Translated by Imperial Command by the Translation Tripiṭaka Master from the Forest Monastery of Jalandhara Country of the Central India in Western Heaven, Doctrine Comprehension Master, Granted the Purple, His Majesty’s Servant Tian Xizai
Thus have I heard:
At one time, the Buddha was in the Country of Śrāvastī, in the Jeta Grove of Anāthapiṇḍada.
At that time, the World-Honored One told the bhikṣus, “Concerning the comparison of the lengths of the lifespans of sentient beings, you should listen with focused attention.”
The bhikṣus said, “World-Honored One, we rejoice to listen.”
At that time, the Sugata explained to the bhikṣus matters such as the comparison of the lifespans of sentient beings. After the bhikṣus heard these words, they rejoiced and leapt with joy, and again addressed the Buddha, saying, “We request that the World-Honored One expound further.”
At that time, the World-Honored One told the bhikṣus, “Excellent. Excellent. You should listen with focused attention. I shall now explain it for you. The lifespan in the Uninterrupted Hell is longer than one intermediate kalpa. Above it are seven hells whose lifespans differ in length. Bhikṣus, you should know that this is the comparison of the lifespans in the hells. After enduring the sinful sufferings for several kalpas, then life comes to an end.
“Bhikṣus, you should know that thirty days and nights in the human realm constitute one day and one night in the realm of hungry ghosts. Thirty such days and nights make one month for them. Twelve such months make one year for them. Calculated according to their years, five hundred years complete the full lifespan of a hungry ghost. If one compares the four great continents, the Northern Continent has a lifespan of one thousand years. The Western and Eastern Continents are successively reduced by half. The Southern Continent is not fixed. At the beginning of a kalpa there are immeasurable years, at the end of a kalpa ten years, and in between it is not fixed.
At that time, the World-Honored One spoke in verse:
“In hell there is constant suffering and distress. Because of karmic retribution, the lips are parched,
the body hair stands on end, and the abdomen is as huge as a mountain.
Disheveled hair covers the body. The mouth is as narrow as a needle.
The face is split apart. Starved and emaciated, only the skeleton is exposed.
Red hair covers the body, and the joints and skull are laid bare.
The food and drink are foul, and they constantly wail and run about.
They undergo the suffering of hunger and thirst, and exhaustion continually presses upon them.
In pain they cry out loudly. What they themselves have done, they themselves must undergo.
Greed and anger arise from opposition and compliance. They themselves create the causes of unwholesome karma.
When the karmic obstructions of these offenses mature, they receive them in the realm of hungry ghosts.
People of the Eastern Continent Pūrvavideha have a lifespan of two hundred fifty years.
In the Western Continent Avaragodānīya, the lifespan is five hundred years.
People of the Northern Continent Uttarakuru have a fixed lifespan of one thousand years.
The Southern Continent has no fixed lifespan. At the end of a kalpa it is ten years, at the beginning of a kalpa it is immeasurable.”
At that time, the bhikṣus said to the Buddha, “World-Honored One, why is it that the people of the Northern Continent Uttarakuru have a lifespan of one thousand years and then come to the end of life?”
At that time, the World-Honored One told the bhikṣus, “You should know that in the Northern Continent Uttarakuru there is no self-grasping and no discriminating mind. Because they cultivate the ten wholesome deeds, their lifespan is fixed at one thousand years. From there, when life ends, they are reborn in the heavens. Thus it is that the lifespan in the Northern Continent Uttarakuru is one thousand years, after which life comes to an end.”
At that time, the World-Honored One spoke in verse:
“Poor and suffering sentient beings delight in stealing the property of others.
They have never cultivated wholesome deeds, are lowly, and are driven and commanded by others.
Those who are wealthy and honored, possessing great riches, with all necessities of life complete,
with gold, jade, and servants, are so because they have performed wholesome deeds.
By cultivating the causes of the ten wholesome actions, they obtain the retribution of great wealth and honor.
They are now born in the Northern Continent Uttarakuru and experience happiness, and later they will be born in the heavens.
The people of the Northern Continent Uttarakuru are the happiest in the world.
Because they cultivated the causes of generosity in the past, they possess kalpa trees, wondrous garments, and fruits.
There is no suffering from heat or cold there, nor the afflictions of various diseases.
Their appearances are wondrous and dignified, because in the past they cultivated generosity.
Their blessed retribution is supremely excellent and difficult to destroy. Non glutinous rice grows naturally,
pure in color and bright white, because in the past they cultivated generosity.
Being born in the Northern Continent Uttarakuru, mani jewels shine everywhere.
Food and drink arrive in response to thought, because in the past they cultivated generosity.
That continent is most peaceful and happy. Fine medicines are always abundant,
complete in color, fragrance, and flavor, because in the past they cultivated generosity.
That continent does not eat vegetables. They constantly eat fragrant and delicious rice,
which is never exhausted, because in the past they cultivated generosity.
The fruits of the Ārāma trees are eaten while seated, without the need to stand.
When branches drop, fruits grow again, because in the past they cultivated generosity.
The water there possesses the eight virtuous qualities. When drunk, there is no illness.
The body is at ease, and the faculties are not harmed, because in the past they cultivated generosity.
They enjoy the happiness of groves and gardens, constantly hear wondrous music, are comfortable and joyful,
and their enjoyment is inexhaustible, because in the past they cultivated generosity.
The kalpa trees are loved by everyone. Under peaceful ease, fragrant rain falls,
and fragrant winds bring enjoyment without end, because in the past they cultivated generosity.
Wondrous flower scented garments and ornaments all arrive according to one’s wishes,
responding to thought, because in the past they cultivated generosity.
Fragrant herb forests and mountain ranges are all soft and vast.
They constantly play in joy, because in the past they cultivated generosity.
They constantly amuse themselves together, never giving rise to anger.
There is no self and no greed, because in the past they cultivated generosity.
Each night until the first watch, a fine rain gently falls,
removing dust so that the ground is entirely clean, because in the past they cultivated generosity.
When children grow up, mothers do not recognize them. At the end of life there is no anxiety.
There, the mind of craving and attachment is cut off, because in the past they cultivated generosity.
Compassionate mothers give birth to infants and then leave them on the road.
Passersby naturally produce milk from their fingers to nourish the infants, because in the past they cultivated generosity.
At the end of life, all are cast aside, with not the slightest sorrow.
Birds come forward and carry the bodies to pure places, because in the past they cultivated generosity.
There, everywhere is adorned. Singing, dancing, and play abound.
They are comfortable and joyful, because in the past they cultivated generosity.
The lifespan of the people there is entirely fulfilled at one thousand years,
with no premature death in between, because in the past they cultivated generosity.
There they enjoy the most excellent blessed retribution, equal and without distinction.
At the end of life they are reborn in the heavens, because in the past they cultivated generosity.”
At that time, the Buddha told the bhikṣus, “Here in Jambudvīpa, the lifespan is not fixed. It begins from ten years and extends up to hundreds of thousands and millions of years, with immeasurable lifespan. Bhikṣus, you should know that people of Jambudvīpa at present have a lifespan of one hundred years, yet premature death in between is not fixed. Bhikṣus, you should know that although people of Jambudvīpa have a lifespan of one hundred years, there is much suffering and little happiness.
“You should further know that the people of this continent, with a lifespan of one hundred years, pass through ten stages. First is bālaḥ, characterized by sleep and ignorance. Second is kumāru, chiefly devoted to play. Third is yuvan, delighting in attachment to objects of desire. Fourth is vīryam, diligently cultivating one’s occupation. Fifth is prājña, in which wisdom and eloquence differ. Sixth is smṛti, understanding and retaining memory. Seventh is siddhitu, being correctly settled and acting independently. Eighth is sthavira, when kings respect and provide support. Ninth is vṛddha, when the body declines and strength weakens. Tenth is gatajīva, when at one hundred years life comes to an end.
“Further, bhikṣus, one who lives for one hundred years experiences one hundred cycles of the three seasons, namely the cold season, the hot season, and the rainy season, also called the three times. Experiencing each of the three seasons one hundred times is equivalent to experiencing one hundred cycles of twelve months. Four months are the cold season, four months are the hot season, and four months are the rainy season.
Further, within one hundred years, experiencing one hundred cycles of twelve months amounts to one hundred cycles of twenty four half months, that is, two thousand four hundred half months. The cold season has eight half months, the hot season has eight half months, and the rainy season has eight half months.
Further, within one hundred years, which is one hundred cycles of twelve months, there are thirty six thousand days. The cold season has twelve thousand days, the hot season has twelve thousand days, and the rainy season has twelve thousand days.
Further, within one hundred years, which is one hundred cycles of twelve months, there are thirty six thousand days, during which one eats seventy two thousand meals. Among these there are times of eating and times of not eating, namely times of anger, times of distress, times of traveling on the road, times of pure fasting, times of urgent affairs, times of sleep, and times of drunken stupor. At such times one does not eat. There are also cases where food is available yet one does not eat, and cases where food is unavailable and one also does not eat. Thus, whether eating or not eating, as long as it falls within meal times, it is broadly spoken of as ‘meals,’ therefore there are seventy two thousand meals.
“Further, bhikṣus, the food and drink of this Jambudvīpa, as explained above, includes even the time of taking food from a wet nurse. The situations of eating and not eating in terms of month, half month, day and night, and year have now been broadly explained.”
At that time, the Buddha told the bhikṣus, “I say that fifty years in the human realm constitute one day and one night in the Heaven of the Four Great Kings. Using the day and night there as a unit, thirty such days and nights become one month, and twelve months become one year. Calculated according to their years, the lifespan is five hundred years. Calculated in terms of human days and nights, this equals ninety lakṣa, after which life comes to an end.
“The lifespan of five hundred years in the Heaven of the Four Great Kings constitutes one day and one night in the Hell of Repeated Reviving. Using the days and nights there as a unit, thirty such days and nights become one month, and twelve months become one year. Calculated according to the years there, five hundred years is the lifespan of sentient beings in the Great Hell of Repeated Reviving. Those five hundred years there are equal to five hundred forty lakṣa of years in the Heaven of the Four Great Kings, which is equal to sixteen thousand two hundred koṭi human years. Only then does the lifespan in the Great Hell of Repeated Reviving come to an end.”
At that time, the World-Honored One spoke in verse:
“Unwholesome bodily karma has three kinds, unwholesome verbal karma has four kinds,
and unwholesome mental karma also has three kinds. Only when offenses are exhausted does one emerge from suffering.
In the Hell of Repeated Reviving, those with identical unwholesome karma all enter together.
For sixteen thousand two hundred koṭi years they constantly undergo suffering.
Born in that hell, enemies kill one another.
After death they revive again. Only when karmic retribution is fully undergone do they emerge from suffering.”
At that time, the Buddha told the bhikṣus, “One hundred years in the human realm constitute one day and one night in the Heaven of the Thirty Three. Using the days and nights there as a unit, thirty such days and nights become one month, and twelve months become one year. In the Heaven of the Thirty Three, the lifespan is one thousand years. Comparing the one thousand years of that heaven to the human realm, it equals eighteen koṭi human years. Then life in that heaven comes to an end.”
At that time, the Buddha told the bhikṣus, “The lifespan of one thousand years in that heaven constitutes one day and one night in the Great Hell of Black Ropes. Using the days and nights there as a unit, thirty such days and nights become one month, and this is extended in the same way to years. In that great hell, the lifespan is one thousand years. Calculated according to the years there, this equals thirty two thousand four hundred koṭi human years. Then life in the Great Hell of Black Ropes comes to an end.”
At that time, the World-Honored One spoke in verse:
“Those who harbor hatred, despise and reject teachers and elders, parents, slander the Buddha and the Śrāvakas,
and destroy harmony among people, undergo great suffering in the Black Ropes.
Unwholesome karma is created by oneself, and the suffering of hell must also be borne by oneself.
There is no way to seek avoidance. Only when karmic retribution is exhausted can one emerge.”
At that time, the Buddha told the bhikṣus, “Two hundred years in the human realm constitute one day and one night in the Yāma Heaven. Using the days and nights there, thirty days become one month, and twelve months become one year. The lifespan in the Yāma Heaven is two thousand years. Calculated according to the human realm, this amounts to thirty six koṭi years. After that, life in that heaven comes to an end.
“The lifespan of two thousand years in that heaven constitutes one day and one night in the Great Hell of Crushing. Using the days and nights there, thirty days become one month, and twelve months become one year. The lifespan in the Great Hell of Crushingis two thousand years. When compared and calculated, this equals thirty two thousand four hundred koṭi human years. Only then does life in that hell come to an end.”
At that time, the World-Honored One spoke in verse:
“Because of three kinds of unwholesome karma, beings are born in the Crushing Hell .
Those who do not cultivate the three wholesome actions, who harm cattle, sheep, deer, pigs, dogs, and non human beings,
will mutually kill one another in the Crushing Hell.
By cultivating causes of suffering, one is born in a place of suffering. Only when karmic retribution is exhausted can one emerge.”
At that time, the Buddha told the bhikṣus, “Four hundred years in the human realm constitute one day and one night in the Tuṣita Heaven. Using thirty such days and nights, one month and one year are formed. The lifespan in the Tuṣita Heaven is four thousand years. Calculated according to the human realm, this amounts to seventy two koṭi years. After that, the lifespan of that heaven comes to an end.
Taking the four thousand years of that heaven as one day and one night, this becomes the measure of the Great Hell of Wailing. Using thirty such days and nights, one month and one year are formed. The lifespan in the Great Hell of Wailing is four thousand years. This equals four thousand three hundred twenty koṭi years of the Tuṣita Heaven, and equals one hundred twenty nine thousand six hundred koṭi human years. Only then does life in the Great Hell of Wailing come to an end.”
At that time, the World-Honored One spoke in verse:
“Those who kill living beings and create extremely unwholesome karma constantly undergo punishment in the Wailing Hell.
Those who commit evil deeds and deceive others can emerge from suffering only when karmic retribution is exhausted.”
At that time, the Buddha told the bhikṣus, “Eight hundred years in the human realm constitute one day and one night in the Heaven of Joy Emanations. Using thirty such days, one month is formed, and twelve months form one year. By comparison and calculation, the lifespan in the Heaven of Joy Emanations is eight thousand years. Compared to the human realm, this amounts to one hundred forty four koṭi years. After that, life in that heaven comes to an end.
Further, taking the lifespan of eight thousand years in that heaven as one day and one night, this becomes the measure of the Great Hell of Great Wailing. Using thirty such days and nights, one month and one year are formed. The lifespan in the Great Hell of Great Wailing is eight thousand years. By comparison and calculation, this equals two hundred fifty nine thousand koṭi human years. Only then does life come to an end.”
At that time, the World-Honored One spoke in verse:
“The offenses of views of self, craving for desire, and slandering the Dharma are the most severe.
When the unwholesome karma that one has done accumulates, one is born in the Great Hell of Great Wailing.
In the Great Hell of Great Wailing, all the body hair stands on end.
Food and drink are entirely burned by flames. Escape from confinement is difficult, and liberation is hard to attain.
Those who deceive others and delight in killing living beings are harmed by sword wheels, dogs, birds of prey,
and iron crows that devour marrow. Escape is impossible.”
At that time, the Buddha told the bhikṣus, “One thousand six hundred years in the human realm constitute one day and one night in the Heaven of Mastery over Others’ Emanations. Using thirty such days and nights, one month is formed. Twelve months make one year. By comparative calculation, the lifespan in the Heaven of Mastery over Others’ Emanations is sixteen thousand years, which is equal to two hundred eighty eight koṭi human years. After that, life in that heaven comes to an end.
Further, taking the sixteen thousand years of that heaven as one day and one night constitutes the measure of the Great Hot Hell. Using thirty such days and nights to form one month, and twelve months to form one year, the lifespan in the Great Hot Hell is sixteen thousand years. By comparative calculation, this equals six hundred eight thousand four hundred koṭi human years. Only then does life in that hell come to an end.”
At that time, the World-Honored One spoke in verse:
“Those who afflict and disturb parents, śramaṇas, and brāhmaṇas,
who do not cultivate wholesome actions, constantly undergo the suffering of heat.
Those who deceive and delude sentient beings suffer in the Hot Hell.
The unwholesome karma one has created does not perish. Only when karmic retribution is exhausted can one emerge.”
At that time, the Buddha told the bhikṣus, “You should listen with focused attention. I shall compare and calculate the lifespan of sentient beings in the Blistering Hell.”
At that time, the bhikṣus said to the Buddha, “Sugata, we rejoice to listen, to receive, retain, and remember. We hope that you will expound the length of the lifespan of sentient beings in the Blistering Hell.”
At that time, the Buddha told them, “Excellent. Excellent. I shall now explain in detail the matter of the lifespan in this Blistering Hell. If sesame seeds are heaped until they fill one vāha, which can contain twenty khārī, and a heavenly being takes away one grain every one hundred years, when the twenty khārī have been taken away grain by grain, only then is the lifespan in the Blistering Hell fulfilled.
“Further, bhikṣus, I speak of the comparison of the lifespans of sentient beings. In the Bursting Blister Hell, the lifespan is twenty vāha of sesame seeds. In this way, in the Aṭaṭa Hell, the lifespan is forty vāha of sesame seeds. In the Apapa Hell, the lifespan is sixty vāha of sesame seeds. In the Hahādhara Hell, the lifespan is eighty vāha of sesame seeds. In the Blue Lotus Hell, the lifespan is one hundred vāha of sesame seeds. In the Red Lotus Hell, the lifespan is one hundred twenty vāha of sesame seeds. Thus, in the Great Red Lotus Hell, the lifespan is one hundred forty vāha of sesame seeds. In each hell there is a container filled with sesame seeds. One grain is taken away every one hundred years. When each grain of sesame has been completely taken away, only then is the lifespan of the sentient beings there fulfilled.
“In this way, bhikṣus, Devadatta and his retinue, because they harbored violent and evil intentions toward Śāriputra and Mahāmaudgalyāyana, themselves fell into this great hell. Therefore, bhikṣus, you should know in this way: if someone’s body is afflicted with emaciation and suffering, yet does not give rise to anger, and the mind does not become contemptuous, then, bhikṣus, this is how the wise are. They should cultivate awakening in this manner.”
At that time, the World-Honored One spoke in verse:
“If a person utters malicious speech and slanders others as with knives and axes,
sword wheels will cut the body. All of this arises because one has created karma through the mouth.
Taking delight in slandering worthy and good persons,
and through conflict forming enmities from past lives, after death one swiftly falls into hell.
Contending over the wealth and property of others, giving rise to jealousy through conflict,
disturbing and harming others so that they have no peace, one suffers in the Bursting Blister Hell.
Taking delight and joy in slandering the Sugata,
one suffers in the Bursting Blister Hell for hundreds of thousands of kalpas.
Committing evil through body, speech, and mind, slandering worthy and noble persons,
one suffers in the Blistering Hell for five hundred thirty six kalpas.
Extensively creating boundless karma and committing the offense of falsehood,
one remains in hell for long kalpas, and only when karmic retribution is exhausted can one emerge.”
The Buddha again told the bhikṣus, “The lifespan of sentient beings in the Extremely Hot Great Hell is half of an intermediate kalpa, after which life comes to an end.”
At that time, the World-Honored One spoke in verse:
“Because they constantly create the causes of unwholesome karma and delight in its fruits,
they are far removed from the realms of humans and heavens and are born in the Hot Hell.
Beating and reviling teachers and elders, parents, śramaṇas, and brāhmaṇas,
holding wrong views and cutting off wholesome roots, they undergo great suffering in the Extremely Hot Hell.”
The Buddha again told the bhikṣus, “In the Avīci Great Hell, the lifespan is one kalpa. After that, life comes to an end. Devadatta and all deluded persons, if toward the Tathāgata they give rise to an evil mind, destroy stupas and monasteries, burn scriptures and images, cause the Buddha’s body to bleed, kill arhats, or drive and enslave bhikṣus and bhikṣuṇīs, at the end of life they will certainly fall into the Avīci Great Hell and undergo suffering without limit.”
At that time, the World-Honored One spoke in verse:
“Slandering the teachings of the Three Vehicles, killing noble arhats,
and through foolishness slandering the true Dharma, one obtains the retribution of the Uninterrupted Hell.
Just as thorny bamboo bears its own fruit, so those who create unwholesome karma are born in unwholesome destinies.
This offense of heedlessness is endured in the Avīci Hell.”
At that time, the Buddha told the bhikṣus, “The lifespan in the Heaven of Brahmā’s Commoners is half a kalpa. After that, life comes to an end. Bhikṣus, you should know that the lifespan in the Heaven of Brahmā’s Attendants is one kalpa, after which life comes to an end. The lifespan of Mahābrahman is one and a half kalpas, after which life comes to an end.
“Bhikṣus, you should know that the lifespan in the Heaven of Limited Illuminations is two kalpas, after which life comes to an end. The Heaven of Immeasurable Illuminations has a lifespan of four kalpas, after which life comes to an end. The Heaven of Extreme Illuminations has a lifespan of eight kalpas, after which life comes to an end.
“Bhikṣus, you should know that in the Heaven of Limited Purity the lifespan is sixteen kalpas, after which life comes to an end. The Heaven of Immeasurable Purity has a lifespan of thirty two kalpas, after which life comes to an end. The Heaven of All Over Purity has a lifespan of sixty four kalpas, after which life comes to an end.
“Bhikṣus, you should know that the Heaven of Cloudless has a lifespan of one hundred twenty five kalpas, after which life comes to an end. The Heaven Born from Merit has a lifespan of two hundred fifty kalpas, after which life comes to an end. The Heaven of Great Fruit has a lifespan of five hundred kalpas, after which life comes to an end. The Heaven of No Perception has a lifespan that is likewise.
“Bhikṣus, you should know that the Heaven Without Annoyance has a lifespan of one thousand kalpas, after which life comes to an end. In the Heaven Without Heat the lifespan is two thousand kalpas, after which life comes to an end.
“Bhikṣus, you should know that the Heaven of Auspicious Emergence has a lifespan of four thousand kalpas, after which life comes to an end. The Heaven of Auspicious Vision has a lifespan of eight thousand kalpas, after which life comes to an end. The Heaven of Akaniṣṭha has a lifespan of sixteen thousand kalpas, after which life comes to an end.”
Bhikṣus, you should know that sentient beings in the Sphere of the Infinity of Space have a lifespan of twenty thousand great kalpas, after which life comes to an end. The Sphere of the Infinity of Consciousness has a lifespan of forty thousand great kalpas, after which life comes to an end. The Sphere of Nothingness has a lifespan of sixty thousand great kalpas, after which life comes to an end. Sentient beings in the Sphere of Neither Thought nor Non Thought have a lifespan of eighty thousand great kalpas, after which life comes to an end.”
At that time, the Buddha told the bhikṣus, “Thus, from the Avīci Great Hell up to the Sphere of Neither Thought nor Non Thought, saṃsāra proceeds in this way. Bhikṣus, you should know that sentient beings who revolve in this manner through the five destinies come and go without cease, and presently possess the three characteristics of arising, change, and cessation. Bhikṣus, you should know that in such three characteristics of saṃsāra, there is not even the smallest part that can be delighted in or admired. It exists only for a single instant and does not abide forever. Why is this so? Bhikṣus, you should know that this is precisely the cause of the nature of suffering, and it cannot be delighted in. It is like a small amount of filth, which cannot be delighted in or admired, how much less a great amount of filth.
“As for what is called ‘existing for a single instant and does not abide forever,’ why is this so? Bhikṣus, you should know that the suffering of saṃsāra cannot be delighted in. Deluded and poorly informed sentient beings revolve through the five destinies, coming and going without cease. The course of saṃsāra is never relinquished, and they are unable to escape the suffering of the hells, nor are they able to escape the suffering of hungry ghosts. They constantly fall into evil destinies. Therefore, bhikṣus, you should train in this way: such great suffering of saṃsāra should not be delighted in. Bhikṣus, you should diligently and vigorously strive to extinguish saṃsāra.””
At that time, after the World-Honored One had finished speaking this sūtra, those bhikṣus and others were single-mindedly joyful, faithfully received it, and put it into practice.
Dharma Torch 