Abhidharmakosha-bhashya, Fascicle 8 (Sarvastivada)

心常懷忿毒，好集諸惡業，

With a mind constantly harboring anger and poison, fond of accumulating evil deeds,

見他苦欣悅，死作琰魔卒。

delighting in seeing others suffer, after death one becomes a soldier of Yama.

琰魔王使諸邏剎娑擲諸有情置地獄者名琰魔卒。是實有情非地獄中害有情者，故地獄卒非實有情。有說：有情。若爾，此惡業何處受異熟？即地獄中，以地獄中尚容無間所感異熟，此何理遮？若爾，何緣火不燒彼？此定由業力所隔礙故，或感異大種故不被燒。熱㮈落迦已說有八。復有餘八寒㮈落迦。其八者何？一頞部陀、二尼剌部陀、三頞唽吒、四臛臛婆、五虎虎婆、六嗢缽羅、七缽特摩、八摩訶缽特摩。此中有情嚴寒所逼，隨身聲變以立其名。此八並居贍部洲下，如前所說大地獄傍。此贍部洲其量無幾，下寧容受無間等耶？洲如穀聚，上尖下闊，是故大海漸陿漸深。如上所論十六地獄，一切有情增上業感。餘孤地獄各別業招，或多或二或一所止，差別多種、處所不定，或近江河山邊曠野，或在地下空及餘處。諸地獄器安布如是，本處在下、支𣲖不定。傍生住處謂水陸空，本處大海，後流餘處。諸鬼本處琰魔王國，於此贍部洲下過五百踰繕那有琰魔王國，縱廣量亦爾，從此展轉散居餘處。或有端嚴具大威德，受諸富樂自在如天，或有飢羸顏貌醜陋，如是等類廣說如經。日月所居量等義者，頌曰：

(The treatise continues:) Those rakshasas sent by King Yama to throw sentient beings into the hells are called Yama's soldiers. They are real sentient beings, not those who harm beings in the hells; therefore the hell guards are not real sentient beings. Some say they are sentient beings. If so, where do they experience the result of maturation of this evil karma? In the hells themselves, since in the hells even the result of maturation brought about by uninterrupted karma can be experienced; what principle prevents this? If so, why does fire not burn them? This is certainly because they are shielded by karma, or because they have been brought about with a different kind of great elements, and so they are not burned. The eight hot narakas have been described. There are also eight other cold narakas. What are the eight? First, Arbuda; second, Nirarbuda; third, Atata; fourth, Hahava; fifth, Huhuva; sixth, Utpala; seventh, Padma; eighth, Mahapadma. In these, beings are oppressed by severe cold, and their names are established from the sounds of their bodies as they change. These eight all lie below Jambudvipa, beside the great hells described above. This Jambudvipa is not large in measure; how can its underside hold Avici and the rest? The continent is like a heap of grain, pointed above and broad below, and so the great sea grows gradually narrower and deeper. As discussed above, the sixteen hells are brought about by the dominant karma of all sentient beings. The other isolated hells are brought about by individual karma, where one, two, or many dwell, with many kinds of differences and no fixed place, some near rivers, mountains, or wilderness, some underground, in the sky, or other places. The vessels of the hells are thus arranged: the main place is below, and the offshoots are not fixed (in the original text the character for "offshoots" is a rare variant form). The dwelling places of animals are water, land, and sky; their main place is the great ocean, and later they flow to other places. The main place of the hungry ghosts is the kingdom of King Yama, which lies below Jambudvipa past five hundred yojanas, with the same breadth and length, and from here they scatter to other places. Some are dignified and of great majestic power, enjoying wealth and pleasure with freedom like the devas, while some are hungry, emaciated, and ugly in appearance; such kinds are described at length in the sutras. As for the measures of the dwellings of sun and moon, the verse says:

日月迷盧半，五十一五十，

Sun and moon are at half of Sumeru; fifty-one and fifty,

夜半日沒中，日出四洲等。

when it is midnight, the sun sets, noon, the sun rises, in the four continents alike.

雨際第二月，後九夜漸增，

In the rainy season, the second month, after the ninth night, nights gradually lengthen;

寒第四亦然，夜減晝翻此。

the fourth month of the cold season is likewise; nights shorten and days lengthen in the opposite way.

晝夜增臘縛，行南北路時，

Day and night increase by a lava, as the sun goes on its south and north paths;

近日自影覆，故見月輪缺。

when near the sun, the moon is covered by its own shadow, and so the moon-disk is seen to wane.

論曰：日月眾星依何而住？依風而住。謂諸有情業增上力共引風起，繞妙高山空中旋環，運持日等令不停墜。彼所住去此幾踰繕那？持雙山頂齊妙高山半。日月徑量幾踰繕那？日五十一，月唯五十。星最小者唯一俱盧舍，其最大者十六踰繕那。日輪下面頗胝迦寶火珠所成，能熱能照；月輪下面頗胝迦寶水珠所成，能冷能照。隨有情業增上所生，能於眼身果花稼穡藥草等物，如其所應為益為損。唯一日月普於四洲作所作事、一日所作事為四洲同時不？不爾。云何？北洲夜半東洲日沒，南洲日中西洲日出。此四時等，餘例應知。日行此洲路有差別，故令晝夜有減有增。從雨際第二月後半第九日夜漸增，從寒際第四月後半第九日夜漸減，晝增減位與此相違。夜漸增時晝便漸減，夜若漸減晝則漸增。晝夜增時一晝夜增幾？增一臘縛。晝夜減亦然。日行此洲向南向北，如其次第夜增晝增。何故月輪於黑半末白半初位見有缺耶？世施設中作如是釋：以月宮殿行近日輪，月被日輪光所侵照，餘邊發影自覆月輪，令於爾時見不圓滿。先舊師釋：由日月輪行度不同現有圓缺。日等宮殿何有情居？四大天王所部天眾。是諸天眾唯住此耶？若空居天唯住如是日等宮殿，若地居天住妙高山諸層級等。有幾層級？其量云何？何等諸天住何層級？頌曰：

The treatise says: On what do the sun, moon, and stars rest? They rest on wind. By the dominant power of the karma of sentient beings, a wind is jointly drawn forth, which circles Mount Sumeru in the sky, carrying the sun and the rest so that they do not stop or fall. How many yojanas from here do they dwell? They are level with the half-height of Mount Sumeru, at the summit of Yugandhara. How many yojanas is the diameter of the sun and the moon? The sun is fifty-one, and the moon only fifty. The smallest star is only one krosha (the distance of an arrow's flight), and the largest is sixteen yojanas. Beneath the sun-disk is a fire-pearl made of crystal, which can heat and illuminate; beneath the moon-disk is a water-pearl made of crystal, which can cool and illuminate. Arising from the dominant karma of sentient beings, they can, as appropriate, benefit or harm the eyes, body, fruits, flowers, crops, medicinal herbs, and other things. Does a single sun and moon do their work across the four continents, and does the work of one day take place in the four continents at the same time? No. How is it, then? When it is midnight in the north continent, the sun sets in the east continent, it is noon in the south continent, and the sun rises in the west continent. As for these four times and so on, the others should be understood by analogy. The sun's path over this continent differs, and so it makes day and night shorten and lengthen. From the second month of the rainy season, after the ninth night of the second half, the nights gradually lengthen; from the fourth month of the cold season, after the ninth night of the second half, the nights gradually shorten; the increase and decrease of days are the opposite of this. As the nights gradually lengthen, the days gradually shorten; if the nights gradually shorten, the days gradually lengthen. When days and nights increase, how much does a day and night increase? It increases by one lava (a very short unit of time). The decrease of days and nights is likewise. As the sun travels toward the south or north of this continent, in order the nights increase or the days increase. Why is the moon-disk seen to be partly missing at the end of the dark fortnight and the beginning of the bright fortnight? In worldly accounts, this is explained thus: since the moon's palace moves near the sun-disk, the moon is struck by the light of the sun-disk, and its remaining edge casts a shadow that covers the moon-disk, so that at that time it is not seen to be full. The old masters explain: because the sun and moon disks move at different paces, they appear to be full or waning. What sentient beings dwell in the palaces of the sun and the rest? The devas under the Four Great Heavenly Kings. Do these devas dwell only here? The devas who dwell in the air live only in such palaces of the sun and the rest, while the devas who dwell on the ground live on the terraces of Mount Sumeru. How many terraces are there? What are their measures? Which devas live on which terrace? The verse says:

妙高層有四，相去各十千，

Sumeru has four terraces, each ten thousand apart,

傍出十六千，八四二千量。

projecting outward sixteen thousand, then eight, four, and two thousand.

堅手及持鬘，恆憍大王眾，

The Strong-handed, the Garland-bearers, the Ever-intoxicated, and the host of the Great Kings

如次居四級，亦住餘七山。

dwell in order on the four terraces, and also dwell on the other seven mountains.

論曰：蘇迷盧山有四層級，始從水際盡第一層相去十千踰繕那量，如是乃至從第三層盡第四層亦十千量。此四層級從妙高山傍出圍繞盡其下半，最初層級出十六千，第二、第三、第四層級，如其次第八、四、二千。有藥叉神名為堅手住初層級，有名持鬘住第二級，有名恆憍住第三級，此三皆是四大天王所部天眾，第四層級四大天王及諸眷屬共所居止故，經依此說四大王眾天。如妙高山四外層級四大王眾及眷屬居，如是持雙、持軸山等七金山上亦有天居，是四大王所部封邑，是名依地住四大王眾天。於欲天中此天最廣。三十三天住在何處？頌曰：

The treatise says: Mount Sumeru has four terraces. From the water's edge to the end of the first terrace is ten thousand yojanas, and likewise from the third terrace to the end of the fourth, ten thousand. These four terraces project outward from Mount Sumeru and encircle it, using up its lower half; the first terrace projects sixteen thousand, and the second, third, and fourth terraces, in order, eight, four, and two thousand. A yaksha named Strong-handed dwells on the first terrace, one named Garland-bearer on the second, and one named Ever-intoxicated on the third. These three are all devas under the Four Great Heavenly Kings. On the fourth terrace the Four Great Heavenly Kings and their retinues together dwell, and so the sutras speak of the devas of the Four Great Kings on this account. Just as the Four Great Kings and their retinues dwell on the four outer terraces of Mount Sumeru, devas also dwell on the seven golden mountains such as Yugandhara and Isadhara, which are the fiefs under the Four Great Kings; these are called the devas of the Four Great Kings who dwell on the ground. Among the desire-realm devas, these are the widest. Where do the Thirty-three Gods live? The verse says:

妙高頂八萬，三十三天居，

On the summit of Sumeru, eighty thousand wide, the Thirty-three Gods dwell,

四角有四峰，金剛手所住。

at the four corners are four peaks where Vajrapani dwells.

中宮名善見，周萬踰繕那，

The central palace is called Sudarshana, ten thousand yojanas around,

高一半金城，雜飾地柔軟。

with a golden city wall half as high, and a soft ground adorned with mixed jewels.

中有殊勝殿，周千踰繕那，

Within there is the Vaijayanta palace, a thousand yojanas around,

外四苑莊嚴，眾車麁雜喜。

outside it four parks adorn it: Caitraratha, Parushyaka, Mishraka, and Nandana.

妙池居四方，相去各二十，

Wonderful ponds lie in the four directions, each twenty yojanas apart,

東北圓生樹，西南善法堂。

in the northeast the Parijata tree, in the southwest the Hall of Good Dharma.

論曰：三十三天住迷盧頂，其頂四面各八十千，與下四邊其量無別。有餘師說：周八十千，別說四邊各唯二萬。山頂四角各有一峰，其高廣量各有五百。有藥叉神名金剛手，於中止住守護諸天。於山頂中有宮名善見，面二千半，周萬踰繕那，金城量高一踰繕那半，其地平坦亦真金所成，俱用百一雜寶嚴飾，地觸柔軟如妬羅綿，於踐躡時隨足高下，是天帝釋所都大城。於其城中有殊勝殿，種種妙寶具足莊嚴，蔽餘天宮故名殊勝，面二百五十，周千踰繕那。是謂城中諸可愛事。城外四面四苑莊嚴，是彼諸天共遊戲處：一眾車苑、二麁惡苑、三雜林苑、四喜林苑，此為外飾莊嚴大城。四苑四邊有四妙池，中間各去苑二十踰繕那，是彼諸天勝遊戲處，諸天於彼捔勝歡娛。城外東北有圓生樹，是三十三天受欲樂勝所。盤根深廣五十踰繕那，聳幹上昇枝條傍布，高廣量等百踰繕那，挺葉開花妙香芬馥，順風燻滿百踰繕那，若逆風時猶遍五十。順風可爾，云何逆燻？有餘師言：香無逆燻義，依不越樹界故說逆燻。理實圓生有如是德，所流香氣能逆風燻，雖天和風力所擁遏。然能相續流趣餘方，漸劣漸微近處便歇，非能遠至如順風燻。如是花香，為依自地隨風相續轉至餘方、為但燻風別生香氣？此義無定，諸軌範師於此二門俱許無失。若爾，何故薄伽梵言：

The treatise says: The Thirty-three Gods dwell on the summit of Sumeru; each of its four sides is eighty thousand, the same in measure as the four sides below. Some other masters say: the circumference is eighty thousand, and the four sides are said separately to be only twenty thousand each. At each of the four corners of the summit there is a peak, each five hundred in height and breadth. A yaksha named Vajrapani dwells there and guards the devas. In the middle of the summit is a palace called Sudarshana, twenty-five hundred on each face and ten thousand yojanas around, with a golden city wall one and a half yojanas high; its ground is flat, also made of pure gold, adorned with a hundred and one kinds of mixed jewels, and soft to the touch like tula cotton, yielding to the foot when trodden and rising and sinking with it; this is the great capital city of the deva Shakra. In the city there is an excellent palace, Vaijayanta, fully adorned with various fine jewels, called excellent because it eclipses the palaces of the other devas, two hundred fifty on each face and a thousand yojanas around. These are the lovable things within the city. Outside the city on the four sides are four adorned parks, where the devas play together: first, the Caitraratha park; second, the Parushyaka park; third, the Mishraka park; fourth, the Nandana park. These adorn the great city on the outside. On the four sides of the four parks are four wonderful ponds, each twenty yojanas from the park in between, where the devas play in excellence, and the devas there compete in strength and enjoy themselves. Outside the city to the northeast is the Parijata tree, the superior place where the Thirty-three Gods enjoy pleasures. Its coiled roots are fifty yojanas deep and wide, its trunk soars upward and its branches spread sideways, a hundred yojanas high and wide; its leaves stand and its flowers bloom with a wonderful fragrance, which with the wind fills a hundred yojanas, and against the wind still pervades fifty. With the wind this may be so, but how can it spread against it? Some other masters say: fragrance has no meaning of spreading against the wind, and it is said to spread against the wind according to not going beyond the tree's domain. In truth the Parijata has such virtue that the fragrance it emits can spread against the wind; although it is obstructed by the force of the gentle winds of the devas, it can still flow continuously toward other places, gradually weaker and fainter, and ceases near; it cannot reach far as when with the wind. Is this flower fragrance, relying on its own ground, carried on by the wind and continuing to turn to other places, or does it only perfume the wind and give rise to separate fragrance? This meaning is not fixed, and the teachers allow no fault in either alternative. If so, why did the Bhagavat say:

花香不能逆風燻，根莖等香亦復爾；

The fragrance of flowers cannot spread against the wind; so too the fragrance of roots, stems, and the like;

善士功德香芬馥，逆風流美遍諸方。

but the fragrance of the virtue of good people is rich, and flows against the wind, beautiful, to all directions.

據人間香故作是說，以世共了無如是能。化地部經說此香氣，順風燻滿百踰繕那，若無風時唯遍五十。外西南角有善法堂，三十三天時集於彼詳論如法不如法事。如是已辯三十三天所居外器，餘有色天眾所住器云何？頌曰：

(The treatise continues:) It is said so on account of fragrance in the human world, since it is commonly understood that there is no such power. The sutra of the Mahishasakas says that this fragrance with the wind fills a hundred yojanas, and without wind pervades only fifty. At the outer southwest corner there is the Hall of Good Dharma, where the Thirty-three Gods gather at times to discuss in detail what is in accord and not in accord with the Dharma. Thus the dwelling vessels of the Thirty-three Gods have been explained; how about the vessels where the other devas with form dwell? The verse says:

此上有色天，住依空宮殿。

Above this are the devas with form, who dwell in palaces that rest in the sky.

論曰：此前所說三十三天上有色諸天，住依空宮殿。云何名上有色諸天？謂夜摩天、覩史多天、樂變化天、他化自在天。及前所說梵眾天等有十六處，並前合有二十二天，皆依外器。如是所說諸天眾中，頌曰：

The treatise says: Above the Thirty-three Gods mentioned before, the devas with form dwell in palaces that rest in the sky. Who are called the devas with form above? They are the Yama devas, the Tushita devas, the Nirmanarati devas, and the Paranirmitavashavartin devas. Together with the sixteen places such as the Brahma Assembly mentioned before, and the earlier ones, there are twenty-two heavens altogether, all resting on outer vessels. Among the groups of devas thus described, the verse says:

六受欲交抱，執手笑視婬。

The six enjoy desire through embracing, holding hands, laughing, and gazing in lust.

論曰：唯六慾天受妙欲境，於中初二依地居天，形交成婬與人無別。然風氣洩熱惱便除，非如人間有餘不淨。夜摩天眾才抱成婬，覩史多天但由執手，樂變化天唯相向笑，他化自在相視成婬。毘婆沙師作如是釋：六天皆以形交成婬。世施設中說相抱等，但為顯彼時量差別。以上諸天欲境轉妙、貪心轉捷故使之然。隨彼諸天男女膝上，有童男童女欻爾化生，即說為彼天所生男女。初生天眾身量云何？頌曰：

The treatise says: Only the six desire-realm heavens enjoy the marvelous objects of desire. Among them, the first two, who dwell on the ground, accomplish lust through bodily union, no different from humans. However, when the wind and breath are released, heat and distress are removed, and there are no other impurities as in the human world. The Yama devas accomplish lust just by embracing, the Tushita devas only by holding hands, the Nirmanarati devas only by laughing at each other, and the Paranirmitavashavartin devas by gazing at each other. The Vaibhashika masters explain: all six heavens accomplish lust by bodily union; the embracing and so on described in worldly accounts are only to show the difference in time and measure. The objects of desire in the higher heavens become more marvelous and the mind of desire more swift, and so they are made thus. On the lap of such devas, male or female, a boy or girl suddenly appears by transformation, and is said to be born of that deva. What are the body sizes of newly born devas? The verse says:

初如五至十，色圓滿有衣。

At first like those of five up to ten, with complete form and clothing.

論曰：且六慾諸天初生，如次如五六七八九十歲人，生已身形速得成滿。色界天眾於初生時，身量周圓具妙衣服。一切天眾皆作聖言，謂彼言詞同中印度。欲樂生別云何應知？頌曰：

The treatise says: The newly born of the six desire heavens are, in order, like humans of five, six, seven, eight, nine, and ten years of age, and having been born their bodies quickly become complete. The devas of the form realm, at the moment of birth, have bodies of full size and are clothed in wonderful garments. All the devas speak the language of the noble ones, namely a language the same as that of Central India. How should the differences of birth through desire and through pleasure be known? The verse says:

欲生三人天，樂生三九處。

Birth through desire: three human and deva places; birth through pleasure: three, nine places.

論曰：欲生三者，有諸有情樂受現前諸妙欲境，彼於如是現欲境中自在而轉，謂全人趣及下四天。有諸有情樂受自化諸妙欲境，彼於自化妙欲境中自在而轉，謂唯第五樂變化天。有諸有情樂受他化諸妙欲境，彼於他化妙欲境中自在而轉，謂第六他化自在天。依受如生現前欲境故，依受如樂自化欲境故，依受如樂他化欲境故，於欲界中分別欲生差別三種。樂生三者，三靜慮中於九處生受三種樂，謂彼安住離生喜樂、定生喜樂，離喜樂故，長時安住、長時離苦、長時受樂，故名樂生。生靜慮中間都無喜樂應思，何故亦號樂生天？所說諸天二十二處，上下相去其量云何？頌曰：

The treatise says: Regarding the three kinds of birth in desire: there are sentient beings who enjoy the excellent desirable objects that are present before them, and they exercise mastery over such present objects of desire, namely all of the human destiny and the four lower heavens. There are sentient beings who enjoy excellent desirable objects of their own creation, and they exercise mastery over the excellent objects of desire they create themselves, namely only the fifth heaven, the Nirmanarati heaven. There are sentient beings who enjoy excellent desirable objects created by others, and they exercise mastery over the excellent objects of desire created by others, namely the sixth heaven, the Paranirmitavashavartin heaven. Because they receive objects of desire as they are present, because they delight in objects of desire created by themselves, and because they delight in objects of desire created by others, the differences of birth in desire in the desire realm are distinguished into three kinds. As for the three kinds of birth in happiness: in the three dhyana grounds, in nine places one is born and receives three kinds of happiness, namely the joy and happiness born of separation, the joy and happiness born of concentration, and happiness separate from joy. Because they abide for a long time, are free of suffering for a long time and experience happiness for a long time, they are called birth in happiness. Given that between the dhyana grounds there is no joy or happiness to be considered, why are those heavens also called birth in happiness? Regarding the twenty-two places of the heavens just spoken of, how far apart are they above and below? The verse says:

如彼去下量，去上數亦然。

As the measure going down from there, so also is the number going up.

論曰：一一中間踰繕那量，非易可數，但可總舉彼去下量，去上例然。隨從何天去下海量，彼上所至與去下同。謂妙高山從第四層級去下大海四萬踰繕那，是四大王本所住處，從彼上去三十三天，亦如彼天去下海量。如三十三天去下大海，上去夜摩天其量亦爾。如是乃至如善見天去下大海踰繕那量，從彼上去色究竟天亦與彼天去下海等。從此向上無復所居，此處最高名色究竟。有餘師說：彼名礙究竟天。彼謂礙名目積集色至彼礙盡，得究竟名。於下處生昇見上不？頌曰：

The treatise says: The distances between each are measured in yojanas and are not easy to count, but one can generally state the measure going down from them, and going up is the same by analogy. From whichever heaven one goes down to the sea, the distance upward reached from there is the same as that going down. That is, from the fourth terrace of Mount Sumeru, going down to the great sea is forty thousand yojanas, which is the original dwelling place of the Four Great Kings; going up from there to the Heaven of the Thirty-Three is likewise the same as that heaven's distance going down to the sea. As the Heaven of the Thirty-Three goes down to the great sea, so going up to the Yama heaven is of the same measure. In this way, up to the Sudarshana heaven, going up from there to the Akanishtha heaven is likewise equal to that heaven's distance going down to the sea. Beyond this there is no further dwelling place, and this highest place is called Akanishtha. Other teachers say that it is called the Heaven of Obstruction's End: obstruction is the name for accumulated form, and when one reaches there obstruction ends, and so it gains the name of end. Can those born in lower places ascend and see the higher? The verse says:

離通力依他，下無昇見上。

Apart from supernormal power or relying on others, the lower cannot ascend to see the higher.

論曰：三十三天由自通力，能從本處昇夜摩天；或復依他，謂得通者及上天眾接往夜摩。所餘諸天昇上例爾，若來若至下見上天。然下眼不能覩上界上地，非其境界故。如不覺彼觸，是故從上地來下地時非自身來，要作下地化。有餘部說：彼下地天隨樂亦能見上地色，如生此界下見上天。夜摩等天宮依處量有幾？有餘師說：此上四天依處，量同妙高山頂。有餘師說：上倍倍增。有餘師言：初靜慮地宮殿依處等一四洲，第二靜慮等小千界，第三靜慮等中千界，第四靜慮等大千界。有餘師言：下三靜慮如次量等小中大千，第四靜慮量無邊際。齊何量說小中大千？頌曰：

The treatise says: The Heaven of the Thirty-Three can ascend from its own place to the Yama heaven by its own supernormal power; or relying on others, namely those who have obtained supernormal power and the host of higher gods, who take them to Yama. The remaining heavens ascending upward should be taken by analogy, whether coming or arriving, and the lower seeing the higher gods. However, the lower eye cannot see the higher realm and higher ground, since it is not its object, just as one does not sense their touch. Therefore, when coming from a higher ground to a lower ground, they do not come in their own bodies but must make a transformed body of the lower ground. Other schools say that the gods of the lower ground can also see forms of the higher ground at will, just as one born in this realm looks up and sees the gods above. How large are the dwelling places of the palaces of the Yama and other heavens? Some teachers say that the dwelling places of the four heavens above this are of the same size as the summit of Mount Sumeru. Other teachers say that going up they double and double. Other teachers say that the palace dwelling places of the first dhyana ground are equal to one world of four continents, those of the second dhyana to a small chiliocosm, of the third dhyana to a medium chiliocosm, and of the fourth dhyana to a great chiliocosm. Other teachers say that the lower three dhyanas are respectively equal to a small, medium and great chiliocosm, and that the fourth dhyana is of boundless measure. Up to what measure are the small, medium and great chiliocosms spoken of? The verse says:

四大洲日月，蘇迷盧欲天，

Four great continents, sun and moon, Mount Sumeru, the desire heavens,

梵世各一千，名一小千界；

and the Brahma world, each a thousand, are called a small chiliocosm;

此小千千倍，說名一中千；

a thousand times this small chiliocosm is called a medium chiliocosm,

此千倍大千，皆同一成壞。

a thousand times this is a great chiliocosm, all alike in formation and destruction.

論曰：千四大洲乃至梵世，如是總說為一小千，千倍小千名一中千界，千中千界總名一大千，如是大千同成同壞。同成壞相後當廣辯。如外器量別，身量亦別耶？亦別。云何？頌曰：

The treatise says: A thousand of the four great continents and so on up to the Brahma world are altogether called one small chiliocosm; a thousand small chiliocosms are called one medium chiliocosm world; and a thousand medium chiliocosm worlds are together called one great chiliocosm. Such a great chiliocosm forms together and is destroyed together. The characteristics of its common formation and destruction will be discussed at length later. Just as the measures of the external vessel world differ, do the measures of bodies also differ? They do. How? The verse says:

贍部洲人量，三肘半四肘；

The people of Jambudvipa measure three and a half or four cubits;

東西北洲人，倍倍增如次。

the people of the eastern, western and northern continents increase twofold in turn.

欲天俱盧舍，四分一一增；

The gods of the desire realm measure one quarter of a krosha, increasing by one quarter each;

色天踰繕那，初四增半半；

the gods of the form realm measure in yojanas, the first four increasing by half each;

此上增倍倍，唯無雲減三。

above this they double each time, only that Anabhraka decreases by three.

論曰：贍部洲人身多長三肘半，於中少分有長四肘。東勝身人身長八肘，西牛貨人長十六肘，北俱盧人三十二肘。欲界六天最下身量一俱盧舍四分之一，如是後後一一分增，至第六天身一俱盧舍半。色天身量初梵眾天半踰繕那，梵輔全一，大梵一半，少光二全，此上餘天皆增倍倍，唯無雲減三踰繕那，謂無量光天倍增二至四，乃至色究竟增滿萬六千。身量既殊，壽量別不？亦別。云何？頌曰：

The treatise says: The people of Jambudvipa are mostly three and a half cubits tall, and a small portion of them are four cubits tall. The people of Purvavideha are eight cubits tall, the people of Aparagodaniya sixteen cubits, and the people of Uttarakuru thirty-two cubits. In the six heavens of the desire realm, the lowest has a body measure of one quarter of a krosha, and from there each succeeding heaven increases by one quarter, until the sixth heaven has a body of one and a half krosha. Among the form-realm gods, the Brahmakayika gods are half a yojana tall, the Brahmapurohita one full yojana, the Mahabrahma one and a half, and the Parittabha two full yojanas; above this the remaining gods double in turn, only that Anabhraka decreases by three yojanas. That is, the Apramanabha gods double, from two to four, and so on until Akanishtha increases to sixteen thousand in full. Since body measures differ, do lifespans also differ? They do. How? The verse says:

北洲定千年，西東半半減，

In the northern continent it is fixed at a thousand years, and in the west and east it decreases by half each,

此洲壽不定，後十初叵量。

in this continent lifespan is indefinite; the last is ten, and the first is immeasurable.

人間五十年，下天一晝夜，

Fifty years among humans is one day and night of the lowest heaven,

乘斯壽五百，上五倍倍增。

multiplying by this gives a lifespan of five hundred, and in the higher five heavens it doubles in turn.

色無晝夜殊，劫數等身量，

In the form realm there is no difference of day and night; eons are equal to body measure,

無色初二萬，後後二二增，

in the formless realm the first two are twenty thousand, and thereafter they increase by two each,

少光上下天，大全半為劫。

for the gods above and below Parittabha, a full or half great eon is the measure of an eon.

論曰：北俱盧人定壽千歲，西牛貨人壽五百歲，東勝身人壽二百五十歲，南贍部人壽無定限。劫減最後極壽十年，於劫初時人壽無量，百千等數不能計量。已說人間壽量長短。要先建立天上晝夜，方可算計天壽短長。天上云何建立晝夜？人五十歲為六天中最在下天一晝一夜，乘斯晝夜三十為月，十二月為歲，彼壽五百年。上五欲天漸俱增倍，謂人百歲為第二天一晝一夜，乘此晝夜成月及年彼壽千歲。夜摩等四隨次如人，二四八百千六百歲為一晝夜，乘此晝夜成月及年，如次彼壽二四八千萬六千歲。持雙以上日月並無，彼天云何建立晝夜及光明事？依何得成？依花開合建立晝夜，如拘物陀、缽特摩等。又依諸鳥鳴靜差別，或依天眾寤寐不同，依自身光明成外光明事。已說欲界天壽短長。色界天中無晝夜別，但以劫數知壽短長。彼劫壽短長與身量數等，謂若身量半踰繕那，壽量半劫；若彼身量一踰繕那，壽量一劫；乃至身量長萬六千，壽量亦同萬六千劫。已說色界天壽短長。無色四天從下如次壽量二四六八萬劫。上所說劫其量云何？為壞為成？為中為大？少光以上大全為劫，自下諸天大半為劫。即由此故，說大梵王過梵輔天壽一劫半。謂以成住壞各二十中劫，六十中劫為一劫半，故以大半四十中劫為下三天所壽劫量。已說善趣壽量短長。惡趣云何？頌曰：

The treatise says: The people of Uttarakuru have a fixed lifespan of a thousand years, the people of Aparagodaniya live five hundred years, the people of Purvavideha live two hundred and fifty years, and the people of southern Jambudvipa have no fixed limit. In the last eon of decrease the maximum lifespan is ten years, and at the beginning of an eon human lifespan is immeasurable, reckoned in hundreds of thousands and so on, which cannot be counted. The length of human lifespans has been explained. One must first establish the day and night of the heavens before one can calculate the length of heavenly lifespans. How are day and night established in the heavens? Fifty human years are one day and night of the lowest of the six heavens; taking this day and night, thirty make a month and twelve months a year, and their lifespan is five hundred such years. In the five higher desire heavens they gradually double together: a hundred human years are one day and night of the second heaven, and taking these days and nights to form months and years, their lifespan is a thousand years. For the four heavens beginning with Yama, in turn like humans, two hundred, four hundred, eight hundred and a thousand six hundred years are one day and night, and taking these days and nights to form months and years, their lifespans are respectively two thousand, four thousand, eight thousand and sixteen thousand years. Above those who hold the double mountain there are neither sun nor moon; how do those heavens establish day and night and the matter of light? On what does it depend? Day and night are established according to the opening and closing of flowers, such as the kumuda and padma lotuses. They also rely on the differences between the singing and quiet of birds, or on the different waking and sleeping of the gods, and the matter of outer light is accomplished by the light of their own bodies. The length of lifespans of the desire-realm gods has been explained. In the form-realm heavens there is no distinction of day and night, and the length of lifespans is known only by the number of eons. The length of an eon of lifespan there equals the number of body measure: if the body measure is half a yojana, the lifespan is half an eon; if the body measure is one yojana, the lifespan is one eon; and so on until the body measure is sixteen thousand, and the lifespan is likewise sixteen thousand eons. The length of lifespans of the form-realm heavens has been explained. The four formless heavens have lifespans, from the lowest in order, of twenty thousand, forty thousand, sixty thousand and eighty thousand eons. What is the measure of the eons spoken of above? Are they eons of destruction, of formation, middle eons or great eons? For Parittabha and above, a full great eon is the eon; for the heavens below, a half great eon is the eon. For this very reason, it is said that the Mahabrahma king lives one and a half eons longer than the Brahmapurohita gods. That is, taking twenty middle eons each for formation, abiding and destruction, sixty middle eons make one and a half eons, and so a half great eon of forty middle eons is the measure of the eon for the lifespan of the lower three heavens. The length of lifespans in the good destinies has been explained. What of the evil destinies? The verse says:

等活等上六，如次以欲天，

From Sanjiva and the six above, in order, taking the desire heavens,

壽為一晝夜，壽量亦同彼。

their lifespans as one day and night, the lifespan is also the same as theirs.