English
English version 'Exhaustion' means that all beings attain liberation; if there are still those who have not been liberated, they will all be reborn in other oceans. If there is not a single being in the ocean, this is called liberation. The ground of Jambudvipa (the continent we inhabit) extends directly downwards for five hundred yojanas (an ancient Indian unit of length), and there is the city of King Yama, with a circumference of seventy-five thousand yojanas. In such a city, if the karmic retribution of hungry ghosts is exhausted, they can all be liberated; if their karmic retribution is not exhausted, they will be reborn in other places under King Yama. If there is not even a single being in this city, this is called liberation. At that time, if someone, due to internal causes, attains the First Dhyana (the first meditative state in the Form Realm). After attaining it, they loudly proclaim: 'The First Dhyana is tranquil! The First Dhyana is tranquil!' When others hear this, they each contemplate, and all together attain the First Dhyana, then abandon their human bodies and are born in the First Dhyana heaven. At that time, in the First Dhyana heaven, there is again someone who, due to internal causes, cultivates and attains the Second Dhyana (the second meditative state in the Form Realm). After attaining it, they loudly proclaim: 'The Second Dhyana is tranquil! The Second Dhyana is tranquil!' When beings hear this, they each contemplate, and again attain the Second Dhyana, abandon their bodies of the First Dhyana, and are born in the Second Dhyana heaven. At that time, from the Avici Hell (the deepest hell in the Eight Great Hells) upwards to the First Dhyana heaven, there is not even a single being present. 'Good man! Outside the four continents, there is Mount Yugandhara (one of the seven golden mountains surrounding Mount Sumeru), and in the mountain there are seven suns. Due to the power of the blessings and karmic conditions of beings, only one sun appears, relying on it to ripen the hundreds of grains and plants. When the Fire Kalpa (the great fire disaster when the world is destroyed) arises, all seven suns appear, burning all the hundreds of grains and plants, mountains, rivers, and the earth, Mount Sumeru (the sacred mountain in Buddhist cosmology), and even the First Dhyana heaven. The beings of the Second Dhyana heaven, seeing this fire disaster, feel fear in their hearts. Among them, there are devas (gods) who were born earlier, telling the devas who were born later: 'Do not be afraid! I have seen such a fire disaster in the past, and it stopped there, it will not come here.' Just as the lifespan of beings increases from ten years to eighty thousand years, and then decreases from eighty thousand years back to ten years, after such a long time, the heat of this fire disaster has not yet stopped. At this time, heavy rain falls from the middle of the meditative states, and after another period of lifespan increasing and decreasing, due to the power of the karmic actions of beings, in order to hold this water, seven layers of wind and clouds appear below. At this time, the rain stops, and a membrane forms on the water, like cream.' --------------------------------------------------------------------------------
Chinese
。四天下中须弥山王渐渐生现，水中自然具有一切种种种子。是时二禅复有一人短命福尽，业力故堕生世间。寿无量岁，光明自照。独处经久，心生愁恼而自念言：‘我既独处，若我有福，愿更有人来生此间，与我为伴。’发是念已，是时二禅有诸众生薄福命尽，业因缘故便来生此。是人见已，心生欢喜，即自念言：‘如是人者，我所化生，即是我作；我于彼人，有自在力。’彼人亦念：‘我从彼生，彼化作我，彼于我身有自在力。’以是因缘，一切众生生我见想。善男子！阴界入等，众生世界，国土世界，皆是十业因缘而有。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨能观如是十业道者，是不为难；在家观者，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经羼提波罗蜜品第二十五 善生言：“世尊！佛先已说檀波罗蜜、尸波罗蜜，菩萨云何而得修集忍波罗蜜？” 佛言：“善男子！忍有二种：一者、世忍，二者、出世忍。能忍饥渴、寒热、苦乐，是名世忍；能忍信、戒、施、闻、智慧、正见无谬，忍佛、法、僧，骂詈、挝打、恶口、恶事、贪、瞋、痴等悉能忍之，能忍难忍，难施难作，名出世忍。善男子！菩萨若值他人打骂、轻贱、毁呰、恶口、骂詈， 现代汉语译本：四大部洲中，须弥山王渐渐显现，水中自然具有各种各样的种子。这时，二禅天中又有一个人寿命将尽，福报已完，因为业力的缘故堕落到世间。他的寿命无量岁，自身有光明照耀。独自生活了很久，心中感到忧愁烦恼，就自己想：‘我既然独自一人，如果我有福报，希望再有人来到这里，与我做伴。’他发出这个念头后，这时二禅天中有一些众生福报浅薄，寿命将尽，因为业力的因缘就来到这里出生。这个人看见他们后，心中生起欢喜，就自己想：‘这些人，是我所化生出来的，就是我创造的；我对他们，有自在的力量。’那些人也想：‘我从他那里出生，他化作了我，他对我的身体有自在的力量。’因为这个因缘，一切众生就产生了‘我’的见解和想法。善男子！阴、界、入等等，众生世界，国土世界，都是十业因缘而产生的。 ‘善男子！菩萨有两种：一种是在家的，一种是出家的。出家的菩萨能够观察这样的十业道，这还不算难；在家的菩萨能够观察，这才是难的。为什么呢？因为在家的人多被恶劣的因缘所缠绕。’ 《优婆塞戒经·羼提波罗蜜品》第二十五 善生（a virtuous being）问：‘世尊！佛先前已经说了檀波罗蜜（dāna-pāramitā, perfection of giving）、尸波罗蜜（śīla-pāramitā, perfection of morality），菩萨要怎样才能修集忍波罗蜜（kṣānti-pāramitā, perfection of patience）呢？’ 佛说：‘善男子！忍有两种：一种是世俗的忍，一种是出世的忍。能够忍受饥饿、干渴、寒冷、炎热、痛苦、快乐，这叫做世俗的忍；能够忍受信念、戒律、布施、听闻、智慧、正见没有谬误，忍受佛（Buddha）、法（Dharma）、僧（Saṃgha），忍受辱骂、殴打、恶语、恶事、贪（lobha）、嗔（dosa）、痴（moha）等等，全部都能够忍受，能够忍受难以忍受的，难以施舍的，难以做到的，这叫做超世俗的忍。善男子！菩萨如果遇到他人殴打、辱骂、轻视、诽谤、恶语、谩骂，
English
English version: Within the four great continents, Mount Sumeru (Sumeru, the king of mountains) gradually manifests, and in the water, there naturally exist all kinds of seeds. At that time, another being in the second Dhyana heaven, having exhausted his short lifespan and merits, falls into the world due to the force of karma. He has immeasurable years of life and radiates his own light. Living alone for a long time, he feels sorrow and distress, and thinks to himself: 'Since I am alone, if I have merit, I wish that someone else would come to be born here and be my companion.' After he has this thought, at that time, some beings in the second Dhyana heaven, with little merit and nearing the end of their lives, come to be born here due to karmic causes. When this person sees them, he feels joy in his heart and thinks to himself: 'These people are created by me, they are my creations; I have power over them.' Those people also think: 'I was born from him, he created me, he has power over my body.' Because of this cause and condition, all beings develop the view and thought of 'I'. Good man! The skandhas (skandha, aggregates), realms (dhātu, elements), entrances (āyatana, sense bases), etc., the world of sentient beings, the world of lands, all arise from the causes and conditions of the ten karmas. 'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to observe these ten paths of karma; it is difficult for a householder to observe them. Why? Because householders are often entangled by evil causes and conditions.' Upāsaka Sūtra, Chapter 25 on Kṣānti-pāramitā (Upāsaka Sūtra, Chapter on the Perfection of Patience) Śubha Jīva (Śubha Jīva, virtuous life) said: 'World Honored One! The Buddha has already spoken of Dāna-pāramitā (dāna-pāramitā, perfection of giving) and Śīla-pāramitā (śīla-pāramitā, perfection of morality). How can a Bodhisattva cultivate Kṣānti-pāramitā (kṣānti-pāramitā, perfection of patience)?' The Buddha said: 'Good man! There are two kinds of patience: one is worldly patience, and the other is transcendental patience. Being able to endure hunger, thirst, cold, heat, suffering, and joy is called worldly patience; being able to endure faith, precepts, giving, listening, wisdom, and right view without error, enduring the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Saṃgha), enduring insults, beatings, harsh words, evil deeds, greed (lobha), anger (dosa), delusion (moha), etc., being able to endure the unbearable, the difficult to give, the difficult to do, is called transcendental patience. Good man! If a Bodhisattva encounters others beating, scolding, belittling, slandering, speaking harshly, or cursing, --------------------------------------------------------------------------------
Chinese
是时内心无加报想。菩萨虽作如是忍事，不为现在，但为后利。有善报之，恶则不反。 “善男子！有是忍辱非波罗蜜，有波罗蜜非是忍辱，有是忍辱是波罗蜜，有非忍辱非波罗蜜。是忍辱非波罗蜜者，所谓世忍，声闻、缘觉所行忍辱。是波罗蜜非忍辱者，所谓禅波罗蜜。亦是忍辱亦波罗蜜者，所谓若被割截头目手足，乃至不生一念瞋心，檀波罗蜜、尸波罗蜜、般若波罗蜜。非忍辱非波罗蜜者，所谓声闻、缘觉持戒布施。 “善男子！若欲修忍，是人应当先破憍慢、瞋心、痴心，不观我及我所相、种性常相，若人能作如是等观，当知是人能修忍辱；如是修已，心得欢喜。有智之人，若遇恶骂，当作是念：‘是骂詈字，不一时生，初字出时后字未生，后字生已初字复灭，若不一时，云何是骂？直是风声，我云何瞋？我今此身五阴和合，四阴不现，则不可骂，色阴十分和合而有，如是和合，念念不停，若不停住，谁当受骂？然彼骂者，即是风气。风亦二种：有内、有外，我于外风都不生瞋，云何于内而生瞋也？世间骂者，亦有二种：一者、实，二者、虚。若说实者，实何所瞋！若说虚者，虚自得骂，无豫我事，我何缘瞋！若我瞋者，我自作恶。何以故？因瞋恚故生三恶道。若我于彼三恶道中受苦恼者，则为自 现代汉语译本：当时内心没有期望回报的想法。菩萨即使做出这样的忍耐行为，也不是为了眼前的利益，而是为了将来的利益。别人以善相待，就以善回报，别人以恶相待，也不会以恶相报。 ‘善男子！有些忍辱不是波罗蜜（到达彼岸），有些波罗蜜不是忍辱，有些是忍辱也是波罗蜜，有些既不是忍辱也不是波罗蜜。哪些忍辱不是波罗蜜呢？就是世俗的忍耐，以及声闻（听闻佛法而悟道者）、缘觉（通过观察因缘而悟道者）所修行的忍辱。哪些波罗蜜不是忍辱呢？就是禅波罗蜜（禅定到达彼岸）。哪些既是忍辱也是波罗蜜呢？就是如果被割截头、眼、手、脚，乃至不生起一丝嗔恨心，以及檀波罗蜜（布施到达彼岸）、尸波罗蜜（持戒到达彼岸）、般若波罗蜜（智慧到达彼岸）。哪些既不是忍辱也不是波罗蜜呢？就是声闻、缘觉所做的持戒和布施。 ‘善男子！如果想要修习忍辱，这个人应当首先破除骄慢、嗔心、痴心，不执着于‘我’以及‘我所拥有’的观念，不执着于种姓是永恒不变的观念。如果有人能够这样观照，就应当知道这个人能够修习忍辱；这样修习之后，内心会感到欢喜。有智慧的人，如果遇到恶意的辱骂，应当这样想：‘这些辱骂的字，不是同时产生的，第一个字发出的时候，后面的字还没有产生，后面的字产生的时候，第一个字已经消失了，如果不是同时产生的，怎么能说是辱骂呢？只不过是风的声音罢了，我为什么要生气呢？我现在这个身体是五阴（色、受、想、行、识）和合而成的，如果四阴（受、想、行、识）不显现，就无法被辱骂，色阴（物质）是十分和合而有的，这样和合，念念不停留，如果不停留，谁来承受辱骂呢？而且辱骂的人，只不过是一口气罢了。风也有两种：有内在的风，有外在的风，我对外在的风都不生气，为什么对内在的风要生气呢？世间的辱骂，也有两种：一种是真实的，一种是虚假的。如果说的是真实的，真实的有什么好生气的呢！如果说的是虚假的，虚假的让他自己去骂吧，与我无关，我为什么要生气呢！如果我生气，就是我自己作恶。为什么呢？因为嗔恚的缘故会堕入三恶道（地狱、饿鬼、畜生）。如果我在三恶道中遭受痛苦，那就是自'