Visuddhimagga XIII-52

Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti.

后来因为他们常作非法享受，为诸智者所谴责，为了覆蔽他们的非法，便建立他们的家。

Ñ(XIII,52): [419] For their [overt] practice of evil they are censured and punished by the wise, and so they build houses for the purpose of concealing the evil.

Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti.

他们住在家中，渐渐地仿效某些怠惰的有情而作（米的）贮藏。

Ñ: When they live in houses, they eventually fall in with the views of the more lazy, and they make stores of food.

Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhati, lāyitaṭṭhānampi na paṭivirūhati.

以后米便包有糠壳之谷，获谷之处便不再生长。

Ñ: As soon as they do that, the rice becomes enclosed in red powder and husks and no longer grows again of itself in the place where it was reaped.

Te sannipatitvā anutthunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā’’ti aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ.

于是他们集聚悲叹，如《起世因本经》说：「诸君！于有情中实已流行恶法。我们过去原是意生的」。

Ñ: They meet together and bemoan the fact, 'Evil has surely made its appearance among beings; for formerly we were mind-made …' (D.iii,90), and all this should be given in full in the way described in the Aggañña Sutta.

Visuddhimagga XIII-51

Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati.

因为他们吃了这种粗食，所以此后便产生小便和大便了。

Ñ(XIII,51): As soon as they eat this gross food, urine and excrement appear in them.

Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti,

此时为了他们的排泄（大小便），而破出疮口（大小便道），

Ñ: Then wound orifices break open in them to let these things out.

purisassa purisabhāvo,

男的出现男性，

Ñ: The male sex appears in the male,

itthiyāpi itthibhāvo pātubhavati.

女的亦出现女性。

Ñ: and the female sex in the female.

Tatra sudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati.

女对男，男对女长时的注视相思。

Ñ: Then the females brood over the males, and the males over the females for a long time.

Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati.

经过他们长时的注视相恋之缘，生起爱欲的热恼，

Ñ: Owing to this long period of brooding, the fever of sense desires arises.

Tato methunadhammaṃ paṭisevanti.

于是便行淫欲之法。[PTS 419]

Ñ: After that they practise sexual intercourse.

Visuddhimagga XIII-50

Tato nesaṃ bhājanāni uppajjanti.

此后便出现器皿，

Ñ(XIII,50): Then vessels appear.

Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati.

他们把米放在器皿中，置于石上，能起自然的火焰来煮它。

Ñ: They put the rice into the vessels, which they put on the tops of stones. A flame appears spontaneously and cooks it.

So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi.

那种饭如须摩那花（素馨），不需汤菜等调味，

Ñ: The cooked rice resembles jasmine flowers. It has no need of sauces and curries,

Yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃ taṃ rasova hoti.

他们希望吃那样的味，即得那种味。

Ñ: since it has whatever flavour they want to taste.

Visuddhimagga XIII-49

Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kamena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti.

在那些吃了地味的有情，渐渐地有些长得美丽，有些长得丑陋。

Ñ(XIII,49): Then as these beings make use of the essential humus, gradually some become handsome and some ugly.

Tattha vaṇṇavanto dubbaṇṇe atimaññanti.

那些美貌的人往往轻蔑丑陋的。

Ñ: The handsome ones despise the ugly ones.

Tesaṃ atimānapaccayā sāpi rasapathavī antaradhāyati.

由于他们的轻蔑之缘，消失了地味，

Ñ: Owing to their contempt the essential humus vanishes

Bhūmipappaṭako pātubhavati.

出现了另一种地果；

Ñ: and an outgrowth from the soil appears.

Atha nesaṃ teneva nayena sopi antaradhāyati.

由于他们依然如故，所以地果也消失了，

Ñ: Then that vanishes in the same way

Padālatā pātubhavati.

出现另一种甘美的藤叫盘陀罗多。

Ñ: and the badālatā creeper appears.

Teneva nayena sāpi antaradhāyati.

以同样的理由，这也失去了，

Ñ: That too vanishes in the same way

Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo.

又出现一种不是耕种的熟米──那是无皮无糠清净芳香的白米实。

Ñ: and the rice without red powder or husk that ripens without tilling appears, a clean sweet-smelling rice fruit.

Visuddhimagga XIII-48

Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti.

当日月出现之日，亦即出现了须弥山、轮围山及雪山，

Ñ(XIII,48): On the day the moon and sun appear, the mountains of Sineru, of the World-sphere and of Himalaya appear too.

Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti.

它们是在孟春月的月圆日同时出现的。

Ñ: And they appear on the full-moon day of the month of Phagguna (March), neither before nor after.

Kathaṃ?

怎样的呢？

Ñ: How?

Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti.

譬如煮稷饭时，一时起了种种的泡，

Ñ: Just as, when millet is cooking and bubbles arise, then simultaneously,

Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā.

有的高，有的低，有的平，

Ñ: some parts are domes, some hollow, and some flat,

Evamevaṃ thūpathūpaṭṭhāne pabbatā honti,

（而此大地的）高处为山，

Ñ: so too, there are mountains in the domed places,

ninnaninnaṭṭhāne samuddā,

低处为海，

Ñ: seas in the hollow places,

samasamaṭṭhāne dīpāti.

平坦之处则为洲。

Ñ: and continents (islands) in the flat places.

Visuddhimagga XIII-47

Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti.

如是在日月出现之时，各种明星亦出现。

Ñ(XIII,47): After the appearance of the moon and sun in this way, the stars appear in their constellations.

Tato pabhuti rattindivā paññāyanti, anukkamena ca māsaddhamāsautusaṃvaccharā.

从此以后，便能分别昼与夜，及渐渐地辨别一月、半月、季节及年等。

Ñ: After that, night and day are made known, and in due course, the month and half month, the season, and the year.

Visuddhimagga XIII-46

Tesaṃ cittaṃ ñatvā viya ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ pātubhavati.

这时好像知道他们的心相似，便出现了那四十九由旬大的月轮。

Ñ(XIII,46): As if knowing their thought, the moon's disk appears, forty-nine leagues across.

Te taṃ disvā bhiyyoso mattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti.

他们看到了，更加欢喜满足的说：「这好像是知道我们的希望而出现的，所以为月」，便给以月的名称。

Ñ: On seeing it they are still more delighted, and they say, 'It has appeared, seeming as if it knew our desire (chanda), so let it be called "moon" (canda)'. So they give it the name 'moon' (canda).

Visuddhimagga XIII-45

Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati,

此后便有五十由旬大的日轮出现，令他们消灭恐怖而生勇气。

Ñ(XIII,45): Then in order to remove their fears and give them courage, the sun's disk appears full fifty leagues across.

te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito,

他们看见了日轮，非常满足而喜悦地说：「我们获得了光明，它的出现，灭除我们恐怖的人的恐怖令生勇气，所以它为太阳」，

Ñ: They are delighted to see it, thinking 'We have light', and they say, 'It has appeared in order to allay our fears and give us courage (sūrabhāva), so let it be called "sun" (suriya)'.

tasmā ‘‘sūriyo hotū’’ti sūriyotvevassa nāmaṃ karonti.

便给以太阳之名。

Ñ: So they give it the name 'sun' (suriya).

Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate yampi ālokaṃ labhimhā, sopi no naṭṭhoti puna bhītā honti.

当太阳于日间发光之后而落下时，他们又生恐怖说：「我们得到了的光明，现在也失掉了」！[PTS 418]

Ñ: Now when the sun has given light for a day, it sets. Then they are frightened again, thinking 'We have lost the light we had',

Tesaṃ evaṃ hoti ‘‘sādhu vatassa sace aññaṃ ālokaṃ labheyyāmā’’ti.

他们又想：「如果我们获得另一光明是多么幸福啊」！

Ñ: and they think, 'How good if we had another light!'. [418]

Visuddhimagga XIII-44

Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti.

这时那先生于（第二禅的）梵界中的光音天的有情，因为寿终或福尽，从那里死了而生于此。

Ñ(XIII,44): Then the beings that were reborn first in the Brahmā-world of Streaming-radiance (Ābhassara) fall from there with the exhaustion of their life span, or when their merit is exhausted, and they reappear here.

Te honti sayaṃpabhā antalikkhacarā.

他们以自己的光明在空中飞行，

Ñ: They are self-luminous and wander in the sky.

Te aggaññasutte (dī. ni. 3.119) vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti.

如在起世因本经中所说，因为他们欲尝地味，为贪爱所制伏，便开始吃它一口，

Ñ: On eating the essential humus, as is told in the Aggañña Sutta (D.iii,85), they are overcome by craving, and they busy themselves in making lumps of it to eat.

Atha nesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti.

因此便失掉自己的光明，成为黑暗。

Ñ: Then their self-luminosity vanishes, and it is dark.

Te andhakāraṃ disvā bhāyanti.

他们见黑暗而起恐怖，

Ñ: They are frightened when they see the darkness.

Visuddhimagga XIII-43

Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati.

那水由风而结集及凝成一团而退缩时，便渐渐地向下低落。

Ñ(XIII,43): Being thus compressed by the air, compacted and reduced, it gradually subsides.

Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmalokā,

在水的渐渐低落之时，落到梵天界的地方便出现梵天界；

Ñ: As it sinks, the [lower] Brahmā-world reappears in its place,

upari catukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti.

落到上面的（空居的）四欲界天的地方便出现了那些天界。

Ñ: and worlds divine reappear in the places of the four upper divine worlds of the sensual sphere.

Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti.

再落到地（居天及四大洲）处之时，便起了强烈的风，

Ñ: But when it has sunk to the former earth's level, strong winds (forces) arise

Te taṃ pihitadvāre dhamakaraṇe ṭhitaudakamiva nirassāsaṃ katvā rundhanti.

那风停止了水不让再流动，好像在闭了口的水瓮里面的水相似。

Ñ: and they stop it and hold it stationary, like the water in a water pot when the outlet is plugged.

Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti.

在那甘的水退缩时，（水的）上面生起了地味，

Ñ: As the fresh water gets used up, the essential humus makes its appearance on it.

Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya.

这地味具有颜色及芳香美味，犹如不冲水的乳糜上面的膜相似。

Ñ: That possesses colour, smell and taste, like the surface film on milk rice when it dries up.

Visuddhimagga XIII-42

Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.

此时下方的虚空与上方的虚空同成一大黑暗。

Ñ(XIII,42): The upper space is now all one with the lower space in a vast gloomy darkness.

406. Atha dīghassa addhuno accayena mahāmegho uṭṭhahitvā paṭhamaṃ sukhumaṃ sukhumaṃ vassati.

这样经过了一长时期，然后起了大云，初下细雨，

Ñ: Then at the end of a long period a great cloud arises, and at first it rains gently, and then it rains with ever heavier deluges,

Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaṃ daḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminipatte udakabindusadisaṃ.

次第的下了如莲茎、如杖、如杵、如多罗树干等一样大的水柱，直至充满了百千俱胝的轮围界中一切业被烧掉了的地方，大雨才停止。在那水的下面起了风而吹过水，令水凝成一团圆形，如荷叶上面的水珠相似。

Ñ: like lotus stems, like rods, like pestles, like palm trunks, more and more. And so it pours down upon all the burnt areas in the hundred thousand million world-spheres till they disappear. Then the winds (forces) beneath and all around that water rise up and compact it and round it, like water drops on a lotus leaf.

Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce?

怎么能把那样大的水聚凝成一团的呢？

Ñ: How do they compact the great mass of water?

Vivarasampadānato.

因为给以孔隙之故──

Ñ: By making gaps;

Tañhissa tamhi tamhi vivaraṃ deti.

即那水让风吹进各处的孔隙。

Ñ: for the wind makes gaps in it here and there.

Visuddhimagga XIII-41

Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati.

从此又经过一长时期，第七个太阳出现，

Ñ(XIII,41): After that, at the end of a long period, a seventh sun appears.

Yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi.

由于它的出现，故整个的轮围界乃至百千俱胝的轮围界，共成一团火焰，

Ñ: And when that has appeared, the whole world-sphere together with the hundred thousand million other world-spheres catches fire.

Yojanasatikādibhedāni sinerukūṭānipi palujjitvā ākāseyeva antaradhāyanti.

如有一百由旬高的种种须弥山峰，此时都要破碎而消失在空中。

Ñ: Even the summits of Sineru, a hundred leagues and more high, crumble and vanish into space.

Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti.

火焰继续上升，漫延到四大王天，

Ñ: The conflagration mounts up and invades the realm of the Four Kings.

Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti.

那里的黄金宫、宝宫、珠宫等都被烧掉。再毁了三十三天。

Ñ: When it has burnt up all the golden palaces, the jewelled palaces and the crystal palaces there, it invades the Realm of the Thirty-three.

Eteneva upāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti.

如是漫延到初禅地，

Ñ: And so it goes right on up to the plane of the first jhāna.

Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati.

把那里的（梵众、梵辅、大梵）三梵天界烧掉，直至光音天为止。[PTS 417]

Ñ: When it has burnt three [lower] Brahmā-worlds, it stops there at the Ābhassara-world. [417]

Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati.

如果尚有一微尘的物质存在，此火亦不停息。

Ñ: As long as any formed thing (formation) the size of an atom still exists it does not go out;

Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati.

等到一切的诸行都已灭尽时，此火才如烧酥油的火焰不留余灰的息灭。

Ñ: but it goes out when all formed things have been consumed. And like the flame that burns ghee and oil, it leaves no ash.

Visuddhimagga XIII-40

Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati.

此后又经过长时期，第六个太阳出现，

Ñ(XIII,40): After that, at the end of a long period, a sixth sun appears,

Yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti.

因它的出现，故整个的轮围界变成一团烟，

Ñ: and when that has appeared, the whole world-sphere becomes nothing but vapour,

Pariyādiṇṇasinehaṃ dhūmena.

由烟吸去了一切的水份。

Ñ: all its moisture being evaporated.

Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.

如是乃至百千俱胝的轮围界也是同样。

Ñ: And the hundred thousand million world-spheres are the same as this one.

Visuddhimagga XIII-39

Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati.

此后又经过一长时期，第五个太阳出现，

Ñ(XIII,39): After that, at the end of a long period, a fifth sun appears,

Yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.

因它的出现，故次第以至大海，连一点滋润指节的水也没有了。

Ñ: and when that has appeared, there eventually comes to be not enough water left in the great ocean to wet one finger joint.

Visuddhimagga XIII-38

Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati.

此后又经过一长时期，第四个太阳出现，因它出现，

Ñ(XIII,38): After that, at the end of a long period, a fourth sun appears.

Yassa pātubhāvā himavati mahānadīnaṃ pabhavā ‘‘sīhapapāto haṃsapātano kaṇṇamuṇḍako rathakāradaho anotattadaho chaddantadaho kuṇāladaho’’ti ime satta mahāsarā sussanti.

故五大河的源泉──在云山中的狮子崖池，鹅崖池，钝角池，造车池，无热恼池，六牙池，郭公池等的七大湖也干了。

Ñ: And when that has appeared, the seven great lakes in Himalaya, the sources of the great rivers, dry up, that is to say, Sīhapapāta, Haṃsapātana, Kaṇṇamuṇḍaka, Rathakāra, Anotatta, Chaddanta, and Kuṇāla.

Visuddhimagga XIII-37

Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati.

此后再经过一长时期，第三个太阳出现，

Ñ(XIII,37): After that, at the end of a long period, a third sun appears.

Yassa pātubhāvā mahānadiyopi sussanti.

因它出现，故五大河也干了。

Ñ: And when that has appeared, the great rivers dry up too.

Visuddhimagga XIII-36

Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati.

自从断雨以后，经过很长的时间，便出现了第二个太阳。

Ñ(XIII,36): However, at the end of a long period after the withholding of the rain, a second sun appears.

Vuttampi cetaṃ bhagavatā ‘‘hoti kho so, bhikkhave, samayo’’ti sattasūriyaṃ (a. ni. 7.66) vitthāretabbaṃ.

对此世尊亦曾说过：「诸比丘！到了那时……」。详在七日经中。

Ñ: And this is described by the Blessed One in the way beginning, 'Bhikkhus, there is the occasion when …' (A.iv,100), and the Sattasuriya Sutta should be given in full.

Pātubhūte ca pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati.

这第二太阳出现时，便没有昼与夜的分别了。

Ñ: Now when that has appeared, there is no more telling night from day.

Eko sūriyo uṭṭheti, eko atthaṃ gacchati.

一日升，一日没，

Ñ: As one sun sets the other rises.

Avicchinnasūriyasantāpova loko hoti.

世界不断地变着阳光的热力。

Ñ: The world is uninterruptedly scorched by the suns.

Yathā ca pakatisūriye sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi.

普通的太阳是日天子所居，这劫灭的太阳是没有（日天子）的。

Ñ: But there is no sun deity in the aeon-destruction sun as there is in the ordinary sun.

Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi caranti.

普通的太阳运行时，空中有云雾流动，

Ñ: Now when the ordinary sun is present, thunder clouds and mare's-tail vapours cross the skies.

Kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti.

劫灭的太阳运行时，则无云雾，太虚无垢，犹如镜面。

Ñ: But when the aeon-destruction sun is present, the sky is as blank as the disk of a looking-glass and destitute of clouds and vapour.

Ṭhapetvā pañca mahānadiyo sesakunnadīādīsu udakaṃ sussati.

此时除了五大河之外，其它小河的水都干了。

Ñ: Beginning with the rivulets, the water in all the rivers except the five great rivers dries up.

Notes in Chinese translation: 五大河：恒河、摇尤那、舍牢浮、阿夷罗婆提、摩企。

Visuddhimagga XIII-35

Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti.

他们听了这话，大部人类及地居天，生恐惧心，成互相柔软心，行慈等福，而生（欲）天界，

Ñ(XIII,35): When human beings and earth deities hear their words, they mostly are filled with a sense of urgency. They become kind to each other and make merit with lovingkindness, etc., and so they are reborn in the divine world.

Tattha dibbasudhābhojanaṃ bhuñjitvā vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti.

在那里食诸天的净食，于风遍而遍作（准备定），获得了禅定。

Ñ: There they eat divine food, and they do the preliminary work on the air kasiṇa and acquire jhāna.

Tadaññe pana aparāpariyavedanīyena kammena devaloke nibbattanti.

（大恶趣的）其它的有情，则因顺后受业（他世受业）而生天界。

Ñ: Others, however, are reborn in a [sense-sphere] divine world through kamma to be experienced in a future life.

Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaramāno satto nāma natthi.

因为在轮回流转的有情是没有无有顺后受业的。

Ñ: For there is no being traversing the round of rebirths who is destitute of kamma to be experienced in a future life.

Tepi tattha tatheva jhānaṃ paṭilabhanti.

他们亦在那里获得禅定。[PTS 416]

Ñ: They too acquire jhāna there in the same way. [416]

Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattantīti.

如是由于在（欲）天界获得禅那，故一切（欲界有情）得生于梵天界。

Ñ: All are eventually reborn in the Brahmā-world by acquiring jhāna in a [sense-sphere] divine world in this way.

Visuddhimagga XIII-34

Tadā hi ‘‘vassasatasahassassaccayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti

即在那时候，有欲界天人，名罗伽毗由赫(lokabyūhā)，知道百千年后，世间将成劫灭，于是披头散发，哭着以手而拭眼泪，着红衣，作奇形怪状，行于人行道上，而作如是哀诉：

Ñ(XIII,34): For then the sense-sphere deities called world-marshall (loka-byūha) deities come to know that at the end of a hundred thousand years there will be the emergence of an aeon, and they travel up and down the haunts of men, their heads bared, their hair dishevelled, with piteous faces, mopping their tears with their hands, clothed in dyed cloth, and wearing their dress in great disorder. They make this announcement:

‘‘mārisā ito vassasatasahassassaccayena kappavuṭṭhānaṃ bhavissati,

「诸君！诸君！自今而后百千年将为劫灭，

Ñ: 'Good sirs, good sirs, at the end of a hundred thousand years from now there will be the emergence of an aeon.

ayaṃ loko vinassissati,

这世间要灭了，

Ñ: This world will be destroyed.

mahāsamuddopi ussussissati,

大海要涸竭了，

Ñ: Even the ocean will dry up.

ayañca mahāpathavī sineru ca pabbatarājā uddayhissanti vinassissanti.

这大地与须弥山王要烧尽而亡灭了，

Ñ: This great earth, and Sineru King of Mountains, will be consumed and destroyed.

Yāva brahmalokā lokavināso bhavissati.

直至梵界的世间要灭亡了。

Ñ: The destruction of the earth will extend as far as the Brahmā-world.

Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha,

诸君！你们快修慈啊！诸君修悲修喜、修舍啊！

Ñ: Develop lovingkindness, good sirs, develop compassion, gladness, equanimity, good sirs.

mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti.

你们孝养父母，尊敬家长啊」！

Ñ: Care for your mothers, care for your fathers, honour the elders of your clans'.

Visuddhimagga XIII-33

Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati,

这样经过了很长的时间，这里那里的水便成涸竭。

Ñ(XIII,33): When a long period has passed in this way, the water gives out here and there.

athānupubbena macchakacchapāpi kālaṅkatvā brahmaloke nibbattanti, nerayikasattāpi.

这样次第的鱼和龟死了，亦生于梵天界。地狱的有情亦然。

Ñ: Then in due course the fishes and turtles die and are reborn in the Brahmā-world, and so are the beings in hell.

Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke.

也有人说，「地狱的有情，由第七个太阳出现时灭亡」。

Ñ: Some say that the denizens of hell perish there with the appearance of the seventh sun (§41).

Jhānaṃ vinā natthi brahmaloke nibbatti,

「不修禅则不生梵天界。

Ñ: Now there is no rebirth in the Brahmā-world without jhāna;

etesañca keci dubbhikkhapīḷitā keci abhabbā jhānādhigamāya,

此等有情，有的被饥饿所恼，有的不能证得禅定，

Ñ: and some of them, being obsessed with the scarcity of food, are unable to attain jhāna,

te kathaṃ tattha nibbattantīti.

他们怎么得生梵界」？

Ñ: so how are they reborn there?

Devaloke paṭiladdhajjhānavasena.

于天界获得禅那（而生梵界）。

Ñ: By means of jhāna obtained in the [sense-sphere] divine world.

Visuddhimagga XIII-32

Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ.

其灭亡与成立，当知如下：

Ñ(XIII,32): Now it should be understood how its destruction and reconstitution come about thus.

405. Yasmiṃ hi samaye kappo agginā nassati, āditova kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati.

（一）为火所坏

当为劫火毁灭之时，是初起了劫灭的大云，[PTS 415] 于百千俱胝的轮围世间下了一阵大雨，

Ñ: On the occasion when the aeon is destroyed by fire [415] first of all a great cloud heralding the aeon's destruction appears, and there is a great downpour all over the hundred thousand million world-spheres.

Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti.

人们觉得满足喜悦，都取出他们的一切种子来播。

Ñ: People are delighted, and they bring out all their seeds and sow them.

Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati,

可是谷类生长到了可以给牛吃的程度时，虽然（雷）如驴鸣，但一滴雨也不下。

Ñ: But when the sprouts have grown enough for an ox to graze, then not a drop of rain falls any more even when asses bray.

tadā pacchinnaṃ pacchinnameva vassaṃ hoti.

从此时起，雨便完全停止了。

Ñ: Rain is withheld from then on.

Idaṃ sandhāya hi bhagavatā ‘‘hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī’’ti (a. ni. 7.66) vuttaṃ.

关于此事，世尊说：「诸比丘！到了那时，有许多年，许多的百年，许多的千年，许多的百千年，天不下雨」。

Ñ: This is what the Blessed One referred to when he said: 'Bhikkhus, an occasion comes when for many years, for many hundred years, for many thousand years, for many hundred thousand year, there is no rain' (A.iv,100).

Vassūpajīvino sattā kālaṅkatvā brahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā.

依雨水生活的有情命终生于梵天界，依诸花果生活的天神亦然。

Ñ: Beings that live by rain die and are reborn in the Brahmā-world, and so are the deities that live on flowers and fruits.

Visuddhimagga XIII-31

Vitthārato pana sadāpi ekaṃ buddhakhettaṃ vinassati.

详细的说，则常常说此三种坏为一佛剎土消灭。

Ñ(XIII,31): In breadth it is always one of the Buddha-fields that is destroyed.

Buddhakhettaṃ nāma tividhaṃ hoti – jātikhettaṃ, āṇākhettaṃ, visayakhettañca.

佛的剎土有三种：诞生剎土、威令剎土、境界剎土。

Ñ: For the Buddha-fields are of three kinds, that is, the field of birth, the field of authority, and the field of scope.

Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. Yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati.

此中，「诞生剎土」──是如来入胎等时所震动的一万轮围世间。

Ñ: Herein, the field of birth is limited by the ten thousand world-spheres that quaked on the Perfect One's taking rebirth-linking, and so on.

Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo) khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati.

「威令剎土」──是百千俱胝的轮围世间，是他的宝经、蕴护咒、幢顶护咒、稻竿护咒、孔雀护咒16等的护咒17威力所能保护的。

Ñ: The field of authority is limited by the hundred thousand million world-spheres where the following safeguards (paritta) are efficacious, that is, the Ratana Sutta (Sn. p.39), the Khandha Paritta (Vin.ii,109; A.ii,72), the Dhajagga Paritta (S.i,218) the Āṭānāṭiya Paritta (D.iii,194), and the Mora Paritta (Jā.ii,33).

Notes in Chinese translation: 16 《经集》《宝经》(Ratana-sutta)Sn.II,I(p.39ff.)；Khp.VI(p.3ff.)。「蕴护咒」(Khandha-paritta) 《增支部》A.II,p.72；Vin.II,p.l09f.《五分律》卷二六(大正22.171a)。「幢顶护咒」(Dhajagga-paritta) 《相应部》S.I,218.《杂阿含》981经(大正2.255a)，《增壹阿含》卷十四(大正2.615a)。《长部》「稻竿护咒」(Atanatiya-paritta)D.32 (III,p.194 )cf.Fragment of Atanatiya Sutra(Hoernle I,p.26)。「孔雀护咒」(Mora-Paritta) 《本生经》Jat.II ,No.159(p.33ff)。 17 「护咒」(Paritta)可参考《弥陵陀问经》Mil.150f。

Visayakhettaṃ anantamaparimāṇaṃ.

「境界剎土」──是无边无量的世间。

Ñ: The field of scope is boundless, immeasurable:

Yaṃ ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ, yattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti.

或说「以愿望为限」，这便是说，如来所愿望之处都能知道。

Ñ: 'As far as he wishes' (A.i,228) it is said. The Perfect One knows anything anywhere that he wishes.

Evametesu tīsu buddhakhettesu ekaṃ āṇākhettaṃ vinassati.

如是在这三种佛的剎土中，（坏劫是）一威令剎土的灭亡。

Ñ: So one of these three Buddha-fields, that is to say, the field of authority is destroyed.

Tasmiṃ pana vinassante jātikhettampi vinaṭṭhameva hoti.

在它灭亡时，则诞生剎土亦必灭亡。

Ñ: But when that is being destroyed, the field of birth also gets destroyed.

Vinassantañca ekatova vinassati, saṇṭhahantampi ekato saṇṭhahati.

因为它们灭亡必同时灭亡，成立亦必同时成立之故。

Ñ: And that happens simultaneously; and when it is reconstituted, that happens simultaneously (cf. MA.iv,l 14).

Visuddhimagga XIII-30

Tattha tayo saṃvaṭṭā – āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti.

（世间的破坏）这里有三种坏：水坏、火坏、风坏，

Ñ(XIII,30): Herein, there are three kinds of contraction: contraction due to water, contraction due to fire, and contraction due to air (see M. Sutta 28).

Notes in Chinese translation: 三坏即三灾，可参考《长阿含》世记经三灾品(大正1.137b)，《大毗婆沙论》卷一三三(大正27.689c)，《俱舍论》卷一二(大正29.66b)。

Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti.

这是三种坏的界限：（第二禅的）光音天，（第三禅的）遍净天，（第四禅的）广果天。

Ñ: Also there are three limits to the contraction; the Ābhassara (Streaming-radiance) Brahmā-world, that of the Subhakiṇha (Refulgent-glory), and that of the Vehapphala (Great-fruit).

Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati.

这便是说，为劫火所毁时，光音天以下都给火烧了；

Ñ: When the aeon contracts owing to fire, all below the Ābhassara [Brahmā-world] is burnt up by fire.

Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati.

为劫水所毁时，遍净天以下都给水淹没了；

Ñ: When it contracts owing to water, it is all dissolved by water up to the Subhakiṇha [Brahmā-world].

Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati.

为劫风所毁时，广果天以下都给风灭了。

Ñ: When it contracts owing to air, it is all demolished by wind up to the Vehapphala [Brahmā-world].

Visuddhimagga XIII-29

Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti, taṃmūlakattā.

此中坏劫亦包摄坏住劫，因坏住劫以坏劫为出发点之故。

Ñ(XIII,29): Herein, what supersedes the contraction is included in the contraction since it is rooted in it;

Vivaṭṭena ca vivaṭṭaṭṭhāyī,

成劫摄成住劫。

Ñ: and so too what supersedes the expansion is included in the expansion.

evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni.

像这样说，则包摄此等诸劫，即所谓：「诸比丘！有此等四阿僧祇劫。

Ñ: This being so, it includes what is stated thus: 'Bhikkhus, there are four incalculables of the aeon.

Katamāni cattāri?

云何为四？

Ñ: What four?

Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyīti (a. ni. 4.156 thokaṃ visadisaṃ) vuttāni, tāni pariggahitāni honti.

坏、坏住、成、成住」。

Ñ: The contraction, what supersedes the contraction, the expansion, and what supersedes the expansion' (A.ii,142 abbreviated).

Visuddhimagga XIII-28

404. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ.

在上面的引文中：「一生」──是从生开始以死为终属于一生的一期五蕴相续。

Ñ(XIII,28): Herein, one birth is the continuity of aggregates included in a single becoming starting with rebirth-linking and ending with death.

Esa nayo dvepi jātiyotiādīsupi.

「二生」等同样。

Ñ: So too with two births, and the rest.

Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo.

「许多坏劫」等句中，减劫为「坏劫」，增劫为「成劫」。

Ñ: But in the case of many aeons of world contraction, etc., it should be understood that the aeon of world contraction is an aeon of diminution and the aeon of world expansion is an aeon of increase.

Visuddhimagga XIII-27

Tattha pacchimanisajjato pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattaṃ ñāṇaṃ pubbenivāsañāṇaṃ nāma na hoti.

在这里，从最后而坐于现在的座起溯至于现世的结生为所缘而起的智，不名为宿住智，

Ñ(XIII,27): Herein, the knowledge that occurs making its object the period from the last sitting down for this purpose back to the rebirth-linking is not called knowledge of recollection of past life;

Taṃ pana parikammasamādhiñāṇaṃ nāma hoti.

只是遍作（准备）定智而已。

Ñ: but it is called preliminary-work-concentration knowledge;

Atītaṃsañāṇantipi eke vadanti.

也有人说这是过去分智，

Ñ: and some call it 'knowledge of the past' (atītaṃsañāṇa),

Taṃ rūpāvacaraṃ sandhāya na yujjati.

然而他把它当作色界的是不适当的（因为遍作定智是欲界的定）。

Ñ: but that is inappropriate to the fine-material sphere.

Yadā panassa bhikkhuno paṭisandhiṃ atikkamma cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati,

然此比丘，当他越过了结生而以前生的死的剎那所行的名色为所缘时，则生起意门转向心，

Ñ: However, when this bhikkhu has got back beyond the rebirth-linking, there arises in him mind-door adverting making its object the mentality-materiality that occurred at the death moment.

tasmiñca niruddhe tadevārammaṇaṃ katvā cattāri pañca vā javanāni javanti.

那心灭时，以彼同样的名色为所缘而速行了四或五的速行心。

Ñ: And when that has ceased, then either four or five impulsions impel making that their object too.

Sesaṃ pubbe vuttanayeneva purimāni parikammādināmakāni kāmāvacarāni honti.

此中如前所说的前面的（三或四速行心）名为遍作（近行、随顺、种姓）等的是欲界心。

Ñ: The first of these, called 'preliminary-work', etc., in the way already described (§5), are of the sense sphere.

Pacchimaṃ rūpāvacaraṃ catutthajjhānikaṃ appanācittaṃ.

最后的（一速行）是属于色界第四禅的安止心。

Ñ: The last is a fine-material absorption consciousness of the fourth jhāna.

Tadāssa yaṃ tena cittena saha ñāṇaṃ uppajjati, idaṃ pubbenivāsānussatiñāṇaṃ nāma.

这时和他的安止心共同生起的智，便是宿住随念智。

Ñ: The knowledge that arises in him then together with that consciousness is what is called 'knowledge of recollection of past life'.

Tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussarati.

与此智相应而念，为「彼于种种的宿住随念，[PTS 414]

Ñ: It is with the mindfulness (memory) associated with that knowledge that he 'recollects his manifold past life,

Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti (dī. ni. 1.244).

即一生、二生……乃至忆念一切宿住的形像详情」。

Ñ: that is to say', one birth, two births, … [414] thus with details and particulars he recollects his manifold past life (D.i,81).

Visuddhimagga XIII-26

Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya.

譬如强人，为了要取造宫殿所需的栋梁而伐大树，只砍下枝叶，便坏了斧口的锋刃，不能再伐大树，但他并不放弃工作，跑到铁匠的屋内，把斧头整理锐利之后，回来再伐；若再坏了，亦同样的再修再伐。

Ñ(XIII,26): Just as when a strong man is felling a big tree for the purpose of making the peak of a gable, but is unable to fell the big tree with an axe blade blunted by lopping the branches and foliage, still he does not give up the task; on the contrary, he goes to a smithy and has his axe sharpened, after which he returns and continues chopping the tree; and when the axe again gets blunt, he does as before and continues chopping it;

So evaṃ chindanto chinnassa chinnassa puna chetabbābhāvato acchinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya,

他这样伐时，已伐的部分不必再伐，只伐其未伐的部分，不久之后，便伐倒大树了。

Ñ: and as he goes on chopping it in this way, the tree falls at length, because each time there is no need to chop again what has already been chopped and what has not yet been chopped gets chopped;

evamevaṃ pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ kareyyāti.

同样的，这样努力的比丘，从基础禅出定，以前已能忆念的不必再念，只忆念结生，不久之后，便能离去结生，以前生的死的剎那所行的名色为所缘了。

Ñ: so too, when he emerges from the basic jhāna, instead of adverting to what he has already adverted to, he should advert only to the rebirth-linking, and at length he removes the rebirth-linking and makes the mentality-materiality that occurred at the death moment his object.

Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo.

此义亦可用樵夫及理发师的譬喻来说明。

Ñ: And this meaning should also be illustrated by means of the wood cutter and the hair-cutter as well.

Visuddhimagga XIII-25

Yasmā pana purimabhave nāmarūpaṃ asesaṃ niruddhaṃ aññaṃ uppannaṃ, tasmā taṃ ṭhānaṃ āhundarikaṃ andhatamamiva hoti duddasaṃ duppaññena.

前生的名色既已无余的坏灭，而生起了其它的（名色），所以那（前生的）处所是阻障如黑暗的、劣慧之人是非常难见的。

Ñ(XIII,25): But the mentality-materiality in the previous existence has ceased without remainder and another has arisen, and consequently that instance is, as it were, shut away in darkness, and it is hard for one of little understanding to see it.

Tenāpi ‘‘na sakkomahaṃ paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpamārammaṇaṃ kātu’’nti dhuranikkhepo na kātabbo.

然而他们（劣慧者）不应说「我离去结生而取前生的死的剎那所行的名色为所缘是不可能的」而断绝他的忆念。

Ñ: Still he should not give up the task, thinking 'I am unable to remove the rebirth-linking and make the mentality-materiality that occurred at the death moment my object'.

Tadeva pana pādakajjhānaṃ punappunaṃ samāpajjitabbaṃ.

他们应该数数入基础禅，

Ñ: On the contrary, he should again and again attain that same basic jhāna,

Tato ca vuṭṭhāya vuṭṭhāya taṃ ṭhānaṃ āvajjitabbaṃ.

再再出定而忆念那（前生的）处所。

Ñ: and each time he emerges he should advert to that instance.