T01n0023_大樓炭經

大正藏第 01 冊 No. 0023 大樓炭經

No. 23 [No. 1(30), Nos. 24, 25]

大樓炭經卷第一

西晉沙門法立共法炬譯

閻浮利品第一

聞如是：

一時，佛游于舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時，眾比丘飯已后，會於講堂上，坐共議言：「可怪未曾有，是天地云何破壞？云何成就？」

佛徹聽遙聞，諸比丘飯已后，于講堂共坐議此事。佛即起到講堂坐，問諸比丘：「曏者會議此何等？」

諸比丘白佛言：「飯已后，于講堂上共議：『可怪未曾有，是天地云何破壞？云何成就？』但共議是事耳。」

佛告諸比丘：「欲從如來聞知是天地成敗時不？」

諸比丘白佛言：「唯天中天，今正是時。應為諸比丘說，知天地成敗時。比丘從佛聞，即當持之。」

佛告諸比丘：「諦聽，善思念之，今為汝說。」

諸比丘言：「唯然，世尊！愿欲聞知。」

佛言：「諸比丘！如一日月，旋照四天下時，爾所四千天下世界，有千日月、有千須彌山王、有四千天下、四千大海水、四千大龍宮、四千大金翅鳥、四千惡道、四千大惡道、七千種種大樹、八千種種大山、萬種種大泥梨，是名為一小千世界。如一千小世界，爾所小千千世界，是名為中千世界。如一中千世界，爾所中千千世界，是名為三千世界；悉燒成敗，是為一佛剎。」

佛言：「比丘！是地深六百八十萬由旬，其邊無限。其地立水上，其水深四百六十萬由旬，其邊際無有限礙。大風持水，其風深二百三十萬由旬，其邊際無限。比丘！其大海深八百四十萬由旬，其邊際無崖底。比丘！須彌山王入大海水，深八萬四千由旬、高亦八萬四千由旬，下狹上稍稍廣，上正平。種種合四類在上止，悉滿無空缺處。諸大尊神亦在上止，諸尊復尊大神，悉在上居止。忉利天宮，在須彌山上；過忉利天，上有焰天；過焰天，有兜率天；上過兜率天，有尼摩羅天；過尼摩羅天，上有波羅尼蜜和耶越致天；過是，上有梵迦夷天；過是天，上有魔天。其宮廣長二十四萬里，宮壁七重，欄楯七重，刀分七重，行樹七重。周匝皆以七寶，畫妙好，金銀水精琉璃馬瑙赤真珠車𤦲，金壁銀門，銀壁金門，琉璃壁水精門，水精壁琉璃門，赤真珠壁馬瑙門，馬瑙壁赤真珠門，車𤦲壁一切眾寶門，采畫妙好，皆以七寶作之。金欄楯金柱栿銀桄，銀欄楯銀柱栿金桄，琉璃欄楯琉璃柱栿，水精欄楯水精柱栿琉璃桄，赤真珠欄楯赤真珠柱栿馬瑙桄，馬瑙欄楯馬瑙柱栿赤真珠桄，車𤦲欄楯車𤦲柱栿，一切妙寶作之。金刀分者銀垂，銀刀分者金垂，琉璃刀分者水精垂，水精刀分者琉璃垂，赤真珠刀分者馬瑙垂，馬瑙刀分者赤真珠垂，車𤦲刀分者一切寶垂。金樹金根金莖，銀枝葉花實，銀樹銀根銀莖，金枝葉華實，琉璃樹琉璃根莖，水精枝葉華實，水精樹水精根莖，琉璃枝葉華實，赤真珠樹赤真珠根，馬瑙莖枝葉華實，馬瑙樹馬瑙根莖，赤真珠枝葉華實，車𤦲樹車𤦲根莖，一切寶枝葉華實。彩畫姝好，皆以七寶，金銀、琉璃、水精、赤真珠、車𤦲馬瑙。其門上有曲箱蓋，欄楯上有交露，樓觀下有園觀舍宅。浴池生華，種種樹，種種葉，種種華，種種實，出種種香，種種飛鳥，各各悲鳴

現代漢語譯本： 如是我聞： 一時，佛陀在舍衛城的祇樹給孤獨園中，與一千二百五十位大比丘一同居住。當時，眾比丘用過飯後，聚集在講堂上，坐在一起討論說：『真是奇怪，前所未有，這天地是如何破壞的？又是如何形成的呢？』 佛陀以天耳通聽到，眾比丘飯後在講堂上共同討論此事。佛陀隨即起身來到講堂坐下，問眾比丘：『剛才你們在討論什麼？』 眾比丘向佛陀稟告說：『我們用過飯後，在講堂上共同討論：』真是奇怪，前所未有，這天地是如何破壞的？又是如何形成的？『我們只是在討論這件事而已。』 佛陀告訴眾比丘：『你們想從如來這裡知道這天地成敗的時刻嗎？』 眾比丘向佛陀稟告說：『是的，天中天，現在正是時候。應該為眾比丘解說，讓他們知道天地成敗的時刻。比丘們從佛陀這裡聽到后，就會記住它。』 佛陀告訴眾比丘：『仔細聽，好好思考，現在為你們解說。』 眾比丘說：『是的，世尊！我們願意聽聞。』 佛陀說：『諸位比丘！就像一個日月，旋轉照耀四天下時，那裡有四千個天下世界，有一千個日月、一千座須彌山王、四千個天下、四千個大海水、四千個大龍宮、四千只大金翅鳥、四千個惡道、四千個大惡道、七千種各種大樹、八千種各種大山、一萬種各種大地獄，這稱為一個小千世界。像一千個小世界，那裡的小千個小世界，這稱為中千世界。像一個中千世界，那裡的中千個中千世界，這稱為三千世界；全部燒燬成敗，這是一個佛剎。』 佛陀說：『比丘們！這大地深六百八十萬由旬，它的邊緣是無限的。這大地立在水上，水深四百六十萬由旬，它的邊緣也是無限的。大風支撐著水，風深二百三十萬由旬，它的邊緣也是無限的。比丘們！大海深八百四十萬由旬，它的邊緣沒有盡頭。比丘們！須彌山王深入大海水，深八萬四千由旬，高也是八萬四千由旬，下面狹窄上面逐漸寬廣，上面是平的。各種四類眾生在上面居住，都滿了沒有空缺的地方。各位大尊神也在上面居住，各位尊貴又尊貴的大神，都在上面居住。忉利天宮，在須彌山上；過了忉利天，上面有焰天；過了焰天，有兜率天；過了兜率天，有尼摩羅天；過了尼摩羅天，上面有波羅尼蜜和耶越致天；過了這裡，上面有梵迦夷天；過了這天，上面有魔天。它的宮殿廣闊長二十四萬里，宮墻七重，欄桿七重，刀分七重，行樹七重。周圍都用七寶裝飾，描繪得精美絕倫，有金、銀、水精、琉璃、瑪瑙、赤真珠、車渠，金墻銀門，銀墻金門，琉璃墻水精門，水精墻琉璃門，赤真珠墻瑪瑙門，瑪瑙墻赤真珠門，車渠墻一切眾寶門，色彩鮮豔，都用七寶製成。金欄桿金柱子金橫樑，銀欄桿銀柱子銀橫樑，琉璃欄桿琉璃柱子琉璃橫樑，水精欄桿水精柱子水精橫樑，赤真珠欄桿赤真珠柱子赤真珠橫樑，瑪瑙欄桿瑪瑙柱子瑪瑙橫樑，車渠欄桿車渠柱子車渠橫樑，都用各種珍寶製成。金刀分垂著銀飾，銀刀分垂著金飾，琉璃刀分垂著水精飾，水精刀分垂著琉璃飾，赤真珠刀分垂著瑪瑙飾，瑪瑙刀分垂著赤真珠飾，車渠刀分垂著一切寶飾。金樹金根金莖，銀枝葉花果，銀樹銀根銀莖，金枝葉花果，琉璃樹琉璃根莖，水精枝葉花果，水精樹水精根莖，琉璃枝葉花果，赤真珠樹赤真珠根，瑪瑙莖枝葉花果，瑪瑙樹瑪瑙根莖，赤真珠枝葉花果，車渠樹車渠根莖，一切寶枝葉花果。色彩鮮豔美好，都用七寶，金、銀、琉璃、水精、赤真珠、車渠、瑪瑙裝飾。門上有彎曲的箱蓋，欄桿上有交錯的露臺，樓閣下有園林房屋。浴池裡生長著花，各種樹，各種葉，各種花，各種果實，散發出各種香味，各種飛鳥，各自鳴叫。

English version: Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika's Park in Sravasti, together with a great assembly of twelve hundred and fifty bhikkhus. Then, after the bhikkhus had finished their meal, they gathered in the lecture hall, sitting together and discussing, saying: 'It is strange and unprecedented, how is this world destroyed? And how is it formed?' The Buddha, with his divine ear, heard that the bhikkhus were discussing this matter in the lecture hall after their meal. The Buddha then rose and went to the lecture hall, sitting down and asking the bhikkhus: 'What were you discussing just now?' The bhikkhus reported to the Buddha, saying: 'After our meal, we were discussing in the lecture hall: 'It is strange and unprecedented, how is this world destroyed? And how is it formed?' We were only discussing this matter.' The Buddha told the bhikkhus: 'Do you wish to hear from the Tathagata about the time of the formation and destruction of this world?' The bhikkhus reported to the Buddha, saying: 'Yes, Blessed One, now is the right time. You should explain to the bhikkhus, so that they may know the time of the formation and destruction of the world. When the bhikkhus hear it from the Buddha, they will remember it.' The Buddha told the bhikkhus: 'Listen carefully, and contemplate well, now I will explain it to you.' The bhikkhus said: 'Yes, Blessed One! We wish to hear and know.' The Buddha said: 'Bhikkhus! Just as one sun and moon revolve and illuminate the four continents, there are four thousand world systems, with a thousand suns and moons, a thousand Mount Sumerus, four thousand continents, four thousand great oceans, four thousand great dragon palaces, four thousand great garudas, four thousand evil paths, four thousand great evil paths, seven thousand kinds of great trees, eight thousand kinds of great mountains, and ten thousand kinds of great hells. This is called a small chiliocosm. Like a thousand small worlds, that many small chiliocosms, this is called a medium chiliocosm. Like one medium chiliocosm, that many medium chiliocosms, this is called a great chiliocosm; all are burned and destroyed, this is one Buddha-field.' The Buddha said: 'Bhikkhus! This earth is six million eight hundred thousand yojanas deep, and its edges are limitless. This earth stands on water, which is four million six hundred thousand yojanas deep, and its edges are also limitless. The great wind supports the water, and the wind is two million three hundred thousand yojanas deep, and its edges are limitless. Bhikkhus! The great ocean is eight million four hundred thousand yojanas deep, and its edges have no end. Bhikkhus! Mount Sumeru enters the great ocean, it is eighty-four thousand yojanas deep, and also eighty-four thousand yojanas high, narrow at the bottom and gradually wider at the top, and the top is flat. Various four kinds of beings dwell on it, all filled without any empty space. The great honored gods also dwell on it, and the honored and most honored great gods all dwell on it. The Trayastrimsa Heaven is on Mount Sumeru; beyond the Trayastrimsa Heaven, there is the Yama Heaven; beyond the Yama Heaven, there is the Tusita Heaven; beyond the Tusita Heaven, there is the Nirmanarati Heaven; beyond the Nirmanarati Heaven, there is the Paranirmitavasavartin Heaven; beyond this, there is the Brahma-kayika Heaven; beyond this heaven, there is the Mara Heaven. Its palace is twenty-four million li in length and width, with seven layers of walls, seven layers of railings, seven layers of knife-edges, and seven layers of rows of trees. All around it is decorated with seven treasures, beautifully painted, with gold, silver, crystal, lapis lazuli, agate, red pearls, and carnelian. Gold walls with silver doors, silver walls with gold doors, lapis lazuli walls with crystal doors, crystal walls with lapis lazuli doors, red pearl walls with agate doors, agate walls with red pearl doors, carnelian walls with doors of all kinds of treasures, beautifully colored, all made of seven treasures. Gold railings with gold pillars and gold beams, silver railings with silver pillars and silver beams, lapis lazuli railings with lapis lazuli pillars and lapis lazuli beams, crystal railings with crystal pillars and crystal beams, red pearl railings with red pearl pillars and red pearl beams, agate railings with agate pillars and agate beams, carnelian railings with carnelian pillars and carnelian beams, all made of various treasures. Gold knife-edges with silver pendants, silver knife-edges with gold pendants, lapis lazuli knife-edges with crystal pendants, crystal knife-edges with lapis lazuli pendants, red pearl knife-edges with agate pendants, agate knife-edges with red pearl pendants, carnelian knife-edges with pendants of all kinds of treasures. Gold trees with gold roots and gold stems, silver branches, leaves, flowers, and fruits; silver trees with silver roots and silver stems, gold branches, leaves, flowers, and fruits; lapis lazuli trees with lapis lazuli roots and stems, crystal branches, leaves, flowers, and fruits; crystal trees with crystal roots and stems, lapis lazuli branches, leaves, flowers, and fruits; red pearl trees with red pearl roots, agate stems, branches, leaves, and fruits; agate trees with agate roots and stems, red pearl branches, leaves, flowers, and fruits; carnelian trees with carnelian roots and stems, branches, leaves, flowers, and fruits of all kinds of treasures. The colors are beautiful and exquisite, all decorated with seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. Above the doors are curved box-like covers, above the railings are intersecting terraces, below the pavilions are gardens and houses. In the bathing ponds grow flowers, various trees, various leaves, various flowers, various fruits, emitting various fragrances, and various birds, each singing their own songs.

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「過魔天，上有梵迦夷天；過梵迦夷天，上有阿衛貨天；過是上有首皮斤天；過是有比呼破天；過是已有無人想天；過是已有阿和天；過是已有答和天；過是已有名須達稱天；過是已有須陀尸天；過是已有阿迦尼吒天；過是已有天，名阿竭禪天；過是已有天，名識知；過是已有天，名阿因；過是已有天，名無有思想亦不無想，乃至其上有人，生老病死，往還不復過其上數。」

佛言：「比丘！須彌山王以四寶作城，琉璃水精金銀；須彌山王北有天下，名郁單曰，廣長各四十萬里，正方；須彌山王東有天下，名弗于逮，廣長各三十六萬里，周匝正圓；須彌山王西有天下，名俱耶尼，廣長各三十二萬里，如半月形；須彌山王南有天下，名閻浮利，廣長各二十八萬里，北廣南狹。須彌山王北脅天金照北方天下；須彌山王東脅天銀照東方天下；須彌山王西脅天水精照西方天下；須彌山王南脅天琉璃照南方天下。北方天下有樹名銀莖，圍二百八十里高四千里，枝葉分佈二千里；東方天下有大樹名條莖，圍二百八十里高四千里，枝葉分佈二千里；俱耶尼天下有樹名斤莖，圍二百八十里高四千里，枝葉分佈二千里，其樹上有石牛，高四十里；閻浮利天下，有大樹名閻，高四千里，莖圍二百八十里，枝葉分佈二千里。金翅鳥王及龍有樹名駒利睒，高四千里，莖圍二百八十里，枝葉分佈二千里；阿須倫有大樹名善晝過度，高四千里莖圍二百八十里，枝葉分佈二千里；忉利天有樹名度晝，高四千里莖圍二百八十里，枝葉分佈二千里；大海北有大樹名閻，高四千里莖圍二百八十里，枝葉分佈二千里。北方地空中有叢樹名庵，廣長各二千里；復有叢樹名閻破，廣長各二千里；復有叢樹名多，廣長各二千里；復有叢樹名那多，廣長各二千里；復有叢樹名男，廣長各二千里；復有叢樹名女，廣長各二千里；復有叢樹名小兒，廣長各二千里；復有叢樹名柏，廣長各二千里；復有叢樹名栴檀，廣長各二千里；復有叢樹名佉缽，廣長各二千里；復有叢樹名般奈，廣長各二千里；復有叢樹名比羅，廣長各二千里；復有叢樹名大利，廣長各二千里；復有叢樹名㮈，廣長各二千里；復有叢樹名安石榴，廣長各二千里；復有叢樹名抄羅，廣長各二千里；復有叢樹名陂，廣長各二千里；復有叢樹名陂隆，廣長各二千里；復有叢樹名阿摩勒，廣長各二千里；復有叢樹名呵黎勒，廣長各二千里；復有叢樹名毗醯勒，廣長各二千里；復有叢樹名葦，廣長各二千里；復有叢樹名竹，廣長各二千里；復有叢樹名拖羅，廣長各二千里；復有叢樹名合羅，廣長各二千里；復有叢樹名瓜，廣長各二千里；復有叢樹名大瓜，廣長各二千里；復有叢樹名脫華，廣長各二千里；復有叢樹名浴陂，廣長各二千里；復有叢樹名須女華，廣長各二千里；復有叢樹名皮羅，廣長各二千里；復有叢樹名和師，廣長各二千里；復有叢樹名茄夷，廣長各二千里；復有叢樹名投鮮，廣長各二千里；復有叢樹名蒲萄，廣長各二千里。過是空地，其空地中，復有優缽華池二千里，紅蓮華池二千里，白蓮華池二千里，黃蓮華池二千里，毒蛇池二千里。過是已地空，其空中有海郁禪，從東西流入大海，其郁禪海中，見轉輪王亦知天下，有轉輪王見遊行時跡，郁禪北有山名郁單茄。」

佛語比丘：「其山甚樂，姝好樹木生葉，華實甚香，畜獸鳥無所不有，無與等者也

『過了魔天，上面是梵迦夷天；過了梵迦夷天，上面是阿衛貨天；過了阿衛貨天，上面是首皮斤天；過了首皮斤天，上面是有比呼破天；過了有比呼破天，上面是已有無人想天；過了已有無人想天，上面是已有阿和天；過了已有阿和天，上面是已有答和天；過了已有答和天，上面是已有名須達稱天；過了已有名須達稱天，上面是已有須陀尸天；過了已有須陀尸天，上面是已有阿迦尼吒天；過了已有阿迦尼吒天，上面是已有天，名叫阿竭禪天；過了已有阿竭禪天，上面是已有天，名叫識知；過了已有識知天，上面是已有天，名叫阿因；過了已有阿因天，上面是已有天，名叫無有思想亦不無想，乃至其上有人，生老病死，往還不復超過其上數。』 佛說：『比丘們！須彌山王用四寶建造城池，分別是琉璃、水精、金和銀；須彌山王北面有天下，名叫郁單曰，東西和南北的長度都是四十萬里，呈正方形；須彌山王東面有天下，名叫弗于逮，東西和南北的長度都是三十六萬里，呈圓形；須彌山王西面有天下，名叫俱耶尼，東西和南北的長度都是三十二萬里，呈半月形；須彌山王南面有天下，名叫閻浮利，東西長度是二十八萬里，北面寬南面窄。須彌山王北側的天空用金照耀北方天下；須彌山王東側的天空用銀照耀東方天下；須彌山王西側的天空用水晶照耀西方天下；須彌山王南側的天空用琉璃照耀南方天下。北方天下有樹名叫銀莖，周長二百八十里，高四千里，枝葉分佈二千里；東方天下有大樹名叫條莖，周長二百八十里，高四千里，枝葉分佈二千里；俱耶尼天下有樹名叫斤莖，周長二百八十里，高四千里，枝葉分佈二千里，樹上有一頭石牛，高四十里；閻浮利天下，有大樹名叫閻，高四千里，樹幹周長二百八十里，枝葉分佈二千里。金翅鳥王和龍有樹名叫駒利睒，高四千里，樹幹周長二百八十里，枝葉分佈二千里；阿修羅有大樹名叫善晝過度，高四千里，樹幹周長二百八十里，枝葉分佈二千里；忉利天有樹名叫度晝，高四千里，樹幹周長二百八十里，枝葉分佈二千里；大海北面有大樹名叫閻，高四千里，樹幹周長二百八十里，枝葉分佈二千里。北方空中有叢樹名叫庵，東西和南北的長度都是二千里；還有叢樹名叫閻破，東西和南北的長度都是二千里；還有叢樹名叫多，東西和南北的長度都是二千里；還有叢樹名叫那多，東西和南北的長度都是二千里；還有叢樹名叫男，東西和南北的長度都是二千里；還有叢樹名叫女，東西和南北的長度都是二千里；還有叢樹名叫小兒，東西和南北的長度都是二千里；還有叢樹名叫柏，東西和南北的長度都是二千里；還有叢樹名叫栴檀，東西和南北的長度都是二千里；還有叢樹名叫佉缽，東西和南北的長度都是二千里；還有叢樹名叫般奈，東西和南北的長度都是二千里；還有叢樹名叫比羅，東西和南北的長度都是二千里；還有叢樹名叫大利，東西和南北的長度都是二千里；還有叢樹名叫㮈，東西和南北的長度都是二千里；還有叢樹名叫安石榴，東西和南北的長度都是二千里；還有叢樹名叫抄羅，東西和南北的長度都是二千里；還有叢樹名叫陂，東西和南北的長度都是二千里；還有叢樹名叫陂隆，東西和南北的長度都是二千里；還有叢樹名叫阿摩勒，東西和南北的長度都是二千里；還有叢樹名叫呵黎勒，東西和南北的長度都是二千里；還有叢樹名叫毗醯勒，東西和南北的長度都是二千里；還有叢樹名叫葦，東西和南北的長度都是二千里；還有叢樹名叫竹，東西和南北的長度都是二千里；還有叢樹名叫拖羅，東西和南北的長度都是二千里；還有叢樹名叫合羅，東西和南北的長度都是二千里；還有叢樹名叫瓜，東西和南北的長度都是二千里；還有叢樹名叫大瓜，東西和南北的長度都是二千里；還有叢樹名叫脫華，東西和南北的長度都是二千里；還有叢樹名叫浴陂，東西和南北的長度都是二千里；還有叢樹名叫須女華，東西和南北的長度都是二千里；還有叢樹名叫皮羅，東西和南北的長度都是二千里；還有叢樹名叫和師，東西和南北的長度都是二千里；還有叢樹名叫茄夷，東西和南北的長度都是二千里；還有叢樹名叫投鮮，東西和南北的長度都是二千里；還有叢樹名叫蒲萄，東西和南北的長度都是二千里。過了這片空地，空地中還有優缽華池二千里，紅蓮華池二千里，白蓮華池二千里，黃蓮華池二千里，毒蛇池二千里。過了這片空地，空中有海郁禪，從東西流入大海，在郁禪海中，見到轉輪王也知道天下，有轉輪王見到**時的軌跡，郁禪北面有山名叫郁單茄。』 佛對比丘們說：『那座山非常快樂，生長著美麗茂盛的樹木，花朵和果實非常香甜，各種動物和鳥類應有盡有，沒有其他地方可以與之相比。』

'Beyond the Mara heaven, there is the Brahma-kayika heaven; beyond the Brahma-kayika heaven, there is the Abhasvara heaven; beyond that, there is the Subhakrtsna heaven; beyond that, there is the Vehapphala heaven; beyond that, there is the Asannasatta heaven; beyond that, there is the Atapa heaven; beyond that, there is the Sudrsha heaven; beyond that, there is the Sudarsana heaven; beyond that, there is the Akanistha heaven; beyond that, there is a heaven called Akasa-anantya-ayatana; beyond that, there is a heaven called Vijnana-anantya-ayatana; beyond that, there is a heaven called Akincanya-ayatana; beyond that, there is a heaven called Naiva-sanjna-nasanjna-ayatana, and even above that, there are beings who experience birth, old age, sickness, and death, and they go and return, not exceeding that number.' The Buddha said, 'Monks! Mount Sumeru is a city made of four treasures: lapis lazuli, crystal, gold, and silver. To the north of Mount Sumeru is a continent called Uttarakuru, which is 400,000 yojanas in length and width, and is square. To the east of Mount Sumeru is a continent called Purvavideha, which is 360,000 yojanas in length and width, and is perfectly round. To the west of Mount Sumeru is a continent called Aparagodaniya, which is 320,000 yojanas in length and width, and is shaped like a half-moon. To the south of Mount Sumeru is a continent called Jambudvipa, which is 280,000 yojanas in length, wider in the north and narrower in the south. The sky on the north side of Mount Sumeru illuminates the northern continent with gold; the sky on the east side of Mount Sumeru illuminates the eastern continent with silver; the sky on the west side of Mount Sumeru illuminates the western continent with crystal; and the sky on the south side of Mount Sumeru illuminates the southern continent with lapis lazuli. In the northern continent, there is a tree called Silver Stem, with a circumference of 280 yojanas, a height of 4,000 yojanas, and branches and leaves spreading for 2,000 yojanas. In the eastern continent, there is a large tree called Striped Stem, with a circumference of 280 yojanas, a height of 4,000 yojanas, and branches and leaves spreading for 2,000 yojanas. In the Aparagodaniya continent, there is a tree called Axe Stem, with a circumference of 280 yojanas, a height of 4,000 yojanas, and branches and leaves spreading for 2,000 yojanas. On this tree, there is a stone bull, 40 yojanas high. In the Jambudvipa continent, there is a large tree called Jambu, with a height of 4,000 yojanas, a trunk circumference of 280 yojanas, and branches and leaves spreading for 2,000 yojanas. The Garuda King and the Nagas have a tree called Kumuda, with a height of 4,000 yojanas, a trunk circumference of 280 yojanas, and branches and leaves spreading for 2,000 yojanas. The Asuras have a large tree called Good Day Passing, with a height of 4,000 yojanas, a trunk circumference of 280 yojanas, and branches and leaves spreading for 2,000 yojanas. The Trayastrimsa heaven has a tree called Day Passing, with a height of 4,000 yojanas, a trunk circumference of 280 yojanas, and branches and leaves spreading for 2,000 yojanas. To the north of the great ocean, there is a large tree called Jambu, with a height of 4,000 yojanas, a trunk circumference of 280 yojanas, and branches and leaves spreading for 2,000 yojanas. In the empty space to the north, there are clusters of trees called Amra, each 2,000 yojanas in length and width; there are also clusters of trees called Jambupala, each 2,000 yojanas in length and width; there are also clusters of trees called Tala, each 2,000 yojanas in length and width; there are also clusters of trees called Natala, each 2,000 yojanas in length and width; there are also clusters of trees called Male, each 2,000 yojanas in length and width; there are also clusters of trees called Female, each 2,000 yojanas in length and width; there are also clusters of trees called Child, each 2,000 yojanas in length and width; there are also clusters of trees called Cypress, each 2,000 yojanas in length and width; there are also clusters of trees called Sandalwood, each 2,000 yojanas in length and width; there are also clusters of trees called Khapara, each 2,000 yojanas in length and width; there are also clusters of trees called Panasa, each 2,000 yojanas in length and width; there are also clusters of trees called Bilva, each 2,000 yojanas in length and width; there are also clusters of trees called Great Benefit, each 2,000 yojanas in length and width; there are also clusters of trees called Nala, each 2,000 yojanas in length and width; there are also clusters of trees called Pomegranate, each 2,000 yojanas in length and width; there are also clusters of trees called Chora, each 2,000 yojanas in length and width; there are also clusters of trees called Pi, each 2,000 yojanas in length and width; there are also clusters of trees called Pilonga, each 2,000 yojanas in length and width; there are also clusters of trees called Amalaka, each 2,000 yojanas in length and width; there are also clusters of trees called Haritaki, each 2,000 yojanas in length and width; there are also clusters of trees called Vibhitaka, each 2,000 yojanas in length and width; there are also clusters of trees called Reed, each 2,000 yojanas in length and width; there are also clusters of trees called Bamboo, each 2,000 yojanas in length and width; there are also clusters of trees called Tala, each 2,000 yojanas in length and width; there are also clusters of trees called Harala, each 2,000 yojanas in length and width; there are also clusters of trees called Gourd, each 2,000 yojanas in length and width; there are also clusters of trees called Large Gourd, each 2,000 yojanas in length and width; there are also clusters of trees called Fallen Flower, each 2,000 yojanas in length and width; there are also clusters of trees called Bathing Pond, each 2,000 yojanas in length and width; there are also clusters of trees called Maiden Flower, each 2,000 yojanas in length and width; there are also clusters of trees called Pila, each 2,000 yojanas in length and width; there are also clusters of trees called Hoshi, each 2,000 yojanas in length and width; there are also clusters of trees called Kaji, each 2,000 yojanas in length and width; there are also clusters of trees called Tou Xian, each 2,000 yojanas in length and width; there are also clusters of trees called Grape, each 2,000 yojanas in length and width. Beyond this empty space, there are also Utpala flower ponds of 2,000 yojanas, red lotus flower ponds of 2,000 yojanas, white lotus flower ponds of 2,000 yojanas, yellow lotus flower ponds of 2,000 yojanas, and poisonous snake ponds of 2,000 yojanas. Beyond this empty space, there is the ocean of Utsada, flowing from east to west into the great ocean. In the ocean of Utsada, one can see the Chakravartin King and know the world. When a Chakravartin King sees the traces of ** , there is a mountain called Utsada-kuta to the north of Utsada.' The Buddha said to the monks, 'That mountain is very joyful, with beautiful and lush trees, fragrant flowers and fruits, and all kinds of animals and birds, unmatched by any other place.'

。」

佛言：「比丘！其郁單茄山甚樂，姝好巍巍，郁單茄山，有山名須桓那，其山有八萬窟，中有八萬象，皆在中止，其象七日一食，有六牙上廣下狹，牙齒間悉金填。過須那缽山，次有山名冬王，甚高過億，山上高四千里。上有水名阿那達，廣長二千里，其底沙皆金，其水涼冷，軟美且清。以七寶金銀琉璃水精赤真珠車𤦲馬瑙作塹壘，其四面起墻，亦布底，有七重欄楯，七重行樹，周匝圍繞，七寶交露，彩畫姝好。阿耨達龍王水水四面有陛，金陛銀桄，銀陛金桄，琉璃陛水精桄，水精陛琉璃桄，赤真珠陛馬瑙桄，馬瑙陛赤真珠桄，車𤦲陛七寶桄，陛上有曲箱蓋，皆有欄楯，有交露樓觀，其水中有青蓮華，紅蓮華，白蓮華，黃蓮華，華亦有火色者、金色者、青色者、紅色者、赤色者，白色者，周匝大如車輪，其莖大如車轂，若刺其汁出如乳色，其味如蜜。阿耨達龍王宮在其水中，宮名般阇兜。阿耨達龍王在中止。其龍有何等寶？何謂為阿耨達龍？過阿耨達龍，天下余諸龍王，以三熱見燒，阿耨達龍王，不以三熱見燒；複次，天下諸餘龍王，過阿耨達龍王，余龍王，熱沙雨身上，燒炙燋革，燋革已燒膚，燒膚已燒筋，燒筋已燒骨，燒骨已燒髓，燒炙甚毒痛，過阿耨達龍王，余龍王皆見熱，阿耨達龍王獨不熱，是故名為阿耨達，是為第一事。複次，天下，過阿耨達龍王，余龍王，起淫慾事相向時，熱風來吹其身，燋龍身，即失無顏色得蛇身，便恐不喜。天下諸所龍王，過阿耨達，諸龍王得熱，阿耨達龍王獨無熱，是故名為阿耨達，是為二事。複次，天下諸龍王，過阿耨達龍王，余龍王，諸金翅鳥王，悉入其宮，悉恐怖取食之。若金翅鳥自念言：『欲入阿耨達龍王宮。』適念是，便自無央數災變及其身，過阿耨達龍王，天下余龍王，皆見是毒熱，阿耨達龍王，獨不見熱，是故名阿耨達，是為三事。以三事故，名為阿耨達龍王。

「東有大流江，下行一江，有五百部河，繞阿耨達龍王，東流入大海。阿耨達龍王南有大江，名和叉，有五百部河，繞阿耨達龍王，流入大南海。阿耨達龍王西有大江，名信陀，有五百部河流，繞阿耨達龍王，入大西海。阿耨達龍王北有大江名斯頭，有五百部河流，繞阿耨達龍王，入北海。冬王山南有國，名維耶離。維耶離北有七黑山，黑山北有七仙人婆羅門在中止，一者名機機榆、二者名施泥梨、三者名郁單、四者名禪、五者名迦蛇、六者名優多羅、七者名波被頭，有山名和曇摩。過七仙人婆羅門北，有山名乾陀摩訶術，中有兩窟，一者名畫、二者名善畫，以七寶作之，金銀琉璃水精赤真珠車𤦲馬瑙，細軟如繻衣。畫善畫窟北，有樹王名善住，有八千樹王，圍繞之。善住王樹下，有象王，名善住，在下止，有八千象，周匝圍繞之。善住王樹北，有浴池名摩那摩，以七寶金銀水精琉璃赤真珠車𤦲馬瑙作塹壘之，邊有八千浴池，周匝圍繞，其水皆涼冷，美軟且清，其底沙皆金，以七寶金銀水精琉璃赤真珠車𤦲馬瑙作七重欄楯，七重交露，七重行樹，周匝圍繞

現代漢語譯本：佛說：『比丘們！那郁單茄山非常快樂，美麗壯觀。郁單茄山中，有一座山名叫須桓那，山中有八萬個洞穴，每個洞穴里都住著一頭大象，這些大象七天才吃一次東西。它們有六根象牙，上寬下窄，牙齒之間都用金子填充。過了須那缽山，接著有一座山名叫冬王，非常高，超過億丈，山頂高出四千里。山頂上有一片水域名叫阿那達，寬長二千里，底部都是金沙，水涼爽、柔軟、甘美且清澈。水域周圍用七寶，即金、銀、琉璃、水晶、赤真珠、硨磲、瑪瑙，築成壕溝和堡壘，四面都築有墻，底部也鋪設了七重欄桿、七重行樹，環繞四周，七寶交相輝映，色彩絢麗。阿耨達龍王的水域四面都有臺階，金臺階配銀欄桿，銀臺階配金欄桿，琉璃臺階配水晶欄桿，水晶臺階配琉璃欄桿，赤真珠臺階配瑪瑙欄桿，瑪瑙臺階配赤真珠欄桿，硨磲臺階配七寶欄桿。臺階上有彎曲的箱蓋，都有欄桿，還有交錯的樓閣，水中有青蓮花、紅蓮花、白蓮花、黃蓮花，花朵也有火色的、金色的、青色的、紅色的、赤色的、白色的，周長像車輪一樣大，花莖像車轂一樣粗，如果刺破花莖，流出的汁液像乳汁一樣，味道像蜂蜜。阿耨達龍王的宮殿在水中，宮殿名叫般阇兜。阿耨達龍王住在宮殿中。這條龍有什麼樣的寶物？為什麼叫阿耨達龍？其他龍王都受三熱之苦，而阿耨達龍王不受三熱之苦；此外，其他龍王都受熱沙雨淋身，燒焦面板，燒焦筋骨，燒焦骨髓，痛苦不堪，而阿耨達龍王不受熱苦，所以叫阿耨達，這是第一件事。其次，其他龍王在產生淫慾時，熱風會吹到身上，燒焦龍身，失去顏色，變成蛇身，感到恐懼和不悅。其他龍王都受熱苦，而阿耨達龍王不受熱苦，所以叫阿耨達，這是第二件事。再次，其他龍王的宮殿會被金翅鳥王侵入，被它們恐懼地捕食。如果金翅鳥王想進入阿耨達龍王的宮殿，剛產生這個念頭，就會有無數的災難降臨到自己身上。其他龍王都受這種毒熱之苦，而阿耨達龍王不受熱苦，所以叫阿耨達，這是第三件事。因為這三件事，所以被稱為阿耨達龍王。』 『東方有一條大河流，向下流淌，有五百條支流，環繞著阿耨達龍王，向東流入大海。阿耨達龍王的南方有一條大河，名叫和叉，有五百條支流，環繞著阿耨達龍王，流入大南海。阿耨達龍王的西方有一條大河，名叫信陀，有五百條支流，環繞著阿耨達龍王，流入大西海。阿耨達龍王的北方有一條大河，名叫斯頭，有五百條支流，環繞著阿耨達龍王，流入北海。冬王山的南面有一個國家，名叫維耶離。維耶離的北面有七座黑山，黑山的北面有七位仙人婆羅門住在那裡，第一位名叫機機榆，第二位名叫施泥梨，第三位名叫郁單，第四位名叫禪，第五位名叫迦蛇，第六位名叫優多羅，第七位名叫波被頭，還有一座山名叫和曇摩。過了七位仙人婆羅門，北面有一座山名叫乾陀摩訶術，山中有兩個洞穴，一個名叫畫，一個名叫善畫，用七寶，即金、銀、琉璃、水晶、赤真珠、硨磲、瑪瑙建造，細軟如絲綢。畫善畫洞穴的北面，有一棵樹王名叫善住，周圍有八千棵樹王環繞著它。善住王樹下，有一頭象王，名叫善住，住在那裡，周圍有八千頭大象環繞著它。善住王樹的北面，有一個浴池名叫摩那摩，用七寶，即金、銀、水晶、琉璃、赤真珠、硨磲、瑪瑙築成壕溝和堡壘，周圍有八千個浴池環繞著它，水都涼爽、甘美、柔軟且清澈，底部都是金沙，用七寶，即金、銀、水晶、琉璃、赤真珠、硨磲、瑪瑙築成七重欄桿、七重交錯的樓閣、七重行樹，環繞四周。』

English version: The Buddha said, 'Monks! That Mount Utanqie is very joyful, beautiful and magnificent. In Mount Utanqie, there is a mountain named Suhuana, which has eighty thousand caves. In each cave lives an elephant, and these elephants eat once every seven days. They have six tusks, wide at the top and narrow at the bottom, and their teeth are filled with gold. Passing Mount Sunabao, there is another mountain named Winter King, which is extremely high, exceeding a hundred million zhang, with its peak four thousand li high. On the top of the mountain, there is a body of water named Anavatapta, which is two thousand li wide and long, with a bottom of golden sand. The water is cool, soft, sweet, and clear. The water is surrounded by moats and fortresses made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. Walls are built on all four sides, and the bottom is also paved with seven layers of railings, seven rows of trees, all around, with the seven treasures shining and beautiful. The water of Anavatapta Dragon King has steps on all four sides, with gold steps and silver railings, silver steps and gold railings, lapis lazuli steps and crystal railings, crystal steps and lapis lazuli railings, red pearl steps and agate railings, agate steps and red pearl railings, tridacna steps and seven-treasure railings. The steps have curved box covers, all with railings, and there are intersecting pavilions. In the water, there are blue lotuses, red lotuses, white lotuses, and yellow lotuses. The flowers also come in fire color, gold color, blue color, red color, crimson color, and white color, with a circumference as large as a cartwheel and stems as thick as cart hubs. If you pierce the stems, the juice that flows out is like milk and tastes like honey. The palace of Anavatapta Dragon King is in the water, and the palace is named Panjadu. Anavatapta Dragon King lives in the palace. What treasures does this dragon have? Why is it called Anavatapta Dragon? Other dragon kings suffer from the three heats, but Anavatapta Dragon King does not suffer from the three heats. Furthermore, other dragon kings are rained upon by hot sand, which burns their skin, sinews, bones, and marrow, causing great pain, while Anavatapta Dragon King does not suffer from the heat, so it is called Anavatapta. This is the first reason. Secondly, when other dragon kings have lustful thoughts, hot winds blow on their bodies, burning their dragon bodies, causing them to lose their color, turn into snakes, and feel fear and displeasure. Other dragon kings suffer from the heat, but Anavatapta Dragon King does not suffer from the heat, so it is called Anavatapta. This is the second reason. Thirdly, the palaces of other dragon kings are invaded by Garuda kings, who fearfully prey on them. If a Garuda king thinks of entering the palace of Anavatapta Dragon King, just the thought itself will bring countless disasters upon him. Other dragon kings suffer from this poisonous heat, but Anavatapta Dragon King does not suffer from the heat, so it is called Anavatapta. This is the third reason. Because of these three reasons, it is called Anavatapta Dragon King.' 『To the east, there is a large river flowing downwards, with five hundred tributaries, surrounding Anavatapta Dragon King, flowing east into the sea. To the south of Anavatapta Dragon King, there is a large river named Voksha, with five hundred tributaries, surrounding Anavatapta Dragon King, flowing into the Great South Sea. To the west of Anavatapta Dragon King, there is a large river named Sindhu, with five hundred tributaries, surrounding Anavatapta Dragon King, flowing into the Great West Sea. To the north of Anavatapta Dragon King, there is a large river named Sitha, with five hundred tributaries, surrounding Anavatapta Dragon King, flowing into the North Sea. To the south of Winter King Mountain, there is a country named Viyali. To the north of Viyali, there are seven black mountains. To the north of the black mountains, there are seven immortal Brahmins living there. The first is named Jiji Yu, the second is named Shini Li, the third is named Utan, the fourth is named Chan, the fifth is named Jia She, the sixth is named You Tuo Luo, and the seventh is named Bo Bei Tou. There is also a mountain named He Tan Mo. Beyond the seven immortal Brahmins to the north, there is a mountain named Gandhamahashu, which has two caves, one named Hua and the other named Shan Hua, built with seven treasures: gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate, as soft as silk. To the north of the Hua and Shan Hua caves, there is a tree king named Shan Zhu, surrounded by eight thousand tree kings. Under the Shan Zhu tree king, there is an elephant king named Shan Zhu, living there, surrounded by eight thousand elephants. To the north of the Shan Zhu tree king, there is a bathing pool named Manama, with moats and fortresses made of seven treasures: gold, silver, crystal, lapis lazuli, red pearls, tridacna, and agate. Around it are eight thousand bathing pools, all with cool, sweet, soft, and clear water, with golden sand at the bottom. Seven layers of railings, seven layers of intersecting pavilions, and seven rows of trees, made of seven treasures: gold, silver, crystal, lapis lazuli, red pearls, tridacna, and agate, surround it.』

。其池甚妙好，金欄楯者金柱栿銀桄，銀欄楯者銀柱栿金桄，琉璃欄楯者琉璃柱栿水精桄，水精欄楯者水精柱栿琉璃桄，赤真珠欄楯者赤真珠柱栿馬瑙桄，馬瑙欄楯者馬瑙柱栿赤真珠桄，車𤦲欄楯者車𤦲柱栿一切寶桄，金交露者銀垂珞，銀交露者金垂珞，琉璃交露者水精垂珞，水精交露者琉璃垂珞，赤真珠交露者馬瑙垂珞，馬瑙交露者赤真珠垂珞，車𤦲交露者一切寶垂珞，皆以七寶作，甚姝好。金樹者金枝根銀莖葉華實，銀樹者銀枝根金莖葉華實，琉璃樹者琉璃根枝水精莖葉華實，水精樹者水精根枝琉璃莖葉華實，赤真珠樹者赤真珠根枝馬瑙莖葉華實，馬瑙樹者馬瑙根枝赤真珠莖葉華實。車𤦲樹者車𤦲根枝一切寶莖葉華實，以七寶作，皆姝好。摩那摩池周匝四面，以七寶金銀水精琉璃赤真珠車𤦲馬瑙作，金陛銀桄，銀陛金桄，水精陛琉璃桄，琉璃陛水精桄，赤真珠陛馬瑙桄，馬瑙陛赤真珠桄，車𤦲陛一切寶桄，以七寶作，甚姝好。陛上有曲箱蓋，欄楯上有交露，樓觀下有園觀舍宅，有浴池。樹生種種華，種種實，出種種香，中有種種飛鳥，相和悲鳴。摩那摩池中，有青蓮華、黃蓮華、白蓮華、赤蓮華，中有紅色者、金色者、青色者、黃色者、赤色者、白色者、種種雜色者。其華周匝大如車輪，其莖周匝如車轂，其華斷者出其汁如乳，其味如蜜。善住象王，念欲入池中洗浴相娛樂時，即念八千象王。爾時八千象王言：『善住象王已念我等。』即共往至善住象王所在前住。時，善住象王與八千象王，俱往至摩那摩池。諸象中有為王持蓋者，中有扇者，周匝圍繞。時中有含血名機那，在前歌舞作伎樂。時，善住象王，至摩那摩池中，洗浴作伎樂相娛樂。中有象為王洗鼻口者，中有洗牙齒者，中有洗頭者，中有洗背者，中有洗腹者，中有洗䏶者，中有洗膝者，中有洗足者，中有洗尾者，中有拔華根洗之以與王食者，中有以青蓮華、黃蓮華、赤蓮華、白蓮華，以鼻歷持散象王頭上者。爾時，善住象王，洗浴相娛樂飲食已，便還至善住樹下。其八千象王各各入其池洗浴，作伎樂相娛樂飲食已，便還至善住象王所。爾時，善住象王，與八千象王俱前後圍繞，還至善住樹下。中有為象王持蓋者，中有扇者，在前作妓樂歌舞，至善住樹間。像王從意，臥起行步，其餘八千象，各各亦隨意，在樹間臥起行步，從意所欲。諸八千象樹，中有圍四丈九尺，中有樹圍五丈六尺，中有樹圍六丈三尺，中有樹圍七丈七尺，中有樹圍八丈四尺，中有樹圍九丈一尺，中有樹圍九丈五尺，中有樹圍十丈五尺，中有樹圍十一丈二尺。善住象王樹莖圍十丈九尺，是八千樹枝葉墮落時，風便吹著外。其八千象王大小便時，諸鬼神皆除著外。」

佛言：「比丘！善住象王威神尊巍巍乃如是，畜生含血之類，乃有此。」

大樓炭經郁單曰品第二

佛語比丘：「郁單曰天下，周匝廣長各四十萬里。北方天下有種種山無央數，其河兩邊，有種種樹，河水徐行，有種種華，水中叢流，河兩邊有船，彩畫姝好，以四寶金銀琉璃水精作之。北方天下中央有浴池，名郁難陀，廣長四千里，其水涼軟且清，有七重壁，水底沙皆金。難陀浴池，周匝四面有陛，以四寶金銀琉璃水精作之，金陛銀桄，銀陛金桄，琉璃陛水精桄，水精陛琉璃桄

現代漢語譯本：那裡的池塘非常美妙，金色的欄桿配著金色的柱子和銀色的橫木，銀色的欄桿配著銀色的柱子和金色的橫木，琉璃的欄桿配著琉璃的柱子和水晶的橫木，水晶的欄桿配著水晶的柱子和琉璃的橫木，紅珍珠的欄桿配著紅珍珠的柱子和瑪瑙的橫木，瑪瑙的欄桿配著瑪瑙的柱子和紅珍珠的橫木，硨磲的欄桿配著硨磲的柱子和一切寶物的橫木。金色的交露垂著銀色的瓔珞，銀色的交露垂著金色的瓔珞，琉璃的交露垂著水晶的瓔珞，水晶的交露垂著琉璃的瓔珞，紅珍珠的交露垂著瑪瑙的瓔珞，瑪瑙的交露垂著紅珍珠的瓔珞，硨磲的交露垂著一切寶物的瓔珞，都是用七寶製成，非常美麗。金樹的枝幹根部是金的，莖葉花實是銀的；銀樹的枝幹根部是銀的，莖葉花實是金的；琉璃樹的根枝是琉璃的，莖葉花實是水晶的；水晶樹的根枝是水晶的，莖葉花實是琉璃的；紅珍珠樹的根枝是紅珍珠的，莖葉花實是瑪瑙的；瑪瑙樹的根枝是瑪瑙的，莖葉花實是紅珍珠的。硨磲樹的根枝是硨磲的，莖葉花實是一切寶物，都是用七寶製成，非常美麗。摩那摩池的四周，用七寶金銀水晶琉璃紅珍珠硨磲瑪瑙製成，金色的臺階配著銀色的橫木，銀色的臺階配著金色的橫木，水晶的臺階配著琉璃的橫木，琉璃的臺階配著水晶的橫木，紅珍珠的臺階配著瑪瑙的橫木，瑪瑙的臺階配著紅珍珠的橫木，硨磲的臺階配著一切寶物的橫木，都是用七寶製成，非常美麗。臺階上有彎曲的箱蓋，欄桿上有交露，樓閣下有園林房屋，有浴池。樹上生長著各種各樣的花，各種各樣的果實，散發出各種各樣的香氣，其中有各種各樣的飛鳥，互相和鳴。摩那摩池中，有青蓮花、黃蓮花、白蓮花、紅蓮花，其中有紅色的、金色的、青色的、黃色的、紅色的、白色的、各種雜色的。花朵的周長像車輪一樣大，花莖的周長像車轂一樣粗，花朵斷裂時流出的汁液像牛奶一樣，味道像蜂蜜一樣。善住象王，想要進入池中洗浴玩樂時，就想念八千象王。那時，八千象王說：『善住象王已經想念我們了。』就一起前往善住象王所在的地方。這時，善住象王與八千象王，一同前往摩那摩池。像群中有為象王舉傘的，有扇扇子的，周圍環繞。這時，有含血的生物名叫機那，在前面唱歌跳舞表演技藝。這時，善住象王，到摩那摩池中，洗浴玩樂。像群中有為象王洗鼻子的，有洗牙齒的，有洗頭的，有洗背的，有洗腹的，有洗臀部的，有洗膝蓋的，有洗腳的，有洗尾巴的，有拔蓮花根洗乾淨給象王吃的，有把青蓮花、黃蓮花、紅蓮花、白蓮花，用鼻子舉起來散在象王頭上的。這時，善住象王，洗浴玩樂飲食完畢后，就回到善住樹下。那八千象王各自進入池中洗浴，玩樂飲食完畢后，就回到善住象王那裡。這時，善住象王，與八千象王一起前後圍繞，回到善住樹下。像群中有為象王舉傘的，有扇扇子的，在前面表演歌舞，來到善住樹間。像王隨意地臥著、起來、行走，其餘八千象，也各自隨意地在樹間臥著、起來、行走，隨心所欲。那八千棵像樹，有的樹圍四丈九尺，有的樹圍五丈六尺，有的樹圍六丈三尺，有的樹圍七丈七尺，有的樹圍八丈四尺，有的樹圍九丈一尺，有的樹圍九丈五尺，有的樹圍十丈五尺，有的樹圍十一丈二尺。善住象王的樹莖圍十丈九尺，這八千棵樹的枝葉掉落時，風就把它們吹到外面。那八千象王大小便時，鬼神都會把它們清除到外面。」

佛說：「比丘！善住象王的威神尊貴如此，畜生含血之類，竟然也有這樣的福報。」

《大樓炭經》郁單曰品第二

佛告訴比丘：「郁單曰天下，四周廣闊，各有四十萬里。北方天下有各種各樣的山，數不勝數，那裡的河流兩岸，有各種各樣的樹木，河水緩緩流動，有各種各樣的花朵，水中叢生，河兩岸有船，彩繪精美，用四寶金銀琉璃水晶製成。北方天下的中央有浴池，名叫郁難陀，廣闊長達四千里，那裡的水涼爽柔軟且清澈，有七重墻壁，水底的沙子都是金子。難陀浴池的四周有臺階，用四寶金銀琉璃水晶製成，金色的臺階配著銀色的橫木，銀色的臺階配著金色的橫木，琉璃的臺階配著水晶的橫木，水晶的臺階配著琉璃的橫木。 現代漢語譯本：那裡的池塘非常美妙，金色的欄桿配著金色的柱子和銀色的橫木，銀色的欄桿配著銀色的柱子和金色的橫木，琉璃的欄桿配著琉璃的柱子和水晶的橫木，水晶的欄桿配著水晶的柱子和琉璃的橫木，紅珍珠的欄桿配著紅珍珠的柱子和瑪瑙的橫木，瑪瑙的欄桿配著瑪瑙的柱子和紅珍珠的橫木，硨磲的欄桿配著硨磲的柱子和一切寶物的橫木。金色的交露垂著銀色的瓔珞，銀色的交露垂著金色的瓔珞，琉璃的交露垂著水晶的瓔珞，水晶的交露垂著琉璃的瓔珞，紅珍珠的交露垂著瑪瑙的瓔珞，瑪瑙的交露垂著紅珍珠的瓔珞，硨磲的交露垂著一切寶物的瓔珞，都是用七寶製成，非常美麗。金樹的枝幹根部是金的，莖葉花實是銀的；銀樹的枝幹根部是銀的，莖葉花實是金的；琉璃樹的根枝是琉璃的，莖葉花實是水晶的；水晶樹的根枝是水晶的，莖葉花實是琉璃的；紅珍珠樹的根枝是紅珍珠的，莖葉花實是瑪瑙的；瑪瑙樹的根枝是瑪瑙的，莖葉花實是紅珍珠的。硨磲樹的根枝是硨磲的，莖葉花實是一切寶物，都是用七寶製成，非常美麗。摩那摩池的四周，用七寶金銀水晶琉璃紅珍珠硨磲瑪瑙製成，金色的臺階配著銀色的橫木，銀色的臺階配著金色的橫木，水晶的臺階配著琉璃的橫木，琉璃的臺階配著水晶的橫木，紅珍珠的臺階配著瑪瑙的橫木，瑪瑙的臺階配著紅珍珠的橫木，硨磲的臺階配著一切寶物的橫木，都是用七寶製成，非常美麗。臺階上有彎曲的箱蓋，欄桿上有交露，樓閣下有園林房屋，有浴池。樹上生長著各種各樣的花，各種各樣的果實，散發出各種各樣的香氣，其中有各種各樣的飛鳥，互相和鳴。摩那摩池中，有青蓮花、黃蓮花、白蓮花、紅蓮花，其中有紅色的、金色的、青色的、黃色的、紅色的、白色的、各種雜色的。花朵的周長像車輪一樣大，花莖的周長像車轂一樣粗，花朵斷裂時流出的汁液像牛奶一樣，味道像蜂蜜一樣。善住象王，想要進入池中洗浴玩樂時，就想念八千象王。那時，八千象王說：'善住象王已經想念我們了。'就一起前往善住象王所在的地方。這時，善住象王與八千象王，一同前往摩那摩池。像群中有為象王舉傘的，有扇扇子的，周圍環繞。這時，有含血的生物名叫機那，在前面唱歌跳舞表演技藝。這時，善住象王，到摩那摩池中，洗浴玩樂。像群中有為象王洗鼻子的，有洗牙齒的，有洗頭的，有洗背的，有洗腹的，有洗臀部的，有洗膝蓋的，有洗腳的，有洗尾巴的，有拔蓮花根洗乾淨給象王吃的，有把青蓮花、黃蓮花、紅蓮花、白蓮花，用鼻子舉起來散在象王頭上的。這時，善住象王，洗浴玩樂飲食完畢后，就回到善住樹下。那八千象王各自進入池中洗浴，玩樂飲食完畢后，就回到善住象王那裡。這時，善住象王，與八千象王一起前後圍繞，回到善住樹下。像群中有為象王舉傘的，有扇扇子的，在前面表演歌舞，來到善住樹間。像王隨意地臥著、起來、行走，其餘八千象，也各自隨意地在樹間臥著、起來、行走，隨心所欲。那八千棵像樹，有的樹圍四丈九尺，有的樹圍五丈六尺，有的樹圍六丈三尺，有的樹圍七丈七尺，有的樹圍八丈四尺，有的樹圍九丈一尺，有的樹圍九丈五尺，有的樹圍十丈五尺，有的樹圍十一丈二尺。善住象王的樹莖圍十丈九尺，這八千棵樹的枝葉掉落時，風就把它們吹到外面。那八千象王大小便時，鬼神都會把它們清除到外面。'佛說：'比丘！善住象王的威神尊貴如此，畜生含血之類，竟然也有這樣的福報。'《大樓炭經》郁單曰品第二佛告訴比丘：'郁單曰天下，四周廣闊，各有四十萬里。北方天下有各種各樣的山，數不勝數，那裡的河流兩岸，有各種各樣的樹木，河水緩緩流動，有各種各樣的花朵，水中叢生，河兩岸有船，彩繪精美，用四寶金銀琉璃水晶製成。北方天下的中央有浴池，名叫郁難陀，廣闊長達四千里，那裡的水涼爽柔軟且清澈，有七重墻壁，水底的沙子都是金子。難陀浴池的四周有臺階，用四寶金銀琉璃水晶製成，金色的臺階配著銀色的橫木，銀色的臺階配著金色的橫木，琉璃的臺階配著水晶的橫木，水晶的臺階配著琉璃的橫木。

English version: The pond there was wonderfully beautiful. The golden railings had golden pillars and silver crossbars; the silver railings had silver pillars and golden crossbars; the lapis lazuli railings had lapis lazuli pillars and crystal crossbars; the crystal railings had crystal pillars and lapis lazuli crossbars; the red pearl railings had red pearl pillars and agate crossbars; the agate railings had agate pillars and red pearl crossbars; the tridacna railings had tridacna pillars and crossbars of all treasures. The golden dew drops hung with silver pendants; the silver dew drops hung with golden pendants; the lapis lazuli dew drops hung with crystal pendants; the crystal dew drops hung with lapis lazuli pendants; the red pearl dew drops hung with agate pendants; the agate dew drops hung with red pearl pendants; the tridacna dew drops hung with pendants of all treasures. All were made of seven treasures, and were extremely beautiful. The golden trees had golden branches and roots, with silver stems, leaves, flowers, and fruits; the silver trees had silver branches and roots, with golden stems, leaves, flowers, and fruits; the lapis lazuli trees had lapis lazuli roots and branches, with crystal stems, leaves, flowers, and fruits; the crystal trees had crystal roots and branches, with lapis lazuli stems, leaves, flowers, and fruits; the red pearl trees had red pearl roots and branches, with agate stems, leaves, flowers, and fruits; the agate trees had agate roots and branches, with red pearl stems, leaves, flowers, and fruits. The tridacna trees had tridacna roots and branches, with stems, leaves, flowers, and fruits of all treasures. All were made of seven treasures, and were very beautiful. The Mana Mana pond was surrounded on all four sides by seven treasures: gold, silver, crystal, lapis lazuli, red pearls, tridacna, and agate. The golden steps had silver crossbars; the silver steps had golden crossbars; the crystal steps had lapis lazuli crossbars; the lapis lazuli steps had crystal crossbars; the red pearl steps had agate crossbars; the agate steps had red pearl crossbars; the tridacna steps had crossbars of all treasures. All were made of seven treasures, and were very beautiful. Above the steps were curved box covers, and above the railings were dew drops. Below the pavilions were gardens, houses, and bathing pools. Trees grew with various kinds of flowers and fruits, emitting various kinds of fragrances. There were various kinds of birds, singing in harmony. In the Mana Mana pond, there were blue lotuses, yellow lotuses, white lotuses, and red lotuses, some red, some gold, some blue, some yellow, some red, some white, and some of various mixed colors. The circumference of the flowers was as large as a chariot wheel, and the circumference of the stems was as thick as a chariot hub. When the flowers were broken, the juice that flowed out was like milk, and its taste was like honey. When the elephant king Good Abode wanted to enter the pond to bathe and play, he would think of the eight thousand elephant kings. At that time, the eight thousand elephant kings would say, 'The elephant king Good Abode has thought of us.' They would then go together to where the elephant king Good Abode was. Then, the elephant king Good Abode and the eight thousand elephant kings would go together to the Mana Mana pond. Among the elephants, some held umbrellas for the king, some fanned him, and they surrounded him. At that time, there was a blood-containing creature named Jina, who sang and danced in front, performing music. Then, the elephant king Good Abode went into the Mana Mana pond to bathe and play. Among the elephants, some washed the king's nose, some washed his teeth, some washed his head, some washed his back, some washed his belly, some washed his buttocks, some washed his knees, some washed his feet, some washed his tail, some pulled up lotus roots, washed them, and gave them to the king to eat, and some used their trunks to lift blue lotuses, yellow lotuses, red lotuses, and white lotuses, and scatter them on the king's head. Then, the elephant king Good Abode, having bathed, played, and eaten, returned to the Good Abode tree. The eight thousand elephant kings each entered the pond to bathe, play, and eat, and then returned to the elephant king Good Abode. Then, the elephant king Good Abode, with the eight thousand elephant kings surrounding him, returned to the Good Abode tree. Among the elephants, some held umbrellas for the king, some fanned him, and they performed music and dance in front, arriving at the Good Abode tree. The elephant king lay down, got up, and walked as he pleased, and the other eight thousand elephants also lay down, got up, and walked among the trees as they pleased, doing whatever they desired. Among the eight thousand elephant trees, some had a circumference of forty-nine feet, some had a circumference of fifty-six feet, some had a circumference of sixty-three feet, some had a circumference of seventy-seven feet, some had a circumference of eighty-four feet, some had a circumference of ninety-one feet, some had a circumference of ninety-five feet, some had a circumference of one hundred and five feet, and some had a circumference of one hundred and twelve feet. The trunk of the elephant king Good Abode's tree had a circumference of one hundred and nine feet. When the branches and leaves of these eight thousand trees fell, the wind would blow them away. When the eight thousand elephant kings defecated or urinated, the ghosts and spirits would remove it all to the outside.

The Buddha said, 'Monks! The majestic power of the elephant king Good Abode is such, and even creatures that contain blood have such blessings.'

Chapter Two, 'The Utterly Pure Land' from the Great Charcoal Sutra

The Buddha told the monks, 'The Utterly Pure Land is forty thousand leagues in circumference. In the northern land, there are countless mountains, and along the banks of the rivers, there are various kinds of trees. The river water flows slowly, and there are various kinds of flowers. The water flows in clusters, and along the riverbanks, there are boats, beautifully painted, made of the four treasures: gold, silver, lapis lazuli, and crystal. In the center of the northern land, there is a bathing pool called Utterly Pure Joy, which is four thousand leagues in length and breadth. The water there is cool, soft, and clear, and it has seven layers of walls. The sand at the bottom of the pool is all gold. The Utterly Pure Joy bathing pool is surrounded on all four sides by steps, made of the four treasures: gold, silver, lapis lazuli, and crystal. The golden steps have silver crossbars, the silver steps have golden crossbars, the lapis lazuli steps have crystal crossbars, and the crystal steps have lapis lazuli crossbars.'

。難陀池中，有青蓮華、黃蓮華、白蓮華、赤蓮華，中有紅色者、金色者、青色者、黃色者、赤色者、白色者，周匝根莖若斷者出其汁如乳，其味如蜜，光照四十里，其香亦聞四十里。難陀浴池東，有河名已味；難陀浴池南，有河名修竭；難陀浴池西，有河名大土；難陀浴池北，有流河名善種，是諸河水，皆徐行，中有叢流行華，河兩邊有種種樹，以金銀琉璃水精作河兩邊際。難陀浴池東有園名賢上，有七重欄楯、七重交露、七重行樹，周匝圍繞，以四寶作之，姝好金銀水精琉璃。賢上園中有香樹生華實，劈者出種種香。有搗香樹生華實，劈者出種種香。有衣被樹，有瓔珞樹，有不息樹。有生花實，若劈者出種種衣被瓔珞，出種種不息。有果樹器樹音樂樹，生花實，實劈者出種種器，種種果，種種音樂。樹高七里，有高六里五里四里三里二里，最卑者高一里。難陀浴池南，有園觀名與賢，有七重欄楯、七重交露、七重行樹，周匝圍繞，以四寶作之，中有香樹、搗香樹、衣被樹、瓔珞樹、不息樹、器樹、果樹，皆有華實，實劈者各各出種種香搗香衣被瓔珞不息器果種種音樂，樹最小者高十里二十里四十里，上至七十里。難陀浴池西，有園觀名羅越，以四寶作，七重欄楯、七重交露、七重行樹，周匝圍繞，諸所出生高卑，亦如東方園觀。難陀浴池北，有園觀名常有華，亦以四寶金銀水精琉璃作，七重欄楯、七重交露、七重行樹，周匝圍繞，諸樹所出生高卑，亦如東面園。

「北方天下有樹，曲合如交露。北方天下人，在下臥起，男女各異處。有凈潔粳米，不耕種自然生，出一切味，欲食者取凈潔粳米炊之。有珠名焰味，著釜下，光出熟飯，四方人來，悉共食之，食未竟亦不盡，無盜賊惡人，無言我妻子，無田作者。飯已，面色潤澤有威神。男子女人，若淫慾意起，相視無所語，男子便在前，女人隨後行，至園觀入中，共相娛樂，二日三日若至七日，各自隨意，罷去不相屬也。女人懷妊七日八日，便生若男若女，便持著四徼道中。若有人從東西南北來者，與指嗽之，出乳飲之，七日已后自以福德即長大，譬如閻浮利人年二十若二十五時。

「北方天下，周匝四方有水，名阿耨達，后夜起云，天雨八味水，如人飯食頃，洗浴北方天下淹塵，塵不復起。譬如蘇麻油塗地塵不起，北方天下亦如是，地塵不起。譬如不息工師，若不息工弟子，以種種華，結作不息，左手持之，右手以水洗不息無塵，北方天下如是，地不起塵，常有流水生草樹，常有葉華實，中有草青。譬如孔雀翅色，其香如香香，足蹈上即陷四寸，舉足還復如故。北方天下人，欲至賢上園觀中游戲相娛樂，即時去乘船至岸邊，脫衣沐浴。相娛樂已，便棄船度河，往至香樹間，取香涂身，至衣被樹間，取衣著，至不息樹間、瓔珞樹間、器樹間、果樹間、音樂樹間，取瓔珞不息著之。取器音樂，便往至賢上園觀。熱時亂風吹掃賢上園觀地，伊蘭風至吹落華，墮地至人膝。時北方天下人，悉入賢上園觀中，遊戲相娛樂，二日三日至七日已后，各自罷去，隨意無所繫屬，亦復至與賢上園觀，羅越常有華園觀亦如是。

「北方天下人，欲食時，取凈粳米炊之，以焰味珠光，炊其下熟飯，東方、西方、南方、北方，若有人來至其所者，皆飯食之，其食亦不盡，至人食已

現代漢語譯本：難陀池中，有青蓮花、黃蓮花、白蓮花、赤蓮花，其中有紅色的、金色的、青色的、黃色的、赤色的、白色的。花莖周圍，如果折斷，會流出像牛奶一樣的汁液，味道像蜂蜜，光芒能照耀四十里，香氣也能飄散四十里。難陀浴池的東邊，有一條河叫已味；難陀浴池的南邊，有一條河叫修竭；難陀浴池的西邊，有一條河叫大土；難陀浴池的北邊，有一條河流叫善種。這些河水都緩緩流動，河中有成叢的流行花，河兩岸有各種各樣的樹木，用金銀琉璃水精裝飾河岸。難陀浴池的東邊有一個園林叫賢上，有七重欄桿、七重交錯的露臺、七重排列的樹木，四周環繞，用四種寶物建造，非常精美，包括金銀水精琉璃。賢上園中有香樹，開花結果，劈開後會散發出各種香味。還有搗香樹，開花結果，劈開後會散發出各種香味。還有衣被樹、瓔珞樹、不息樹，開花結果，劈開後會散發出各種衣被、瓔珞和不息之物。還有果樹、器樹、音樂樹，開花結果，劈開後會散發出各種器皿、水果和音樂。樹高七里，還有高六里、五里、四里、三里、二里的，最矮的也有一里高。難陀浴池的南邊，有一個園林叫與賢，有七重欄桿、七重交錯的露臺、七重排列的樹木，四周環繞，用四種寶物建造。園中有香樹、搗香樹、衣被樹、瓔珞樹、不息樹、器樹、果樹，都有花和果實，劈開後會散發出各種香、搗香、衣被、瓔珞、不息之物、器皿、水果和音樂。樹最小的也有十里、二十里、四十里高，最高的達到七十里。難陀浴池的西邊，有一個園林叫羅越，用四種寶物建造，有七重欄桿、七重交錯的露臺、七重排列的樹木，四周環繞，所生長的樹木高低也和東邊的園林一樣。難陀浴池的北邊，有一個園林叫常有華，也用四種寶物金銀水精琉璃建造，有七重欄桿、七重交錯的露臺、七重排列的樹木，四周環繞，所生長的樹木高低也和東邊的園林一樣。 現代漢語譯本：北方天下有樹，彎曲交錯像露臺。北方天下的人，在下面睡覺和起床，男女分開居住。有潔凈的粳米，不用耕種自然生長，能產生各種味道，想吃的人就取潔凈的粳米煮飯。有一種珠子叫焰味，放在鍋下，會發出光芒使飯煮熟，四方的人都來一起吃飯，飯吃不完也不會減少。沒有盜賊惡人，沒有『這是我的妻子』的說法，也沒有耕田的人。吃完飯後，臉色紅潤有威嚴。男人女人，如果產生淫慾，互相看一眼，不用說話，男人就走在前面，女人跟在後面，到園林中一起娛樂，兩三天或者七天，各自隨意，結束后互不相屬。女人懷孕七八天，就生下男孩或女孩，然後把孩子放在四通八達的道路上。如果有人從東西南北來，就用手指給孩子餵奶，七天後孩子自己憑藉福德長大，就像閻浮提的人二十歲或二十五歲時一樣。 現代漢語譯本：北方天下，四周有水，名叫阿耨達。後半夜會起云，天降下八味水，像人吃飯的時間一樣，洗凈北方天下的塵土，塵土不再揚起。就像用蘇麻油塗在地上，塵土不會揚起一樣，北方天下也是這樣，地上沒有塵土。就像不息的工匠，或者不息的工匠弟子，用各種花結成不息之物，左手拿著，右手用水洗，不息之物上沒有塵土。北方天下也是這樣，地上不起塵土，經常有流水，生長著草木，經常有葉子、花和果實，其中有青草。就像孔雀翅膀的顏色，香氣像香香一樣，腳踩上去會陷下去四寸，抬起腳又恢復原樣。北方天下的人，想去賢上園林中游戲娛樂，就立刻乘船到岸邊，脫下衣服洗澡。娛樂結束后，就丟棄船隻過河，到香樹間，取香涂身，到衣被樹間，取衣服穿，到不息樹間、瓔珞樹間、器樹間、果樹間、音樂樹間，取瓔珞和不息之物佩戴。取了器皿和音樂，就去賢上園林。熱的時候，亂風會吹掃賢上園林，伊蘭風吹落花，花落到地上，能到人的膝蓋。這時，北方天下的人都進入賢上園林中，遊戲娛樂，兩三天或者七天後，各自離開，隨意沒有約束，也去與賢上園林、羅越園林、常有華園林，情況也是一樣。 現代漢語譯本：北方天下的人，想吃飯的時候，就取潔凈的粳米煮飯，用焰味珠的光芒，在下面煮熟飯，東方、西方、南方、北方，如果有人來到他們那裡，都給他們吃飯，食物也不會減少，直到人們吃完。

English version: In the Nandana Pond, there are blue lotuses, yellow lotuses, white lotuses, and red lotuses. Among them are red ones, golden ones, blue ones, yellow ones, scarlet ones, and white ones. Around the stems, if broken, a juice like milk flows out, tasting like honey. Its light shines for forty miles, and its fragrance can also be smelled for forty miles. To the east of the Nandana Bathing Pond, there is a river called Yimi; to the south of the Nandana Bathing Pond, there is a river called Xiujie; to the west of the Nandana Bathing Pond, there is a river called Datu; to the north of the Nandana Bathing Pond, there is a flowing river called Shanzhong. These river waters all flow slowly, with clusters of flowing flowers in the river. On both sides of the river, there are various trees, with gold, silver, lapis lazuli, and crystal used to decorate the riverbanks. To the east of the Nandana Bathing Pond, there is a garden called Xianshang, with seven layers of railings, seven layers of intersecting terraces, and seven rows of trees, surrounded by four treasures, including gold, silver, crystal, and lapis lazuli. In the Xianshang Garden, there are fragrant trees that bloom and bear fruit. When split open, they emit various fragrances. There are also pounding fragrance trees that bloom and bear fruit. When split open, they emit various fragrances. There are also clothing trees, necklace trees, and inexhaustible trees. When split open, they emit various clothing, necklaces, and inexhaustible items. There are also fruit trees, utensil trees, and music trees. When split open, they emit various utensils, fruits, and music. The trees are seven miles high, and there are also trees that are six, five, four, three, and two miles high, with the shortest being one mile high. To the south of the Nandana Bathing Pond, there is a garden called Yuxian, with seven layers of railings, seven layers of intersecting terraces, and seven rows of trees, surrounded by four treasures. In the garden, there are fragrant trees, pounding fragrance trees, clothing trees, necklace trees, inexhaustible trees, utensil trees, and fruit trees, all with flowers and fruits. When split open, they emit various fragrances, pounding fragrances, clothing, necklaces, inexhaustible items, utensils, fruits, and music. The smallest trees are ten, twenty, and forty miles high, with the tallest reaching seventy miles. To the west of the Nandana Bathing Pond, there is a garden called Luoyue, made of four treasures, with seven layers of railings, seven layers of intersecting terraces, and seven rows of trees, surrounded by the same arrangement as the eastern garden. To the north of the Nandana Bathing Pond, there is a garden called Changyouhua, also made of four treasures, gold, silver, crystal, and lapis lazuli, with seven layers of railings, seven layers of intersecting terraces, and seven rows of trees, surrounded by the same arrangement as the eastern garden. English version: In the northern world, there are trees that curve and intertwine like terraces. The people of the northern world sleep and wake up below them, with men and women living separately. There is pure, uncultivated japonica rice that grows naturally, producing all kinds of flavors. Those who wish to eat it take the pure japonica rice and cook it. There is a pearl called Yanwei, which, when placed under a pot, emits light that cooks the rice. People from all directions come to eat together, and the rice never runs out. There are no thieves or evil people, no saying 'this is my wife,' and no farmers. After eating, their faces are radiant and majestic. If men and women feel lustful, they look at each other without speaking. The man goes first, and the woman follows, going to the garden to enjoy themselves. After two, three, or up to seven days, they each go their own way, no longer connected. Women become pregnant in seven or eight days and give birth to boys or girls, placing them on the crossroads. If someone comes from the east, west, south, or north, they give the child milk with their finger. After seven days, the child grows up by their own merit, like a person in Jambudvipa at the age of twenty or twenty-five. English version: In the northern world, there is water all around, called Anavatapta. In the late night, clouds rise, and the sky rains down water with eight flavors. In the time it takes for a person to eat a meal, it washes away the dust of the northern world, and the dust no longer rises. Just as applying sesame oil to the ground prevents dust from rising, the northern world is the same, with no dust on the ground. Like an inexhaustible craftsman or an inexhaustible craftsman's apprentice, who uses various flowers to make an inexhaustible object, holding it in their left hand and washing it with water in their right hand, the inexhaustible object has no dust. The northern world is the same, with no dust rising from the ground. There is always flowing water, and grass and trees grow, always with leaves, flowers, and fruits. Among them is green grass, the color of a peacock's wing, with a fragrance like incense. When stepped on, it sinks four inches, and when the foot is lifted, it returns to its original state. The people of the northern world, wanting to go to the Xianshang Garden to play and enjoy themselves, immediately take a boat to the shore, take off their clothes, and bathe. After enjoying themselves, they discard the boat and cross the river, going to the fragrant trees to apply fragrance to their bodies, to the clothing trees to take clothes to wear, to the inexhaustible trees, necklace trees, utensil trees, fruit trees, and music trees to take necklaces and inexhaustible items to wear. Taking utensils and music, they go to the Xianshang Garden. When it is hot, a chaotic wind sweeps the ground of the Xianshang Garden, and the Yilan wind blows down flowers, which fall to the ground up to people's knees. At this time, the people of the northern world all enter the Xianshang Garden to play and enjoy themselves. After two, three, or up to seven days, they each leave, free and unrestrained, and also go to the Yuxian Garden, Luoyue Garden, and Changyouhua Garden, where the situation is the same. English version: When the people of the northern world want to eat, they take pure japonica rice and cook it. Using the light of the Yanwei pearl, they cook the rice below. If anyone from the east, west, south, or north comes to their place, they all give them food, and the food never runs out until everyone has eaten.

。北方天下人，有樹名象兜，交曲上合如交露，人民在上止宿，男女各異處。北方天下人，通齒髮紺青色長八尺，人民面色同等，長短亦等，女人亦如是。人民行十善事，不復相教作行也，皆壽千歲，無數減者。死後有生忉利天上者、有生焰天上者、有生兜率天上者、有生尼摩羅天上者、有生波羅尼蜜天上者。天上壽盡，下生閻浮利天下人間，即生大豪貴家若婆羅門大長者家。北方天下人，大小便時，辟沒地中，其地清潔無有聚糞臭處。北方天下人，男子女人，死時好為衣被之，莊嚴不啼哭，取著四徼道中。有鳥名郁遮，舉取死人著北方天下外。何以故名郁單曰？郁單曰天下，勝是三天下復最上，是故名郁單曰。郁單曰天下人民，食清凈粳米，無有盜賊，無有惡者。無言我婦、無言我子。顏色甚好有威神，無短命者，死已後生善處。是故名郁單曰。」

大樓炭經轉輪王品第三之一

佛語比丘：「世間有轉輪王時，自然生七寶、有四德。何等為七？一者金輪寶、二者白象寶、三者紺色馬寶、四者明月珠寶、五者玉女寶、六者藏聖臣寶、七者導道聖臣寶。轉輪王其金輪何類？王以十五日月滿時沐浴，便上高觀上，與婇女共坐，見東方有自然天金輪來，有千輻，皆完具，悉以天金所成，高一丈四尺。王見已，自念言：『我從先聖聞，若王十五日月滿，沐浴上高觀，與婇女俱坐，見東方自然金輪者，即得作轉輪王。』王自念，欲試天金輪。爾時，轉輪王便試天金輪，即便會四部兵，往至天金輪所。整衣服長跪叉手，持右手，指金輪使東飛，金輪即東飛。轉輪王即與四部兵，及家室親屬悉隨之飛，四天王天上諸天，皆亦在金輪前飛行。金輪所至止處，轉輪王便與四部兵家室親屬，皆止宿其中。爾時，東方弗于逮諸王，以金缽盛滿銀粟，銀缽盛滿金粟，共往至轉輪王所白言：『天王來大善！東方諸城國界，富樂熾盛安隱，五穀豐熟，人民眾多，珍寶眾多，工巧者饒，明月珠玉琉璃，白象馬牛羊奴婢米穀豐饒，倉庫儲滿。愿大王止此，我等承受其教。』轉輪王便告諸王言：『諸賢等各自治國以正法，莫行非法。諸賢等但莫殺生、莫盜竊、莫犯人婦女、莫妄語罵詈惡口兩舌、莫念惡。當慈心為政具奉行，如是者，則為受我教。』爾時，諸小王持國界奉上轉輪王，轉輪王即住案行東方諸國，于其中止頓，無央數歲，相娛樂快樂飯食，得東海內悉屬已便還。南方閻浮利天下王降伏亦如是，復與家室親屬及四部兵，金輪在前飛行。復至西方俱耶尼亦如是，復至北方郁單曰天下亦如是。四天王上諸天，皆在金輪前飛，金輪所至到處，轉輪王與家室親屬四部兵止頓其中。爾時，北方諸小王以金缽盛滿銀粟，以銀缽盛滿金粟，共往至轉輪王所白言：『天王來大善，北方諸城國界，富樂熾盛安隱，五穀豐熟，人民珍寶眾多，工巧者饒，明月珠玉琉璃，像馬牛羊奴婢米穀豐饒，倉庫儲滿。愿大王止此，我等承受其教。』轉輪王便告諸小王言：『賢等各自治國以正法，莫行非法。賢等莫殺生、莫盜竊、莫犯人婦女、莫妄語罵詈惡口兩舌、莫念人惡，當念慈心為正見奉行，如是者即為受我教。』爾時，諸小王持國界奉上，轉輪王案行北方諸國，于其中止頓，無央數歲，相娛樂快樂飲食，得北海內悉屬已。便與家室親屬及四部兵，還閻浮利天下

現代漢語譯本：北方世界的人們，有一種樹名叫象兜，枝幹交錯向上合攏，像交錯的露珠，人們在樹上居住，男女各自在不同的地方。北方世界的人們，牙齒和頭髮呈紺青色，長八尺，人們的臉色都一樣，高矮也一樣，女人也如此。人們奉行十善事，不再互相教導去做善事，都活到一千歲，沒有減少的。死後有的生到忉利天，有的生到焰天，有的生到兜率天，有的生到尼摩羅天，有的生到波羅尼蜜天。在天上壽命盡了，就下生到閻浮提世界的人間，出生在大富貴人家，或是婆羅門大長者家。北方世界的人們，大小便時，會消失在地下，那裡乾淨清潔，沒有糞便臭味的地方。北方世界的人們，男人女人死的時候，會好好地用衣服被子覆蓋，莊嚴地不哭泣，把屍體放在四通八達的道路上。有一種鳥名叫郁遮，會把死人叼到北方世界之外。為什麼叫郁單曰呢？郁單曰世界，勝過其他三個世界，而且是最殊勝的，所以叫郁單曰。郁單曰世界的人民，吃清凈的粳米，沒有盜賊，沒有壞人。沒有『這是我的妻子』，也沒有『這是我的孩子』的說法。容貌非常美好，有威嚴神力，沒有短命的人，死後會生到好的地方。所以叫郁單曰。 佛陀對比丘說：『世間有轉輪王出現時，自然會生出七寶，具有四種德行。哪七種呢？第一是金輪寶，第二是白象寶，第三是紺色馬寶，第四是明月珠寶，第五是玉女寶，第六是藏聖臣寶，第七是導道聖臣寶。』轉輪王的金輪是什麼樣的呢？國王在十五日月圓的時候沐浴，然後登上高樓，和妃嬪們一起坐著，看到東方有自然出現的天金輪飛來，有一千個輪輻，都完整無缺，全部用天金製成，高一丈四尺。國王看到后，自己想：『我從先聖那裡聽說，如果國王在十五日月圓時，沐浴后登上高樓，和妃嬪們一起坐著，看到東方自然出現金輪，就能成為轉輪王。』國王想，要試試天金輪。這時，轉輪王就去試天金輪，立刻召集四部兵馬，來到天金輪所在的地方。整理好衣服，長跪合掌，用右手指向金輪，讓它向東飛，金輪就向東飛去。轉輪王就和四部兵馬，以及家眷親屬都跟著飛，四天王天上的諸天，也都在金輪前面飛行。金輪停下的地方，轉輪王就和四部兵馬家眷親屬，都住在那裡。這時，東方弗于逮的諸位國王，用金缽盛滿銀粟，用銀缽盛滿金粟，一起來到轉輪王那裡，稟告說：『天王來得太好了！東方各城國界，富裕安樂，五穀豐收，人民眾多，珍寶眾多，工匠很多，明月珠玉琉璃，白象馬牛羊奴婢米穀豐饒，倉庫都滿了。希望大王住在這裡，我們都聽從您的教誨。』轉輪王就告訴諸位國王說：『各位賢者各自治理自己的國家，要用正法，不要行非法。各位賢者只要不殺生、不偷盜、不侵犯別人的婦女、不說謊、不罵人、不說惡語、不兩舌、不心懷惡意。應當慈悲為政，奉行正道，這樣就是接受我的教誨。』這時，諸位小國王把自己的國界獻給轉輪王，轉輪王就在東方各國巡視，在那裡住了無數年，互相娛樂快樂飲食，得到東海以內都歸屬自己，然後返回。南方閻浮提世界的國王也像這樣被降伏，又和家眷親屬以及四部兵馬，金輪在前面飛行。又到西方俱耶尼也像這樣，又到北方郁單曰世界也像這樣。四天王天上的諸天，都在金輪前面飛行，金輪到達的地方，轉輪王就和家眷親屬四部兵馬住在那裡。這時，北方諸位小國王用金缽盛滿銀粟，用銀缽盛滿金粟，一起來到轉輪王那裡，稟告說：『天王來得太好了，北方各城國界，富裕安樂，五穀豐收，人民珍寶眾多，工匠很多，明月珠玉琉璃，像馬牛羊奴婢米穀豐饒，倉庫都滿了。希望大王住在這裡，我們都聽從您的教誨。』轉輪王就告訴諸位小國王說：『各位賢者各自治理自己的國家，要用正法，不要行非法。各位賢者不要殺生、不要偷盜、不要侵犯別人的婦女、不要說謊、不要罵人、不要說惡語、不要兩舌、不要心懷惡意，應當心懷慈悲，奉行正道，這樣就是接受我的教誨。』這時，諸位小國王把自己的國界獻給轉輪王，轉輪王就在北方各國巡視，在那裡住了無數年，互相娛樂快樂飲食，得到北海以內都歸屬自己。然後和家眷親屬以及四部兵馬，返回閻浮提世界。

English version: In the northern world, there is a tree called 'Xiang Dou,' its branches intertwine and converge upwards like overlapping dewdrops. People live on the tree, with men and women residing in separate areas. The people of the northern world have teeth and hair that are dark blue, eight feet long. Their complexions are all the same, and their heights are also uniform, and the women are the same. People practice the ten virtues and no longer teach each other to do good deeds. They all live to be a thousand years old, with no one dying prematurely. After death, some are reborn in the Trayastrimsa Heaven, some in the Yama Heaven, some in the Tusita Heaven, some in the Nimarati Heaven, and some in the Paranirmita Vasavartin Heaven. When their lifespan in heaven ends, they are reborn in the human world of Jambudvipa, into wealthy and noble families, or into the families of Brahmins or great elders. In the northern world, when people defecate or urinate, it disappears into the ground, leaving the place clean and without any foul odors. In the northern world, when men and women die, they are carefully covered with clothes and blankets, solemnly without weeping, and their bodies are placed on the crossroads. There is a bird called 'Yu Zhe' that carries the dead to the outside of the northern world. Why is it called Uttarakuru? The Uttarakuru world is superior to the other three worlds and is the most excellent, hence the name Uttarakuru. The people of Uttarakuru eat pure rice, there are no thieves, and no bad people. There is no concept of 'this is my wife' or 'this is my child.' Their appearances are very beautiful, they possess majestic power, and no one dies young. After death, they are reborn in good places. Therefore, it is called Uttarakuru. The Buddha said to the monks: 'When a Wheel-Turning King appears in the world, seven treasures will naturally arise, and he will possess four virtues. What are the seven? First is the Golden Wheel Treasure, second is the White Elephant Treasure, third is the Dark Blue Horse Treasure, fourth is the Bright Moon Jewel, fifth is the Jade Maiden Treasure, sixth is the Treasurer Minister Treasure, and seventh is the Guide Minister Treasure.' What is the Golden Wheel of the Wheel-Turning King like? When the moon is full on the fifteenth day, the king bathes, then ascends to a high tower, and sits with his concubines. He sees a natural golden wheel coming from the east, with a thousand spokes, all complete, made entirely of celestial gold, and fourteen feet high. Upon seeing it, the king thinks to himself: 'I have heard from the ancient sages that if a king, on the fifteenth day when the moon is full, bathes and ascends to a high tower, and sits with his concubines, and sees a natural golden wheel appear from the east, he will become a Wheel-Turning King.' The king wants to test the celestial golden wheel. At that time, the Wheel-Turning King tests the celestial golden wheel, immediately gathers his four divisions of troops, and goes to the place where the celestial golden wheel is. He adjusts his clothes, kneels with his palms together, and points his right hand at the golden wheel, causing it to fly east. The golden wheel flies east. The Wheel-Turning King, along with his four divisions of troops, and his family and relatives, all follow it. The gods of the Four Heavenly Kings also fly in front of the golden wheel. Wherever the golden wheel stops, the Wheel-Turning King, along with his four divisions of troops, and his family and relatives, all stay there. At that time, the kings of the eastern Purvavideha, with golden bowls filled with silver grains and silver bowls filled with golden grains, come to the Wheel-Turning King and say: 'Great King, your arrival is most auspicious! The cities and territories of the east are prosperous and peaceful, with abundant harvests, many people, many treasures, many skilled craftsmen, bright moon jewels, jade, lapis lazuli, white elephants, horses, cattle, sheep, servants, and abundant rice and grains, and the storehouses are full. We wish that the Great King would stay here, and we will follow your teachings.' The Wheel-Turning King then tells the kings: 'Each of you virtuous ones should govern your own countries with righteousness, and not practice unrighteousness. You virtuous ones must not kill, must not steal, must not violate other people's wives, must not lie, must not curse, must not speak harsh words, must not be double-tongued, and must not harbor evil thoughts. You should govern with compassion and practice the right path. If you do so, you will be following my teachings.' At that time, the small kings offer their territories to the Wheel-Turning King. The Wheel-Turning King then inspects the eastern countries, stays there for countless years, enjoying entertainment, happiness, and food, and gains control of everything within the eastern sea, and then returns. The kings of the southern Jambudvipa are also subdued in the same way, and again, with his family and relatives and four divisions of troops, the golden wheel flies in front. He also goes to the western Aparagodaniya in the same way, and also to the northern Uttarakuru in the same way. The gods of the Four Heavenly Kings all fly in front of the golden wheel. Wherever the golden wheel arrives, the Wheel-Turning King, with his family and relatives and four divisions of troops, stays there. At that time, the small kings of the north, with golden bowls filled with silver grains and silver bowls filled with golden grains, come to the Wheel-Turning King and say: 'Great King, your arrival is most auspicious! The cities and territories of the north are prosperous and peaceful, with abundant harvests, many people, many treasures, many skilled craftsmen, bright moon jewels, jade, lapis lazuli, elephants, horses, cattle, sheep, servants, and abundant rice and grains, and the storehouses are full. We wish that the Great King would stay here, and we will follow your teachings.' The Wheel-Turning King then tells the small kings: 'Each of you virtuous ones should govern your own countries with righteousness, and not practice unrighteousness. You virtuous ones must not kill, must not steal, must not violate other people's wives, must not lie, must not curse, must not speak harsh words, must not be double-tongued, and must not harbor evil thoughts. You should be compassionate and practice the right path. If you do so, you will be following my teachings.' At that time, the small kings offer their territories to the Wheel-Turning King. The Wheel-Turning King then inspects the northern countries, stays there for countless years, enjoying entertainment, happiness, and food, and gains control of everything within the northern sea. Then, with his family and relatives and four divisions of troops, he returns to Jambudvipa.

。閻浮利天下威神更巍巍，其金輪亦爾，時便量度，東西長四百八十里，南北廣二百八十里。諸天為轉輪王，造起城壁七重，七重欄楯、七重交露、七重行樹，周匝圍繞，彩畫姝好，皆以七寶，金銀水精琉璃赤真珠車𤦲馬瑙，金壁銀門，銀壁金門，琉璃壁者水精門，水精壁者琉璃門，赤真珠壁者馬瑙門，馬瑙壁者赤真珠門，車𤦲壁者一切寶門。城周匝四方有門，金欄楯者金柱栿銀桄，銀欄楯者銀柱栿金桄，琉璃欄楯者琉璃柱栿水精桄，水精欄楯者水精柱栿琉璃桄，赤真珠欄楯者赤真珠柱栿馬瑙桄，馬瑙欄楯者馬瑙柱栿赤真珠桄，車𤦲欄楯者車𤦲柱栿一切寶桄。金交露者銀垂珞，銀交露者金垂珞，琉璃交露者水精垂珞，水精交露者琉璃垂珞，赤真珠交露者馬瑙垂珞，馬瑙交露者赤真珠垂珞，車𤦲交露者一切寶垂珞。復以七寶作樹甚姝好，金樹者金根枝銀莖葉花實，銀樹者銀根枝金莖葉花實，琉璃樹者琉璃根枝水精莖葉花實，水精樹者水精根枝琉璃莖葉花實，赤真珠樹者赤真珠根枝馬瑙莖葉花實，馬瑙樹者馬瑙根枝赤真珠莖葉花實，車𤦲樹者車𤦲根枝一切寶莖葉花實。門上有曲箱蓋交露，有樓觀邊有園觀舍宅。浴池中有種種樹種種葉種種華種種實，出種種香，種種飛鳥相和而鳴。作城已威神巍巍，金輪便止，城中度量，東西八十里，南北四十里。爾時，諸天為轉輪王，以七寶作宮殿壁七重、欄楯七重、七寶交露七重、七寶行樹七重，周匝圍繞。七重門上有曲箱蓋交露有樓觀，下有園觀浴池，種種樹種種葉種種華實，種種飛鳥，相和悲鳴。造起轉輪王宮殿已，金輪便立宮門前虛空中。爾時，轉輪王甚歡喜踴躍言：『已為我自然金輪寶，今我以為作轉輪王。』」

佛言：「轉輪王有自然金輪寶，如是轉輪王有白象寶何類？轉輪王明旦與諸臣共會參議。時，即自然有白象在前現，皆白身體完具，能飛行。端正頭赤，有六牙，上粗下細，牙如畫間金色。轉輪王見已念言：『此象若可調者，便當為賢善。』則與調象師使調適，一反調，便調善，最如調善畜。爾時，轉輪王欲試白象寶，便使會四部兵，被白象莊嚴已，騎白象，日出便出宮門，飛行繞四海內，即時還宮，坐相娛樂。爾時，轉輪王甚大歡喜踴躍言：『已為我自然白象寶，今我已作轉輪王。』轉輪王白象寶如是。

「轉輪王有紺色馬寶，何等類？轉輪王明旦與左右共參議，時見有自然紺色馬在前，其馬身青毛衣滑澤頭黑。轉輪王自念言：『若調此馬者，便當即好。』與調馬師使調，即時調好，最如賢善馬。爾時，轉輪王欲試紺色馬寶，即使會四部兵，被已騎馬未出宮門，即與四部兵飛行繞四海內，即日還宮，坐相娛樂，甚大歡喜踴躍言：『已為我自然紺色馬寶，今我已為，作轉輪王。』有紺色馬寶如是。

「轉輪王有明月珠寶者，何等類？轉輪王明旦與諸臣共坐參議，時見有自然明月珠寶在前。其珠青琉璃色，八方滑澤，好清潔有光明照耀。轉輪王見已自念言：『如此珠照我後宮中者為姝好。』爾時，轉輪王欲試明月珠寶，便使會四部兵，持珠著幢頭，夜從宮門出，與四部兵。爾時，明月珠寶光照，諸長者婆羅門家起作，使奴婢販賣市井，謂為日出。其珠照四部兵明出宮四十里，飛行繞四海內，即夜還宮坐，甚大歡喜踴躍言：『已為我自然明月珠寶今已作轉輪王。』轉輪王有明月珠寶如是

現代漢語譯本：閻浮提世界威德神力更加強大，它的金輪也是如此。當時便測量，東西長四百八十里，南北寬二百八十里。諸天為轉輪聖王建造了七重城墻，七重欄桿，七重交錯的露臺，七重排列的樹木，環繞四周，色彩鮮豔美麗，都用七寶裝飾，即金、銀、水晶、琉璃、赤真珠、硨磲、瑪瑙。金墻銀門，銀墻金門，琉璃墻水晶門，水晶墻琉璃門，赤真珠墻瑪瑙門，瑪瑙墻赤真珠門，硨磲墻一切寶門。城墻四周都有門，金欄桿用金柱銀梁，銀欄桿用銀柱金梁，琉璃欄桿用琉璃柱水晶梁，水晶欄桿用水晶柱琉璃梁，赤真珠欄桿用赤真珠柱瑪瑙梁，瑪瑙欄桿用瑪瑙柱赤真珠梁，硨磲欄桿用硨磲柱一切寶梁。金交露臺用銀垂飾，銀交露臺用金垂飾，琉璃交露臺用水晶垂飾，水晶交露臺用琉璃垂飾，赤真珠交露臺用瑪瑙垂飾，瑪瑙交露臺用赤真珠垂飾，硨磲交露臺用一切寶垂飾。又用七寶做成非常美麗的樹木，金樹的根、枝是金的，莖、葉、花、果是銀的；銀樹的根、枝是銀的，莖、葉、花、果是金的；琉璃樹的根、枝是琉璃的，莖、葉、花、果是水晶的；水晶樹的根、枝是水晶的，莖、葉、花、果是琉璃的；赤真珠樹的根、枝是赤真珠的，莖、葉、花、果是瑪瑙的；瑪瑙樹的根、枝是瑪瑙的，莖、葉、花、果是赤真珠的；硨磲樹的根、枝是硨磲的，莖、葉、花、果是一切寶的。門上有彎曲的箱蓋和交錯的露臺，有樓閣，旁邊有花園、觀賞場所和住宅。浴池中有各種各樣的樹木、葉子、花朵和果實，散發出各種各樣的香味，各種各樣的飛鳥相互鳴叫。城池建成后，威德神力更加強大，金輪便停止轉動。城中測量，東西八十里，南北四十里。當時，諸天為轉輪聖王用七寶建造宮殿，七重墻壁，七重欄桿，七重寶物交錯的露臺，七重寶物排列的樹木，環繞四周。七重門上有彎曲的箱蓋和交錯的露臺，有樓閣，下面有花園、觀賞場所和浴池，各種各樣的樹木、葉子、花朵和果實，各種各樣的飛鳥，相互悲鳴。建造好轉輪聖王的宮殿後，金輪便停在宮門前的虛空中。當時，轉輪聖王非常歡喜，跳躍著說：『這自然出現的金輪寶已經屬於我了，現在我將成為轉輪聖王。』 佛說：『轉輪聖王有自然出現的金輪寶，那麼轉輪聖王的白象寶又是什麼樣的呢？』轉輪聖王第二天與眾大臣一起商議。這時，自然出現一頭白象在面前，全身潔白，身體完整，能夠飛行。它端正的頭部是紅色的，有六顆牙齒，上粗下細，牙齒如同畫上的金色。轉輪聖王看到後心想：『如果這頭象可以調教，就應當是賢善的。』於是讓馴象師去調教，一調教，就調教得很好，如同最馴服的牲畜。當時，轉輪聖王想試一下白象寶，就讓四部兵集合，給白象裝飾好后，騎上白象，日出時從宮門出發，飛行環繞四海之內，立即回到宮中，坐在一起娛樂。當時，轉輪聖王非常歡喜，跳躍著說：『這自然出現的白象寶已經屬於我了，現在我已經成為轉輪聖王。』轉輪聖王的白象寶就是這樣。 『轉輪聖王有紺色的馬寶，又是什麼樣的呢？』轉輪聖王第二天與左右大臣一起商議，這時看到一匹自然出現的紺色馬在面前，這匹馬身體青色，毛髮光滑，頭部黑色。轉輪聖王心想：『如果能調教這匹馬，就應當很好。』於是讓馴馬師去調教，立即就調教好了，如同最賢善的馬。當時，轉輪聖王想試一下紺色馬寶，就讓四部兵集合，裝備好后騎上馬，還沒出宮門，就與四部兵一起飛行環繞四海之內，當天回到宮中，坐在一起娛樂，非常歡喜，跳躍著說：『這自然出現的紺色馬寶已經屬於我了，現在我已經成為轉輪聖王。』紺色馬寶就是這樣。 『轉輪聖王有明月珠寶，又是什麼樣的呢？』轉輪聖王第二天與眾大臣一起坐著商議，這時看到一顆自然出現的明月珠寶在面前。這顆珠子是青琉璃色，八面光滑，非常潔凈，有光明照耀。轉輪聖王看到後心想：『如果這顆珠子照耀我的後宮，就非常美好了。』當時，轉輪聖王想試一下明月珠寶，就讓四部兵集合，把珠子放在旗桿頂端，夜晚從宮門出發，與四部兵一起。當時，明月珠寶的光芒照耀，各地的長者、婆羅門家都起來勞作，讓奴婢在集市上販賣，以為是日出。這顆珠子照耀四部兵，從宮門出發四十里，飛行環繞四海之內，當天晚上回到宮中，坐在一起，非常歡喜，跳躍著說：『這自然出現的明月珠寶已經屬於我了，現在我已經成為轉輪聖王。』轉輪聖王的明月珠寶就是這樣。

English version: The Jambudvipa world's majestic power became even more magnificent, and so did its golden wheel. At that time, it was measured to be 480 li long from east to west and 280 li wide from north to south. The gods built seven layers of city walls for the Chakravartin King, seven layers of railings, seven layers of intersecting terraces, and seven layers of trees, surrounding it all. The colors were bright and beautiful, all decorated with the seven treasures: gold, silver, crystal, lapis lazuli, red pearls, carnelian, and agate. There were gold walls with silver gates, silver walls with gold gates, lapis lazuli walls with crystal gates, crystal walls with lapis lazuli gates, red pearl walls with agate gates, agate walls with red pearl gates, and carnelian walls with gates of all treasures. The city walls had gates on all four sides. The gold railings had gold pillars and silver beams, the silver railings had silver pillars and gold beams, the lapis lazuli railings had lapis lazuli pillars and crystal beams, the crystal railings had crystal pillars and lapis lazuli beams, the red pearl railings had red pearl pillars and agate beams, the agate railings had agate pillars and red pearl beams, and the carnelian railings had carnelian pillars and beams of all treasures. The gold intersecting terraces had silver pendants, the silver intersecting terraces had gold pendants, the lapis lazuli intersecting terraces had crystal pendants, the crystal intersecting terraces had lapis lazuli pendants, the red pearl intersecting terraces had agate pendants, the agate intersecting terraces had red pearl pendants, and the carnelian intersecting terraces had pendants of all treasures. They also made very beautiful trees with the seven treasures. The gold trees had gold roots and branches, and silver stems, leaves, flowers, and fruits; the silver trees had silver roots and branches, and gold stems, leaves, flowers, and fruits; the lapis lazuli trees had lapis lazuli roots and branches, and crystal stems, leaves, flowers, and fruits; the crystal trees had crystal roots and branches, and lapis lazuli stems, leaves, flowers, and fruits; the red pearl trees had red pearl roots and branches, and agate stems, leaves, flowers, and fruits; the agate trees had agate roots and branches, and red pearl stems, leaves, flowers, and fruits; and the carnelian trees had carnelian roots and branches, and stems, leaves, flowers, and fruits of all treasures. The gates had curved box covers and intersecting terraces, with pavilions, gardens, viewing areas, and residences nearby. The bathing pools had various kinds of trees, leaves, flowers, and fruits, emitting various fragrances, and various kinds of birds sang in harmony. After the city was built, its majestic power became even greater, and the golden wheel stopped turning. The city was measured to be 80 li long from east to west and 40 li wide from north to south. At that time, the gods built palaces for the Chakravartin King with seven layers of walls, seven layers of railings, seven layers of intersecting terraces of treasures, and seven layers of trees of treasures, surrounding it all. The seven layers of gates had curved box covers and intersecting terraces, with pavilions, and below were gardens, viewing areas, and bathing pools, with various kinds of trees, leaves, flowers, and fruits, and various kinds of birds, singing mournfully together. After the palace of the Chakravartin King was built, the golden wheel stood in the empty space in front of the palace gate. At that time, the Chakravartin King was very happy and jumped for joy, saying, 'This naturally appearing golden wheel treasure is now mine, and I will now become the Chakravartin King.' The Buddha said, 'The Chakravartin King has a naturally appearing golden wheel treasure, so what is the Chakravartin King's white elephant treasure like?' The next morning, the Chakravartin King met with his ministers to discuss this. At that time, a white elephant naturally appeared in front of them, with a completely white body, and the ability to fly. It had a dignified red head, six tusks, thick at the top and thin at the bottom, and the tusks were like gold in a painting. When the Chakravartin King saw it, he thought, 'If this elephant can be trained, it should be virtuous.' So he sent a mahout to train it. After one training session, it was well-trained, like the most docile animal. At that time, the Chakravartin King wanted to test the white elephant treasure, so he gathered the four divisions of his army, adorned the white elephant, and rode it. At sunrise, he left the palace gate, flew around the four seas, and immediately returned to the palace, where they sat together and enjoyed themselves. At that time, the Chakravartin King was very happy and jumped for joy, saying, 'This naturally appearing white elephant treasure is now mine, and I have now become the Chakravartin King.' This is what the Chakravartin King's white elephant treasure is like. 'What is the Chakravartin King's dark blue horse treasure like?' The next morning, the Chakravartin King discussed this with his left and right ministers. At that time, a naturally appearing dark blue horse was seen in front of them. The horse had a blue body, smooth fur, and a black head. The Chakravartin King thought to himself, 'If this horse can be trained, it should be good.' So he sent a horse trainer to train it, and it was immediately trained well, like the most virtuous horse. At that time, the Chakravartin King wanted to test the dark blue horse treasure, so he gathered the four divisions of his army, equipped them, and rode the horse. Before leaving the palace gate, he and the four divisions of his army flew around the four seas, and returned to the palace that day, where they sat together and enjoyed themselves. He was very happy and jumped for joy, saying, 'This naturally appearing dark blue horse treasure is now mine, and I have now become the Chakravartin King.' This is what the dark blue horse treasure is like. 'What is the Chakravartin King's bright moon pearl treasure like?' The next morning, the Chakravartin King sat with his ministers to discuss this. At that time, a naturally appearing bright moon pearl was seen in front of them. The pearl was the color of blue lapis lazuli, smooth on all eight sides, very clean, and had a radiant light. When the Chakravartin King saw it, he thought, 'If this pearl illuminates my harem, it would be very beautiful.' At that time, the Chakravartin King wanted to test the bright moon pearl treasure, so he gathered the four divisions of his army, placed the pearl on top of a banner, and left the palace gate at night with the four divisions of his army. At that time, the light of the bright moon pearl shone, and the elders and Brahmins in various places got up to work, and had their servants sell goods in the market, thinking it was sunrise. The pearl illuminated the four divisions of the army, extending forty li from the palace gate, and they flew around the four seas, returning to the palace that night, where they sat together. He was very happy and jumped for joy, saying, 'This naturally appearing bright moon pearl treasure is now mine, and I have now become the Chakravartin King.' This is what the Chakravartin King's bright moon pearl treasure is like.'

大正藏第 01 冊 No. 0023 大樓炭經

大樓炭經卷第二

轉輪王品第三(之二)

「轉輪王有玉女寶者，何等類？轉輪王明旦與諸大臣共坐參議，時有自然玉女寶在前現，端正姝好面色無比，亦不長不短，不肥不瘦，不白不黑。冬時身則溫，夏時身則涼，身體諸毛孔皆栴檀香，口出蓮華香，轉輪王甚愛重，意不起淫慾向他人，何況當復身行？爾時轉輪王甚歡喜踴躍言：『已為我自然玉女寶，今我已作轉輪王。』轉輪王有玉女寶如是。

「轉輪王有主藏聖臣寶，何等類？轉輪王明旦坐參議，時見主藏聖臣寶在前，解慧曉事至誠，往至轉輪王所白言：『轉輪王所欲求索者，我為天王辦之，王但安隱坐。』轉輪王欲試主藏聖臣寶，使會四部兵，乘船入水，告主藏聖臣：『我欲得金銀珍寶，當與我。』主藏聖臣白轉輪王言：『渡水已，隨王欲，當與之。』王言：『今當於此用之，疾與我金銀珍寶，渡水已我不用。』主藏聖臣聞受其教，整衣服船上長跪右手撓水，以器鈔金銀珍寶。譬如蟲著樹，諸金銀珍寶器，著手如是。爾時，主藏聖臣，持眾珍寶著船上，白轉輪王言：『欲得幾許金銀珍寶？今當與王。』轉輪王告主藏聖臣言：『我所有金銀珍寶甚眾多，但欲試卿耳！』主藏聖臣聞已，便還持金銀珍寶著水中。爾時，轉輪王甚歡喜踴躍言：『已為我自然主藏聖臣寶，我已為轉輪王。』轉輪王有主藏聖臣寶如是。

「轉輪王有兵臣寶，何等類？轉輪王明旦坐參議，時見有兵臣在前，解慧勇猛曉事，往至轉輪王所，白轉輪王言：『所欲為作我為辦，王但自安坐莫憂！』爾時，轉輪王欲試兵臣，使會四部兵，告兵臣寶言：『不曉兵法者教令曉之，已曉者教令重知，不曉住者教令知住，不曉騎乘弓馬者教令知。』兵臣寶即受教，皆教諸兵。轉輪王甚歡喜踴躍言：『已為我自然兵臣寶，我今已為轉輪王。』轉輪王有兵臣寶如是。」

佛言：「轉輪王有七寶如是。」

佛言：「轉輪王有四德。云何為四德？一者大富，珍寶田宅奴婢珠玉象馬工巧者眾多，天下人富無有如轉輪王者，是為轉輪王第一德。二者轉輪王最端正姝好顏色無比，天下人端正姝好，無有如轉輪王者，是為轉輪王第二德。三者轉輪王常安隱無疾病，身常等等，亦不寒熱，寒熱適其意，諸所飲食食皆安隱，天下人無有如轉輪王無疾病者，是為轉輪王第三德。四者轉輪王常安隱長壽，天下人無有常安隱長壽如轉輪王者，是為轉輪王四德。轉輪王有七寶及四德如是。

「轉輪王以正法行為政現，不轉善現，行十善事。教諸小國王傍臣左右人民，奉行十善事。轉輪王哀念諸郡國人民，如父哀子，諸郡國人民，愛敬轉輪王如子愛父。轉輪王治天下，閻浮利地平正無有高下，無有棘刺，無有毒獸蟲蟻，無有山陵溪谷，無有礫石地，但有棄捐金銀明月珠玉琉璃琥珀水精車𤦲馬瑙珊瑚。轉輪王在天下治國時，富樂安隱熾盛，五穀豐熟人民眾多。」

佛語諸比丘：「轉輪王治國時，天下有八萬郡國聚落居，雞鳴展轉相聞。轉輪王治國時，天下常遍有水，草木常青，木常有葉華；其地草葉，周匝分佈，色如孔雀毛，其香如華香，足蹈上四寸入地，舉足還復如故，地草又無四寸空缺處。有香樹常生華實，破其實出種種香

現代漢語譯本 《大樓炭經》卷一 《大正藏》第01冊 No. 0023 《大樓炭經》

《大樓炭經》卷二

轉輪王品第三（之二）

『轉輪王擁有的玉女寶是什麼樣的呢？轉輪王在早晨與各位大臣一同坐著商議政事時，會有一位天然的玉女寶出現在面前，她容貌端莊美麗，面色無比，身材不高不矮，不胖不瘦，不白不黑。冬天時身體溫暖，夏天時身體涼爽，身體的每個毛孔都散發著檀香，口中散發出蓮花香。轉輪王非常愛重她，心中不會對其他人產生淫慾，更何況是身體上的行為呢？那時，轉輪王非常歡喜，跳躍著說：『這已經是我的天然玉女寶了，現在我已經成為轉輪王了。』轉輪王的玉女寶就是這樣的。

『轉輪王擁有的主藏聖臣寶是什麼樣的呢？轉輪王在早晨坐著商議政事時，會看到主藏聖臣寶出現在面前，他智慧通達，明曉事理，非常忠誠。他會走到轉輪王面前稟告說：『轉輪王您想要什麼，我都會為您辦到，您只需安穩地坐著。』轉輪王想要試探主藏聖臣寶，就讓他召集四部兵馬，乘船入水，告訴主藏聖臣：『我想要金銀珍寶，你給我。』主藏聖臣稟告轉輪王說：『渡過水后，隨您所愿，我都會給您。』轉輪王說：『我現在就要用，快點給我金銀珍寶，渡過水后我就不用了。』主藏聖臣聽從他的命令，整理好衣服，在船上長跪，用右手在水中撈取金銀珍寶。就像蟲子附著在樹上一樣，各種金銀珍寶器物，附著在他的手上。那時，主藏聖臣拿著眾多的珍寶放在船上，稟告轉輪王說：『您想要多少金銀珍寶？現在就給您。』轉輪王告訴主藏聖臣說：『我擁有的金銀珍寶已經很多了，只是想試探你罷了！』主藏聖臣聽后，就又把金銀珍寶放回水中。那時，轉輪王非常歡喜，跳躍著說：『這已經是我的天然主藏聖臣寶了，我已經成為轉輪王了。』轉輪王的主藏聖臣寶就是這樣的。

『轉輪王擁有的兵臣寶是什麼樣的呢？轉輪王在早晨坐著商議政事時，會看到一位兵臣出現在面前，他智慧通達，勇猛果敢，明曉事理。他會走到轉輪王面前稟告說：『您想要做什麼，我都會為您辦到，您只需安穩地坐著，不用憂慮！』那時，轉輪王想要試探兵臣，就讓他召集四部兵馬，告訴兵臣寶說：『不熟悉兵法的人要教導他們熟悉，已經熟悉的人要教導他們更加精通，不熟悉駐紮的人要教導他們知道如何駐紮，不熟悉騎馬射箭的人要教導他們學會。』兵臣寶立即接受命令，教導所有的士兵。轉輪王非常歡喜，跳躍著說：『這已經是我的天然兵臣寶了，我現在已經成為轉輪王了。』轉輪王的兵臣寶就是這樣的。』

佛說：『轉輪王擁有七寶就是這樣的。』

佛說：『轉輪王有四種德行。哪四種德行呢？第一種是極其富有，擁有眾多的珍寶、田宅、奴婢、珠寶、象馬以及各種工匠，天下人的富有沒有能比得上轉輪王的，這是轉輪王的第一種德行。第二種是轉輪王容貌端正美麗，顏色無比，天下人容貌端正美麗，沒有能比得上轉輪王的，這是轉輪王的第二種德行。第三種是轉輪王常常安穩沒有疾病，身體總是保持平衡，既不感到寒冷也不感到炎熱，寒冷和炎熱都恰到好處，所吃的食物都讓人感到安穩，天下人沒有能像轉輪王那樣沒有疾病的，這是轉輪王的第三種德行。第四種是轉輪王常常安穩長壽，天下人沒有能像轉輪王那樣常常安穩長壽的，這是轉輪王的第四種德行。轉輪王擁有七寶和四種德行就是這樣的。

『轉輪王以正法治理國家，不轉為惡，奉行十善事。教導各個小國王、大臣、左右官員和人民，奉行十善事。轉輪王愛憐各個郡國的人民，如同父親愛憐兒子一樣，各個郡國的人民，愛戴敬重轉輪王如同兒子愛戴父親一樣。轉輪王治理天下時，閻浮提的土地平坦沒有高低，沒有荊棘，沒有毒獸蟲蟻，沒有山陵溪谷，沒有礫石地，只有被丟棄的金銀、明月珠玉、琉璃、琥珀、水晶、車渠、瑪瑙、珊瑚。轉輪王在天下治理國家時，富足安樂，繁榮昌盛，五穀豐收，人民眾多。』

佛告訴各位比丘：『轉輪王治理國家時，天下有八萬個郡國聚落，雞鳴聲彼此相聞。轉輪王治理國家時，天下常常遍佈水，草木常常青翠，樹木常常有葉子和花朵；地上的草葉，周圍分佈，顏色像孔雀的羽毛，香味像花香，腳踩上去會陷入地裡四寸，抬起腳后又恢復原狀，地上的草又沒有四寸的空缺處。有香樹常常生長花朵和果實，破開果實會散發出各種香味。

English version The First Scroll of the Great Lou Tan Sutra Taisho Tripitaka Volume 01, No. 0023, The Great Lou Tan Sutra

The Second Scroll of the Great Lou Tan Sutra

Translated by the Western Jin Dynasty Monk Dharmaraksa and Dharmaketu

Chapter Three on the Wheel-Turning King (Part Two)

'What kind of treasure is the Jade Maiden of the Wheel-Turning King? When the Wheel-Turning King sits in council with his ministers in the morning, a natural Jade Maiden treasure appears before him. She is of dignified and beautiful appearance, with an unparalleled complexion. She is neither too tall nor too short, neither too fat nor too thin, neither too fair nor too dark. In winter, her body is warm, and in summer, her body is cool. Every pore of her body emits the fragrance of sandalwood, and her mouth emits the fragrance of lotus flowers. The Wheel-Turning King loves and respects her greatly, and no lustful thoughts arise in his mind towards others, let alone physical acts. At that time, the Wheel-Turning King is very happy and jumps for joy, saying, 'She is already my natural Jade Maiden treasure, and now I have become a Wheel-Turning King.' Such is the Jade Maiden treasure of the Wheel-Turning King.

'What kind of treasure is the Chief Treasurer Minister of the Wheel-Turning King? When the Wheel-Turning King sits in council in the morning, he sees the Chief Treasurer Minister treasure before him. He is wise, understanding, and sincere. He goes to the Wheel-Turning King and says, 'Whatever the Wheel-Turning King desires, I will provide it for you. You may sit in peace.' The Wheel-Turning King, wanting to test the Chief Treasurer Minister treasure, orders him to gather the four divisions of the army and enter the water by boat. He tells the Chief Treasurer Minister, 'I want gold, silver, and precious jewels. Give them to me.' The Chief Treasurer Minister replies to the Wheel-Turning King, 'After crossing the water, I will give you whatever you desire.' The King says, 'I want to use them now. Quickly give me gold, silver, and precious jewels. I will not need them after crossing the water.' The Chief Treasurer Minister, upon hearing his command, adjusts his clothes, kneels on the boat, and scoops gold, silver, and precious jewels from the water with his right hand. Just as insects cling to a tree, various gold, silver, and precious jewel vessels cling to his hand. At that time, the Chief Treasurer Minister takes the many treasures and places them on the boat, saying to the Wheel-Turning King, 'How much gold, silver, and precious jewels do you desire? I will give them to you now.' The Wheel-Turning King tells the Chief Treasurer Minister, 'I already have a great amount of gold, silver, and precious jewels. I only wanted to test you!' Upon hearing this, the Chief Treasurer Minister returns the gold, silver, and precious jewels to the water. At that time, the Wheel-Turning King is very happy and jumps for joy, saying, 'He is already my natural Chief Treasurer Minister treasure, and I have become a Wheel-Turning King.' Such is the Chief Treasurer Minister treasure of the Wheel-Turning King.

'What kind of treasure is the Military Minister of the Wheel-Turning King? When the Wheel-Turning King sits in council in the morning, he sees a Military Minister before him. He is wise, brave, and understanding. He goes to the Wheel-Turning King and says, 'Whatever you wish to do, I will accomplish it for you. You may sit in peace and have no worries!' At that time, the Wheel-Turning King, wanting to test the Military Minister, orders him to gather the four divisions of the army and tells the Military Minister treasure, 'Those who do not understand military tactics, teach them to understand. Those who already understand, teach them to understand even more. Those who do not know how to encamp, teach them to know how to encamp. Those who do not know how to ride horses and shoot arrows, teach them to learn.' The Military Minister treasure immediately accepts the command and teaches all the soldiers. The Wheel-Turning King is very happy and jumps for joy, saying, 'He is already my natural Military Minister treasure, and now I have become a Wheel-Turning King.' Such is the Military Minister treasure of the Wheel-Turning King.'

The Buddha said, 'The Wheel-Turning King has seven treasures like these.'

The Buddha said, 'The Wheel-Turning King has four virtues. What are the four virtues? First, he is extremely wealthy, possessing numerous treasures, fields, houses, servants, jewels, elephants, horses, and various artisans. No one in the world is as wealthy as the Wheel-Turning King. This is the first virtue of the Wheel-Turning King. Second, the Wheel-Turning King is of the most dignified and beautiful appearance, with an unparalleled complexion. No one in the world is as dignified and beautiful as the Wheel-Turning King. This is the second virtue of the Wheel-Turning King. Third, the Wheel-Turning King is always peaceful and free from illness. His body is always in balance, neither feeling cold nor hot. Cold and heat are always as he desires. All the food he eats is peaceful. No one in the world is as free from illness as the Wheel-Turning King. This is the third virtue of the Wheel-Turning King. Fourth, the Wheel-Turning King is always peaceful and long-lived. No one in the world is as peaceful and long-lived as the Wheel-Turning King. These are the four virtues of the Wheel-Turning King. The Wheel-Turning King has seven treasures and four virtues like these.

'The Wheel-Turning King governs the country with righteous laws, not turning to evil, and practices the ten good deeds. He teaches all the small kings, ministers, officials, and people to practice the ten good deeds. The Wheel-Turning King loves and cares for the people of all the kingdoms as a father loves his son. The people of all the kingdoms love and respect the Wheel-Turning King as a son loves his father. When the Wheel-Turning King governs the world, the land of Jambudvipa is flat without any high or low places, without thorns, without poisonous beasts or insects, without mountains or valleys, without gravelly ground. There are only discarded gold, silver, bright moon pearls, jade, lapis lazuli, amber, crystal, tridacna, agate, and coral. When the Wheel-Turning King governs the country, it is prosperous and peaceful, with abundant harvests and a large population.'

The Buddha told the monks, 'When the Wheel-Turning King governs the country, there are 80,000 kingdoms and settlements in the world, and the crowing of roosters can be heard from one to another. When the Wheel-Turning King governs the country, there is always water everywhere, the grass and trees are always green, and the trees always have leaves and flowers. The grass on the ground is distributed all around, its color like the feathers of a peacock, its fragrance like the fragrance of flowers. When one steps on it, it sinks four inches into the ground, and when one lifts one's foot, it returns to its original state. There are no four-inch gaps in the grass. There are fragrant trees that always bear flowers and fruits, and when the fruits are broken open, various fragrances are released.'

。有衣被樹，出華實及種種衣被。有珠寶瓔珞樹出華實，破中有無央數種種珠寶瓔珞。有不息華樹出華實，破中有種種不息。有果樹，常生華實，破中有種種果。有器樹生華實，破中有種種器。有妓樂樹生華實，破中有種種音樂。轉輪王治國，是時天下閻浮利不耕種，米穀稻糧皆自然生，清潔無穬，出其有種種甘。轉輪王臨壽終時，身不甚痛。譬如習樂人大食，腹不甚痛。轉輪王臨壽終時，身體不痛如是。轉輪王命過已后，金輪、白象寶便滅去，紺色馬、明月珠寶亦沒去，玉女寶、主藏聖臣寶、導道聖臣寶，便沐浴轉輪王身，以綿纏身，復以五百張㲲纏身，著鐵棺中，以酥灌其上，滿已蓋覆之，以釘釘之。出轉輪王棺，眾人共作妓樂歌舞。出著城外，積一切香薪，持轉輪王棺，著上便放火燒。燒已玉女寶、主藏聖臣寶、導道聖臣寶，共收骨以置於四徼道中起塔，高四十里，廣長四十里，周匝起墻廣長二百里，以七寶金銀水精琉璃赤真珠車𤦲馬瑙，七重欄楯、七重交露、七重行樹，周匝圍繞，甚姝好。其從四方來，禮轉輪王，行法起塔，皆得無數福。爾時玉女寶、主藏聖臣寶、導道聖臣寶，為轉輪王起塔已，便佈施饑者與飯，渴者與漿，欲得衣者與衣，欲得香薰華者與香薰華，欲得財物牛羊者與之。其後玉女寶、主藏聖臣寶、導道聖臣寶乃命過。」

大樓炭經泥犁品第四(之一)

佛告比丘：「有大鐵圍山，更復有第二大鐵圍山，中間窈窈冥冥，其日月大尊神光明不能及照。其中有八大泥犁，一泥犁者，有十六部。第一大泥犁名想、第二大泥犁名黑耳、第三大泥犁名僧干、第四大泥犁名樓獵、第五大泥犁名噭嚾、第六大泥犁名燒炙、第七大泥犁名釜煮、第八大泥犁名阿鼻摩訶。」

佛言：「何以名為想？其大想泥犁，若有人墮中，其八指生爪如利刀，以相把刺，其肉應手墮去，想念欲相殺，以是粗事，名為想泥犁。更復有餘種種因緣，複次，其大想泥犁，若有人墮中者，手中自然刀劍，以相斫刺，想欲殺他人，以是粗想事故，名為想。復有餘因緣，其有人墮中者，手自然小刀，以刺剝他人，想念欲殺之，以是粗想事故，名為想。復有餘因緣，其有人墮大想泥犁中者，以手搔從足剝餘者至頂，想念欲殺他人，涼風起吹之，身瘡平復，展轉相語，當復長生，中復有相語言：『我曹今適生。』以是故，名為想泥犁。復有餘因緣，用是故泥犁人壽長久，乃從想泥犁中出，便走求解脫。

「復有泥犁，名為黑界，縱廣二萬里，悉入中里，火從身出，繞身三匝還入身，毒痛不可忍，過惡未解故不死。複次，黑界泥犁東壁火繞三匝燒人，火焰至西壁，西壁火焰至東壁，南壁火焰至北壁，北壁火焰至南壁，上火焰下至地，下焰上至上，人在中燒炙，毒痛不可忍，過惡未解故不死，在其中甚久久，乃從黑界泥犁出，便走求解脫。

「有泥犁名沸屎，縱廣二萬里，悉入沸屎中，自然至頸，熱沸踴躍，人以把蹶，欲出不能得，身體手足耳鼻面目皆爛熟，毒痛不可忍，過惡未盡故不死；有蟲名鐵口，啄人髑髏，啄人肉穿之，破骨啖人髓。泥犁中人，手卷屎食之，唇舌皆燋，咽喉腹中腸胃皆爛，便下過去，毒痛不可忍，過惡未盡故不死，在其中甚久，以後乃從沸屎泥犁中出，便走欲求解脫

現代漢語譯本：有樹木像衣服一樣覆蓋著，能長出花朵和果實，以及各種各樣的衣物。有珠寶瓔珞樹，能長出花朵和果實，破開后里面有無數種珠寶瓔珞。有不息花樹，能長出花朵和果實，破開后里面有各種各樣不息的東西。有果樹，經常開花結果，破開后里面有各種各樣的水果。有器物樹，能長出花朵和果實，破開后里面有各種各樣的器物。有妓樂樹，能長出花朵和果實，破開后里面有各種各樣的音樂。轉輪王治理國家時，那時天下閻浮提不用耕種，米穀稻糧都自然生長，乾淨沒有雜質，出產各種各樣的甘美食物。轉輪王臨終時，身體不怎麼疼痛。就像習慣享樂的人吃飽飯一樣，肚子不怎麼疼痛。轉輪王臨終時，身體不疼痛就是這樣。轉輪王去世后，金輪、白象寶就消失了，紺色馬、明月珠寶也消失了，玉女寶、主藏聖臣寶、導道聖臣寶，就給轉輪王沐浴身體，用棉布纏繞身體，再用五百張疊布纏繞身體，放入鐵棺材中，用酥油灌滿上面，蓋上棺蓋，用釘子釘住。擡出轉輪王的棺材，眾人一起演奏音樂歌舞。抬到城外，堆積各種香木，把轉輪王的棺材放在上面就放火焚燒。燒完后，玉女寶、主藏聖臣寶、導道聖臣寶，一起收集骨灰，放在四條道路的交叉口，建造佛塔，高四十里，寬長四十里，周圍建造圍墻，寬長二百里，用七寶金銀、水晶、琉璃、赤真珠、車渠、瑪瑙，七重欄桿、七重交露、七重行樹，周圍環繞，非常美好。從四方來的人，禮拜轉輪王，行法建造佛塔，都能得到無數的福報。當時玉女寶、主藏聖臣寶、導道聖臣寶，為轉輪王建造佛塔后，就佈施給飢餓的人飯吃，給口渴的人水喝，想要衣服的人給衣服，想要香薰花的人給香薰花，想要財物牛羊的人就給他們。之後玉女寶、主藏聖臣寶、導道聖臣寶也去世了。 現代漢語譯本：佛告訴比丘們：『有大鐵圍山，還有第二座大鐵圍山，中間幽深黑暗，日月大尊神的光明都無法照到。其中有八大泥犁，一個泥犁有十六個部分。第一大泥犁名叫想，第二大泥犁名叫黑耳，第三大泥犁名叫僧干，第四大泥犁名叫樓獵，第五大泥犁名叫噭嚾，第六大泥犁名叫燒炙，第七大泥犁名叫釜煮，第八大泥犁名叫阿鼻摩訶。』 現代漢語譯本：佛說：『為什麼叫想呢？在大想泥犁中，如果有人墮入其中，他的八個指甲像鋒利的刀一樣，互相抓刺，肉應手脫落，心中想著要互相殘殺，因為這種粗暴的事情，所以叫做想泥犁。還有其他各種因緣。再次，在大想泥犁中，如果有人墮入其中，手中自然出現刀劍，互相砍刺，想著要殺死他人，因為這種粗暴的想法，所以叫做想。還有其他因緣，如果有人墮入其中，手中自然出現小刀，用來刺剝他人，想著要殺死他，因為這種粗暴的想法，所以叫做想。還有其他因緣，如果有人墮入大想泥犁中，用手從腳底剝到頭頂，想著要殺死他人，涼風吹來，身上的瘡口就平復了，他們互相轉告，說自己又活過來了，又互相說：『我們現在剛出生。』因此，叫做想泥犁。還有其他因緣，因為這樣，泥犁中的人壽命很長，才從想泥犁中出來，就跑去尋求解脫。 現代漢語譯本：『還有一種泥犁，叫做黑界，縱橫二萬里，全部都在裡面，火從身體里冒出來，繞身三圈又回到身體里，痛苦難忍，因為罪惡沒有解除所以不會死。再次，黑界泥犁東邊的墻壁火焰繞三圈燒人，火焰到西邊的墻壁，西邊的墻壁火焰到東邊的墻壁，南邊的墻壁火焰到北邊的墻壁，北邊的墻壁火焰到南邊的墻壁，上面的火焰向下到地面，下面的火焰向上到上面，人在中間被燒烤，痛苦難忍，因為罪惡沒有解除所以不會死，在其中很久很久，才從黑界泥犁出來，就跑去尋求解脫。 現代漢語譯本：『有一種泥犁叫做沸屎，縱橫二萬里，全部都在沸騰的糞便中，自然到脖子，熱氣沸騰翻滾，人想用手扒開，卻出不去，身體手腳耳鼻面目都爛熟了，痛苦難忍，因為罪惡沒有結束所以不會死；有一種蟲子叫做鐵口，啄人的頭骨，啄人的肉穿透，咬破骨頭吃人的骨髓。泥犁中的人，用手卷起糞便吃，嘴唇舌頭都燒焦了，咽喉腹中腸胃都爛了，然後排泄出去，痛苦難忍，因為罪惡沒有結束所以不會死，在其中很久，之後才從沸屎泥犁中出來，就跑去尋求解脫。』

English version: There are trees that are like clothing, producing flowers and fruits, as well as various kinds of garments. There are jeweled necklace trees that produce flowers and fruits, and when broken open, they contain countless kinds of jeweled necklaces. There are inexhaustible flower trees that produce flowers and fruits, and when broken open, they contain all sorts of inexhaustible things. There are fruit trees that constantly bloom and bear fruit, and when broken open, they contain all kinds of fruits. There are utensil trees that produce flowers and fruits, and when broken open, they contain all kinds of utensils. There are music trees that produce flowers and fruits, and when broken open, they contain all kinds of music. When a Wheel-Turning King governs a country, the land of Jambudvipa does not need to be cultivated; rice and grains grow naturally, clean and without impurities, producing all kinds of sweet foods. When a Wheel-Turning King is about to die, his body does not feel much pain. It is like a person accustomed to pleasure who has eaten a full meal, his stomach does not feel much pain. When a Wheel-Turning King is about to die, his body does not feel pain like this. After the Wheel-Turning King passes away, the golden wheel and the white elephant treasure disappear, the dark blue horse and the bright moon jewel also disappear. The jade maiden treasure, the chief treasurer minister treasure, and the guiding minister treasure then bathe the body of the Wheel-Turning King, wrap it in cotton cloth, and then wrap it in five hundred layers of cloth. They place him in an iron coffin, fill it with ghee, cover the coffin, and nail it shut. They carry the coffin of the Wheel-Turning King out, and the people perform music and dance. They carry it outside the city, pile up all kinds of fragrant wood, place the coffin of the Wheel-Turning King on top, and then set it on fire. After it is burned, the jade maiden treasure, the chief treasurer minister treasure, and the guiding minister treasure collect the ashes and place them at the intersection of four roads, building a stupa that is forty li high and forty li wide. They build a wall around it that is two hundred li wide, using the seven treasures of gold, silver, crystal, lapis lazuli, red pearls, carnelian, and agate, with seven layers of railings, seven layers of canopies, and seven rows of trees surrounding it, making it very beautiful. Those who come from the four directions to pay homage to the Wheel-Turning King and practice the Dharma by building the stupa will receive countless blessings. At that time, the jade maiden treasure, the chief treasurer minister treasure, and the guiding minister treasure, after building the stupa for the Wheel-Turning King, then give food to the hungry, water to the thirsty, clothes to those who want clothes, fragrant flowers to those who want fragrant flowers, and wealth and livestock to those who want them. After that, the jade maiden treasure, the chief treasurer minister treasure, and the guiding minister treasure also passed away. English version: The Buddha told the monks, 'There is a great Iron Mountain Range, and there is a second great Iron Mountain Range. In between, it is deep and dark, and the light of the great sun and moon gods cannot reach it. Within it are eight great hells, and one hell has sixteen parts. The first great hell is called 'Thought', the second great hell is called 'Black Ear', the third great hell is called 'Sanggan', the fourth great hell is called 'Loulie', the fifth great hell is called 'Jiaohuan', the sixth great hell is called 'Burning', the seventh great hell is called 'Boiling Pot', and the eighth great hell is called 'Avici Mahā'.' English version: The Buddha said, 'Why is it called 'Thought'? In the great Thought Hell, if someone falls into it, their eight fingernails grow like sharp knives, and they stab each other, causing the flesh to fall off. They think of killing each other. Because of this crude act, it is called the Thought Hell. There are other various causes. Furthermore, in the great Thought Hell, if someone falls into it, swords and knives naturally appear in their hands, and they cut and stab each other, thinking of killing others. Because of this crude thought, it is called 'Thought'. There are other causes. If someone falls into it, small knives naturally appear in their hands, and they use them to stab and peel others, thinking of killing them. Because of this crude thought, it is called 'Thought'. There are other causes. If someone falls into the great Thought Hell, they use their hands to peel the skin from their feet to their head, thinking of killing others. A cool breeze arises and blows, and the wounds on their bodies heal. They tell each other that they have come back to life, and they say to each other, 'We have just been born.' Therefore, it is called the Thought Hell. There are other causes. Because of this, the people in the hell have long lives, and only after coming out of the Thought Hell do they run to seek liberation.' English version: 'There is another hell called the Black Realm, which is twenty thousand li in length and width. It is completely filled with fire that comes out of the body, circles around the body three times, and then returns into the body. The pain is unbearable, and because their evil deeds have not been resolved, they do not die. Furthermore, in the Black Realm Hell, the fire on the east wall circles three times and burns people. The flames reach the west wall, and the flames on the west wall reach the east wall. The flames on the south wall reach the north wall, and the flames on the north wall reach the south wall. The flames from above reach the ground, and the flames from below reach the top. People are burned in the middle, and the pain is unbearable. Because their evil deeds have not been resolved, they do not die. They remain there for a very long time, and only after coming out of the Black Realm Hell do they run to seek liberation.' English version: 'There is a hell called Boiling Excrement, which is twenty thousand li in length and width. It is completely filled with boiling excrement, naturally reaching up to the neck. The hot liquid boils and surges. People try to push themselves out with their hands, but they cannot. Their bodies, hands, feet, ears, nose, and faces are all rotten. The pain is unbearable, and because their evil deeds have not been resolved, they do not die. There is a worm called Iron Mouth that pecks at people's skulls, pecks through their flesh, breaks their bones, and eats their marrow. The people in the hell use their hands to roll up the excrement and eat it. Their lips and tongues are burned, and their throats, stomachs, and intestines are all rotten. Then it is excreted. The pain is unbearable, and because their evil deeds have not been resolved, they do not die. They remain there for a long time, and only after coming out of the Boiling Excrement Hell do they run to seek liberation.'

「有泥犁名五百釘，縱廣二萬里悉入中，泥犁旁各取人手足，臥撲著釘地，以燒鐵釘釘其右掌，以鐵釘釘左掌，以鐵釘釘其右足，復以鐵釘釘其左足、復以鐵釘釘其心、復以鐵釘遍釘其身下徹地，悉以五百釘釘其身，續動欲起，毒痛不可忍。泥犁旁問言：『欲求何等？』報言：『我但苦飢渴！』泥犁旁取鉗拗開口，燒熱鐵著其咽中，唇舌咽皆燋，腹中腸胃皆燋爛，與腸胃下過去，毒痛不可忍，過惡未盡故不死，用是故人在泥犁中甚長久，以後乃從五百釘泥犁得出，便走求欲解脫。

「有泥犁名車怗，縱廣二萬里，悉入其中，泥犁旁便問言：『欲求何等？』報言：『但苦飢渴。』泥犁旁便各各取其身撲著地，取鉗拗開其口，取消銅灌人口，唇舌皆燋，腹中五藏腸胃，皆燋爛燒炙，毒痛不可忍，過惡未盡故不死，在泥犁中甚長久，已后乃得出，便走求解脫。

「有泥犁名為飲，悉入其中，泥犁旁便問言：『欲求何等？』報言：『我但苦飢渴！』泥犁旁即各各取其人身撲著燒熱地，以鉗拗開其口，以燒鐵丸著人口中，唇舌咽皆燋，五臟腸胃盡燋，便下過去，毒痛不可忍，過惡未解故不死，在其中甚長久，乃從飲泥犁中出，便走求解脫。

「有泥犁名一銅釜，縱廣二萬里，盡入中。泥犁旁便共舉人身體手足著釜中煮，在底亦熟在上亦熟，湯沸踴躍起伏，有在上露手足者覆亦熟，譬如煮豆，在底亦熟在上亦熟，覆亦熟露亦熟。泥犁中人亦如是，在二萬里銅釜泥犁中，上下皆熟，頭面耳鼻手足皆見熟爛。泥犁旁以矛刺內其中，毒痛不可忍，過惡未解故不死，用是故在其中甚久長，已后乃從一銅釜泥犁中出，便走欲求解脫。

「有泥犁名多銅釜，縱廣二萬里悉入中，泥犁旁便各各舉其身手足著釜中，湯沸踴躍，展轉在底在上，頭面手足皆見熟爛，泥犁旁便以矛㨶罪人，持著余釜中見煮亦如是，毒痛不可忍，過惡未解故不死，在其中甚長久，已后乃從多銅釜泥犁中出，便走欲求解脫。

「有泥犁名磨，縱廣二萬里悉入其中，泥犁旁便各各取人，著鐵磨上臥，以蓋覆，便捉磨使碎，血肉流下，骨留在磨，中火出燒，炙毒痛不可忍，過惡未解故不死，用是故在其中甚長久，已后乃從鐵磨泥犁中出，便走欲求解脫。

「有泥犁名膿血，縱廣二萬里，人悉入其中，即自然有膿血火焰出，人以手足把歷欲出，頭面耳鼻身體手足皆燋，便自以手取膿血食之，唇舌咽皆燋，腹中腸胃五臟皆燋，便下過去，毒痛不可忍，過惡未解故不死，在其中甚長久，已后乃從膿血泥犁中出，便走欲求解脫。

「有泥犁名高峻，縱廣二萬里，人悉入其中，泥犁火焰出，泥犁旁即走人上下山，頭面耳鼻身體手足皆燋爛，毒痛不可忍，過惡未解故不死，在其中甚長久，已后乃從高峻泥犁中出，便走欲求解脫。

「有泥犁名斫板，縱廣二萬里，人悉入中，泥犁旁便各各取人，撲燒鐵地，以鐵繩量度其身，以兩手持斧，斫削身及頭面手足鼻耳，毒痛不可忍，過惡未解故不死，在其中甚長久，已后乃從斫板泥犁中出，便走欲求解脫。

「有泥犁名斛，縱廣二萬里，人悉入其中，泥犁旁即取炭火中人，使著斛中量，以手摩上，頭面身體手足鼻耳皆燋爛，泥犁旁走人火上，往還燒炙，毒痛不可忍，過惡未解故不死，在其中甚長久，已后乃從斛泥犁中出，便走欲求解脫

『有一個地獄名叫五百釘，縱橫二萬里，全部都在其中。地獄的獄卒分別抓住人的手腳，讓他們趴在釘子上，用燒紅的鐵釘釘住他們的右掌，再用鐵釘釘住左掌，用鐵釘釘住右腳，再用鐵釘釘住左腳，又用鐵釘釘住他們的心臟，最後用鐵釘遍釘全身，直透地面，全身都被五百根釘子釘住，他們想要動彈起身，卻痛苦難忍。獄卒問他們：『你們想要什麼？』他們回答說：『我們只感到飢渴！』獄卒就用鉗子撬開他們的嘴，把燒紅的鐵塊塞進他們的喉嚨，嘴唇、舌頭和咽喉都被燒焦，腹中的腸胃也都被燒爛，一直燒到腸胃的下端，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。因此，人們在這個地獄中要待很長時間，之後才能從五百釘地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫車怗，縱橫二萬里，全部都在其中。獄卒便問：『你們想要什麼？』他們回答說：『只感到飢渴。』獄卒便分別抓住他們的身體，把他們摔在地上，用鉗子撬開他們的嘴，把熔化的銅汁灌進他們的口中，嘴唇和舌頭都被燒焦，腹中的五臟六腑和腸胃都被燒爛燒焦，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。他們在這個地獄中要待很長時間，之後才能出來，然後奔跑著尋求解脫。 『有一個地獄名叫飲，全部都在其中。獄卒便問：『你們想要什麼？』他們回答說：『我們只感到飢渴！』獄卒就分別抓住他們的身體，把他們摔在燒紅的地上，用鉗子撬開他們的嘴，把燒紅的鐵丸塞進他們的口中，嘴唇、舌頭和咽喉都被燒焦，五臟六腑和腸胃都被燒焦，一直燒到下端，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。他們在這個地獄中要待很長時間，才能從飲地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫一銅釜，縱橫二萬里，全部都在其中。獄卒們便一起把人的身體手腳放入釜中煮，在底部的熟了，在上面的也熟了，湯水沸騰翻滾，有露出手腳在上面的，翻過來也熟了，就像煮豆子一樣，在底部的熟了，在上面的也熟了，翻過來也熟了，露出來也熟了。地獄中的人也是這樣，在這二萬里的銅釜地獄中，上下都被煮熟，頭面、耳朵、鼻子、手腳都被煮爛。獄卒用矛刺入其中，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。因此，他們要在這裡待很長時間，之後才能從一銅釜地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫多銅釜，縱橫二萬里，全部都在其中。獄卒們便分別抓住他們的身體手腳放入釜中，湯水沸騰翻滾，他們在底部和上面翻滾，頭面手腳都被煮爛。獄卒便用矛刺罪人，把他們扔到其他的釜中煮，也像這樣，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。他們要在這裡待很長時間，之後才能從多銅釜地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫磨，縱橫二萬里，全部都在其中。獄卒們便分別抓住人，讓他們躺在鐵磨上，用蓋子蓋住，然後轉動磨盤把他們碾碎，血肉流下，骨頭留在磨中，火從磨中冒出燒烤，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。因此，他們要在這裡待很長時間，之後才能從鐵磨地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫膿血，縱橫二萬里，人們全部都在其中，自然有膿血火焰冒出，人們用手腳抓住想要出來，頭面、耳朵、鼻子、身體、手腳都被燒焦，他們就自己用手抓膿血吃，嘴唇、舌頭和咽喉都被燒焦，腹中的腸胃五臟都被燒焦，一直燒到下端，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。他們要在這裡待很長時間，之後才能從膿血地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫高峻，縱橫二萬里，人們全部都在其中，地獄火焰冒出，獄卒就趕著人們上下山，頭面、耳朵、鼻子、身體、手腳都被燒爛，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。他們要在這裡待很長時間，之後才能從高峻地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫斫板，縱橫二萬里，人們全部都在其中，獄卒便分別抓住人，把他們摔在燒紅的鐵地上，用鐵繩量度他們的身體，然後用雙手拿著斧頭，砍削他們的身體以及頭面、手腳、鼻子、耳朵，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。他們要在這裡待很長時間，之後才能從斫板地獄出來，然後奔跑著尋求解脫。 『有一個地獄名叫斛，縱橫二萬里，人們全部都在其中，獄卒就把炭火中的人抓出來，讓他們在斛中量，用手摩擦他們，頭面、身體、手腳、鼻子、耳朵都被燒爛，獄卒趕著人們在火上走，來回燒烤，痛苦難忍。因為罪惡沒有消盡，所以他們不會死去。他們要在這裡待很長時間，之後才能從斛地獄出來，然後奔跑著尋求解脫。

'There is a hell called Five Hundred Nails, which is twenty thousand miles in length and width, and all are within it. The hell guards grab the hands and feet of people, make them lie on the nails, and use red-hot iron nails to nail their right palms, then nail their left palms, nail their right feet, then nail their left feet, then nail their hearts, and finally nail their entire bodies, piercing through to the ground. Their whole bodies are nailed with five hundred nails. They want to move and get up, but the pain is unbearable. The guards ask them: 'What do you want?' They reply: 'We only feel hunger and thirst!' The guards then use pliers to pry open their mouths and shove red-hot iron into their throats. Their lips, tongues, and throats are all burned, and their stomachs and intestines are also burned and rotten, all the way down to the lower end of their intestines. The pain is unbearable. Because their sins have not been exhausted, they do not die. Therefore, people must stay in this hell for a very long time before they can come out of the Five Hundred Nails hell, and then run to seek liberation. 'There is a hell called Chē Tiē, which is twenty thousand miles in length and width, and all are within it. The guards ask: 'What do you want?' They reply: 'We only feel hunger and thirst.' The guards then grab their bodies, throw them to the ground, use pliers to pry open their mouths, and pour molten copper into their mouths. Their lips and tongues are all burned, and their internal organs, stomachs, and intestines are all burned and scorched. The pain is unbearable. Because their sins have not been exhausted, they do not die. They must stay in this hell for a very long time before they can come out, and then run to seek liberation. 'There is a hell called Drink, and all are within it. The guards ask: 'What do you want?' They reply: 'We only feel hunger and thirst!' The guards then grab their bodies, throw them onto the burning ground, use pliers to pry open their mouths, and shove red-hot iron balls into their mouths. Their lips, tongues, and throats are all burned, and their internal organs, stomachs, and intestines are all burned, all the way down. The pain is unbearable. Because their sins have not been exhausted, they do not die. They must stay in this hell for a very long time before they can come out of the Drink hell, and then run to seek liberation. 'There is a hell called One Copper Cauldron, which is twenty thousand miles in length and width, and all are within it. The guards then put the bodies, hands, and feet of people into the cauldron to boil. Those at the bottom are cooked, and those at the top are also cooked. The boiling water surges and rolls. Those who have their hands and feet exposed on top are also cooked when they are turned over, just like boiling beans. Those at the bottom are cooked, those at the top are also cooked, and those who are turned over are also cooked, and those who are exposed are also cooked. The people in hell are also like this. In this twenty-thousand-mile copper cauldron hell, they are cooked both above and below. Their heads, faces, ears, noses, hands, and feet are all cooked and rotten. The guards stab them with spears, and the pain is unbearable. Because their sins have not been exhausted, they do not die. Therefore, they must stay here for a very long time before they can come out of the One Copper Cauldron hell, and then run to seek liberation. 'There is a hell called Many Copper Cauldrons, which is twenty thousand miles in length and width, and all are within it. The guards then grab their bodies, hands, and feet and put them into the cauldrons. The boiling water surges and rolls. They roll at the bottom and on top. Their heads, faces, hands, and feet are all cooked and rotten. The guards then stab the sinners with spears and throw them into other cauldrons to boil, and it is the same. The pain is unbearable. Because their sins have not been exhausted, they do not die. They must stay here for a very long time before they can come out of the Many Copper Cauldrons hell, and then run to seek liberation. 'There is a hell called Millstone, which is twenty thousand miles in length and width, and all are within it. The guards then grab people, make them lie on the iron millstone, cover them with a lid, and then turn the millstone to crush them. Blood and flesh flow down, and bones remain in the millstone. Fire comes out of the millstone and burns them. The pain is unbearable. Because their sins have not been exhausted, they do not die. Therefore, they must stay here for a very long time before they can come out of the Millstone hell, and then run to seek liberation. 'There is a hell called Pus and Blood, which is twenty thousand miles in length and width, and people are all within it. Naturally, pus and blood flames come out. People grab with their hands and feet, trying to get out. Their heads, faces, ears, noses, bodies, hands, and feet are all burned. They then use their own hands to grab pus and blood to eat. Their lips, tongues, and throats are all burned. The internal organs, stomachs, and intestines in their bellies are all burned, all the way down. The pain is unbearable. Because their sins have not been exhausted, they do not die. They must stay here for a very long time before they can come out of the Pus and Blood hell, and then run to seek liberation. 'There is a hell called High and Steep, which is twenty thousand miles in length and width, and people are all within it. Hell flames come out, and the guards drive people up and down the mountain. Their heads, faces, ears, noses, bodies, hands, and feet are all burned and rotten. The pain is unbearable. Because their sins have not been exhausted, they do not die. They must stay here for a very long time before they can come out of the High and Steep hell, and then run to seek liberation. 'There is a hell called Chopping Board, which is twenty thousand miles in length and width, and people are all within it. The guards then grab people, throw them onto the burning iron ground, measure their bodies with iron ropes, and then use both hands to hold axes to chop and cut their bodies, heads, faces, hands, feet, noses, and ears. The pain is unbearable. Because their sins have not been exhausted, they do not die. They must stay here for a very long time before they can come out of the Chopping Board hell, and then run to seek liberation. 'There is a hell called Peck, which is twenty thousand miles in length and width, and people are all within it. The guards then grab people from the charcoal fire, make them measure in the peck, and rub them with their hands. Their heads, faces, bodies, hands, feet, noses, and ears are all burned and rotten. The guards drive people on the fire, burning them back and forth. The pain is unbearable. Because their sins have not been exhausted, they do not die. They must stay here for a very long time before they can come out of the Peck hell, and then run to seek liberation.'

「有泥犁名劍樹葉，縱廣二萬里，人悉入其中，風生吹鐵劍樹葉墮，落截人手足頭面耳鼻身體，毒痛不可忍，過惡未解故不死，在其中甚長久，已后乃從鐵劍樹泥犁中出，便走欲求解脫。

「有泥犁名撓撈河，縱廣二萬里，河兩邊生剃頭刀草，人悉入其中，刀逆刺人，斷人手足頭面鼻耳身體，毒痛不可忍。

「爾時，人皆墮撓撈河，湯沸涌躍，下底有八寸蒺䔧刺，刺人身血流灑，但有其骨，便沸涌躍轉上人，毒痛不可忍，風吹至岸邊草，刀逆向內，截人頭面耳鼻身體手足，毒痛不可忍，過惡未解故不死，泥犁旁即問人言：『欲求何等。』報言：『我但苦飢渴！』泥犁旁便各各取人撲著燒熱地，以消銅灌人口中，唇舌咽喉皆燋，身體五臟腸胃皆燋，便下過去，毒痛不可忍，過惡未解故不死。河兩邊有鐵樹，泥犁旁便取人舉著鐵樹下，樹生刺刺下垂，刺人身體，血肉流墮，余但有骨，風起吹人身體，平復如故；有鳥名鐵烏喙，啄其頭啖其腦，在頭上住，啄取人瞳子，人慾下鐵刺向仰刺人，欲上向下刺人。爾時人走行欲求解脫，還墮撓撈河中，湯沸涌躍墮底，為蒺䔧所刺如故，上岸浮風吹岸邊，刀逆截傷人頭面耳鼻身體手足，毒痛不可忍，過惡未解故不死，樹泥犁旁問言：『欲求何等？』言：『我但苦飢渴！』便持消銅灌口中，唇舌咽喉腸胃皆，燋爛，便下過去。上岸邊，泥犁旁復著岸邊樹上，欲下上刀逆刺人；有鳥名那尼喙，啄人頭啖其腦，在人頭上啄人瞳子，欲上下刺逆向刺人，毒痛不可忍，過惡未盡故不死。復還墮撓撈河，在中毒痛如故，風復吹至岸邊，草刀逆刺剝人如故，泥犁旁復問人言：『欲求何等。』報言：『但苦飢渴！』以其消銅灌其口中如故，燒炙毒痛不可忍，在其中甚長久，已后乃從撓撈河得出，便走欲求解脫。

「有泥犁名狼野干，縱廣二萬里，人悉入其中，狼野干自然在前住，身中出火焰，所嚙人身肉，應其口而食之，毒痛不可忍，飛鳥共來，啄啖人者，脫人眼者，毒痛不可忍，過惡未盡故不死，在其中甚長久，已后乃從狼野乾泥犁得出，便走欲求解脫。

「有泥犁名寒冰，縱廣二萬里，人悉入其中，風周匝四面起寒冷，吹人身肌膚皮肉筋骨入髓中，用是故便於中死。」

佛言：「何以故名為黑耳泥犁？若有人墮黑耳泥犁中者，黑風熱沙，雨其身上，即隨墮地，焦皮肌膚骨肉脂髓，毒痛不可忍，過惡未盡故不死，用是故名為黑耳。復有餘因緣，複次，黑耳大泥犁，其有人墮中者，以燒鐵黑索縛其身，風便勒結之，斷其身皮肌膚，破骨出髓，毒痛不可忍，過惡未盡故不死，用是故名黑耳。複次有因緣，墮其黑耳大泥犁中者，泥犁旁以黑鐵燒熱繩，纏裹人身，焦皮肉肌膚骨髓，毒痛不可忍，過惡未盡故不死，用是故名為黑耳。複次，其有人入大黑耳，泥犁旁以鐵繩，左右絞其人身，以鋸截之，以斧斷之，毒痛不可忍，過惡未盡故不死，用是故名為黑耳。複次，人在其中甚長久，燒炙毒痛，乃從黑耳泥犁中出，便走欲求解脫。

「有泥犁名黑火，縱廣二萬里，人悉入中，黑火從當身出，繞身三匝還入身，毒痛不可忍，過惡未盡故不死，在泥犁中甚長久，乃從黑火泥犁中出，隨次入如前十六泥犁，至寒冰泥犁乃命過

現代漢語譯本：『有一個地獄名叫劍樹葉，縱橫二萬里，人全部進入其中，風吹動鐵劍樹葉落下，砍斷人的手腳頭面耳鼻身體，劇痛難忍，因為罪惡未消所以不死，在其中非常長久，之後才從鐵劍樹地獄中出來，便走想要求得解脫。 現代漢語譯本：『有一個地獄名叫撓撈河，縱橫二萬里，河兩邊生長著剃頭刀草，人全部進入其中，刀刃逆向刺人，砍斷人的手腳頭面鼻耳身體，劇痛難忍。 現代漢語譯本：『當時，人們都墮入撓撈河，沸騰的湯水翻涌，河底有八寸長的蒺藜刺，刺入人體，鮮血四濺，只剩下骨頭，然後又被沸騰的湯水翻涌著向上，劇痛難忍，風吹到岸邊的草，刀刃逆向內，砍斷人的頭面耳鼻身體手腳，劇痛難忍，因為罪惡未消所以不死，地獄的獄卒就問人說：『想要什麼？』回答說：『我只是飢渴難耐！』獄卒就各自抓起人按在燒熱的地上，用熔化的銅灌入口中，嘴唇舌頭咽喉都燒焦了，身體五臟腸胃都燒焦了，然後流下去，劇痛難忍，因為罪惡未消所以不死。河兩邊有鐵樹，獄卒就抓起人舉到鐵樹下，樹上生長的刺向下垂，刺入人體，血肉流失，只剩下骨頭，風吹動人體，又恢復如初；有一種鳥名叫鐵烏喙，啄食人的頭，吃人的腦髓，停留在頭上，啄取人的眼珠，人想從鐵刺上下來，鐵刺向上刺人，想上去，鐵刺向下刺人。這時人行走想要求得解脫，又墮入撓撈河中，沸騰的湯水翻涌著墮入河底，被蒺藜刺傷如前，上岸后被風吹到岸邊，刀刃逆向砍傷人的頭面耳鼻身體手腳，劇痛難忍，因為罪惡未消所以不死，樹獄卒問說：『想要什麼？』回答說：『我只是飢渴難耐！』就用熔化的銅灌入口中，嘴唇舌頭咽喉腸胃都燒焦爛了，然後流下去。上岸邊，獄卒又把人放在岸邊的樹上，想下來，刀刃逆向刺人；有一種鳥名叫那尼喙，啄食人的頭，吃人的腦髓，在人的頭上啄食人的眼珠，想上下，鐵刺逆向刺人，劇痛難忍，因為罪惡未消所以不死。又回到撓撈河中，在其中痛苦如前，風又吹到岸邊，草刀逆向剝人如前，獄卒又問人說：『想要什麼？』回答說：『只是飢渴難耐！』就用熔化的銅灌入口中如前，燒灼劇痛難忍，在其中非常長久，之後才從撓撈河中出來，便走想要求得解脫。 現代漢語譯本：『有一個地獄名叫狼野干，縱橫二萬里，人全部進入其中，狼野干自然地在前面住著，身體中發出火焰，所咬的人肉，應著它的口而吃掉，劇痛難忍，飛鳥一起飛來，啄食人，挖出人的眼睛，劇痛難忍，因為罪惡未消所以不死，在其中非常長久，之後才從狼野乾地獄中出來，便走想要求得解脫。 現代漢語譯本：『有一個地獄名叫寒冰，縱橫二萬里，人全部進入其中，風從四周颳起，寒冷刺骨，吹入人的肌膚皮肉筋骨，直至骨髓，因此在其中死去。』 現代漢語譯本：佛說：『為什麼叫黑耳地獄？如果有人墮入黑耳地獄中，黑風熱沙，像雨一樣落在身上，隨即倒地，燒焦面板肌肉骨肉脂肪骨髓，劇痛難忍，因為罪惡未消所以不死，因此叫做黑耳。還有其他因緣，再次，黑耳大地獄，如果有人墮入其中，用燒紅的黑鐵索捆綁身體，風一吹就勒緊，斷裂面板肌肉，破開骨頭，露出骨髓，劇痛難忍，因為罪惡未消所以不死，因此叫做黑耳。再次有因緣，墮入黑耳大地獄中的人，獄卒用燒紅的黑鐵繩，纏繞人的身體，燒焦面板肌肉骨髓，劇痛難忍，因為罪惡未消所以不死，因此叫做黑耳。再次，如果有人進入大黑耳，獄卒用鐵繩，左右絞殺人的身體，用鋸子鋸開，用斧頭砍斷，劇痛難忍，因為罪惡未消所以不死，因此叫做黑耳。再次，人在其中非常長久，燒灼劇痛，才從黑耳地獄中出來，便走想要求得解脫。 現代漢語譯本：『有一個地獄名叫黑火，縱橫二萬里，人全部進入其中，黑火從身體中發出，繞身三圈又回到身體中，劇痛難忍，因為罪惡未消所以不死，在地獄中非常長久，才從黑火地獄中出來，依次進入如前十六個地獄，直到寒冰地獄才死去。』

English version: 'There is a hell called Sword Tree Leaves, which is twenty thousand miles in length and width. People all enter it. The wind blows the iron sword tree leaves down, cutting off people's hands, feet, heads, faces, ears, noses, and bodies. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. They remain there for a very long time, and only then do they come out of the Iron Sword Tree Hell, and then they walk, seeking liberation.' English version: 'There is a hell called the Nao Lao River, which is twenty thousand miles in length and width. On both sides of the river grow razor grass. People all enter it. The blades stab people in reverse, cutting off people's hands, feet, heads, faces, noses, ears, and bodies. The pain is unbearable.' English version: 'At that time, people all fall into the Nao Lao River. The boiling water surges. At the bottom, there are eight-inch-long caltrops that pierce people's bodies, causing blood to splatter. Only bones remain, and then they are surged upwards by the boiling water. The pain is unbearable. The wind blows the grass on the shore, and the blades face inward, cutting off people's heads, faces, ears, noses, bodies, hands, and feet. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. The hell guards then ask people, 'What do you want?' They reply, 'I am just suffering from hunger and thirst!' The guards then each grab a person and press them onto the hot ground, pouring molten copper into their mouths. Their lips, tongues, and throats are all scorched. Their internal organs and stomachs are all scorched, and then it flows down. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. On both sides of the river are iron trees. The guards then grab people and lift them under the iron trees. The thorns on the trees hang down, piercing people's bodies. Flesh and blood flow away, leaving only bones. The wind blows the bodies, and they are restored to their original state. There is a bird called the Iron Crow Beak, which pecks at people's heads and eats their brains. It stays on their heads, pecking out their pupils. People want to get off the iron thorns, but the thorns stab them upwards. They want to go up, but the thorns stab them downwards. At this time, people walk, seeking liberation, and they fall back into the Nao Lao River. The boiling water surges, and they fall to the bottom, pierced by the caltrops as before. After going ashore, they are blown by the wind to the shore, and the blades cut their heads, faces, ears, noses, bodies, hands, and feet in reverse. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. The tree guards ask, 'What do you want?' They reply, 'I am just suffering from hunger and thirst!' Then they pour molten copper into their mouths. Their lips, tongues, throats, and stomachs are all scorched and rotten, and then it flows down. On the shore, the guards again place people on the trees on the shore. They want to come down, but the blades stab them in reverse. There is a bird called the Nani Beak, which pecks at people's heads and eats their brains. It pecks at people's pupils on their heads. They want to go up and down, but the iron thorns stab them in reverse. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. They return to the Nao Lao River, and the pain is the same as before. The wind blows them to the shore again, and the grass blades peel them as before. The guards ask again, 'What do you want?' They reply, 'I am just suffering from hunger and thirst!' They pour molten copper into their mouths as before, burning them with unbearable pain. They remain there for a very long time, and only then do they come out of the Nao Lao River, and then they walk, seeking liberation.' English version: 'There is a hell called Wolf Jackal, which is twenty thousand miles in length and width. People all enter it. The wolf jackals naturally live in front, and flames come out of their bodies. The flesh of the people they bite is eaten by their mouths. The pain is unbearable. Birds fly together, pecking at people and gouging out their eyes. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. They remain there for a very long time, and only then do they come out of the Wolf Jackal Hell, and then they walk, seeking liberation.' English version: 'There is a hell called Cold Ice, which is twenty thousand miles in length and width. People all enter it. The wind blows from all four directions, and the cold is piercing. It blows into people's skin, flesh, muscles, bones, and even into their marrow. Therefore, they die in it.' English version: The Buddha said, 'Why is it called the Black Ear Hell? If someone falls into the Black Ear Hell, black wind and hot sand, like rain, fall on their bodies, and they immediately fall to the ground. Their skin, muscles, bones, flesh, fat, and marrow are scorched. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. Therefore, it is called Black Ear. There are other reasons. Again, in the Great Black Ear Hell, if someone falls into it, their bodies are bound with burning black iron ropes. When the wind blows, the ropes tighten, breaking their skin and muscles, breaking their bones, and exposing their marrow. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. Therefore, it is called Black Ear. Again, there is a reason. Those who fall into the Great Black Ear Hell have their bodies wrapped with burning black iron ropes by the hell guards, scorching their skin, muscles, and marrow. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. Therefore, it is called Black Ear. Again, if someone enters the Great Black Ear, the hell guards use iron ropes to strangle their bodies from left to right, saw them apart, and chop them with axes. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. Therefore, it is called Black Ear. Again, people remain there for a very long time, suffering from burning pain, and only then do they come out of the Black Ear Hell, and then they walk, seeking liberation.' English version: 'There is a hell called Black Fire, which is twenty thousand miles in length and width. People all enter it. Black fire comes out of their bodies, circles around their bodies three times, and then returns into their bodies. The pain is unbearable. Because their evil deeds have not been resolved, they do not die. They remain in the hell for a very long time, and only then do they come out of the Black Fire Hell. They then enter the sixteen hells as before, and they die in the Cold Ice Hell.'

佛言：「何以故名為僧乾泥犁？其有人墮僧干大泥犁中者，自然兩鐵山出火，火山合拍泥犁中人，破碎其身，毒痛不可忍，過惡未盡故不死，是故名為僧干。復有餘因緣，複次，若有人墮僧干大泥犁中者，人悉入其中，有兩山相拍，罪人身皆破碎解墮，毒痛不可忍，過惡未盡故不死，是故名為僧干。復有餘因緣。人在其中甚長久，乃從大僧乾泥犁中出，便走欲求解脫。複次，入十六泥犁如前，復至寒冰泥犁乃命過。」

佛言：「何以故名樓獵泥犁？其有人墮樓獵中者，泥犁旁各各取人著鐵銚中，人大喚呼，大毒大痛，是故名為樓獵。複次，有罪人墮樓獵泥犁中者，泥犁旁取人著鐵鼎中，大毒大痛噭喚，是故名為樓獵。複次，其有罪人墮樓獵泥犁中者，泥犁旁各各取之著鐵釜中，大毒大痛噭喚，是故名為樓獵。復有餘因緣。罪人在其中甚長久，乃從樓獵泥犁中出，便走欲求解脫，復隨次入十六泥犁如前，至寒冰泥犁乃命過。」

佛言：「何以故名為大噭喚？其有人墮大噭喚泥犁中者，泥犁旁各各取其人身，著大銚中煮，極毒痛大噭喚，是故名為大噭喚。復有餘因緣，其有罪人，墮大噭喚泥犁中者，泥犁旁各各取其人身，著大釜中，甚毒痛大噭喚。復有餘因緣，其人墮大噭喚泥犁中者，泥犁旁各各取人，著鼎鑊中煮，甚毒痛大噭喚。是故在其中甚長久，乃從大噭喚泥犁中出，便走欲求解脫，隨次入十六泥犁如前，至寒冰乃死。」

佛言：「何以故名為燒炙？其有罪人墮大燒炙泥犁中者，泥犁旁各各取人，著鐵舍中，自然出火燒炙毒痛，是故名為燒炙。複次，其有罪人，墮大泥犁燒炙中者，泥犁旁牽人入鐵交露中，自然有火，燒炙毒痛，是故名為燒炙，過惡未盡故不死。複次，其有罪人墮大燒炙泥犁中者，泥犁旁牽人入鐵堂上，自然有火，燒炙毒痛，是故名為燒炙。罪人在其中甚長久，乃從燒炙泥犁中出，便走欲求解脫，隨次入十六泥犁如前，至寒冰泥犁命過死。」

佛言：「何以故名為阿鼻摩訶？其有罪人，墮阿鼻摩訶泥犁中者，眼但見惡色不見善色，耳但聞惡聲不聞善聲，口所食但得惡味不得甘美，鼻所聞臭不聞好香，身所更但得惡意，所念法但有惡無善，是故名為阿鼻摩訶。復有餘因緣，有罪人墮阿鼻摩訶泥犁中者，東壁火焰至西壁，西壁火焰至東壁，南壁火焰至北壁，北壁火焰至南壁，上火焰下至地，地火焰上至上，六面火來，燒炙人毒痛，是故名為阿鼻摩訶。複次，其罪人墮阿鼻摩訶泥犁中者，彈指頃無有樂，是故名為阿鼻摩訶。罪人在其中甚長久，乃從阿鼻摩訶泥犁中出，便走欲求解脫，隨次入十六泥犁如前，至寒冰泥犁乃死。」

佛言：「大鐵圍山外，閻浮利天下南，有閻羅王城，縱廣二十四萬里，以七寶作七重壁，七重欄楯，七重刀分，七重行樹，園觀浴池，周匝圍繞，金壁銀門，銀壁金門，琉璃壁水精門，水精壁琉璃門，赤真珠壁馬瑙門，馬瑙壁赤真珠門，車𤦲壁一切寶門，上有曲箱蓋交露，下有園觀浴池，有種種樹葉花實，出種種香，種種飛鳥，相和而鳴。」

佛言：「人身行惡口言噁心念惡，死後墮此閻羅王泥犁中者，泥犁旁便反縛罪人，以見閻羅王，白王言：『此諸人悉不孝于父母，不承事沙門道人，不畏後世禁忌，愿王隨所知而罰之

佛陀說：'為什麼叫做僧乾泥犁呢？凡是墮入僧干大泥犁中的人，自然會有兩座鐵山噴出火焰，火山合攏拍擊泥犁中的人，將其身體擊碎，痛苦難忍，因為罪惡未盡所以不會死去，因此叫做僧干。還有其他原因，再次，如果有人墮入僧干大泥犁中，人都會進入其中，有兩座山相互撞擊，罪人的身體都被擊碎散落，痛苦難忍，因為罪惡未盡所以不會死去，因此叫做僧干。還有其他原因。人在其中待了很久，才從大僧乾泥犁中出來，便想逃跑尋求解脫。再次，進入十六個泥犁，如同之前所說，最後到達寒冰泥犁才死去。' 佛陀說：'為什麼叫做樓獵泥犁呢？凡是墮入樓獵中的人，泥犁旁邊的人會各自抓起人放入鐵鍋中，人會大聲呼喊，非常痛苦，因此叫做樓獵。再次，有罪人墮入樓獵泥犁中，泥犁旁邊的人會抓起人放入鐵鼎中，非常痛苦地呼喊，因此叫做樓獵。再次，有罪人墮入樓獵泥犁中，泥犁旁邊的人會各自抓起人放入鐵釜中，非常痛苦地呼喊，因此叫做樓獵。還有其他原因。罪人在其中待了很久，才從樓獵泥犁中出來，便想逃跑尋求解脫，然後依次進入十六個泥犁，如同之前所說，最後到達寒冰泥犁才死去。' 佛陀說：'為什麼叫做大噭喚呢？凡是墮入大噭喚泥犁中的人，泥犁旁邊的人會各自抓起人的身體，放入大鍋中煮，極其痛苦地大聲呼喊，因此叫做大噭喚。還有其他原因，有罪人墮入大噭喚泥犁中，泥犁旁邊的人會各自抓起人的身體，放入大釜中，非常痛苦地大聲呼喊。還有其他原因，有人墮入大噭喚泥犁中，泥犁旁邊的人會各自抓起人，放入鼎鑊中煮，非常痛苦地大聲呼喊。因此在其中待了很久，才從大噭喚泥犁中出來，便想逃跑尋求解脫，然後依次進入十六個泥犁，如同之前所說，最後到達寒冰泥犁才死去。' 佛陀說：'為什麼叫做燒炙呢？凡是墮入大燒炙泥犁中的罪人，泥犁旁邊的人會各自抓起人，放入鐵舍中，自然會噴出火焰燒烤，非常痛苦，因此叫做燒炙。再次，有罪人墮入大泥犁燒炙中，泥犁旁邊的人會拉著人進入鐵交露中，自然會有火焰，燒烤非常痛苦，因此叫做燒炙，因為罪惡未盡所以不會死去。再次，有罪人墮入大燒炙泥犁中，泥犁旁邊的人會拉著人進入鐵堂上，自然會有火焰，燒烤非常痛苦，因此叫做燒炙。罪人在其中待了很久，才從燒炙泥犁中出來，便想逃跑尋求解脫，然後依次進入十六個泥犁，如同之前所說，最後到達寒冰泥犁才死去。' 佛陀說：'為什麼叫做阿鼻摩訶呢？凡是墮入阿鼻摩訶泥犁中的罪人，眼睛只能看到惡色看不到善色，耳朵只能聽到惡聲聽不到善聲，口中只能嚐到惡味嘗不到甘美，鼻子只能聞到臭味聞不到好香，身體只能感受到惡意，心中所想的只有惡沒有善，因此叫做阿鼻摩訶。還有其他原因，有罪人墮入阿鼻摩訶泥犁中，東邊的墻壁噴出火焰到西邊的墻壁，西邊的墻壁噴出火焰到東邊的墻壁，南邊的墻壁噴出火焰到北邊的墻壁，北邊的墻壁噴出火焰到南邊的墻壁，上面的火焰向下燒到地面，地面的火焰向上燒到上面，六個方向都有火焰，燒烤人非常痛苦，因此叫做阿鼻摩訶。再次，罪人墮入阿鼻摩訶泥犁中，彈指之間都沒有快樂，因此叫做阿鼻摩訶。罪人在其中待了很久，才從阿鼻摩訶泥犁中出來，便想逃跑尋求解脫，然後依次進入十六個泥犁，如同之前所說，最後到達寒冰泥犁才死去。' 佛陀說：'在大鐵圍山外，閻浮提天下的南方，有閻羅王的城市，縱橫二十四萬里，用七寶建造了七重墻壁，七重欄桿，七重刀分，七重行樹，園林觀賞池塘，周圍環繞，金墻銀門，銀墻金門，琉璃墻水晶門，水晶墻琉璃門，赤珍珠墻瑪瑙門，瑪瑙墻赤珍珠門，車渠墻一切寶門，上面有彎曲的箱蓋交錯，下面有園林觀賞池塘，有各種樹葉花朵果實，散發出各種香味，各種飛鳥，相互鳴叫。' 佛陀說：'人身行惡，口說惡言，心中想惡，死後墮入這閻羅王的泥犁中，泥犁旁邊的人會反綁罪人，帶去見閻羅王，稟告閻羅王說：『這些人都不孝順父母，不侍奉沙門道人，不畏懼後世的禁忌，希望大王按照您所知道的來懲罰他們。'

The Buddha said, 'Why is it called Samghata Niraya? Those who fall into the great Samghata Niraya, naturally two iron mountains emit fire, and the volcanic mountains close together, crushing the people in the Niraya, breaking their bodies, causing unbearable pain. Because their evil deeds are not exhausted, they do not die, hence it is called Samghata. There is another reason. Furthermore, if someone falls into the great Samghata Niraya, people all enter it, and two mountains collide, the bodies of the sinners are all crushed and scattered, causing unbearable pain. Because their evil deeds are not exhausted, they do not die, hence it is called Samghata. There is another reason. People stay in it for a very long time, and then come out of the great Samghata Niraya, and then run to seek liberation. Furthermore, they enter the sixteen Nirayas as before, and finally die in the cold ice Niraya.' The Buddha said, 'Why is it called Raurava Niraya? Those who fall into Raurava, the people beside the Niraya each grab people and put them into iron pots. The people shout loudly, with great pain, hence it is called Raurava. Furthermore, when sinners fall into Raurava Niraya, the people beside the Niraya grab people and put them into iron tripods, shouting with great pain, hence it is called Raurava. Furthermore, when sinners fall into Raurava Niraya, the people beside the Niraya each grab them and put them into iron cauldrons, shouting with great pain, hence it is called Raurava. There is another reason. Sinners stay in it for a very long time, and then come out of the Raurava Niraya, and then run to seek liberation, and then successively enter the sixteen Nirayas as before, and finally die in the cold ice Niraya.' The Buddha said, 'Why is it called Maharaurava? Those who fall into Maharaurava Niraya, the people beside the Niraya each grab their bodies and cook them in large pots, causing extreme pain and loud shouts, hence it is called Maharaurava. There is another reason, when sinners fall into Maharaurava Niraya, the people beside the Niraya each grab their bodies and put them into large cauldrons, causing great pain and loud shouts. There is another reason, when people fall into Maharaurava Niraya, the people beside the Niraya each grab people and cook them in tripods and cauldrons, causing great pain and loud shouts. Therefore, they stay in it for a very long time, and then come out of the Maharaurava Niraya, and then run to seek liberation, and then successively enter the sixteen Nirayas as before, and finally die in the cold ice Niraya.' The Buddha said, 'Why is it called Tapana? When sinners fall into the great Tapana Niraya, the people beside the Niraya each grab people and put them into iron houses, where fire naturally comes out and burns them, causing great pain, hence it is called Tapana. Furthermore, when sinners fall into the great Niraya Tapana, the people beside the Niraya pull people into iron cross-shaped structures, where there is natural fire, burning them with great pain, hence it is called Tapana. Because their evil deeds are not exhausted, they do not die. Furthermore, when sinners fall into the great Tapana Niraya, the people beside the Niraya pull people onto iron platforms, where there is natural fire, burning them with great pain, hence it is called Tapana. Sinners stay in it for a very long time, and then come out of the Tapana Niraya, and then run to seek liberation, and then successively enter the sixteen Nirayas as before, and finally die in the cold ice Niraya.' The Buddha said, 'Why is it called Avici Mahā? When sinners fall into Avici Mahā Niraya, their eyes only see evil colors and do not see good colors, their ears only hear evil sounds and do not hear good sounds, their mouths only taste evil flavors and do not taste sweetness, their noses only smell foul odors and do not smell good fragrances, their bodies only experience evil intentions, and their thoughts only have evil and no good, hence it is called Avici Mahā. There is another reason, when sinners fall into Avici Mahā Niraya, the flames from the east wall reach the west wall, the flames from the west wall reach the east wall, the flames from the south wall reach the north wall, the flames from the north wall reach the south wall, the flames from above burn down to the ground, and the flames from the ground burn up to the top, flames come from six directions, burning people with great pain, hence it is called Avici Mahā. Furthermore, when sinners fall into Avici Mahā Niraya, there is no happiness even for a snap of the fingers, hence it is called Avici Mahā. Sinners stay in it for a very long time, and then come out of the Avici Mahā Niraya, and then run to seek liberation, and then successively enter the sixteen Nirayas as before, and finally die in the cold ice Niraya.' The Buddha said, 'Outside the great Iron Mountain, south of Jambudvipa, there is the city of King Yama, which is 240,000 miles in length and width. It is built with seven treasures, with seven layers of walls, seven layers of railings, seven layers of knife divisions, seven layers of rows of trees, gardens, viewing ponds, all around. There are gold walls and silver gates, silver walls and gold gates, lapis lazuli walls and crystal gates, crystal walls and lapis lazuli gates, red pearl walls and agate gates, agate walls and red pearl gates, and tridacna walls and all-treasure gates. Above are curved box-like covers intersecting, and below are gardens and viewing ponds, with various leaves, flowers, and fruits, emitting various fragrances, and various birds, singing in harmony.' The Buddha said, 'If people commit evil deeds with their bodies, speak evil words with their mouths, and think evil thoughts in their minds, after death, they will fall into this Niraya of King Yama. The people beside the Niraya will bind the sinners and take them to see King Yama, reporting to the king: 『These people are all unfilial to their parents, do not serve the Shramanas and Taoists, and do not fear the prohibitions of the afterlife. May the king punish them according to what you know.』'

佛言：「人身行惡口言噁心念惡，死後墮此閻羅王泥犁中者，泥犁旁便反縛罪人，以見閻羅王，白王言：『此諸人悉不孝于父母，不承事沙門道人，不畏後世禁忌，愿王隨所知而罰之。』王即呼人前，安諦審實，問其人：『汝昔在世間時，不見人年老百二十，頭白齒落，面皺皮緩，氣力衰微，持杖而行，身體戰慄？』其人言：『已見。』『何以不自念：「我亦當如是老極，無有能脫不老者。」何不自改身口意為善？』人對言：『我實淫亂。』王言：『今我當便問汝淫亂之意，是過非父母過，亦非兄弟過，亦非天帝王過，亦非親屬知識過，亦非先祖去人過，亦非沙門婆羅門過。汝作惡，身自當受。』第一閻羅王問，王第二安諦審實問：『汝昔在世間時，為不見人男女病，困劣著床，惡露自出，身臥其上，不能坐起，居人坐起飲食之？』其人對言：『已見。』王言：『汝何以不念：「我亦當如是病瘦。」自改身口意為善？』『我實淫亂。』王言：『今我當便問汝淫亂之意，是過亦非父母過，亦非兄弟過，亦非天帝王過，亦非親屬知識過，亦非先祖去人之過，亦非沙門非婆羅門過。汝自作惡，身自當受。』第二閻羅王問，王第三問：『汝昔在世間時，為不見男女死時，身體壞敗，破碎如林木棄捐，為烏鳥蟲蟻狐狼所食，若有燒者葬埋者？』其人對言：『已見。』『汝何以不自念：「我亦當如是死。」當自改身口意為善？』『我實淫亂。』王言：『我當問汝淫亂之意，是非父母過，亦非兄弟過，亦非天帝王過，亦非先祖去人過，亦非親屬知識過，亦非沙門婆羅門過。汝自作惡，身自當受。』第三閻羅王問，閻羅王第四問：『汝昔在世間，為不見小兒無所知屎溺自身？』其人言：『我已見。』『何以不自念：「我本亦如是。」當自改身口意為善？』『我實淫亂。』王言：『今我當問汝淫亂之意，是過非父母過，亦非兄弟過，亦非天帝王過，亦非先祖去人過，亦非親屬知識過，亦非沙門婆羅門過。汝自作惡，身自當受。』第四閻羅王問，閻羅王第五安諦審實問：『汝昔在世間時，為不見郡國縣邑得盜賊犯事殺人者以見白王，王敕使四支梟掉之；若著釜中煮，若生燒之；若閉著牢獄，掠笞毒痛；若斷手足鼻耳，若生貫之，若斷頭，種種酷毒之？』其人對言：『已見。』『汝何以不自念：「我若有過，亦當取我如是。」當改身口意為善？』『我實淫亂。』『當問汝淫亂之意，是過非父母過，亦非兄弟過，亦非天帝王過，亦非先祖去人過，亦非親屬知識過，亦非沙門婆羅門過。汝自作惡，身自當受。』第五閻羅王問，便持付泥犁旁，即各各取人倒著泥犁，泥犁城廣長，各四萬里，窈窈冥冥。」

佛爾時說偈言：

「四方有四門，　　諸角治甚堅， 垣壁以鐵作，　　上亦用鐵覆， 其地悉布鐵，　　火悉自然出。

「其界有十大泥犁：第一名阿浮、第二名尼羅浮、第三名阿呵不、第四名阿波浮、第五名阿羅留、第六名優缽、第七名修揵、第八名蓮花、第九名拘文、第十名分陀利。」

佛言：「何故名為阿浮？阿浮泥犁中罪人，自然生身，譬如雲氣，是故名為阿浮。何以故名為尼羅浮？尼羅浮泥犁中罪人身，譬如鹿獨肉，是故名為尼羅浮。何以故名為阿呵不？阿呵不泥犁中罪人，甚大苦甚大痛喚呼，是故名為阿呵不。何以故名為阿波浮？阿波浮泥犁中罪人，甚酷甚痛，大呼㖒喚，是故名為阿波浮。何以故名為阿羅留？阿羅留泥犁中罪人，甚苦甚痛，欲喚呼不能，但動舌，是故名為阿羅留。何以故名為修揵？修揵泥犁中罪人，身譬黃火，是故名為修揵。何以故名為優缽？優缽泥犁中罪人，身青譬如優缽，是故名為優缽。何以故名為拘文？拘文泥犁中罪人，身色黃白，譬如拘文，是故名為拘文。何以故名為分陀利？分陀利泥犁中罪人，身色赤如分陀利，是故名為分陀利。何以故名為蓮華，蓮華泥犁中罪人，身紅色，是故名為蓮華

佛說：『人身做惡事，口說惡語，心裡想惡念，死後就會墮入這閻羅王的泥犁地獄中。』泥犁獄卒會反綁罪人，帶去見閻羅王，稟告說：『這些人都不孝順父母，不侍奉僧人和道人，不畏懼來世的禁忌，希望大王按照您所知道的來懲罰他們。』閻羅王就叫人上前，仔細審問，問那人：『你以前在世間的時候，難道沒見過人年紀老到一百二十歲，頭髮變白，牙齒脫落，面容皺紋，面板鬆弛，氣力衰弱，拄著枴杖走路，身體顫抖嗎？』那人說：『我見過。』『那你為什麼不自己想想：「我也會像這樣衰老到極點，沒有人能逃脫衰老。」為什麼不改變自己的身口意，去做善事呢？』那人回答說：『我確實。』閻羅王說：『現在我將要問你的原因，這是你自己的過錯，不是父母的過錯，也不是兄弟的過錯，也不是天帝王的過錯，也不是親屬朋友的過錯，也不是祖先的過錯，也不是僧人和婆羅門的過錯。你作惡，自己應當承受。』這是第一位閻羅王的審問。第二位閻羅王仔細審問：『你以前在世間的時候，難道沒見過人患病，身體虛弱躺在床上，污穢之物流出，身體躺在上面，不能坐起，需要別人照顧飲食起居嗎？』那人回答說：『我見過。』閻羅王說：『那你為什麼不想到：「我也會像這樣生病瘦弱。」從而改變自己的身口意，去做善事呢？』『我確實。』閻羅王說：『現在我將要問你的原因，這也不是父母的過錯，也不是兄弟的過錯，也不是天帝王的過錯，也不是親屬朋友的過錯，也不是祖先的過錯，也不是僧人和婆羅門的過錯。你作惡，自己應當承受。』這是第二位閻羅王的審問。第三位閻羅王問：『你以前在世間的時候，難道沒見過人死的時候，身體腐爛，破碎像被丟棄的樹木，被烏鴉、鳥、蟲、螞蟻、狐貍、狼吃掉，或者被火燒，或者被埋葬嗎？』那人回答說：『我見過。』『那你為什麼不自己想想：「我也會像這樣死去。」從而改變自己的身口意，去做善事呢？』『我確實。』閻羅王說：『我將要問你的原因，這不是父母的過錯，也不是兄弟的過錯，也不是天帝王的過錯，也不是祖先的過錯，也不是親屬朋友的過錯，也不是僧人和婆羅門的過錯。你作惡，自己應當承受。』這是第三位閻羅王的審問。第四位閻羅王問：『你以前在世間，難道沒見過小孩子什麼都不知道，大小便弄髒自己嗎？』那人說：『我見過。』『那你為什麼不自己想想：「我本來也是這樣。」從而改變自己的身口意，去做善事呢？』『我確實。』閻羅王說：『現在我將要問你的原因，這不是父母的過錯，也不是兄弟的過錯，也不是天帝王的過錯，也不是祖先的過錯，也不是親屬朋友的過錯，也不是僧人和婆羅門的過錯。你作惡，自己應當承受。』這是第四位閻羅王的審問。第五位閻羅王仔細審問：『你以前在世間的時候，難道沒見過郡縣的盜賊犯了殺人罪，被帶去見國王，國王命令把他們四肢吊起來，或者放在鍋里煮，或者活活燒死，或者關進監獄，用鞭子抽打，痛苦不堪，或者砍斷手腳鼻子耳朵，或者用鐵簽穿透身體，或者砍頭，各種酷刑嗎？』那人回答說：『我見過。』『那你為什麼不自己想想：「我如果犯了錯，也會像他們一樣。」從而改變自己的身口意，去做善事呢？』『我確實。』『我將要問你的原因，這不是父母的過錯，也不是兄弟的過錯，也不是天帝王的過錯，也不是祖先的過錯，也不是親屬朋友的過錯，也不是僧人和婆羅門的過錯。你作惡，自己應當承受。』這是第五位閻羅王的審問。然後就把他們交給泥犁獄卒，獄卒就把他們倒著扔進泥犁地獄，泥犁地獄的城墻廣闊而長，各有四萬里，幽深黑暗。』 這時佛陀說了偈語： 『四方有四門，各個角落都非常堅固，墻壁用鐵做成，上面也用鐵覆蓋，地面全部鋪著鐵，火焰自然而生。』 『那地獄的邊界有十大泥犁：第一名叫阿浮，第二名叫尼羅浮，第三名叫阿呵不，第四名叫阿波浮，第五名叫阿羅留，第六名叫優缽，第七名叫修揵，第八名叫蓮花，第九名叫拘文，第十名叫分陀利。』 佛說：『為什麼叫阿浮呢？阿浮泥犁中的罪人，自然生出身形，就像雲氣一樣，所以叫阿浮。為什麼叫尼羅浮呢？尼羅浮泥犁中的罪人，身體像鹿的獨肉，所以叫尼羅浮。為什麼叫阿呵不呢？阿呵不泥犁中的罪人，非常痛苦，大聲呼喊，所以叫阿呵不。為什麼叫阿波浮呢？阿波浮泥犁中的罪人，非常殘酷痛苦，大聲呼叫，所以叫阿波浮。為什麼叫阿羅留呢？阿羅留泥犁中的罪人，非常痛苦，想呼喊卻不能，只能動舌頭，所以叫阿羅留。為什麼叫修揵呢？修揵泥犁中的罪人，身體像黃色的火焰，所以叫修揵。為什麼叫優缽呢？優缽泥犁中的罪人，身體青色像優缽花，所以叫優缽。為什麼叫拘文呢？拘文泥犁中的罪人，身體顏色黃白，像拘文鳥，所以叫拘文。為什麼叫分陀利呢？分陀利泥犁中的罪人，身體顏色赤紅像分陀利花，所以叫分陀利。為什麼叫蓮花呢？蓮花泥犁中的罪人，身體紅色，所以叫蓮花。』

The Buddha said: 'If a person commits evil deeds with their body, speaks evil words, and thinks evil thoughts, after death they will fall into this Naraka of King Yama.' The Naraka guards would bind the sinners and take them to see King Yama, reporting: 'These people were all unfilial to their parents, did not serve monks and Taoists, and did not fear the taboos of the afterlife. May the King punish them according to what he knows.' King Yama would then call the person forward, carefully examine them, and ask: 'When you were in the world, did you not see people who were one hundred and twenty years old, with white hair, missing teeth, wrinkled faces, loose skin, weak strength, walking with a cane, and trembling bodies?' The person would say: 'I have seen it.' 'Then why did you not think to yourself: "I will also become so old, and no one can escape old age." Why did you not change your body, speech, and mind to do good?' The person would answer: 'I truly .' King Yama would say: 'Now I will ask you the reason for . This is your own fault, not your parents' fault, nor your brothers' fault, nor the Heavenly Emperor's fault, nor your relatives' fault, nor your ancestors' fault, nor the fault of monks and Brahmins. You did evil, and you must bear the consequences yourself.' This was the questioning of the first King Yama. The second King Yama would carefully examine and ask: 'When you were in the world, did you not see people who were sick, weak, lying in bed, with foul discharge coming out, lying on it, unable to sit up, needing others to care for their food and daily life?' The person would answer: 'I have seen it.' King Yama would say: 'Then why did you not think: "I will also become so sick and weak." And change your body, speech, and mind to do good?' 'I truly .' King Yama would say: 'Now I will ask you the reason for . This is not your parents' fault, nor your brothers' fault, nor the Heavenly Emperor's fault, nor your relatives' fault, nor your ancestors' fault, nor the fault of monks and Brahmins. You did evil, and you must bear the consequences yourself.' This was the questioning of the second King Yama. The third King Yama would ask: 'When you were in the world, did you not see people die, their bodies decaying, broken like discarded trees, eaten by crows, birds, insects, ants, foxes, and wolves, or burned, or buried?' The person would answer: 'I have seen it.' 'Then why did you not think to yourself: "I will also die like this." And change your body, speech, and mind to do good?' 'I truly .' King Yama would say: 'I will ask you the reason for . This is not your parents' fault, nor your brothers' fault, nor the Heavenly Emperor's fault, nor your ancestors' fault, nor your relatives' fault, nor the fault of monks and Brahmins. You did evil, and you must bear the consequences yourself.' This was the questioning of the third King Yama. The fourth King Yama would ask: 'When you were in the world, did you not see small children who knew nothing, soiling themselves with urine and feces?' The person would say: 'I have seen it.' 'Then why did you not think to yourself: "I was also like this." And change your body, speech, and mind to do good?' 'I truly .' King Yama would say: 'Now I will ask you the reason for . This is not your parents' fault, nor your brothers' fault, nor the Heavenly Emperor's fault, nor your ancestors' fault, nor your relatives' fault, nor the fault of monks and Brahmins. You did evil, and you must bear the consequences yourself.' This was the questioning of the fourth King Yama. The fifth King Yama would carefully examine and ask: 'When you were in the world, did you not see thieves in the counties and cities who committed murder, being taken to see the king, and the king ordering them to be hung by their limbs, or boiled in a pot, or burned alive, or imprisoned, whipped, and tortured, or having their hands, feet, noses, and ears cut off, or being pierced with iron skewers, or having their heads cut off, with all kinds of cruel punishments?' The person would answer: 'I have seen it.' 'Then why did you not think to yourself: "If I commit a wrong, I will also be treated like this." And change your body, speech, and mind to do good?' 'I truly .' 'I will ask you the reason for . This is not your parents' fault, nor your brothers' fault, nor the Heavenly Emperor's fault, nor your ancestors' fault, nor your relatives' fault, nor the fault of monks and Brahmins. You did evil, and you must bear the consequences yourself.' This was the questioning of the fifth King Yama. Then they would be handed over to the Naraka guards, who would throw them headfirst into the Naraka. The Naraka city was vast and long, each side being forty thousand miles, deep and dark.' At that time, the Buddha spoke a verse: 'There are four gates in the four directions, each corner is very strong, the walls are made of iron, the top is also covered with iron, the ground is all paved with iron, and flames arise naturally.' 'The boundary of that hell has ten great Narakas: the first is called Avici, the second is called Nirodha, the third is called Ahaha, the fourth is called Ababa, the fifth is called Ararava, the sixth is called Utpala, the seventh is called Sugandha, the eighth is called Padma, the ninth is called Kumuda, and the tenth is called Pundarika.' The Buddha said: 'Why is it called Avici? The sinners in Avici Naraka naturally generate bodies, like clouds, therefore it is called Avici. Why is it called Nirodha? The bodies of the sinners in Nirodha Naraka are like the flesh of a solitary deer, therefore it is called Nirodha. Why is it called Ahaha? The sinners in Ahaha Naraka suffer greatly and cry out loudly, therefore it is called Ahaha. Why is it called Ababa? The sinners in Ababa Naraka suffer cruelly and cry out loudly, therefore it is called Ababa. Why is it called Ararava? The sinners in Ararava Naraka suffer greatly and want to cry out but cannot, they can only move their tongues, therefore it is called Ararava. Why is it called Sugandha? The bodies of the sinners in Sugandha Naraka are like yellow flames, therefore it is called Sugandha. Why is it called Utpala? The bodies of the sinners in Utpala Naraka are blue like Utpala flowers, therefore it is called Utpala. Why is it called Kumuda? The bodies of the sinners in Kumuda Naraka are yellow and white, like Kumuda birds, therefore it is called Kumuda. Why is it called Pundarika? The bodies of the sinners in Pundarika Naraka are red like Pundarika flowers, therefore it is called Pundarika. Why is it called Padma? The bodies of the sinners in Padma Naraka are red, therefore it is called Padma.'

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佛言：「譬如有百二十斛四升篅，滿中芥子，百歲者人取一芥子去。比丘！是百二十斛四升芥子悉盡，人在阿浮泥犁中常未竟。若人在尼羅浮泥犁中者，百歲取一芥子，盡二千四百八十斛芥子，乃得出耳。在阿呵不泥犁中，百歲取一芥子，盡四萬八千一百六十斛乃得出。在阿波浮泥犁中，百歲取一芥子，盡九十六萬三千三百斛乃得出。在阿羅留泥犁中，百歲取一芥子，盡千九百二十六萬四千斛乃得出。在修揵泥犁中，百歲取一芥子，盡三億八千萬五百二十八斛乃得出。在青蓮華泥犁中，百歲取一芥子，盡八十六億五百六十斛乃得出。在黃白蓮華泥犁中，百歲取一芥子，盡千七百二億萬一千二百斛乃得出。在拘文蓮華泥犁中，百歲取一芥子，盡三萬四千四百億二十二萬四千斛乃得出。在紅蓮華泥犁中，百歲取一芥子，盡六十萬八千八百億四百四十八萬斛乃得出。二十小劫為半劫，有人名句波利，墮紅蓮華泥犁中，坐誹謗舍利弗、摩訶目揵連。」

佛於是說偈言：

「若有人發起者，　　從口語出刀刃， 坐語說惡之事，　　便還而自截傷。 若有誹反嘆譽，　　可嘆者反誹謗， 口說惡猶重過，　　口過重不安隱。 譬如人博掩者，　　是諸惡過薄耳， 有惡意向賢者，　　是過為最重大。 泥犁浮有百千，　　阿浮有三十五。

「閻羅王晝夜各三過燒熱銅，自然火在前宮中，王即恐畏，衣毛起豎，即出宮舍外，外亦自然有，大王大怖懅還入宮，泥犁旁便各各取閻羅王，擿燒鐵地，持鐵鉤鉤其口皆開，以消銅灌王口中，燋喉咽以皆燋腹中腸胃五臟，銅便下過去燒炙，毒痛不可忍，過惡未盡故不死，世間其有身行惡、口言惡、心念惡，死後墮惡道，燒炙毒痛，如泥犁中罪人。世間人其有身行善、口言善、心念善，死後皆生天上。」

「王使神呼問之，　　人民所作惡過， 其人常而憂毒，　　人用是身勤苦。 知當問不作惡，　　即奉行賢善法， 若有恐見因緣，　　生但有病及死。 無因緣便解脫，　　生病死便滅盡， 得安隱甚快樂，　　即見在得滅度。 一切恐怖畏懅，　　度無為獨有常。」

大樓炭經阿須倫品第五

佛言：「須彌山下深四十萬里中，有阿須倫，名抄多尸利。其城郭廣長各三百三十六萬里，以七寶作之，甚姝好，金銀水精琉璃赤真珠車𤦲馬瑙，周匝圍繞。有七重壁欄楯、七重刀分、七重行樹，高八萬里，長六萬里，皆以七寶作也。四方有四門，門高百萬里，廣六千里。一一門邊，各各有十阿須倫居止，以七寶作殿舍，七重壁、七重欄楯、七重刀分、七重行樹，周匝圍繞。樹有青色者、紅色者、黃色者、白色者，有葉樹、華樹、實樹。樹上有飛鳥止，名為鶴孔雀鴝鵒白鴿，悉在樹上，甚好相和而鳴。抄多尸利阿須倫東出四萬里，中有阿須倫城郭，廣長各三十六萬里，以七寶彩畫姝好，金銀琉璃水精赤真珠車𤦲馬瑙，作七重壁、七重欄楯、七重刀分、七重行樹，周匝圍繞。四方有門，門高十萬里，廣六萬里，各各有三百阿須倫止。周匝圍繞，有七重流水甚深滿，中有青蓮華，黃蓮華，紅蓮華，白蓮華，其底沙皆金，邊有樹，青色者，紅色者，黃色者，白色者，有葉樹、華樹、實樹，樹上有種種飛鳥止，甚姝好相和而鳴。抄多尸利阿須倫南出四萬里，中有阿須倫，名波陀呵阿須倫。城郭廣長各四十六萬里，以七寶彩畫姝好，七重壁、七重欄楯、七重刀分、七重行樹。四方有門，門高十萬里廣六萬里，一一門各有三百阿須倫止。周匝有七重流水甚深滿，其水底沙皆金。中有青紅黃白蓮華，有七重壁、七重欄楯，刀分、行樹，周匝圍繞。有青紅黃白樹，生葉華實樹，樹各有種種飛鳥，甚好相和而鳴。抄多尸利阿須倫西出四萬里，有阿須倫名波利

佛說：『譬如有一個裝滿芥子的容器，容量為一百二十斛四升。如果有一個人每過一百年從中取走一粒芥子，比丘們，即使這容器里的一百二十斛四升芥子全部取盡，這個人仍然在阿浮泥犁中受苦，無法解脫。如果有人在尼羅浮泥犁中受苦，每過一百年取走一粒芥子，直到取盡二千四百八十斛芥子，才能得以解脫。如果有人在阿呵不泥犁中受苦，每過一百年取走一粒芥子，直到取盡四萬八千一百六十斛芥子，才能得以解脫。如果有人在阿波浮泥犁中受苦，每過一百年取走一粒芥子，直到取盡九十六萬三千三百斛芥子，才能得以解脫。如果有人在阿羅留泥犁中受苦，每過一百年取走一粒芥子，直到取盡一千九百二十六萬四千斛芥子，才能得以解脫。如果有人在修揵泥犁中受苦，每過一百年取走一粒芥子，直到取盡三億八千五百二十八斛芥子，才能得以解脫。如果有人在青蓮華泥犁中受苦，每過一百年取走一粒芥子，直到取盡八十六億五百六十斛芥子，才能得以解脫。如果有人在黃白蓮華泥犁中受苦，每過一百年取走一粒芥子，直到取盡一千七百二億一千二百斛芥子，才能得以解脫。如果有人在拘文蓮華泥犁中受苦，每過一百年取走一粒芥子，直到取盡三萬四千四百億二十二萬四千斛芥子，才能得以解脫。如果有人在紅蓮華泥犁中受苦，每過一百年取走一粒芥子，直到取盡六十萬八千八百億四百四十八萬斛芥子，才能得以解脫。二十小劫為半劫，有一個人名叫句波利，因為誹謗舍利弗和摩訶目犍連，墮入了紅蓮華泥犁之中。』 佛於是說偈語： 『如果有人發起惡念，從口中說出如刀刃般的話語，坐著說惡事，最終會反過來傷害自己。如果有人誹謗讚譽，反而誹謗那些值得讚揚的人，口說惡語的罪過比其他罪過更重，口過會使人不安穩。譬如有人玩博弈，那些惡過只是輕微的，如果對賢者懷有惡意，那罪過最為重大。泥犁地獄有成百上千種，阿浮泥犁有三十五種。』 『閻羅王每天晝夜三次被燒熱的銅所灼燒，自然之火在他宮殿前燃燒，閻羅王感到恐懼，汗毛豎立，立即走出宮殿，但外面也有自然之火，大王非常害怕，又回到宮殿。泥犁獄卒們抓住閻羅王，把他按在燒紅的鐵地上，用鐵鉤鉤開他的嘴，將熔化的銅灌入他的口中，燒焦他的喉嚨、咽喉，一直燒到腹中的腸胃五臟，銅液流下去繼續灼燒，痛苦難忍，因為罪惡未盡所以不會死去。世間如果有人身行惡事、口說惡語、心懷惡念，死後就會墮入惡道，遭受如泥犁地獄罪人般的灼燒痛苦。世間如果有人身行善事、口說善語、心懷善念，死後就會升入天界。』 『閻羅王的使者會詢問，人們所作的惡事，那人常常憂愁痛苦，人們用這個身體勤勞受苦。知道會被詢問就不應該作惡，應該奉行賢善的法。如果害怕看到因果報應，就會生病和死亡。沒有因果報應就能解脫，生病和死亡就會滅盡，得到安穩和快樂，就能在當下得到解脫。一切的恐懼和畏懼，都能度過，達到無為的境界，只有常住。』 《大樓炭經》阿須倫品第五 佛說：『須彌山下深四十萬里處，有阿須倫，名叫抄多尸利。他的城郭廣長各三百三十六萬里，用七寶建造，非常美麗，有金、銀、水精、琉璃、赤真珠、車𤦲、瑪瑙環繞。有七重墻壁、欄桿、刀分、行樹，高八萬里，長六萬里，都是用七寶製成。四方有四門，門高百萬里，寬六千里。每一扇門邊，各有十個阿須倫居住，用七寶建造殿舍，有七重墻壁、七重欄桿、七重刀分、七重行樹環繞。樹有青色、紅色、黃色、白色，有葉樹、花樹、果樹。樹上有飛鳥棲息，名叫鶴、孔雀、鴝鵒、白鴿，都在樹上，鳴叫聲非常和諧。抄多尸利阿須倫向東走四萬里，有一個阿須倫城郭，廣長各三十六萬里，用七寶彩繪，非常美麗，有金、銀、琉璃、水精、赤真珠、車𤦲、瑪瑙，建造七重墻壁、七重欄桿、七重刀分、七重行樹環繞。四方有門，門高十萬里，寬六萬里，每一扇門各有三百個阿須倫居住。周圍有七重流水，非常深滿，水中有青蓮花、黃蓮花、紅蓮花、白蓮花，水底的沙子都是金子，岸邊有樹，青色、紅色、黃色、白色，有葉樹、花樹、果樹，樹上有各種飛鳥棲息，鳴叫聲非常和諧。抄多尸利阿須倫向南走四萬里，有一個阿須倫，名叫波陀呵阿須倫。城郭廣長各四十六萬里，用七寶彩繪，非常美麗，有七重墻壁、七重欄桿、七重刀分、七重行樹。四方有門，門高十萬里，寬六萬里，每一扇門各有三百個阿須倫居住。周圍有七重流水，非常深滿，水底的沙子都是金子。水中有青、紅、黃、白蓮花，有七重墻壁、七重欄桿、刀分、行樹環繞。有青、紅、黃、白樹，生長著葉、花、果實，樹上各有各種飛鳥，鳴叫聲非常和諧。抄多尸利阿須倫向西走四萬里，有一個阿須倫名叫波利

The Buddha said, 'Suppose there is a container holding one hundred and twenty hu and four sheng of mustard seeds. If a person takes away one mustard seed every hundred years, bhikkhus, even if all the one hundred and twenty hu and four sheng of mustard seeds in that container are exhausted, that person would still be suffering in the Avici hell and unable to be liberated. If someone is suffering in the Nirodha Avici hell, taking away one mustard seed every hundred years, until two thousand four hundred and eighty hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Ahaha Avici hell, taking away one mustard seed every hundred years, until forty-eight thousand one hundred and sixty hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Ababa Avici hell, taking away one mustard seed every hundred years, until nine hundred and sixty-three thousand three hundred hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Alala Avici hell, taking away one mustard seed every hundred years, until nineteen million two hundred and sixty-four thousand hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Sugandha Avici hell, taking away one mustard seed every hundred years, until three hundred and eighty million five hundred and twenty-eight hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Blue Lotus Avici hell, taking away one mustard seed every hundred years, until eighty-six billion five hundred and sixty hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Yellow and White Lotus Avici hell, taking away one mustard seed every hundred years, until one hundred and seventy-two billion one hundred and twenty thousand hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Kumuda Lotus Avici hell, taking away one mustard seed every hundred years, until thirty-four trillion four hundred billion twenty-two million four hundred thousand hu of mustard seeds are exhausted, they would then be able to be liberated. If someone is suffering in the Red Lotus Avici hell, taking away one mustard seed every hundred years, until six hundred and eight trillion eight hundred billion four hundred and forty-eight million hu of mustard seeds are exhausted, they would then be able to be liberated. Twenty small kalpas make half a kalpa. There was a person named Kutapali who fell into the Red Lotus Avici hell because he slandered Sariputra and Maha Maudgalyayana.』 The Buddha then spoke in verse: 'If someone initiates evil thoughts, and speaks words like blades from their mouth, sitting and speaking evil things, they will ultimately harm themselves. If someone slanders praise, and instead slanders those who are worthy of praise, the sin of speaking evil words is heavier than other sins, and the sin of the mouth will make one unstable. Just like someone playing a game of chance, those evil deeds are minor, but if one harbors malice towards the virtuous, that sin is the most serious. There are hundreds and thousands of hells, and there are thirty-five Avici hells.』 'King Yama is burned by hot copper three times each day and night. Natural fire burns in front of his palace. King Yama feels fear, his hair stands on end, and he immediately leaves the palace, but there is also natural fire outside. The king is very afraid and returns to the palace. The hell guards seize King Yama, press him onto the burning iron ground, use iron hooks to open his mouth, and pour molten copper into his mouth, burning his throat, esophagus, and all the way down to his stomach and internal organs. The copper flows down and continues to burn, causing unbearable pain. Because his sins are not exhausted, he does not die. If people in the world commit evil deeds with their bodies, speak evil words with their mouths, and harbor evil thoughts in their minds, after death they will fall into evil realms and suffer the burning pain like the sinners in hell. If people in the world do good deeds with their bodies, speak good words with their mouths, and harbor good thoughts in their minds, after death they will ascend to the heavens.』 'King Yama's messengers will inquire about the evil deeds people have done. That person will often be worried and in pain. People use this body to toil and suffer. Knowing that they will be questioned, they should not do evil, but should practice virtuous dharma. If they fear seeing the consequences of karma, they will experience sickness and death. Without karma, they can be liberated, and sickness and death will cease. They will attain peace and happiness, and will achieve liberation in the present moment. All fear and terror can be overcome, reaching the state of non-action, where only permanence remains.』 The Fifth Chapter, Asura Section of the Great Lou Tan Sutra The Buddha said, 'Below Mount Sumeru, forty million li deep, there is an Asura named Chaoduo Shili. His city walls are three hundred and thirty-six million li in length and width, built with seven treasures, very beautiful, surrounded by gold, silver, crystal, lapis lazuli, red pearls, carnelian, and agate. There are seven layers of walls, railings, knife-like divisions, and rows of trees, eighty million li high and sixty million li long, all made of seven treasures. There are four gates in the four directions, each gate one million li high and six thousand li wide. By each gate, there are ten Asuras residing, with palaces built of seven treasures, surrounded by seven layers of walls, seven layers of railings, seven layers of knife-like divisions, and seven layers of rows of trees. The trees are blue, red, yellow, and white, with leafy trees, flowering trees, and fruit trees. Birds perch on the trees, called cranes, peacocks, mynas, and white doves, all on the trees, singing in great harmony. Chaoduo Shili Asura goes forty million li east, and there is an Asura city, three hundred and thirty-six million li in length and width, painted with seven treasures, very beautiful, with gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate, surrounded by seven layers of walls, seven layers of railings, seven layers of knife-like divisions, and seven layers of rows of trees. There are gates in the four directions, each gate one hundred thousand li high and six thousand li wide, with three hundred Asuras residing by each gate. Surrounded by seven layers of flowing water, very deep and full, with blue lotuses, yellow lotuses, red lotuses, and white lotuses, the sand at the bottom is all gold, and there are trees on the banks, blue, red, yellow, and white, with leafy trees, flowering trees, and fruit trees. Various birds perch on the trees, singing in great harmony. Chaoduo Shili Asura goes forty million li south, and there is an Asura named Boduoha Asura. His city walls are forty-six million li in length and width, painted with seven treasures, very beautiful, with seven layers of walls, seven layers of railings, seven layers of knife-like divisions, and seven layers of rows of trees. There are gates in the four directions, each gate one hundred thousand li high and six thousand li wide, with three hundred Asuras residing by each gate. Surrounded by seven layers of flowing water, very deep and full, the sand at the bottom is all gold. There are blue, red, yellow, and white lotuses, with seven layers of walls, seven layers of railings, knife-like divisions, and rows of trees surrounding them. There are blue, red, yellow, and white trees, with leaves, flowers, and fruits, and various birds on the trees, singing in great harmony. Chaoduo Shili Asura goes forty million li west, and there is an Asura named Boli

。其城郭廣長各三十六萬里，皆以七寶彩畫姝好，作七重壁，欄楯刀分，樹木垣墻，高十萬里，廣六萬里。四方有四門，門高十萬里，廣六萬里，皆以七寶作門，一一門邊，各有三百阿須倫止。其宮殿亦以七寶作，七重壁、欄楯、刀分、樹木，七重流水甚深滿，其水底沙皆金，亦有青紅黃白蓮華，亦有青紅黃白樹生葉華實，上有種種飛鳥，甚好相和而鳴。抄多尸利阿須倫宮北出四萬里，中有羅呼阿須倫。其城郭廣長各三十六萬里，亦以七寶彩畫姝好，作七寶壁、欄楯、刀分、樹木，周匝圍繞。垣墻高十萬里，廣六萬里。四方有四門，門高十萬里，廣六萬里，一一門邊，各有三百阿須倫止。其宮殿亦以七寶作，七重壁，七重欄楯、刀分、樹木，周匝七重流水深滿，中有青紅黃白蓮華，其底沙皆金。復以七重欄楯、刀分、樹木，周匝圍繞，有青紅黃白樹，生華葉實，上有種種飛鳥，甚好相和而鳴。

「抄多尸利阿須倫城，中有大樹，名為晝過度，高十二萬里，周匝亦十二萬里，根深二萬里，莖圍四萬里，常有花實。抄多尸利阿須倫身高二萬八千里，有高二萬四千里者，有高二萬里，有高萬六千里者，有高萬二千里，有高八千里，有七聲者，長六聲者、五聲者、四聲者、三聲者、二聲者，最小者長半聲。抄多尸利阿須倫宮有四品常持風持之。何等為四？一者不可壞風、二者堅住風、三者持風、四者上風。是為四品風，主持水在上如浮雲矣。」

(咸亨四年章武郡公蘇慶節為父刑國公敬造一切經)

大樓炭經卷第三

龍鳥品第六

佛告比丘言：「有四種龍。何等為四？一者卵生種龍、二者水生種龍、三者胎生種龍、四者化生種龍，是為四種龍。」

佛語比丘：「金翅鳥有四種：一者卵生種鳥、二者水生種鳥、三者胎生種鳥、四者化生種鳥，是為四種鳥。大海底須彌山北，有娑竭龍王宮，廣長八萬由旬，以七寶金銀水精琉璃赤真珠車𤦲馬瑙，作七重壁、七重欄楯、七重刀分、七重樹，周匝姝好。金壁銀門，銀壁金門，琉璃壁水精門，水精壁琉璃門，赤真珠壁馬瑙門，馬瑙壁赤真珠門，車𤦲壁一切寶門，彩畫姝好。其壁二萬里有一門，門高二千四百里，廣千二百里。其門常有五百鬼神守門，門壁上有欄楯交露曲蓋，門邊園觀浴池，有種種樹，出種種香，有種種華，種種葉，種種飛鳥相和而鳴。大海北邊，有難頭和難龍王宮，廣長各二萬八千里，以七寶作七重壁、欄楯，七重刀分、樹木，周匝圍繞。宮門高千四十里，廣四百八十里，壁上有欄楯交露曲箱蓋，周匝有園觀浴池樹木，飛鳥相和而鳴，如娑竭龍王園觀。

「難頭和難龍王北有大樹，名為句梨睒，莖圍繞二百八十里，高四千里，枝葉分佈二千里。句梨睒樹東，有卵種金翅鳥宮，廣長二十四萬里，有七寶七重壁、欄楯、刀分、樹木，園觀浴池，飛鳥相和而鳴。句梨睒樹南，有水生種金翅鳥宮，廣長二十四萬里，同有七寶七重壁、欄楯、刀分、樹木，園觀浴池華香，飛鳥相和而鳴。句梨睒大樹西，有胎生種金翅鳥宮，廣長二十四萬里，同有七寶七重壁、欄楯、刀分、樹木，園觀浴池華香，飛鳥相和而鳴。句梨睒大樹北，有化生種金翅鳥宮，廣長二十四萬里，同有七寶七重壁、欄楯、刀分、樹木，園觀浴池華香，飛鳥相和而鳴。

「卵種金翅鳥，欲求取卵種龍時，從句梨睒樹東枝，下入大海。以翅搏海水，波八千里，取卵種龍食之，不能得食胎種、水種、化種龍。水種金翅鳥，欲求取卵種龍時，便從句梨睒大樹，下至大海，以翅搏海水，波八千里，取卵種龍食之。水種金翅鳥，欲取水種龍時，便從句梨睒大樹南枝下入海，以翅搏海，水波萬六千里，取水種龍食之，不能得食胎種、化種龍

現代漢語譯本：其城墻周長各為三十六萬里，都用七寶彩繪裝飾，非常美麗，建有七重城墻，欄桿、刀狀分隔、樹木和圍墻，高十萬里，寬六萬里。四方有四門，門高十萬里，寬六萬里，都用七寶建造，每一道門邊，各有三百阿修羅駐守。其宮殿也用七寶建造，有七重墻壁、欄桿、刀狀分隔、樹木，七重流水深滿，水底的沙子都是金子，也有青、紅、黃、白色的蓮花，也有青、紅、黃、白色的樹木，生長著花、葉和果實，上面有各種飛鳥，鳴叫聲非常和諧動聽。抄多尸利阿修羅宮殿向北延伸四萬里，其中有羅睺阿修羅。其城墻周長各為三十六萬里，也用七寶彩繪裝飾，非常美麗，建有七重墻壁、欄桿、刀狀分隔、樹木，周圍環繞。圍墻高十萬里，寬六萬里。四方有四門，門高十萬里，寬六萬里，每一道門邊，各有三百阿修羅駐守。其宮殿也用七寶建造，有七重墻壁、七重欄桿、刀狀分隔、樹木，周圍有七重流水深滿，其中有青、紅、黃、白色的蓮花，水底的沙子都是金子。又用七重欄桿、刀狀分隔、樹木，周圍環繞，有青、紅、黃、白色的樹木，生長著花、葉和果實，上面有各種飛鳥，鳴叫聲非常和諧動聽。 現代漢語譯本：『抄多尸利阿修羅城中，有一棵大樹，名為晝過度，高十二萬里，周長也是十二萬里，根深二萬里，樹幹周長四萬里，常有花和果實。抄多尸利阿修羅身高二萬八千里，有的高二萬四千里，有的高二萬里，有的高一萬六千里，有的高一萬二千里，有的高八千里，有七聲的，有六聲的、五聲的、四聲的、三聲的、二聲的，最小的只有半聲。抄多尸利阿修羅宮殿有四種風常年支撐著。哪四種呢？第一種是不可壞風，第二種是堅住風，第三種是持風，第四種是上風。這四種風，支撐著水在上面像浮雲一樣。』 現代漢語譯本：大樓炭經卷第二 現代漢語譯本：(咸亨四年章武郡公蘇慶節為父刑國公敬造一切經) 現代漢語譯本：大正藏第 01 冊 No. 0023 大樓炭經 現代漢語譯本：大樓炭經卷第三 現代漢語譯本：西晉沙門法立共法炬譯 現代漢語譯本：龍鳥品第六 現代漢語譯本：佛告訴比丘們說：『有四種龍。哪四種呢？第一種是卵生龍，第二種是水生龍，第三種是胎生龍，第四種是化生龍，這就是四種龍。』 現代漢語譯本：佛告訴比丘們：『金翅鳥有四種：第一種是卵生金翅鳥，第二種是水生金翅鳥，第三種是胎生金翅鳥，第四種是化生金翅鳥，這就是四種鳥。大海底須彌山北，有娑竭龍王宮，周長八萬由旬，用七寶金、銀、水晶、琉璃、赤真珠、車渠、瑪瑙，建造七重墻壁、七重欄桿、七重刀狀分隔、七重樹木，周圍非常美麗。金墻銀門，銀墻金門，琉璃墻水晶門，水晶墻琉璃門，赤真珠墻瑪瑙門，瑪瑙墻赤真珠門，車渠墻一切寶門，彩繪裝飾非常美麗。墻壁每隔二萬里有一道門，門高二千四百里，寬一千二百里。門邊常有五百鬼神守衛，門墻上有欄桿交錯，有曲蓋，門邊有園林、觀賞池，有各種樹木，散發出各種香味，有各種花，各種葉，各種飛鳥相互鳴叫。大海北邊，有難頭和難龍王宮，周長各二萬八千里，用七寶建造七重墻壁、欄桿，七重刀狀分隔、樹木，周圍環繞。宮門高一千零四十里，寬四百八十里，墻壁上有欄桿交錯，有曲箱蓋，周圍有園林、觀賞池、樹木，飛鳥相互鳴叫，像娑竭龍王的園林一樣。』 現代漢語譯本：『難頭和難龍王北邊有一棵大樹，名為句梨睒，樹幹周長二百八十里，高四千里，枝葉分佈二千里。句梨睒樹東邊，有卵生金翅鳥宮，周長二十四萬里，有七寶七重墻壁、欄桿、刀狀分隔、樹木，園林、觀賞池，飛鳥相互鳴叫。句梨睒樹南邊，有水生金翅鳥宮，周長二十四萬里，同樣有七寶七重墻壁、欄桿、刀狀分隔、樹木，園林、觀賞池、花香，飛鳥相互鳴叫。句梨睒大樹西邊，有胎生金翅鳥宮，周長二十四萬里，同樣有七寶七重墻壁、欄桿、刀狀分隔、樹木，園林、觀賞池、花香，飛鳥相互鳴叫。句梨睒大樹北邊，有化生金翅鳥宮，周長二十四萬里，同樣有七寶七重墻壁、欄桿、刀狀分隔、樹木，園林、觀賞池、花香，飛鳥相互鳴叫。』 現代漢語譯本：『卵生金翅鳥，想要捕食卵生龍時，就從句梨睒樹的東枝，下到大海。用翅膀拍打海水，掀起八千里的波浪，捕食卵生龍，不能捕食胎生、水生、化生龍。水生金翅鳥，想要捕食卵生龍時，就從句梨睒大樹，下到大海，用翅膀拍打海水，掀起八千里的波浪，捕食卵生龍。水生金翅鳥，想要捕食水生龍時，就從句梨睒大樹南枝下到海里，用翅膀拍打海水，掀起一萬六千里的波浪，捕食水生龍，不能捕食胎生、化生龍。』

English version: The city walls were each 360,000 li in circumference, all adorned with seven treasures, beautifully painted, with seven layers of walls, railings, knife-like divisions, trees, and ramparts, 100,000 li high and 60,000 li wide. There were four gates on each side, each gate 100,000 li high and 60,000 li wide, all made of seven treasures, and at each gate, there were 300 Asuras stationed. Their palaces were also made of seven treasures, with seven layers of walls, railings, knife-like divisions, trees, and seven layers of deep, full-flowing water. The sand at the bottom of the water was all gold, and there were also blue, red, yellow, and white lotuses, as well as blue, red, yellow, and white trees with flowers, leaves, and fruits. Above, there were various birds, singing in harmonious chorus. The palace of Chodashiri Asura extended 40,000 li to the north, where Rahu Asura resided. Its city walls were each 360,000 li in circumference, also adorned with seven treasures, beautifully painted, with seven layers of walls, railings, knife-like divisions, and trees, all around. The ramparts were 100,000 li high and 60,000 li wide. There were four gates on each side, each gate 100,000 li high and 60,000 li wide, and at each gate, there were 300 Asuras stationed. Their palaces were also made of seven treasures, with seven layers of walls, seven layers of railings, knife-like divisions, and trees, surrounded by seven layers of deep, full-flowing water, with blue, red, yellow, and white lotuses, and the sand at the bottom was all gold. Again, there were seven layers of railings, knife-like divisions, and trees, all around, with blue, red, yellow, and white trees, bearing flowers, leaves, and fruits, and above, there were various birds, singing in harmonious chorus. English version: 'In the city of Chodashiri Asura, there is a large tree called Day Overpass, 120,000 li high, with a circumference of 120,000 li, roots 20,000 li deep, and a trunk circumference of 40,000 li, always bearing flowers and fruits. Chodashiri Asuras are 28,000 li tall, some are 24,000 li tall, some are 20,000 li tall, some are 16,000 li tall, some are 12,000 li tall, some are 8,000 li tall, some have seven voices, some have six voices, five voices, four voices, three voices, two voices, and the smallest have half a voice. The palace of Chodashiri Asura is constantly supported by four kinds of wind. What are the four? The first is the indestructible wind, the second is the firm-standing wind, the third is the sustaining wind, and the fourth is the upward wind. These are the four kinds of wind that support the water above like floating clouds.' English version: The Second Scroll of the Great Lou Tan Sutra English version: (In the fourth year of Xianheng, Su Qingjie, Duke of Zhangwu, respectfully created all the sutras for his father, Duke Xingguo) English version: Taisho Tripitaka Volume 01 No. 0023 The Great Lou Tan Sutra English version: The Third Scroll of the Great Lou Tan Sutra English version: Translated by the Western Jin monk Falib and Fajv English version: Chapter Six: Dragons and Birds English version: The Buddha told the monks, 'There are four kinds of dragons. What are the four? The first is the oviparous dragon, the second is the aquatic dragon, the third is the viviparous dragon, and the fourth is the metamorphic dragon. These are the four kinds of dragons.' English version: The Buddha told the monks, 'There are four kinds of Garuda birds: the first is the oviparous Garuda bird, the second is the aquatic Garuda bird, the third is the viviparous Garuda bird, and the fourth is the metamorphic Garuda bird. These are the four kinds of birds. At the bottom of the great sea, north of Mount Sumeru, is the palace of the Sagara Dragon King, 80,000 yojanas in circumference, made with seven treasures: gold, silver, crystal, lapis lazuli, red pearls, carnelian, and agate, with seven layers of walls, seven layers of railings, seven layers of knife-like divisions, and seven layers of trees, all around, beautifully adorned. Gold walls with silver gates, silver walls with gold gates, lapis lazuli walls with crystal gates, crystal walls with lapis lazuli gates, red pearl walls with agate gates, agate walls with red pearl gates, carnelian walls with all-treasure gates, beautifully painted. Every 20,000 li of the wall, there is a gate, 2,400 li high and 1,200 li wide. There are always 500 ghost spirits guarding the gates, and on the walls, there are railings, intersecting curved canopies, and beside the gates, there are gardens, viewing ponds, various trees, emitting various fragrances, various flowers, various leaves, and various birds singing in harmony. To the north of the great sea, there is the palace of the Nandavardhana Dragon King, each 28,000 li in circumference, made with seven treasures, with seven layers of walls, railings, seven layers of knife-like divisions, and trees, all around. The palace gates are 1,040 li high and 480 li wide, with railings intersecting on the walls, curved box canopies, and all around, there are gardens, viewing ponds, trees, and birds singing in harmony, like the gardens of the Sagara Dragon King.' English version: 'North of the Nandavardhana Dragon King, there is a large tree called Kurishama, with a trunk circumference of 280 li, 4,000 li high, and branches and leaves spreading 2,000 li. To the east of the Kurishama tree, there is the palace of the oviparous Garuda bird, 240,000 li in circumference, with seven treasures, seven layers of walls, railings, knife-like divisions, trees, gardens, viewing ponds, and birds singing in harmony. To the south of the Kurishama tree, there is the palace of the aquatic Garuda bird, 240,000 li in circumference, with the same seven treasures, seven layers of walls, railings, knife-like divisions, trees, gardens, viewing ponds, flowers, fragrances, and birds singing in harmony. To the west of the Kurishama tree, there is the palace of the viviparous Garuda bird, 240,000 li in circumference, with the same seven treasures, seven layers of walls, railings, knife-like divisions, trees, gardens, viewing ponds, flowers, fragrances, and birds singing in harmony. To the north of the Kurishama tree, there is the palace of the metamorphic Garuda bird, 240,000 li in circumference, with the same seven treasures, seven layers of walls, railings, knife-like divisions, trees, gardens, viewing ponds, flowers, fragrances, and birds singing in harmony.' English version: 'When the oviparous Garuda bird wants to catch an oviparous dragon, it descends from the east branch of the Kurishama tree into the great sea. It flaps its wings, creating waves of 8,000 li, and catches oviparous dragons to eat, but cannot catch viviparous, aquatic, or metamorphic dragons. When the aquatic Garuda bird wants to catch an oviparous dragon, it descends from the Kurishama tree into the great sea, flaps its wings, creating waves of 8,000 li, and catches oviparous dragons to eat. When the aquatic Garuda bird wants to catch an aquatic dragon, it descends from the south branch of the Kurishama tree into the sea, flaps its wings, creating waves of 16,000 li, and catches aquatic dragons to eat, but cannot catch viviparous or metamorphic dragons.'

。胎種金翅鳥，欲取卵種龍時，便從句梨睒大樹東枝，下入大海，以翅搏海水，波八千里，取卵種龍食之。胎種金翅鳥，欲取水種龍時，便從句梨睒大樹南枝，下至大海，以翅搏海水，波萬六千里，取水種龍食之。胎種金翅鳥，欲取胎種龍時，便從句梨睒大樹西枝，下至大海，以翅搏海水，波三萬二千里，取胎種龍食之，不能取化種龍食之。化種金翅鳥，欲取卵種龍時，便從句梨睒大樹東枝，下至大海，以翅搏海水，波八千里，取卵種龍食之。化種金翅鳥欲取水種龍時，便從句梨睒大樹南枝，下入大海，以翅搏海水，波萬六千里，取水種龍食之。化種金翅鳥，欲取胎種龍時，便從句梨睒大樹西枝，下入大海，以翅搏海水，波三萬二千里，取胎種龍食之。化種金翅鳥欲取化種龍時，便從句梨睒大樹北枝，下入大海，以翅搏海水，波六萬四千里，取化種龍食之。

「有餘龍王，金翅鳥不能得食者。何等龍王，金翅鳥不能得食者？一者娑竭龍王、二者阿耨達龍王、三者難頭和難龍王、四者善見龍王、五者提頭賴龍王、六者伊羅募龍王、七者善住龍王、八者迦句龍王、九者阿于樓龍王、十者郁旃缽龍王、十一者揵呵具曇龍王、十二者監波龍王，金翅鳥皆不能得取是諸龍王食之。此諸龍王皆在山中居止，若有婆羅門道人行求龍意，奉龍戒行具足，即生龍中；若有婆羅門道人，行求金翅鳥意，奉金翅鳥行，求金翅鳥，死已即生金翅鳥中；若有婆羅門道人，行求優留鳥意，奉戒行具足，從死後生優留鳥中；若有婆羅門道人，行求牛，奉牛意戒具足，死後便生牛中；若有婆羅門道人，行求狗道，奉狗意戒行具足，死後生狗中；若有婆羅門道人，行求鹿道，奉鹿意戒具足，死後生鹿中；若有婆羅門道人，行求雞道者，死後生雞中；若有婆羅門道人，行求摩尼越天、求女人者、求大神者、求日月者，有日三過浴水中，求生天上者，有事天者，事日月者求天者。」

佛言：「是癡見者，墮兩惡道，一者泥犁、二者畜生。若有婆羅門道人，說見如是：『我與世有常。』言：『我至誠，其餘者為癡。』有言：『我與世非常，我至誠，其餘者為癡。』有言：『我與世有常無常，我至誠，其餘者為癡。』有言：『我與世亦不常亦不無常，我至誠，其餘者為癡。』有言：『我與世有限，我至誠，其餘者為癡。』有言：『我與世無限，我至誠，其餘者為癡。』有言：『我與世有限無限，我至誠，其餘者為癡。』有言：『我與世亦不有限亦不無限，我至誠，其餘者為癡。』有言：『我有是身命，我至誠，其餘者為癡。』有言：『我身死異，我至誠，其餘者為癡。』有言：『無有身命，我至誠，其餘者為癡。』有言：『亦不有身命亦不無身命，我至誠，其餘者為癡。』有言：『人生時所從來，死後亦趣彼，我至誠，其餘者為癡。』有言：『無所從來生，死後亦趣彼，我至誠，其餘者為癡。』有言：『有所從來生，無所從來生，死後亦趣彼，我至誠，其餘者為癡。』有言：『亦不有所從生，亦不無所從生，我至誠，其餘者為癡。』」

佛言：「其有婆羅門道人言：『我於世有常，我至誠其，餘者為癡。』其人所行，見有我有命有身，見世間是，故言：『我與世有常。』有言：『我與世無常。』有言：『我與世有常無常。』有言：『我與世亦不有常亦不無常。』各言：『我至誠，其餘者為癡。』其人所行，見有我有命有身，見世間是，故言：『我與世有常。』其有婆羅門道人言：『我與世有限，我至誠，其餘者為癡。』其人所見，有我有命，是故言：『命有限人有限。』在腹中時，死後塳間葬埋同等，人從初生受身四分，七反生死，已后得道，是故言：『我與世有限。』有言：『我與世無限，我至誠，其餘者為癡。』其人所見，有我有命有身，見世間，言：『有命有人無限，在人腹中時，死後塳間葬埋同等，從初生受身四分，七反生死即得道

現代漢語譯本：胎生的金翅鳥想要抓取卵生的龍時，就從拘梨睒大樹的東枝飛下，進入大海，用翅膀拍打海水，掀起八千里的波濤，然後抓取卵生的龍吃掉。胎生的金翅鳥想要抓取水生的龍時，就從拘梨睒大樹的南枝飛下，進入大海，用翅膀拍打海水，掀起一萬六千里的波濤，然後抓取水生的龍吃掉。胎生的金翅鳥想要抓取胎生的龍時，就從拘梨睒大樹的西枝飛下，進入大海，用翅膀拍打海水，掀起三萬二千里的波濤，然後抓取胎生的龍吃掉，但不能抓取化生的龍吃掉。化生的金翅鳥想要抓取卵生的龍時，就從拘梨睒大樹的東枝飛下，進入大海，用翅膀拍打海水，掀起八千里的波濤，然後抓取卵生的龍吃掉。化生的金翅鳥想要抓取水生的龍時，就從拘梨睒大樹的南枝飛下，進入大海，用翅膀拍打海水，掀起一萬六千里的波濤，然後抓取水生的龍吃掉。化生的金翅鳥想要抓取胎生的龍時，就從拘梨睒大樹的西枝飛下，進入大海，用翅膀拍打海水，掀起三萬二千里的波濤，然後抓取胎生的龍吃掉。化生的金翅鳥想要抓取化生的龍時，就從拘梨睒大樹的北枝飛下，進入大海，用翅膀拍打海水，掀起六萬四千里的波濤，然後抓取化生的龍吃掉。 還有一些龍王，金翅鳥是無法捕食的。哪些龍王是金翅鳥無法捕食的呢？第一是娑竭龍王，第二是阿耨達龍王，第三是難頭和難龍王，第四是善見龍王，第五是提頭賴龍王，第六是伊羅募龍王，第七是善住龍王，第八是迦句龍王，第九是阿于樓龍王，第十是郁旃缽龍王，第十一是揵呵具曇龍王，第十二是監波龍王，金翅鳥都無法捕食這些龍王。這些龍王都居住在山中。如果有婆羅門修行者想要轉生為龍，奉持龍的戒律並圓滿修行，死後就會轉生為龍；如果有婆羅門修行者想要轉生為金翅鳥，奉持金翅鳥的修行，死後就會轉生為金翅鳥；如果有婆羅門修行者想要轉生為優留鳥，奉持戒律並圓滿修行，死後就會轉生為優留鳥；如果有婆羅門修行者想要轉生為牛，奉持牛的戒律並圓滿修行，死後就會轉生為牛；如果有婆羅門修行者想要轉生為狗，奉持狗的戒律並圓滿修行，死後就會轉生為狗；如果有婆羅門修行者想要轉生為鹿，奉持鹿的戒律並圓滿修行，死後就會轉生為鹿；如果有婆羅門修行者想要轉生為雞，死後就會轉生為雞；如果有婆羅門修行者想要追求摩尼越天、女人、大神、日月，每天三次在水中沐浴，想要轉生到天上，或者侍奉天神、侍奉日月，想要昇天。 佛說：『這些是愚癡的見解，會墮入兩種惡道，一是地獄，二是畜生。』如果有婆羅門修行者說：『我與世界是常存的。』並說：『我說的才是真理，其他人的都是愚癡的。』有人說：『我與世界是無常的，我說的才是真理，其他人的都是愚癡的。』有人說：『我與世界既是常存的又是無常的，我說的才是真理，其他人的都是愚癡的。』有人說：『我與世界既不是常存的也不是無常的，我說的才是真理，其他人的都是愚癡的。』有人說：『我與世界是有限的，我說的才是真理，其他人的都是愚癡的。』有人說：『我與世界是無限的，我說的才是真理，其他人的都是愚癡的。』有人說：『我與世界既是有限的又是無限的，我說的才是真理，其他人的都是愚癡的。』有人說：『我與世界既不是有限的也不是無限的，我說的才是真理，其他人的都是愚癡的。』有人說：『我有這個身體和生命，我說的才是真理，其他人的都是愚癡的。』有人說：『我的身體死後會消散，我說的才是真理，其他人的都是愚癡的。』有人說：『沒有身體和生命，我說的才是真理，其他人的都是愚癡的。』有人說：『既不是有身體和生命也不是沒有身體和生命，我說的才是真理，其他人的都是愚癡的。』有人說：『人出生時從哪裡來，死後也回到那裡去，我說的才是真理，其他人的都是愚癡的。』有人說：『出生時無所從來，死後也回到那裡去，我說的才是真理，其他人的都是愚癡的。』有人說：『出生時有所從來，也有無所從來，死後也回到那裡去，我說的才是真理，其他人的都是愚癡的。』有人說：『既不是有所從來，也不是無所從來，我說的才是真理，其他人的都是愚癡的。』 佛說：『那些婆羅門修行者說：『我與世界是常存的，我說的才是真理，其他人的都是愚癡的。』他們所見，認為有我、有生命、有身體，認為世界就是這樣，所以說：『我與世界是常存的。』有人說：『我與世界是無常的。』有人說：『我與世界既是常存的又是無常的。』有人說：『我與世界既不是常存的也不是無常的。』他們都說：『我說的才是真理，其他人的都是愚癡的。』他們所見，認為有我、有生命、有身體，認為世界就是這樣，所以說：『我與世界是常存的。』那些婆羅門修行者說：『我與世界是有限的，我說的才是真理，其他人的都是愚癡的。』他們所見，認為有我、有生命，所以說：『生命是有限的，人是有限的。』在腹中時，死後埋葬在墳墓里都是一樣的，人從出生開始接受身體的四種元素，經歷七次生死輪迴后才能得道，所以說：『我與世界是有限的。』有人說：『我與世界是無限的，我說的才是真理，其他人的都是愚癡的。』他們所見，認為有我、有生命、有身體，認為世界就是這樣，說：『生命是無限的，人是無限的。』在人腹中時，死後埋葬在墳墓里都是一樣的，從出生開始接受身體的四種元素，經歷七次生死輪迴后才能得道。

English version: When a viviparous garuda bird wants to catch an oviparous dragon, it flies down from the east branch of the Kuliśma tree into the sea, flaps its wings against the water, creating waves for eight thousand miles, and then catches the oviparous dragon to eat. When a viviparous garuda bird wants to catch an aquatic dragon, it flies down from the south branch of the Kuliśma tree into the sea, flaps its wings against the water, creating waves for sixteen thousand miles, and then catches the aquatic dragon to eat. When a viviparous garuda bird wants to catch a viviparous dragon, it flies down from the west branch of the Kuliśma tree into the sea, flaps its wings against the water, creating waves for thirty-two thousand miles, and then catches the viviparous dragon to eat, but it cannot catch a metamorphic dragon to eat. When a metamorphic garuda bird wants to catch an oviparous dragon, it flies down from the east branch of the Kuliśma tree into the sea, flaps its wings against the water, creating waves for eight thousand miles, and then catches the oviparous dragon to eat. When a metamorphic garuda bird wants to catch an aquatic dragon, it flies down from the south branch of the Kuliśma tree into the sea, flaps its wings against the water, creating waves for sixteen thousand miles, and then catches the aquatic dragon to eat. When a metamorphic garuda bird wants to catch a viviparous dragon, it flies down from the west branch of the Kuliśma tree into the sea, flaps its wings against the water, creating waves for thirty-two thousand miles, and then catches the viviparous dragon to eat. When a metamorphic garuda bird wants to catch a metamorphic dragon, it flies down from the north branch of the Kuliśma tree into the sea, flaps its wings against the water, creating waves for sixty-four thousand miles, and then catches the metamorphic dragon to eat. There are also some dragon kings that the garuda bird cannot eat. Which dragon kings are those that the garuda bird cannot eat? First is the Sāgara Dragon King, second is the Anavatapta Dragon King, third is the Nanda and Upananda Dragon King, fourth is the Sudarśana Dragon King, fifth is the Dhṛtarāṣṭra Dragon King, sixth is the Elapatra Dragon King, seventh is the Subhūti Dragon King, eighth is the Karkota Dragon King, ninth is the Ananta Dragon King, tenth is the Utpalaka Dragon King, eleventh is the Gandhakuta Dragon King, and twelfth is the Kampa Dragon King. The garuda bird cannot catch and eat any of these dragon kings. These dragon kings all reside in the mountains. If a Brahmin practitioner desires to be reborn as a dragon, observes the precepts of a dragon and completes their practice, they will be reborn as a dragon after death. If a Brahmin practitioner desires to be reborn as a garuda bird, observes the practice of a garuda bird, they will be reborn as a garuda bird after death. If a Brahmin practitioner desires to be reborn as a kalaviṅka bird, observes the precepts and completes their practice, they will be reborn as a kalaviṅka bird after death. If a Brahmin practitioner desires to be reborn as a cow, observes the precepts of a cow and completes their practice, they will be reborn as a cow after death. If a Brahmin practitioner desires to be reborn as a dog, observes the precepts of a dog and completes their practice, they will be reborn as a dog after death. If a Brahmin practitioner desires to be reborn as a deer, observes the precepts of a deer and completes their practice, they will be reborn as a deer after death. If a Brahmin practitioner desires to be reborn as a chicken, they will be reborn as a chicken after death. If a Brahmin practitioner desires to seek the Mani-Vaisravana heaven, women, great deities, the sun and moon, bathes in water three times a day, desires to be reborn in heaven, or serves the gods, serves the sun and moon, and desires to ascend to heaven. The Buddha said, 'These are foolish views that lead to two evil paths, one is hell, and the other is the animal realm.' If a Brahmin practitioner says, 'I and the world are eternal,' and says, 'What I say is the truth, and what others say is foolish,' or someone says, 'I and the world are impermanent, what I say is the truth, and what others say is foolish,' or someone says, 'I and the world are both eternal and impermanent, what I say is the truth, and what others say is foolish,' or someone says, 'I and the world are neither eternal nor impermanent, what I say is the truth, and what others say is foolish,' or someone says, 'I and the world are finite, what I say is the truth, and what others say is foolish,' or someone says, 'I and the world are infinite, what I say is the truth, and what others say is foolish,' or someone says, 'I and the world are both finite and infinite, what I say is the truth, and what others say is foolish,' or someone says, 'I and the world are neither finite nor infinite, what I say is the truth, and what others say is foolish,' or someone says, 'I have this body and life, what I say is the truth, and what others say is foolish,' or someone says, 'My body will perish after death, what I say is the truth, and what others say is foolish,' or someone says, 'There is no body or life, what I say is the truth, and what others say is foolish,' or someone says, 'It is neither that there is a body and life nor that there is no body and life, what I say is the truth, and what others say is foolish,' or someone says, 'When a person is born, they come from somewhere, and after death, they return there, what I say is the truth, and what others say is foolish,' or someone says, 'When a person is born, they come from nowhere, and after death, they return there, what I say is the truth, and what others say is foolish,' or someone says, 'When a person is born, they come from somewhere and also from nowhere, and after death, they return there, what I say is the truth, and what others say is foolish,' or someone says, 'It is neither that they come from somewhere nor that they come from nowhere, what I say is the truth, and what others say is foolish.' The Buddha said, 'Those Brahmin practitioners who say, 'I and the world are eternal, what I say is the truth, and what others say is foolish,' their view is that there is a self, there is life, there is a body, and they see the world as such, so they say, 'I and the world are eternal.' Some say, 'I and the world are impermanent.' Some say, 'I and the world are both eternal and impermanent.' Some say, 'I and the world are neither eternal nor impermanent.' They all say, 'What I say is the truth, and what others say is foolish.' Their view is that there is a self, there is life, there is a body, and they see the world as such, so they say, 'I and the world are eternal.' Those Brahmin practitioners who say, 'I and the world are finite, what I say is the truth, and what others say is foolish,' their view is that there is a self, there is life, so they say, 'Life is finite, and people are finite.' In the womb, after death, being buried in the grave is the same. From the beginning of birth, people receive the four elements of the body, and after experiencing seven cycles of birth and death, they can attain enlightenment, so they say, 'I and the world are finite.' Some say, 'I and the world are infinite, what I say is the truth, and what others say is foolish.' Their view is that there is a self, there is life, there is a body, and they see the world as such, saying, 'Life is infinite, and people are infinite.' In the womb, after death, being buried in the grave is the same. From the beginning of birth, people receive the four elements of the body, and after experiencing seven cycles of birth and death, they can attain enlightenment.

。』若婆羅門道人說見言：『我與世有限無限。』其人所見，有我有命有身，見世間，言：『命無限人有限，在人腹中時，死後葬埋同等，從初生受身四分，七反生死後得道。』人所見亦不有限亦不無限我及世者，其人言：『命有限，人在腹中時，死後葬埋同等，從初生受身四分，七反生死後得道。』是故言：『亦不有限亦不無限。』若有婆羅門道人所言，見有是命有是身，其人言：『今世命常在，後世命常在。』是故言：『我至誠，其餘者為癡。』有道人所見，命異人異，其人言：『今有壽，後世無有壽。』是故言：『我至誠，其餘者為癡。』若婆羅門道人言：『今見命盡死，後世轉行生。』故言：『我至誠，其餘者為癡。』有婆羅門道人言：『亦不有命亦不有身，今世命盡滅，後世亦盡滅。』若有婆羅門道人，所見言：『生所從來死亦趣彼者，我至誠，其餘者為癡。』其人見今世有身命，見後世有身命，故言：『我至誠，其餘者為癡。』若有婆羅門道人，所見言：『無所從來生，死亦至彼，亦不見今世有命，亦不見後世無命。』若有婆羅門道人，所見言：『有從無所從來生，死亦趣彼，我至誠，其餘者為癡，亦不見今世有身命，亦不見後世有身命。』若有婆羅門道人，所見言：『亦不有亦不無所從來生，我至誠，其餘者為癡。』其人亦非不見今世有身命，亦非不見後世有身命。」佛告比丘：「乃往去世時，有王名不現面。爾時，多聚會盲子，便問盲子：『汝曹寧知象所類不？』盲子白言：『不知。天王！』王言：『汝欲知象所類不？』白言：『欲知。』爾時敕使將象來，令眾盲子捫之。中有盲子，捫象得鼻；中有盲子，捫象得牙；中有盲子，捫象得耳；中有盲子，捫象得頭；中有盲子，捫象得背；中有盲子，捫象得腹；中有盲子，捫象得後腳；中有盲子，捫象得膝；中有盲子，捫象得前腳；中有盲子，捫象得尾。時，王不現面問眾盲子言：『象何等類？』得像鼻者言：『象如麴車轅。』得象牙者言：『象如杵。』得像耳者言：『象如箕。』得像頭者言：『象如鼎。』得像背者言：『象如積。』得像腹者言：『象如壁。』得像後腳者言：『象如樹。』得像膝者言：『象如柱。』得像前腳者言：『象如臼。』得像尾者言：『象如蛇。』各各共爭不相信，自呼為是，言象如是；一人言不如是。王歡喜笑。」

佛言：「如是，其有異道人，不知苦諦所從起，亦不知苦習諦、苦盡諦、苦滅道諦，各各諦不相信、罵詈，自呼為是。若有沙門道人，知苦習盡滅道諦所從起，便共和合同。譬如乳，一合無亂，但說佛教，行安隱。」

佛言：「比丘！當諦行是苦諦，習、盡、道諦。」

大樓炭經高善士品第七之一

佛言：「凡夫有三事，覺知高事，知其行所念。何等為三事？一者人心念善、口言善、至誠身行善。假令惡人，心念不善、口言不善、身行不善，高人知為不善也。所以言高者何？人心念善、口言善、至誠身行善。高人於世間有三事，得其福。何等為三事？一者與耆老會坐，若於堂上，里巷間行間道中行，及耆老共坐，共稱譽高士行善。高士念言：『令眾人共稱譽人，善哉！』即有是高人，心即安隱，又聞此語，心亦歡喜，身亦安隱。高人有時見處盜賊，為縣官所捕取，酷毒治之，反縛鐵鉆，斬其手足，解解斷之，截耳截鼻，竹篦鞭之，復寸寸斬之，持喂虎狼，中有令象蹈殺者、中有持囊裹燒之者、中有蒸殺之者、中有生耗者、有出城外刑者。高士見之念言：『我不為惡也，王但取惡人，我當何等憂乎？我至老不憂縣官。』是高士用是故心歡喜。高人心念善、口言善、身行善，若有病瘦著床困劣時，強健時所作善，悉在目前自見之。人不殺生、不取他人財物、不犯人婦女、不欺人、不兩舌、不惡口、不妄言、不嫉妒、不貪余，信作善得善，作惡得惡

現代漢語譯本：『如果婆羅門道人說自己見解是：『我與世界是有限的或無限的。』那麼，這個人所見到的，是有我、有生命、有身體，看到世間，就說：『生命是無限的，人是有限的，在人腹中時，死後埋葬都是一樣的，從初生受身份為四份，經歷七次生死後才能得道。』有人所見到的，既不是有限也不是無限的我與世界，這個人就說：『生命是有限的，人在腹中時，死後埋葬都是一樣的，從初生受身份為四份，經歷七次生死後才能得道。』所以說：『既不是有限也不是無限。』如果有的婆羅門道人說，見到有生命和身體，這個人就說：『今世的生命是常在的，後世的生命也是常在的。』所以說：『我的見解是真實的，其他人的都是愚癡的。』有的道人所見，生命和人是不同的，這個人就說：『今生有壽命，後世沒有壽命。』所以說：『我的見解是真實的，其他人的都是愚癡的。』如果有的婆羅門道人說：『今生看到生命終結而死，後世會轉生。』所以說：『我的見解是真實的，其他人的都是愚癡的。』有的婆羅門道人說：『既沒有生命也沒有身體，今世生命終結就滅亡，後世也滅亡。』如果有的婆羅門道人，所見解是：『生命從哪裡來，死後也回到那裡去，我的見解是真實的，其他人的都是愚癡的。』這個人看到今世有身體和生命，也看到後世有身體和生命，所以說：『我的見解是真實的，其他人的都是愚癡的。』如果有的婆羅門道人，所見解是：『沒有從哪裡來生，死後也到那裡去，也看不到今世有生命，也看不到後世沒有生命。』如果有的婆羅門道人，所見解是：『有從無中生，死後也到那裡去，我的見解是真實的，其他人的都是愚癡的，也看不到今世有身體和生命，也看不到後世有身體和生命。』如果有的婆羅門道人，所見解是：『既不是有也不是無中生，我的見解是真實的，其他人的都是愚癡的。』這個人也不是看不到今世有身體和生命，也不是看不到後世有身體和生命。』 佛陀告訴比丘們：『過去世的時候，有一位國王名叫不現面。當時，他聚集了很多盲人，就問盲人們：『你們知道大象是什麼樣子的嗎？』盲人們回答說：『不知道，天王！』國王說：『你們想知道大象是什麼樣子的嗎？』他們回答說：『想知道。』當時，國王命令手下把大象牽來，讓盲人們去觸控。其中有的盲人摸到了大象的鼻子；有的盲人摸到了大象的牙齒；有的盲人摸到了大象的耳朵；有的盲人摸到了大象的頭；有的盲人摸到了大象的背；有的盲人摸到了大象的腹部；有的盲人摸到了大象的後腿；有的盲人摸到了大象的膝蓋；有的盲人摸到了大象的前腿；有的盲人摸到了大象的尾巴。當時，國王不現面問盲人們說：『大象是什麼樣子的？』摸到大象鼻子的人說：『大象像彎曲的車轅。』摸到大象牙齒的人說：『大象像杵。』摸到大象耳朵的人說：『大象像簸箕。』摸到大象頭的人說：『大象像鼎。』摸到大象背的人說：『大象像堆積物。』摸到大象腹部的人說：『大象像墻壁。』摸到大象後腿的人說：『大象像樹。』摸到大象膝蓋的人說：『大象像柱子。』摸到大象前腿的人說：『大象像臼。』摸到大象尾巴的人說：『大象像蛇。』他們各自爭論，互不相信，都說自己是對的，說大象就是這樣的；一個人說不是這樣的。國王聽了很高興，笑了。』 佛陀說：『就像這樣，那些外道之人，不知道苦諦從何而起，也不知道苦集諦、苦滅諦、苦滅道諦，各自不相信，互相謾罵，都說自己是對的。如果有的沙門道人，知道苦集滅道四諦從何而起，就會和合一致。就像牛奶一樣，混合在一起不會混亂，只是宣說佛教，修行安穩。』 佛陀說：『比丘們！應當如實修行這苦諦、集諦、滅諦、道諦。』 《大樓炭經》高善士品第七之一 佛陀說：『凡夫有三件事，能覺知高尚的事，知道自己行為的念頭。哪三件事呢？第一是心中想善，口中說善，至誠地身體力行善。假如惡人，心中想不善，口中說不善，身體力行不善，高尚的人知道這是不善的。所以說高尚的人是什麼呢？是心中想善，口中說善，至誠地身體力行善。高尚的人在世間有三件事，能得到福報。哪三件事呢？第一是與年長的人一起坐著，如果在廳堂上，或者在里巷之間，或者在道路上行走，與年長的人一起坐著，一起稱讚高尚的人行善。高尚的人心裡想：『讓眾人一起稱讚我，真好啊！』這樣高尚的人，心裡就安穩，又聽到這些話，心裡也很歡喜，身體也很安穩。高尚的人有時看到盜賊被官府抓捕，受到殘酷的懲罰，反綁著，用鐵鉆刺穿，砍斷手腳，一塊塊地割斷，割掉耳朵鼻子，用竹鞭抽打，再一寸寸地砍斷，拿去餵老虎狼，有的被大象踩死，有的被裝在袋子里燒死，有的被蒸死，有的被活活耗死，有的被拉到城外處死。高尚的人看到這些，心裡想：『我沒有做壞事啊，國王只是抓捕壞人，我有什麼可擔心的呢？我到老都不用擔心官府。』高尚的人因為這樣而心裡歡喜。高尚的人心中想善，口中說善，身體力行善，如果生病瘦弱躺在床上，虛弱的時候，強壯時所做的善事，都會在眼前自己看到。人不殺生，不拿別人的財物，不侵犯別人的婦女，不欺騙人，不兩舌，不說惡語，不說妄語，不嫉妒，不貪婪，相信做善事得到善報，做惡事得到惡報。』

English version: 'If a Brahmin ascetic says that his view is: 『I and the world are finite or infinite.』 Then, what this person sees is that there is a self, there is life, there is a body, and seeing the world, he says: 『Life is infinite, people are finite, when in the womb, burial after death is the same, from the beginning of birth the body is divided into four parts, and after experiencing seven births and deaths, one can attain the Way.』 Some people see that neither the self nor the world is finite or infinite, and this person says: 『Life is finite, when in the womb, burial after death is the same, from the beginning of birth the body is divided into four parts, and after experiencing seven births and deaths, one can attain the Way.』 Therefore, it is said: 『Neither finite nor infinite.』 If some Brahmin ascetic says that he sees life and body, this person says: 『Life in this world is constant, and life in the next world is also constant.』 Therefore, it is said: 『My view is true, and the views of others are foolish.』 Some ascetics see that life and people are different, and this person says: 『This life has a lifespan, and the next life has no lifespan.』 Therefore, it is said: 『My view is true, and the views of others are foolish.』 If some Brahmin ascetic says: 『In this life, one sees the end of life and death, and in the next life, one will be reborn.』 Therefore, it is said: 『My view is true, and the views of others are foolish.』 Some Brahmin ascetics say: 『There is neither life nor body, and when life ends in this world, it perishes, and it also perishes in the next world.』 If some Brahmin ascetic』s view is: 『Where life comes from, it also returns there after death, my view is true, and the views of others are foolish.』 This person sees that there is a body and life in this world, and also sees that there is a body and life in the next world, so he says: 『My view is true, and the views of others are foolish.』 If some Brahmin ascetic』s view is: 『There is no birth from anywhere, and after death, one also goes there, and one does not see life in this world, and one does not see no life in the next world.』 If some Brahmin ascetic』s view is: 『There is birth from nothing, and after death, one also goes there, my view is true, and the views of others are foolish, and one does not see a body and life in this world, and one does not see a body and life in the next world.』 If some Brahmin ascetic』s view is: 『It is neither from being nor from non-being that one is born, my view is true, and the views of others are foolish.』 This person also does not fail to see that there is a body and life in this world, and also does not fail to see that there is a body and life in the next world.』 The Buddha told the monks: 『In the past, there was a king named Not-Appearing-Face. At that time, he gathered many blind people and asked them: 『Do you know what an elephant looks like?』 The blind people replied: 『We don』t know, Your Majesty!』 The king said: 『Do you want to know what an elephant looks like?』 They replied: 『We want to know.』 At that time, the king ordered his men to bring an elephant and let the blind people touch it. Among them, some blind people touched the elephant』s nose; some blind people touched the elephant』s tusks; some blind people touched the elephant』s ears; some blind people touched the elephant』s head; some blind people touched the elephant』s back; some blind people touched the elephant』s belly; some blind people touched the elephant』s hind legs; some blind people touched the elephant』s knees; some blind people touched the elephant』s front legs; some blind people touched the elephant』s tail. At that time, King Not-Appearing-Face asked the blind people: 『What does an elephant look like?』 The person who touched the elephant』s nose said: 『An elephant is like a curved carriage shaft.』 The person who touched the elephant』s tusks said: 『An elephant is like a pestle.』 The person who touched the elephant』s ears said: 『An elephant is like a winnowing basket.』 The person who touched the elephant』s head said: 『An elephant is like a cauldron.』 The person who touched the elephant』s back said: 『An elephant is like a pile.』 The person who touched the elephant』s belly said: 『An elephant is like a wall.』 The person who touched the elephant』s hind legs said: 『An elephant is like a tree.』 The person who touched the elephant』s knees said: 『An elephant is like a pillar.』 The person who touched the elephant』s front legs said: 『An elephant is like a mortar.』 The person who touched the elephant』s tail said: 『An elephant is like a snake.』 They argued with each other, not believing each other, all saying that they were right, saying that the elephant was like this; one person said it was not like this. The king was very happy and laughed.』 The Buddha said: 『It is just like this, those non-Buddhist people do not know where the truth of suffering arises from, nor do they know the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering. They do not believe each other, they curse each other, and they all say that they are right. If there are some monks who know where the four noble truths of suffering, origin, cessation, and path arise from, they will be in harmony and agreement. Just like milk, when mixed together, it will not be chaotic, but only proclaim the teachings of Buddhism, and practice peacefully.』 The Buddha said: 『Monks! You should truly practice these truths of suffering, origin, cessation, and path.』 The Great Lou Tan Sutra, Chapter Seven, Part One on the Noble Person The Buddha said: 『Ordinary people have three things, they can perceive noble things, and know the thoughts of their actions. What are these three things? The first is that the mind thinks good, the mouth speaks good, and one sincerely practices good deeds. If an evil person thinks evil in his mind, speaks evil with his mouth, and practices evil deeds, a noble person knows that this is evil. So what is a noble person? It is that the mind thinks good, the mouth speaks good, and one sincerely practices good deeds. A noble person in the world has three things, and can obtain blessings. What are these three things? The first is to sit with the elderly, whether in the hall, or in the alleys, or walking on the road, to sit with the elderly, and together praise the noble person for doing good. The noble person thinks in his heart: 『Let everyone praise me together, how wonderful!』 In this way, the noble person』s heart is at peace, and when he hears these words, his heart is also happy, and his body is also at peace. Sometimes, the noble person sees thieves being arrested by the government, and being cruelly punished, tied up, pierced with iron drills, having their hands and feet cut off, cut into pieces, having their ears and noses cut off, whipped with bamboo whips, then cut into pieces inch by inch, and taken to feed tigers and wolves, some are trampled to death by elephants, some are put in bags and burned to death, some are steamed to death, some are consumed alive, and some are taken outside the city to be executed. When the noble person sees these things, he thinks in his heart: 『I have not done anything bad, the king is only arresting bad people, what do I have to worry about? I will not have to worry about the government even when I am old.』 The noble person is happy in his heart because of this. The noble person thinks good in his heart, speaks good with his mouth, and practices good deeds. If he is sick and weak, lying in bed, when he is weak, the good deeds he did when he was strong will all appear before his eyes. A person does not kill, does not take other people』s property, does not violate other people』s women, does not deceive people, does not speak with a double tongue, does not speak harsh words, does not lie, is not jealous, is not greedy, and believes that doing good deeds will bring good results, and doing evil deeds will bring evil results.』

。即自見第二忉利天上人，往來見佛，見阿羅漢，諸強健時所作善，皆在前見。其人病者自念：『豈我強健時所作善故，至使眾善來見我道，就使我死，自當上天在善人之中。』用是三事，高士其心歡喜身安。」

佛言：「假令高善士自知作善當得善，不復畏死生也，略無所在。高善士常自念欲遠去惡軀，軀中有骨血不凈潔臭處，意欲早死更就善軀。所以者何？以能念所樂可愛處，歡喜獨上天為樂可愛也，最可喜。」

諸沙門問佛：「愿為我說天上樂意云何？」佛言：「聽我說之。」諸沙門言：「受教。」

佛言：「譬如遮迦越羅王，有七寶持有四事，餘人所無有。又有五種所思，所欲得皆在前。王有七寶。何等為七寶？一者自然生一金輪、二者白象、三者紺色馬、四者摩尼珠、五者聖玉女、六者聖輔臣、七者聖主兵臣。」

佛言：「汝欲知一金輪所主不？王以月十五日晦日沐浴，沐浴已於正殿，與諸婦女共坐。遙見金輪飛來，輪有千輻，輻轂皆正好無比，常去地三四丈。王見金輪，便生意言：『諸高士云：「為遮迦越羅王事，有金輪飛來，來者常從東方來。有千輻，輻轂正好，有是金輪寶者，當爲遮迦越羅王。」今我將得無當爲遮迦越羅王乎！』王自思念，欲試此金輪。王起坐，正衣服長跪，向金輪言：『如今為我來者，當案行諸國故事法。』王言適竟，金輪便東飛。王傍諸大臣及官屬，皆隨之飛；金輪所止處，王諸官屬，亦隨其止。金輪到國郡，國諸王皆來，長跪叩頭言：『此國界皆大王所有。』又持銀缽盛滿金粟，復以金缽盛以銀粟以上獻。郡國諸王皆言：『此國中豐熟，穀米平賤，風雨時節，人民熾樂，大王可受國留於是。』王因報諸王言：『汝曹便自治國，但以正法，勿失故事，慎無殺生、無妄取他人財物、無妄犯人婦女、無得欺人、無得兩舌、無得惡口、無得妄言、無得嫉妒、無得貪余、無得瞋恚噁心也，皆奉行此十事。其有犯十事中一事者，勿令在國中也。』大王隨金輪至東方，教誡諸郡國諸王訖竟，復隨金輪飛到南方。金輪所止處，大王與千乘萬騎共屯止，南方郡國諸王，皆復來叩頭長跪言：愿上郡國界，及金銀缽盛滿金銀粟，上獻物如東方諸國王之禮。金輪復飛至西方，傍臣及官屬，悉復隨金輪所止。西方郡國諸王，皆來叩頭長跪言：愿上國界，及金銀缽盛滿金銀粟上獻物，復如南方諸王之禮。金輪復飛到北方，金輪所止，大王及諸官屬，亦隨金輪所止。諸郡國諸王，皆來叩頭長跪言：『愿上國界，人民熾樂，米穀平賤，風雨時節，大王宜可案治於此。』又復以金銀缽盛滿金銀粟上大王。大王不受，因報諸王曰：『汝曹皆自以正心治國，勿失故事，無得殺生、無得取他財物、無得犯人婦女、無得欺人、無得兩舌、無得惡口、無得妄言、無得嫉妒、無得貪余、無得瞋恚、無得噁心，皆奉行此十事。其有犯十事中一事者，勿令在國中也。』大王重令四海四方訖竟，因隨金輪，還故國上殿，金輪常在王前見，其王有是金輪寶如是。

「王復有象寶。像寶者何等類？其象正白無比，軀畏以牙齒蹄足，皆具𦟛好，皆以金為鞍勒。當胸鏤掖皆以黃金，當臚怕額身皆以白珠。行即飛行，自在欲所到。王傍臣白王言：『賀大王！國中白象寶，其白絕麗無比，軀畏牙齒蹄足，皆白𦟛好，皆以黃金為鞍勒。當胸鏤掖皆以黃金，當臚怕額皆以白珠。行即飛行，自在所至到。』王見象，大嘆言：『像有相姝好，當教習令行步進止。』王因付左右曉事者，令教之。數日之間，皆習知行步。王意欲騎乘試象，日出一竿，王騎試之。像因周旋四方四海，屈還故宮飯食。

「遮迦越羅王有馬寶。馬寶者何等類？馬即紺色，被髮澤好，持頭如象金具馬鞍勒，鏤掖帶皆黃金，當臚怕額，皆以白珠。行即飛行，自在所欲至到。傍臣白王：『賀王國中有是馬寶

現代漢語譯本：當一個人在忉利天看到自己時，他會看到佛陀、阿羅漢，以及自己強壯時所做的所有善事。當這個人病了，他會想：『難道是因為我強壯時所做的善事，才讓我看到這些善報，即使我死了，也會升天，與善人同在。』因為這三件事，高尚的人會感到內心歡喜，身體安寧。 佛陀說：『如果高尚的善人知道自己行善會得到善報，就不會再害怕死亡和來生，幾乎沒有恐懼。高尚的善人常常想著要遠離這個充滿骨血、不潔凈、臭穢的身體，希望早點死去，轉生到更好的身體。為什麼呢？因為他能想到自己所喜愛和嚮往的地方，獨自昇天是快樂和可愛的，是最令人喜悅的。』 眾沙門問佛：『請您為我們說說天上的快樂是什麼樣的？』佛陀說：『聽我說。』眾沙門說：『遵命。』 佛陀說：『譬如轉輪聖王，擁有七寶和四種特權，是其他人所沒有的。他還有五種願望，想要什麼就能得到什麼。王有七寶。哪七寶呢？一是自然產生的金輪，二是白象，三是紺色馬，四是摩尼寶珠，五是聖潔的玉女，六是聖輔臣，七是聖主兵臣。』 佛陀說：『你們想知道金輪所主宰的範圍嗎？國王在每月十五日和晦日沐浴，沐浴后在正殿與眾婦女同坐。遙見金輪飛來，輪有千輻，輻轂都非常完美，離地三四丈高。國王看到金輪，便想：『高士們說：「轉輪聖王出現時，會有金輪飛來，通常從東方來。輪有千輻，輻轂完美，擁有金輪寶的人，就會成為轉輪聖王。」現在我將要成為轉輪聖王了嗎？』國王心想，要試探一下這個金輪。國王起身，整理好衣服，長跪，向金輪說：『如果真的是為我而來，就應該按照各國的舊例行事。』國王剛說完，金輪就向東飛去。國王身旁的大臣和官員，都跟隨金輪飛去；金輪停在哪裡，國王和官員們也跟著停在哪裡。金輪到達各郡國，各國的國王都來，長跪叩頭說：『這個國家的領土都屬於大王所有。』又拿著銀缽盛滿金粟，再用金缽盛滿銀粟獻上。郡國諸王都說：『這個國家物產豐饒，穀米便宜，風調雨順，人民安樂，大王可以接受這個國家，留在這裡。』國王就告訴諸王：『你們各自治理自己的國家，但要用正法，不要違背舊例，切勿殺生、不要妄取他人財物、不要侵犯他人婦女、不要欺騙他人、不要挑撥離間、不要惡語傷人、不要說謊、不要嫉妒、不要貪婪、不要嗔恨，都要奉行這十件事。如果有人違反這十件事中的任何一件，就不要讓他留在國內。』大王跟隨金輪到達東方，教誡各郡國的國王后，又跟隨金輪飛到南方。金輪停在哪裡，大王就和千乘萬騎一起駐紮在哪裡，南方各郡國的國王，也都來叩頭長跪說：『願意獻上郡國的領土，以及盛滿金銀粟的金銀缽，獻上的禮物和東方諸國王的禮儀一樣。』金輪又飛到西方，大臣和官員們，也都跟隨金輪停在哪裡。西方各郡國的國王，也都來叩頭長跪說：『願意獻上國界，以及盛滿金銀粟的金銀缽，獻上的禮物和南方諸王的禮儀一樣。』金輪又飛到北方，金輪停在哪裡，大王和官員們，也跟隨金輪停在哪裡。各郡國的國王，都來叩頭長跪說：『願意獻上國界，人民安樂，米穀便宜，風調雨順，大王應該在這裡治理。』又用金銀缽盛滿金銀粟獻給大王。大王沒有接受，就告訴諸王說：『你們都要用正心治理國家，不要違背舊例，不要殺生、不要拿取他人財物、不要侵犯他人婦女、不要欺騙他人、不要挑撥離間、不要惡語傷人、不要說謊、不要嫉妒、不要貪婪、不要嗔恨、不要有噁心，都要奉行這十件事。如果有人違反這十件事中的任何一件，就不要讓他留在國內。』大王重新巡視四海四方后，就跟隨金輪迴到故國，登上大殿，金輪常常在國王面前出現，這位國王擁有金輪寶就是這樣。 『國王還有象寶。像寶是什麼樣的呢？這頭象純白無比，身體威武，牙齒、蹄足都非常完美，都用金子做鞍轡。胸前和腋下都用黃金裝飾，額頭和身體都用白珠裝飾。行走時可以飛行，自由自在地到達想去的地方。國王身旁的臣子告訴國王：『恭喜大王！國中出現了白象寶，這頭白象非常美麗，身體威武，牙齒、蹄足都非常完美，都用黃金做鞍轡。胸前和腋下都用黃金裝飾，額頭和身體都用白珠裝飾。行走時可以飛行，自由自在地到達想去的地方。』國王看到這頭象，讚歎說：『這頭象的相貌如此美好，應該訓練它行走和進退。』國王就交給左右懂得馴象的人，讓他們訓練它。幾天之內，這頭象就學會了行走。國王想騎象試試，太陽剛升起，國王就騎上象試騎。這頭象就周遊四方四海，然後回到宮殿吃飯。 『轉輪聖王還有馬寶。馬寶是什麼樣的呢？這匹馬是紺色的，毛髮光澤，頭如象頭，馬鞍和轡頭都用黃金裝飾，腋下和帶子都用黃金裝飾，額頭都用白珠裝飾。行走時可以飛行，自由自在地到達想去的地方。』身旁的臣子告訴國王：『恭喜大王！王國中出現了馬寶』

English version: When a person in the Trayastrimsa Heaven sees himself, he sees the Buddha, the Arhats, and all the good deeds he did when he was strong. When this person is sick, he thinks: 『Is it because of the good deeds I did when I was strong that I see these good rewards, and even if I die, I will ascend to heaven and be with the good people?』 Because of these three things, a noble person feels joy in his heart and peace in his body. The Buddha said: 『If a noble good person knows that doing good will bring good rewards, he will no longer fear death and the afterlife, and there will be almost no fear. A noble good person often thinks of wanting to get away from this body full of bones and blood, which is unclean and smelly, and hopes to die early and be reborn into a better body. Why? Because he can think of the place he loves and yearns for, and ascending to heaven alone is joyful and lovely, and the most delightful.』 The monks asked the Buddha: 『Please tell us what the happiness in heaven is like?』 The Buddha said: 『Listen to me.』 The monks said: 『We will obey.』 The Buddha said: 『For example, a Chakravartin King has seven treasures and four privileges that others do not have. He also has five wishes, and he can get whatever he wants. The king has seven treasures. What are the seven treasures? First, a naturally generated golden wheel, second, a white elephant, third, a dark blue horse, fourth, a Mani pearl, fifth, a holy jade maiden, sixth, a holy minister, and seventh, a holy commander.』 The Buddha said: 『Do you want to know the extent of the golden wheel』s dominion? The king bathes on the fifteenth and last day of each month, and after bathing, he sits with the women in the main hall. He sees a golden wheel flying from afar, with a thousand spokes, and the hubs are perfect, three or four yards above the ground. When the king sees the golden wheel, he thinks: 『The noble ones say: 「When a Chakravartin King appears, a golden wheel will fly, usually from the east. The wheel has a thousand spokes, and the hubs are perfect. The one who possesses the golden wheel treasure will become a Chakravartin King.」 Am I going to become a Chakravartin King now?』 The king thought to himself that he would test the golden wheel. The king got up, adjusted his clothes, knelt down, and said to the golden wheel: 『If you have come for me, you should act according to the old customs of each country.』 As soon as the king finished speaking, the golden wheel flew to the east. The ministers and officials beside the king followed the golden wheel; wherever the golden wheel stopped, the king and the officials also stopped. When the golden wheel reached the various kingdoms, the kings of those countries came, knelt down, and said: 『The territory of this country belongs to the Great King.』 They also presented silver bowls filled with golden millet, and golden bowls filled with silver millet. The kings of the kingdoms all said: 『This country is rich in resources, the price of grain is cheap, the weather is favorable, and the people are happy. The Great King can accept this country and stay here.』 The king then told the kings: 『You should each govern your own country, but you must use the righteous law, do not violate the old customs, do not kill, do not take other people』s property, do not violate other people』s women, do not deceive others, do not sow discord, do not use harsh words, do not lie, do not be jealous, do not be greedy, do not be angry, and you must all practice these ten things. If anyone violates any of these ten things, do not let him stay in the country.』 The Great King followed the golden wheel to the east, and after instructing the kings of the various kingdoms, he followed the golden wheel to the south. Wherever the golden wheel stopped, the Great King and his thousands of chariots and horses camped there. The kings of the southern kingdoms also came, knelt down, and said: 『We are willing to offer the territory of our kingdoms, as well as gold and silver bowls filled with gold and silver millet. The gifts offered are the same as the rituals of the kings of the eastern kingdoms.』 The golden wheel then flew to the west, and the ministers and officials followed the golden wheel to where it stopped. The kings of the western kingdoms also came, knelt down, and said: 『We are willing to offer our territory, as well as gold and silver bowls filled with gold and silver millet. The gifts offered are the same as the rituals of the southern kings.』 The golden wheel then flew to the north, and wherever the golden wheel stopped, the Great King and the officials also followed the golden wheel to where it stopped. The kings of the various kingdoms all came, knelt down, and said: 『We are willing to offer our territory, the people are happy, the price of grain is cheap, the weather is favorable, and the Great King should govern here.』 They also offered gold and silver bowls filled with gold and silver millet to the Great King. The Great King did not accept them, and told the kings: 『You must all govern your countries with a righteous heart, do not violate the old customs, do not kill, do not take other people』s property, do not violate other people』s women, do not deceive others, do not sow discord, do not use harsh words, do not lie, do not be jealous, do not be greedy, do not be angry, and do not have evil thoughts. You must all practice these ten things. If anyone violates any of these ten things, do not let him stay in the country.』 After the Great King had inspected the four seas and four directions, he followed the golden wheel back to his own country, ascended the main hall, and the golden wheel always appeared in front of the king. This is how the king possessed the golden wheel treasure. 『The king also has an elephant treasure. What is the elephant treasure like? This elephant is pure white, with a majestic body, and its teeth and hooves are perfect. It is adorned with gold saddles and reins. Its chest and armpits are decorated with gold, and its forehead and body are decorated with white pearls. It can fly when it walks, and it can freely go wherever it wants. The minister beside the king told the king: 『Congratulations, Great King! A white elephant treasure has appeared in the country. This white elephant is extremely beautiful, with a majestic body, and its teeth and hooves are perfect. It is adorned with gold saddles and reins. Its chest and armpits are decorated with gold, and its forehead and body are decorated with white pearls. It can fly when it walks, and it can freely go wherever it wants.』 When the king saw the elephant, he praised it, saying: 『This elephant has such a beautiful appearance, it should be trained to walk and advance and retreat.』 The king then handed it over to the people who knew how to train elephants, and asked them to train it. Within a few days, the elephant learned how to walk. The king wanted to ride the elephant to try it out. As soon as the sun rose, the king rode the elephant to try it out. The elephant then traveled around the four seas and four directions, and then returned to the palace for food. 『The Chakravartin King also has a horse treasure. What is the horse treasure like? This horse is dark blue, with glossy hair, and its head is like an elephant』s head. The saddle and reins are decorated with gold, and the armpits and straps are decorated with gold. The forehead is decorated with white pearls. It can fly when it walks, and it can freely go wherever it wants.』 The minister beside the king told the king: 『Congratulations, Great King! A horse treasure has appeared in the kingdom.』

。即紺色被髮澤好，持頭如象，鞍勒鏤掖及帶皆黃金，當臚怕額皆以白珠。』王見大歡喜，即復令左右教習之。數日間，馬複習知行步。王意欲試馬，日出一竿，王騎馬，馬即飛行，周匝四方四海，旋還故宮飯食。遮迦越羅王馬寶如是。

「王有明月珠寶。明月珠寶者何等類？珠色極青，玎針八觚，在宮中皆明，火焰所照，周匝四十里，如日之明。王意欲試珠明，人定已后，陰冥如漆，以珠繫著金竿頭，夜出城，將妻子千乘萬騎，詣離宮諸署別觀。珠明如日出，令車騎明，復遠千乘萬騎，周匝四十里。城傍居民，見珠明，皆相謂：『起，起。日出乃高如是。各各自當趣市賣買，何反欲臥！』遮迦越羅王有摩尼珠寶如是。

「王有聖玉女。玉女者何等類耶？不長不短，不大不小，不肥不瘦，不白不黑，適得其中，絕端正無比，口氣出如香薰，舉身小毛孔皆香，如鬱金香。事王晚臥早起，承事不失王意，冬時身則溫，夏則身涼，事王常令不瞋恚，何況其身！遮迦越羅王有玉女寶如是。

「王有聖輔臣，大高遠見人便知情性，以天眼視天下，豫知天下有珍寶藏物，知有主名、無有主名。有主名者，為其主護示之；無主名者，以給官用。聖輔臣前白王：『快自娛樂不須憂，錢財寶物我自給王。』王意疑聖輔臣所言，所求者可得不？王便與聖輔臣，共載一船，到海中央，王便語聖輔臣言：『我欲得寶物，今於此間與我。』聖輔臣言：『須我出在陸地可得。』王曰：『我在陸地不用也，欲於此得之耳。』聖輔臣便以手抄水中得金寶，大如車輪，以著船上，不可勝數。王言：『止！止！船滿且重。』遮迦越羅王聖輔臣如是。

「王有持兵導道聖臣者何等類？高才勇健，無所不知。當欲起兵無央數，不欲兵則止。持兵導道臣白王言：『今王快自娛樂，勿憂國事，王當用兵者，我自戰鬥。』王意欲試導道聖臣，便取國中人馬象皆被鎧，乃得自副，步兵被鎧，刀兵自副，王心自念言：『令是兵出行快耶！』王心甫念，兵便前行，王念言：『欲令兵止。』兵即復止。王意念言：『使兵罷去。』兵即罷去。遮迦越羅王，導道主兵臣如是。遮迦越羅王有七寶如是。

「王有四事，與凡人有異。何等為四？一者年壽無央數，人中無有壽如遮迦越羅王者；二者常安隱，未嘗有病，飲食皆消，身體寒溫適時，人中安隱無過遮迦越羅王者；三者端正無比，過於世間人，但不如天人；四者萬姓皆愛王，視皆如父母，王愛萬姓，如父母愛其子。正偶出到諸署別觀，萬姓謂王御者言：『令車徐行，我欲視王無厭極也。祝願王，令壽無極！』王復語御車者：『徐行，我欲見我國人民，使子壽無極！』遮迦越羅王有是四事，凡人所無。

「王有五愿，愿所思常在前；心所喜、舌所喜、目所喜，所好所愛皆在前；耳所聞聲歌樂善聲。鼻所聞香，腹中所喜，鼻聞芬芳，皆在前；口所嗜咸酢甘甜，諸美物皆在前；名清凈細靡，所喜皆在前。是遮迦越羅王五所思也。王目未曾見惡、耳未曾聞惡、鼻未曾聞臭處、口未曾食不甘之物、身未曾衣粗惡之衣。」

佛告諸沙門：「如是遮迦越羅王，有七寶奇物、有四特異之相、有五種之思，汝以王為心喜樂之不？」

諸沙門對曰：「王但有一寶，心喜樂之；何況有七寶乎？」

佛持一小石著手中，問諸沙門：「我手中石為大耶？山為大乎？」

諸沙門言：「佛手中石小小，奈何比山乎？百倍千倍萬倍億倍，尚不如山大也！」

佛言：「如我手中小石，大不如山大也，百倍千倍萬倍億倍千萬倍億萬倍，尚不如山大也。遮迦越羅王雖有七寶、四異相、有五種所思，不如天上樂，百倍千倍萬倍億倍千萬億倍。譬如佛手中小石與大山。」

佛言：「高善士於世間，心念善、口言善、至誠身行善，於世間壽命盡，死後皆上第二忉利天上，生作天人

現代漢語譯本：『他的紺色頭髮光澤很好，頭顱像大象一樣，馬鞍、籠頭、馬鐙和韁繩都是黃金製成的，額頭和臉頰都用白色珍珠裝飾。』國王見了非常高興，立刻命令左右侍從教它。幾天之內，馬又學會了行走。國王想試馬，太陽剛升起，國王騎上馬，馬立刻飛奔起來，環繞四面八方，然後回到原來的宮殿吃飯。轉輪聖王的馬寶就是這樣。 現代漢語譯本：『國王有一顆明月珠寶。明月珠寶是什麼樣的呢？珠子的顏色是極青的，有八個棱角，放在宮中，整個宮殿都明亮，光芒照耀，周圍四十里都像太陽一樣明亮。國王想試試珠子的亮度，在人們入睡后，周圍一片漆黑，他把珠子繫在金竿頭上，晚上出城，帶著妻子和成千上萬的隨從，到離宮的各個別館觀看。珠子的光芒像太陽升起一樣，照亮了車馬，甚至照亮了周圍四十里內的成千上萬的隨從。城邊的居民看到珠子的光芒，都互相說：『起來，起來。太陽升得這麼高了。我們應該各自去市場買賣東西，為什麼還要睡覺呢！』轉輪聖王的摩尼珠寶就是這樣。 現代漢語譯本：『國王有一位聖潔的玉女。玉女是什麼樣的呢？不高不矮，不大不小，不胖不瘦，不白不黑，恰到好處，極其端莊美麗，無可比擬，口中呼出的氣息像香薰一樣，全身的毛孔都散發著香氣，像鬱金香一樣。她侍奉國王，晚上睡得晚，早上起得早，侍奉國王從不違揹他的心意，冬天身體溫暖，夏天身體涼爽，侍奉國王總是讓他不生氣，更何況她自己呢！』轉輪聖王的玉女寶就是這樣。 現代漢語譯本：『國王有一位聖輔臣，他有遠見卓識，能一眼看穿人的本性，用天眼觀察天下，預知天下哪裡有珍寶，知道寶物的主人是誰，或者沒有主人。對於有主人的寶物，他會告知主人並保護它；對於沒有主人的寶物，他會用來供給官府使用。聖輔臣對國王說：『請您盡情享樂，不必為錢財寶物擔憂，我會為您提供一切。』國王懷疑聖輔臣所說的話，他所求的真的能得到嗎？國王便和聖輔臣一同乘船到海中央，國王對聖輔臣說：『我想要寶物，現在就在這裡給我。』聖輔臣說：『必須到陸地上才能得到。』國王說：『我在陸地上不需要，我只想在這裡得到。』聖輔臣便用手從水中撈出金寶，大如車輪，放在船上，數不勝數。國王說：『停！停！船要滿了，太重了。』轉輪聖王的聖輔臣就是這樣。 現代漢語譯本：『國王有一位持兵導道的聖臣，他是什麼樣的呢？他才華橫溢，勇敢健壯，無所不知。當想要發動戰爭時，可以有無數的軍隊，不想打仗時，軍隊就會停止。持兵導道臣對國王說：『現在請您盡情享樂，不必為國家大事擔憂，如果需要用兵，我會親自戰鬥。』國王想試試導道聖臣的能力，便讓全國的人馬都穿上鎧甲，步兵也配備好刀劍，國王心想：『讓這些軍隊出發，快嗎？』國王剛一想，軍隊就出發了，國王又想：『讓軍隊停止。』軍隊就立刻停止了。國王又想：『讓軍隊解散。』軍隊就立刻解散了。轉輪聖王的持兵導道臣就是這樣。轉輪聖王有七寶就是這樣。 現代漢語譯本：『國王有四件事與凡人不同。是哪四件呢？第一，壽命無限，人中沒有誰的壽命能像轉輪聖王那樣長；第二，永遠安穩，從不生病，吃喝都能消化，身體的寒溫適宜，人中沒有誰能像轉輪聖王那樣安穩；第三，容貌端正無比，超過世間所有人，只是不如天人；第四，萬民都愛戴國王，視他如父母，國王愛萬民，如父母愛自己的孩子。國王偶爾到各個別館巡視，萬民對國王的御者說：『讓車子慢點走，我想看國王，永遠都看不厭。祝願國王，長壽無疆！』國王也對御車的人說：『慢點走，我想看看我國的人民，讓他們長壽無疆！』轉輪聖王有這四件事，是凡人所沒有的。 現代漢語譯本：『國王有五種願望，所想的常在眼前；心中所喜愛的、舌頭所喜愛的、眼睛所喜愛的，所有喜歡和愛的東西都在眼前；耳朵所聽到的都是美妙的歌聲和音樂；鼻子所聞到的都是芬芳的香氣，腹中所喜愛的，鼻子聞到的芬芳，都在眼前；口中所嗜好的咸、酸、甜等各種美味佳餚都在眼前；名聲清凈細微，所喜愛的都在眼前。這就是轉輪聖王的五種願望。國王的眼睛從未見過醜惡的東西，耳朵從未聽過惡語，鼻子從未聞過臭味，口中從未吃過不美味的東西，身上從未穿過粗劣的衣服。』 現代漢語譯本：佛告訴眾沙門：『像這樣的轉輪聖王，有七寶奇物、有四種特異之處、有五種願望，你們認為國王值得你們歡喜嗎？』 現代漢語譯本：眾沙門回答說：『國王只要有一寶，我們就很歡喜了；何況有七寶呢？』 現代漢語譯本：佛拿起一塊小石頭放在手中，問眾沙門：『我手中的石頭大呢？還是山大呢？』 現代漢語譯本：眾沙門說：『佛手中的石頭很小，怎麼能和山比呢？百倍、千倍、萬倍、億倍，都比不上山大！』 現代漢語譯本：佛說：『就像我手中的小石頭，遠不如山大，百倍、千倍、萬倍、億倍、千萬倍、億萬倍，都比不上山大。轉輪聖王雖然有七寶、四種特異之處、五種願望，也不如天上的快樂，百倍、千倍、萬倍、億倍、千萬億倍。就像佛手中的小石頭和大山一樣。』 現代漢語譯本：佛說：『高尚的善人，在世間，心中想著善，口中說著善，至誠地身體力行善，在世間壽命終結后，死後都會升到第二忉利天上，成為天人。』

English version: 'His dark blue hair was glossy and beautiful, his head was like an elephant's, and his saddle, bridle, stirrups, and reins were all made of gold. His forehead and cheeks were adorned with white pearls.' The king was overjoyed upon seeing it and immediately ordered his attendants to train it. Within a few days, the horse learned to walk again. The king wanted to test the horse. At sunrise, the king mounted the horse, and it immediately took flight, circling the four directions and then returning to the palace for a meal. Such was the treasure of the horse of the Chakravartin king. English version: 'The king had a jewel of the bright moon. What was the jewel of the bright moon like? The jewel was of an extremely blue color, with eight facets, and when placed in the palace, it illuminated the entire palace. Its light shone for forty miles around, like the brightness of the sun. The king wanted to test the brightness of the jewel. After people had gone to sleep, when it was as dark as lacquer, he tied the jewel to the top of a golden pole and went out of the city at night, taking his wife and thousands of attendants to various detached palaces and pavilions. The light of the jewel was like the rising sun, illuminating the carriages and horses, and even the thousands of attendants within a forty-mile radius. The residents near the city, seeing the light of the jewel, said to each other, 'Get up, get up. The sun has risen so high. We should each go to the market to buy and sell things. Why do you still want to sleep!' Such was the Mani jewel of the Chakravartin king. English version: 'The king had a sacred jade maiden. What was the jade maiden like? She was neither tall nor short, neither big nor small, neither fat nor thin, neither white nor black, but just right, extremely beautiful and unparalleled. The breath from her mouth was like a fragrant perfume, and every pore of her body emitted a fragrance like that of a saffron flower. She served the king, sleeping late and rising early, never failing to please him. In winter, her body was warm, and in summer, her body was cool. She served the king in such a way that he was never angry, let alone herself!' Such was the treasure of the jade maiden of the Chakravartin king. English version: 'The king had a sacred minister who was far-sighted and could discern people's true nature at a glance. He could use his divine eye to observe the world and foresee where treasures were hidden, knowing who the owners were or if there were no owners. For treasures with owners, he would inform and protect them for their owners; for treasures without owners, he would use them for the government. The sacred minister said to the king, 'Please enjoy yourself and do not worry about money or treasures, I will provide everything for you.' The king doubted the minister's words, wondering if what he asked for could really be obtained. The king then went with the minister on a boat to the middle of the sea. The king said to the minister, 'I want treasures, give them to me here and now.' The minister said, 'They can only be obtained on land.' The king said, 'I don't need them on land, I want them here.' The minister then scooped gold treasures from the water with his hand, as large as chariot wheels, and placed them on the boat, so many that they could not be counted. The king said, 'Stop! Stop! The boat is full and too heavy.' Such was the sacred minister of the Chakravartin king. English version: 'The king had a sacred minister who led the army, what was he like? He was highly talented, brave, and knew everything. When he wanted to start a war, there could be countless troops, and when he did not want war, the troops would stop. The minister who led the army said to the king, 'Now, please enjoy yourself and do not worry about state affairs. If you need to use troops, I will fight myself.' The king wanted to test the minister's ability, so he had all the people, horses, and elephants in the country put on armor, and the infantry equipped with swords. The king thought, 'Let these troops go, will they be fast?' As soon as the king thought it, the troops moved forward. The king then thought, 'Let the troops stop.' The troops immediately stopped. The king then thought, 'Let the troops disband.' The troops immediately disbanded. Such was the minister who led the army of the Chakravartin king. Such were the seven treasures of the Chakravartin king. English version: 'The king had four things that were different from ordinary people. What were these four things? First, his lifespan was immeasurable, and no one among humans had a lifespan as long as the Chakravartin king. Second, he was always at peace and never sick. He could digest all food and drink, and his body temperature was always comfortable. No one among humans was as peaceful as the Chakravartin king. Third, his appearance was incomparably beautiful, surpassing all people in the world, but not as beautiful as the gods. Fourth, all the people loved the king, regarding him as their parents, and the king loved all the people as parents love their children. When the king occasionally went to various detached palaces and pavilions, the people would say to the king's charioteer, 'Please drive slowly, I want to see the king, I can never get enough of seeing him. I wish the king a boundless life!' The king would also say to his charioteer, 'Drive slowly, I want to see my people, and may they have boundless lives!' The Chakravartin king had these four things that ordinary people did not have. English version: 'The king had five wishes, what he thought of was always before him; what his heart liked, what his tongue liked, what his eyes liked, all that he liked and loved was before him; what his ears heard were beautiful songs and music; what his nose smelled were fragrant scents, what his stomach liked, the fragrance his nose smelled, were all before him; what his mouth craved, the salty, sour, sweet, and all kinds of delicious foods were before him; his reputation was pure and subtle, and all that he liked was before him. These were the five wishes of the Chakravartin king. The king's eyes had never seen anything ugly, his ears had never heard any evil words, his nose had never smelled any foul odors, his mouth had never eaten anything unpalatable, and his body had never worn any coarse clothing.' English version: The Buddha said to the monks, 'Such a Chakravartin king, with seven precious treasures, four extraordinary characteristics, and five kinds of wishes, do you think the king is worthy of your joy?' English version: The monks replied, 'If the king had only one treasure, we would be very happy; how much more so with seven treasures?' English version: The Buddha held a small stone in his hand and asked the monks, 'Is the stone in my hand bigger, or is the mountain bigger?' English version: The monks said, 'The stone in the Buddha's hand is very small, how can it be compared to a mountain? It is a hundred times, a thousand times, ten thousand times, a hundred million times smaller than the mountain!' English version: The Buddha said, 'Just like the small stone in my hand is far smaller than the mountain, a hundred times, a thousand times, ten thousand times, a hundred million times, ten million times, a hundred million times smaller than the mountain. Although the Chakravartin king has seven treasures, four extraordinary characteristics, and five wishes, it is not as good as the happiness in heaven, a hundred times, a thousand times, ten thousand times, a hundred million times, ten million times. It is like the small stone in the Buddha's hand compared to a large mountain.' English version: The Buddha said, 'Noble and virtuous people, in the world, think of good in their hearts, speak of good with their mouths, and sincerely practice good with their bodies. When their lives in the world come to an end, after death, they will all ascend to the second heaven of Trayastrimsa, and become gods.'

。於世間百歲為忉利天上一日一夜，世間三千歲為忉利天上一月，世間三萬六千歲為忉利天上一歲。如天上計，第二忉利天上人壽千歲。忉利天外門，廣七百里，外城壁七重，有七重渠水，水中皆各有四色蓮華，水底皆有金沙。城上各有欄楯，皆金銀琉璃水精，城門皆有金銀水精為欄楯也，七重地各有七重樹，金樹銀樹琉璃樹水精樹珊瑚樹虎魄樹車𤦲樹，金樹金根金莖銀葉銀華銀實，銀樹者銀根銀莖金葉金華金實，琉璃樹者琉璃根琉璃莖水精葉水精華水精實，水精樹者水精根水精莖琉璃葉琉璃華琉璃實，珊瑚樹者珊瑚根珊瑚莖虎魄葉虎魄華虎魄實，虎魄樹者虎魄根虎魄莖車𤦲葉車𤦲華車𤦲實，車𤦲樹者車𤦲根車𤦲莖馬瑙葉馬瑙華馬瑙實。城門深二百八十里，高六百四十里，門楣額皆銀也，金作門兩扉關皆金也。有五百鬼守門外。宮中門，天所止處，縱廣二千里。有壁皆七寶色，金銀水精琉璃珊瑚虎魄車𤦲，七重水繞壁，七重寶樹如外門，高六百四十里，深二百八十里，以銀為楣額金，兩扇金門閫，五百鬼共守門。天所止處，縱廣二千里，有七種寶壁七重，七重渠水，諸欄楯、寶樹如外門，高廣深如外門等，守門鬼數如外門。

「忉利天東出，有遊戲處名曰難檀桓，周匝七億里，七重壁金銀壁珊瑚壁琉璃壁虎魄壁車𤦲壁水精壁，有七渠水，底沙皆金也，有四色蓮華。城上有七寶欄楯，七重壁，各各有七寶樹，金樹者金根金莖銀葉銀華銀實，銀樹者銀根銀莖金葉金花金實，水精樹者水精根水精莖琉璃葉琉璃華琉璃實，琉璃樹者琉璃根琉璃莖水精葉水精華水精實，廬大道廣六百四十里，道兩邊七重壁，皆金銀水精琉璃虎魄珊瑚車𤦲。一壁間皆有渠水，水中有四色蓮華，其水底皆有金沙，壁上有欄楯，皆七寶如中面。有七寶樹，金樹銀樹水精樹琉璃樹虎魄樹珊瑚樹車𤦲樹。其廬中有兩石，一石名難、一石名難遠，縱廣各四千里，其石軟且結細如綩綖。廬中有兩浴池，一浴池名難陀、二名難陀尼，縱廣各四千里。池中生四色蓮華，其一者青色、二者紅色、三者紫色、四者白色，其水底沙皆金也。忉利天欲遊戲時，便相將詣東廬，相娛樂極意，是故字為難檀桓廬也。

「出忉利南城門，名為質羅瀨，周匝七億里，其廬壁七重，金壁銀壁水精壁琉璃壁虎魄壁珊瑚壁車𤦲壁。一壁間者，各有一渠水，水中四色蓮華，其水底沙皆金也，有七寶樹，金樹銀樹琉璃樹水精樹虎魄樹珊瑚樹車𤦲樹，其壁上皆金銀琉璃水精珊瑚虎魄車𤦲欄楯。質羅瀨廬道，廣六百四十里，皆七重壁，金銀水精琉璃珊瑚虎魄車𤦲壁。一壁間者，有一渠水，水中有四色蓮華，青、紅、紫、白，其水底皆金沙，有七寶欄楯，金欄銀欄水精欄琉璃欄珊瑚欄虎魄欄車𤦲欄，有七寶樹，金樹銀樹水精樹琉璃樹珊瑚樹虎魄樹車𤦲樹。其廬中有兩石，縱廣各四千里，細且軟如綩綖，一名質羅、二者名質多謣羅。其廬中兩浴池，一池名質多、二者名質。兩池中有四色蓮華，青、紅、紫、白，其水底皆金沙。其廬中有四種寶樹，金銀樹水精琉璃樹。忉利天出到質羅瀨廬上，戲自相娛樂，娛樂無極，諸四寶照諸天人，令正斑斕色，是故名為質羅瀨。質羅瀨者，斑斕廬也。

「忉利天北出，城門有廬，名為頗類，縱廣七億里，七重寶壁、七重水，水底皆金沙，欄楯如南方，其廬道廣六百四十里。廬中有兩石，縱廣各四千里，一者名迦羅、二者名迦羅尸羅，細軟如綩綖。有兩浴池，縱廣四千里，一池名乾陀起，有四色蓮華，青紅紫白。忉利天欲戲頗類廬時，形體便僵，如人沐浴已後身體皆滑，忉利天人北入廬身體皆滑，是故名為頗類廬也。

「忉利天西出，廬名為彌尸耶遠，縱廣七億里，有七重壁，七渠水，七寶樹，七寶欄楯，四色蓮華，水底皆金沙，如北方。其道廣六百四十里，七重寶壁、七渠水、七寶樹、七寶欄楯、四色蓮華，水底皆金沙，如北方

現代漢語譯本：人間一百年是忉利天的一天一夜，人間三千年是忉利天的一個月，人間三萬六千年是忉利天的一年。按照天上的計算，第二忉利天上的天人壽命是千年。忉利天的外門，寬七百里，外城墻有七重，有七重護城河，河水中都有四色蓮花，水底都有金沙。城墻上都有欄桿，都是用金、銀、琉璃、水晶製成，城門也都有金銀水晶做的欄桿，七重地上各有七重樹，金樹、銀樹、琉璃樹、水晶樹、珊瑚樹、琥珀樹、車渠樹，金樹的根、莖是金的，葉、花、果實是銀的；銀樹的根、莖是銀的，葉、花、果實是金的；琉璃樹的根、莖是琉璃的，葉、花、果實是水晶的；水晶樹的根、莖是水晶的，葉、花、果實是琉璃的；珊瑚樹的根、莖是珊瑚的，葉、花、果實是琥珀的；琥珀樹的根、莖是琥珀的，葉、花、果實是車渠的；車渠樹的根、莖是車渠的，葉、花、果實是瑪瑙的。城門深二百八十里，高六百四十里，門楣都是銀的，金子做成兩扇門，門閂也是金的。有五百個鬼守在門外。宮中的門，是天人居住的地方，縱橫二千里。墻壁都是七寶的顏色，金、銀、水晶、琉璃、珊瑚、琥珀、車渠，七重水環繞著墻壁，七重寶樹像外門一樣，高六百四十里，深二百八十里，用銀做門楣，金做兩扇門，五百個鬼一起守門。天人居住的地方，縱橫二千里，有七種寶壁七重，七重護城河，欄桿、寶樹都像外門一樣，高、寬、深都和外門一樣，守門的鬼的數量也和外門一樣。 忉利天向東，有一個遊樂的地方叫做難檀桓，周圍七億里，有七重墻壁，金墻、銀墻、珊瑚墻、琉璃墻、琥珀墻、車渠墻、水晶墻，有七條護城河，河底的沙子都是金子，有四色蓮花。城墻上有七寶欄桿，七重墻壁，每重都有七寶樹，金樹的根、莖是金的，葉、花、果實是銀的；銀樹的根、莖是銀的，葉、花、果實是金的；水晶樹的根、莖是水晶的，葉、花、果實是琉璃的；琉璃樹的根、莖是琉璃的，葉、花、果實是水晶的；大路寬六百四十里，道路兩邊有七重墻壁，都是金、銀、水晶、琉璃、琥珀、珊瑚、車渠。每重墻壁之間都有護城河，河中有四色蓮花，河底都有金沙，墻壁上有欄桿，都是七寶做的，像中間的墻壁一樣。有七寶樹，金樹、銀樹、水晶樹、琉璃樹、琥珀樹、珊瑚樹、車渠樹。這個地方有兩塊石頭，一塊叫難，一塊叫難遠，縱橫各四千里，石頭柔軟細膩像綩綖。這個地方有兩個浴池，一個叫難陀，一個叫難陀尼，縱橫各四千里。池中生長著四色蓮花，一種是青色，一種是紅色，一種是紫色，一種是白色，池底的沙子都是金子。忉利天想要遊玩的時候，就一起到東邊的這個地方，盡情地娛樂，所以叫做難檀桓。 從忉利天南門出去，叫做質羅瀨，周圍七億里，這個地方的墻壁有七重，金墻、銀墻、水晶墻、琉璃墻、琥珀墻、珊瑚墻、車渠墻。每重墻壁之間，都有一條護城河，河中有四色蓮花，河底的沙子都是金子，有七寶樹，金樹、銀樹、琉璃樹、水晶樹、琥珀樹、珊瑚樹、車渠樹，墻壁上都有金、銀、琉璃、水晶、珊瑚、琥珀、車渠做的欄桿。質羅瀨的路，寬六百四十里，都是七重墻壁，金、銀、水晶、琉璃、珊瑚、琥珀、車渠墻。每重墻壁之間，都有一條護城河，河中有四色蓮花，青色、紅色、紫色、白色，河底都是金沙，有七寶欄桿，金欄、銀欄、水晶欄、琉璃欄、珊瑚欄、琥珀欄、車渠欄，有七寶樹，金樹、銀樹、水晶樹、琉璃樹、珊瑚樹、琥珀樹、車渠樹。這個地方有兩塊石頭，縱橫各四千里，細膩柔軟像綩綖，一塊叫質羅，一塊叫質多謣羅。這個地方有兩個浴池，一個叫質多，一個叫質。兩個池子中有四色蓮花，青色、紅色、紫色、白色，池底都是金沙。這個地方有四種寶樹，金樹、銀樹、水晶樹、琉璃樹。忉利天到質羅瀨這個地方，互相娛樂，盡情地娛樂，各種寶物照耀著天人，使他們呈現出斑斕的色彩，所以叫做質羅瀨。質羅瀨的意思是斑斕的地方。 忉利天向北，城門外有一個地方，叫做頗類，縱橫七億里，有七重寶墻、七重水，水底都是金沙，欄桿和南方一樣，這個地方的路寬六百四十里。這個地方有兩塊石頭，縱橫各四千里，一塊叫迦羅，一塊叫迦羅尸羅，細膩柔軟像綩綖。有兩個浴池，縱橫四千里，一個池子叫乾陀起，有四色蓮花，青色、紅色、紫色、白色。忉利天想要到頗類這個地方玩的時候，身體就會變得僵硬，像人洗完澡後身體變得光滑一樣，忉利天人向北進入這個地方身體都會變得光滑，所以叫做頗類。 忉利天向西，有一個地方叫做彌尸耶遠，縱橫七億里，有七重墻壁，七條護城河，七寶樹，七寶欄桿，四色蓮花，水底都是金沙，和北方一樣。道路寬六百四十里，有七重寶墻、七條護城河、七寶樹、七寶欄桿、四色蓮花，水底都是金沙，和北方一樣。

English version: One hundred years in the human world is one day and one night in the Trayastrimsha Heaven; three thousand years in the human world is one month in the Trayastrimsha Heaven; and thirty-six thousand years in the human world is one year in the Trayastrimsha Heaven. According to the heavenly calculation, the lifespan of the beings in the second Trayastrimsha Heaven is one thousand years. The outer gate of the Trayastrimsha Heaven is seven hundred li wide, and the outer city wall has seven layers, with seven moats. In the moats, there are four-colored lotuses, and the bottom of the water is filled with gold sand. There are railings on the city walls, all made of gold, silver, lapis lazuli, and crystal. The city gates also have railings made of gold, silver, and crystal. On each of the seven layers of land, there are seven layers of trees: gold trees, silver trees, lapis lazuli trees, crystal trees, coral trees, amber trees, and tridacna trees. The gold trees have gold roots and stems, and silver leaves, flowers, and fruits. The silver trees have silver roots and stems, and gold leaves, flowers, and fruits. The lapis lazuli trees have lapis lazuli roots and stems, and crystal leaves, flowers, and fruits. The crystal trees have crystal roots and stems, and lapis lazuli leaves, flowers, and fruits. The coral trees have coral roots and stems, and amber leaves, flowers, and fruits. The amber trees have amber roots and stems, and tridacna leaves, flowers, and fruits. The tridacna trees have tridacna roots and stems, and agate leaves, flowers, and fruits. The city gate is two hundred and eighty li deep and six hundred and forty li high. The lintels are all made of silver, and the two doors are made of gold, with gold bolts. There are five hundred ghosts guarding outside the gate. The palace gate, where the heavenly beings reside, is two thousand li in length and width. The walls are all of seven-jewel colors: gold, silver, crystal, lapis lazuli, coral, amber, and tridacna. Seven layers of water surround the walls, and seven layers of precious trees are like those at the outer gate, six hundred and forty li high and two hundred and eighty li deep. The lintels are made of silver, and the two golden doors have golden thresholds. Five hundred ghosts guard the gate together. The place where the heavenly beings reside is two thousand li in length and width, with seven layers of precious walls, seven moats, and railings and precious trees like those at the outer gate. The height, width, and depth are the same as the outer gate, and the number of gate-guarding ghosts is the same as the outer gate. To the east of the Trayastrimsha Heaven, there is a place for recreation called Nandana Grove, which is seven hundred million li in circumference. It has seven layers of walls: gold walls, silver walls, coral walls, lapis lazuli walls, amber walls, tridacna walls, and crystal walls. There are seven moats, and the sand at the bottom is all gold, with four-colored lotuses. There are seven-jeweled railings on the city walls, and each of the seven layers of walls has seven-jeweled trees. The gold trees have gold roots and stems, and silver leaves, flowers, and fruits. The silver trees have silver roots and stems, and gold leaves, flowers, and fruits. The crystal trees have crystal roots and stems, and lapis lazuli leaves, flowers, and fruits. The lapis lazuli trees have lapis lazuli roots and stems, and crystal leaves, flowers, and fruits. The main road is six hundred and forty li wide, and on both sides of the road are seven layers of walls, all made of gold, silver, crystal, lapis lazuli, amber, coral, and tridacna. Between each layer of walls, there is a moat with four-colored lotuses, and the bottom of the water is all gold sand. There are railings on the walls, all made of seven jewels, like the middle walls. There are seven-jeweled trees: gold trees, silver trees, crystal trees, lapis lazuli trees, amber trees, coral trees, and tridacna trees. In this place, there are two stones, one named Nanda and the other named Nandana, each four thousand li in length and width. The stones are soft and fine like silk. In this place, there are two bathing ponds, one named Nanda and the other named Nanda-ni, each four thousand li in length and width. In the ponds, four-colored lotuses grow: one blue, one red, one purple, and one white. The sand at the bottom of the water is all gold. When the Trayastrimsha Heaven beings want to play, they go together to this eastern place and enjoy themselves to the fullest, hence it is called Nandana Grove. Exiting the south gate of the Trayastrimsha Heaven, there is a place called Citrasena, which is seven hundred million li in circumference. The walls of this place have seven layers: gold walls, silver walls, crystal walls, lapis lazuli walls, amber walls, coral walls, and tridacna walls. Between each layer of walls, there is a moat with four-colored lotuses, and the sand at the bottom of the water is all gold. There are seven-jeweled trees: gold trees, silver trees, lapis lazuli trees, crystal trees, amber trees, coral trees, and tridacna trees. On the walls, there are railings made of gold, silver, lapis lazuli, crystal, coral, amber, and tridacna. The road of Citrasena is six hundred and forty li wide, with seven layers of walls, all made of gold, silver, crystal, lapis lazuli, coral, amber, and tridacna. Between each layer of walls, there is a moat with four-colored lotuses: blue, red, purple, and white. The bottom of the water is all gold sand. There are seven-jeweled railings: gold railings, silver railings, crystal railings, lapis lazuli railings, coral railings, amber railings, and tridacna railings. There are seven-jeweled trees: gold trees, silver trees, crystal trees, lapis lazuli trees, coral trees, amber trees, and tridacna trees. In this place, there are two stones, each four thousand li in length and width, fine and soft like silk. One is named Citra, and the other is named Citra-prabha. In this place, there are two bathing ponds, one named Citra and the other named Citra-ni. In the two ponds, there are four-colored lotuses: blue, red, purple, and white. The bottom of the water is all gold sand. In this place, there are four kinds of precious trees: gold trees, silver trees, crystal trees, and lapis lazuli trees. When the Trayastrimsha Heaven beings come to Citrasena, they enjoy themselves to the fullest. The various treasures illuminate the heavenly beings, making them appear in variegated colors, hence it is called Citrasena. Citrasena means 'variegated place'. To the north of the Trayastrimsha Heaven, outside the city gate, there is a place called Prakirna, which is seven hundred million li in length and width. It has seven layers of precious walls and seven layers of water, with gold sand at the bottom. The railings are like those in the south. The road in this place is six hundred and forty li wide. In this place, there are two stones, each four thousand li in length and width. One is named Kala, and the other is named Kala-shila, fine and soft like silk. There are two bathing ponds, each four thousand li in length and width. One pond is named Gandha-utpatti, with four-colored lotuses: blue, red, purple, and white. When the Trayastrimsha Heaven beings want to play in Prakirna, their bodies become stiff, like a person's body becomes smooth after bathing. When the Trayastrimsha Heaven beings enter this place to the north, their bodies become smooth, hence it is called Prakirna. To the west of the Trayastrimsha Heaven, there is a place called Misraka-vana, which is seven hundred million li in length and width. It has seven layers of walls, seven moats, seven-jeweled trees, seven-jeweled railings, four-colored lotuses, and gold sand at the bottom, like the north. The road is six hundred and forty li wide, with seven layers of precious walls, seven moats, seven-jeweled trees, seven-jeweled railings, four-colored lotuses, and gold sand at the bottom, like the north.

。廬中有兩好石，各縱廣四千里，細軟如綩綖，一者名北羅，二者名北羅越。有兩浴池，縱廣各四千里，其池中有四色蓮華，青紅紫白，水底皆金沙，一池名波尸，二名為云。忉利天欲行到彌尸耶遠廬戲時，忉利天上無有尊卑貧富豪弱，皆得入彌尸耶遠廬，是故名為彌尸耶遠廬。

「忉利天上宮中中庭殿前，有百種色寶物，在王前自布地，宮中有七百樓，金陛銀陛，琉璃陛水精陛，一陛下者，各有十六琉璃柱照之。宮中有四坐床，金床銀床水精床琉璃床，以天坐其上，念萬姓善，亦念諸天善。天王所止處殿，名為提延。其殿上有百巷，巷有百室，室有七玉女，玉女各有七御者。其殿紺琉璃色，及諸天皆繞殿。南方有樹，名為波質拘耆羅樹，根入地二百里，上枝四出，樹高四千里，東西二千里，南北二千里。樹當華時，風從上吹，華香下行四千里，逆風行二千里。樹當華時，諸天共坐樹下，自相娛樂百二十日，天上百二十日為世間萬二千歲。諸天欲以白寶象戲，像名曰倪羅遠，像自化作三十二頭，頭有七牙，牙化作七浴池。浴池中各作七蓮華，蓮華枝有千葉，一葉上者有一玉女舞。王所思皆在前極意。

「人於世間，雖作善不能多者，心念作善少、口言善少、身行善少，雖生忉利天上，不能得入東難檀桓廬也、不能得入質羅廬也、不能得入北頗類廬也，不能得入香花婆質拘耆羅樹下，但得遙觀，不得前入。譬若遮迦越羅王所飯食，諸外宮不得妄入，天上諸天，不得觀者如是。人於世間作善，心念善、口言善、至誠身行善，壽終已后，便當得上忉利天。高善士上忉利天，極壽死後，復下生在世間，便為王侯家作太子，富貴多饒寶物，為人端正。譬若喜掩人初得大金錢金銀珠寶奴婢車馬妻子田宅廬舍，舉有名字，其人自思惟言：『我不賈作販賣，亦不耕田，自致有財，我但戲耳！至使得金銀珍寶舍宅田地，至使有名字，為富貴也！』」

佛言：「如戲兒得利如此，為少薄耳，如此為少薄耳。不如心念善、口言善、身行善，得利勝於掩者也。所以然者？行是三事，死後上忉利天，是高士也。」

佛語諸沙門：「今我為汝曹說二道，愚癡之道、高善士之道。今汝曹自在從何道？今我作佛，為汝曹說難易。」

佛言：「汝曹當於山中，若於樹下、空室中，若於冢間、水所、唐突處，自念五內，早索泥洹之道。」佛言：「是我教也。」

諸沙門皆叉手，受教言語，各前為佛作禮。

大樓炭經四天王品第八

佛語比丘：「須彌山王東，去須彌山四萬里，有提頭賴天王城郭，名賢上王處。廣長二十四萬里，以七寶作七重壁、七重欄楯、七重交露、七重行樹姝好，周匝圍繞。金壁銀門，銀壁金門，琉璃壁水精門，水精壁琉璃門，赤真珠壁馬瑙門，馬瑙壁赤真珠門，車𤦲壁一切寶門。金欄楯者金柱栿銀桄，銀欄楯者銀柱栿金桄，琉璃欄楯者琉璃柱栿水精桄，水精欄楯者水精柱栿琉璃桄，赤真珠欄楯者赤真珠柱栿馬瑙桄，馬瑙欄楯者馬瑙柱栿赤真珠桄，車𤦲欄楯者車𤦲柱栿一切寶桄。金交露銀垂珞，銀交露金垂珞，琉璃交露水精垂珞，水精交露琉璃垂珞，赤真珠交露馬瑙垂珞，馬瑙交露赤真珠垂珞，車𤦲交露一切寶垂珞。金樹者金莖根銀枝葉華實，銀樹者銀莖根金枝葉花實，琉璃樹者琉璃莖根水精枝葉花實，水精樹者水精莖根琉璃枝葉華實，赤真珠樹者赤真珠莖根馬瑙枝葉華實，馬瑙樹者馬瑙莖根赤真珠枝葉花實，車𤦲樹者車𤦲莖根一切寶枝葉華實。門上有曲箱蓋交露，下有園觀浴池。有種種樹，種種葉，種種花，種種實。種種香出，種種飛鳥相和而鳴。

「須彌山王南去四萬里，有毗樓勒天王城郭，名善見。廣長二十四萬里，王處亦有七寶七重壁、七重欄楯、七重交露、七重行樹，周匝圍繞姝好。門上有曲箱蓋交露，下有園觀浴池樹木，飛鳥相和而鳴。

「須彌山王西去四萬里，有天名毗留羅

『廬』中有兩塊美好的石頭，每塊都縱橫四千里，細軟如絲織品，一塊叫做北羅，另一塊叫做北羅越。有兩處浴池，每處都縱橫四千里，池中有四色蓮花，青、紅、紫、白，水底都是金沙，一池叫做波尸，另一池叫做云。忉利天想要到彌尸耶遠廬遊玩時，忉利天上沒有尊卑貧富強弱之分，都可以進入彌尸耶遠廬，所以叫做彌尸耶遠廬。

忉利天宮中庭殿前，有百種顏色的寶物，在天王面前自動鋪在地上。宮中有七百座樓，有金臺階、銀臺階、琉璃臺階、水晶臺階，每一座臺階都有十六根琉璃柱照耀。宮中有四張床，金床、銀床、水晶床、琉璃床，天神坐在上面，想著萬民的福祉，也想著諸天的福祉。天王所居住的殿堂，叫做提延。殿堂上有百條巷子，巷子有百間房間，房間里有七位玉女，每位玉女有七位侍者。殿堂是深藍色琉璃色，諸天都圍繞著殿堂。南方有一棵樹，叫做波質拘耆羅樹，樹根深入地下二百里，樹枝向四面伸展，樹高四千里，東西兩千里，南北兩千里。樹開花時，風從上吹，花香向下飄散四千里，逆風飄散兩千里。樹開花時，諸天一同坐在樹下，互相娛樂一百二十天，天上的一百二十天相當於世間的一萬二千年。諸天想要用白寶象玩耍，像的名字叫做倪羅遠，像自己變化成三十二個頭，每個頭有七根牙，每根牙變化成七個浴池。浴池中各自長出七朵蓮花，蓮花枝上有千片葉子，每片葉子上都有一位玉女在跳舞。天王所想的都會立刻實現。

世間的人，即使行善也不能多做，心中想的善事少、口中說的善事少、身體做的善事少，即使生到忉利天上，也不能進入東難檀桓廬，也不能進入質羅廬，也不能進入北頗類廬，也不能進入香花婆質拘耆羅樹下，只能遠遠地觀看，不能進入。就像遮迦越羅王吃飯時，外宮的人不能隨意進入，天上的諸天，不能觀看也是如此。世間的人行善，心中想善、口中說善、至誠地身體行善，壽命終結后，就應當升到忉利天。高尚的善人升到忉利天，壽命終結后，又會下生到世間，成為王侯家的太子，富貴多財寶，相貌端正。就像喜歡撿東西的人，剛得到大量的金錢、金銀珠寶、奴婢、車馬、妻子、田宅、房屋，所有的一切都有名字，這個人自己會想：『我沒有做買賣，也沒有耕田，自己就有了財富，我只是玩耍而已！』以至於得到金銀珍寶、房屋田地，以至於有了名聲，成為富貴之人！』

佛說：『像玩耍的孩子得到利益這樣，是很少的，是很少的。不如心中想善、口中說善、身體行善，得到的利益勝過撿東西的人。為什麼呢？因為行這三件事，死後升到忉利天，是高尚的人。』

佛告訴眾沙門：『現在我為你們說兩條道路，愚癡的道路、高尚善人的道路。現在你們自己選擇走哪條道路？現在我成佛，為你們說難易之處。』

佛說：『你們應當在山中，或者在樹下、空室中，或者在墳墓間、水邊、荒涼的地方，自己反省五臟六腑，早日尋求涅槃之道。』佛說：『這是我的教誨。』

眾沙門都合掌，接受教誨，各自上前向佛作禮。

《大樓炭經》四天王品第八

佛告訴比丘：『須彌山王以東，距離須彌山四萬里，有提頭賴天王的城郭，叫做賢上王處。廣闊長達二十四萬里，用七寶建造七重墻壁、七重欄桿、七重交錯的露臺、七重排列整齊的樹木，四周環繞，非常美好。金墻銀門，銀墻金門，琉璃墻水晶門，水晶墻琉璃門，赤珍珠墻瑪瑙門，瑪瑙墻赤珍珠門，車渠墻一切寶門。金欄桿是金柱銀梁，銀欄桿是銀柱金梁，琉璃欄桿是琉璃柱水晶梁，水晶欄桿是水晶柱琉璃梁，赤珍珠欄桿是赤珍珠柱瑪瑙梁，瑪瑙欄桿是瑪瑙柱赤珍珠梁，車渠欄桿是車渠柱一切寶梁。金露臺銀垂飾，銀露臺金垂飾，琉璃露臺水晶垂飾，水晶露臺琉璃垂飾，赤珍珠露臺瑪瑙垂飾，瑪瑙露臺赤珍珠垂飾，車渠露臺一切寶垂飾。金樹是金莖根銀枝葉花實，銀樹是銀莖根金枝葉花實，琉璃樹是琉璃莖根水晶枝葉花實，水晶樹是水晶莖根琉璃枝葉花實，赤珍珠樹是赤珍珠莖根瑪瑙枝葉花實，瑪瑙樹是瑪瑙莖根赤珍珠枝葉花實，車渠樹是車渠莖根一切寶枝葉花實。門上有彎曲的箱蓋和交錯的露臺，下面有園林景觀和浴池。有各種各樣的樹，各種各樣的葉子，各種各樣的花，各種各樣的果實。散發出各種各樣的香味，各種各樣的飛鳥相互鳴叫。

須彌山王以南，距離須彌山四萬里，有毗樓勒天王的城郭，叫做善見。廣闊長達二十四萬里，天王所居住的地方也有七寶七重墻壁、七重欄桿、七重交錯的露臺、七重排列整齊的樹木，四周環繞，非常美好。門上有彎曲的箱蓋和交錯的露臺，下面有園林景觀、浴池、樹木，飛鳥相互鳴叫。

須彌山王以西，距離須彌山四萬里，有天名叫毗留羅

'In the abode' there are two beautiful stones, each four thousand li in length and width, as soft and fine as silk. One is called North Luo, and the other is called North Luo Yue. There are two bathing pools, each four thousand li in length and width, with four-colored lotuses in the pools: blue, red, purple, and white. The bottom of the pools is all golden sand. One pool is called Bo Shi, and the other is called Yun. When the Trayastrimsha Heaven wants to go to the Mishiya Yuanlu for recreation, there is no distinction of rank, wealth, or power in the Trayastrimsha Heaven. All can enter the Mishiya Yuanlu, hence it is called Mishiya Yuanlu.

In the central courtyard of the Trayastrimsha Heaven palace, there are a hundred kinds of colored treasures, which automatically spread on the ground before the Heavenly King. There are seven hundred towers in the palace, with gold steps, silver steps, lapis lazuli steps, and crystal steps. Each step is illuminated by sixteen lapis lazuli pillars. There are four beds in the palace: a gold bed, a silver bed, a crystal bed, and a lapis lazuli bed. The gods sit on them, thinking of the well-being of all people and the well-being of all the heavens. The palace where the Heavenly King resides is called Ti Yan. There are a hundred lanes in the palace, each lane has a hundred rooms, and each room has seven jade maidens, each with seven attendants. The palace is deep blue lapis lazuli in color, and all the heavens surround the palace. To the south is a tree called the Bo Zhi Ju Qi Luo tree, whose roots go two hundred li into the ground. Its branches extend in all directions, the tree is four thousand li high, two thousand li east to west, and two thousand li north to south. When the tree blooms, the wind blows from above, and the fragrance of the flowers travels four thousand li downwards and two thousand li against the wind. When the tree blooms, all the heavens sit together under the tree, enjoying themselves for one hundred and twenty days. One hundred and twenty days in the heavens is equivalent to twelve thousand years in the world. The heavens want to play with a white treasure elephant, named Ni Luo Yuan. The elephant transforms itself into thirty-two heads, each head has seven tusks, and each tusk transforms into seven bathing pools. In each pool, seven lotuses grow, and each lotus branch has a thousand leaves, and on each leaf, there is a jade maiden dancing. Whatever the Heavenly King thinks of will immediately come to pass.

People in the world, even if they do good, cannot do much. If their minds think of little good, their mouths speak of little good, and their bodies do little good, even if they are born in the Trayastrimsha Heaven, they cannot enter the East Nan Tan Huan Lu, nor can they enter the Zhi Luo Lu, nor can they enter the North Po Lei Lu, nor can they enter under the fragrant Bo Zhi Ju Qi Luo tree. They can only watch from afar and cannot enter. It is like when King Chakravarti eats, those in the outer palace cannot enter at will, and the heavens in the heavens cannot watch either. People in the world who do good, think good in their minds, speak good in their mouths, and sincerely do good with their bodies, after their lives end, they should ascend to the Trayastrimsha Heaven. Noble and virtuous people ascend to the Trayastrimsha Heaven, and after their lives end, they will be reborn in the world, becoming princes in royal families, wealthy with many treasures, and with handsome appearances. It is like a person who likes to pick up things, who has just obtained a large amount of money, gold and silver jewelry, servants, carriages, wives, fields, and houses, all of which have names. This person will think to themselves: 'I have not done any business, nor have I tilled the fields, yet I have acquired wealth on my own. I have only been playing!' Thus, they obtain gold, silver, treasures, houses, and land, and they become famous and wealthy!

The Buddha said: 'The benefit that a child playing obtains is very little, very little. It is not as good as thinking good in one's mind, speaking good in one's mouth, and doing good with one's body. The benefit obtained is greater than that of a person who picks up things. Why is this so? Because by doing these three things, one ascends to the Trayastrimsha Heaven after death, and is a noble person.'

The Buddha told the monks: 'Now I will tell you about two paths, the path of ignorance and the path of the noble and virtuous. Now you choose which path you will take. Now that I have become a Buddha, I will tell you the easy and difficult aspects.'

The Buddha said: 'You should reflect on your inner organs in the mountains, under trees, in empty rooms, among tombs, by the water, or in desolate places, and seek the path to Nirvana early.' The Buddha said: 'This is my teaching.'

All the monks put their palms together, accepted the teachings, and each went forward to bow to the Buddha.

Chapter Eight, 'The Four Heavenly Kings' from the Great Lou Tan Sutra

The Buddha told the monks: 'East of Mount Sumeru, forty thousand li from Mount Sumeru, is the city of King Dhitaraashtra, called the Place of the Wise King. It is two hundred and forty thousand li in length and width, with seven layers of walls, seven layers of railings, seven layers of intersecting terraces, and seven layers of well-arranged trees, all made of seven treasures, surrounding it beautifully. Gold walls with silver gates, silver walls with gold gates, lapis lazuli walls with crystal gates, crystal walls with lapis lazuli gates, red pearl walls with agate gates, agate walls with red pearl gates, and carnelian walls with all treasure gates. The gold railings have gold pillars and silver beams, the silver railings have silver pillars and gold beams, the lapis lazuli railings have lapis lazuli pillars and crystal beams, the crystal railings have crystal pillars and lapis lazuli beams, the red pearl railings have red pearl pillars and agate beams, the agate railings have agate pillars and red pearl beams, and the carnelian railings have carnelian pillars and all treasure beams. Gold terraces with silver pendants, silver terraces with gold pendants, lapis lazuli terraces with crystal pendants, crystal terraces with lapis lazuli pendants, red pearl terraces with agate pendants, agate terraces with red pearl pendants, and carnelian terraces with all treasure pendants. The gold trees have gold stems and roots, silver branches, leaves, flowers, and fruits. The silver trees have silver stems and roots, gold branches, leaves, flowers, and fruits. The lapis lazuli trees have lapis lazuli stems and roots, crystal branches, leaves, flowers, and fruits. The crystal trees have crystal stems and roots, lapis lazuli branches, leaves, flowers, and fruits. The red pearl trees have red pearl stems and roots, agate branches, leaves, flowers, and fruits. The agate trees have agate stems and roots, red pearl branches, leaves, flowers, and fruits. The carnelian trees have carnelian stems and roots, and all treasure branches, leaves, flowers, and fruits. Above the gates are curved box covers and intersecting terraces, and below are gardens, scenic views, and bathing pools. There are all kinds of trees, all kinds of leaves, all kinds of flowers, and all kinds of fruits. Various fragrances emanate, and various birds sing in harmony.

South of Mount Sumeru, forty thousand li from Mount Sumeru, is the city of King Virudhaka, called Good View. It is two hundred and forty thousand li in length and width. The place where the king resides also has seven treasures, seven layers of walls, seven layers of railings, seven layers of intersecting terraces, and seven layers of well-arranged trees, surrounding it beautifully. Above the gates are curved box covers and intersecting terraces, and below are gardens, scenic views, bathing pools, and trees, and birds sing in harmony.

West of Mount Sumeru, forty thousand li from Mount Sumeru, is a heaven called Virupaksha.

。有城郭，廣長二十四萬里，王處亦有七寶七重壁、七重欄楯、七重交露、七重樹木，周匝圍繞姝好。門上有曲箱蓋交露，下有園觀浴池樹木，飛鳥相和而鳴。

「須彌山王北去四萬里，有天王名毗沙門。有三城郭，廣長各二十四萬里，王處一者名沙摩、二者名波迦羅曰、三者名阿尼槃，亦有七寶作七重壁、七重欄楯、七重交露、七重行樹，周匝圍繞姝好。門上有曲箱蓋交露，下有園觀浴池樹木，飛鳥相和而鳴。

「阿尼槃王處東，毗沙門天王，有山名迦比延。高廣長四千里，以四寶金銀水精琉璃作之，山周匝有垣墻，廣長二萬里，以七寶作七重壁、七重欄楯、七重交露、七重樹木，周匝圍繞姝好。四面有門，以四寶作。上曲箱蓋交露，下有園觀浴池樹木，飛鳥相和而鳴。迦比延山阿尼槃王處，有大毗沙門天王浴池，名那利。廣長二千里，周匝有垣墻，水底皆金沙，水涼且清，浴池周匝，以四寶作重壁、欄楯、交露、樹木姝好，中生青蓮華、黃蓮華、白蓮華、赤蓮華，光照二十四里，香亦聞二十四里，浴池周匝有階。

「毗沙門天王，欲至迦比延山遊戲相娛樂，即時念提頭賴天王。提頭賴天王即言：『毗沙門天王以念我。』即時莊嚴衣被冠幘，嚴駕，與無央數揵沓和，百千周匝圍繞，從賢上城出，往至毗沙門天王所，在前住。爾時，毗沙門天王念毗樓勒天王。毗樓勒天王即時念言：『毗沙門天王已念我。』便著衣冠幘，嚴駕，與無央數百千兵九鬼神，從須卑旃城出，往至毗沙門天王所，在前住。爾時，毗沙門天王念毗樓勒叉天王。毗樓勒叉天王，即自念：『毗沙門天王已念我。』便著衣被冠幘，嚴駕，與無央數百千龍俱，從末利旃城出，周匝圍繞，往至毗沙門天王所，在前住。爾時，毗沙門天王，著衣被冠幘，嚴駕，與諸天王無央數百千諸鬼神，俱往至迦比延山。時，風吹掃迦比延山地，風吹山中樹華散地，四天王便共入迦比延山，相娛樂，快共飲食，一日二日至七日，以後各自罷去。」

大樓炭經卷第四

忉利天品第九

佛語比丘：「須彌山王頂上，有忉利天，廣長各三百二十萬里。上有釋提桓因城郭，名須陀延，廣長各二百四十萬里，七重壁、七重欄楯、七重交露、七重行樹，周匝圍繞姝好，皆以七寶作之，金銀琉璃水精赤真珠車𤦲馬瑙。金壁者銀門，銀壁者金門，琉璃壁水精門，水精壁者琉璃門，赤真珠壁者馬瑙門，馬瑙壁者赤真珠門。車𤦲壁者一切寶門。金欄楯者金柱栿銀桄，銀欄楯者銀柱栿金桄，琉璃欄楯者琉璃柱栿水精桄，水精欄楯者水精柱栿琉璃桄，赤真珠欄楯者赤真珠柱栿馬瑙桄，馬瑙欄楯者馬瑙柱栿赤真珠桄，車𤦲欄楯者車𤦲柱栿一切寶桄。金交露者銀垂珞，銀交露者金垂珞，琉璃交露者水精垂珞，水精交露者琉璃垂珞，赤真珠交露者馬瑙垂珞，馬瑙交露者赤真珠垂珞，車𤦲交露者一切寶垂珞。金樹者金根莖銀枝葉華實，銀樹者銀根莖金枝葉華實，琉璃樹者琉璃根莖水精枝葉華實，水精樹者水精根莖琉璃枝葉華實，赤真珠樹者赤真珠根莖馬瑙枝葉華實，馬瑙樹者馬瑙根莖赤真珠枝葉華實，車𤦲樹者車𤦲根莖一切寶枝葉華實。其壁高二千四百里，廣千二百里。其門高二千四百里，廣千二百里。壁相去二萬里，有一門，各各門常有五百鬼神，守忉利天門。門上有曲箱蓋樓觀交露，下有園觀浴池，有種種樹，樹有種種葉華實，出種種香，種種飛鳥相和而鳴。

「須陀延城中有伊羅蒱龍王宮，廣長各二十四萬里，皆以七寶，金銀水精琉璃赤真珠車𤦲馬瑙，作七寶欄楯、七重交露、七重行樹。須陀延城中有忉利天帝參議殿舍，廣長各二萬里，高四千里，以七寶作七重欄楯、七重交露、七重行樹，周匝圍繞二萬里

現代漢語譯本：有城墻，周長二十四萬里，國王居住的地方也有七寶構成的七重墻壁、七重欄桿、七重交錯的屋檐、七重樹木，環繞四周，非常美好。門上有彎曲的箱形屋頂和交錯的屋檐，下面有花園、觀賞池塘和樹木，飛鳥互相鳴叫。 須彌山王向北四萬里，有一位天王名叫毗沙門。有三座城墻，周長各二十四萬里，國王居住的地方，第一座叫沙摩，第二座叫波迦羅曰，第三座叫阿尼槃，也有七寶構成的七重墻壁、七重欄桿、七重交錯的屋檐、七重排列的樹木，環繞四周，非常美好。門上有彎曲的箱形屋頂和交錯的屋檐，下面有花園、觀賞池塘和樹木，飛鳥互相鳴叫。 阿尼槃國王居住的地方的東邊，毗沙門天王那裡，有一座山名叫迦比延。高和寬各四千里，用金、銀、水晶、琉璃四種寶物構成，山周圍有圍墻，周長二萬里，用七寶構成七重墻壁、七重欄桿、七重交錯的屋檐、七重樹木，環繞四周，非常美好。四面都有門，用四寶製成。上面有彎曲的箱形屋頂和交錯的屋檐，下面有花園、觀賞池塘和樹木，飛鳥互相鳴叫。迦比延山阿尼槃國王居住的地方，有大毗沙門天王的浴池，名叫那利。周長二千里，周圍有圍墻，水底都是金沙，水涼爽清澈，浴池周圍，用四寶構成重重墻壁、欄桿、交錯的屋檐、樹木，非常美好，中間生長著青蓮花、黃蓮花、白蓮花、赤蓮花，光芒照耀二十四里，香氣也飄散二十四里，浴池周圍有臺階。 毗沙門天王，想要到迦比延山遊玩享樂，就立刻想到了提頭賴天王。提頭賴天王立刻說：『毗沙門天王想到了我。』立刻整理好衣帽，準備好車駕，與無數的樂神，成百上千地環繞著，從賢上城出發，前往毗沙門天王那裡，站在前面。這時，毗沙門天王想到了毗樓勒天王。毗樓勒天王立刻想到：『毗沙門天王已經想到了我。』便穿戴好衣帽，準備好車駕，與無數的兵將和九種鬼神，從須卑旃城出發，前往毗沙門天王那裡，站在前面。這時，毗沙門天王想到了毗樓勒叉天王。毗樓勒叉天王，自己想到：『毗沙門天王已經想到了我。』便穿戴好衣帽，準備好車駕，與無數的龍族一起，從末利旃城出發，環繞著，前往毗沙門天王那裡，站在前面。這時，毗沙門天王，穿戴好衣帽，準備好車駕，與諸位天王和無數的鬼神，一起前往迦比延山。當時，風吹掃迦比延山地面，風吹山中樹上的花散落在地上，四位天王便一起進入迦比延山，互相娛樂，一起快樂地飲食，一天兩天到七天，之後各自離去。 《大樓炭經》卷第三 《大樓炭經》卷第四 佛告訴比丘：『須彌山王頂上，有忉利天，周長各三百二十萬里。上面有釋提桓因的城墻，名叫須陀延，周長各二百四十萬里，有七重墻壁、七重欄桿、七重交錯的屋檐、七重排列的樹木，環繞四周，非常美好，都是用七寶製成，金、銀、琉璃、水晶、赤真珠、車渠、瑪瑙。金墻用銀門，銀墻用金門，琉璃墻用水晶門，水晶墻用琉璃門，赤真珠墻用瑪瑙門，瑪瑙墻用赤真珠門。車渠墻用一切寶門。金欄桿用金柱銀橫樑，銀欄桿用銀柱金橫樑，琉璃欄桿用琉璃柱水晶橫樑，水晶欄桿用水晶柱琉璃橫樑，赤真珠欄桿用赤真珠柱瑪瑙橫樑，瑪瑙欄桿用瑪瑙柱赤真珠橫樑，車渠欄桿用車渠柱一切寶橫樑。金交錯的屋檐用銀垂飾，銀交錯的屋檐用金垂飾，琉璃交錯的屋檐用水晶垂飾，水晶交錯的屋檐用琉璃垂飾，赤真珠交錯的屋檐用瑪瑙垂飾，瑪瑙交錯的屋檐用赤真珠垂飾，車渠交錯的屋檐用一切寶垂飾。金樹的根莖是金，枝葉花果是銀，銀樹的根莖是銀，枝葉花果是金，琉璃樹的根莖是琉璃，枝葉花果是水晶，水晶樹的根莖是水晶，枝葉花果是琉璃，赤真珠樹的根莖是赤真珠，枝葉花果是瑪瑙，瑪瑙樹的根莖是瑪瑙，枝葉花果是赤真珠，車渠樹的根莖是車渠，枝葉花果是一切寶。墻壁高二千四百里，寬一千二百里。門高二千四百里，寬一千二百里。墻壁之間相距二萬里，有一扇門，每扇門都有五百鬼神，守護忉利天的門。門上有彎曲的箱形屋頂和樓閣交錯的屋檐，下面有花園、觀賞池塘，有各種各樣的樹，樹上有各種各樣的葉子、花朵和果實，散發出各種各樣的香氣，各種各樣的飛鳥互相鳴叫。 須陀延城中有伊羅蒱龍王的宮殿，周長各二十四萬里，都是用七寶，金、銀、水晶、琉璃、赤真珠、車渠、瑪瑙，製成七寶欄桿、七重交錯的屋檐、七重排列的樹木。須陀延城中有忉利天帝的議事殿堂，周長各二萬里，高四千里，用七寶製成七重欄桿、七重交錯的屋檐、七重排列的樹木，環繞四周二萬里。'

English version: There are city walls, with a circumference of 240,000 miles, and the king's residence also has seven layers of walls, seven layers of railings, seven layers of intersecting eaves, and seven layers of trees, all made of seven treasures, surrounding it beautifully. Above the gates are curved box-shaped roofs and intersecting eaves, and below are gardens, viewing ponds, and trees, with birds singing in harmony. Four hundred thousand miles north of Mount Sumeru, there is a heavenly king named Vaishravana. There are three city walls, each with a circumference of 240,000 miles. The king's residences are named Shama, Bakara, and Anipana. They also have seven layers of walls, seven layers of railings, seven layers of intersecting eaves, and seven layers of trees, all made of seven treasures, surrounding them beautifully. Above the gates are curved box-shaped roofs and intersecting eaves, and below are gardens, viewing ponds, and trees, with birds singing in harmony. East of King Anipana's residence, in the realm of Heavenly King Vaishravana, there is a mountain named Kapileyana. It is 4,000 miles high and wide, made of four treasures: gold, silver, crystal, and lapis lazuli. The mountain is surrounded by a wall with a circumference of 20,000 miles, made of seven treasures, with seven layers of walls, seven layers of railings, seven layers of intersecting eaves, and seven layers of trees, surrounding it beautifully. There are gates on all four sides, made of four treasures. Above are curved box-shaped roofs and intersecting eaves, and below are gardens, viewing ponds, and trees, with birds singing in harmony. In King Anipana's residence on Mount Kapileyana, there is a great bathing pond of Heavenly King Vaishravana, named Narali. It has a circumference of 2,000 miles, surrounded by a wall, with golden sand at the bottom. The water is cool and clear. Around the pond, there are layers of walls, railings, intersecting eaves, and trees, all made of four treasures, very beautiful. In the middle grow blue lotuses, yellow lotuses, white lotuses, and red lotuses, their light shining for 24 miles, and their fragrance spreading for 24 miles. There are steps around the pond. When Heavenly King Vaishravana wants to go to Mount Kapileyana for recreation, he immediately thinks of Heavenly King Dhritarashtra. Heavenly King Dhritarashtra immediately says, 'Heavenly King Vaishravana has thought of me.' He immediately arranges his clothes and headdress, prepares his chariot, and, surrounded by countless Gandharvas, hundreds and thousands of them, departs from the City of the Wise and goes to where Heavenly King Vaishravana is, standing in front. At this time, Heavenly King Vaishravana thinks of Heavenly King Virudhaka. Heavenly King Virudhaka immediately thinks, 'Heavenly King Vaishravana has thought of me.' He puts on his clothes and headdress, prepares his chariot, and, with countless soldiers and nine kinds of demons, departs from the City of Subhicara and goes to where Heavenly King Vaishravana is, standing in front. At this time, Heavenly King Vaishravana thinks of Heavenly King Virupaksha. Heavenly King Virupaksha thinks to himself, 'Heavenly King Vaishravana has thought of me.' He puts on his clothes and headdress, prepares his chariot, and, with countless dragons, departs from the City of Malichara, surrounding him, and goes to where Heavenly King Vaishravana is, standing in front. At this time, Heavenly King Vaishravana, putting on his clothes and headdress, prepares his chariot, and, with all the heavenly kings and countless demons, goes to Mount Kapileyana. At that time, the wind sweeps the ground of Mount Kapileyana, and the wind blows the flowers from the trees in the mountain, scattering them on the ground. The four heavenly kings then enter Mount Kapileyana together, enjoying themselves, eating and drinking happily, for one or two days up to seven days, after which they each depart. The Third Scroll of the Mahāratnakūṭa Sūtra Taisho Tripitaka Vol. 01 No. 0023 Mahāratnakūṭa Sūtra The Fourth Scroll of the Mahāratnakūṭa Sūtra Translated by the Western Jin Dynasty Monks Dharmaraksha and Dharmakirti Chapter Nine: The Trayastrimsha Heaven The Buddha said to the monks, 'On the summit of Mount Sumeru, there is the Trayastrimsha Heaven, with a circumference of 3,200,000 miles. Above it is the city wall of Shakra, named Sudarshana, with a circumference of 2,400,000 miles. It has seven layers of walls, seven layers of railings, seven layers of intersecting eaves, and seven layers of trees, all made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. The gold walls have silver gates, the silver walls have gold gates, the lapis lazuli walls have crystal gates, the crystal walls have lapis lazuli gates, the red pearl walls have agate gates, and the agate walls have red pearl gates. The carnelian walls have gates of all treasures. The gold railings have gold pillars and silver crossbeams, the silver railings have silver pillars and gold crossbeams, the lapis lazuli railings have lapis lazuli pillars and crystal crossbeams, the crystal railings have crystal pillars and lapis lazuli crossbeams, the red pearl railings have red pearl pillars and agate crossbeams, the agate railings have agate pillars and red pearl crossbeams, and the carnelian railings have carnelian pillars and crossbeams of all treasures. The gold intersecting eaves have silver pendants, the silver intersecting eaves have gold pendants, the lapis lazuli intersecting eaves have crystal pendants, the crystal intersecting eaves have lapis lazuli pendants, the red pearl intersecting eaves have agate pendants, the agate intersecting eaves have red pearl pendants, and the carnelian intersecting eaves have pendants of all treasures. The gold trees have gold roots and stems, and silver branches, leaves, flowers, and fruits. The silver trees have silver roots and stems, and gold branches, leaves, flowers, and fruits. The lapis lazuli trees have lapis lazuli roots and stems, and crystal branches, leaves, flowers, and fruits. The crystal trees have crystal roots and stems, and lapis lazuli branches, leaves, flowers, and fruits. The red pearl trees have red pearl roots and stems, and agate branches, leaves, flowers, and fruits. The agate trees have agate roots and stems, and red pearl branches, leaves, flowers, and fruits. The carnelian trees have carnelian roots and stems, and branches, leaves, flowers, and fruits of all treasures. The walls are 2,400 miles high and 1,200 miles wide. The gates are 2,400 miles high and 1,200 miles wide. The walls are 20,000 miles apart, with a gate, and each gate has 500 demons guarding the gates of the Trayastrimsha Heaven. Above the gates are curved box-shaped roofs and pavilions with intersecting eaves, and below are gardens, viewing ponds, and various trees, with various leaves, flowers, and fruits, emitting various fragrances, and various birds singing in harmony.' In the city of Sudarshana, there is the palace of the dragon king Elapatra, with a circumference of 240,000 miles, all made of seven treasures: gold, silver, crystal, lapis lazuli, red pearls, carnelian, and agate, with seven layers of railings, seven layers of intersecting eaves, and seven layers of trees. In the city of Sudarshana, there is the council hall of the Trayastrimsha Heaven Emperor, with a circumference of 20,000 miles and a height of 4,000 miles, made of seven treasures, with seven layers of railings, seven layers of intersecting eaves, and seven layers of trees, surrounding it for 20,000 miles.'

。殿舍上有曲箱蓋交露樓觀，以水精琉璃為蓋，黃金為地，殿舍中柱，圍四百八十里，門高四千里，以七寶作之。中有天帝釋座，廣長各四十里，皆以七寶作，座甚柔軟，兩邊各十六座。殿舍北有天帝釋後宮，廣長四萬里，皆以七寶作七重壁、七重欄楯、七重交露、七重樹木，周匝圍繞甚姝妙。

「殿舍東有釋園觀，名粗堅。廣大各四萬里，亦以七寶作七重壁、欄楯、交露、樹木，周匝圍繞甚姝好。門高千二百里，廣長八百里，門上有曲箱蓋交露樓觀，下有園觀浴池，中有種種樹木葉華實，種種飛鳥相和而鳴。粗堅園觀中有香樹，高七十里，皆生華實，劈者出種種香。有樹高二十里三十里至六十里者，最卑者高十三里百二十步。次有瓔珞樹，高七十里者，有高二十三十至六十里，最卑者高十三里百二十步，皆生華實，劈之出種種瓔珞。次有衣被樹，次有不息樹、器樹、音樂樹，高七十里有高二十三十至六十里，最卑者高十三里百二十步，皆生華實，劈者出種種衣被、瓔珞、不息、器、音樂。粗堅園觀中有兩石，一者名賢、二者名賢善，以天金作，石甚姝好。

「殿舍南有天帝釋園觀，名樂畫，廣長各四萬里，皆以七寶作七重壁、欄楯、交露、樹木。有門高千二百里，門上有曲箱蓋交露樓觀，下有園觀浴池，有種種樹葉華實，浴池中有飛鳥，相和而鳴。樂畫園觀中有兩石，一者名晝、二者名善晝，廣長各二千里，石甚柔軟。樂畫園觀中有香樹，次有瓔珞樹、不息樹、音樂樹，樹高七十里者，有高二十三十至六十里，最卑者高十三里百二十步，皆生華實，劈出種種香、衣被、瓔珞、不息、器、音樂。

「忉利殿東有天帝釋園觀，名憒亂。廣長各四萬里，皆以七寶作七重壁、欄楯、交露、樹木，周匝圍繞。門高千二百里，廣八百里，上有曲箱蓋交露樓觀，下有園觀浴池。有種種樹葉華實，出種種香，種種飛鳥相和而鳴，諸樹所出生，亦如南方。憒亂園中有方石。

「忉利天殿舍西有園觀，名歌舞。廣長各四萬里，亦以七寶作七重壁、欄楯、交露、樹木，周匝圍繞。門高千二百里，廣八百里。上有曲箱蓋交露樓觀，下有園觀浴池，有種種樹木葉華實，種種飛鳥相和而鳴。歌舞園中有兩石，一者名難陀，二者名和難，廣長各二千里，皆以天琉璃作之，甚柔軟。憒亂、樂畫園觀中，有浴池名難陀，廣長各二千里，周匝圍繞七重垣，其池水軟美且清。有種種樹，周匝圍繞，水底沙皆金，以七寶作七重欄楯、交露、樹木，周匝圍繞。上有曲箱蓋交露樓觀，下有園觀浴池，中有種種樹葉華實，出種種香，種種飛鳥相和而鳴。難陀浴池中，有青蓮華、紅蓮華、白蓮華、黃蓮華，大如車輪，其莖如車轂，刺出其汁如乳。其光照三十里，香亦聞四十里。歌舞、憒亂園觀中，有大樹名晝過度，莖圍二百八十里，高四千里，枝葉引布二千萬里。

「忉利諸天有宮，廣長四十萬里，皆以七寶作七重欄楯、交露、樹木，周匝圍繞，園觀浴池，種種飛鳥相和而鳴。種種樹葉華實，出種種香。忉利天宮，有廣長各三萬六千里者，有天宮廣長三萬二千里者，有天宮廣長二萬八千里者，有天宮廣長三萬四千里者，有天宮廣長二萬四千里者，有天宮廣長二萬里者，有天宮廣長萬六千里者，有天宮廣長萬二千里者，有天宮廣長八千里者，最小者廣長四千里。中復有天宮，廣長三千六百里者，三千二百里者，下至四百八十里。皆以七寶，金銀水精琉璃赤真珠車𤦲馬瑙，作七重欄楯、交露、樹木。園觀浴池，種種飛鳥相和而鳴。

「忉利天殿舍前有兩道，至天帝釋後宮；復有兩道，至粗堅園觀；復有兩道，至樂畫園觀；復有兩道，至憒亂園觀；復有兩道，至歌舞園觀；復有兩道，至難陀浴池；復有兩道，至晝過度大樹；復有兩道，至諸天宮；復有兩道，至伊羅滿龍王宮。

「天帝釋欲至粗堅園觀遊戲相娛樂時，念諸天王

現代漢語譯本：殿宇之上，有彎曲的箱形蓋子，交錯顯露著樓閣，用透明的水晶和琉璃做蓋子，黃金鋪地。殿宇中的柱子，周長四百八十里，門高四千里，用七寶製成。殿中設有天帝釋的寶座，寬長各四十里，都用七寶製成，寶座非常柔軟，兩邊各有十六個座位。殿宇的北面是天帝釋的後宮，寬長四萬里，都用七寶製成，有七重墻壁、七重欄桿、七重交錯顯露的結構、七重樹木，周圍環繞，非常美麗。 殿宇的東面是釋園觀，名為粗堅。寬廣各四萬里，也用七寶製成七重墻壁、欄桿、交錯顯露的結構、樹木，周圍環繞，非常美好。門高一千二百里，寬長八百里，門上有彎曲的箱形蓋子，交錯顯露著樓閣，下面有園林浴池，池中有各種樹木、葉子、花朵和果實，各種飛鳥相互鳴叫。粗堅園觀中有香樹，高七十里，都生長著花朵和果實，劈開後會散發出各種香味。有的樹高二十里、三十里到六十里，最矮的也有十三里一百二十步高。其次是瓔珞樹，高七十里的，有高二十里、三十里到六十里的，最矮的也有十三里一百二十步高，都生長著花朵和果實，劈開後會散發出各種瓔珞。其次是衣被樹，其次是不息樹、器樹、音樂樹，高七十里的，有高二十里、三十里到六十里的，最矮的也有十三里一百二十步高，都生長著花朵和果實，劈開後會散發出各種衣被、瓔珞、不息、器物、音樂。粗堅園觀中有兩塊石頭，一塊名為賢，一塊名為賢善，用天金製成，石頭非常美麗。 殿宇的南面是天帝釋的園觀，名為樂畫，寬長各四萬里，都用七寶製成七重墻壁、欄桿、交錯顯露的結構、樹木。有門高一千二百里，門上有彎曲的箱形蓋子，交錯顯露著樓閣，下面有園林浴池，有各種樹葉、花朵和果實，浴池中有飛鳥，相互鳴叫。樂畫園觀中有兩塊石頭，一塊名為晝，一塊名為善晝，寬長各二千里，石頭非常柔軟。樂畫園觀中有香樹，其次是瓔珞樹、不息樹、音樂樹，樹高七十里的，有高二十里、三十里到六十里的，最矮的也有十三里一百二十步高，都生長著花朵和果實，劈開後會散發出各種香、衣被、瓔珞、不息、器物、音樂。 忉利殿的東面是天帝釋的園觀，名為憒亂。寬長各四萬里，都用七寶製成七重墻壁、欄桿、交錯顯露的結構、樹木，周圍環繞。門高一千二百里，寬八百里，上面有彎曲的箱形蓋子，交錯顯露著樓閣，下面有園林浴池。有各種樹葉、花朵和果實，散發出各種香味，各種飛鳥相互鳴叫，各種樹木所生長出的東西，也和南方一樣。憒亂園中有方形的石頭。 忉利天殿宇的西面是園觀，名為歌舞。寬長各四萬里，也用七寶製成七重墻壁、欄桿、交錯顯露的結構、樹木，周圍環繞。門高一千二百里，寬八百里。上面有彎曲的箱形蓋子，交錯顯露著樓閣，下面有園林浴池，有各種樹木、葉子、花朵和果實，各種飛鳥相互鳴叫。歌舞園中有兩塊石頭，一塊名為難陀，一塊名為和難，寬長各二千里，都用天琉璃製成，非常柔軟。憒亂、樂畫園觀中，有浴池名為難陀，寬長各二千里，周圍環繞著七重圍墻，池水柔軟甘美且清澈。有各種樹木，周圍環繞，水底的沙子都是金子，用七寶製成七重欄桿、交錯顯露的結構、樹木，周圍環繞。上面有彎曲的箱形蓋子，交錯顯露著樓閣，下面有園林浴池，池中有各種樹葉、花朵和果實，散發出各種香味，各種飛鳥相互鳴叫。難陀浴池中，有青蓮花、紅蓮花、白蓮花、黃蓮花，大如車輪，花莖如車轂，刺出的汁液如乳汁。其光芒照耀三十里，香味也能聞到四十里。歌舞、憒亂園觀中，有大樹名為晝過度，樹幹周長二百八十里，高四千里，枝葉延伸覆蓋二千萬里。 忉利諸天有宮殿，寬長四十萬里，都用七寶製成七重欄桿、交錯顯露的結構、樹木，周圍環繞，有園林浴池，各種飛鳥相互鳴叫。有各種樹葉、花朵和果實，散發出各種香味。忉利天宮，有寬長各三萬六千里的，有天宮寬長三萬二千里的，有天宮寬長二萬八千里的，有天宮寬長三萬四千里的，有天宮寬長二萬四千里的，有天宮寬長二萬里的，有天宮寬長一萬六千里的，有天宮寬長一萬二千里的，有天宮寬長八千里的，最小的也有寬長四千里。其中還有天宮，寬長三千六百里的，三千二百里的，下至四百八十里。都用七寶，金銀、水晶、琉璃、赤真珠、車渠、瑪瑙，製成七重欄桿、交錯顯露的結構、樹木。有園林浴池，各種飛鳥相互鳴叫。 忉利天殿宇前有兩條道路，通往天帝釋的後宮；又有兩條道路，通往粗堅園觀；又有兩條道路，通往樂畫園觀；又有兩條道路，通往憒亂園觀；又有兩條道路，通往歌舞園觀；又有兩條道路，通往難陀浴池；又有兩條道路，通往晝過度大樹；又有兩條道路，通往諸天宮；又有兩條道路，通往伊羅滿龍王的宮殿。 天帝釋到粗堅園觀遊玩娛樂時，會想到諸天王。

English version: Above the palace halls, there are curved box-like covers, interweaving and revealing pavilions, with lids made of clear crystal and lapis lazuli, and the ground paved with gold. The pillars in the palace halls have a circumference of four hundred and eighty li, and the doors are four thousand li high, made of seven treasures. Inside, there is the throne of the Heavenly Emperor Sakra, each forty li wide and long, all made of seven treasures, the throne is very soft, with sixteen seats on each side. To the north of the palace halls is the harem of the Heavenly Emperor Sakra, forty thousand li wide and long, all made of seven treasures, with seven layers of walls, seven layers of railings, seven layers of interweaving structures, and seven layers of trees, surrounding it, very beautiful. To the east of the palace halls is the Sakra Garden, named Rough Solid. Each is forty thousand li wide and long, also made of seven treasures with seven layers of walls, railings, interweaving structures, and trees, surrounding it, very beautiful. The doors are one thousand two hundred li high, eight hundred li wide and long, with curved box-like covers above the doors, interweaving and revealing pavilions, and below there are garden bathing pools, with various trees, leaves, flowers, and fruits, and various birds singing in harmony. In the Rough Solid Garden, there are fragrant trees, seventy li high, all bearing flowers and fruits, which, when split, emit various fragrances. Some trees are twenty, thirty, or sixty li high, and the shortest are thirteen li and one hundred and twenty steps high. Next are the garland trees, seventy li high, some are twenty, thirty, or sixty li high, and the shortest are thirteen li and one hundred and twenty steps high, all bearing flowers and fruits, which, when split, emit various garlands. Next are the clothing trees, then the unceasing trees, utensil trees, and music trees, seventy li high, some are twenty, thirty, or sixty li high, and the shortest are thirteen li and one hundred and twenty steps high, all bearing flowers and fruits, which, when split, emit various clothing, garlands, unceasing items, utensils, and music. In the Rough Solid Garden, there are two stones, one named Worthy and the other named Worthy Good, made of heavenly gold, the stones are very beautiful. To the south of the palace halls is the Heavenly Emperor Sakra's garden, named Joyful Painting, each forty thousand li wide and long, all made of seven treasures with seven layers of walls, railings, interweaving structures, and trees. There are doors one thousand two hundred li high, with curved box-like covers above the doors, interweaving and revealing pavilions, and below there are garden bathing pools, with various leaves, flowers, and fruits, and birds in the bathing pools, singing in harmony. In the Joyful Painting Garden, there are two stones, one named Day and the other named Good Day, each two thousand li wide and long, the stones are very soft. In the Joyful Painting Garden, there are fragrant trees, then garland trees, unceasing trees, and music trees, seventy li high, some are twenty, thirty, or sixty li high, and the shortest are thirteen li and one hundred and twenty steps high, all bearing flowers and fruits, which, when split, emit various fragrances, clothing, garlands, unceasing items, utensils, and music. To the east of the Trayastrimsa Palace is the Heavenly Emperor Sakra's garden, named Confusion. Each is forty thousand li wide and long, all made of seven treasures with seven layers of walls, railings, interweaving structures, and trees, surrounding it. The doors are one thousand two hundred li high, eight hundred li wide, with curved box-like covers above, interweaving and revealing pavilions, and below there are garden bathing pools. There are various leaves, flowers, and fruits, emitting various fragrances, and various birds singing in harmony, and the things that grow from the trees are the same as in the south. In the Confusion Garden, there is a square stone. To the west of the Trayastrimsa Palace halls is a garden, named Singing and Dancing. Each is forty thousand li wide and long, also made of seven treasures with seven layers of walls, railings, interweaving structures, and trees, surrounding it. The doors are one thousand two hundred li high, eight hundred li wide. Above there are curved box-like covers, interweaving and revealing pavilions, and below there are garden bathing pools, with various trees, leaves, flowers, and fruits, and various birds singing in harmony. In the Singing and Dancing Garden, there are two stones, one named Nanda and the other named Hananda, each two thousand li wide and long, all made of heavenly lapis lazuli, very soft. In the Confusion and Joyful Painting Gardens, there is a bathing pool named Nanda, each two thousand li wide and long, surrounded by seven layers of walls, the pool water is soft, sweet, and clear. There are various trees, surrounding it, the sand at the bottom of the water is all gold, made of seven treasures with seven layers of railings, interweaving structures, and trees, surrounding it. Above there are curved box-like covers, interweaving and revealing pavilions, and below there are garden bathing pools, with various leaves, flowers, and fruits, emitting various fragrances, and various birds singing in harmony. In the Nanda bathing pool, there are blue lotuses, red lotuses, white lotuses, and yellow lotuses, as large as chariot wheels, their stems like chariot hubs, and the juice that comes out is like milk. Their light shines for thirty li, and the fragrance can be smelled for forty li. In the Singing and Dancing and Confusion Gardens, there is a large tree named Day Overpass, the trunk has a circumference of two hundred and eighty li, four thousand li high, and the branches and leaves extend for twenty million li. The Trayastrimsa heavens have palaces, forty million li wide and long, all made of seven treasures with seven layers of railings, interweaving structures, and trees, surrounding them, with garden bathing pools, and various birds singing in harmony. There are various leaves, flowers, and fruits, emitting various fragrances. The Trayastrimsa heavenly palaces, some are thirty-six thousand li wide and long, some are thirty-two thousand li wide and long, some are twenty-eight thousand li wide and long, some are thirty-four thousand li wide and long, some are twenty-four thousand li wide and long, some are twenty thousand li wide and long, some are sixteen thousand li wide and long, some are twelve thousand li wide and long, some are eight thousand li wide and long, and the smallest are four thousand li wide and long. Among them, there are also heavenly palaces, three thousand six hundred li wide and long, three thousand two hundred li wide and long, down to four hundred and eighty li. All are made of seven treasures, gold, silver, crystal, lapis lazuli, red pearls, carnelian, and agate, with seven layers of railings, interweaving structures, and trees. There are garden bathing pools, and various birds singing in harmony. In front of the Trayastrimsa Palace halls, there are two roads leading to the harem of the Heavenly Emperor Sakra; there are also two roads leading to the Rough Solid Garden; there are also two roads leading to the Joyful Painting Garden; there are also two roads leading to the Confusion Garden; there are also two roads leading to the Singing and Dancing Garden; there are also two roads leading to the Nanda bathing pool; there are also two roads leading to the Day Overpass tree; there are also two roads leading to the heavenly palaces; and there are also two roads leading to the palace of the dragon king Iravan. When the Heavenly Emperor Sakra goes to the Rough Solid Garden to play and enjoy himself, he thinks of the heavenly kings.

。爾時諸天王言：『天帝釋已念我等。』便整衣服，著冠幘，莊嚴乘騎，即共往至天帝釋所，在前住。爾時，天帝釋復念忉利天。忉利天人言：『天帝釋已念我等。』便著衣服，莊嚴種種乘騎，往至天帝釋所。復念伊羅摩龍王。爾時伊羅摩龍王言：『天帝釋已念我等。』便化作三十二頭，一一頭化作六牙、一一牙上化作七浴池、一一浴池中化作七蓮華、一一蓮華上化作七玉女作妓樂。伊羅摩龍王，以是種種作神化，往至天帝釋所，在前住。爾時，天帝釋整衣服著冠幘，蹈龍王肩上，坐其頂上，兩邊各有十六小王侍坐。天帝釋便往至粗堅園觀中。爾時，開門風開粗堅園觀門，掃除風便起吹園觀地，伊羅風生，吹園觀中樹華墮地，至於人膝。時，天帝釋與諸天俱入園觀中，便坐賢善石上。若賢善石上兩邊，各有十六小天王坐。

「爾時，天帝釋欲得瓔珞，便告遺舍缽天子。時天子言：『天帝釋已念我。』便化作瓔珞，持往奉上天帝釋。忉利天人慾得瓔珞時，遺舍缽天子即化作瓔珞，持上忉利諸天。有天人不得見粗堅園觀，亦不得入中，亦不得以天樂相娛樂。所以者何？前世所作功德少。有忉利天人，但得遙見粗堅園觀，亦不得入，亦不得以天樂相娛樂。所以者何？前世所作功德復少。中復有得入以天樂相娛樂。所以者何？前世作功德具足故。

「爾時，天帝釋與忉利天人，在粗堅園觀中相娛樂飲食，一日二日至七日，便出去至樂畫園觀中，相娛樂亦如是。復至憒亂歌舞園觀中，飲食相娛樂亦如是。何以故言善等？天人入忉利天宮時，念善義安樂，是故言善等。何以故言粗堅？忉利天人入粗堅園觀中時，身便粗堅，是故言粗堅。何以故言樂畫？忉利天人入樂畫園觀中時，身便自然種種畫色，是故言樂畫。何以故言憒亂？忉利諸天人入憒亂園觀中時，天帝釋月八日、十四日、十五日便自舍婇女，獨將阿須夫人遊行。爾時，諸天子與婇女相雜錯憒亂行，是故言憒亂。何以故言歌舞？忉利諸天人入歌舞園觀中時，便歌舞相娛樂，是故言歌舞。何以故言晝過度大樹？有天名文陀，在上居止，以天五樂甚相娛樂，以是故言晝過度。複次，晝過度大樹，常有花實，譬如加尼樹，是故言晝過度。天帝釋邊常有十天子擁護之，一者名根、二者名具戒、三者名比流、四者名比流藏、五者名阿流、六者名波流、七者名利桓、八者名樓漢、九者名拘和難、十者名難，是十天子常擁護天帝釋天下人。水中生好青蓮華、紅蓮華、黃蓮華、白蓮華，甚香好；陸地華亦甚軟好，名阿蹄物，名陀波羅、須交和、師陀、奴末。俱耶尼天下人，郁單曰、東方弗于逮天下人，地亦如是。龍及金翅鳥，水中生青蓮華、紅蓮華、黃蓮華、白蓮花，甚柔軟香好，及陸地有諸花。阿須倫，水中亦有青紅黃白蓮華，柔軟甚香好，陸地亦有好華；名摸、大摸、加加、漫陀、大漫陀。四天王上中生蓮華，青紅黃白蓮華，甚柔軟香好，陸地生花亦好。忉利、焰天、兜率天、無貢高天、他化自轉天，水中亦有青紅黃白蓮花，甚柔軟香好，陸地花亦好。

「此間人有七種色，有赤色者、有金色者、有青色者、有黃色者、有紫色者、有白色者、有黑色者，是為七種色人。阿須倫亦如是有七色，諸天亦爾，皆有七色。

「諸天有十事。將何等為十？一者飛行無極、二者坐遂無極、三者諸天無盜賊、四者不自說身善亦不說他人惡、五者無有相侵、六者諸天齒等而通、七者發紺青色滑澤長八尺、八者天人青色發者身亦青色、九者欲得白者身即白色、十者欲得黑者身即黑色；是為諸天十法事。

「此人間螢火之明，不如燈火之明；燈火之明，不如炬火之明；炬火之明，不如大火之明；大火之明，不如星之明；星之明，不如月之明；月之明，不如日之明；日之明，不如四天王宮之明；四天王宮之明，不如忉利天宮之明；忉利天宮之明，不如天帝釋宮之明

現代漢語譯本：當時，諸天王說道：『天帝釋已經想念我們了。』便整理好衣服，戴上頭冠，裝飾好坐騎，一同前往天帝釋的住所，站在他面前。那時，天帝釋又想念忉利天。忉利天人說道：『天帝釋已經想念我們了。』便穿好衣服，裝飾好各種坐騎，前往天帝釋的住所。他又想念伊羅摩龍王。當時，伊羅摩龍王說道：『天帝釋已經想念我們了。』便化作三十二個頭，每個頭化作六根牙，每根牙上化作七個浴池，每個浴池中化作七朵蓮花，每朵蓮花上化作七個玉女奏樂。伊羅摩龍王用這些神變，前往天帝釋的住所，站在他面前。那時，天帝釋整理好衣服，戴上頭冠，踩在龍王的肩膀上，坐在他的頭頂上，兩邊各有十六個小王侍坐。天帝釋便前往粗堅園觀中。當時，開門風打開了粗堅園觀的門，掃除風便吹拂園觀的地面，伊羅風吹來，將園觀中的樹花吹落到地上，堆積到人的膝蓋高。這時，天帝釋與諸天一同進入園觀中，坐在賢善石上。賢善石的兩邊，各有十六個小天王坐著。 那時，天帝釋得到瓔珞，便告訴遺舍缽天子。當時，天子說道：『天帝釋已經想念我了。』便化作瓔珞，拿著去獻給天帝釋。忉利天人想要瓔珞時，遺舍缽天子就化作瓔珞，獻給忉利諸天。有些天人看不到粗堅園觀，也不能進入其中，也不能享受天樂。這是為什麼呢？因為他們前世所做的功德少。有些忉利天人，只能遠遠地看到粗堅園觀，也不能進入，也不能享受天樂。這是為什麼呢？因為他們前世所做的功德更少。還有一些天人，能夠進入其中享受天樂。這是為什麼呢？因為他們前世所做的功德足夠。 那時，天帝釋與忉利天人在粗堅園觀中互相娛樂飲食，一天兩天到七天，然後離開前往樂畫園觀中，互相娛樂也像這樣。又到憒亂歌舞園觀中，飲食互相娛樂也像這樣。為什麼說善等呢？天人進入忉利天宮時，想到善義安樂，所以說善等。為什麼說粗堅呢？忉利天人進入粗堅園觀中時，身體就變得粗壯堅硬，所以說粗堅。為什麼說樂畫呢？忉利天人進入樂畫園觀中時，身體就自然呈現出各種彩繪的顏色，所以說樂畫。為什麼說憒亂呢？忉利諸天人進入憒亂園觀中時，天帝釋在每月初八、十四、十五日便捨棄自己的婇女，獨自帶著阿須夫人。那時，諸天子與婇女互相混雜，行為憒亂，所以說憒亂。為什麼說歌舞呢？忉利諸天人進入歌舞園觀中時，便歌舞互相娛樂，所以說歌舞。為什麼說晝過度大樹呢？有一個天人名叫文陀，住在上面，用天上的五種音樂互相娛樂，因此說晝過度。另外，晝過度大樹，常有花果，就像加尼樹一樣，所以說晝過度。天帝釋身邊常有十個天子擁護他，一個名叫根，一個名叫具戒，一個名叫比流，一個名叫比流藏，一個名叫阿流，一個名叫波流，一個名叫利桓，一個名叫樓漢，一個名叫拘和難，一個名叫難，這十個天子常常擁護天帝釋和天下的人。水中生長著美好的青蓮花、紅蓮花、黃蓮花、白蓮花，非常香美；陸地上的花也非常柔軟美好，名叫阿蹄物，名叫陀波羅、須交和、師陀、奴末。俱耶尼天下的人，郁單曰、東方弗于逮天下的人，地上的情況也像這樣。龍和金翅鳥，水中生長著青蓮花、紅蓮花、黃蓮花、白蓮花，非常柔軟香美，陸地上也有各種花。阿須倫，水中也有青紅黃白蓮花，柔軟非常香美，陸地上也有美好的花；名叫摸、大摸、加加、漫陀、大漫陀。四天王上中生長著蓮花，青紅黃白蓮花，非常柔軟香美，陸地上生長的花也很好。忉利天、焰天、兜率天、無貢高天、他化自轉天，水中也有青紅黃白蓮花，非常柔軟香美，陸地上的花也很好。 這裡的人有七種顏色，有紅色的人、有金色的人、有青色的人、有黃色的人、有紫色的人、有白色的人、有黑色的人，這是七種顏色的人。阿須倫也像這樣有七種顏色，諸天也是這樣，都有七種顏色。 諸天有十件事。哪十件事呢？一是飛行無極限，二是坐著無極限，三是諸天沒有盜賊，四是不說自己好也不說別人壞，五是沒有互相侵犯，六是諸天的牙齒整齊而通透，七是頭髮紺青色光滑，長八尺，八是天人頭髮是青色的，身體也是青色的，九是想要白色身體就變成白色，十是想要黑色身體就變成黑色；這是諸天的十種法事。 人間螢火蟲的光亮，不如燈火的光亮；燈火的光亮，不如火炬的光亮；火炬的光亮，不如大火的光亮；大火的光亮，不如星星的光亮；星星的光亮，不如月亮的光亮；月亮的光亮，不如太陽的光亮；太陽的光亮，不如四天王宮的光亮；四天王宮的光亮，不如忉利天宮的光亮；忉利天宮的光亮，不如天帝釋宮的光亮。

English version: At that time, the heavenly kings said, 'Emperor Śakra has already thought of us.' Then they adjusted their clothes, put on their crowns, adorned their mounts, and together went to the place of Emperor Śakra, standing before him. At that time, Emperor Śakra again thought of the Trāyastriṃśa heavens. The Trāyastriṃśa heavenly beings said, 'Emperor Śakra has already thought of us.' Then they put on their clothes, adorned their various mounts, and went to the place of Emperor Śakra. He also thought of the Irāma dragon king. At that time, the Irāma dragon king said, 'Emperor Śakra has already thought of us.' Then he transformed into thirty-two heads, each head transforming into six tusks, each tusk transforming into seven bathing ponds, each bathing pond transforming into seven lotus flowers, and each lotus flower transforming into seven jade maidens playing music. The Irāma dragon king, using these various divine transformations, went to the place of Emperor Śakra, standing before him. At that time, Emperor Śakra adjusted his clothes, put on his crown, stepped on the dragon king's shoulder, and sat on his head, with sixteen small kings sitting on each side. Emperor Śakra then went to the Rough and Solid Garden. At that time, the wind that opens doors opened the gate of the Rough and Solid Garden, and the sweeping wind arose, blowing the ground of the garden. The Irā wind arose, blowing the flowers of the trees in the garden to the ground, piling up to the height of a person's knees. Then, Emperor Śakra and the heavenly beings entered the garden together and sat on the Virtuous Stone. On both sides of the Virtuous Stone, there were sixteen small heavenly kings sitting. At that time, Emperor Śakra obtained a necklace and then told the son of the god Viśākhā. At that time, the son of the god said, 'Emperor Śakra has already thought of me.' Then he transformed into a necklace and took it to offer to Emperor Śakra. When the Trāyastriṃśa heavenly beings wanted necklaces, the son of the god Viśākhā would transform into necklaces and offer them to the Trāyastriṃśa heavens. Some heavenly beings could not see the Rough and Solid Garden, nor could they enter it, nor could they enjoy heavenly music. Why is this? Because they had done little merit in their previous lives. Some Trāyastriṃśa heavenly beings could only see the Rough and Solid Garden from afar, nor could they enter, nor could they enjoy heavenly music. Why is this? Because they had done even less merit in their previous lives. And some heavenly beings could enter and enjoy heavenly music. Why is this? Because they had done sufficient merit in their previous lives. At that time, Emperor Śakra and the Trāyastriṃśa heavenly beings entertained each other with food and drink in the Rough and Solid Garden for one or two to seven days, and then they left to go to the Joyful Painting Garden, where they entertained each other in the same way. Then they went to the Confused Singing and Dancing Garden, where they entertained each other with food and drink in the same way. Why is it called 'Good and Such'? When heavenly beings enter the Trāyastriṃśa heaven palace, they think of good meaning and happiness, therefore it is called 'Good and Such'. Why is it called 'Rough and Solid'? When the Trāyastriṃśa heavenly beings enter the Rough and Solid Garden, their bodies become rough and solid, therefore it is called 'Rough and Solid'. Why is it called 'Joyful Painting'? When the Trāyastriṃśa heavenly beings enter the Joyful Painting Garden, their bodies naturally display various painted colors, therefore it is called 'Joyful Painting'. Why is it called 'Confused'? When the Trāyastriṃśa heavenly beings enter the Confused Garden, Emperor Śakra, on the eighth, fourteenth, and fifteenth days of the month, would leave his consorts and take only the Asura wife. At that time, the heavenly sons and consorts would mix and mingle in a confused manner, therefore it is called 'Confused'. Why is it called 'Singing and Dancing'? When the Trāyastriṃśa heavenly beings enter the Singing and Dancing Garden, they would sing and dance to entertain each other, therefore it is called 'Singing and Dancing'. Why is it called 'Day Over the Great Tree'? There is a heavenly being named Venda, who lives above, and they entertain each other with the five heavenly music, therefore it is called 'Day Over'. Furthermore, the Day Over Great Tree always has flowers and fruits, like the Jambu tree, therefore it is called 'Day Over'. Emperor Śakra is always protected by ten heavenly sons, one named Root, one named Observance, one named Biliu, one named Biliuzang, one named Aliu, one named Boliu, one named Lihuan, one named Louhan, one named Juhenan, and one named Nan. These ten heavenly sons always protect Emperor Śakra and the people of the world. In the water grow beautiful blue lotuses, red lotuses, yellow lotuses, and white lotuses, which are very fragrant and beautiful; the flowers on land are also very soft and beautiful, named Atiwu, named Tuopala, Xujiaohe, Shituo, and Numa. The people of the Juyeni world, the people of the Uttarakuru and the Eastern Purvavideha worlds, the land is also like this. Dragons and garudas, in the water grow blue lotuses, red lotuses, yellow lotuses, and white lotuses, which are very soft, fragrant, and beautiful, and there are various flowers on land. Asuras, in the water also have blue, red, yellow, and white lotuses, which are soft, very fragrant, and beautiful, and there are also beautiful flowers on land; named Mo, Da Mo, Jiajia, Manda, and Da Manda. In the middle of the Four Heavenly Kings' realm grow lotuses, blue, red, yellow, and white lotuses, which are very soft, fragrant, and beautiful, and the flowers that grow on land are also beautiful. In the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin heavens, there are also blue, red, yellow, and white lotuses in the water, which are very soft, fragrant, and beautiful, and the flowers on land are also beautiful. The people here have seven colors, some are red, some are gold, some are blue, some are yellow, some are purple, some are white, and some are black. These are the seven colors of people. Asuras are also like this, having seven colors, and the heavenly beings are also like this, all having seven colors. The heavenly beings have ten things. What are the ten? First, they can fly without limit; second, they can sit without limit; third, there are no thieves among the heavenly beings; fourth, they do not praise themselves nor speak ill of others; fifth, there is no mutual aggression; sixth, the teeth of the heavenly beings are even and clear; seventh, their hair is dark blue, smooth, and eight feet long; eighth, if a heavenly being's hair is blue, their body is also blue; ninth, if they want a white body, their body becomes white; tenth, if they want a black body, their body becomes black. These are the ten dharmas of the heavenly beings. The light of a firefly in the human world is not as bright as the light of a lamp; the light of a lamp is not as bright as the light of a torch; the light of a torch is not as bright as the light of a large fire; the light of a large fire is not as bright as the light of a star; the light of a star is not as bright as the light of the moon; the light of the moon is not as bright as the light of the sun; the light of the sun is not as bright as the light of the Four Heavenly Kings' palace; the light of the Four Heavenly Kings' palace is not as bright as the light of the Trāyastriṃśa heaven palace; the light of the Trāyastriṃśa heaven palace is not as bright as the light of Emperor Śakra's palace.

。如是展轉不相如，上至阿迦尼吒天宮之明。阿迦尼吒天宮之明，不如摩伊破天子之明；摩伊破天子之明，不如苦諦習盡道諦之明；苦諦習盡道諦之明，不如佛之明。

「閻浮利天下人，身長七尺或至八尺者，衣廣一丈長六尺；俱耶尼天下人、弗于逮天下人，身長七尺或至八尺者，衣廣一丈長六尺；郁單曰天下人，身長一丈四尺，衣廣二丈八尺，長一丈四尺，衣重二兩半；龍及金翅鳥，身高四十里，衣廣八十里，長四十里，衣重二兩半；諸阿須倫，本身高四十里，衣廣八十里，長四十里，衣重二兩半；四天王天上天人，本身長二十里，衣廣四十里，長二十里，衣重二兩半；忉利天人，本身長四十里，衣廣八十里，長四十里，衣重七銖半；焰天人，本身長八十里，衣廣百六十里，長八十里，衣重半兩；兜率天人，本身長百六十里，衣廣三百二十里，長百六十里，衣重兩銖；樂無貢高天人，本身長三百二十里，衣廣六百四十里，長三百二十里，衣重一銖；他化自轉天人，本身長六百四十里，衣廣千六百八十里，長六百四十里，衣重半銖，過其上諸天人，所著衣應其身。

「閻浮利天下人，壽百歲或長或短；俱耶尼天下人，壽二百歲或長或短；弗于逮天下人，壽三百歲或長或短；郁單曰天下人，皆壽千歲，無中死者；龍及金翅鳥，壽一劫，亦有中死者；阿須倫天下人，壽千歲，亦有中死者；四王天上諸天人，壽天上五百歲，亦有中死者；忉利天人，壽天上千歲，亦復有中夭者；焰天上諸天人，壽天上二千歲，亦有中夭者；兜率天上諸天人，壽天上四千歲，亦有中夭者；樂無貢高諸天人，壽天上八千歲，亦有中夭者；他化自轉天上諸天人，壽天上萬六千歲，亦有中夭者；梵迦夷天上諸天人，壽一劫，亦有中夭；阿波波天上諸天人，壽二劫，亦有中夭者；首陀行天上諸天人，壽四劫，亦有中夭者；遺呼缽天上諸天人，壽天上八劫，亦有中夭者；無想天人及餓鬼，壽天上七劫，亦有中夭者；阿毗波天上諸天人，壽十劫，亦有中夭者；阿答和天上諸天人，壽二十劫，亦有中夭者；修陀旃天上諸天人，壽四十劫，亦有中夭者；須陀旃尼天上諸天人，壽八十劫，亦有中夭者；阿迦尼吒天上諸天人，壽百劫，亦有中夭者；虛空知天上諸天人，壽萬劫，亦有中夭者；識知天上諸天人，壽二萬劫，亦有中夭者；阿竭若然天上諸天人，壽四萬劫，亦有中夭者；無思想亦有思想天上諸天人，壽八萬劫，無有夭者。」

佛言：「為人民，四種食以豎立身。何等為四？一者見取食、二者溫食、三者意食、四者識食，是為四種食。何等為所取食？閻浮利天下人，食米飯麨麮肉魚，衣被澡浴，以是安隱食。西方俱耶尼、東方弗于逮天下人，亦如是；郁單曰天下人，食凈潔自然粳米，是為見取食及澡浴；龍及金翅鳥食魚鱉，及食提米、提歷大魚，是為取食及沐浴；阿須倫食自然食及衣澡浴；四天王諸天，食自然食衣被及澡浴；忉利諸天，亦食自然食衣被及澡浴；焰天、兜率天、無貢高天、他化自轉天人，皆食自然之食及衣被沐浴。從他化自轉天以上，用禪好喜作食，以定意作食。何等人食溫食？卵種之類食溫食，是為溫食也。何等為意念作食者？其有意念肉食相，是為以意念作食。何等為識食者？泥犁中人，及無想天人，以識，作食，是為識食。是為四種食。為人民故，生以豎立身命。

「閻浮利天下人，以金銀珍寶米穀錢財生口，市買價販；俱耶尼天下人，以牛馬米穀珠玉，作市販賣；弗于逮天下人，以金銀珍寶米穀錢財生口，市買價販；郁單曰天下人，無市買價財。諸天亦爾

現代漢語譯本：如果光明是這樣層層傳遞，向上直到阿迦尼吒天宮的光明。阿迦尼吒天宮的光明，不如摩伊破天子的光明；摩伊破天子的光明，不如苦諦、習諦、盡諦、道諦的光明；苦諦、習諦、盡諦、道諦的光明，不如佛的光明。 閻浮提世界的人，身高七尺或八尺，衣服寬一丈長六尺；俱耶尼世界、弗于逮世界的人，身高七尺或八尺，衣服寬一丈長六尺；郁單曰世界的人，身高一丈四尺，衣服寬二丈八尺，長一丈四尺，衣服重二兩半；龍和金翅鳥，身高四十里，衣服寬八十里，長四十里，衣服重二兩半；阿修羅，本身高四十里，衣服寬八十里，長四十里，衣服重二兩半；四天王天的天人，本身高二十里，衣服寬四十里，長二十里，衣服重二兩半；忉利天的天人，本身高四十里，衣服寬八十里，長四十里，衣服重七銖半；焰天的天人，本身高八十里，衣服寬一百六十里，長八十里，衣服重半兩；兜率天的天人，本身高一百六十里，衣服寬三百二十里，長一百六十里，衣服重兩銖；樂無貢高天的天人，本身高三百二十里，衣服寬六百四十里，長三百二十里，衣服重一銖；他化自在天的天人，本身高六百四十里，衣服寬一千二百八十里，長六百四十里，衣服重半銖，超過這些天界的天人，所穿的衣服都與他們的身形相稱。 閻浮提世界的人，壽命一百歲，或長或短；俱耶尼世界的人，壽命二百歲，或長或短；弗于逮世界的人，壽命三百歲，或長或短；郁單曰世界的人，都壽命一千歲，沒有中途夭折的；龍和金翅鳥，壽命一劫，也有中途夭折的；阿修羅世界的人，壽命一千歲，也有中途夭折的；四天王天的天人，壽命天上五百歲，也有中途夭折的；忉利天的天人，壽命天上千歲，也有中途夭折的；焰天的天人，壽命天上二千歲，也有中途夭折的；兜率天的天人，壽命天上四千歲，也有中途夭折的；樂無貢高天的天人，壽命天上八千歲，也有中途夭折的；他化自在天的天人，壽命天上萬六千歲，也有中途夭折的；梵迦夷天的天人，壽命一劫，也有中途夭折的；阿波波天的天人，壽命二劫，也有中途夭折的；首陀行天的天人，壽命四劫，也有中途夭折的；遺呼缽天的天人，壽命天上八劫，也有中途夭折的；無想天的天人和餓鬼，壽命天上七劫，也有中途夭折的；阿毗波天的天人，壽命十劫，也有中途夭折的；阿答和天的天人，壽命二十劫，也有中途夭折的；修陀旃天的天人，壽命四十劫，也有中途夭折的；須陀旃尼天的天人，壽命八十劫，也有中途夭折的；阿迦尼吒天的天人，壽命百劫，也有中途夭折的；虛空知天的天人，壽命萬劫，也有中途夭折的；識知天的天人，壽命二萬劫，也有中途夭折的；阿竭若然天的天人，壽命四萬劫，也有中途夭折的；無思想亦有思想天的天人，壽命八萬劫，沒有夭折的。 佛說：『爲了眾生，有四種食物來維持身體。哪四種？一是段食，二是觸食，三是思食，四是識食，這就是四種食物。什麼是段食？閻浮提世界的人，吃米飯、麵粉、肉、魚，穿衣、洗浴，以此來安穩地生活。西方俱耶尼、東方弗于逮世界的人，也像這樣；郁單曰世界的人，吃潔凈的天然粳米，這就是段食和洗浴；龍和金翅鳥吃魚鱉，以及吃提米、提歷大魚，這就是段食和沐浴；阿修羅吃天然食物，穿衣洗浴；四天王天的天人，吃天然食物，穿衣洗浴；忉利天的天人，也吃天然食物，穿衣洗浴；焰天、兜率天、無貢高天、他化自在天的天人，都吃天然的食物，穿衣沐浴。從他化自在天以上，用禪悅作為食物，以禪定作為食物。什麼人吃觸食？卵生之類吃觸食，這就是觸食。什麼是思食？那些有思念肉食的想法的，就是以思念作為食物。什麼是識食？地獄中的人和無想天的天人，以識作為食物，這就是識食。這就是四種食物。爲了眾生，生命得以維持。』 閻浮提世界的人，用金銀珍寶、米穀錢財、牲畜，進行買賣交易；俱耶尼世界的人，用牛馬、米穀、珠玉，進行買賣交易；弗于逮世界的人，用金銀珍寶、米穀錢財、牲畜，進行買賣交易；郁單曰世界的人，沒有買賣交易。諸天也是這樣。

English version: If the light is transmitted in this way, upward to the brightness of the Akanistha Heaven. The brightness of the Akanistha Heaven is not as bright as the light of the Mahesvara Deva; the light of the Mahesvara Deva is not as bright as the light of the Four Noble Truths (suffering, origin, cessation, path); the light of the Four Noble Truths is not as bright as the light of the Buddha. The people of Jambudvipa are seven or eight feet tall, and their clothes are ten feet wide and six feet long; the people of Kuru and Aparagodaniya are seven or eight feet tall, and their clothes are ten feet wide and six feet long; the people of Uttarakuru are fourteen feet tall, and their clothes are twenty-eight feet wide and fourteen feet long, weighing two and a half liang; dragons and garudas are forty li in height, their clothes are eighty li wide and forty li long, weighing two and a half liang; Asuras are forty li in height, their clothes are eighty li wide and forty li long, weighing two and a half liang; the devas of the Four Heavenly Kings are twenty li in height, their clothes are forty li wide and twenty li long, weighing two and a half liang; the devas of the Trayastrimsa Heaven are forty li in height, their clothes are eighty li wide and forty li long, weighing seven and a half zhu; the devas of the Yama Heaven are eighty li in height, their clothes are one hundred and sixty li wide and eighty li long, weighing half a liang; the devas of the Tusita Heaven are one hundred and sixty li in height, their clothes are three hundred and twenty li wide and one hundred and sixty li long, weighing two zhu; the devas of the Nirmanarati Heaven are three hundred and twenty li in height, their clothes are six hundred and forty li wide and three hundred and twenty li long, weighing one zhu; the devas of the Paranirmitavasavartin Heaven are six hundred and forty li in height, their clothes are one thousand two hundred and eighty li wide and six hundred and forty li long, weighing half a zhu. The clothes of the devas above these heavens are in proportion to their bodies. The people of Jambudvipa live for a hundred years, more or less; the people of Kuru live for two hundred years, more or less; the people of Aparagodaniya live for three hundred years, more or less; the people of Uttarakuru all live for a thousand years, without dying prematurely; dragons and garudas live for one kalpa, but some die prematurely; the people of the Asura world live for a thousand years, but some die prematurely; the devas of the Four Heavenly Kings live for five hundred heavenly years, but some die prematurely; the devas of the Trayastrimsa Heaven live for a thousand heavenly years, but some die prematurely; the devas of the Yama Heaven live for two thousand heavenly years, but some die prematurely; the devas of the Tusita Heaven live for four thousand heavenly years, but some die prematurely; the devas of the Nirmanarati Heaven live for eight thousand heavenly years, but some die prematurely; the devas of the Paranirmitavasavartin Heaven live for sixteen thousand heavenly years, but some die prematurely; the devas of the Brahma-kayika Heaven live for one kalpa, but some die prematurely; the devas of the Abhasvara Heaven live for two kalpas, but some die prematurely; the devas of the Subhakrtsna Heaven live for four kalpas, but some die prematurely; the devas of the Vehapphala Heaven live for eight heavenly kalpas, but some die prematurely; the devas of the Asanjnasattva Heaven and the hungry ghosts live for seven heavenly kalpas, but some die prematurely; the devas of the Avrha Heaven live for ten kalpas, but some die prematurely; the devas of the Atapa Heaven live for twenty kalpas, but some die prematurely; the devas of the Sudarsana Heaven live for forty kalpas, but some die prematurely; the devas of the Sudarsani Heaven live for eighty kalpas, but some die prematurely; the devas of the Akanistha Heaven live for one hundred kalpas, but some die prematurely; the devas of the Akasa-anantya Heaven live for ten thousand kalpas, but some die prematurely; the devas of the Vijnana-anantya Heaven live for twenty thousand kalpas, but some die prematurely; the devas of the Akimcanya Heaven live for forty thousand kalpas, but some die prematurely; the devas of the Naivasamjnanasamjna Heaven live for eighty thousand kalpas, without dying prematurely. The Buddha said: 'For living beings, there are four kinds of food that sustain the body. What are the four? First is edible food, second is contact food, third is mental food, and fourth is consciousness food. These are the four kinds of food. What is edible food? The people of Jambudvipa eat rice, flour, meat, and fish, wear clothes, and bathe, and thus live in peace. The people of Kuru in the west and Aparagodaniya in the east are also like this; the people of Uttarakuru eat pure natural rice, which is edible food and bathing; dragons and garudas eat fish and turtles, as well as large fish like timi and timira, which is edible food and bathing; Asuras eat natural food, wear clothes, and bathe; the devas of the Four Heavenly Kings eat natural food, wear clothes, and bathe; the devas of the Trayastrimsa Heaven also eat natural food, wear clothes, and bathe; the devas of the Yama Heaven, Tusita Heaven, Nirmanarati Heaven, and Paranirmitavasavartin Heaven all eat natural food, wear clothes, and bathe. Above the Paranirmitavasavartin Heaven, they use the joy of meditation as food, and use concentration as food. Who eats contact food? Those born from eggs eat contact food, which is contact food. What is mental food? Those who have thoughts of eating meat, that is mental food. What is consciousness food? The people in hell and the devas of the Asanjnasattva Heaven use consciousness as food, which is consciousness food. These are the four kinds of food. For the sake of living beings, life is sustained.' The people of Jambudvipa use gold, silver, jewels, rice, grains, money, and livestock to buy and sell; the people of Kuru use cattle, horses, rice, grains, and pearls to buy and sell; the people of Aparagodaniya use gold, silver, jewels, rice, grains, money, and livestock to buy and sell; the people of Uttarakuru have no buying and selling. The devas are also like this.

「閻浮利天下，有男女婚姻之事；俱耶尼弗于逮天下人，亦有男女婚姻之事，郁單曰天下人，無婚姻之事，若男子起淫妷意，向女人時，相視便度道去，男子在前，女人在後，有樹曲合如交露；北方天下人，在其中止，男女各異處，便共往至其樹下，若樹低蔭覆其人上，便共交通，樹不覆人上者，不行交通之事，各自別去；龍及金翅鳥，有男子女人婚姻之事；阿須倫亦有男女婚姻之事。從是以上，無有婚姻之事。閻浮利天下人，男女共居止交通；俱耶尼弗于逮郁單曰天下人，男女行陰陽之事；龍及金翅鳥，男女亦有陰陽之事；諸阿須倫男女，亦行陰陽之事；四天王天上人男女，亦行陰陽之事；忉利天上人男女，以風為陰陽之事；焰天人男女，以相近成陰陽之事；兜率天人男女，相牽手便成陰陽；無貢高天人男女，相視便成陰陽；他化自轉天人，念淫慾便成陰陽。從是以上離於欲。

「其有人身行惡、口言惡、心念惡，從是人間命盡，墮泥犁中，受命及得名色，得六入；有人身行惡口言噁心念惡，從是人間命盡，墮畜生，受命及得名色，從名色得六入；其有人身行惡口言噁心念惡，從是人間命終，墮餓鬼中，受命得名色得六入；其有人身行善口言善心念善命盡，便生為人，受命得名色，從名色得六入；其有人身行善口言善心念善，從是人間命盡，便生四王天上，受命得名色，從名色得六入，譬如閻浮利天下人小兒年一歲若一歲半人。始生天上作天子，如是諸天憶如是我男女。適生天上，便自知宿命：『我用何等因緣，得來生此？』即自說：『我用三事實得生此。何等為三？一者佈施、二者持戒、三者棄惡，是為三。我天上壽盡，當復還生世間，在人間亦復身行善口言善心念善。終亡已后，當復還天上生。』天子說是已便念欲得食，即自然滿寶器食在前——福德少者，自然青飯食在前；福德中者，自然赤飯食在前；福德上者，自然白飯食在前——天人便取食之。時，于口中自消盡，譬酥若麻油著火上即消滅，天人食時如是，于口中便自消滅。渴時即自然滿寶器甘露漿在前——福德少者，自然青色漿在前；福德中者，自然赤色漿在前；福德上者，自然白色漿在前——便取飲之，于口中自消滅。譬如酥麻油著火上即消滅，如是天人飲漿時，便於其口中自消滅。飲食竟已即長大，如四天王天上余天人，便往至浴池中，浴自娛樂。從浴池出，往至香樹下，取種種香涂身，往至瓔珞樹下，樹自低，便取樹幘瓔珞著之；復至衣服不息樹下，樹自低，便取衣服不息著之；復至器果音樂樹下，樹自低，便取器取果食之，清其汁飲之；復取音樂鼓之，自隨其歌舞，往入園觀舍宅，見無央數百千玉女，作音樂歌舞相娛樂。觀東面玉女，便忘西面玉女；觀西面玉女，便忘東面玉女。天子便自念言：『我前世用何等因緣故，得來生此間？』今時皆忘前世事，坐見玉女故，淫亂失意。玉女名不念，所以名不念者，用男子見失意故。

「其有人身行善、口言善、心念善，於是人間命盡，生忉利天上時，譬如閻浮利天下人二歲若三歲，身長大如是。諸天憶知，是我男是我女。天子便自念宿命：『何以故得生此？用佈施、持戒、棄惡故。』欲得飲食時，便自然滿金器在前，隨福德上中下，生白、赤、青在前，便取飲食之，于口中自消盡。譬如持酥麻油著火上即自消滅，天人飲食時如是。食已身即長大，譬如忉利天人，便往至浴池中，洗浴自娛樂。出往至香樹瓔珞衣被不息器果音樂樹下，樹枝自低，即取香涂身，取瓔珞不息衣被著之，取器食果，取音樂鼓之歌舞。入園觀舍宅，見無央數百千玉女，便忘前世因緣，不能復念。

「其有人身行善、口言善、心念善，從是人間命盡，便上生焰天上受命。適生時，其身如閻浮利天下人三歲四歲，天子身自然長大如是，亦復自念前世，佈施、持戒、棄惡故，得生天上

『在閻浮提世界，有男女結婚的事情；在俱耶尼弗于逮世界的人們，也有男女結婚的事情；在郁單曰世界的人們，沒有結婚的事情。如果男子產生淫慾的想法，看向女子時，他們會互相看一眼就各自走開，男子在前，女子在後。有一種樹木，枝條彎曲交合，像露水交融一樣；北方世界的人們，就在那樹下停住，男女各自在不同的地方，然後一起到樹下。如果樹的枝葉低垂，遮蓋住他們，他們就發生性關係；如果樹的枝葉沒有遮蓋住他們，他們就不發生性關係，各自離開。龍和金翅鳥，有男女結婚的事情；阿修羅也有男女結婚的事情。從這些以上，就沒有結婚的事情了。閻浮提世界的人們，男女同居併發生性關係；俱耶尼弗于逮和郁單曰世界的人們，男女進行陰陽之事；龍和金翅鳥，男女也有陰陽之事；諸阿修羅男女，也進行陰陽之事；四天王天上的男女，也進行陰陽之事；忉利天上的男女，以風為陰陽之事；焰天上的男女，以互相靠近來完成陰陽之事；兜率天上的男女，牽手就完成陰陽之事；無貢高天上的男女，互相看一眼就完成陰陽之事；他化自在天的人，只要想淫慾就完成陰陽之事。從這些以上，就脫離了慾望。 『如果有人身行惡事、口說惡語、心懷惡念，從人間壽命終結后，就會墮入地獄中，承受業報並獲得名色，得到六入；如果有人身行惡事、口說惡語、心懷惡念，從人間壽命終結后，就會墮入畜生道，承受業報並獲得名色，從名色得到六入；如果有人身行惡事、口說惡語、心懷惡念，從人間壽命終結后，就會墮入餓鬼道中，承受業報並獲得名色，得到六入；如果有人身行善事、口說善語、心懷善念，壽命終結后，就會轉生為人，承受業報並獲得名色，從名色得到六入；如果有人身行善事、口說善語、心懷善念，從人間壽命終結后，就會轉生到四天王天，承受業報並獲得名色，從名色得到六入，就像閻浮提世界一歲或一歲半的小孩一樣。剛出生在天上就成為天子，這些天人會回憶起自己是男是女。剛出生在天上，就自然知道自己的宿命：『我用什麼因緣，才得以轉生到這裡？』然後自己說：『我用三件事才得以轉生到這裡。是哪三件呢？一是佈施，二是持戒，三是捨棄惡行，這就是三件。我天上的壽命終結后，應當再次轉生到世間，在人間也應當身行善事、口說善語、心懷善念。死後，應當再次轉生到天上。』天子說完這些，就想得到食物，立刻自然出現裝滿寶物的食物器皿在面前——福德少的，自然出現青色的飯食在面前；福德中等的，自然出現紅色的飯食在面前；福德上等的，自然出現白色的飯食在面前——天人就取來吃。這時，食物在口中自然消失，就像酥油或麻油放在火上立刻消失一樣，天人吃東西時就是這樣，在口中就自然消失了。口渴時，立刻自然出現裝滿寶物的甘露漿在面前——福德少的，自然出現青色的漿在面前；福德中等的，自然出現紅色的漿在面前；福德上等的，自然出現白色的漿在面前——就取來喝，在口中自然消失。就像酥油麻油放在火上立刻消失一樣，天人喝漿時也是這樣，在口中就自然消失了。吃喝完畢后，身體就長大，像四天王天上的其他天人一樣，然後就去浴池中洗浴娛樂。從浴池出來，去香樹下，取各種香塗抹身體，去瓔珞樹下，樹枝自然低垂，就取下樹上的瓔珞戴上；再去衣服不息樹下，樹枝自然低垂，就取下衣服穿上；再去器果音樂樹下，樹枝自然低垂，就取下器皿和果實吃，喝清澈的汁液；又取下樂器敲打，隨著音樂歌舞，進入園林宮殿，看到無數成百上千的玉女，演奏音樂歌舞互相娛樂。看東面的玉女，就忘記西面的玉女；看西面的玉女，就忘記東面的玉女。天子就自己想：『我前世用什麼因緣，才得以轉生到這裡？』現在都忘記了前世的事情，因為看到玉女，就失去了心智。玉女的名字叫不念，之所以叫不念，是因為男子看到她們就失去了心智。 『如果有人身行善事、口說善語、心懷善念，從人間壽命終結后，轉生到忉利天時，就像閻浮提世界兩歲或三歲的小孩一樣，身體長大成那樣。諸天會回憶起，這是我的兒子或女兒。天子就自己回憶起宿命：『為什麼能轉生到這裡？是因為佈施、持戒、捨棄惡行。』想要飲食時，立刻自然出現裝滿金器的食物在面前，根據福德的上中下，出現白色、紅色、青色的食物在面前，就取來吃，在口中自然消失。就像拿著酥油麻油放在火上立刻消失一樣，天人飲食時也是這樣。吃完後身體就長大，像忉利天人一樣，然後就去浴池中洗浴娛樂。出來後去香樹、瓔珞樹、衣服不息樹、器果音樂樹下，樹枝自然低垂，就取香塗抹身體，取瓔珞和不息的衣服穿上，取器皿吃果實，取樂器敲打歌舞。進入園林宮殿，看到無數成百上千的玉女，就忘記了前世的因緣，不能再回憶起來。 『如果有人身行善事、口說善語、心懷善念，從人間壽命終結后，就轉生到焰天，承受業報。剛出生時，身體就像閻浮提世界三歲或四歲的小孩，天子的身體自然長大成那樣，也回憶起前世，是因為佈施、持戒、捨棄惡行，才得以轉生到天上。

In the Jambudvipa world, there are matters of marriage between men and women; in the Kuru world, there are also matters of marriage between men and women; in the Uttarakuru world, there are no matters of marriage. If a man has a lustful thought and looks at a woman, they will look at each other and then go their separate ways, the man in front and the woman behind. There is a tree whose branches curve and join together like dew drops merging; the people of the northern world stop under it, men and women in separate places, and then go together to the tree. If the tree's branches are low and cover them, they engage in sexual intercourse; if the tree's branches do not cover them, they do not engage in sexual intercourse and go their separate ways. Dragons and garudas have matters of marriage between men and women; asuras also have matters of marriage between men and women. Beyond these, there are no matters of marriage. In the Jambudvipa world, men and women live together and engage in sexual intercourse; in the Kuru and Uttarakuru worlds, men and women engage in yin-yang matters; dragons and garudas also have yin-yang matters; the asuras, both men and women, also engage in yin-yang matters; the men and women of the Four Heavenly Kings' heaven also engage in yin-yang matters; the men and women of the Trayastrimsa heaven use wind for yin-yang matters; the men and women of the Yama heaven use closeness to achieve yin-yang matters; the men and women of the Tusita heaven achieve yin-yang by holding hands; the men and women of the Nirmanarati heaven achieve yin-yang by looking at each other; the men and women of the Paranirmitavasavartin heaven achieve yin-yang by thinking of lust. Beyond these, they are free from desire. If someone commits evil deeds with their body, speaks evil words, and harbors evil thoughts, upon the end of their life in the human realm, they will fall into hell, receive retribution, and obtain name and form, and the six entrances; if someone commits evil deeds with their body, speaks evil words, and harbors evil thoughts, upon the end of their life in the human realm, they will fall into the animal realm, receive retribution, and obtain name and form, and from name and form, the six entrances; if someone commits evil deeds with their body, speaks evil words, and harbors evil thoughts, upon the end of their life in the human realm, they will fall into the realm of hungry ghosts, receive retribution, and obtain name and form, and the six entrances; if someone commits good deeds with their body, speaks good words, and harbors good thoughts, upon the end of their life, they will be reborn as a human, receive retribution, and obtain name and form, and from name and form, the six entrances; if someone commits good deeds with their body, speaks good words, and harbors good thoughts, upon the end of their life in the human realm, they will be reborn in the heaven of the Four Heavenly Kings, receive retribution, and obtain name and form, and from name and form, the six entrances, like a one-year-old or one-and-a-half-year-old child in the Jambudvipa world. Having just been born in heaven, they become a heavenly being, and these heavenly beings remember whether they are male or female. Having just been born in heaven, they naturally know their past lives: 'What causes did I use to be reborn here?' Then they say to themselves: 'I was reborn here because of three things. What are the three? First, giving; second, upholding precepts; third, abandoning evil, these are the three. When my life in heaven ends, I should be reborn in the world again, and in the human realm, I should also commit good deeds with my body, speak good words, and harbor good thoughts. After death, I should be reborn in heaven again.' After the heavenly being says this, they think of wanting food, and immediately, a vessel filled with treasures of food appears before them—for those with little merit, blue rice appears before them; for those with medium merit, red rice appears before them; for those with great merit, white rice appears before them—the heavenly beings take it and eat. At this time, the food disappears naturally in their mouths, like butter or sesame oil placed on fire, which immediately disappears. This is how heavenly beings eat, it disappears naturally in their mouths. When thirsty, a vessel filled with treasures of nectar appears before them—for those with little merit, blue nectar appears before them; for those with medium merit, red nectar appears before them; for those with great merit, white nectar appears before them—they take it and drink, and it disappears naturally in their mouths. Like butter or sesame oil placed on fire, which immediately disappears, this is how heavenly beings drink nectar, it disappears naturally in their mouths. After eating and drinking, their bodies grow, like the other heavenly beings in the heaven of the Four Heavenly Kings, and then they go to the bathing pool to bathe and enjoy themselves. After coming out of the bathing pool, they go to the fragrant trees, take various fragrances to anoint their bodies, go to the garland trees, the trees naturally lower themselves, and they take the garlands from the trees and wear them; then they go to the trees of inexhaustible clothing, the trees naturally lower themselves, and they take the inexhaustible clothing and wear it; then they go to the trees of vessels, fruits, and music, the trees naturally lower themselves, and they take the vessels and fruits to eat, and drink the clear juice; they also take the musical instruments and play them, singing and dancing to the music, and enter the gardens and palaces, seeing countless hundreds and thousands of jade maidens, playing music, singing, and dancing, entertaining each other. Looking at the jade maidens on the east side, they forget the jade maidens on the west side; looking at the jade maidens on the west side, they forget the jade maidens on the east side. The heavenly being then thinks to themselves: 'What causes did I use in my past life to be reborn here?' Now they have forgotten all the things of their past lives, because seeing the jade maidens, they lose their minds. The jade maidens are called 'Non-Remembrance,' because men lose their minds when they see them. If someone commits good deeds with their body, speaks good words, and harbors good thoughts, upon the end of their life in the human realm, they will be reborn in the Trayastrimsa heaven, and their bodies will grow like a two-year-old or three-year-old child in the Jambudvipa world. The heavenly beings will remember, 'This is my son or daughter.' The heavenly being then remembers their past lives: 'Why was I able to be reborn here? Because of giving, upholding precepts, and abandoning evil.' When they want food and drink, a vessel filled with gold appears before them, and according to their merit, white, red, or blue food appears before them, and they take it and eat, and it disappears naturally in their mouths. Like holding butter or sesame oil over a fire, which immediately disappears, this is how heavenly beings eat. After eating, their bodies grow, like the heavenly beings of the Trayastrimsa heaven, and then they go to the bathing pool to bathe and enjoy themselves. After coming out, they go to the fragrant trees, garland trees, trees of inexhaustible clothing, and trees of vessels, fruits, and music, the branches of the trees naturally lower themselves, and they take the fragrances to anoint their bodies, take the garlands and inexhaustible clothing to wear, take the vessels to eat the fruits, and take the musical instruments to play and sing. Entering the gardens and palaces, they see countless hundreds and thousands of jade maidens, and they forget the causes of their past lives, and cannot remember them again. If someone commits good deeds with their body, speaks good words, and harbors good thoughts, upon the end of their life in the human realm, they will be reborn in the Yama heaven, and receive retribution. When they are first born, their bodies are like a three-year-old or four-year-old child in the Jambudvipa world, and the heavenly being's body naturally grows like that, and they also remember their past lives, that they were reborn in heaven because of giving, upholding precepts, and abandoning evil.

。欲得飲食時，亦自然寶缽滿在前，便飲食，即口中消盡，譬如持酥麻油著火上即消滅。食已入浴池洗浴，出至諸樹間，樹枝自低，取其所有飲食，作音樂歌舞。入園觀舍宅，見無央數百千玉女，其意擾亂，不復念宿命之事。

「其有人身行善、口言善、心念善，從是人間命盡，便上生兜率天上，適生身體長大，如閻浮利天下人四歲五歲，亦自知前世所作佈施、持戒、棄惡，亦食自然之飲食，身即長大，如余天人。往至浴池，洗浴出到諸樹下，各取所有，作妓樂歌舞，入園觀舍宅，見無央數百千玉女，煩亂其意，不能復念宿命。

「其有人身行善、口言善、心念善，命盡生無貢高天上，適生身長大，如閻浮利天下人五六歲。若生他化自轉天上，適言生身，如閻浮利天下人六七歲，身即長大。自知宿命，佈施持戒棄惡。亦食自然飲食，入浴池洗浴，出至諸樹間，樹枝自低，各取所有衣被瓔珞不息著之，取器食果，作音樂歌舞，入園觀舍宅，見無央數百千玉女，煩亂其意，不能復念宿命。」

佛言：「十五日有三齋。何等為三？齋月八日、十四日、十五日，是為三。云何為月八日齋？月八日齋時，四王告使者言：『往案行四天下，觀視萬民。知世間有孝順父母者不？有承事沙門婆羅門道人者不？有敬長老者不？有齋戒守道者不？有佈施者不？有信今世後世者不？』使者受教，四布案行天下，還具白言：『多有不孝父母，不敬事沙門婆羅門道人長老，不齋戒佈施。』四天王聞之，即不歡喜，說言：『今我聞惡語，是為減損諸天，增益阿須倫種。』若多有孝順父母沙門婆羅門道人長老者，多有齋戒佈施，信今世後世者，具白之。四天王聞之，即大歡喜，說言：『我今聞善言，用人多有作善者，增益諸天，減損阿須倫種。』是為月八日齋。十四日齋云何？十四日齋時，四天王自告太子，四布案行天下，觀視萬民。還具白意言多有作惡者。四天王聞，則不歡喜，說言：『人多有惡者，減損諸天，增益阿須倫種。』得善多者，四天王則喜，言：『增益諸天，減損阿須倫種。』是為十四日齋法。云何為十五日齋？十五日齋時，四天王躬身自下，四布案行天下，觀視百姓寧有孝順父母沙門道人？敬長老，齋戒佈施，信今世後世者不？多有不能者，即時四天王，入善等正天中，白天帝釋言：『世間多有不孝父母沙門道人，多不敬長老齋戒佈施，不信今世後世者。』天帝釋聞已言：『我為聞惡，坐其不作善故，減損諸天，增益阿須倫種。』作善多者，四天王入為善等正天，具白天帝釋及忉利天人。忉利天帝釋，則大歡喜言：『我今以聞善語，用世間人作善多故，增益諸天，減損阿須倫。』是為月十五日齋時。是為十五日三齋。」

佛告比丘言：「若有異道人，問言：『一切男子女人，初生時有隨後護之不？』若異道人問是者，汝曹當報言：『街巷市裡，一切屠殺處冢間，皆有非人，無空缺處。』其非人名，隨報郡國縣邑丘墟名，如江河山川所有名，非人亦作是名。如人所作名護，非人亦作是名。其有樹高七尺，圍一尺者，上悉有神。其有人於是人間，身行惡口言噁心念惡，作十惡者千人百人，一神護之。譬如百群牛羊，若千牛羊群，一人牧護之。」

佛言：「如是，其有人身口言噁心意念惡者，百人千人，有一神護耳。其有人於此人間，身行善口言善心念善，奉十善事者，是法人正見不轉人等一人，常有百若千非人護之。譬如王君大臣一人，常有百若千人在傍護之。」

佛言：「如是，其有人身口意行善，奉十善事者，是尊法正見之人等一人，常有百若千非人在後護之。是謂為男子女人，常有非人護之。

「有三事，閻浮利天下人，勝俱耶尼天下人。何等為三？一者意勇猛，在因緣地。二者此間人，意勇猛修梵行。三者此間人意勇猛趣佛，是為三。有三事，俱耶尼天下人，勝閻浮利天下人

現代漢語譯本：當想要飲食時，自然會有寶缽盛滿食物出現在面前，便可進食，食物入口即化，如同將酥油麻油放在火上立刻消失一般。吃完後進入浴池洗浴，出來到樹林間，樹枝自然垂下，可以隨意取用上面的食物，並奏樂歌舞。進入園林觀看房屋，見到無數的玉女，心意煩亂，不再記得前世的事情。 現代漢語譯本：如果有人身行善事、口說善言、心存善念，從人間壽命終結后，便會升到兜率天，剛出生時身體長大，如同閻浮提世界的人四五歲一般，也知道前世所做的佈施、持戒、棄惡等善行，也食用天然的食物，身體隨即長大，如同其他天人。前往浴池洗浴，出來到樹下，各自取用所需，奏樂歌舞，進入園林觀看房屋，見到無數的玉女，心意煩亂，不能再記得前世的事情。 現代漢語譯本：如果有人身行善事、口說善言、心存善念，壽命終結後會升到無貢高天，剛出生時身體長大，如同閻浮提世界的人五六歲一般。如果升到他化自在天，剛出生時身體長大，如同閻浮提世界的人六七歲一般，身體隨即長大。自己知道前世的善行，如佈施、持戒、棄惡等。也食用天然的食物，進入浴池洗浴，出來到樹林間，樹枝自然垂下，各自取用上面的衣服瓔珞不停地穿戴，取用器皿食用果實，奏樂歌舞，進入園林觀看房屋，見到無數的玉女，心意煩亂，不能再記得前世的事情。 現代漢語譯本：佛說：『每月有三個齋日。哪三個呢？齋月八日、十四日、十五日，這便是三個。什麼是月八日齋呢？月八日齋時，四天王會告訴使者說：『去巡視四天下，看看萬民。知道世間有沒有孝順父母的人？有沒有侍奉沙門婆羅門道人的人？有沒有尊敬長輩的人？有沒有齋戒守道的人？有沒有佈施的人？有沒有相信今生來世的人？』使者領命，巡視天下，回來稟告說：『大多是不孝順父母，不尊敬侍奉沙門婆羅門道人長輩，不齋戒佈施。』四天王聽了，便不高興，說：『現在我聽到惡語，這是在減少諸天，增加阿修羅的勢力。』如果大多是孝順父母、尊敬侍奉沙門婆羅門道人長輩的人，大多是齋戒佈施，相信今生來世的人，使者會如實稟告。四天王聽了，便非常高興，說：『現在我聽到善語，因為人們大多行善，所以能增加諸天，減少阿修羅的勢力。』這就是月八日齋。什麼是十四日齋呢？十四日齋時，四天王親自告訴太子，巡視天下，看看萬民。回來稟告說大多是作惡的人。四天王聽了，便不高興，說：『人們大多作惡，這是在減少諸天，增加阿修羅的勢力。』如果行善的人多，四天王便高興，說：『這是在增加諸天，減少阿修羅的勢力。』這就是十四日齋的法則。什麼是十五日齋呢？十五日齋時，四天王親自地獄，巡視天下，看看百姓有沒有孝順父母、侍奉沙門道人？尊敬長輩，齋戒佈施，相信今生來世的人？如果大多沒有做到，四天王便會進入善等正天，告訴天帝釋說：『世間大多是不孝順父母、侍奉沙門道人的人，大多不尊敬長輩、齋戒佈施，不相信今生來世。』天帝釋聽了說：『我聽到了惡語，因為他們不作善事，所以減少諸天，增加阿修羅的勢力。』如果行善的人多，四天王便會進入善等正天，告訴天帝釋和忉利天人。忉利天帝釋便非常高興地說：『我現在聽到了善語，因為世間的人大多行善，所以能增加諸天，減少阿修羅的勢力。』這就是月十五日齋。這就是十五日的三齋。』 現代漢語譯本：佛告訴比丘們說：『如果有其他道的人問：『一切男子女人，剛出生時是否有神靈護衛？』如果其他道的人這樣問，你們應當回答說：『街巷市裡，一切屠宰場、墳墓間，都有非人，沒有空缺的地方。』這些非人的名字，可以根據郡國縣邑丘墟的名字來稱呼，如同江河山川的名字一樣，非人也用這些名字。如同人有名字來保護一樣，非人也有名字來保護。如果樹高七尺，周長一尺，上面都有神靈。如果有人在人間，身行惡事、口說惡言、心存惡念，作十惡事，一千人一百人，只有一個神靈護衛。如同百群牛羊，或者千群牛羊，只有一個人牧養護衛一樣。』 現代漢語譯本：佛說：『是的，如果有人身口意都作惡，一百人一千人，只有一個神靈護衛。如果有人在人間，身行善事、口說善言、心存善念，奉行十善事，這樣奉行佛法正見的人，一個人，常常有百個或千個非人護衛。如同國王大臣一個人，常常有百個或千個人在旁邊護衛一樣。』 現代漢語譯本：佛說：『是的，如果有人身口意都行善，奉行十善事，這樣是尊重佛法正見的人，一個人，常常有百個或千個非人在後面護衛。這就是說男子女人，常常有非人護衛。 現代漢語譯本：有三件事，閻浮提世界的人，勝過俱耶尼世界的人。哪三件呢？第一，意念勇猛，在因緣之地。第二，這裡的人，意念勇猛修行梵行。第三，這裡的人意念勇猛趨向佛道，這就是三件。有三件事，俱耶尼世界的人，勝過閻浮提世界的人。

English version: When one desires food and drink, a jeweled bowl filled with food naturally appears in front of them, and they eat. The food vanishes as soon as it enters the mouth, like ghee or sesame oil placed on a fire. After eating, they enter a bathing pool to wash, and then go to the trees, where the branches naturally lower, allowing them to take whatever food they desire, and they make music and dance. They enter gardens and look at houses, seeing countless jade maidens, their minds become disturbed, and they no longer remember their past lives. English version: If someone performs good deeds with their body, speaks good words, and has good thoughts, when their life in the human realm ends, they are reborn in the Tusita Heaven. Upon birth, their body grows to the size of a four or five-year-old in Jambudvipa. They also know the good deeds they performed in their past life, such as giving, keeping precepts, and abandoning evil. They eat natural food, and their body grows like other heavenly beings. They go to bathing pools to wash, and then go to the trees, where they take whatever they need, make music, and dance. They enter gardens and look at houses, seeing countless jade maidens, their minds become disturbed, and they can no longer remember their past lives. English version: If someone performs good deeds with their body, speaks good words, and has good thoughts, when their life ends, they are reborn in the Paranirmitavasavartin Heaven. Upon birth, their body grows to the size of a five or six-year-old in Jambudvipa. If they are reborn in the Paranirmitavasavartin Heaven, their body grows to the size of a six or seven-year-old in Jambudvipa. They know their past lives, the good deeds they performed, such as giving, keeping precepts, and abandoning evil. They also eat natural food, enter bathing pools to wash, and then go to the trees, where the branches naturally lower, allowing them to take whatever clothing and ornaments they desire. They take utensils to eat fruit, make music, and dance. They enter gardens and look at houses, seeing countless jade maidens, their minds become disturbed, and they can no longer remember their past lives. English version: The Buddha said, 'There are three fast days in a month. What are the three? The eighth, fourteenth, and fifteenth days of the month are the three. What is the fast of the eighth day of the month? On the eighth day of the month, the Four Heavenly Kings tell their messengers, 『Go and inspect the four continents, and observe the people. Do you know if there are people in the world who are filial to their parents? Do they serve the Shramanas and Brahmins? Do they respect their elders? Do they observe the fast and keep the precepts? Do they give alms? Do they believe in this life and the next?』 The messengers obey and inspect the world, returning to report, 『Most people are not filial to their parents, do not respect or serve the Shramanas, Brahmins, and elders, and do not observe the fast or give alms.』 Upon hearing this, the Four Heavenly Kings are displeased, saying, 『Now I hear evil words, which diminish the heavens and increase the Asura race.』 If there are many who are filial to their parents, respect and serve the Shramanas, Brahmins, and elders, observe the fast, give alms, and believe in this life and the next, the messengers report this truthfully. Upon hearing this, the Four Heavenly Kings are very pleased, saying, 『Now I hear good words, because many people do good, which increases the heavens and diminishes the Asura race.』 This is the fast of the eighth day of the month. What is the fast of the fourteenth day of the month? On the fourteenth day of the month, the Four Heavenly Kings personally tell their princes to inspect the world and observe the people. They return to report that most people do evil. Upon hearing this, the Four Heavenly Kings are displeased, saying, 『Most people do evil, which diminishes the heavens and increases the Asura race.』 If there are many who do good, the Four Heavenly Kings are pleased, saying, 『This increases the heavens and diminishes the Asura race.』 This is the law of the fast of the fourteenth day of the month. What is the fast of the fifteenth day of the month? On the fifteenth day of the month, the Four Heavenly Kings personally descend to inspect the world and observe the people. Are there any who are filial to their parents, serve the Shramanas, respect their elders, observe the fast, give alms, and believe in this life and the next? If most people do not do these things, the Four Heavenly Kings enter the Sudharma Heaven and tell Indra, 『Most people in the world are not filial to their parents, do not serve the Shramanas, do not respect their elders, do not observe the fast, do not give alms, and do not believe in this life and the next.』 Upon hearing this, Indra says, 『I hear evil words, because they do not do good, which diminishes the heavens and increases the Asura race.』 If there are many who do good, the Four Heavenly Kings enter the Sudharma Heaven and tell Indra and the gods of Trayastrimsa Heaven. Indra of Trayastrimsa Heaven is very pleased, saying, 『Now I hear good words, because most people in the world do good, which increases the heavens and diminishes the Asura race.』 This is the fast of the fifteenth day of the month. These are the three fasts of the fifteenth day.』 English version: The Buddha told the monks, 'If other ascetics ask, 『When all men and women are born, are they protected by spirits?』 If other ascetics ask this, you should answer, 『In the streets and markets, in all slaughterhouses and graveyards, there are non-humans, and there is no empty space.』 The names of these non-humans are based on the names of the districts, counties, towns, and hills, just like the names of rivers and mountains. Non-humans also have these names. Just as people have names for protection, non-humans also have names for protection. If a tree is seven feet tall and one foot in circumference, there are spirits on top of it. If there are people in this world who do evil deeds with their bodies, speak evil words, and have evil thoughts, and commit the ten evils, one thousand or one hundred people are protected by only one spirit. It is like a herd of one hundred or one thousand cattle or sheep, which are herded and protected by only one person.』 English version: The Buddha said, 'Yes, if people do evil with their bodies, words, and thoughts, one hundred or one thousand people are protected by only one spirit. If there are people in this world who do good deeds with their bodies, speak good words, and have good thoughts, and practice the ten good deeds, those who follow the Dharma and have right views, one person is always protected by one hundred or one thousand non-humans. It is like a king or minister, who is always protected by one hundred or one thousand people.』 English version: The Buddha said, 'Yes, if people do good with their bodies, words, and thoughts, and practice the ten good deeds, those who respect the Dharma and have right views, one person is always protected by one hundred or one thousand non-humans behind them. This is to say that men and women are always protected by non-humans.』 English version: There are three things in which the people of Jambudvipa are superior to the people of Kuru. What are the three? First, their minds are courageous in the place of causes and conditions. Second, the people here are courageous in their minds to practice Brahmacharya. Third, the people here are courageous in their minds to approach the Buddha. These are the three. There are three things in which the people of Kuru are superior to the people of Jambudvipa.

。何等為三？牛、羊、珠玉多，是為三，勝閻浮利天下人。

「閻浮利天下人，有三事勝弗于逮天下人。何等為三？一者此間人意勇猛在因緣地、二者此間人勇猛意修梵行、三者此間人有勇猛意趣佛，是為三。弗于逮天下人，有三事勝閻浮利天下。何等為三？一者其地極廣、二者其地極大、三者其處極富，是為三，勝閻浮利天下人。

「閻浮利天下人，有三事勝郁單曰天下人。何等為三？一者意勇猛在住，二者意勇猛修梵行，三者有勇猛意趣佛，是為三。郁單曰天下人，有三事勝閻浮利天下人。何等為三？一者無所繫屬、二者不畜奴婢婦子、三者壽千歲無所缺減，是為三。

「閻浮利天下人，有三事勝阿須倫。何等為三？一者意勇猛在住、二者意精進修梵行、三者有勇猛意趣佛，是為三。諸阿須倫，有三事勝閻浮利人。何等為三？一者壽命長、二者得久在、三者多安隱，是為三。

「閻浮利人，有三事勝四天王天上人。何等為三？一者意勇猛在住、二者意勇猛修梵行、三者有勇猛意趣佛，是為三。四天王天上人，有三事勝閻浮利天下人。何等為三？一者長壽、二者得久在、三者多安隱，是為三。

「閻浮利人，有三事勝忉利天人，焰天、兜率天、無貢高天、他化自轉天人。何等為三？一者意勇猛在住、二者意勇猛修梵行、三者有勇猛意趣佛，是為三。忉利天、焰天、兜率天、尼摩羅天、婆羅尼蜜利耶起致天，有三事勝閻浮利人。何等為三？一者壽命長、二者得久在、三者多安隱，是為三。

「欲界人有十二種。何等為十二？一者泥犁、二者禽獸、三者薜荔、四者世間人、五者阿須倫、六者四天王、七者忉利天、八者焰天、九者兜率天、十者無貢高天、十一者他化自轉天、十二者魔天，是為十二種人為欲界。色行天有十八。何等為十八？一者梵加夷天、梵不數樓天、梵波利沙天、大梵天、阿維比天、波利答天、阿波羅那天、波利多首天、阿波羅天、摩首天、阿披波羅天、維阿天、波利多維天、阿波摩維呵天、維呵天、維阿缽天、阿答和天、善見天、色天、阿迦尼吒天，是為十八色行天。無色行天有四。何等為四？一者虛空智天、二者識智天、三者阿竭然天、四者無思想亦有思想天，是為四無色天。」

佛告諸比丘言：「昔者持地大天神，發起是惡見，言：『但有地，無有水，亦無有火、無有風。』」

佛言：「我爾時往至持地大神所，告持地天神言：『汝為實發起是惡見，言地無有水火風不？』天言：『唯然！世尊。』」佛言：「天！莫說地無水火風。所以者何？地有水火風，地裡數最深。」佛言：「我能知持地大神發起惡見，我便以法勸助，令意開解歡喜，即立遠塵離垢諸法法眼生。譬如白繒凈好持著染中，則受染色好。」

佛言：「如是，持地大神立遠塵離垢諸法法眼生。爾時，持地大神，見在得法，行斷狐疑，白佛言：『我從今已往盡形壽，歸命佛、歸命法、歸命比丘僧，受持優婆夷戒，常有慈心於人及蜎蜚蠕動之類也。』」

佛告比丘：「昔者持水大神，發是惡見，言：『但有水，無有地，亦無火風。』我爾時往至持水大神所，問持水大神言：『汝實為發起惡見，言但有水無有地火風耶？』神言：『唯然！世尊。』佛言：『大神莫得說是語。所以者何？有水亦有火地風，但水裡數大深。』水神即棄捐惡見，我但以法勸助，令意開解歡喜，即立遠塵離垢諸法法眼生。譬如白繒凈好持著染中便受好色，持水大神亦如是。現在得法，行無有狐疑，即白佛言：『我從今已往盡形壽，歸命佛歸命法，歸命比丘僧，受戒，常慈心於人及蜎蜚蠕動之類。』」

佛告比丘：「昔者持火大神，發是惡見，言：『從火，無有地水風。』我爾時往至持火大神所，問言：『汝實為發是惡見，言從火無地水風不？』火神言：『唯然！世尊。』」

佛言：「『天神，莫得說是語

現代漢語譯本：什麼是三種殊勝之處？牛、羊、珠寶玉器眾多，這是三種殊勝之處，勝過閻浮提天下的人。 閻浮提天下的人，有三件事勝過弗于逮天下的人。哪三種呢？一是此間的人意志勇猛於因緣之地，二是此間的人勇猛精進修行梵行，三是此間的人有勇猛的意志趨向佛道，這是三種殊勝之處。弗于逮天下的人，有三件事勝過閻浮提天下的人。哪三種呢？一是他們的土地極其廣闊，二是他們的土地極其巨大，三是他們的地方極其富饒，這是三種殊勝之處，勝過閻浮提天下的人。 閻浮提天下的人，有三件事勝過郁單曰天下的人。哪三種呢？一是意志勇猛於安住，二是意志勇猛修行梵行，三是有勇猛的意志趨向佛道，這是三種殊勝之處。郁單曰天下的人，有三件事勝過閻浮提天下的人。哪三種呢？一是他們無所牽掛，二是他們不蓄養奴婢妻子，三是他們壽命千年而無所缺減，這是三種殊勝之處。 閻浮提天下的人，有三件事勝過阿修羅。哪三種呢？一是意志勇猛於安住，二是意志精進修行梵行，三是有勇猛的意志趨向佛道，這是三種殊勝之處。諸阿修羅，有三件事勝過閻浮提的人。哪三種呢？一是壽命長，二是能夠長久存在，三是多安穩，這是三種殊勝之處。 閻浮提的人，有三件事勝過四天王天上的天人。哪三種呢？一是意志勇猛於安住，二是意志勇猛修行梵行，三是有勇猛的意志趨向佛道，這是三種殊勝之處。四天王天上的天人，有三件事勝過閻浮提天下的人。哪三種呢？一是長壽，二是能夠長久存在，三是多安穩，這是三種殊勝之處。 閻浮提的人，有三件事勝過忉利天人、焰天、兜率天、無貢高天、他化自在天人。哪三種呢？一是意志勇猛於安住，二是意志勇猛修行梵行，三是有勇猛的意志趨向佛道，這是三種殊勝之處。忉利天、焰天、兜率天、尼摩羅天、婆羅尼蜜利耶起致天，有三件事勝過閻浮提的人。哪三種呢？一是壽命長，二是能夠長久存在，三是多安穩，這是三種殊勝之處。 欲界的人有十二種。哪十二種呢？一是泥犁（地獄），二是禽獸，三是薜荔（餓鬼），四是世間人，五是阿修羅，六是四天王，七是忉利天，八是焰天，九是兜率天，十是無貢高天，十一是他化自在天，十二是魔天，這是十二種欲界眾生。色界天有十八種。哪十八種呢？一是梵眾天，二是梵輔天，三是梵眾天，四是大梵天，五是無熱天，六是善見天，七是善現天，八是無煩天，九是無熱天，十是善見天，十一是阿毗波天，十二是維阿天，十三是波利多維天，十四是阿波摩維呵天，十五是維呵天，十六是維阿缽天，十七是阿答和天，十八是色究竟天，這是十八種色界天。無色界天有四種。哪四種呢？一是虛空智天，二是識智天，三是無所有處天，四是非想非非想處天，這是四種無色界天。 佛告訴眾比丘說：『過去，持地大神，發起這樣的邪見，說：『只有地，沒有水，也沒有火，也沒有風。』 佛說：『我當時前往持地大神那裡，告訴持地天神說：『你真的發起了這樣的邪見，說地沒有水火風嗎？』天神說：『是的，世尊。』佛說：『天神，不要說地沒有水火風。為什麼呢？地有水火風，地裡包含的元素最深。』佛說：『我能知道持地大神發起了邪見，我就用佛法勸導他，使他心意開解歡喜，當下就生起了遠離塵垢的清凈法眼。譬如潔白的絲綢，放在染料中，就會染上好的顏色。』 佛說：『像這樣，持地大神生起了遠離塵垢的清凈法眼。當時，持地大神，見到自己證得了佛法，斷除了疑惑，就對佛說：『我從今以後，直到生命終結，都皈依佛、皈依法、皈依比丘僧，受持優婆夷戒，常以慈悲心對待人和一切蠕動的生物。』 佛告訴比丘們：『過去，持水大神，發起了這樣的邪見，說：『只有水，沒有地，也沒有火風。』我當時前往持水大神那裡，問持水大神說：『你真的發起了邪見，說只有水沒有地火風嗎？』神說：『是的，世尊。』佛說：『大神，不要說這樣的話。為什麼呢？有水也有火地風，只是水裡包含的元素最深。』水神就拋棄了邪見，我只是用佛法勸導他，使他心意開解歡喜，當下就生起了遠離塵垢的清凈法眼。譬如潔白的絲綢，放在染料中就會染上好的顏色，持水大神也是這樣。現在證得了佛法，修行沒有疑惑，就對佛說：『我從今以後，直到生命終結，都皈依佛、皈依法、皈依比丘僧，受持戒律，常以慈悲心對待人和一切蠕動的生物。』 佛告訴比丘們：『過去，持火大神，發起了這樣的邪見，說：『只有火，沒有地水風。』我當時前往持火大神那裡，問他說：『你真的發起了這樣的邪見，說只有火沒有地水風嗎？』火神說：『是的，世尊。』 佛說：『天神，不要說這樣的話』

English version: What are the three superiorities? Cattle, sheep, and an abundance of jewels and jade are the three superiorities, surpassing the people of Jambudvipa. The people of Jambudvipa have three things that surpass the people of Purvavideha. What are the three? First, the people here are courageous in their intentions regarding the causes and conditions; second, the people here are courageous in their intentions to cultivate pure conduct; third, the people here have courageous intentions to seek Buddhahood. These are the three superiorities. The people of Purvavideha have three things that surpass the people of Jambudvipa. What are the three? First, their land is extremely vast; second, their land is extremely large; third, their place is extremely wealthy. These are the three superiorities, surpassing the people of Jambudvipa. The people of Jambudvipa have three things that surpass the people of Uttarakuru. What are the three? First, their intentions are courageous in dwelling; second, their intentions are courageous in cultivating pure conduct; third, they have courageous intentions to seek Buddhahood. These are the three superiorities. The people of Uttarakuru have three things that surpass the people of Jambudvipa. What are the three? First, they are free from attachments; second, they do not keep slaves, servants, wives, or children; third, they live for a thousand years without any diminishment. These are the three superiorities. The people of Jambudvipa have three things that surpass the Asuras. What are the three? First, their intentions are courageous in dwelling; second, their intentions are diligent in cultivating pure conduct; third, they have courageous intentions to seek Buddhahood. These are the three superiorities. The Asuras have three things that surpass the people of Jambudvipa. What are the three? First, they have long lifespans; second, they can exist for a long time; third, they have much peace and security. These are the three superiorities. The people of Jambudvipa have three things that surpass the people of the Four Heavenly Kings' Heaven. What are the three? First, their intentions are courageous in dwelling; second, their intentions are courageous in cultivating pure conduct; third, they have courageous intentions to seek Buddhahood. These are the three superiorities. The people of the Four Heavenly Kings' Heaven have three things that surpass the people of Jambudvipa. What are the three? First, they have long lifespans; second, they can exist for a long time; third, they have much peace and security. These are the three superiorities. The people of Jambudvipa have three things that surpass the people of Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Nirmanarati Heaven, and Paranirmitavasavartin Heaven. What are the three? First, their intentions are courageous in dwelling; second, their intentions are courageous in cultivating pure conduct; third, they have courageous intentions to seek Buddhahood. These are the three superiorities. The people of Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Nirmanarati Heaven, and Paranirmitavasavartin Heaven have three things that surpass the people of Jambudvipa. What are the three? First, they have long lifespans; second, they can exist for a long time; third, they have much peace and security. These are the three superiorities. There are twelve kinds of beings in the Desire Realm. What are the twelve? First, the hells; second, animals; third, pretas (hungry ghosts); fourth, humans; fifth, Asuras; sixth, the Four Heavenly Kings; seventh, Trayastrimsha Heaven; eighth, Yama Heaven; ninth, Tushita Heaven; tenth, Nirmanarati Heaven; eleventh, Paranirmitavasavartin Heaven; twelfth, Mara Heaven. These are the twelve kinds of beings in the Desire Realm. There are eighteen heavens in the Form Realm. What are the eighteen? First, Brahma Parishadya Heaven; second, Brahma Purohita Heaven; third, Maha Brahma Heaven; fourth, Parittabha Heaven; fifth, Apramanabha Heaven; sixth, Abhasvara Heaven; seventh, Parittasubha Heaven; eighth, Apramanasubha Heaven; ninth, Subhakrtsna Heaven; tenth, Anabhraka Heaven; eleventh, Punyaprastava Heaven; twelfth, Brhatphala Heaven; thirteenth, Avrha Heaven; fourteenth, Atapa Heaven; fifteenth, Sudrsa Heaven; sixteenth, Sudarsana Heaven; seventeenth, Akanistha Heaven. These are the eighteen heavens of the Form Realm. There are four heavens in the Formless Realm. What are the four? First, the Heaven of Infinite Space; second, the Heaven of Infinite Consciousness; third, the Heaven of Nothingness; fourth, the Heaven of Neither Perception nor Non-Perception. These are the four heavens of the Formless Realm. The Buddha told the monks, 'In the past, the great earth-holding deity held this evil view, saying, 『There is only earth, there is no water, no fire, and no wind.』' The Buddha said, 'At that time, I went to the great earth-holding deity and told him, 『Did you really hold this evil view, saying that there is no water, fire, or wind in the earth?』 The deity said, 『Yes, Venerable One.』 The Buddha said, 『Deity, do not say that there is no water, fire, or wind in the earth. Why? Because there is water, fire, and wind in the earth, and the elements within the earth are the deepest.』 The Buddha said, 『I knew that the great earth-holding deity had held an evil view, so I used the Dharma to encourage him, causing his mind to open up and rejoice. Immediately, he attained the pure Dharma eye, free from dust and defilement. It is like a clean white silk cloth that, when placed in dye, will take on a good color.』 The Buddha said, 'In this way, the great earth-holding deity attained the pure Dharma eye, free from dust and defilement. At that time, the great earth-holding deity, seeing that he had attained the Dharma and had cut off his doubts, said to the Buddha, 『From now until the end of my life, I will take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I will uphold the lay precepts and always have a compassionate heart towards people and all moving creatures.』' The Buddha told the monks, 'In the past, the great water-holding deity held this evil view, saying, 『There is only water, there is no earth, no fire, and no wind.』 At that time, I went to the great water-holding deity and asked him, 『Did you really hold the evil view that there is only water and no earth, fire, or wind?』 The deity said, 『Yes, Venerable One.』 The Buddha said, 『Great deity, do not say such things. Why? Because there is water, and there is also fire, earth, and wind, but the elements within the water are the deepest.』 The water deity then abandoned his evil view. I simply used the Dharma to encourage him, causing his mind to open up and rejoice. Immediately, he attained the pure Dharma eye, free from dust and defilement. It is like a clean white silk cloth that, when placed in dye, will take on a good color. The great water-holding deity was also like this. Now, having attained the Dharma and practicing without doubt, he said to the Buddha, 『From now until the end of my life, I will take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I will uphold the precepts and always have a compassionate heart towards people and all moving creatures.』' The Buddha told the monks, 'In the past, the great fire-holding deity held this evil view, saying, 『There is only fire, there is no earth, water, or wind.』 At that time, I went to the great fire-holding deity and asked him, 『Did you really hold this evil view, saying that there is only fire and no earth, water, or wind?』 The fire deity said, 『Yes, Venerable One.』' The Buddha said, 『Deity, do not say such things』

。所以者何？有火亦有地水風。』爾時，持火大神即棄捐惡見，我便以法勸助，令意開解歡喜，即立遠塵離垢諸法法眼生。譬如白繒凈好持著染中即受好色，持火大神亦如是，現在得法，行無有狐疑，白佛言：『我從今已往盡形壽，歸命佛歸命法歸命比丘僧，受持戒，作優婆夷，常有慈心於人及蜎蜚蠕動之類。』」

佛告比丘：「昔者持風大神，發是惡見，言：『從風，無地水火。』我爾時往至持風大神所，問之言：『汝實發是惡見，言從風無地水火耶？』風神言：『世尊唯然！』佛言：『莫得說是語。所以者何？有風亦有地水火，但風裡數大深。』爾時，持風大神便棄捐惡見。」

佛言：「我以法勸助，令意開解歡喜，即立遠塵離垢諸法法眼生。譬如白繒凈好持著染中即受好色，持風大神亦如是。現在得法，行無狐疑，便白佛言：『我從今已往盡形壽，歸命佛歸命法歸命比丘僧，受戒作優婆夷，常有慈心於人及蜎蜚蠕動之類。』」

佛告比丘言：「云有四色。何等為四？一者有青色、二者有赤色、三者有黃白色、四者有黑色。其有青色云者，中有水界大多；其有赤色云者，中有火界大多；其有黃白色云者，中有地界大多；其有黑色云者，有風界大多。

「雷電有四品。何等為四？一者東方電，名百主。二者南方電，名身味。三者西方電，名阿竭羅。四者北方電，名阿祝藍。何以故於虛空有電出聲？有時身味電與阿祝藍合諍鬥，用是故虛空中出聲。或身味電與百主電共鬥諍，是故云中出聲。有時阿祝藍電與身味電共諍斗時，是故虛空中出聲。何以故虛空雲中出聲？有時地種與水種共諍斗、地種與火種共諍斗、地種與風種共諍鬥，譬如山山相搏卻住。」

佛言：「如是地種與水火風種共諍鬥，是故虛空中出聲，此事卻雨。復有五事失雨，何等為五？一者於是天云起雷出電現應，人謂當天雨，有時風種大起，吹至遠山間墾澤處雨，是為一事失雨。複次，天云起雷出電現應，人謂天當雨，有時火種起焦燒雨水，是為二事失雨。複次，天云起雷出電現應，人謂天當雨，有時阿須倫王，便兩手取雨水著大海中，是為三事失雨。複次，天云起雷出電現應，人謂當雨，時雨師反淫亂，是故天雨不數時節，是為四事失雨。複次，國君行非法、奉癡法、多瞋恚惡，天雨便不時節，是為五事失雨。」

大樓炭經卷第五

戰鬥品第十

佛告比丘：「昔者諸天，欲與阿須倫共戲戰鬥，諸天便在一面住舍營。時，天帝釋告忉利諸天言：『若使我諸天得勝、阿須倫壞者，當以五系，縛維摩質阿須倫。』天帝釋敕諸樂天等，忉利天即受天帝教。爾時，維摩質阿須倫亦復告諸阿須倫言：『若使諸阿須倫得勝、諸天壞者，便當取天帝釋，以五繫縛之。』諸阿須倫受教。爾時，天與阿須倫共戰鬥，諸天便得勝，忉利天便取維摩質阿須倫，以五繫縛，將至善等天，以見天帝釋。若維摩質阿須倫念言：『我樂在天上。』者，便自見繫縛已解，自然天五樂在前。若維摩質阿須倫，自念欲還，便自還五繫縛，失天五樂。」

佛告諸比丘：「阿須倫所被繫縛，如是魔所繫縛復劇。若是念為魔所縛，不念為魔所解。有我念有吾有我爲著，無有我是亦爲著，有色是亦爲著，無有色是亦爲著，亦不有色亦不無色是亦有著，有想者是亦爲著，無想者是亦爲著，亦不有想亦不無想是亦爲著，疫病是爲著瘡、是爲著痛。賢者弟子，聞是著病、著瘡、著痛，樂無所著行是我者是爲著，是為不專一為亂、是為展轉有我、是爲著無有我，是亦爲著。有色是爲著，無色是爲著，亦不有色亦不無色是亦爲著，有想是爲著，無想是爲著，亦不有想亦不無想是亦爲著，著病瘡痛。賢者弟子，聞是著病瘡痛，便樂無所著行

『這是為什麼呢？因為有火，也有地、水、風。』當時，持火大神立即拋棄了錯誤的見解，我便用佛法勸導他，使他心意開解，歡喜，當下就生起了遠離塵垢的清凈法眼。譬如潔白乾凈的絲綢，放在染料中就會染上好看的顏色，持火大神也是這樣，現在得到了佛法，修行沒有疑惑，就對佛說：『我從今以後，直到生命結束，都皈依佛，皈依法，皈依比丘僧，受持戒律，做優婆夷，常常對人和一切會飛會爬的生物都懷有慈悲心。』 佛告訴比丘們：『過去，持風大神產生了錯誤的見解，說：『只有風，沒有地、水、火。』我當時就去到持風大神那裡，問他說：『你真的產生了這樣的錯誤見解，說只有風，沒有地、水、火嗎？』風神說：『世尊，是的！』佛說：『不要說這樣的話。這是為什麼呢？因為有風，也有地、水、火，只是風的範圍廣大而深遠。』當時，持風大神就拋棄了錯誤的見解。』 佛說：『我用佛法勸導他，使他心意開解，歡喜，當下就生起了遠離塵垢的清凈法眼。譬如潔白乾凈的絲綢，放在染料中就會染上好看的顏色，持風大神也是這樣。現在得到了佛法，修行沒有疑惑，就對佛說：『我從今以後，直到生命結束，都皈依佛，皈依法，皈依比丘僧，受戒做優婆夷，常常對人和一切會飛會爬的生物都懷有慈悲心。』 佛告訴比丘們說：『云有四種顏色。是哪四種呢？第一種是青色，第二種是赤色，第三種是黃白色，第四種是黑色。那些青色的云，其中水界成分居多；那些赤色的云，其中火界成分居多；那些黃白色的云，其中地界成分居多；那些黑色的云，其中風界成分居多。 『雷電有四種。是哪四種呢？第一種是東方電，名叫百主。第二種是南方電，名叫身味。第三種是西方電，名叫阿竭羅。第四種是北方電，名叫阿祝藍。為什麼虛空中會有雷電的聲音呢？有時身味電和阿祝藍電互相爭鬥，因此虛空中就發出聲音。有時身味電和百主電互相爭鬥，因此雲中就發出聲音。有時阿祝藍電和身味電互相爭鬥時，因此虛空中就發出聲音。為什麼虛空雲中會發出聲音呢？有時地種和水種互相爭鬥，地種和火種互相爭鬥，地種和風種互相爭鬥，就像山和山互相撞擊一樣。』 佛說：『就像這樣，地種和水、火、風種互相爭鬥，因此虛空中就發出聲音，這件事之後就會下雨。還有五種情況會導致不下雨，是哪五種呢？第一種是，當天空雲層聚集，雷聲響起，閃電出現，人們認為天要下雨時，有時風種大起，把雨吹到遠處的山間或沼澤地，這是第一種不下雨的情況。第二種是，當天空雲層聚集，雷聲響起，閃電出現，人們認為天要下雨時，有時火種升起，燒焦了雨水，這是第二種不下雨的情況。第三種是，當天空雲層聚集，雷聲響起，閃電出現，人們認為天要下雨時，有時阿修羅王會用雙手把雨水取走，倒入大海中，這是第三種不下雨的情況。第四種是，當天空雲層聚集，雷聲響起，閃電出現，人們認為天要下雨時，雨師反而不按時下雨，這是第四種不下雨的情況。第五種是，國君行為不合法，奉行愚癡的法，多有嗔恨和惡行，天雨就不會按時節降臨，這是第五種不下雨的情況。』 《大樓炭經》卷第五 西晉沙門法立和法炬共同翻譯 佛告訴比丘們：『過去，諸天想要和阿修羅一起戲耍戰鬥，諸天就住在一邊安營紮寨。當時，天帝釋告訴忉利諸天說：『如果我諸天能夠戰勝，阿修羅失敗，就應當用五種束縛，捆綁維摩質阿修羅。』天帝釋命令諸樂天等，忉利天就接受了天帝的教令。當時，維摩質阿修羅也告訴諸阿修羅說：『如果諸阿修羅能夠戰勝，諸天失敗，就應當抓住天帝釋，用五種束縛捆綁他。』諸阿修羅接受了教令。當時，天和阿修羅一起戰鬥，諸天就獲得了勝利，忉利天就抓住維摩質阿修羅，用五種束縛捆綁，帶到善等天，去見天帝釋。如果維摩質阿修羅心想：『我喜歡在天上。』那麼，他就會看到自己身上的束縛已經解開，自然而然地有天上的五種快樂出現在眼前。如果維摩質阿修羅自己想回去，就會自己重新被五種束縛捆綁，失去天上的五種快樂。』 佛告訴諸比丘：『阿修羅所受的束縛是這樣，魔所施加的束縛更加厲害。如果念頭認為自己被魔所束縛，就不想著如何從魔的束縛中解脫出來。有『我』的念頭，有『我的』念頭，執著于『我』，沒有『我』的念頭也是一種執著，執著于有色，執著于無色，執著于既非有色也非無色，執著于有想，執著于無想，執著于既非有想也非無想，執著于疾病，執著于瘡，執著于痛苦。賢者的弟子，聽到這些執著于疾病、執著于瘡、執著于痛苦的說法，就喜歡無所執著地修行，認為『這是我』是一種執著，這是不專一，是混亂，是輾轉執著于『我』，執著于沒有『我』，這也是一種執著。執著于有色，執著于無色，執著于既非有色也非無色，執著于有想，執著于無想，執著于既非有想也非無想，執著于疾病、瘡、痛苦。賢者的弟子，聽到這些執著于疾病、瘡、痛苦的說法，就喜歡無所執著地修行。

'Why is that? Because there is fire, and there are also earth, water, and wind.' At that time, the great fire deity immediately abandoned his wrong view, and I then persuaded him with the Dharma, causing his mind to open up and rejoice. Immediately, he attained the pure Dharma eye, free from defilement. It is like a clean, white silk cloth that, when placed in dye, will take on a beautiful color. The great fire deity was also like this. Now having attained the Dharma, he practices without doubt, and said to the Buddha, 'From this day forward, until the end of my life, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of monks. I will uphold the precepts, become a lay follower, and always have a compassionate heart towards people and all creatures that fly and crawl.' The Buddha told the monks, 'In the past, the great wind deity developed the wrong view, saying, 『There is only wind, and no earth, water, or fire.』 At that time, I went to the great wind deity and asked him, 『Have you truly developed this wrong view, saying that there is only wind, and no earth, water, or fire?』 The wind deity said, 『Yes, World Honored One!』 The Buddha said, 『Do not say such things. Why is that? Because there is wind, and there are also earth, water, and fire, but the realm of wind is vast and deep.』 At that time, the great wind deity abandoned his wrong view.' The Buddha said, 'I persuaded him with the Dharma, causing his mind to open up and rejoice. Immediately, he attained the pure Dharma eye, free from defilement. It is like a clean, white silk cloth that, when placed in dye, will take on a beautiful color. The great wind deity was also like this. Now having attained the Dharma, he practices without doubt, and then said to the Buddha, 『From this day forward, until the end of my life, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of monks. I will take the precepts and become a lay follower, and always have a compassionate heart towards people and all creatures that fly and crawl.』 The Buddha told the monks, 'There are four colors of clouds. What are the four? The first is blue, the second is red, the third is yellowish-white, and the fourth is black. Those blue clouds have a large proportion of the water element; those red clouds have a large proportion of the fire element; those yellowish-white clouds have a large proportion of the earth element; and those black clouds have a large proportion of the wind element.' 'There are four kinds of thunder and lightning. What are the four? The first is the eastern lightning, called Hundred Lords. The second is the southern lightning, called Body Taste. The third is the western lightning, called Agadara. The fourth is the northern lightning, called Ajurana. Why is there the sound of thunder and lightning in the sky? Sometimes the Body Taste lightning and the Ajurana lightning fight each other, and therefore a sound is produced in the sky. Sometimes the Body Taste lightning and the Hundred Lords lightning fight each other, and therefore a sound is produced in the clouds. Sometimes when the Ajurana lightning and the Body Taste lightning fight each other, a sound is produced in the sky. Why is there a sound in the sky and clouds? Sometimes the earth element and the water element fight each other, the earth element and the fire element fight each other, and the earth element and the wind element fight each other, just like mountains colliding with each other.' The Buddha said, 'Just like this, the earth element fights with the water, fire, and wind elements, and therefore a sound is produced in the sky, and after this event, it will rain. There are also five reasons why it does not rain. What are the five? The first is that when clouds gather in the sky, thunder rumbles, and lightning appears, and people think it will rain, sometimes the wind element rises greatly and blows the rain to distant mountains or swamps. This is the first reason why it does not rain. The second is that when clouds gather in the sky, thunder rumbles, and lightning appears, and people think it will rain, sometimes the fire element rises and burns the rainwater. This is the second reason why it does not rain. The third is that when clouds gather in the sky, thunder rumbles, and lightning appears, and people think it will rain, sometimes the Asura king takes the rainwater with both hands and pours it into the ocean. This is the third reason why it does not rain. The fourth is that when clouds gather in the sky, thunder rumbles, and lightning appears, and people think it will rain, the rain master does not make it rain on time. This is the fourth reason why it does not rain. The fifth is that if the ruler of a country acts unlawfully, follows foolish teachings, and has much anger and evil, then the rain will not come on time. This is the fifth reason why it does not rain.' The Great Cloud Sutra, Volume Four Taisho Tripitaka, Volume 01, No. 0023, The Great Cloud Sutra The Great Cloud Sutra, Volume Five Translated by the Western Jin Dynasty monks, Dharmaraksha and Dharmaketu Chapter Ten: The Battle The Buddha told the monks, 'In the past, the gods wanted to play and fight with the Asuras, so the gods stayed on one side and set up camp. At that time, the Lord Sakra told the Trayastrimsha gods, 『If we gods are victorious and the Asuras are defeated, then we should bind the Asura Vemacitra with five bonds.』 Lord Sakra ordered the joyful gods, and the Trayastrimsha gods accepted the Lord Sakra』s command. At that time, the Asura Vemacitra also told the Asuras, 『If the Asuras are victorious and the gods are defeated, then we should seize Lord Sakra and bind him with five bonds.』 The Asuras accepted the command. At that time, the gods and Asuras fought together, and the gods were victorious. The Trayastrimsha gods seized the Asura Vemacitra, bound him with five bonds, and took him to the Good Heaven to see Lord Sakra. If the Asura Vemacitra thought, 『I want to be in heaven,』 then he would see that his bonds had been released, and the five heavenly pleasures would naturally appear before him. If the Asura Vemacitra wanted to return, he would be bound again by the five bonds and lose the five heavenly pleasures.』 The Buddha told the monks, 'The bonds that the Asuras are bound by are like this, but the bonds that the demons impose are even more severe. If one thinks that one is bound by demons, one does not think about how to be released from the bonds of demons. The thought of 『I』 exists, the thought of 『mine』 exists, attachment to 『I』 exists, the thought of 『no I』 is also an attachment, attachment to form exists, attachment to formlessness exists, attachment to neither form nor formlessness exists, attachment to perception exists, attachment to non-perception exists, attachment to neither perception nor non-perception exists, attachment to disease exists, attachment to sores exists, attachment to pain exists. The wise disciples, hearing of these attachments to disease, sores, and pain, delight in practicing without attachment. Thinking 『this is me』 is an attachment, this is not being focused, this is confusion, this is the cycle of attachment to 『I』, attachment to 『no I』 is also an attachment. Attachment to form exists, attachment to formlessness exists, attachment to neither form nor formlessness exists, attachment to perception exists, attachment to non-perception exists, attachment to neither perception nor non-perception exists, attachment to disease, sores, and pain exists. The wise disciples, hearing of these attachments to disease, sores, and pain, delight in practicing without attachment.'

佛告比丘：「昔者阿須倫與天戰鬥，釋提桓因告忉利諸天：『若諸天得勝，便當五繫縛維摩質阿須倫。』諸天即受教。爾時，維摩質便復告諸阿須倫：『若我曹得勝者，便當共取天帝釋，五繫縛之。』便共戰鬥。諸天便得勝，則取維摩質阿須倫，五繫縛之，將至善等天等以見天帝釋。維摩質阿須倫，行來善等天，等所見者，便罵詈惡口。爾時侍者，于天帝釋前，便說偈言：

「『天帝釋為恐耶？　　無有力而寂寞？ 目前聞維摩質，　　口所出粗惡語。』

「爾時，天帝釋報侍者說偈言：

「『我不用恐故寂，　　力不少於維摩。 云何人智慧者，　　寧當與愚癡諍？』

「爾時，侍者于天帝釋前，說偈言：

「『若愚癡來斗時，　　不當應忍此事， 于彼當以撾杖，　　便撾擊是愚癡。』

「『我已爲了知是，　　不當與愚癡語， 若愚者有瞋恚，　　智慧者不欲諍。』

「『當知是如是寂，　　天帝釋當見因， 用愚癡謂智為，　　以恐畏故寂寞。 其愚癡自謂為，　　用恐畏故默聲， 用是故復來鬥，　　王恐舍如牛走。』

「爾時，釋提桓因報侍者說偈言：

「『念來嬈輕易我，　　謂為恐故默然， 身之利第一義，　　無有與忍辱等。 其是者弊惡人，　　身有起瞋恚意， 不當發瞋恚向，　　瞋恚者便共諍。』

「爾時，釋提桓因重複報侍者，說偈言：

「『所作有二因緣，　　為身故及他人， 若有起諍斗者，　　智慧者不與鬥。 若有作是二事，　　為己身及他人， 人謂是為愚癡，　　用不解於法故。 無力者謂有力，　　其有力癡強者， 行法者其筋力，　　無有能降伏者。 其有是筋力者，　　於劣人其寂寞， 我知忍為最上，　　涕忍辱於劣人。』」

佛告比丘：「欲知爾時天帝釋，是我身。我忍辱如是，我今亦復忍辱。」

佛語比丘：「昔者阿須倫，與天共鬥得勝，諸天即壞，天帝釋便坐千馬車走還。見睒披大樹上有鳥，諸巢中有二卵，便自說偈言：

「『語御者鳥睒披，　　回馬車當避去， 寧阿須破壞我，　　莫令壞是兩卵。』

「御者即受天帝釋教，回千疋馬車避去。諸阿須倫見天帝釋千疋馬車回還，便言：『欲來與我戰鬥。』以阿須倫即恐怖忙走，諸天即得勝。」

佛告比丘：「欲知爾時天帝釋不？則我身是。我爾時以慈心，念一切人民及蜎蜚蠕動之類亦如是。」

佛告比丘：「昔者諸天，與阿須倫共戰鬥，諸天得勝，阿須倫壞。爾時，天帝釋甚歡喜，還造起大講堂，名為勝。何以故名為勝？勝諸阿須倫故。作百重欄楯，一一欄楯間，各作七百交露。一一交露中，有七百玉女。一一玉女，有七百侍者。爾時，天帝釋不復憂諸玉女衣被飲食，各如前世所行，自然為生。起講堂千世界中，講堂無與天帝釋講堂等者。阿須倫王念言：『我威神乃尊，如是諸日月及忉利天，於我上虛空中住還，我欲取日月之光明，著耳中行至十方。』念是已，便瞋恚無所復隨避。爾時，阿須倫王，念維摩質阿須倫。維摩質阿須倫既知之，便著種種具莊，取種種兵仗騎乘，無央數阿須倫百千俱，往至阿須倫王所，在前住。爾時，阿須倫王復念舍摩利阿須倫。舍摩利阿須倫即復知之，便著種種具莊，取兵仗騎乘，與無央數百千阿須倫，往至阿須倫王所，在前住。爾時，阿須倫王復念滿由阿須倫、祇羅阿須倫，即知之，便著種種具莊，取兵仗，與無央數百千阿須倫俱，往至阿須倫王所，在前住。爾時，阿須倫王自著種種具莊，取兵仗騎乘，與無央數百千阿須倫王圍繞，從城出，往欲與忉利天共戰鬥

現代漢語譯本：佛陀告訴比丘們：『過去，阿修羅與天人戰鬥，釋提桓因告訴忉利諸天：『如果諸天獲勝，就應當用五種束縛捆綁維摩質阿修羅。』諸天接受了教誨。當時，維摩質也告訴阿修羅們：『如果我們獲勝，就應當一起抓住天帝釋，用五種束縛捆綁他。』於是他們開始戰鬥。諸天獲勝，就抓住了維摩質阿修羅，用五種束縛捆綁了他，帶到善等天等處去見天帝釋。維摩質阿修羅在被帶到善等天等處時，見到的人就謾罵，說粗惡的話。當時，侍者在天帝釋面前，說了偈語： 『天帝釋是害怕了嗎？是無力而沉默嗎？明明聽到維摩質，口中說出粗惡的話。』 當時，天帝釋回答侍者，說了偈語： 『我不是因為害怕才沉默，我的力量不少於維摩。為什麼有智慧的人，要和愚癡的人爭論呢？』 當時，侍者在天帝釋面前，說了偈語： 『如果愚癡的人來挑釁，不應該忍受這種事，應該用棍棒，擊打這個愚癡的人。』 『我已經知道這個道理，不應該和愚癡的人說話，如果愚癡的人有嗔恨，有智慧的人不應該和他爭論。』 『應該知道你這樣沉默，天帝釋會看到後果，把愚癡當成智慧，因為害怕才沉默。愚癡的人會認為，你是因為害怕才沉默，因此會再次來挑釁，大王會像牛一樣逃跑。』 當時，釋提桓因回答侍者，說了偈語： 『他們認為我沉默是害怕，來輕視我，身體的利益最重要，沒有什麼比得上忍辱。那些惡劣的人，心中生起嗔恨，不應該向他們發怒，和嗔恨的人爭論。』 當時，釋提桓因再次回答侍者，說了偈語： 『所做的事情有兩種原因，爲了自己和爲了他人，如果有爭鬥發生，有智慧的人不應該參與。如果做了這兩件事，爲了自己和爲了他人，人們會認為這是愚癡，因為不瞭解佛法。沒有力量的人認為自己有力量，有力量的愚癡強者，修行佛法的人，沒有人能降伏他。那些有力量的人，對弱者保持沉默，我知道忍辱是最重要的，對弱者要忍辱。』 佛陀告訴比丘們：『想知道當時的天帝釋是誰嗎？就是我的前身。我當時就是這樣忍辱的，我現在也一樣忍辱。』 佛陀告訴比丘們：『過去，阿修羅與天人戰鬥獲勝，諸天潰敗，天帝釋就坐著千匹馬拉的車逃跑。他看到睒披樹上有鳥，鳥巢里有兩顆卵，就說了偈語： 『告訴御者，鳥在睒披樹上，讓馬車避開，寧願讓阿修羅破壞我，也不能破壞這兩顆卵。』 御者接受了天帝釋的教誨，讓千匹馬拉的車避開了。阿修羅們看到天帝釋的千匹馬拉的車返回，就說：『他要來和我們戰鬥了。』阿修羅們就驚慌逃跑，諸天就獲勝了。』 佛陀告訴比丘們：『想知道當時的天帝釋是誰嗎？就是我的前身。我當時以慈悲心，對待一切人民和飛禽走獸等眾生也是如此。』 佛陀告訴比丘們：『過去，諸天與阿修羅戰鬥，諸天獲勝，阿修羅潰敗。當時，天帝釋非常高興，就建造了一座大講堂，名為勝。為什麼叫勝呢？因為戰勝了阿修羅。講堂有百重欄桿，每個欄桿之間，都有七百個交露。每個交露中，有七百個玉女。每個玉女，有七百個侍者。當時，天帝釋不再為玉女們的衣食擔憂，她們各自如前世所行，自然而生。講堂建在千個世界中，沒有哪個講堂能與天帝釋的講堂相比。阿修羅王想：『我的威神如此尊貴，日月和忉利天都在我上方的虛空中，我想取日月的光明，戴在耳朵上，行走十方。』想到這裡，他就嗔怒，不再躲避。當時，阿修羅王想到了維摩質阿修羅。維摩質阿修羅知道后，就穿戴各種裝備，拿著各種兵器，騎著坐騎，帶著無數阿修羅，來到阿修羅王面前，站在前面。當時，阿修羅王又想到了舍摩利阿修羅。舍摩利阿修羅也知道后，就穿戴各種裝備，拿著兵器，騎著坐騎，帶著無數阿修羅，來到阿修羅王面前，站在前面。當時，阿修羅王又想到了滿由阿修羅、祇羅阿修羅，他們知道后，就穿戴各種裝備，拿著兵器，帶著無數阿修羅，來到阿修羅王面前，站在前面。當時，阿修羅王自己穿戴各種裝備，拿著兵器，騎著坐騎，帶著無數阿修羅王，從城裡出來，想要與忉利天戰鬥。

English version: The Buddha told the monks: 'In the past, the Asuras fought with the gods. Shakra, the lord of the gods, told the gods of Trayastrimsha: 『If the gods win, they should bind Vimalacitra Asura with five bonds.』 The gods accepted the instruction. At that time, Vimalacitra also told the Asuras: 『If we win, we should capture Shakra, the lord of the gods, and bind him with five bonds.』 So they began to fight. The gods won, and they captured Vimalacitra Asura, bound him with five bonds, and took him to the gods of Sudharma to see Shakra. When Vimalacitra Asura was being taken to Sudharma, he cursed and spoke harsh words to those he saw. At that time, an attendant in front of Shakra spoke a verse: 'Is Shakra, the lord of the gods, afraid? Is he silent because he is powerless? He clearly hears Vimalacitra, speaking harsh words from his mouth.' At that time, Shakra, the lord of the gods, replied to the attendant with a verse: 'I am not silent because I am afraid, my power is no less than Vimalacitra's. Why should a wise person argue with a foolish person?' At that time, the attendant in front of Shakra spoke a verse: 'If a foolish person comes to provoke, one should not endure this, one should use a stick to strike this foolish person.' 'I already know this principle, I should not speak with a foolish person. If a foolish person has anger, a wise person should not argue with him.' 'You should know that your silence will have consequences, Shakra, the lord of the gods, will see the result. He takes foolishness for wisdom, and is silent because of fear. The foolish person will think that you are silent because of fear, and therefore will come to provoke again, and the king will run away like a cow.' 'They think that I am silent because of fear, and come to despise me. The benefit of the body is most important, and nothing is comparable to forbearance. Those evil people, who have anger in their hearts, should not be angered, and should not argue with those who are angry.' At that time, Shakra, the lord of the gods, again replied to the attendant with a verse: 'There are two reasons for doing things, for oneself and for others. If there is a fight, a wise person should not participate. If one does these two things, for oneself and for others, people will think it is foolish, because they do not understand the Dharma. Those who have no power think they have power, and the foolish strong ones, those who practice the Dharma, no one can subdue them. Those who have power, are silent towards the weak. I know that forbearance is the most important, and one should be patient with the weak.' The Buddha told the monks: 'Do you want to know who Shakra, the lord of the gods, was at that time? It was my past life. I was so patient at that time, and I am still patient now.' The Buddha told the monks: 'In the past, the Asuras fought with the gods and won, the gods were defeated, and Shakra, the lord of the gods, fled in a chariot pulled by a thousand horses. He saw a bird in a Shimshapa tree, and there were two eggs in the nest, so he spoke a verse: 'Tell the charioteer, the bird is in the Shimshapa tree, let the chariot avoid it. I would rather let the Asuras destroy me, than destroy these two eggs.' The charioteer accepted the instruction of Shakra, the lord of the gods, and made the chariot pulled by a thousand horses avoid it. The Asuras saw the chariot of Shakra, the lord of the gods, returning, and said: 『He is coming to fight us.』 The Asuras were frightened and ran away, and the gods won.' The Buddha told the monks: 'Do you want to know who Shakra, the lord of the gods, was at that time? It was my past life. At that time, I had a compassionate heart, and I treated all people and all living beings, including birds and beasts, in the same way.' The Buddha told the monks: 'In the past, the gods fought with the Asuras, the gods won, and the Asuras were defeated. At that time, Shakra, the lord of the gods, was very happy, and he built a great lecture hall called Victory. Why was it called Victory? Because he had defeated the Asuras. The lecture hall had a hundred layers of railings, and between each railing, there were seven hundred windows. In each window, there were seven hundred jade maidens. Each jade maiden had seven hundred attendants. At that time, Shakra, the lord of the gods, no longer worried about the clothing and food of the jade maidens, they were each born naturally, as they had done in their previous lives. The lecture hall was built in a thousand worlds, and no lecture hall could compare to the lecture hall of Shakra, the lord of the gods. The Asura king thought: 『My power is so great, the sun and moon and the gods of Trayastrimsha are all in the sky above me. I want to take the light of the sun and moon, wear it on my ears, and travel in all directions.』 Thinking this, he became angry and no longer avoided anything. At that time, the Asura king thought of Vimalacitra Asura. When Vimalacitra Asura knew this, he put on various kinds of armor, took various weapons, and rode on his mount, with countless Asuras, he went to the Asura king and stood in front of him. At that time, the Asura king thought of Shamali Asura. When Shamali Asura knew this, he put on various kinds of armor, took weapons, and rode on his mount, with countless Asuras, he went to the Asura king and stood in front of him. At that time, the Asura king thought of Manoyu Asura and Gila Asura, and when they knew this, they put on various kinds of armor, took weapons, and with countless Asuras, they went to the Asura king and stood in front of him. At that time, the Asura king himself put on various kinds of armor, took weapons, and rode on his mount, with countless Asura kings surrounding him, he went out of the city, wanting to fight with the gods of Trayastrimsha.

。爾時，難頭和難龍王，以身繞須彌山七匝，而震動須彌山，以尾搏扇大海，其水跳上至須彌山邊，三百三十六萬里，忉利天即知阿須倫欲來與天戰鬥。爾時，海中諸龍著種種具莊，取兵仗騎乘，皆往逆諸阿須倫共鬥。若鬥得勝者，逐諸阿須倫入其城郭。若諸龍壞不能勝者，便往至拘蹄鬼神所，語諸拘蹄鬼神言：『諸阿須倫，欲與諸天戰鬥，共去逆斗來。』拘蹄諸鬼神聞諸龍語，便著種種衣被具莊，取兵仗騎乘，共往逆阿須倫便戰鬥。若能勝者，逐阿須倫至其城郭。不能勝者，即往至持華鬼神所，語諸持華鬼神言：『阿須倫欲與天共戰鬥，當俱往逆逐之。』持華鬼神從龍及拘蹄鬼神聞是語，便著種種具莊，取兵仗騎乘，共往逆與阿須倫共戰鬥。若得勝者，便逐入其城郭。若不能勝者，便往至蔡陀末鬼神所，語蔡陀末鬼神言：『諸阿須倫，欲與諸天共鬥，當共往逆逐之。』蔡陀末鬼神聞之，便著種種具莊，取兵仗騎乘，共往逆阿須倫共戰鬥。得勝者，即逐阿須倫至其城郭。不能勝者，便往至四天王上，語四天王言：『諸阿須倫，欲與天戰鬥，當共往逆戰鬥逐之。』諸天聞之。爾時，毗沙門大天王念提頭賴天王。提頭賴天王即知之，便著種種具莊，取兵仗騎乘，與無央數提陀羅百千俱前後圍繞，往至毗沙門大天王所，在前住。爾時，毗沙門天王，復念畢樓勒天王。畢樓勒天王即知之，便著種種具莊取兵仗騎乘，畢樓勒天王，與無央數諸天，又與無央數百千俱，畢樓勒天王，又與無央數諸龍百千俱前後圍繞，往至毗沙門大天王所，在前住。爾時，毗沙門天王，著種種具莊，取兵仗騎乘，與無央數百千諸鬼神俱圍繞，及諸天王往，與諸阿須倫共戰鬥。若能得勝者，便逐諸阿須倫至其城郭。不得勝者，即往至善等天等白天帝釋，及語忉利諸天言：『諸阿須倫，欲與天戰鬥，當共往逆斗逐之。』爾時，天帝釋告諸天言：『往至須焰天子所、兜率天子所、尼摩羅天子所、波羅尼蜜天子所言：「阿須倫欲與諸天共戰鬥，當共往斗逐之。」』波羅摩天子即受天帝釋教，往語上四天如是。便各各著種種具莊，取兵杖騎乘來下天，與無央數天人，焰天往須彌山東脅護忉利天；兜率天人往與無央數天人，在須彌山南脅住；尼摩羅天子，與無央數諸天，住須彌山西脅，護忉利天故；波羅尼天子與無央數諸天，往住須彌山北脅，護忉利天故。

「爾時，天帝釋，念維縵諸鬼神。維縵諸鬼神即知之，便著種種具莊，取兵仗騎乘，往至天帝釋所，在前住。爾時，天帝釋念善住象王。善住象王即知之，便著種種具莊，取兵仗騎乘，往至天帝釋所，在前住。爾時，天帝釋復念諸天王。諸天王即知之，便著種種具莊，取兵仗騎乘，往至天帝釋所，在前住。爾時，天帝釋復念忉利諸天。忉利諸天即知之，便著種種具莊，取兵仗騎乘，往至天帝釋所，在前住。爾時，天帝釋自著種種具莊，取兵仗騎乘，坐善住象王脅上，與無央數百千諸天俱，前後圍繞，出天宮，往至諸阿須倫所共戰鬥。刀刃矛箭弓弩，以刺傷諸阿須倫身所，毒痛不可言，以因緣故亦不死。諸阿須倫亦如是，用七寶刀刃矛箭弓弩，以刺傷諸天身，毒痛不可言，以因緣故亦不死。欲行天亦如是，與諸阿須倫戰鬥，因欲藏故，欲因緣故乃如是。」

大樓炭經三小劫品第十一

佛告比丘：「有三小劫。何等為三？一者刀劍劫、二者谷貴劫、三者疫病劫，是為三小劫。刀劍劫者，云何刀劍劫？時，人多非法，愚癡邪見行十惡事。用人行是惡事故，諸所有美味，酥麻油蜜石蜜，諸所有皆滅。諸有好衣，錦白㲲皆滅盡。是天下地，山林溪谷崖岸自然生，諸珠琉璃水精諸寶，皆沒地中，但有棘岸。刀劍劫時，人民不孝順父母、不承事沙門道人、不敬尊長，其惡名遍流行。」

佛言：「譬如今世人，孝順父母、敬順事沙門道人、承用長老言，其善名聞流佈

現代漢語譯本：當時，難頭和難龍王用身體纏繞須彌山七圈，震動須彌山，用尾巴拍打大海，海水濺到須彌山邊，高達三百三十六萬里。忉利天立即知道阿修羅要來與天人戰鬥。當時，海中的龍都穿戴好各種裝備，拿起兵器，騎上坐騎，都去迎戰阿修羅。如果戰鬥勝利，就追趕阿修羅進入他們的城池。如果龍戰敗不能取勝，就去拘蹄鬼神那裡，告訴拘蹄鬼神說：『阿修羅要與天人戰鬥，一起去迎戰他們。』拘蹄鬼神聽到龍的話，就穿戴好各種衣物裝備，拿起兵器，騎上坐騎，一起去迎戰阿修羅。如果能戰勝，就追趕阿修羅到他們的城池。如果不能戰勝，就去持華鬼神那裡，告訴持華鬼神說：『阿修羅要與天人戰鬥，應當一起去迎戰他們。』持華鬼神從龍和拘蹄鬼神那裡聽到這話，就穿戴好各種裝備，拿起兵器，騎上坐騎，一起去迎戰阿修羅。如果能戰勝，就追趕他們到城池。如果不能戰勝，就去蔡陀末鬼神那裡，告訴蔡陀末鬼神說：『阿修羅要與天人戰鬥，應當一起去迎戰他們。』蔡陀末鬼神聽到這話，就穿戴好各種裝備，拿起兵器，騎上坐騎，一起去迎戰阿修羅。如果能戰勝，就追趕阿修羅到他們的城池。如果不能戰勝，就去四天王那裡，告訴四天王說：『阿修羅要與天人戰鬥，應當一起去迎戰他們。』諸天聽到這話。當時，毗沙門大天王想念提頭賴天王。提頭賴天王立即知道，就穿戴好各種裝備，拿起兵器，騎上坐騎，與無數提陀羅百千人前後圍繞，前往毗沙門大天王那裡，站在前面。當時，毗沙門天王又想念畢樓勒天王。畢樓勒天王立即知道，就穿戴好各種裝備，拿起兵器，騎上坐騎，畢樓勒天王與無數諸天，又與無數百千人，畢樓勒天王又與無數諸龍百千人前後圍繞，前往毗沙門大天王那裡，站在前面。當時，毗沙門天王穿戴好各種裝備，拿起兵器，騎上坐騎，與無數百千鬼神圍繞，以及諸天王一起，去與阿修羅戰鬥。如果能戰勝，就追趕阿修羅到他們的城池。如果不能戰勝，就去善等天那裡，告訴天帝釋，以及告訴忉利諸天說：『阿修羅要與天人戰鬥，應當一起去迎戰他們。』當時，天帝釋告訴諸天說：『去須焰天子那裡、兜率天子那裡、尼摩羅天子那裡、波羅尼蜜天子那裡說：「阿修羅要與天人戰鬥，應當一起去迎戰他們。」』波羅摩天子接受天帝釋的教誨，去告訴以上四天。他們各自穿戴好各種裝備，拿起兵器，騎上坐騎，從天上下來，與無數天人，焰天前往須彌山東側，保護忉利天；兜率天人與無數天人，在須彌山南側駐守；尼摩羅天子與無數諸天，駐守須彌山西側，保護忉利天；波羅尼天子與無數諸天，前往駐守須彌山北側，保護忉利天。 當時，天帝釋想念維縵鬼神。維縵鬼神立即知道，就穿戴好各種裝備，拿起兵器，騎上坐騎，前往天帝釋那裡，站在前面。當時，天帝釋想念善住象王。善住象王立即知道，就穿戴好各種裝備，拿起兵器，騎上坐騎，前往天帝釋那裡，站在前面。當時，天帝釋又想念諸天王。諸天王立即知道，就穿戴好各種裝備，拿起兵器，騎上坐騎，前往天帝釋那裡，站在前面。當時，天帝釋又想念忉利諸天。忉利諸天立即知道，就穿戴好各種裝備，拿起兵器，騎上坐騎，前往天帝釋那裡，站在前面。當時，天帝釋自己穿戴好各種裝備，拿起兵器，騎上坐騎，坐在善住象王的背上，與無數百千諸天一起，前後圍繞，出天宮，前往阿修羅那裡戰鬥。刀刃、矛、箭、弓弩刺傷阿修羅的身體，痛苦難言，但因為因緣的緣故也不會死。阿修羅也一樣，用七寶刀刃、矛、箭、弓弩刺傷諸天的身體，痛苦難言，但因為因緣的緣故也不會死。想要戰鬥的天人也是這樣，與阿修羅戰鬥，因為想要隱藏的緣故，因為慾望的緣故才這樣。 《大樓炭經》三小劫品第十一 佛告訴比丘：『有三種小劫。哪三種呢？一是刀劍劫，二是谷貴劫，三是疫病劫，這就是三種小劫。刀劍劫是什麼樣的呢？當時，人們大多不守法，愚癡邪見，行十惡事。因為人們行這些惡事，所有美味，酥油、麻油、蜂蜜、石蜜，所有這些都消失了。所有好衣服，錦緞、白布都消失了。這天下的大地，山林、溪谷、崖岸自然生長，各種珍珠、琉璃、水晶等寶物，都沉入地下，只剩下荊棘叢生的岸邊。刀劍劫時，人民不孝順父母，不侍奉沙門道人，不尊敬長輩，他們的惡名傳遍各地。』 佛說：『譬如現在的人，孝順父母，尊敬侍奉沙門道人，聽從長輩的話，他們的善名廣為流傳。』

English version: At that time, Nandha and Nanda Dragon Kings coiled their bodies around Mount Sumeru seven times, causing it to shake. They slapped the great ocean with their tails, causing the water to splash up to the edge of Mount Sumeru, a distance of 336 million miles. The Trayastrimsha Heaven immediately knew that the Asuras were coming to fight the Devas. At that time, the dragons in the sea all donned various armaments, took up weapons, and mounted their steeds, all going to meet the Asuras in battle. If they won the battle, they would chase the Asuras into their cities. If the dragons were defeated and could not win, they would go to the Kutika Yakshas and tell them, 'The Asuras are going to fight the Devas, let us go together to meet them.' The Kutika Yakshas, hearing the words of the dragons, donned various garments and armaments, took up weapons, and mounted their steeds, going together to meet the Asuras in battle. If they could win, they would chase the Asuras into their cities. If they could not win, they would go to the Dharaka Yakshas and tell them, 'The Asuras are going to fight the Devas, we should go together to meet them.' The Dharaka Yakshas, hearing these words from the dragons and the Kutika Yakshas, donned various armaments, took up weapons, and mounted their steeds, going together to meet the Asuras in battle. If they won, they would chase them into their cities. If they could not win, they would go to the Caitramala Yakshas and tell them, 'The Asuras are going to fight the Devas, we should go together to meet them.' The Caitramala Yakshas, hearing this, donned various armaments, took up weapons, and mounted their steeds, going together to meet the Asuras in battle. If they won, they would chase the Asuras into their cities. If they could not win, they would go to the Four Great Kings and tell them, 'The Asuras are going to fight the Devas, we should go together to meet them in battle.' The Devas heard this. At that time, the Great King Vaisravana thought of King Dhrtarastra. King Dhrtarastra immediately knew this, and donned various armaments, took up weapons, and mounted his steed, with countless hundreds of thousands of Dhrtarastras surrounding him, going to the place of the Great King Vaisravana, and standing before him. At that time, King Vaisravana again thought of King Virudhaka. King Virudhaka immediately knew this, and donned various armaments, took up weapons, and mounted his steed. King Virudhaka, with countless Devas, and countless hundreds of thousands of others, and countless hundreds of thousands of dragons surrounding him, went to the place of the Great King Vaisravana, and stood before him. At that time, King Vaisravana donned various armaments, took up weapons, and mounted his steed, with countless hundreds of thousands of Yakshas surrounding him, and the other Deva Kings, going to fight the Asuras. If they could win, they would chase the Asuras into their cities. If they could not win, they would go to the Sudharma Devas and tell Sakra, the Lord of the Devas, and the Trayastrimsha Devas, 'The Asuras are going to fight the Devas, we should go together to meet them in battle.' At that time, Sakra, the Lord of the Devas, told the Devas, 'Go to the Suyama Deva, the Tusita Deva, the Nirmanarati Deva, and the Paranirmita Vasavartin Deva, and tell them, 「The Asuras are going to fight the Devas, we should go together to meet them in battle.」' The Paramartha Deva received the teaching of Sakra, the Lord of the Devas, and went to tell the four heavens above. They each donned various armaments, took up weapons, and mounted their steeds, coming down from the heavens, with countless Devas and humans. The Suyama Devas went to the east side of Mount Sumeru to protect the Trayastrimsha Heaven; the Tusita Devas and countless Devas stayed on the south side of Mount Sumeru; the Nirmanarati Devas, with countless Devas, stayed on the west side of Mount Sumeru, to protect the Trayastrimsha Heaven; the Paranirmita Vasavartin Devas, with countless Devas, went to stay on the north side of Mount Sumeru, to protect the Trayastrimsha Heaven. At that time, Sakra, the Lord of the Devas, thought of the Vimana Yakshas. The Vimana Yakshas immediately knew this, and donned various armaments, took up weapons, and mounted their steeds, going to the place of Sakra, the Lord of the Devas, and standing before him. At that time, Sakra, the Lord of the Devas, thought of the Sudarsana Elephant King. The Sudarsana Elephant King immediately knew this, and donned various armaments, took up weapons, and mounted his steed, going to the place of Sakra, the Lord of the Devas, and standing before him. At that time, Sakra, the Lord of the Devas, again thought of the Deva Kings. The Deva Kings immediately knew this, and donned various armaments, took up weapons, and mounted their steeds, going to the place of Sakra, the Lord of the Devas, and standing before him. At that time, Sakra, the Lord of the Devas, again thought of the Trayastrimsha Devas. The Trayastrimsha Devas immediately knew this, and donned various armaments, took up weapons, and mounted their steeds, going to the place of Sakra, the Lord of the Devas, and standing before him. At that time, Sakra, the Lord of the Devas, himself donned various armaments, took up weapons, and mounted his steed, sitting on the back of the Sudarsana Elephant King, with countless hundreds of thousands of Devas surrounding him, leaving the heavenly palace, and going to the place of the Asuras to fight. The blades, spears, arrows, and crossbows pierced the bodies of the Asuras, causing unspeakable pain, but because of their karma, they did not die. The Asuras were the same, using seven-jeweled blades, spears, arrows, and crossbows to pierce the bodies of the Devas, causing unspeakable pain, but because of their karma, they did not die. The Devas who wanted to fight were also like this, fighting with the Asuras, because of the desire to hide, because of the desire, it was like this. The Eleventh Chapter on the Three Small Kalpas from the Mahakarunika Sutra The Buddha told the Bhikshus, 'There are three small kalpas. What are the three? The first is the kalpa of swords, the second is the kalpa of expensive grains, and the third is the kalpa of epidemics. These are the three small kalpas. What is the kalpa of swords? At that time, people are mostly unlawful, foolish, and have wrong views, engaging in the ten evil deeds. Because people engage in these evil deeds, all delicious foods, such as ghee, sesame oil, honey, and rock sugar, all disappear. All good clothes, such as brocade and white cloth, all disappear. The land of this world, the mountains, forests, streams, valleys, and cliffs, naturally grow, and all pearls, lapis lazuli, crystal, and other treasures, all sink into the ground, leaving only thorny shores. During the kalpa of swords, people are not filial to their parents, do not serve the Shramanas and ascetics, and do not respect their elders, and their evil names spread everywhere.' The Buddha said, 'For example, people in the present world are filial to their parents, respect and serve the Shramanas and ascetics, and follow the words of their elders, and their good names are widely spread.'

。如是刀劍劫時人民，不孝順父母、不承事道人沙門、不敬長老，惡名聞流佈。刀劍劫時，都無有善，何況有行善者耶？刀劍劫時，是天下人，無有賈貸者，諸大樹木皆墮，地但有溝坑，高卑不平，有水蕩波處崩岸，河水深在底，人民少，但懷恐怖，衣毛為豎。刀劍劫時，人民相見但欲相賊害，譬如野澤之中獦者見麋鹿，欲殺害之。如是刀劍劫時，人民相見但欲相賊害，手捉取草木瓦石，皆化為刀劍，展轉相殺。爾時人壽十歲耳！中有黠者智慧，走入山林溪谷深河岸中藏匿，言：『無有能殺我者，我亦不殺人。』便在彼食果蓏樹根。刀劍劫者，相殺七日乃休。爾時人民死者皆墮泥犁中。所以者何？彼刀劍劫時，人各各懷毒意相念惡，無善意而死。刀劍劫時如是也。」

佛語比丘：「谷貴劫時云何？谷貴劫中時，人民多非法，愚癡邪見嫉妒慳貪，守財不肯佈施。用是故，天雨不為時節。用天雨不時節故，人民所耕種，枯死不生，但有枯莖，用是故谷貴，人收掃畦中落谷，才自活命。谷貴劫時如是也。複次，谷貴劫時，人行掃街，市裡均谷，以自給活。複次，谷貴劫時，樹葉落入地，人鑿地取樹葉，煮食之。谷貴劫時，人民困厄如是也。谷貴劫時，飢餓死者多，歲死骸骨解散在地，人皆飢餓，收取市裡街道骸骨，煮用食之，人民飢餓，乃如是也。谷貴劫時，人死者墮餓鬼中。所以者何？谷貴劫時，人民相嫉妒慳貪，是為谷貴劫也。」

佛語比丘：「疾病劫時云何？疾病劫時，人民奉行經戒，正見離邪見，行十善事，用是故，爾時他方世界諸鬼神，來嬈是諸人，撾捶諸人，撓亂其意；此間鬼神淫亂，是故他方鬼神，得來嬈諸人，撾捶撓亂其意。譬如王者，若大臣敕兵使守護城門，此諸淫亂，若他國有強賊來，鈔掠此郡國縣邑如是。疾病劫時人民，奉行經戒，正見離邪見，奉十善事，他方鬼神，來觸嬈人，撾捶撓亂其意。疾病劫時人，死者皆生天上。所以者何？疾病劫時，人民轉相勞問言：『云何？為安隱不？為差未？』是為疾病劫時。是為三小劫也。」

大樓炭經災變品第十二

佛語比丘：「天地有三災變。何等為三？一者火災變、二者水災變、三者風災變，是為三災變。災變時人會三處。何等為三？遭火災變時，人悉上第十五阿衛貨羅天上，聚會眾多；遭水災變時，人悉上第十九首皮斤天上，聚會眾多；遭風災變時，人悉上第二十三維呵天上，聚會眾多。遭火災變時，天下人皆行非法，邪見不見正，犯十惡事。用人民皆行非法，奉邪見不見三行，行十惡事故，天雨不時節。天不雨已后，是天下所有樹木草藥萬物，皆枯死不復生。」

佛告比丘言：「是為非常、無堅固、不得久，是為老極，故當創厭，至令一切度，自求解脫矣。久久不可計，大亂風起，入大海三百三十六萬里，取日大城郭，上須彌山邊百六十八萬里，著本日道中。用是故，世間有兩日出，日出之後，諸渠小河水，皆枯竭無有水。」

佛言：「是為非常、無堅固、不得久，是為老極，故當創厭，至得解脫自然之道。后時久久，不可復計，大亂風起，吹彼大海水三百三十六萬里，入取日大城郭，上須彌山王邊百六十八萬里，著日城郭道中。用是故，世間有三日出，諸有大河江流，邪遠、阿夷趣、摩醯、和叉、信他、流江，皆枯盡無有餘也。」

佛語比丘：「非常、無堅固乃如是，是為老極。故當創厭遠之，至得解脫自然之道矣。后復久久不可計，有大亂風起，吹海水，波三百三十六萬里，入取日大城郭，出上須彌山王邊百六十八萬里，著日道中。用是故，世間有四日出，諸流泉大泉，及阿耨達池、紅蓮華池、青蓮華池、白蓮華池、黃蓮華池、摩那街大池、那利大池，皆枯盡無餘也。」

佛語比丘：「非常、無堅固乃如是，不可得久，是為老極。故當創厭遠，至得解脫自然之道矣

現代漢語譯本：當刀劍劫發生時，人們不孝順父母，不供養修行者和沙門，不尊敬長者，惡名遠揚。在刀劍劫時，沒有善行，更不用說行善的人了。刀劍劫時，天下人之間沒有買賣交易，所有的大樹都倒塌，地上只有溝壑，高低不平，有水的地方波濤洶涌，岸邊崩塌，河水深不見底，人民稀少，只感到恐懼，汗毛都豎了起來。刀劍劫時，人們相見只想互相殘殺，就像在野澤中獵人看到麋鹿一樣，想要殺害它們。在刀劍劫時，人們相見只想互相殘殺，手中拿著草木瓦石，都會變成刀劍，互相殘殺。那時人的壽命只有十歲！其中有聰明智慧的人，會逃到山林溪谷深河岸邊藏匿，說：『沒有人能殺我，我也不會殺人。』他們就在那裡吃果實和樹根。刀劍劫的互相殘殺會持續七天才會停止。那時死去的人都會墮入地獄。為什麼呢？因為在刀劍劫時，人們都懷著惡毒的心思，沒有善念而死去。刀劍劫就是這樣。 現代漢語譯本：佛陀告訴比丘：『谷貴劫時會怎樣呢？』在谷貴劫時，人們大多不守法，愚癡邪見，嫉妒慳貪，守財不肯佈施。因此，天降雨水不合時節。因為天雨不合時節，人們所耕種的作物都枯死不生，只有枯莖，因此穀物昂貴，人們只能撿拾田埂上掉落的穀粒來維持生命。谷貴劫就是這樣。此外，在谷貴劫時，人們會清掃街道，在市場上平均分配穀物，以維持生計。此外，在谷貴劫時，樹葉落到地上，人們會挖地取樹葉煮食。谷貴劫時，人們的困境就是這樣。谷貴劫時，餓死的人很多，每年死去的骸骨散落在地上，人們都飢餓難耐，會撿拾街道上的骸骨煮食，人們的飢餓就是這樣。谷貴劫時，死去的人會墮入餓鬼道。為什麼呢？因為在谷貴劫時，人們互相嫉妒慳貪，這就是谷貴劫。』 現代漢語譯本：佛陀告訴比丘：『疾病劫時會怎樣呢？』在疾病劫時，人們奉行戒律，持正見遠離邪見，行十善事，因此，那時其他世界的鬼神會來騷擾這些人，毆打他們，擾亂他們的心意；此地的鬼神衰弱，所以其他世界的鬼神才能來騷擾這些人，毆打擾亂他們的心意。就像國王，如果大臣命令士兵守護城門，這些士兵衰弱，如果有其他國家的強盜來，就會掠奪這個郡縣。疾病劫時，人們奉行戒律，持正見遠離邪見，奉行十善事，其他世界的鬼神會來侵擾人們，毆打擾亂他們的心意。疾病劫時死去的人都會升到天上。為什麼呢？因為在疾病劫時，人們會互相問候：『怎麼樣？平安嗎？好些了嗎？』這就是疾病劫。這就是三個小劫。』 現代漢語譯本：大樓炭經災變品第十二 現代漢語譯本：佛陀告訴比丘：『天地有三種災變。是哪三種呢？一是火災變，二是水災變，三是風災變，這就是三種災變。災變時人們會聚集在三個地方。是哪三個地方呢？遭遇火災變時，人們都會到第十五阿衛貨羅天上，聚集眾多；遭遇水災變時，人們都會到第十九首皮斤天上，聚集眾多；遭遇風災變時，人們都會到第二十三維呵天上，聚集眾多。遭遇火災變時，天下的人都行非法之事，持邪見不持正見，犯十惡事。因為人們都行非法之事，奉行邪見不奉行三行，行十惡事，所以天降雨水不合時節。天不降雨之後，天下所有的樹木草藥萬物，都會枯死不再生長。』 現代漢語譯本：佛陀告訴比丘說：『這是無常的，不堅固的，不能長久的，這是衰老的極致，所以應當生起厭離心，直到一切都度脫，自己求解脫。』過了很久很久，無法計算，大亂風颳起，進入大海三百三十六萬里，取走太陽的城郭，到達須彌山邊一百六十八萬里，放在太陽執行的軌道中。因此，世間會出現兩個太陽，太陽出來之後，所有的水渠小河的水，都會枯竭沒有水。 現代漢語譯本：佛陀說：『這是無常的，不堅固的，不能長久的，這是衰老的極致，所以應當生起厭離心，直到獲得解脫的自然之道。』後來過了很久很久，無法計算，大亂風颳起，吹動大海的水三百三十六萬里，進入取走太陽的城郭，到達須彌山王邊一百六十八萬里，放在太陽城郭的軌道中。因此，世間會出現三個太陽，所有的大河江流，邪遠、阿夷趣、摩醯、和叉、信他、流江，都會枯竭沒有剩餘。 現代漢語譯本：佛陀告訴比丘：『無常、不堅固就是這樣，這是衰老的極致。所以應當生起厭離心遠離它，直到獲得解脫的自然之道。』後來又過了很久很久，無法計算，有大亂風颳起，吹動海水，波濤三百三十六萬里，進入取走太陽的城郭，到達須彌山王邊一百六十八萬里，放在太陽的軌道中。因此，世間會出現四個太陽，所有的泉水大泉，以及阿耨達池、紅蓮花池、青蓮花池、白蓮花池、黃蓮花池、摩那街大池、那利大池，都會枯竭沒有剩餘。 現代漢語譯本：佛陀告訴比丘：『無常、不堅固就是這樣，不能長久，這是衰老的極致。所以應當生起厭離心遠離它，直到獲得解脫的自然之道。』

English version: When the kalpa of swords and weapons occurs, people are not filial to their parents, do not serve ascetics and śramaṇas, and do not respect elders, and their evil reputation spreads far and wide. During the kalpa of swords and weapons, there is no good, let alone those who practice good. During the kalpa of swords and weapons, there is no trade or exchange among the people of the world, all the large trees fall, the ground is full of ditches, uneven, where there is water, the waves are turbulent, the banks collapse, the river water is deep and bottomless, the people are few, and they only feel fear, and their hair stands on end. During the kalpa of swords and weapons, people only want to kill each other when they meet, just like a hunter in the wilderness seeing a deer, wanting to kill it. During the kalpa of swords and weapons, people only want to kill each other when they meet, and the grass, wood, tiles, and stones they hold in their hands all turn into swords, and they kill each other. At that time, people's lifespan is only ten years! Among them, there are clever and wise people who will flee to the mountains, valleys, deep riverbanks to hide, saying: 'No one can kill me, and I will not kill anyone.' They will eat fruits and tree roots there. The mutual killing of the kalpa of swords and weapons will last for seven days before it stops. At that time, the people who die will all fall into hell. Why? Because during the kalpa of swords and weapons, people all harbor evil thoughts and die without good intentions. This is how the kalpa of swords and weapons is. English version: The Buddha told the monks: 'What will happen during the kalpa of expensive grains?' During the kalpa of expensive grains, most people are lawless, ignorant, have wrong views, are jealous and stingy, and hoard wealth without being willing to give. Therefore, the rain does not fall at the right time. Because the rain does not fall at the right time, the crops that people cultivate all wither and do not grow, only the withered stems remain, so the grains are expensive, and people can only pick up the fallen grains on the ridges to sustain their lives. This is how the kalpa of expensive grains is. In addition, during the kalpa of expensive grains, people will sweep the streets and distribute grains equally in the market to maintain their livelihoods. In addition, during the kalpa of expensive grains, when leaves fall to the ground, people will dig the ground to collect leaves to cook and eat. This is how the people suffer during the kalpa of expensive grains. During the kalpa of expensive grains, many people die of starvation, and the bones of those who die each year are scattered on the ground. People are so hungry that they will pick up the bones on the streets and cook them to eat. This is how people suffer from hunger. During the kalpa of expensive grains, those who die will fall into the realm of hungry ghosts. Why? Because during the kalpa of expensive grains, people are jealous and stingy with each other, and this is the kalpa of expensive grains.' English version: The Buddha told the monks: 'What will happen during the kalpa of diseases?' During the kalpa of diseases, people observe precepts, hold right views and abandon wrong views, and practice the ten good deeds. Therefore, at that time, ghosts and spirits from other worlds will come to harass these people, beat them, and disturb their minds; the ghosts and spirits of this place are weak, so the ghosts and spirits of other worlds can come to harass these people, beat them, and disturb their minds. It is like a king, if a minister orders soldiers to guard the city gates, and these soldiers are weak, if robbers from other countries come, they will plunder this county. During the kalpa of diseases, people observe precepts, hold right views and abandon wrong views, and practice the ten good deeds. Ghosts and spirits from other worlds will come to harass people, beat them, and disturb their minds. Those who die during the kalpa of diseases will all be reborn in heaven. Why? Because during the kalpa of diseases, people will ask each other: 'How are you? Are you safe? Are you better?' This is the kalpa of diseases. These are the three minor kalpas.' English version: The Twelfth Chapter on Calamities from the Great Cloud Sutra English version: The Buddha told the monks: 'There are three calamities of heaven and earth. What are the three? First is the fire calamity, second is the water calamity, and third is the wind calamity. These are the three calamities. During the calamities, people will gather in three places. What are the three places? When encountering the fire calamity, people will all go to the fifteenth Āveha-vara heaven and gather in large numbers; when encountering the water calamity, people will all go to the nineteenth Śūrpikā heaven and gather in large numbers; when encountering the wind calamity, people will all go to the twenty-third Vihā heaven and gather in large numbers. When encountering the fire calamity, all the people of the world will do unlawful things, hold wrong views and not hold right views, and commit the ten evil deeds. Because people all do unlawful things, hold wrong views and do not hold the three practices, and commit the ten evil deeds, the rain does not fall at the right time. After the rain does not fall, all the trees, herbs, and all things in the world will wither and no longer grow.' English version: The Buddha told the monks: 'This is impermanent, not firm, and cannot last long. This is the extreme of old age, so one should generate a sense of revulsion until all are liberated and seek liberation for oneself.' After a very long time, which cannot be calculated, a great chaotic wind will rise, enter the ocean for 336 million miles, take the city of the sun, reach 168 million miles beside Mount Sumeru, and place it in the path of the sun. Therefore, two suns will appear in the world, and after the sun rises, all the canals and small rivers will dry up and have no water. English version: The Buddha said: 'This is impermanent, not firm, and cannot last long. This is the extreme of old age, so one should generate a sense of revulsion until one obtains the natural path of liberation.' Later, after a very long time, which cannot be calculated, a great chaotic wind will rise, blow the water of the ocean for 336 million miles, enter the city of the sun, reach 168 million miles beside Mount Sumeru, and place it in the path of the city of the sun. Therefore, three suns will appear in the world, and all the great rivers and streams, Xieyuan, Ayiqu, Mohe, Hexa, Xinta, and Liujiang, will all dry up and have nothing left. English version: The Buddha told the monks: 'Impermanence and non-firmness are like this, this is the extreme of old age. Therefore, one should generate a sense of revulsion and stay away from it until one obtains the natural path of liberation.' Later, after a very long time, which cannot be calculated, a great chaotic wind will rise, blow the seawater, waves for 336 million miles, enter the city of the sun, reach 168 million miles beside Mount Sumeru, and place it in the path of the sun. Therefore, four suns will appear in the world, and all the springs and great springs, as well as Anavatapta Lake, the Red Lotus Pond, the Blue Lotus Pond, the White Lotus Pond, the Yellow Lotus Pond, the Manajie Great Pond, and the Nali Great Pond, will all dry up and have nothing left. English version: The Buddha told the monks: 'Impermanence and non-firmness are like this, it cannot last long, this is the extreme of old age. Therefore, one should generate a sense of revulsion and stay away from it until one obtains the natural path of liberation.'

。后復久久不可計，大亂風起，吹大海水，波三百三十六萬里，入取日大城郭，上須彌山王邊百六十八萬里，著日道中。用是故，世間有五日出，大海水稍減，四千里、八千里、萬二千里、至減二萬八千里。」

佛語比丘：「非常、無堅固乃如是，不可得久，是為老極。故當創厭遠，至得解脫自然之道矣。五日出時，燋大海水，至余有二萬八千里、萬八千里、萬四千里、八千里、四千里。有時海水稍減，余有七樹六樹五樹四樹三樹二樹一樹后稍減，余有七人六人五人四人三人二人一人。海水余有沒一人，后稍減至人腰，稍至人膝，后余有少許水。譬如天雨牛蹄中水，后稍減久久，大海水皆盡，不能濕人指。譬如脂膏之汁著大火中即無煙矣。」

佛語比丘：「非常、無堅固乃如是，故當創厭遠，至得解脫自然之道矣。后復甚久久不可計，大亂風吹大海水，波三百三十六萬里，入取日大城郭，上須彌山王邊百六十八萬里，著日道中。用是故，世間有六日出，四大天下及八萬城，大山及須彌山王，皆燒炙出煙。譬如大陶家初然火出煙狀。」

佛語比丘：「如是世間有六日出時，燒炙四大天下及八萬城諸、大山須彌山王，皆煙出。譬如脂膏濕著大火中即無煙矣。」

佛語比丘：「非常、無堅固，故當創厭，求索解脫得自然之道矣。后復甚久久，有大亂風起，吹大海水，波三百三十六萬里，入取日大城郭，出上須彌山王邊，著日道中。用是故，世間有七日出，四大天下及八萬城，諸大山須彌山王嵚峨動搖。譬如大鼎鑊熾其火，鑊沸踴躍，七日出時如是也。四天下、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天、梵迦夷天宮，皆嵚峨動搖也。風高諸天宮，上著阿衛貨羅天。彼諸初生天子，見火皆恐怖，先生諸天語初生天子：『汝莫怖恐，我昔更見燒時，火齊此不過。』爾時，四大天下及八萬城諸大山及須彌山，皆嵚峨動搖。須彌山王四千里一崩墮，八千里、萬二千里、萬六千里、二萬四千里、三萬八千里而崩墮。譬如脂膏濕著大火中，即無煙亦無餘矣。」

佛語比丘：「所有非常、無堅固乃如是，是為老極。故當創厭遠，至得解脫自然之道。誰當信世間有七日出時？獨有見者信之耳！誰當信四大天下及八萬城諸，大山及須彌山王燒出煙？獨有見者信之耳！誰當信四大天下及八萬城諸，大山及須彌山王，嵚峨動搖？及四天王、忉利天、焰天、兜率天、無貢高天、他化自轉天、梵迦夷天，皆嵚峨動搖，風舉諸天宮，上十五阿衛貨羅天上者？獨有見者信之耳！誰當信須彌山王盡破壞，無復有燋山土處，諸泥犁一切皆破滅盡已，后畜生禽獸皆覆滅盡已，然後餓鬼皆覆滅盡已，后阿須倫皆覆滅盡已，後人皆死盡，及四王天、忉利天、焰天、兜率天、無貢高天、他化自轉天、梵迦夷天人皆滅盡，是謂天地燒，人皆會一處。然後甚大久久，有大云起放大雨，其渧大如車輪滿諸江海，稍稍聚水，上至梵迦夷天，復至第十五光明聲天上。其水四面有風形持之，第一風名住風，二者助風，三者不動風，四者堅風，是為四。后久久大復久，數千萬歲，水稍稍耗減無央數百千由旬。有風名僧竭，周匝四面起吹，水稍稍減，其上波起生厚沫，化作七寶交露。如是轉上至第七天上，造作宮殿。后久久數千萬歲，水稍稍耗減數百千由旬，數百千由旬。亂風從四面起，吹撓水上生厚沫，化為七寶，金銀琉璃水精車𤦲馬瑙赤真珠，成為交露。金風持造第六波羅尼和耶越天人所居處。后久久甚遠，數千萬歲，水稍稍減；亂風名蔡竭，從四面來，吹水上波起生厚沫，化為七寶，金銀琉璃水精赤真珠車𤦲馬瑙，成為交露舍；亂風持上第五天上，造作天人宮殿竟。后久久數千萬歲，水下遂耗減；亂風從四面來，吹水上波起生厚沫，化為七寶，持上造作第四兜率天上、第三焰天，作宮殿

現代漢語譯本：之後又過了很久很久無法計算的時間，大混亂的風颳起，吹動大海的水，波濤高達三百三十六萬里，涌入吞噬了太陽所經過的大城市，向上到達須彌山王的邊緣一百六十八萬里，覆蓋了太陽執行的軌道。因此，世間出現了五個太陽同時出現，大海的水逐漸減少，從四千里、八千里、一萬二千里，一直減少到二萬八千里。 佛陀對比丘說：『無常、不堅固就是這樣，不可能長久，這就是衰老的極致。所以應當生起厭離之心，遠離它，最終獲得解脫的自然之道。』當五個太陽出現時，燒焦了大海的水，剩餘的水有二萬八千里、一萬八千里、一萬四千里、八千里、四千里。有時海水逐漸減少，剩餘七棵樹、六棵樹、五棵樹、四棵樹、三棵樹、兩棵樹、一棵樹，之後逐漸減少，剩餘七個人、六個人、五個人、四個人、三個人、兩個人、一個人。海水剩餘到淹沒一個人，之後逐漸減少到人的腰部，逐漸到人的膝蓋，之後只剩下少許水。譬如天下雨，牛蹄中的水，之後逐漸減少，很久很久，大海的水都乾涸了，不能濕潤人的手指。譬如油脂的汁液滴入大火中，立刻就沒有煙了。 佛陀對比丘說：『無常、不堅固就是這樣，所以應當生起厭離之心，遠離它，最終獲得解脫的自然之道。』之後又過了很久很久無法計算的時間，大混亂的風吹動大海的水，波濤高達三百三十六萬里，涌入吞噬了太陽所經過的大城市，向上到達須彌山王的邊緣一百六十八萬里，覆蓋了太陽執行的軌道。因此，世間出現了六個太陽同時出現，四大天下和八萬座城市，大山以及須彌山王，都被燒得冒煙。譬如大陶工剛開始點火時冒出的煙一樣。 佛陀對比丘說：『當世間出現六個太陽時，燒烤四大天下和八萬座城市，以及大山和須彌山王，都冒出煙。譬如油脂濕潤地滴入大火中，立刻就沒有煙了。』 佛陀對比丘說：『無常、不堅固，所以應當生起厭離之心，尋求解脫，獲得自然之道。』之後又過了很久很久，有大混亂的風颳起，吹動大海的水，波濤高達三百三十六萬里，涌入吞噬了太陽所經過的大城市，向上到達須彌山王的邊緣，覆蓋了太陽執行的軌道。因此，世間出現了七個太陽同時出現，四大天下和八萬座城市，以及大山和須彌山王都搖搖欲墜。譬如大鼎燒火，鼎中的水沸騰跳躍，七個太陽出現時也是這樣。四大天下、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天、梵迦夷天宮，都搖搖欲墜。風吹高了諸天宮，向上到達阿衛貨羅天。那些初生的天子，看到火都感到恐懼，先前的諸天告訴初生的天子：『你們不要害怕，我以前也見過燃燒的時候，火勢不過如此。』那時，四大天下和八萬座城市，以及大山和須彌山，都搖搖欲墜。須彌山王四千里地崩塌，八千里、一萬二千里、一萬六千里、二萬四千里、三萬八千里地崩塌。譬如油脂濕潤地滴入大火中，立刻就沒有煙也沒有剩餘了。 佛陀對比丘說：『所有無常、不堅固就是這樣，這就是衰老的極致。所以應當生起厭離之心，遠離它，最終獲得解脫的自然之道。』誰會相信世間有七個太陽同時出現的時候？只有親眼見到的人才會相信！誰會相信四大天下和八萬座城市，以及大山和須彌山王被燒得冒煙？只有親眼見到的人才會相信！誰會相信四大天下和八萬座城市，以及大山和須彌山王，搖搖欲墜？以及四天王、忉利天、焰天、兜率天、無貢高天、他化自轉天、梵迦夷天，都搖搖欲墜，風吹起諸天宮，向上到達十五阿衛貨羅天？只有親眼見到的人才會相信！誰會相信須彌山王完全被破壞，沒有留下任何燒焦的山土，所有的地獄都完全破滅，之後畜生禽獸都完全滅絕，然後餓鬼都完全滅絕，之後阿修羅都完全滅絕，之後人類都死亡殆盡，以及四王天、忉利天、焰天、兜率天、無貢高天、他化自轉天、梵迦夷天的人都滅絕，這就是天地被燒燬，人們都聚集在一處。然後過了非常非常久的時間，有大云升起，降下大雨，雨滴大如車輪，充滿了江河湖海，逐漸積聚水，向上到達梵迦夷天，又到達第十五光明聲天。水四面有風支撐著，第一種風叫住風，第二種叫助風，第三種叫不動風，第四種叫堅風，這就是四種風。之後過了很久很久，數千萬年，水逐漸減少，沒有邊際的數百千由旬。有一種風叫僧竭，從四面吹起，水逐漸減少，水面上波濤涌起，產生厚厚的泡沫，化作七寶交錯顯露。這樣逐漸向上到達第七天上，建造宮殿。之後過了很久很久，數千萬年，水逐漸減少數百千由旬，數百千由旬。亂風從四面吹起，攪動水面，產生厚厚的泡沫，化為七寶，金銀琉璃水晶車𤦲瑪瑙赤真珠，成為交錯顯露。金風支撐著，建造了第六波羅尼和耶越天人所居住的地方。之後過了很久很久，數千萬年，水逐漸減少；亂風名叫蔡竭，從四面來，吹動水面，波濤涌起，產生厚厚的泡沫，化為七寶，金銀琉璃水晶赤真珠車𤦲瑪瑙，成為交錯顯露的房屋；亂風支撐著，向上到達第五天上，建造天人宮殿完畢。之後過了很久很久，數千萬年，水逐漸耗盡；亂風從四面來，吹動水面，波濤涌起，產生厚厚的泡沫，化為七寶，支撐著建造了第四兜率天上、第三焰天，建造宮殿。

English version: After a very long time, immeasurable, a great chaotic wind arose, blowing the waters of the great ocean, with waves reaching 3.36 million leagues, engulfing the great cities where the sun passed, reaching up to 1.68 million leagues at the edge of Mount Sumeru, covering the path of the sun. Because of this, five suns appeared in the world, and the waters of the great ocean gradually decreased, from 4,000 leagues, 8,000 leagues, 12,000 leagues, to a reduction of 28,000 leagues. The Buddha said to the monks, 'Such is impermanence and instability, it cannot last long, this is the extreme of old age. Therefore, one should generate a sense of revulsion and distance oneself from it, ultimately attaining the natural path of liberation.' When five suns appear, they scorch the waters of the great ocean, leaving behind 28,000 leagues, 18,000 leagues, 14,000 leagues, 8,000 leagues, and 4,000 leagues. Sometimes the seawater gradually decreases, leaving seven trees, six trees, five trees, four trees, three trees, two trees, one tree, and then gradually decreases, leaving seven people, six people, five people, four people, three people, two people, one person. The seawater remains to submerge one person, then gradually decreases to a person's waist, gradually to a person's knees, and then only a little water remains. It is like the water in a cow's hoof after rain, which gradually decreases, and after a long time, the water of the great ocean is all dried up, unable to wet a person's finger. It is like the juice of grease dropped into a great fire, which immediately produces no smoke. The Buddha said to the monks, 'Such is impermanence and instability, therefore one should generate a sense of revulsion and distance oneself from it, ultimately attaining the natural path of liberation.' After a very long time, immeasurable, a great chaotic wind blew the waters of the great ocean, with waves reaching 3.36 million leagues, engulfing the great cities where the sun passed, reaching up to 1.68 million leagues at the edge of Mount Sumeru, covering the path of the sun. Because of this, six suns appeared in the world, and the four great continents and 80,000 cities, the great mountains, and Mount Sumeru were all burned and smoked. It is like the smoke that comes out when a great potter first starts a fire. The Buddha said to the monks, 'When six suns appear in the world, they scorch the four great continents and 80,000 cities, as well as the great mountains and Mount Sumeru, all of which emit smoke. It is like grease dropped wet into a great fire, which immediately produces no smoke.' The Buddha said to the monks, 'Impermanence and instability, therefore one should generate a sense of revulsion, seek liberation, and attain the natural path.' After a very long time, a great chaotic wind arose, blowing the waters of the great ocean, with waves reaching 3.36 million leagues, engulfing the great cities where the sun passed, reaching up to the edge of Mount Sumeru, covering the path of the sun. Because of this, seven suns appeared in the world, and the four great continents and 80,000 cities, as well as the great mountains and Mount Sumeru, all trembled and swayed. It is like a great cauldron with a fire burning, the water in the cauldron boiling and leaping, so it is when seven suns appear. The four great continents, Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, and Brahma-kayika Heaven palaces all trembled and swayed. The wind lifted the heavenly palaces, reaching up to the Avihas Heaven. Those newly born heavenly beings, seeing the fire, were all terrified, and the previous heavenly beings told the newly born heavenly beings, 'Do not be afraid, I have seen the burning before, and the fire was no more than this.' At that time, the four great continents and 80,000 cities, as well as the great mountains and Mount Sumeru, all trembled and swayed. Mount Sumeru collapsed for 4,000 leagues, 8,000 leagues, 12,000 leagues, 16,000 leagues, 24,000 leagues, and 38,000 leagues. It is like grease dropped wet into a great fire, which immediately produces no smoke and nothing remains. The Buddha said to the monks, 'All impermanence and instability are like this, this is the extreme of old age. Therefore, one should generate a sense of revulsion and distance oneself from it, ultimately attaining the natural path of liberation.' Who would believe that there would be a time when seven suns appear in the world? Only those who have seen it will believe! Who would believe that the four great continents and 80,000 cities, as well as the great mountains and Mount Sumeru, would be burned and emit smoke? Only those who have seen it will believe! Who would believe that the four great continents and 80,000 cities, as well as the great mountains and Mount Sumeru, would tremble and sway? And that the Four Heavenly Kings, Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, and Brahma-kayika Heaven would all tremble and sway, and the wind would lift the heavenly palaces, reaching up to the fifteenth Avihas Heaven? Only those who have seen it will believe! Who would believe that Mount Sumeru would be completely destroyed, leaving no scorched mountain soil, that all the hells would be completely destroyed, then the animals and birds would all be completely destroyed, then the hungry ghosts would all be completely destroyed, then the Asuras would all be completely destroyed, then all humans would die, and the beings of the Four Heavenly Kings, Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, and Brahma-kayika Heaven would all be destroyed, this is called the burning of heaven and earth, and people would all gather in one place. Then after a very, very long time, great clouds would arise, and great rain would fall, with raindrops as large as chariot wheels, filling the rivers and seas, gradually accumulating water, reaching up to the Brahma-kayika Heaven, and then reaching the fifteenth Abhasvara Heaven. The water was supported by wind on all sides, the first wind was called the Sustaining Wind, the second was called the Assisting Wind, the third was called the Unmoving Wind, and the fourth was called the Firm Wind, these are the four winds. After a long, long time, tens of millions of years, the water gradually decreased, without end for hundreds of thousands of yojanas. There was a wind called Samghata, which blew from all sides, and the water gradually decreased, and waves arose on the surface, producing thick foam, which transformed into seven treasures intermingled. In this way, it gradually rose to the seventh heaven, where palaces were built. After a long, long time, tens of millions of years, the water gradually decreased by hundreds of thousands of yojanas, hundreds of thousands of yojanas. Chaotic winds arose from all sides, stirring the water surface, producing thick foam, which transformed into seven treasures, gold, silver, lapis lazuli, crystal, carnelian, agate, and red pearls, becoming intermingled. The golden wind supported it, building the place where the beings of the sixth Paranirmitavasavartin Heaven dwell. After a long, long time, tens of millions of years, the water gradually decreased; a chaotic wind called Caikata came from all sides, blowing the water surface, waves arose, producing thick foam, which transformed into seven treasures, gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate, becoming intermingled dwellings; the chaotic wind supported it, reaching up to the fifth heaven, completing the construction of the heavenly palaces. After a long, long time, tens of millions of years, the water gradually decreased; chaotic winds came from all sides, blowing the water surface, waves arose, producing thick foam, which transformed into seven treasures, supporting the construction of the fourth Tusita Heaven and the third Yama Heaven, building palaces.

。后復久久數萬歲，水下稍稍耗減數千萬由旬；亂風從四面來，吹水上波起生厚沫，化為四寶，一者黃金，二者白銀，三者琉璃，四者水精。亂風持以於世間天中央，造作須彌山王，高三百三十六萬里，廣縱亦三百三十六萬里，其東脅天白銀、南脅天青琉璃、西脅天水精、北脅天黃金。復久久數千萬歲，水下遂稍稍減數千萬由旬；亂風從四面來，吹撓其水，上生厚沫，化為七寶，金銀琉璃水精赤真珠車𤦲馬瑙，成交露；亂風持上須彌山王上，造作第二忉利天宮殿竟。后復久久數千萬歲，水下稍稍耗減，數千萬由旬；亂風從四面來，吹撓其水上波起生厚沫，化為七寶成交露；亂風持上須彌山王，百六十八萬里中半，造作第一天上人宮殿竟。后復久久數千萬歲，水下稍稍耗減；亂風從四面來，吹撓其水上波起生厚沫，化為金剛；亂風於四大天下，及八萬城外，造作山高六百八十萬由旬凡合而四匝，名大鐵圍山。后復久久數千萬歲，水下稍稍耗減；亂風從四面來，吹撓其水上波起生厚沫，化為金剛；亂風復取於四大天下，及八萬城外，凡匝四合，復造作第二大山，其山高六百八十萬由旬。其後水下稍稍耗減，數千萬歲；亂風從四面來，吹撓其水上波起生厚沫，化為七寶，金銀琉璃水精赤真珠車𤦲馬瑙，圍繞造作八重山，高百六十八萬里，名阿多利，甚姝好。其水下遂稍稍減，數千萬里；亂風從四面來，吹撓其水上波起生厚沫，化為七寶。持著阿多利山周匝，造作第二山，名伊沙多，高百三十四萬里，甚姝好。第三山名喻漢多，高四十八萬里，廣亦四十八萬里。第四山名善見，高二十四萬里，廣亦二十四萬里。第五寶山名阿波尼，高十二萬里，廣亦十二萬里。第六寶山名尼彌多羅，高四萬四千里，廣亦四萬四千里。第七寶山名維那兜，高二萬二千里，廣亦二萬二千里。第八寶山名遮迦和，高萬二千里，廣亦萬二千里。后水稍稍減；亂風四面來，吹其水上生厚沫，化為厚土因成地，深六百八十萬由旬，其邊不可限。亂風大起，吹掘損其地，大深三百三十六萬里，長亦三百三十六萬里，天下諸水皆流歸之，正滿因成大海。

「海水何故咸？咸一味有三事。一者海中有大魚，身長四千里者、八千里者、萬二千里者、萬六千里者、二萬里者、二萬四千里者、二萬八千里者、三萬二千里者，皆清凈溺海中，故海水咸。二者云起覆諸海放大雨，其云上至阿迦尼吒天，放雨大如車軸，洗盪須彌陀稱諸天宮、阿答和天、阿比波天、首陂斤天、惟呵缽天、阿陂陂天、梵迦夷天，下至四王天，其堿水悉流入大海故，海水咸一味。複次，昔者得仙道人能咒，咒使海水咸一味，故海水咸一味。是為三事。」

佛言：「天地共遭水災變時，天下人施行皆為眾善，好喜為道德，死後精神魂魄，皆上第十六天上為天人。泥犁中人，諸有含血喘息蠕動之類，死皆歸人形，復為眾善之行，好喜為道德，死皆上第十六天上為天人。阿須倫天人，及第一天上人，以上至第十五天上人，皆終已，其精神魂魄來下歸人形，施行積為眾善，好喜為道德，死皆覆上第十六天上為天人，然後天下人乃盡。久久大云復起，上行至故第十五天上。其云下大沸灰雨，其渧大如車軸。天雨沸灰，如是久久數百千萬歲，諸四天下八萬城諸，大山及須彌山，從第十五天上，以下至四天下，皆麋爛消滅盡無餘。譬如以脂膏之汁置大火中，即無煙焰矣。誰當信此言者？獨有得自然之道者，乃信之耳！此謂天地遭水災變時，破壞終亡之要也。天地終亡破壞已后，得更始生之法。如遭火災變時，更生同法。始從第十五天上起成，下至第一天上，及阿須倫天，及造作四大天下，及八萬城諸大山、及須彌山，日月星宿乃見。下及天下諸所有萬物，至造竟鐵圍大山，此所謂天地遭水災變時，破壞終亡后，更始根本要也

之後又過了很久很久，數萬年過去，水面下漸漸減少了數千萬由旬；狂風從四面八方吹來，將水面吹起波浪，產生厚厚的泡沫，這些泡沫化爲了四種寶物，第一種是黃金，第二種是白銀，第三種是琉璃，第四種是水晶。狂風將這些寶物帶到世間的天空中央，造出了須彌山王，高三百三十六萬里，寬廣也三百三十六萬里，它的東面是白銀，南面是青琉璃，西面是水晶，北面是黃金。又過了很久很久，數千萬年過去，水面下又漸漸減少了數千萬由旬；狂風從四面八方吹來，攪動水面，產生厚厚的泡沫，這些泡沫化爲了七種寶物，分別是金、銀、琉璃、水晶、赤真珠、車磲、瑪瑙，形成了露珠；狂風將這些寶物帶到須彌山王之上，建造了第二層忉利天宮殿。之後又過了很久很久，數千萬年過去，水面下漸漸減少了數千萬由旬；狂風從四面八方吹來，攪動水面，產生厚厚的泡沫，這些泡沫化爲了七種寶物，形成了露珠；狂風將這些寶物帶到須彌山王一百六十八萬里的中間位置，建造了第一層天上人的宮殿。之後又過了很久很久，數千萬年過去，水面下漸漸減少；狂風從四面八方吹來，攪動水面，產生厚厚的泡沫，這些泡沫化爲了金剛；狂風在四大天下以及八萬座城池之外，建造了高六百八十萬由旬的山，環繞四周，名為大鐵圍山。之後又過了很久很久，數千萬年過去，水面下漸漸減少；狂風從四面八方吹來，攪動水面，產生厚厚的泡沫，這些泡沫化爲了金剛；狂風又在四大天下以及八萬座城池之外，環繞四周，建造了第二座大山，這座山高六百八十萬由旬。之後水面下漸漸減少，數千萬年過去；狂風從四面八方吹來，攪動水面，產生厚厚的泡沫，這些泡沫化爲了七種寶物，分別是金、銀、琉璃、水晶、赤真珠、車磲、瑪瑙，環繞著建造了八重山，高一百六十八萬里，名為阿多利，非常美麗。水面下漸漸減少，數千萬里；狂風從四面八方吹來，攪動水面，產生厚厚的泡沫，這些泡沫化爲了七種寶物。將這些寶物放在阿多利山周圍，建造了第二座山，名為伊沙多，高一百三十四萬里，非常美麗。第三座山名為喻漢多，高四十八萬里，寬也四十八萬里。第四座山名為善見，高二十四萬里，寬也二十四萬里。第五座寶山名為阿波尼，高十二萬里，寬也十二萬里。第六座寶山名為尼彌多羅，高四萬四千里，寬也四萬四千里。第七座寶山名為維那兜，高二萬二千里，寬也二萬二千里。第八座寶山名為遮迦和，高一萬二千里，寬也一萬二千里。之後水面漸漸減少；狂風從四面八方吹來，將水面吹起厚厚的泡沫，這些泡沫化爲了厚厚的泥土，形成了陸地，深六百八十萬由旬，它的邊緣無法測量。狂風大作，吹掘破壞了陸地，形成了一個深三百三十六萬里，長也三百三十六萬里的巨大深坑，天下所有的水都流向這裡，正好填滿，形成了大海。 『海水為什麼是鹹的？鹹味只有一種，但有三種原因。第一，海中有巨大的魚，身長四千里、八千里、一萬二千里、一萬六千里、二萬里、二萬四千里、二萬八千里、三萬二千里，它們都清凈地溺死在海中，所以海水是鹹的。第二，雲朵升起覆蓋整個海洋，降下大雨，這些雲朵上升到阿迦尼吒天，降下的雨水像車軸一樣粗大，沖刷著須彌陀稱等天宮、阿答和天、阿比波天、首陂斤天、惟呵缽天、阿陂陂天、梵迦夷天，一直到四王天，這些堿水都流入大海，所以海水是鹹的。再次，以前有得道的仙人能夠施咒，咒語使海水變成鹹的，所以海水是鹹的。這就是三種原因。』 佛說：『當天地共同遭遇水災變時，天下的人都行善事，喜歡道德，死後精神魂魄都會升到第十六層天上成為天人。地獄中的人，所有有血有呼吸的蠕動生物，死後都會變成人形，重新行善事，喜歡道德，死後都會升到第十六層天上成為天人。阿修羅天人和第一層天上的人，以及從第一層到第十五層天上的人，他們死後，精神魂魄會降落變成人形，積累善行，喜歡道德，死後都會再次升到第十六層天上成為天人，然後天下的人才會全部消失。過了很久很久，巨大的雲朵再次升起，上升到原來的第十五層天上。這些雲朵降下沸騰的灰雨，雨滴像車軸一樣粗大。天上下著沸騰的灰雨，這樣持續數百萬年，四大天下、八萬座城池、大山以及須彌山，從第十五層天上，一直到四大天下，都會腐爛消滅，不留任何痕跡。就像把油脂放在大火中一樣，立刻就會化為烏有。誰會相信這些話呢？只有那些得道的人才會相信！這就是天地遭遇水災變時，破壞終結的必然過程。天地終結破壞之後，會重新開始產生新的法則。就像遭遇火災變時，重新產生新的法則一樣。開始從第十五層天上開始形成，一直到第一層天上，以及阿修羅天，以及建造四大天下，以及八萬座城池、大山、以及須彌山，日月星辰才會出現。下到天下所有的萬物，直到建造完成鐵圍大山，這就是天地遭遇水災變時，破壞終結后，重新開始的根本法則。』

After a long, long time, tens of thousands of years passed, and the water level gradually decreased by tens of millions of yojanas; violent winds came from all directions, stirring the water and creating thick foam, which transformed into four treasures: gold, silver, lapis lazuli, and crystal. The violent winds carried these treasures to the center of the world's sky, creating Mount Sumeru, which was 3,360,000 miles high and 3,360,000 miles wide. Its eastern side was silver, the southern side was blue lapis lazuli, the western side was crystal, and the northern side was gold. After another long, long time, tens of millions of years passed, and the water level gradually decreased by tens of millions of yojanas; violent winds came from all directions, churning the water and creating thick foam, which transformed into seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate, forming dewdrops. The violent winds carried these treasures to the top of Mount Sumeru, building the second heaven, the Trayastrimsa Heaven palace. After another long, long time, tens of millions of years passed, and the water level gradually decreased by tens of millions of yojanas; violent winds came from all directions, churning the water and creating thick foam, which transformed into seven treasures, forming dewdrops. The violent winds carried these treasures to the middle of Mount Sumeru, 1,680,000 miles up, building the palace for the first heaven's inhabitants. After another long, long time, tens of millions of years passed, and the water level gradually decreased; violent winds came from all directions, churning the water and creating thick foam, which transformed into diamond. The violent winds, in the four great continents and outside the 80,000 cities, built a mountain 6,800,000 yojanas high, encircling the area, called the Great Iron Mountain. After another long, long time, tens of millions of years passed, and the water level gradually decreased; violent winds came from all directions, churning the water and creating thick foam, which transformed into diamond. The violent winds, in the four great continents and outside the 80,000 cities, encircling the area, built a second great mountain, which was 6,800,000 yojanas high. After that, the water level gradually decreased, and tens of millions of years passed; violent winds came from all directions, churning the water and creating thick foam, which transformed into seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate, encircling and building eight layers of mountains, 1,680,000 miles high, called Adori, which were very beautiful. The water level gradually decreased by tens of millions of miles; violent winds came from all directions, churning the water and creating thick foam, which transformed into seven treasures. These treasures were placed around Mount Adori, building the second mountain, called Isadhara, which was 1,340,000 miles high and very beautiful. The third mountain was called Yugandhara, which was 480,000 miles high and 480,000 miles wide. The fourth mountain was called Sudarsana, which was 240,000 miles high and 240,000 miles wide. The fifth treasure mountain was called Asvakarna, which was 120,000 miles high and 120,000 miles wide. The sixth treasure mountain was called Nimindhara, which was 44,000 miles high and 44,000 miles wide. The seventh treasure mountain was called Vinataka, which was 22,000 miles high and 22,000 miles wide. The eighth treasure mountain was called Chakravada, which was 12,000 miles high and 12,000 miles wide. After that, the water level gradually decreased; violent winds came from all directions, stirring the water and creating thick foam, which transformed into thick soil, forming land, 6,800,000 yojanas deep, with immeasurable edges. Violent winds arose, digging and damaging the land, creating a great pit 3,360,000 miles deep and 3,360,000 miles long. All the waters of the world flowed into it, filling it up and forming the great ocean. 『Why is the seawater salty? There is only one taste of saltiness, but there are three reasons. First, there are huge fish in the sea, some 4,000 miles long, some 8,000 miles long, some 12,000 miles long, some 16,000 miles long, some 20,000 miles long, some 24,000 miles long, some 28,000 miles long, and some 32,000 miles long. They all die cleanly in the sea, so the seawater is salty. Second, clouds rise and cover the entire ocean, releasing heavy rain. These clouds rise to the Akanistha Heaven, and the rain that falls is as thick as a chariot axle, washing away the palaces of the Sumeru-Tathagata and other heavens, the Atapa Heaven, the Avihas Heaven, the Sudarsana Heaven, the Sudrisha Heaven, the Akani Heaven, and the Brahma-kayika Heaven, down to the Four Heavenly Kings. All the alkaline water flows into the ocean, so the seawater is salty. Furthermore, in the past, there were Taoist immortals who could cast spells, and their spells made the seawater salty, so the seawater is salty. These are the three reasons.』 The Buddha said, 『When the heavens and earth together encounter a water catastrophe, the people of the world will all practice good deeds, love morality, and after death, their spirits and souls will ascend to the sixteenth heaven to become heavenly beings. The beings in hell, all those with blood and breath, will transform into human form after death, and will again practice good deeds, love morality, and after death, they will ascend to the sixteenth heaven to become heavenly beings. The Asura heavenly beings and the beings of the first heaven, as well as those from the first to the fifteenth heavens, after they die, their spirits and souls will descend and transform into human form, accumulate good deeds, love morality, and after death, they will ascend again to the sixteenth heaven to become heavenly beings, and then all the people of the world will disappear. After a long, long time, great clouds will rise again, ascending to the original fifteenth heaven. These clouds will release boiling ash rain, with raindrops as thick as chariot axles. The heavens will rain boiling ash, and this will continue for millions of years. The four great continents, the 80,000 cities, the great mountains, and Mount Sumeru, from the fifteenth heaven down to the four great continents, will all rot and be destroyed, leaving nothing behind. It is like placing grease in a great fire, which will immediately vanish without smoke or flame. Who will believe these words? Only those who have attained the natural way will believe them! This is the inevitable process of destruction when the heavens and earth encounter a water catastrophe. After the heavens and earth are destroyed, there will be a new beginning. It is like when a fire catastrophe occurs, a new beginning will follow. It will begin to form from the fifteenth heaven down to the first heaven, as well as the Asura heaven, and the four great continents will be built, as well as the 80,000 cities, the great mountains, and Mount Sumeru. The sun, moon, and stars will then appear. Down to all the myriad things in the world, until the Great Iron Mountain is built, this is the fundamental law of a new beginning after the destruction of the heavens and earth during a water catastrophe.』

佛言：「天地共遭大風災變時，天下人施行有仕，平善慈仁常孝順，皆好喜為道，死精神皆上第十七天上為天人。泥犁中人，及諸有含血喘息蠕動之類，死皆歸人形，皆復為眾善之行，皆喜好為道德，死精神魂魄皆上第十七天上為天人。阿須倫天及第一天上，以上至第十六天上，人皆終亡，精神魂魄，來下歸人形施行積為善，喜好為道德，死皆得上第十七天上為天人，然後天下人乃盡。索久久大風起，名曰來柯沙，上行至故第十六天上，閃壞敗破散消滅，上悉盡之，無餘聲無響。久久如是大風吹，盡第十六天上人本所居處了，盡下至阿須倫天無餘，譬如大風吹微善，隨㵱消散微盡。誰當信此言者？獨有得自然之道者，乃信之耳！大風復吹破壞消滅，悉盡天下日月所照中萬物，四大天下及八萬城，諸大山及須彌山盡竟，鐵泰山，皆麋消滅亡，悉盡索無餘復。譬如大風吹微麮，隨㵱消散，微盡無餘矣！天地共遭大風災變時竟一劫后，復更始生之法。復如遭火災變后復更始生，一劫成竟，此所謂天地共遭大風，破壞終亡以三品，復更始生亦以三品。誰當信此言者？獨有已得自然之道者信之耳！天地共更始生，如始遭火災變時，后復更始生。亂風復起，造作之悉竟，后第十五天上人，其薄祿者，來下悉填滿。十一重天人所居上下悉充滿，及阿須倫天，在須彌山四面，本故所居處，悉皆充滿。」

大樓炭經卷第六

天地成品第十三

佛語比丘：「天地破壞，更始成之後，人皆在第十五阿衛貨羅天上，其天上人，以好喜作食，各自有光明神足，其壽甚久長。」

佛告比丘：「時，其水滿天下地。爾時，無有日月亦無星宿，無有晝夜亦無一月半月，亦無年歲，窈窈冥冥無所見。天地成之後，彼天人福德薄祿命欲盡者，從阿衛貨羅天上，來下游此間地，亦以好喜為食，各自有光明神足飛行，在其人間，壽甚久長。時，天下人甚端正姝好，不別男女，亦不可別君長庶民人，但共眾俱往還。」

佛語比丘：「時，地上自然生地味，譬如白酥上肥，其地味色如是也，其味譬如蜜。時，有一異嗜味人，心念言：『我欲試以指取地味嘗之，知何等類？』其人便以指取地味嘗之，甚喜嗜之，如是嘗至三反，遂喜即后撮滿手食之。餘人見已便效，以手撮取地味而食之。人食是地味之後，身即粗堅，面色變惡，亡失光明，神足不能復飛行上天。天下復如故，天下窈窈冥冥。天下窈窈冥冥之後，法當有大黑風起，吹入大海水深三百三十六萬里，取日月大城郭，上須彌山邊百六十八萬里，著日月城郭道中。用是因緣，天下有日月也。爾時，日大城郭，從須彌山東出，繞須彌山王西入圍繞。復從山東出，繞須彌山西入。時，人有言：『是昨日日也。』或有人言：『非是昨日日者。』日城郭復從須彌山東出，如是三反，繞須彌山西入。爾時，人言：『是昨日日也。』或有言：『非是昨日日也。』日城郭復從須彌山東出，如是三反，繞須彌山西入。爾時人言：『是昨日出者也。』是故謂言日也，有三事，一者出照現城郭；二者沒不現，其宮殿正四方，其光明照周匝，是故圓。以天金水精凈潔作城郭，彼二分，一分者清凈金，無瑕穢無垢濁，光明照耀。一分者水精，潔凈無瑕穢無垢濁，放光明。日大城郭，廣長各二千三十里，高下亦等。城中有金樓觀宮殿，名閻浮清凈，高六百四十里，廣亦六百四十里。閻浮樓觀宮殿中，有日天子坐，廣長各二十里，以天七寶金銀琉璃水精赤真珠車𤦲馬瑙作之。日天子一身，皆出光明，照閻浮宮殿。閻浮宮殿之光明，照大城郭。大城郭之光明，下照四方。日天子不念言：『我為行不行也，常以五樂自娛樂快樂。』天子有無央數天在前導，快樂無極，前後導從御行，是故謂為御

佛說：『當天地共同遭遇大風災變時，天下人如果行為端正，善良慈愛，常常孝順，都喜歡修行，死後靈魂都會升到第十七層天成為天人。地獄中的眾生，以及所有有血氣、喘息、蠕動的生物，死後都會轉生為人，重新開始行善，都喜歡修行道德，死後靈魂都會升到第十七層天成為天人。阿修羅天以及第一層天，直到第十六層天，所有的人都會死亡，靈魂會降落轉生為人，開始行善積德，喜歡修行道德，死後都會升到第十七層天成為天人，然後天下的人才會全部消失。經過很久很久，大風再次颳起，名叫來柯沙，向上吹到原來的第十六層天，將那裡閃壞、破壞、散滅，全部摧毀，沒有留下任何聲音和響動。很久很久，這樣的大風吹過，將第十六層天的人原本居住的地方全部摧毀，一直向下吹到阿修羅天，沒有留下任何東西，就像大風吹散微塵一樣，隨風消散，一點不剩。誰會相信這些話呢？只有那些得道的人才會相信！大風再次吹起，破壞消滅，將天下日月所照耀的一切萬物，四大天下以及八萬座城池，所有的大山以及須彌山全部摧毀，鐵圍山也全部消散滅亡，全部摧毀，沒有留下任何東西。就像大風吹散微塵一樣，隨風消散，一點不剩！天地共同遭遇大風災變后，經過一個劫的時間，會重新開始新的生命。就像遭遇火災後重新開始新的生命一樣，一個劫的時間結束，這就是所謂的天地共同遭遇大風，破壞毀滅以三種方式，重新開始新的生命也以三種方式。誰會相信這些話呢？只有那些已經得道的人才會相信！天地重新開始新的生命，就像剛開始遭遇火災一樣，之後又重新開始新的生命。亂風再次颳起，所有造作都結束，之後第十五層天的人，那些福報淺薄的人，會降落下來填滿。十一層天人所居住的上下都會充滿，以及阿修羅天，在須彌山四面，原本居住的地方，都會全部充滿。』 大正藏第 01 冊 No. 0023 《大樓炭經》 《大樓炭經》卷第六 佛告訴比丘：『天地破壞，重新形成之後，人們都住在第十五阿衛貨羅天上，那裡的天人，喜歡以美好的食物為食，各自有光明和神足，壽命非常長久。』 佛告訴比丘：『那時，水充滿了整個大地。那時，沒有日月，也沒有星辰，沒有白天黑夜，也沒有一個月半個月，也沒有年歲，一片黑暗，什麼都看不見。天地形成之後，那些天人福德淺薄，壽命將盡的，從阿衛貨羅天上，降落到這片土地上，也以美好的食物為食，各自有光明和神足，可以飛行，在人間生活，壽命非常長久。那時，天下的人都非常端正美麗，不分男女，也無法區分君王、官吏和平民，只是大家一起往來。』 佛告訴比丘：『那時，地上自然生長出地味，就像白色的酥油一樣肥美，地味的顏色也是這樣，味道就像蜂蜜一樣。那時，有一個特別喜歡味道的人，心裡想：『我想用手指取一點地味嚐嚐，看看是什麼味道？』那個人就用手指取了一點地味嚐了嚐，非常喜歡，這樣嚐了三次，就非常喜歡，然後就用手抓滿地味吃。其他人看到后就效仿，用手抓取地味吃。人們吃了地味之後，身體就變得粗糙堅硬，臉色變得難看，失去了光明，神足也不能再飛行上天。天下又恢復了原來的樣子，一片黑暗。天下一片黑暗之後，按照規律，會颳起大黑風，吹入大海深處三百三十六萬里，取來日月大城郭，放到須彌山邊一百六十八萬里處，放在日月城郭的道路上。因為這個原因，天下才有了日月。那時，日大城郭，從須彌山東邊出來，繞著須彌山王西邊進入環繞。又從東邊出來，繞著須彌山西邊進入。那時，有人說：『這是昨天的太陽。』也有人說：『這不是昨天的太陽。』日城郭又從須彌山東邊出來，這樣三次，繞著須彌山西邊進入。那時，人們說：『這是昨天出來的太陽。』所以才稱之為太陽。有三件事，一是出來照耀城郭；二是落下不出現，它的宮殿是正方形的，它的光明照耀四周，所以是圓形的。用天上的金和水晶製作城郭，非常乾淨。其中一部分是純凈的金，沒有瑕疵，沒有污垢，光明照耀。一部分是水晶，潔凈無瑕，沒有污垢，放出光明。日大城郭，長寬各二千三十里，高低也一樣。城中有金樓觀宮殿，名叫閻浮清凈，高六百四十里，寬也六百四十里。閻浮樓觀宮殿中，有日天子坐著，長寬各二十里，用天上的七寶金銀琉璃水晶赤真珠車磲瑪瑙製作而成。日天子全身都發出光明，照耀閻浮宮殿。閻浮宮殿的光明，照耀大城郭。大城郭的光明，向下照耀四方。日天子不考慮說：『我是要走還是不走，常常以五種快樂自娛自樂。』天子有無數的天人在前面引導，快樂無比，前後引導跟隨，所以稱為御。』

The Buddha said: 'When the heavens and earth together encounter a great wind disaster, if the people of the world practice good deeds, are kind and compassionate, are always filial, and all like to cultivate the Way, their spirits will ascend to the seventeenth heaven after death and become heavenly beings. Those in hell, and all creatures with blood, breath, and movement, will all be reborn as humans after death, and will again begin to do good deeds, all liking to cultivate morality, and their spirits will ascend to the seventeenth heaven after death and become heavenly beings. The Asura heavens and the first heaven, up to the sixteenth heaven, all people will die, and their spirits will descend and be reborn as humans, beginning to do good deeds and accumulate virtue, liking to cultivate morality, and after death they will all ascend to the seventeenth heaven and become heavenly beings, and then all the people of the world will disappear. After a very long time, a great wind will rise again, called Laikesha, and will blow upwards to the original sixteenth heaven, shattering, destroying, scattering, and annihilating it completely, leaving no sound or echo. For a very long time, this great wind will blow, destroying all the places where the people of the sixteenth heaven originally lived, and will blow down to the Asura heavens, leaving nothing behind, just like a great wind blowing away fine dust, scattering it with the wind, leaving nothing behind. Who will believe these words? Only those who have attained the Way will believe them! The great wind will blow again, destroying and annihilating everything under the sun and moon, the four great continents and eighty thousand cities, all the great mountains and Mount Sumeru, and the Iron Mountain will all be dissolved and destroyed, completely annihilated, leaving nothing behind. Just like a great wind blowing away fine dust, scattering it with the wind, leaving nothing behind! After the heavens and earth together encounter a great wind disaster, after a kalpa, the law of rebirth will begin again. Just like after encountering a fire disaster, a new life begins again, and after a kalpa is completed, this is what is meant by the heavens and earth together encountering a great wind, destroying and annihilating in three ways, and the new life beginning again in three ways. Who will believe these words? Only those who have already attained the Way will believe them! The heavens and earth will begin a new life, just like when they first encountered a fire disaster, and then a new life will begin again. A chaotic wind will rise again, and all creation will end, and then the people of the fifteenth heaven, those with shallow blessings, will descend and fill the world. The upper and lower levels of the eleven heavens will be filled, as well as the Asura heavens, on the four sides of Mount Sumeru, and the places where they originally lived will all be filled.' The Great Lou Tan Sutra, Volume 5 Taisho Tripitaka, Vol. 01, No. 0023, The Great Lou Tan Sutra The Great Lou Tan Sutra, Volume 6 Translated by the Western Jin Dynasty monk Falie and Fajv Chapter 13: The Formation of Heaven and Earth The Buddha told the monks: 'After the heavens and earth are destroyed and reformed, people will all live in the fifteenth Avihura heaven. The heavenly beings there enjoy good food, each has light and divine powers, and their lifespans are very long.' The Buddha told the monks: 'At that time, water will fill the entire earth. At that time, there will be no sun or moon, no stars, no day or night, no months or half-months, and no years. It will be dark and nothing will be visible. After the heavens and earth are formed, those heavenly beings whose blessings are shallow and whose lifespans are about to end will descend from the Avihura heaven to this earth. They will also enjoy good food, each will have light and divine powers, and they will be able to fly, living among humans, and their lifespans will be very long. At that time, the people of the world will be very upright and beautiful, with no distinction between men and women, and no distinction between rulers, officials, and commoners. They will simply go back and forth together.' The Buddha told the monks: 'At that time, a natural earth flavor will grow on the ground, as rich as white ghee, and the color of the earth flavor will be like this, and its taste will be like honey. At that time, there will be a person who is particularly fond of flavors, and he will think: 'I want to try to take a bit of the earth flavor with my finger and taste it, to see what kind of taste it is?' That person will then take a bit of the earth flavor with his finger and taste it, and he will like it very much. He will taste it three times, and then he will like it very much, and then he will grab a handful of the earth flavor and eat it. When others see this, they will imitate him, grabbing the earth flavor with their hands and eating it. After people eat the earth flavor, their bodies will become rough and hard, their complexions will become ugly, they will lose their light, and their divine powers will no longer be able to fly to heaven. The world will return to its original state, and it will be dark. After the world is dark, according to the law, a great black wind will rise, blowing into the depths of the sea for 336 million miles, and it will take the great city of the sun and moon, and place it 168 million miles from the side of Mount Sumeru, on the path of the city of the sun and moon. Because of this, the world will have the sun and moon. At that time, the great city of the sun will come out from the east side of Mount Sumeru, and will circle around the west side of Mount Sumeru. It will come out from the east again, and circle around the west side of Mount Sumeru. At that time, some people will say: 'This is the sun of yesterday.' And some people will say: 'This is not the sun of yesterday.' The city of the sun will come out from the east side of Mount Sumeru again, and this will happen three times, circling around the west side of Mount Sumeru. At that time, people will say: 'This is the sun that came out yesterday.' This is why it is called the sun. There are three things: first, it comes out and illuminates the city; second, it sets and disappears. Its palace is square, and its light illuminates all around, so it is round. The city is made of pure gold and crystal from heaven. One part is pure gold, without flaws, without impurities, and it shines brightly. One part is crystal, clean and without flaws, without impurities, and it emits light. The great city of the sun is 2,030 miles long and wide, and its height is the same. In the city, there is a golden pavilion palace called Jambudvipa Pure, which is 640 miles high and 640 miles wide. In the Jambudvipa pavilion palace, the Sun Heavenly Son sits, and he is 20 miles long and wide. It is made of the seven treasures of heaven: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. The Sun Heavenly Son's whole body emits light, illuminating the Jambudvipa palace. The light of the Jambudvipa palace illuminates the great city. The light of the great city illuminates the four directions below. The Sun Heavenly Son does not think about whether he should go or not, and he always enjoys himself with the five pleasures. The Heavenly Son has countless heavenly beings leading the way, and he is infinitely happy, with guides and followers in front and behind, so he is called the ruler.'

。日天子其城郭，以七寶作七重壁、七重欄楯、七重交露，樹木園觀，浴池有青黃赤白蓮華，中有種種飛鳥，相和而鳴。日天子壽，天上五百歲，子孫子孫相襲代，極竟畢一劫。日天子城郭，下出五百光明，周匝復有五百光明，是為千光明，善因緣所致。何從得千光明善因緣，以何致之，用照天下，令人民見其光明？以能成為諸事。何以故？人民見其光明，以能成其諸事耶！若有佈施與沙門道人及貧窮乞丐者，衣被飲食車馬六畜香薰華床臥房室舍宅燈火，所求索即疾與，不逆人意，常不斷截，無厭極施。一心施后不悔也，令道人清凈奉真法歡喜，用是使安隱意定，得無央數善行，譬如轉輪王初立為尊，其意歡喜無央數。」佛言：「如是也，若有人佈施沙門道人及貧窮乞匈者，衣被飲食車馬六畜香薰華床臥房室舍宅燈火，所索不逆人意，不斷一心，施后不悔。令清凈道人奉尊法，用是歡喜，使安隱意，得無央數善行。其人命盡死，往至安隱家，即生日天子所。便疾得持日城郭，其光明照下四方矣。是謂為千光明以善因緣所致。復何從得千光明？善有十因緣：一者不殺生、二者不盜、三者不犯他人婦女、四者不妄言、五者不飲酒、六者不惡口罵詈、七者不兩舌綺語、八者不嫉妒、九者意不瞋恚、十者正見。以無央數心念善慈仁，身死即生日天子所，自然得持日城郭，是為千光明善因緣所致。復何從得千光明善因緣？一者不殺生、二者不盜、三者不犯他人婦女、四者不妄言、五者不飲酒。意行無央數善慈仁，譬如好地四徼道中有浴池，清涼水濡且美，周匝種種樹。若有人從暑熱中來，飢渴極人入浴池中，洗浴飲其水，彼人意念無央數歡喜。」

佛言：「如是也，其有不殺盜淫妄言飲酒，意念無央數善，身死得生日天子所，則疾得持日城郭，是謂以善因緣所致千光明之耀也。何以故？日大城郭，令天下為秋冬寒，用十二因緣故。何等為十二？一者須彌山，中間長三百三十六萬里，生青蓮華紅蓮華黃蓮華白蓮華，甚眾多大香好，日大城郭，光明照中，為奪其光，用是因緣故，令日大城郭寒為秋冬，是為一事；二者阿羅陀山，中間長百六十八萬里，其中生青紅黃白蓮華，甚眾多大香好，揈日大城郭之光明，用是故令日城郭寒，是為二事；複次，俞安山，中間長八十四萬里，其中生青紅黃白蓮華，甚眾多大香好，復揈日大城郭之光明，是故天下寒，是為三事；複次，善見山中間，長四十八萬里，中生青紅黃白蓮華，甚眾多大香好，揈日之光明，是故令天下寒，是為四事；善見山外次有阿抄波山，中間長二十四萬里，五阿抄波山後有尼彌陀山，中間長十二萬里，六尼彌陀后次有比那山，中間長四萬八千里，七比那山後次有鐵圍山，長二萬四千里，揈其日大城郭之光明，用是故令天下寒為秋冬，是為八事；複次，天下流河，揈其日大城郭之光明，是故日大城郭寒為秋冬，是為九事；複次，其河水東流，向閻浮利者少，流行向俱耶尼天下者多，便揈日大城郭之光明，用是故天下日寒，是為十事；複次河流向俱耶尼者少，流向弗于逮者復多，復揈日大城郭之光明，故天下寒，是為十一事；複次，河流向弗于逮者少，流向郁單曰者復多，彼復揈日大城郭之光明，大海水揈日大城郭之光明，是故天下日寒有秋冬。是為十二事。

「何因緣日大城郭熱為春夏？有十事

現代漢語譯本：日天子的城池，用七寶建造了七重墻壁、七重欄桿、七重交錯的露臺，種植著樹木園林，浴池裡有青、黃、赤、白色的蓮花，其中有各種各樣的飛鳥，互相和鳴。日天子的壽命，在天上是五百歲，子孫後代相繼繼承，直到一個劫數結束。日天子的城池，向下發出五百道光明，周圍又有五百道光明，合起來是一千道光明，這是善因緣所致。如何才能得到這千道光明的善因緣呢？用什麼方法才能使它照耀天下，讓人民看到它的光明？因為它能成就各種事情。為什麼呢？人民看到它的光明，就能成就各種事情嗎！如果有人佈施給沙門道人以及貧窮乞丐，衣服、飲食、車馬、六畜、香薰、華麗的床、臥房、房屋、住宅、燈火，他們所求索的就迅速給予，不違揹人的意願，常常不斷絕，沒有厭倦地施捨。一心施捨后不後悔，讓道人清凈地奉行真法而歡喜，用這種方式使他們心安意定，得到無數的善行，就像轉輪王初次被擁立為尊，他的內心歡喜是無窮無盡的。」佛說：「是的，如果有人佈施給沙門道人以及貧窮乞丐，衣服、飲食、車馬、六畜、香薰、華麗的床、臥房、房屋、住宅、燈火，他們所求索的不違揹人的意願，不斷絕，一心施捨后不後悔。讓清凈的道人奉行尊貴的佛法，因此而歡喜，使他們心安意定，得到無數的善行。這個人壽命終結死去，會往生到安穩的家園，也就是出生在日天子所在的地方。便很快擁有日天子的城池，他的光明照耀四方。這就是所謂的千道光明由善因緣所致。又如何才能得到千道光明呢？善有十種因緣：一是不殺生，二是不偷盜，三是不侵犯他人婦女，四是不說謊，五是不飲酒，六是不惡語謾罵，七是不兩舌挑撥，八是不嫉妒，九是心中不嗔怒，十是正見。以無數的心念行善慈仁，身死後就會出生在日天子所在的地方，自然擁有日天子的城池，這就是千道光明善因緣所致。又如何才能得到千道光明善因緣呢？一是不殺生，二是不偷盜，三是不侵犯他人婦女，四是不說謊，五是不飲酒。心中行無數的善慈仁，就像好的地方四通八達的道路中有浴池，清涼的水滋潤而且甘美，周圍有各種各樣的樹木。如果有人從炎熱中來，飢渴難耐的人進入浴池中，洗浴並飲用池水，那個人心中會感到無比的歡喜。」 佛說：「是的，如果有人不殺生、不偷盜、不邪淫、不說謊、不飲酒，心中行無數的善，身死後就能出生在日天子所在的地方，便很快擁有日天子的城池，這就是由善因緣所導致的千道光明。為什麼呢？日天子的城池，使天下變為秋冬寒冷，是因為十二種因緣的緣故。哪十二種呢？一是須彌山，中間長三百三十六萬里，生長著青蓮花、紅蓮花、黃蓮花、白蓮花，非常多而且大，香氣美好，日天子的城池，光明照耀其中，被奪去了光芒，因為這個因緣，使日天子的城池寒冷變為秋冬，這是一件事；二是阿羅陀山，中間長一百六十八萬里，其中生長著青、紅、黃、白蓮花，非常多而且大，香氣美好，遮擋了日天子的光明，因此使日天子的城池寒冷，這是第二件事；再次，俞安山，中間長八十四萬里，其中生長著青、紅、黃、白蓮花，非常多而且大，香氣美好，又遮擋了日天子的光明，因此天下寒冷，這是第三件事；再次，善見山中間，長四十八萬里，中生長著青、紅、黃、白蓮花，非常多而且大，香氣美好，遮擋了太陽的光明，因此使天下寒冷，這是第四件事；善見山外依次有阿抄波山，中間長二十四萬里，五阿抄波山後有尼彌陀山，中間長十二萬里，六尼彌陀后依次有比那山，中間長四萬八千里，七比那山後依次有鐵圍山，長二萬四千里，遮擋了日天子的光明，因此使天下寒冷變為秋冬，這是第八件事；再次，天下河流，遮擋了日天子的光明，因此日天子的城池寒冷變為秋冬，這是第九件事；再次，河流向東流，流向閻浮提的少，流向俱耶尼天下的多，便遮擋了日天子的光明，因此天下寒冷，這是第十件事；再次，河流向俱耶尼的少，流向弗于逮的又多，又遮擋了日天子的光明，所以天下寒冷，這是第十一件事；再次，河流向弗于逮的少，流向郁單曰的又多，它們又遮擋了日天子的光明，大海水遮擋了日天子的光明，因此天下寒冷有秋冬。這是十二件事。 「什麼因緣使日天子的城池熱為春夏？有十件事

English version: The city of the Sun God is made with seven treasures, with seven layers of walls, seven layers of railings, and seven layers of intersecting terraces. There are trees and gardens, and in the bathing pools are blue, yellow, red, and white lotuses. Various kinds of birds are there, singing in harmony. The lifespan of the Sun God in heaven is five hundred years, and his descendants succeed him, until the end of a kalpa. The city of the Sun God emits five hundred rays of light downwards, and around it are another five hundred rays of light, making a thousand rays of light, which is due to good causes and conditions. How can one obtain the good causes and conditions for these thousand rays of light? How can one make it shine upon the world, so that people can see its light? Because it can accomplish all things. Why is it that when people see its light, they can accomplish all things? If someone gives alms to monks, ascetics, and poor beggars, providing them with clothing, food, carriages, livestock, incense, ornate beds, bedrooms, houses, residences, and lamps, and quickly gives them what they ask for, without going against their wishes, constantly and without interruption, giving without weariness. Giving wholeheartedly without regret, allowing the ascetics to purely practice the true Dharma with joy, and through this, making them feel at peace and settled, they will obtain countless good deeds, just like when a wheel-turning king is first established as a noble, his heart is filled with boundless joy.」 The Buddha said, 'It is so. If someone gives alms to monks, ascetics, and poor beggars, providing them with clothing, food, carriages, livestock, incense, ornate beds, bedrooms, houses, residences, and lamps, and does not go against their wishes, giving without interruption, giving wholeheartedly without regret. Allowing the pure ascetics to practice the noble Dharma, and through this, making them joyful, and making them feel at peace, they will obtain countless good deeds. When this person's life ends, they will be reborn in a peaceful abode, which is the place of the Sun God. They will quickly possess the city of the Sun God, and its light will shine in all directions. This is what is meant by the thousand rays of light resulting from good causes and conditions. How else can one obtain a thousand rays of light? There are ten causes of goodness: first, not killing; second, not stealing; third, not committing adultery; fourth, not lying; fifth, not drinking alcohol; sixth, not using harsh language; seventh, not speaking with a forked tongue; eighth, not being jealous; ninth, not being angry; and tenth, having right views. With countless thoughts of kindness and compassion, after death, one will be reborn in the place of the Sun God, and naturally possess the city of the Sun God. This is what is meant by the thousand rays of light resulting from good causes and conditions. How else can one obtain the good causes and conditions for a thousand rays of light? First, not killing; second, not stealing; third, not committing adultery; fourth, not lying; fifth, not drinking alcohol. With countless thoughts of kindness and compassion, it is like a good place with a bathing pool in the middle of four intersecting roads, with cool, refreshing, and sweet water, and various kinds of trees all around. If someone comes from the heat, and is extremely hungry and thirsty, and enters the bathing pool, washes, and drinks the water, that person will feel boundless joy in their heart.' The Buddha said, 'It is so. If someone does not kill, steal, commit adultery, lie, or drink alcohol, and has countless thoughts of goodness, after death, they will be reborn in the place of the Sun God, and will quickly possess the city of the Sun God. This is what is meant by the thousand rays of light resulting from good causes and conditions. Why is it that the city of the Sun God makes the world cold in autumn and winter? It is because of twelve causes and conditions. What are the twelve? First, Mount Sumeru, which is 336 million li long in the middle, grows blue, red, yellow, and white lotuses, which are very numerous, large, and fragrant. The city of the Sun God shines its light upon them, and the light is taken away. Because of this cause and condition, the city of the Sun God becomes cold in autumn and winter. This is one thing. Second, Mount Arodha, which is 168 million li long in the middle, grows blue, red, yellow, and white lotuses, which are very numerous, large, and fragrant. They block the light of the city of the Sun God, and therefore the city of the Sun God becomes cold. This is the second thing. Next, Mount Yu'an, which is 84 million li long in the middle, grows blue, red, yellow, and white lotuses, which are very numerous, large, and fragrant. They also block the light of the city of the Sun God, and therefore the world becomes cold. This is the third thing. Next, Mount Shanjian, which is 48 million li long in the middle, grows blue, red, yellow, and white lotuses, which are very numerous, large, and fragrant. They block the light of the sun, and therefore the world becomes cold. This is the fourth thing. Outside of Mount Shanjian, there is Mount Achobha, which is 24 million li long in the middle. After Mount Achobha, there is Mount Nimitra, which is 12 million li long in the middle. After Mount Nimitra, there is Mount Bina, which is 48,000 li long in the middle. After Mount Bina, there is Mount Iron Wall, which is 24,000 li long. They block the light of the city of the Sun God, and therefore the world becomes cold in autumn and winter. This is the eighth thing. Next, the rivers of the world block the light of the city of the Sun God, and therefore the city of the Sun God becomes cold in autumn and winter. This is the ninth thing. Next, the rivers flow eastward, with less flowing towards Jambudvipa and more flowing towards the world of Kuru. They block the light of the city of the Sun God, and therefore the world becomes cold. This is the tenth thing. Next, less of the rivers flow towards Kuru, and more flow towards Aparagodaniya. They also block the light of the city of the Sun God, and therefore the world becomes cold. This is the eleventh thing. Next, less of the rivers flow towards Aparagodaniya, and more flow towards Uttarakuru. They also block the light of the city of the Sun God. The water of the great ocean blocks the light of the city of the Sun God, and therefore the world becomes cold in autumn and winter. These are the twelve things.' 'What causes the city of the Sun God to be hot in spring and summer? There are ten things.'

。何等為十？一者須彌山王，其邊有山名阿多，高百六十八萬里，廣亦百六十八萬里，其邊無限，甚姝好，七寶金銀琉璃水精赤真珠車𤦲馬瑙作之，彼揈其日大城郭之光明，用是故天下熱，是為一事；複次，阿多山外有山名伊沙多，高八十四萬里，廣亦八十四萬里，其邊無限，甚姝好，皆以七寶作之，揈其日大城郭之光明，用是故天下熱，是為二事；複次，伊沙多山外，有山名喻安陀，高四十八萬里，廣亦四十八萬里，其邊無限，甚姝好，皆七寶作之，彼復揈日大城郭之光明，天下熱，是為三事；複次，喻安陀山外有山名善見，高二十四萬里，廣亦二十四萬里，其邊無限，是為四事；複次，有山名阿抄尼，高十二萬里，廣亦十二萬里，其邊無限，五事；複次，有山名泥彌陀，高四萬八千里，廣亦四萬八千里，其邊無限，六事；尼彌陀山後次有山，名比那頭，高二萬四千里，廣亦二萬四千里，其邊無限，七事；次外復有山名鐵圍，高二萬二千里，廣亦二萬二千里，其邊無限，皆以七寶作之，日大城郭之光明，皆照其上也，用是故天下熱有春夏，是為八事；複次，從此高四十萬里，有天神舍，以水精作之，在虛空中，大風制持行之，譬如浮雲矣，天下人皆共名之為星宿，其大者圍七百二十里，中者圍四百八十里，小者圍二百四十里，日大城郭之光明皆少彼，用是因緣故天下熱，是為九事；複次，天下地，揈日大城郭之光明，用是故天下熱為春夏，是為十事。

「日大城郭，有常持風五品，一者持風、二者住風、三者助風、四者轉風、五者行風，是為五。共轉行日大城郭，未曾休息時也。」

佛言：「爾時，月大城郭，出繞須彌山，東行西入，光明威神稍減，是故名為月。月有二事，光明周匝照四方，其大城郭，四方正圓，光明周匝正圓，月城郭以天銀天琉璃造作之也。月大城郭，廣長各千九百六十里，高下亦等，城中有月天子天琉璃宮殿，高六百里，廣亦六百里。中有天子坐，廣長各二十里，以七寶金銀琉璃水精赤真珠車𤦲馬瑙作之。月天子身，一切皆出光明照宮殿，光明出照大城郭。城郭之光明，下遍照四方，月天子不自念言：『我行不行。』常以天五樂娛樂快樂。月天子前後導從諸天無央數，百御行常快樂歡喜，故名為御也。月天子壽，以天上五百歲，子孫子孫相襲代。其城郭壁以七寶作，七重欄楯、七重交露、七重行樹，樹木周匝圍繞，皆以七寶造之。有園觀浴池，中生青黃白紅蓮花，種種飛鳥，相和而鳴。月天子下有五百光明，周匝復有五百光明，月為千光明，善因緣所致。千光明善因緣何從得？若有佈施沙門道人及貧窮乞匈者，衣被飲食車馬六畜香薰華房室舍宅燈火，所索不逆人意，一心佈施后不悔，令清凈道人奉真法，使安隱，得無央數善行，譬如轉輪王初立為王時，意歡喜無央數。」

佛言：「如是，若有佈施沙門道人及貧窮乞匈者，衣被飲食及眾用者，令德無央數安隱歡喜，其人命盡，死即生月天子所，則疾得持月大城郭。是故謂其千光明以善因緣所致。復何從得千光明善因緣？若有於是不殺、盜、淫，不妄言、綺語、惡口、罵詈、兩舌，不嫉妒意，不瞋恚、愚癡，行十善事，意常歡喜無央數。譬如好地四徼道中有浴池水，清凈濡且美，周匝有樹，若有人飢渴，從暑熱中來，入中洗浴，飲食之意歡喜無央數。」

佛言：「如是，若有行十善事者，身死即生月天子所，則疾得持月大城郭也。是謂為其千光明以善因緣所致矣。復何從得千光明善因緣？若有不殺生、不盜竊、不犯他人婦女、不妄言、不飲酒，其人歡喜，身死便生月天子所，則疾得持月城郭。是謂以善因緣所致千光明。

「六十彈指頃，為切七尺縷，切二十一尺為一時，百彈指為切十尺。日大城郭，日稍稍南著，行六十里，盡百八十日，乃復北還竟，百八十日也。日行百八十日著，月行十五日，即復到矣

現代漢語譯本：什麼是十種現象呢？第一種是須彌山王，它的旁邊有一座山名叫阿多，高一百六十八萬里，寬也是一百六十八萬里，它的邊緣無限延伸，非常美麗，由金、銀、琉璃、水晶、赤真珠、硨磲、瑪瑙七寶構成。它反射太陽的光芒，如同大城市的光輝，因此導致天下炎熱，這是第一種現象；其次，阿多山外有一座山名叫伊沙多，高八十四萬里，寬也是八十四萬里，它的邊緣無限延伸，非常美麗，全部由七寶構成，它反射太陽的光芒，如同大城市的光輝，因此導致天下炎熱，這是第二種現象；再次，伊沙多山外有一座山名叫喻安陀，高四十八萬里，寬也是四十八萬里，它的邊緣無限延伸，非常美麗，全部由七寶構成，它也反射太陽的光芒，如同大城市的光輝，導致天下炎熱，這是第三種現象；再次，喻安陀山外有一座山名叫善見，高二十四萬里，寬也是二十四萬里，它的邊緣無限延伸，這是第四種現象；再次，有一座山名叫阿抄尼，高十二萬里，寬也是十二萬里，它的邊緣無限延伸，這是第五種現象；再次，有一座山名叫泥彌陀，高四萬八千里，寬也是四萬八千里，它的邊緣無限延伸，這是第六種現象；泥彌陀山之後依次有一座山，名叫比那頭，高二萬四千里，寬也是二萬四千里，它的邊緣無限延伸，這是第七種現象；再往外還有一座山名叫鐵圍，高二萬二千里，寬也是二萬二千里，它的邊緣無限延伸，全部由七寶構成，太陽的光芒照耀在上面，因此導致天下有春夏，這是第八種現象；再次，從這裡向上四十萬里，有天神的住所，用水晶構成，在虛空中，被大風支撐著執行，就像浮雲一樣，天下人都稱之為星宿，大的星宿周長七百二十里，中等的周長四百八十里，小的周長二百四十里，太陽的光芒都照射在它們上面，因此導致天下炎熱，這是第九種現象；再次，天下的大地，反射太陽的光芒，因此導致天下有春夏，這是第十種現象。 太陽城郭有五種常持的風，第一種是持風，第二種是住風，第三種是助風，第四種是轉風，第五種是行風，這是五種風。它們共同運轉太陽城郭，從不休息。 佛說：『那時，月亮城郭，出來環繞須彌山，從東向西執行，光芒和威勢逐漸減弱，所以稱為月亮。月亮有兩種現象，光芒周遍照耀四方，它的城郭，四方都是正圓的，光芒周遍也是正圓的，月亮城郭是用天銀和天琉璃建造的。月亮城郭，長寬各一千九百六十里，高低也相等，城中有月天子的天琉璃宮殿，高六百里，寬也是六百里。宮殿中有天子坐著，長寬各二十里，用金、銀、琉璃、水晶、赤真珠、硨磲、瑪瑙七寶構成。月天子全身都發出光芒照耀宮殿，光芒又照耀大城郭。城郭的光芒，向下遍照四方，月天子不自己想：『我走還是不走。』他常常以天上的五種音樂娛樂快樂。月天子前後有無數的天人跟隨，百般侍奉，常常快樂歡喜，所以稱為御。月天子的壽命，以天上的五百歲為一期，子孫後代相繼繼承。它的城郭墻壁用七寶建造，有七重欄桿、七重交露、七重行樹，樹木周匝環繞，都用七寶建造。有園林和浴池，裡面生長著青、黃、白、紅色的蓮花，各種飛鳥，互相鳴叫。月天子下面有五百道光芒，周圍又有五百道光芒，月亮共有千道光芒，這是善因緣所致。這千道光芒的善因緣從何而來呢？如果有人佈施給沙門道人以及貧窮的乞丐，衣物、飲食、車馬、六畜、香薰、華麗的房屋、住所、燈火，不違背別人的意願，一心佈施后不後悔，讓清凈的道人奉行真法，使他們安穩，就能得到無數的善行，就像轉輪王剛登基為王時，內心歡喜無比。』 佛說：『像這樣，如果有人佈施給沙門道人以及貧窮的乞丐，衣物、飲食以及各種用品，使他們得到無量的功德，安穩歡喜，這個人壽命終結，死後就會生到月天子那裡，很快就能執掌月亮城郭。所以說那千道光芒是善因緣所致。又從何處得到千道光芒的善因緣呢？如果有人不殺生、不偷盜、不邪淫，不妄語、不綺語、不惡口、不謾罵、不兩舌，不嫉妒、不嗔恚、不愚癡，奉行十善事，內心常常歡喜無比。就像好的地方四通八達的道路中間有浴池，水清澈、濕潤而且甘美，周圍有樹木，如果有人飢渴，從炎熱中來，進入其中洗浴，飲食，內心歡喜無比。』 佛說：『像這樣，如果有人奉行十善事，身死後就會生到月天子那裡，很快就能執掌月亮城郭。這就是說他的千道光芒是善因緣所致。又從何處得到千道光芒的善因緣呢？如果有人不殺生、不偷盜、不侵犯他人婦女、不妄語、不飲酒，這個人就會歡喜，身死後便會生到月天子那裡，很快就能執掌月亮城郭。這就是說他的千道光芒是善因緣所致。 六十彈指的時間，可以切斷七尺長的線，切斷二十一尺為一時，一百彈指可以切斷十尺。太陽城郭，太陽漸漸向南移動，執行六十里，經過一百八十天，才又向北返回，也是一百八十天。太陽執行一百八十天，月亮執行十五天，就又回來了。

English version: What are the ten phenomena? The first is Mount Sumeru, beside which is a mountain named Adha, 168 million li high and 168 million li wide, its edges extending infinitely, very beautiful, made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. It reflects the sun's light, like the brilliance of a large city, thus causing the world to be hot; this is the first phenomenon. Secondly, outside Mount Adha is a mountain named Isadha, 84 million li high and 84 million li wide, its edges extending infinitely, very beautiful, all made of seven treasures, it reflects the sun's light, like the brilliance of a large city, thus causing the world to be hot; this is the second phenomenon. Again, outside Mount Isadha is a mountain named Yugandhara, 48 million li high and 48 million li wide, its edges extending infinitely, very beautiful, all made of seven treasures, it also reflects the sun's light, like the brilliance of a large city, causing the world to be hot; this is the third phenomenon. Again, outside Mount Yugandhara is a mountain named Sudarshana, 24 million li high and 24 million li wide, its edges extending infinitely; this is the fourth phenomenon. Again, there is a mountain named Ashvakarna, 12 million li high and 12 million li wide, its edges extending infinitely; this is the fifth phenomenon. Again, there is a mountain named Nimindhara, 48,000 li high and 48,000 li wide, its edges extending infinitely; this is the sixth phenomenon. After Mount Nimindhara, there is a mountain named Vinataka, 24,000 li high and 24,000 li wide, its edges extending infinitely; this is the seventh phenomenon. Further out is a mountain named Chakravada, 22,000 li high and 22,000 li wide, its edges extending infinitely, all made of seven treasures, the sun's light shines on it, thus causing the world to have spring and summer; this is the eighth phenomenon. Again, 40 million li above this, there are the abodes of the gods, made of crystal, in the void, supported and moved by great winds, like floating clouds, the people of the world call them stars, the large ones are 720 li in circumference, the medium ones are 480 li in circumference, and the small ones are 240 li in circumference, the sun's light shines on them all, thus causing the world to be hot; this is the ninth phenomenon. Again, the earth of the world reflects the sun's light, thus causing the world to have spring and summer; this is the tenth phenomenon. The Sun's city has five kinds of constant winds: the first is the holding wind, the second is the dwelling wind, the third is the assisting wind, the fourth is the turning wind, and the fifth is the moving wind; these are the five winds. They jointly rotate the Sun's city, never resting. The Buddha said: 'At that time, the Moon's city emerges, circling Mount Sumeru, moving from east to west, its light and power gradually diminishing, therefore it is called the moon. The moon has two phenomena: its light shines all around, and its city is perfectly round in all directions, its light is also perfectly round, the Moon's city is made of heavenly silver and heavenly lapis lazuli. The Moon's city is 1,960 li long and wide, and its height is also equal, in the city is the heavenly lapis lazuli palace of the Moon Deva, 600 li high and 600 li wide. In the palace sits the Deva, 20 li long and wide, made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. The Moon Deva's body emits light that illuminates the palace, and the light also illuminates the great city. The light of the city shines down in all directions, the Moon Deva does not think to himself: 'Should I move or not?' He is always entertained and happy with the five heavenly music. The Moon Deva is followed by countless devas, served in every way, always happy and joyful, therefore he is called the 'ruler'. The Moon Deva's lifespan is 500 heavenly years, and his descendants succeed him. The walls of his city are made of seven treasures, with seven layers of railings, seven layers of intersecting paths, and seven rows of trees, the trees surrounding the city, all made of seven treasures. There are gardens and bathing pools, in which grow blue, yellow, white, and red lotuses, and various birds sing in harmony. Below the Moon Deva are five hundred rays of light, and around them are another five hundred rays of light, the moon has a thousand rays of light, which is due to good causes. Where do these thousand rays of light from good causes come from? If someone gives alms to shramanas, ascetics, and poor beggars, clothing, food, carriages, livestock, incense, beautiful houses, dwellings, and lamps, without going against others' wishes, giving wholeheartedly without regret, allowing pure ascetics to practice the true Dharma, making them secure, they will obtain countless good deeds, just like when a Chakravartin king first ascends the throne, his heart is filled with boundless joy.' The Buddha said: 'Likewise, if someone gives alms to shramanas, ascetics, and poor beggars, clothing, food, and various necessities, causing them to obtain immeasurable merit, security, and joy, when that person's life ends, they will be reborn in the Moon Deva's realm, and will quickly be able to take charge of the Moon's city. Therefore, it is said that the thousand rays of light are due to good causes. Where else do the thousand rays of light from good causes come from? If someone does not kill, steal, commit adultery, lie, use flowery language, speak harshly, curse, slander, be jealous, be angry, or be foolish, and practices the ten good deeds, their heart will always be filled with boundless joy. It is like a good place with a bathing pool in the middle of a crossroads, the water is clear, moist, and sweet, and there are trees all around, if someone is hungry and thirsty, coming from the heat, they enter it to bathe and eat, their heart will be filled with boundless joy.' The Buddha said: 'Likewise, if someone practices the ten good deeds, when their life ends, they will be reborn in the Moon Deva's realm, and will quickly be able to take charge of the Moon's city. This is to say that their thousand rays of light are due to good causes. Where else do the thousand rays of light from good causes come from? If someone does not kill, steal, violate others' wives, lie, or drink alcohol, that person will be happy, and when their life ends, they will be reborn in the Moon Deva's realm, and will quickly be able to take charge of the Moon's city. This is to say that their thousand rays of light are due to good causes.' In the time it takes to snap one's fingers sixty times, one can cut a thread seven feet long, cutting twenty-one feet is one 'time', one hundred finger snaps can cut ten feet. The Sun's city, the sun gradually moves south, traveling sixty li, after one hundred and eighty days, it returns north, also for one hundred and eighty days. The sun travels for one hundred and eighty days, the moon travels for fifteen days, and then returns.

。閻浮利日中時，東方弗于逮便冥，西方俱耶尼則初出，北方郁單曰則夜半也。俱耶尼日中時，閻浮利即冥，郁單曰日初出，弗于逮夜半也。郁單曰日中時，俱耶尼則冥，弗于逮日初出，閻浮利即夜半也。弗于逮日中時，郁單曰則冥，閻浮利日初出，俱耶尼則夜半也。如是閻浮利人日中，東方弗于逮天下人冥，西方俱耶尼天下人日出，郁單曰天下人夜半。俱耶尼人日中，便閻浮利人冥，郁單曰天下日出，弗于逮天下人則夜半也。」

佛言：「月何因緣稍稍現缺減？有三事故缺。何等為三？一者角行故，稍稍現缺減，是為一事；二者月大城郭邊有天其色青衣被，瓔珞亦青，所可侍面止頓，其面則現缺減，是為二事；三者日大城郭，以六十光明，照月大城郭之明所照面，其面則現缺減，是為三事。日奪月光明故，月何因復現滿？具足有三事。何等為三？一者月稍行三方，用是故月稍現滿，是為一事；二者月十五日，則諸青色青衣天人，入月城中，共相娛樂。彼時月皆以光明照諸天人，譬如眾燈中央然大火，其火皆曜眾燈。」

佛言：「如是，月大城郭邊諸天，其色青及衣青者，月十五日時，入與月天子俱相娛樂，其光明照諸天人，用是故十五日月現滿，是為二事；三者月十五日時，日以六十光明，照月大城郭，月不受，用是故月現滿，是為三事。

「月大城郭，有常持風五品。何等為五？一者持風、二者住風、三者助風、四者轉風、五者行風，是為五風。常共行月城郭，未曾有休息也。月中何因復現乳色也？有樹名閻浮利，是故名此天下為閻浮利。其樹下有山，皆以七寶作之，高八百里，周匝亦八百里。其樹高四千里，周匝二千里，圍五百六十里，根深八百四十里。其影照現月中，故使月大城郭現乳色不明。」

佛告比丘言：「族姓子！作行當如月照天下，棄捐貢高之心，遠離種姓，常懷慚愧之意。閻浮利大樹上其實，譬如大瓶，其味甜如蜜，其色白如酥肥。閻浮利大樹北，有七重山七重樹，有七波羅門仙人精舍。」

佛言：「爾時，諸人民食其地上味，以自生活，如是食是地味，甚久長壽命無極。其有食地味多者面色變惡，食少者面色善好，其好顏色者，便自貢高，形笑惡色者；以色自貢高相形笑故，其地味便滅不復生。更自然生薄餅，其味甚香美，不如前地味。人共會議，愁憂自搏，呼嗟啼哭，思念前地味甚美，而亡失之。」

佛言：「譬如此間人，有甘美味，與人嘗之。便言：『其味一何美耶！』貪其味無已。爾時，人如是共會議，愁憂自搏，呼嗟啼哭，思念前地味。時，人則復取薄餅食之，以自生活，如是甚久長。其有食地薄餅復多，有顏色遂變惡，其食少者顏色善好，其好顏色者，形笑惡色者；以色自大貢高相形笑故，其地薄餅則覆沒不復生。更生波羅，其味亦香美，不如前薄餅味，譬如枯加藍華，其味如蜜。爾時，人共會議愁憂自搏，呼嗟啼哭，念前地薄餅味。人便取波羅味食之，以自生活，其壽命甚久長。其食波羅味多者，顏色遂變惡，食之少者，顏色善好，其好色者以色自貢高，相形笑所致，地波羅便沒不生。更自然生粳米，其味亦香美姝好，種種清凈出一切味，不如波羅味。人共會議，憂愁呼嗟啼哭，念前波羅味自搏，譬如此間人，更毒痛法，呼嗟啼哭。彼時人如是也。爾時，人取食自然粳米，食自然粳米之後，天下變為男子女人，各各相觀，便起淫慾之意，行屏處共作不凈行，為穢濁之法矣。餘者見之便言：『汝何作非法事乎？人人寧當相向作是事耶？』遠其人去，不與談語。至二三月然後方呼來相見，言：『昔者人無所著，今者人稍有所著。』后便持童女嫁與夫，歌舞戲笑，稱願夫婦常使安隱也。爾時，人非法著淫慾，行非法淫慾之後，便造舍宅。用是非法故，初起舍宅

閻浮提（Jambudvipa）的日中時分，東方弗于逮（Purvavideha）便進入夜晚，西方俱耶尼（Aparagodaniya）則是日出時分，北方郁單越（Uttarakuru）則是午夜時分。俱耶尼的日中時分，閻浮提便進入夜晚，郁單越是日出時分，弗于逮是午夜時分。郁單越的日中時分，俱耶尼便進入夜晚，弗于逮是日出時分，閻浮提是午夜時分。弗于逮的日中時分，郁單越便進入夜晚，閻浮提是日出時分，俱耶尼是午夜時分。如此，當閻浮提的人們是日中時，東方弗于逮的人們是夜晚，西方俱耶尼的人們是日出，郁單越的人們是午夜。當俱耶尼的人們是日中時，閻浮提的人們是夜晚，郁單越的人們是日出，弗于逮的人們是午夜。 佛說：『月亮為何會逐漸出現虧缺？有三種原因導致虧缺。是哪三種呢？第一，因為月亮的執行軌道是傾斜的，所以會逐漸出現虧缺，這是第一種原因；第二，月亮的大城郭旁邊有天人，他們身穿青色衣服，佩戴青色瓔珞，他們停留在月亮表面，他們的面部會使月亮出現虧缺，這是第二種原因；第三，太陽的大城郭，用六十道光明，照耀月亮大城郭的表面，被照耀的表面就會出現虧缺，這是第三種原因。因為太陽奪走了月亮的光明，所以月亮會虧缺。月亮為何又會重新圓滿呢？具備三種原因。是哪三種呢？第一，月亮逐漸執行到三個方向，因此月亮會逐漸圓滿，這是第一種原因；第二，月亮在十五日時，那些青色衣服的青色天人，會進入月亮城中，一起娛樂。那時，月亮會用光明照耀這些天人，就像眾燈中央點燃大火，火焰會照耀所有的燈。』 佛說：『就像這樣，月亮大城郭旁邊的天人，那些身穿青色衣服的天人，在十五日時，會進入月亮城與月天子一起娛樂，他們的光明會照耀這些天人，因此十五日的月亮會圓滿，這是第二種原因；第三，月亮在十五日時，太陽用六十道光明照耀月亮大城郭，月亮不接受，因此月亮會圓滿，這是第三種原因。 『月亮大城郭，有五種常持的風。是哪五種呢？第一是持風，第二是住風，第三是助風，第四是轉風，第五是行風，這是五種風。它們經常在月亮城郭中執行，從未停止過。月亮中為何會呈現乳白色呢？因為有一棵樹名叫閻浮利，所以這個天下被稱為閻浮利。這棵樹下有一座山，都是用七寶做成的，高八百里，周長也是八百里。這棵樹高四千里，周長二千里，樹幹周長五百六十里，根深八百四十里。它的影子映照在月亮中，所以使月亮大城郭呈現乳白色，不那麼明亮。』 佛告訴比丘們說：『善男子！你們的修行應當像月亮照耀天下一樣，拋棄貢高我慢之心，遠離種姓的執著，常懷慚愧之心。閻浮利大樹上的果實，就像大瓶子一樣，味道甜如蜜，顏色白如酥油。閻浮利大樹的北面，有七重山七重樹，有七個婆羅門仙人的精舍。』 佛說：『那時，人們食用地上的味道來維持生活，這樣食用地味，壽命非常長久，沒有盡頭。那些食用地味多的人，臉色會變得難看，食用少的人，臉色會變得好看，那些臉色好看的人，便會貢高自大，嘲笑臉色難看的人；因為以臉色自大貢高而互相嘲笑，地味便會消失不再生長。接著自然生長出薄餅，味道非常香美，不如之前的地味。人們共同商議，憂愁自責，呼喊啼哭，思念之前地味的美味，卻已經失去了。』 佛說：『譬如人間有人，有甘美的味道，給別人品嚐。便會說：『這味道多麼美味啊！』貪戀這種味道沒有止境。那時，人們就像這樣共同商議，憂愁自責，呼喊啼哭，思念之前的地味。這時，人們又取薄餅食用，以此維持生活，這樣過了很久。那些食用薄餅多的人，臉色又會變得難看，食用少的人，臉色會變得好看，那些臉色好看的人，嘲笑臉色難看的人；因為以臉色自大貢高而互相嘲笑，地薄餅便會消失不再生長。接著生長出波羅，味道也很香美，不如之前的薄餅味，就像枯萎的加藍花，味道像蜜一樣。那時，人們共同商議，憂愁自責，呼喊啼哭，思念之前的薄餅味。人們便取波羅味食用，以此維持生活，壽命非常長久。那些食用波羅味多的人，臉色會變得難看，食用少的人，臉色會變得好看，那些臉色好看的人，以臉色自大貢高，互相嘲笑，導致地波羅便消失不再生長。接著自然生長出粳米，味道也很香美，美好，各種清凈，勝過一切味道，不如波羅味。人們共同商議，憂愁呼喊啼哭，思念之前的波羅味，自責，就像人間有人，遭受劇痛，呼喊啼哭。那時，人們就是這樣。那時，人們取食自然生長的粳米，食用自然粳米之後，天下變為男子女人，各自互相觀看，便產生淫慾之意，在隱蔽的地方做不凈的行為，成為污穢的法。其餘的人看到后便說：『你們為何做非法的事情呢？難道人人都要互相做這樣的事情嗎？』便遠離那些人，不與他們交談。過了兩三個月，然後才叫他們來相見，說：『以前人們沒有什麼執著，現在人們稍微有了執著。』後來便把童女嫁給丈夫，歌舞戲笑，祝願夫婦永遠安穩。那時，人們非法執著淫慾，在做了非法淫慾之後，便開始建造房屋。因為這些非法的事情，才開始建造房屋。

At midday in Jambudvipa, Purvavideha in the east would be in darkness, Aparagodaniya in the west would be at sunrise, and Uttarakuru in the north would be at midnight. At midday in Aparagodaniya, Jambudvipa would be in darkness, Uttarakuru would be at sunrise, and Purvavideha would be at midnight. At midday in Uttarakuru, Aparagodaniya would be in darkness, Purvavideha would be at sunrise, and Jambudvipa would be at midnight. At midday in Purvavideha, Uttarakuru would be in darkness, Jambudvipa would be at sunrise, and Aparagodaniya would be at midnight. Thus, when the people of Jambudvipa are at midday, the people of Purvavideha in the east are in darkness, the people of Aparagodaniya in the west are at sunrise, and the people of Uttarakuru are at midnight. When the people of Aparagodaniya are at midday, the people of Jambudvipa are in darkness, the people of Uttarakuru are at sunrise, and the people of Purvavideha are at midnight. The Buddha said: 'Why does the moon gradually appear to wane? There are three reasons for its waning. What are these three? First, because the moon's orbit is inclined, it gradually appears to wane, this is the first reason; second, there are celestial beings near the moon's great city, they wear blue clothes and blue ornaments, they stop at the moon's surface, and their faces cause the moon to appear to wane, this is the second reason; third, the sun's great city, with sixty rays of light, illuminates the surface of the moon's great city, and the illuminated surface appears to wane, this is the third reason. Because the sun takes away the moon's light, the moon wanes. Why does the moon reappear full? There are three reasons. What are these three? First, the moon gradually moves in three directions, therefore the moon gradually appears full, this is the first reason; second, on the fifteenth day of the month, those blue-clothed celestial beings enter the moon city and enjoy themselves together. At that time, the moon illuminates these celestial beings with its light, like a great fire burning in the center of many lamps, the fire illuminates all the lamps.' The Buddha said: 'Just like this, the celestial beings near the moon's great city, those who wear blue clothes, on the fifteenth day of the month, enter and enjoy themselves with the moon god, their light illuminates these celestial beings, therefore the moon appears full on the fifteenth day, this is the second reason; third, on the fifteenth day of the month, the sun illuminates the moon's great city with sixty rays of light, the moon does not receive it, therefore the moon appears full, this is the third reason.' 'The moon's great city has five kinds of winds that constantly blow. What are these five? First is the holding wind, second is the dwelling wind, third is the assisting wind, fourth is the turning wind, and fifth is the moving wind, these are the five winds. They constantly move within the moon's city, never resting. Why does the moon appear milky white? Because there is a tree called Jambudvipa, therefore this world is called Jambudvipa. Under this tree is a mountain, all made of seven treasures, eight hundred li high, and eight hundred li in circumference. The tree is four thousand li high, two thousand li in circumference, the trunk is five hundred and sixty li in circumference, and the roots are eight hundred and forty li deep. Its shadow is reflected in the moon, therefore the moon's great city appears milky white and not so bright.' The Buddha told the monks: 'Good sons! Your practice should be like the moon illuminating the world, abandoning arrogance and pride, distancing yourselves from attachment to lineage, and always holding a sense of shame. The fruits on the Jambudvipa tree are like large bottles, their taste is sweet like honey, and their color is white like ghee. To the north of the Jambudvipa tree, there are seven layers of mountains and seven layers of trees, and there are seven hermitages of Brahmin sages.' The Buddha said: 'At that time, people ate the taste of the earth to sustain their lives, and by eating the taste of the earth, their lifespans were very long and without end. Those who ate more of the earth's taste, their complexions would become ugly, and those who ate less, their complexions would become beautiful. Those with beautiful complexions would become arrogant and laugh at those with ugly complexions; because they were arrogant and laughed at each other based on their complexions, the taste of the earth would disappear and no longer grow. Then, naturally, thin cakes would grow, their taste was very fragrant and delicious, but not as good as the previous taste of the earth. People would discuss together, worry and blame themselves, cry out and weep, longing for the delicious taste of the earth, but it was already lost.' The Buddha said: 'For example, if someone in this world has a sweet and delicious taste, and gives it to others to taste. They would say: 'How delicious this taste is!' They would crave this taste without end. At that time, people would discuss together like this, worry and blame themselves, cry out and weep, longing for the previous taste of the earth. Then, people would take the thin cakes and eat them, using them to sustain their lives, and this went on for a very long time. Those who ate more of the thin cakes, their complexions would again become ugly, and those who ate less, their complexions would become beautiful. Those with beautiful complexions would laugh at those with ugly complexions; because they were arrogant and laughed at each other based on their complexions, the thin cakes would disappear and no longer grow. Then, palmyra fruits would grow, their taste was also fragrant and delicious, but not as good as the previous taste of the thin cakes, like a withered blue lotus, its taste was like honey. At that time, people would discuss together, worry and blame themselves, cry out and weep, longing for the previous taste of the thin cakes. People would then take the taste of the palmyra fruits and eat them, using them to sustain their lives, and their lifespans were very long. Those who ate more of the palmyra fruits, their complexions would become ugly, and those who ate less, their complexions would become beautiful. Those with beautiful complexions, because they were arrogant and laughed at each other based on their complexions, the palmyra fruits would disappear and no longer grow. Then, naturally, rice would grow, its taste was also fragrant, beautiful, and pure, surpassing all tastes, but not as good as the taste of the palmyra fruits. People would discuss together, worry, cry out and weep, longing for the previous taste of the palmyra fruits, blaming themselves, like someone in this world, suffering from severe pain, crying out and weeping. At that time, people were like this. At that time, people took and ate the naturally grown rice, and after eating the naturally grown rice, the world transformed into men and women, each looking at each other, and then the desire for lust arose, and they engaged in impure acts in secluded places, becoming defiled by these acts. The others who saw this would say: 'Why are you doing these unlawful things? Should everyone be doing such things to each other?' They would distance themselves from those people and not speak to them. After two or three months, they would then call them to meet, saying: 'In the past, people had no attachments, but now people have some attachments.' Later, they would marry young girls to husbands, singing, dancing, and laughing, wishing the couple to always be peaceful. At that time, people were unlawfully attached to lust, and after engaging in unlawful lust, they began to build houses. Because of these unlawful things, they began to build houses.

「初時造瞻波國，　　次起波羅奈城， 用是日出光明，　　然後乃作羅閱。

「爾時，人民遂非法著淫慾，彼從第十五阿衛貨羅天上人，其福德薄祿命盡，身死來下人間，入母腹中成胞胎，用是故女人始懷妊生男女。時，人民共食是清凈粳米，以晡時往取粳米，更至明旦續如故，明旦往取之，至暮其粳米生亦如故。」

佛言：「如是，人朝暮獲取粳米，隨生隨如故，不覺所獲取處。爾時，有一人心念言：『我朝暮往取清凈粳米疲勞，不如頓取二日粳米。』便往取之。餘者見之，呼共往取粳米。報言：『我已持二日粳米來，卿自隨取之。』爾時其人，便善之，言：『彼人甚快，乃往取二日粳米。我當復往取二三日粳米也。』餘人復見言：『共去取清凈粳米。』其人報言：『我已取二三日粳米，卿自隨意取。』彼人聞之則善之，自念：『當往取四五日粳米。』卿即往取四五日清凈粳米來。用人相效，往取清凈粳米多故，然後更生莖穬粳米，所取即有處不復生。爾時，人民皆聚會共議，愁憂不樂，自椎搏啼哭呼嗟言：『我昔者以好喜為食，身有光明，飛行神足，立安隱。時地自然生地味，甚香美，其色譬如白酥肥，其味如蜜。其愚者取而食之，即相效取地味食之，皆亡失光明神足。其食多者顏色變惡，其食少者顏色善好，顏色好者便自貢高，形笑惡色者；以相形笑故，地味即沒不復生。更生薄餅，薄餅沒後復生波羅，波羅沒盡更生粳米。以貢高相形笑故，至使令清凈粳米所取，即有處不生；當共分地作畔界。』用是故天下人，更行未曾有法，便共分地作畔界，各各耕種。爾時，愚人自有粳米，便行盜他家粳米。其主見之便言：『卿所為非所為非法！自有粳米不取，反行盜他人粳米乎！卿后莫復作是事也。』其人如是三反，自置粳米，盜他家粳米。其主復見之，即復言：『卿所取大非，自置粳米，反盜他家。』如是至再三，便以手椎擊，牽將去至聚落，坐眾人評議言：『此人自置粳米，反行盜他人。』其盜者對眾人言：『此人以手椎擊我。』眾人便共會議，愁憂不樂，自椎搏啼哭呼嗟言：『今世間遂生惡不善之法，怨結日成惡苦。』一人燒已燒已命，以有老病死。惡道之事，人便現受取之事，遂相撾捶，見已即自訟事。眾人便共議：『當於何所得賢者，共立為君長，典主所為？我等所作，從其取決。若有作非法者，當誅罰之。我等所種粳米，各各當共輸衣食。』爾時，彼眾會中，有人最大尊，端正姝好，威神巍巍，眾人便白其人：『當爲我等典主作君長所為，從其受言教，若為非法者，即當誅罰之也。我曹種所收粳米，各各供給君衣食。』是人即言：『諾。』便共立為君長典主，一切所為，從其受教。若為非者，即誅罰之。人所種粳米，各各共輸入典主。一切教令，人民號曰大王，以法取租故名為剎利。用是故天下始起剎利種，天下所有國，皆屬大王。時，是閻浮利地，地平正無山陵[山*(奚-大+ㄆ)]谷，無有荊棘，亦無蚊虻蚤虱，亦無礫石，地棄捐明月珠玉琉璃金銀。

「大王治閻浮利天下時，天下富樂，熾盛安隱，五穀豐熟，人民眾多，地佳好水亦饒多，譬如蘇麻油塗地，不起揚塵，生青草眾多。周匝正圓，其色譬如孔雀尾，其香如香香也。柔濡如綩綖，足蹈上陷入地四寸，舉足即還復如故。地無四寸空缺處，有香樹、瓔珞樹、衣被樹、不息樹、寶樹、器樹、音樂樹，樹生華實，劈之各各出種種所有。中有高七聲，下至六五四三二一聲者，最卑者高半聲。

「大王治天下時，閻浮利有八萬郡國，人民聚落居，雞鳴者展轉相聞。天下無病，亦不大熱，亦不大寒，復無飢渴人。大王以法治行，奉十善事，遍教天下人民，使行如父愛子。天下人民，敬王如子敬父。大王有子，名曰真。真王有子，名曰齊。齊王有子，名曰頂生。頂生王有子，名曰遮留。遮留王有子，名和行

佛陀於是說了偈語： 『最初建造瞻波國，接著興建波羅奈城， 利用太陽的光明，然後才建造羅閱城。』 『那時，人民開始非法地沉溺於淫慾。他們之中，從第十五阿衛貨羅天上下來的天人，因為福德淺薄，壽命將盡，死後降生到人間，進入母親的腹中形成胎兒。因此，女人開始懷孕生子。當時，人們共同食用清凈的粳米，在傍晚去取粳米，到了第二天早上又像往常一樣，早上再去取，到了晚上粳米又像原來一樣生長。』 佛陀說：『是的，人們早晚獲取粳米，隨取隨生，不覺得獲取的地方有減少。當時，有一個人心裡想：『我早晚去取清凈粳米太疲勞了，不如一次取兩天的粳米。』於是就去取了。其他人看見了，叫他一起去取粳米。他回答說：『我已經拿了兩天的粳米來了，你們自己去取吧。』當時，那個人覺得他做得很好，說：『那個人真快，竟然去取了兩天的粳米。我應該再去取兩三天的粳米。』其他人又看見了，說：『一起去取清凈粳米吧。』那人回答說：『我已經取了兩三天的粳米了，你們自己隨意去取吧。』那些人聽了覺得很好，心想：『我應該去取四五天的粳米。』於是就去取了四五天的清凈粳米回來。因為人們互相效仿，去取清凈粳米過多，然後就長出了莖稈粗糙的粳米，所取之處就不再長出粳米了。當時，人們都聚集在一起商議，憂愁不樂，捶胸頓足，哭喊著說：『我們以前以美好的喜悅為食物，身體有光明，能飛行，有神通，安穩自在。當時，地上自然生長出地味，非常香甜美味，顏色像白色的酥油，味道像蜂蜜。那些愚蠢的人取來食用，就互相效仿著吃地味，都失去了光明和神通。吃得多的人臉色變得難看，吃得少的人臉色好看。臉色好看的人就驕傲自大，嘲笑臉色難看的人；因為互相嘲笑，地味就消失不再生長。後來長出薄餅，薄餅消失後又長出波羅，波羅消失後又長出粳米。因為驕傲自大互相嘲笑，導致清凈粳米所取之處不再生長；應該共同劃分土地，設立邊界。』因此，天下的人開始實行前所未有的方法，就共同劃分土地，設立邊界，各自耕種。當時，愚蠢的人自己有粳米，卻去偷別人家的粳米。主人看見了就說：『你所做的是不應該的，是不合法的！自己有粳米不去取，反而去偷別人家的粳米！你以後不要再做這種事了。』那人這樣做了三次，自己放著粳米，卻去偷別人家的粳米。主人又看見了，就又說：『你所做的大錯特錯，自己放著粳米，反而去偷別人家的。』這樣到了第三次，就用手杖擊打他，把他拉到村落，讓眾人評議說：『這個人自己有粳米，反而去偷別人的。』那個偷盜的人對眾人說：『這個人用手杖打我。』眾人就一起商議，憂愁不樂，捶胸頓足，哭喊著說：『現在世間竟然產生了惡不善的法，怨恨結成，痛苦日益加劇。』一個人燒燬了自己，因為有了老病死。惡道的事情，人們便開始現世承受，互相毆打，看見了就自己訴訟。眾人就一起商議：『應該從哪裡找到賢能的人，共同推舉他為君主，掌管一切事務？我們所做的事情，都由他來決定。如果有做非法事情的人，就應該懲罰他。我們所種植的粳米，都應該共同上交給他作為衣食。』當時，在眾人之中，有一個人最尊貴，端正美好，威嚴神聖，眾人就對那個人說：『您應該為我們掌管一切事務，做我們的君主，聽從您的教誨，如果有做非法事情的人，就應該懲罰他。我們種植收穫的粳米，都各自供給您衣食。』那個人就說：『好。』於是就共同推舉他為君主，掌管一切事務，聽從他的教誨。如果有做非法事情的人，就懲罰他。人們所種植的粳米，都共同上交給君主。一切教令，人民稱他為大王，因為依法收取租稅，所以稱為剎利。因此，天下開始有了剎利種姓，天下所有的國家，都屬於大王。當時，閻浮提這塊土地，平坦方正，沒有山陵溝壑，沒有荊棘，也沒有蚊子、虻蟲、跳蚤、虱子，也沒有礫石，地上丟棄著明月珠玉、琉璃、金銀。 『大王治理閻浮提天下時，天下富足安樂，繁榮昌盛，五穀豐收，人民眾多，土地美好，水源充足，就像用酥油塗抹過的地面，不起揚塵，生長著茂盛的青草。四周平整圓潤，顏色像孔雀的尾巴，香氣像香料一樣。柔軟如絲毯，腳踩上去會陷入地裡四寸，抬起腳就恢復原樣。地上沒有四寸的空缺處，有香樹、瓔珞樹、衣被樹、不息樹、寶樹、器樹、音樂樹，樹上生長著花朵和果實，劈開后各自出現各種各樣的東西。其中有高七聲，下至六五四三二一聲的，最低的也有半聲高。 『大王治理天下時，閻浮提有八萬個郡國，人民聚居，雞鳴聲此起彼伏。天下沒有疾病，也不太熱，也不太冷，也沒有飢渴的人。大王依法治理，奉行十善，普遍教導天下人民，像父親愛護兒子一樣。天下人民，尊敬大王像兒子尊敬父親一樣。大王有兒子，名叫真。真王有兒子，名叫齊。齊王有兒子，名叫頂生。頂生王有兒子，名叫遮留。遮留王有兒子，名叫和行。

Then the Buddha spoke in verse: 'First, the country of Champa was built, then the city of Varanasi was established, Using the light of the sun, and then the city of Rajagriha was made.' 'At that time, the people became unlawfully attached to lust. Among them, the heavenly beings who came down from the fifteenth heaven of Avihas, because their merits were shallow and their lifespans were exhausted, died and were reborn in the human world, entering their mothers' wombs and forming fetuses. Therefore, women began to conceive and give birth to children. At that time, people commonly ate pure rice. In the evening, they would go to collect rice, and the next morning it would be the same as before. They would go to collect it in the morning, and by evening the rice would grow again as before.' The Buddha said, 'Yes, people would collect rice morning and evening, and it would grow as they collected it, without them noticing that the place where they collected it was diminishing. At that time, one person thought, 'I am tired of going to collect pure rice morning and evening. It would be better to collect two days' worth of rice at once.' So he went to collect it. Others saw him and called him to go collect rice together. He replied, 'I have already brought two days' worth of rice, you can go collect it yourselves.' At that time, that person thought he had done well and said, 'That person is so quick, he actually went to collect two days' worth of rice. I should go and collect two or three days' worth of rice.' Others saw him again and said, 'Let's go collect pure rice together.' That person replied, 'I have already collected two or three days' worth of rice, you can go collect it as you please.' Those people heard this and thought it was good, thinking, 'I should go and collect four or five days' worth of rice.' So they went and collected four or five days' worth of pure rice. Because people imitated each other and collected too much pure rice, then rice with coarse stalks grew, and the places where it was collected no longer grew rice. At that time, people all gathered together to discuss, feeling worried and unhappy, beating their chests and crying out, 'In the past, we used to eat the joy of goodness, our bodies had light, we could fly, we had supernatural powers, and we were at peace. At that time, the earth naturally produced earth-flavor, which was very fragrant and delicious, its color like white ghee, and its taste like honey. Those foolish people took it and ate it, and they imitated each other in eating the earth-flavor, and they all lost their light and supernatural powers. Those who ate more had their complexions turn ugly, and those who ate less had good complexions. Those with good complexions became arrogant and laughed at those with ugly complexions; because of this mutual mockery, the earth-flavor disappeared and no longer grew. Later, thin cakes grew, and after the thin cakes disappeared, then breadfruit grew, and after the breadfruit disappeared, then rice grew. Because of arrogance and mutual mockery, the places where pure rice was collected no longer grew; we should divide the land and set up boundaries.' Therefore, the people of the world began to practice unprecedented methods, and they divided the land and set up boundaries, each cultivating their own land. At that time, foolish people, even though they had their own rice, would steal rice from other people's homes. The owner saw it and said, 'What you are doing is wrong and unlawful! You have your own rice and do not take it, but instead you steal rice from other people's homes! You must not do this again.' That person did this three times, leaving his own rice and stealing rice from other people's homes. The owner saw it again and said, 'What you are doing is very wrong, you have your own rice and yet you steal from others.' This happened three times, and then he struck him with a stick, dragged him to the village, and had the people judge him, saying, 'This person has his own rice, but instead he steals from others.' The thief said to the people, 'This person struck me with a stick.' The people then discussed together, feeling worried and unhappy, beating their chests and crying out, 'Now the world has produced evil and unwholesome laws, resentment has formed, and suffering is increasing daily.' One person burned himself to death, because there was old age, sickness, and death. The affairs of the evil paths, people began to experience in this life, hitting each other, and when they saw it, they would sue each other. The people then discussed together, 'Where should we find a virtuous person to jointly elect as our ruler, to manage all affairs? Whatever we do, he will decide. If anyone does anything unlawful, he should be punished. The rice that we plant, we should all give to him for food and clothing.' At that time, among the people, there was one person who was the most noble, upright and beautiful, with majestic and divine power. The people said to that person, 'You should manage all our affairs, be our ruler, and we will follow your teachings. If anyone does anything unlawful, he should be punished. The rice that we plant and harvest, we will each provide to you for food and clothing.' That person said, 'Okay.' So they jointly elected him as their ruler, to manage all affairs, and they would follow his teachings. If anyone did anything unlawful, he would be punished. The rice that people planted, they would all give to the ruler. All the commands, the people called him the Great King, and because he collected taxes according to the law, he was called Kshatriya. Therefore, the Kshatriya caste began in the world, and all the countries in the world belonged to the Great King. At that time, the land of Jambudvipa was flat and square, without mountains, hills, or valleys, without thorns, and without mosquitoes, flies, fleas, or lice, and without gravel. The ground was littered with discarded bright moon pearls, lapis lazuli, gold, and silver. 'When the Great King ruled the world of Jambudvipa, the world was prosperous and peaceful, flourishing and secure, the five grains were abundant, the people were numerous, the land was beautiful, and the water was plentiful, like a ground smeared with ghee, without dust rising, and with abundant green grass growing. It was perfectly round, its color like a peacock's tail, and its fragrance like spices. It was as soft as silk, and when one stepped on it, one's foot would sink four inches into the ground, and when one lifted one's foot, it would return to its original state. There were no four-inch gaps in the ground. There were fragrant trees, garland trees, clothing trees, inexhaustible trees, treasure trees, utensil trees, and music trees. The trees grew flowers and fruits, and when they were split open, various things would appear. Among them, there were sounds as high as seven tones, and as low as six, five, four, three, two, and one tones, and the lowest was half a tone high. 'When the Great King ruled the world, Jambudvipa had 80,000 districts and countries, where people lived in settlements, and the crowing of roosters could be heard from one place to another. There was no disease in the world, it was neither too hot nor too cold, and there were no hungry or thirsty people. The Great King ruled according to the law, practiced the ten virtues, and universally taught the people of the world, like a father loving his son. The people of the world respected the King like a son respects his father. The Great King had a son named True. King True had a son named Equal. King Equal had a son named Top-Born. King Top-Born had a son named Chaliu. King Chaliu had a son named Harmonious-Conduct.'

。和行王有子，名留至。留至王有子，名日。日王有子，名波那。波那王有子，名大波那。大波那王有子，名沙竭。沙竭王有子，名大善見。大善見王有子，名提炎。提炎王有子，名染。染王有子，名迷留。迷留王有子，名摩留。摩留王有子，名精進力。精進力王有子，名堅賤。堅賤王有子，名十車。十車王有子，名舍羅。舍羅王有子名十丈。十丈王有子，名百丈。百丈王有子，名那和檀。那和檀王有子，名真阇。真阇王有子，名波延。后諸王甚眾多。

「諸轉輪王，有十種姓，一者姓迦奴車、二者姓多盧提、三者阿波、四者揵陀利、五者迦陵、六者遮波、七者拘獵、八者般阇、九者彌尸利、十者一摩彌，是為十種姓。迦奴車有五，多留亦有五，阿波有七，揵陀利亦有七，迦陵有九，遮波有十四，拘獵有三十一，般阇有三十二，彌尸利有八萬四千，摩彌有百一。然後有王，名大善生，人呼為伊摩。伊摩王有子，字烏獵。烏獵王有子，字不尼。不尼王有子，名師子。師子王有子，名悅頭檀。悅頭檀王有子，名悉達菩薩。悉達菩薩有子，名羅云。」

佛言：「以是因緣，從昔至今，起剎利種。爾時，人民念言：『我爲著疾病著腫著瘡，我欲棄一切著，往入空閑處室中坐。』即棄捐著疾病腫瘡，往入空閑處，坐思念道。今日早起，明旦日早起，行入丘聚分衛，人民見之，皆歡喜與之，人民便言：『善哉！乃棄捨疾病腫瘡，捐一切著，往入空閑處，坐思念道。』」

佛言：「此輩但行惡不善之法，是故謂言婆羅門也。爾時，彼人不能坐禪念道，亦不能得禪，用不能坐禪得禪故。從坐起，入聚落中分衛，咒愿說言：『不能坐禪，亦不能得禪。』共邪行入丘聚分衛，故名為聚也。行邪法故，名為和沙羅。是故世間，初造起婆羅門種也。時，人民各各奉行種種法，用是故世間有工師種。彼時人各各犯殺生，用是故謂言殺生種也。是以因緣，世間初造有殺生也。用世間已造起是四種故，然後世間乃起第五沙門種也。若剎利種，身行惡口言噁心念惡，行是惡已后，身死墮勤苦中；婆羅門種、工師種、殺生種，亦如是、若身行惡口言噁心念惡，身死墮苦中；剎利種，若身行善口言善心念善，身死復墮樂處；婆羅門種、工師種、殺生種，其有身行善口言善心念善，身死復墮樂處；剎利種、婆羅門種、工師種、殺生種，若身行二事，口意行二事，身死墮苦樂中；剎利種，若有除鬚髮被袈裟，通道棄家，行作沙門，奉行三十七品經。行是已，善男子善女人，用通道故，棄家行作沙門，行無上清凈事，現在不久，自以功德作證念道，行盡生死，具足梵行，所作已辦，不復更餘事；婆羅門種、工師種、殺生種，若有除鬚髮被袈裟，行作沙門，奉行三十七品經，用善男子信故，舍家作沙門，修無上清凈事，現在不久，自以功德作證念道，行盡生死，具足梵行，所作已辦，不復更餘事也。是四種人，有起成惠之行者，得尊無所著阿羅漢也。」

梵三缽天，爾時說偈言：

「剎利種為人尊，　　諸人民行種姓， 從起信成惠行，　　彼天上人中尊。」

「彼梵三缽天，受是偈不受惡，說善事不說惡言，勸助是。」

佛言：「我如來、無所著、等正覺亦說是義偈：

「　　諸人民行種姓，　　剎利種為人尊， 從起得成惠行，　　彼天上人中尊。」

佛說是經時，八萬四千天人，遠塵離垢，諸法法眼生；無央數比丘起無餘，不受生死，意得解脫；佛說如是，比丘歡喜，前為佛作禮而去。

地深二十億萬里，從是已下；復有地味，二十億萬里；下復有粟金，二十億萬里；下復有剛鐵，二十億萬里；下復有水，八十億萬里；下復有風，五百二十億萬里；乃復有下方異天地，從是人間，上至梵天，亦五百二十億萬里。

問曰：「何以正名為劫劫

和行王有個兒子，名叫留至。留至王有個兒子，名叫日。日王有個兒子，名叫波那。波那王有個兒子，名叫那。那王有個兒子，名叫沙竭。沙竭王有個兒子，名叫大善見。大善見王有個兒子，名叫提炎。提炎王有個兒子，名叫染。染王有個兒子，名叫迷留。迷留王有個兒子，名叫摩留。摩留王有個兒子，名叫精進力。精進力王有個兒子，名叫堅賤。堅賤王有個兒子，名叫十車。十車王有個兒子，名叫舍羅。舍羅王有個兒子，名叫十丈。十丈王有個兒子，名叫百丈。百丈王有個兒子，名叫那和檀。那和檀王有個兒子，名叫真阇。真阇王有個兒子，名叫波延。後來的諸王非常眾多。 『各位轉輪王，有十種姓氏，第一種姓是迦奴車，第二種姓是多盧提，第三種姓是阿波，第四種姓是揵陀利，第五種姓是迦陵，第六種姓是遮波，第七種姓是拘獵，第八種姓是般阇，第九種姓是彌尸利，第十種姓是一摩彌，這就是十種姓。迦奴車有五位，多留也有五位，阿波有七位，揵陀利也有七位，迦陵有九位，遮波有十四位，拘獵有三十一位，般阇有三十二位，彌尸利有八萬四千位，摩彌有一百零一位。然後有一位國王，名叫大善生，人們稱他為伊摩。伊摩王有個兒子，字烏獵。烏獵王有個兒子，字不尼。不尼王有個兒子，名叫師子。師子王有個兒子，名叫悅頭檀。悅頭檀王有個兒子，名叫悉達菩薩。悉達菩薩有個兒子，名叫羅云。』 佛說：『因為這個因緣，從過去到現在，才有了剎利種姓。當時，人們心想：『我因為疾病、腫脹、瘡傷所困擾，我想要捨棄一切執著，前往空閑的處所靜坐。』於是就捨棄了對疾病、腫脹、瘡傷的執著，前往空閑的處所，靜坐思考道理。今天早起，明天也早起，前往村落乞食，人們見到他們，都歡喜地給予食物，人們就說：『太好了！竟然捨棄了疾病、腫脹、瘡傷，拋棄一切執著，前往空閑的處所，靜坐思考道理。』 佛說：『這些人只是奉行不善的法，所以被稱為婆羅門。當時，那些人不能坐禪入定，也不能獲得禪定，因為不能坐禪入定，所以就從座位上起來，進入村落乞食，咒愿說：『不能坐禪，也不能獲得禪定。』他們與邪行的人一起進入村落乞食，所以被稱為『聚』。因為奉行邪法，所以被稱為和沙羅。因此，世間最初產生了婆羅門種姓。當時，人們各自奉行各種不同的法，因此世間有了工師種姓。那時，人們各自犯下殺生罪，因此被稱為殺生種姓。因為這個因緣，世間最初產生了殺生。因為世間已經產生了這四種姓，然後世間才產生了第五種沙門種姓。如果剎利種姓的人，身行惡、口說惡、心想惡，做了這些惡事之後，死後就會墮入痛苦之中；婆羅門種姓、工師種姓、殺生種姓，也是如此，如果身行惡、口說惡、心想惡，死後就會墮入痛苦之中；剎利種姓的人，如果身行善、口說善、心想善，死後就會再次墮入快樂之處；婆羅門種姓、工師種姓、殺生種姓，如果身行善、口說善、心想善，死後也會再次墮入快樂之處；剎利種姓、婆羅門種姓、工師種姓、殺生種姓，如果身行兩種事，口意行兩種事，死後就會墮入苦樂交織之處；剎利種姓的人，如果剃除鬚髮，披上袈裟，信仰佛道，捨棄家庭，修行成為沙門，奉行三十七道品。做了這些之後，善男子善女人，因為信仰佛道，捨棄家庭修行成為沙門，修行無上清凈的事業，現在不久，就能憑藉自己的功德證悟佛道，修行直至生死結束，圓滿梵行，所作已辦，不再有其他事情；婆羅門種姓、工師種姓、殺生種姓，如果剃除鬚髮，披上袈裟，修行成為沙門，奉行三十七道品，因為善男子信仰的緣故，捨棄家庭修行成為沙門，修習無上清凈的事業，現在不久，就能憑藉自己的功德證悟佛道，修行直至生死結束，圓滿梵行，所作已辦，不再有其他事情。這四種人，如果有發起成就智慧的修行者，就能證得尊貴的無所執著的阿羅漢果位。』 梵三缽天，當時說了偈語： 『剎利種姓是人中最尊貴的， 所有人民都遵循種姓的規則， 從發起信仰到成就智慧的修行， 他們是天上和人間最尊貴的人。』 『那位梵三缽天，接受這偈語而不接受惡行，說善事而不說惡言，勸勉幫助他們。』 佛說：『我如來、無所執著、等正覺也說了這首偈語：』 『所有人民都遵循種姓的規則， 剎利種姓是人中最尊貴的， 佛說這部經的時候，八萬四千天人，遠離塵垢，對諸法生起了法眼；無數的比丘證悟了無余涅槃，不再受生死輪迴的束縛，心意得到了解脫；佛說完這些，比丘們歡喜，上前向佛作禮后離去。 地深二十億萬里，從這裡向下；還有地味，二十億萬里；下面還有粟金，二十億萬里；下面還有剛鐵，二十億萬里；下面還有水，八十億萬里；下面還有風，五百二十億萬里；然後還有下方的異天地，從人間向上到梵天，也是五百二十億萬里。 問：『為什麼正式稱為劫劫？』

King Hexing had a son named Liu Zhi. King Liu Zhi had a son named Ri. King Ri had a son named Bona. King Bona had a son named **Na. ** King Na had a son named Shajie. King Shajie had a son named Da Shan Jian. King Da Shan Jian had a son named Ti Yan. King Ti Yan had a son named Ran. King Ran had a son named Mi Liu. King Mi Liu had a son named Mo Liu. King Mo Liu had a son named Jing Jin Li. King Jing Jin Li had a son named Jian Jian. King Jian Jian had a son named Shi Che. King Shi Che had a son named She Luo. King She Luo had a son named Shi Zhang. King Shi Zhang had a son named Bai Zhang. King Bai Zhang had a son named Na He Tan. King Na He Tan had a son named Zhen She. King Zhen She had a son named Bo Yan. The kings that followed were very numerous. 'The various Wheel-Turning Kings have ten surnames: the first is Kanuche, the second is Daluoti, the third is Abo, the fourth is Jiantuoli, the fifth is Jialing, the sixth is Zhebo, the seventh is Julie, the eighth is Banja, the ninth is Mishi Li, and the tenth is Yimo Mi. These are the ten surnames. There are five Kanuche, five Daluo, seven Abo, seven Jiantuoli, nine Jialing, fourteen Zhebo, thirty-one Julie, thirty-two Banja, eighty-four thousand Mishi Li, and one hundred and one Yimo Mi. Then there was a king named Da Shan Sheng, whom people called Yimo. King Yimo had a son named Wu Lie. King Wu Lie had a son named Bu Ni. King Bu Ni had a son named Shi Zi. King Shi Zi had a son named Yue Tou Tan. King Yue Tou Tan had a son named Siddhartha Bodhisattva. Siddhartha Bodhisattva had a son named Luo Yun.' The Buddha said, 'Because of this cause, from the past to the present, the Kshatriya caste arose. At that time, people thought, 『I am afflicted by disease, swelling, and sores. I want to abandon all attachments and go to a quiet place to sit.』 So they abandoned their attachments to disease, swelling, and sores, and went to a quiet place to sit and contemplate the Way. They would get up early today, and get up early tomorrow, and go into the villages to beg for food. When people saw them, they were happy to give them food. People would say, 『Excellent! They have abandoned disease, swelling, and sores, given up all attachments, and gone to a quiet place to sit and contemplate the Way.』' The Buddha said, 'These people only practice evil and unwholesome dharmas, therefore they are called Brahmins. At that time, those people could not sit in meditation, nor could they attain samadhi. Because they could not sit in meditation and attain samadhi, they would get up from their seats and go into the villages to beg for food, chanting, 『I cannot sit in meditation, nor can I attain samadhi.』 They would go into the villages to beg for food with those who practiced evil, therefore they are called 『gatherings.』 Because they practiced evil dharmas, they are called He Shaluo. Therefore, the Brahmin caste first arose in the world. At that time, people each practiced various dharmas, therefore the artisan caste arose in the world. At that time, people each committed the sin of killing, therefore they are called the killing caste. Because of this cause, the killing caste first arose in the world. Because these four castes had already arisen in the world, then the fifth caste, the Shramana caste, arose in the world. If a Kshatriya person practices evil in body, speaks evil in mouth, and thinks evil in mind, after doing these evil deeds, they will fall into suffering after death; the Brahmin caste, the artisan caste, and the killing caste are the same. If they practice evil in body, speak evil in mouth, and think evil in mind, they will fall into suffering after death. If a Kshatriya person practices good in body, speaks good in mouth, and thinks good in mind, they will fall into a happy place after death; the Brahmin caste, the artisan caste, and the killing caste, if they practice good in body, speak good in mouth, and think good in mind, they will also fall into a happy place after death. If a Kshatriya person, Brahmin person, artisan person, or killing person practices two kinds of deeds in body, and two kinds of deeds in mouth and mind, they will fall into a place of both suffering and happiness after death. If a Kshatriya person shaves their head and beard, puts on the kasaya robe, believes in the Way, leaves home, and practices as a Shramana, following the thirty-seven factors of enlightenment, after doing these things, good men and good women, because of their faith in the Way, leave home and practice as Shramanas, cultivating the supreme pure practice, and soon, through their own merits, they will realize the Way, practice until the end of birth and death, complete the Brahma conduct, and have done what needs to be done, and there will be nothing else to do. The Brahmin caste, the artisan caste, and the killing caste, if they shave their head and beard, put on the kasaya robe, and practice as Shramanas, following the thirty-seven factors of enlightenment, because of the faith of good men, leave home and practice as Shramanas, cultivating the supreme pure practice, and soon, through their own merits, they will realize the Way, practice until the end of birth and death, complete the Brahma conduct, and have done what needs to be done, and there will be nothing else to do. Among these four castes, those who have initiated the practice of achieving wisdom will attain the noble Arhatship, free from all attachments.』 Brahma Sampati, at that time, spoke a verse: 'The Kshatriya caste is the most honored among people, All people follow the rules of their caste, From initiating faith to achieving the practice of wisdom, They are the most honored among gods and humans.' 'That Brahma Sampati accepted this verse and did not accept evil, spoke of good things and did not speak of evil words, and encouraged and helped them.' The Buddha said, 'I, the Tathagata, the one free from all attachments, the perfectly enlightened one, also spoke this verse:' 'All people follow the rules of their caste, The Kshatriya caste is the most honored among people, When the Buddha spoke this sutra, eighty-four thousand gods and humans were freed from dust and defilement, and the Dharma eye arose for all dharmas; countless Bhikkhus attained Nirvana without remainder, were no longer bound by the cycle of birth and death, and their minds were liberated; after the Buddha finished speaking, the Bhikkhus were happy, went forward to bow to the Buddha, and then departed. The earth is twenty billion miles deep, from here downwards; there is also earth flavor, twenty billion miles; below that is millet gold, twenty billion miles; below that is hard iron, twenty billion miles; below that is water, eighty billion miles; below that is wind, five hundred and twenty billion miles; then there is the lower different world, from this human world up to the Brahma heaven, it is also five hundred and twenty billion miles. Question: 'Why is it officially called a kalpa?'

。」報曰：「劫名為災壞時，有四時因緣，一者久在地盡便火起、二者久火盡便水起、三者久水盡便風起稍生，後天地成，從成覆敗，如環無端緒，故名為劫。久極天地運盡時，一切人罪盡者，皆上生梵天上，其天近。是時，有罪者未竟者，復生他方佛國天下惡道中。劫所以有起盡者，現非常、敗故，其事亦自應爾。若死是起，盡不知苦，已不知苦，亦不知求道。何以故？盡火起故。何以故？盡水起故。何以故？盡風起故。何以故？盡地起故

現代漢語譯本：報告說：『劫被稱為災難毀滅的時候，有四種因緣：一是長時間地存在，直到地毀滅便會起火；二是長時間地火毀滅便會起水；三是長時間地水毀滅便會起風，逐漸產生，然後天地形成，從形成又到敗壞，像圓環一樣沒有盡頭，所以稱為劫。』當天地執行到極限，一切人的罪業都消盡的時候，這些人都會升到梵天上，那個天離我們很近。這時，還有罪業沒有消盡的人，會再次投生到其他佛國或者天下的惡道中。劫之所以有開始和結束，是因為它顯示了無常和敗壞的本質，事情本來就應該是這樣。如果死亡是開始，就不知道痛苦，已經不知道痛苦，也就不會尋求真理。為什麼呢？因為火毀滅了。為什麼呢？因為水毀滅了。為什麼呢？因為風毀滅了。為什麼呢？因為地毀滅了。 現代漢語譯本：報告說，『劫』被稱為災難毀滅的時期，有四種因緣：第一，長時間存在，直到地毀滅時便會燃起大火；第二，長時間大火熄滅后便會發生洪水；第三，長時間洪水消退後便會颳起大風，逐漸產生新的事物，之後天地形成，從形成到敗壞，像一個圓環沒有盡頭，所以稱為『劫』。當天地執行到極限，所有人的罪業都消盡時，他們都會升到梵天，那個天離我們很近。這時，還有罪業沒有消盡的人，會再次投生到其他佛國或者天下的惡道中。劫之所以有開始和結束，是因為它展現了無常和敗壞的本質，事情本來就應該如此。如果死亡是開始，就不知道痛苦，已經不知道痛苦，也就不會尋求真理。為什麼呢？因為大火毀滅了一切。為什麼呢？因為洪水毀滅了一切。為什麼呢？因為大風毀滅了一切。為什麼呢？因為大地毀滅了一切。

English version: The report said, 'A kalpa, known as a time of disaster and destruction, has four causal conditions: first, after a long period of existence, when the earth is destroyed, fire arises; second, after a long period of fire's destruction, water arises; third, after a long period of water's destruction, wind arises, gradually giving rise to new things, and then heaven and earth are formed, from formation to decay, like a ring without end, hence it is called a kalpa.' When the operation of heaven and earth reaches its limit, and all people's sins are exhausted, these people will ascend to the Brahma heaven, which is very close. At this time, those whose sins have not been exhausted will be reborn in other Buddha lands or in the evil paths of the world. The reason why a kalpa has a beginning and an end is because it shows the nature of impermanence and decay, and things are naturally like this. If death is the beginning, one does not know suffering, and having not known suffering, one will not seek the truth. Why? Because fire destroys everything. Why? Because water destroys everything. Why? Because wind destroys everything. Why? Because earth destroys everything. English version: The report stated: 'A 'kalpa,' known as a time of calamitous destruction, has four causal conditions: first, after a long period of existence, when the earth is exhausted, fire arises; second, after a long period of fire's exhaustion, water arises; third, after a long period of water's exhaustion, wind arises, gradually giving rise to new things, and then heaven and earth are formed, from formation to decay, like a ring without end, hence it is called a 'kalpa.' When the operation of heaven and earth reaches its limit, and all people's sins are exhausted, they will ascend to the Brahma heaven, which is very close. At this time, those whose sins have not been exhausted will be reborn in other Buddha lands or in the evil paths of the world. The reason why a kalpa has a beginning and an end is because it demonstrates the nature of impermanence and decay, and things are naturally like this. If death is the beginning, one does not know suffering, and having not known suffering, one will not seek the truth. Why? Because fire destroys everything. Why? Because water destroys everything. Why? Because wind destroys everything. Why? Because earth destroys everything.'

. The Sixth Scroll of the Great Building Charcoal Sutra