佛說較量壽命經
Buddha Speaks the Sutra on Comparing Lifespans
西天中印度惹爛駄囉國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
Translation by Tripitaka Master Tianxizai of the Western Regions, India, commissioned by imperial decree.
如是我聞：
This is what I heard:
一時世尊在舍衛國祇樹給孤獨園。
At one time, the World-Honored One was staying in the Jeta Grove, Anathapindika's Park, in the city of Shravasti.
爾時，世尊告苾芻眾言：「眾生壽命較量長短，汝等諦聽。」
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."
諸苾芻言：「世尊！我等樂聞。」
The bhikkhus replied, "Venerable One, we are eager to listen."
爾時，善逝為諸苾芻說眾生壽命較量等事。諸苾芻眾聞此語已，歡喜踊躍，重白佛言：「世尊！唯願演說。」
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."
爾時，世尊告諸苾芻言：「善哉，善哉！汝應諦聽，今為汝說。無間地獄壽命中劫餘，上七種地獄壽命短長不等。苾芻當知，此是地獄壽命較量劫數，受苦畢已然後命終。
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."
「苾芻應知，人中三十晝夜，餓鬼趣中為一晝夜。以彼三十晝夜成彼一月，以彼十二月成彼一年，以彼長年算數五百，彼餓鬼中方滿壽命。若四大洲較量算數，北洲千歲，西、東二洲如次減半，南洲不定——劫初無量，末後十歲，中間無定。」
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.
爾時，世尊重說頌曰：
At that time, the World-Honored One spoke these verses again:
「眾合常苦惱， 業報脣喉乾、
身毛皆竪立、 腹廣大如山、
髮亂恒覆體、 針口細如鋒、
面目皆擘裂、 飢瘦露形容、
朱髮覆自體、 露現於骨節、
飲惡頸髑髏、 常啼哭奔走。
彼受飢渴苦， 困乏恒逼惱，
苦啼哭聲高， 自作須自受。
貪、瞋違順生， 惡業因自造，
此罪業障熟， 餓鬼趣中受。
東勝身洲人， 二百五十歲；
西俱陀尼洲， 壽命年五百；
北俱盧洲生， 壽命定千歲；
南洲壽無定， 後十初叵量。」
"Gathered together in constant torment, their retribution brings parched lips and throat; Body hair standing on end, bellies swollen like mountains; Hair disheveled, always covering their bodies, mouths as narrow as needles; Faces cracked and split, emaciated forms exposed; Red hair covering their frames, bones and joints visible; Drinking foul water from skulls, constantly wailing and running. They endure the suffering of hunger and thirst, forever oppressed by exhaustion; Their bitter cries ring loud, deeds done must be borne. Greed and anger arise from opposition and compliance, evil karma self-made; When this sinful obstruction ripens, in the hungry ghost realm it is endured. People of the Eastern Continent live two hundred fifty years; In the Western Continent, lifespans reach five hundred years; Those born in the Northern Continent are destined for a thousand years; Lifespans in the Southern Continent are uncertain, the end unpredictable, the beginning immeasurable."
時諸苾芻白佛言：「世尊！云何北俱盧洲壽命千歲，然後命終？」
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?"
爾時，世尊告諸苾芻：「當知北俱盧洲皆無我執，無有分別，因行十善，定壽千歲，從此命終，往生天上。如是，北俱盧洲壽命千歲，然後命終。」
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."
爾時，世尊而說頌曰：
At that time, the World-Honored One spoke this verse:
「貧窮苦有情， 愛盜他財物，
善事不曾修， 卑賤他所使。
富貴有大財， 資生皆具足，
金玉及僮僕， 斯人作善事。
修十善業因， 得大富貴果，
現受北俱盧， 快樂生天上。
北俱盧洲人， 世間最快樂，
過去修施因， 劫樹妙衣果；
彼無寒、熱苦， 亦無諸病惱，
色相妙端嚴， 過去因修施；
福勝難破壞， 粳米自然生，
清淨色純白， 過去因修施；
北俱盧洲生， 摩尼珠照曜，
飲食思念成， 過去因修施；
彼洲最安樂， 妙藥恒熾盛，
色、香、味具足， 過去因修施；
彼洲無菜茹， 恒食香稻米，
一受食無盡， 過去因修施；
阿藍梅菓樹， 從座食不起，
枝落菓更生， 過去因修施；
彼水八功德， 飲時無病惱，
安樂腹無傷， 過去因修施；
園林受快樂， 妙音恒聽聞，
適悅常無盡， 過去因修施；
劫樹人皆愛， 安樂雨塗香，
風香無有盡， 過去因修施；
妓樂、妙華香、 衣服、嚴身具，
思念即隨心， 過去因修施；
香草及林巒， 柔軟皆廣大，
愛樂常遊戲， 過去因修施；
彼恒共歡娛， 瞋忿常不起，
無我復無貪， 過去因修施；
每夜至更初， 微微降細雨，
去塵地皆淨， 過去因修施；
子長母不識， 命終時無憂，
彼絕貪愛心， 過去因修施；
慈母產嬰兒， 在道棄皆去，
飲乳涌指流， 過去因修施；
命終時皆棄， 悲慟無纖毫，
飛禽遷淨地， 過去因修施；
莊嚴普覆遍， 歌舞皆嬉戲，
適意而快樂， 過去因修施；
彼洲人壽命， 盡皆滿千歲，
中夭彼全無， 過去因修施；
彼受福最勝， 平等亦無異，
命終往生天， 過去因修施。」
Those who are poor and suffering, Steal others' belongings out of greed, Never cultivate good deeds, And are made lowly servants by others.
Those who are wealthy and prosperous, With abundant resources and possessions, Gold, jade, and servants at their command, Are people who have done good deeds.
By cultivating the causes of the ten good actions, They attain the fruit of great wealth and honor, Now experiencing the bliss of Uttarakuru, And after death, rebirth in the heavens.
The people of Uttarakuru, Are the happiest in the world, Because in the past they practiced generosity, They now enjoy the fruits of the wish-fulfilling trees and exquisite garments.
They suffer no cold or heat, Nor any illness or distress, Their appearance is graceful and dignified, All due to past generosity.
Their blessings are strong and unbreakable, Fine rice grows naturally, Pure and white in color, All due to past generosity.
Born in Uttarakuru, Illuminated by wish-fulfilling jewels, Food and drink appear as they desire, All due to past generosity.
That land is most peaceful and joyful, With exquisite medicines always abundant, Perfect in color, fragrance, and taste, All due to past generosity.
There are no bitter greens there, Only fragrant rice to eat, One meal satisfies endlessly, All due to past generosity.
The wish-fulfilling trees, Provide food without leaving one's seat, Branches bear fruit again when picked, All due to past generosity.
The water there has eight virtues, Drinking it brings no illness or harm, Bringing comfort without injury, All due to past generosity.
Gardens and forests bring joy, Beautiful sounds are always heard, Pleasure and delight never cease, All due to past generosity.
The wish-fulfilling trees are loved by all, Raining fragrant ointments of bliss, Fragrant breezes never end, All due to past generosity.
Music, exquisite flowers, perfumes, Clothing, and ornaments for the body, All appear as one wishes, All due to past generosity.
Fragrant grasses and vast forests, Soft and expansive, Bring endless delight and play, All due to past generosity.
They always live in harmony, Anger and resentment never arise, Free from selfishness and greed, All due to past generosity.
Every night at the first watch, A gentle rain falls softly, Cleansing the dust, purifying the land, All due to past generosity.
Children grow, mothers do not recognize them, No sorrow at the time of death, For they are free from attachment and craving, All due to past generosity.
When a mother gives birth to an infant, She leaves it by the roadside and goes, Yet milk flows from her fingers to nourish it, All due to past generosity.
At death, all is let go, Without the slightest grief or sorrow, Like birds flying to a pure land, All due to past generosity.
Adornments cover everything, Singing, dancing, and joyful play, Bringing contentment and happiness, All due to past generosity.
The lifespan of those in that land, Is a full thousand years for all, Untimely death does not exist, All due to past generosity.
They enjoy the highest blessings, Equal and without distinction, At life's end, they are reborn in heaven, All due to past generosity.
爾時，佛告諸苾芻言：「此閻浮提壽命無定，始從十歲，乃至百千萬歲壽命無量。苾芻應知，閻浮提人今壽百年，中夭無定。苾芻當知，閻浮提人長壽百年，苦多樂少。
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."
「復次，苾芻！此洲雖壽百年，乃有十位：一者、嚩魯，眠臥無知，二者、俱摩嚕，作戲解生，三者、與嚩，樂著欲境，四、末羅鍐，勤修其業，五者、鉢羅枳穰，智辯有殊，六者、悉蜜栗帝，曉了記憶，七者、悉體覩，正安自行，八者、尾嚕，國王愍恤，九者、沒㗚兔，色朽力微，十者、孽多俞，數百歲命終。
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.
「復次，苾芻！未終百年，時有三際，所謂寒、熱及雨，亦名三時。未終百年，及十二月得三際名：四月寒際、四月熱際、四月雨際。復次，百年未終，十二月內有二十四半月。百年未終，內有八月寒際、八月熱際、八月雨際。復次，百年之中，十二月內有三十六晝夜，月內有十二寒際時、十二熱際時、十二雨際時。復次，千年之中，十二月內有三十六晝夜月，內有七十二千度食，其中而有喫食及不喫食時，所謂瞋怒時、苦惱時、路行時、清齋時、急務時、睡眠時、醉悶時，此皆不食；復有得食不食，亦有不得亦不食，如是食及不食——彼食之內略說得食——乃有七十二千遍食。
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.
「復次，苾芻！此閻浮提如上所說，及從乳母食、一月、半月、晝夜及年、喫食時及不食時，約中間說。」
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.
爾時，佛告諸苾芻言：「我說人中壽命五十歲，四大王天成一晝夜，以彼晝夜成彼一月，十二月成年，以彼長年壽命五百，彼算人間晝夜壽命當九十洛叉，然後命終。以彼四大王天五百歲壽命成等活地獄為一晝夜，彼以三十晝夜成彼一月，以彼十二月成彼一年，以彼長年算數五百為等活大地獄中有情壽命。以彼五百年當四大王天五百四十洛叉，即當人間比較算數計一萬六千二百俱胝年，彼等活大地獄中壽命方盡。」
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."
爾時，世尊即說伽陀曰：
At that moment, the World-Honored One spoke these verses:
「惡業身具三， 口業惡有四，
意三業亦然， 罪畢苦方出。
等活地獄中， 惡業同皆入，
萬六千二百， 俱胝恒受苦。
生彼地獄中， 冤家互相殺，
死已復重穌， 業盡苦方出。」
Evil deeds are threefold in body, fourfold in speech, And threefold in mind as well—only when the sin is exhausted does suffering cease.
In the Reviving Hell, all who share these evil deeds descend together, Enduring constant torment for sixteen thousand two hundred kotis of years.
Born into that hell, enemies kill one another, And after death, they revive again—only when their karma is exhausted does the suffering end.
爾時，佛告諸苾芻言：「人間一百年，彼忉利天成一晝夜，以彼三十晝夜成彼一月，以彼十二月成彼一年，忉利天中壽命一千歲。以彼天中一千年較量人間算數當一十八俱胝年，彼天此後命終。」
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."
爾時，佛告諸苾芻言：「彼天壽命一千歲，當彼黑繩大地獄中成一晝夜，彼以三十晝夜成月及年，彼大地獄中壽命一千歲，以彼一千年較量算數即當人間三萬二千四百俱胝年，彼黑繩大地獄中然後命終。」
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."
爾時，世尊即說頌曰：
At that time, the World-Honored One spoke this verse:
「憎嫌師、父母， 毀謗佛、聲聞，
破壞和合人， 黑繩受大苦。
惡業親自作， 地獄苦須受，
迴避免無由， 業盡方始出。」
"Hating one's teacher or parents, Slandering the Buddha and his disciples, Breaking up harmonious communities— These lead to great suffering in the Black Rope Hell.
Evil deeds done by oneself Bring hellish pain that must be endured. There is no escape from this retribution— Only when the karma is exhausted can one be freed."
爾時，佛告諸苾芻言：「人間二百年，彼夜摩天為一晝夜，以彼晝夜三十日成月，十二月成年，彼夜摩天壽命二千歲，彼當人間算數計三十六俱胝年較量壽命，彼天然後命終。又以彼天壽二千歲為眾合大地獄中成一晝夜，以彼三十晝夜成彼一月，以彼十二月成彼一年，彼眾合大地獄中壽命二千歲，較量彼處算數即當人間計六萬四千八百俱胝年，彼地獄中然後命終。」
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."
爾時，世尊即說頌曰：
At that moment, the World-Honored One spoke these verses:
「三種不善業， 眾合地獄生；
善三業不修， 牛、羊、鹿殘害。
猪狗及非人， 眾合互相殺，
苦因苦處生， 業盡方始出。」
"Three kinds of unwholesome actions lead to rebirth in the Hell of Crushing Crowds. Neglecting to cultivate the three wholesome actions results in harm from oxen, sheep, and deer, as well as pigs, dogs, and non-human beings, all killing one another in the crowd. From the cause of suffering, suffering arises in its place; only when the karma is exhausted does one finally escape."
爾時，佛告諸苾芻言：「人間四百年為彼覩史多天成一晝夜，以彼三十晝夜成彼一月及年，彼覩史多天壽命四千歲，當人間算數計七十二俱胝年，彼天壽量然後命終。以彼天中壽四千歲，為叫喚大地獄中成一晝夜，以彼三十晝夜成月及年，彼叫喚大地獄中壽四千歲，當覩史多天四千三百二十俱胝年，彼當人間一十二萬九千六百俱胝年，彼叫喚大地獄中然後命終。」
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."
爾時，世尊即說頌曰：
At that moment, the World-Honored One spoke these verses:
「殺生造極惡， 叫喚恒受罪，
作惡虛誑人， 業盡苦方出。」
"Those who kill and commit the gravest evils, Will constantly suffer in cries and torment; Those who deceive and do evil with lies, Only when their karma ends will their suffering cease."
爾時，佛告諸苾芻言：「人間八百年為彼樂變化天成一晝夜，以彼三十日成月，十二月成年比較算數，彼樂變化天壽命八千歲，比較人間計一百四十四俱胝年，彼天然後命終。又以彼天壽命八千歲，比較大叫喚大地獄中成一晝夜，以彼三十晝夜成月及年，彼大叫喚大地獄中壽命八千歲比較算數，即當人間二十五萬九千俱胝年較量彼壽，然後命終。」
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."
爾時，世尊即說頌曰：
Then, the World-Honored One spoke this verse:
「我見及貪欲、 謗法罪最深，
作惡并蓋纏， 生大叫喚中。
叫喚大地獄， 身毛皆竪立，
喫飲火焰燒， 迴避禁難出。
虛誑、愛殺生， 劍輪狗、鶖、鳥，
食髓老鐵烏， 殘害𩥇無免。」
"Self-centered views and insatiable greed, Slandering the Dharma is the gravest deed. Those who commit evil, shrouded in delusion, Are reborn in the realm of anguished cries and confusion.
In the hell of wailing, every hair stands on end, They drink and are consumed by flames, with no escape to fend. Deceit, attachment, and taking life with cruel intent, Face sword-wheels, dogs, vultures, and birds of torment.
Iron crows that feast on marrow, relentless in their strife, Leave no chance for escape from this tormented life."
爾時，佛告諸苾芻言：「若人間一千六百年，為他化自在天成一晝夜，以彼三十晝夜成月，十二月成年比較算數，彼他化自在天壽命一萬六千歲，比較算數當人間二百八十八俱胝年，彼天然後命終。又以彼天一萬六千歲比較炎熱大地獄中成一晝夜，以彼三十晝夜成月，十二月成年，彼炎熱大地獄中壽命一萬六千歲，較量算數當人間六十萬八千四百俱胝年，彼地獄中然後命終。」
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."
爾時，世尊即說頌曰：
At that time, the World-Honored One then spoke these verses:
「惱亂於父母、 沙門、婆羅門，
善業不修習， 恒受炎熱苦。
誑惑諸眾生， 炎熱地獄受，
所作惡不亡， 業盡方此出。」
"Those who trouble their parents, monks, and Brahmins, Who do not cultivate good deeds, Will forever endure the burning pain.
Those who deceive and mislead all beings Will suffer in the fiery hells; Their evil deeds will not vanish— Only when their karma is exhausted will they be freed."
爾時，世尊告苾芻言：「汝應諦聽，較量算數疱地獄等眾生壽命。」
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."
時諸苾芻白佛言：「善逝！我等樂聞、受持、憶念，唯願演說此疱地獄有情壽命比較長短。」
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."
爾時，世尊告苾芻曰：「善哉，善哉！吾今為汝分別演說此疱地獄壽命之事。積聚胡麻滿一婆訶可容二十佉梨，彼有天人百年一粒，二十佉梨一一捻盡，彼疱地獄壽命方滿。
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."
「復次，苾芻！我說眾生壽命較量，又如疱裂之中壽命二十婆訶胡麻，如是阿吒𪅎中壽命四十婆訶麻、賀賀凡中壽命六十婆訶麻、護護凡中壽命八十婆訶麻、青蓮華中壽命一百婆訶麻、紅蓮華中壽命一百二十婆訶麻、如是於大紅蓮華中壽命一百四十婆訶麻，一一之中滿圌胡麻，百年一粒除去，胡麻粒粒皆盡，彼諸有情方滿壽命。
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.
「如是，苾芻！舍利子、大目健連及天壽等并諸眷屬，若復有人心行暴惡，自身當墮此大地獄。是故，苾芻！應如是知。若復有人身患焦瘦，不生瞋恚，心不輕慢，是故，苾芻！智者如是應當修覺。」
"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."
爾時，世尊即說頌曰：
Then, the World-Honored One spoke these verses:
「若人發惡言， 毀他如刀斧，
劍輪斬其身， 皆從自口出，
毀謗於賢善， 稱讚復歡喜，
鬪諍結宿冤， 死入地獄疾。
資財他所有， 鬪諍生嫉妬，
惱彼不安樂， 當受疱裂苦。
毀謗於善逝， 意悅生歡喜，
百千疱裂劫， 恒受地獄苦。
發惡身、口、意， 毀謗諸賢聖，
五百三十六， 疱劫恒受苦。
廣作業無邊， 罪犯及虛誑，
長劫地獄中， 業盡後方出。」
"If a person speaks harsh words, Harming others like an axe or sword, The wheel of blades that cuts his body All arises from his own mouth. Slandering the wise and virtuous, Rejoicing and praising oneself, Engaging in strife and holding grudges, Leads swiftly to hell after death.
When others possess wealth, Strife breeds jealousy and envy, Tormenting them without peace, One will suffer the pain of blistering sores.
Slandering the Blessed One, Delighting and taking pleasure in it, For a hundred thousand blistering kalpas, One will endure the suffering of hell.
With harsh actions of body, speech, and mind, Slandering the noble sages, For five hundred and thirty-six blistering kalpas, One will suffer without end.
Creating boundless unwholesome deeds, Committing crimes and falsehoods, For long kalpas in hell, Only when the karma is exhausted will one be freed."
復次，佛告諸苾芻等：「此極炎熱大地獄中，有情壽命壽半中劫較量算數，然後命終。」
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."
爾時，世尊即說頌曰：
Then, the World-Honored One spoke these verses:
「恒作惡業因， 愛樂安樂果，
遠離於人、天， 當生炎熱獄。
打罵師、父母、 沙門、婆羅門，
邪見斷善根， 極熱受大苦。」
"Those who constantly perform evil deeds, yet desire the fruits of happiness, Will be far removed from human and heavenly realms, and descend into the scorching hells. Striking and insulting teachers, parents, monks, and brahmins, Holding wrong views and severing virtuous roots—they will endure immense suffering in the blazing fires."
復次，佛告諸苾芻言：「彼之阿鼻大地獄中較量壽命，此後命終。若提婆達多及於一切愚迷之人，於如來處而發惡心、破壞塔寺、焚燒經像、出佛身血、殺阿羅漢，驅役苾芻、苾芻尼等，命終必墮阿鼻大地獄中，受苦無窮。」
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."
爾時，世尊即說頌曰：
Then, the World-Honored One spoke these verses:
「毀謗三乘教、 殺聖阿羅漢、
愚癡毀求法， 獲報無間罪。
刺竹果自壞， 惡業惡趣生，
如是放逸罪， 阿鼻地獄受。」
"Slandering the teachings of the Three Vehicles, killing a saintly Arhat, foolishly destroying the quest for Dharma—these bring the retribution of Avīci hell. Like the bamboo fruit that destroys itself, evil deeds lead to evil rebirths. Such crimes of negligence are suffered in the Avīci hell."
爾時，佛告諸苾芻言：「梵眾天中壽命半劫，此後命終。苾芻應知，梵輔天中壽命一劫，然後命終；大梵天中壽命一劫半，然後命終。苾芻應知，少光天中壽命二劫，然後命終；無量光天壽命四劫，然後命終；極光淨天壽命八劫，然後命終。苾芻應知，少靜天中壽命十六劫，然後命終；若無量靜天壽命三十二劫，然後命終；若遍靜天壽命六十四劫，然後命終。苾芻應知，若無雲天壽命一百二十五劫，此後命終；若福生天壽命二百五十劫，然後命終；若廣果天壽命五百劫，然後命終；若無想天壽命亦然。苾芻應知，若無煩天壽命一千劫，然後命終；無熱天中壽命二千劫，然後命終。苾芻應知，善現天中壽命四千劫，此後命終；若善見天壽命八千劫，此後命終；若色究竟天壽命一萬六千劫，然後命終。
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."
「苾芻應知，空無邊處有情壽命二萬大劫，然後命終；識無邊處壽命四萬大劫，此後命終；無所有處壽命六萬大劫，此後命終；若非想非非想處有情壽命八萬大劫，然後命終。」
爾時，佛告諸苾芻言：「如是，乃至在阿鼻大地獄中，乃至非想非非想處，輪迴如此。苾芻應知，如是輪迴五趣有情往來不息，現有生、異、滅三種之相。苾芻當知，如是三種迴輪之性，少分之中不可愛樂、亦不可羨，於一剎那而非久住。何以故？苾芻當知，所謂苦性故，不可愛樂。如是少穢，何況多穢？如是少穢，不可愛樂、亦不可羨。彼一剎那而非究竟。何以故？苾芻應知，輪迴之苦不可愛樂。若有愚迷、寡聞眾生輪迴五趣、往來不息，輪迴之行常不捨離，不能出於地獄中苦，亦不能出餓鬼中苦，恒墮惡趣。是故，苾芻應如是學：如是輪迴大苦不應愛樂，苾芻！當知策懃精進，斷滅輪迴。」
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."
爾時，世尊說此法已，彼諸苾芻等一心歡喜，信受奉行。
At that time, after the World-Honored One had spoken this Dharma, all the monks, with single-minded joy, faithfully accepted and put it into practice.
佛說較量壽命經
Sutra on the Comparison of Lifespans