English
English version: The unoutflowed precepts are relinquished in three instances: first, at the time of regression; second, when they become dull and lose their benefit; and third, when one attains the superior fruit. The wholesome karma of the mind is lost at one moment, namely, when beings regress from the higher realms. The wholesome actions of body, speech, and mind are all lost simultaneously when one severs their roots of goodness. Good man! If one obtains the complete precepts, the precepts of concentration, the unoutflowed precepts, and the precepts of sense restraint, that person fully understands the ten paths of karma (dasakusalakammapatha). 'Good man! Because of the ten paths of karma (dasakusalakammapatha), the lifespan of beings increases or decreases: those who decrease have a lifespan of ten years, while those who increase can reach immeasurable years. The lifespan in Uttarakuru (Uttarakuru) is fixed at one thousand years, while the lifespan in this world is one hundred years, and in the eastern and western directions, it is two hundred and fifty years; the lifespan in this world is immeasurable, and the lifespan in those other worlds is also immeasurable. The lifespan of the Four Heavenly Kings (Catummaharajika) is nine million years, and their lifespan is also not fixed, like the Trāyastriṃśa (Trāyastriṃśa) heavens. The lifespan in the Trāyastriṃśa (Trāyastriṃśa) heavens is eighteen million years, and their lifespan is also not fixed. The lifespan in the Yāmadeva (Yāmadeva) heavens is thirty-six million years, and their lifespan is also not fixed. The lifespan in the Tusita (Tusita) heavens is seventy-two million years, and except for bodhisattvas (bodhisattva) in their last life, the lifespan of all other beings is also not fixed. The lifespan in the Nimmanarati (Nimmanarati) heavens is one hundred forty-four million years, and their lifespan is also not fixed. The lifespan in the Paranimmita-vasavatti (Paranimmita-vasavatti) heavens is two hundred eighty-eight million years, and their lifespan is also not fixed. One year in the Paranimmita-vasavatti (Paranimmita-vasavatti) heavens is one day and night in the Tapana (Tapana) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is two hundred eighty-eight million years, and their lifespan is also not fixed. One year in the Nimmanarati (Nimmanarati) heavens is one day and night in the Mahararava (Mahararava) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is one hundred forty-four million years, and their lifespan is also not fixed. One year in the Tusita (Tusita) heavens is one day and night in the Raurava (Raurava) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is seventy-two million years, and their lifespan is also not fixed. One year in the Yāmadeva (Yāmadeva) heavens is one day and night in the Samghata (Samghata) hell; thus, thirty days make a month, and twelve months make a year, and the lifespan in that hell is thirty-six million years, and their lifespan is also not fixed. One year in the Trāyastriṃśa (Trāyastriṃśa) heavens is one day and night in the Kalasutra (Kalasutra) hell; thus, --------------------------------------------------------------------------------
Chinese
三十日为一月，十二月为一岁，彼地狱寿命一千八百万岁，命亦不定。四天王上一年，即是活地狱中一日一夜；如是三十日为一月，十二月为一岁，彼地狱寿命九百万岁，命亦不定。阿鼻地狱寿命一劫，大热地狱寿命半劫，唯此二处，寿命决定。人中五百年，是饿鬼中一日一夜；如是三十日为一月，十二月为一岁，彼鬼寿命万五千岁，命亦不定。畜生道中，除难陀婆难陀，其余一切命亦不定。阿鼻地狱一年，即是非想非非想处一日一夜；如是三十日为一月，十二月为一岁，彼天寿命八万大劫；无所有处六万劫，识处四万劫，空处二万劫。 “若有发起轻微烦恼，爱着空定，当知是人生四无色。从十年增至八万岁，从八万岁减还至十年，如是增减满十八反，名为中劫。谷贵三灾，疾病三灾，刀兵一灾，名一小劫。水火二灾各五段过，有一风灾，五风灾过，名一大劫。阎浮提中刀兵起时，东西二方人暂生瞋。此病起时，彼小头痛，力少微弱。此谷贵时，彼则念食。如是恶事，郁单曰无。因不杀故，寿命增长；偷因缘故，寿命减少。有二种劫：一者、水劫，二者、火劫。火劫起时，地狱众生若报尽者，悉得出离，若未尽者，移至他方大地狱中。若此世间八大地狱空无众生，是名众生脱于地狱。四大海中所有众生，业若 现代汉语译本：三十日为一个月，十二个月为一年，那地狱的寿命是一千八百万岁，寿命也不确定。四天王天上一天，就是活地狱中的一日一夜；这样三十日为一个月，十二个月为一年，那地狱的寿命是九百万岁，寿命也不确定。阿鼻地狱（Avici Hell）的寿命是一劫，大热地狱的寿命是半劫，只有这两个地方，寿命是确定的。人间五百年，是饿鬼道中的一日一夜；这样三十日为一个月，十二个月为一年，那些鬼的寿命是一万五千岁，寿命也不确定。畜生道中，除了难陀（Nanda）和婆难陀（Upananda），其余一切众生的寿命也不确定。阿鼻地狱一年，就是非想非非想处天（Neither-perception-nor-non-perception）的一日一夜；这样三十日为一个月，十二个月为一年，那天的寿命是八万大劫；无所有处天（Nothingness）六万劫，识处天（Consciousness）四万劫，空处天（Emptiness）二万劫。 ‘如果有人发起轻微的烦恼，爱着空定，应当知道这个人会生到四无色界天（Four Formless Realms）。从十年增加到八万岁，从八万岁减少回到十年，这样增加减少满十八次，称为一个中劫。谷物昂贵的三灾，疾病的三灾，刀兵的一灾，称为一个小劫。水灾和火灾各有五段经过，有一种风灾，五次风灾经过，称为一个大劫。阎浮提（Jambudvipa）中刀兵兴起时，东西两方的人暂时产生嗔恨。这里疾病兴起时，那里的人小头痛，力量少而微弱。这里谷物昂贵时，那里的人则思念食物。这样的恶事，在郁单曰（Uttarakuru）是没有的。因为不杀生的缘故，寿命增长；因为偷盗的因缘，寿命减少。有两种劫：一是水劫，二是火劫。火劫兴起时，地狱众生如果报应尽了的，全部可以脱离，如果未尽的，转移到其他方的大地狱中。如果这个世间八大地狱空无众生，这叫做众生脱离地狱。四大海中所有众生，业力如果……’
English
English version: Thirty days make a month, twelve months make a year, and the lifespan in that hell is eighteen million years, and the lifespan is also uncertain. One day in the Heaven of the Four Heavenly Kings is one day and night in the Living Hell; thus, thirty days make a month, twelve months make a year, and the lifespan in that hell is nine million years, and the lifespan is also uncertain. The lifespan in Avici Hell (Avici Hell) is one kalpa, and the lifespan in the Great Hot Hell is half a kalpa. Only in these two places is the lifespan fixed. Five hundred years in the human realm is one day and night in the realm of hungry ghosts; thus, thirty days make a month, twelve months make a year, and the lifespan of those ghosts is fifteen thousand years, and the lifespan is also uncertain. In the realm of animals, except for Nanda (Nanda) and Upananda (Upananda), the lifespan of all other beings is also uncertain. One year in Avici Hell is one day and night in the Realm of Neither-perception-nor-non-perception (Neither-perception-nor-non-perception); thus, thirty days make a month, twelve months make a year, and the lifespan in that heaven is eighty thousand great kalpas; the Realm of Nothingness (Nothingness) sixty thousand kalpas, the Realm of Consciousness (Consciousness) forty thousand kalpas, the Realm of Emptiness (Emptiness) twenty thousand kalpas. 'If someone develops slight afflictions and is attached to the samadhi of emptiness, know that this person will be born in the Four Formless Realms (Four Formless Realms). From ten years increasing to eighty thousand years, from eighty thousand years decreasing back to ten years, such increase and decrease filling eighteen times is called a middle kalpa. The three calamities of expensive grain, the three calamities of disease, and the one calamity of warfare are called a small kalpa. The two calamities of water and fire each pass through five stages, and there is one calamity of wind, and five calamities of wind pass, which is called a great kalpa. When warfare arises in Jambudvipa (Jambudvipa), people in the east and west temporarily generate anger. When disease arises here, people there have slight headaches, and their strength is little and weak. When grain is expensive here, people there think of food. Such evil things do not exist in Uttarakuru (Uttarakuru). Because of not killing, lifespan increases; because of the causes and conditions of stealing, lifespan decreases. There are two kinds of kalpas: one is the water kalpa, and the other is the fire kalpa. When the fire kalpa arises, if the retribution of beings in hell is exhausted, they can all be liberated; if it is not exhausted, they are transferred to other great hells. If the eight great hells in this world are empty of beings, this is called beings being liberated from hell. All beings in the four great oceans, if their karma...' --------------------------------------------------------------------------------
Chinese
尽者，悉皆得脱；若未尽者，悉转生于他方海中。若是海中无一众生，是名得脱。阎浮提地直下过于五百由延，有阎罗王城，周遍纵广七万五千由延。如是城中，饿鬼众生业已尽者，悉得出离；业未尽者，转生他方阎罗王所。若是城中乃至无有一众生者，是名得脱。尔时有人内因缘故，获得初禅。得已、即起大声唱言：‘初禅寂静！初禅寂静！’诸人闻已，即各思惟，一切皆共获得初禅，即舍人身生初禅地。时初禅中复有一人，内因缘故，修得二禅。得已、即起大声唱言：‘二禅寂静！二禅寂静！’众生闻已，各自思惟，复获二禅，舍初禅身，生二禅处。当尔之时，从阿鼻狱上至初禅，乃至无有一众生在。 “善男子！四天下外，有由乾陀山，中有七日，众生福德因缘力故，唯一日现，赖之熟成百谷草木。火劫起时，七日都现，烧燃一切百谷草木、山河大地、须弥山王乃至初禅。二禅众生见是火灾，心生怖畏。彼中复有先生诸天，语后来天：‘汝等莫怖！我往曾见如是火灾，齐彼而止，不来至此。’如诸众生增十年寿至八万岁，减八万寿还至十年，经尔所时，如是火灾热犹未息。是时便从中间禅处降注大雨，复经寿命一增一减，众生业行因缘力故，为持此水，其下复出七重风云。是时雨止，水上生膜，犹如乳肥 现代汉语译本 ‘尽’的意思是，所有众生都得到解脱；如果还有未解脱的，就都转生到其他地方的海中。如果海中没有一个众生，这就叫做得到解脱。阎浮提（Jambudvipa，我们所居住的大陆）的地面直下五百由延（Yojana，古印度长度单位），有阎罗王城，周围纵横七万五千由延。像这样的城中，饿鬼众生如果业报已尽，就全部可以出离；业报未尽的，就转生到其他地方的阎罗王处。如果这座城中乃至没有一个众生，这就叫做得到解脱。当时如果有人因为内在的因缘，获得了初禅（First Dhyana，色界的第一禅定）。得到之后，就大声唱道：‘初禅寂静！初禅寂静！’其他人听到后，各自思惟，一切都共同获得了初禅，就舍弃了人身而生到初禅天。当时在初禅天中又有一个人，因为内在的因缘，修得了二禅（Second Dhyana，色界的第二禅定）。得到之后，就大声唱道：‘二禅寂静！二禅寂静！’众生听到后，各自思惟，又获得了二禅，舍弃了初禅的身躯，而生到二禅天。在那个时候，从阿鼻地狱（Avici Hell，八大地狱中最底层的地狱）向上直到初禅天，乃至没有一个众生存在。 ‘善男子！’四大洲之外，有由乾陀山（Yugandhara Mountain，围绕须弥山的七金山之一），山中有七个太阳，因为众生福德因缘的力量，只有一日出现，依靠它来成熟百谷草木。火劫（Fire Kalpa，世界毁灭时的大火灾）发生时，七个太阳全部出现，焚烧一切百谷草木、山河大地、须弥山王（Mount Sumeru，佛教宇宙观中的圣山）乃至初禅天。二禅天的众生看到这种火灾，心中产生恐惧。其中有先出生的诸天，告诉后来出生的天人：‘你们不要害怕！我过去曾经见过这样的火灾，到那里就停止了，不会来到这里。’就像诸众生的寿命从十年增加到八万岁，又从八万岁减少到十年，经过这么长的时间，这样的火灾的热度还没有停止。这时就从中间的禅定之处降下大雨，又经过寿命一增一减的时间，因为众生业行因缘的力量，为了保持这些水，下面又出现七重风云。这时雨停止了，水面上生出薄膜，就像乳酪一样。