---
title: "起世經 · 11 世住品"
description: "起世经是隋代高僧阇那崛多等人翻译的重要佛教经典，属于阿含部经典之一。该经主要阐述宇宙生成、世界构造及众生轮回的佛教世界观，详细描绘了世界的形成、毁灭及再生过程，并探讨了众生业力与轮回的关系。阇那崛多是北印度高僧，隋文帝时期来华，参与译经事业，对汉传佛教经典的传播贡献卓著。起世经在佛教中具有重要地位，为研究佛教宇宙观和轮回思想提供了经典依据，对后世佛教哲学和修行实践影响深远。"
url: "https://rushiwowen.co/en/r/cmadf8zps00bel804vdm8hyzu"
---

### 起世經世住品第十一

「諸比丘！於世界中，有四無量，不可量、不可稱、不可思議。若天若人，世中算數，欲取其量，經若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年，終不能得。何等為四？諸比丘！若世界住，此不可得算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。諸比丘！若世界住已壞，亦不可得算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。諸比丘！若世界壞已復起，此亦不可算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。諸比丘！若世界成已住，此亦不可算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。諸比丘！此等名為四種無量，不可量、不可稱、不可思議。若天若人，無有算計而能數知，若干百千萬年、若干百千萬俱致年者。

> Monks, in this world, there are four immeasurable things. They cannot be measured, weighed, or conceived. Whether you are a human or a celestial being, no amount of counting—over years, centuries, millennia, tens of millennia, millions, tens of millions, hundreds of millions, or billions of years—could ever grasp their true extent. What are these four? Monks, the duration of a world's existence cannot be calculated or understood by counting years, centuries, millennia, tens of millennia, millions, tens of millions, hundreds of millions, or billions of years. Monks, after a world's existence ends and it collapses, that period also cannot be calculated by counting years, centuries, millennia, tens of millennia, millions, tens of millions, hundreds of millions, or billions of years. Monks, after a world collapses and re-emerges, that time too cannot be calculated by counting years, centuries, millennia, tens of millennia, millions, tens of millions, hundreds of millions, or billions of years. Monks, once a world has formed and remains stable, that span also cannot be calculated by counting years, centuries, millennia, tens of millennia, millions, tens of millions, hundreds of millions, or billions of years. Monks, these are the four immeasurable things—unmeasurable, unweighable, inconceivable. Neither humans nor celestial beings can ever count or know them in terms of years, centuries, millennia, tens of millennia, millions, tens of millions, hundreds of millions, or billions of years.

「諸比丘！於此東方所有世界，轉住轉壞，無有間時，或有轉成，或有轉壞。諸比丘！南西北方，所有世界，轉成轉住轉壞，亦復如是。諸比丘！如五段輪，除其軸已，旋轉不住，無暫閑時，略說世界，亦復如是。又如夏雨，其滴麤大，相續下注，亦無休間。如是東方、南西北方成住壞轉，無停住時，亦復如是。

> "Monks, throughout the eastern realms, worlds constantly evolve, exist, and dissolve without any pause. Some worlds are in the process of formation, some in a state of abiding, and some are disintegrating. The same applies to the worlds in the south, west, and north. Monks, consider a wheel with five spokes, but without its axle. It spins without stopping for even a moment. In short, the cycle of the cosmos is just like this. Or consider the heavy raindrops of summer rain, falling continuously without a break. This is likewise how the eastern, southern, western, and northern worlds turn through formation, abiding, and dissolution, without a single moment's halt."

「諸比丘！於其中間，復有三災。何等為三？一者火災、二者水災、三者風災。於火災時，光音諸天首免其災；水災之時，遍淨諸天首免其災；風災之時，廣果諸天首免其災。云何火災？諸比丘！火災起時，諸眾生等，皆有善行，所說如法，正見成就，無有顛倒，具足修行十善業道，無覺觀禪，不用功修，自然而得。時彼眾生，以神通力，住於虛空，住諸仙道，住諸天道，住梵行道，如是住已，受第二禪無覺觀樂。如是證知，成就具足，身壞即生光音天中。地獄眾生、畜生眾生，閻摩羅世、阿修羅世、四天王世、三十三天、須夜摩天、兜率陀天、化自樂天、他化自在天，及魔身天，乃至梵世一切眾生，於人間生，悉皆成就無覺無觀，快樂證知，身壞即生光音天處，一切六道皆悉斷絕，此則名為世間轉盡。

> "Monks, in the midst of these, there are three further calamities. What are the three? First, the calamity of fire; second, the calamity of water; third, the calamity of wind. At the time of the fire calamity, the gods of the Radiant Light heaven are first to escape it; at the time of the water calamity, the gods of the Universal Purity heaven are first to escape it; at the time of the wind calamity, the gods of the Abundant Fruit heaven are first to escape it. How does the fire calamity occur? Monks, when the fire calamity arises, all beings have good conduct, speak in accordance with the Dharma, possess right views without error, fully cultivate the ten wholesome actions, and attain a state of bliss free from directed thought and evaluation, achieved naturally without effort. At that time, these beings, through their spiritual powers, dwell in space, abiding in the path of immortals, the path of gods, and the path of Brahma. Thus established, they experience the joy of the second meditative absorption, which is free from directed thought and evaluation. Having realized this and fully mastered it, upon the dissolution of their bodies, they are reborn in the heaven of Radiant Light. All beings from the hell realms, animal realms, Yama's realm, the titan realm, the Four Kings' heaven, the Heaven of the Thirty-Three, the Suyama heaven, the Delightful heaven, the heaven of Creative Bliss, the heaven of Power over Others' Creations, and even the Brahma realm, along with the mortal world, attain this state free from directed thought and evaluation, realize this bliss, and upon death, are reborn in the heaven of Radiant Light. Thus, all six realms of existence are cut off—this is called the complete dissolution of the world.

「諸比丘！云何世間住已轉壞。諸比丘！當於彼時，無量時長遠時，天下亢旱無復雨澤，所有草木，一切乾枯，無復遺餘。譬如葦荻乘青刈之，不得雨水，乾枯朽壞，無復遺餘。如是如是，諸比丘！天久不雨，一切草木，悉皆乾枯，亦復如是。諸比丘！諸行亦爾，一切無常，不久住、不堅牢、不自在，破壞之法，應當厭離，速求解脫。

「復次，諸比丘！爾時有迦梨迦大風，吹八萬四千由旬大海之水，皆令四散，於下即有日大宮殿，便吹一日，出在海上，置於須彌山王半腹之間，去地四萬二千由旬日行道中。諸比丘！此名世間第二日出世間。諸小陂池溝河，一切乾竭，無復遺餘。諸比丘！一切諸行，悉皆無常，略說如上，當求免脫。復次，諸比丘！略說如前，迦梨迦風吹大海水，復出日宮殿，置日道中，是名世間第三日出世間。所有大陂大池、大溝大河，及恒河等，一切諸河，悉皆乾竭，無復遺餘。諸行亦爾，一切無常。如是次第，世間復有第四日出。爾時，一切大水大池，所謂善現大池、阿那婆達多大池、曼陀祇尼大池、蛇滿大池等，悉皆乾竭，無復遺餘。諸行亦爾，一切無常。如是次第，世間復有第五日出，當於是時，此大海水，漸漸乾竭，初少減損，如齊脚踝，乃至轉減，如至脚膝，乃至半身，乃至一身，二三四五六七人身，齊此乾竭。諸比丘！五日出時，大海之水，漸更損減半多羅樹，乃至一多羅樹，或二三四五六七多羅樹，漸復乃至半俱盧奢，一二三四五六七俱盧奢，減損乾竭乃至半由旬，一由旬，二三四五六七由旬，以漸而減，乃至一百由旬，二百由旬，三四五六七百由旬，以漸而減。諸比丘！五日出時，大海之水，漸復損減一千由旬，二千由旬，乃至三四五六七千由旬。諸比丘！當於世間五日出時，彼大海水，所餘殘者，略說乃至，七千由旬，或至六千五四三二一千由旬，如是乃至七百由旬，六百由旬，五四三二一百由旬，餘水殘在，如是乃至或七由旬，或六由旬，五四三二一由旬在，或復減至七俱盧奢，六拘盧奢，五四三二一俱盧奢，餘水殘在。諸比丘！於世間中，五日出時，彼大海水，餘殘在者，深七多羅樹，或六多羅樹，五四三二一多羅樹；或復餘水，深如七人，或如六人，五四三二一，或復一人，乃至半人，或膝已下，或至於踝，水殘齊此。又五日出時，於大海中，或時少分有餘殘水，如秋雨時，牛跡之中，少分有水。如是如是，五日出時，大海之中，少水亦爾。又諸比丘！五日出時，彼大海中，於一切處，乃至乾竭，無復餘水，如塗脂者。諸比丘！一切諸行，亦復如是，無常不久，須臾暫時，略說乃至可厭可離，應求免脫。

> Furthermore, monks: At that time, a great wind called Kalika scattered the waters of the great ocean—eighty-four thousand yojanas across—in all directions. Beneath the waters, the great palace of the sun appeared. One sun was then blown forth, rising above the ocean, and placed in the middle of the path of the sun, at a height of forty-two thousand yojanas above the earth, within the slopes of Mount Sumeru. Monks, this is called the second sun to appear in the world. At this time, all small ponds, pools, ditches, and streams dry up completely, leaving not a trace. Monks, all conditioned things are impermanent, as briefly described above; you should seek escape from them. Furthermore, monks: As previously summarized, the Kalika wind blows the waters of the great ocean, brings forth the sun’s palace once again, and places it on the sun’s path. This is called the third sun to appear in the world. At this time, all large ponds, large pools, large ditches, large rivers, and even the Ganges—all rivers—dry up completely, leaving not a trace. Conditioned things are likewise entirely impermanent. Similarly, in sequence, a fourth sun appears in the world. At that time, all great bodies of water, such as the Great Manifest Pool, the Anavatapta Pool, the Mandakini Pool, the Serpent-Full Pool, and others, all dry up completely, leaving not a trace. Conditioned things are likewise entirely impermanent. Similarly, in sequence, a fifth sun appears in the world. At this time, the waters of the great ocean gradually dry up. First, they diminish by a small amount, reaching the ankles, then the knees, then the waist, then the full height of a person, then two, three, four, five, six, seven persons’ height. Monks, when the fifth sun appears, the waters of the great ocean diminish little by little: first by the height of half a tāla tree, then by one tāla tree, then two, three, four, five, six, seven tāla trees; gradually by half a krośa, then one, two, three, four, five, six, seven krośas; then by half a yojana, then one, two, three, four, five, six, seven yojanas; gradually up to one hundred yojanas, two hundred, three hundred, four hundred, five hundred, six hundred, seven hundred yojanas. Monks, when the fifth sun appears, the waters of the great ocean further diminish by one thousand yojanas, two thousand, up to three, four, five, six, seven thousand yojanas. At the time of the fifth sun’s appearance, the remaining water of the ocean—briefly said—is seven thousand yojanas, or six, five, four, three, two, one thousand yojanas; then seven hundred, six hundred, five, four, three, two, one hundred yojanas; then seven krośas, six, five, four, three, two, one krośa. Monks, when the fifth sun appears, the remaining water in the great ocean is as deep as seven tāla trees, or six, five, four, three, two, one tāla tree; or as deep as seven persons, six, five, four, three, two, one person; or half a person; or below the knees; or down to the ankles. At the time of the fifth sun, sometimes a tiny amount of water remains in the great ocean, like the small amount of water left in a cow’s footprint after autumn rain. Thus, monks, when the fifth sun appears, the water in the great ocean—everywhere—dries up completely, leaving not a trace, as if oiled. Monks, all conditioned things are likewise: impermanent, not lasting, fleeting for a moment; briefly said, they are to be seen as wearisome, to be let go of, and to seek escape from.

「復次，諸比丘！略說如前，乃至六日出現世時，彼四大洲，及八萬四千小洲，一切大山乃至須彌山王，並皆烟起，起已復起，猶如瓦師燒器物時，器上火焰一時俱起，起已復起，其火遂盛，充塞遍滿。如是如是，彼四大洲，及諸大山，烟起猛壯，亦復如是，略說乃至諸行無常，應求免脫。

> "Furthermore, monks, as I explained briefly earlier, when the time comes when six suns appear in the world, then the four great continents, along with the eight-four thousand smaller islands, all the great mountains—up to and including Mount Sumeru, the king of mountains—will all start to smoke. And the smoke will rise and rise again. It will be just like when a potter fires his wares: the flames on each piece of pottery burst forth all at once, keep rising, and then grow more intense, filling the entire kiln. In exactly the same way, the smoke from the four great continents and all those great mountains will flare up fiercely. This is briefly explained. Everything that is created is impermanent. You should seek liberation from it."

「復次，諸比丘！略說如前，七日出時，彼四大洲，及八萬四千小洲，一切大山乃至須彌山王，普皆洞然，地下水際，亦悉乾竭。水聚既盡，風聚亦消，如是火焰熾盛之時，須彌山王頂際上分，七百由旬，一時崩落，其火轉熾，風吹上燒梵天宮殿，唯不能至光音天中。爾時，彼天所有後生光音天子，未知世間劫有轉壞，轉壞已成，及轉住故，皆生恐怖，驚愕顫悚，咸相謂言：『將無火焰延來燒此光音宮殿？』是時彼中舊住光音諸天子輩，善知世間劫壞成住，慰喻後生諸天子言：『汝諸仁等，莫驚莫畏！汝諸仁等，莫驚莫畏！所以者何？諸仁當知，昔有光焰亦至於此。』時，諸天眾聞此語已，即便憶念往昔火光，憶念彼光不離於心，故得此名，所謂光天。彼火如是，極大熾燃猛焰洪赫，焚其灰燼，無復遺餘，而可記識。諸比丘！諸行如是，略說乃至可求免脫。

> Furthermore, monks, as I previously described, when the seven suns appear, all four great continents, the eighty-four thousand smaller continents, all the great mountains, and even Mount Sumeru will be completely ablaze. Even the water deep beneath the earth will be entirely dried up. Once the water is gone, the wind also dissipates. As the raging fire blazes, the top seven hundred yojanas of Mount Sumeru will collapse all at once. The fire burns even more fiercely, and the wind carries it upward to burn the palaces of the Brahma realm, but it cannot reach the Heaven of Radiant Light. At that time, the newly born gods in that heaven, who have not yet witnessed the cycle of world destruction, formation, and stability, become terrified. Trembling with fear, they ask one another, "Won't this fire spread here and burn our palaces of Radiant Light?" Then the older gods who have long resided in the Heaven of Radiant Light, understanding the cycles of the world, comfort the younger gods: "Do not be afraid! Do not be frightened! Why? Because you should know that flames similar to these have reached this place before." Hearing this, those gods recall the fire from the past. Their remembrance of that light never leaves their minds, which is why they are called "Radiant Light" gods. Thus, that fire blazes with immense, fierce flames, burning everything to ashes, leaving nothing behind that can be recognized. Monks, this is how all conditioned things are. In short, know that escape from them is possible.

「諸比丘！云何世間壞已復成？諸比丘！爾時復經無量久遠不可計數日月時節，起大重雲，乃至遍覆梵天世界，既遍覆已，注大洪雨，其滴甚麤，或如車軸，或復如杵，經歷多年，百千萬年，彼雨水聚，漸漸增長，乃至梵天所住世界，其水遍滿。然彼水聚，有四風輪之所住持。何等為四？一名為住，二名安住，三名不墮，四名牢主。時，彼水聚雨斷已後，還自退下無量百千萬億由旬。當於爾時，四方一時有大風起，其風名為阿那毘羅，吹彼水聚，波濤沸涌混亂不停，水中自然生大沫聚。時，阿那毘羅大風，吹彼沫聚擲置空中，從上造作諸梵宮殿，微妙可愛，七寶間成，所謂金銀琉璃、頗梨赤珠、車𤦲瑪瑙。諸比丘！以此因緣，有斯上妙宮殿牆壁，梵身諸天、世間出生。

> Monks, how does the world form again after it has been destroyed? At that time, after an immeasurable, incalculable period of time, consisting of countless days, months, and seasons, massive clouds appear, eventually covering even the world of the Brahma gods. Once covered, a great deluge of rain pours down, with drops as thick as chariot axles or pestles, for many years—hundreds, thousands, millions of years. The rainwater gradually accumulates, filling even the realm where the Brahma gods dwell, until it is entirely submerged. Yet this mass of water is held in place by four winds: the first is called ‘Stabilizer,’ the second ‘Sustainer,’ the third ‘Non-Falling,’ and the fourth ‘Firm Guardian.’ When the great rain ceases, the water recedes by countless hundreds, thousands, millions, or even billions of leagues. At that moment, from all four directions, a wind named ‘Anabila’ arises, blowing the water’s surface into tumultuous waves, causing a great mass of foam to spontaneously form within the water. Then the great Anabila wind blows this foam into the sky, creating the splendid palaces of the Brahma gods—subtle and delightful, adorned with the seven precious materials such as gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. Monks, because of this cause, these magnificent palaces and walls arise, and the Brahma-body gods appear in the world.

「諸比丘！如是作已，彼大水聚，復更退下無量百千萬億由旬，略說如前，四方風起名阿那毘羅，由此大風，吹擲水沫，復成宮殿，名魔身天、牆壁住處，如梵身天無有異也，唯有寶色麁細差降少殊異耳。如是造作他化自在諸天宮殿、化樂諸天宮殿，次後造作刪兜率陀諸天宮殿，次造夜摩諸天宮殿，如是次第具足出生，皆如梵身諸天宮殿，但其寶色漸少麤異。諸比丘！時彼水聚，轉復減少，乃至退下無量百千萬億由旬，湛然停住。於水聚中，周匝四方，自然起沫，浮在水上，厚六十八億由旬，周闊無量。譬如泉池及陂泊中，普遍四方，皆有浮沫，彌覆水上，凝然而住。如是如是，諸比丘！彼水聚中，普四方面，浮沫在上，厚六十八億由旬，周闊無量，亦復如是。

> Monks, after this happened, that great mass of water receded further by countless hundreds of thousands of millions of leagues. As previously described, winds from the four directions arose, called Anabira. These great winds blew the water foam, which then formed into palaces and dwellings—the realm of the Māra deities, complete with walls and buildings, just like the Brahma realm without any difference. Only the quality of the precious materials was slightly coarser and less refined in comparison. Then, in the same way, the palaces of the \*Paranirmita-vaśa-vartin\* (Control of Others' Creations) gods were formed, then the palaces of the \*Nirmāṇa-rati\* (Delight in Creations) gods. Next, the palaces of the \*Tuṣita\* (Contented) gods were built, then the palaces of the \*Yāma\* (Heavenly) gods. Thus, in order, every heavenly palace came into being, just like those in the Brahma realm, except that the precious materials gradually became slightly coarser and less refined. Monks, at that time, the mass of water continued to diminish, receding further by countless hundreds of thousands of millions of leagues until it became still and settled. Within that body of water, on all four sides, foam naturally arose and floated on the surface. It was sixty-eight hundred million leagues thick and immeasurably wide in circumference. Just as in a pool or pond, foam spreads everywhere on the water and lies there solidly—so it was, monks, in that mass of water. Foam covered it on all four sides, sixty-eight hundred million leagues thick, and immeasurably wide in circumference.

「諸比丘！時阿那毘羅大風吹彼水沫，即復造作須彌山王，次作城郭，雜色可愛，四寶所成，謂金銀琉璃頗梨等寶。諸比丘！以此因緣，世間便有須彌山王，出生顯現。諸比丘！又於是時，毘羅大風吹彼水沫，於須彌山王上分四方造作山峰，其峰各高七百由旬，雜色殊妙，七寶合成，所謂金銀乃至硨𤦲瑪瑙，以是因緣，世間出生四大山峰。彼風如是次第，又吹水上浮沫，為三十三天造作宮殿，次復更於須彌山王東西南北半腹之間，四萬二千由旬處所，為四大天王造作宮殿，城壁垣牆，皆是七寶，端嚴殊妙，雜色可觀。如是訖已，爾時彼風又吹水沫，於須彌山王半腹之間，四萬二千由旬，為月天子造作宮殿，高大城壁，七寶成就雜色莊嚴。如是作已，復吹水沫，為日天子，具足造作七大宮殿，城郭樓櫓皆七寶成，種種莊嚴，雜色可觀。以是因緣，世間便有七日宮殿，安住現在。又諸比丘！其風吹彼水聚沫，於須彌山上，更復造作三處城郭，七寶莊嚴，雜色殊妙，所謂金銀乃至硨𤦲瑪瑙等寶，以此因緣，如是城郭世間出生。復次，諸比丘！時阿那毘羅大風，又吹此沫，於海水上，高萬由旬，為空居夜叉造頗梨宮殿，城郭樓櫓皆亦頗梨。諸比丘！以此因緣，世間便有空居夜叉宮殿城壁，具足出生。

> Monastics, at that time, the great wind Anāvila blew against the foam on the water, and from it first formed Mount Sumeru, the king of mountains. Next, it created its surrounding walls, beautiful and colorful, made of the four precious substances: gold, silver, lapis lazuli, and crystal. Monastics, because of this cause, Mount Sumeru, the king of mountains, came into being and appeared in the world. Monastics, again at that time, the wind Anāvila blew against the foam on the water, and on the upper part of Mount Sumeru it created four mountain peaks in the four directions. Each peak was seven hundred yojanas high, wonderfully colored, and made of the seven treasures, including gold, silver, and so on, up to conch shell and agate. Because of this cause, the four great mountain peaks were born in the world. Then the wind, in the same way, blew against the floating foam on the water and built palaces for the gods of the Thirty-Three Heavens. Next, at a place half-way up Mount Sumeru, at a height of forty-two thousand yojanas, it built palaces for the Four Great Kings, including city walls and fortifications, all made of the seven treasures, majestic and beautiful, colorful and pleasing to the eye. After this was completed, the wind again blew against the foam on the water. At the same half-way point of Mount Sumeru, at forty-two thousand yojanas, it built a palace for the Moon Deity, with tall city walls, all made of the seven treasures and adorned with various colors. After doing this, it again blew the foam to build, for the Sun Deity, seven great palaces, complete with city walls, towers, and battlements, all made of the seven treasures, variously adorned and colorful. Because of this cause, the seven sun palaces came to be and dwell in the world. Furthermore, monastics, the wind blew against the gathered foam on the water. On the top of Mount Sumeru, it built three additional cities, adorned with the seven treasures, wonderfully colored, namely gold, silver, and so on, up to conch shell and agate. Because of this cause, these cities were born in the world. Again, monastics, at that time, the great wind Anāvila blew against this foam, and on the sea, at a height of ten thousand yojanas, it built a crystal palace for the sky-dwelling yakshas, including city walls and towers, all made of crystal. Monastics, because of this cause, the palaces and city walls of the sky-dwelling yakshas came to be and appeared in the world.

「復次，諸比丘！時阿那毘羅大風又吹水沫，於須彌山王東西南北，各各去山一千由旬，大海之下造作四面阿修羅城，七寶莊嚴，微妙可愛，乃至世間，有此四面阿修羅城，如是出生。

> "Moreover, monks, at that time the great wind called Anabira again blew the foam of the waters. To the east, west, south, and north of Mount Sumeru, each at a distance of a thousand yojanas from the mountain, beneath the great ocean, it fashioned the four-sided cities of the Asuras. These cities were adorned with the seven precious treasures, exquisitely lovely and delightful. Thus, from that time onward, these four-sided Asura cities came to exist in this world."

「復次，阿那毘羅大風吹彼水沫，擲置須彌山王之外，即於彼處，復造大山，名曰佉提羅迦，其山高廣，各四萬二千由旬，皆是七寶莊嚴成就，殊妙可觀。諸比丘！以此因緣，世間復有佉提羅迦山，如是出生。

> "Furthermore, the great Anābhila winds blew those water bubbles and scattered them beyond Mount Sumeru. Right there, they formed another great mountain called Kharādikaka. This mountain was forty-two thousand leagues high and equally wide, beautifully adorned with seven kinds of precious materials, appearing magnificent and wonderful to behold. Monks, it was for this reason that Kharādikaka Mountain came into existence in the world.

「復次，阿那毘羅大風吹彼水沫，又擲置於佉提羅迦山外，更於彼處造作一山，名曰伊沙陀羅，其山高廣各二萬一千由旬，雜色可愛，七寶所成，乃至硨𤦲瑪瑙等寶。諸比丘！以此因緣，世間便有伊沙陀羅山，如是出生。復次，阿那毘羅大風吹彼水沫，又更擲置伊沙陀羅山外，亦於彼處造作一山，名曰由乾陀羅，其山高廣一萬二千由旬，雜色可愛，乃至硨𤦲瑪瑙七寶所成。諸比丘！以此因緣，世間便有由乾陀羅山王，顯現出生。如是次第，作善現山，高廣正等六千由旬。次復造作馬片頭山舊云半頭，高廣正等三千由旬。次復造作尼民陀羅山，高廣正等一千二百由旬。次復造作毘那耶迦山，高廣正等六百由旬。次復造作斫迦羅山，高廣正等三百由旬，雜色可愛，皆是金銀琉璃、頗梨赤珠、硨𤦲瑪瑙等，七種妙寶之所成就，具說如上，造佉提羅迦山無有異也。諸比丘！以此因緣，世間便有斫迦羅山等，如是出生。

> Moreover, the great wind Anāvila blew those water-foam particles and cast them beyond Mount Kṣitigarbha. There, it formed another mountain called Īṣādhara, which was twenty-one thousand yojanas in both height and width. It was delightful with its variegated colors, composed of the seven precious substances—including conch shell and agate. Monks, it is through this cause that Īṣādhara Mountain came into existence in the world. Again, the great wind Anāvila blew those water-foam particles and cast them beyond Īṣādhara Mountain. There, it formed another mountain called Yugandhara, which was twelve thousand yojanas in both height and width. Delightful with its variegated colors, it was also composed of the seven precious substances, including conch shell and agate. Monks, it is through this cause that Yugandhara, the king of mountains, manifested and came into existence in the world. Then, in the same sequence, it formed the Mountain of Beautiful Appearance, which was exactly six thousand yojanas in both height and width. Next, it formed the Mountain of the Horse's Head, which was exactly three thousand yojanas in both height and width. Next, it formed the Mountain Nimiṃdhara, which was exactly twelve hundred yojanas in both height and width. Next, it formed the Mountain Vinataka, which was exactly six hundred yojanas in both height and width. Next, it formed Mount Cakravāḍa, which was exactly three hundred yojanas in both height and width. Delightful with its variegated colors, it was entirely accomplished from the seven exquisite precious substances—gold, silver, crystal, beryl, red pearls, conch shell, and agate—exactly as described for Kṣitigarbha Mountain, without any difference. Monks, it is through this cause that Mount Cakravāḍa and the others came into existence in the world.

「復次，阿那毘羅大風吹彼水沫，又散擲置斫迦羅山外，於四方面作四大洲，及八萬小洲，并餘大山，如是展轉，造作成就。諸比丘！以此因緣，世間便有四大洲、八萬小洲、諸大山等，次第出現。復次，阿那毘羅大風吹彼水沫，過四大洲、八萬小洲、須彌山王并餘一切大山之外，周匝安置，名曰大輪圍山，高廣正等六百八十萬億由旬，牢固真實，金剛所成，難可破壞。諸比丘！以是因緣，大輪圍山，世間出現。

> Furthermore, the great wind called Anavira blows upon those foam-like waters, scattering and placing them beyond Mount Cakravada. In the four directions, it forms four great continents and eighty thousand lesser continents, along with other great mountains. In this way, through successive actions, they are made and completed. Monks! Through this causal process, the four great continents, eighty thousand lesser continents, and the various great mountains gradually appear in the world. Furthermore, the great wind Anavira blows upon those foam-like waters, carries them beyond the four great continents, the eighty thousand lesser continents, Mount Sumeru the king of mountains, and all other great mountains, and arranges them in a circular pattern all around. This is called the Great Encircling Mountain Range. It is six hundred and eighty thousand billion leagues in height and width. It is solid and true, made of diamond, and difficult to destroy. Monks! Through this causal process, the Great Encircling Mountain Range appears in the world.

「復次，阿那毘羅大風吹掘大地，漸漸深入，乃於其中，置大水聚，湛然停積。諸比丘！以此因緣，於世間中復有大海，如是出生。復何因緣此大海水，如是鹹苦不堪飲食？諸比丘！當知此事有三因緣。何等為三？一者從火災後，經無量時長遠時，起大重雲，彌覆凝住，乃至梵天，然後降雨，其滴甚大，廣說如前。彼大雨汁，洗梵身天一切宮殿，次復遍洗魔天宮殿、他化自在天宮殿、化樂天宮殿、兜率陀天宮殿、夜摩天宮殿，洗已復洗，如是大洗，洗彼宮時，所有鹹辛苦味，悉皆流下。次復遍洗須彌山王及四大洲、八萬小洲、諸餘大山、輪圍山等，如是洗時，浸漬流盪，其中所有鹹辛苦味，一時併下入大海中。諸比丘！此第一因緣，令大海水鹹不堪食。復次，此大海水，為諸大神大身眾生之所居住。何者大身？所謂魚鼈虬獺、黿鼉蝦蟇、宮毘羅、低摩耶、低寐彌羅、低寐兜羅、兜羅祁羅等，其中或有百由旬身，二百由旬，三四五六七百由旬，有如是等大身眾生，在其中住。彼之所有屎尿流出，皆在海中，以是因緣，其水鹹苦，不堪飲食。諸比丘！此為第二鹹苦因緣。復次，此大海水，古昔諸仙曾所祝故。諸仙祝言：『願汝成鹽味不堪飲，願汝成鹽味不堪飲。』諸比丘！此是第三鹹苦因緣，令大海水鹹不堪飲。

> "Furthermore, Anabira, a great wind blew and churned the earth, gradually deepening it, and in that depression, a vast body of water gathered and remained still. Monks, this is the cause and condition for the appearance of the great ocean in the world. Now, why is the water of this great ocean so salty and bitter that it cannot be drunk? Monks, you should know that there are three causes and conditions for this. What are the three? First, after the catastrophe of fire, after an immeasurable, long period of time, great dense clouds arose, covering and gathering all the way up to the Brahma heaven. Then rain fell, with huge drops. This is as described before. The great rainwaters washed all the palaces of the Brahma-body gods, and then in turn washed the palaces of the Māra gods, the gods of the Heaven of Control of Others' Creations, the Heaven of Joyful Creations, the Tuṣita Heaven, and the Yama Heaven. They were washed again and again, thoroughly cleansed. As those palaces were washed, all the salty, bitter, and astringent tastes flowed down. Next, the rainwaters in turn washed Mount Sumeru, the four great continents, the eighty thousand small continents, and all the other great mountains, like the Encircling Mountains. As they were washed, the water soaked and seeped, and all the salty, bitter, and astringent tastes simultaneously flowed down into the great ocean. Monks, this is the first cause and condition that makes the ocean water salty and undrinkable. Second, this great ocean is the home of many great spirits and huge-bodied beings. What huge bodies? Creatures such as fish, turtles, dragons, otters, crocodiles, giant turtles, frogs, the Kumbhīra, Timaya, Timi-migila, Timi-pukila, Pukila, and so on. Among them, some have bodies of a hundred yojanas, two hundred, three, four, five, six, seven hundred yojanas, and so on. These huge-bodied beings dwell in the ocean. All their excrement and urine flows into the sea. Because of this cause and condition, the water is salty and bitter and undrinkable. Monks, this is the second cause and condition for the ocean's saltiness. Third, in the distant past, many sages cast a spell upon this great ocean water. They pronounced a spell saying: 'May you become salty in taste and undrinkable! May you become salty in taste and undrinkable!' Monks, this is the third cause and condition that makes the ocean water salty and undrinkable."

「復次，有何因緣，大熱沃燋世間出也？諸比丘！當此世界劫初轉時始成就時，阿那毘羅大風吹彼日天六大宮殿，悉皆置於大海水下，所安置處，其地分中，彼大水聚，並即消盡，不得流汎。諸比丘！以此因緣，世間有是大熱沃燋，示現出生，是名世間轉壞已住。

> Furthermore, what is the cause for the Great Heat and Burning to appear in the world? Monks, when this world first began to form at the start of the cycle, the great wind called Anapira blew those six palaces of the sun god and placed them all under the waters of the ocean. In that place where they were placed, that great mass of water immediately dried up and could not flow. Monks, this is the cause for the Great Heat and Burning to appear in the world. This is called the world continuing after its revolution.

「復次，何名世間轉壞成住？諸比丘！猶如今者，世間成已，如是住立，而有火災。云何復有水災出也？諸比丘！水災劫時，一切人民，有如法行，說如法語，正見成就，無有顛倒，持十善行，彼諸人等，當得無喜第三禪處，不勞功力，無有疲倦，自然得之。時，彼眾生得住虛空諸仙諸天梵行道中，得住中已離喜快樂，即自稱言：『諸仁者，快樂快樂，此第三禪如是快樂。』爾時，彼處一切眾生皆共問此得禪眾生，彼便答言：『善哉仁者，此是無喜第三禪道，應如是知。』彼諸眾生既得知已，便復成就如是無喜第三禪道，成就已證，證已思惟，思惟已住，身壞命終生遍淨天。如是下從地獄、閻摩羅世、阿修羅世、四天王天，乃至梵世、光音諸天，自此已下，一切眾生、一切處、一切有，皆悉斷盡。諸比丘！是名世轉。

> Moreover, what is meant by the world's cycle of formation, destruction, and stability? Monks, just as the world is now established after its formation, it is subject to fire disasters. How then does a water disaster arise? Monks, during the age of the water calamity, all people follow righteous conduct, speak righteous words, hold correct views without distortion, and practice the ten wholesome actions. Such people will effortlessly attain the third meditative state of joylessness, without labor or fatigue, naturally gaining it. At that time, those beings abide in the path of celestial sages, heavenly beings, and Brahmas, dwelling in space. Once established there, they become free from joy and experience bliss, exclaiming: "Good people, such bliss, such bliss! This third meditative state is so blissful!" Then, all beings there collectively question those who have attained this meditative state, and they respond: "Excellent friends, this is the third meditative path of joylessness - you should know it as such." Having understood this, those beings then perfect this third meditative state of joylessness, realize it, contemplate it, and abide in it. When their bodies perish and their lives end, they are reborn in the Heaven of Pervasive Purity. Thus, from below - from hell, the Yama realm, the Asura realm, the Four Heavenly Kings' heaven, up to the Brahma heavens and Radiant Light heavens - all beings, all realms, and all existences below this are entirely cut off. Monks, this is called the world's destruction.

「復次，云何世間轉已而壞？諸比丘！經無量久遠三摩耶時，大雲遍覆，乃至充滿光音諸天。自是已下雨沸灰水，無量多年，略說乃至百千億年。諸比丘！彼沸灰水雨下之時，消光音天所有宮殿悉皆滅盡，無有形相微塵影像可得識知。譬如以酥擲置火中，消燃都盡，無有形相可得驗知。如是如是，彼沸灰水雨下之時，消光音天諸宮殿等，亦復如是無相可知。諸比丘！諸行無常，破壞離散，流轉磨滅，須臾不停，亦復如是，可厭可患，應求免脫。諸比丘！如是梵身諸天、魔身、化樂、他化自在、兜率、夜摩諸宮殿等，為沸灰雨澆洗消滅，略說同前，如酥投火融消散失無有形相，亦復如是，乃至一切諸行無常，應求免離。諸比丘！彼沸灰水雨下之時，雨四大洲、八萬小洲，并餘大小須彌山王，消磨滅盡無有形相，可得記識，廣說如前，應可患厭。如是變化，唯除見者，乃能信之。此名世間轉已而壞。

> Furthermore, how does the world cycle and then perish? Monks, after an immeasurably long expanse of time, massive clouds cover everything, until even the Heavens of Radiant Light are filled. From those clouds, a rain of boiling ash-water begins to fall, continuing for countless years—for hundreds of billions of years. Monks, when that rain of boiling ash-water falls, it dissolves all the palaces of the Heavens of Radiant Light, utterly destroying them until no trace, no grain of dust, and no identifiable image remains. Imagine throwing butter into a fire: it melts and burns away completely, leaving no observable form. In exactly the same way, when that rain of boiling ash-water falls, the palaces of the Heavens of Radiant Light also vanish without a trace. Monks, all conditioned things are impermanent: they break apart, disperse, flow onward, and wear away without a moment's pause. This is just so—they are worthy of disgust and worthy of suffering. One should seek to escape them. Monks, in the same way, the heavens of the Brahma-bodied gods, the Māra heavens, the heavens of Blissful Transformations, of Freely Transforming Others' Creations, of Contentment, and of Yama—all their palaces are washed away and dissolved by that rain of boiling ash-water. As before, they vanish like butter thrown into fire, melting and disappearing without any form. And so it is with all conditioned things: they are impermanent, and one should seek liberation from them. Monks, when that rain of boiling ash-water falls, it rains upon the four great continents, the eighty thousand lesser continents, and all the great and small Mount Sumerus, grinding them down until nothing remains with any trace or mark. As said before, this is worthy of disgust. Such changes can only be believed by those who witness them. This is called the "cycle and destruction of the world."

「復次，云何轉壞已成？諸比丘！爾時起雲注大水雨，經歷多年，起風吹沫，上作天宮，廣說乃至，如火災事，是為水災。復次，云何有於風災？諸比丘！欲風災時，一切眾生，如法修行，成就正念，生第四禪中廣果天處。地獄眾生捨地獄身，來生人間，修清淨行，成就四禪，亦復如是。諸畜生道、閻摩羅世、阿修羅世，四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、魔身天、梵世、光音，遍淨諸天等，皆修行成就四禪，廣說如上。諸比丘！是名世轉。云何轉壞？諸比丘！經於無量久遠三摩耶時，有大風起，其風名曰僧伽多。諸比丘！彼風先吹遍淨諸天一切宮殿，令相揩磨，遂至壞滅，無有餘殘而可記識。譬如壯士取二銅器，兩手執之，相揩不已，破壞消滅，無有形相，餘殘可識。彼和合風，吹遍淨天宮殿磨滅，亦復如是。諸比丘！諸行無常，破壞離散，須臾不久，乃至可厭，應求免脫。

> Furthermore, how does the process of destruction unfold? Monks, at that time, clouds gather and heavy rain falls for many years. The wind stirs up foam, which rises to form celestial palaces; this is described in detail elsewhere, just as in the case of the fire disaster. This is known as the water calamity. Furthermore, how does the wind calamity occur? Monks, when the time of the wind calamity arrives, all beings who practice the Dharma rightly, cultivate right mindfulness, and are born in the fourth dhyāna—the realm of the Broad Fruit Heaven—will experience this. Beings in the hells abandon their hellish bodies and are reborn among humans, where they practice pure conduct and achieve the fourth dhyāna, in the same way. Likewise, beings from the animal realm, the realm of Yama, the realm of the Asuras, the Heaven of the Four Kings, the Thirty-Three Heavens, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Joyful Transformation, the Heaven of Free Use of Others' Transformations, the Māra Heaven, the Brahma Realm, the Heaven of Radiant Light, and the Heaven of Pervading Purity—all these beings, by cultivating right practice, achieve the fourth dhyāna, as described in detail above. Monks, this is called the cycle of the world's formation. How does the destruction occur? Monks, after countless eons have passed, a great wind arises, known as the Wind of Gathering. Monks, this wind first blows against the palaces of the Heaven of Pervading Purity, causing them to rub against each other until they are utterly destroyed, leaving no trace to be recognized. Just as a strong man takes two bronze vessels, rubs them together vigorously until they are worn away and disappear without any shape or remaining trace, so too does the unifying wind blow the palaces of the Heaven of Pervading Purity into obliteration. Monks, all conditioned things are impermanent; they break apart and disperse in an instant, never lasting long. They are to be regarded as wearisome, and one should seek liberation from them.

「如是次第，吹光音天所有宮殿，梵身諸天所有宮殿，魔身天、他化自在天、化樂天、夜摩天一切宮殿，相𢴤相觸，相揩相磨，一一皆令無形，無相無影無塵，而可記識。諸比丘！一切諸行，亦復如是，敗壞不牢，無有真實，應當厭離早求免脫。諸比丘！彼風又吹四大洲、八萬小洲，并餘大山須彌山王。或令舉高一拘盧奢分散破壞，或二或三四五六七拘盧奢已分散破壞。或吹令高一由旬，二三四五六七由旬，或吹令高百由旬，二三四五六七百由旬，分散破壞。或吹令高千由旬，二三四五六七千由旬，或吹令高百千由旬，分散破壞。彼風如是，吹破散壞，一切皆令無形無相，無有微塵餘殘可見。譬如壯健丈夫，手把麥󰐹，末令粉碎，向空擲之分散，飄風蕩颺，無形無影。如是如是，彼風吹破諸洲諸山，亦復如是。唯除見者，乃能信之。此名世間轉住已壞。

「復次，世間云何壞已轉成？諸比丘！如是復經無量年歲，極大長遠三摩耶時，起大黑雲，普覆世界，乃至遍淨天宮。既遍覆已，便降大雨，其滴麤大，或如車軸、或復如杵，相續注下。經歷多年，百千萬年，水聚深積，至遍淨天，悉皆盈滿。四種風輪之所住持，如前所說，乃至吹沫，造遍淨宮，七寶雜色，顯現出生，一一皆如火災、水災次第而說。諸比丘！是名世間壞已轉成。

「云何世間轉成已住？諸比丘！猶如今者，天人世間，轉成已住。諸比丘！如是次第，皆以風吹，此等名為世間三災。

> How does the world come into existence and remain established? Monks, just as now, the world of humans and celestial beings has come into being and remains established. Monks, in this sequence, all is driven by the winds. These are known as the three calamities of the world.