English
In short, calculating in this way, the lifespans of the hells from the Reviving Hell to the Extremely Hot Hell are respectively: one thousand years, two thousand years, four thousand years, eight thousand years, and sixteen thousand years. Among them, one day in the Reviving Hell is equivalent to nine million human years. As stated in the *Abhidharmakośa*: "The six hells, such as the Reviving Hell, are successively equal to the desire gods in lifespan and day and night." This means that the lifespan and day and night of the six hells, such as the Reviving Hell, are equal to the lifespan of the desire realm gods. The location of the Peripheral Hells is uncertain. The lifespan of the Cold Hells is: measuring eighty cartloads of sesame seeds with the measure of Magadha, taking out one sesame seed every hundred years until they are all gone, this is the lifespan of the Blister Hell. The lifespans of the lower hells are successively twenty times that of the ones above. As stated in the *Abhidharmakośa*: "Taking out one sesame seed every hundred years from eighty carts filled with sesame seeds, the lifespan of the Blister Hell is thus, and the lower ones increase by twenty." This means that taking out one sesame seed every hundred years from eighty carts filled with sesame seeds until they are all gone, this is the lifespan of the Blister Hell, and the lifespans of the lower hells are successively twenty times that of the ones above. There are two types of pretas: those who dwell underground and those who wander in the sky. The first type dwells five hundred yojanas below the vast city. Those pretas with external obscurations suffer from hunger and thirst, their bodies burn like tree trunks, their faces are covered with hair, and their appearances are ugly. They run around everywhere searching for food, but they cannot find it. Even if they see a little food, it is guarded by Yama's servants holding weapons, and they cannot enjoy it. Even the water they see is pus and blood, and they cannot drink it. Those pretas with internal obscurations have mouths as small as the eye of a needle, so they cannot eat, and throats as thin as a bowstring, so they cannot swallow. Their stomachs are as large as valleys, so they cannot fill them, and so on, they suffer various pains. Those pretas with obscurations of food and drink find that whatever they eat and drink turns into burning iron balls, scorching their stomachs. There is also a type called "Eaters of Filth," who are born to eat and drink impure things. As stated in the *Jātakamālā*: "Whoever harms young children, diminishes the merit of sentient beings, they eat the filth in their bellies and are born with decaying bodies. Whoever's behavior is extremely base, extremely dejected, and stingy, constantly craving, after they die, they are born among the sneezing pretas. Whoever does not give anything at all and obstructs giving, the pretas are tormented by hunger and thirst, and their mouths become like the eye of a needle, making it difficult to eat. Whoever
Chinese
不使用和不给予。如果为了家族而守护财产，那就像饿鬼一样自己享用。死时回向，就生在那里。如果有人想抢夺他人的财产，给予后又后悔，死后会变成吃呕吐物的饿鬼。如果有人愤怒地说难听的话，说出诽谤的话，因为那个业力非常长久，会变成口中燃烧的饿鬼。如果有人争斗，因为没有贪欲而愤怒，吃罗刹和毒蛇蝴蝶，那会变成燃烧的饿鬼。如是说。为了食物而不节制，杀死众生后布施，那死后一定会变成蠕虫的同伴。如是说。不悦地愤怒并布施，喜欢美酒的人，死后会变成不悦的夜叉，转生为喜欢酒的那些。有贪欲和吝啬的人，死后会变成那些饿鬼。有烦恼的善夜叉啊。因此应该舍弃。如是说。寿命的量是，人一个月，相当于五百岁。一万五千年。龙树说，五千和一万都无法计算。如是说。畜生有两种，住在深处和分散的。第一种是，外海中只有酒和腐烂的食物。那些也承受着互相吞食的无量痛苦。海里的龙族每天都承受着沙砾像雨一样降下七次的痛苦。分散的是，住在天人和人类的地方的那些，他们承受着互相吞食和被他人使用和利用的痛苦。龙树说，因此，舍弃善行的人们，互相吞食非常难以忍受。有些人为了珍珠、羊毛、骨头、肉和皮肤而死亡。其他人则被强迫用手击打，用铁和铁钩击打和使用。如是说。所有那些不善业，畜生在哪里出生的方式是，马鸣说，因为贪欲而愚痴，天鹅、鸽子等等，以及驴子等有贪欲的那些，出生在罗刹的出生地。执着愤怒会变成蛇。傲慢会变成狮子。
English
Does not use and does not give. If one protects wealth for the sake of family, then one uses it like a hungry ghost for oneself. At the time of death, if one dedicates, one will be born there. If someone wants to seize the property of others, and regrets after giving, after death, one will be born as a hungry ghost who eats vomit. If someone angrily speaks unpleasant words, speaks slanderous words, because that karma is very long, one will become a hungry ghost with a burning mouth. If someone fights, and is angry because of not having desire, eats rakshasas and poisonous snakes and butterflies, that will become a burning hungry ghost. Thus it is said. For the sake of food, without restraint, killing beings and then giving, then after death, one will definitely become a companion of worms. Thus it is said. Unhappily angry and giving, people who like good wine, after death will become unhappy yakshas, reborn as those who like wine. Those with desire and stinginess, after death will become those hungry ghosts. Oh, afflicted good yakshas. Therefore, one should abandon that. Thus it is said. The measure of lifespan is, one human month is equivalent to five hundred years. Fifteen thousand years. Nagarjuna said, five thousand and ten thousand cannot be calculated. Thus it is said. There are two types of animals, those living in the depths and those scattered. The first is, in the outer ocean, there is only wine and rotten food. Those also endure immeasurable suffering of devouring each other. The nagas in the ocean endure the suffering of gravel falling like rain seven times a day. The scattered ones are those who live in the places of gods and humans, they endure the suffering of devouring each other and being used and exploited by others. Nagarjuna said, therefore, those who abandon virtuous deeds, devouring each other is very unbearable. Some die for the sake of pearls, wool, bones, meat, and skin. Others are forced to be beaten with hands, and struck and used with iron and iron hooks. Thus it is said. All those non-virtuous deeds, the way animals are born is, Ashvaghosa said, because of being deluded by desire, swans, pigeons, etc., and those who are desirous like donkeys, are born in the birthplace of rakshasas. Holding onto anger will become a snake. Pride will become a lion.
Chinese
于。以大慢心故，生于狗及驴之处。以悭吝嫉妒等故，有罪之有情死后为猴。多语而心散乱，自性不稳而生于口。以杀生、系缚及悭吝故，有情生为牛、象、狗等。因不调顺之业，生为丑陋之守护者及罪人。以嗔怒及悭吝者，死后成为食肉者，如虎、猴、狐、熊、鹫、豺狼等。不调顺、嗔怒且不布施者，生为大蛇之龙族。以布施、嗔怒及傲慢故，空行生为自在者。自己以身语意所造之罪业，因此生于旁生，故此小罪亦勿作。如是说。寿命量经中说：寿命于旁生中，最长者为劫。如是说。有些龙能住劫，其余则不定。因果相似之果有二，一者作者因相似，于其他生世中，习惯且喜好彼等。二者感受因相似，不善之十业依次成熟，如宝鬘经云：杀生则短命，不与取则贫穷，行邪淫则有怨敌，妄语则多哑，离间语则破坏和合，恶语则听不悦耳之声，绮语则言不尊严，贪心则摧毁心中希望，害心则常遭损害，邪见则有恶见，饮酒则心识迷乱，以邪命活则受欺骗，骄慢则生于恶族，嫉妒则无威严，嗔怒则容貌丑陋，不问智者则愚笨。于人中，其果报是，一切最初堕恶趣。如是说。三者增上果是，外物力量微弱，果实不按时成熟，为霜所损，大麦变为豆类，果实腐烂，食物不美味，总是歉收，果实细小，食物对身体有害，庄稼被冰雹或被所有敌人夺走而荡然无存，如俱舍论云：外境力小多损害，尘垢稠粘高下等
English
Oṃ. Due to great pride, one is born in the place of dogs and donkeys. Due to stinginess, jealousy, and so on, sentient beings with faults are reborn as monkeys after death. Speaking nonsense and being very scattered, one is born with an unstable nature in the mouth. Due to killing, binding, and stinginess, sentient beings are born as cows, elephants, dogs, and so on. Due to untamed actions, one is born as an ugly guardian and sinner. Those with anger and stinginess become meat-eaters after death, such as tigers, monkeys, foxes, bears, vultures, jackals, and so on. Those who are untamed, angry, and do not give alms are born as great serpent-like nagas. Due to generosity, anger, and pride, sky-goers are born as powerful ones. Whatever sinful actions one has done with body, speech, and mind, one is born as an animal because of that, so do not commit even small sins. Thus it is said. In the Sutra on the Measure of Life, it is said: "Life among animals is longest for an eon." Thus it is said. Some nagas live for an eon, while others are uncertain. Among the results corresponding to the cause, there are two: First, the cause corresponding to the action is that in other lifetimes, one becomes accustomed to and enjoys those things. Second, the cause corresponding to the experience is that the ten non-virtuous actions ripen in order, as the Precious Garland says: "Killing leads to a short life, taking what is not given leads to poverty, engaging in sexual misconduct leads to enemies, lying leads to many mutes, divisive speech destroys harmony, harsh speech leads to hearing unpleasant sounds, idle talk leads to undignified words, greed destroys hopes in the mind, harmful intent always brings harm, wrong views lead to bad views, drinking alcohol confuses the mind, living by wrong livelihood leads to deception, pride leads to birth in a bad family, jealousy leads to lack of splendor, anger leads to an ugly appearance, not asking the wise leads to foolishness. In humans, the result is that all first fall into the lower realms." Thus it is said. Third, the result of dominance is that external objects have little power, fruits do not ripen on time, they are damaged by frost, barley turns into beans, fruits rot, food is not delicious, there are always bad harvests, fruits are small, food is harmful to the body, and crops are carried away by hail or all enemies and become desolate, as the Treasury says: "External circumstances have little power and much harm, dust is thick and sticky, high and low, etc."
Chinese
啊！有热病等时节，果实小而酸，水和火，外在事物变化，是不善十业的果报。如是说。第二，善的因有二，因是十善，对此有三：体性，词义，分类。第一是：以心所善引发的三门行为，会成为产生善果的原因。如《宝鬘论》所说：“无有贪嗔痴，由此所生即是善。”如是说。第二是：因此，以智慧了知是善，三门的行为是业，是善趣之因的道。第三，断除三门的不善十业就是十善。如《宝鬘论》所说：“不杀生和断偷盗，断除他人之妻室，妄语和离间语粗语，不离间语支分摄。绮语和无害心，以及断除自己的邪见，这些是十白业道，邪恶即是黑色业。不饮酒和生活美好，异熟火和恭敬布施，应供养者供养和慈爱，总之，法就是这些。”如是说。第二，果有三，其中，异熟果是：以福德分，行持小、中、大三种善业，转生为人、非天，以及欲界天。在十善之上，以不动业的上二界，转生为天。第二，等流果也有二，其中，作者等流果是：自然而然地行持十善。第二，感受等流果是：十善按顺序，会变得长寿，受用广大，受人尊敬，不受人轻贱，朋友众多，美名远扬，言辞诚实，知足少欲，损害减少，持有正见。第三，增上果是：按顺序，外在事物庄稼茂盛，时节成熟，不会变质，谷物饱满，味道鲜美，永远丰收，果实巨大，有益身体，自己受用。如是说。因此，以上所说的希求高处的清净有三种：转生为人与天
English
Ah! Seasons with fever, etc., fruits small and sour, water and fire, external things change, are the results of the ten non-virtuous actions. Thus it is said. Second, the cause of virtue has two: the cause is the ten virtues, so there are three for this: nature, meaning, classification. The first is: the actions of the three doors aroused by virtuous mental factors will become the cause of producing virtuous results. As the Garland of Jewels says: "Without desire, hatred, and ignorance, what is produced by that is virtue." Thus it is said. Second: Therefore, knowing with wisdom is virtue, the actions of the three doors are karma, and the path that is the cause of happy migrations. Third, abandoning the ten non-virtuous actions of the three doors is the ten virtues. As the Garland of Jewels says: "Not killing and abandoning stealing, abandoning the wives of others, lying and divisive speech, harshness, non-separating speech are included. Frivolous speech and harmless mind, and completely abandoning one's own wrong views, these are the ten white paths of action, evil is black karma. Not drinking alcohol and living well, ripening fire and respectful giving, offering to those worthy of offerings and love, in short, the Dharma is these." Thus it is said. Second, there are three results, among which, the result of ripening is: with the division of merit, practicing the three kinds of small, medium, and large virtuous deeds, one is reborn as a human, a non-god, and a desire realm god. Above the ten virtues, with the immovable karma of the upper two realms, one is reborn as a god. Second, there are also two kinds of results similar to the cause, among which, the acting similar to the cause is: naturally practicing the ten virtues. Second, the experiencing similar to the cause is: the ten virtues in order will become long life, great enjoyment, being respected by others, not being despised by others, having many friends, having a good reputation, having honest words, being content and having few desires, reducing harm, and holding right views. Third, the dominant result is: in order, external things crops are lush, seasons are ripe, will not deteriorate, grains are full, taste is delicious, always a good harvest, fruits are huge, beneficial to the body, and one enjoys them oneself. Thus it is said. Therefore, the purity of aspiring to the heights mentioned above has three: being reborn as a human and a god