Translation by Tripitaka Master Tianxizai of the Western Regions, India, commissioned by imperial decree.

This is what I heard:

At one time, the World-Honored One was staying in the Jeta Grove, Anathapindika's Park, in the city of Shravasti.

Then, the World-Honored One addressed the assembly of monks, saying: "Listen carefully, all of you, as I speak about the measure of life and death among living beings."

The bhikkhus replied, "Venerable One, we are eager to listen."

At that time, the Blessed One spoke to the bhikkhus about the measurement and comparison of living beings' lifespans. Hearing these words, the assembly of bhikkhus rejoiced with uplifted hearts and earnestly requested the Buddha, saying: "World-Honored One, we beseech you to expound upon this."

At that time, the World-Honored One addressed the bhikkhus, saying: "Excellent, excellent! Listen carefully, for I shall now explain to you. The lifespan in the Avīci Hell lasts for an intermediate kalpa, while the lifespans in the seven higher hells vary in length. Bhikkhus, you should understand that this is the measure of lifespans in the hells, counted in kalpas. Only after the suffering is exhausted do they then meet their end."

Monks should understand that thirty days and nights in the human world are but a single day and night in the realm of hungry ghosts. Thirty such days make up their month, twelve such months form their year, and it is only after five hundred such years that their life span is fulfilled. If we compare this with the four great continents, the northern continent enjoys a lifespan of a thousand years, the western and eastern continents have half of that in turn, while the southern continent is not fixed—at the beginning of the kalpa it is immeasurable, at the end it is but ten years, and in between it is uncertain.

At that time, the World-Honored One spoke these verses again:

At that time, the monks asked the Buddha, "World-Honored One, why do the beings of Uttarakuru live for a thousand years and then pass away?"

At that time, the World-Honored One addressed the monks: "You should know that in the Northern Continent, there is no clinging to self, no discrimination. Because they practice the ten wholesome actions, their lifespan is fixed at a thousand years. After passing away from there, they are reborn in the heavenly realms. Thus, the beings of the Northern Continent live for a thousand years, and then they pass away."

At that time, the World-Honored One spoke this verse:

At that time, the Buddha addressed the monks, saying: "The lifespan of beings in this Jambudvīpa is not fixed. It can range from ten years up to hundreds of thousands or even millions of years—lifespans beyond measure. Monks, you should understand that for the people of Jambudvīpa today, a lifespan of a hundred years is considered long, yet even this is uncertain and often cut short. Monks, you should realize that although the people of Jambudvīpa may live for a hundred years, their lives are filled with much suffering and little joy."

Furthermore, O Bhikkhus! Although the lifespan of this continent is said to be a hundred years, it is divided into ten stages:

First, infancy—sleeping and unaware. Second, childhood—playing and beginning to understand life. Third, youth—delighting in sensual pleasures. Fourth, adulthood—diligently pursuing one’s work. Fifth, maturity—distinguished by wisdom and discernment. Sixth, reflection—clearly understanding and remembering. Seventh, self-mastery—rightly settling one’s own conduct. Eighth, responsibility—ruling with compassion and care. Ninth, decline—appearance fading and strength waning. Tenth, old age—living out the remaining years until life ends.

Furthermore, Bhikkhus, before a century has passed, there are three seasons in time, namely cold, hot, and rainy, also known as the three periods. Before a century has passed, and within twelve months, they are called the three seasons: four months of cold season, four months of hot season, and four months of rainy season.

Furthermore, before a century has passed, within the twelve months, there are twenty-four half-months. Before a century has passed, there are eight months of cold season, eight months of hot season, and eight months of rainy season.

Furthermore, within a century, in the twelve months, there are thirty-six days and nights; within a month, there are twelve cold periods, twelve hot periods, and twelve rainy periods.

Furthermore, within a millennium, in the twelve months, there are thirty-six days and nights in a month, and there are seventy-two thousand times of eating. Among these, there are times of eating and times of not eating, such as times of anger, times of distress, times of traveling, times of fasting, times of urgent tasks, times of sleep, and times of intoxication—these are all times of not eating. There are also times when food is available but not eaten, and times when food is not available and not eaten. Thus, regarding eating and not eating—within eating, briefly speaking, there are times when food is obtained—there are seventy-two thousand instances of eating.

Furthermore, Bhikkhus, in this Jambudvīpa, as described above, from the time of nursing, through the months and fortnights, the days and nights, the years, the times of eating and not eating—all these are spoken of in terms of the middle way.

At that time, the Buddha addressed the bhikkhus, saying: "I have said that the lifespan of humans is fifty years. In the Heaven of the Four Great Kings, this becomes one day and night. Taking their days and nights as a month, and twelve months as a year, their lifespan is five hundred of such years. Calculating this in human days and nights, it equals ninety *lakhs*, after which their life ends.

"Now, those five hundred years of the Heaven of the Four Great Kings become a single day and night in the Reviving Hell. Taking thirty such days and nights as a month, and twelve such months as a year, the lifespan of beings in that great Reviving Hell is five hundred of such years.

"Those five hundred years equate to five hundred and forty *lakhs* in the Heaven of the Four Great Kings. Compared to human reckoning, this amounts to sixteen thousand two hundred *kotis* of years. Only after such a length of time does the lifespan in that great Reviving Hell come to an end."

At that moment, the World-Honored One spoke these verses:

At that time, the Buddha addressed the monks, saying: "One hundred years in the human realm is but a single day and night in the Heaven of the Thirty-Three. Thirty such days and nights make up a month there, and twelve such months form a year. In the Heaven of the Thirty-Three, the lifespan is one thousand years. When measured against the human reckoning, one thousand years in that heaven amounts to eighteen koṭis of human years. After that, the beings in that heaven pass away."

At that time, the Buddha addressed the bhikkhus, saying: "The lifespan of those beings is one thousand years. In that Great Black Rope Hell, one day and night is equivalent to thirty such days and nights making a month and a year. In that great hell, their lifespan lasts one thousand years. Measured in human terms, this amounts to thirty-two thousand four hundred kotis of years. Only after that long in the Great Black Rope Hell do they finally die."

At that time, the World-Honored One spoke this verse:

At that time, the Buddha addressed the monks, saying: "Two hundred human years are but a single day and night in the Yama Heaven. With thirty such days making a month, and twelve such months making a year, the lifespan of the beings in the Yama Heaven is two thousand years. Measured in human terms, this equals thirty-six koti years. After that, their life there ends.

Furthermore, those two thousand years of that heaven's lifespan are but a single day and night in the Great Hell of Crushing. With thirty such days and nights making a month there, and twelve such months making a year, the lifespan in that Great Hell of Crushing is two thousand years. Measured in human terms, this equals six hundred forty-eight thousand koti years. After that, their life in that hell ends."

At that moment, the World-Honored One spoke these verses:

At that time, the Buddha addressed the monks, saying: "In the human realm, four hundred years equal one day and night in the Tusita Heaven. With thirty such days and nights forming a month and a year, the lifespan of beings in the Tusita Heaven is four thousand years. Calculated in human terms, this amounts to seventy-two koṭis of years. After that lifespan, they pass away.

"Now, those four thousand years in Tusita Heaven equal one day and night in the Great Hell of Screaming. With thirty such days and nights forming a month and a year, the lifespan in the Great Hell of Screaming is four thousand years. This corresponds to four thousand three hundred and twenty koṭis of years in Tusita Heaven, or one hundred and twenty-nine thousand six hundred koṭis of years in the human realm. Only after that span do beings in the Great Hell of Screaming finally pass away."

At that moment, the World-Honored One spoke these verses:

At that time, the Buddha addressed the monks, saying: "In the human realm, eight hundred years are equal to one day and night in the Heaven of Joyful Transformations. Calculating by their thirty days making a month and twelve months making a year, the lifespan of beings in that heaven is eight thousand years. Compared to the human realm, this amounts to one hundred and forty-four *kotis* of years, after which they pass away.

Furthermore, taking that heaven's lifespan of eight thousand years as a measure, it equals one day and night in the Great Hell of Loud Cries. With thirty such days and nights making a month and a year, the lifespan in that hell is eight thousand years. Calculated in human terms, this is equivalent to two hundred and fifty-nine thousand *kotis* of years—such is the length of their suffering before they finally perish."

Then, the World-Honored One spoke this verse:

At that time, the Buddha addressed the monks, saying: "If a human lives for sixteen hundred years, that equals one day and night in the Heaven of the Control of Others' Emanations. With thirty such days making a month, and twelve months a year, the lifespan in that heaven is sixteen thousand years. Calculated in human terms, this amounts to two hundred eighty-eight koṭis of years. Only after that does a being in that heaven pass away.

"Furthermore, those sixteen thousand years in that heaven equal one day and night in the Great Hell of Blazing Heat. With thirty such days making a month, and twelve months a year, the lifespan in that hell is also sixteen thousand years. Measured in human terms, this equals six hundred eight thousand four hundred koṭis of years. Only after that does a being in that hell pass away."

At that time, the World-Honored One then spoke these verses:

At that time, the World-Honored One addressed the monks, saying: "Listen carefully, and consider the measure of the lifespan of beings in the Blistering Hell and other such realms."

At that time, the bhikkhus addressed the Buddha, saying: "O Blessed One, we are eager to hear, uphold, and remember. We beseech you to explain the comparative length of life for beings in the Blistering Hell."

At that time, the World-Honored One addressed the monks, saying: "Excellent, excellent! I shall now explain to you in detail the matter of the lifespan in the Blistering Hell. Imagine a measure of sesame seeds, enough to fill a *bha* container, which holds twenty *kharis*. If a celestial being were to take one seed every hundred years, and continued until all twenty *kharis* of seeds were exhausted—that is how long the lifespan in the Blistering Hell lasts."

Furthermore, monks, I will describe the measure of a being's lifespan. It is like this: the lifespan of a creature in a blister is twenty measures of sesame seeds. The lifespan of a creature in an Atata hell is forty measures of sesame seeds. The lifespan of a creature in a Hahava hell is sixty measures of sesame seeds. The lifespan of a creature in a Huhuva hell is eighty measures of sesame seeds. The lifespan of a creature in a blue lotus is one hundred measures of sesame seeds. The lifespan of a creature in a red lotus is one hundred and twenty measures of sesame seeds. And the lifespan of a creature in a great red lotus is one hundred and forty measures of sesame seeds. In each case, imagine a container filled with sesame seeds. If one seed is removed every hundred years, only when every single sesame seed is gone will the lifespan of those beings come to an end.

"Thus, O monks! Shariputra, Mahamaudgalyayana, Tian Shou, and their followers—if any person's mind and actions are violent and evil, they themselves will fall into this great hell. Therefore, O monks! You should understand it thus. If any person suffers from a withered body, yet does not give rise to anger or harbor contempt in their heart—therefore, O monks! Those who are wise should cultivate awareness in this way."

Then, the World-Honored One spoke these verses:

Furthermore, the Buddha addressed the assembly of monks, saying: "In this Blazing Hot Great Hell, the beings there have a lifespan measured by half a kalpa. Only after that immense span of time do they finally die."

Then, the World-Honored One spoke these verses:

Furthermore, the Buddha addressed the monks, saying: "The lifespan measured in the Avīci Hell is beyond comprehension. Should Devadatta or any deluded person harbor malice toward the Tathāgata, destroy temples, burn scriptures and images, shed the Buddha's blood, kill an Arhat, or oppress monks and nuns, upon death they will surely fall into the Avīci Hell, suffering endlessly."

Then, the World-Honored One spoke these verses:

At that time, the Buddha addressed the monks, saying: "In the Heaven of the Brahma Followers, the lifespan is half a kalpa, after which they pass away. Monks, you should know that in the Heaven of the Brahma Ministers, the lifespan is one kalpa, after which they pass away; in the Heaven of the Great Brahma, the lifespan is one and a half kalpas, after which they pass away. Monks, you should know that in the Heaven of Lesser Radiance, the lifespan is two kalpas, after which they pass away; in the Heaven of Immeasurable Radiance, the lifespan is four kalpas, after which they pass away; in the Heaven of Radiant Purity, the lifespan is eight kalpas, after which they pass away. Monks, you should know that in the Heaven of Lesser Serenity, the lifespan is sixteen kalpas, after which they pass away; in the Heaven of Immeasurable Serenity, the lifespan is thirty-two kalpas, after which they pass away; in the Heaven of Universal Serenity, the lifespan is sixty-four kalpas, after which they pass away. Monks, you should know that in the Heaven of No Clouds, the lifespan is one hundred and twenty-five kalpas, after which they pass away; in the Heaven of Blessed Birth, the lifespan is two hundred and fifty kalpas, after which they pass away; in the Heaven of Vast Results, the lifespan is five hundred kalpas, after which they pass away; in the Heaven of No-Thought, the lifespan is the same. Monks, you should know that in the Heaven of No Affliction, the lifespan is one thousand kalpas, after which they pass away; in the Heaven of No Heat, the lifespan is two thousand kalpas, after which they pass away. Monks, you should know that in the Heaven of Excellent Appearance, the lifespan is four thousand kalpas, after which they pass away; in the Heaven of Excellent Vision, the lifespan is eight thousand kalpas, after which they pass away; in the Heaven of the Summit of Form, the lifespan is sixteen thousand kalpas, after which they pass away."

At that time, the Buddha addressed the monks, saying: "Thus, from the Avīci Hell up to the realm of Neither Perception nor Non-Perception, beings revolve in this cycle. Monks, you should understand: in this way, beings circulate among the five destinies without cease, manifesting the three characteristics of birth, change, and decay. Monks, you should know: these three aspects of the revolving cycle are not delightful or desirable even in the smallest measure, nor do they endure even for a single instant. Why? Monks, you should understand: because they are of the nature of suffering, they are not delightful. If even a small impurity is not delightful, how much more so a great impurity? Even a small impurity is not delightful or desirable. That single instant is not ultimate. Why? Monks, you should understand: the suffering of the cycle is not delightful. If foolish, ignorant beings revolve among the five destinies without cease, never abandoning the conduct of the cycle, they cannot escape the suffering of the hells, nor can they escape the suffering of the hungry ghosts, and they constantly fall into wretched destinies. Therefore, monks, you should train thus: such great suffering of the cycle should not be delighted in. Monks! You should know: strive diligently to cut off and extinguish the cycle."