Abhidharmakosha-bhashya, Fascicle 8 (Sarvastivada)

極熱半中劫，無間中劫全，

In Pratapana it is half a middle eon, in Avici a full middle eon,

傍生極一中，鬼月日五百，

for animals at most one middle eon, for ghosts five hundred in months and days,

頞部陀壽量，如一婆訶麻，

the lifespan of Arbuda is like one cartload of sesame,

百年除一盡，後後倍二十。

removing one every hundred years until exhausted, and afterward twenty times more each.

論曰：四大王等六慾天壽，如其次第為等活等六㮈落迦一晝一夜，壽量如次亦同彼天。謂四大王壽量五百，於等活地獄為一晝一夜，乘此晝夜成月及年，以如是年彼壽五百。乃至他化壽萬六千，於炎熱地獄為一晝一夜，乘此晝夜成月及年，彼壽如斯萬六千歲。極熱地獄壽半中劫，無間地獄壽一中劫。傍生壽量多無定限，若壽極長亦一中劫，謂難陀等諸大龍王。故世尊言：大龍有八，皆住一劫能持大地。鬼以人間一月為一日，乘此成月歲壽五百年。寒那落迦云何壽量？世尊寄喻顯彼壽言：如此人間佉梨二十成摩揭陀國一麻婆訶量，有置巨勝平滿其中，設復有能百年除一。如是巨勝易有盡期，生頞部陀壽量難盡。此二十倍為第二壽，如是後後二十倍增，是謂八寒地獄壽量。此諸壽量有中夭耶？頌曰：

The treatise says: The lifespans of the six desire heavens beginning with the Four Great Kings are, in order, one day and night in the six hells beginning with Sanjiva, and the lifespans are in order the same as those of those heavens. That is, the lifespan of the Four Great Kings is five hundred years, which is one day and night in the Sanjiva hell; taking these days and nights to form months and years, their lifespan there is five hundred such years. And so on until the lifespan of the Paranirmitavashavartin gods, sixteen thousand years, is one day and night in the Tapana hell, and taking these days and nights to form months and years, their lifespan there is sixteen thousand such years. In the Pratapana hell the lifespan is half a middle eon, and in the Avici hell one middle eon. The lifespans of animals are mostly indefinite, but if the lifespan is extremely long it is also one middle eon, for example the great dragon kings such as Nanda. Therefore the World-Honored One said: There are eight great dragons, all of whom live for one eon and are able to support the great earth. For ghosts, one human month is one day, and taking these to make months and years, their lifespan is five hundred years. What of the lifespans in the cold hells? The World-Honored One used an analogy to show their lifespans, saying: Suppose twenty khari of this human world make one sesame cartload of Magadha, and it is filled level with sesame seeds, and suppose someone could remove one every hundred years. The sesame seeds would easily come to an end, but the lifespan of one born in Arbuda is hard to exhaust. Twenty times this is the second lifespan, and thus each subsequent one increases twenty times; these are the lifespans of the eight cold hells. Is there premature death among these lifespans? The verse says:

諸處有中夭，除北俱盧洲。

In all places there is premature death, except in the northern continent of Uttarakuru.

論曰：諸處壽量皆有中夭，唯北俱盧定壽千歲。此約處說，非別有情，有別有情不中夭故。謂住覩史多天一生所繫菩薩，及最後有佛記佛使隨信法行菩薩輪王，母懷彼二胎時，此等如應皆無中夭。

The treatise says: Lifespans in all places are subject to premature death; only in Uttarakuru is it fixed at a thousand years. This is said according to place and not of particular beings, since there are particular beings who do not die prematurely. That is, a Bodhisattva abiding in the Tushita heaven bound to only one more birth, the Bodhisattva in his last existence, the Buddha-predicted and Buddha-sent, those who follow faith and follow the Dharma, wheel-turning kings, and the mothers while they carry those two in the womb: all such as appropriate have no premature death.

三藏法師玄奘奉詔譯

Translated by Tripitaka Master Xuanzang by imperial order.

分別世品第三之五

Chapter 3 on the Analysis of the World, Part 5.

如是已約踰繕那等辯器世間身量差別。約年等辯壽量有殊，二量不同未說應說。此二建立無不依名，前二及名未詳極少，今應先辯三極少量。頌曰：

The differences in the bodily measures of the vessel world have now been explained by way of yojanas and the like, and the differences in lifespan by way of years and the like. The two kinds of measure are different, and what has not yet been said should be said. The establishment of both depends on names; the earlier two and the names have not been explained in detail as to their smallest units, so the three smallest measures should be discussed first. The verse says:

極微字剎那，色名時極少。

The atom, the syllable and the instant are the smallest of form, name and time.

論曰：分析諸色至一極微，故一極微為色極少。如是分析諸名及時至一字剎那，為名時極少。一字名者，如說瞿名。何等名為一剎那量？眾緣和合法得自體頃，或有動法行度一極微。對法諸師說：如壯士一疾彈指頃六十五剎那，如是名為一剎那量。已知三極少，前二量云何？今且辯前踰繕那等。頌曰：

The treatise says: Analyzing form down to a single atom, one atom is the smallest of form. Likewise, analyzing names and time down to a single syllable and an instant, these are the smallest of name and time. A one-syllable name is, for example, the word go. What is the measure of one instant? It is the moment in which a dharma obtains its own nature through the combination of conditions, or in which a moving dharma passes over one atom. The Abhidharma masters say: As the time of a strong man's swift snap of the fingers contains sixty-five instants, so this is called the measure of one instant. Having known the three smallest units, what of the first two measures? Let us first discuss the earlier ones, the yojana and so on. The verse says:

極微微金水，兔羊牛隙塵，

Atom, fine dust, gold, water, rabbit, sheep, ox, sunbeam dust,

蟣蝨麥指節，後後增七倍，

nit, louse, barley, finger joint, each seven times the one before,

二十四指肘，四肘為弓量，

twenty-four finger widths make a cubit, and four cubits are a bow's measure,

五百俱盧舍，此八踰繕那。

five hundred krosha, and eight of these make a yojana.

論曰：極微為初，指節為後，應知後後皆七倍增。謂七極微為一微量，積微至七為一金塵，積七金塵為水塵量，水塵積至七為一兔毛塵，積七兔毛塵為羊毛塵量，積羊毛塵七為一牛毛塵，積七牛毛塵為隙遊塵量，隙塵七為蟣，七蟣為一蝨，七蝨為穬麥，七麥為指節，三節為一指。世所極成，是故於頌中不別分別。二十四指橫布為肘，竪積四肘為弓謂尋，竪積五百弓為一俱盧舍，一俱盧舍許是從村至阿練若中間道量。說八俱盧舍為一踰繕那。如是已說踰繕那等。今當辯後年等量別。頌曰：

The treatise says: With the atom first and the finger joint last, it should be known that each is seven times the one before. That is, seven atoms make one fine dust, seven fine dusts make one gold dust, seven gold dusts make a water dust, seven water dusts make one rabbit-hair dust, seven rabbit-hair dusts make a sheep-hair dust, seven sheep-hair dusts make one ox-hair dust, seven ox-hair dusts make a sunbeam dust, seven sunbeam dusts make a nit, seven nits make one louse, seven lice make one barleycorn, seven barleycorns make a finger joint, and three joints make one finger width. This is accepted in the world and is therefore not analyzed separately in the verse. Twenty-four finger widths laid side by side make a cubit, and four cubits stacked make a bow, called a fathom; five hundred bows stacked make one krosha, and one krosha is admitted to be the distance of the road from a village to an aranya (a quiet place in the wilds). Eight krosha are said to make one yojana. The yojana and so on have now been explained. The later measures of years and the like will now be discussed. The verse says:

百二十剎那，為怛剎那量，

One hundred and twenty instants make one tatksana,

臘縛此六十，此三十須臾，

sixty of these make one lava, thirty of these make one muhurta,

此三十晝夜，三十晝夜月，

thirty of these make a day and night, thirty days and nights a month,

十二月為年，於中半減夜。

twelve months make a year, in which the night decreases by half.

論曰：剎那百二十為一怛剎那，六十怛剎那為一臘縛，三十臘縛為一牟呼栗多，三十牟呼栗多為一晝夜。此晝夜有時增、有時減、有時等。三十晝夜為一月，總十二月為一年。於一年中分為三際，謂寒、熱、雨各有四月。十二月中六月減夜，以一年內夜總減六。云何如是？故有頌言：

The treatise says: One hundred and twenty instants make one tatksana, sixty tatksana make one lava, thirty lava make one muhurta, and thirty muhurta make one day and night. This day and night is sometimes increasing, sometimes decreasing and sometimes equal. Thirty days and nights make a month, and twelve months in all make a year. The year is divided into three seasons, namely cold, hot and rainy, each with four months. Of the twelve months, six months have decreasing nights, so that over the year the night decreases by six in total. How is this? Therefore a verse says:

寒熱雨際中，一月半已度，

In the cold, hot and rainy seasons, when a month and a half has passed,

於所餘半月，智者知夜減。

in the remaining half month, the wise know that the night decreases.

如是已辯剎那至年。劫量不同，今次當辯。頌曰：

The measures from the instant to the year have now been explained. The measures of eons differ, and will be discussed next. The verse says:

應知有四劫，謂壞成中大，

It should be known that there are four eons: destruction, formation, middle and great;

壞從獄不生，至外器都盡，

destruction runs from no more birth in hell until the outer vessel world is entirely gone,

成劫從風起，至地獄初生，

formation runs from the rising of wind until the first birth in hell,

中劫從無量，減至壽唯十，

a middle eon runs from immeasurable lifespan decreasing until lifespan is only ten,

次增減十八，後增至八萬，

then increasing and decreasing eighteen times, and finally increasing to eighty thousand,

如是成已住，名中二十劫，

thus once formed and abiding, it is called twenty middle eons,

成壞壞已空，時皆等住劫，

formation, destruction and the emptiness after destruction are all equal in time to the abiding eon,

八十中大劫，大劫三無數。

eighty middle eons make a great eon, and three incalculable great eons.

論曰：言壞劫者，謂從地獄有情不復生至外器都盡。壞有二種：一趣壞、二界壞。復有二種：一有情壞、二外器壞。謂此世間過於二十中劫住已，從此復有等住二十，壞劫便至。若時地獄有情命終無復新生，為壞劫始。乃至地獄無一有情，爾時名為地獄已壞。諸有地獄定受業者，業力引置他方獄中，由此準知傍生鬼趣。然各先壞本處住者，人天雜居者與人天同壞。若時人趣此洲一人，無師法然得初靜慮，從靜慮起唱如是言：離生喜樂，甚樂甚靜。餘人聞已皆入靜慮，命終並得生梵世中。乃至此洲有情都盡，是名已壞贍部洲人。東西二洲例此應說。北洲命盡生欲界天，由彼無能入定離欲。乃至人趣無一有情，爾時名為人趣已壞。若時天趣四大王天隨一法然得初靜慮，乃至並得生梵世中。爾時彼天有情都盡，是名已壞大王眾天。餘五欲天例同此說。乃至欲界無一有情，名欲界中有情已壞。若時梵世隨一有情，無師法然得二靜慮，從彼定起唱如是言：定生喜樂，甚樂甚靜。餘天聞已皆入彼靜慮，命終並得生極光淨天。乃至梵世中有情都盡，如是名已壞有情世間。唯器世間空曠而住。餘十方界一切有情，感此三千世界業盡，於此漸有七日輪現，諸海乾竭眾山洞然，洲渚三輪並從焚燎，風吹猛焰燒上天宮，乃至梵宮無遺灰燼。自地火焰燒自地宮，非他地災能壞他地，由相引起故作是言。下火風飄焚燒上地，謂欲界火猛焰上昇為緣引生色界火焰。餘災亦爾，如應當知。如是始從地獄漸減乃至器盡，總名壞劫。所言成劫，謂從風起乃至地獄始有情生。謂此世間災所壞已，二十中劫唯有虛空，過此長時次應復有等住二十，成劫便至。一切有情業增上力，空中漸有微細風生，是器世間將成前相。風漸增盛，成立如前所說風輪水金輪等，然初成立大梵王宮乃至夜摩宮。後起風輪等，是謂成立外器世間。

The treatise says: The eon of destruction runs from the point at which sentient beings are no longer born in hell until the outer vessel world is entirely gone. Destruction is of two kinds: destruction of destinies and destruction of realms. It is also of two kinds: destruction of sentient beings and destruction of the vessel world. That is, when this world has abided for twenty middle eons, from then there are another twenty of equal duration, and the eon of destruction arrives. When sentient beings who die in hell are no longer newly born, that is the beginning of the eon of destruction. Until there is not one sentient being in the hells, that is called the hells having been destroyed. As for those in the hells who are certain to receive their karma, the power of their karma places them in hells of other regions; from this animals and ghosts can be inferred. However, those who dwell in their own original places are destroyed there first, and those living mixed with humans and gods are destroyed along with humans and gods. When a person in this continent among the human destiny, without a teacher, naturally attains the first dhyana, and rising from the dhyana proclaims: Joy and happiness born of separation are most happy and most tranquil, other people hear this and all enter dhyana, and on dying are all born in the Brahma world. Until the sentient beings of this continent are entirely gone, this is called Jambudvipa's people having been destroyed. The eastern and western continents should be described by analogy. The northern continent's people die and are born in the desire heavens, since they cannot enter concentration and detach from desire. Until there is not one sentient being in the human destiny, that is called the human destiny having been destroyed. When any one of the heavens of the Four Great Kings naturally attains the first dhyana, and so on until all are born in the Brahma world, at that time the sentient beings of that heaven are entirely gone, and this is called the host of the Great Kings having been destroyed. The other five desire heavens are described by analogy. Until there is not one sentient being in the desire realm, it is called the sentient beings in the desire realm having been destroyed. When any one sentient being in the Brahma world, without a teacher, naturally attains the second dhyana, and rising from that concentration proclaims: Joy and happiness born of concentration are most happy and most tranquil, the other gods hear this and all enter that dhyana, and on dying are all born in the Abhasvara heaven. Until the sentient beings in the Brahma world are entirely gone, this is called the world of sentient beings having been destroyed. Only the vessel world remains, empty and vast. For all sentient beings in the other ten directions, when the karma that produces this trichiliocosm is exhausted, seven suns gradually appear here, the seas dry up, the mountains burn, the continents and the three wheels are all burned, and fierce flames blown by wind burn the heavenly palaces above, until the Brahma palaces are left without even ashes. The flames of one's own ground burn the palaces of one's own ground, and it is not that the calamity of another ground destroys another ground; this is said because they induce one another to arise. The lower fire and wind blow and burn the higher grounds; that is, the fierce flames of the desire realm rise up and are the condition that gives rise to the flames of the form realm. The other calamities should be understood likewise as appropriate. All this, beginning with the gradual decrease from the hells until the vessel world is exhausted, is together called the eon of destruction. The eon of formation, as it is called, runs from the arising of wind until the first birth of sentient beings in hell. That is, after this world has been destroyed by calamity, for twenty middle eons there is only space; after this long time, another twenty of equal duration should come, and the eon of formation arrives. By the dominant power of the karma of all sentient beings, subtle winds gradually arise in space, which are the prior signs that the vessel world is about to form. As the wind gradually grows stronger, the wind wheel, water wheel, gold wheel and so on described earlier are established, but first the palace of the Mahabrahma king and so on up to the Yama palaces are established. Afterward the wind wheel and the others arise; this is called the establishment of the external vessel world.

初一有情極光淨歿，生大梵處為大梵王。後諸有情亦從彼歿，有生梵輔、有生梵眾、有生他化自在天宮。漸漸下生，乃至人趣俱盧、牛貨、勝身、贍部，後生餓鬼、傍生、地獄。法爾後壞，必最初成。若初一有情生無間獄二十中成劫應知已滿，此後復有二十中劫名成已住，次第而起，謂從風起造器世間，乃至後時有情漸住。此洲人壽經無量時，至住劫初壽方漸減。從無量減至極十年即名為初一住中劫，此後十八皆有增減，謂從十年增至八萬，復從八萬減至十年，爾乃名為第二中劫。次後十七例皆如是。於十八後，從十歲增極至八萬歲，名第二十劫。一切劫增無過八萬，一切劫減唯極十年。十八劫中一增一減，時量方等，初減後增故二十劫時量皆等。此總名為成已住劫。所餘成壞及壞已空，並無減增二十差別，然由時量與住劫同，準住各成二十中劫。成中初劫起器世間，後十九中有情漸住。壞中後劫減器世間，前十九中有情漸捨。如是所說成住壞空，各二十中積成八十，總此八十成大劫量。劫性是何？謂唯五蘊。經說三劫阿僧企耶精進修行方得成佛。於前所說四種劫中，積何劫成三劫無數？累前大劫為十百千，乃至積成三劫無數。既稱無數，何復言三？非無數言，顯不可數。《解脫經》說六十數中，阿僧企耶是其一數。云何六十？

(The treatise continues:) The first sentient being passes away from Abhasvara and is born in the place of Mahabrahma as the Mahabrahma king. Later sentient beings also pass away from there, some being born as Brahmapurohita, some as Brahmakayika, and some in the palaces of the Paranirmitavashavartin gods. They are gradually born lower, down to the human destiny in Kuru, Godaniya, Videha and Jambu, and later as hungry ghosts, animals and hell beings. What is destroyed last is by nature formed first. When the first sentient being is born in the Avici hell, it should be known that the twenty middle eons of formation have been completed. After this there are another twenty middle eons called abiding after formation, which arise in sequence, namely from the arising of wind building the vessel world, until later sentient beings gradually come to dwell. The lifespan of people in this continent lasts for an immeasurable time, and only at the beginning of the abiding eon does it gradually decrease. The decrease from immeasurable to the extreme of ten years is called the first middle eon of abiding. After this there are eighteen in which there is increase and decrease, that is, increasing from ten years to eighty thousand and then decreasing from eighty thousand back to ten, and only this is called the second middle eon. The following seventeen are all like this. After the eighteen, the increase from ten years to the extreme of eighty thousand years is called the twentieth eon. In all eons the increase does not exceed eighty thousand, and in all eons the decrease reaches only ten years at most. In the eighteen eons, one increase and one decrease make equal measures of time, and because the first is a decrease and the last an increase, all twenty eons are equal in duration. This is together called the eon of abiding after formation. The remaining formation, destruction and emptiness after destruction have no such twenty differences of increase and decrease, but since their measure of time is the same as the abiding eon, they are each taken as twenty middle eons by analogy with abiding. In the first middle eon of formation, the vessel world arises, and in the later nineteen, sentient beings gradually come to dwell. In the last middle eon of destruction the vessel world decreases, and in the earlier nineteen sentient beings gradually leave. Thus formation, abiding, destruction and emptiness, each of twenty middle eons, add up to eighty, and these eighty together make the measure of a great eon. What is the nature of an eon? It is only the five aggregates. The sutras say that one must diligently practice for three incalculable (asamkhyeya) eons to attain Buddhahood. Among the four kinds of eons mentioned above, which are accumulated to make three incalculable eons? Great eons are accumulated by tens, hundreds and thousands, until they form three incalculable eons. Since it is called incalculable, why is it said to be three? The word incalculable does not mean that it cannot be counted. The Moksha Sutra says that among the sixty numbers, asamkhyeya is one number. How are there sixty?

如彼經言：有一無餘數始為一，一十為十，十十為百，十百為千，十千為萬，十萬為洛叉，十洛叉為度洛叉，十度洛叉為俱胝，十俱胝為末陀，十末陀為阿庾多，十阿庾多為大阿庾多，十大阿庾多為那庾多，十那庾多為大那庾多，十大那庾多為缽羅庾多，十缽羅庾多為大缽羅庾多，十大缽羅庾多為矜羯羅，十矜羯羅為大矜羯羅，十大矜羯羅為頻跋羅，十頻跋羅為大頻跋羅，十大頻跋羅為阿芻婆，十阿芻婆為大阿芻婆，十大阿芻婆為毘婆訶，十毘婆訶為大毘婆訶，十大毘婆訶為嗢蹭伽，十嗢蹭伽為大嗢蹭伽，十大嗢蹭伽為婆喝那，十婆喝那為大婆喝那，十大婆喝那為地致婆，十地致婆為大地致婆，十大地致婆為醯都，十醯都為大醯都，十大醯都為羯臘婆，十羯臘婆為大羯臘婆，十大羯臘婆為印達羅，十印達羅為大印達羅，十大印達羅為三磨缽耽，十三磨缽耽為大三磨缽耽，十大三磨缽耽為揭底，十揭底為大揭底，十大揭底為拈筏羅闍，十拈筏羅闍為大拈筏羅闍，十大拈筏羅闍為姥達羅，十姥達羅為大姥達羅，十大姥達羅為跋藍，十跋藍為大跋藍，十大跋藍為珊若，十珊若為大珊若，十大珊若為毘步多，十毘步多為大毘步多，十大毘步多為跋邏攙，十跋邏攙為大跋邏攙，十大跋邏攙為阿僧企耶。於此數中忘失餘八，若數大劫至此數中阿僧企耶名劫無數。此劫無數復積至三，經中說為三劫無數。非諸算計，不能數知，故得說為三劫無數。何緣菩薩發願長時精進修行方期佛果？如何不許願長時修？無上菩提甚難可得，非多願行無容得成。菩薩要經三劫無數修大福德智慧資糧六波羅蜜多，多百千苦行方證無上正等菩提，是故定應發長時願。若餘方便亦得涅槃，何用為菩提久修多苦行？為欲利樂一切有情，故求菩提發長時願：云何令我具大堪能，於苦瀑流濟諸含識，故捨涅槃道求無上菩提。濟他有情於己何益？

(The treatise continues:) As that sutra says: one with nothing left over is the start of counting and is called one; ten ones make ten; ten tens make a hundred; ten hundreds make a thousand; ten thousands make a myriad; ten myriads make a laksha; ten lakshas make a dulaksha; ten dulakshas make a koti; ten kotis make a madha; ten madhas make an ayuta; ten ayutas make a great ayuta; ten great ayutas make a nayuta; ten nayutas make a great nayuta; ten great nayutas make a prayuta; ten prayutas make a great prayuta; ten great prayutas make a kimkara; ten kimkaras make a great kimkara; ten great kimkaras make a bimbara; ten bimbaras make a great bimbara; ten great bimbaras make an akshobha; ten akshobhas make a great akshobha; ten great akshobhas make a vivaha; ten vivahas make a great vivaha; ten great vivahas make an utsanga; ten utsangas make a great utsanga; ten great utsangas make a vahana; ten vahanas make a great vahana; ten great vahanas make a dityava; ten dityavas make a great dityava; ten great dityavas make a hetu; ten hetus make a great hetu; ten great hetus make a karabha; ten karabhas make a great karabha; ten great karabhas make an indra; ten indras make a great indra; ten great indras make a samapta; ten samaptas make a great samapta; ten great samaptas make a gati; ten gatis make a great gati; ten great gatis make a nimbarajas; ten nimbarajases make a great nimbarajas; ten great nimbarajases make a mudra; ten mudras make a great mudra; ten great mudras make a bhalla; ten bhallas make a great bhalla; ten great bhallas make a sanjna; ten sanjnas make a great sanjna; ten great sanjnas make a vibhuta; ten vibhutas make a great vibhuta; ten great vibhutas make a balakshan; ten balakshans make a great balakshan; ten great balakshans make an asamkhyeya. Eight of the remaining terms in this sequence have been forgotten; if one counts great kalpas up to the asamkhyeya in this sequence, it is called an incalculable kalpa. When this incalculable kalpa is accumulated up to three, the sutras call it three incalculable kalpas. It is not that they cannot be counted by any reckoning; they are said to be "three incalculable kalpas" only because they are so vast that ordinary counting cannot know them. Why does a Bodhisattva vow to practice diligently for such a long time before hoping for the fruit of Buddhahood? Why is it not permitted to vow to practice for a long time? Unsurpassed bodhi is very hard to attain, and without many vows and practices it cannot be achieved. A Bodhisattva must pass three incalculable kalpas cultivating the provisions of great merit and wisdom and the six paramitas, with hundreds of thousands of ascetic practices, and only then realizes unsurpassed, perfect and universal enlightenment; this is why he is bound to make a vow of long duration. If nirvana can also be attained by other expedient means, what is the use of long cultivation and many ascetic practices for the sake of bodhi? It is out of the wish to benefit and bring happiness to all sentient beings that he seeks bodhi and makes a vow of long duration: "How can I be made fully capable, so that in the torrent of suffering I may rescue all living beings?" Therefore he gives up the path of nirvana and seeks unsurpassed bodhi. What benefit does rescuing other sentient beings bring to oneself?

菩薩濟物遂己悲心，故以濟他即為己益。誰信菩薩有如是事？有懷潤己無大慈悲，於如是有情，此事實難信。無心潤己有大慈悲，於如是有情，此事非難信。如有久習無哀愍者，雖無益己而樂損他，世所同悉。如是菩薩久習慈悲，雖無利己而樂他益，如何不信？又如有情由數習力，於無我行不了有為，執以為我而生愛著，由此為因甘負眾苦，智者同悉。如是菩薩數習力故，捨自我愛增戀他心，由此為因甘負眾苦，如何不信？又由種姓異，有此志願起，以他苦為己苦、用他樂為己樂，不以自苦樂為己苦樂事，不見異益他而別有自益。依如是義故，有頌言：

(The treatise continues:) For a Bodhisattva, saving beings fulfills his own compassionate heart, and so helping others is itself his own benefit. Who would believe that a Bodhisattva has such a thing? When someone who cherishes self-benefit and lacks great compassion is the kind of being in question, this is truly hard to believe. When someone who has no thought of self-benefit and has great compassion is the kind of being in question, this is not hard to believe. Take those who have long practiced the absence of pity: even where there is no benefit to themselves they delight in harming others, which everyone in the world knows. In the same way, a Bodhisattva who has long practiced compassion delights in the benefit of others even without gain for himself; how can this be disbelieved? Again, sentient beings, through the power of repeated habit, fail to understand conditioned practice as having no self, cling to it as a self, and give rise to love and attachment; and for this reason they willingly bear many sufferings, as the wise all know. In the same way, a Bodhisattva, through the power of repeated cultivation, lets go of love for himself and increases his affection for others, and for this reason willingly bears many sufferings; how can this be disbelieved? Moreover, because of differences of lineage, such a vow arises: he takes others' suffering as his own suffering and others' happiness as his own happiness, does not regard his own suffering or happiness as his own suffering or happiness, and does not see any benefit to himself apart from benefiting others. On the basis of this meaning, there is a verse:

下士勤方便，恆求自身樂，

The inferior person strives with skillful means, always seeking his own happiness;

中士求滅苦，非樂苦依故，

the middling person seeks the ending of suffering, because happiness rests on suffering;

上士恆勤求，自苦他安樂，

the superior person always strives to seek, from his own suffering, the peace and happiness of others,

及他苦永滅，以他為己故。

and the eternal end of others' suffering, because he takes others as himself.

如是已辯劫量差別。諸佛獨覺出現世間，為劫增時、為劫減位？頌曰：

Thus the differences in the measure of kalpas have been explained. When Buddhas and Pratyekabuddhas appear in the world, is it during a kalpa of increase or a stage of decrease? The verse says:

減八萬至百，諸佛現世間，

In decrease from eighty thousand years to a hundred, Buddhas appear in the world;

獨覺增減時，麟角喻百劫。

Pratyekabuddhas appear in both increase and decrease; the rhinoceros-horn type needs a hundred kalpas.

論曰：從此洲人壽八萬歲，漸減乃至壽極百年，於此中間諸佛出現。何緣增位無佛出耶？有情樂增難教厭故。何緣減百無佛出耶？五濁極增難可化故。言五濁者：一壽濁、二劫濁、三煩惱濁、四見濁、五有情濁。劫減將末，壽等鄙下如滓穢故，說名為濁。由前二濁，如其次第，壽命資具極被衰損。由次二濁，善品衰損，以耽欲樂自苦行故，或損在家出家善故。由後一濁衰損自身，謂壞自身身量色力念智勤勇及無病故。獨覺出現通劫增減。然諸獨覺有二種殊：一者部行、二麟角喻。部行獨覺先是聲聞，得勝果時轉名獨勝。有餘說彼先是異生，曾修聲聞順決擇分，今自證道得獨勝名。由本事中說：一山處總有五百苦行外仙。有一獼猴曾與獨覺相近而住，見彼威儀，展轉遊行至外仙所，現先所見獨覺威儀。諸仙覩之鹹生敬慕，須臾皆證獨覺菩提。若先是聖人，不應修苦行，麟角喻者謂必獨居。二獨覺中麟角喻者，要百大劫修菩提資糧，然後方成麟角喻獨覺。言獨覺者，謂現身中離稟至教唯自悟道，以能自調不調他故。何緣獨覺言不調他？非彼無能演說正法，以彼亦得無礙解故，又能憶念過去所聞諸佛所宣聖教理故。又不可說彼無慈悲，為攝有情現神通故。又不可說無受法機，爾時有情亦有能起世間離欲對治道故。雖有此理，由彼宿習少欣樂勝解無說希望故。又知有情難受深法，以順流既久難令逆流故。又避攝眾故，不為他宣說正法，怖諠雜故。輪王出世為在何時？幾種幾俱何威何相？頌曰：

The treatise says: From the time when people of this continent live eighty thousand years, gradually decreasing until the life span is at its shortest, a hundred years, Buddhas appear in this interval. Why do no Buddhas appear in the stage of increase? Because sentient beings take delight in increase and are hard to teach to feel weariness. Why do none appear when it has decreased to a hundred? Because the five turbidities are at their height and beings are hard to transform. The five turbidities are: first, the turbidity of life span; second, the turbidity of the kalpa; third, the turbidity of afflictions; fourth, the turbidity of views; fifth, the turbidity of sentient beings. As the kalpa decreases and approaches its end, life span and the rest become base like dregs and filth, and so they are called turbidities. Because of the first two turbidities, in order, life span and the necessities of life are greatly impaired. Because of the next two turbidities, wholesome qualities are impaired, since people indulge in sensual pleasures or in self-torturing practices, or because the good deeds of householders and renunciants are damaged. Because of the last turbidity one's own body is impaired, that is, because one's bodily stature, appearance, strength, memory, wisdom, diligence, courage and freedom from illness are ruined. Pratyekabuddhas appear throughout both increase and decrease of the kalpa. However, Pratyekabuddhas are of two kinds: first, those who live in groups, and second, those likened to the rhinoceros horn. The group-dwelling Pratyekabuddhas were formerly Sravakas, and when they attain a superior fruit they are renamed solitary conquerors. Others say that they were formerly ordinary beings who had cultivated the stages leading to penetration that accord with the Sravaka path, and now by self-realization of the path they receive the name of solitary conquerors. As the Jataka-type accounts say: on a certain mountain there were altogether five hundred ascetic non-Buddhist sages. A monkey who had once lived near a Pratyekabuddha saw his deportment, and wandering from place to place came to where the sages were and imitated the Pratyekabuddha's deportment that he had seen. The sages, seeing it, all felt reverence and admiration, and in a short time all of them realized Pratyekabuddha bodhi. If one was formerly a noble one, he ought not to practice austerities; the rhinoceros-horn type is bound to live alone. Of the two kinds of Pratyekabuddhas, the rhinoceros-horn type must cultivate the provisions of bodhi for a hundred great kalpas before becoming a rhinoceros-horn Pratyekabuddha. As for what is meant by Pratyekabuddha: in the present life, apart from receiving the holy teaching from another, he awakens to the path on his own; since he can tame himself but does not tame others, he is so called. Why is it said that a Pratyekabuddha does not tame others? It is not that he is unable to expound the true Dharma, since he too has attained unobstructed understanding, and also because he can remember the holy teachings proclaimed by Buddhas that he heard in the past. Nor can it be said that he lacks compassion, because he shows spiritual powers to gather in sentient beings. Nor can it be said that there are no beings capable of receiving the Dharma, since at that time there are also beings who can generate the worldly path of counteracting and detaching from desire. Although this reasoning holds, it is because of his former habits that he takes little delight in higher understanding and has no wish to teach. Also, he knows that beings find it hard to accept profound teachings, since having followed the stream for so long they are hard to turn against the current. Moreover, he avoids gathering a following, so he does not proclaim the true Dharma to others, being afraid of noise and crowding. When a wheel-turning king appears in the world, at what time is it? How many kinds are there, how many appear together, and with what power and what marks? The verse says:

輪王八萬上，金銀銅鐵輪，

A wheel-turning king appears above eighty thousand years, with wheels of gold, silver, copper and iron,

一二三四洲，逆次獨如佛。

ruling one, two, three or four continents in reverse order, and appearing singly like a Buddha.

他迎自往伏，諍陣勝無害，

Others come to welcome him, or he goes himself to subdue; by contention, by battle formation, he conquers without harm;

相不正圓明，故與佛非等。

his marks are not upright, round and bright, and so he is not equal to a Buddha.

論曰：從此洲人壽無量歲乃至八萬歲，有轉輪王生。減八萬時，有情富樂壽量損減、眾惡漸盛，非大人器，故無輪王。此王由輪旋轉應導威伏一切，名轉輪王。《施設足》中說有四種，金、銀、銅、鐵輪應別故。如其次第勝、上、中、下，逆次能王領一二三四洲，謂鐵輪王王一洲界，銅輪王二，銀輪王三，若金輪王王四洲界。契經就勝但說金輪，故契經言：若王生在剎帝利種紹灑頂位，於十五日受齋戒時，沐浴首身受勝齋戒，昇高臺殿臣僚輔翼，東方忽有金輪寶現。其輪千輻具足轂輞，眾相圓淨如巧匠成，舒妙光明來應王所。此王定是轉金輪王。轉餘輪王應知亦爾。輪王如佛，無二俱生，故契經言：無處無位非前非後有二如來、應、正等覺出現於世，有處有位唯一如來。如說如來，輪王亦爾。應審思擇，此唯一言，為據一三千、為約一切界？有說：餘界定無佛生。所以者何？勿薄伽梵功能有礙，唯一世尊普於十方能教化故。若有一處一佛於中無教化能，餘亦應爾。又世尊告舍利子言：設復有人來至汝所，問言：頗有梵志沙門，正於今時與喬答摩氏平等平等得無上覺耶？汝得彼問當云何答？時舍利子白世尊言：我得彼問當如是答：今時無有梵志沙門得無上菩提與我世尊等。所以然者，我從世尊親聞親持，無處無位非前非後有二如來應正等覺出現於世，有處有位唯一如來。若爾，何緣《梵王經》說：我今於此三千大千諸世界中得自在轉？彼有密意。密意者何？謂若世尊不起加行，唯能觀此三千大千；若時世尊發起加行，無邊世界皆佛眼境。天耳通等例此應知。有餘部師說：餘世界亦別有佛出現世間。所以者何？有多菩薩現俱修習菩提資糧，一界一時可無多佛，多界多佛何理能遮？故無邊界中有無邊佛現。若唯一佛，設住一劫時，尚不遍為一世界佛事，況同人壽能益無邊。

The treatise says: From the time when people of this continent live for immeasurable years down to eighty thousand years, wheel-turning kings are born. When the life span has decreased below eighty thousand years, beings are wealthy and happy but their life spans have shortened and many evils increase; they are not vessels for great persons, and so there is no wheel-turning king. This king, by the revolving of a wheel, rightly leads and by his might subdues everyone, and is therefore called a wheel-turning king. The Sheshi Zu (Prajnaptipada) says that there are four kinds, because the wheels of gold, silver, copper and iron differ. In order they are supreme, superior, middling and lowest, and in reverse order they are able to rule one, two, three or four continents: that is, an iron-wheel king rules one continent, a copper-wheel king two, a silver-wheel king three, and a gold-wheel king rules all four continents. The sutras, speaking of the supreme one, mention only the gold wheel, and so the sutra says: When a king is born in the Kshatriya caste and has succeeded to the rank of anointed king, on the fifteenth day when he observes the fast, he bathes his head and body and takes the supreme fast; ascending a high terrace-palace with his ministers and attendants about him, suddenly in the east a golden wheel-treasure appears. The wheel has a thousand spokes, with hub and rim complete, its marks round and pure as if made by a skilled craftsman, and it spreads wonderful light and comes to the king. This king is certainly a gold-wheel-turning king. It should be understood that the other wheel-turning kings are the same. A wheel-turning king is like a Buddha in that there are not two born together; therefore the sutra says: It is impossible, there is no occasion, for two Tathagatas, Arhats, perfectly and universally enlightened ones, to appear in the world one before and one after; there is an occasion for only one Tathagata. As it is said of the Tathagata, so it is of the wheel-turning king. One should consider carefully: does this word "only one" refer to one three-thousandfold world or to all worlds? Some say that no Buddha is born in other worlds. Why? So that the Bhagavat's power should not be obstructed, since the single World-Honored One can teach everywhere in the ten directions. If in some place a Buddha had no power to teach, the same would be true of other places. Also the World-Honored One said to Sariputra: Suppose someone came to you and asked: Is there any brahmin or ascetic who at this very time is equal and equal to Gautama in attaining unsurpassed awakening? How would you answer when you were asked this? Then Sariputra said to the World-Honored One: If I were asked, I would answer thus: At present there is no brahmin or ascetic who has attained unsurpassed bodhi equal to my World-Honored One. Why is this so? Because I myself heard and received from the World-Honored One that it is impossible, there is no occasion, for two Tathagatas, Arhats, perfectly and universally enlightened ones, to appear in the world one before and one after; there is an occasion for only one Tathagata. If so, why does the Sutra of the Brahma King say: In these three thousand great thousand worlds I now turn freely? That has a hidden meaning. What is the hidden meaning? It is that if the World-Honored One does not make an effort he can observe only these three thousand great thousand worlds; when the World-Honored One does make an effort, boundless worlds are the realm of the Buddha-eye. The divine ear and other powers should be understood by analogy. Other schools say that in other worlds also there are separate Buddhas who appear in the world. Why? Because there are many Bodhisattvas now cultivating together the provisions of bodhi; in one world at one time there may not be many Buddhas, but what reason can prevent many Buddhas in many worlds? Therefore in boundless worlds there are boundless Buddhas appearing. If there were only one Buddha, even if he lived for a whole kalpa, he could not even finish the Buddha-work for one world, how much less benefit boundless worlds with a human life span.

然諸有情居無邊界，時處根性差別無邊，佛應遍觀此有情類。如是時處應見世尊，佛便應機現通說法，令其過失未生不生，諸有已生能令斷滅，令其功德未生得生，諸有已生能令圓滿。如何一佛此事頓成？是故同時定有多佛。然彼所引，無處無位非前非後有二如來出於世等。應共思擇，此言為說一界多界？若說多界，則轉輪王餘世界中亦應非有，以說如佛遮俱生故。若許輪王餘界別有，如何不許別界佛耶？佛出世間具吉祥福，多界多佛何過而遮？謂多界中諸佛俱現，便能饒益無量有情，令得增上生及決定勝道。若爾，何故一世界中無二如來俱時出現？以無用故。謂一界中一佛，足能饒益一切。又願力故，謂諸如來為菩薩時先發誓願：願我當在無救無依盲闇界中成等正覺，利益安樂一切有情，為救為依為眼為導。又令敬重故，謂一界中唯有一如來便深敬重。又令速行故，謂令如是知一切智尊甚為難遇，彼所立教應速修行，勿般涅槃或往餘處，便令我等無救無依。故一界中無二佛現。如是所說四種輪王，威定諸方亦有差別。謂金輪者，諸小國王各自來迎作如是請：我等國土寬廣豐饒，安隱富樂多諸人眾。唯願天尊親垂教勅，我等皆是天尊翼從。若銀輪王自往彼土，威嚴近至彼方臣伏。若銅輪王至彼國已，宣威競德彼方推勝。若鐵輪王亦至彼國，現威列陣剋勝便止。一切輪王皆無傷害，令伏得勝已，各安其所居，勸化令修十善業道，故輪王死定得生天。經說輪王出現於世，便有七寶出現世間。其七者何？一者輪寶、二者象寶、三者馬寶、四者珠寶、五者女寶、六者主藏臣寶、七者主兵臣寶。象等五寶有情數攝，如何他業生他有情，非他有情從他業起？然由先造互相屬業，於中若一稟自業生，餘亦俱時乘自業起。如是所說諸轉輪王，非唯有七寶與餘王別，亦有三十二大士相殊。若爾，輪王與佛何異？

(The treatise continues:) However, sentient beings dwell in boundless worlds, and the differences of time, place and capacity are boundless; the Buddha ought to observe all these kinds of beings everywhere. At such times and places the World-Honored One ought to be seen, and the Buddha then responds to the occasion with spiritual powers and teaching, so that faults not yet arisen do not arise, those already arisen can be cut off, and merits not yet arisen may arise, and those already arisen can be perfected. How could a single Buddha accomplish this all at once? Therefore at the same time there are certainly many Buddhas. As for what they cited, that there is no occasion for two Tathagatas to appear in the world one before and one after, and so forth, this should be examined together: does that statement refer to one world or to many worlds? If it refers to many worlds, then wheel-turning kings should also not exist in other worlds, since the sutra says "like a Buddha" in denying that two are born together. If one allows that wheel-turning kings exist separately in other worlds, why not allow separate Buddhas in other worlds? The appearance of a Buddha in the world brings auspicious blessings; what fault is there in many Buddhas in many worlds that it should be denied? That is to say, if Buddhas in many worlds appear together, they can benefit immeasurable beings and bring them higher rebirth and the sure supreme path. If so, why do two Tathagatas not appear together in one world? Because it would be of no use. In one world a single Buddha is enough to benefit everyone. Also because of the power of vows: when the Tathagatas were Bodhisattvas they first made a vow: "May I attain perfect enlightenment in a world without savior or refuge, blind and dark, to benefit and give happiness to all sentient beings, to be their savior, their refuge, their eye and their guide." Also to make people revere him: if in one world there is only one Tathagata, he is held in deep reverence. Also to make them practice quickly: it makes them know that the Honored One of omniscience is very hard to meet, that they should quickly practice the teaching he established, and that they should not let him enter parinirvana or go elsewhere, which would leave us without savior or refuge. Therefore in one world there do not appear two Buddhas. As for the four kinds of wheel-turning kings spoken of, they also differ in how they establish authority over the regions. The gold-wheel king: the petty kings each come to welcome him with this request: "Our lands are broad and abundant, secure, rich and happy, with many people. We only wish that the Honored of Heaven personally bestow instruction; we are all your attendants." The silver-wheel king goes personally to their land, and by his majesty, when he draws near, the ministers there submit. The copper-wheel king, having arrived in their country, proclaims his might and contends in virtue, and the other side yields to his superiority. The iron-wheel king also goes to their country, shows his might and draws up his troops, and stops once he has won. No wheel-turning king does harm; after bringing about submission and victory, each leaves them to dwell in their own places, and urges and transforms them to practice the ten wholesome paths of action, and so a wheel-turning king at death is sure to be reborn in heaven. The sutra says that when a wheel-turning king appears in the world, seven treasures appear in the world. What are the seven? The first is the wheel treasure, the second the elephant treasure, the third the horse treasure, the fourth the jewel treasure, the fifth the woman treasure, the sixth the treasurer-minister treasure, and the seventh the general-minister treasure. The five treasures such as the elephant are counted among sentient beings; how can others' karma give birth to other sentient beings, when it is not the case that other sentient beings arise from others' karma? But because of mutually related karma previously created, if one of them is born by his own karma, the others also arise at the same time by their own karma. The wheel-turning kings so described are distinguished from other kings not only by the seven treasures, but also by the difference in the thirty-two marks of a great person. If so, how do wheel-turning kings differ from Buddhas?

佛大士相處正明圓，王相不然，故有差別。劫初人眾為有王無？頌曰：

(The treatise continues:) The marks of a great person in a Buddha are upright, perfect and bright; the marks of a king are not so, and therefore there is a difference. In the beginning of the kalpa, did human beings have a king or not? The verse says:

劫初如色天，後漸增貪味，

At the beginning of the kalpa they were like the gods of the form realm; later they gradually increased in greed for flavor;

由墮貯賊起，為防僱守田。

from falling into storing up, thieves arose; to guard against them, they hired someone to watch the fields.

論曰：劫初時人皆如色界，故契經說：劫初時人有色意成，支體圓滿諸根無缺，形色端嚴身帶光明，騰空自在飲食喜樂長壽久住。有如是類地味漸生，其味甘美其香欝馥。時有一人稟性耽味，嗅香起愛取甞便食，餘人隨學競取食之。爾時方名初受段食。資段食故身漸堅重，光明隱沒黑闇便生，日月眾星從茲出現。由漸耽味地味便隱，從斯復有地皮餅生。競耽食之，地餅復隱，爾時復有林藤出現。競耽食故，林藤復隱，有非耕種香稻自生，眾共取之以充所食。此食麁故，殘穢在身，為欲蠲除便生二道，因斯遂有男女根生。由二根殊形相亦異，宿習力故便相瞻視，因此遂生非理作意，欲貪鬼魅惑亂身心，失意猖狂行非梵行。人中欲鬼初發此時。爾時諸人隨食早晚隨取香稻無所貯積，後時有人稟性嬾惰，長取香稻貯擬後食，餘人隨學漸多停貯。由此於稻生我所心，各縱貪情多收無厭，故隨收處無復再生，遂共分田慮防遠盡。於己田分生悋護心，於他分田有懷侵奪，劫盜過起始於此時。為欲遮防共聚詳議，銓量眾內一有德人，各以所收六分之一，僱令防護封為田主，因斯故立剎帝利名。大眾欽承恩流率土，故復名大三末多王，自後諸王此王為首。時人或有情厭居家，樂在空閑精修戒行，因斯故得婆羅門名。後時有王貪悋財物，不能均給國土人民，故貧匱人多行賊事。王為禁止行輕重罰，為殺害業始於此時。時有罪人心怖刑罰，覆藏其過異想發言，虛誑語生此時為首。於劫減位有小三災。其相云何？頌曰：

The treatise says: At the beginning of the kalpa, people were all like beings of the form realm, and so the sutra says: At the beginning of the kalpa, people had bodies made of mind and having form, with limbs complete and faculties without defect, their forms dignified and their bodies radiant, who flew freely through the air, took joy and delight as their food, and lived long. Then a kind of earth-flavor gradually arose, whose taste was sweet and whose fragrance was rich. At that time a certain person, by nature fond of flavor, smelled the fragrance, felt desire, took some and tasted it, and then ate; the others, following his example, competed to take and eat it. Only then did they first receive coarse, solid food. Because they were nourished by solid food, their bodies gradually became heavy and firm, their radiance vanished and darkness arose, and the sun, moon and stars appeared from then on. Because they gradually grew fond of the flavor, the earth-flavor hid itself, and after that a cake of earth skin arose. They competed in being fond of eating it, and the earth cake again hid itself; at that time forest vines appeared. Because they competed in being fond of eating, the forest vines again hid themselves, and there grew by itself, without plowing or sowing, fragrant rice, which they all took together to fill their food. Because this food was coarse, residue and waste remained in the body, and in order to get rid of it two passages arose, and from this the male and female organs came to exist. Because the two organs differ, their forms also differed, and because of the power of former habit they looked at one another, and from this improper thoughts arose; demons of desire and greed bewitched and confused their bodies and minds, they lost their composure and ran wild, and performed non-celibate acts. Among humans, the demon of desire first arose at this time. At that time people took fragrant rice according to whether they ate early or late, taking it as they needed and storing nothing. Later a certain person, by nature lazy, took a large amount of fragrant rice and stored it for later meals, and the others, following his example, gradually stored more. Because of this a sense of "mine" arose toward the rice, and each indulged his greed, taking more without satiety, so that where it was reaped it no longer grew again. They then divided the fields among themselves, worried that supplies would run out far in the future. Toward their own fields they felt a miserly urge to guard, and toward the fields of others they felt an urge to encroach; the fault of robbery began at this time. To prevent it, they gathered together to deliberate, chose from among the crowd one man of virtue, and each gave him a sixth of what he harvested, hiring him to protect them and making him lord of the fields; hence the name Kshatriya was established. The multitude honored him and his favor flowed over the land, and so he was also called the Great Samata king (the king agreed on by all), and after him the later kings take this king as their head. Among the people at that time some grew weary of household life, took delight in solitude, and cultivated moral conduct; for this reason they obtained the name Brahmin. Later there was a king who was greedy and miserly for wealth and could not distribute it equally among the people of his land, so the poor and needy became many and often turned to theft. The king, to prohibit this, imposed lighter and heavier punishments, and the act of killing and harming began at this time. At that time guilty persons, fearing punishment in their hearts, covered up their faults and spoke with different intentions; false speech first arose at this time. In the stage of decrease of the kalpa there are the three lesser calamities. What are their characteristics? The verse says:

業道增壽減，至十三災現，

When the paths of action increase, life span decreases; at ten years the calamities appear;

刀疾飢如次，七日月年止。

sword, disease and famine in order, ending after seven days, seven months and seven years.

論曰：從諸有情起虛誑語，諸惡業道後後轉增，故此洲人壽量漸減，乃至極十小三災現。故諸災患二法為本：一耽美食、二性嬾惰。此小三災中劫末起。三災者，一刀兵、二疾疫、三飢饉。謂中劫末十歲時，人為非法貪染汙相續，不平等愛映蔽其心，邪法縈纏瞋毒增上，相見便起猛利害心。如今獵師見野禽獸，隨手所執皆成利刀，各逞兇狂互相殘害。又中劫末十歲時人，由具如前諸過失故，非人吐毒疾疫流行，遇輒命終難可救療。又中劫末十歲時人，亦具如前諸過失故，天龍忿責不降甘雨，由是世間久遭飢饉，既無支濟多分命終。是故說言，由飢饉故便有聚集白骨運籌。由二種因名有聚集：一人聚集，謂彼時人由極飢羸聚集而死。二種聚集，謂彼時人為益後人，輟其所食置於小篋擬為種子。故飢饉時名有聚集。言有白骨亦由二因：一彼時人身形枯燥，命終未久白骨便現。二彼時人飢饉所逼，聚集白骨煎汁飲之。有運籌言亦二因故，一由糧少行籌食之，謂一家中從長至幼，隨籌至日得少麁飡。二謂以籌挑故場蘊，得少穀粒多用水煎，分共飲之以濟餘命。然有至教說治彼方，謂若有能一晝一夜持不殺戒，於未來生決定不逢刀兵災起。若能以一訶梨怛雞，起殷淨心奉施僧眾，於當來世決定不逢疾疫災起。若有能以一摶之食，起殷淨心奉施僧眾，於當來世決定不逢飢饉災起。此三災起各經幾時？刀兵災起極唯七日，疾疫災起七月七日，飢饉七年七月七日，度此便止。人壽漸增，東西二洲有似災起，謂瞋增盛身力羸劣，數加飢渴，北洲總無。前說火災焚燒世界，餘災亦爾，如應當知。何者為餘？今當具辯。頌曰：

The treatise says: Since sentient beings arose to false speech, all evil paths of action increase more and more, and so the life span of the people of this continent gradually decreases, until at its lowest, ten years, the three lesser calamities appear. Thus these calamities have two causes as their root: first, fondness for fine food; second, a lazy nature. These three lesser calamities arise at the end of a middle kalpa. The three are: first, swords and weapons; second, pestilence and disease; third, famine. When it is the end of a middle kalpa and people are ten years old, they act against the Dharma, are continually stained by greed, unequal love obscures their minds, perverse doctrines entangle them and the poison of hatred grows strong, and on seeing one another they at once give rise to fierce murderous thoughts. Just as hunters now, on seeing wild birds and beasts, find whatever they grasp turns into a sharp blade, so each gives vent to fury and they kill and harm one another. Again, at the end of a middle kalpa when people are ten years old, because they possess all the faults described before, non-human beings spit poison and pestilence spreads, and those who meet it die at once and are hard to cure. Again, at the end of a middle kalpa when people are ten years old, because they too possess all the faults described before, the gods and dragons are angered and do not send sweet rain, and so the world suffers famine for a long time, and having no support most of them die. For this reason it is said that, because of famine, there is a gathering of white bones and a counting by tallies. It is called a gathering for two reasons: first, a gathering of people, namely at that time people, being extremely hungry and emaciated, gather together and die; second, a gathering of seed, namely at that time people, to benefit those who come after, set aside part of their food, put it in a small box and keep it as seed. Therefore the time of famine is called a time of gathering. White bones are mentioned also for two reasons: first, the bodies of people at that time are withered and dry, and soon after death white bones appear; second, people at that time, driven by hunger, gather white bones and boil them to drink the broth. The mention of counting by tallies has two reasons as well: first, because grain is scarce, tallies are used to distribute food, that is, in one household from the eldest to the youngest, whenever the tally comes round, each gets a small coarse meal; second, they pick over the old threshing floor with tallies, get a few grains of grain, boil them with a great deal of water, and share and drink it to sustain what remains of their lives. However, there is a holy teaching that tells how to cure these. It says: if anyone can keep the precept of not killing for one day and one night, in future births he will surely not meet the calamity of swords. If anyone, with a sincere and pure mind, offers a single haritaki fruit (myrobalan) to the Sangha, in a future life he will surely not meet the calamity of pestilence. If anyone, with a sincere and pure mind, offers a single handful of food to the Sangha, in a future life he will surely not meet the calamity of famine. How long does each of these three calamities last? The calamity of swords lasts at most seven days; the calamity of pestilence, seven months and seven days; famine, seven years, seven months and seven days, after which it stops. As human life span gradually increases, the two continents of east and west have similar calamities, namely, hatred grows strong, bodily strength weakens, and hunger and thirst are frequent; the northern continent has none at all. The fire calamity described before burns the world, and the other calamities are likewise; this should be understood as appropriate. What are the others? Now I will explain them fully. The verse says:

三災火水風，上三定為頂，

The three calamities are fire, water and wind; the three upper ones are definitely their summits,

如次內災等，四無不動故，

corresponding in order to inner calamities and so on; the fourth is unmoved because it has none,