descending order: first, Yugandhara rises forty thousand, and so on until the last, the iron wheel-encircling mountain, which rises three hundred twelve and a half. The breadth of each of the nine mountains is the same as its height above water. The verse says:

山間有八海，前七名為內，

Between the mountains there are eight seas; the first seven are called inner;

最初廣八萬，四邊各三倍，

the first is eighty thousand wide, and on each of its four sides three times that;

餘六半半陿，第八名為外，

the other six narrow by half and half; the eighth is called the outer,

三洛叉二萬，二千踰繕那。

three lakhs, twenty thousand, and two thousand yojanas.

論曰：妙高為初、輪圍最後，中間八海，前七名內。七中皆具八功德水：一甘、二冷、三軟、四輕、五清淨、六不臭、七飲時不損喉、八飲已不傷腹。如是七海初廣八萬，約持雙山內邊周量，於其四面數各三倍，謂各成二億四萬踰繕那。其餘六海量半半陿，謂第二海量廣四萬，乃至第七量廣一千二百五十。此等不說周圍量者，以煩多故。第八名外，醎水盈滿，量廣三億二萬二千。頌曰：

The treatise says: Sumeru is first and the wheel-encircling mountain is last; between them are eight seas, of which the first seven are called inner. All seven are full of water with eight virtues: first, sweet; second, cool; third, soft; fourth, light; fifth, clear and pure; sixth, not foul-smelling; seventh, not harming the throat when drunk; eighth, not hurting the stomach after drinking. The first of these seven seas is eighty thousand wide, measured along the inner edge of Mount Yugandhara, and on each of its four sides it is three times that, namely two hundred forty thousand yojanas each. The other six seas narrow by half and half: the second sea is forty thousand wide, and so on until the seventh is twelve hundred fifty wide. The circumferences of these are not given because they would be too many. The eighth is called outer, filled with salt water, and its breadth is three hundred twenty-two thousand. The verse says:

於中大洲相，南贍部如車，

Among them, the characteristics of the great continents: in the south Jambudvipa is like a cart,

三邊各二千，南邊有三半；

three sides of two thousand each, and the south side three and a half;

東毘提訶洲，其相如半月，

in the east Purvavideha, its shape like a half-moon,

三邊如贍部，東邊三百半；

with three sides like Jambudvipa, and the east side three hundred fifty;

西瞿陀尼洲，其相圓無缺，

in the west Godaniya, its shape round and without gaps,

徑二千五百，周圍此三倍；

with a diameter of two thousand five hundred, and a circumference three times that;

北俱盧畟方，面各二千等，

in the north Uttarakuru is square, each face two thousand and equal,

中洲復有八，四洲邊各二。

and there are eight middle continents, two beside each of the four continents.

論曰：於外海中大洲有四，謂於四面對妙高山。南贍部洲北廣南陿，三邊量等，其相如車。南邊唯廣三踰繕那半，三邊各有二千踰繕那。唯此洲中有金剛座，上窮地際下據金輪，一切菩薩將登正覺皆坐此座上起金剛喻定，以無餘依及餘處所有堅固力能持此故。東勝身洲東陿西廣，三邊量等，形如半月。東三百五十，三邊各二千。西牛貨洲圓如滿月，徑二千五百，周圍七千半。北俱盧洲形如方座，四邊量等，面各二千。等言為明無少增減。隨其洲相人面亦然。復有八中洲，是大洲眷屬，謂四大洲側各有二中洲。贍部洲邊二中洲者，一遮末羅洲、二筏羅遮末羅洲。勝身洲邊二中洲者，一提訶洲、二毘提訶洲。牛貨洲邊二中洲者，一舍搋洲、二嗢怛羅漫怛裡拏洲。俱盧洲邊二中洲者，一矩拉婆洲、二憍拉婆洲。此一切洲皆人所住。有說：唯一邏剎娑居。頌曰：

The treatise says: In the outer sea there are four great continents, namely the four facing the four sides of Mount Sumeru. Jambudvipa in the south is wide in the north and narrow in the south, its three sides equal in measure, and its shape is like a cart. The south side is only three and a half yojanas wide, and each of the three sides is two thousand yojanas. Only in this continent is there the vajra seat, which reaches the limit of the earth above and rests on the golden wheel below; all bodhisattvas, when about to ascend to perfect enlightenment, sit on this seat and enter the vajra-like concentration, because no other support or place has the firm strength to hold this. Purvavideha in the east is narrow in the east and wide in the west, with three sides equal in measure, shaped like a half-moon. The east side is three hundred fifty, and each of the three sides is two thousand. Aparagodaniya in the west is round like a full moon, with a diameter of two thousand five hundred and a circumference of seven thousand five hundred. Uttarakuru in the north is shaped like a square seat, with four equal sides, each face two thousand. The word "equal" is to show that there is no slight increase or decrease. According to the characteristics of each continent, the people's faces are likewise. There are further eight middle continents, which are the retinue of the great continents, namely two middle continents beside each of the four great continents. The two middle continents beside Jambudvipa are: first, Camara; second, Varacamara. The two beside Purvavideha are: first, Deha; second, Videha. The two beside Godaniya are: first, Shatha; second, Uttaramantrina. The two beside Kuru are: first, Kurava; second, Kaurava. All of these continents are inhabited by humans. Some say that one of them is inhabited only by rakshasas. The verse says:

此北九黑山，雪香醉山內，

North of this are nine black mountains; inside the Snow Mountains and the Fragrant Intoxicating Mountain,

無熱池縱廣，五十踰繕那。

there is the Lake without Heat, fifty yojanas in length and breadth.

論曰：此贍部洲從中向北，三處各有三重黑山。有大雪山在黑山北，大雪山北有香醉山。雪北香南有大池水，名無熱惱，出四大河：一殑伽河、二信度河、三徙多河、四縛芻河。無熱惱池縱廣正等，面各五十踰繕那量，八功德水盈滿其中，非得通人無由能至。於此池側有贍部林，樹形高大其果甘美，依此林故名贍部洲，或依此果以立洲號。復於何處置㮈落迦、大㮈落迦？何量有幾？頌曰：

The treatise says: In this Jambudvipa, going north from the middle, there are three black mountains in each of three places. The Great Snow Mountains lie north of the black mountains, and north of the Great Snow Mountains is the Fragrant Intoxicating Mountain. North of the snows and south of the fragrance there is a great lake called Anavatapta, the Lake without Heat and Affliction, from which four great rivers flow: first, the Ganga (Ganges); second, the Sindhu; third, the Sita; fourth, the Vaksu. The Lake without Heat is equal in length and breadth, each face fifty yojanas, and filled with water of eight virtues; no one can reach it without supernormal powers. Beside this lake is the Jambu forest, whose trees are tall and whose fruit is sweet; because of this forest the continent is named Jambudvipa, or the name of the continent is established from this fruit. Where, again, are the narakas and great narakas placed (in the original text, the character for "naraka" is a rare variant form)? What are their measures and how many are there? The verse says:

此下過二萬，無間深廣同，

Below this, past twenty thousand, is Avici, equal in depth and breadth,

上七㮈落迦，八增皆十六。

above it the seven narakas, each with eight additions, all sixteen in number.

謂煻煨屍糞，鋒刃烈河增，

They are the embers, the corpse-dung, the blades, and the fierce river as additions,

各住彼四方，餘八寒地獄。

each located at the four directions of that naraka; and there are the other eight cold hells.

論曰：此贍部洲下過二萬，有阿鼻旨大㮈落迦。深廣同前，謂各二萬故。彼底去此四萬踰繕那。以於其中受苦無間，非如餘七大㮈落迦受苦非恆，故名無間。且如等活㮈落迦中，諸有情身雖被種種斫刺磨擣，而彼暫遇涼風所吹還活如本，由斯理故立等活名。阿鼻旨中無如是事。有餘師說：阿鼻旨中無樂間苦故名無間，餘地獄中有樂間起，雖無異熟而有等流。七㮈落迦在無間上重累而住。其七者何？一者極熱、二者炎熱、三者大叫、四者號叫、五者眾合、六者黑繩、七者等活。有說：此七在無間傍。八㮈落迦增各十六，故薄伽梵說此頌言：

The treatise says: Below this Jambudvipa, past twenty thousand yojanas, is the great naraka Avici (uninterrupted). Its depth and breadth are as before, namely twenty thousand each. Its bottom is forty thousand yojanas from here. Because suffering in it is without interruption, unlike the other seven great narakas where suffering is not constant, it is called uninterrupted. For example, in the naraka of Revival, although the bodies of beings are variously hacked, stabbed, ground, and pounded, when they briefly meet a cool wind blowing they revive as before, and for this reason the name Revival is established. There is no such thing in Avici. Some other masters say: in Avici there is no pleasure interspersed with suffering, hence the name uninterrupted; in the other hells pleasure arises in between, though without being a result of maturation but only a flow of the same kind. The seven narakas lie piled up one above another over Avici. What are the seven? First, Tapana (extremely hot); second, Pratapana (blazing); third, Maharaurava (great wailing); fourth, Raurava (wailing); fifth, Samghata (crushing); sixth, Kalasutra (black rope); seventh, Samjiva (revival). Some say that these seven are beside Avici. Each of the eight narakas has sixteen additions, and so the Bhagavat spoke this verse:

此八㮈落迦，我說甚難越，

These eight narakas, I say, are very hard to cross;

以熱鐵為地，周匝有鐵牆，

the ground is of hot iron, with an iron wall all around,

四面有四門，關閉以鐵扇，

four gates on the four sides, closed with iron doors,

巧安布分量，各有十六增，

skillfully laid out in measure, each with sixteen additions,

多百踰繕那，滿中造惡者，

hundreds of yojanas in extent, filled with those who did evil,

周遍焰交徹，猛火恆洞然。

flames interpenetrating everywhere, fierce fire burning constantly through and through.

十六增者，八㮈落迦四面門外各有四所：一煻煨增，謂此增內煻煨沒膝，有情遊彼才下足時，皮肉與血俱燋爛墜，舉足還生平復如本。二屍糞增，謂此增內屍糞泥滿，於中多有娘矩吒蟲，𭪿利如針身白頭黑，有情遊彼皆為此蟲鑽皮破骨𠯗食其髓。三鋒刃增，謂此增內復有三種：一刀刃路，謂於此中仰布刀刃以為大道，有情遊彼才下足時，皮肉與血俱斷碎墜，舉足還生平復如本。二劍葉林，謂此林上純以銛利劍刃為葉，有情遊彼風吹葉墜，斬刺支體骨肉零落，有烏駁狗摣掣食之。三鐵刺林，謂此林上有利鐵刺長十六指，有情被逼上下樹時，其刺銛鋒下上鑱刺，有鐵𭪿鳥探啄有情眼睛心肝爭競而食。刀刃路等三種雖殊，而鐵杖同故一增攝。四烈河增，謂此增量廣，滿中熱醎水，有情入中或浮或沒，或逆或順或橫或轉，被蒸被煮骨肉糜爛。如大鑊中滿盛灰汁置麻米等，猛火下燃，麻等於中上下迴轉舉體糜爛，有情亦然。設欲逃亡，於兩岸上有諸獄卒，手執刀槍禦捍令迴，無由得出。此河如塹，前三似園，四面各四增，故言皆十六。此是增上被刑害所，故說名增，本地獄中適被害已重遭害故。有說：有情從地獄出更遭此苦，故說為增。今於此中因論生論。諸地獄卒是有情不？有說：非情。如何動作？有情業力，如成劫風。若爾，云何通彼大德法善現說？如彼頌言：

(The treatise continues:) The sixteen additions are as follows: outside the four gates of each of the eight narakas there are four places. First, the Embers addition: in this addition, hot embers reach up to the knee; when a being walks there, as soon as he sets down his foot, skin, flesh, and blood are all scorched and fall off, and when he lifts his foot they grow again and are restored as before. Second, the Corpse-Dung addition: this addition is full of corpse-dung mud, in which there are many nankuta worms, whose beaks are sharp as needles, whose bodies are white and heads black (in the original text the character for "beak" is a rare variant form); beings who walk there are bored into by these worms through skin and bone, and their marrow is eaten. Third, the Blades addition: this addition contains three kinds. First, the blade road, in which blades are laid face up as a great road; when a being walks there, as soon as he sets down his foot, skin, flesh, and blood are all cut to pieces and fall off, and when he lifts his foot they grow again and are restored as before. Second, the sword-leaf forest, a forest whose leaves are wholly of sharp sword blades; when beings walk there, wind blows the leaves down, hacking and stabbing their limbs so that bones and flesh fall in pieces, and spotted dogs with iron mouths seize and eat them. Third, the iron-thorn forest, a forest on which there are sharp iron thorns sixteen finger-breadths long; when beings, pressed on, climb up and down the trees, the thorns pierce them with sharp points going down and up, and birds with iron beaks peck at the beings' eyes, hearts, and livers and eat them in competition. Although the blade road and the other two differ, they are included in one addition because of the common iron staff. Fourth, the Fierce River addition: this addition is vast in extent and full of hot salty water; beings enter it and either float or sink, go against the current, with it, or across it, or turn over, being steamed and boiled until their bones and flesh are mashed. It is like a great cauldron filled with ash-water in which hemp and rice are placed, with fierce fire burning beneath, and the hemp and the rest turn up and down in it and are wholly mashed; beings are likewise. If they wish to flee, on the two banks there are prison guards who hold swords and spears to ward them off and make them turn back, so there is no way to get out. This river is like a moat, and the former three are like gardens; each of the four sides has four additions, and hence it is said to be sixteen in all. These are places of added suffering from punishment, and so they are called additions, since those who have just been harmed in the original hell are harmed again. Some say: beings who emerge from the hell suffer this pain again, and so it is called an addition. Here a question arises from this discussion. Are the hell guards sentient beings? Some say they are not sentient. How do they act, then? By the power of the karma of sentient beings, like the winds of the kalpa of formation. If so, how does this fit with what the Venerable Dharmasubhuti said? As his verse says: