2. Kappavināsakaṇḍo · 2. Kappavināsakaṇḍo
2. Kappavināsakaṇḍo2. 劫坏品
Idāni buddhuppādadullabhakathā
『现在世尊出世之难得之语』，
‘‘Buddho ca dullabho loke, saddhammasavanampi ca;
『世尊在世间极为难得，正法之闻亦然，
Saṅgho ca dullabho loke, sappurisāti dullabhā’’ti.
僧团在世间极为难得，圣贤亦极难得』，
Imissā gāthāya saṃvaṇṇanākkamo sampatto. Tattha imasmiṃ sattaloke okāsaloke vā sabbaññusammāsambuddho dullabhova tathā hesa loko saṅkhāraloko, sattaloko, okāsalokoti tippabhedo hoti tesaṃ sampattivipatti ca evaṃ veditabbā tattha lujjati palujjatīti lokoti vacanatthena sattaloko veditabbo. Lokiyanti patiṭṭhahanti ettha sattanikāyāti vacanatthena okāsaloko veditabbo. Tathā hesa sattā avakasanti etthātiokāsoti vuccati so bhūmivasena apāyabhūmi, kāmasugatibhūmi, rūpāvacarabhūmi, arūpāvacarabhūmiceti catubbidhā hoti. Tattha nirayaṃ, tiracchānayoni, pettivisayo, asurakāyo, ti catasso apāyabhūmi nāma. Manussā, cātumahārājikā, tāvatiṃsā, yāmā, tusitā, nimmānarati, paranimmitavasavattī ceti sattavidhā hoti kāmasugatibhūmi sāpanāyaṃ ekādasavidhāpi kāmataṇhā avacarati etthāti vacanatthena kāmāvacarabhūmi nāma. Brahmapārisajjā, brahmapurohitā, mahābrahmā ca paṭhamajjhānabhūmi idaṃ agginā pariggahitaṭṭhānaṃ. Parittābhā, appamāṇābhā, ābhassarā ca dutiyajjhānabhūmi idaṃ āpena pariggahitaṭṭhānaṃ. Parittasubhā, appamāṇasubhā, subhakiṇhā ca tatiyajjhānabhūmi idaṃ vātena pariggahitaṭṭhānaṃ, tesaṃ vipattiṃ parato vaṇṇayissāma. Vehapphalā, asaññasattā, suddhāvāsā ca catutthajjhānabhūmiceti rūpāvacarabhūmi soḷasavidhā hoti. Avihā, atappā, sudassā, sudassī, akaniṭṭhāceti suddhāvāsabhūmi pañcavidhā hoti. Ākāsānañcāyatanabhūmi, viññāṇañcāyatanabhūmi, ākiñcaññāyatanabhūmi, nevasaññānāsaññāyatanabhūmiceti catubbidhā hoti arūpabhūmi. Ettāvatā ekatiṃsappabhedāpi bhūmi avakasanti ettha sattanikāyāti vacanatthena okāsoti vuccati. Tattha aṭṭha mahānirayāni apāyabhūmi nāma. Tiracchānaṃ pettivisayo asurakāyoti imesaṃ visuṃ bhūmi nāma natthi, manussabhūmiyaṃyeva yattha katthaci araññavanapatthādīsu nibaddhavāsaṃ vasanti soyeva padeso tesaṃ bhūmi. Manussabhūmito dvitālīsasahassayojano yugandharappamāṇo sineruno pañcamāḷindho cātumahārājikabhūmi. Tatupari dvitālīsasahassayojanaṃ sinerumatthakaṃ tāvatiṃsānaṃ bhūmi. Tatupari dvetālīsasahassayojanaṃ ṭhānaṃ yāmānaṃ bhūmi. Iminā nayena yāva vasavattibhūmi dvitālīsasahassayojane tiṭṭhati, tasmā manussabhūmito yāva vasavattibhūmi dvesahassānipañcana hutāni duvesatasahassāni yojanāni honti, tenetaṃ vuccati.
通过这首偈颂已达成阐说之目的。其中在此七界或空间界内，具足无上正觉智慧者同样难得，故此世界为造作之所、众生之所，七界、空界划分不同，彼等的成败兴衰亦当如此知悉。所谓世界一词此处应以“众生界”理解。以众生集结之义即为空界范畴。如此众生群集即有各自依止之地区，依止之地称为空，即四界如地狱界、畜生界、饿鬼界、阿修罗界。此四为苦之堕落界。人界则为四大王天界、忉利天、兜率天、化乐天以及他化自在天共七种，是欲乐所在界，其恣意横行渴爱现象名为欲界。梵天戒净为初禅天，为火赖之地；无量光明等为第二禅天，为水赖之地；无量福德等为第三禅天，为风赖之地。第四禅天色界众多，约十六种，其中微细者五种为无漏净土。空无边处、识无边处、无所有处、非想非非想处四色界，四种精神无形界。至此如此共三十一界显现，此就是众生界。所谓空界亦即众生。此间八大恶趣为地狱等，四苦趣名，分别为地狱、畜生、饿鬼、阿修罗。此四即恶趣。余界多为天界及人界。人界居所由某些村落及森林等组成。人界宽广度量为二万一千由旬，四大王天界相连其上，为五万由旬，再高为忉利天二万一千由旬，兜率天两万一千由旬，诸天长住之地达十万由旬。因由此推断人界延续至天界，度量尺数极大，故有如此名称。
‘‘Manussabhūmito yāva, bhūmi vasavattantarā;
『人界乃至众生界之间，
Duve satasahassāni, pañcanahutameva ca.
有两万一千由旬，加五千由旬。』
Dvesahassañca madhikaṃ, yojanānaṃ pamāṇato;
从两千中间，按长度计算，即以长度为尺度；
Gaṇanā nāma bhūmīsu, saṅkhyā evaṃ pakāsitā’’ti.
这称为对土地的计数，数字如此明示。
Tatupari brahmapārisajjādayo tayo brahmuno pañcapaññāsasatasahassa aṭṭhasahassayojane samatale ṭhāne tiṭṭhanti. Dutiyatatiyabhūmībrahmunopi tappamāṇesu samatalesu tiṭṭhanti. Catutthabhūmiyaṃ pana vehapphalaasaññasattā tappamāṇe samatale ṭhāne tiṭṭhanti. Tatuparisuddhāvāsabhūmiyo taṃtaṃ pamāṇe ṭhāne uparūpari tiṭṭhanti. Catassopi arūpabhūmiyo tappamāṇe ṭhāne uparūpari tiṭṭhanti. Ettāvatā ca manussabhūmito yāva bhavaggā yojanānaṃ sattakoṭi ca aṭṭhārasalakkhā ca pañcanahutāni ca chasahassāni ca honti tenetaṃ vuccati porāṇehi.
三界上方的梵天净土等三处，位于梵天五十五万八千里之地平面上。第二、第三层的梵天亦于这类热界的所在处立足。第四层佛果甜美地众生所在的无热界平面之地立足。三界净土居于该尺度处层层相叠。第四层无色界亦于该尺度处层层相叠。大致如此，从人间世界至欲界的生存地有七千万，色界生存地有一千八百万，及五个无色界各六千，合计如此，古时即称之。
‘‘Heṭṭhimā brahmalokamhā, patitā mahatī silā;
“最下方的梵天世界，乃巨大岩石所坠；
Ahorattena ekena, uggatā aṭṭhatālīsaṃ.
昼夜不息仅一次，升起泰八十四次。
Yojanānaṃ sahassāni, cātumāsehi bhūmi;
（此距离）达千里长，持续四个月的土地；
Evaṃ vuttappamāṇena, sāyaṃ heṭṭhimabhūmi.
依此所说的程度，至于傍晚，彼地堪称最下。
Ito satasahassāni, sattapaññāsa cāparaṃ;
自此，尚有十万七十五千余，
Saṭṭhi ceva sahassāni, ubbedhena pakāsitā.
其中有六万余，已明了根本意义。
Yojanesupi vuttesu, hitvā kāmappamāṇakaṃ;
即便以里程丈量，也舍弃了欲望的程度；
Sesāni vasavattīnaṃ, pārisajjāna mantaraṃ.
其余是诸主宰所掌管的，守护戒律的部属。
Tañca pañcahi paññāsa, satasahassāni cāparaṃ;
又有五十五万一百千余者。
Aṭṭha ceva sahassāni, yojanāni pavuccare.
八千余条，长度以由旬计量。
Ito parāsu sabbāsu, brahmabhūmīsu yojanā;
再往外，所有诸梵天住处皆以由旬为度量单位。
Tappamāṇāva daṭṭhabbā, nayaggāhena dhīmatā.
若未与引导法相应，智慧者不可断定其尺寸。
Bhūmito ābhavaggamhā, sattakoṭi aṭṭhārasa;
土地从大海源头起计，达十八亿由旬；
Lakkhā pañca nahutāni, chasahassāni sabbadāti.
众多且不止五十万六千。
Esā ca vicāraṇā ṭīkā cariyamatena katā;
此一探讨以注释之义为依，依佛教传统而作。
Idameva sandhāya, yāvatā candimasūriyā.
正是为此，直到日月星辰。
Pariharanti disā bhanti, virocamānā yāvatā;
它们守护四方，光辉照耀，持续不息；
Tāva sahassadhā loke, ettha te vattatī vaso’’ti.
因此在世间上千倍岁月里，它们仍然存在，乃至如此久远的时日被称为“住世”。
Vuttaṃ. Etthantare sattā tiṭṭhanti, tesaṃ vitthāro apubbaṃ katvā kathetuṃ asakkuṇeyyattā na vakkhāma imasmiṃ sattaloke okāsaloke ca sabbaññusammāsambuddhova dullabho, tathā hi cattāro buddhā anubuddho, sāvakabuddho, paccekabuddho, sammāsambuddhoti. Tattha bahussutaṃ bhikkhuṃ pasaṃsantena ca na so tumhākaṃ sāvako nāma, buddhonāmesa cundāti bahussutassa bhikkhuno buddhabhāvaṃ anujānantena ca.
经上说：在此之后众生依然存在，由于篇幅庞大无法完全叙述，我们不应轻言穷尽。在此世间及他方世界中，有普遍为人所知的“七种世界”鲜有能够如实理解的，如同四种佛的觉悟者：安立佛、声闻佛、缘觉佛、正觉佛。关于此，尽管众生广闻多闻，若未得佛指示，不足称为世尊弟子，唯有听闻正法、领受佛体法的比库，方能真正了解佛陀境界。
Dhammakāyo yato satthā, dhammo satthukāyo mato;
正因导师本身即为法体，法即是导师之所在；
Dhammāsikoso saṅgho ca, satthusaṅkhyampi gacchatīti.
对导师的热爱恭敬以及僧团的存在，共同促成导师的数目得以延续。
Vutte puthujjanopi upacāravasena vācanāmaggassa bodhattā anubuddho nāma. Ariyasāvako pana parato yosavasena cattāri saccāni bujjhati bujjhanamattameva vāti vacanatthena bujjhanasabhāvattā sāvakabuddho nāma. Yo pana khaggavisāṇakappo sayambhūñāṇena anaññabodhako hutvā sāmaṃ bujjhanatthena paccekabujjhattā paccekabuddho nāma. Sambuddhotipi etasseva nāmaṃ. Yo pana saṅkhatāsaṅkhatappabhedaṃ sakalampi dhammajātaṃ yāthāvasarasalakkhaṇappaṭivedhavasena sammā pakārena sayaṃ pacitupāramitāsayambhūtena sayambhūñāṇena sayameva anaññabodhito hutvā savāsanasammohaniddāya accantaṃ vigato dinakarakiraṇasamāgamena paramarucirasirīsobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā sabbadhamme bujjhi abujjhi aññāsīti sammāsambuddho, bhagavā, sova loke dullabho paccekasambuddhānampi hi ekasmiṃ kāle satasahassādivasena ekato pavattattā te dullabhāpi anacchariyajātattā paresaṃ maggaphalādhigamāya upanissayarahitattā ca sammāsambuddhova loke dullabho, ayaṃ lokasampattivicāraṇā.
所说的“凡夫”者，或仅以恭敬礼敬闻法的话语而有所觉悟，谓之“凡夫觉知”。然而圣道弟子以智慧光明彻显，反复观察，洞察诸法真相，仅凭教言释义而了达觉悟性质者，称为“弟子觉知”。又有如利剑锋刃利利，凭着自觉智识而无他觉，如实以自身觉知为正觉目的者，称为“辟支佛”。上述皆有其名称。而正自觉者亦以此名称称之。所谓正自觉者，即于所有造作与非造作之区别、总摄诸法之生起真相，依照本然流转之特征，已悉皆知，圆具正遍、圆具诸德，并显现如同日光之光明荣耀，开现无漏菩提波罗蜜自觉无他觉的觉知，彻底根除众生习气之烦恼，无上尊贵，称为“正觉者”、“世尊”。世尊在世间极其难得，如辟支佛虽有百千俱会，却依赖条件，不能独立无因而成正觉，正觉者则无依止甚难遇得，此乃世间至贵之殊胜状态，善哉！
Kathaṃ lokassa vipatti veditabbā tathā hesa loko vinassamāno tejenapi āpenapi vāyunāpi vinassati. Tassa vitthāro visuddhimaggādīsu vuccamānopi kesañci puggalānaṃ matena micchāgāhattā brahmūnaṃ āyunā minitepi asamānaṃ saṃvaṭṭasīmāpi viruddhā, tasmā tesaṃ vādaṃ apanetvā ganthato samānetvā vakkhāma. Tattha cattāri asaṅkhyeyyāni. Katamāni cattāri asaṅkhyeyyāni saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vaṭṭaṭṭhāyīti. Tayo saṃvaṭṭā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭo. Tisso saṃvaṭṭasīmā ābhassarā, subhakiṇhā, vehapphalāti. Ayamettha uddeso. Tattha saṃvaṭṭo nāma parihāyamāno kappo. Tena saṃvaṭṭaṭṭhāyīpi gahito hoti, taṃ mūlakattā. Vaḍḍhayamāno vivaṭṭakappo nāma. Tena vivaṭṭaṭṭhāyīpi gahito taṃ mūlakattā. Tattha saṃvaṭṭoti vināso. Yadā kappo vinassamāno tejena saṃvaṭṭati, ābhassarato heṭṭhā paṭhamajjhānabhūmi agginā dayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā yāva dutiyajjhānabhūmi udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā yāva tatiyajjhānabhūmi vātena saṃvaṭṭati. Vitthārato pana jātikhetta āṇākhettavisayakhettavasena tiṇṇaṃ buddhakhettānaṃ āṇākhettaṃ vinassati. Tasmiṃ vinaṭṭhe jātikhettampi vinassateva. Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. Taṃ tathāgatassa paṭisandhiggahaṇaāyusaṅkhārossajjanādikālesupi kampati. Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ. Yattha ratanasuttaṃ khandhaparittaṃ dhajaggaparittaṃ āṭānāṭiyaparittaṃ moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakhettaṃ anantaṃ aparimāṇaṃ. Tattha jātikhettaāṇākhettāvasena dve khettāni ekato vinassanti. Saṇṭhahantampi ekato saṇṭhahati. Tassa vināsoca saṇṭhahantañca evaṃ veditabbaṃ yasmiṃ samaye kappo agginā nassati, tadā ādito kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷaṃ ekameghavassaṃ vasi, tuṭṭhā manussā bījāni vappenti, sassesu gokhāyitamattesu jātesu gadrabharavaṃ viravanto ekabindupi na patati. Yadā pacchinnameva hoti tadā vassūpajīvino sattā kālaṃ katvā parittābhesu brahmabhūmīsu uppajjanti puññaphalūpajīvinopi devatā tattheva brahmaloke uppajjanti, evaṃ dīghassa addhuno accayena tattha tattha udakaṃ parikkhayaṃ gacchati, macchakacchapādi udakanissitā pāṇā kālaṃ katvā manussadevalokesu nibbattitvā jhānaṃ uppādetvā brahmaloke nibbattanti. Nerayikasattāpi sattamasūriyapātubhāvā vinassanti, tepi devaloke paṭiladdhajjhānavasena brahmaloke uppajjanti, tadā hi lokabyūhā nāma kāmāvacaradevā ukkhittasirā vikiṇṇakesā rudamukhā assūni hatthehi muñcamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā bho ito vassasata sahassaccayena kappavuṭṭhānaṃ bhavissati ayaṃ loko vinassissati mahāsamuddopisussissati ayañca mahāpathavī sinerupabbatarājā ḍayhissati vinassissati yāvabrahmalokā vināso bhavissati mettaṃ mārisā bhāvetha. Karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha sudhābhojanaṃ bhuñjitvā vāyo parikammaṃ katvā jhānaṃ paṭilabhanti, evaṃ nerayikasattāpi aparāpariyakammena devalokaṃ nibbattanti. Ye pana niyatamicchādiṭṭhikā tesaṃ kammassa aparikkhayā aññacakkavāḷesu attano kammānurūpaṃ vipākamanubhonti. Teneva ahosikamme micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvova nāma hotīti āha ‘‘diṭṭhi paramāni bhikkhave vajjānī’’ti. ‘‘Aparāpariyavedanīyakammarahitopi saṃsaranto satto nāma natthī’’ti vuttattā. ‘‘Aparāpariyakammavasena yato micchādiṭṭhisamādānato sappurisūpanissayavasena virājetvā bhavato vuṭṭhānaṃ nāma bhaveyyāti amhākaṃ khanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattanti. Vassupacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Pātubhūte ca tasmiṃ neva rattiparicchedo, na divā paricchedo paññāyati, eko sūriyo uṭṭheti, eko sūriyo atthaṃ gacchati. Avicchinnasūriyasantāpova loko hoti.
如何闻知世间的灾难呢？当此世界正处于毁灭之时，常被火、水、风三种势力焚烧、淹没、摧残。此理详细解说，在清净道路诸论中亦有提及，有些众生在其心见误謬持论中，乃至长寿梵尊亦不能免于异说纷争，故此加强论辩，正理调释。此中有四无数无量，即所谓无量蔓延、无量存续、无量消灭及无量空间。三种无量实为火、水、风之蔓延。三种空间分别透亮、清净、水润。此即其义。所谓蔓延者谓正在消散的劫数。此消散劫数乃其根本。生长或扩张即无量消灭劫，与其根本生起相应。所谓消灭即毁灭，当劫火蔓延时，光明由高至低焚烧初禅境地；当水蔓延时，清净由低至上第二禅境地被水淹没；当风蔓延时，湿润由低至上第三禅境地倍受风侵袭。详尽地解说这出生之境、成长境及盛境。三座佛土中之出生境被毁灭。出生境周围约十万转换轮之大范围，诸佛在彼处入涅槃的场地，遇到天界以及诸诸善缘，轮转动荡。出生境外轮转境面积极大，能消现诸护法咒、旗、扇，护持场地不失。区域辽广无边，无垠无量，出生境与外围区域连结消灭。一座连接，整体群聚。其毁灭与群聚亦当知。焚烧时，如太阳熄灭，焚毁初禅境地。太阳熄灭后恐惧生起，云聚成大火带覆盖十万转换轮，留下一片云彩，众生满足因缘而长生，牲畜不毁，正如种子不灭。毁灭结束之时，众生移居雨季后食物丰盛之处，在梵天、天人世界生起福报，渐次水的流失，鱼龟等水中生物终数滋生，乃至入禅定，最终涅槃于梵天界。地狱众生、昼夜轮转之众亦因太阳灾难而消亡。其时，世间须防止恶魔起意，诸神护卫用各种形象吓退魔军。魔嘱咐若此时毁灭必临，悲悯欢喜平等而为母、父、尊长。闻此语者，人天中皆生欢喜，行善获得天上涅槃。彼等食纯净饮食，修习禅定，逐渐证得涅槃。地狱众生以恶业迁转亦出生于天上涅槃。邪见之有情命终时，有缘受果于他界，佛云“邪见为最大恶，诸比库应断恶见”，即使无诸苦行之恶业亦于轮回存有，无生灭之苦亦不复存。由此诸天界众生悉因定慧而生，雨季结束升起第二太阳。此时昼夜无分，唯太阳轮替升落，无间断，唯此一阳光照耀，故世间恒有炽热太阳之苦。
Pakatisūriye sūriyadevaputto atthi kappavināsakasūriye pana natthi. Pakatisūriyobhāsena ākāse valāhakā dhūmasikhāpi caranti. Kappavināsakasūriyobhāsena vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ hoti nabhaṃ ṭhapetvā gaṅgā, yamunā, sarabhū, aciravatī, mahīti, imā pañca mahānadiyo ṭhapetvā avasesapañcasatakunnadīādīsu udakaṃ sussati tato dīghassa addhuno accayena tatiyo sūriyo pātubhavati tasmiṃ pātubhūte pañca mahānadiyopi sussanti. Tato dīghassa addhuno accayena catuttho sūriyo pātubhavati. Yassa pātubhāvā himavatī mahānadīnaṃ pabhavā sīhapatano, haṃsapatano, mandākinī, kaṇṇamuṇḍako, rathakāradaho, anotattadaho, chaddantadaho, kuṇāladahoti ime satta mahāsarā sussanti. Tato dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamuddo aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti. Tato dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yasmiṃ pātubhāve sakalacakkavāḷaṃ ekadhūmaṃ hoti, pariyādinnasinehadhūmena yathā ca evaṃ koṭisatasahassacakkavāḷampi. Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi yojanasatikādibhedā sinerukūṭāni palujjitvā ākāseyeva antaradhāyanti. Sāpi aggijālā uṭṭhahitvā cātumahārājike gaṇhāti, tattha kanakavimānaratanavimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti etenūpāyena yāva paṭhamajjhānabhūmi gaṇhāti. Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca aṭṭhāsi. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva nanibbāyi. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaaggisikhā viya chārikampi anavasesetvā nibbāyi. Heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāro. Evaṃ kappavināsakamahāmeghato yāvajālaparicchedā saṃvaṭṭo nāma ekamasaṅkhyeyyaṃ nāma. Atha dīghassa addhuno accayena mahāmegho vuṭṭhahitvā paṭhamaṃ sukhumaṃ vassati. Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaḍaḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti. Parivaṭumaṃ paduminipatte udakabindusadisaṃ. Evaṃ aggijālanibbāyanato yāva koṭisatasahassacakkavāḷaparipūrato sampattimahāmegho, idaṃ saṃvaṭṭaṭṭhāyī nāma, dutiyamasaṅkhyeyyaṃ nāma. Kathaṃ tāva mahantaṃ udakarāsiṃ vāto ghanaṃ karotīti ce. Vivarasampadānato taṃ vā tena piṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇotiṇṇe udake pubbe brahmalokaṭṭhāne brahmapāri sajja-brahmapurohitamahābrahmāvasena paṭhamajjhānabhūmi paṭhamaṃ pātubhavati. Tato otiṇṇotiṇṇe udake catukāmāvacaradevalokaṭṭhāne anukkamena paranimmitavasavattī, nimmānaratī, tusitā, yāmāti cattāro kāmāvacaradevalokā pātubhavanti. Tato purimapathaviṭṭhānaṃ otiṇṇe pana udake balavavātā uppajjanti. Te taṃ pidahitadvāre dhamakaraṇe ṭhitaudakamiva nirussāsaṃ katvā nirujjhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti sā vaṇṇasampannāceva hoti gandharasasampannā ca, nirudakapāyāsassa upari paṭalaṃ viya tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. ‘‘Puññakkhayā vā’’ti iminā brahmūnaṃ āyuparicchedaṃ appatvāva kammakkhayena maraṇaṃ viññāyati. Te honti sayaṃpabhā antalikkhacarā. Te aggaññasutte vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakāraṃ paribhuñjituṃ upakkamanti. Atha nesaṃ sayaṃ pabhā antaradhāyati, andhakāro hoti te andhakāraṃ disvā bhāyanti. Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ vā pātubhavati. Te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā sūriyo hotū’’ti sūriyo tvevassa nāmaṃ karonti. Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate ‘‘yampi ālokaṃ labhimhā, sopi no naṭṭho’’ti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhuvatassa aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaññāsayojanaṃ candamaṇḍalaṃ pātubhavati . Te taṃ disvā bhiyyosomattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti. Tato pabhuti rattidivā paññāyanti. Anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti, te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ yathānāma kaṅgubhatte paccamāne ekappahāreneva bubbuḷakāni uṭṭhahanti. Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā evameva thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti evaṃ manussaloke saṇṭhite cātumahārājikā, tāvatiṃsāti dve kāmāvacaradevalokā pacchato pātubhavanti. Bhūmanissitā nāma hete dve devalokā. Evaṃ sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ vivaṭṭo nāma tatiyamasaṅkhyeyyaṃ nāma. Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kammena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ mānātimānapaccayā sāpi rasapathavī antaradhāyati. Bhūmipappaṭako pātubhavati atha nesaṃ teneva nayena sopi antaradhāyati, patālatā pātubhavati, teneva nayena sāpi antaradhāyati. Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo. Tato nesaṃ bhājanāni uppajjanti te sālī bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. Yaṃyaṃ rasaṃ bhuñjitukāmā honti, taṃtaṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti. Purisassa purisabhāvo, itthiyā itthibhāvo pātubhavati. Tatrasudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanabhāvā kāmapariḷāho uppajjati. Tato methunadhammaṃ paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti.
自北极（白昼极长处）有称为太阳神子的现象，但毁灭太阳神子则无。白昼极长时，天空中方雨、烟柱游走，毁灭太阳火灭尽时，即天空清净如无云穹顶。恒河、亚穆纳、萨罗布河、阿刺伐多河及摩诃提五大江河附近水源枯竭。随次间隔，第三太阳升起，五大江河遂枯竭。再次间隔，第四太阳升起，其光照及冰雪均消失于喜马拉雅诸大江河。随后第五太阳出现，照耀大片海洋水域。第六太阳现，整个地球覆盖一层烟雾，如同无量转换轮的灰烟罩顶。第七太阳现，覆盖全球如网状烟幕，连接无数转换轮，绵延天空，就如燃烧的火网。火网升起至四大天王宫殿，金塔宝楼覆盖，达到忉利天宫。迦楼罗天等亦随之燃烧八十八次。火网随积集造作终止而灭，如炉火熄灭般。下空与上空合成一空大暗无光。如此毁灭大云，网状覆盖无量转换轮。随后第一场柔细雨降临，润湿万转换轮，渐渐消失。雨水遭风吹起，聚成云层，云如莲花瓣聚集。火网消灭至全部万转换轮完全被湿润，称为网状毁灭之第二阶段。云层如何形成？因风吹起水分，云层逐渐聚结。昔日诸 Brahmā（梵天）居处出现第一太阳，再居四欲天（忉利、夜摩天、兜率、他化自在天）现第二太阳。随后湖泊孕育强风，形成破坏之门如桥断绝流水。甘露消逝后色香俱佳诸天现身，如同音乐天女般先现光明于极光 Brahmā界，随即涅槃寿终。若 Brahmā 失寿，则因业报受死。诸天自照于虚空，欲火盛起，放逸以善逸为名逐善业，随后光芒消失，如黑暗降临，其时诸光明现出，众生惊怖称赞光明重现，遂各自得到光明。再现半月亮，遂起想念；再现满月，互相看见清晰，昼夜皆明。月光太阳降落时山川出现形成湖泊。此世间有四大天地，忉利、夜摩、兜率、他化自在天四欲天自后出现。地狱则因恶业出现，父母、男女因果前因互生，遂生淫欲行。善人称之恶行者，因而恶行恶缠。有违正法者，愚昧智者破坏，居无净处。
Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonaddhanti, lāyitaṭṭhānampi nappaṭivirūhati. Te sannipatitvā anuṭṭhunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ pubbe manomayā ahumhā’’ti. Aggaññasutte vuttanayena vittharetabbaṃ. Tato mariyādaṃ ṭhapenti. Athaññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsitvā tatiyavāre leḍḍudaṇḍehi paharanti. Te evaṃ adinnādānakalahamusāvādadaṇḍadānesu uppannesu sannipatitvā cintayanti, ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khiyitabbaṃ khiyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anupadassāmā’’ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ te taṃ upasaṅkamitvā yācitvā sammaniṃsu. So tena mahājanena sammatotipi mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena paresaṃ rañjetīti rājāti, tīhi nāmehi paññāyittha. Yañhi loke acchariyaṃ ṭhānaṃ bodhisattova tattha ādi purisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu. Evaṃ candimasūriyapātu bhāvato yāva puna kappavināsakamahāmegho, idaṃ vivaṭṭaṭṭhāyī nāma catutthamasaṅkhyeyyaṃ nāma. Tenetaṃ vuccati megho jālaparicchinno saṃvaṭṭoti jālā meghaparicchinno saṃvaṭṭaṭṭhāyīti vuccati. Meghā sūriyaparicchinno vivaṭṭoti vuccati. Sūriyā meghaparicchinno vivaṭṭaṭṭhāyīti vuccati. Cattāri imāni kappāni mahākappoti vuccati. Vivaṭṭaṭṭhāyikappeyeva uppajjanti buddhādayoti. Tathā hi imasmiṃyeva vivaṭṭaṭṭhāyiasaṅkhyayyakappe buddhapacceka buddhasāvakacakkavattino uppajjanti, na tīsu asaṅkhyeyyakappesu. Tañca kho asuññakappeyeva, na suññakappe. Tattha buddhapaccekabuddhasāvakacakkavattīhi puññavantapuggalehi asuññattā asuññakappo nāma. Tabbigamena suññakappo veditabbo. Tesupi asuññakappo pañcavidho hoti sārakappo , maṇḍakappo, varakappo, sāramaṇḍakappo, bhaddakappoti, tesu yasmiṃ kappe ekova buddho uppajjati, so sārakappo nāma. Yasmiṃ kappe dve buddhā uppajjanti, so maṇḍakappo nāma. Yasmiṃ kappe tayo uppajjanti, so varakappo nāma. Yasmiṃ kappe cattāro buddhā uppajjanti, so sāramaṇḍakappo nāma. Yasmiṃ kappe pañca buddhā uppajjanti, so bhaddakapponāma. Imāni pañcakappāniyeva saheva samodhānetvā jātattakīsotattakiyā nidāne.
这些恶人聚居养地，安步妄行侵犯他，遂致争端纷争不断。依阿阇世经详细述之。随后立规约戒条。有恶者窃取他物，初犯两次受鞭打，三犯则由刑连枷罚。如此争斗互相挑衅，议论纷纷，遂生「我们集结共守一宿七日，谁能正断谁能责怪，谁能教诲谁能遣退，若有人损害，吾等剥夺其份额」。时正觉菩萨观此七族，最为美善、最有观察力、最尊贵、智慧充足、修行功德圆满，遂亲前往，诚恳乞求彼等。众人皆大欢喜，顶礼尊贵，以法调伏，安住善法，该地成为王城，佛法盛行。此七族乃初期诸婆罗门与其他族群共集。自此至月亮、太阳灾难发生，称为第四无量大劫。此所谓云覆盖，云状覆盖，云中之轮状覆盖，及依此类推。四劫被称为大劫。于此无量劫间，诸佛、辟支佛、及弟子旋转不断，而非三无量劫之一。所谓无劫为空劫，无空劫为空劫。诸诸有功德者称为空劫，而凡夫不空劫。空劫又分五类，称为沙劫、满劫、净劫、沙满劫及善劫。其中一佛出现，名为沙劫；二佛出现，为满劫；三佛为净劫；四佛为沙满劫；五佛为善劫。此五劫循序而出，缘起时出现。
‘‘Nando sunando pathavī, maṇḍo dharaṇī sāgaro;
南风呼号，地母坚固，大海稳定；
Puṇḍarīko ime satta, asaṅkhyeyyā pakāsitā.
莲花七现，光明无量无边。
Pañca buddhasahassāni, honti nande asaṅkhyeyye;
五千佛，乃无量无边众多，在那贤王世界中存在。
Nava buddhasahassāni, sunandamhi asaṅkhyeyye.
九千佛，亦在无量无边之数，住于须那难陀世界。
Dasa buddhasahassāni, pathavimhi asaṅkhyeyye;
一万佛，亦无量无数，住于地世界之中。
Ekādasa sahassāni, tamhi maṇḍe asaṅkhyeyye.
一万一千佛，无量无边，住于那个圆圈世界。
Vīsati buddhasahassāni, dharaṇimhi asaṅkhyeyye;
二万佛，数量无量，住于持地世界。
Tiṃsa buddhasahassāni, sāgaramhi asaṅkhyeyye.
三万佛，无量无数，住于海洋世界中。
Cattālīsa sahassāni, puṇḍarīke asaṅkhyeyye;
「四万四千」者，在无数如莲花中计数；
Asaṅkhyeyyesu sattasu, ettakāti pavuccati.
无数中七者，即如此数目称说。
Ekaṃsatasahassāni, vīsati ca sahassañca;
一万百千，以及二十千；
Sesā pañcasahassāni, sabbabuddhehi maṇḍitā’’ti.
其余五千，皆为诸佛所庄严。」
Vuttaṃ. Aparampi vuttaṃ. · 已说。又说。
‘‘Bhaddo sabbaphullo, sabbaratano usabhakkhandho;
「吉祥者，尽皆花蕾，尽皆宝物，乃如牛群；
Mānitabhaddo ca padumo, usabhakkhantuttameva ca;
尊贵吉祥者莲花，且为牛群之首；
Sabbabhāso asaṅkhyeyyo, navamoti pavuccati.
一切光明无数，谓之九新。
Paṇṇāsa buddhasahassāni, sabbabhadde asaṅkhyeyye;
五十万佛刹土，皆为无数善美之所。
Saṭṭhi buddhasahassāni, sabbaphulle asaṅkhyeyye.
六十万佛刹土，皆为无数具足之花。
Sattati buddhasahassāni, sabbaratane asaṅkhyeyye;
七十万佛刹土，皆为无数宝物辉映之地。
Asīti buddhasahassāni, usabhakkhandhe asaṅkhyeyye.
八十万佛刹土，皆为无数牛群聚集之境。
Navuti buddhasahassāni, mānitabhadde asaṅkhyeyye;
九十万佛刹土，皆为无数庄严善美之所。
Vīsati buddhasahassāni, padumamhi asaṅkhyeyye.
二万佛世尊，生起于无量的莲华间。
Dasa buddhasahassāni usabhamhi asaṅkhyeyye;
一万佛世尊，生起于无量的乌萨婆花中。
Pañca buddhasahassāni, khantuttame asaṅkhyeyye.
五千佛世尊，生起于无量的宽忍第一中。
Dve ca buddhasahassāni, sabbabhāse asaṅkhyeyye;
二千佛世尊，生起于无量的普遍光明中。
Aṅkhyeye navasmiṃ, ettakāti pavuccati.
无量中第九，谓此如此。
Tīṇi satasahassāni, sattāsītisahassañca;
三十七万佛世尊以及七万多佛世尊；
Gaṇanānañca buddhānaṃ, sabbabuddhehi maṇḍitā’’ti.
“被数算的佛陀众，其尊贵由诸佛陀庄严。”
Te sabbepi sammāsambuddhe yāva arimetteyyā samodhānetvā
“他们全都是正自觉佛，一直到敌人应灭时已全部超脱。”
‘‘Sambuddhe aṭṭhavīsañca, dvādasañca sahassake;
“正自觉佛有二十八尊，十二千尊；
Pañcasatasahassāni, namāmi sirasā mahaṃ;
“五百千尊，我顶礼致敬于心头；
Tesaṃ dhammañca saṅghañca, ādarena namāmahaṃ.
“他们的法与僧团，亦以敬重之心顶礼。
Namakkārānubhāvena, hitvā sabbe upaddave;
“通过敬礼的力量，消除一切灾难。
Anekaantarāyāpi, vinassantu asesato’’ti.
即使各种种种障碍也将不间断地灭亡。
Namassanagāthā pavattā sā ūnasaṅkhyāvaseneva katāva bhavitabbaṃ, tathā hi amhākaṃ bhagavā porāṇabrahmadevabuddhaṃ ādiṃ katvā yāva porāṇasakyagotamā manasāva cintentassa sattaasaṅkhyeyyāni vītivattāni porāṇasakyagotamabuddhaṃ ādiṃ katvā yāva majjhimadīpaṅkarā vācāmattena nava asaṅkhyeyyāni vītivattāni. Majjhimadīpaṅkarato paṭṭhāya yāva padumuttarabuddhā kāyaṅgavācaṅgavasena cattāri asaṅkhyeyyāni vītivattāni. Padumuttarabuddhato yāva kakusandhā ekamasaṅkhyeyyaṃ vītivattaṃ. Evamimesu vīsatiasaṅkhyeyyesu brahmadevaporāṇasakyagotamabuddhānamantare satta asaṅkhyeyye sabbaṃ sampiṇḍetvā ekasatasahassañca vīsati sahassañca pañcasahassāni ca honti. Porāṇasakyagotamamajjhimadīpaṅkarānamantare nava asaṅkhyeyye sabbaṃ sampiṇḍetvā tīṇisatasahassāni sattāsītisahassāni ca honti. Majjhimadīpaṅkarato yāva metteyyā aṭṭhavīsāti sabbaṃ samodhānetvā aṭṭhavīsañca dvādasasahassañca pañcasatasahassāni ca honti tasmā ūnasaṅkhyāti veditabbā. Paripuṇṇasaṅkhyāvasena icchamānehi cintetabbāva. Esā ca saṅkhyāvicāraṇā nidāne vuttāva.
礼赞偈颂若展开，应当视为近似无数者。如是，我们的世尊以往世之婆罗门、天及佛所成就的始基，至以往世的佛陀熟思至今，七无数劫已然历过；并以往世佛陀至中印度蛮邦，以言语自持法，九无数劫已然历过。从中印度蛮邦望至莲花生佛，以身语意四种遍数，已历四无数劫。从莲花生佛至葛贡仙佛，一无数劫已然升越。如此，在二十无数劫中，婆罗门、天及佛的初始之间，合计达七无数以上，总数逾一亿二千万。婆罗门及中印度之间合计九无数，逾三亿七千万。由中印度至弥勒佛，合并算计二十八无数，包括十二万五千八百。故应知为少数者，应当理想为完满无数。这种计数思考缘由已明说于因缘中。
Evaṃ ‘‘cintitaṃ sattasaṅkhyeyyaṃ, navasaṅkhyeyyavācakaṃ;
如是，『思惟七无数者，谓新无数之意』；
Kāyavācā catusaṅkhyeyyaṃ, buddhattaṃsamupāgamī’’ti.
『身语四无数者，谓佛陀成就之时』。
Vuttesu vīsatiasaṅkhyeyyesu pavattaasaṅkhyeyyakappavaseneva katā. Atthato pana sārakappamaṇḍakappavarakappasāramaṇḍakappabhaddakappavasena pañcavidhāti veditabbā. Imāni pañcanāmāni buddhuppādakappeyeva labbhanti, anuppannakappe pana suññakappotveva nāmaṃ labbhati tathā hi kappasaṇṭhahanakāle sabbapaṭhamaṃ mahābodhipallaṅkaṭṭhāneyeva paduminigabbhā uppajjati. Sā yasmiṃ kāle eko buddho uppajjissati, eko paduminigabbho aṭṭhaparikkhārehi saha uppajjati. Taṃ disvā suddhāvāsabrahmuno nemittapāṭhakā arahanto imasmiṃ kappe eko buddho uppajjissatīti sañjātapītisomanassā hutvā aṭṭhaparikkhāre gahetvā brahmaloke ṭhapenti ‘‘yadā buddho uppajjissati, tadā dassāmā’’ti. Evaṃ dve tayo cattāro pañca buddhā uppajjissanti, tadā dve tīṇi cattāri pañca paduminigabbhā aṭṭhaparikkhārehi saha uppajjanti. Tañca kho ekasmiṃ yeva nāḷekeka baddhā hutvā uppajjanti. Evaṃ kappasaṇṭhahanakālato paṭṭhāyeva imāni pañca nāmāni labbhantīti veditabbāni. Ettāvatā imasmiṃyeva vivaṭṭaṭṭhāyīasaṅkhyeyyakappe buddhādayo mahesakkhā puññavanto cakkavattirājāno uppajjanti, tathā āyukappantarakappānipi. Tattha āyukappo nāma tesaṃ tesaṃ sattānaṃ āyuparicchedo. Antarakappo nāma tattha sattharogadubbhikkhānaṃ aññatarasaṃvaṭṭanena bahūsu vināsamupagatesu avasiṭṭhasattasantā nappavattakusalakammānubhāvena dasavassato paṭṭhāya anukkamena asaṅkhyeyyāyukappappamāṇesu sattesu pana adhammasamādānavasena kamena parihāyitvā dasavassāyukesu jātesu rogādīnamaññatarasaṃvaṭṭanena sattānaṃ vināsappatti yāva ayameko antarakappo. Evaṃ paricchinnaantarakappavasena catusaṭṭhiantarakappo eko asaṅkhyeyyakappo vīsati antarakappappamāṇoti apare vadanti. Imāni cattāri asaṅkhyeyyakappāni eko mahākappo nāma. Evaṃ tejo saṃvaṭṭavasena tāva mahākappānaṃ antaraṃ aggināva vinassati. Yasmiṃ pana samaye kappo udakena nassati, tadā āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ ayaṃ pana viseso yathā tattha dutiyasūriyo, evamidhapi kappavināsako khārudakamahāmegho vuṭṭhāti so ādito sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti taṃ udakaṃ vātena samantato dhāritaṃ pathavito yāva parittābhā appamāṇābhā ābhassarāti tayopi dutiyajjhānabhūmi udakaṃ gaṇhāti. Tattha tayopi brahmaloke vilīyāpetvā subha kiṇhe āhacca tiṭṭhati yāva aṇumattaṃ saṅkhāragataṃ atthi, tāva na vūpasamati. Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasamati antaradhānaṃ gacchati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisameva. Kevalaṃ panidha otiṇṇotiṇṇe udake ābhassarabrahmalokaṃ ādiṃ katvā lokapātubhāvo veditabbo. Subhakiṇhato cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti etthāpi kappavināsakamahāmeghato yāva kappavināsakaudakaparicchedo saṃvaṭṭo nāma paṭhamamasaṅkhyeyyakappo nāmāti cattāriasaṅkhyeyyakappāni vuttasadisāni evaṃ satta mahākappāni sattakkhattuṃ agginā vilīyitvā aṭṭhame mahākappe udakenapi vināso ca saṇṭhahanañca veditabbaṃ, evaṃ sattasattamahākappo sattasattavāraṃ agginā vilīyitvā aṭṭhame aṭṭhame vāre āpena vilīyitvā anukkamena tesaṭṭhimahākappāni paripuṇṇāni tadā āpavāraṃ paṭibāhitvā catusaṭṭhime mahākappe vātena vinassati tadā ādito kappavināsakamahāvāto vuṭṭhahitvāti sabbaṃ pubbe vuttanayameva. Ayaṃ pana viseso yathā agginā vināsakappe dutiyasūriyo, evamidhāpi kappavināsanatthaṃ vāto samuṭṭhāti so paṭhamaṃ sukhumarajaṃ uṭṭhāpeti, tato thūlarajaṃ saṇharajaṃ sukhumavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇepi visamaṭṭhāne ṭhitamahārukkheca uṭṭhāpeti, te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Yathānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanachayojanasattayojanappamāṇāpi bhijjitvā te vegakkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti cakkavāḷapabbatampi vāto ukkhipitvā ākāse khipati te aññamaññaṃ ghaṭṭayantā cuṇṇavicuṇṇā hutvā vinassanti eteneva bhūmaṭṭhakavimānāni ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke nāsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva parittasubhā, appamāṇasubhā, subhaṇiṇhāti tayopi tatiyajjhānabhūmī vāto gaṇhāti tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca aṭṭhāsi. Evaṃ sabbaṃ saṅkhāragataṃ vināsetvā sayaṃ vinassati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato cavitvā subhakiṇhādīsu sattā nibbattanti, tatthakappavinā sakamahāmeghato yāva kappavināsakavātupacchedo, idaṃ saṃvaṭṭo nāma, paṭhamamasaṅkhyeyyaṃ nāmāti cattāri asaṅkhyeyyakappāni eko mahākappo nāmāti sabbaṃ tejosaṃvaṭṭe vuttanayameva.
在二十无数年间，如计算世数者进行。其实义有：五种分别——前世劫、根杖劫、拂志劫、后世劫及善劫。如是五名，仅出现在佛出世劫中，未出世劫则为空劫名字。于劫持久之时，最初佛陀犹如生于大觉之莲花台下，在此刻生有一佛与同伴莲华胚胎八分相继。诸诸天声闻见此，内生欢喜，即取八分莲华，升于梵天世，立言『佛生之时将至，此将示现』。如此，二、三、四五佛次第出现，随八分莲华八周围而生。一时唯有一处由秆系连结持之，亦如佛出世劫间得名。归此，则知此五名。迄今为止于此盛开之无数劫中，诸佛、圣王及梵天皆相继出生，同样于人命劫中亦复如是。所谓人命，即众生寿命的量度。间劫即其间，乃佛出世及莽懂世代之生病饥荒等破坏频繁发生之时。随此破坏，十年递减，如此间劫持续直至堕落至低劣恶业加造之生存十年。彼时，病灭因随众生减少而逐渐终止，此为间劫终结。四十间劫合计为一无数劫，即大劫。如此火焰般燃烧，其中有时以火灭，有时以水灭之。昔日记载如初升二次太阳，以及火灾等现象。现在这火焰终灭后，出现浓密盐水云。此云降下细雨，经过连绵不断大雨增多百千万轮回填满所有天界，遍洒大地山川嫩泥。此水由风运载，遍覆大地延伸且如入禅定水，入梵天界难尽。水灭时一切蕴皆空，随水凝聚而忽然息灭，同时天空中一大暗影如云罩盖一切。仅此而已。除水外，亦有明亮的梵天界等现象出现。梵天界诸众生离开明处，世间诸各种有依止处，随云消散而出，至此如火焰大水灭尽及头次无数劫名定。四无数及七大无数皆有相似现象，如此七十七大无数劫火灭间水灭交替显现。至第八大无数劫，水灭火灭及连续等皆当知。火焰燃烧之时，有风出，称大风。此大风渐起如前说，第二太阳及大风，细风促成粉末般尘土扬起，直到石器房屋裂毁显现，泥土不复落回。风拂起大地，上拔根基至天空，抛掷方圆数十亿由风分裂粉末化，诸山脉亦被风扬至空中，相互碰打，粉碎毁灭。大地迄至广大美丽、无量妙相亦被扬起，风能入禅定界，入梵天界随风吹散，降落后，微细尘埃仍有存在，未全息灭。水灭则能滞诸蕴随水一起，自然灭没。下方有空，与上方又有空，称大暗。仅此而已，水空双空概念。此处始于优美明亮梵天界，世间出现。由浓云散去，优美天界诸众生出现，未生劫风灭时此名曰初无数劫。四无数劫里有一大无数劫名。如是光明轮转连续火灭，八大无数之水灭亦是如此。风灭起时初生为柔软细风，随后变成强风，细丝般吹起砂石砖瓦，逐渐到砌坊及大树吹起，尘沙一旦扬起，复归大地不复回落。随风起舞，天地颠覆直至天空，山川及广大界土破碎灭失。天界、雪山、苏珊罗山相互接触风吹，尘沙破碎如末灭绝。大地至极深妙美地亦被风吹起，风能进入禅定界及梵天界，破坏数千万轮回光明。其时光轮毁坏彼此，雪山相击，天山相接，尘沙灰灭。如此风为妙观第三禅地，入梵天界，取去车果，行于八十八界。诸法悉皆随之灭亡，独余下方有空，与上方空相对称，称大暗。此乃全部末法时光景。此时，优美明亮梵天界等等出现，世间显现。众生离开车果界而生，随无数风灭尽，称初无数劫，四无数劫有一大无数劫名。诸光皆于劫转燃中显现，如是。
Vuttampi cetaṃ. · 此亦已说。
‘‘Satta satta gginā vārā, aṭṭhame aṭṭhame dakā;
七七火焰岁，八八日放光；
Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā.
当四十六个满时，其中有一个风类寿命。
Agginā’bhassarā heṭṭhā, āpena subhakiṇhato;
由火焰显现，下方由水润泽；
Vehapphalato vātena, evaṃ loko vinassatī’’ti.
或因风力移动，世间如是消灭。
Tasmā tiṇṇampi paṭhamajjhānatalānaṃ ekakappepi avināsābhāvato sakalakappe tesaṃ sambhavo natthīti asaṅkhyeyya kappavasena tesaṃ āyuparicchedo daṭṭhabbo. Dutiyajjhānatalato paṭṭhāya pana paripuṇṇamahākappavasena āyuparicchedo daṭṭhabbo, na asaṅkhyeyyakappavasena. Yadi dutiyajjhānatalato paṭṭhāya paripuṇṇamahākappavasena āyuparicchedo siyā, kathaṃ ābhassarādīsu brahmūnaṃ aṭṭhamahākappādivasena āyu paripuṇṇaṃ siyā, tathā hi paṭhamajjhānatalaṃ sattasu vāresu agginā vinassati. Aṭṭhame vāre yāva ābhassarā udakena vinassati puna sattavāresu agginā paṭhamajjhānatalaṃ, puna aṭṭhamevāre udakena dutiyajjhānatalaṃ vinassatīti evaṃ aṭṭhame vāre āpavāraṃ paṭibāhitvā yāva subhakiṇhā vātena vinassati evaṃ catusaṭṭhi paripuṇṇā hotīti saccaṃ , heṭṭhāvivaṭṭaṭṭhāyī asaṅkhyeyyakappavasena eko satta mahākappāni cāti aṭṭha kappāni ābhassarabrahmūnaṃ āyuppamāṇaṃ hoti. Catusaṭṭhikappesupi vivaṭṭaṭṭhāyīasaṅkhyeyyakappavasena eko te saṭṭhimahākappāni cāti catusaṭṭhikappāni subhakiṇhānaṃ brahmūnaṃ āyuppamāṇaṃ hoti tena vuttaṃ porāṇehi.
因此，即使通过第一禅层的成就者，在一个劫中也不会完全灭绝，但在所有劫中其出现却无；这是因为其寿命可按无数劫计量。以第二禅层为基，满大劫时其寿命可见，但非无数劫。若以第二禅层为基，在满大劫时寿命具足，那么诸如火焰之类的八大劫梵天神，其寿命亦当具足。但实际上，第一禅层在七年之内因火焰消灭，八年时火焰被水灭，七年时又被火焰消灭第一禅层，八年时水灭第二禅层，如此反复，直到四十六年圆满风力将其吹灭为止，正如事实所示。由此可见，下方中央由水润泽的梵天神寿命以无数劫计。四十六劫中寿命最长者计一共七十个大劫；也就是说，八个劫后水润梵天神寿命满。四十六劫中寿命最长者，即四十六个润泽之梵天神的寿命总计，是由此得到的，此乃古语所说。
Satta satta’gginā vārā, aṭṭhame aṭṭhame dakā;
七次七次的火焰之年，八次八次的分别；
Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā’ti.
当四十六个满时，其中有一个风类寿命。
Keci pana. · 然而有些人。
‘‘Agginā’bhassarā heṭṭhā, āpena subhakiṇhato;
『火』者，光明增盛，自身如燃烧般发亮；
Vehapphalato vātena, evaṃ loko vinassatī’’ti.
或因风力吹动渐减，世间乃由此消亡。
Imissā gāthāya ‘‘ābhassarāti’’ca ‘‘subhakiṇhato’’ti ca ‘‘vehapphalato’’ti ca abhividhivasena vuttabhāvañca samatalabhāvepi seṭṭhabhūmittā paṭṭhānavasena vuttabhāvañca amaññitvā suddhāvāsabhūmīsu viya uparūparivasena bhūmikkamoti maññitvā.
此歌中『光明增盛』、『自身如燃烧』与『因风力吹动』，皆为恰当表达的缘起之义。就如最佳境界之地的维持，亦如在净土间上下徘徊的土地境界，意谓此处状态。
‘‘Pañcabhūmi naṭṭhā aggi, aṭṭha bhūmi naṭṭhā dakā;
『五地已灭，火已不存；','86':'八地已尽，风亦不存；','87':'九地已灭时，世亦不存在。
Navabhūmi naṭṭhā vātā, lokanaṭṭhā tadā siyuṃ.
九地之风消失，届时世界亦随之消亡。
Paṭhame aggi dvattiṃsa, dutiye ādi soḷasa;
初地火有三十二，第二地火有十六；
Dutiyabhūme majjhe aṭṭhamaṃ, taṃ chappaññāsa vārakaṃ.
第二境地中为第八，即六十五天。
Ābhassaramhi catutthaṃ, parittasubhamhi dve jalaṃ;
在光明天为第四，在偏远美丽天中有两处水域；
Appamāṇasubhaṃ ekavāraṃ, mataṃ udakasattama’’nti.
有一处极为美丽的水域，唯此被称为最高水域。
Vadanti tesaṃ vāde ābhassarato heṭṭhā pañcabhūmi agginaṭṭhā, subhakiṇhato heṭṭhā aṭṭhabhūmi udakanaṭṭhāti vadanti. Samataladīpanatthaṃ sandehacchedanatthaṃ evaṃ gahitāti ekabhavapariyosānaṃ sandhāya paṭisandhibhavañcāti ādi vuttanti. Imissāpi atthaṃ duggahitena gahetvā paṭisandhibhavaṅgavasena sadisabhāvameva sandhāya vuttanti parikappenti so ayuttarūpo viya dissati ativiya micchāgāho ca hoti aggaññasuttavisuddhimaggādīhi virujjhanato saṃvaṭṭasīmāpi viruddhā tattha paṭhamajjhānatalaṃ upādāya agginā, dutiyajjhānatalaṃ upādāya udakena, catutthajjhānatalaṃ upādāya vātena vinassatīti vuttavacanenāpi virujjhateva tasmā ‘‘ābhassarā’’ti ca ‘‘subhakiṇhato’’ti ca ‘‘vehapphalato’’ti ca etthābhividhivasena attho gahetabbo. Aññathā ‘‘upari pabbatā devo vassatī’’ti ettha viya ābhassarasubhakiṇhavehapphalānaṃ tena tena saṃvaṭṭena vināsopi na bhaveyya. Ayaṃ lokavipattiparicchedo. Evaṃ buddho ca dullabho loke ti imassa attho vuttoyeva.
他们的说法是：在光明天之下五境为火界，在美丽有果之下八境为水界，他们称之为此。此言旨在消除疑惑，既为平定动乱，依此而采择，得一成就，堪称因缘之终。以此义义虽微妙难领，故依因缘生灭之理论，谓一切缘起现象的相似即依因缘生灭而成，故喻其如武装列兵强状，而至不实之求。其与诸根经律净道等违背，乃至外压境界亦相互冲突。此因引火，彼因依水，第四因依风而消亡，故《光明》、《美丽果》、《广泛成果》等名当依此义固守。否则，若如他说“诸天所依之山岂非光明美好而有成果”者，则不应有各自依缘所致之灭失，此乃世间灾难之理。此义殊难得，世尊正是此义如实所说。
Iti sāgarabuddhittheraviracite sīmavisodhane · 如是于萨咖拉佛帝长老所造《界净化》中
Kappavināsakaṇḍo dutiyo paricchedo. · 劫坏品第二章竟。