---
title: "起世經 · 第十"
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/cmadf90k700cel804tr8ewy8z"
---

## 起世經卷第十

> Sutra on the Genesis of the World, Scroll 10

隋天竺三藏闍那崛多等譯

> Translated by Zhi Na Jueduo and others of the Sui Dynasty.

### 最勝品第十二之餘

> Chapter 12: The Most Excellent (Continued)

「復次，諸比丘！汝等應知，日天宮殿，縱廣正等五十一由旬，上下亦爾，七重牆壁、七重欄楯。多羅行樹，亦有七重，周匝圍繞，雜色間錯，以為莊嚴。彼諸垣牆，皆為金銀琉璃、頗梨赤珠、硨𤦲瑪瑙等之所成就。於四方面並有諸門，一一諸門皆有樓櫓却敵臺觀，及諸樹林池沼園苑。其中皆生種種雜樹，其樹皆有種種葉、種種花、種種菓、種種香，隨風遍熏，復有種種諸鳥和鳴。諸比丘！然彼日天以二種物，成其宮殿，正方如宅，遙看似圓。諸比丘！何等為二？所謂金及頗梨。此日宮殿，眾多天金及天頗梨，合而成就。一面兩分，皆是天金，清淨無垢，離諸穢濁，皎潔光明。一面一分，天頗梨成，淨潔光明，善磨善瑩，無垢無穢。諸比丘！又彼日天勝大宮殿，有五種風吹轉而行。何等為五？一名為持、二名為住、三名隨順轉、四名波羅呵迦、五名將行。

> Furthermore, monks, you should understand that the sun god's palace measures fifty-one yojanas in length, width, and height. It is surrounded by seven layers of walls, seven layers of railings, and seven rows of palm trees, all interwoven with various colors as decoration. These walls are made of gold, silver, lapis lazuli, crystal, red pearls, conch shells, and agates. On its four sides are gates, each with watchtowers, terraces, and viewing platforms, as well as groves, ponds, and gardens. Within these grow diverse trees, each with leaves, flowers, fruits, and fragrances that spread with the wind, along with various birds singing in harmony. Monks, the sun god's palace is formed from two materials. Though square in shape like a dwelling, it appears round from a distance. What are these two? Gold and crystal. The sun palace is constructed from heavenly gold and heavenly crystal combined together. Two-thirds of its surface consists of heavenly gold, pure, undefiled, free from impurities, and radiantly bright. One-third is made of heavenly crystal, pure and bright, well-polished, and free from stains. Monks, five types of winds drive the sun god's majestic palace as it moves. What are these five? The first is called "Sustaining," the second "Abiding," the third "Following and Turning," the fourth "Balancing," and the fifth "Moving Forward."

「復次，諸比丘！於彼日天宮殿之前，別有無量諸天先行，無量百天、無量千天、無量百千天，於前而行，行時各各常受安樂，皆名牢行，牢行諸天從此得名。又諸比丘！日宮殿中，閻浮檀金以為妙輦輿，高十六由旬，方八由旬，莊嚴殊勝，日天子身，及內眷屬。在彼輦中，以天五欲功德，和合具足受樂歡喜。諸比丘！日天子身壽五百歲，子孫相承，皆於彼治，宮殿住持滿足一劫。

> Furthermore, monks, before the palace of the sun god, countless celestial beings proceed ahead—hundreds, thousands, and hundreds of thousands of them. As they travel, they always experience happiness. They are all called "Steadfast Beings," and the group of Steadfast Beings derives its name from this. Monks, within the sun palace, there is a magnificent chariot made of Jambu River gold. It is sixteen leagues high and eight leagues wide, adorned with splendor. In this chariot dwells the sun deity along with his inner retinue. United and complete with the five celestial pleasures, they enjoy happiness and delight. Monks, the lifespan of the sun deity is five hundred years. His descendants succeed him in ruling over this realm, and the palace remains established for the duration of one cosmic cycle.

「復次，諸比丘！日天子身支節分中，光明出照閻浮檀輦，閻浮檀輦光明復出照彼宮殿。從彼日天大宮殿中，光明相接出已照曜，遍四大洲及諸世界。諸比丘！日天子身輦及宮殿，具足皆有一千光明，五百光明傍行而照，五百光明向下而照。復次，以何因緣，日天子所居勝大宮殿，照四大洲及諸世界？諸比丘！有一種人，能行布施。彼布施時，施於沙門婆羅門及貧窮孤獨遠來求者，所謂飲食騎乘衣裳、花鬘瓔珞塗香、床敷房舍燈油，凡是資須養身命者，於布施時速疾而施，不諂曲施。或復供養諸持戒仙、功德具足行善法者，種種承事，以是因故，受無量種身心安樂。譬如大澤空閑山林廣遠磧地，忽有池水，其水涼冷清淨輕甘。有諸壯夫，遠行疲頓熱惱渴乏，不得飲食已經多時。至彼池所，飲已澡浴，除斷一切渴乏熱惱，出於池外，身意怡悅，受無量樂，多生歡喜。如是如是，彼布施時，心清淨故，身壞命終，於日宮殿中，生為天子。生其中已，報得如是速疾稱心飛行宮殿。以此因緣，日天宮殿，照四大洲及餘世界。

> "Furthermore, monks, within the components of the Sun Deity's body, light shines forth onto the chariot of Jambunada gold. The light from that Jambunada chariot then shines upon his palace. From the great palace of the Sun Deity, light beams forth continuously, illuminating the four great continents and the various worlds. Monks, the body of the Sun Deity, his chariot, and his palace are fully endowed with a thousand beams of light. Five hundred of these beams shine horizontally, and five hundred shine downward. Moreover, why is it that the magnificent palace where the Sun Deity resides illuminates the four great continents and the various worlds? Monks, there is a type of person who practices generosity. When they give, they give to ascetics, Brahmins, the poor, the lonely, and distant beggars. They offer food, drink, vehicles, clothing, flower garlands, perfumed ointments, beds, housing, lamps, and oil—in short, whatever is needed for sustaining life and body. They give quickly and without deviousness. Alternatively, they may make offerings and provide various forms of support to virtuous ascetics and sages who are endowed with merit and practice wholesome deeds. Because of this, they receive countless kinds of physical and mental happiness. It is like a vast marsh, a remote mountain forest, or a wide, barren desert where a pond suddenly appears. Its water is cool, clear, pure, and sweet. A strong traveler, exhausted, weary, tormented by heat, thirsty, and deprived of food or drink for a long time, arrives at this pond. After drinking and bathing, all their thirst, fatigue, and heat are eliminated. Coming out of the pond, their body and mind feel refreshed and joyful, experiencing boundless happiness and giving rise to great delight. In just the same way, because their mind is pure at the time of giving, when that person's body breaks up and life ends, they are reborn in the sun palace as a celestial being. After being born there, they obtain a swift, swiftly-moving palace that responds instantly to their thoughts. From this cause, the Sun Deity's palace illuminates the four great continents and the other worlds."

「諸比丘！復一種人，不殺生、不偷盜、不邪婬、不妄語、不飲酒、不放逸，供養持戒功德具足諸仙諸賢，親近純直善法行人，廣說如前。身壞命終，隨願往生日天宮殿。於彼即受速疾果報，是故名為諸善業道。以是因緣，此日宮殿，照四大洲并餘世界。復一種人，修不殺生乃至正見，亦曾供養諸仙持戒功德具者，亦曾親近純直善行。以值遇彼清淨因緣，便得報生日天宮殿，受速疾果。以是因緣，日天宮殿，照四大洲及餘世界，廣說如上。

> "Monks, consider one type of person who refrains from killing, stealing, sexual misconduct, lying, and intoxication — who is not careless — and who supports those who uphold the precepts, those with full merit, the sages and the wise. They also associate with those who follow pure and straightforward good actions, as explained in detail before. When their body breaks up and life ends, according to their wish, they are reborn in the palace of the Sun God. There they quickly receive the results of their actions. This is why it is called the path of wholesome deeds. Because of this cause, the Sun God's palace shines upon the four great continents and other worlds. Furthermore, another kind of person also refrains from killing and up to \[cultivating\] right view. They have also supported sages who uphold the precepts and are full of merit, and have associated with the pure and straightforward who practice good. By encountering that pure cause and condition, they are reborn in the Sun God's palace and quickly receive their reward. Because of this cause, the Sun God's palace illuminates the four great continents and other worlds, as explained in detail above."

「諸比丘！六十剎那，名一羅婆，三十羅婆，名牟休多。諸比丘！若干剎那、若干羅婆、若干牟休多，日天宮殿，常行不息。六月北行，於一日中，漸移北向六俱盧奢，未曾暫時離於日道；六月南行，亦一日中，漸移南向六俱盧奢，不差日道。諸比丘！日天宮殿，六月行時，月天宮殿，十五日中，亦行爾許。復次，有何因緣，常於夏時生諸熱惱？諸比丘！日天宮殿，六月之間，向北行時，一日常行六俱盧奢，未曾捨離日所行道。但於其中，有十因緣，故生熱惱。何等為十？諸比丘！須彌山外，次復有山，名佉提羅迦，高廣正等四萬二千由旬，雜色可觀，七寶成就。於其時間，日天宮殿，所有光明，照觸彼山，令其生熱，故於彼時，有是熱惱，此為第一熱惱生緣。復次，諸比丘！佉提羅迦山外，次復有山，名伊沙陀羅，高廣正等二萬一千由旬。於其時間，日天宮殿，所有光明照觸彼山，令生熱觸，此為第二熱惱生緣。次有由乾陀山，高廣正等一萬二千由旬，是第三緣。次有善現山，高廣正等六千由旬，是第四緣。次有馬片頭山，高廣正等三千由旬，是第五緣。次有尼民陀羅山，高廣正等一千二百由旬，是第六緣。次有毗那耶迦山，高廣正等六百由旬，是第七緣。次有輪圍山，高廣正等三百由旬，是第八緣。次有從此大地已上高萬由旬，彼虛空中，有諸夜叉宮殿住處，頗梨所成，是第九緣。次有四種大洲、八萬小洲，彼等洲中諸餘大山、須彌山王等，是第十緣。具足應如佉提羅迦中說，是為十種，日天宮殿，六月之中，向北道行，熱惱因緣。

> "Monks, sixty \*kṣaṇa\* (moments) make one \*lava\*, and thirty \*lava\* make one \*muhūrta\* (a period of time). Monks, throughout countless moments, \*lava\*, and \*muhūrta\*, the Sun Palace travels ceaselessly. For six months it moves northward, shifting six \*krośa\* (a unit of distance) north each day, never once straying from its path. Then for six months it moves southward, likewise shifting six \*krośa\* south each day, without deviating from its path. Monks, when the Sun Palace travels for six months, the Moon Palace covers the same distance in fifteen days. Now, what is the reason that intense heat arises during summer? Monks, when the Sun Palace moves northward over six months, it travels six \*krośa\* daily, always following its set path. Yet there are ten causes that generate heat. What are these ten? 1. Monks, outside Mount Sumeru, there is another mountain called Khadiraka. It is exactly 42,000 \*yojana\* (a measure of distance) in height, breadth, and circumference, adorned with varied colors, made of seven precious substances. At certain times, the light from the Sun Palace strikes this mountain, causing it to heat up. At those times, this creates heat—this is the first cause of heat's arising. 2. Monks, outside Khadiraka, there is another mountain called Iṣādhara, exactly 21,000 \*yojana\* in height, breadth, and circumference. At certain times, the light from the Sun Palace strikes this mountain, causing a burning sensation—this is the second cause of heat's arising. 3. Next is Mount Yugandhara, 12,000 \*yojana\* in height, breadth, and circumference—this is the third cause. 4. Next is Mount Sudarśana, 6,000 \*yojana\* in height, breadth, and circumference—this is the fourth cause. 5. Next is Mount Aśvakarṇa, 3,000 \*yojana\* in height, breadth, and circumference—this is the fifth cause. 6. Next is Mount Nemiṃdhara, 1,200 \*yojana\* in height, breadth, and circumference—this is the sixth cause. 7. Next is Mount Vinataka, 600 \*yojana\* in height, breadth, and circumference—this is the seventh cause. 8. Next is the Cakravāḍa Mountains, 300 \*yojana\* in height, breadth, and circumference—this is the eighth cause. 9. Next, starting from the earth's surface up to a height of 10,000 \*yojana\*, in that space, there are palaces of \*yakṣa\* (spirit beings) made of crystal—this is the ninth cause. 10. Next, there are four great continents and eighty thousand small islands. On these continents and islands, there are other great mountains, including Mount Sumeru—this is the tenth cause. The details should be understood as described for Mount Khadiraka. These ten causes create the heat that arises when the Sun Palace moves northward for six months."

「復次，於中何因緣故，有諸寒冷？諸比丘！日天宮殿，六月已後，漸向南行。爾時，復有十二因緣能生寒冷。何者十二？諸比丘！於須彌山、佉提羅迦山二山之間，有須彌留海，闊八萬四千由旬，周迴無量。其中多有優鉢羅花、鉢頭摩花、拘牟陀花、奔荼梨迦花等，悉皆遍滿，香氣甚盛。日天宮殿，所有光明，經於其間，照觸彼海，此是第一寒冷因緣；如是次第，伊沙陀羅山，是第二緣；由乾陀山，是第三緣；善現山，是第四緣；馬片頭山，是第五緣；尼民陀羅山，是第六緣；毘那耶迦山，是第七緣；輪圍大山，是第八緣。彼諸海中，所有諸花，具足次第，應如佉提羅迦山中廣說。

> Furthermore, what reasons cause the cold? Monks, after six months, the sun’s celestial palace gradually begins to move southward. At that time, there are still twelve causes that give rise to cold. Which twelve? Monks, between Mount Sumeru and Mount Khatiraka, there is the Sumeru Sea, eighty-four thousand yojanas wide and immeasurable in circumference. Within it, there are many blue lotuses, red lotuses, white water lilies, and other such flowers—abundant and fragrant. The light from the sun’s palace passes through this sea and shines upon those waters. This is the first cause of cold. In the same way, Mount Isadhara is the second cause, Mount Yugandhara the third, Mount Sudarshana the fourth, Mount Ashvakarna the fifth, Mount Nimindhara the sixth, Mount Vinataka the seventh, and the great circular mountain range (Cakravada) is the eighth cause. In each of those seas, all the flowers appear in sequence, just as described in detail in the section on Mount Khatiraka.

「復次，閻浮洲中，所有諸河流行之處，日天宮殿，光明照觸，故有寒冷，略說乃至此是第九寒冷因緣。復次，如閻浮洲諸河流行，瞿陀尼洲，諸河流行倍多。於此日天宮殿，光明照觸，寒冷更多，此是第十寒冷因緣。復次，如瞿陀尼洲諸河流行，弗婆提洲，諸河流行倍多於此，是第十一寒冷因緣。復次，如弗婆提洲諸河流行，欝單越洲，諸河流行又倍於此。日天宮殿，光明照觸，而生寒冷，是第十二寒冷因緣。諸比丘！日天宮殿，六月之間，向南行時，每於一日，行六俱盧奢，不違其道。有如是等十二因緣，所以寒冷。

> Furthermore, in the continent of Jambudvipa, wherever the rivers flow, the sunlight touches them from the solar palace, and this creates cold. Briefly put, this is the ninth cause of cold. Further, just as the rivers flow in Jambudvipa, the rivers in Godhaniya flow even more abundantly. When the sunlight from the solar palace touches these rivers, the cold is even greater. This is the tenth cause of cold. Further, just as the rivers flow in Godhaniya, the rivers in Purva-Videha flow even more abundantly. This is the eleventh cause of cold. Further, just as the rivers flow in Purva-Videha, the rivers in Uttara-Kuru flow even more abundantly than that. When the sunlight from the solar palace touches these rivers, it creates cold. This is the twelfth cause of cold. Monks, when the solar palace moves south for six months, it travels a distance of sixty-four thousand cubits each day without deviating from its path. These are the twelve causes of cold.

「復次，諸比丘！有何因緣，於冬分時，夜長晝短？諸比丘！日天宮殿，過六月已，漸向南行，每於一日，移六俱盧奢，無有差失。當於是時，日天宮殿，在閻浮洲最極南陲，地形狹小，日過速疾。諸比丘！以此因緣，於冬分時，晝短夜長。復次，比丘！有何因緣，於春夏時，晝長夜短？諸比丘！日天宮殿，過六月已，漸向北行，每一日中，移六俱盧奢，無有差失，異於常道。當於是時，在閻浮洲處中而行，地寬行久，所以晝長。諸比丘！以此因緣，春夏晝長，夜分短促。

> Moreover, monks, what is the reason that in winter the nights are long and the days are short? Monks, after six months, the sun's palace gradually moves southward. Each day it moves six \*krośa\* without any deviation. At that time, the sun's palace is at the most southern edge of Jambudvīpa, where the terrain is narrow, so the sun passes quickly. Monks, for this reason, in winter, the days are short and the nights are long. Furthermore, monks, what is the reason that in spring and summer the days are long and the nights are short? Monks, after six months, the sun's palace gradually moves northward. Each day it moves six \*krośa\* without any deviation, following a different path. At that time, the sun's palace moves across the middle of Jambudvīpa, where the terrain is wide and the passage is long, so the days are long. Monks, for this reason, in spring and summer, the days are long and the nights are short.

「復次，諸比丘！若閻浮洲，日正中時。弗婆提洲，日則始沒；瞿陀尼洲，日則初出。欝單越洲，正當半夜；若瞿陀尼洲日正中時，此閻浮洲日則始沒，欝單越洲日則初出，弗婆提洲正當半夜；若欝單越洲日正中時，瞿陀尼洲日則始沒，弗婆提洲日則初出，閻浮洲中正當半夜；若弗婆提洲日正中時，欝單越洲日則始沒，閻浮洲中日則初出，瞿陀尼洲正當半夜。諸比丘！若閻浮洲人所謂西方，瞿陀尼人以為東方；瞿陀尼人所謂西方，欝單越人以為東方；欝單越人所謂西方，弗婆提人以為東方；弗婆提人所謂西方，閻浮洲人以為東方。南北二方，亦復如是。」世尊於此說優陀那偈：

> “Furthermore, monks: When it is noon in Jambudvīpa, it is sunset in Pūrvavideha, sunrise in Godānīya, and midnight in Uttarakuru. When it is noon in Godānīya, it is sunset in Jambudvīpa, sunrise in Uttarakuru, and midnight in Pūrvavideha. When it is noon in Uttarakuru, it is sunset in Godānīya, sunrise in Pūrvavideha, and midnight in Jambudvīpa. When it is noon in Pūrvavideha, it is sunset in Uttarakuru, sunrise in Jambudvīpa, and midnight in Godānīya. Monks, what people of Jambudvīpa call ‘west,’ the people of Godānīya call ‘east.’ What the people of Godānīya call ‘west,’ the people of Uttarakuru call ‘east.’ What the people of Uttarakuru call ‘west,’ the people of Pūrvavideha call ‘east.’ What the people of Pūrvavideha call ‘west,’ the people of Jambudvīpa call ‘east.’ The same applies to north and south.” Then the World-Honored One spoke this verse:

「轉住及轉壞， 天出及薄覆，十二重風吹， 於前諸天行。樓櫓及風吹， 身體光明照，布施持戒業， 剎那羅婆過。熱則有十緣， 寒有十二種，晝夜及日中， 東西說四方。

> As one moves through the heavens, Structures decay and dissolve, Blown by twelve layers of wind That travel before the heavenly beings. Towers sway in the gale, While the body shines with inner light. By acts of giving and moral discipline, One passes through the briefest moments of time. Heat arises from ten conditions, Cold from twelve different causes. Day and night, and the midday sun, The four directions—east and west— Are taught to orient the mind.

「諸比丘！月天子宮，縱廣正等四十九由旬，四面周圍，七重垣牆、七重欄楯、七重鈴網，復有七重多羅行樹，周匝圍繞，雜色可觀。彼諸牆壁，皆以金銀乃至瑪瑙，七寶所成。四面諸門，各有樓櫓種種莊挍，乃至眾鳥，各各和鳴，廣說如前日天宮殿。諸比丘！月天宮殿，純以天銀天青琉璃，而相間錯，二分天銀，清淨無垢，無諸滓穢。其體皎潔，光甚明曜；餘之一分天青琉璃，亦甚清淨，表裏映徹，光明遠照。

> "Monks, the palace of the Moon God measures exactly forty-nine yojanas in both length and width. It is surrounded on all four sides by seven layers of walls, seven layers of railings, and seven layers of nets adorned with bells. Beyond these, there are seven rows of palm trees encircling it, all beautifully colored and pleasing to the eye. The walls are made of the seven precious materials, including gold, silver, and even agate. At each of the four gates, there are watchtowers adorned with various ornaments. Also, many birds sing in harmony—all of this is just as described in detail earlier for the Sun God's palace. Furthermore, monks, the Moon God's palace is constructed of heavenly silver and heavenly lapis lazuli, arranged in a decorative pattern. Two thirds of it is made of heavenly silver, which is pure, stainless, and without any impurities. Its substance is radiant and brilliantly bright. The remaining third is heavenly lapis lazuli, also extremely pure, transparent inside and out, shining far and wide."

「諸比丘！彼月天子，最勝宮殿，為五種風，攝持而行。何等為五？一持、二住、三順、四攝、五行。以此五風，所攝持故，月天宮殿，依空而行。諸比丘！月宮殿前，亦有無量諸天宮殿，引前而行，無量百千萬數諸天子等，亦在前行，於前行時，恒受無量種種快樂，彼諸天子，皆有名字。諸比丘！於此月天大宮殿中，有一大輦，青琉璃成，其輦輿高十六由旬，廣八由旬，月天子身與諸天女，在此輦中，以天種種五欲功德，和合受樂，歡娛悅豫，隨意而行。諸比丘！彼月天子，如天年月，壽五百歲，子孫相承，皆於彼治，然其宮殿，住於一劫。諸比丘！月天子身支節分中光明出已，周遍照彼青琉璃輦，其輦光明照月宮殿，月宮殿光照四大洲。諸比丘！彼月天子，有五百光，向下而照，有五百光，傍行而照，是故月天名千光明，亦復名為涼冷光明。

> Monks, the palace of the Moon Deva is the most excellent of palaces, and it is sustained and moved by five kinds of wind. What are these five? First, the wind that holds it; second, the wind that keeps it in place; third, the wind that follows its path; fourth, the wind that gathers it; fifth, the wind that moves it. Because it is sustained and moved by these five winds, the Moon Deva’s palace travels through the sky. Monks, in front of the Moon Palace, there are also countless other heavenly palaces that travel ahead, leading the way. Countless hundreds of thousands of millions of heavenly beings also travel ahead. As they travel, they constantly experience countless varieties of happiness. Those heavenly beings all have names. Monks, within this great palace of the Moon Deva, there is a great chariot made of blue beryl. The height of this chariot is sixteen yojanas, and its width is eight yojanas. The body of the Moon Deva and all the heavenly maidens are in this chariot, enjoying the five kinds of heavenly desires in harmony, experiencing pleasure and delight, and moving along as they wish. Monks, the lifespan of the Moon Deva is five hundred years, as measured by heavenly years. His descendants inherit his rule, each succeeding in turn. Yet the palace itself endures for an entire kalpa. Monks, light emanates from the limbs and segments of the Moon Deva’s body, and this light completely illuminates the blue beryl chariot. The light of that chariot illuminates the Moon Palace, and the light of the Moon Palace illuminates the four great continents. Monks, the Moon Deva has five hundred beams of light that shine downward, and five hundred beams that shine sideways. Therefore, the Moon Deva is known as one of a thousand lights, and is also known as the Cool Light.

「諸比丘！何因緣故，月天宮殿，照四大洲？以於過去布施沙門及婆羅門、貧窮孤獨遠來乞者，所謂飲食騎乘衣服花鬘、諸香床鋪房舍諸資生等。於布施時，應時疾與，無諂曲心。或復供養諸仙持戒具功德者，正直純善。以此因緣，受無量種身心快樂。譬如空閑山澤曠野磧中，有一池水，涼冷輕美，無諸濁穢。是時有人，遠行疲乏，飢渴熱逼，入此池中澡浴飲水，除一切苦，受無量樂。如是如是，以上因緣，生在月天宮殿之中，受樂果報，亦復如是。諸比丘！或復有人，斷於殺生，乃至斷酒及放逸行，供養承事諸仙有德，則得生月宮殿中，照四洲界；或復有人，斷於殺生，乃至正見故，得速疾空行宮殿。此等名為諸善業道。又何因緣，月天宮殿，漸漸現也？諸比丘！此有三因緣。何等為三？一者背相轉出；二者青身諸天，形服瓔珞，一切悉青，常半月中隱覆其宮，以隱覆故，彼時月形漸漸而現；三者從日天宮殿，有六十光明一時流出，障彼月輪，以是因緣漸漸而現。復次，以何因緣，是月宮殿圓淨滿足，如是顯現？諸比丘！亦三因緣故令如是。一者爾時月天宮殿，面相轉出，以是義故，圓滿而現。復次，青色諸天，衣服瓔珞，一切皆青，常半月中隱月宮殿，然此月宮，於逋沙他十五日時，形最圓滿，光明熾盛。譬如於多油中然大熾炬，諸小燈明悉皆隱翳。如是如是，月天宮殿，十五日時，能覆諸光，亦復如是。復次，日天宮殿，六十光明一時流出，障月輪者，此月宮殿，於逋沙他十五日時，圓滿具足，於一切處，皆離翳障，是時日光不能隱覆。復次，有何因緣，月天宮殿，於黑月分第十五日，一切不現？諸比丘！此月宮殿，於黑月分第十五日，最近日宮，由彼日光所覆翳故，一切不現。復次，有何因緣，月天宮殿，名為月也？諸比丘！此月宮殿，於黑月分，一日已去，乃至月盡，光明威德，漸漸減少，以此因緣，名之為月。復次，以何因緣，月宮殿中，有諸影現？諸比丘！此大洲中，有閻浮樹，因此樹故，名閻浮洲。其樹高大，影現月輪，以此因緣，有諸影現。

> Monks, what is the cause that the lunar palace illuminates the four continents? It is because, in past lives, people made offerings to ascetics and brahmins, as well as to the poor, the lonely, and those who came from afar seeking alms. These offerings included food, drink, clothing, garlands, fragrances, bedding, dwellings, and other necessities of life. When making these offerings, they gave promptly and with a sincere heart, free from deceit. They also made offerings to sages who upheld moral precepts and had virtuous qualities, people who were upright and pure. Because of these causes, they experienced countless kinds of physical and mental happiness. It is like a cool, refreshing, and clean pool of water in a desolate wilderness or a barren plain. A person, exhausted from a long journey, tormented by hunger, thirst, and heat, enters the pool to bathe and drink. All their suffering is removed, and they experience boundless joy. In exactly the same way, because of these causes, one is reborn in the lunar palace and experiences the resulting happiness. Monks, some people, by refraining from killing, even up to refraining from alcohol and heedless behavior, and by making offerings and serving virtuous sages, are reborn in the lunar palace and illuminate the four continents. Some people, by refraining from killing, and even up to holding right view, attain a swift-moving celestial palace. These are called the paths of wholesome deeds. And what are the causes for the moon gradually appearing? Monks, there are three causes. What are the three? First, its back side turns outward. Second, there are blue-bodied celestial beings whose bodies, clothing, and ornaments are all blue. For half the month, they conceal the moon's palace, and because of this concealment, the moon's shape gradually appears. Third, from the solar palace, sixty beams of light shine out simultaneously, obscuring the moon's disk. Because of these causes, it gradually appears. Furthermore, what are the causes for the moon's palace to appear perfectly full and round? Monks, there are also three causes for this. First, at that time, the face of the lunar palace turns outward, and for this reason, it appears full. Second, the blue-bodied celestial beings, whose clothing and ornaments are all blue, conceal the lunar palace for half the month. However, on the fifteenth day of the month (Uposatha), the moon's palace is at its most perfectly full and its light is most brilliant. It is like lighting a huge torch in a great quantity of oil, causing all other small lamps to be completely overshadowed. In exactly the same way, the lunar palace on the fifteenth day can overshadow all other lights. Third, the solar palace's sixty beams of light that usually obscure the moon's disk: on the fifteenth day of the month (Uposatha), the lunar palace is perfectly full and, being free from all obstructions everywhere, the sunlight can no longer conceal it. Furthermore, what is the cause for the lunar palace to be completely invisible on the fifteenth day of the dark fortnight? Monks, on the fifteenth day of the dark fortnight, the lunar palace is closest to the solar palace. Being completely obscured by the sunlight, it is completely invisible. Furthermore, what is the cause for the lunar palace to be called "moon"? Monks, during the dark fortnight, from the first day onwards until the month's end, the light and majesty of the lunar palace gradually diminish. Because of this reason, it is called "moon." Furthermore, what is the cause for the appearance of shadows in the lunar palace? Monks, in this great continent, there is a Jambu tree, and because of this tree, the continent is called Jambudvipa. This tree is so tall and large that its shadow is reflected in the moon's disk. Because of this reason, shadows appear there.

「復次，以何因緣，有諸河水流於世間？諸比丘！以有日故有熱，有熱故有炙，有炙故有蒸，有蒸故有汗濕，以汗濕故，一切山中，汁流為水，以成諸河。諸比丘！此因緣故，河流世間。復次，有何因緣，五種種子，世間出現？諸比丘！若於東方，有諸世界，或成已壞、或壞已成、或成已住，南西北方，成壞及住，亦復如是。爾時，阿那毘羅大風，別於他方成住世界，吹五種子，散此界中，散已復散，乃至大散，所謂根子、莖子、節子、接子、子子，此為五子。諸比丘！閻浮樹果大如摩伽陀國一斛之瓮，摘其果時，汁隨流出，色白如乳，味甘如蜜。諸比丘！閻浮樹果，隨所出生，有五分利益，謂東、南、西方，上下二方。東分生者，諸乾闥婆皆共食之。南分生者，為七大聚落人民所食。何者為七？一名不正叫、二名叫喚、三不正體、四賢、五善、六牢、七勝。於此七種大聚落中，有七黑山，一名偏廂、二名一搏、三小棗、四何髮、五百偏頭、六能勝、七最勝。彼七山中，有七梵仙所居之窟，一善眼、二善賢、三小、四百偏頭、五爛物池、六黑入、七增長。時，西分生者，金翅鳥等所共食之。上分生者，虛空夜叉皆共食之。下分生者，海中諸虫皆來取食。」

> "Furthermore, what is the reason that rivers flow across the world? Monks, it is because of the sun that there is heat; because of heat, there is burning; because of burning, there is evaporation; because of evaporation, there is moisture; and because of moisture, the sap in all mountains flows as water, forming rivers. Monks, this is the cause for rivers flowing across the world. Moreover, what is the reason that five kinds of seeds appear in the world? Monks, if in the east there are worlds—either already formed and decaying, decaying and forming, or formed and stable—then to the south, west, and north, the processes of formation, decay, and stability are likewise. At that time, a great wind called Anābhila blows from other stable worlds and carries these five kinds of seeds to scatter them in this world. They are scattered again and again, until they are widely dispersed. Those seeds are: root seeds, stem seeds, joint seeds, graft seeds, and seed seeds—these are the five. Monks, the fruit of the Jambu tree is as large as a jar from Magadha that holds one bushel. When the fruit is picked, its juice flows out, white as milk and sweet as honey. Monks, the fruit of the Jambu tree yields five portions: the eastern, southern, western, upper, and lower sides. The eastern portion is eaten by the Gandharvas. The southern portion is eaten by the people of seven great settlements. Which seven? They are: False-Cry, Cry-Out, False-Body, Wise, Good, Strong, and Superior. In these seven great settlements, there are seven black mountains: Partially-Framed, One-Handful, Small-Jujube, Why-Hair, Hundred-Lopsided, Able-to-Win, and Most-Victorious. In those seven mountains, there are seven caves where hermit saints dwell: Good-Eye, Good-Virtue, Small, Hundred-Lopsided, Rotten-Pond, Black-in, and Growth. Then, the western portion is eaten by Garuda birds and their kind. The upper portion is eaten by the sky demons. The lower portion is taken by sea creatures."

於中有優陀那偈：

> In this passage, there is a verse:

初說雨多少， 宮殿中示現，二事多有風， 於前諸天行。輦輿及壽命， 身體光明照，布施持戒業， 遍及滿足輪。月翳及不見， 有影何因緣，諸河諸種子， 閻浮樹最後。

> It first tells of when the rain falls, And then reveals itself within the palace halls. The second speaks of where the many winds blow, Seen traveling before the host of devas as they go. Of carriages and chariots, and span of life, they let you see, The radiance of the body shining brilliantly. They tell of giving, and upholding precepts true, And of the perfect, all-fulfilling wheel in view. Then of the moon’s eclipse, and when it’s not in sight, Of why a shadow forms, and what’s the reason right. Of rivers, of all seeds, and finally, in ranked line, The last verse speaks of the Jambu tree divine.

「諸比丘！劫初眾生，食地味時，多所資益，久住於世。而彼諸人，若多食者，顏色即劣；若少食者，光相便勝。當於是時，形色現故，眾各相欺，共諍勝劣，勝者生慢；以我慢故，地味便沒。續生地皮，色味具足，譬如成就羯尼迦羅花，有如是色；又如淳蜜煎除滓蠟，有如是味。彼諸眾生，皆共聚集，憂愁苦惱，椎胸叫喚，迷悶困乏，作是唱言：『嗚呼！我地味，嗚呼我地味。』譬如今者，有諸勝味，既嘗知已，唱言：『嗚呼！此是我味。』執著舊名，不知真義。彼諸眾生，亦復如是。時，彼眾生食於地皮，亦久住世。多食色麤，少食形勝，以勝劣故，我慢相凌，地皮復沒。便生林蔓，形色成就，香味具足，譬如成就迦藍婆迦花，有如是色，割之汁流，猶如淳蜜，乃至如前，聚共愁惱。如是次第，林蔓沒已，有粳米出，不耕不種，自然而生。無芒無𥢶，米粒清淨，香味具足。彼時眾生，食是米已，身分即有脂髓皮肉、筋骨膿血、泉脈流布，及男女根相貌彰顯。根相既生，染心即起。以有染故，數相視瞻，既數相看，遂生愛欲。以欲愛故，便於屏處，行非梵行不淨欲法。是時復有諸餘眾生，未行此者，見已告言：『咄！汝眾生所作甚惡，云何如此？』時，彼眾生，即生慚愧，墮在不善諸惡法中，便得如是波帝名字波帝隋言墮，即是夫主。時，彼眾生，以墮如是諸惡法故，同行欲者將飯食來，共餉遺之，語彼女言：『汝有墮也！汝有墮也！』因此立名為婆梨耶隋言飯食，即是婦也。諸比丘！以此因緣，先舊下生諸勝人等，見於世間夫妻事出，心生惡賤，左手捉取，右手推之，令離其處。時，彼夫妻，或復二月、或復三月，去已還來，即以杖木土塊瓦石而打擲之，作如是言：『汝善隱藏！汝善隱藏！』是故，今者諸女嫁時，或擲諸花，或擲金銀衣服羅闍羅闍梵語，即是熬稻穀為花者，作如是呪願之言：『願汝新婦，安隱快樂。』諸比丘！如是次第，往昔眾人，用之為惡；今時諸人亦如是作，用之為好。以是因緣，諸眾生等，於世法中，行於惡行。如是次第，乃至起作種種舍宅，為彼惡業，作覆藏故。」

> Monks, in the early stages of a world cycle, living beings fed on earth-flavored nourishment. It was very nourishing, and they lived long. But those who ate a lot of it became coarse and plain in appearance, while those who ate less remained radiant and beautiful. Because of these visible differences, people began to deceive one another and compete over who was superior and who was inferior. The superior ones became arrogant. And because of this arrogance, the earth-flavor disappeared. In its place, a kind of ground-crust grew, with beautiful color and flavor—like the \*Kani kara\* flower in color, and like pure honey with all wax and dregs removed in taste. The living beings gathered together, full of sorrow and distress, beating their chests and crying out in confusion, “Oh, our earth-flavor! Oh, our earth-flavor!” This is just like today, when people taste some exquisite food and exclaim, “Oh, this is my flavor!” They cling to the old name without understanding its true meaning. Those beings were the same. Then these beings ate that ground-crust and lived long again. But once more, those who ate a lot became coarse, and those who ate less remained superior. Because of this difference, arrogance arose again, and the ground-crust disappeared. Next, a forest-vine grew, with beautiful color and full fragrance—like the \*Kalamba ka\* flower in color, and when cut, it flowed with juice like pure honey. The same pattern repeated: they gathered together in sorrow and distress. After the forest-vine disappeared, unhusked rice emerged. It grew naturally, without being plowed or sown. It had no husk or chaff, the grains were pure and fragrant. When the beings ate this rice, their bodies developed fat, marrow, skin, flesh, bones, blood, veins, and male and female organs became clearly visible. Once these sexual characteristics appeared, lust was born. Because of this lust, they began to gaze at each other repeatedly. This led to desire, and acting on that desire, they went to hidden places and engaged in impure, unwholesome sexual conduct. Now, some other beings who had not yet done this saw them and said, “Hey! What you are doing is very wrong. How can you act like this?” Those beings then felt shame and fell into unwholesome states. It was then that the name \*Pati\* came into use (Pati means “fallen one,” referring to the husband). Because they had fallen into these unwholesome acts, the one who performed the act with the woman would bring her food as an offering, saying to her, “You have a fallen one! You have a fallen one!” Thus, the woman came to be called \*Bhariya\* (meaning “food,” referring to the wife). Monks, because of this, the earlier, more virtuous beings saw the appearance of married couples in the world and felt disgust. With their left hands, they would grab a couple, and with their right hands, push them away, telling them to leave. But after a couple of months, sometimes three, the couples would return. The virtuous beings would then hit them with sticks, stones, and clods of earth, saying, “Hide yourselves well! Hide yourselves well!” This is why even today, when a bride is married, people throw flowers, gold, silver, clothes, or \*laja\* (puffed rice made from roasted grain) and make this blessing: “May this new bride be happy and at peace.” Monks, in this way, what people in the past considered unwholesome, people today do as a good custom. And because of this, beings perform unwholesome acts in the worldly life. In this manner, they eventually began to build various kinds of houses, using them to conceal these unwholesome deeds.

偈言：

> The verse says:

初作占婆城， 後作波羅奈，過劫殘末際， 規度王舍城。

> At first its pattern was in Varanasi. Later its plan was in Rajagaha. Through remnants of ages past, Its form was measured at Rajagaha.

「諸比丘！以此因緣，先舊勝人，造作村城聚落、國邑王都宮室、諸餘住處，莊嚴世間，次第出生。諸比丘！如是眾生，更漸增長非法行時，有餘眾生，福命業盡，從光音天捨身來下，於母腹中，受胎生身。以此因緣，世人漸多，非法漸增。諸比丘！諸舊勝人，先生世間，彼諸眾生，餘福力故，不須耕種而有粳米，自然出生。若有須者，日初分取，於日後分尋復還生；日後分取，日初還生，成熟無異；若未取者，依舊常在。後時眾生，福漸薄故，嬾墮懈怠，貪悋心生，作如是念：『今此粳米，非耕種得，何用辛苦，日初日後，時別往取？徒自困乏。我今寧可一時頓取。』遂即併取二時粳米。有餘眾生，喚彼人言：『食時方至，可共相隨收粳米也。』彼人報言：『我已頓取，日初後分一時將來。汝欲去者可自知時。』彼人作是念：『此人善作，快自安樂，日初後分一時頓取，我今亦可一時併取兩三日食。』即頓取之。爾時，更有諸餘眾生，喚彼人言：『我等可共收取粳米。』彼即報言：『我前已取三日食分。汝自知時。』彼人聞已，復作是念：『此人甚善，我今亦宜一時併取四五日分，以為貯積。』以此因緣，爾時，粳米漸生皮糩，盛裹其米，又被刈者，即更不生，未刈之處依舊猶在，於是稻穀便有分段，叢聚而生。

> “Monks, because of this, the original superior beings created villages, towns, cities, royal capitals, palaces, and other dwellings, adorning the world as they gradually emerged. Monks, as beings increasingly engaged in wrongful conduct, other beings, having exhausted their merit and lifespan, left the Realm of Radiant Light and descended, taking birth in wombs. For this reason, sentient beings grew more numerous, and wrongdoing increased. Monks, those original superior beings were born first in the world. Due to their remaining merit, rice grew naturally without any need for planting or cultivation. When needed, if harvested in the morning, it would regrow by evening; if harvested in the evening, it would regrow by morning—fully ripe and unchanged. If left unharvested, it remained intact. Later, as beings’ merit began to wane, they grew lazy, negligent, and greedy, thinking: ‘This rice does not require planting or cultivation. Why bother going back and forth every morning and evening? It’s just tiresome. I’ll harvest it all at once.’ So they gathered both the morning and evening portions together. Another being called out to them: ‘It’s time to eat—let’s go together to gather the rice.’ That person replied: ‘I’ve already harvested both parts at once. Go whenever you like.’ That being thought: ‘This person did well, living comfortably by taking two days’ supply at once. I too can take two or three days’ worth in one go.’ So they did the same. Then other beings called out: ‘Let’s gather rice together.’ That person replied: ‘I’ve already taken three days’ worth. Go when you wish.’ Hearing this, another thought: ‘That’s a good idea. I should store up four or five days’ worth at once.’ Because of this, rice eventually developed husks to cover the grains. What was reaped would not regrow, while what was uncut remained. From then on, the rice grew in separate clumps.

「是時眾生方共聚集，愁憂悲哭，自相謂言：『我憶往昔所生之身，以喜為食，自然光明，騰空自在，神色最勝，壽命遐長。而為我等忽生地味，色香味具，食亦久壽。若多食者，色形則麤；能少食者，顏色猶勝。爭勝劣故，起憍慢心，則成差別。由於此故地味滅沒，次生地皮，次生林蔓，次生粳米，乃至皮糩。刈者不生，不刈如舊，以如是故，成此段別，叢聚而生。我等今者，宜應分境，結為壃畔。彼是汝分，此是我分，并立要契，侵者罰之。』諸比丘！以此因緣，世間便有界畔謫罰名字出生。

> At that time, the beings gathered together, sorrowful and weeping, saying to one another: "We remember the bodies we once had, feeding on joy, radiant with natural light, moving freely through the air, possessing supreme beauty, and living for untold ages. Then for us, ground-taste arose, with color, fragrance, and flavor; eating it, we still lived long. But those who ate much became coarse in form; those who ate little remained more beautiful. Because of this competition over superiority and inferiority, arrogance arose in our minds, and differences appeared. Due to this, ground-taste disappeared, and ground-skin appeared next, then forest creepers, then husked rice, and finally the skin of the rice itself. What was reaped no longer grew, while what was left untouched regrew as before. Because of this, these distinctions arose, and we began to live in clustered communities. Now we should divide the land, set boundaries: 'That is your share, this is mine.' Let us establish a pact, and punish whoever encroaches.'" Monastics, because of this, the words "boundary" and "punishment" came into being in the world.

「爾時，眾中有一眾生，自惜己稻，盜取他稻。餘人見已，即告之言：『咄！汝眾生所作甚惡，所作甚惡。云何自有，更盜他物！』呵已放去，而語之言：『莫復如此。』然是眾生更復重作，亦且呵放，如是再三，猶不改悔。麤言呵罵，手打其頭，牽臂將詣眾人之中，告眾人言：『此人偷盜！』而此盜者，對於眾前，拒諱諍鬪，語眾人言：『今此眾生，以麤惡言，見相罵辱，手打我頭。』時，彼眾人便共聚集，憂愁悲哭，自相謂言：『我等今日，相與至此，困惡處也。我等已生惡不善法，起諸煩惱，增長未來生老苦果，當向惡趣。而今現見以手相擊，牽排駈遣呵責罵辱。我等今應推求正人，共立為主，以為守護。應呵責者正作呵責、應謫罰者正作謫罰、應駈遣者正作駈遣，我等田分，所有稻穀，各自收取。若守護主，有所須者，我等眾人，共斂供給。』大眾如是，善平量已，於是即共推求正人，為守護主。爾時，於彼大眾之中，獨有一人，身最長大，圓滿端嚴，容儀特勝，殊妙可觀，形色威光，無不具足。於是大眾，至彼人所，作如是言：『善哉仁者，汝為我等作正守護。我等諸人各有田畔，汝當經理，勿令相侵。應呵正呵、應責正責、應謫罰者正作謫罰、應駈遣者正作駈遣。我等諸人所收稻穀，當分與汝，不令乏少。』彼人聞已，即相許可，為作守護，呵責謫罰，駈遣平正，無有侵凌。眾斂稻穀，而供給之，不令短闕。如是依法，為作正主，以從眾人稻田之中取地分故，因即名為剎帝利隋言田主。時，諸眾生歡喜依教奉行。彼剎帝利，於眾事中，智慧善巧，處於眾中，光相最勝，是故復名為曷囉闍隋言王也。大眾立為大平等王，是故復名摩訶三摩多隋言大平等也。諸比丘！彼摩訶三摩多作王之時，一切諸人，始復立名為薩多婆隋言眾生。諸比丘！摩訶三摩多王有息，名乎盧遮隋言意喜。諸比丘！彼乎盧遮作王之時，諸人共稱為訶夷摩迦隋言舍者。諸比丘！乎盧遮王有息，名迦梨耶那隋言正真。諸比丘！彼迦梨耶那作王之時，諸人共稱為帝羅闍隋言胡麻生也。諸比丘！迦梨耶那王有息，名婆羅迦梨耶那隋言最正真者。諸比丘！彼婆羅迦梨耶那作王之時，諸人共稱為阿跋羅騫陀隋言雲片。諸比丘！彼雲片王有息，名烏逋沙他隋言齋戒。諸比丘！其齋戒王在位之時，諸人共稱為多羅承伽隋言木脛。諸比丘！彼齋戒王頂上自然出一肉皰，其皰開張，生一童子，端正殊特，具三十二大人之相，生已唱言摩陀多隋言持我。其頂生王，具足神通，有大威力，統四大洲，自在治化。諸比丘！此等六王，壽命無量。諸比丘！其頂生王，右髀出皰，生一童子，端正殊特，身亦具足三十二相，名右髀生，有大威力，統四大洲。其右髀王左髀出皰，生一童子，身亦具足三十二相，名左髀生，有威德力，王三大洲。其左髀王，右膝肉皰，生一童子，威相如前，王二大洲。其右膝王，左髀肉皰，生一童子，威相如前，領一大洲。

> Once upon a time, among the people, someone secretly took another's rice paddy. Others saw him, rebuked him, saying, "You have done an evil act! Taking what is not yours." They warned him and let him go. But he did it again, and they warned him again. Even after three times, he would not reform. So they shouted at him, struck him on the head, dragged him before the crowd, and spoke, "This person is a thief!" The thief, in front of everyone, denied it, argued, and fought back, saying, "Cursed are you! You insult me and strike my head." Then the people gathered together, sad and weeping, and said to each other, "We find ourselves in a state of suffering. Unwholesome and evil actions have arisen among us, giving rise to afflictions that will only increase future suffering — old age, death, and rebirth in lower realms. Now we see with our own eyes beating, pushing, scolding, and blaming. We should choose a righteous person, set him up as our chief to protect us. Let him rebuke those who should be rebuked, fine those who should be fined, and banish those who should be banished. We will each take our own rice harvest from our fields. If our protecting chief needs anything, all of us will contribute." Having thus deliberated, the people sought out such a one for themselves. Among them, there was one person, the tallest, most perfect, radiant and majestic, whose appearance and dignity left nothing to be desired. The people went to him and said, "Good man! Please be our righteous protector. Each of us has our own field boundaries; manage them so no one encroaches. Rebuke those to be rebuked, fine those to be fined, and banish those to be banished. We will give you a portion of our rice harvest, ensuring you never lack." He agreed. He became their chief, punishing and banishing, fairly and without oppression. The people gave him his share. Because he took a portion of rice from the fields, they called him Kshatriya <note>meaning "Lord of the Fields"</note>. The people were delighted. The Kshatriya was wise and clever in all matters, with the greatest radiance among the crowd. So the people called him Raja <note>meaning "King"</note> — thus Mahasammata <note>meaning "Great Equally Honored One"</note>. Monks, when Mahasammata was king, all people began to call themselves "Sattva" <note>meaning "Living Beings"</note>. Mahasammata had a son named Roja <note>meaning "Joyful"</note>. When Roja was king, people called him "Hemanta" <note>meaning "Golden"</note>. Roja had a son named Vararuci <note>meaning "Splendid"</note>. When Vararuci was king, people called him "Dharma Raja" <note>meaning "Dharma King"</note>. Vararuci had a son named Suruci <note>meaning "Splendid Beyond Compare"</note>. When Suruci was king, people called him "Avatamsaka" <note>meaning "Flower Adornment"</note>. Suruci had a son named Pusya <note>meaning "Prosperous"</note>. When Pusya was king, people called him "Mandhatri" <note>meaning "Holder"</note>. Pusya had a son named Sujaya <note>meaning "Victorious"</note>. Sujaya, when king, was called "Trinetra" <note>meaning "Three-Eyed"</note>. These six kings reigned for immeasurable ages. Sujaya's son was born from a protuberance on his right thigh, known as "Right-Thigh-Born," with great power over the four continents. The Right-Thigh-Born King had a son born from a protuberance on his left thigh, called "Left-Thigh-Born," with great power, ruling three continents. The Left-Thigh-Born King had a son born from a protuberance on his right knee, called "Right-Knee-Born," with great power, ruling two continents. The Right-Knee-Born King had a son born from a protuberance on his left knee, called "Left-Knee-Born," with great power, ruling one continent.

「諸比丘！從是已來，有轉輪王，皆領一洲，汝等當知。諸比丘！如是次第，最初眾立大平等王，次意憙王，次正真王，次最正真王，次受齋戒王，次頂生王，次右髀王，次左髀王，次右膝王，次左膝王，次已脫王，次已已脫王，次體者王，次體味王，次果報車王，次海王，次大海王，次奢俱梨王，次大奢俱梨王，次茅草王，次別茅草王，次善賢王，次大善賢王，次相愛王，次大相愛王，次叫王，次大叫王，次尼梨迦王，次那瞿沙王，次狼王，次海分王，次金剛臂王，次牀王，次師子月王，次那耶坻王，次別者王，次善福水王，次熾熱王，次作光王，次曠野王，次小山王，次山者王，次焰者王，次熾焰王。諸比丘！其熾焰王，子孫相承，有一百一，並在逋多羅城治化天下。其最後王，名為降怨，以能降伏諸怨敵故，名曰降怨。

> "Monks, from that time onward, there have been Wheel-turning Monarchs ruling each over one continent. You should know this. Monks, in order, the first was the great Equal King, then the Joyful King, the True King, the Utmost True King, the Observant King, the Crown-born King, the Right Thigh King, the Left Thigh King, the Right Knee King, the Left Knee King, the Liberated King, the Fully Liberated King, the Bodied King, the Bodily Taste King, the Karmic Reward Chariot King, the Ocean King, the Great Ocean King, the Śākuli King, the Great Śākuli King, the Grass King, the Other Grass King, the Virtuous Sage King, the Great Virtuous Sage King, the Loving Mutual King, the Great Loving Mutual King, the Calling King, the Great Calling King, the Nirīka King, the Nākuṣa King, the Wolf King, the Ocean Division King, the Vajra Arm King, the Bed King, the Lion Moon King, the Nāyāḍi King, the Other King, the Virtuous Fortune Water King, the Burning King, the Light Maker King, the Wilderness King, the Small Hill King, the Mountain King, the Flame King, the Blazing Flame King. Monks, from the Blazing Flame King, there were one hundred and one descendants in succession, ruling the world from the city of Puṣkara. The final king was named Subduer of Enemies, because he subdued all his enemies.

「諸比丘！其降怨王，子孫相承，在阿踰闍城治化，有五萬四千王，其最後王，名曰難勝。諸比丘！彼難勝王，子孫相承，在波羅奈城治化，有六萬三千王，其最後王，名難可意。諸比丘！彼難可意王，子孫相承，在迦毘羅城治化，有八萬四千王，其最後王，名曰梵德。諸比丘！彼梵德王，子孫相承，在白象城治化，有三萬二千王，其最後王，名曰象德。諸比丘！彼象德王，子孫相承，在拘尸那城治化，有三萬二千王，其最後王，名曰藿香。諸比丘！彼藿香王，子孫相承，在優羅奢城治化，有三萬二千王，其最後王，名那伽那嗜。諸比丘！彼那伽那嗜王，子孫相承，在難降伏城治化，有三萬二千王，其最後王，名曰降他。諸比丘！彼降他王，子孫相承，在葛那鳩遮城治化，有一萬二千王，其最後王，名曰勝軍。諸比丘！彼勝軍王，子孫相承，在彼波城治化，有一萬八千王，其最後王，名曰天龍。諸比丘！彼天龍王，子孫相承，在多摩梨奢城治化，有二萬五千王，其最後王，名曰海天。諸比丘！彼海天王，子孫相承，還在多摩梨奢城治化，有一萬王，其最後王，亦名海天。諸比丘！彼海天王，子孫相承，在檀多富羅城治化，有一萬八千王，其最後王，名為善意，子孫相承，在王舍大城治化，有二萬五千王，其最後王，名善治化。諸比丘！善治化王，子孫相承，還在波羅奈城治化，有一千一百王，其最後王，名大帝君。諸比丘！大帝君王，子孫相承，在茅主大城治化，有八萬四千王，其最後王，復名海天。諸比丘！彼海天王，子孫相承，還在逋多羅城治化，有一千五百王，其最後王，名曰苦行。諸比丘！彼苦行王，子孫相承，還在茅主大城治化，有八萬四千王，其最後王，名曰地面。諸比丘！彼地面王，子孫相承，還在阿踰闍城治化，有一千王，其最後王，名曰持地。諸比丘！彼持地王，子孫相承，還在波羅奈大城治化，有八萬王，其最後王，名曰地主。諸比丘！彼地主王，子孫相承，在寐鬚羅城治化，有八萬四千王，其最後王名曰大天。諸比丘！彼大天王，子孫相承，在寐鬚羅大城治化，有八萬四千王，此八萬四千王皆在寐鬚羅大城，菴婆羅林中，修行梵行。其最後者，名尼寐王，次沒王，次竪齊王，次訶奴王，次優波王，次奴摩王，次善見王，次月見王，次聞軍王，次法軍王，次降伏王，次大降伏王，次更降王，次無憂王，次除憂王，次肩節王，次節王，次摩羅王，次婁那王，次方主王，次塵者王，次迦羅王，次難陀王，次鏡面王，次生者王，次斛領王，次食飲王，次饒食王，次難降王，次難勝王，次安住王，次善住王，次大力王，次力德王，次竪行王。諸比丘！彼竪行王，子孫相承，在迦攝波城治化，有七萬五千王，其最後王，名菴婆梨沙。諸比丘！彼菴婆梨沙王有子，名曰善立。諸比丘！其善立王，子孫相承，在波羅大城治化，有一千一百王，其最後王，名雞梨祁。

> Monks, the descendants of King Jiangyuan ruled in succession at Ayodhya, with fifty-four thousand kings. The last of these was King Nansheng. Monks, the descendants of King Nansheng ruled in succession at Varanasi, with sixty-three thousand kings. The last of these was King Nankeyi. Monks, the descendants of King Nankeyi ruled in succession at Kapilavastu, with eighty-four thousand kings. The last of these was King Fande. Monks, the descendants of King Fande ruled in succession at White Elephant City, with thirty-two thousand kings. The last of these was King Xiangde. Monks, the descendants of King Xiangde ruled in succession at Kushinagar, with thirty-two thousand kings. The last of these was King Huoxiang. Monks, the descendants of King Huoxiang ruled in succession at Uruva City, with thirty-two thousand kings. The last of these was King Naganaqi. Monks, the descendants of King Naganaqi ruled in succession at Invincible City, with thirty-two thousand kings. The last of these was King Xiangta. Monks, the descendants of King Xiangta ruled in succession at Kanakuj City, with twelve thousand kings. The last of these was King Shengjun. Monks, the descendants of King Shengjun ruled in succession at Pipā City, with eighteen thousand kings. The last of these was King Tianlong. Monks, the descendants of King Tianlong ruled in succession at Tamalitti City, with twenty-five thousand kings. The last of these was King Haitian. Monks, the descendants of King Haitian ruled again at Tamalitti City, with ten thousand kings. The last of these was also named King Haitian. Monks, the descendants of that King Haitian ruled in succession at Dantapura City, with eighteen thousand kings. The last of these was King Shanyi. His descendants ruled in succession at Rajagaha City, with twenty-five thousand kings. The last of these was King Shanzhihua. Monks, the descendants of King Shanzhihua ruled again at Varanasi, with one thousand one hundred kings. The last of these was King Dadi Jun. Monks, the descendants of King Dadi Jun ruled in succession at the Great City of Maozhu, with eighty-four thousand kings. The last of these was again named King Haitian. Monks, the descendants of King Haitian ruled again at Pūtra City, with one thousand five hundred kings. The last of these was King Kuxing. Monks, the descendants of King Kuxing ruled again at the Great City of Maozhu, with eighty-four thousand kings. The last of these was King Dimian. Monks, the descendants of King Dimian ruled again at Ayodhya, with one thousand kings. The last of these was King Chidi. Monks, the descendants of King Chidi ruled again at the Great City of Varanasi, with eighty thousand kings. The last of these was King Dizhu. Monks, the descendants of King Dizhu ruled in succession at Mithila City, with eighty-four thousand kings. The last of these was King Datian. Monks, the descendants of King Datian ruled in succession at the Great City of Mithila, with eighty-four thousand kings. These eighty-four thousand kings all practiced the holy life at the Mango Grove in the Great City of Mithila. The last of them were: King Nimei, King Cimei, King Shuqi, King Hanu, King Youba, King Numa, King Shanjian, King Yuejian, King Wenjun, King Fajun, King Xiangfu, King Daxiangfu, King Gengxiang, King Wuyou, King Chuyou, King Jianjie, King Jie, King Maluo, King Louna, King Fangzhu, King Chenzhe, King Jialuo, King Nantu, King Jingmian, King Shengzhe, King Huling, King Shiyin, King Raoshi, King Nanxiang, King Nansheng, King Anzhu, King Shanzhu, King Dali, King Lide, and King Shuheng. Monks, the descendants of King Shuheng ruled in succession at Kāśyapa City, with seventy-five thousand kings. The last of these was King Anbalisha. Monks, King Anbalisha had a son named Shanli. Monks, the descendants of King Shanli ruled in succession at the Great City of Baluó, with one thousand one hundred kings. The last of these was King Jiliqi.

「諸比丘！爾時有迦葉如來、阿羅呵、三藐三佛陀，出現世間，菩薩於彼修行梵行，生兜率天。雞梨祁王有子，名曰善生，子孫相承，還在逋多羅城治化，有一百一王，其最後王，名曰耳者。彼耳者王有二子，大名瞿曇，次名婆羅墮闍。彼瞿曇王有一子，名甘蔗種。諸比丘！甘蔗種王，子孫相承，還在逋多羅城治化，有一百一甘蔗種王，其最後王，名不善長。諸比丘！不善長王，復生四子，一名優牟佉、二名金色、三名似白象、四名足瞿。彼足瞿王有子，名曰天城；天城有子，名曰牛城。彼牛城王，子孫相承，在迦毘羅婆城治化，有七萬七千王，其最後者，名廣車王，次別車王，次堅車王，次住車王，次十車王，次百車王，次九十車王，次雜色車王，次智車王，次廣弓王，次多弓王，次兼弓王，次住弓王，次十弓王，次百弓王，次九十弓王，次雜色弓王，次智弓王。諸比丘！彼智弓王，復生二子，一名師子頰，二名師子足。師子頰王，紹繼王位，復生四子，一名淨飯，二名白飯，三名斛飯，四甘露飯；又生一女，名為甘露。諸比丘！淨飯王生二子，一名悉達多，二名難陀；白飯二子，一名帝沙，二難提迦；斛飯二子，一阿泥婁駄，二跋提梨迦；甘露飯二子，一阿難陀，二提婆達多；其甘露女，唯有一子，名世婆羅。諸比丘！菩薩一子，名羅睺羅。

> "Monks, at that time, the Buddha named Kassapa, the Worthy One, the Perfectly Enlightened One, appeared in the world. During that era, the Bodhisatta practiced the holy life and was later reborn in the Tusita heaven. King Kiki had a son named Sujata, and his descendants ruled in succession in the city of Potali. There were 101 kings in this lineage, and the last one was named Sotthika. King Sotthika had two sons: the elder named Gotama and the younger named Bharadvaja. King Gotama had a son named Okkaka. Monks, King Okkaka's descendants continued to rule in the city of Potali as well. There were 101 kings in the Okkaka line, and the last one was named Duputtha. Monks, King Duputtha had four sons: Ummukha, Kanaka, Setaketu, and Paduma. King Paduma had a son named Surinda; Surinda had a son named Sunanda; and Sunanda had a son named Nagapura. King Nagapura's descendants ruled in the city of Kapilavatthu. There were 77,000 kings in this lineage, and the last one was named Maharatha, followed by Rathapala, Rathavaddha, Rathatthita, Rathasata, Rathasahassa, Rathasattha, Rathavisakha, and Rathapandita. Next came Mahadhanu, Bahudhanu, Sambhinnadhanu, Thitadhanu, Dasadhanu, Satadhanu, Sahassadhanu, Catukka-dhanu, and Panditadhanu. Monks, King Panditadhanu had two sons: Sihahanu and Sihapada. King Sihahanu ascended the throne and fathered four sons: Suddhodana, Sukkodana, Ghotamukha, and Amitodana; he also had a daughter named Amitā. Monks, King Suddhodana had two sons: Siddhattha and Nanda. Sukkodana had two sons: Tissa and Nandika. Ghotamukha had two sons: Anuruddha and Bhaddiya. Amitodana had two sons: Ānanda and Devadatta. His daughter Amitā had only one son, named Subhadda. Monks, the Bodhisatta had one son, named Rāhula."

「諸比丘！如是次第，從大平等王已來，子孫相承，最勝種族，至羅睺羅童子身上成阿羅漢，斷諸煩惱，盡生死際，更無後有。

> "Monks, in this way, from the time of the Great Equal King onward, the lineage continued through successive generations of the most noble family, until it reached the boy Rahula, who became an arhat. He cut off all afflictions, reached the end of birth and death, and had no further existence."

「諸比丘！以此因緣，於往昔時，有勝剎利，世間出生，依於如法，非不如法。諸比丘！有是法故，世間剎利，為最勝生。爾時，更有餘諸眾生，作如是念：『世間有為，是病是癰，是大毒箭。』熟思惟已，棄捨有為，於山澤中，造立草菴，靜坐修禪。若有所須，或日前分，或日後分，暫出草菴，入村乞食。眾人見已，隨須與之，并為造作，乃共稱言：『此等眾生，最修善業，棄捨世間有流不善諸惡之法，是婆羅門。』以此因緣，婆羅門種，世間出生。其中或有禪定不成，倚著村落，多教呪術，因此復名為教化者。又以其人入村舍故，名向聚落者。復為成就諸欲法故，名成就欲者。以此因緣，於往昔時，勝婆羅門，高行種姓，世間出生，依於如法，非不如法。復有其餘一類眾生，造作種種求利伎能工巧藝術諸生業事，以此因緣，名為毘舍。是故往昔毘舍種姓，現於世間，彼亦如法，非不如法。

> "Monks, this is how it came to be. In the distant past, a noble warrior-ruler class arose in the world, living according to what is right, not otherwise. Because of this, the warrior-ruler class became the most prominent. At that time, other beings thought: 'Existence is a sickness, a boil, a poisoned arrow.' Reflecting deeply, they renounced worldly life and built huts in the wilderness, sitting quietly in meditation. When they needed food, they would leave their huts briefly, either in the morning or evening, to beg in villages. Seeing this, people gave them what they needed, provided for them, and said: 'These beings are the most virtuous, having abandoned worldly impurities and unwholesome states. They are the Brahmins.' Thus, the Brahmin class arose in the world. Among them, some could not perfect their meditation but clung to village life, teaching many spells and rituals, and so they became known as 'teachers.' Because they entered villages, they were also called 'town-dwellers.' And because they pursued worldly desires, they were called 'desire-fulfillers.' This is how, in the distant past, a noble Brahmin class of high conduct appeared in the world, living according to what is right, not otherwise. Then another group of beings engaged in various trades, crafts, and arts to make a living. Thus, the Merchant class arose in the world. They too lived according to what is right, not otherwise."

「諸比丘！此三種姓，世間生已，於後復有第四種姓，世間出生。諸比丘！有一種人，各自毀呰其家本法，剃除鬚髮，著袈裟衣，棄捨世間，出家修道，口自唱言：『我作沙門。』作是稱已，即成正願；婆羅門種，毘舍亦爾。有一種人，如前毀呰，亦捨出家，口自稱言：『我作沙門。』即成正願。為彼故有正願種類。諸比丘！有諸剎利，身口意業行於惡行，以惡行故，身壞命終，一向受苦；婆羅門、毘舍，亦復如是。復有剎利，身口意業行於善行，以善行故，身壞命終，一向受樂；婆羅門、毘舍，亦復如是。諸比丘！復有剎利，身口意業行二種行，以二行故，身壞命終，當受苦樂；婆羅門、毘舍，亦復如是。諸比丘！復有剎利，正信出家，修習三十七助道之法，能盡諸漏，心得解脫，智得解脫，現見證法，得諸神通。既作證已，口自唱言：『我生已盡，梵行已立，所作已辦，不受後有。』婆羅門、毘舍，亦復如是。諸比丘！此三種姓，於後生中，能成就明行足，得阿羅漢，名為最勝。

> Monks, these three social classes have appeared in the world, and now a fourth class has also emerged. Monks, there is a type of person who criticizes their own family's traditions, shaves off their hair and beard, puts on monastic robes, abandons worldly life, and leaves home to follow the spiritual path. They declare, 'I have become a renunciant.' Having made this declaration, their aspiration becomes true and complete. It is the same for the Brahmin class and the Vaisya class. There is also a type of person who, in the same way, criticizes their own traditions, leaves home, and declares, 'I have become a renunciant.' Their aspiration becomes true and complete. It is for their sake that the class of those with true aspirations exists. Monks, some Kshatriyas engage in wrongdoing through their body, speech, and mind. Because of such wrongdoing, when their body breaks up after death, they experience suffering without relief. The same applies to Brahmins and Vaisyas. Then again, some Kshatriyas engage in good deeds through their body, speech, and mind. Because of these good deeds, when their body breaks up after death, they experience happiness without interruption. The same applies to Brahmins and Vaisyas. Monks, there are also Kshatriyas who perform mixed actions through body, speech, and mind. Because of these mixed actions, when their body breaks up after death, they will experience both suffering and happiness. The same applies to Brahmins and Vaisyas. Monks, further, there are Kshatriyas who, out of genuine faith, leave home and cultivate the thirty-seven aids to enlightenment. In doing so, they eliminate all mental defilements, attain liberation of the mind and liberation through wisdom, realize the truth in this very life, and achieve the various spiritual powers. Having accomplished this, they declare, 'Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.' The same applies to Brahmins and Vaisyas. Monks, among these three social classes, those who, in this very life, perfect their knowledge and conduct, and become Arhats, are the most excellent.

「諸比丘！梵王裟呵婆底，昔於我前，說如是偈：

> “Monks, King Brahma Sahanampati once recited this verse in my presence:

「『剎利勝生者， 若出諸種姓，明行足成就， 彼勝諸天人。』

> "Among all castes, the Khattiya is foremost, But one who is accomplished in knowledge and conduct Surpasses all beings, human and divine."

「諸比丘！梵王娑呵波底，彼偈善頌，非為不善，我已印可。諸比丘！我多陀阿伽度、阿羅呵、三藐三佛陀，亦說此義。諸比丘！如是次第，我所具說，世間轉成，世間轉壞，世間轉住。諸比丘！其有教師，為諸聲聞，所應作處，哀愍利益，而行慈悲，我已作訖，汝等當依。

> "Monks, the verse sung by Brahma Sahampati was well-sung, not poorly sung. I have affirmed it. Monks, I, the Tathagata, the Arahant, the Fully Enlightened One, also teach this truth. Monks, I have explained in this order: how the world evolves, how the world devolves, and how the world remains. Monks, whatever a teacher should do out of compassion and care for the welfare of his disciples, that I have done for you. You should follow this teaching."

「諸比丘！若曠野空處、山林樹下、閑房靜室、窟穴崖龕、塚間露地，離諸村落，以草木等，結為菴舍。汝等比丘，應於是處修習禪定，勿墮放逸，致令後悔。是我教示汝諸比丘。」

> "Monks, whether in remote wilderness, beneath forest trees, in quiet rooms and peaceful chambers, in caves and mountain crevices, among cemeteries or open ground—far from human settlements, where you make simple shelters from grass and wood—you should practice meditation in such places. Do not be lazy or negligent, or you will regret it later. This is my instruction to you, monks."

佛說經已，諸比丘等，歡喜奉行。

> The Buddha finished speaking this sutra. All the bhikkhus rejoiced and put it into practice.

## 起世經卷第十

> Sutra on the Genesis of the World, Scroll 10