T01n0024_起世經

大正藏第 01 冊 No. 0024 起世經

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

起世經卷第一

隋天竺三藏阇那崛多等譯

閻浮洲品第一

如是我聞：

一時，婆伽婆在舍婆提城迦利羅石室。時，諸比丘食后皆集常說法堂。一時坐已，各各生念，便共議言：「是諸長老，未曾有也。今此世間，眾生所居國土天地，云何成立？云何散壞？云何壞已而覆成立？云何立已而得安住？」

爾時，世尊獨在靜室，天耳徹聽，清凈過人。聞諸比丘食后皆集常說法堂，共作如是希有言論。世尊聞已，晡時出禪，從石室起，往法堂上，在諸比丘大眾之前，依常敷座，儼然端坐。於是世尊知而故問：「汝等比丘！於此集坐，向來議論有何所說？」

時，諸比丘同白佛言：「大德世尊！我等比丘，於此法堂，食后共集。大眾詳議作如是言：『是諸長老，未曾有也。云何世間如是成立？云何世間如是散壞？云何世間壞已復立？云何世間立已安住？』大德世尊！我等向來集坐言論，正議斯事。」

爾時，佛告諸比丘言：「善哉！善哉！汝諸比丘！乃能如是，如法信行。諸善男子！汝以信故，舍家出家。汝等若能共集一處，作如是等如法語者，不可思議。汝等比丘！若集坐時，應當修此二種法行，各為己業，不生怠慢，所謂論說法義及聖默然。若能爾者，汝等當聽如來所說如是之義，世間成立，世間散壞，世間壞已而覆成立，世間立已而得安住。」

時，諸比丘同白佛言：「大德世尊！今正是時。修伽多！今正是時。若佛世尊，為諸比丘說此義者，我諸比丘聞世尊說，當如是持。」

爾時，佛告諸比丘言：「汝等比丘，諦聽，諦聽。善思念之，我當爲汝次第演說。」時，諸比丘同白佛言：「唯然世尊！愿樂欲聞。」

佛言：「比丘！如一日月所行之處照四天下，如是等類，四天世界有千日月所照之處，此則名為一千世界。諸比丘！千世界中，千月千日千須彌山王，四千小洲、四千大洲、四千小海、四千大海、四千龍種姓、四千大龍種姓、四千金翅鳥種姓、四千大金翅鳥種姓、四千惡道處種姓、四千大惡道處種姓、四千小王、四千大王，七千種種大樹，八千種種大山，十千種種大泥犁，千閻摩王、千閻浮洲、千瞿陀尼、千弗婆提、千郁單越、千四天王天、千三十三天、千夜摩天、千兜率陀天、千化樂天、千他化自在天、千摩羅天、千梵世天。諸比丘！于梵世中，有一梵王，威力最強，無能降伏，統攝千梵自在王領，云：『我能作能化能幻。』云：『我如父。』于諸事中，自作如是憍大語已，即生我慢。如來不爾。所以者何？一切世間，各隨業力，現起成立。諸比丘！此千世界，猶如周羅(周羅者隋言髻)，名小千世界。諸比丘！爾所周羅一千世界，是名第二中千世界。諸比丘！如此第二中千世界以為一數，復滿千界，是名三千大千世界。諸比丘！此三千大千世界同時成立，同時成已而復散壞，同時壞已而復還立，同時立已而得安住。如是世界，周遍燒已，名為散壞。周遍起已，名為成立。周遍住已，名為安住。是為無畏一佛剎土，眾生所居。

「諸比丘！今此大地，厚四十八萬由旬，周闊無量。如是大地，住於水上，水住風上，風依虛空

現代漢語譯本： 《起世經》第一卷 隋朝天竺三藏阇那崛多等人翻譯 我聽佛陀這樣說： 一時，佛陀在舍衛城的迦利羅石室。當時，眾比丘在用過齋飯後都聚集在常說法堂。大家坐定后，各自心中思量，然後一起議論說：『各位長老，真是前所未有啊！現在這個世間，眾生所居住的國土天地，是如何形成的？又是如何散壞的？散壞之後又是如何重新形成的？形成之後又是如何安住的呢？』 那時，世尊獨自在靜室中，用天耳通徹地聽到了這一切，他的聽力清凈超凡。他聽到眾比丘在用過齋飯後都聚集在常說法堂，一起討論這樣稀有的問題。世尊聽后，在傍晚時分出定，從石室起身，來到法堂，在眾比丘面前，按照慣例坐到座位上。於是，世尊明知故問：『各位比丘！你們聚集在這裡，剛才議論了些什麼？』 當時，眾比丘一起對佛說：『大德世尊！我們這些比丘，在法堂用過齋飯後聚集在一起。大家詳細討論，說：『各位長老，真是前所未有啊！世間是如何形成的？世間是如何散壞的？世間散壞后又是如何重新形成的？世間形成后又是如何安住的？』大德世尊！我們剛才聚集在一起討論的，正是這些事情。』 這時，佛陀告訴眾比丘：『好啊！好啊！你們這些比丘，能夠這樣如法修行，真是難得。各位善男子！你們因為信仰而捨棄家庭出家。你們如果能夠聚集在一起，討論這些如法的事情，真是不可思議。各位比丘！你們聚集在一起的時候，應當修習這兩種法行，各自努力，不要懈怠，那就是討論佛法義理和保持聖默然。如果能夠這樣，你們就應當聽如來所說的這些道理，關於世間的形成、散壞、散壞後重新形成以及形成后如何安住。』 當時，眾比丘一起對佛說：『大德世尊！現在正是時候。修伽多！現在正是時候。如果佛陀為我們這些比丘講解這些道理，我們這些比丘聽了世尊的教誨，一定會牢記在心。』 這時，佛陀告訴眾比丘：『你們這些比丘，仔細聽，仔細聽。好好思考，我將為你們依次講解。』眾比丘一起對佛說：『是的，世尊！我們很樂意聽。』 佛陀說：『比丘們！就像一日月所照之處覆蓋四天下一樣，像這樣的四天世界有一千個日月所照之處，這被稱為一千世界。比丘們！在一千世界中，有一千個月亮、一千個太陽、一千座須彌山王，四千個小洲、四千個大洲、四千個小海、四千個大海、四千個龍族、四千個大龍族、四千個金翅鳥族、四千個大金翅鳥族、四千個惡道處、四千個大惡道處、四千個小王、四千個大王，七千種大樹，八千種大山，一萬種大泥犁，一千個閻摩王、一千個閻浮洲、一千個瞿陀尼、一千個弗婆提、一千個郁單越、一千個四天王天、一千個三十三天、一千個夜摩天、一千個兜率天、一千個化樂天、一千個他化自在天、一千個摩羅天、一千個梵世天。比丘們！在梵世中，有一位梵王，威力最強，無人能降伏，統領著一千個梵自在王，他說：『我能創造，能變化，能幻化。』他說：『我如父親。』在各種事情中，他這樣自誇，就產生了傲慢。如來不是這樣。為什麼呢？因為一切世間，都是各自隨著業力而顯現成立的。比丘們！這一千個世界，就像一個周羅（周羅，隋朝話叫髮髻），稱為小千世界。比丘們！像這樣的一千個周羅世界，稱為第二中千世界。比丘們！以這第二中千世界為單位，再滿一千個，稱為三千大千世界。比丘們！這三千大千世界同時形成，同時形成后又同時散壞，同時散壞后又同時重新形成，同時形成后又得以安住。像這樣的世界，周遍燃燒后，稱為散壞。周遍興起后，稱為形成。周遍安住后，稱為安住。這就是無畏的佛剎土，眾生所居住的地方。 『比丘們！現在這大地，厚四十八萬由旬，周長無量。這樣的大地，住在水上，水住在風上，風依靠虛空。』

English version: The Sutra of the Rise of the World, Volume 1 Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty Chapter 1: Jambudvīpa Thus have I heard: At one time, the Bhagavat was in the Kālarāma stone chamber in the city of Śrāvastī. At that time, the monks, after their meal, all gathered in the usual Dharma hall. Once seated, they each had thoughts and then discussed together, saying: 'Venerable elders, this is unprecedented! How is it that this world, the land and heavens where beings dwell, is established? How is it destroyed? How is it re-established after being destroyed? And how does it abide after being established?' At that time, the World-Honored One was alone in his quiet chamber, and with his divine ear, which was clear and superior to that of humans, he heard all. He heard the monks, after their meal, gathering in the usual Dharma hall, discussing such rare matters. Having heard this, the World-Honored One, in the late afternoon, emerged from his meditation, rose from the stone chamber, went to the Dharma hall, and sat down on his usual seat before the assembly of monks. Then, the World-Honored One, knowing but asking anyway, said: 'Monks, what were you discussing when you gathered here?' At that time, the monks together said to the Buddha: 'Greatly Virtuous World-Honored One! We monks gathered here in the Dharma hall after our meal. We discussed in detail, saying: 『Venerable elders, this is unprecedented! How is the world established? How is the world destroyed? How is the world re-established after being destroyed? And how does the world abide after being established?』 Greatly Virtuous World-Honored One! Our discussion when we gathered was precisely about these matters.' Then, the Buddha said to the monks: 'Excellent! Excellent! Monks, it is rare that you are able to practice the Dharma in this way. Good men, you have left your homes and become monks because of your faith. If you can gather together and discuss such matters of the Dharma, it is truly inconceivable. Monks, when you gather, you should cultivate these two practices, each doing your own work without laziness, namely, discussing the meaning of the Dharma and maintaining noble silence. If you can do this, then you should listen to what the Tathagata says about the establishment of the world, the destruction of the world, the re-establishment of the world after its destruction, and how the world abides after being established.' At that time, the monks together said to the Buddha: 'Greatly Virtuous World-Honored One! Now is the right time. Sugata! Now is the right time. If the Buddha were to explain these matters to us monks, we monks, having heard the World-Honored One's teachings, would keep them in mind.' Then, the Buddha said to the monks: 'Monks, listen carefully, listen carefully. Think well, and I will explain it to you in order.' The monks together said to the Buddha: 'Yes, World-Honored One! We are eager to hear.' The Buddha said: 'Monks! Just as the area illuminated by one sun and moon covers four continents, there are a thousand such four-continent worlds illuminated by a thousand suns and moons, and this is called a thousand worlds. Monks! In a thousand worlds, there are a thousand moons, a thousand suns, a thousand Mount Sumerus, four thousand small continents, four thousand large continents, four thousand small seas, four thousand large seas, four thousand dragon clans, four thousand great dragon clans, four thousand garuda clans, four thousand great garuda clans, four thousand evil realms, four thousand great evil realms, four thousand small kings, four thousand great kings, seven thousand kinds of large trees, eight thousand kinds of large mountains, ten thousand kinds of great hells, a thousand Yama kings, a thousand Jambudvīpas, a thousand Godāniyas, a thousand Pūrvavidehas, a thousand Uttarakurus, a thousand heavens of the Four Great Kings, a thousand heavens of the Thirty-three Gods, a thousand Yāma heavens, a thousand Tuṣita heavens, a thousand Nirmāṇarati heavens, a thousand Paranirmitavaśavartin heavens, a thousand Māra heavens, and a thousand Brahma worlds. Monks! In the Brahma world, there is a Brahma king, the most powerful, invincible, ruling over a thousand Brahma kings, who says: 『I can create, I can transform, I can conjure.』 He says: 『I am like a father.』 In all matters, he boasts in this way, and thus arrogance arises. The Tathagata is not like this. Why? Because all worlds arise and are established according to their respective karmic forces. Monks! These thousand worlds, like a chignon (chignon in Sui language), are called a small chiliocosm. Monks! A thousand such chignon worlds are called a second medium chiliocosm. Monks! Taking this second medium chiliocosm as a unit, and filling a thousand of them, it is called a great trichiliocosm. Monks! These great trichiliocosms are established simultaneously, and after being established, they are destroyed simultaneously, and after being destroyed, they are re-established simultaneously, and after being established, they abide. Such a world, after being completely burned, is called destroyed. After being completely arisen, it is called established. After being completely abiding, it is called abiding. This is the fearless Buddha-field, where beings dwell. 'Monks! This earth now is 480,000 yojanas thick and immeasurable in circumference. This earth rests on water, water rests on wind, and wind relies on space.'

。諸比丘！此大地下，所有水聚，厚六十萬由旬，周闊無量。彼水聚下，所有風聚，厚三十六萬由旬，周闊無量。諸比丘！此大海水，最極深處，深八萬四千由旬，周闊無量。諸比丘！須彌山王，下入海水，八萬四千由旬，上出海水，亦八萬四千由旬。須彌山王，其底平正，下根連住大金輪上。諸比丘！須彌山王，在大海中，下狹上闊，漸漸寬大，端直不曲，大身牢固，佳妙殊特，最勝可觀，四寶合成，所謂金、銀、琉璃、頗梨。須彌山上，生種種樹，其樹郁茂，出種種香，其香遠熏，遍滿諸山，多眾聖賢，最大威德，勝妙天神之所止住。

「諸比丘！須彌山王，上分有峰，四面挺出，曲臨海上，各高七百由旬，殊妙可愛，七寶合成，所謂金、銀、琉璃、頗梨、真珠、車𤦲、瑪瑙之所莊挍。諸比丘！須彌山下，別有三級，諸神住處。其最下級，縱廣正等，六十由旬，七重墻院、七重欄楯、七重鈴網，復有七重多羅行樹，周匝圍繞，端嚴可愛，其樹皆以金銀琉璃頗梨赤珠車𤦲瑪瑙七寶所成。一一墻院，各有四門，於一一門，有諸壘堞重閣、輦軒卻敵樓櫓、臺殿房廊、苑園池沼，具足莊嚴。一一池中，並出妙華，散眾香氣。有諸樹林，種種莖葉，種種花果悉皆具足，亦出種種殊妙香氣。復有諸鳥，各出妙音，鳴聲間雜，和雅清暢。其第二級，縱廣正等，四十由旬，七重墻院、七重欄楯、七重鈴網，多羅行樹亦有七重，周匝齊平，端嚴可愛，亦為七寶，金銀琉璃頗梨赤珠車𤦲瑪瑙之所挍飾。所有莊嚴，門觀樓閣臺殿、園池果樹眾鳥，皆悉具足。其最上級，縱廣正等，二十由旬，七重墻院，乃至諸鳥，各出妙音，莫不具足。諸比丘！于下級中，有夜叉住，名曰缽手；第二級中，有夜叉住，名曰持鬘；于上級中，有夜叉住，名曰常醉。

「諸比丘！須彌山半，高四萬二千由旬，有四大天王所居宮殿；須彌山上，有三十三天宮殿，帝釋所居；三十三天已上一倍，有夜摩諸天所居宮殿；夜摩天上，又更一倍，有兜率陀天所居宮殿；兜率天上，又更一倍，有化樂諸天所居宮殿；化樂天上，又更一倍，有他化自在諸天宮殿；他化天上，又更一倍，有梵身諸天所居宮殿；他化天上，梵身天下，于其中間，有摩羅波旬諸天宮殿；倍梵身上，有光音天；倍光音上，有遍凈天；倍遍凈上，有廣果天；倍廣果上，有不粗天；廣果天上，不粗天下；其間別有諸天宮殿所居之處，名無想眾生；倍不粗上，有不惱天；倍不惱上，有善見天；倍善見上，有善現天；倍善現上，有阿迦尼吒諸天宮殿。諸比丘！阿迦尼吒已上，更有諸天，名無邊空處、無邊識處、無所有處、非想非非想處，此等皆名諸天住處。諸比丘！如是處所，如是界分，眾生居住；是諸眾生，若來若去，若生若滅，邊際所極。此世界中，所有眾生，有生老死，墮在如是生道中住，至此不過，是名娑婆世界無畏剎土。諸餘十方一切世界，亦復如是。

「諸比丘！須彌山王，北面有洲，名郁單越，其地縱廣，十千由旬，四方正等，彼洲人面，還似地形。諸比丘！須彌山王，東面有洲，名弗婆提，其地縱廣，九千由旬，圓如滿月，彼洲人面，還似地形。諸比丘！須彌山王，西面有洲，名瞿陀尼，其地縱廣，八千由旬，形如半月，彼洲人面，還似地形

現代漢語譯本：諸位比丘！這大地之下，所有的水聚集在一起，厚度有六十萬由旬，周圍廣闊無邊。在那水聚之下，所有的風聚集在一起，厚度有三十六萬由旬，周圍廣闊無邊。諸位比丘！這大海水，最深的地方，深度有八萬四千由旬，周圍廣闊無邊。諸位比丘！須彌山王，向下深入海水中八萬四千由旬，向上超出海面也有八萬四千由旬。須彌山王的底部平坦方正，下根連線在大金輪之上。諸位比丘！須彌山王在大海之中，下部狹窄上部寬闊，逐漸擴大，端正挺直不彎曲，身軀巨大牢固，美好殊勝，最值得觀看，由金、銀、琉璃、頗梨四種寶物構成。須彌山上生長著各種各樣的樹木，樹木茂盛，散發出各種各樣的香氣，香氣遠播，瀰漫整個山間，許多聖賢、具有最大威德的殊勝天神都居住在那裡。 現代漢語譯本：諸位比丘！須彌山王的上部分有山峰，四面突出，彎曲臨近海面，每個山峰高七百由旬，非常美妙可愛，由金、銀、琉璃、頗梨、珍珠、車渠、瑪瑙七種寶物構成。諸位比丘！須彌山下，另外有三層，是諸神居住的地方。最下層，縱橫寬廣相等，有六十由旬，有七重墻院、七重欄桿、七重鈴網，還有七重多羅樹排列成行，環繞四周，端莊美麗，那些樹木都是用金、銀、琉璃、頗梨、赤珠、車渠、瑪瑙七種寶物構成。每一重墻院，都有四扇門，每一扇門都有各種防禦工事，如重閣、輦軒、卻敵樓櫓、臺殿房廊、苑園池沼，裝飾得非常完備。每一個池塘中，都開著美妙的花朵，散發出各種香氣。還有各種樹林，各種莖葉，各種花果都非常齊全，也散發出各種美妙的香氣。還有各種鳥類，發出美妙的聲音，鳴叫聲交錯，和諧清亮。第二層，縱橫寬廣相等，有四十由旬，有七重墻院、七重欄桿、七重鈴網，多羅樹也有七重排列成行，環繞四周，整齊平坦，端莊美麗，也是用金、銀、琉璃、頗梨、赤珠、車渠、瑪瑙七種寶物裝飾。所有的裝飾，如門觀樓閣臺殿、園池果樹眾鳥，都非常完備。最上層，縱橫寬廣相等，有二十由旬，有七重墻院，乃至各種鳥類，發出美妙的聲音，都非常完備。諸位比丘！在最下層，有夜叉居住，名叫缽手；在第二層，有夜叉居住，名叫持鬘；在最上層，有夜叉居住，名叫常醉。 現代漢語譯本：諸位比丘！須彌山腰，高四萬二千由旬，有四大天王居住的宮殿；須彌山頂，有三十三天宮殿，是帝釋居住的地方；三十三天之上再加一倍，有夜摩諸天居住的宮殿；夜摩天之上再加一倍，有兜率陀天居住的宮殿；兜率天之上再加一倍，有化樂諸天居住的宮殿；化樂天之上再加一倍，有他化自在諸天居住的宮殿；他化天之上再加一倍，有梵身諸天居住的宮殿；他化天和梵身天之間，有魔羅波旬諸天的宮殿；梵身天之上再加一倍，有光音天；光音天之上再加一倍，有遍凈天；遍凈天之上再加一倍，有廣果天；廣果天之上再加一倍，有不粗天；廣果天和不粗天之間，另外有諸天宮殿居住的地方，名叫無想眾生；不粗天之上再加一倍，有不惱天；不惱天之上再加一倍，有善見天；善見天之上再加一倍，有善現天；善現天之上再加一倍，有阿迦尼吒諸天的宮殿。諸位比丘！阿迦尼吒天之上，還有諸天，名叫無邊空處、無邊識處、無所有處、非想非非想處，這些都叫做諸天居住的地方。諸位比丘！像這樣的地方，像這樣的界限，眾生居住；這些眾生，有來有去，有生有滅，邊際所能到達的極限。這個世界中，所有的眾生，有生老病死，都處在這樣的生命輪迴中，不會超出這個範圍，這就是娑婆世界無畏的國土。其他十方一切世界，也都是這樣。 現代漢語譯本：諸位比丘！須彌山王的北面有一個洲，名叫郁單越，那裡的土地縱橫寬廣，有十千由旬，四方都是正方形，那個洲的人的面貌，也像那裡的地形。諸位比丘！須彌山王的東面有一個洲，名叫弗婆提，那裡的土地縱橫寬廣，有九千由旬，形狀像滿月，那個洲的人的面貌，也像那裡的地形。諸位比丘！須彌山王的西面有一個洲，名叫瞿陀尼，那裡的土地縱橫寬廣，有八千由旬，形狀像半月，那個洲的人的面貌，也像那裡的地形。

English version: Monks, beneath this great earth, all the water gathered together is 600,000 yojanas thick and immeasurable in circumference. Below that water mass, all the wind gathered together is 360,000 yojanas thick and immeasurable in circumference. Monks, the deepest part of this great ocean is 84,000 yojanas deep and immeasurable in circumference. Monks, Mount Sumeru, the king of mountains, extends 84,000 yojanas down into the ocean and 84,000 yojanas above the ocean. The base of Mount Sumeru is flat and even, its roots connected to the great golden wheel. Monks, Mount Sumeru is in the middle of the ocean, narrow at the bottom and wide at the top, gradually expanding, upright and not crooked, with a large and firm body, beautiful and extraordinary, most worthy of being seen, composed of four treasures: gold, silver, lapis lazuli, and crystal. On Mount Sumeru grow various kinds of trees, which are lush and emit various fragrances, the fragrance spreading far and wide, filling the entire mountain, where many sages and great, powerful, and excellent deities reside. English version: Monks, the upper part of Mount Sumeru has peaks, protruding on all four sides, curving towards the sea, each peak 700 yojanas high, extremely beautiful and lovely, composed of seven treasures: gold, silver, lapis lazuli, crystal, pearl, conch, and agate. Monks, below Mount Sumeru, there are three separate levels, the dwelling places of the gods. The lowest level is equal in length and width, 60 yojanas, with seven layers of walls, seven layers of railings, seven layers of bell nets, and seven rows of tala trees surrounding it, dignified and lovely, the trees all made of seven treasures: gold, silver, lapis lazuli, crystal, red pearl, conch, and agate. Each wall has four gates, and at each gate, there are various fortifications, such as multi-storied pavilions, chariots, defensive towers, platforms, halls, corridors, gardens, and ponds, all fully adorned. In each pond, beautiful flowers bloom, emitting various fragrances. There are also various forests, with various stems, leaves, flowers, and fruits, all complete, also emitting various wonderful fragrances. There are also various birds, each emitting beautiful sounds, their calls intermingling, harmonious and clear. The second level is equal in length and width, 40 yojanas, with seven layers of walls, seven layers of railings, seven layers of bell nets, and seven rows of tala trees surrounding it, even and flat, dignified and lovely, also adorned with seven treasures: gold, silver, lapis lazuli, crystal, red pearl, conch, and agate. All the decorations, such as gates, pavilions, platforms, halls, gardens, fruit trees, and birds, are all complete. The highest level is equal in length and width, 20 yojanas, with seven layers of walls, and even the various birds, emitting beautiful sounds, are all complete. Monks, in the lowest level, there are yakshas living, named Patra-hasta; in the second level, there are yakshas living, named Mala-dhara; in the highest level, there are yakshas living, named Nitya-matta. English version: Monks, halfway up Mount Sumeru, 42,000 yojanas high, are the palaces where the Four Great Heavenly Kings reside; on the top of Mount Sumeru are the palaces of the Thirty-three Heavens, where Indra resides; one level above the Thirty-three Heavens are the palaces where the Yama gods reside; one level above the Yama Heaven are the palaces where the Tusita gods reside; one level above the Tusita Heaven are the palaces where the Nirmanarati gods reside; one level above the Nirmanarati Heaven are the palaces where the Paranirmitavasavartin gods reside; one level above the Paranirmitavasavartin Heaven are the palaces where the Brahma-kayika gods reside; between the Paranirmitavasavartin Heaven and the Brahma-kayika Heaven are the palaces of the Mara Papiyas gods; one level above the Brahma-kayika Heaven is the Abhasvara Heaven; one level above the Abhasvara Heaven is the Subhakrtsna Heaven; one level above the Subhakrtsna Heaven is the Brhatphala Heaven; one level above the Brhatphala Heaven is the Asamjnisattva Heaven; between the Brhatphala Heaven and the Asamjnisattva Heaven, there are other palaces where gods reside, called the Unconscious Beings; one level above the Asamjnisattva Heaven is the Avrha Heaven; one level above the Avrha Heaven is the Sudrsa Heaven; one level above the Sudrsa Heaven is the Sudarsana Heaven; one level above the Sudarsana Heaven are the palaces of the Akanistha gods. Monks, above the Akanistha Heaven, there are other heavens, called the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception, all of which are called the dwelling places of the gods. Monks, in such places, within such boundaries, beings reside; these beings, whether they come or go, whether they are born or die, are within the limits of their existence. All beings in this world, subject to birth, old age, sickness, and death, dwell within this cycle of life, and do not go beyond it. This is called the Saha world, the fearless land. All other worlds in the ten directions are also like this. English version: Monks, to the north of Mount Sumeru is a continent called Uttarakuru, its land is 10,000 yojanas in length and width, square on all sides, and the faces of the people on that continent resemble the shape of the land. Monks, to the east of Mount Sumeru is a continent called Purvavideha, its land is 9,000 yojanas in length and width, round like a full moon, and the faces of the people on that continent resemble the shape of the land. Monks, to the west of Mount Sumeru is a continent called Aparagodaniya, its land is 8,000 yojanas in length and width, shaped like a half-moon, and the faces of the people on that continent resemble the shape of the land.

。諸比丘！須彌山王，南面有洲，名閻浮提，其地縱廣，七千由旬，北闊南狹，如婆羅門車，其中人面，還似地形。諸比丘！須彌山王北面，天金所成，照郁單越洲。東面天銀所成，照弗婆提洲。西面天頗梨所成，照瞿陀尼洲。南面天青琉璃所成，照閻浮提洲。

「諸比丘！郁單越洲，有一大樹，名庵婆羅，其本縱廣有七由旬，下入于地二十一由旬，高百由旬，枝葉垂覆五十由旬。諸比丘！弗婆提洲，有一大樹，名迦曇婆，其本縱廣亦七由旬，下入于地二十一由旬，高百由旬，枝葉垂覆五十由旬。諸比丘！瞿陀尼洲有一大樹，名鎮頭迦，其本縱廣亦七由旬，乃至枝葉垂覆五十由旬。于彼樹下，有一石牛，高一由旬，以此因緣，名瞿陀尼(隋言牛施)。諸比丘！此閻浮洲，有一大樹，名曰閻浮，其本縱廣亦七由旬，乃至枝葉垂覆五十由旬。於此樹下，有閻浮那檀金聚，高二十由旬，以此勝金出閻浮樹下，是故名為閻浮那檀，閻浮那檀金者，因此得名。諸比丘！諸龍金翅所居之處，有一大樹，名曰拘吒賒摩利，其本縱廣亦七由旬，乃至枝葉垂覆五十由旬。諸比丘！阿修羅處，有一大樹，名善晝華，其本縱廣亦七由旬，乃至枝葉垂覆五十由旬。諸比丘！三十三天、有一大樹，名曰天游，其本縱廣亦七由旬，下入于地二十一由旬，高百由旬，枝葉垂覆五十由旬。

「諸比丘！須彌山下，次復有山，名佉提羅，高四萬二千由旬，上闊亦爾，端嚴可愛，七寶合成，所謂金銀琉璃、頗梨赤珠、車𤦲瑪瑙。諸比丘！其須彌山、佉提羅山二山之間，闊八萬四千由旬，周匝無量優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，諸妙香物，遍覆水上。諸比丘！佉提羅外有山，名曰伊沙陀羅，高二萬一千由旬，上闊亦爾，端嚴可愛，乃至瑪瑙等七寶所成。佉提羅山、伊沙陀羅二山之間，闊四萬二千由旬，周匝無量優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，諸妙香物，遍覆水上。伊沙陀羅山外有山，名曰游乾陀羅，高一萬二千由旬，上闊亦爾，端嚴可愛，乃至瑪瑙等七寶所成。伊沙陀羅、游乾陀羅二山之間，闊二萬一千由旬，周匝無量優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，諸妙香物，遍覆諸水。游乾陀羅山外有山，名曰善見，高六千由旬，上闊亦爾，端嚴可愛，乃至瑪瑙等七寶所成。游乾陀羅，與善見山，中間相去一萬二千由旬，周匝無量優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，諸妙香物，遍覆諸水。善見山外有山，名曰馬半頭，高三千由旬，上闊亦爾，端嚴可愛，乃至瑪瑙等七寶所成。其善見山，與馬半頭，二山之間闊六千由旬，周匝無量優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，諸妙香物，遍諸水上。馬半頭外有山，名曰尼民陀羅，高一千二百由旬，上闊亦爾，端嚴可愛，乃至瑪瑙等七寶所成。其馬半頭、尼民陀羅二山之間，闊二千四百由旬，周匝無量優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，諸妙香物，遍覆於水。尼民陀羅山外有山，名毗那耶迦，高六百由旬，上闊亦爾，端嚴可愛，乃至瑪瑙等七寶所成。尼民陀羅、毗那耶迦二山之間，闊一千二百由旬，周匝無量四種雜華，乃至諸妙香物，遍覆諸水。毗那耶迦山外有山，名斫迦羅(隋言輪圓，即是鐵圍山也)，高三百由旬，上闊亦爾，端嚴可愛，乃至瑪瑙等七寶所成

諸位比丘！須彌山王的南面有一個洲，名為閻浮提，它的地面縱橫七千由旬，北邊寬闊而南邊狹窄，形狀像婆羅門的車子，那裡的人的面貌也和地形相似。 諸位比丘！須彌山王的北面由天金構成，照耀著郁單越洲。東面由天銀構成，照耀著弗婆提洲。西面由天頗梨構成，照耀著瞿陀尼洲。南面由天青琉璃構成，照耀著閻浮提洲。 諸位比丘！郁單越洲有一棵大樹，名為庵婆羅，它的樹幹縱橫七由旬，向下深入地底二十一由旬，高一百由旬，枝葉覆蓋五十由旬。諸位比丘！弗婆提洲有一棵大樹，名為迦曇婆，它的樹幹縱橫也是七由旬，向下深入地底二十一由旬，高一百由旬，枝葉覆蓋五十由旬。諸位比丘！瞿陀尼洲有一棵大樹，名為鎮頭迦，它的樹幹縱橫也是七由旬，乃至枝葉覆蓋五十由旬。在那棵樹下，有一頭石牛，高一由旬，因此得名瞿陀尼（隋朝時稱為牛施）。諸位比丘！這個閻浮洲有一棵大樹，名為閻浮，它的樹幹縱橫也是七由旬，乃至枝葉覆蓋五十由旬。在這棵樹下，有閻浮那檀金的聚集，高二十由旬，因為這種上等的金子出自閻浮樹下，所以稱為閻浮那檀，閻浮那檀金就是因此得名。諸位比丘！龍和金翅鳥居住的地方，有一棵大樹，名為拘吒賒摩利，它的樹幹縱橫也是七由旬，乃至枝葉覆蓋五十由旬。諸位比丘！阿修羅居住的地方，有一棵大樹，名為善晝華，它的樹幹縱橫也是七由旬，乃至枝葉覆蓋五十由旬。諸位比丘！三十三天有一棵大樹，名為天游，它的樹幹縱橫也是七由旬，向下深入地底二十一由旬，高一百由旬，枝葉覆蓋五十由旬。 諸位比丘！須彌山下，依次還有一座山，名為佉提羅，高四萬二千由旬，頂端也一樣寬闊，端莊美麗，由七寶合成，即金、銀、琉璃、頗梨、赤珠、車𤦲、瑪瑙。諸位比丘！須彌山和佉提羅山兩山之間，寬八萬四千由旬，周圍佈滿了無量的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等各種美妙的香物，覆蓋在水面上。諸位比丘！佉提羅山外有一座山，名為伊沙陀羅，高二萬一千由旬，頂端也一樣寬闊，端莊美麗，乃至由瑪瑙等七寶構成。佉提羅山和伊沙陀羅山兩山之間，寬四萬二千由旬，周圍佈滿了無量的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等各種美妙的香物，覆蓋在水面上。伊沙陀羅山外有一座山，名為游乾陀羅，高一萬二千由旬，頂端也一樣寬闊，端莊美麗，乃至由瑪瑙等七寶構成。伊沙陀羅山和游乾陀羅山兩山之間，寬二萬一千由旬，周圍佈滿了無量的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等各種美妙的香物，覆蓋在水面上。游乾陀羅山外有一座山，名為善見，高六千由旬，頂端也一樣寬闊，端莊美麗，乃至由瑪瑙等七寶構成。游乾陀羅山和善見山之間，相距一萬二千由旬，周圍佈滿了無量的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等各種美妙的香物，覆蓋在水面上。善見山外有一座山，名為馬半頭，高三千由旬，頂端也一樣寬闊，端莊美麗，乃至由瑪瑙等七寶構成。善見山和馬半頭山兩山之間，寬六千由旬，周圍佈滿了無量的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等各種美妙的香物，覆蓋在水面上。馬半頭山外有一座山，名為尼民陀羅，高一千二百由旬，頂端也一樣寬闊，端莊美麗，乃至由瑪瑙等七寶構成。馬半頭山和尼民陀羅山兩山之間，寬二千四百由旬，周圍佈滿了無量的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等各種美妙的香物，覆蓋在水面上。尼民陀羅山外有一座山，名為毗那耶迦，高六百由旬，頂端也一樣寬闊，端莊美麗，乃至由瑪瑙等七寶構成。尼民陀羅山和毗那耶迦山兩山之間，寬一千二百由旬，周圍佈滿了無量的四種雜花，乃至各種美妙的香物，覆蓋在水面上。毗那耶迦山外有一座山，名為斫迦羅（隋朝時稱為輪圓，也就是鐵圍山），高三百由旬，頂端也一樣寬闊，端莊美麗，乃至由瑪瑙等七寶構成。

Monks, to the south of Mount Sumeru is a continent called Jambudvipa, its land extending 7,000 yojanas in length and breadth, wide in the north and narrow in the south, like a Brahmin's cart, and the faces of the people there resemble the shape of the land. Monks, the north side of Mount Sumeru is made of heavenly gold, illuminating Uttarakuru. The east side is made of heavenly silver, illuminating Purvavideha. The west side is made of heavenly crystal, illuminating Aparagodaniya. The south side is made of heavenly blue lapis lazuli, illuminating Jambudvipa. Monks, in Uttarakuru there is a great tree called Ambala, its trunk extending seven yojanas in length and breadth, descending twenty-one yojanas into the earth, one hundred yojanas high, and its branches and leaves covering fifty yojanas. Monks, in Purvavideha there is a great tree called Kadamba, its trunk also extending seven yojanas in length and breadth, descending twenty-one yojanas into the earth, one hundred yojanas high, and its branches and leaves covering fifty yojanas. Monks, in Aparagodaniya there is a great tree called Tinduka, its trunk also extending seven yojanas in length and breadth, and its branches and leaves covering fifty yojanas. Under that tree, there is a stone bull, one yojana high, hence the name Aparagodaniya (called 'Cow Giving' in the Sui Dynasty). Monks, in this Jambudvipa there is a great tree called Jambu, its trunk also extending seven yojanas in length and breadth, and its branches and leaves covering fifty yojanas. Under this tree, there is a gathering of Jambunada gold, twenty yojanas high, and because this superior gold comes from under the Jambu tree, it is called Jambunada, and Jambunada gold gets its name from this. Monks, in the place where dragons and garudas dwell, there is a great tree called Kutashalmali, its trunk also extending seven yojanas in length and breadth, and its branches and leaves covering fifty yojanas. Monks, in the place where asuras dwell, there is a great tree called Good Day Flower, its trunk also extending seven yojanas in length and breadth, and its branches and leaves covering fifty yojanas. Monks, in the Trayastrimsha Heaven there is a great tree called Heavenly Play, its trunk also extending seven yojanas in length and breadth, descending twenty-one yojanas into the earth, one hundred yojanas high, and its branches and leaves covering fifty yojanas. Monks, below Mount Sumeru, there is another mountain called Khadiraka, 42,000 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. Monks, between Mount Sumeru and Mount Khadiraka, there is a width of 84,000 yojanas, and it is surrounded by countless blue lotuses, red lotuses, white lotuses, and pink lotuses, and other wonderful fragrant things, covering the surface of the water. Monks, outside Mount Khadiraka there is a mountain called Isadhara, 21,000 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures including agate. Between Mount Khadiraka and Mount Isadhara, there is a width of 42,000 yojanas, and it is surrounded by countless blue lotuses, red lotuses, white lotuses, and pink lotuses, and other wonderful fragrant things, covering the surface of the water. Outside Mount Isadhara there is a mountain called Yugandhara, 12,000 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures including agate. Between Mount Isadhara and Mount Yugandhara, there is a width of 21,000 yojanas, and it is surrounded by countless blue lotuses, red lotuses, white lotuses, and pink lotuses, and other wonderful fragrant things, covering the surface of the water. Outside Mount Yugandhara there is a mountain called Sudarshana, 6,000 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures including agate. Between Mount Yugandhara and Mount Sudarshana, there is a distance of 12,000 yojanas, and it is surrounded by countless blue lotuses, red lotuses, white lotuses, and pink lotuses, and other wonderful fragrant things, covering the surface of the water. Outside Mount Sudarshana there is a mountain called Ashvakarna, 3,000 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures including agate. Between Mount Sudarshana and Mount Ashvakarna, there is a width of 6,000 yojanas, and it is surrounded by countless blue lotuses, red lotuses, white lotuses, and pink lotuses, and other wonderful fragrant things, covering the surface of the water. Outside Mount Ashvakarna there is a mountain called Nimindhara, 1,200 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures including agate. Between Mount Ashvakarna and Mount Nimindhara, there is a width of 2,400 yojanas, and it is surrounded by countless blue lotuses, red lotuses, white lotuses, and pink lotuses, and other wonderful fragrant things, covering the surface of the water. Outside Mount Nimindhara there is a mountain called Vinayaka, 600 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures including agate. Between Mount Nimindhara and Mount Vinayaka, there is a width of 1,200 yojanas, and it is surrounded by countless four kinds of mixed flowers, and other wonderful fragrant things, covering the surface of the water. Outside Mount Vinayaka there is a mountain called Chakravada (called 'Wheel Round' in the Sui Dynasty, which is the Iron Mountain), 300 yojanas high, its top also as wide, beautiful and lovely, made of seven treasures including agate.

。毗那耶迦，及斫迦羅，二山之間，闊六百由旬，周匝無量四種雜花，及諸妙香物，遍覆於水。去斫迦羅山其間不遠，亦有空地，青草遍佈，即是大海。于大海北，有大樹王，名曰閻浮樹，身周圍有七由旬，根下入地二十一由旬，高百由旬，乃至枝葉，四面垂覆五十由旬，邊有空地，青草遍佈。次有庵婆羅樹林、閻浮樹林、多羅樹林、那多樹林，亦各縱廣五十由旬，間有空地，生諸青草。次有男名樹林、女名樹林、刪陀那林、真陀那林，亦各縱廣五十由旬，邊有空地，青草彌覆。次有呵梨勒果林、鞞醯勒果林、阿摩勒果林、庵婆羅多迦果林，亦各縱廣五十由旬，邊有空地，青草彌覆。次有可殊羅樹林、毗羅果林、婆那婆果林、石榴果林，亦各縱廣五十由旬，邊有空地，青草彌覆。次有烏勃樹林、柰樹林、甘蔗林、細竹林、大竹林，亦各縱廣五十由旬，邊有空地，青草彌覆。次有荻林、葦林、割羅林、大割羅林，迦奢文陀林，亦各縱廣五十由旬，邊有空地，青草彌覆。次有阿提目多迦華林、瞻波華林、波吒羅華林、薔薇華林，亦各縱廣五十由旬，邊有空地，青草遍覆。復有諸池，優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，彌覆池上。復有諸池，毒蛇充滿，亦各縱廣五十由旬，間有空地，青草遍覆。次復有海，名烏禪那迦，闊十二由旬。其水清冷，味甚甘美，輕軟澄凈。七重砌壘、七寶間錯、七重欄楯、七重鈴網，外有七重多羅行樹，周匝圍繞，殊妙端嚴，以瑪瑙等七寶莊飾。周遍四方，有諸階道，悉皆端嚴，亦以金銀琉璃、頗梨赤珠、車𤦲瑪瑙等之所合成。復有無量優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，遍覆水上，其華火色，即現火光；有金色者，即現金光；有青色者，即現青光；有赤色者，即現赤光；有白色者，即現白光；婆無陀色，現婆無陀光。華如車輪，根如車軸，其根出汁，色白如乳，味甘若蜜。

「諸比丘！烏禪那迦海中，有轉輪聖王所行之道，亦闊十二由旬。閻浮提中，轉輪聖王出現世時，此中海道，自然涌現，與水齊平。諸比丘！次烏禪那迦海有山，名曰烏承伽羅。諸比丘！此烏承伽羅山，莊嚴端正，殊妙可觀，一切樹、一切葉、一切華、一切果、一切香，種種草、種種鳥獸，但是世間所出之物，于彼山中，無不悉備。諸比丘！烏承伽羅山，如是端正，殊妙可觀，汝等應當善持此也。

「諸比丘！次復有山，名曰金脅。於此山中，有八萬窟，有八萬龍像在中居住，並皆白色，如拘牟陀華，七支拄地，悉有神通，乘空而行。其頂赤色，似因陀羅瞿波迦蟲，六牙具足，其牙纖利，雜色金填。諸比丘！過金脅已，即有雪山，高五百由旬，闊厚亦爾。其山殊妙，四寶所成，謂金銀琉璃頗梨。其山四面，有四金峰挺出山外，各高二十由旬。復有高峰，眾寶間雜，迥然秀出，高百由旬。于山頂上有池，名曰阿耨達多，阿耨達多龍王，在中居住。其池縱廣五十由旬，其水涼冷，味甘輕美，清凈不濁。七重磚壘、七重板砌、七重欄楯、七重鈴網，周匝圍繞，端嚴殊妙，乃至瑪瑙等七寶所成。復有諸華，優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華，其華雜色青黃赤白，大如車輪，下有藕根，粗如車軸，汁白如乳，味甘如蜜。諸比丘！此阿耨達多池中，有阿耨達多龍王宮，其殿五柱，殊妙可愛。阿耨達多龍王與其眷屬，在中游戲，受天五欲，快樂自在

現代漢語譯本：毗那耶迦山和斫迦羅山之間，相隔六百由旬，周圍遍佈著無數的四種雜花和各種美妙的香物，覆蓋在水面上。離斫迦羅山不遠的地方，也有一片空地，長滿了青草，那就是大海。在大海的北面，有一棵巨大的樹王，名叫閻浮樹，樹身周圍有七由旬，根部深入地下二十一由旬，高一百由旬，甚至枝葉向四面垂覆五十由旬，邊緣有空地，長滿了青草。接著有庵婆羅樹林、閻浮樹林、多羅樹林、那多樹林，也各自縱橫五十由旬，中間有空地，生長著各種青草。然後有男名樹林、女名樹林、刪陀那林、真陀那林，也各自縱橫五十由旬，邊緣有空地，覆蓋著青草。接著有呵梨勒果林、鞞醯勒果林、阿摩勒果林、庵婆羅多迦果林，也各自縱橫五十由旬，邊緣有空地，覆蓋著青草。接著有可殊羅樹林、毗羅果林、婆那婆果林、石榴果林，也各自縱橫五十由旬，邊緣有空地，覆蓋著青草。接著有烏勃樹林、柰樹林、甘蔗林、細竹林、大竹林，也各自縱橫五十由旬，邊緣有空地，覆蓋著青草。接著有荻林、葦林、割羅林、大割羅林、迦奢文陀林，也各自縱橫五十由旬，邊緣有空地，覆蓋著青草。接著有阿提目多迦花林、瞻波花林、波吒羅花林、薔薇花林，也各自縱橫五十由旬，邊緣有空地，遍佈著青草。還有許多池塘，優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，覆蓋在池塘上。還有一些池塘，充滿了毒蛇，也各自縱橫五十由旬，中間有空地，覆蓋著青草。接著又有一片海，名叫烏禪那迦，寬十二由旬。海水清澈寒冷，味道非常甘美，輕柔澄凈。有七重臺階、七寶鑲嵌、七重欄桿、七重鈴網，外面有七重多羅樹環繞，四周裝飾得非常精美，用瑪瑙等七寶裝飾。四周都有臺階，都非常精美，也用金銀琉璃、頗梨赤珠、車𤦲瑪瑙等合成。還有無數的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，覆蓋在水面上，花朵是火色的，就顯現出火光；有金色的，就顯現出金光；有青色的，就顯現出青光；有紅色的，就顯現出紅光；有白色的，就顯現出白光；婆無陀色，就顯現出婆無陀光。花朵像車輪一樣大，根像車軸一樣粗，根部流出的汁液，顏色像牛奶一樣白，味道像蜂蜜一樣甜。 現代漢語譯本：『諸位比丘！烏禪那迦海中，有轉輪聖王行走的路，也寬十二由旬。在閻浮提，當轉輪聖王出現於世時，這條海中的道路，自然涌現出來，與水面齊平。諸位比丘！緊接著烏禪那迦海有一座山，名叫烏承伽羅。諸位比丘！這座烏承伽羅山，莊嚴端正，非常美妙，值得觀賞，所有的樹木、所有的葉子、所有的花朵、所有的果實、所有的香氣，各種各樣的草、各種各樣的鳥獸，只要是世間所產出的東西，在這座山中，沒有不具備的。諸位比丘！烏承伽羅山，如此端正，如此美妙，值得觀賞，你們應當好好記住這些。』 現代漢語譯本：『諸位比丘！接著還有一座山，名叫金脅。在這座山中，有八萬個洞穴，有八萬頭龍象居住在其中，它們都是白色的，像拘牟陀花一樣，七個肢體支撐著地面，都具有神通，可以騰空飛行。它們的頭頂是紅色的，像因陀羅瞿波迦蟲一樣，長著六顆牙齒，牙齒纖細鋒利，用雜色金子鑲嵌。諸位比丘！過了金脅山，就是雪山，高五百由旬，寬度和厚度也一樣。這座山非常美妙，由四種寶物構成，分別是金、銀、琉璃和頗梨。這座山的四面，有四個金色的山峰突出山外，每個山峰高二十由旬。還有一座高峰，各種寶物交錯，非常突出，高一百由旬。在山頂上有一個池塘，名叫阿耨達多，阿耨達多龍王居住在其中。這個池塘縱橫五十由旬，水涼爽甘甜，輕柔美好，清澈不渾濁。有七重磚壘、七重板砌、七重欄桿、七重鈴網，環繞四周，端莊美妙，甚至是用瑪瑙等七寶製成。還有各種花朵，優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，這些花朵顏色各異，有青色、黃色、紅色、白色，大如車輪，下面有藕根，粗如車軸，汁液白如牛奶，味道像蜂蜜一樣甜。諸位比丘！這個阿耨達多池中，有阿耨達多龍王的宮殿，宮殿有五根柱子，非常美妙可愛。阿耨達多龍王和他的眷屬，在其中嬉戲玩樂，享受著天上的五種慾望，快樂自在。』

English version: Between the mountains of Vinayaka and Chakara, there is a distance of six hundred yojanas, and the surrounding area is covered with countless varieties of flowers and exquisite fragrant substances, spreading over the water. Not far from Mount Chakara, there is also an open space covered with green grass, which is the great ocean. To the north of the great ocean, there is a huge tree king called the Jambudvipa tree, with a circumference of seven yojanas, roots extending twenty-one yojanas into the ground, a height of one hundred yojanas, and even its branches and leaves drooping fifty yojanas in all directions, with open spaces at the edges covered with green grass. Next, there are groves of Ambala trees, Jambudvipa trees, Tala trees, and Nata trees, each also extending fifty yojanas in length and width, with open spaces in between where various grasses grow. Then there are groves of male-named trees, female-named trees, sandalwood trees, and true sandalwood trees, each also extending fifty yojanas in length and width, with open spaces at the edges covered with grass. Next, there are groves of Haritaki fruit trees, Vibhitaka fruit trees, Amalaki fruit trees, and Ambalataka fruit trees, each also extending fifty yojanas in length and width, with open spaces at the edges covered with grass. Next, there are groves of Kashura trees, Bilva fruit trees, Bhanava fruit trees, and pomegranate fruit trees, each also extending fifty yojanas in length and width, with open spaces at the edges covered with grass. Next, there are groves of Ubha trees, Nata trees, sugarcane, thin bamboo, and large bamboo, each also extending fifty yojanas in length and width, with open spaces at the edges covered with grass. Next, there are groves of reeds, rushes, Kasha grass, large Kasha grass, and Kashavenda grass, each also extending fifty yojanas in length and width, with open spaces at the edges covered with grass. Next, there are groves of Atimuktaka flowers, Champaka flowers, Patala flowers, and rose flowers, each also extending fifty yojanas in length and width, with open spaces at the edges covered with grass. There are also many ponds, covered with Utpala flowers, Paduma flowers, Kumuda flowers, and Pundarika flowers. There are also some ponds filled with poisonous snakes, each also extending fifty yojanas in length and width, with open spaces in between covered with grass. Then there is another sea, called Ushanaka, which is twelve yojanas wide. The water is clear and cold, with a very sweet taste, light and pure. There are seven layers of steps, inlaid with seven treasures, seven layers of railings, and seven layers of bell nets, surrounded by seven rows of Tala trees, beautifully decorated with seven treasures such as agate. There are steps on all four sides, all very exquisite, made of gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. There are also countless Utpala flowers, Paduma flowers, Kumuda flowers, and Pundarika flowers covering the water, with flowers that are the color of fire, emitting firelight; those that are golden, emitting golden light; those that are blue, emitting blue light; those that are red, emitting red light; those that are white, emitting white light; and those that are the color of Bhamuda, emitting Bhamuda light. The flowers are as large as chariot wheels, and the roots are as thick as chariot axles, with sap that is white like milk and tastes as sweet as honey. English version: 'Monks! In the Ushanaka Sea, there is a path for the Universal Monarch to walk, also twelve yojanas wide. In Jambudvipa, when a Universal Monarch appears in the world, this path in the sea naturally emerges, level with the water surface. Monks! Next to the Ushanaka Sea is a mountain called Ushanagara. Monks! This Mount Ushanagara is dignified and beautiful, worthy of admiration. All the trees, all the leaves, all the flowers, all the fruits, all the fragrances, all kinds of grasses, all kinds of birds and beasts, whatever is produced in the world, is all present on this mountain. Monks! Mount Ushanagara is so dignified and beautiful, worthy of admiration, you should remember these well.' English version: 'Monks! Next, there is another mountain called Golden Flank. In this mountain, there are eighty thousand caves, and eighty thousand dragon elephants live in them, all of them white, like Kumuda flowers, with seven limbs supporting the ground, all possessing supernatural powers, able to fly through the air. Their heads are red, like the Indragopaka insect, with six tusks, the tusks slender and sharp, inlaid with various colors of gold. Monks! Beyond the Golden Flank mountain is the Snow Mountain, five hundred yojanas high, and the same in width and thickness. This mountain is very beautiful, made of four treasures, namely gold, silver, lapis lazuli, and crystal. On the four sides of this mountain, there are four golden peaks protruding from the mountain, each twenty yojanas high. There is also a high peak, with various treasures interspersed, standing out prominently, one hundred yojanas high. On the top of the mountain is a pond called Anavatapta, where the Anavatapta Dragon King resides. This pond is fifty yojanas in length and width, the water is cool and sweet, light and beautiful, clear and not turbid. There are seven layers of brickwork, seven layers of planking, seven layers of railings, and seven layers of bell nets, surrounding it, dignified and beautiful, even made of seven treasures such as agate. There are also various flowers, Utpala flowers, Paduma flowers, Kumuda flowers, and Pundarika flowers, these flowers are of various colors, blue, yellow, red, and white, as large as chariot wheels, with lotus roots below, as thick as chariot axles, the sap white like milk, and tasting as sweet as honey. Monks! In this Anavatapta pond, there is the palace of the Anavatapta Dragon King, the palace has five pillars, very beautiful and lovely. The Anavatapta Dragon King and his retinue play and enjoy themselves in it, experiencing the five heavenly desires, happy and free.'

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「諸比丘！阿耨達多池東有恒伽河，從象口出，與五百河俱流入東海。阿耨達多池南有辛頭河，從牛口出，與五百河俱流入南海。阿耨達多池西有薄叉河，從馬口出，與五百河俱流入西海。阿耨達多池北有斯陀河，從師子口出，與五百河俱流入北海。

「諸比丘！以何因緣，此龍名為阿耨達多？諸比丘！有三因緣。何等為三？諸比丘！閻浮洲中有諸龍住處，唯除阿耨達多龍王，其餘諸龍受快樂時，便有熱沙墮其身上，諸龍爾時即失天形，現蛇形相。諸龍時時受斯等苦，阿耨達多龍王無如此事，是名第一因緣。諸比丘！閻浮洲中，除阿耨達多龍王，其餘諸龍遊戲樂時，有熱風來吹其身體，即失天形，現蛇形相，有如是苦。阿耨達多龍王，無如此事，是名第二因緣。諸比丘！閻浮洲中所有諸龍遊戲樂時，金翅鳥王飛入其宮，諸龍既見金翅鳥王，心生恐怖，以恐怖故，即失天形，現蛇形相，具受眾苦。阿耨達多龍王，無如此事。若金翅鳥王，生如是心：『我今欲入阿耨達多龍王宮內。』彼金翅鳥，以報劣故，即自受苦，永不能入阿耨達多龍王宮殿。諸比丘！此是第三因緣。是故說名阿耨達多。

「諸比丘！雪山南面，不遠有城，名毗舍離。毗舍離北，有七黑山，七黑山北，有香山。于香山中，有無量無邊緊那羅住，常有歌舞音樂之聲。其山多有種種諸樹，其樹各出種種香薰，大威德神之所居止。諸比丘！彼香山中有二寶窟，一名雜色、二名善雜色，殊妙可愛，乃至瑪瑙七寶所成，各皆縱廣五十由旬，柔軟滑澤，觸之猶若迦旃連提迦衣。諸比丘！有一乾闥婆王，名無比喻，與五百緊那羅女，在雜色、善雜色二窟中住，具受五欲，娛樂遊戲，行住坐起。諸比丘！二窟之北，有大娑羅樹王，名為善住，別有八千娑羅樹林，周匝圍繞。彼善住娑羅林下，有一龍象，亦名善住，游止其中。色甚鮮白，如拘牟陀華，七支拄地，騰空而行，頂骨隆高，如因陀羅瞿波迦蟲。其頭赤色，具足六牙，其牙纖利，金沙廁填。復有八千諸餘龍象，以為眷屬，其色悉白，如拘牟陀華，七支拄地，乃至悉以金填其牙。于善住娑羅林北，為善住大龍象王出生一池，名曼陀吉尼，縱廣正等五十由旬，其水涼冷，甘美澄清無諸濁穢，乃至藕根大如車軸，破之汁出，色白如乳，味甘若蜜。諸比丘！曼陀吉尼池側，周匝更有八千諸池，四面圍繞，一一皆如曼陀吉尼，無有異也。

「諸比丘！其善住龍象王，意若欲入曼陀吉尼池中游戲之時，即念八千龍象眷屬。時，彼八千諸龍象等，亦起是心：『善住象王心念我等，今者當往善住王處。』諸象到已，皆在善住龍象王前，低頭而立。爾時，善住大龍象王知諸象集，即便發引，向曼陀吉尼池。八千龍象，前後圍繞隨從而行。善住象王從容安步，諸龍象中，有持白蓋覆其上者；有以鼻持白摩尼拂拂其背者；有諸樂神，歌舞作倡，在前引導。爾時，善住大龍象王到已便入曼陀吉尼池，出沒洗浴，歡娛遊戲，從心適意，受諸快樂。中有龍象洗其鼻者，或有龍象磨其牙者、或有龍象揩其耳者、或有龍象灌其頭者、或有龍象淋其背者、或有龍象摩其脅者、或有龍象洗其髀者、或有龍象洗其足者、或有龍象浴其尾者；或有龍象拔取藕根凈洗鼻擎內其口者；或有龍象，拔優缽羅華、缽頭摩華、拘牟陀華、奔茶利迦華等，繫於善住象王頭者

『諸位比丘！在阿耨達多池的東邊有恒伽河，它從象口流出，與五百條河流一起流入東海。在阿耨達多池的南邊有辛頭河，它從牛口流出，與五百條河流一起流入南海。在阿耨達多池的西邊有薄叉河，它從馬口流出，與五百條河流一起流入西海。在阿耨達多池的北邊有斯陀河，它從獅子口流出，與五百條河流一起流入北海。 『諸位比丘！因為什麼緣故，這條龍被稱為阿耨達多呢？諸位比丘！有三種原因。是哪三種呢？諸位比丘！在閻浮洲中有許多龍的住所，唯獨阿耨達多龍王例外，其餘的龍在享受快樂時，會有熱沙落在它們身上，這些龍那時就會失去天上的形態，顯現出蛇的形狀。這些龍時常遭受這樣的痛苦，而阿耨達多龍王卻沒有這樣的事情，這是第一個原因。諸位比丘！在閻浮洲中，除了阿耨達多龍王，其餘的龍在嬉戲玩樂時，會有熱風吹拂它們的身體，它們就會失去天上的形態，顯現出蛇的形狀，遭受這樣的痛苦。阿耨達多龍王卻沒有這樣的事情，這是第二個原因。諸位比丘！在閻浮洲中所有的龍在嬉戲玩樂時，金翅鳥王會飛入它們的宮殿，龍們一旦見到金翅鳥王，心中就會產生恐懼，因為恐懼的緣故，它們就會失去天上的形態，顯現出蛇的形狀，遭受各種痛苦。阿耨達多龍王卻沒有這樣的事情。如果金翅鳥王產生這樣的想法：『我現在想要進入阿耨達多龍王的宮殿。』那隻金翅鳥，因為福報不足，就會自己遭受痛苦，永遠無法進入阿耨達多龍王的宮殿。諸位比丘！這是第三個原因。因此被稱為阿耨達多。 『諸位比丘！在雪山的南面，不遠處有一座城市，名叫毗舍離。毗舍離的北面，有七座黑山，七座黑山的北面，有香山。在香山中，有無數的緊那羅居住，那裡常常有歌舞音樂的聲音。那座山上有各種各樣的樹木，每棵樹都散發出各種香氣，是大威德神所居住的地方。諸位比丘！在那香山中有兩個寶窟，一個名叫雜色，一個名叫善雜色，它們非常美妙可愛，甚至是用瑪瑙等七寶製成的，每個窟都縱橫五十由旬，柔軟光滑，觸控起來就像迦旃連提迦的衣服一樣。諸位比丘！有一位乾闥婆王，名叫無比喻，他與五百位緊那羅女子，住在雜色和善雜色這兩個窟中，享受著五欲，娛樂嬉戲，行走坐臥。諸位比丘！在兩個窟的北面，有一棵巨大的娑羅樹王，名叫善住，另外還有八千棵娑羅樹林，環繞在它的周圍。在那善住娑羅樹林下，有一頭龍象，也名叫善住，在那裡遊玩。它的顏色非常潔白，像拘牟陀花一樣，七肢支撐著地面，騰空行走，頭頂的骨頭隆起，像因陀羅瞿波迦蟲一樣。它的頭是紅色的，長著六顆牙齒，牙齒纖細鋒利，用金沙填充。還有八千頭其他的龍象，作為它的眷屬，它們的顏色都是白色的，像拘牟陀花一樣，七肢支撐著地面，甚至牙齒都用金子填充。在善住娑羅樹林的北面，為善住大龍象王出生了一個池塘，名叫曼陀吉尼，縱橫都是五十由旬，池水涼爽甘甜，清澈沒有污垢，甚至藕根都像車軸一樣粗大，破開后流出的汁液，顏色像牛奶一樣白，味道像蜂蜜一樣甜。諸位比丘！在曼陀吉尼池的周圍，還有八千個池塘，四面環繞，每一個都像曼陀吉尼一樣，沒有任何區別。 『諸位比丘！當善住龍象王想要進入曼陀吉尼池中嬉戲時，就會想起八千龍象眷屬。那時，那八千頭龍象也會產生這樣的想法：『善住象王想念我們，現在應該去善住王那裡。』當這些像到達后，都會在善住龍象王面前，低頭站立。那時，善住大龍象王知道眾像已經聚集，就出發前往曼陀吉尼池。八千頭龍象，前後圍繞著它跟隨而行。善住象王從容地行走，在眾龍象中，有的舉著白色的傘蓋遮在它的上方；有的用鼻子拿著白色的摩尼拂塵拂拭它的背部；有的樂神，歌舞表演，在前面引導。那時，善住大龍象王到達后就進入曼陀吉尼池，在水中出沒洗浴，歡快地嬉戲，隨心所欲地享受各種快樂。有的龍象洗它的鼻子，有的龍象磨它的牙齒，有的龍象擦它的耳朵，有的龍象給它澆頭，有的龍象淋它的背，有的龍象按摩它的脅部，有的龍象洗它的腿，有的龍象洗它的腳，有的龍象洗它的尾巴；有的龍象拔取藕根，洗凈後用鼻子舉著放入它的口中；有的龍象，拔取優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，繫在善住象王的頭上。

'Monks! To the east of Lake Anavatapta flows the Ganges River, emerging from an elephant's mouth, and joining with five hundred other rivers to flow into the Eastern Sea. To the south of Lake Anavatapta flows the Sindhu River, emerging from a bull's mouth, and joining with five hundred other rivers to flow into the Southern Sea. To the west of Lake Anavatapta flows the Vakshu River, emerging from a horse's mouth, and joining with five hundred other rivers to flow into the Western Sea. To the north of Lake Anavatapta flows the Sita River, emerging from a lion's mouth, and joining with five hundred other rivers to flow into the Northern Sea.' 'Monks! For what reason is this dragon called Anavatapta? Monks! There are three reasons. What are the three? Monks! In Jambudvipa, there are many dragon dwellings, but except for the dragon king Anavatapta, when other dragons enjoy pleasure, hot sand falls upon them, and at that time, the dragons lose their heavenly form and appear as snakes. These dragons often suffer such pain, but the dragon king Anavatapta does not experience this, this is the first reason. Monks! In Jambudvipa, except for the dragon king Anavatapta, when other dragons play and enjoy themselves, hot winds blow upon their bodies, and they lose their heavenly form and appear as snakes, suffering such pain. The dragon king Anavatapta does not experience this, this is the second reason. Monks! In Jambudvipa, when all the dragons play and enjoy themselves, the Garuda king flies into their palaces, and when the dragons see the Garuda king, they become terrified, and because of this fear, they lose their heavenly form and appear as snakes, suffering all kinds of pain. The dragon king Anavatapta does not experience this. If the Garuda king has such a thought: 'I now wish to enter the palace of the dragon king Anavatapta,' that Garuda, because of his inferior merit, will suffer himself and will never be able to enter the palace of the dragon king Anavatapta. Monks! This is the third reason. Therefore, it is called Anavatapta.' 'Monks! To the south of the Snow Mountains, not far away, there is a city called Vaishali. To the north of Vaishali, there are seven black mountains, and to the north of the seven black mountains, there is Fragrant Mountain. In Fragrant Mountain, countless Kinnaras reside, and there are always sounds of singing and music. The mountain has various kinds of trees, each tree emitting various fragrances, and it is the dwelling place of great powerful deities. Monks! In that Fragrant Mountain, there are two treasure caves, one named Variegated and the other named Well-Variegated, they are wonderfully beautiful and lovely, even made of agate and other seven treasures, each cave is fifty yojanas in length and width, soft and smooth, and feels like the clothes of Kalandaka. Monks! There is a Gandharva king named Incomparable, who lives with five hundred Kinnara women in the two caves of Variegated and Well-Variegated, enjoying the five desires, having fun and playing, walking, standing, sitting, and lying down. Monks! To the north of the two caves, there is a great Sal tree king, named Well-Dwelling, and there are eight thousand Sal tree forests surrounding it. Under that Well-Dwelling Sal forest, there is a dragon elephant, also named Well-Dwelling, playing there. Its color is very white, like a Kumuda flower, its seven limbs support the ground, it moves through the air, and the bone on its head is raised, like an Indragopa insect. Its head is red, it has six teeth, the teeth are slender and sharp, filled with gold sand. There are also eight thousand other dragon elephants, as its retinue, their colors are all white, like Kumuda flowers, their seven limbs support the ground, and even their teeth are filled with gold. To the north of the Well-Dwelling Sal forest, a pond named Mandakini was born for the Well-Dwelling great dragon elephant king, it is fifty yojanas in length and width, the water is cool, sweet, clear, and without any impurities, even the lotus roots are as thick as axles, and when broken, the juice that comes out is as white as milk and tastes as sweet as honey. Monks! Around the Mandakini pond, there are eight thousand other ponds, surrounding it on all sides, each one is like Mandakini, without any difference.' 'Monks! When the Well-Dwelling dragon elephant king wants to enter the Mandakini pond to play, it thinks of its eight thousand dragon elephant retinue. At that time, those eight thousand dragon elephants also have this thought: 'The Well-Dwelling elephant king is thinking of us, now we should go to the Well-Dwelling king.' When these elephants arrive, they all stand with their heads bowed in front of the Well-Dwelling dragon elephant king. At that time, the Well-Dwelling great dragon elephant king knows that the elephants have gathered, and then sets off towards the Mandakini pond. Eight thousand dragon elephants surround it and follow it. The Well-Dwelling elephant king walks leisurely, among the dragon elephants, some hold white umbrellas over it; some use their trunks to hold white mani whisks to brush its back; some music deities sing and dance, leading the way in front. At that time, the Well-Dwelling great dragon elephant king arrives and enters the Mandakini pond, emerging and bathing in the water, happily playing, enjoying all kinds of pleasure as it pleases. Some dragon elephants wash its trunk, some dragon elephants grind its teeth, some dragon elephants rub its ears, some dragon elephants pour water on its head, some dragon elephants sprinkle water on its back, some dragon elephants massage its flanks, some dragon elephants wash its thighs, some dragon elephants wash its feet, some dragon elephants wash its tail; some dragon elephants pull out lotus roots, wash them clean, and hold them with their trunks to put them in its mouth; some dragon elephants pull out Utpala flowers, Padma flowers, Kumuda flowers, Pundarika flowers, etc., and tie them on the head of the Well-Dwelling elephant king.'

「爾時，善住大龍象王，于曼陀吉尼池中，恣意洗浴，遊戲歡娛，自在受樂，啖諸龍象所奉藕根，頭上莊飾優缽羅等種種雜華。是事訖已，從彼池出，上岸停住。八千龍象，然後散入八千池中，隨意洗浴，遊戲自在受快樂已，各食藕根，食竟亦以優缽羅等種種雜華，系其頭上，用自莊嚴，復共集會善住王所，四面圍繞，恭敬而住。爾時，善住大龍象王，與彼八千諸龍象等，前後導從，還詣善住娑羅樹林所。像王行時，諸龍象等，或擎白蓋，或執白拂，隨從如前，諸神作樂，導引亦爾。爾時，善住大龍象王，到善住娑羅大林已，在樹王下，隨意臥起受諸安樂，八千龍象亦各詣彼八千樹下，行住臥起自在安樂。于彼林中有娑羅樹，其本或復周圍六尋，有娑羅樹，其本或復周圍七尋八尋九尋十尋，有娑羅樹其本週圍十二尋者，唯此善住娑羅樹王，其本週圍十有六尋。彼八千娑羅樹林之中，若有萎黃及所落葉，即有風來，吹令外出，不穢其林；八千龍象，所有便利穢污之物，有諸夜叉隨掃擲棄。

「諸比丘！閻浮提中，有轉輪聖王出現世時，八千象中一最小者，日日晨旦至輪王前供給承事，調善象寶因此得名。彼善住大龍象王，每十五日晨旦，往詣天帝釋所，在前住立，承奉驅使。諸比丘！善住象王有此神通，有此威德，雖復生于象畜之中，然是龍輩，乃有如是大威神力。汝等比丘，應當念持。

起世經郁單越洲品第二之一

「諸比丘！郁單越洲有無量山，彼諸山中，有種種樹，其樹郁茂，出種種香，其香普熏，遍彼洲處。生種種草，皆紺青色，右旋宛轉，如孔雀毛，香氣猶如婆師迦華，觸之柔軟，如迦旃連提迦衣，長齊四指，下足則偃，舉足還復。別有種種雜色果樹，樹有種種莖葉華果，出種種香，其香普熏。種種諸鳥，各各自鳴，其聲和雅，其音微妙。彼諸山中，有種種河，百道流散，平順向下，漸漸安行，不緩不急，無有波浪；其岸不深，平淺易涉，其水清澄，眾華覆上，闊半由旬，水流遍滿。諸河兩岸，有種種林，隨水而生，枝葉映覆，種種香華，種種雜果，青草彌布，眾鳥和鳴。又彼河岸，有諸妙船，雜色莊嚴，殊妙可愛，並是金銀琉璃、頗梨赤珠、車𤦲瑪瑙等，七寶所成。

「諸比丘！郁單越洲，其地平正，無諸荊棘、深邃稠林、坑坎屏廁、糞穢不凈、礓石瓦礫，純是金銀，不寒不熱，時節調和；地常潤澤，青草彌覆，諸雜林樹，枝葉恒榮，華果成就。諸比丘！郁單越洲，復有樹林，名曰安住，其樹皆高六拘盧奢(一拘盧奢五里)，葉密重布，次第相接，如草覆屋，雨滴不漏，彼諸人等，樹下居住。有諸香樹，亦高六拘盧奢，或復有高五拘盧奢，四三二一拘盧奢者，其最小樹，高半拘盧奢，悉有種種枝葉華果，此諸樹上，隨心流出種種香氣。復有劫波娑樹，亦高六拘盧奢，乃至五四三二一拘盧奢，如是最小，半拘盧奢，悉有種種枝葉華果，從其果邊自然而出種種雜衣，懸置樹間。復有種種瓔珞之樹，其樹亦高六拘盧奢，乃至五四三二一拘盧奢者，如是最小半拘盧奢，悉有種種枝葉華果，從其果邊，隨心流出種種瓔珞，懸垂而住。復有鬘樹，其樹亦高六拘盧奢，乃至五四三二一拘盧奢者，如是最小半拘盧奢，亦有種種枝葉華果，從其果邊，隨心而出種種鬘形，懸著于樹

當時，善住大龍象王在曼陀吉尼池中，盡情洗浴，嬉戲玩樂，自在享受快樂，吃著眾龍象供奉的藕根，頭上裝飾著優缽羅等各種雜花。做完這些事後，它從池中出來，上岸停住。八千頭龍象，然後散入八千個池中，隨意洗浴，嬉戲自在地享受快樂，各自吃著藕根，吃完后也用優缽羅等各種雜花，繫在頭上，用來莊嚴自己，又一起回到善住王那裡，四面圍繞，恭敬地站立。當時，善住大龍象王，與那八千頭龍象等，前後引導跟隨，回到善住娑羅樹林的地方。像王行走時，眾龍象等，有的舉著白傘，有的拿著白拂，像之前一樣跟隨，諸神奏樂，引導也是如此。當時，善住大龍象王，到達善住娑羅大林后，在樹王下，隨意躺臥起來，享受各種安樂，八千頭龍象也各自到那八千棵樹下，行走、站立、躺臥、起來，自在安樂。在那片樹林中，有娑羅樹，樹幹有的周圍六尋，有娑羅樹，樹幹有的周圍七尋、八尋、九尋、十尋，有娑羅樹樹幹周圍十二尋的，只有這棵善住娑羅樹王，樹幹周圍十六尋。在那八千棵娑羅樹林中，如果有枯黃和落葉，就會有風來，把它們吹到外面，不污染樹林；八千頭龍象，所有的大小便污穢之物，有夜叉隨即將它們掃除丟棄。 『諸位比丘！在閻浮提中，有轉輪聖王出現於世時，八千頭象中最小的一頭，每天早晨都會到輪王面前供奉侍候，調馴的象寶因此得名。那善住大龍象王，每十五天早晨，都會前往天帝釋那裡，在前面站立，承奉驅使。諸位比丘！善住象王有這樣的神通，有這樣的威德，即使是生在象畜之中，但卻是龍族，才有如此大的威神力量。你們這些比丘，應當牢記。』 《起世經》郁單越洲品第二之一 『諸位比丘！郁單越洲有無數的山，那些山中，有各種各樣的樹，樹木茂盛，散發出各種香味，香味普遍薰染，遍佈整個洲。生長著各種各樣的草，都是深青色，右旋宛轉，像孔雀的羽毛，香氣像婆師迦花，觸控起來柔軟，像迦旃連提迦的衣服，長約四指，踩下去會彎曲，抬起腳又恢復原狀。還有各種各樣的雜色果樹，樹有各種各樣的莖葉花果，散發出各種香味，香味普遍薰染。各種各樣的鳥，各自鳴叫，聲音和諧優雅，音調美妙。那些山中，有各種各樣的河流，百道分散流淌，平緩順暢地向下流，漸漸地安穩地流動，不快不慢，沒有波浪；河岸不深，平坦淺顯容易涉水，河水清澈，上面覆蓋著各種鮮花，寬約半由旬，水流遍佈。河流兩岸，有各種各樣的樹林，隨著水而生長，枝葉遮蔽，各種香花，各種雜果，青草遍佈，眾鳥和鳴。還有那些河岸，有各種各樣的精美船隻，雜色裝飾，特別美好可愛，都是用金銀琉璃、頗梨赤珠、車𤦲瑪瑙等七寶製成。 『諸位比丘！郁單越洲，地面平坦端正，沒有荊棘、深邃的樹林、坑洼、廁所、糞便污穢、碎石瓦礫，純粹是金銀，不冷不熱，時節調和；地面經常濕潤，覆蓋著青草，各種雜樹，枝葉永遠茂盛，花果成熟。諸位比丘！郁單越洲，還有樹林，名叫安住，那些樹都高六拘盧奢（一拘盧奢五里），樹葉茂密重疊，依次相接，像草覆蓋的屋頂，雨水滴不漏，那些人等，在樹下居住。還有香樹，也高六拘盧奢，或者有高五拘盧奢、四拘盧奢、三拘盧奢、二拘盧奢、一拘盧奢的，其中最小的樹，高半拘盧奢，都有各種各樣的枝葉花果，這些樹上，隨心流出各種香氣。還有劫波娑樹，也高六拘盧奢，乃至五拘盧奢、四拘盧奢、三拘盧奢、二拘盧奢、一拘盧奢，像這樣最小的，半拘盧奢，都有各種各樣的枝葉花果，從果實邊自然而然地出現各種各樣的雜衣，懸掛在樹間。還有各種各樣的瓔珞樹，那些樹也高六拘盧奢，乃至五拘盧奢、四拘盧奢、三拘盧奢、二拘盧奢、一拘盧奢的，像這樣最小的半拘盧奢，都有各種各樣的枝葉花果，從果實邊，隨心流出各種瓔珞，懸掛在那裡。還有鬘樹，那些樹也高六拘盧奢，乃至五拘盧奢、四拘盧奢、三拘盧奢、二拘盧奢、一拘盧奢的，像這樣最小的半拘盧奢，也有各種各樣的枝葉花果，從果實邊，隨心出現各種各樣的花鬘，懸掛在樹上。

At that time, the great dragon elephant king, 'Good Abode', was freely bathing in the Mandakini Pond, playing and enjoying himself, freely experiencing pleasure, eating the lotus roots offered by the dragon elephants, and adorning his head with various mixed flowers such as the blue lotus. After finishing these things, he came out of the pond and stood on the shore. Eight thousand dragon elephants then scattered into eight thousand ponds, freely bathing, playing and freely enjoying pleasure, each eating lotus roots, and after eating, they also used various mixed flowers such as the blue lotus to tie on their heads, using them to adorn themselves, and then together returned to where King 'Good Abode' was, surrounding him on all sides, standing respectfully. At that time, the great dragon elephant king, 'Good Abode', along with those eight thousand dragon elephants, led and followed, returning to the Good Abode Sal tree forest. When the elephant king walked, the dragon elephants, some holding white umbrellas, some holding white whisks, followed as before, the gods made music, and the guidance was the same. At that time, the great dragon elephant king, 'Good Abode', after arriving at the Good Abode Sal forest, under the king of trees, freely lay down and got up, enjoying all kinds of comfort, and the eight thousand dragon elephants also each went to those eight thousand trees, walking, standing, lying down, and getting up, freely and comfortably. In that forest, there were Sal trees, some with trunks six fathoms in circumference, some with trunks seven, eight, nine, or ten fathoms in circumference, and some with trunks twelve fathoms in circumference, but only this king of Sal trees, 'Good Abode', had a trunk sixteen fathoms in circumference. In those eight thousand Sal tree forests, if there were withered yellow leaves or fallen leaves, there would be wind coming to blow them out, not polluting the forest; all the excrement and filth of the eight thousand dragon elephants, there were yakshas who would sweep them away and discard them. 'Monks! In Jambudvipa, when a wheel-turning sage king appears in the world, the smallest of the eight thousand elephants would come to the wheel king every morning to serve and attend to him, and the tamed elephant treasure was named because of this. That great dragon elephant king, 'Good Abode', would go to the place of the Heavenly Emperor Sakra every fifteen days in the morning, standing in front, receiving orders. Monks! The elephant king 'Good Abode' has such supernatural powers, such majestic virtue, even though he was born among the elephant animals, he is of the dragon race, and thus has such great majestic power. You monks, should remember this.' The Second Chapter of the 'World Arising Sutra', 'The Uttarakuru Continent' 'Monks! The Uttarakuru Continent has countless mountains, and in those mountains, there are all kinds of trees, the trees are lush, emitting all kinds of fragrances, the fragrances pervade and permeate the entire continent. There grow all kinds of grasses, all dark blue in color, spiraling to the right, like peacock feathers, the fragrance is like the Vasika flower, and when touched, they are soft, like the Kacanelendika cloth, about four fingers long, when stepped on they bend, and when the foot is lifted, they return to their original shape. There are also various kinds of mixed-color fruit trees, the trees have all kinds of stems, leaves, flowers, and fruits, emitting all kinds of fragrances, the fragrances pervade and permeate. All kinds of birds, each sing their own songs, the sounds are harmonious and elegant, the tones are wonderful. In those mountains, there are all kinds of rivers, flowing in a hundred directions, smoothly and gently downwards, gradually flowing steadily, not fast or slow, without waves; the banks are not deep, flat and shallow, easy to wade through, the water is clear, covered with various flowers, about half a yojana wide, the water flows everywhere. On both sides of the rivers, there are all kinds of forests, growing along the water, the branches and leaves are shaded, various fragrant flowers, various mixed fruits, green grass is spread everywhere, and many birds sing in harmony. Also on those riverbanks, there are all kinds of exquisite boats, decorated with mixed colors, especially beautiful and lovely, all made of seven treasures such as gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. 'Monks! The land of the Uttarakuru Continent is flat and even, without thorns, deep forests, pits, toilets, excrement and filth, gravel and rubble, it is purely gold and silver, neither cold nor hot, the seasons are harmonious; the ground is always moist, covered with green grass, various mixed trees, the branches and leaves are always lush, and the flowers and fruits are ripe. Monks! In the Uttarakuru Continent, there is also a forest called 'Abiding', the trees are all six krosa high (one krosa is five li), the leaves are dense and overlapping, successively connected, like grass covering a roof, not letting rain drip through, those people live under the trees. There are also fragrant trees, also six krosa high, or some are five krosa, four krosa, three krosa, two krosa, or one krosa high, the smallest of which are half a krosa high, all have various branches, leaves, flowers, and fruits, and from these trees, various fragrances flow out according to one's wishes. There are also Kalpaka trees, also six krosa high, up to five krosa, four krosa, three krosa, two krosa, or one krosa, and the smallest of these are half a krosa high, all have various branches, leaves, flowers, and fruits, and from the fruits, various mixed clothes naturally appear, hanging between the trees. There are also various kinds of garland trees, those trees are also six krosa high, up to five krosa, four krosa, three krosa, two krosa, or one krosa, and the smallest of these are half a krosa high, all have various branches, leaves, flowers, and fruits, and from the fruits, various garlands flow out according to one's wishes, hanging there. There are also wreath trees, those trees are also six krosa high, up to five krosa, four krosa, three krosa, two krosa, or one krosa, and the smallest of these are half a krosa high, also have various branches, leaves, flowers, and fruits, and from the fruits, various wreath shapes appear according to one's wishes, hanging on the trees.'

。復有器樹，其樹亦高六拘盧奢，乃至五四三二一拘盧奢者，如是最小半拘盧奢，亦有種種枝葉華果，從其果邊，隨心而出種種器形，懸著于樹。復有種種眾雜果樹，其樹亦高六拘盧奢，乃至五四三二一拘盧奢，如是最小半拘盧奢，皆有種種枝葉華果，從其樹枝，隨心而出種種眾果，在於樹上。又有樂樹，其樹亦高六拘盧奢，乃至五四三二一拘盧奢者，如是最小半拘盧奢，亦有種種枝葉華果，從其果邊，隨心而出種種樂器，懸在樹間。其地又有自然粳米，不藉耕種，鮮潔白凈，無有皮糩。欲熟食時，別有諸果，名曰敦持，用作槍釜，燒以火珠，不假薪炭，自然出焰，隨意所欲，熟諸飲食；食既熟已，珠焰乃息。

「諸比丘！郁單越洲，周匝四面有四池水，其池皆名阿耨達多，並各縱廣五十由旬，其水涼冷，柔軟甘輕，香潔不濁。七重磚壘、七重板砌、七重欄楯，周匝圍繞，七重鈴網周匝懸垂；復有七重多羅行樹，四面周圍，雜色可愛，金銀琉璃、頗梨赤珠、車𤦲瑪瑙等，七寶所成。于池四方各有階道，一一階道亦七寶成，雜色綺錯；復有諸華，優缽羅花，缽頭摩華、拘牟陀花、奔茶利迦花等，青黃赤白，及縹碧色，一一花量，大如車輪，香氣氛氳微妙最勝；復有諸藕，大如車軸，破之汁出，其色如乳，食之甘美，其味如蜜。

「諸比丘！阿耨達多池之四面，有四大河，闊一由旬，雜華彌覆，其水平順，直流無曲，不急不緩，無有波浪，奔逸衝擊，其岸不高，平淺易入。諸河兩岸，有種種林，交柯映覆，出衆妙香。有種種草生於其側，色青柔軟，宛轉右旋，略說乃至，高齊四指，下足隨下，舉足還復；亦有諸鳥出種種聲。于河兩岸又有諸船，雜色可樂，乃至車𤦲瑪瑙等七寶之所合成，觸之柔軟，如迦旃鄰提迦衣。

「諸比丘！郁單越洲，恒於半夜，從阿耨達多四池之中，起大密雲，周匝遍佈，郁單越洲及諸山海，悉彌覆已，然後乃雨，八功德水，如構牛乳頃，雨深四指，當下之處，即沒地中，更不滂流。還於半夜，雨止云除，虛空清凈，從海起風，吹此甘澤，清涼柔軟，觸之安樂，潤彼郁單越洲，普令調適肥膩滋濃。如巧鬘師及鬘師弟子作鬘既成，以水灑散，彼鬘被灑，光澤鮮明。諸比丘！郁單越洲，其地恒潤，悅澤光膩，亦復如是，常如有人以酥油涂。諸比丘！郁單越洲，復有一池，名曰善現，其池縱廣一百由旬，涼冷柔軟，清凈無濁，七寶磚砌，乃至藕根味甘如蜜。諸比丘！善現池東，復有一苑，亦名善現，其苑縱廣一百由旬，七重欄楯、七重鈴網，多羅行樹亦有七重，周匝圍繞，雜色可樂，乃至悉是車𤦲瑪瑙七寶所成。一一方面，各有諸門，於一一門悉有卻敵，雜色可樂，亦是金銀琉璃、珊瑚赤珠、車𤦲瑪瑙等七寶所成。諸比丘！彼善現苑，平正端嚴，無諸荊棘、丘陵坑坎、礓石瓦礫，及屏廁等諸雜穢物，唯多金銀種種異寶；節氣調和，不寒不熱；常有泉流四面彌滿，樹葉敷榮，華果成就。有種種香，隨風芬馥；復有種種異類眾鳥，常出妙聲，和雅清暢；有草青色，右旋宛轉，柔軟細滑，如孔雀毛，香氣皆似婆利師華，觸之如觸迦旃鄰提迦衣，以足蹈之，隨足上下；復有諸樹，其樹各有種種根莖華葉果實，咸出衆香，普熏彼地

此外還有器物樹，樹高六拘盧舍，乃至五、四、三、二、一拘盧舍不等，最小的也有半拘盧舍。這些樹有各種枝葉花果，從果實邊，隨心意出現各種器物形狀，懸掛在樹上。還有各種雜果樹，樹高也是六拘盧舍，乃至五、四、三、二、一拘盧舍不等，最小的也有半拘盧舍。這些樹都有各種枝葉花果，從樹枝上，隨心意出現各種果實，掛在樹上。還有樂器樹，樹高也是六拘盧舍，乃至五、四、三、二、一拘盧舍不等，最小的也有半拘盧舍。這些樹也有各種枝葉花果，從果實邊，隨心意出現各種樂器，懸掛在樹間。地上還有天然的粳米，無需耕種，潔白乾凈，沒有皮殼。想吃熟食時，另有各種果實，名叫敦持，用來做鍋，用火珠點燃，不用柴火，自然出火，隨心所欲地煮熟食物；食物煮熟后，火珠的火焰就熄滅了。 『諸位比丘！郁單越洲的四周有四個水池，都叫阿耨達多，每個池子縱橫五十由旬，水涼爽、柔軟、甘甜、輕盈，香潔不渾濁。池子周圍有七重磚墻、七重木板、七重欄桿圍繞，七重鈴網懸掛；還有七重多羅樹，四面環繞，色彩繽紛，由金、銀、琉璃、頗梨、赤珠、車磲、瑪瑙等七寶構成。池子的四方都有階梯，每個階梯也由七寶構成，色彩斑斕；還有各種花，優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，青、黃、赤、白以及縹碧色，每朵花都大如車輪，香氣濃郁，微妙殊勝；還有各種蓮藕，大如車軸，破開后汁液如乳，味道甘美如蜜。 『諸位比丘！阿耨達多池的四面有四大河，寬一由旬，覆蓋著各種鮮花，河水平緩，直流無曲，不急不緩，沒有波浪，奔騰衝擊，河岸不高，平坦易入。河流兩岸有各種樹林，枝葉交錯，遮天蔽日，散發出各種美妙的香氣。河邊長著各種青草，顏色青翠柔軟，向右旋轉，大約高四指，腳踩下去會陷下去，抬腳又恢復原狀；還有各種鳥發出各種聲音。河的兩岸還有各種船，色彩鮮豔，由金、銀、琉璃、珊瑚、赤珠、車磲、瑪瑙等七寶構成，觸感柔軟，如迦旃鄰提迦衣。 『諸位比丘！郁單越洲，總是在半夜，從阿耨達多四個池子中升起大片濃雲，遍佈郁單越洲以及山海，完全覆蓋后才開始下雨，降下八功德水，像擠牛奶一樣，雨深四指，落下的地方，立即滲入地下，不再流淌。半夜時分，雨停雲散，天空清澈，從海上升起風，吹拂著甘露，清涼柔軟，觸之安樂，滋潤著郁單越洲，使其調和肥沃。就像熟練的制花環者或其弟子製作好花環后，用水灑在上面，花環被灑后，光澤鮮亮。諸位比丘！郁單越洲的土地總是濕潤，光澤油膩，也像這樣，常常像有人塗了酥油一樣。諸位比丘！郁單越洲，還有一池，名叫善現，池子縱橫一百由旬，涼爽柔軟，清凈無濁，用七寶磚砌成，乃至蓮藕根的味道也甘美如蜜。諸位比丘！善現池的東邊，還有一座園林，也叫善現，園林縱橫一百由旬，有七重欄桿、七重鈴網，多羅樹也有七重，環繞四周，色彩繽紛，乃至都是由車磲、瑪瑙等七寶構成。每一面都有門，每個門都有防禦工事，色彩鮮豔，也是由金、銀、琉璃、珊瑚、赤珠、車磲、瑪瑙等七寶構成。諸位比丘！善現園林，平坦端正，沒有荊棘、丘陵、坑洼、碎石瓦礫以及廁所等雜物，只有金銀等各種珍寶；氣候適宜，不冷不熱；常有泉水從四面流淌，樹葉茂盛，花果繁盛。有各種香氣，隨風飄散；還有各種不同的鳥類，常發出美妙的聲音，和諧清亮；有青色的草，向右旋轉，柔軟光滑，像孔雀的羽毛，香氣像婆利師花，觸感像迦旃鄰提迦衣，用腳踩上去，會隨腳上下；還有各種樹，每棵樹都有各種根莖花葉果實，都散發出香氣，普熏大地。

Furthermore, there are utensil trees, some as tall as six 'krosha', and others five, four, three, two, or one 'krosha', with the smallest being half a 'krosha'. These trees have various branches, leaves, flowers, and fruits. From the fruits, various utensil shapes appear at will, hanging from the trees. There are also various mixed fruit trees, also six 'krosha' tall, and others five, four, three, two, or one 'krosha', with the smallest being half a 'krosha'. These trees have various branches, leaves, flowers, and fruits. From the branches, various fruits appear at will, hanging on the trees. There are also music trees, also six 'krosha' tall, and others five, four, three, two, or one 'krosha', with the smallest being half a 'krosha'. These trees have various branches, leaves, flowers, and fruits. From the fruits, various musical instruments appear at will, hanging among the trees. The ground also has natural 'japonica' rice, which does not require cultivation, is pure white, and has no husk. When one wishes to eat cooked food, there are other fruits called 'dun chi', which are used as pots. They are lit with fire pearls, without the need for firewood, and naturally produce flames. One can cook food as desired; once the food is cooked, the flames of the fire pearls extinguish. 『Monks! In Uttarakuru, there are four ponds on all sides, each named Anavatapta, each fifty 'yojana' in length and width. The water is cool, soft, sweet, light, fragrant, and clear. They are surrounded by seven layers of brick walls, seven layers of wooden planks, and seven layers of railings, with seven layers of bell nets hanging around. There are also seven rows of palm trees, surrounding the ponds on all sides, with various colors, made of gold, silver, lapis lazuli, crystal, red pearls, 'tridacna', and agate. On each side of the ponds, there are stairways, each made of seven treasures, with various colors. There are also various flowers, such as 'utpala', 'padma', 'kumuda', and 'pundarika', in blue, yellow, red, white, and azure colors. Each flower is as large as a chariot wheel, with a fragrant and subtle aroma. There are also lotus roots, as thick as chariot axles, which, when broken, release a milky juice, sweet and delicious like honey. 『Monks! On the four sides of the Anavatapta pond, there are four great rivers, one 'yojana' wide, covered with various flowers. The water flows smoothly, straight without bends, neither fast nor slow, without waves, surges, or impacts. The banks are not high, but flat and easy to enter. On both sides of the rivers, there are various forests, with intertwined branches, emitting various wonderful fragrances. Various grasses grow on the sides, green and soft, spiraling to the right, about four fingers high. When one steps on them, they sink down, and when one lifts the foot, they return to their original shape. There are also various birds making various sounds. On both sides of the rivers, there are also various boats, with various colors, made of gold, silver, lapis lazuli, coral, red pearls, 'tridacna', and agate, soft to the touch, like 'kacindika' cloth. 『Monks! In Uttarakuru, always at midnight, great dense clouds rise from the four ponds of Anavatapta, spreading throughout Uttarakuru and the mountains and seas. After completely covering them, it rains, with eight meritorious qualities of water, like milking a cow, four fingers deep. The water immediately soaks into the ground, without flowing away. At midnight, the rain stops, the clouds disperse, and the sky becomes clear. Wind rises from the sea, blowing the sweet dew, cool and soft, bringing comfort, and moistening Uttarakuru, making it fertile and rich. Just as a skilled garland maker or their disciple, after making a garland, sprinkles water on it, making it bright and shiny. Monks! The land of Uttarakuru is always moist, glossy, and oily, like someone who has applied ghee. Monks! In Uttarakuru, there is another pond, named Sudarsana, one hundred 'yojana' in length and width, cool, soft, clear, and pure, made of seven-treasure bricks, and the lotus roots taste as sweet as honey. Monks! To the east of the Sudarsana pond, there is a garden, also named Sudarsana, one hundred 'yojana' in length and width, with seven layers of railings, seven layers of bell nets, and seven rows of palm trees, surrounding it on all sides, with various colors, made of 'tridacna', agate, and other seven treasures. On each side, there are gates, and each gate has fortifications, with various colors, made of gold, silver, lapis lazuli, coral, red pearls, 'tridacna', and agate. Monks! The Sudarsana garden is flat and even, without thorns, hills, pits, gravel, or toilets, but only gold, silver, and various treasures. The climate is mild, neither cold nor hot. There are always springs flowing on all sides, with lush leaves, and abundant flowers and fruits. There are various fragrances, carried by the wind. There are also various kinds of birds, always making beautiful sounds, harmonious and clear. There is green grass, spiraling to the right, soft and smooth, like peacock feathers, with a fragrance like 'parisha' flowers, and a touch like 'kacindika' cloth. When one steps on it, it moves up and down with the foot. There are also various trees, each with various roots, stems, leaves, flowers, and fruits, all emitting fragrances, perfuming the land.

。諸比丘！善現苑中，亦有樹林，名為安住，樹並舉高六拘盧奢，葉密重布，雨滴不下，更相鱗次，如草覆舍，諸人于下居住止宿；復有香樹、劫波娑樹、瓔樹、鬘樹、器樹、果樹，又有自然粳米熟飯，清凈美妙。諸比丘！彼善現苑，無我無主，亦無守護，郁單越人慾入此苑，自在遊戲，受諸樂時，于其四門，隨意所趣，入彼苑已遊戲澡浴，恣情受樂，欲去即去欲留即留，隨心自在。

「諸比丘！為郁單越人故，于善現池南復有一苑，名曰普賢，其苑縱廣一百由旬，七重欄楯，周匝圍繞，乃至熟飯清凈美妙。諸比丘！此普賢苑亦無守護，郁單越人，若欲須入普賢苑中澡浴遊戲受快樂時，從其四門隨意而入，入已澡浴遊戲受樂，既受樂已，欲去即去欲留即留。

「諸比丘！為郁單越人故，善現池西復有一苑，名曰善華，其苑縱廣一百由旬，七重欄楯周匝圍繞，略說乃至，如善現苑等無有異，亦復無有守護之者。郁單越人若欲須入善華苑中澡浴遊戲受快樂時，從其四門隨意而入，入已澡浴遊戲受樂，既受樂已，欲去即去欲留即留。

「諸比丘！為郁單越人故，于善現池北復有一苑，名曰喜樂，縱廣正等一百由旬，乃至無有守護之者。郁單越人若欲須入喜樂苑中澡浴遊戲受快樂時，從其四門隨意而入，入已澡浴遊戲受樂，既受樂已，欲去即去欲留即留，略說如前善現苑等。

「諸比丘！為郁單越人故，于善現池東接善現苑，其間有河，名易入道，漸次下流，無有波浪，不緩不急，雜華遍覆，闊二由旬半。諸比丘！易入道河，于兩岸上有種種樹，枝葉映覆，出種種香，普熏其處，生種種草，略說乃至觸之柔軟，如迦旃鄰提迦衣，高齊四指，以足蹈之，隨足上下或舉或伏；又有種種雜色果樹，枝葉華果，悉皆具足；亦有種種香氣普熏；種種異鳥各各和鳴。其河兩岸有諸妙船，雜色可樂，七寶所成，金銀琉璃、頗梨赤珠、車𤦲瑪瑙等，莊嚴挍飾。

「諸比丘！為郁單越人故，于善現池南有一大河，名曰善體，漸次下流，略說皆如易入道河。此處所有種種樹林，與彼無異，乃至諸船，雜色所成，柔軟猶若迦旃鄰提迦衣。諸比丘！于善現池西，為郁單越人故，有一大河，名曰等車，乃至略說，漸次而下。諸比丘！于善現池北，為郁單越人故，有一大河，名曰威主，漸次而下，略說乃至兩岸有船，七寶莊飾，柔軟猶若迦旃鄰提迦衣。此中有郁陀那偈：

「『善現普賢等，　　善華及喜樂， 易入並善體，　　等車威主河。』

「諸比丘！郁單越人，若欲入彼易入道河、善體、等車、威主等河，澡浴遊戲受諸樂時，即皆至彼河之兩岸，脫其衣裳，置於岸側，各坐諸船，乘至水中，澡浴身體，遊戲受樂。既澡浴已，隨有何人在前出者，即取上衣著已而去，亦不求覓所服本衣。何以故？郁單越人無我我所、無守護故。是諸人等，又復往詣眾香樹下，到樹下已，其樹自然低枝垂屈，為彼諸人出衆妙香，令其自手攀攬得及。彼人于樹取種種香，用涂身已，復各往詣劫波娑樹，到已其樹亦復如前低枝垂下，出種種衣，令彼諸人手所攬及。彼人于樹復取種種上妙衣服，著已而去，轉更往詣瓔珞樹下，既到彼已，瓔珞樹枝亦皆垂屈，為彼諸人流出種種上妙瓔珞，手所攬及

『諸位比丘！在善現苑中，也有一片樹林，名為安住。樹木都高聳入雲，有六拘盧奢之高，樹葉茂密重疊，雨水都無法滴落下來，彼此鱗次櫛比，如同用草覆蓋的房屋，人們可以在下面居住休息。還有香樹、劫波娑樹、瓔珞樹、鬘樹、器樹、果樹，以及天然成熟的粳米飯，清凈美味。諸位比丘！這善現苑沒有主人，也沒有守護者，郁單越人想要進入這個園林，可以自由自在地遊玩，享受各種快樂。他們可以隨意從四個門進入，進入園林后可以洗澡嬉戲，盡情享受快樂，想走就走，想留就留，完全自由自在。 『諸位比丘！爲了郁單越人，在善現池的南邊還有一座園林，名為普賢。這座園林縱橫一百由旬，周圍有七重欄桿圍繞，裡面也有清凈美味的熟飯。諸位比丘！這普賢苑也沒有守護者，郁單越人如果想進入普賢苑中洗澡嬉戲，享受快樂，可以隨意從四個門進入，進入后洗澡嬉戲，享受快樂，享受完快樂后，想走就走，想留就留。 『諸位比丘！爲了郁單越人，在善現池的西邊還有一座園林，名為善華。這座園林縱橫一百由旬，周圍有七重欄桿圍繞，其他方面和善現苑一樣，也沒有守護者。郁單越人如果想進入善華苑中洗澡嬉戲，享受快樂，可以隨意從四個門進入，進入后洗澡嬉戲，享受快樂，享受完快樂后，想走就走，想留就留。 『諸位比丘！爲了郁單越人，在善現池的北邊還有一座園林，名為喜樂。這座園林縱橫一百由旬，其他方面和善現苑一樣，也沒有守護者。郁單越人如果想進入喜樂苑中洗澡嬉戲，享受快樂，可以隨意從四個門進入，進入后洗澡嬉戲，享受快樂，享受完快樂后，想走就走，想留就留，其他方面和之前的善現苑一樣。 『諸位比丘！爲了郁單越人，在善現池的東邊連線著善現苑，中間有一條河流，名為易入道。這條河水緩緩流淌，沒有波浪，不急不緩，河面上覆蓋著各種鮮花，河寬二由旬半。諸位比丘！易入道河的兩岸有各種樹木，枝葉茂盛，散發出各種香味，瀰漫在整個區域，生長著各種草，柔軟如迦旃鄰提迦的衣服，高約四指，用腳踩上去，會隨著腳的抬起落下。還有各種顏色的果樹，枝葉花果都非常茂盛，散發出各種香味，各種不同的鳥兒在鳴叫。河的兩岸有各種精美的船隻，色彩鮮豔，由七寶製成，如金、銀、琉璃、頗梨、赤珠、車渠、瑪瑙等裝飾。 『諸位比丘！爲了郁單越人，在善現池的南邊有一條大河，名為善體，河水緩緩流淌，其他方面和易入道河一樣。這裡的樹林和易入道河的樹林一樣，船隻也是色彩鮮豔，柔軟如迦旃鄰提迦的衣服。諸位比丘！在善現池的西邊，爲了郁單越人，有一條大河，名為等車，河水緩緩流淌。諸位比丘！在善現池的北邊，爲了郁單越人，有一條大河，名為威主，河水緩緩流淌，兩岸有船隻，用七寶裝飾，柔軟如迦旃鄰提迦的衣服。這裡有一首郁陀那偈： 『善現、普賢等，善華及喜樂，易入並善體，等車威主河。』 『諸位比丘！郁單越人如果想進入易入道河、善體河、等車河、威主河等河流中洗澡嬉戲，享受快樂，就會來到河的兩岸，脫下衣服放在岸邊，各自坐上船隻，乘船到水中洗澡嬉戲，享受快樂。洗完澡后，誰先上岸，就拿走岸邊的衣服穿上離開，也不會尋找自己原來的衣服。為什麼呢？因為郁單越人沒有我執，沒有佔有慾，也沒有守護的觀念。這些人又會前往香樹下，到了樹下，樹木自然會彎下枝條，散發出各種美妙的香氣，讓他們可以伸手摘取。他們從樹上摘取各種香料，塗抹在身上，然後又前往劫波娑樹下，到了樹下，樹木也會像之前一樣彎下枝條，散發出各種衣服，讓他們可以伸手摘取。他們從樹上摘取各種上好的衣服穿上離開，然後又前往瓔珞樹下，到了那裡，瓔珞樹的枝條也會彎曲下來，為他們流出各種上好的瓔珞，讓他們可以伸手摘取。

'Monks! In the Garden of Good Manifestation, there is also a forest called Abiding. The trees there are six krosas high, with dense and overlapping leaves, so that rain cannot penetrate. They are arranged like grass covering a house, where people can live and rest. There are also fragrant trees, kalpa trees, garland trees, wreath trees, utensil trees, and fruit trees, as well as naturally ripened rice, pure and delicious. Monks! This Garden of Good Manifestation has no owner, no guardian, and no protector. The people of Uttarakuru can freely enter this garden, play as they please, and enjoy all kinds of pleasures. They can enter through any of the four gates, bathe and play in the garden, and enjoy themselves to their heart's content. They can leave whenever they want, or stay as long as they like, completely free and unrestrained.' 'Monks! For the sake of the people of Uttarakuru, south of the Pool of Good Manifestation, there is another garden called Universal Virtue. This garden is one hundred yojanas in length and breadth, surrounded by seven layers of railings, and it also has pure and delicious cooked rice. Monks! This Garden of Universal Virtue also has no guardian. If the people of Uttarakuru wish to enter the Garden of Universal Virtue to bathe, play, and enjoy themselves, they can enter through any of the four gates. After entering, they can bathe, play, and enjoy themselves. Once they have enjoyed themselves, they can leave whenever they want, or stay as long as they like.' 'Monks! For the sake of the people of Uttarakuru, west of the Pool of Good Manifestation, there is another garden called Good Flowers. This garden is one hundred yojanas in length and breadth, surrounded by seven layers of railings, and it is similar to the Garden of Good Manifestation in every way, with no guardian. If the people of Uttarakuru wish to enter the Garden of Good Flowers to bathe, play, and enjoy themselves, they can enter through any of the four gates. After entering, they can bathe, play, and enjoy themselves. Once they have enjoyed themselves, they can leave whenever they want, or stay as long as they like.' 'Monks! For the sake of the people of Uttarakuru, north of the Pool of Good Manifestation, there is another garden called Joyful Delight. This garden is one hundred yojanas in length and breadth, and it is similar to the Garden of Good Manifestation in every way, with no guardian. If the people of Uttarakuru wish to enter the Garden of Joyful Delight to bathe, play, and enjoy themselves, they can enter through any of the four gates. After entering, they can bathe, play, and enjoy themselves. Once they have enjoyed themselves, they can leave whenever they want, or stay as long as they like, just like the Garden of Good Manifestation.' 'Monks! For the sake of the people of Uttarakuru, east of the Pool of Good Manifestation, adjacent to the Garden of Good Manifestation, there is a river called Easy Path. This river flows gently, without waves, neither too fast nor too slow, covered with various flowers, and is two and a half yojanas wide. Monks! On both banks of the Easy Path River, there are various trees, with lush foliage that emits various fragrances, filling the area. There are also various grasses, as soft as Kacanlindika cloth, about four fingers high. When stepped on, they rise and fall with the foot. There are also various colorful fruit trees, with abundant branches, leaves, flowers, and fruits, emitting various fragrances. Various birds sing in harmony. On both banks of the river, there are beautiful boats, colorful and delightful, made of seven treasures, such as gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate, all beautifully decorated.' 'Monks! For the sake of the people of Uttarakuru, south of the Pool of Good Manifestation, there is a large river called Good Body. This river flows gently, and it is similar to the Easy Path River in every way. The trees here are the same as those in the Easy Path River, and the boats are also colorful and soft like Kacanlindika cloth. Monks! West of the Pool of Good Manifestation, for the sake of the people of Uttarakuru, there is a large river called Equal Chariot, which flows gently. Monks! North of the Pool of Good Manifestation, for the sake of the people of Uttarakuru, there is a large river called Majestic Lord, which flows gently. On both banks, there are boats decorated with seven treasures, as soft as Kacanlindika cloth. Here is an Udana verse:' 'Good Manifestation, Universal Virtue, Good Flowers, and Joyful Delight, Easy Path, Good Body, Equal Chariot, and Majestic Lord River.' 'Monks! If the people of Uttarakuru wish to enter the Easy Path River, the Good Body River, the Equal Chariot River, or the Majestic Lord River to bathe, play, and enjoy themselves, they will go to the banks of these rivers, take off their clothes, and place them on the shore. They will then board the boats and go into the water to bathe, play, and enjoy themselves. After bathing, whoever comes out first will take the clothes on the shore and leave, without looking for their own clothes. Why? Because the people of Uttarakuru have no sense of self, no possessiveness, and no need for protection. These people will then go to the fragrant trees. When they arrive, the trees will naturally lower their branches, emitting various wonderful fragrances, allowing them to reach out and pick them. They will take various fragrances from the trees and apply them to their bodies. Then, they will go to the kalpa trees. When they arrive, the trees will also lower their branches, emitting various clothes, allowing them to reach out and pick them. They will take various fine clothes from the trees and leave. Then, they will go to the garland trees. When they arrive, the branches of the garland trees will also bend down, releasing various fine garlands, allowing them to reach out and pick them.'

。彼人于樹牽取種種瓔珞之具，繫著身已，更轉往詣諸鬘樹下，既到樹已，鬘樹自然為彼諸人垂枝下曲，流出種種上妙寶鬘，令彼人等手所攬及；便於樹枝取諸妙鬘，系頭上已，轉更往詣諸器物樹，既到樹已，器樹自然枝亦垂下，令其手及，隨意所欲取彼器已，持詣果樹。時彼果樹，亦為諸人枝垂下曲，出生種種勝妙甘果，令手攬及，彼人于樹，隨心所欲取其熟果適意食之，于中或有搦取其汁，器盛而飲。食飲既訖，乃復往詣音樂樹林，到彼林已，為諸人故，音樂樹枝亦皆垂下，為出種種音樂之器，手所攬及。彼人于樹，各隨所須取眾樂器，其形殊妙其音和雅，取已抱持，東西遊戲，欲彈則彈，欲舞則舞，欲歌則歌，隨情所樂，受種種樂。其事訖已，各隨所好，或去或留。」

此經，宋藏題為起世因本經，阇那崛多譯，卻之為后經，編入取函，丹藏題為起世經，進之為前經。今檢《開元錄》，丹藏為正，故今題中除因本二字，進之為澄函焉。 大正藏第 01 冊 No. 0024 起世經

起世經卷第二

郁單越洲品第二之餘

「諸比丘！郁單越人，發紺青色，長齊八指，人皆一類，一形一色，無別形色可知其異。諸比丘！郁單越人，悉有衣服，無有裸形及半露者，親疏平等無所適莫，齒皆齊密，不缺不疏，美妙凈潔，色白如珂，鮮明可愛。諸比丘！郁單越人，若有飢渴須飲食時，便自收取，不耕不種，自然粳米，清凈鮮白，無有糠糩，取已盛置敦持果中，復取火珠，置敦持下，眾生福力，火珠應時，忽然出焰，飲食熟已，焰還自滅。彼人得飯欲食之時，施設器物，就座而坐。爾時，若有四方人來，欲共同食，即為諸人具設飯食，飯終不盡，乃至食人，坐食未竟，所設之飯器常盈滿。彼人食此無有糠糩自然粳米成熟飯時，清凈香美，眾味備具，不須羹臛，其飯形色，猶若諸天蘇陀之味，又如華叢潔白鮮明。彼人食已，身份充盈無減無缺，湛然不改無老無變，是食乃至資益彼人，色力安辯無不具足。

「諸比丘！郁單越人，若於女人生染著時，隨心所愛，回目觀視，彼女知情即來隨逐，其人將行至於樹下，所將之女，若是此人母姨姊妹親戚類者，樹枝如本不為下垂，其葉應時萎黃枯落，不相覆苫，不出華果，亦不為出床敷臥具。若非母姨姊妹等者，樹即低枝垂條覆蔭，柯葉郁茂，華果鮮榮，亦為彼人出百千種床敷臥具，便共相將入于樹下，隨意所為歡娛受樂。

「諸比丘！郁單越人，住于母胎，唯經七日，至第八日即便產生。其母產訖，隨所生子若男若女，皆將置於四衢道中，舍之而去。于彼道上東西南北行人往來，見此男女心生憐念，為養育故，各以手指內其口中，于彼指端，自然流出上妙甘乳，飲彼男女，令得全活。如是飲乳，經於七日，彼諸男女還自成就一色類身，與彼舊人形量無異，男還逐男，女還逐女，各依伴侶相隨而去。

「諸比丘！郁單越人壽命一定，無有中夭，命若終時，皆得上生。何因緣故，郁單越人得此定壽，命終已后皆覆上生？諸比丘！世或有人，專事殺生、偷盜、邪淫、妄言、兩舌、惡口、綺語、貪瞋、邪見，以是因緣身壞命終，墜墮惡道，生地獄中

現代漢語譯本：那些人從樹上摘取各種瓔珞裝飾品，佩戴在身上后，又轉而前往各種花鬘樹下。到達花鬘樹后，花鬘樹自然地為他們垂下枝條，流出各種上等的寶鬘，讓他們伸手可及。他們便從樹枝上取下精美的花鬘，戴在頭上，然後又轉而前往各種器物樹。到達器物樹后，器物樹的枝條也自然垂下，讓他們伸手可及，隨意取用所需的器物，然後拿著器物前往果樹。這時，果樹也為他們垂下枝條，長出各種美味的甘果，讓他們伸手可及。他們便從樹上隨意摘取成熟的果實，盡情享用，其中有些人還會榨取果汁，用器皿盛著飲用。吃喝完畢后，他們又前往音樂樹林。到達那裡后，爲了他們，音樂樹的枝條也全都垂下，伸出各種樂器，讓他們伸手可及。他們便從樹上各自取用所需的樂器，這些樂器形狀奇特美妙，聲音和諧悅耳。取到樂器后，他們便抱著樂器，四處嬉戲，想彈就彈，想舞就舞，想唱就唱，隨心所欲地享受各種快樂。事情結束后，他們各自按照自己的喜好，或離開或留下。 現代漢語譯本：這部經，宋藏題為《起世因本經》，由阇那崛多翻譯，后被編入取函，丹藏題為《起世經》，被列為前經。現在查閱《開元錄》，丹藏的記載是正確的，所以現在題名中去掉了「因本」二字，並將其編入澄函。 現代漢語譯本：大正藏第01冊No.0024《起世經》 現代漢語譯本：隋朝天竺三藏阇那崛多等翻譯 現代漢語譯本：郁單越洲品第二之餘 現代漢語譯本：『諸位比丘！郁單越人，頭髮呈紺青色，長度齊到八指，人們都長得一樣，一個形狀一種顏色，沒有其他形狀顏色可以區分他們的不同。諸位比丘！郁單越人，都有衣服穿，沒有裸體或半裸的人，親疏平等，沒有偏愛或厭惡，牙齒都整齊緊密，沒有缺損或稀疏，美麗潔凈，顏色白如珂，鮮明可愛。諸位比丘！郁單越人，如果感到飢渴需要飲食時，便自己收取，不耕種，自然生長出粳米，清凈潔白，沒有糠秕，取來后盛放在敦持果中，再取來火珠，放在敦持下面，憑藉眾生的福力，火珠應時忽然發出火焰，食物煮熟后，火焰自然熄滅。他們得到飯後，想要吃飯時，便擺設器物，就座而坐。這時，如果有四方的人來，想要一起吃飯，就為他們準備飯食，飯永遠不會吃完，即使吃飯的人坐著還沒吃完，所準備的飯食器皿也總是滿滿的。他們吃這種沒有糠秕的自然成熟的粳米飯時，清凈香美，各種味道俱全，不需要羹湯，飯的形狀顏色，就像諸天蘇陀的味道，又像花叢一樣潔白鮮明。他們吃完飯後，身體充滿能量，沒有減少或缺失，保持不變，沒有衰老或變化，這種食物甚至能滋養他們，使他們臉色紅潤，力氣充足，辯才無礙，一切都具備。 現代漢語譯本：『諸位比丘！郁單越人，如果對女人產生愛慾時，就隨心所愛，回頭看她一眼，那個女人知道他的心意后，就會跟隨他。這個人帶著她走到樹下，如果所帶的女人是他的母親、姨母、姐妹或親戚，樹枝就會像原來一樣不會下垂，樹葉會立刻枯黃凋落，不能遮蔽，也不會開花結果，也不會出現床鋪臥具。如果不是母親、姨母、姐妹等，樹枝就會低垂下來遮蔽，枝葉茂盛，花果鮮艷，也會為他們出現成百上千種床鋪臥具，他們便一起進入樹下，隨意歡娛享受快樂。 現代漢語譯本：『諸位比丘！郁單越人，在母親的肚子里只待七天，到第八天就出生。母親生完孩子后，無論是男孩還是女孩，都會把他們放在四通八達的道路上，然後離開。在道路上，東西南北來往的行人看到這些孩子，心生憐憫，爲了養育他們，就各自把手指伸進他們的嘴裡，在指尖自然流出上等的甘甜乳汁，餵養這些孩子，讓他們得以存活。這樣喝乳汁七天後，這些孩子就會長成和原來一樣的人，和以前的人形體大小沒有差別，男孩會跟著男孩，女孩會跟著女孩，各自依附伴侶一起離開。 現代漢語譯本：『諸位比丘！郁單越人的壽命是固定的，沒有中途夭折的，壽命終結時，都會升天。是什麼原因呢？郁單越人為什麼能得到固定的壽命，死後都能昇天呢？諸位比丘！世上有些人，專門殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見，因為這些原因，身體壞死，壽命終結后，就會墮入惡道，生在地獄中。

English version: Those people, having taken various ornaments from the trees and adorned themselves, would then go to the various flower garland trees. Upon reaching the garland trees, the trees would naturally lower their branches for them, and various exquisite jeweled garlands would flow out, within their reach. They would then take the beautiful garlands from the branches, place them on their heads, and then go to the various utensil trees. Upon reaching the utensil trees, the branches of the utensil trees would also naturally lower, allowing them to reach and take whatever utensils they desired, and then they would take the utensils to the fruit trees. At that time, the fruit trees would also lower their branches for them, and various delicious and sweet fruits would grow, within their reach. They would then take the ripe fruits from the trees as they pleased, and eat them to their heart's content. Some would even extract the juice and drink it from vessels. After eating and drinking, they would then go to the music tree groves. Upon reaching the groves, for their sake, the branches of the music trees would also all lower, and various musical instruments would appear, within their reach. They would each take the instruments they needed from the trees. These instruments were of unique and beautiful shapes, and their sounds were harmonious and pleasant. Having taken them, they would hold them and play around, playing when they wanted to play, dancing when they wanted to dance, and singing when they wanted to sing, enjoying all kinds of pleasures as they pleased. When these activities were over, they would either leave or stay, according to their preferences. English version: This sutra, in the Song Dynasty collection, is titled 'The Sutra of the Origin of the World,' translated by Jñānagupta, and was later included in the 'Qu' collection. In the Dan Dynasty collection, it is titled 'The Sutra of the World,' and is listed as the former sutra. Now, upon checking the 'Kaiyuan Record,' the Dan Dynasty's record is correct, so the words 'of the Origin' have been removed from the title, and it has been included in the 'Cheng' collection. English version: Taisho Tripitaka Volume 01 No. 0024 The Sutra of the World English version: Translated by Jñānagupta and others, Tripitaka masters from India during the Sui Dynasty English version: The Remainder of the Chapter on the Uttarakuru Continent, Second Chapter English version: 'Monks! The people of Uttarakuru have dark blue hair, which is eight fingers long. They are all of one kind, one form, and one color, with no other forms or colors to distinguish them. Monks! The people of Uttarakuru all have clothes, and there are no naked or half-naked people. They are equal in their relationships, with no preferences or dislikes. Their teeth are all even and close, with no gaps or spaces, beautiful and clean, white as conch shells, bright and lovely. Monks! When the people of Uttarakuru are hungry or thirsty and need food, they gather it themselves. They do not till or sow, but natural rice grows, pure and white, without husks or chaff. They take it and place it in a 'dun chi' fruit, and then take a fire pearl and place it under the 'dun chi.' By the power of the beings' merit, the fire pearl immediately emits flames, and when the food is cooked, the flames extinguish themselves. When they have the cooked rice and want to eat, they set out utensils and sit down. At that time, if people from the four directions come and want to eat together, they prepare food for them, and the food never runs out. Even if the people eating have not finished, the food containers are always full. When they eat this naturally grown, ripe rice without husks or chaff, it is pure, fragrant, and delicious, with all kinds of flavors. They do not need soup or broth. The shape and color of the rice are like the taste of the gods' ambrosia, and like a cluster of flowers, pure white and bright. After they eat, their bodies are filled with energy, with nothing diminished or lacking. They remain unchanged, without aging or transformation. This food even nourishes them, making their complexions rosy, their strength abundant, and their eloquence unimpeded, with everything complete.' English version: 'Monks! If the people of Uttarakuru develop desire for a woman, they look at her with affection, and the woman, knowing his feelings, will follow him. The man will take her to a tree, and if the woman is his mother, aunt, sister, or relative, the tree branches will not lower as before, and the leaves will immediately wither and fall, providing no shade, and no flowers or fruits will appear, nor will there be any beds or bedding. If she is not his mother, aunt, sister, or relative, the tree will lower its branches to provide shade, with lush foliage, and bright flowers and fruits. It will also provide hundreds and thousands of beds and bedding for them, and they will enter under the tree together, enjoying themselves as they please.' English version: 'Monks! The people of Uttarakuru stay in their mother's womb for only seven days, and on the eighth day, they are born. After giving birth, the mother, whether the child is a boy or a girl, will place them on a crossroads and leave. On the road, people coming from the four directions will see these children and feel compassion. To raise them, they will each put their fingers in the children's mouths, and from their fingertips, a sweet and delicious milk will naturally flow out, nourishing the children and allowing them to survive. After drinking this milk for seven days, these children will grow into bodies of the same kind, with no difference in size from the previous people. Boys will follow boys, and girls will follow girls, each going with their companions.' English version: 'Monks! The lifespan of the people of Uttarakuru is fixed, and there is no premature death. When their lives end, they all ascend to heaven. What is the reason for this? Why do the people of Uttarakuru have a fixed lifespan, and why do they all ascend to heaven after death? Monks! Some people in the world are devoted to killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle talk, greed, anger, and wrong views. Because of these reasons, when their bodies break down and their lives end, they fall into evil paths and are born in hell.'

。或復有人，不曾殺生、不盜他物，不行邪淫、不妄言、不兩舌、不惡口、不綺語、不貪、不瞋、亦不邪見，以是因緣，身壞命終，趣向善道，生人天中。何因緣故，向下生者？以其殺生、邪見等故。何因緣故，向上生者？以不殺生、正見等故。或復有人作如是念：『我於今者應行十善，以是因緣，我身壞時，當得往生郁單越中。彼處生已，住壽千年不增不減。』彼人既作如是愿已，行十善業，身壞得生郁單越中，既于彼處復得定壽，滿足千年不增不減。諸比丘！以此因緣，郁單越人得定壽命。

「諸比丘！何因緣故皆得上生？諸比丘！閻浮洲人以於他邊受十善業，是故命終即得往生郁單越界。郁單越人以其舊有具十善業，郁單越中如法行故，身壞命終皆當上生諸天善處。諸比丘！以此因緣，郁單越人上生勝處。諸比丘！郁單越人命行終盡舍壽之時，無有一人憂戀悲哭，唯共輿置四衢道中，舍之而去。

「諸比丘！郁單越人中有如是法，若有眾生，壽命盡時，即有一鳥，名憂承伽摩(隋言高逝)，從大山中疾飛而至，銜死人發，將其屍骸，擲置余方洲渚之上。何以故？郁單越人業行清凈，樂凈潔故。樂意喜故，不令風吹臭穢之氣來至其所。諸比丘！郁單越人大小便利將下之時，為彼人故地即開裂，便利畢已地合如故。何以故？郁單越人樂凈潔故，樂意喜故。

「複次，彼處有何因緣而得說名郁單越洲？諸比丘！彼郁單越洲，於四天下中比餘三洲，最上最妙最高最勝，故說彼洲為郁單越也(郁單越，正音郁怛羅究溜，隋言高上作，謂高上于余方也)。

起世經轉輪聖王品第三

「諸比丘！閻浮洲內，轉輪聖王出現世時，此閻浮洲，自然具有七種瑞寶，轉輪王身復有四種神通德力。何者七寶？一金輪寶、二白象寶、三紺馬寶、四神珠寶、五玉女寶、六主藏寶、七兵將寶，是為七寶。諸比丘！云何名為轉輪聖王輪寶具足？諸比丘！轉輪聖王出閻浮洲，以水灌頂作剎利主，於十五日月盛圓滿受齋之晨，洗沐清凈，不搗白㲲以為衣服，解發垂下，飾以摩尼及諸瓔珞，在樓閣上，親屬群臣前後圍繞。是時，王前有金輪寶忽然來應，輪徑七肘，千輻轂輞眾相滿足，自然成就非工匠造。爾時，灌頂剎利轉輪聖王，即作是念：『我昔曾聞有如是說：「若灌頂剎利王，於十五日月盛圓滿受齋之晨，洗沐清凈，身著不搗白㲲之衣服諸瓔珞，在樓閣上，親屬群臣前後圍繞，是時王前忽然而有天金輪寶，千輻轂輞眾相滿足，自然來應非工匠成，輪徑七肘，內外金色，得是瑞時，彼則成就轉輪王德。」我今得此，亦應定是轉輪聖王。』

「爾時，灌頂剎利轉輪聖王，意欲試彼天輪寶故，敕令嚴備四種力兵，所謂象兵、馬兵、車兵、步兵。四種力兵既嚴備已，王即往詣天金輪所，偏露右髆在金輪前，右膝著地，申其右手捫摸輪寶，作如是言：『汝天輪寶，我身定是轉輪王者，未降伏處為我降伏。』彼天輪寶應聲即轉，為欲降伏未伏者故。諸比丘！是時，灌頂剎利王既見輪寶如是轉已，即命嚴駕行向東方，於是輪寶及四種兵一時皆從。諸比丘！于輪寶前，復有四大天身引導而行，彼天輪寶所到諸方住止之處，轉輪聖王及四種兵，悉于彼處停住止宿

現代漢語譯本：或者還有人，不曾殺生、不偷盜他物，不行邪淫、不妄語、不挑撥離間、不惡語傷人、不說花言巧語、不貪婪、不嗔恨、也不持邪見，因為這些原因，身體壞滅壽命終結后，會走向善道，轉生到人界或天界。什麼原因導致向下墮落呢？是因為他們殺生、持邪見等。什麼原因導致向上提升呢？是因為他們不殺生、持正見等。或者還有人這樣想：『我現在應該奉行十善，因為這個原因，我身體壞滅時，應當能夠往生到郁單越洲。在那裡出生后，壽命固定為一千年，不多也不少。』這個人既然發了這樣的願望，就奉行十善業，身體壞滅后就往生到郁單越洲，在那裡又得到固定的壽命，滿足一千年不多也不少。各位比丘！因為這個原因，郁單越洲的人得到固定的壽命。 現代漢語譯本：『各位比丘！什麼原因導致他們都能夠向上提升呢？各位比丘！閻浮洲的人因為從他人那裡接受了十善業，所以命終后就能往生到郁單越界。郁單越洲的人因為他們本來就具備十善業，在郁單越洲如法修行，所以身體壞滅壽命終結后都會向上提升到諸天善處。各位比丘！因為這個原因，郁單越洲的人向上提升到殊勝的地方。各位比丘！郁單越洲的人壽命終結捨棄壽命的時候，沒有一個人憂愁悲傷哭泣，只是共同把屍體放置在四通八達的道路中間，然後就離開了。 現代漢語譯本：『各位比丘！郁單越洲的人中有這樣的法則，如果有眾生壽命終結的時候，就會有一隻鳥，名字叫憂承伽摩（隋朝時翻譯為高逝），從大山中快速飛來，銜起死人的頭髮，把他的屍體拋到其他洲渚之上。為什麼呢？因為郁單越洲的人業行清凈，喜歡乾淨整潔。因為他們喜歡快樂，所以不讓風吹來臭穢的氣味到他們那裡。各位比丘！郁單越洲的人大小便的時候，爲了他們，地面就會裂開，大小便完畢后地面又恢復如初。為什麼呢？因為郁單越洲的人喜歡乾淨整潔，喜歡快樂。 現代漢語譯本：『再次，那個地方有什麼原因而得名為郁單越洲呢？各位比丘！那個郁單越洲，在四大天下中比其他三洲，是最上最妙最高最殊勝的，所以說那個洲為郁單越洲（郁單越，正確的發音是郁怛羅究溜，隋朝時翻譯為高上作，意思是比其他地方高上）。』 現代漢語譯本：起世經轉輪聖王品第三 現代漢語譯本：『各位比丘！在閻浮洲內，轉輪聖王出現於世的時候，這個閻浮洲，自然具有七種瑞寶，轉輪王身上又有四種神通德力。哪七種寶呢？一是金輪寶、二是白象寶、三是紺馬寶、四是神珠寶、五是玉女寶、六是主藏寶、七是兵將寶，這就是七寶。各位比丘！怎樣稱為轉輪聖王的輪寶具足呢？各位比丘！轉輪聖王出現在閻浮洲，用水灌頂成為剎利之主，在十五日月亮最圓滿的齋戒之晨，洗浴乾淨，穿著沒有搗過的白布衣服，解開頭髮垂下來，用摩尼寶珠和各種瓔珞裝飾，在樓閣上，親屬群臣前後圍繞。這時，國王面前有金輪寶忽然出現，輪子的直徑有七肘，一千個輪輻輪轂輪輞等各種相都圓滿，自然成就不是工匠製造的。那時，灌頂的剎利轉輪聖王，就想：『我以前曾聽說有這樣的說法：「如果灌頂的剎利王，在十五日月亮最圓滿的齋戒之晨，洗浴乾淨，穿著沒有搗過的白布衣服和各種瓔珞，在樓閣上，親屬群臣前後圍繞，這時國王面前忽然有天金輪寶，一千個輪輻輪轂輪輞等各種相都圓滿，自然出現不是工匠製造的，輪子的直徑有七肘，內外都是金色，得到這個祥瑞的時候，他就成就了轉輪王的功德。」我現在得到這個，也應該一定是轉輪聖王。』 現代漢語譯本：『那時，灌頂的剎利轉輪聖王，想要試探那個天輪寶，就命令準備好四種兵力，就是象兵、馬兵、車兵、步兵。四種兵力準備好后，國王就前往天金輪那裡，袒露右肩在金輪前，右膝跪地，伸出右手撫摸輪寶，說：『你這個天輪寶，如果我一定是轉輪王，就為我降伏沒有降伏的地方。』那個天輪寶應聲就轉動起來，爲了降伏沒有降伏的地方。各位比丘！這時，灌頂的剎利王看到輪寶這樣轉動后，就命令準備車駕向東方行進，於是輪寶和四種兵力同時都跟隨著。各位比丘！在輪寶前面，還有四大天神引導著前進，那個天輪寶所到達的各個地方停住的地方，轉輪聖王和四種兵力，都在那裡停住住宿。

English version: Or there are others who have not killed, have not stolen, have not engaged in sexual misconduct, have not lied, have not slandered, have not spoken harshly, have not engaged in frivolous talk, are not greedy, are not angry, and do not hold wrong views. Because of these reasons, when their bodies break down and their lives end, they will go to a good path and be reborn in the human or heavenly realms. What causes them to fall downwards? It is because they kill, hold wrong views, and so on. What causes them to rise upwards? It is because they do not kill, hold right views, and so on. Or there are others who think like this: 'I should now practice the ten good deeds. Because of this, when my body breaks down, I should be able to be reborn in Uttarakuru. Once born there, my lifespan will be fixed at one thousand years, neither more nor less.' Since this person has made such a wish, they practice the ten good deeds. When their body breaks down, they are reborn in Uttarakuru, where they also obtain a fixed lifespan, fulfilling one thousand years, neither more nor less. Monks, because of this reason, the people of Uttarakuru have a fixed lifespan. English version: 'Monks, what causes them all to be able to rise upwards? Monks, the people of Jambudvipa, because they receive the ten good deeds from others, are able to be reborn in the realm of Uttarakuru when their lives end. The people of Uttarakuru, because they already possess the ten good deeds and practice them righteously in Uttarakuru, will all rise upwards to the good places of the heavens when their bodies break down and their lives end. Monks, because of this reason, the people of Uttarakuru rise upwards to superior places. Monks, when the people of Uttarakuru reach the end of their lifespan and give up their lives, no one is worried, sad, or crying. They simply place the corpse in the middle of a crossroads and then leave. English version: 'Monks, the people of Uttarakuru have this law: when a living being reaches the end of their lifespan, a bird named Ucchangama (translated as 'High Departure' in the Sui Dynasty) will quickly fly from a great mountain, pick up the hair of the dead person, and throw their corpse onto another island. Why is this? Because the people of Uttarakuru have pure conduct and love cleanliness. Because they love happiness, they do not allow the foul odor to be blown to them by the wind. Monks, when the people of Uttarakuru urinate or defecate, the ground will split open for them, and after they are finished, the ground will return to its original state. Why is this? Because the people of Uttarakuru love cleanliness and love happiness. English version: 'Furthermore, what is the reason that place is called Uttarakuru? Monks, that Uttarakuru, among the four great continents, is the most superior, most wonderful, highest, and most excellent compared to the other three continents. Therefore, that continent is called Uttarakuru (Uttarakuru, the correct pronunciation is Uttara Kuru, translated as 'High Above' in the Sui Dynasty, meaning higher than other places).' English version: The Third Chapter of the World Genesis Sutra: The Holy King Who Turns the Wheel English version: 'Monks, when a Holy King Who Turns the Wheel appears in Jambudvipa, this Jambudvipa naturally possesses seven auspicious treasures, and the Holy King Who Turns the Wheel also has four supernatural powers. What are the seven treasures? First, the Golden Wheel Treasure; second, the White Elephant Treasure; third, the Blue Horse Treasure; fourth, the Divine Jewel Treasure; fifth, the Jade Maiden Treasure; sixth, the Chief Treasurer Treasure; and seventh, the General Treasure. These are the seven treasures. Monks, how is it said that the Wheel Treasure of the Holy King Who Turns the Wheel is complete? Monks, the Holy King Who Turns the Wheel appears in Jambudvipa, is crowned as the ruler of the Kshatriyas, and on the morning of the fifteenth day of the full moon, when observing the fast, he bathes and cleanses himself, wears unbleached white cloth, lets his hair down, adorns himself with mani jewels and various ornaments, and is surrounded by his relatives and ministers on a pavilion. At this time, a Golden Wheel Treasure suddenly appears before the king. The wheel has a diameter of seven cubits, with a thousand spokes, hubs, and rims, all perfectly formed, naturally made, not crafted by artisans. At that time, the crowned Kshatriya Holy King Who Turns the Wheel thinks: 'I have heard it said that if a crowned Kshatriya king, on the morning of the fifteenth day of the full moon, when observing the fast, bathes and cleanses himself, wears unbleached white cloth and various ornaments, and is surrounded by his relatives and ministers on a pavilion, then a heavenly Golden Wheel Treasure will suddenly appear before the king, with a thousand spokes, hubs, and rims, all perfectly formed, naturally made, not crafted by artisans, with a diameter of seven cubits, golden inside and out. When he obtains this auspicious sign, he has achieved the virtues of a Holy King Who Turns the Wheel.' Now that I have obtained this, I must also be a Holy King Who Turns the Wheel.' English version: 'At that time, the crowned Kshatriya Holy King Who Turns the Wheel, wanting to test that heavenly Wheel Treasure, orders the preparation of four kinds of forces: elephant troops, horse troops, chariot troops, and infantry troops. After the four kinds of forces are prepared, the king goes to the heavenly Golden Wheel, exposes his right shoulder in front of the Golden Wheel, kneels on his right knee, extends his right hand to touch the Wheel Treasure, and says: 'If I am truly a Holy King Who Turns the Wheel, then you, heavenly Wheel Treasure, should subdue the places that have not yet been subdued for me.' The heavenly Wheel Treasure immediately begins to turn, in order to subdue the unsubdued places. Monks, at this time, after the crowned Kshatriya king sees the Wheel Treasure turning in this way, he orders the preparation of carriages to travel towards the east. Then, the Wheel Treasure and the four kinds of forces all follow at the same time. Monks, in front of the Wheel Treasure, there are also four great heavenly beings guiding the way. Wherever the heavenly Wheel Treasure goes and stops, the Holy King Who Turns the Wheel and the four kinds of forces all stop and stay there.'

「爾時，東方一切國土所有諸王，各取金器盛滿銀粟，又取銀器盛滿金粟，既辦具已，皆共持詣轉輪王前，啟言：『天王善來！善來！今此奉獻是天王物，東方人民豐樂安隱無所怖畏，民戶殷多甚可愛樂。惟愿大天、垂哀納受，憐愍臣等細小諸王，臣等今日承奉天王，一心無二。』爾時，輪王告諸王曰：『汝等誠心能如是者，汝當各各于自境界，如法治化攝養群生，莫令國內有不如法。所以者何？汝等，若有令我國內非法惡事顯現流行，我當治汝罪無所舍。今教汝等，自斷殺生，教人不殺，不與勿取，邪淫妄語，乃至邪見，皆不應為。汝等，若能斷于殺生，教人不殺，不與勿取，不行邪淫，實語正見者，我即信知，汝等諸王合國降伏。』

「爾時，東方諸國王等，聞轉輪王如是誡敕，一時皆受十善業行。受已遵承，各於國土如法治化。轉輪聖王自在力故，所向之處輪寶隨行，如是聖王天金輪寶，降伏東方一切國已，盡東海岸，周遍遊行，然後迴旋，次第巡歷南方西方乃至北方，依于古昔轉輪聖王所行之道引導而去。轉輪聖王及四種兵次第行時，其前復有四大天身，先輪寶行，若此輪寶所住之處，隨其方面，轉輪聖王及四種兵，即皆停宿。

「爾時，北方一切國土所有諸王，亦各赍持天真金器盛滿銀粟，天真銀器盛滿金粟，俱共來詣轉輪王所。到已長跪作如是言：『善哉天來！善哉天來！我等北方蒙天王力，人民熾盛豐樂安隱，無諸怖畏甚可愛樂，愿天留此施行治化，臣等隨順無敢二心。』時，轉輪王敕諸王言：『若能爾者，汝等各于自境治化，一依教命，莫令國界有不如法。所以者何？若令我境有非法人及諸惡行，我當治汝。又復汝等，莫自殺生，教人莫殺，不與勿取，邪淫妄語，乃至邪見，汝等皆斷。若離殺生，乃至自他修行正見，能如是者，我當信知，汝等國土已善降伏。』爾時，諸王同聲共啟轉輪王言：『如天誡敕，臣等奉行。』爾時，北方諸國王等，聞轉輪王如是誡敕，各各遵受十善業行。受已奉持皆令如法，各於國土依律治化。轉輪聖王自在力故，所行之處輪寶隨逐，此金輪寶，如是次第，降伏北方，盡北方海際所有諸國，既周遍已還來本處。爾時，輪寶乃于閻浮提中，選擇最上威德形勝極妙之地，當於其上，東西經度闊七由旬，南北規畫十二由旬，如是規度為界分已，爾時諸天即于其夜從空來下，為轉輪王造立宮殿，應時成就。既成就已，妙色端嚴四寶莊挍，所謂天金天銀頗梨琉璃。此金輪寶為聖王故，當宮內門，于上空中嶷然停住，如輪在軸不搖不動。轉輪聖王當於是時，生大歡喜踴躍無量，作如是念：『我今已得金輪寶耶！』諸比丘！轉輪聖王有如是等天金輪寶，自然具足。

「諸比丘！轉輪聖王復有何等白色象寶，應當具足？諸比丘！是轉輪王，于日初分坐正殿時，即當王前出生象寶，名烏逋沙他(隋言潔齊)，形體勝妙，其色純白，如拘物頭華，七枝拄地，有大神力，騰空而行，頭色紅赤，如因陀羅瞿波迦蟲，具有六牙，並皆纖利，一一牙上，具足莊嚴，雜色廁鈿，猶如金粟。轉輪聖王見象寶已，作如是念：『白象雖現，未知調時，堪受諸事，成賢乘不？』爾時，像寶一日之間即善調伏，一切事中悉堪駕馭，猶如余象無量千歲極調伏已，端嚴賢善，適意隨順。如是如是，此白象寶，於一日中暫受調伏堪任眾事，亦復如是

現代漢語譯本：當時，東方所有國土的國王們，各自拿出金器盛滿銀粟，又拿出銀器盛滿金粟，準備好之後，都一起拿著來到轉輪王面前，稟告說：『天王您來得好！您來得好！現在我們奉獻這些是天王的物品，東方人民富足安樂，沒有恐懼，百姓眾多，非常可愛。只希望大天您能慈悲接受，憐憫我們這些弱小的國王，我們今天侍奉天王，一心一意。』當時，轉輪王告訴眾國王說：『你們如果真心能這樣，就應當各自在自己的領土上，依法治理教化，養育眾生，不要讓國內有不合法的事情。為什麼呢？你們如果讓我的國內出現非法惡事，我將懲治你們，絕不寬恕。現在我教導你們，自己斷絕殺生，教導別人不殺生，不給予就不要拿取，不邪淫，不說謊，乃至不邪見，這些都不應該做。你們如果能斷絕殺生，教導別人不殺生，不給予就不要拿取，不行邪淫，說實話，有正見，我就相信你們這些國王已經完全歸順。』 現代漢語譯本：當時，東方各國王等，聽到轉輪王這樣的告誡，一時都接受了十善業的修行。接受之後就遵照執行，各自在自己的國土上依法治理教化。轉輪聖王因為有自在的力量，所到之處，輪寶都跟隨而行。這樣，聖王的天金輪寶，降伏了東方一切國家，直到東海岸，周遍巡視，然後迴旋，依次巡歷南方、西方乃至北方，依照古代轉輪聖王所走過的道路引導而去。轉輪聖王和四種軍隊依次行進時，前面又有四大天神開路，先於輪寶而行。輪寶停在哪裡，轉輪聖王和四種軍隊就停宿在哪裡。 現代漢語譯本：當時，北方所有國土的國王們，也各自拿著天真金器盛滿銀粟，天真銀器盛滿金粟，一起來到轉輪王那裡。到達后長跪稟告說：『天王您來得好！您來得好！我們北方蒙受天王的力量，人民興盛，富足安樂，沒有恐懼，非常可愛，希望天王留在這裡施行治理教化，我們都順從，不敢有二心。』當時，轉輪王告誡眾國王說：『如果能這樣，你們就各自在自己的領土上治理教化，一切依照我的教導，不要讓國界內有不合法的事情。為什麼呢？如果讓我的領土內有不合法的人和惡行，我將懲治你們。而且你們，不要自己殺生，教導別人不要殺生，不給予就不要拿取，不邪淫，不說謊，乃至不邪見，你們都要斷絕。如果能遠離殺生，乃至自己和他人修行正見，能這樣，我就相信你們的國土已經完全歸順。』當時，眾國王同聲稟告轉輪王說：『我們遵照天王的告誡執行。』當時，北方各國王等，聽到轉輪王這樣的告誡，各自都接受了十善業的修行。接受之後就奉行，都依法治理，各自在自己的國土上依法治理教化。轉輪聖王因為有自在的力量，所到之處，輪寶都跟隨而行。這金輪寶，就這樣依次降伏了北方，直到北方海邊所有國家，巡視完畢后就回到原來的地方。當時，輪寶就在閻浮提中，選擇最上威德、形狀殊勝、極其美妙的地方，在這個地方，東西跨度七由旬，南北規劃十二由旬，這樣規劃好邊界之後，當時諸天就在當晚從空中降下，為轉輪王建造宮殿，很快就完成了。建成之後，宮殿色彩美妙，端莊華麗，用四寶裝飾，即天金、天銀、頗梨、琉璃。這金輪寶爲了聖王，停在宮殿的門內上空，像輪子在軸上一樣，不搖不動。轉輪聖王當時，非常歡喜，踴躍無量，心想：『我現在已經得到金輪寶了嗎！』諸位比丘！轉輪聖王有這樣等天金輪寶，自然具足。 現代漢語譯本：諸位比丘！轉輪聖王還有什麼樣的白色象寶，應當具足呢？諸位比丘！這位轉輪王，在每天早晨坐在正殿時，就會在王前出現象寶，名叫烏逋沙他（隋朝時譯為潔齊），形體殊勝美妙，顏色純白，像拘物頭花，七處著地，有大神力，能騰空而行，頭部顏色紅赤，像因陀羅瞿波迦蟲，有六顆牙齒，都纖細銳利，每一顆牙齒上，都裝飾著各種雜色，像金粟一樣。轉輪聖王看到象寶后，心想：『白象雖然出現了，但不知道是否調順，能否接受各種事情，成為賢良的坐騎呢？』當時，像寶在一天之內就調順了，在一切事情中都能駕馭，就像其他大象經過無數千年調伏后一樣，端莊賢善，適意順從。就像這樣，這白象寶，在一天之內暫時調伏，就能勝任各種事情，也是如此。

English version: At that time, all the kings of the eastern lands each took golden vessels filled with silver grains, and silver vessels filled with golden grains. Having prepared these, they all went together to the Chakravartin King, and said: 'O King, welcome! Welcome! Now we offer these things, which are the King's possessions. The people of the East are prosperous and peaceful, without fear, and the population is large and very lovable. We only hope that the great King will mercifully accept them, and have compassion on us, the small kings. Today we serve the King with one heart and mind.' At that time, the Chakravartin King said to the kings: 'If you are truly sincere in this, then you should each govern and educate the people in your own territories according to the Dharma, and nurture all living beings. Do not allow any unlawful things to exist in your countries. Why is this? If you allow illegal and evil things to appear and spread in my lands, I will punish you without forgiveness. Now I instruct you to abstain from killing, teach others not to kill, do not take what is not given, do not engage in sexual misconduct, do not lie, and do not hold wrong views. If you can abstain from killing, teach others not to kill, do not take what is not given, do not engage in sexual misconduct, speak truthfully, and have right views, then I will believe that you kings have completely submitted.' English version: At that time, the kings of the East, upon hearing the Chakravartin King's instructions, all accepted the practice of the ten virtuous actions. Having accepted them, they followed them, and each governed and educated their own lands according to the Dharma. Because of the Chakravartin King's power, the wheel treasure followed wherever he went. Thus, the holy king's golden wheel treasure subdued all the countries of the East, reaching the eastern coast, and after circling around, it returned and proceeded to the South, West, and North, following the path of the ancient Chakravartin Kings. When the Chakravartin King and his four kinds of troops marched, four great heavenly beings went ahead, preceding the wheel treasure. Wherever the wheel treasure stopped, the Chakravartin King and his four kinds of troops would also stop and rest. English version: At that time, all the kings of the northern lands also brought golden vessels filled with silver grains, and silver vessels filled with golden grains, and came together to the Chakravartin King. Upon arriving, they knelt and said: 'Welcome, O King! Welcome, O King! We of the North are blessed by the King's power. Our people are prosperous, peaceful, and without fear, and are very lovable. We hope that the King will stay here and govern and educate us. We will obey without any second thoughts.' At that time, the Chakravartin King instructed the kings: 'If you can do this, then each of you should govern and educate your own territories, following my instructions, and do not allow any unlawful things to exist in your lands. Why is this? If there are unlawful people or evil deeds in my lands, I will punish you. Furthermore, you should not kill, teach others not to kill, do not take what is not given, do not engage in sexual misconduct, do not lie, and do not hold wrong views. If you can abstain from killing, and if you and others practice right views, then I will believe that your lands have been completely subdued.' At that time, the kings all together said to the Chakravartin King: 'We will follow the King's instructions.' At that time, the kings of the North, upon hearing the Chakravartin King's instructions, each accepted the practice of the ten virtuous actions. Having accepted them, they followed them, and each governed and educated their own lands according to the Dharma. Because of the Chakravartin King's power, the wheel treasure followed wherever he went. This golden wheel treasure, in this way, subdued the North, reaching all the countries along the northern coast. After circling around, it returned to its original place. At that time, the wheel treasure chose the most excellent, majestic, and beautiful place in Jambudvipa, and there, it measured seven yojanas in width from east to west, and twelve yojanas in length from north to south. After these boundaries were set, the gods descended from the sky that night and built a palace for the Chakravartin King, which was completed quickly. Once completed, the palace was beautifully colored, majestic, and adorned with four treasures: heavenly gold, heavenly silver, crystal, and lapis lazuli. This golden wheel treasure, for the sake of the holy king, stopped in the air above the palace gate, like a wheel on an axle, without moving. At that time, the Chakravartin King was very happy and rejoiced immeasurably, thinking: 'Have I now obtained the golden wheel treasure!' O monks! The Chakravartin King has such heavenly golden wheel treasures, which are naturally complete. English version: O monks! What kind of white elephant treasure should the Chakravartin King also possess? O monks! When this Chakravartin King sits in the main hall in the early morning, an elephant treasure will appear before him, named Uposatha (translated as 'Pure and Even' in the Sui Dynasty). Its form is excellent and beautiful, its color is pure white, like a kumuda flower, it has seven points touching the ground, it has great divine power, it can fly through the air, the color of its head is red, like an Indragopaka insect, it has six tusks, all of which are slender and sharp, and each tusk is adorned with various colors, like golden grains. When the Chakravartin King sees the elephant treasure, he thinks: 'Although the white elephant has appeared, I do not know if it is tamed, if it can accept all tasks, and if it can become a worthy mount.' At that time, the elephant treasure is tamed within a single day, and it can be used for all tasks, just like other elephants that have been tamed for countless thousands of years, it is majestic, virtuous, and obedient. Just like that, this white elephant treasure, after being temporarily tamed in a single day, can be used for all tasks, and it is the same.

。時，轉輪王為試象故，于其晨朝日初出時，乘此象寶，週迴巡歷，遍諸海岸盡大地際。既周遍已，是轉輪王還至本宮，乃進小食。以是因緣，彼王爾時內心自慶，歡喜踴躍：『為我故，生如此象寶。』諸比丘！轉輪聖王，有如是等白色象寶，自然具足。

「諸比丘！何等名為轉輪聖王馬寶具足？諸比丘！是轉輪王日初分時，坐正殿上，即于王前，出紺馬寶，名婆羅訶(隋言長毛)，色青體潤，毛尾悅澤，頭黑鬃披，有神通力，騰空而行。時，轉輪王見馬寶已，作如是念：『此馬雖現，未知調時堪受諸事，可得為我作善乘不？』是時，馬寶一日之中即善調伏堪受諸事，猶如余馬無量千歲極調熟已，賢善閑習。如是如是，調此馬時，一日之內堪任受行一切諸事，亦復如是。時，轉輪王欲試馬故，于其晨朝日初出時，乘此馬寶，周曆大地，還至本宮，轉輪聖王乃始進食。以是因緣生大歡喜，踴躍無量：『我今已得紺馬之寶！』諸比丘！轉輪聖王有如是等馬寶具足。

「諸比丘！何等名為轉輪聖王珠寶具足？諸比丘！轉輪聖王有摩尼寶，毗琉璃色，具足八楞，非工匠造，端嚴特妙，自然流出清凈光明。時，轉輪王見珠寶已，作如是念：『此摩尼寶眾相滿足，我今應當懸置宮內令現光明。』時，轉輪王為欲試此摩尼寶故，嚴備四兵，所謂象兵、馬兵、車兵、步兵，具四兵已，即于夜半，天降微雨，重云黑闇，電光出時，轉輪聖王取此珠寶，懸置幢上，出遊苑中。何以故？意欲遊觀驗珠德故。諸比丘！此摩尼寶在高幢上，普照四方，及四種兵悉皆明瞭，光明周遍如日照世。爾時，彼地所有一切婆羅門居士等，皆謂天明日光已出，並即驚起，作諸事業。以是因緣，轉輪聖王，受大歡喜，踴躍無量，念言：『此寶為我出生！』諸比丘！轉輪聖王，有如是等珠寶具足。

「諸比丘！何等名為轉輪聖王女寶具足？諸比丘！轉輪王世出生女寶，不粗不細，不長不短，不白不黑，最勝最妙，進止姝妍，色貌具足，令人見之樂觀無厭。又此女寶，熱時身涼，寒時身暖，于其體上出妙香氣，猶若栴檀，口中恒出優缽羅香。為輪王故，晚臥早起，勤謹恭敬，凡有所作無失王心，此女意中尚無惡念，況其身口而有過失。以是因緣，轉輪聖王受大歡喜，踴躍無量，心自念言：『此已為我生女寶耶！』諸比丘！轉輪聖王有如是等女寶具足。

「諸比丘！何等名為轉輪聖王主藏臣寶威力具足？諸比丘！轉輪王出世生主藏臣寶，大富饒財多有功德，報得天眼，洞見地中有主無主一切伏藏，皆為其眼之所鑑識，若水若陸若遠若近，于中所有珍奇寶物，此主藏臣皆為作護，如法守視不令毀失，無主之物應時收取，擬為輪王資須受用。爾時，藏臣即自往詣轉輪王所，到已啟言：『大聖天王！若天所須資財寶物，惟愿勿憂，臣力能辦，天所用者皆令具足。』時，轉輪王為欲驗試主藏臣寶，乘船入水中流而住，敕藏臣曰：『汝藏臣來，我須財寶，宜速備具！宜速備具！』藏臣啟言：『惟愿大天，假臣須臾，待船至岸，當於水側收取財寶，以供天用。』王告藏臣：『我今不須岸上財物，但當於此為我辦之。』藏臣啟言：『謹奉天敕不敢有違

現代漢語譯本：當轉輪王爲了測試象寶時，在清晨太陽剛升起的時候，乘坐這象寶，環繞巡視，遍及所有海岸直至大地的邊緣。巡視完畢后，轉輪王回到自己的宮殿，然後才進食。因為這個緣故，那時國王內心感到慶幸，歡喜雀躍：『爲了我，才誕生了這樣的象寶。』各位比丘！轉輪聖王，擁有這樣自然具備的白色象寶。 現代漢語譯本：各位比丘！什麼叫做轉輪聖王的馬寶具足呢？各位比丘！轉輪王在每天早晨的時候，坐在正殿上，這時在國王面前，出現一匹紺青色的馬寶，名叫婆羅訶（隋朝時稱為長毛），顏色青潤，毛髮尾巴光澤柔順，頭是黑色的，鬃毛披散，具有神通力量，能夠騰空飛行。當時，轉輪王看到馬寶后，這樣想：『這馬雖然出現了，但不知道是否調馴，是否能接受各種任務，是否能成為我好的坐騎？』這時，馬寶在一天之內就馴服了，能夠接受各種任務，就像其他馬經過無數千年極度馴服一樣，賢良嫻熟。像這樣，調馴這馬時，一天之內就能勝任一切任務，也是如此。當時，轉輪王爲了測試馬寶，在清晨太陽剛升起的時候，乘坐這馬寶，巡視大地，回到宮殿，轉輪聖王才開始進食。因為這個緣故，他感到非常歡喜，無比雀躍：『我現在已經得到了紺青色的馬寶！』各位比丘！轉輪聖王擁有這樣馬寶具足。 現代漢語譯本：各位比丘！什麼叫做轉輪聖王的珠寶具足呢？各位比丘！轉輪聖王擁有一顆摩尼寶珠，顏色像毗琉璃，具有八個棱角，不是工匠製造的，端正莊嚴，特別美妙，自然流出清凈的光明。當時，轉輪王看到珠寶后，這樣想：『這摩尼寶珠各種特徵都具備，我現在應該把它懸掛在宮殿內，讓它顯現光明。』當時，轉輪王爲了測試這摩尼寶珠，準備好四種軍隊，即像兵、馬兵、車兵、步兵，準備好四種軍隊后，在半夜，天下著小雨，烏雲密佈，一片黑暗，當閃電出現時，轉輪聖王拿起這顆珠寶，懸掛在旗幟上，到花園中游玩。為什麼呢？是爲了遊覽觀看，驗證珠寶的德行。各位比丘！這摩尼寶珠在高高的旗幟上，普照四方，以及四種軍隊都看得清清楚楚，光明遍佈，就像太陽照耀世界一樣。那時，當地所有婆羅門居士等，都以為天亮了，陽光已經出來了，都驚醒起來，開始做各種事情。因為這個緣故，轉輪聖王感到非常歡喜，無比雀躍，心想：『這寶珠是為我而生的！』各位比丘！轉輪聖王，擁有這樣珠寶具足。 現代漢語譯本：各位比丘！什麼叫做轉輪聖王的女寶具足呢？各位比丘！轉輪王在世間出生一位女寶，不粗不細，不長不短，不白不黑，最殊勝最美妙，舉止優雅，容貌端莊，讓人見了就喜歡，看不厭倦。而且這位女寶，熱的時候身體涼爽，冷的時候身體溫暖，身上散發出美妙的香氣，就像檀香一樣，口中經常散發出優缽羅花的香氣。爲了輪王，她晚睡早起，勤勞恭敬，凡是所做的事情都沒有違背王的心意，這位女寶心中尚且沒有惡念，更何況她的身口會有過失呢。因為這個緣故，轉輪聖王感到非常歡喜，無比雀躍，心裡想：『這真是為我而生的女寶啊！』各位比丘！轉輪聖王擁有這樣女寶具足。 現代漢語譯本：各位比丘！什麼叫做轉輪聖王的主藏臣寶威力具足呢？各位比丘！轉輪王出世時，出現一位主藏臣寶，他非常富有，擁有很多功德，得到天眼，能夠洞察地下所有有主無主的伏藏，都能被他的眼睛識別出來，無論是水裡還是陸地，無論是遠處還是近處，其中所有的珍奇寶物，這位主藏臣都會保護，依法看守，不讓它們毀壞丟失，沒有主人的東西，他會及時收取，準備給輪王使用。當時，藏臣就親自前往轉輪王那裡，到達后稟告說：『大聖天王！如果天王需要資財寶物，請不要擔憂，臣有能力辦到，天王所用的東西都會準備齊全。』當時，轉輪王爲了測試主藏臣寶，乘船到水中央停住，命令藏臣說：『你藏臣過來，我需要財寶，應該迅速準備好！應該迅速準備好！』藏臣稟告說：『希望大天王，給臣一點時間，等船靠岸，我會在岸邊收取財寶，來供天王使用。』國王告訴藏臣：『我現在不需要岸上的財物，你就在這裡為我準備。』藏臣稟告說：『謹遵天王命令，不敢違背』

English version: When the Wheel-Turning King was testing the elephant treasure, at the time when the morning sun was just rising, he rode this elephant treasure, circled around, and traveled all the coasts to the edge of the earth. After the tour, the Wheel-Turning King returned to his palace, and then ate. Because of this, the king at that time felt fortunate in his heart, joyful and excited: 'For my sake, such an elephant treasure was born.' Monks! The Wheel-Turning Holy King has such a white elephant treasure that is naturally complete. English version: Monks! What is meant by the Wheel-Turning Holy King's horse treasure being complete? Monks! When the Wheel-Turning King was sitting in the main hall in the early morning, a dark blue horse treasure appeared in front of the king, named Baraha (called long-haired in the Sui Dynasty), with a blue and moist color, smooth and shiny hair and tail, a black head, and a flowing mane. It had supernatural powers and could fly in the air. At that time, when the Wheel-Turning King saw the horse treasure, he thought: 'Although this horse has appeared, I don't know if it is trained, whether it can accept various tasks, and whether it can become a good mount for me?' At this time, the horse treasure was tamed within a day and could accept various tasks, just like other horses that had been extremely tamed for countless thousands of years, virtuous and skilled. In this way, when taming this horse, it could be competent for all tasks within a day, and it was the same. At that time, in order to test the horse treasure, the Wheel-Turning King rode this horse treasure in the early morning when the sun was just rising, toured the earth, and returned to the palace, and the Wheel-Turning Holy King began to eat. Because of this, he felt very happy and infinitely excited: 'I have now obtained the dark blue horse treasure!' Monks! The Wheel-Turning Holy King has such a complete horse treasure. English version: Monks! What is meant by the Wheel-Turning Holy King's jewel treasure being complete? Monks! The Wheel-Turning Holy King has a Mani jewel, the color of lapis lazuli, with eight edges, not made by craftsmen, upright and solemn, especially wonderful, naturally emitting pure light. At that time, when the Wheel-Turning King saw the jewel, he thought: 'This Mani jewel has all the characteristics, I should hang it in the palace now to make it show its light.' At that time, in order to test this Mani jewel, the Wheel-Turning King prepared four kinds of troops, namely elephant soldiers, horse soldiers, chariot soldiers, and infantry. After preparing the four kinds of troops, in the middle of the night, it was raining lightly, dark clouds covered the sky, and it was dark. When lightning appeared, the Wheel-Turning Holy King took this jewel, hung it on the banner, and went to the garden to play. Why? It was to visit and observe, and to verify the virtue of the jewel. Monks! This Mani jewel was on the high banner, illuminating all directions, and the four kinds of troops could see clearly. The light was all over, just like the sun shining on the world. At that time, all the Brahmins and lay people in the area thought that it was dawn and the sun had come out, and they were all awakened and started doing various things. Because of this, the Wheel-Turning Holy King felt very happy and infinitely excited, thinking: 'This jewel was born for me!' Monks! The Wheel-Turning Holy King has such a complete jewel treasure. English version: Monks! What is meant by the Wheel-Turning Holy King's daughter treasure being complete? Monks! A daughter treasure is born into the world of the Wheel-Turning King, neither coarse nor fine, neither long nor short, neither white nor black, the most superior and wonderful, with elegant manners, dignified appearance, making people like her when they see her, and never tire of looking at her. Moreover, this daughter treasure is cool when it is hot, and warm when it is cold. Her body emits a wonderful fragrance, like sandalwood, and her mouth always emits the fragrance of the utpala flower. For the sake of the Wheel King, she goes to bed late and gets up early, diligent and respectful. Everything she does does not violate the king's will. This daughter treasure does not even have evil thoughts in her heart, let alone any faults in her body and mouth. Because of this, the Wheel-Turning Holy King felt very happy and infinitely excited, thinking: 'This is truly a daughter treasure born for me!' Monks! The Wheel-Turning Holy King has such a complete daughter treasure. English version: Monks! What is meant by the Wheel-Turning Holy King's chief treasurer's power being complete? Monks! When the Wheel-Turning King is born into the world, a chief treasurer treasure appears. He is very rich, has many merits, and has obtained the heavenly eye. He can see all the hidden treasures, whether they have owners or not, and they can all be identified by his eyes. Whether in water or on land, whether far or near, all the precious treasures in them will be protected by this chief treasurer, who will guard them according to the law, so that they will not be destroyed or lost. He will collect things that have no owners in time, and prepare them for the Wheel King to use. At that time, the treasurer went to the Wheel-Turning King himself, and after arriving, he reported: 'Great Holy King! If the Heavenly King needs wealth and treasures, please do not worry, your minister has the ability to do it, and everything the Heavenly King uses will be prepared.' At that time, in order to test the chief treasurer treasure, the Wheel-Turning King took a boat to the middle of the water and stopped, and ordered the treasurer: 'You treasurer, come here, I need treasures, you should prepare them quickly! You should prepare them quickly!' The treasurer reported: 'I hope the Great Heavenly King will give your minister a little time, and when the boat reaches the shore, I will collect treasures on the shore to provide for the Heavenly King's use.' The king told the treasurer: 'I don't need the treasures on the shore now, you prepare them for me here.' The treasurer reported: 'I respectfully obey the Heavenly King's order, and dare not disobey.'

。』爾時，藏臣受王敕已，偏袒右臂，右膝著船，手㧌大水，指如蟹鰲，撮聚金銀，滿諸器內，即于船上，持用奉獻，啟言：『大王，此諸金銀，皆是天寶，天以此物，供給於王，以為財用。』時，轉輪王告藏臣言：『我不須財，但試汝耳！』時，主藏臣，聞王語已，還收金銀，置於水內。以是因緣，轉輪聖王，受大歡喜，踴躍無量，心自念言：『我今已得藏臣寶耶！』諸比丘！轉輪聖王，有如是等藏臣具足。

「諸比丘！何等名為轉輪聖王主兵臣寶威力具足？諸比丘！由轉輪王福德力故，自然出生兵將之寶，巧智多能，善諸謀策，洞識軍機，神慧成就。轉輪聖王所須兵力，悉能備具，欲走即走，欲行即行，欲散即散，欲集即集。爾時，兵將便自往詣轉輪王所，到已啟言：『王若須兵，教習驅役，惟愿勿慮，臣當爲王教習兵馬，皆令如心，調柔隨順。』時，轉輪王，為欲試此主兵寶故，便敕所司，嚴備四兵，所謂象兵、馬兵、車兵、步兵。王知四兵悉嚴備已，告將寶言：『汝兵將來，當善為我揔領四兵，教令隨順，善走善行，善集善散，如法勿違。』時，兵將寶，聞轉輪王如是敕已，啟言：『大王，謹奉天敕，臣不敢違。』便揔四兵，莊嚴器仗，教走教行，教集教散。如王所敕，欲走即走、欲行即行、欲集即集、欲散即散，隨意自在。以是因緣，轉輪聖王，生大歡喜，踴躍無量，心自念言：『我今已得主兵將寶！』諸比丘！轉輪聖王，有如是等主兵將寶，威力具足。諸比丘！若有如是七寶現者，然後得名轉輪聖王。

「諸比丘！何等名為轉輪聖王四種自在神通具足？諸比丘！轉輪聖王，壽命長遠，久住在世；於一切時一切世間，無有人類能得如是安隱久住，與轉輪王壽命等者。是則名為轉輪聖王第一壽命神通具足。

「複次，諸比丘！轉輪聖王，所受身體，少病少惱，眾相具足，其腹平滿，不小不大，寒熱冷暖，隨時調適，進止輕便，食飲消化，安隱快樂；於一切時一切世間，無有餘人世間受生少病少惱能如是者。是則名為轉輪聖王第二身力神通具足。

「複次，諸比丘！轉輪聖王，報生形貌端正殊特，常為世間樂觀無厭，色身清凈，具足莊嚴，最勝最妙，無有倫匹；於一切時一切世間，人中受生，無有如是端正殊特，為諸世間樂觀無厭，如轉輪王形相備者。是則名為轉輪聖王第三色貌神通具足。

「複次，諸比丘！轉輪聖王，業力因緣，有大福報，世間種種，資產豐饒，珍奇眾寶，無不具足；於一切時一切世間，人中受生，無有如是富樂自在，資財服玩眾妙寶物充溢府庫比輪王者。是則名為轉輪聖王第四果報神通具足。諸比丘！若具如是四種神通無缺減者，然後得名轉輪聖王。

「諸比丘！又此福德轉輪聖王，為諸人民之所愛敬，心常喜樂，如子愛父；又諸人民，亦得輪王之所憐念，意恒慈育，如父愛子。

「諸比丘！轉輪聖王，或於一時，乘大寶車，出宮遊觀，歷諸勝地，爰及林苑。當於是時，一切人民，悉得面見轉輪聖王，皆大歡喜，咸共同聲告馭者曰：『汝善馭者，惟愿持轡從容徐行，勿令速疾。所以者何？汝若持車，徐徐緩進，則令我等多時得見轉輪聖王。』爾時，輪王聞此語已，亦復如是敕馭者言：『汝善馭者，徐徐緩步，慎勿速疾。所以者何？汝若持車，安詳漸進，則亦令我多時遊歷周遍觀視一切人民

現代漢語譯本：'當時，藏臣接受國王的命令后，袒露右臂，右膝跪在船上，用手撥開大水，手指像蟹螯一樣，聚集金銀，裝滿各種器皿，然後在船上，拿著這些金銀奉獻給國王，稟告說：『大王，這些金銀都是天賜的寶物，上天用這些東西供給您，作為您的財富。』當時，轉輪王告訴藏臣說：『我不需要財富，只是在考驗你罷了！』當時，主藏臣聽到國王的話后，又把金銀放回水中。因為這個緣故，轉輪聖王非常高興，歡喜踴躍，心中自念：『我現在已經得到了藏臣寶了！』各位比丘！轉輪聖王，有這樣具備的藏臣。 現代漢語譯本：'各位比丘！什麼叫做轉輪聖王主兵臣寶的威力具備呢？各位比丘！由於轉輪王的福德之力，自然產生兵將之寶，他們聰明多能，善於謀劃，洞察軍機，具有神慧。轉輪聖王所需要的兵力，他們都能準備齊全，想要走就走，想要行就行，想要散就散，想要集就集。當時，兵將們便自己前往轉輪王那裡，到了之後稟告說：『大王如果需要兵力，教習驅使，請不要擔憂，臣下會為大王教習兵馬，都讓他們如您所愿，調柔順從。』當時，轉輪王爲了考驗這位主兵寶，就命令有關部門，準備好四種軍隊，即像兵、馬兵、車兵、步兵。國王知道四種軍隊都準備好后，告訴將寶說：『你的軍隊來了，應當好好為我統領四軍，教導他們順從，善於走，善於行，善於集，善於散，如法不違。』當時，兵將寶聽到轉輪王這樣的命令后，稟告說：『大王，謹遵天命，臣下不敢違背。』便統領四軍，裝備好武器，教他們走，教他們行，教他們集，教他們散。如國王所命令的，想要走就走，想要行就行，想要集就集，想要散就散，隨意自在。因為這個緣故，轉輪聖王非常高興，歡喜踴躍，心中自念：『我現在已經得到了主兵將寶了！』各位比丘！轉輪聖王，有這樣具備威力的主兵將寶。各位比丘！如果有這樣的七寶出現，然後才能稱為轉輪聖王。 現代漢語譯本：'各位比丘！什麼叫做轉輪聖王四種自在神通具備呢？各位比丘！轉輪聖王，壽命長遠，長久住在世間；在一切時一切世間，沒有人類能夠像他那樣安穩長久地住世，與轉輪王的壽命相等。這就是轉輪聖王第一壽命神通具備。 現代漢語譯本：'其次，各位比丘！轉輪聖王，所受的身體，少病少惱，各種相貌都具備，腹部平滿，不大不小，寒冷溫暖，隨時調適，行動輕便，飲食消化，安穩快樂；在一切時一切世間，沒有其他人受生時能像他那樣少病少惱。這就是轉輪聖王第二身力神通具備。 現代漢語譯本：'其次，各位比丘！轉輪聖王，因果報應，形貌端正殊特，常常為世人所樂見而不厭倦，色身清凈，具足莊嚴，最殊勝最美妙，沒有可以相比的；在一切時一切世間，人類受生，沒有像他那樣端正殊特，為世人所樂見而不厭倦，像轉輪王那樣形相完備的。這就是轉輪聖王第三色貌神通具備。 現代漢語譯本：'其次，各位比丘！轉輪聖王，由於業力因緣，有很大的福報，世間各種資產豐饒，珍奇眾寶，沒有不具備的；在一切時一切世間，人類受生，沒有像他那樣富樂自在，資財服飾各種珍寶充滿府庫，可以和輪王相比的。這就是轉輪聖王第四果報神通具備。各位比丘！如果具備這樣四種神通沒有缺失，然後才能稱為轉輪聖王。 現代漢語譯本：'各位比丘！這位有福德的轉輪聖王，為人民所愛戴敬重，心中常常喜悅，像兒子愛父親一樣；而且人民也得到輪王的憐憫，心中常常慈愛養育，像父親愛兒子一樣。 現代漢語譯本：'各位比丘！轉輪聖王，有時會乘坐大寶車，出宮遊覽，經過各個勝地，以及園林。當這個時候，所有人民都能見到轉輪聖王，都非常高興，一起大聲告訴馭者說：『你這位善於駕車的，希望你拿著韁繩慢慢地走，不要太快。為什麼呢？如果你駕車慢慢地走，就能讓我們多看一會兒轉輪聖王。』當時，輪王聽到這話后，也這樣命令馭者說：『你這位善於駕車的，慢慢地走，不要太快。為什麼呢？如果你駕車安詳地前進，也能讓我多遊歷周遍，觀看所有人民。』

English version: 'At that time, the treasurer, having received the king's command, bared his right arm, knelt on his right knee on the boat, and with his hand parted the great water, his fingers like crab claws, gathered gold and silver, filling various vessels, and then on the boat, he held them up as an offering, saying: 『Great King, all this gold and silver is a heavenly treasure, heaven provides these things for you, as your wealth.』 At that time, the Wheel-Turning King said to the treasurer: 『I do not need wealth, I was only testing you!』 At that time, the chief treasurer, having heard the king's words, returned the gold and silver to the water. Because of this, the Wheel-Turning Holy King was very happy, rejoicing immensely, and thought to himself: 『I have now obtained the treasure of the treasurer!』 Monks! The Wheel-Turning Holy King has such a treasurer in his possession. English version: 'Monks! What is meant by the Wheel-Turning Holy King's chief military minister's treasure being complete in power? Monks! Due to the power of the Wheel-Turning King's merit, the treasure of military generals is naturally produced, they are clever and capable, good at planning, insightful into military affairs, and possess divine wisdom. The military force needed by the Wheel-Turning Holy King, they can all prepare completely, wanting to go, they go, wanting to march, they march, wanting to disperse, they disperse, wanting to gather, they gather. At that time, the generals themselves would go to the Wheel-Turning King, and upon arriving, they would report: 『Great King, if you need military force, training and deployment, please do not worry, your ministers will train the troops for you, making them all as you wish, docile and obedient.』 At that time, the Wheel-Turning King, in order to test this chief military treasure, ordered the relevant departments to prepare four kinds of troops, namely elephant troops, horse troops, chariot troops, and infantry. The king, knowing that the four kinds of troops were all prepared, told the general treasure: 『Your troops have arrived, you should lead the four armies well for me, teach them to be obedient, good at marching, good at moving, good at gathering, good at dispersing, according to the law without violation.』 At that time, the general treasure, having heard the Wheel-Turning King's command, reported: 『Great King, I respectfully obey the heavenly command, your minister dares not disobey.』 Then he led the four armies, equipped them with weapons, taught them to march, taught them to move, taught them to gather, taught them to disperse. As the king commanded, wanting to go, they went, wanting to march, they marched, wanting to gather, they gathered, wanting to disperse, they dispersed, freely at will. Because of this, the Wheel-Turning Holy King was very happy, rejoicing immensely, and thought to himself: 『I have now obtained the chief military general treasure!』 Monks! The Wheel-Turning Holy King has such a chief military general treasure, complete in power. Monks! If such seven treasures appear, then one can be called a Wheel-Turning Holy King. English version: 'Monks! What is meant by the Wheel-Turning Holy King's four kinds of self-mastery and supernatural powers being complete? Monks! The Wheel-Turning Holy King has a long life, living long in the world; at all times and in all worlds, no human being can live as peacefully and long as he does, with a lifespan equal to that of the Wheel-Turning King. This is called the Wheel-Turning Holy King's first supernatural power of longevity being complete. English version: 'Furthermore, monks! The Wheel-Turning Holy King's body is free from illness and suffering, with all features complete, his abdomen is flat and full, neither too small nor too large, cold and warmth are adjusted according to the time, his movements are light and convenient, his food is digested, he is peaceful and happy; at all times and in all worlds, no other being born in the world can be as free from illness and suffering as he is. This is called the Wheel-Turning Holy King's second supernatural power of physical strength being complete. English version: 'Furthermore, monks! The Wheel-Turning Holy King, due to his karmic retribution, has an exceptionally handsome and unique appearance, he is always a joy to behold for the world, his physical form is pure, complete with adornments, most excellent and wonderful, without equal; at all times and in all worlds, among human beings, no one is born with such a handsome and unique appearance, a joy to behold for the world, as the Wheel-Turning King's complete form. This is called the Wheel-Turning Holy King's third supernatural power of appearance being complete. English version: 'Furthermore, monks! The Wheel-Turning Holy King, due to the karmic cause, has great blessings, the world's various assets are abundant, rare and precious treasures are all complete; at all times and in all worlds, among human beings, no one is born with such wealth and freedom, with resources, clothing, and various precious treasures filling the treasury, comparable to the Wheel King. This is called the Wheel-Turning Holy King's fourth supernatural power of karmic retribution being complete. Monks! If one possesses these four kinds of supernatural powers without deficiency, then one can be called a Wheel-Turning Holy King. English version: 'Monks! This virtuous Wheel-Turning Holy King is loved and respected by the people, their hearts are always joyful, like children loving their father; and the people also receive the Wheel King's compassion, their hearts are always nurtured with kindness, like a father loving his children. English version: 'Monks! The Wheel-Turning Holy King, sometimes, would ride in a great treasure chariot, go out of the palace for sightseeing, passing through various scenic spots, as well as gardens. At this time, all the people would be able to see the Wheel-Turning Holy King, and they would all be very happy, and together they would say to the charioteer: 『You, the skilled driver, please hold the reins and go slowly, do not go too fast. Why is that? If you drive the chariot slowly, it will allow us to see the Wheel-Turning Holy King for a longer time.』 At that time, the Wheel King, having heard these words, would also command the charioteer: 『You, the skilled driver, go slowly, do not go too fast. Why is that? If you drive the chariot peacefully and gradually, it will also allow me to travel around more and see all the people.』

。』諸比丘！時，諸民眾見輪王已，各各自持所有寶物，車前胡跪，奉獻輪王，啟言：『大王，民等今者以此奉天，此物屬天，愿天受取，隨意所用。何以故？如此寶物，唯應天用故。』

「諸比丘！轉輪聖王出現世時，此閻浮洲清凈平正，無有荊棘，及諸稠林、丘墟坑坎、廁溷雜穢臭處不凈、礓石瓦礫沙鹵等物，悉皆無有。金銀七寶自然具足，不寒不熱，節候均調。諸比丘！又轉輪王出現世時，此閻浮洲自然安置八萬城邑，皆悉快樂，無諸怖畏，人民熾盛，穀食豐饒，聚落殷多，甚可愛樂。諸比丘！又轉輪王出現世時，此閻浮洲王所治處，聚落城邑，比屋連村，雞飛相到，人民安樂，不可思議。諸比丘！又轉輪王出現世時，此閻浮洲常于夜半，從阿那婆達多池中興大雲氣，遍閻浮洲及諸山海，應時雨注，亦遍閻浮，如構牛乳間，雨深四指。其水甘美具八功德，下處即沒，更不滂流，浸潤地中，水澇不現，至夜後分，雲霧消除。有清涼風，從大海出，吹其潤澤流散，閻浮人民，觸之皆受安樂，又彼甘澤潤漬，此洲普使肥良鮮明光膩；譬如世間善作鬘師鬘師弟子造鬘既成，以水灑散，令其悅澤花色光鮮，此亦如是。又轉輪王出現世時，此閻浮洲一切土地，自然沃壤郁茂滋液；譬如有人以蘇油涂物，其地肥美膏腴津潤，亦復如是。諸比丘！轉輪聖王既出現已，住世久遠，經無量年，於此時間，亦複雜受人中苦觸。譬如細軟丈夫其體柔弱，食美食已，運動施為，受少疲觸，乃得消化。如是如是，彼轉輪王，處世久遠，于生死中，受少苦觸，亦復如是。諸比丘！轉輪聖王壽命終時，舍此身已，必生天上，與三十三天，同處共生。

「諸比丘！轉輪聖王當命終時，為供養輪王故，于虛空中，自然普雨優缽羅華、缽頭摩華、拘物頭華、分陀利華等種種香華，亦雨天沉水末、多伽羅末、栴檀香末，及天曼陀羅等種種諸華。復有天樂，其音微妙，不鼓自鳴，亦有諸天歌贊之聲，在虛空中，為供養此轉輪王身，作福利故。

「諸比丘！爾時，女寶、主藏臣寶、主兵將寶等，則以種種凈妙香湯，洗輪王身。香汁洗已，先用劫波娑㲲，儭身裹之；然後乃以不搗㲲衣，于上重裹；次復更以殊妙細㲲足五百段，就二㲲上次第纏之。裹纏畢已，又取金棺，滿盛蘇油，持輪王身，置之棺內；又以銀槨，盛此金棺，內銀槨已，從上下釘，令其牢固。又復集聚一切香木積成大𧂐，然後阇毗轉輪王身。既阇毗已，收其灰骨，於四衢道中，為轉輪王作蘇偷婆(隋言大聚，舊云塔者訛略也)，高一由旬，闊半由旬，雜色莊挍，四寶所成，所謂金銀琉璃頗梨。其蘇偷婆，四院周圍，五十由旬，七重垣墻、七重欄楯，略說如上，乃至眾鳥各各自鳴。時，彼女寶及主藏主、兵寶等，為轉輪王作蘇偷婆，既成就已，然後施設上妙供具，諸來求者，種種供給，所謂須食與食、須飲與飲、須乘與乘、須衣與衣、須財與財、須寶與寶，盡給施之，悉令滿足。

「諸比丘！轉輪聖王命終已后，始經七日，輪寶、象寶、馬寶、珠寶，皆即自然隱沒不現。女寶、主藏、主兵將等，悉亦命終。四種寶城，稍稍改變，還為磚土。所有人民，亦皆隨時，漸次減少。諸比丘！一切諸行，有為無常，如是遷改，無有常住，破壞離散，不得自在。是磨滅法，暫須臾間，非久停住

現代漢語譯本：『諸位比丘！那時，當民眾見到轉輪王后，他們各自拿著自己的寶物，在車前跪下，獻給轉輪王，並說道：『大王，我們現在將這些獻給您，這些東西屬於您，希望您能收下，隨意使用。』為什麼呢？因為這些寶物，只有您才配使用。』 現代漢語譯本：『諸位比丘！當轉輪聖王出現於世時，這閻浮洲清凈平坦，沒有荊棘，也沒有茂密的森林、丘陵、坑洼、廁所等污穢不凈之處，更沒有碎石瓦礫沙土等物。金銀七寶自然具備，氣候不冷不熱，四季均勻。諸位比丘！當轉輪王出現於世時，這閻浮洲自然安置著八萬座城邑，都非常快樂，沒有恐懼，人民興盛，穀物豐饒，村落眾多，非常可愛。諸位比丘！當轉輪王出現於世時，這閻浮洲，在轉輪王所統治的地方，村落城邑，房屋相連，雞鳴相聞，人民安樂，不可思議。諸位比丘！當轉輪王出現於世時，這閻浮洲常常在半夜，從阿那婆達多池中升起巨大的雲氣，遍佈閻浮洲以及山海，及時降下雨水，也遍佈閻浮洲，就像擠牛奶一樣，雨水深達四指。雨水甘甜，具有八種功德，降落之處立即滲入地下，不再流淌，滋潤土地，沒有水澇現象，到了後半夜，雲霧消散。有清涼的風，從大海吹來，吹散潤澤，閻浮洲的人民，接觸到都感到安樂，而且甘甜的雨水滋潤，使這片土地肥沃鮮明光澤；就像世間善於製作花環的工匠或其弟子，製作好花環后，用水灑在上面，使其光澤鮮艷，花色光亮，這裡也是如此。當轉輪王出現於世時，這閻浮洲的一切土地，自然肥沃茂盛，就像有人用酥油塗抹物體一樣，土地肥美膏腴滋潤，也是如此。諸位比丘！轉輪聖王出現后，住世很久，經過無數年，在這期間，也會偶爾感受到人世間的痛苦。就像身體柔弱的男子，吃了美味的食物后，稍微活動一下，就會感到疲勞，才能消化。轉輪王也是如此，在世很久，在生死輪迴中，偶爾感受到一點痛苦。諸位比丘！轉輪聖王壽命終結時，捨棄此身，必定會升到天上，與三十三天眾神同處共生。』 現代漢語譯本：『諸位比丘！當轉輪聖王臨終時，爲了供養轉輪王，在虛空中，自然普降優缽羅花、缽頭摩花、拘物頭花、分陀利花等各種香花，也降下天上的沉水香末、多伽羅香末、檀香末，以及天上的曼陀羅花等各種花。還有天樂，聲音美妙，不用敲擊就能自己發出聲音，也有諸天歌頌讚美的聲音，在虛空中，爲了供養轉輪王的身體，為他造福。』 現代漢語譯本：『諸位比丘！那時，女寶、主藏臣寶、主兵將寶等，用各種清凈美妙的香湯，清洗轉輪王的身體。用香汁洗完后，先用劫波娑毛毯，包裹身體；然後用不搗的毛衣，在上面再裹一層；接著再用五百段殊妙的細毛毯，在兩層毛毯上依次纏繞。包裹完畢后，又取來金棺，盛滿酥油，將轉輪王的身體放入棺內；再用銀槨，盛放金棺，放入銀槨后，從上下釘牢，使其牢固。然後聚集一切香木，堆成大柴堆，然後火化轉輪王的身體。火化后，收集他的骨灰，在四通八達的道路中間，為轉輪王建造蘇偷婆（隋朝稱為大聚，舊稱塔是訛傳），高一由旬，寬半由旬，用各種顏色裝飾，由金銀琉璃水晶四寶構成。蘇偷婆的四周，有五十由旬的範圍，七重圍墻、七重欄桿，簡略地說就像上面所說，乃至各種鳥兒各自鳴叫。那時，女寶以及主藏、主兵將等，為轉輪王建造蘇偷婆，建成后，然後設定上等的供品，對於前來求取的人，給予各種供給，比如需要食物的給食物，需要飲品的給飲品，需要乘坐的給乘坐的，需要衣服的給衣服，需要錢財的給錢財，需要寶物的給寶物，全部給予，讓他們都滿足。』 現代漢語譯本：『諸位比丘！轉輪聖王去世后，僅僅過了七天，輪寶、象寶、馬寶、珠寶，都自然隱沒不見。女寶、主藏、主兵將等，也都相繼去世。四種寶城，漸漸改變，恢復成磚土。所有的人民，也隨著時間，逐漸減少。諸位比丘！一切諸行，有為無常，如此遷變，沒有常住，破壞離散，不能自在。這是磨滅之法，只是暫時的，不會長久停留。』

English version: 'Monks! At that time, when the people saw the Wheel-Turning King, they each took their own treasures, knelt before the chariot, offered them to the Wheel-Turning King, and said: 『Great King, we now offer these to you, these things belong to you, we hope you will accept them and use them as you wish.』 Why? Because these treasures are only worthy of your use.』 English version: 'Monks! When the Wheel-Turning Sage King appears in the world, this Jambudvipa is pure and flat, without thorns, dense forests, hills, pits, toilets, or other filthy and unclean places, and without gravel, tiles, sand, or other such things. Gold, silver, and the seven treasures are naturally present, the climate is neither cold nor hot, and the seasons are balanced. Monks! When the Wheel-Turning King appears in the world, this Jambudvipa naturally has eighty thousand cities, all of which are very happy, without fear, the people are prosperous, the grains are abundant, the villages are numerous, and it is very lovely. Monks! When the Wheel-Turning King appears in the world, in the places ruled by the Wheel-Turning King in this Jambudvipa, the villages and cities are connected, the crowing of chickens can be heard from one to another, the people are peaceful, and it is inconceivable. Monks! When the Wheel-Turning King appears in the world, this Jambudvipa often at midnight, from the Anavatapta Lake, rises a great cloud, covering Jambudvipa and the mountains and seas, and timely rain falls, also covering Jambudvipa, like milking a cow, the rain is four fingers deep. The rainwater is sweet, has eight virtues, and where it falls, it immediately seeps into the ground, no longer flowing, moistening the land, without flooding, and in the latter half of the night, the clouds dissipate. There is a cool wind, coming from the sea, blowing away the moisture, and the people of Jambudvipa, when they touch it, feel at ease, and the sweet rain nourishes, making this land fertile, bright, and glossy; just like a skilled garland maker or his disciple in the world, after making a garland, sprinkles water on it, making it bright and colorful, so it is here. When the Wheel-Turning King appears in the world, all the land of this Jambudvipa is naturally fertile and lush, just like someone applying ghee to an object, the land is fertile, rich, and moist, so it is here. Monks! After the Wheel-Turning Sage King appears, he lives in the world for a long time, for countless years, and during this time, he will also occasionally experience the sufferings of the human world. Just like a man with a weak body, after eating delicious food, if he moves a little, he will feel tired, and then he can digest it. So it is with the Wheel-Turning King, who lives in the world for a long time, and in the cycle of birth and death, he occasionally experiences a little suffering. Monks! When the Wheel-Turning Sage King's life ends, he will abandon this body and surely ascend to heaven, living and being born together with the thirty-three gods.』 English version: 'Monks! When the Wheel-Turning Sage King is about to die, in order to make offerings to the Wheel-Turning King, in the empty space, naturally fall various fragrant flowers such as Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers, as well as heavenly agarwood powder, Tagara powder, sandalwood powder, and various flowers such as heavenly Mandara flowers. There is also heavenly music, the sound of which is wonderful, and it plays by itself without being struck, and there are also the voices of the gods singing praises, in the empty space, to make offerings to the body of the Wheel-Turning King, for his benefit.』 English version: 'Monks! At that time, the Jewel of the Woman, the Jewel of the Chief Treasurer, and the Jewel of the Chief General, etc., use various pure and wonderful fragrant waters to wash the body of the Wheel-Turning King. After washing with fragrant water, they first use a fine cotton blanket to wrap the body; then they use unspun wool to wrap another layer on top; then they use five hundred pieces of exquisite fine wool to wrap around the two layers of blankets in order. After wrapping, they take a golden coffin, fill it with ghee, and place the body of the Wheel-Turning King inside; then they use a silver outer coffin to hold the golden coffin, and after placing it in the silver outer coffin, they nail it firmly from top to bottom. Then they gather all kinds of fragrant wood and pile them into a large pyre, and then cremate the body of the Wheel-Turning King. After cremation, they collect his ashes, and in the middle of the crossroads, they build a stupa for the Wheel-Turning King (called a large gathering in the Sui Dynasty, the old name of pagoda is a corruption), one yojana high and half a yojana wide, decorated with various colors, made of gold, silver, lapis lazuli, and crystal. Around the stupa, there is a range of fifty yojanas, with seven layers of walls and seven layers of railings, briefly as described above, and even various birds sing their own songs. At that time, the Jewel of the Woman, the Chief Treasurer, and the Chief General, etc., build a stupa for the Wheel-Turning King, and after it is completed, they set up superior offerings, and for those who come to seek, they provide various supplies, such as giving food to those who need food, drinks to those who need drinks, rides to those who need rides, clothes to those who need clothes, money to those who need money, and treasures to those who need treasures, giving them all, so that they are all satisfied.』 English version: 'Monks! After the Wheel-Turning Sage King passes away, only seven days later, the Jewel of the Wheel, the Jewel of the Elephant, the Jewel of the Horse, and the Jewel of the Treasure, all naturally disappear. The Jewel of the Woman, the Chief Treasurer, and the Chief General, etc., also pass away one after another. The four kinds of treasure cities gradually change, returning to brick and soil. All the people also gradually decrease with time. Monks! All actions, conditioned and impermanent, change in this way, without permanence, breaking apart and scattering, unable to be free. This is the law of destruction, it is only temporary, and will not remain for long.』

。諸比丘！應當舍于有為諸行，應當遠離、應當厭惡、應當速求解脫之道。

起世經地獄品第四之一

「諸比丘！於四大洲、八萬小洲，諸餘大山及須彌山王之外，別有一山，名斫迦羅(前代舊譯云鐵圍山)，高六百八十萬由旬，縱廣亦六百八十萬由旬，彌密牢固，金剛所成，難可破壞。諸比丘！此鐵圍外，復有一重大鐵圍山，高廣正等，如前由旬。兩山之間，極大黑暗無有光明，日月有如是大威神大力大德，不能照彼令見光明。諸比丘！于兩山間，有八大地獄。何等為八？所謂活大地獄、黑大地獄、合大地獄、叫喚大地獄、大叫喚大地獄、熱惱大地獄、大熱惱大地獄、阿毗至大地獄。

「諸比丘！此八大地獄，各各復有十六小地獄，周匝圍繞而為眷屬。是十六獄，悉皆縱廣五百由旬。何等十六！所謂黑雲沙地獄、糞屎泥地獄、五叉地獄、飢餓地獄、燋渴地獄、膿血地獄、一銅釜地獄、多銅釜地獄、鐵硙地獄、函量地獄、雞地獄、灰河地獄、斫截地獄、劍葉地獄、狐狼地獄、寒冰地獄。

「諸比丘！何因緣故，名活大地獄？諸比丘！此活大地獄所有眾生，生者有者出者住者，手指自然皆有鐵瓜，長而纖利，悉若鋒铓。彼諸眾生，既相見已，心意濁亂，心濁亂故，各以鐵爪，自攫其身，令皆破裂，或自擘身擘已復擘，乃至大擘；裂已復裂，乃至大裂；割已復割，乃至大割。諸比丘！彼諸眾生，自割裂已，作如是知：『我今已傷，我今已死。』以業報故，即於是時，復有冷風，來吹其身，須臾復生肌體皮肉、筋骨血髓，生已還活。既得活已，業力因緣，復起東西，更相謂言：『汝諸眾生，愿欲得活已勝我耶！』諸比丘！當知此中少分說故，名為活耳。然于其中，更有別業，受極重苦，痛惱逼迫，楚毒難堪，乃至先世，或於人身、或非人身，所起所造，惡不善業，未盡未滅、未除未轉、未少分現、未全分現，于其中間，命報未盡，求死不得。

「複次，諸比丘！活大地獄所有眾生，生者有者乃至住者，手指復生純鐵刀子、半鐵刀子，極長纖利。各各相看，心意濁亂，既濁亂已，乃至各各攫裂擘割，破截而死，冷風來吹，須臾還活。諸比丘！如是如是，少分說故，名為活耳。諸比丘！復有別業，而於其中，極受苦惱，苦未畢故，求死不得。乃至往昔，或於人身、或非人身，所作所造，惡不善業，未盡未滅、未除未離，如是一切次第具受。

「複次，諸比丘！活大地獄所有眾生，于無量時，苦報盡已，從此獄出，東西馳走，更求余處屋舍室宅，求救護處、求歸依處。如是求時，以罪業故，即自往入黑雲沙小地獄中，其獄縱廣五百由旬。既入獄已，上虛空中，起大黑雲，雨諸飛沙，其焰熾燃，極大猛熱，墮于地獄眾生身上，至皮燒皮、至肉燒肉、至筋燒筋、至骨燒骨、至髓燒髓，出大煙焰，洞徹熾燃，受極苦惱，以其苦報未畢盡故，求死不得。乃至往昔人非人身，所作所造惡不善業，不滅不除、不轉不變、不離不失，次第而受，經無量時。

「諸比丘！彼諸眾生，如是受苦，經無量時已，從黑雲沙地獄出，更復馳走，求屋求宅、求救求覆、求歸依處。如是求時，又復自入熱糞屎泥小地獄中，其獄亦廣五百由旬。罪人入已，自咽已下在糞泥中，其糞熱沸，煙焰俱出，燒彼罪人手足耳鼻頭目身體，一時燋燃

現代漢語譯本：諸位比丘！應當捨棄有為的諸行，應當遠離它們，應當厭惡它們，應當迅速尋求解脫之道。 現代漢語譯本：在四大洲、八萬小洲，以及其他大山和須彌山王之外，還有一座山，名為斫迦羅（以前的舊譯稱為鐵圍山），高六百八十萬由旬，縱橫也為六百八十萬由旬，非常堅固，由金剛構成，難以破壞。諸位比丘！在這鐵圍山外，還有一座更大的鐵圍山，高廣也和前面一樣。兩山之間，極其黑暗，沒有光明，即使日月有如此大的威神、力量和功德，也不能照亮那裡，使其見到光明。諸位比丘！在這兩山之間，有八大地獄。是哪八個呢？分別是活大地獄、黑大地獄、合大地獄、叫喚大地獄、大叫喚大地獄、熱惱大地獄、大熱惱大地獄、阿毗至大地獄。 現代漢語譯本：諸位比丘！這八大地獄，每一個都還有十六個小地獄，環繞在周圍作為眷屬。這十六個地獄，每一個的縱橫都有五百由旬。是哪十六個呢？分別是黑雲沙地獄、糞屎泥地獄、五叉地獄、飢餓地獄、焦渴地獄、膿血地獄、一銅釜地獄、多銅釜地獄、鐵硙地獄、函量地獄、雞地獄、灰河地獄、斫截地獄、劍葉地獄、狐狼地獄、寒冰地獄。 現代漢語譯本：諸位比丘！因為什麼緣故，稱為活大地獄呢？諸位比丘！這活大地獄中的所有眾生，生下來、存在著、出來、住著的時候，手指自然長出鐵爪，又長又細又鋒利，像刀鋒一樣。這些眾生，一旦相見，心意就變得混亂，因為心意混亂，就各自用鐵爪抓自己的身體，使之破裂，或者自己撕裂身體，撕裂之後又撕裂，直到大撕裂；裂開之後又裂開，直到大裂開；割開之後又割開，直到大割開。諸位比丘！這些眾生，自己割裂之後，會這樣想：『我現在已經受傷了，我現在已經死了。』因為業報的緣故，就在這個時候，又會有冷風吹到他們的身上，一會兒又重新長出肌肉、面板、筋骨和血髓，長出來之後又活了。活了之後，因為業力的緣故，又開始四處奔走，互相說道：『你們這些眾生，想要活下來勝過我嗎？』諸位比丘！應當知道，這裡只是簡單地說了一下，所以稱為活。然而在其中，還有其他的業報，承受著極重的痛苦，痛苦的逼迫，難以忍受的折磨，直到前世，或者在人身，或者在非人身，所造作的惡不善業，沒有盡、沒有滅、沒有消除、沒有轉變、沒有少分顯現、沒有全部分顯現，在這期間，壽命沒有結束，求死也不能。 現代漢語譯本：再者，諸位比丘！活大地獄中的所有眾生，生下來、存在著，乃至住著的時候，手指又長出純鐵的刀子、半鐵的刀子，非常長而鋒利。他們互相看著，心意變得混亂，混亂之後，就各自抓裂、撕裂、割裂，破開、截斷而死，冷風吹來，一會兒又活了。諸位比丘！像這樣，只是簡單地說了一下，所以稱為活。諸位比丘！還有其他的業報，在其中，承受著極大的痛苦，因為痛苦沒有結束，求死也不能。直到過去，或者在人身，或者在非人身，所作所造的惡不善業，沒有盡、沒有滅、沒有消除、沒有離開，像這樣一切都依次承受。 現代漢語譯本：再者，諸位比丘！活大地獄中的所有眾生，在無量的時間裡，苦報結束之後，從這個地獄出來，四處奔走，尋找其他的房屋住所，尋求救護的地方、尋求依靠的地方。這樣尋找的時候，因為罪業的緣故，就自己進入黑雲沙小地獄中，這個地獄的縱橫有五百由旬。進入地獄之後，從天空降下大片黑雲，下起飛沙，這些飛沙燃燒著，非常猛烈熾熱，落在地獄眾生的身上，燒到面板就燒面板，燒到肌肉就燒肌肉，燒到筋就燒筋，燒到骨頭就燒骨頭，燒到骨髓就燒骨髓，冒出巨大的煙焰，洞穿燃燒，承受著極大的痛苦，因為苦報沒有結束，求死也不能。直到過去在人身或非人身所作所造的惡不善業，沒有滅、沒有除、沒有轉變、沒有改變、沒有離開、沒有失去，依次承受，經過無量的時間。 現代漢語譯本：諸位比丘！這些眾生，像這樣受苦，經過無量的時間之後，從黑雲沙地獄出來，又四處奔走，尋找房屋、住所，尋求救護、庇護、依靠的地方。這樣尋找的時候，又自己進入熱糞屎泥小地獄中，這個地獄也廣闊五百由旬。罪人進入之後，自己咽喉以下都在糞泥中，糞泥熱氣沸騰，煙焰一起冒出，燒著罪人的手、腳、耳朵、鼻子、頭、眼睛、身體，一時焦燃。

English version: Monks, you should abandon conditioned things, you should distance yourselves from them, you should detest them, and you should quickly seek the path to liberation. English version: Monks, beyond the four great continents, the eighty thousand small continents, and the other great mountains and Mount Sumeru, there is another mountain called Chakara (formerly translated as the Iron Mountain), which is 6.8 million yojanas high and 6.8 million yojanas wide. It is extremely solid, made of diamond, and difficult to destroy. Monks, outside this Iron Mountain, there is another larger Iron Mountain, equally high and wide as the previous one. Between the two mountains, it is extremely dark, without light. Even the sun and moon, with their great power, strength, and virtue, cannot illuminate it to make it visible. Monks, between these two mountains, there are eight great hells. What are the eight? They are the Hell of Reviving, the Hell of Black Threads, the Hell of Crushing, the Hell of Wailing, the Hell of Great Wailing, the Hell of Heat, the Hell of Great Heat, and the Hell of Avici. English version: Monks, each of these eight great hells has sixteen smaller hells surrounding it as attendants. Each of these sixteen hells is five hundred yojanas in length and width. What are the sixteen? They are the Hell of Black Cloud Sand, the Hell of Excrement Mud, the Hell of Five Forks, the Hell of Hunger, the Hell of Thirst, the Hell of Pus and Blood, the Hell of One Copper Cauldron, the Hell of Many Copper Cauldrons, the Hell of Iron Millstones, the Hell of Measuring Boxes, the Hell of Chickens, the Hell of Ash River, the Hell of Chopping, the Hell of Sword Leaves, the Hell of Foxes and Wolves, and the Hell of Ice. English version: Monks, for what reason is it called the Hell of Reviving? Monks, all beings in this Hell of Reviving, when they are born, exist, emerge, and dwell, their fingers naturally grow iron claws, long, thin, and sharp, like the edge of a blade. When these beings see each other, their minds become confused. Because their minds are confused, they each use their iron claws to tear at their own bodies, causing them to break apart, or they tear their own bodies, tearing again and again, until they are greatly torn; they split again and again, until they are greatly split; they cut again and again, until they are greatly cut. Monks, after these beings have cut themselves, they think, 'I am now injured, I am now dead.' Because of their karmic retribution, at that moment, a cold wind blows on their bodies, and in a short time, their muscles, skin, tendons, bones, and marrow grow back, and they are revived. After being revived, because of the power of karma, they start to run around, saying to each other, 'Do you beings want to live and surpass me?' Monks, you should know that this is only a brief description, hence it is called 'Reviving.' However, within it, there are other karmic retributions, enduring extreme suffering, the torment of pain, unbearable torture, until past lives, whether in human or non-human bodies, the evil and unwholesome deeds they have committed have not been exhausted, not extinguished, not eliminated, not transformed, not partially manifested, not fully manifested. During this time, their lifespan has not ended, and they cannot seek death. English version: Furthermore, monks, all beings in the Hell of Reviving, when they are born, exist, and dwell, their fingers grow pure iron knives and half-iron knives, extremely long and sharp. They look at each other, their minds become confused, and after becoming confused, they each tear, split, cut, break, and sever each other to death. A cold wind blows, and in a short time, they are revived. Monks, like this, it is only a brief description, hence it is called 'Reviving.' Monks, there are other karmic retributions, and within it, they endure extreme suffering. Because the suffering has not ended, they cannot seek death. Until the past, whether in human or non-human bodies, the evil and unwholesome deeds they have committed have not been exhausted, not extinguished, not eliminated, not departed. Like this, everything is endured in sequence. English version: Furthermore, monks, all beings in the Hell of Reviving, after their suffering has ended after countless times, they emerge from this hell and run around, seeking other houses and dwellings, seeking places of refuge and protection. While seeking like this, because of their karmic sins, they enter the small Hell of Black Cloud Sand, which is five hundred yojanas in length and width. After entering the hell, large black clouds descend from the sky, raining down flying sand. This flying sand is burning, extremely fierce and hot, falling on the bodies of the hell beings, burning the skin, burning the flesh, burning the tendons, burning the bones, burning the marrow, emitting huge flames and smoke, piercing and burning, enduring extreme suffering. Because their suffering has not ended, they cannot seek death. Until the past, in human or non-human bodies, the evil and unwholesome deeds they have committed have not been extinguished, not eliminated, not transformed, not changed, not departed, not lost, they endure them in sequence, for countless times. English version: Monks, after these beings have suffered like this for countless times, they emerge from the Hell of Black Cloud Sand and run around again, seeking houses, dwellings, seeking refuge, protection, and places of reliance. While seeking like this, they enter the small Hell of Hot Excrement Mud, which is also five hundred yojanas wide. After the sinners enter, their throats and below are in the excrement mud. The excrement is boiling hot, with smoke and flames rising together, burning the sinners' hands, feet, ears, noses, heads, eyes, and bodies, all at once.

。乃至往昔若人非人，所起所造惡不善業，未盡未滅、未除未轉、不離不失，次第而受。

「複次，諸比丘！于糞屎小地獄中，有諸鐵蟲，名為鍼口，在糞泥中，鉆諸眾生，一切身份，悉令穿破。先鉆其皮，既破皮已，次鉆其肉，既破肉已，次鉆其筋，既破筋已，次鉆其骨，既破骨已住于髓中，食諸眾生一切精髓，令其遍身受嚴劇苦。然彼壽命，亦未終畢，乃至是人惡不善業，未滅未盡，如是次第具足受之。

「諸比丘！彼地獄中諸眾生等，于無量時受苦痛已，從糞屎泥小地獄出，又復奔走，求室求宅、求護求洲、求歸依處。爾時，即入五叉小地獄中，其獄亦廣五百由旬。彼諸罪人入此獄已，時守獄卒執取罪人，高舉𢷏之，置於熾燃熱鐵地上，煙焰洞起，罪人在中，悶絕仰臥。獄卒乃以兩熱鐵釘，釘其二腳，熱焰熾燃；又以二釘，釘其兩手，焰亦熾燃；于臍輪中，下一鐵釘，焰轉猛熾。獄卒於是，復以五叉，磔其五體，極受苦毒。乃至彼處，壽命未終，惡業未盡，往昔所造人非人身一切惡業，於此獄中，次第而受。

「諸比丘！彼諸眾生，受此苦痛，經無量時，從於五叉小地獄出，還復馳走，求救求室、求洲求依、求覆求護，即更來詣飢餓地獄，其獄亦廣五百由旬。罪人入已，時守獄卒，遙見彼人從外而來，即前問言：『汝等今者來至此中，有何所欲？』彼諸眾生，皆共答言：『仁者！我等飢餓！』時，守獄卒即執罪人，𢷏置熾燃熱鐵地上——爾時罪人，悶絕仰臥——便以鐵鉗，坼開其口，取熱鐵丸，擲置口中，彼人唇口，應時燒燃；既燒唇已，即燒其舌；既燒舌已，即燒其腭；既燒腭已，即燒其咽；既燒咽已，即燒其心；既燒心已，即燒其胸；既燒胸已，即燒其腸；既燒腸已，即燒其胃；既燒胃已，經過小腸，從下部出。其丸猛熱，尚赤如初。彼諸眾生，當於是時，極受苦毒，命亦未終。略說乃至，若人非人先世所作，如是次第，此地獄中，種種具受。

「諸比丘！彼諸眾生，于無量時，受是苦已，從此飢餓小地獄出，復更馳走，略說如前，求守護處。然後來詣燋渴地獄，其獄亦廣五百由旬。入此獄已，時守獄卒，遙見彼人從外而來，即前問言：『汝等今者何所求須？』罪人答言：『仁者！我今甚渴。』時，守獄卒即捉罪人，𢷏置熾燃熱鐵地上，在猛焰中，仰臥悶絕，便取鐵鉗磔開其口，融赤銅汁，灌其口中。彼諸眾生，唇口應時悉皆燋爛。唇口爛已，次燒其舌，如是燒腭燒喉、燒心燒胸、燒腸燒胃，直過小腸，從下部出。彼諸眾生，各於是時，受極重苦、受極重痛，其苦特異，難可思議，然彼壽命，未終未盡。略說如前，乃至若人非人所造惡業，未滅未離，如是次第，具足受之。

起世經卷第三

地獄品第四之二

「複次，諸比丘！彼地獄中諸眾生等，經無量時受極苦已，然後從此五百由旬燋渴獄出，奔走如前，略說乃至，求救護處。即復往詣膿血地獄，其地獄亦廣五百由旬，膿血遍滿，深至咽喉，悉皆熱沸。地獄眾生入其中已，東西南北，交橫馳走。彼諸眾生，如是走時，燒手燒足、燒耳燒鼻；手足耳鼻，既被燒已，一切支節，皆亦燒燃；其身支節，被燒燃時，諸罪人等，受大苦惱，嚴酷重切，不可思議

現代漢語譯本：乃至過去，無論是人還是非人，所產生和造作的惡業，如果還沒有完全結束、消滅、去除、轉變，沒有脫離和失去，都會依次承受相應的果報。 現代漢語譯本：『再者，各位比丘！在糞屎小地獄中，有許多鐵蟲，名叫鍼口，它們在糞泥中鉆咬眾生，使他們全身都被穿破。先鉆破面板，面板破了之後，接著鉆破肌肉，肌肉破了之後，接著鉆破筋，筋破了之後，接著鉆破骨頭，骨頭破了之後就停留在骨髓中，吞食眾生的一切精髓，使他們全身都遭受極其劇烈的痛苦。然而他們的壽命，也還沒有結束，直到這個人所造的惡業沒有消滅和結束，就這樣依次完全承受這些痛苦。 現代漢語譯本：『各位比丘！那些地獄中的眾生，在無量的時間裡受盡痛苦之後，從糞屎泥小地獄出來，又開始奔走，尋求房屋、住所、庇護、洲渚、歸依之處。這時，他們就進入五叉小地獄中，這個地獄也廣闊達五百由旬。那些罪人進入這個地獄后，獄卒抓住他們，高高舉起，扔到熾熱的鐵地上，煙焰騰起，罪人在其中，昏厥仰臥。獄卒就用兩根熾熱的鐵釘，釘住他們的兩腳，火焰熊熊燃燒；又用兩根鐵釘，釘住他們的兩手，火焰也熊熊燃燒；在肚臍處，釘下一根鐵釘，火焰更加猛烈。獄卒於是又用五叉，將他們的五體分開，使他們遭受極大的痛苦。直到他們在那裡的壽命沒有結束，惡業沒有消盡，過去所造的人或非人的一切惡業，都會在這個地獄中，依次承受。 現代漢語譯本：『各位比丘！那些眾生，受了這樣的痛苦，經過無量的時間，從五叉小地獄出來，又開始奔走，尋求救助、房屋、洲渚、依靠、庇護。然後他們來到飢餓地獄，這個地獄也廣闊達五百由旬。罪人進入后，獄卒遠遠看見他們從外面來，就上前問道：『你們現在來到這裡，有什麼要求？』那些眾生都回答說：『仁者！我們飢餓！』這時，獄卒就抓住罪人，扔到熾熱的鐵地上——這時罪人昏厥仰臥——然後用鐵鉗，撬開他們的嘴，取出熾熱的鐵丸，扔到他們的口中，他們的嘴唇和口腔，立刻被燒燃；燒了嘴唇之後，就燒他們的舌頭；燒了舌頭之後，就燒他們的上顎；燒了上顎之後，就燒他們的咽喉；燒了咽喉之後，就燒他們的心臟；燒了心臟之後，就燒他們的胸膛；燒了胸膛之後，就燒他們的腸子；燒了腸子之後，就燒他們的胃；燒了胃之後，經過小腸，從下部出來。鐵丸仍然猛烈熾熱，像剛開始一樣。那些眾生，在這個時候，遭受極大的痛苦，生命也沒有結束。簡而言之，無論是人還是非人，前世所造的惡業，都會在這個地獄中，依次承受各種各樣的痛苦。 現代漢語譯本：『各位比丘！那些眾生，在無量的時間裡，受盡這些痛苦之後，從這個飢餓小地獄出來，又開始奔走，簡而言之，就像前面所說的那樣，尋求庇護之處。然後他們來到焦渴地獄，這個地獄也廣闊達五百由旬。進入這個地獄后，獄卒遠遠看見他們從外面來，就上前問道：『你們現在有什麼需要？』罪人回答說：『仁者！我們現在非常口渴。』這時，獄卒就抓住罪人，扔到熾熱的鐵地上，在猛烈的火焰中，仰臥昏厥，然後用鐵鉗撬開他們的嘴，灌入熔化的赤銅汁。那些眾生的嘴唇和口腔，立刻都被燒焦爛。嘴唇和口腔爛了之後，接著燒他們的舌頭，就這樣燒上顎、燒喉嚨、燒心臟、燒胸膛、燒腸子、燒胃，直接經過小腸，從下部出來。那些眾生，在那個時候，各自遭受極重的痛苦，這種痛苦非常特殊，難以想像，然而他們的壽命，還沒有結束。簡而言之，就像前面所說的那樣，直到無論是人還是非人所造的惡業，沒有消滅和脫離，都會這樣依次完全承受。 現代漢語譯本：『再者，各位比丘！那些地獄中的眾生，經過無量的時間，受盡極大的痛苦之後，然後從這個五百由旬的焦渴地獄出來，奔走就像前面所說的那樣，簡而言之，直到尋求救護之處。他們就又來到膿血地獄，這個地獄也廣闊達五百由旬，膿血遍佈，深及咽喉，全部都在沸騰。地獄眾生進入其中后，東西南北，交錯奔走。那些眾生，在這樣奔走的時候，燒手燒腳、燒耳朵燒鼻子；手腳耳朵鼻子，被燒之後，所有的肢體，也都被燒燃；當身體肢體被燒燃時，那些罪人等，遭受巨大的苦惱，嚴酷而沉重，難以想像。

English version: Furthermore, in the past, whether human or non-human, the evil and unwholesome deeds that were generated and committed, if not completely finished, extinguished, removed, transformed, not separated from or lost, will be received in due order. English version: 'Furthermore, O monks! In the small hell of excrement and filth, there are iron worms called needle-mouths, which bore into the beings in the filth, piercing all parts of their bodies. First, they pierce the skin, and once the skin is broken, they then pierce the flesh, and once the flesh is broken, they then pierce the tendons, and once the tendons are broken, they then pierce the bones, and once the bones are broken, they dwell in the marrow, eating all the essence of the beings, causing them to suffer extremely severe pain throughout their bodies. However, their lifespan is not yet over, until the evil and unwholesome deeds of this person are not extinguished and finished, they will thus fully receive these sufferings in due order.' English version: 'O monks! Those beings in that hell, after suffering for immeasurable time, emerge from the small hell of excrement and filth, and then run about, seeking rooms, dwellings, protection, islands, and places of refuge. At that time, they enter the small hell of five forks, which is also five hundred yojanas wide. After those sinners enter this hell, the hell guards seize them, lift them high, and throw them onto the burning hot iron ground, where smoke and flames rise up, and the sinners lie there unconscious. The hell guards then use two hot iron nails to nail their two feet, and the flames burn fiercely; they also use two nails to nail their two hands, and the flames also burn fiercely; in the navel, they drive in an iron nail, and the flames become even more intense. The hell guards then use five forks to tear apart their five limbs, causing them to suffer extreme pain. Until their lifespan there is not over, and their evil deeds are not exhausted, all the evil deeds of the past, whether human or non-human, will be received in this hell in due order.' English version: 'O monks! Those beings, having suffered such pain for immeasurable time, emerge from the small hell of five forks, and again run about, seeking help, rooms, islands, refuge, shelter, and protection. Then they come to the hell of hunger, which is also five hundred yojanas wide. After the sinners enter, the hell guards, seeing them coming from afar, approach and ask: 『What do you seek by coming here?』 Those beings all reply: 『O benevolent ones! We are hungry!』 At that time, the hell guards seize the sinners, throw them onto the burning hot iron ground—at which time the sinners lie there unconscious—and then use iron tongs to pry open their mouths, take hot iron balls, and throw them into their mouths. Their lips and mouths are immediately burned; after burning the lips, they then burn their tongues; after burning the tongues, they then burn their palates; after burning the palates, they then burn their throats; after burning the throats, they then burn their hearts; after burning the hearts, they then burn their chests; after burning the chests, they then burn their intestines; after burning the intestines, they then burn their stomachs; after burning the stomachs, they pass through the small intestines and come out from the lower part. The balls are still fiercely hot, as they were at the beginning. At that time, those beings suffer extreme pain, and their lives are not yet over. In short, whether human or non-human, the evil deeds committed in past lives will be received in this hell in various ways in due order.' English version: 'O monks! Those beings, after suffering these pains for immeasurable time, emerge from this small hell of hunger, and again run about, in short, as mentioned before, seeking places of protection. Then they come to the hell of thirst, which is also five hundred yojanas wide. After entering this hell, the hell guards, seeing them coming from afar, approach and ask: 『What do you need now?』 The sinners reply: 『O benevolent ones! We are very thirsty now.』 At that time, the hell guards seize the sinners, throw them onto the burning hot iron ground, and in the fierce flames, they lie there unconscious. Then they use iron tongs to pry open their mouths and pour molten red copper into their mouths. The lips and mouths of those beings are immediately burned and charred. After the lips and mouths are charred, they then burn their tongues, and so on, burning their palates, throats, hearts, chests, intestines, and stomachs, passing directly through the small intestines and coming out from the lower part. At that time, those beings each suffer extremely severe pain, which is very unique and unimaginable, yet their lives are not yet over. In short, as mentioned before, until the evil deeds committed by humans or non-humans are not extinguished and separated, they will thus fully receive them in due order.' English version: 'Furthermore, O monks! Those beings in that hell, after suffering extreme pain for immeasurable time, then emerge from this hell of thirst, which is five hundred yojanas wide, and run about as before, in short, until they seek places of refuge. They then go to the hell of pus and blood, which is also five hundred yojanas wide, filled with pus and blood, reaching up to their throats, all boiling. After the hell beings enter it, they run about in all directions. As those beings run about, their hands and feet are burned, their ears and noses are burned; after their hands, feet, ears, and noses are burned, all their limbs are also burned; when their limbs are burned, those sinners suffer great distress, which is severe, intense, and unimaginable.'

。乃至人非人身所造所作惡不善業，未畢已來，命亦不盡。

「複次，諸比丘！膿血地獄復有諸蟲，名最猛勝，此諸蟲等，為彼地獄受罪眾生，大作惱害。從身外入，先破其皮；既破皮已，次破其肉；既破肉已，次破其筋；既破筋已，次破其骨；既破骨已，拔出其髓，隨而食之。彼諸眾生，當於是時受極重苦。乃至若人非人所造所作惡不善業，未盡未滅，壽命不盡，皆悉具受。

「複次，諸比丘！膿血地獄所有眾生，飢渴逼急，或時以手掬取如是熱沸膿血，置於口中，置口中已，彼人唇口，應時燒燃；燒唇口時，即燒其腭；既燒腭已，即燒其喉；如是燒胸，燒心燒腸燒胃；既燒胃已，直過小腸，從下分出。彼諸眾生，於此地獄，受如是等嚴切重苦，命報未終。乃至未盡人非人身，曾所造作惡不善業，如是次第，具足受之。

「複次，諸比丘！彼地獄中諸眾生等，經無量時受極苦已，然後從此五百由旬膿血獄出，如前馳走，乃至追求救護之處。即復來入一銅釜獄，其獄亦廣五百由旬。罪人入已，獄卒見之，即前捉取，擲置釜內，頭皆向下，腳皆在上。是諸眾生在湯中時，地獄猛火極相煎迫。逐沸上時，亦煎亦煮；逐沸下時，亦煎亦煮；在中間時，亦煎亦煮；交橫往來，隨轉動時，亦煎亦煮；湯沫覆時，亦煎亦煮；若見不見，一切時煮。譬如世間或煮小豆大豆豌豆，置之釜內，著水令滿，下燃大火，於是涌沸，湯豆和合。浮向上時，亦煎亦煮；沈向下時，亦煎亦煮；住于中時，亦煎亦煮；交橫動時，亦煎亦煮；為沫覆時，亦煎亦煮；若見不見，一切時煮。諸比丘！如是如是，一銅釜獄，其中守卒，取彼罪人，以頭向下，以腳向上，擲置銅釜。在釜中時，地獄猛火之所煎逼，熱沸既盛，罪人逐沸或上或下，隨煮隨煎，略說乃至若見不見，一切時煮，亦復如是。彼諸眾生，於此獄中，受嚴劇苦。乃至往昔人非人身所作惡業，如是次第，於此地獄，具足而受。

「諸比丘！彼地獄中諸眾生等，經無量時受此苦已，從一銅釜五百由旬小地獄出，奔走如前，乃至欲求救護之處。爾時，即入眾多銅釜小地獄中，其獄亦廣五百由旬。罪人入已，時守獄者即來執之，捉取罪人，以腳向上，以頭向下，擲銅釜中，地獄猛火，熾燃煎逼，湯沸上時，亦煎亦煮；湯沸下時，亦煎亦煮；在中間時，亦煎亦煮；縱橫掩覆，若見不見，一切煎煮。譬如煮豆，以火煎逼，涌沸上時，亦煎亦煮，略說乃至，若見不見，一切煎煮。諸比丘！如是如是，此多銅釜五百由旬小地獄中，諸眾生等，為守獄卒，捉其兩腳，到豎其身，以頭向下，擲銅釜內。彼人於時被地獄火之所煎逼，或上或下，縱橫轉動，略說乃至若見不見，一切煎煮，亦復如是。諸比丘！此多銅釜五百由旬小地獄中，諸眾生等，又為獄卒，以其鐵爪，漉取罪人，從釜至釜，次第煮之。從此釜出，詣余釜時，膿血皮肉，縱橫流散，於是皆盡，唯余骸骨。罪人爾時，受極重苦，仍未命終。乃至若人非人一切身中所作惡業，不盡不滅，於此獄中，一切悉受。

「諸比丘！彼地獄中諸眾生等，經無量時受此苦已，從多銅釜五百由旬小地獄出，馳走如前，乃至欲求救護之處。爾時，即入鐵硙地獄，其獄亦廣五百由旬。既入中已，時守獄卒即前捉取受罪眾生，仰𢷏置於鐵砧之上，熾燃猛焰，一時洞燃，於是罪人，悶絕仰臥

現代漢語譯本：乃至人或非人所造作的惡業，在沒有完全結束之前，他們的生命也不會終結。 現代漢語譯本：『再者，各位比丘！膿血地獄裡還有一種蟲子，名叫最猛勝，這些蟲子會給地獄裡受罪的眾生帶來巨大的痛苦。它們從身體外部鉆入，先咬破面板；面板破了之後，接著咬破肌肉；肌肉破了之後，接著咬破筋；筋破了之後，接著咬破骨頭；骨頭破了之後，就拔出骨髓，然後吃掉。那些眾生，在那個時候會遭受極重的痛苦。乃至如果人或非人所造作的惡業沒有結束，沒有消滅，壽命沒有終結，他們都會完全承受這些痛苦。 現代漢語譯本：『再者，各位比丘！膿血地獄裡的所有眾生，飢渴難耐，有時會用手捧起那些滾燙的膿血，放到嘴裡，放到嘴裡之後，他們的嘴唇和口腔，立刻就會被燒燃；燒燃嘴唇和口腔的時候，就會燒到上顎；上顎燒了之後，就會燒到喉嚨；這樣燒到胸部，燒到心臟，燒到腸子，燒到胃；胃燒了之後，直接穿過小腸，從下身排出。那些眾生，在這個地獄裡，會遭受這樣嚴厲的痛苦，直到生命結束。乃至沒有結束人或非人身體所造作的惡業，他們都會按照這樣的順序，完全承受這些痛苦。 現代漢語譯本：『再者，各位比丘！那個地獄裡的眾生，經過無數的時間遭受極大的痛苦之後，然後從這個五百由旬的膿血地獄出來，像之前一樣奔跑，乃至尋找可以救護的地方。然後又進入一個銅釜地獄，那個地獄也寬廣五百由旬。罪人進入之後，獄卒看到他們，就上前抓住，把他們扔進銅釜里，頭朝下，腳朝上。這些眾生在湯里的時候，地獄的猛火極度煎熬他們。隨著沸騰的湯向上時，也被煎煮；隨著沸騰的湯向下時，也被煎煮；在中間的時候，也被煎煮；橫向移動的時候，也被煎煮；被湯沫覆蓋的時候，也被煎煮；無論看得見還是看不見，所有時間都在煎煮。就像世間煮小豆、大豆、豌豆一樣，把它們放在鍋里，加滿水，下面點燃大火，於是沸騰起來，湯和豆子混合在一起。浮到上面的時候，也被煎煮；沉到下面的時候，也被煎煮；停在中間的時候，也被煎煮；橫向移動的時候，也被煎煮；被湯沫覆蓋的時候，也被煎煮；無論看得見還是看不見，所有時間都在煎煮。各位比丘！就像這樣，一個銅釜地獄裡，看守的獄卒，抓住那些罪人，把他們頭朝下，腳朝上，扔進銅釜里。在銅釜里的時候，被地獄的猛火煎熬，滾燙的湯沸騰，罪人隨著沸騰的湯或上或下，隨著煮隨著煎，簡單來說，無論看得見還是看不見，所有時間都在煎煮，也是這樣。那些眾生，在這個地獄裡，遭受嚴厲的痛苦。乃至過去人或非人身體所造作的惡業，都會按照這樣的順序，在這個地獄裡，完全承受。 現代漢語譯本：『各位比丘！那個地獄裡的眾生，經過無數的時間遭受這種痛苦之後，從一個銅釜五百由旬的小地獄出來，像之前一樣奔跑，乃至想要尋求救護的地方。這時，他們就進入許多銅釜的小地獄中，那個地獄也寬廣五百由旬。罪人進入之後，看守地獄的人就來抓住他們，抓住罪人，把他們腳朝上，頭朝下，扔進銅釜里，地獄的猛火，熾熱地煎熬他們，湯沸騰向上時，也被煎煮；湯沸騰向下時，也被煎煮；在中間的時候，也被煎煮；縱橫覆蓋，無論看得見還是看不見，所有時間都在煎煮。就像煮豆子一樣，用火煎熬，沸騰向上時，也被煎煮，簡單來說，無論看得見還是看不見，所有時間都在煎煮。各位比丘！就像這樣，在這個許多銅釜五百由旬的小地獄裡，那些眾生，被看守地獄的獄卒，抓住他們的雙腳，倒豎他們的身體，頭朝下，扔進銅釜里。那些人當時被地獄的火煎熬，或上或下，縱橫轉動，簡單來說，無論看得見還是看不見，所有時間都在煎煮，也是這樣。各位比丘！在這個許多銅釜五百由旬的小地獄裡，那些眾生，又被獄卒用鐵爪，撈取罪人，從一個銅釜到另一個銅釜，依次煮他們。從這個銅釜出來，到另一個銅釜的時候，膿血皮肉，縱橫流散，於是都消失了，只剩下骸骨。罪人當時，遭受極重的痛苦，仍然沒有死去。乃至如果人或非人一切身體所造作的惡業，沒有結束，沒有消滅，在這個地獄裡，都會完全承受。 現代漢語譯本：『各位比丘！那個地獄裡的眾生，經過無數的時間遭受這種痛苦之後，從許多銅釜五百由旬的小地獄出來，像之前一樣奔跑，乃至想要尋求救護的地方。這時，他們就進入鐵磨地獄，那個地獄也寬廣五百由旬。進入之後，看守地獄的獄卒就上前抓住受罪的眾生，仰面放在鐵砧之上，熾熱的火焰，同時燃燒，於是罪人，昏迷仰臥。

English version: Even the evil and unwholesome karma created by humans or non-humans, their lives will not end until it is completely exhausted. English version: 'Furthermore, O monks! In the pus and blood hell, there are also insects called the most fierce, and these insects cause great suffering to the sentient beings suffering in that hell. They enter from outside the body, first breaking the skin; once the skin is broken, they then break the flesh; once the flesh is broken, they then break the tendons; once the tendons are broken, they then break the bones; once the bones are broken, they extract the marrow and eat it. Those beings, at that time, endure extremely heavy suffering. Even if the evil and unwholesome karma created by humans or non-humans is not exhausted, not extinguished, and their lifespan is not over, they will fully endure these sufferings.' English version: 'Furthermore, O monks! All the beings in the pus and blood hell, driven by hunger and thirst, sometimes scoop up the hot, boiling pus and blood with their hands and put it in their mouths. Once in their mouths, their lips and mouths are immediately burned; when their lips and mouths are burned, their palates are burned; once their palates are burned, their throats are burned; thus, their chests, hearts, intestines, and stomachs are burned; once their stomachs are burned, it passes directly through the small intestine and comes out from the lower part of the body. Those beings, in this hell, endure such severe suffering until their lives end. Even if the evil karma created by humans or non-humans is not exhausted, they will fully endure these sufferings in this order.' English version: 'Furthermore, O monks! The beings in that hell, after enduring immense suffering for countless eons, then emerge from this five-hundred-yojana pus and blood hell, running as before, even seeking a place of refuge. Then they enter a copper cauldron hell, which is also five hundred yojanas wide. Once the sinners enter, the hell guards see them, seize them, and throw them into the cauldron, head down and feet up. When these beings are in the boiling liquid, the fierce fires of hell torment them intensely. As the boiling liquid rises, they are boiled and cooked; as the boiling liquid falls, they are boiled and cooked; when they are in the middle, they are boiled and cooked; as they move sideways, they are boiled and cooked; when they are covered by the foam, they are boiled and cooked; whether seen or unseen, they are boiled at all times. It is like in the world when small beans, large beans, or peas are cooked, placed in a pot, filled with water, and a large fire is lit underneath, causing it to boil, with the liquid and beans mixing together. When they float to the top, they are boiled and cooked; when they sink to the bottom, they are boiled and cooked; when they stay in the middle, they are boiled and cooked; when they move sideways, they are boiled and cooked; when they are covered by the foam, they are boiled and cooked; whether seen or unseen, they are boiled at all times. O monks! Just like that, in a copper cauldron hell, the hell guards seize those sinners, throw them into the copper cauldron head down and feet up. When they are in the cauldron, they are tormented by the fierce fires of hell, the boiling liquid is intense, and the sinners rise and fall with the boiling liquid, being boiled and cooked. In short, whether seen or unseen, they are boiled at all times, just like that. Those beings, in this hell, endure severe suffering. Even the evil karma created by humans or non-humans in the past, they will fully endure in this hell in this order.' English version: 'O monks! The beings in that hell, after enduring this suffering for countless eons, emerge from one copper cauldron, a small hell of five hundred yojanas, running as before, even seeking a place of refuge. At that time, they enter many small copper cauldron hells, which are also five hundred yojanas wide. Once the sinners enter, the hell guards come and seize them, grabbing the sinners, feet up and head down, and throwing them into the copper cauldrons. The fierce fires of hell blaze and torment them, and when the boiling liquid rises, they are boiled and cooked; when the boiling liquid falls, they are boiled and cooked; when they are in the middle, they are boiled and cooked; they are covered from all sides, and whether seen or unseen, they are boiled at all times. It is like cooking beans, tormented by fire, when they rise with the boiling liquid, they are boiled and cooked. In short, whether seen or unseen, they are boiled at all times. O monks! Just like that, in this small hell of many copper cauldrons, five hundred yojanas wide, those beings are seized by the hell guards, who grab their feet, turn their bodies upside down, head down, and throw them into the copper cauldrons. At that time, those people are tormented by the fires of hell, rising and falling, moving sideways. In short, whether seen or unseen, they are boiled at all times, just like that. O monks! In this small hell of many copper cauldrons, five hundred yojanas wide, those beings are also seized by the hell guards, who use iron claws to scoop up the sinners, and cook them one after another from one cauldron to another. When they come out of one cauldron and go to another, the pus, blood, skin, and flesh scatter in all directions, and then all disappear, leaving only bones. At that time, the sinners endure extremely heavy suffering, but still do not die. Even if the evil karma created by humans or non-humans in all their bodies is not exhausted, not extinguished, they will fully endure it in this hell.' English version: 'O monks! The beings in that hell, after enduring this suffering for countless eons, emerge from the small hell of many copper cauldrons, five hundred yojanas wide, running as before, even seeking a place of refuge. At that time, they enter the iron mill hell, which is also five hundred yojanas wide. Once they enter, the hell guards seize the suffering beings, place them face up on an iron anvil, and the blazing flames ignite at once, and then the sinners faint and lie face up.'

。時，守獄卒更取大石，從上壓之；壓已復壓，因更研之；研已復研，遂成碎末；成碎末已，又更重末，末已復末，轉成細末；取其細末，又更研之，研已復研，於是乃成末中之末，最微細末。當於爾時，罪人身體，膏血腦髓，一邊橫流，微細骨末，猶尚存在，而於其間，命報未終，一切時中，受極重苦。乃至人非人身，所作惡業，未失未滅，如是次第具足受之。

「諸比丘！彼地獄中諸眾生等，經無量時受此苦已，乃從鐵硙五百由旬小地獄出，馳走如前，欲求室宅，欲求歸依覆護之處。爾時，即入函量地獄，其獄亦廣五百由旬。既入中已，時守獄卒執取罪人，付以鐵函，令其量火，其函猛熱，光焰熾燃，地獄罪人，量彼火時，燒手燒腳、燒耳燒鼻、燒諸支節，乃至遍燒一切身份。于被燒時，此諸罪人，受極重苦、受重痛苦，然其壽命，未得終盡。乃至往昔若人非人一切身中，有所造作惡不善業，不滅不沒、不離不失，如是次第，具足受之。

「諸比丘！彼地獄中所有眾生，經無量時受此苦已，得從函量五百由旬小地獄出，馳走如前，求室求覆、求救求洲、求歸依處。爾時，即入雞小地獄，其獄亦廣五百由旬。彼地獄中，純生諸雞，遍滿彼獄，其雞身份，乃至膝脛，一切猛熱，光焰熾燃。是諸眾生，處在其中，東西馳走，足蹈熱焰，四向顧望，無處可依，大火熾燃，燒手燒腳、燒耳燒鼻，如是次第，燒諸支節，大小身份，一時洞燃。罪人爾時，受極重苦，痛切荼毒，然于其處，命報未終。乃至人非人身所造惡業，未滅未盡，如是次第，一切具受。

「諸比丘！彼地獄中諸眾生等，經無量時受此苦已，得從如是雞地獄出，馳走如前，乃至欲求救護之處。爾時，即入灰河地獄，其獄亦廣五百由旬。諸比丘！時彼灰河，流注漂疾，波浪騰涌，其聲吼震，灰水沸溢，彌盈兩岸。罪人入已，隨流出沒，灰河之底，悉是鐵刺，其鋒纖利，皆若新磨。于河兩岸，復有刀林，森竦稠密，極可怖畏。刀林之中，復有諸狗，其形煙黑，皮毛垢污，又甚可畏。岸上覆有眾多獄卒，守彼地獄。又其兩岸，別生無量奢摩羅樹，其樹多刺，並皆纖長，其鋒若磨。爾時，地獄諸眾生等，既入河中，欲趣彼岸。當於是時，便為大波之所淪沒，遂至河底，即為河中所有鐵刺，仰刺其身，舉體周遍，不得移動，罪人在中，受大重苦、受嚴毒苦；受之既久，方得浮出，從沸灰河，渡至彼岸。既上岸已，復入刀林，其林甚闊，枝莖稠密，經歷林間，㒻突利刀，處處經過，去去不已，割手割腳、割耳割鼻、割支割節，遍割身體，無處不破。爾時，彼人受荼毒苦、受極重苦，乃至未盡人非人身往昔所作一切惡業，命亦未終，於此林中，皆悉受之。

「複次，諸比丘！灰河兩岸，諸守獄者，見彼罪人，即前問言：『汝等今者欲得何物？』時，彼罪人，同聲答言：『我等甚饑！我等甚饑！』時，守獄者即捉罪人，𢷏置地上，其地猛熱，光焰熾燃，罪人在中，悶絕仰臥。又以鐵鉗，開張其口，持熱鐵丸，置其口內，應時燒爍，彼諸眾生，唇口燋破，略說乃至從咽喉下，逕至小腸，直過無礙。彼人爾時，受嚴切苦、受極重苦，命亦未終。乃至未盡往昔所作人非人身惡不善業，即於此中，具足皆受

現代漢語譯本：這時，獄卒會取來大石頭，從上面壓住罪人；壓過之後又繼續壓，然後更加研磨；研磨之後又繼續研磨，於是就成了碎末；成了碎末之後，又繼續重壓成末，末了又繼續研磨，轉變成細末；取來這些細末，又繼續研磨，研磨之後又繼續研磨，於是就成了末中的末，最微細的末。當這個時候，罪人的身體，膏血腦髓，一邊橫流，微細的骨末，仍然存在，而在這期間，壽命還沒有結束，一直都在承受極重的痛苦。乃至人或非人身所造作的惡業，沒有消失沒有滅盡，就這樣依次全部承受。 現代漢語譯本：『各位比丘！那些地獄中的眾生，經過無數的時間承受這種痛苦之後，才從鐵磨五百由旬的小地獄出來，像之前一樣奔跑，想要尋找住所，想要尋找可以依靠和庇護的地方。這時，他們就進入了函量地獄，這個地獄也廣闊五百由旬。進入其中后，獄卒抓住罪人，交給他們鐵函，讓他們用鐵函來量火，鐵函非常熾熱，光焰燃燒，地獄罪人在量火的時候，燒傷了手腳、燒傷了耳朵鼻子、燒傷了各個肢體，乃至燒遍全身。在被燒的時候，這些罪人，承受著極重的痛苦、承受著劇烈的痛苦，然而他們的壽命，還沒有結束。乃至過去如果有人或非人在一切身中所造作的惡不善業，沒有滅盡沒有消失、沒有離開沒有失去，就這樣依次全部承受。 現代漢語譯本：『各位比丘！那些地獄中的眾生，經過無數的時間承受這種痛苦之後，才從函量五百由旬的小地獄出來，像之前一樣奔跑，尋找住所、尋找庇護、尋找救助、尋找依靠、尋找歸依之處。這時，他們就進入了雞小地獄，這個地獄也廣闊五百由旬。這個地獄中，純粹生長著各種雞，遍佈整個地獄，這些雞的身體，乃至膝蓋和小腿，都非常熾熱，光焰燃燒。這些眾生，處在其中，東西奔跑，腳踩在熱焰上，四處張望，沒有可以依靠的地方，大火燃燒，燒傷了手腳、燒傷了耳朵鼻子，就這樣依次燒傷各個肢體，大小身體，一時之間全部燃燒。罪人這時，承受著極重的痛苦，痛徹心扉，然而在這裡，壽命還沒有結束。乃至人或非人身所造作的惡業，沒有滅盡，就這樣依次全部承受。 現代漢語譯本：『各位比丘！那些地獄中的眾生，經過無數的時間承受這種痛苦之後，才從這樣的雞地獄出來，像之前一樣奔跑，乃至想要尋找救護的地方。這時，他們就進入了灰河地獄，這個地獄也廣闊五百由旬。各位比丘！這時，那條灰河，流動湍急，波浪翻騰，聲音震耳欲聾，灰水沸騰溢出，瀰漫兩岸。罪人進入之後，隨著水流沉浮，灰河的底部，全是鐵刺，它們的尖端鋒利，都像新磨過的一樣。在河的兩岸，還有刀林，高聳密集，非常可怕。刀林之中，還有各種狗，它們的形狀是煙黑色的，皮毛污垢，也非常可怕。岸上還有許多獄卒，看守著這個地獄。另外，兩岸還生長著無數的奢摩羅樹，這些樹有很多刺，而且都很細長，它們的尖端像磨過的一樣。這時，地獄中的眾生，進入河中，想要到達彼岸。當這個時候，就被水流淹沒，於是到了河底，就被河中所有的鐵刺，向上刺穿身體，全身都被刺穿，不能移動，罪人在其中，承受著巨大的痛苦、承受著嚴酷的痛苦；承受了很久之後，才得以浮出水面，從沸騰的灰河，渡到彼岸。上了岸之後，又進入刀林，刀林非常寬闊，枝幹密集，在林間穿行，鋒利的刀刃，到處經過，不停地割傷手腳、割傷耳朵鼻子、割傷肢體關節，遍割身體，沒有一處不破。這時，那個人承受著劇烈的痛苦、承受著極重的痛苦，乃至沒有承受完人或非人身過去所造作的一切惡業，壽命也沒有結束，就在這片樹林中，全部承受。 現代漢語譯本：『再次，各位比丘！灰河兩岸，那些看守地獄的人，看到那些罪人，就上前問道：『你們現在想要得到什麼？』這時，那些罪人，異口同聲地回答說：『我們非常飢餓！我們非常飢餓！』這時，看守地獄的人就抓住罪人，扔在地上，地面非常熾熱，光焰燃燒，罪人在其中，昏厥仰臥。又用鐵鉗，張開他們的嘴，把熱鐵丸，放進他們的口中，立刻燒灼，那些眾生的嘴唇焦爛破裂，簡單地說，乃至從咽喉向下，直接到小腸，暢通無阻。那個人這時，承受著嚴酷的痛苦、承受著極重的痛苦，壽命也沒有結束。乃至沒有承受完過去所造作的人或非人身的惡不善業，就在這裡，全部承受。

English version: Then, the prison guards would take large stones and press them down on the sinners; after pressing, they would press again, and then grind them even more; after grinding, they would grind again, and thus they would become crushed into powder; after becoming powder, they would press them into powder again, and after powdering, they would grind them again, turning them into fine powder; taking this fine powder, they would grind it again, and after grinding, they would grind again, and thus it would become the finest of powders, the most minute powder. At that time, the sinners' bodies, their fat, blood, and marrow, would flow out on one side, and the minute bone powder would still remain, and during this time, their lifespan would not yet be over, and they would continue to endure extreme suffering. Even the evil deeds committed in human or non-human bodies, not having disappeared or been extinguished, would be fully endured in this way. English version: 'Monks! Those beings in that hell, after enduring this suffering for countless eons, would then emerge from the five-hundred-yojana small hell of the iron mill, and run as before, seeking a dwelling, seeking a place of refuge and protection. At that time, they would enter the hell of the measuring box, which was also five hundred yojanas wide. After entering, the prison guards would seize the sinners, give them iron boxes, and make them measure fire with the boxes. The boxes were extremely hot, with flames blazing, and when the hell sinners measured the fire, they would burn their hands and feet, burn their ears and noses, burn all their limbs, and even burn their entire bodies. While being burned, these sinners would endure extreme suffering, severe pain, yet their lifespans would not yet be over. Even the evil and unwholesome deeds that people or non-humans had committed in all their past lives, not having been extinguished, not having disappeared, not having left, not having been lost, would be fully endured in this way. English version: 'Monks! Those beings in that hell, after enduring this suffering for countless eons, would then emerge from the five-hundred-yojana small hell of the measuring box, and run as before, seeking a dwelling, seeking protection, seeking help, seeking a refuge, seeking a place of reliance. At that time, they would enter the chicken small hell, which was also five hundred yojanas wide. In that hell, only chickens grew, filling the entire hell, and the bodies of these chickens, even their knees and shins, were extremely hot, with flames blazing. These beings, being in that place, would run east and west, stepping on the hot flames, looking around in all directions, with no place to rely on, and the great fire would burn, burning their hands and feet, burning their ears and noses, and in this way, it would burn all their limbs, and their entire bodies, large and small, would be set ablaze at once. At that time, the sinners would endure extreme suffering, piercing pain, yet in that place, their lifespans would not yet be over. Even the evil deeds committed in human or non-human bodies, not having been extinguished, would be fully endured in this way. English version: 'Monks! Those beings in that hell, after enduring this suffering for countless eons, would then emerge from such a chicken hell, and run as before, even seeking a place of protection. At that time, they would enter the ash river hell, which was also five hundred yojanas wide. Monks! At that time, that ash river would flow rapidly, with waves surging, its sound roaring, and the ash water boiling and overflowing, filling both banks. After the sinners entered, they would rise and fall with the current, and the bottom of the ash river was full of iron thorns, their tips sharp, all like newly sharpened ones. On both banks of the river, there was also a forest of knives, towering and dense, extremely terrifying. Within the forest of knives, there were also various dogs, their shapes smoky black, their fur dirty, and they were also very terrifying. On the banks, there were also many prison guards, watching over that hell. Also, on both banks, countless Shalmali trees grew, these trees had many thorns, and they were all thin and long, their tips like sharpened ones. At that time, the beings in hell, after entering the river, would want to reach the other shore. At that time, they would be submerged by the current, and thus reach the bottom of the river, and then be pierced by all the iron thorns in the river, their entire bodies pierced, unable to move, and the sinners in that place would endure great suffering, severe and poisonous suffering; after enduring it for a long time, they would then be able to float to the surface, and from the boiling ash river, cross to the other shore. After reaching the shore, they would enter the forest of knives, which was very wide, with dense branches and stems, and while passing through the forest, sharp knives would pass everywhere, continuously cutting their hands and feet, cutting their ears and noses, cutting their limbs and joints, cutting their entire bodies, with no place unbroken. At that time, that person would endure severe suffering, extreme suffering, and even if they had not finished enduring all the evil deeds committed in their past human or non-human lives, their lifespans would not yet be over, and they would endure all of it in this forest. English version: 'Furthermore, monks! On both banks of the ash river, those who guard the hell, seeing those sinners, would go forward and ask: 'What do you want now?' At that time, those sinners, in unison, would answer: 'We are very hungry! We are very hungry!' At that time, the guards of the hell would seize the sinners, throw them on the ground, the ground was extremely hot, with flames blazing, and the sinners in that place would faint and lie on their backs. Then, using iron tongs, they would open their mouths, and place hot iron balls into their mouths, and immediately they would burn, and the lips of those beings would be charred and broken, and to put it simply, from their throats down to their small intestines, it would pass through without obstruction. At that time, that person would endure severe suffering, extreme suffering, and their lifespans would not yet be over. Even if they had not finished enduring the evil and unwholesome deeds committed in their past human or non-human lives, they would fully endure them in this place.

「複次，諸比丘！又此灰河兩岸之上，所有諸狗其身煙黑，垢污可畏，睚𥈐嗥吠，出大惡聲，啖彼地獄眾生身份，舉體支節，所有肌肉，段段嚙食，不令遺余。彼人在中，受嚴切苦，乃至受于最極重苦，未得命終。乃至未盡惡不善業，往昔人身及非人身有所作者，一切具受。

「諸比丘！彼地獄中諸眾生等，既為如是熱沸灰河之所逼切，又復困於纖利鐵刺刀刃稠林、諸守獄者、煙黑垢污惡狗之類，種種厄急，無處隱藏。乃復走上奢摩羅樹，彼樹枝莖，純是鐵刺，其鋒纖利，皆若新磨，頭悉向下，劖刺其身。欲下樹時，是諸鐵刺，頭則向上。彼諸眾生，在奢摩羅樹上時，復有諸烏，名為鐵㭰，飛來樹上，啄彼罪人。先啄其頭，破陷頂骨，唼食其腦。彼人爾時受極重苦、受痛切苦，不堪忍故，即還墮落沸灰河中。彼人於是，還為波浪之所漂沒，直至河底。至河底已，復為鐵刺之所劖刺。既被刺已，鐵刺遍身，不能復去，還於其中，受極重苦、大猛酷苦，不能堪忍。困苦多時，力極得起，從灰河渡，走趣此岸。到此岸已，得入刀林。入刀林時，復為刀刃，割其身體，割手割腳，乃至遍割一切支節，復于其中，具足受苦，命亦未終。略說乃至，從於往昔人非人身所作惡業，未滅未盡，次第悉受。

「複次，諸比丘！灰河此岸諸守獄者，既見地獄受罪眾生從彼岸來，即前問言：『汝等今者何為遠來？欲得何物？』彼諸眾生，各各答言：『我等渴乏。』時，守獄者即復捉取彼諸眾生，𢷏置熾燃熱鐵地上，推令仰臥。于仰臥時，彼人身上，火焰洞起，便以鐵鉗，開張其口，融赤銅汁，灌其口中。時，彼地獄諸眾生等，既飲銅汁，即燒唇口乃至小腸，直過無礙，從下部出。彼人爾時受極重苦，乃至壽命，未盡未滅，彼於過去人非人身，所作惡業未滅盡者，悉皆受之。

「複次，諸比丘！彼地獄中諸眾生等，受此罪報經無量時，苦惱長遠，乃有風來，名為和合，吹彼地獄諸眾生等，至於岸邊，如是次第，乃得從彼灰河獄出，出已馳走，乃至求于救護之處。爾時，即入斫截地獄，其獄亦廣五百由旬。罪人入已，其守獄者即取罪人，𢷏置熾燃熱鐵地上，乃至推令仰臥于地，執大鐵鈇，熾燃猛熱，炎赫可畏，斫彼地獄受罪眾生，斫手斫腳，並斫手腳，斫耳斫鼻，並斫耳鼻，斫支斫節，並斫支節，如是次第，舉身皆斫。彼諸眾生，當於爾時，受極重苦，命亦未終。乃至未盡惡不善業，人非人身所造作者，如是次第，一切具受。

「複次，諸比丘！彼地獄中諸眾生等，經無量時受此苦已，得從斫截小地獄出，出已馳走，求歸依處，乃至求室求宅、求覆求洲、求救護處。爾時，即入劍葉地獄，其獄亦廣五百由旬。入其中已，惡業果故，忽有風來，吹諸鐵葉，猶如利劍，從空而墮，割截罪人一切身份，所謂截手截腳、並截手腳，截耳截鼻、並截耳鼻，截支截節、並截支節。爾時罪人，受極重苦、受嚴切苦，命亦未終，略說如上。乃至人非人身所作惡業，未滅未盡，於此地獄，一切具受。

「複次，諸比丘！又彼劍葉小地獄中諸眾生等，惡業果故，有鐵㭰烏忽然飛來，在彼眾生兩膊之上，足蹈其膊，翅覆其頭，便以鐵㭰啄彼罪人兩眼之睛，口銜而去。爾時，罪人受極重苦，痛惱嚴切，不可思議，然其壽命，亦未終盡，略說如上。乃至人非人身，所作惡業，如是次第，一切悉受

現代漢語譯本：『再者，諸位比丘！那灰河兩岸，所有的狗都全身煙黑，污穢可怖，怒目而視，狂吠不止，發出巨大的惡聲，啃食地獄眾生的身體，包括四肢和肌肉，一塊塊地撕咬吞食，不留殘餘。那些身處其中的人，遭受著極其嚴酷的痛苦，乃至最極端的痛苦，卻無法死去。他們必須承受所有過去世，無論是人身還是非人身所造作的惡業，直到業報消盡。 現代漢語譯本：『諸位比丘！那些地獄中的眾生，既被滾燙的灰河所煎熬，又被尖利的鐵刺刀刃叢林、獄卒、煙黑污穢的惡狗等種種困境所折磨，無處可藏。他們又被迫爬上奢摩羅樹，那樹的枝幹上全是鐵刺，尖利如新磨，都向下刺著他們的身體。當他們想下樹時，那些鐵刺又都向上。當這些眾生在奢摩羅樹上時，又有鐵嘴烏飛來，啄食罪人。它們先啄食頭部，啄破頭骨，吞食腦髓。那時，那些人遭受著極度的痛苦，難以忍受，便又掉回沸騰的灰河中。他們又被波浪沖刷，直到河底。到了河底，又被鐵刺刺穿。被刺穿后，鐵刺遍佈全身，無法擺脫，只能在其中遭受極度的痛苦，難以忍受。他們掙扎許久，終於有力氣從灰河中爬出，跑到岸邊。到了岸邊，又進入刀林。進入刀林時，又被刀刃割裂身體，割手割腳，乃至割裂全身的各個部位，再次遭受痛苦，卻依然無法死去。簡而言之，他們必須依次承受過去世，無論是人身還是非人身所造作的惡業，直到業報消盡。 現代漢語譯本：『再者，諸位比丘！灰河此岸的獄卒，看到地獄受罪的眾生從彼岸過來，就上前問道：『你們為何遠道而來？想要什麼？』那些眾生都回答說：『我們口渴難耐。』這時，獄卒就抓住那些眾生，把他們扔到熾熱的鐵地上，強迫他們仰臥。當他們仰臥時，身上燃起火焰，獄卒用鐵鉗撬開他們的嘴，把滾燙的銅汁灌入他們的口中。那些地獄眾生喝下銅汁后，從嘴唇到小腸都被燒灼，直接穿透身體，從下部流出。那時，那些人遭受著極度的痛苦，直到壽命耗盡，他們過去世，無論是人身還是非人身所造作的惡業，都必須承受，直到業報消盡。 現代漢語譯本：『再者，諸位比丘！那些地獄中的眾生，遭受這樣的罪報，經歷了漫長的時間，痛苦不堪。這時，會有風吹來，名為和合風，把地獄中的眾生吹到岸邊，他們就這樣依次從灰河地獄中出來，出來后就奔跑，尋找可以庇護的地方。這時，他們就進入斫截地獄，那地獄也廣闊五百由旬。罪人進入后，獄卒就抓住罪人，把他們扔到熾熱的鐵地上，強迫他們仰臥，然後用熾熱的鐵斧，砍劈那些地獄受罪的眾生，砍手砍腳，砍手腳一起，砍耳朵砍鼻子，砍耳朵鼻子一起，砍四肢砍關節，砍四肢關節一起，就這樣依次砍遍全身。那些眾生，在那時遭受著極度的痛苦，卻依然無法死去。他們必須依次承受過去世，無論是人身還是非人身所造作的惡業，直到業報消盡。 現代漢語譯本：『再者，諸位比丘！那些地獄中的眾生，經歷了漫長的時間，遭受這樣的痛苦后，才能從斫截小地獄出來，出來后就奔跑，尋找可以依靠的地方，尋找房屋、住所、遮蔽、洲渚、庇護。這時，他們就進入劍葉地獄，那地獄也廣闊五百由旬。進入其中后，因為惡業的果報，忽然有風吹來，把鐵葉吹得像利劍一樣，從空中落下，割裂罪人的全身，割手割腳，割手腳一起，割耳朵割鼻子，割耳朵鼻子一起，割四肢割關節，割四肢關節一起。那時，罪人遭受著極度的痛苦，極其嚴酷的痛苦，卻依然無法死去，簡而言之，如上所述。他們必須承受過去世，無論是人身還是非人身所造作的惡業，直到業報消盡。 現代漢語譯本：『再者，諸位比丘！在那劍葉小地獄中，那些眾生因為惡業的果報，忽然有鐵嘴烏飛來，落在那些眾生的肩膀上，腳踩著他們的肩膀，翅膀蓋住他們的頭，然後用鐵嘴啄食罪人的雙眼，叼走。那時，罪人遭受著極度的痛苦，痛苦嚴酷，難以想像，但他們的壽命，也依然沒有終結，簡而言之，如上所述。他們必須依次承受過去世，無論是人身還是非人身所造作的惡業，直到業報消盡。

English version: 'Furthermore, O monks! On both banks of this ash river, all the dogs are smoky black, filthy and terrifying, glaring and howling, emitting great evil sounds, devouring the bodies of the hell beings, including their limbs and muscles, tearing and eating them piece by piece, leaving nothing behind. Those who are in it suffer extremely severe pain, even the most extreme pain, yet cannot die. They must endure all the evil deeds they have committed in past lives, whether in human or non-human form, until the karmic retribution is exhausted.' English version: 'O monks! Those beings in hell, being tormented by the hot, boiling ash river, are also troubled by the dense forest of sharp iron thorns and blades, the prison guards, and the smoky black, filthy evil dogs, with no place to hide. They are then forced to climb the Shamala tree, whose branches are full of iron thorns, sharp as newly sharpened blades, all pointing downwards, piercing their bodies. When they try to descend, the thorns point upwards. While these beings are on the Shamala tree, iron-beaked crows fly in and peck at the sinners. They first peck at the head, breaking the skull and devouring the brain. At that time, those people suffer extreme pain, unbearable, and fall back into the boiling ash river. They are then washed by the waves to the bottom of the river. Once at the bottom, they are pierced by iron thorns. After being pierced, the thorns cover their entire body, and they cannot escape, suffering extreme pain within, unbearable. After struggling for a long time, they finally have the strength to climb out of the ash river and run to the shore. Once on the shore, they enter the knife forest. When they enter the knife forest, their bodies are cut by the blades, cutting their hands and feet, and even cutting all parts of their bodies, suffering again, yet still unable to die. In short, they must sequentially endure the evil deeds they have committed in past lives, whether in human or non-human form, until the karmic retribution is exhausted.' English version: 'Furthermore, O monks! The prison guards on this bank of the ash river, seeing the hell beings coming from the other side, go forward and ask: 『Why have you come from afar? What do you want?』 Those beings all answer: 『We are parched with thirst.』 At this time, the prison guards seize those beings, throw them onto the hot, burning iron ground, and force them to lie on their backs. When they are lying on their backs, flames rise from their bodies, and the prison guards use iron tongs to pry open their mouths and pour molten copper into their mouths. When those hell beings drink the copper, it burns from their lips to their small intestines, passing straight through their bodies and flowing out from below. At that time, those people suffer extreme pain, until their lives are exhausted, and they must endure all the evil deeds they have committed in past lives, whether in human or non-human form, until the karmic retribution is exhausted.' English version: 'Furthermore, O monks! Those beings in hell, having suffered such retribution for a long time, are in extreme pain. At this time, a wind comes, called the Harmonious Wind, which blows the hell beings to the shore. In this way, they gradually emerge from the ash river hell, and after coming out, they run, seeking a place of refuge. At this time, they enter the Chopping Hell, which is also five hundred yojanas wide. After the sinners enter, the prison guards seize them, throw them onto the hot, burning iron ground, force them to lie on their backs, and then use hot iron axes to chop the hell beings, chopping their hands, chopping their feet, chopping both hands and feet, chopping their ears, chopping their noses, chopping both ears and noses, chopping their limbs, chopping their joints, chopping both limbs and joints, and in this way, they chop their entire bodies. At that time, those beings suffer extreme pain, yet still cannot die. They must sequentially endure the evil deeds they have committed in past lives, whether in human or non-human form, until the karmic retribution is exhausted.' English version: 'Furthermore, O monks! Those beings in hell, having suffered such pain for a long time, are able to emerge from the Chopping Hell. After coming out, they run, seeking a place to rely on, seeking houses, dwellings, shelter, islands, and refuge. At this time, they enter the Sword-Leaf Hell, which is also five hundred yojanas wide. After entering, due to the retribution of their evil deeds, a wind suddenly comes, blowing the iron leaves like sharp swords, falling from the sky, cutting the entire bodies of the sinners, cutting their hands, cutting their feet, cutting both hands and feet, cutting their ears, cutting their noses, cutting both ears and noses, cutting their limbs, cutting their joints, cutting both limbs and joints. At that time, the sinners suffer extreme pain, severe pain, yet still cannot die. In short, as mentioned above. They must endure the evil deeds they have committed in past lives, whether in human or non-human form, until the karmic retribution is exhausted.' English version: 'Furthermore, O monks! In that Sword-Leaf Hell, due to the retribution of their evil deeds, iron-beaked crows suddenly fly in, landing on the shoulders of those beings, stepping on their shoulders, covering their heads with their wings, and then using their iron beaks to peck out the eyes of the sinners, carrying them away. At that time, the sinners suffer extreme pain, severe pain, unimaginable, but their lives are still not ended. In short, as mentioned above. They must sequentially endure the evil deeds they have committed in past lives, whether in human or non-human form, until the karmic retribution is exhausted.'

「複次，諸比丘！彼地獄中諸眾生等，經無量時受此苦已，乃從劍葉小地獄出，出已馳走，欲求室宅、求覆求洲、求歸依處、求救護處。爾時，復入狐狼地獄，亦廣五百由旬。是諸眾生入此獄已，惡業果故，于地獄中出生狐狼，嚴熾猛惡，睚𥈐號吼，所出音聲，甚可怖畏，䶩嚙地獄諸眾生身，所有肌肉及諸筋脈，腳蹋口掣，臠而食之。爾時罪人，受極重苦，痛惱酸切，命亦未終，略說如前。人非人身所作惡業，如是次第，皆于其中，一切具受。

「複次，諸比丘！彼地獄中諸眾生等，經無量時受此苦已，得從狐狼小地獄出，出已馳走，乃至求室求宅、求覆求洲、求救護處、求歸依處。爾時，復入寒冰地獄，其獄亦廣五百由旬。是諸罪人入彼獄已，惡業果故，忽有冷風從四面來，吹大寒氣，粗澀嚴毒，觸彼地獄眾生身份。隨觸著處，皮即破裂；皮破裂已，次破其肉；破裂肉已，次破其筋；破裂筋已，次破其骨；破裂骨已，次破其髓。破裂髓時，彼諸眾生，受極重苦、最嚴切苦，乃至大苦，不可堪耐，便於彼中，壽命終盡。是為第一活大地獄及餘十六諸小地獄。

「複次，諸比丘！第二黑繩大地獄者，亦有十六五百由旬諸小地獄而相圍繞，從黑雲沙，乃至最後第十六者，名寒冰獄，為一眷屬。諸比丘！如是地獄，有何因緣，名為黑繩大地獄也？

「諸比丘！于彼黑繩大地獄中所有眾生，生者有者出者住者，以其往昔不善之業，得果報故，于虛空中忽然出生粗大黑繩，熾燃猛熱，譬如黑雲，從空中出，黤黮充塞，下接于地。如是如是，于彼黑繩大地獄中所有眾生，以其宿世不善之業得果報故，從虛空中出大黑繩，熾燃猛熱，亦復如是。此諸黑繩，墮在地獄眾生身上，墮身上時，即燒罪人，一切身份。先燒其皮；既燒皮已，次燒其肉；既燒肉已，次燒其筋；既燒筋已，次燒其骨；于燒骨時，徹至其髓；髓即流出，為火所燃，骨髓燃時，出大猛焰。爾時罪人，受嚴切苦、受極重苦，以罪業故，命亦未終。乃至往昔人非人身，所有造作惡不善業，未滅未變、未除未畢，於此獄中，一切悉受。

「複次，諸比丘！又彼黑繩大地獄中所有眾生，生者有者住者化者，以其宿世不善果故，諸守獄者執取罪人，𢷏置熾燃熱鐵地上，光焰猛盛，舉身燋熱，推令仰臥，以熱鐵繩，處處拼度，拼度訖已，以熱鐵鈇熾燃赫奕，交橫而斫彼地獄中眾生身份，或作二分，或作三分，四分五分乃至十分，或二十分或五十分，或復百分。譬如世間善巧木匠、若木匠弟子，取諸材木，安置平地，便用墨繩縱橫拼度，拼度既訖，即以利鈇，隨而斫之，或作二分，或作三分，四分五分乃至十分，或二十分，或復百分。如是如是，諸比丘！于彼黑繩大地獄中所有眾生，亦復如是，諸守獄者執取罪人，𢷏置熾燃熱鐵地上，推令仰臥，以黑鐵繩，拼度開解，即以鐵鈇，斫破其身，作諸分段，亦復如是。爾時罪人，乃至痛惱酸切，受極重苦，命亦未終。若未盡彼人非人身，往昔所造不善諸業，於此獄中，一切具受。

「複次，諸比丘！又彼黑繩大地獄中所有眾生，有者化者乃至住者，諸守獄卒執取彼人，𢷏置熾燃熱鐵地上，乃至推令仰臥于地，以黑鐵繩拼度其身，既拼度已，又以鐵鋸熾燃猛熱，依所拼處鋸解其身，鋸已復鋸，乃至大鋸，次更破已復破，乃至大破，或割或截，既割截已，復更割截，極細割截

『再者，各位比丘！那些地獄中的眾生，在經歷了無量的時間承受這些痛苦之後，才從劍葉小地獄出來。出來后，他們奔跑著，想要尋找住所、遮蔽、島嶼、依靠之處、救護之處。這時，他們又進入了狐狼地獄，這個地獄也廣闊五百由旬。這些眾生進入這個地獄后，由於惡業的果報，地獄中生出了兇猛的狐狼，它們嚴厲而熾熱，怒目而視，發出可怕的嚎叫聲。它們啃咬地獄眾生的身體，吃掉他們的肌肉和筋脈，用腳踩踏，用嘴撕扯，一塊塊地吞食。這時，罪人遭受極重的痛苦，痛楚酸楚，生命卻未終結，簡而言之，就像之前所說的那樣。無論是人還是非人所造的惡業，都按這樣的順序，在這裡全部承受。

『再者，各位比丘！那些地獄中的眾生，在經歷了無量的時間承受這些痛苦之後，才得以從狐狼小地獄出來。出來后，他們奔跑著，想要尋找住所、遮蔽、島嶼、救護之處、依靠之處。這時，他們又進入了寒冰地獄，這個地獄也廣闊五百由旬。這些罪人進入這個地獄后，由於惡業的果報，突然有寒風從四面八方吹來，帶來粗糙、嚴厲、劇毒的寒氣，觸碰到地獄眾生的身體。凡是觸碰到的地方，面板立刻破裂；面板破裂后，接著是肌肉破裂；肌肉破裂后，接著是筋脈破裂；筋脈破裂后，接著是骨頭破裂；骨頭破裂后，接著是骨髓破裂。當骨髓破裂時，這些眾生遭受極重的痛苦、最嚴厲的痛苦，乃至無法忍受的巨大痛苦，就在那裡，生命終結。這就是第一活大地獄以及其餘十六個小地獄。

『再者，各位比丘！第二黑繩大地獄，也有十六個五百由旬的小地獄圍繞著它，從黑雲沙開始，直到最後的第十六個，名為寒冰獄，構成一個眷屬。各位比丘！這樣的地獄，因何緣故被稱為黑繩大地獄呢？

『各位比丘！在那個黑繩大地獄中的所有眾生，無論是出生、存在、出來還是停留，都是因為他們過去的不善之業，得到了果報。在虛空中突然出現粗大的黑繩，熾熱而猛烈，就像黑雲一樣，從空中出現，昏暗而充滿，連線到地面。像這樣，像這樣，在那個黑繩大地獄中的所有眾生，因為他們前世的不善之業得到了果報，從虛空中出現巨大的黑繩，熾熱而猛烈，也是這樣。這些黑繩落在地獄眾生的身上，當落在身上時，立刻焚燒罪人的全身。先焚燒他們的面板；面板被焚燒后，接著焚燒他們的肌肉；肌肉被焚燒后，接著焚燒他們的筋脈；筋脈被焚燒后，接著焚燒他們的骨頭；當焚燒骨頭時，一直燒到骨髓；骨髓流出，被火焰燃燒，當骨髓燃燒時，發出巨大的火焰。這時，罪人遭受嚴厲的痛苦、極重的痛苦，因為罪業的緣故，生命也未終結。乃至過去人或非人所造作的惡不善業，沒有消滅、沒有改變、沒有去除、沒有結束，在這個地獄中，全部承受。

『再者，各位比丘！在那個黑繩大地獄中的所有眾生，無論是出生、存在、停留還是化生，因為他們前世的不善果報，獄卒抓住罪人，放置在熾熱的鐵地上，光芒猛烈，全身焦熱，推他們仰臥，用熱鐵繩，到處捆綁，捆綁完畢后，用熾熱的鐵斧，交錯地砍劈地獄眾生的身體，有的砍成兩份，有的砍成三份，四份五份乃至十分，或者二十分或者五十分，或者一百份。就像世間熟練的木匠或者木匠的弟子，取來木材，放置在平地上，就用墨繩縱橫地捆綁，捆綁完畢后，就用鋒利的斧頭，沿著捆綁的地方砍劈，有的砍成兩份，有的砍成三份，四份五份乃至十分，或者二十分，或者一百份。像這樣，像這樣，各位比丘！在那個黑繩大地獄中的所有眾生，也是這樣，獄卒抓住罪人，放置在熾熱的鐵地上，推他們仰臥，用黑鐵繩，捆綁開解，就用鐵斧，砍破他們的身體，分成各個部分，也是這樣。這時，罪人乃至痛楚酸楚，遭受極重的痛苦，生命也未終結。如果他們沒有受盡過去人或非人所造的不善之業，在這個地獄中，全部承受。

『再者，各位比丘！在那個黑繩大地獄中的所有眾生，無論是存在、化生乃至停留，獄卒抓住他們，放置在熾熱的鐵地上，乃至推他們仰臥在地，用黑鐵繩捆綁他們的身體，捆綁完畢后，又用熾熱的鐵鋸，沿著捆綁的地方鋸解他們的身體，鋸完又鋸，乃至大鋸，接著破開又破開，乃至大破，或者割或者截，割截完畢后，又繼續割截，極細地割截。

『複次，諸比丘！彼地獄中諸眾生等，經無量時受此苦已，乃從劍葉小地獄出，出已馳走，欲求室宅、求覆求洲、求歸依處、求救護處。爾時，復入狐狼地獄，亦廣五百由旬。是諸眾生入此獄已，惡業果故，于地獄中出生狐狼，嚴熾猛惡，睚𥈐號吼，所出音聲，甚可怖畏，䶩嚙地獄諸眾生身，所有肌肉及諸筋脈，腳蹋口掣，臠而食之。爾時罪人，受極重苦，痛惱酸切，命亦未終，略說如前。人非人身所作惡業，如是次第，皆于其中，一切具受。

『複次，諸比丘！彼地獄中諸眾生等，經無量時受此苦已，得從狐狼小地獄出，出已馳走，乃至求室求宅、求覆求洲、求救護處、求歸依處。爾時，復入寒冰地獄，其獄亦廣五百由旬。是諸罪人入彼獄已，惡業果故，忽有冷風從四面來，吹大寒氣，粗澀嚴毒，觸彼地獄眾生身份。隨觸著處，皮即破裂；皮破裂已，次破其肉；破裂肉已，次破其筋；破裂筋已，次破其骨；破裂骨已，次破其髓。破裂髓時，彼諸眾生，受極重苦、最嚴切苦，乃至大苦，不可堪耐，便於彼中，壽命終盡。是為第一活大地獄及餘十六諸小地獄。

『複次，諸比丘！第二黑繩大地獄者，亦有十六五百由旬諸小地獄而相圍繞，從黑雲沙，乃至最後第十六者，名寒冰獄，為一眷屬。諸比丘！如是地獄，有何因緣，名為黑繩大地獄也？

『諸比丘！于彼黑繩大地獄中所有眾生，生者有者出者住者，以其往昔不善之業，得果報故，于虛空中忽然出生粗大黑繩，熾燃猛熱，譬如黑雲，從空中出，黤黮充塞，下接于地。如是如是，于彼黑繩大地獄中所有眾生，以其宿世不善之業得果報故，從虛空中出大黑繩，熾燃猛熱，亦復如是。此諸黑繩，墮在地獄眾生身上，墮身上時，即燒罪人，一切身份。先燒其皮；既燒皮已，次燒其肉；既燒肉已，次燒其筋；既燒筋已，次燒其骨；于燒骨時，徹至其髓；髓即流出，為火所燃，骨髓燃時，出大猛焰。爾時罪人，受嚴切苦、受極重苦，以罪業故，命亦未終。乃至往昔人非人身，所有造作惡不善業，未滅未變、未除未畢，於此獄中，一切悉受。

『複次，諸比丘！又彼黑繩大地獄中所有眾生，生者有者住者化者，以其宿世不善果故，諸守獄者執取罪人，𢷏置熾燃熱鐵地上，光焰猛盛，舉身燋熱，推令仰臥，以熱鐵繩，處處拼度，拼度訖已，以熱鐵鈇熾燃赫奕，交橫而斫彼地獄中眾生身份，或作二分，或作三分，四分五分乃至十分，或二十分或五十分，或復百分。譬如世間善巧木匠、若木匠弟子，取諸材木，安置平地，便用墨繩縱橫拼度，拼度既訖，即以利鈇，隨而斫之，或作二分，或作三分，四分五分乃至十分，或二十分，或復百分。如是如是，諸比丘！于彼黑繩大地獄中所有眾生，亦復如是，諸守獄者執取罪人，𢷏置熾燃熱鐵地上，推令仰臥，以黑鐵繩，拼度開解，即以鐵鈇，斫破其身，作諸分段，亦復如是。爾時罪人，乃至痛惱酸切，受極重苦，命亦未終。若未盡彼人非人身，往昔所造不善諸業，於此獄中，一切具受。

『複次，諸比丘！又彼黑繩大地獄中所有眾生，有者化者乃至住者，諸守獄卒執取彼人，𢷏置熾燃熱鐵地上，乃至推令仰臥于地，以黑鐵繩拼度其身，既拼度已，又以鐵鋸熾燃猛熱，依所拼處鋸解其身，鋸已復鋸，乃至大鋸，次更破已復破，乃至大破，或割或截，既割截已，復更割截，極細割截』

'Furthermore, O monks! Those beings in that hell, having endured this suffering for immeasurable time, then emerge from the Sword-Leaf Small Hell. Having emerged, they run about, seeking dwellings, seeking shelter, seeking islands, seeking places of refuge, seeking places of protection. At that time, they again enter the Jackal Hell, which is also five hundred yojanas wide. These beings, having entered this hell, due to the result of their evil deeds, jackals are born in the hell, fierce and blazing, glaring and roaring, the sounds they make are very terrifying. They gnaw at the bodies of the hell beings, all their muscles and tendons, trampling with their feet and tearing with their mouths, devouring them piece by piece. At that time, the sinners suffer extreme pain, agonizing and piercing, yet their lives do not end, briefly as described before. The evil deeds done by humans or non-humans, in this order, are all fully endured there.

'Furthermore, O monks! Those beings in that hell, having endured this suffering for immeasurable time, are able to emerge from the Jackal Small Hell. Having emerged, they run about, even seeking dwellings, seeking shelter, seeking islands, seeking places of protection, seeking places of refuge. At that time, they again enter the Ice Hell, which is also five hundred yojanas wide. These sinners, having entered that hell, due to the result of their evil deeds, suddenly cold winds come from all four directions, blowing great cold air, rough, harsh, and poisonous, touching the bodies of the hell beings. Wherever it touches, the skin immediately breaks; after the skin breaks, then the flesh breaks; after the flesh breaks, then the tendons break; after the tendons break, then the bones break; after the bones break, then the marrow breaks. When the marrow breaks, those beings suffer extreme pain, the most severe pain, even great pain, unbearable, and there, their lives end. This is the first Great Hell of Reviving and the other sixteen Small Hells.

'Furthermore, O monks! The second Great Hell of Black Ropes also has sixteen small hells of five hundred yojanas each surrounding it, from Black Cloud Sand to the last, the sixteenth, called the Ice Hell, forming a retinue. O monks! For what reason is this hell called the Great Hell of Black Ropes?

'O monks! All beings in that Great Hell of Black Ropes, whether they are born, exist, emerge, or remain, because of their past unwholesome deeds, they receive the result. In the empty space, suddenly coarse black ropes are born, blazing and fierce, like black clouds, emerging from the sky, dark and filling, connecting to the ground. Thus, thus, all beings in that Great Hell of Black Ropes, because of their past unwholesome deeds, receive the result, and from the empty space, great black ropes emerge, blazing and fierce, and it is the same. These black ropes fall on the bodies of the hell beings, and when they fall on the body, they immediately burn the sinners, all parts of their bodies. First, they burn their skin; after the skin is burned, then they burn their flesh; after the flesh is burned, then they burn their tendons; after the tendons are burned, then they burn their bones; when burning the bones, it penetrates to the marrow; the marrow flows out, burned by the fire, and when the marrow burns, great flames emerge. At that time, the sinners suffer severe pain, extreme pain, and because of their evil deeds, their lives do not end. Even the evil and unwholesome deeds done in the past by humans or non-humans, not extinguished, not changed, not removed, not finished, in this hell, all are fully endured.

'Furthermore, O monks! Also, all beings in that Great Hell of Black Ropes, whether they are born, exist, remain, or are transformed, because of their past unwholesome results, the hell guards seize the sinners, place them on the blazing hot iron ground, the light is fierce, their whole bodies are scorched, they push them to lie on their backs, and with hot iron ropes, they bind them everywhere. After binding, with hot iron axes, blazing and bright, they chop the bodies of the hell beings crosswise, some into two parts, some into three parts, four parts, five parts, even ten parts, or twenty parts, or fifty parts, or even a hundred parts. Just like a skilled carpenter or a carpenter's apprentice in the world, taking pieces of wood, placing them on the flat ground, then using an ink rope to bind them lengthwise and crosswise, after binding, they use a sharp axe to chop along the binding, some into two parts, some into three parts, four parts, five parts, even ten parts, or twenty parts, or even a hundred parts. Thus, thus, O monks! All beings in that Great Hell of Black Ropes, it is the same, the hell guards seize the sinners, place them on the blazing hot iron ground, push them to lie on their backs, and with black iron ropes, they bind and loosen them, then with iron axes, they chop their bodies, making various sections, and it is the same. At that time, the sinners even suffer agonizing and piercing pain, extreme pain, yet their lives do not end. If they have not exhausted the unwholesome deeds done in the past by humans or non-humans, in this hell, all are fully endured.

'Furthermore, O monks! Also, all beings in that Great Hell of Black Ropes, whether they exist, are transformed, or remain, the hell guards seize them, place them on the blazing hot iron ground, even push them to lie on their backs on the ground, and with black iron ropes, they bind their bodies. After binding, they use a blazing hot iron saw to saw their bodies along the binding, sawing again and again, even with a large saw, then breaking again and again, even with a large break, or cutting or severing, after cutting and severing, they continue to cut and sever, cutting and severing extremely finely.'

。譬如世間善巧鋸師、若鋸師弟子，取諸材木，安置平地，即以黑繩，縱橫拼度，拼度訖已，便以利鋸，隨而鋸之，鋸已復鋸，乃至大鋸，次復細破，破已復破，乃至大破，又更割截，既割截已，復重割截，極細割截。如是如是，諸比丘！于彼黑繩大地獄中所有眾生，生者有者乃至住者，諸守獄卒執取彼人，𢷏置熾燃熱鐵地上，乃至推令仰臥于地，以黑鐵繩拼度開解，即以鐵鋸熾燃猛焰，鋸解其身，鋸已復鋸，乃至大鋸，破已復破，乃至大破，割已復割，乃至大割，截已復截，乃至大截。彼人爾時乃至具受極嚴重苦，命亦未終。略說如上，乃至人非人身所作惡業，于中備受。

「複次，諸比丘！又彼黑繩大地獄中所有眾生，生者有者乃至住者，諸守獄卒，以大鐵椎熾燃猛熱光焰暉赫，付諸罪人，令其各各自相椎打。于相打時，燒手燒腳，遍燒手腳；燒耳燒鼻，遍燒耳鼻；燒支燒節，遍燒支節。彼人爾時乃至受于極嚴重苦，命亦未終。略說如上，乃至往昔人非人身所作之業，一切具受。

「複次，諸比丘！又彼黑繩大地獄中所有眾生，生者有者乃至住者，惡業果故，于虛空中有大黑繩從空而出，煙焰熾燃，極大猛熱，乃至墮在地獄眾生身份之上。黑繩著時，隨即絞縛罪人身體，絞已復絞，乃至大絞；縛已復縛，乃至大縛。既絞縛已，復有風來吹令開解。繩開解時，彼諸眾生身皮皆剝；皮既剝已肉亦隨剝；肉既剝已，次抽其筋，乃至破骨；筋骨破已，吹其精髓，隨風而去。罪人爾時，乃至受于極嚴重苦，命亦未終。略說如上，乃至未盡惡不善業，如是次第，一切具受。

「複次，諸比丘！彼地獄中所有眾生，經無量時受長遠苦，乃從黑繩大地獄出，出已馳走，乃至求室求宅、求覆求洲、求歸依處、求救護處。爾時，復入黑雲沙獄，其獄縱廣五百由旬。罪人入已，略說如上，乃至次第入第十六寒冰地獄。入諸獄已，乃至命終，受種種苦。

「複次，諸比丘！合大地獄，亦有十六諸小地獄，並皆縱廣五百由旬，自相圍繞，從黑雲沙，略說乃至最後，名為寒冰地獄。諸比丘！有何因緣，彼大地獄說名為合？諸比丘！彼地獄中所有眾生，生者有者出者化者，乃至住者，由彼眾生惡業果故。有兩大山，名白羊口，熾燃猛熱，光焰炎赫。爾時，獄卒驅逼罪人入此山內，入山間已兩山遂合，更互相突，更互相打，更互相磨。時彼二山如是共合，相突相打，相揩磨已，還住本處。譬如毗佉㝹與啰毗佉㝹(此二是閃電之名)，相合相突，相打相磨；彼既相合相突相打磨已，各還本處。如是如是，諸比丘！彼之二山，相合相突，相打相磨，極揩磨已，各還本處，亦復如是。彼地獄中所有眾生，被山合突打磨之時，身體一切膿血流迸，唯碎骨在。彼人爾時乃至受于極嚴重苦，命亦未終。略說如上，次第皆受，當如是知。

「複次，諸比丘！又彼眾合大地獄中所有眾生，生者住者，其守獄卒，取彼地獄諸眾生等，𢷏置熾燃大熱鐵上，其焰猛盛，暉赫可畏。推令仰臥，更取大鐵，亦甚猛熾，以覆其上，猶如世間硙磨之法，如是磨之。磨已復磨，又更大磨；末已復末，又更大末；研已復研，又更細研，遂成塵末；既作塵已，又復細塵，如是展轉，成極微塵。作塵末時，一切身份，皆為膿血，流迸出盡，唯有骨塵，猶在彼處。爾時彼人，乃至受于極嚴重苦，命亦未終。略說如上，次第應知

現代漢語譯本：例如，世間技藝精巧的鋸匠，或者鋸匠的弟子，他們選取木材，平放在地上，用墨線縱橫交錯地劃線，劃好線后，就用鋒利的鋸子沿著線鋸開，鋸完一遍又鋸一遍，直到用大鋸，接著再細細地破開，破開后又繼續破開，直到大破，然後又進行切割，切割之後，再重複切割，進行極細的切割。諸位比丘，黑繩大地獄中的眾生，無論是剛出生、存在還是停留的，獄卒們抓住他們，把他們扔到熾熱的鐵地上，甚至讓他們仰面躺在地上，用黑鐵繩子劃線分割，然後用熾熱的鐵鋸鋸開他們的身體，鋸完一遍又鋸一遍，直到用大鋸，破開后又繼續破開，直到大破，切割后又繼續切割，直到大割，截斷後又繼續截斷，直到大截斷。這些人那時會遭受極其嚴重的痛苦，但生命不會結束。簡而言之，就像上面所說，無論是人還是非人，所造的惡業，都會在這裡全部承受。 現代漢語譯本：再者，諸位比丘，黑繩大地獄中的眾生，無論是剛出生、存在還是停留的，獄卒們會拿著熾熱、光芒四射的大鐵錘，交給這些罪人，讓他們互相捶打。在互相捶打時，手腳會被燒焦，全身的手腳都被燒焦；耳朵和鼻子會被燒焦，全身的耳朵和鼻子都被燒焦；肢體和關節會被燒焦，全身的肢體和關節都被燒焦。這些人那時會遭受極其嚴重的痛苦，但生命不會結束。簡而言之，就像上面所說，無論是過去人還是非人，所造的惡業，都會在這裡全部承受。 現代漢語譯本：再者，諸位比丘，黑繩大地獄中的眾生，無論是剛出生、存在還是停留的，由於惡業的果報，虛空中會出現巨大的黑繩，冒著煙火，極其熾熱，直接落在地獄眾生的身體上。黑繩纏繞時，會立即絞緊罪人的身體，絞緊后又繼續絞緊，直到大絞緊；捆綁后又繼續捆綁，直到大捆綁。絞緊捆綁后，會有風吹來，使繩子鬆開。繩子鬆開時，這些眾生的面板會被剝掉；面板剝掉后，肉也會隨之剝掉；肉剝掉后，接著抽出他們的筋，直到骨頭破碎；筋骨破碎后，吹出他們的精髓，隨風而去。罪人那時會遭受極其嚴重的痛苦，但生命不會結束。簡而言之，就像上面所說，直到惡業和不善業完全消盡，他們都會這樣依次承受。 現代漢語譯本：再者，諸位比丘，那些地獄中的眾生，經過無數的時間承受長久的痛苦后，才從黑繩大地獄出來，出來後會奔跑，尋找房屋、住所、遮蔽、島嶼、依靠之處、救護之處。這時，他們又會進入黑雲沙地獄，這個地獄縱橫五百由旬。罪人進入后，簡而言之，就像上面所說，他們會依次進入第十六寒冰地獄。進入各個地獄后，直到生命結束，他們都會遭受各種各樣的痛苦。 現代漢語譯本：再者，諸位比丘，眾合大地獄也有十六個小地獄，每個地獄縱橫五百由旬，互相環繞，從黑雲沙地獄開始，簡而言之，直到最後一個，名為寒冰地獄。諸位比丘，為什麼這個大地獄被稱為眾合？諸位比丘，這個地獄中的眾生，無論是剛出生、存在、出來還是化生的，由於這些眾生的惡業果報，會有兩座大山，名為白羊口，熾熱燃燒，光芒四射。這時，獄卒會驅趕罪人進入山內，進入山間后，兩座山會合攏，互相撞擊，互相捶打，互相摩擦。這兩座山會這樣合攏，互相撞擊，互相捶打，互相摩擦后，又回到原來的位置。就像毗佉㝹和啰毗佉㝹（這是兩種閃電的名字）一樣，它們會合攏，互相撞擊，互相捶打，互相摩擦；它們合攏、撞擊、捶打、摩擦后，各自回到原來的位置。諸位比丘，這兩座山也是這樣，合攏、撞擊、捶打、摩擦，極度摩擦后，各自回到原來的位置。這個地獄中的眾生，在被山合攏、撞擊、捶打、摩擦時，身體的所有膿血都會迸發出來，只剩下碎骨。這些人那時會遭受極其嚴重的痛苦，但生命不會結束。簡而言之，就像上面所說，他們會依次承受，應當這樣理解。 現代漢語譯本：再者，諸位比丘，眾合大地獄中的眾生，無論是剛出生還是停留的，獄卒會抓住這些地獄中的眾生，把他們扔到熾熱的大鐵板上，火焰猛烈，光芒可怕。然後把他們推倒仰臥，再拿一塊同樣熾熱的大鐵板蓋在他們身上，就像世間磨面的方法一樣，這樣磨他們。磨完一遍又磨一遍，再用更大的磨盤磨；磨成粉末後又繼續磨成粉末，再用更大的磨盤磨；研磨后又繼續研磨，再進行更細的研磨，直到變成塵末；變成塵末後，又變成更細的塵末，這樣輾轉，變成極微小的塵埃。在變成塵末時，身體的所有部分都會變成膿血，流淌乾淨，只剩下骨頭的塵埃還留在那裡。那時，這些人會遭受極其嚴重的痛苦，但生命不會結束。簡而言之，就像上面所說，應當依次瞭解。

English version: For example, a skilled sawyer in the world, or a disciple of a sawyer, takes pieces of wood, places them on level ground, and then uses a black rope to mark lines both vertically and horizontally. After marking, they use a sharp saw to cut along the lines, sawing again and again, until using a large saw, then they break it down finely, breaking it again and again, until it is greatly broken. Then they cut it, and after cutting, they cut it again, making extremely fine cuts. In the same way, O Bhikkhus, in that Black Rope Great Hell, all beings, whether they are born, exist, or dwell there, the prison guards seize them, throw them onto the burning hot iron ground, even forcing them to lie face up on the ground. They use black iron ropes to mark and divide them, and then use a burning iron saw to saw their bodies, sawing again and again, until using a large saw, breaking them again and again, until they are greatly broken, cutting them again and again, until they are greatly cut, and severing them again and again, until they are greatly severed. At that time, those beings endure extremely severe suffering, but their lives do not end. Briefly speaking, as mentioned above, all the evil deeds done by humans or non-humans are fully endured there. English version: Furthermore, O Bhikkhus, in that Black Rope Great Hell, all beings, whether they are born, exist, or dwell there, the prison guards take large iron clubs, burning fiercely with bright flames, and give them to the sinners, making them beat each other. While beating each other, their hands and feet are burned, their entire hands and feet are burned; their ears and noses are burned, their entire ears and noses are burned; their limbs and joints are burned, their entire limbs and joints are burned. At that time, those beings endure extremely severe suffering, but their lives do not end. Briefly speaking, as mentioned above, all the evil deeds done by humans or non-humans in the past are fully endured there. English version: Furthermore, O Bhikkhus, in that Black Rope Great Hell, all beings, whether they are born, exist, or dwell there, due to the result of their evil deeds, a large black rope appears from the sky, emitting smoke and flames, extremely hot, and falls directly onto the bodies of the hell beings. When the black rope touches them, it immediately binds the sinners' bodies tightly, binding them again and again, until they are greatly bound; tying them again and again, until they are greatly tied. After being bound, a wind comes and loosens the rope. When the rope is loosened, the skin of those beings is peeled off; after the skin is peeled off, the flesh is also peeled off; after the flesh is peeled off, their tendons are pulled out, until their bones are broken; after the tendons and bones are broken, their marrow is blown away by the wind. At that time, those sinners endure extremely severe suffering, but their lives do not end. Briefly speaking, as mentioned above, until their evil and unwholesome deeds are completely exhausted, they endure all of this in sequence. English version: Furthermore, O Bhikkhus, those beings in that hell, after enduring prolonged suffering for countless eons, finally emerge from the Black Rope Great Hell. After emerging, they run, seeking houses, dwellings, shelter, islands, places of refuge, and places of protection. At that time, they enter the Black Cloud Sand Hell, which is five hundred yojanas in length and width. After the sinners enter, briefly speaking, as mentioned above, they sequentially enter the sixteenth Cold Ice Hell. After entering all the hells, until their lives end, they endure all kinds of suffering. English version: Furthermore, O Bhikkhus, the Combined Great Hell also has sixteen smaller hells, each five hundred yojanas in length and width, surrounding each other, starting from the Black Cloud Sand Hell, briefly speaking, until the last one, called the Cold Ice Hell. O Bhikkhus, what is the reason why that great hell is called Combined? O Bhikkhus, the beings in that hell, whether they are born, exist, emerge, or are transformed, due to the result of their evil deeds, there are two great mountains, called White Ram's Mouth, burning fiercely with bright flames. At that time, the prison guards drive the sinners into the mountains. After they enter the space between the mountains, the two mountains close together, colliding with each other, striking each other, and grinding against each other. The two mountains close together, collide, strike, and grind against each other, and then return to their original positions. Just like the lightning flashes of 'Pikhana' and 'Rapikhana' (these are two names for lightning), they come together, collide, strike, and grind; after they come together, collide, strike, and grind, they each return to their original positions. In the same way, O Bhikkhus, those two mountains come together, collide, strike, and grind, and after extremely grinding, they each return to their original positions. When the beings in that hell are closed in, collided, struck, and ground by the mountains, all the pus and blood from their bodies burst out, leaving only shattered bones. At that time, those beings endure extremely severe suffering, but their lives do not end. Briefly speaking, as mentioned above, they endure all of this in sequence, and it should be understood in this way. English version: Furthermore, O Bhikkhus, the beings in the Combined Great Hell, whether they are born or dwell there, the prison guards seize those beings in the hell and throw them onto a burning hot iron plate, with fierce flames, terrifying to behold. They push them down to lie face up, and then take another large iron plate, also extremely hot, and cover them with it, like the method of grinding grain in the world, and grind them in this way. After grinding once, they grind again, and then grind with an even larger millstone; after grinding into powder, they continue to grind into powder, and then grind with an even larger millstone; after grinding, they continue to grind, and then grind even finer, until it becomes dust; after becoming dust, it becomes even finer dust, and in this way, it is transformed into extremely fine dust. When they are being ground into dust, all parts of their bodies become pus and blood, flowing out completely, leaving only the dust of their bones remaining there. At that time, those beings endure extremely severe suffering, but their lives do not end. Briefly speaking, as mentioned above, it should be understood in sequence.

「複次，諸比丘！又彼眾合大地獄中所有眾生，生者有者乃至住者，其守獄卒取彼眾生，𢷏置猛熱大鐵槽中，其槽熾燃，一向炎赫。置槽中已，猶如世間壓諸甘蔗及胡麻法，如是壓時，壓已復壓，遂至大壓。既被壓已，唯見膿血流在一邊，所有骸骨皆為末滓。罪人爾時乃至受于極嚴重苦。略說如上，命亦未終，隨其所作，一切具受。

「複次，諸比丘！又彼眾合大地獄中所有眾生，生者有者乃至住者，其守獄卒，取彼眾生擲鐵臼中，其臼熾燃，猛焰赫奕，又熱鐵杵，亦甚猛熾，搗彼罪人。搗已復搗，乃至大搗；研已復研，乃至大研。既搗研已，遂成研末。如是等末，末已復末，更為微末。于研末時，唯見膿血一畔滂流，一邊猶有碎骨末在。爾時，罪人乃至極受嚴切重苦。略說如上，乃至爾時命亦未終，具受眾苦。

「複次，諸比丘！又彼眾合大地獄中所有眾生，生者有者乃至住者，爾時于上虛空之中，有大鐵象自然出生，熾燃猛壯，乃至光焰一向赫奕。以其兩腳，蹋彼地獄諸眾生身，從頭至足，次第蹋之。先蹋髑髏，后蹋余處，蹋已復蹋，乃至大蹋。于象蹋時，彼地獄中眾生身份，膿血迸流，散在諸處，唯有碎骨獨在一邊。爾時，罪人受大重苦。略說如上，命亦未終。如是次第，于中具受。

「複次，諸比丘！又彼眾合大地獄中諸眾生等，經無量時受長遠苦。此苦畢已，乃從眾合大地獄出，出已一向馳奔而走，乃至求于救護之處。爾時，復入彼黑雲沙五百由旬小地獄中，入已復入諸餘小獄，如是乃至寒冰地獄，具足受苦。

「複次，諸比丘！又更入于叫喚地獄，此地獄中亦有十六五百由旬諸小地獄以為眷屬，從黑雲沙，乃至最後寒冰地獄。諸比丘！如是地獄有何因緣，名為叫喚？諸比丘！如是叫喚大地獄中所有眾生，生者有者乃至住者，其守獄卒，一時驅逼是諸眾生，令入鐵城，其城熾燃，熱鐵猛焰，光甚炎赫。爾時，罪人在鐵城中，乃至受于極嚴重苦，眾苦逼切，不堪忍故，恒常叫喚，是故名為叫喚地獄。又彼獄中以鐵為屋，房室輦輿亦皆是鐵，樓觀園池，一切皆是猛熱炭火，熾燃光曜，上下洞徹，獄卒驅逐受罪眾生，令入其中，諸苦逼切，不可忍耐，即便叫喚，是故名為叫喚地獄。罪人在中，受大重苦，略說如上，命亦未終。若未盡彼惡不善業，如是次第，具足而受。

「諸比丘！彼地獄中諸眾生等，受苦長遠經無量時，乃得從此叫喚獄出，出已馳走，略說如前，乃至求于救護之處。即復往詣黑雲沙等五百由旬諸小地獄，入已如前，具受諸罪，略說乃至最後方入寒冰地獄，具受眾苦，乃得命終。」

「複次，諸比丘！彼大叫喚大地獄中，亦有十六諸小地獄、以為眷屬，皆悉縱廣五百由旬，從黑雲沙，乃至最後寒冰地獄。諸比丘！如是地獄有何因緣，而得名為大叫喚也？諸比丘！彼大叫喚大地獄中所有眾生，生者有者乃至住者，諸守獄卒取彼眾生，亦皆擲置鐵城之中，熾燃大熱，乃至上下光焰猛徹，罪人在中受極重苦，眾惱逼切不堪忍故，遂大叫喚。以是因緣，名彼地獄為大叫喚。彼地獄中亦以熱鐵為屋宇，房舍輦閣樓觀悉皆是鐵，炭火熾燃，充滿炎赫，罪人在中，受極重苦，略說如前，命亦未盡。如是次第，具足受之。

「諸比丘！又彼地獄諸眾生等，受長遠苦經無量時，乃得從此大叫喚大地獄出，出已馳走，乃至略說，求救護處

『再者，各位比丘！在那眾合大地獄中，所有眾生，無論是剛出生的、存在的還是居住的，獄卒會抓住他們，把他們扔進熾熱的大鐵槽中。那鐵槽燃燒著，一片火紅。把他們扔進槽中后，就像世間壓榨甘蔗和芝麻一樣，這樣壓榨時，壓了又壓，直到被徹底壓碎。被壓碎后，只能看到膿血流淌在一邊，所有的骨頭都成了粉末。罪人那時會遭受極其嚴重的痛苦。簡而言之，就像上面所說的那樣，他們的生命也不會結束，他們會完全承受自己所做的一切。』 『再者，各位比丘！在那眾合大地獄中，所有眾生，無論是剛出生的、存在的還是居住的，獄卒會抓住他們，把他們扔進熾熱的鐵臼中，那鐵臼燃燒著，火焰猛烈。還有熾熱的鐵杵，也極其猛烈地搗著罪人。搗了又搗，直到徹底搗碎；研了又研，直到徹底研磨。搗碎研磨后，就成了粉末。這些粉末，磨了又磨，變得更加細微。在研磨時，只能看到膿血在一邊流淌，另一邊還有碎骨末。那時，罪人會遭受極其嚴厲的痛苦。簡而言之，就像上面所說的那樣，他們的生命也不會結束，他們會完全承受所有的痛苦。』 『再者，各位比丘！在那眾合大地獄中，所有眾生，無論是剛出生的、存在的還是居住的，那時，在他們上方的虛空中，會自然出現巨大的鐵象，燃燒著，兇猛強壯，甚至光焰也一片火紅。它用兩隻腳踩踏地獄中所有眾生的身體，從頭到腳，依次踩踏。先踩碎頭骨，再踩其他地方，踩了又踩，直到徹底踩碎。在象踩踏時，地獄中眾生的身體，膿血四處飛濺，只有碎骨留在那裡。那時，罪人會遭受巨大的痛苦。簡而言之，就像上面所說的那樣，他們的生命也不會結束。他們會這樣依次承受痛苦。』 『再者，各位比丘！在那眾合大地獄中的眾生，經過無數的時間遭受長久的痛苦。這些痛苦結束后，他們才能從眾合大地獄出來，出來後會一直奔跑，直到找到可以尋求庇護的地方。那時，他們會進入黑雲沙五百由旬的小地獄中，進入后又會進入其他小地獄，直到寒冰地獄，完全承受痛苦。』 『再者，各位比丘！他們還會進入叫喚地獄，這個地獄也有十六個五百由旬的小地獄作為眷屬，從黑雲沙開始，直到最後的寒冰地獄。各位比丘！這個地獄為什麼叫叫喚地獄呢？各位比丘！在這個叫喚大地獄中，所有眾生，無論是剛出生的、存在的還是居住的，獄卒會一起驅趕這些眾生，讓他們進入鐵城，那鐵城燃燒著，熱鐵火焰猛烈，光芒耀眼。那時，罪人在鐵城中，會遭受極其嚴重的痛苦，各種痛苦逼迫，無法忍受，所以會不停地叫喚，因此被稱為叫喚地獄。而且，那個地獄裡，用鐵做屋頂，房間和轎子也都是鐵的，樓閣和花園，一切都是熾熱的炭火，燃燒著，光芒上下通透。獄卒驅趕受罪的眾生進入其中，各種痛苦逼迫，無法忍受，他們就會叫喚，因此被稱為叫喚地獄。罪人在其中，遭受巨大的痛苦，簡而言之，就像上面所說的那樣，他們的生命也不會結束。如果他們沒有完全承受完那些惡業，就會這樣依次完全承受。』 『各位比丘！那個地獄中的眾生，遭受長久的痛苦，經過無數的時間，才能從叫喚地獄出來，出來後會奔跑，簡而言之，就像前面說的那樣，直到找到可以尋求庇護的地方。他們會再次前往黑雲沙等五百由旬的小地獄，進入后就像之前一樣，完全承受各種罪罰，簡而言之，直到最後進入寒冰地獄，完全承受痛苦，才能結束生命。』 『再者，各位比丘！那個大叫喚大地獄中，也有十六個小地獄作為眷屬，每個小地獄的縱橫都是五百由旬，從黑雲沙開始，直到最後的寒冰地獄。各位比丘！這個地獄為什麼叫大叫喚呢？各位比丘！在這個大叫喚大地獄中，所有眾生，無論是剛出生的、存在的還是居住的，獄卒會抓住他們，把他們扔進鐵城中，那鐵城熾熱，甚至上下光焰都猛烈通透。罪人在其中遭受極其嚴重的痛苦，各種煩惱逼迫，無法忍受，所以會大聲叫喚。因為這個原因，這個地獄被稱為大叫喚。那個地獄裡，也用熱鐵做屋頂，房間、轎子和樓閣都是鐵的，炭火燃燒著，充滿火焰。罪人在其中，遭受極其嚴重的痛苦，簡而言之，就像前面說的那樣，他們的生命也不會結束。他們會這樣依次完全承受。』 『各位比丘！那個地獄中的眾生，遭受長久的痛苦，經過無數的時間，才能從大叫喚大地獄出來，出來後會奔跑，簡而言之，就像前面說的那樣，尋求庇護的地方。

'Furthermore, O monks! In that Samghata great hell, all beings, whether they are born, existing, or dwelling, the prison guards seize them and throw them into a fiercely hot great iron trough. The trough is blazing, all aflame. Having placed them in the trough, just as in the world they press sugarcane and sesame, so they are pressed, pressed again, until they are greatly pressed. Having been pressed, only pus and blood are seen flowing on one side, and all the bones are reduced to powder. At that time, the sinners suffer extremely severe pain. Briefly speaking, as mentioned above, their lives do not end, and they fully endure all that they have done.' 'Furthermore, O monks! In that Samghata great hell, all beings, whether they are born, existing, or dwelling, the prison guards seize them and throw them into an iron mortar, which is blazing with fierce flames. And the hot iron pestle is also fiercely hot, pounding the sinners. They are pounded again and again, until they are greatly pounded; they are ground again and again, until they are greatly ground. Having been pounded and ground, they become powder. This powder is ground again and again, becoming even finer. During the grinding, only pus and blood are seen flowing on one side, and on the other side, there are still fragments of bone powder. At that time, the sinners suffer extremely severe and intense pain. Briefly speaking, as mentioned above, their lives do not end, and they fully endure all sufferings.' 'Furthermore, O monks! In that Samghata great hell, all beings, whether they are born, existing, or dwelling, at that time, in the sky above, a great iron elephant naturally appears, blazing, fierce, and strong, even its flames are all aflame. With its two feet, it tramples the bodies of all beings in the hell, from head to foot, in succession. First, it tramples the skull, then the rest of the body, trampling again and again, until it is greatly trampled. When the elephant tramples, the bodies of the beings in the hell, pus and blood spurt out in all directions, and only fragments of bone remain. At that time, the sinners suffer great pain. Briefly speaking, as mentioned above, their lives do not end. They endure suffering in this way, in succession.' 'Furthermore, O monks! The beings in that Samghata great hell, after enduring long suffering for countless eons, finally emerge from the Samghata great hell. Having emerged, they run continuously, seeking a place of refuge. At that time, they enter the small hell of Black Cloud Sand, five hundred yojanas in extent. Having entered, they enter other small hells, until the Ice Hell, fully enduring suffering.' 'Furthermore, O monks! They also enter the Raurava Hell. This hell also has sixteen small hells, each five hundred yojanas in extent, as its retinue, from Black Cloud Sand to the final Ice Hell. O monks! What is the reason that this hell is called Raurava (the Howling Hell)? O monks! In this Raurava great hell, all beings, whether they are born, existing, or dwelling, the prison guards drive all these beings together, forcing them into an iron city. The city is blazing, with fierce flames of hot iron, its light is very bright. At that time, the sinners in the iron city suffer extremely severe pain. Because they are oppressed by all kinds of suffering and cannot bear it, they constantly howl, therefore it is called the Raurava Hell. Moreover, in that hell, the roofs are made of iron, the rooms and carriages are also made of iron, and the pavilions and gardens are all made of fiercely hot charcoal fires, blazing and shining, penetrating up and down. The prison guards drive the suffering beings into it. Oppressed by all kinds of suffering, unable to bear it, they immediately howl, therefore it is called the Raurava Hell. The sinners in it suffer great pain. Briefly speaking, as mentioned above, their lives do not end. If they have not exhausted their evil and unwholesome karma, they will fully endure it in this way, in succession.' 'O monks! The beings in that hell, after enduring long suffering for countless eons, finally emerge from the Raurava Hell. Having emerged, they run, briefly speaking, as before, seeking a place of refuge. They then go to the small hells of Black Cloud Sand, etc., five hundred yojanas in extent. Having entered, as before, they fully endure all punishments, briefly speaking, until finally entering the Ice Hell, fully enduring suffering, and then their lives end.' 'Furthermore, O monks! In that Maharaurava great hell, there are also sixteen small hells as its retinue, each five hundred yojanas in extent, from Black Cloud Sand to the final Ice Hell. O monks! What is the reason that this hell is called Maharaurava (the Great Howling Hell)? O monks! In that Maharaurava great hell, all beings, whether they are born, existing, or dwelling, the prison guards seize them and throw them into an iron city, which is blazing with great heat, even the flames above and below are fiercely penetrating. The sinners in it suffer extremely severe pain. Because they are oppressed by all kinds of afflictions and cannot bear it, they howl loudly. For this reason, that hell is called Maharaurava. In that hell, the roofs are also made of hot iron, the rooms, carriages, and pavilions are all made of iron, and the charcoal fires are blazing, filled with flames. The sinners in it suffer extremely severe pain. Briefly speaking, as before, their lives do not end. They fully endure it in this way, in succession.' 'O monks! The beings in that hell, after enduring long suffering for countless eons, finally emerge from the Maharaurava great hell. Having emerged, they run, briefly speaking, as before, seeking a place of refuge.'

。於是復詣黑雲沙等小地獄中，入已受苦，乃至最後寒冰地獄，具受眾苦，乃得命終。

「複次，諸比丘！于彼熱惱大地獄中，亦有十六諸小地獄以為眷屬，其獄各各如前，縱廣五百由旬，從黑雲沙乃至最後寒冰地獄。諸比丘！如是地獄有何因緣，名為熱惱大地獄耶？」

「諸比丘！於此熱惱大地獄中所有眾生，生者有者乃至住者，諸守獄卒取彼眾生，擲置熾燃熱鐵鑊中，頭皆向下，腳皆向上，騰波沸涌，一向猛熱。罪人于中，被煎被煮，極受熱惱，是故名為熱惱地獄。又彼獄中，多諸鐵釜鐵甕、鐵盆鐵瓨、鐵鑊鐵鼎，及諸鐵𨫼，並皆熾燃，一向猛熱。罪人在中，被燒被煮，是故名為熱惱地獄。於此獄中，乃至受于極嚴重苦，命亦未終。未盡彼人惡不善業，如是次第，一切悉受。

「諸比丘！彼地獄中諸眾生等，經無量時受長遠苦，乃從熱惱大地獄出，出已乃至馳奔而走，欲求救護歸依之處。爾時，復入黑雲沙等小地獄中，略說乃至寒冰地獄，具受眾苦，乃得命終。

「複次，諸比丘！彼大熱惱大地獄中，亦有十六諸小地獄，各各縱廣五百由旬，從黑雲沙小地獄為始，乃至最後寒冰地獄。諸比丘！如是地獄，有何因緣，名大熱惱大地獄耶？諸比丘！彼大熱惱大地獄中諸眾生等，生者有者乃至住者，諸守獄卒取彼眾生，以頭向下，以腳向上，到擲釜中。其釜猛熱，湯火俱熾，衝擊罪人，隨沸上下。當於是時，受極熱惱、極大熱惱、大大熱惱，是故名為大熱惱獄。又彼獄中，所有鐵甕鐵盆鐵鑊鐵鼎鐵鐺，亦皆熾燃，極大猛熱，又以罪人擲置其中。罪人爾時，為地獄火或煮或煎，受諸苦惱，惱已復惱，極大逼惱，是故名為最熾猛熱極惱地獄。罪人于中受極重苦，略說如前。乃至命終，如是次第具受眾苦。

「諸比丘！彼地獄中諸眾生等，經無量時長遠道中。受諸苦已，乃從如是熾燃猛盛極大熱惱大地獄出，出已馳走，乃至略說，欲求救護歸依之處。於是復詣黑雲沙等小地獄中，乃至最後寒冰地獄，命若未盡，受諸苦惱，次第如前。

起世經卷第四

地獄品第四之三

「複次，諸比丘！彼阿毗至大地獄中，亦有十六諸小地獄而為眷屬，以自圍繞，其獄各廣五百由旬，初黑雲沙乃至最後寒冰地獄。諸比丘！如是地獄有何因緣，名阿毗至耶？諸比丘！此阿毗至大地獄中所有眾生，生者有者出者住者，是諸眾生惡業果故，自然出生諸守獄卒，各以兩手執彼地獄諸眾生身，𢷏置熾燃熱鐵地上，火焰直上一向猛盛，覆面于地，便持利刀，從腳踝上，破出其筋，手捉挽之，乃至項筋，皆相連引，貫徹心髓，痛苦難論。如是挽已，令駕鐵車，馳奔而走，其車甚熱，光焰熾燃，一向猛盛，將其經歷無量由旬。所行之處，純是洞然熱鐵險道，去已復去，隨獄卒意無暫停時，欲向何方，稱意即去。隨所去處，隨所到處，獄卒挽之，未曾舍離。如是去時，隨所經歷，銷鑠罪人身諸肉血無復遺余。以是因緣，受嚴切苦、極重劇苦、意不喜苦，命亦未終。乃至未盡惡不善業，未滅未散、未變未移，若於往昔人非人身，所作來者，一切悉受

於是又回到黑雲沙等小地獄中，進入后遭受痛苦，直到最後的寒冰地獄，完全承受各種痛苦，才得以死去。 『再者，各位比丘！在那熱惱大地獄中，也有十六個小地獄作為眷屬，每個地獄都像前面所說的那樣，縱橫五百由旬，從黑雲沙地獄直到最後的寒冰地獄。各位比丘！這樣的地獄有什麼因緣，被稱為熱惱大地獄呢？』 『各位比丘！在這熱惱大地獄中的所有眾生，無論是剛出生的、存在的還是居住的，獄卒都會抓住他們，扔進熾熱的鐵鍋中，頭朝下，腳朝上，沸騰翻滾，一片猛烈的熱浪。罪人在其中被煎煮，極度痛苦，所以被稱為熱惱地獄。而且，那個地獄裡有很多鐵釜、鐵甕、鐵盆、鐵缸、鐵鑊、鐵鼎，以及各種鐵製器具，都熾熱燃燒，一片猛烈的熱浪。罪人在其中被燒煮，所以被稱為熱惱地獄。在這個地獄裡，即使遭受極其嚴重的痛苦，也不會立刻死去。只有當他們所有的惡業都受盡后，才會依次承受一切痛苦。 『各位比丘！那些地獄中的眾生，經過無數的時間，遭受長久的痛苦，才從熱惱大地獄出來，出來后就奔跑逃竄，想要尋求救護和依靠的地方。這時，他們又進入黑雲沙等小地獄，簡而言之，直到寒冰地獄，完全承受各種痛苦，才得以死去。 『再者，各位比丘！在那大熱惱大地獄中，也有十六個小地獄，每個地獄縱橫五百由旬，從黑雲沙小地獄開始，直到最後的寒冰地獄。各位比丘！這樣的地獄有什麼因緣，被稱為大熱惱大地獄呢？各位比丘！在那大熱惱大地獄中的所有眾生，無論是剛出生的、存在的還是居住的，獄卒都會抓住他們，頭朝下，腳朝上，扔進鐵鍋中。鐵鍋猛烈燃燒，湯火交織，衝擊著罪人，隨著沸騰上下翻滾。這時，他們遭受極度的熱惱、巨大的熱惱、非常大的熱惱，所以被稱為大熱惱地獄。而且，那個地獄裡所有的鐵甕、鐵盆、鐵鑊、鐵鼎、鐵鐺，也都熾熱燃燒，極其猛烈，又把罪人扔進其中。罪人這時被地獄之火煎煮，遭受各種痛苦，痛苦之後又更加痛苦，極其逼迫，所以被稱為最熾猛熱極惱地獄。罪人在其中遭受極其嚴重的痛苦，簡而言之，就像前面所說的那樣。直到死去，他們才會依次承受所有的痛苦。 『各位比丘！那些地獄中的眾生，經過無數的時間，在漫長的道路上，遭受各種痛苦后，才從這樣熾熱猛烈、極其熱惱的大地獄出來，出來后就奔跑逃竄，簡而言之，想要尋求救護和依靠的地方。於是又回到黑雲沙等小地獄中，直到最後的寒冰地獄，如果壽命未盡，就繼續遭受各種痛苦，依次如前。 《起世經》卷第三 大正藏第 01 冊 No. 0024 《起世經》 《起世經》卷第四 『再者，各位比丘！在那阿毗至大地獄中，也有十六個小地獄作為眷屬，圍繞著它，每個地獄都廣闊五百由旬，從最初的黑雲沙地獄直到最後的寒冰地獄。各位比丘！這樣的地獄有什麼因緣，被稱為阿毗至呢？各位比丘！在這阿毗至大地獄中的所有眾生，無論是剛出生的、存在的、出來的還是居住的，這些眾生因為惡業的果報，自然會生出獄卒，他們各自用雙手抓住地獄眾生的身體，扔到熾熱的鐵地上，火焰直衝向上，一片猛烈，覆蓋在地上，然後用鋒利的刀，從腳踝處割開，取出筋，用手拉扯，直到頸部的筋，都相互連線，貫穿心髓，痛苦難以言說。這樣拉扯之後，讓他們駕著鐵車，奔跑逃竄，鐵車非常熱，光焰熾熱，一片猛烈，帶著他們經過無數由旬。所經過的地方，全是燃燒的鐵道，險峻難行，去了一處又一處，隨著獄卒的意願，沒有停歇的時候，想去哪裡，就隨意去哪裡。無論去到哪裡，獄卒都拉著他們，從未捨棄。這樣走的時候，所經過的地方，罪人身上的肉和血都被銷蝕殆盡，沒有留下任何東西。因為這個原因，他們遭受嚴酷的痛苦、極其劇烈的痛苦、令人不悅的痛苦，即使這樣，也不會立刻死去。直到他們所有的惡業都受盡，沒有消滅、沒有散失、沒有改變、沒有轉移，無論是過去在人身還是非人身所造的惡業，都要全部承受。'

Then they returned to the minor hells such as the Black Cloud Sand Hell, entered and suffered, until the final Ice Hell, fully enduring all kinds of suffering, and then they died. 'Furthermore, O Bhikkhus! In that Great Hot Hell, there are also sixteen minor hells as its retinue, each hell being five hundred yojanas in length and breadth, from the Black Cloud Sand Hell to the final Ice Hell. O Bhikkhus! What is the cause and condition for such a hell to be called the Great Hot Hell?' 'O Bhikkhus! In this Great Hot Hell, all beings, whether they are newly born, existing, or dwelling, the prison guards seize them and throw them into a blazing hot iron cauldron, head down and feet up, boiling and surging, with intense heat. The sinners are boiled and cooked in it, suffering extreme heat, hence it is called the Hot Hell. Moreover, in that hell, there are many iron cauldrons, iron urns, iron basins, iron pots, iron woks, iron tripods, and various iron utensils, all blazing and intensely hot. The sinners are burned and cooked in them, hence it is called the Hot Hell. In this hell, even if they suffer extremely severe pain, they do not die immediately. Only when all their evil karma is exhausted, will they sequentially endure all suffering.' 'O Bhikkhus! Those beings in that hell, after countless time, enduring long suffering, emerge from the Great Hot Hell, and upon emerging, they run and flee, seeking a place of refuge and protection. At this time, they enter the minor hells such as the Black Cloud Sand Hell, and briefly speaking, until the Ice Hell, fully enduring all kinds of suffering, and then they die.' 'Furthermore, O Bhikkhus! In that Great Intense Hot Hell, there are also sixteen minor hells, each five hundred yojanas in length and breadth, starting from the Black Cloud Sand minor hell to the final Ice Hell. O Bhikkhus! What is the cause and condition for such a hell to be called the Great Intense Hot Hell? O Bhikkhus! In that Great Intense Hot Hell, all beings, whether they are newly born, existing, or dwelling, the prison guards seize them, head down and feet up, and throw them into the cauldron. The cauldron is intensely hot, with boiling water and fire, impacting the sinners, rising and falling with the boiling. At this time, they suffer extreme heat, great heat, and very great heat, hence it is called the Great Intense Hot Hell. Moreover, in that hell, all the iron urns, iron basins, iron woks, iron tripods, and iron pans are also blazing and extremely hot, and the sinners are thrown into them. The sinners are then boiled or fried by the hellfire, suffering all kinds of pain, and after pain, they suffer even more pain, extremely oppressed, hence it is called the Most Blazing Intense Hot Hell. The sinners suffer extremely severe pain in it, briefly speaking, as mentioned before. Until they die, they will sequentially endure all suffering.' 'O Bhikkhus! Those beings in that hell, after countless time, on a long path, after enduring all kinds of suffering, emerge from such a blazing, intense, and extremely hot Great Hell, and upon emerging, they run and flee, briefly speaking, seeking a place of refuge and protection. Then they return to the minor hells such as the Black Cloud Sand Hell, until the final Ice Hell, and if their lifespan is not exhausted, they continue to suffer all kinds of pain, sequentially as before.' 'The Treatise on the Origin of the World', Volume 3 Taisho Tripitaka Volume 01, No. 0024, 'The Treatise on the Origin of the World' 'The Treatise on the Origin of the World', Volume 4 Translated by the Tripiṭaka Master Jñānagupta of Sui Dynasty and others from India Chapter Four, Section Three on Hells 'Furthermore, O Bhikkhus! In that Avīci Great Hell, there are also sixteen minor hells as its retinue, surrounding it, each hell being five hundred yojanas in breadth, from the initial Black Cloud Sand Hell to the final Ice Hell. O Bhikkhus! What is the cause and condition for such a hell to be called Avīci? O Bhikkhus! In this Avīci Great Hell, all beings, whether they are newly born, existing, emerging, or dwelling, these beings, due to the retribution of their evil karma, naturally give rise to prison guards, who each seize the bodies of the hell beings with both hands, and throw them onto the blazing hot iron ground, the flames rising straight up, intensely fierce, covering the ground, and then with sharp knives, they cut open from the ankles, pull out the tendons, and with their hands, pull them up, until the tendons of the neck, all connected, piercing through the marrow of the heart, the pain is indescribable. After pulling them like this, they make them drive iron chariots, running and fleeing, the chariots are extremely hot, the flames are blazing, intensely fierce, taking them through countless yojanas. The places they pass through are all burning iron roads, dangerous and difficult to travel, going from one place to another, according to the will of the prison guards, without any pause, wherever they want to go, they go as they please. Wherever they go, the prison guards pull them, never abandoning them. As they go, the places they pass through, the flesh and blood of the sinners are all consumed, leaving nothing behind. Because of this reason, they suffer severe pain, extremely intense pain, unpleasant pain, and even so, they do not die immediately. Until all their evil karma is exhausted, not destroyed, not scattered, not changed, not moved, whether the evil karma was created in the past in human or non-human bodies, they must endure it all.'

「複次，諸比丘！此阿毗至大地獄中所有眾生，生者有者化者住者，以其不善業果報故，從於東方，有大火聚忽爾出生，熾燃赤色，極大猛焰，一向炎赫；如是次第，南西北方、四維上下，各各皆有極大火聚，熾燃出生，光焰炎赫。罪人爾時，以此四方諸大火聚之所圍繞，漸漸逼近，觸其身故，受諸痛苦，乃至受于大嚴切苦，命亦未終。略說如上，于彼獄中，一切具受。

「複次，諸比丘！此阿毗至大地獄中諸眾生等，生者有者乃至住者，惡業果故，從於東壁出大光焰，直射西壁，到已而住；從於西壁出大光焰，直射東壁，到已而住；從於南壁出大光焰，直射北壁；從於北壁出大光焰，直射南壁；從下射上，自上射下；縱橫相接，上下交射，熱光赫奕，騰焰相沖。爾時，獄卒以諸罪人，擲置六種大火聚內。是諸罪人，乃至受于極嚴切苦，命亦未終。略說乃至彼不善業，未畢未盡，于其中間，具足而受。

「複次，諸比丘！此阿毗至大地獄中諸眾生等，生者有者乃至住者，惡業果故，經無量時受長遠苦。爾時，即見地獄東門忽然自開，是諸眾生既聞開聲，復見門開，便走趣之，走已復走，大速疾走，各言：『我等至彼處已，決應得脫。我等今者若到彼處，應大吉祥。』彼諸眾生如是走時、走復走時、速疾走時，其身轉更熾燃光焰。譬如世間有力壯夫，將大火炬逆風而走，而彼火炬，更復轉燃，焰熾猛盛。如是如是，彼諸眾生，如是走時，速疾走時，身諸支節，轉復熾燃，舉足之時肉血離散，下足之時肉血還生。又彼眾生，如是奔走，欲近門時，罪業力故，門還自閉。罪人爾時，于彼獄中，熾燃光焰熱鐵地上，悶絕倒臥，覆面而踣。既覆倒已，即燒其皮；既燒皮已，次燒其肉；既燒肉已，次燒其筋；既燒筋已，次燒其骨；既燒骨已，徹至其髓。徹至髓時，唯見煙出；出已復出，煙燧火出。罪人于中，乃至次第受極嚴苦，命亦未終。略說如前，未盡彼人惡不善業，乃至往昔人非人身所作來者，于中具受。

「複次，諸比丘！此阿毗至大地獄中諸眾生等，生者有者乃至住者，以諸不善業果報故，經無量時，長遠道中受諸苦已，地獄四門還復更開。于門開時，彼地獄中諸眾生等，聞聲見開，向門而走。走已復走，乃至大走，作如是念：『我等今者當於此處必應得脫，我等於今定當訖了。』彼人如是大馳走時，其身轉復熾燃猛烈。譬如壯夫執乾草炬逆風而走，彼炬既燃轉復熾盛。如是如是，彼諸眾生走已復走，乃至大走，如是走時，彼人身份，轉更熾燃。欲舉足時肉血俱散，欲下足時肉血還生。及到獄門，其門還閉。彼諸眾生於此熾燃熱鐵地上，一向馳走，既不得出，其心悶亂，覆面倒地。既倒地已，遍燒身皮；既燒皮已，次燒其肉；既燒肉已，復燒其骨，乃至徹髓，煙焰洞燃，其煙熢㶿，其焰炎赫，煙焰相雜，熱惱復倍，彼人于中受極嚴苦。略說如前，乃至壽命未得終盡，惡不善業，未滅未離、未變未散，乃至往昔人非人身，所造作者，一切悉受。

「複次，諸比丘！此阿毗至大地獄中所有眾生，乃至住者，以不善業果報力故，為地獄火熾燃燒之。爾時，眼所見色，皆是意所不喜，有意喜者皆不現前，非意所好、不可愛色、不善之色，而恒逼惱，耳所聞聲、鼻所聞香、舌所知味、身所覺觸、意所念法，皆是心意所不喜者

現代漢語譯本：『再者，諸位比丘！這阿鼻大地獄中的所有眾生，無論是出生、存在、化生還是居住於此的，都因為他們不善的業報，從東方突然出現巨大的火聚，熾熱燃燒，呈現赤色，火焰極其猛烈，一片炎熱。像這樣依次地，南方、西方、北方、四維以及上下，各自都有巨大的火聚，熾熱地出現，光焰炎熱。罪人那時，被這四方巨大的火聚所包圍，漸漸逼近，觸碰到身體，遭受各種痛苦，乃至遭受極其嚴酷的痛苦，生命也未終結。簡略地說，就像上面所描述的，在那地獄中，一切都完全承受。 現代漢語譯本：『再者，諸位比丘！這阿鼻大地獄中的眾生，無論是出生、存在還是居住於此的，因為惡業的果報，從東墻發出巨大的光焰，直射西墻，到達后停留；從西墻發出巨大的光焰，直射東墻，到達后停留；從南墻發出巨大的光焰，直射北墻；從北墻發出巨大的光焰，直射南墻；從下向上射，從上向下射；縱橫交錯，上下交射，熱光閃耀，火焰互相沖擊。那時，獄卒將罪人投入六種巨大的火聚中。這些罪人，乃至遭受極其嚴酷的痛苦，生命也未終結。簡略地說，直到他們不善的業力沒有結束、沒有耗盡，在這期間，他們都完全承受。 現代漢語譯本：『再者，諸位比丘！這阿鼻大地獄中的眾生，無論是出生、存在還是居住於此的，因為惡業的果報，經歷無數時間遭受長久的痛苦。那時，他們會看到地獄的東門突然自己打開，這些眾生聽到開門的聲音，又看到門開了，便跑向那裡，跑了又跑，快速地跑，各自說：『我們到了那裡，一定可以解脫。我們現在如果到了那裡，應該會很吉祥。』這些眾生這樣跑的時候、跑了又跑的時候、快速跑的時候，他們的身體反而更加熾熱燃燒。譬如世間有力的壯漢，拿著火把逆風跑，那火把反而更加燃燒，火焰更加猛烈。像這樣，這些眾生，這樣跑的時候，快速跑的時候，身體的各個部位，反而更加熾熱燃燒，抬腳的時候肉和血散開，落腳的時候肉和血又重新長出來。而且這些眾生，這樣奔跑，想要靠近門的時候，因為罪業的力量，門又自己關上了。罪人那時，在那地獄中，在熾熱燃燒的鐵地上，昏厥倒臥，臉朝下趴著。趴下之後，就燒他們的面板；燒了面板之後，接著燒他們的肉；燒了肉之後，接著燒他們的筋；燒了筋之後，接著燒他們的骨頭；燒了骨頭之後，一直燒到骨髓。燒到骨髓的時候，只看到煙冒出來；冒出來之後又冒出來，煙和火一起冒出來。罪人在其中，乃至依次遭受極其嚴酷的痛苦，生命也未終結。簡略地說，就像前面所說的，沒有耗盡他們惡不善的業力，乃至過去人或非人身所造作的，都在其中完全承受。 現代漢語譯本：『再者，諸位比丘！這阿鼻大地獄中的眾生，無論是出生、存在還是居住於此的，因為不善的業報，經歷無數時間，在漫長的道路上遭受各種痛苦之後，地獄的四門又重新打開。在門打開的時候，那地獄中的眾生，聽到聲音看到門開了，就向門跑去。跑了又跑，乃至快速地跑，這樣想著：『我們現在應該可以在這裡得到解脫，我們現在一定可以結束了。』這些人這樣快速奔跑的時候，他們的身體反而更加熾熱猛烈。譬如壯漢拿著乾草火把逆風跑，那火把燃燒得更加旺盛。像這樣，這些眾生跑了又跑，乃至快速地跑，這樣跑的時候，他們的身體反而更加熾熱。想要抬腳的時候肉和血都散開，想要落腳的時候肉和血又重新長出來。等到到了獄門，那門又關上了。這些眾生在這熾熱的鐵地上，一直奔跑，既然不能出去，他們的心就悶亂，臉朝下倒在地上。倒在地上之後，全身的面板都被燒；燒了面板之後，接著燒他們的肉；燒了肉之後，又燒他們的骨頭，乃至燒到骨髓，煙焰洞燃，煙霧瀰漫，火焰熾熱，煙和火焰交織在一起，熱惱更加倍增，他們在其中遭受極其嚴酷的痛苦。簡略地說，就像前面所說的，直到壽命沒有終結，惡不善的業力沒有消滅、沒有離開、沒有改變、沒有消散，乃至過去人或非人身所造作的，一切都完全承受。 現代漢語譯本：『再者，諸位比丘！這阿鼻大地獄中的所有眾生，乃至居住於此的，因為不善的業報力，被地獄的火焰熾熱燃燒。那時，眼睛所看到的顏色，都是心中不喜歡的，心中喜歡的都不會出現，不是心中所喜愛的、不可愛的顏色、不善的顏色，總是逼迫惱亂他們，耳朵所聽到的聲音、鼻子所聞到的氣味、舌頭所嚐到的味道、身體所感覺到的觸覺、心中所想到的法，都是心中不喜歡的。』

English version: 'Furthermore, O monks! All beings in this Avici Great Hell, whether born, existing, transformed, or dwelling there, due to the consequences of their unwholesome deeds, from the east, a great mass of fire suddenly arises, burning fiercely, appearing crimson, with extremely intense flames, utterly scorching. In this manner, successively, in the south, west, north, the intermediate directions, and above and below, each has a great mass of fire, fiercely arising, with blazing flames. At that time, the sinners, surrounded by these great masses of fire from the four directions, gradually approach, touching their bodies, experiencing various sufferings, even undergoing extremely severe pain, yet their lives do not end. Briefly speaking, as described above, in that hell, everything is fully endured.' English version: 'Furthermore, O monks! The beings in this Avici Great Hell, whether born, existing, or dwelling there, due to the consequences of their evil deeds, from the east wall, a great flame of light emerges, directly shooting towards the west wall, reaching and remaining there; from the west wall, a great flame of light emerges, directly shooting towards the east wall, reaching and remaining there; from the south wall, a great flame of light emerges, directly shooting towards the north wall; from the north wall, a great flame of light emerges, directly shooting towards the south wall; from below shooting upwards, from above shooting downwards; crisscrossing, intersecting, and shooting up and down, the hot light blazing, the flames colliding. At that time, the hell guards throw the sinners into the six great masses of fire. These sinners, even undergoing extremely severe pain, their lives do not end. Briefly speaking, until their unwholesome karma is not finished, not exhausted, during this time, they fully endure.' English version: 'Furthermore, O monks! The beings in this Avici Great Hell, whether born, existing, or dwelling there, due to the consequences of their evil deeds, endure prolonged suffering for countless eons. At that time, they see the east gate of the hell suddenly open by itself, and these beings, hearing the sound of the opening and seeing the gate open, run towards it, running and running, running very quickly, each saying: 『When we reach that place, we should surely be liberated. If we reach that place now, it should be very auspicious.』 As these beings run, run and run, and run quickly, their bodies become even more fiercely burning. It is like a strong man in the world, carrying a torch against the wind, and that torch burns even more, the flames becoming more intense. In this way, as these beings run, run quickly, the various parts of their bodies become even more fiercely burning, when they lift their feet, flesh and blood scatter, and when they put their feet down, flesh and blood grow back. Moreover, as these beings run, wanting to approach the gate, due to the power of their karma, the gate closes by itself. At that time, the sinners, in that hell, on the fiercely burning iron ground, faint and fall face down. After falling down, their skin is burned; after burning their skin, then their flesh is burned; after burning their flesh, then their tendons are burned; after burning their tendons, then their bones are burned; after burning their bones, it reaches their marrow. When it reaches the marrow, only smoke is seen coming out; after coming out, it comes out again, smoke and fire come out together. The sinners in it, even successively endure extremely severe pain, their lives do not end. Briefly speaking, as mentioned before, without exhausting their evil and unwholesome karma, even what was done in past human or non-human lives, they fully endure in it.' English version: 'Furthermore, O monks! The beings in this Avici Great Hell, whether born, existing, or dwelling there, due to the consequences of their unwholesome deeds, after enduring various sufferings for countless eons on the long path, the four gates of the hell open again. When the gates open, the beings in that hell, hearing the sound and seeing the gates open, run towards the gates. Running and running, even running quickly, thinking like this: 『We should surely be able to be liberated here now, we should surely be able to end it now.』 As these people run quickly, their bodies become even more fiercely burning. It is like a strong man carrying a dry grass torch against the wind, and that torch burns even more intensely. In this way, as these beings run and run, even running quickly, as they run, the parts of their bodies become even more fiercely burning. When they want to lift their feet, flesh and blood scatter, and when they want to put their feet down, flesh and blood grow back. When they reach the hell gate, the gate closes again. These beings on this fiercely burning iron ground, run continuously, since they cannot get out, their minds become confused, and they fall face down on the ground. After falling on the ground, the skin of their whole body is burned; after burning their skin, then their flesh is burned; after burning their flesh, then their bones are burned, even reaching the marrow, smoke and flames burn through, the smoke is billowing, the flames are blazing, smoke and flames are intertwined, the heat and suffering are doubled, and they endure extremely severe pain in it. Briefly speaking, as mentioned before, until their lives do not end, their evil and unwholesome karma is not extinguished, not departed, not changed, not dispersed, even what was done in past human or non-human lives, everything is fully endured.' English version: 'Furthermore, O monks! All beings in this Avici Great Hell, even those dwelling there, due to the power of their unwholesome karma, are fiercely burned by the hellfire. At that time, the colors seen by the eyes are all disliked by the mind, those liked by the mind do not appear, colors that are not liked, unlovable colors, unwholesome colors, constantly oppress and disturb them, the sounds heard by the ears, the smells smelled by the nose, the tastes tasted by the tongue, the touches felt by the body, the dharmas thought by the mind, are all disliked by the mind.'

。非意所喜、非可愛法，恒來現前，凡有境界，皆是不善。彼人于中以是因緣，恒受極重粗澀苦惱，其色惡故，其觸亦然，乃至壽命，未得終盡。惡不善業，未沒未滅，若於往昔人非人身，有所造作，一切惡業，悉皆具受。

「複次，諸比丘！有何因緣，阿毗至獄名阿毗至耶？諸比丘！此阿毗至大地獄中，於一切時，無有須臾暫受安樂，乃至得如一彈指頃，是故名此大地獄者為阿毗至。如是次第，具足受苦。諸比丘！此大地獄諸眾生等，經無量時受長遠苦，乃至得從此阿毗至大地獄出，出已馳走，走已復走，乃至大走，欲求屋宅、求覆求洲、求歸依處、求救護處。爾時，復入黑雲沙等五百由旬諸小地獄，入已乃至略說最後到第十六寒冰地獄，具受眾苦，然後乃于彼處命終。」

此中世尊說如是偈：

「若人身口意造業，　　作已入于惡道中， 如是當生活地獄，　　最為可畏毛豎處。 經歷無數千億歲，　　死已須臾還復活， 怨仇各各相報對，　　由此眾生更相殺。 若於父母起噁心，　　或佛菩薩聲聞眾， 此等皆墮黑繩獄，　　其處受苦極嚴熾。 教他正行令邪曲，　　見人友善必破壞， 此等亦墮黑繩獄。　　兩舌惡口多妄語， 樂作三種惡重業，　　不修三種善根芽， 此等癡人必當入，　　合大地獄久受苦。 或殺羊馬及諸牛，　　種種雜獸雞豬等， 並殺諸餘蟲蟻類，　　彼人當墮合地獄。 世間怖畏相多種，　　以此逼迫惱眾生， 當墮硙山地獄中，　　受于堆壓舂搗苦。 貪慾恚癡結使故，　　迴轉正理令別異， 判是作非乖法律，　　彼為刀劍輪所傷。 倚恃強勢劫奪他，　　有力無力皆悉取， 若作如是諸逼惱，　　當爲鐵象所蹴蹋。 若樂殺害諸眾生，　　身手血涂心嚴惡， 常行如是不凈業，　　彼等當生叫喚處。 種種觸惱眾生故，　　于叫喚獄被燒煮， 其中復有大叫喚，　　此由諂曲奸猾心。 諸見稠林所覆蔽，　　愛網彌密所沉淪， 常行如是最下業，　　彼則墮于大叫喚。 若至如是大叫喚，　　熾燃鐵城毛豎處， 其中鐵堂及鐵屋，　　諸來入者悉燒燃。 若作世間諸事業，　　恒當惱亂諸眾生， 彼等當生熱惱獄，　　于無量時受熱惱。 世間沙門婆羅門，　　父母尊長諸耆舊， 若恒觸惱令不喜，　　彼等皆墮熱惱獄。 生天凈業不樂修，　　所愛至親常遠離， 喜作如是諸事者，　　彼人當入熱惱獄。 惡向沙門婆羅門，　　並諸善人父母等， 或復害於余尊者，　　彼墮熱惱常熾燃。 恒多造作諸惡業，　　不曾發起一善心， 是人直趣阿毗獄，　　當受無量眾苦惱。 若說正法為非法，　　說諸非法為正法， 既無增益於善事，　　彼人當入阿毗獄。 活及黑繩此兩獄，　　合會叫喚等為五， 熱惱大熱共成七，　　阿毗至獄為第八。 此八名為大地獄，　　嚴熾苦切難忍受， 惡業之人所作故，　　其中小獄有十六。」

爾時，世尊說此偈已，告諸比丘，作如是言：「汝諸比丘！應當知彼世界中間，別更復有十地獄處。何等為十？所謂頞浮陀地獄、泥羅浮陀地獄、阿呼地獄、呼呼婆地獄、阿吒吒地獄、搔揵提迦地獄、優缽羅地獄、波頭摩地獄、奔茶梨地獄、拘牟陀地獄。諸比丘！于彼中間有如是等十種地獄

現代漢語譯本：那些不合心意、不可愛的法，總是會出現在眼前。凡是所處的境界，都是不好的。這樣的人因為這些原因，總是遭受極其沉重、粗糙、澀滯的苦惱。他們的臉色難看，觸感也是如此，直到壽命終結，也無法擺脫。惡不善的業力，沒有消失也沒有滅盡。如果他們在過去的人或非人身中造作過任何惡業，都會全部承受。 現代漢語譯本：『再者，各位比丘！是什麼原因，阿毗至地獄被稱為阿毗至呢？各位比丘！在這個阿毗至大地獄中，任何時候都沒有片刻的安樂，哪怕像彈指一瞬間也沒有，所以這個大地獄被稱為阿毗至。他們就這樣依次承受痛苦。各位比丘！這個大地獄中的眾生，經歷無數的時間承受長久的痛苦，直到從阿毗至大地獄出來。出來后他們會奔跑，跑了又跑，甚至拚命地跑，想要尋找房屋、遮蔽、洲渚、歸依之處、救護之處。這時，他們又會進入黑雲沙等五百由旬的各個小地獄，進入后，簡略地說，最後會到達第十六寒冰地獄，承受各種痛苦，然後才在那裡死去。』 現代漢語譯本：這時，世尊說了這樣的偈頌： 現代漢語譯本：『如果人的身、口、意造作惡業，造作后就進入惡道，這樣的人將生活在地獄中，那是令人恐懼、毛骨悚然的地方。他們經歷無數千億年，死後片刻又會復活，怨恨的仇敵互相報復，因此眾生互相殘殺。如果對父母生起噁心，或者對佛、菩薩、聲聞眾生起噁心，這些人都會墮入黑繩地獄，在那裡遭受極其嚴酷的痛苦。教導他人正道卻使其走上邪路，看到別人友善就必定破壞，這些人也會墮入黑繩地獄。兩舌、惡語、多妄語，喜歡造作三種惡重業，不修三種善根，這些愚癡的人必定會進入合大地獄，長久受苦。或者殺害羊、馬、牛，各種雜獸、雞、豬等，以及殺害其他蟲蟻類，這些人都會墮入合地獄。世間的恐懼有很多種，用這些來逼迫惱害眾生，將會墮入硙山地獄中，遭受堆壓、舂搗的痛苦。因為貪慾、嗔恚、愚癡的束縛，顛倒正理使其變得不同，判斷是非顛倒法律，他們會被刀劍輪所傷。倚仗強勢搶奪他人，無論對方有無力量都強取豪奪，如果造作這樣的逼迫惱害，將會被鐵象踐踏。如果喜歡殺害眾生，身手沾滿鮮血，心腸兇惡，經常做這樣的不凈業，他們將會生在叫喚地獄。因為種種觸惱眾生，在叫喚地獄被燒煮，其中還有大叫喚地獄，這是因為諂媚、奸猾的心。被各種見解的稠林所遮蔽，被愛慾的羅網緊緊纏繞，經常做這樣的最下劣的惡業，他們就會墮入大叫喚地獄。如果到了這樣的大叫喚地獄，熾熱的鐵城令人毛骨悚然，其中有鐵堂和鐵屋，所有進入的人都會被燒燃。如果做世間的事業，總是惱亂眾生，他們將會生在熱惱地獄，在無量的時間裡遭受熱惱。世間的沙門、婆羅門，父母、尊長、年長的人，如果總是觸惱他們使他們不高興，這些人都會墮入熱惱地獄。不樂意修習生天的清凈業，總是遠離所愛的親人，喜歡做這些事的人，他們將會進入熱惱地獄。對沙門、婆羅門，以及善人、父母等心懷惡意，或者傷害其他尊者，他們會墮入熱惱地獄，經常被熾熱的火焰燃燒。總是造作各種惡業，不曾發起一絲善心，這樣的人會直接墮入阿毗地獄，遭受無量的痛苦。如果說正法為非法，說非法為正法，既沒有增加善事，這樣的人將會進入阿毗地獄。活地獄和黑繩地獄，加上合會、叫喚等共為五種，熱惱、大熱共為七種，阿毗至地獄為第八種。這八種被稱為大地獄，嚴酷熾熱，痛苦難以忍受，是惡業之人所造作的，其中還有十六種小地獄。』 現代漢語譯本：這時，世尊說完這些偈頌后，告訴各位比丘，這樣說道：『你們各位比丘！應當知道那個世界中間，另外還有十個地獄處。是哪十個呢？就是頞浮陀地獄、泥羅浮陀地獄、阿呼地獄、呼呼婆地獄、阿吒吒地獄、搔揵提迦地獄、優缽羅地獄、波頭摩地獄、奔茶梨地獄、拘牟陀地獄。各位比丘！在那中間有這樣十種地獄。』

English version: Those things that are not pleasing and not lovable constantly appear before one. All realms of experience are unfavorable. Such people, due to these causes, constantly endure extremely heavy, coarse, and astringent suffering. Their complexion is unpleasant, and their touch is the same, until their lifespan ends, they cannot escape. The evil and unwholesome karma has not disappeared or been extinguished. If they have committed any evil deeds in past lives as humans or non-humans, they will fully bear the consequences. English version: 'Furthermore, monks! What is the reason why the Avici hell is called Avici? Monks! In this great Avici hell, there is no moment of peace at any time, not even for the snap of a finger. Therefore, this great hell is called Avici. They suffer in this way, one after another. Monks! The beings in this great hell endure long suffering for countless eons, until they emerge from the great Avici hell. After emerging, they run, run again, and even desperately run, seeking shelter, cover, an island, a place of refuge, a place of protection. At that time, they enter the various small hells of black cloud sand, etc., for five hundred yojanas. After entering, to put it briefly, they finally reach the sixteenth cold hell, enduring all kinds of suffering, and then they die there.' English version: At this time, the World Honored One spoke these verses: English version: 'If a person creates evil karma through body, speech, and mind, and enters the evil path after doing so, such a person will live in hell, a place of fear and horror. They will experience countless billions of years, and after death, they will be revived in an instant. Enemies will retaliate against each other, and thus beings will kill each other. If one harbors evil thoughts towards parents, or towards the Buddha, Bodhisattvas, or the Sangha, these people will fall into the Black Rope Hell, where they will suffer extremely severe pain. Those who teach others the right path but lead them astray, and those who destroy friendships when they see them, will also fall into the Black Rope Hell. Those who engage in divisive speech, harsh language, and lying, who enjoy committing three heavy evil deeds, and do not cultivate the three roots of goodness, these foolish people will surely enter the Combined Great Hell and suffer for a long time. Or those who kill sheep, horses, cows, various mixed beasts, chickens, pigs, etc., as well as other insects and ants, these people will fall into the Combined Hell. There are many kinds of fears in the world, and those who use these to oppress and torment beings will fall into the Crushing Mountain Hell, suffering the pain of being crushed and pounded. Because of the bonds of greed, hatred, and delusion, they distort the right principles, making them different, and judge right and wrong against the law. They will be wounded by swords and wheels. Those who rely on their power to rob others, taking from both the strong and the weak, if they commit such oppression and torment, they will be trampled by iron elephants. If they enjoy killing beings, their hands and bodies stained with blood, their hearts cruel, and they constantly engage in such impure actions, they will be born in the Screaming Hell. Because of various torments of beings, they are boiled in the Screaming Hell. Among them, there is also the Great Screaming Hell, which is due to a flattering and deceitful heart. Those who are covered by the dense forest of views, and entangled in the net of desire, constantly engage in such inferior evil deeds, they will fall into the Great Screaming Hell. If they reach such a Great Screaming Hell, the blazing iron city is a place of horror, where there are iron halls and iron houses, and all who enter are burned. If they engage in worldly affairs, constantly tormenting beings, they will be born in the Tormenting Hell, suffering torment for countless eons. The world's ascetics, Brahmins, parents, elders, and seniors, if they constantly torment them and make them unhappy, these people will fall into the Tormenting Hell. Those who do not enjoy cultivating the pure karma of being born in heaven, and always stay away from their loved ones, those who like to do these things will enter the Tormenting Hell. Those who harbor evil intentions towards ascetics, Brahmins, as well as good people, parents, etc., or harm other venerable ones, they will fall into the Tormenting Hell, constantly burned by blazing flames. Those who constantly commit various evil deeds, and have never generated a single good thought, such people will go directly to the Avici Hell, suffering countless torments. If they say that the right Dharma is not the Dharma, and say that what is not the Dharma is the Dharma, and do not increase good deeds, such people will enter the Avici Hell. The Living Hell and the Black Rope Hell, together with the Combined and Screaming Hells, make five. The Tormenting and Great Tormenting Hells make seven, and the Avici Hell is the eighth. These eight are called the Great Hells, severe, blazing, and the suffering is unbearable. They are created by those who commit evil deeds, and among them, there are sixteen small hells.' English version: At this time, after the World Honored One spoke these verses, he told the monks, saying: 'You monks! You should know that in the middle of that world, there are ten other hells. What are the ten? They are the Arbuda Hell, the Nirarbuda Hell, the Ahaha Hell, the Hahava Hell, the Atata Hell, the Khakhandika Hell, the Utpala Hell, the Padma Hell, the Pundarika Hell, and the Kumuda Hell. Monks! In that middle place, there are these ten kinds of hells.'

。諸比丘！何因何緣，頞浮陀地獄名頞浮陀耶？諸比丘！頞浮陀獄諸眾生等，所有身形，猶如泡沫，是故名為頞浮陀也。

「複次，于中有何因緣，泥羅浮陀地獄名泥羅浮陀耶？諸比丘！彼泥羅浮陀地獄中諸眾生等，所有身形，譬如肉段，是故名為泥羅浮陀。

「複次，于中何因何緣，阿呼地獄名為阿呼？諸比丘！阿呼地獄諸眾生等，受嚴切苦逼迫之時，叫喚而言：『阿呼阿呼，甚大苦也。』是故名為阿呼地獄。

「複次，于中何因何緣，呼呼婆獄名呼呼婆耶？諸比丘！彼呼呼婆地獄中諸眾生等，為彼地獄極苦逼時，叫喚而言：『呼呼婆，呼呼婆。』是故名為呼呼婆也。

「複次，于中何因何緣，阿吒吒獄名阿吒吒耶？諸比丘！彼阿吒吒地獄中諸眾生等，以極苦惱逼切其身，但得唱言：『阿吒吒，阿吒吒。』然其舌聲不能出口，是故名為阿吒吒也。

「複次，于中何因何緣，搔揵提迦名搔揵提迦耶？諸比丘！搔揵提迦地獄之中，猛火焰色如搔揵提迦花，是故名為搔揵提迦。

「複次，于中何因何緣，優缽羅獄名優缽羅耶？諸比丘！彼優缽羅地獄之中，猛火焰色如優缽羅華，是故名為優缽羅也。

「複次，于中何因何緣，拘牟陀獄名拘牟陀耶？諸比丘！彼拘牟陀地獄之中，猛火焰色如拘牟陀花，是故名為拘牟陀也。

「複次，于中何因何緣，奔茶梨迦獄名奔茶梨迦耶？諸比丘！奔茶梨迦地獄之中，猛火焰色如奔茶梨迦花，是故名為奔茶梨迦。

「複次，于中何因何緣，波頭摩獄名波頭摩耶？諸比丘！彼波頭摩地獄之中，猛火焰色如波頭摩花，是故名為波頭摩也。

「諸比丘！如憍薩羅國斛量如是胡麻滿二十斛，高盛不概，而於其間，有一丈夫，滿百年已取一胡麻。如是次第，滿百年已復取一粒，擲置余處。諸比丘！如是擲彼憍薩羅國滿二十斛胡麻盡已，爾所時節，頞浮陀獄，我說其壽猶未畢盡。且以此數，略而計之，如是二十頞浮陀壽，為一泥羅浮陀壽；二十泥羅浮陀壽，為一阿呼壽；二十阿呼壽，為一呼呼婆壽；二十呼呼婆壽，為一阿吒吒壽；二十阿吒吒壽，為一搔揵提迦壽；二十搔揵提迦壽，為一優缽羅壽；二十優缽羅壽，為一拘牟陀壽；二十拘牟陀壽，為一奔茶梨迦壽；二十奔茶梨迦壽，為一波頭摩壽；二十波頭摩壽，為一中劫。

「諸比丘！波頭摩地獄所住之處，若諸眾生離其處所一百由旬，便為彼獄火焰所及；若離五十由旬所住眾生，為彼火熏皆盲無眼；若離二十五由旬所住眾生，身之肉血燋燃破散。諸比丘！瞿迦梨比丘，為于舍利弗、目揵連所起誹謗心，濁心噁心故，死後即生波頭摩獄。生彼處已，從其口中出大熱焰，長餘十肘，于其舌上自然而有五百鐵犁，恒常耕之。諸比丘！我于余處，未曾見有如是色類自損害也，所謂于梵行人邊生垢濁心故、損惱心故、毒噁心故、不利益心故、無慈心故、無凈心故。諸比丘！是故汝等應於一切梵行人所，起慈身口意業。如我所見，晝夜起慈身口意者，常受安樂。是故汝等，一切比丘，皆當如我所見所說，應于晝夜常起慈心，汝等常當如是習學。」

爾時，世尊說此伽他曰：

「世間諸人在世時，　　舌上自然生斤鈇， 所謂口說諸毒惡，　　還自衰損害其身。 應讚歎者不稱譽，　　不應贊者反談美， 如是名為口中諍，　　以此諍故無樂受

現代漢語譯本：諸位比丘！是什麼原因和緣由，使得頞浮陀地獄被稱為頞浮陀呢？諸位比丘！頞浮陀地獄中的眾生，他們的身體形狀就像泡沫一樣，因此被稱為頞浮陀。 現代漢語譯本：再者，又是什麼原因和緣由，使得泥羅浮陀地獄被稱為泥羅浮陀呢？諸位比丘！泥羅浮陀地獄中的眾生，他們的身體形狀就像一塊肉段，因此被稱為泥羅浮陀。 現代漢語譯本：再者，又是什麼原因和緣由，使得阿呼地獄被稱為阿呼呢？諸位比丘！阿呼地獄中的眾生，在遭受極其痛苦的逼迫時，會叫喊著說：『阿呼阿呼，真是太痛苦了！』因此被稱為阿呼地獄。 現代漢語譯本：再者，又是什麼原因和緣由，使得呼呼婆地獄被稱為呼呼婆呢？諸位比丘！呼呼婆地獄中的眾生，在被地獄的極度痛苦逼迫時，會叫喊著說：『呼呼婆，呼呼婆！』因此被稱為呼呼婆。 現代漢語譯本：再者，又是什麼原因和緣由，使得阿吒吒地獄被稱為阿吒吒呢？諸位比丘！阿吒吒地獄中的眾生，被極度的痛苦折磨身體時，只能發出『阿吒吒，阿吒吒』的聲音，但他們的舌頭卻無法發出清晰的言語，因此被稱為阿吒吒。 現代漢語譯本：再者，又是什麼原因和緣由，使得搔揵提迦地獄被稱為搔揵提迦呢？諸位比丘！搔揵提迦地獄中的火焰顏色，像搔揵提迦花一樣，因此被稱為搔揵提迦。 現代漢語譯本：再者，又是什麼原因和緣由，使得優缽羅地獄被稱為優缽羅呢？諸位比丘！優缽羅地獄中的火焰顏色，像優缽羅花一樣，因此被稱為優缽羅。 現代漢語譯本：再者，又是什麼原因和緣由，使得拘牟陀地獄被稱為拘牟陀呢？諸位比丘！拘牟陀地獄中的火焰顏色，像拘牟陀花一樣，因此被稱為拘牟陀。 現代漢語譯本：再者，又是什麼原因和緣由，使得奔茶梨迦地獄被稱為奔茶梨迦呢？諸位比丘！奔茶梨迦地獄中的火焰顏色，像奔茶梨迦花一樣，因此被稱為奔茶梨迦。 現代漢語譯本：再者，又是什麼原因和緣由，使得波頭摩地獄被稱為波頭摩呢？諸位比丘！波頭摩地獄中的火焰顏色，像波頭摩花一樣，因此被稱為波頭摩。 現代漢語譯本：諸位比丘！如果憍薩羅國用斛來量，裝滿二十斛的芝麻，堆得高高的，不加蓋子，然後有一個人，每過一百年從中取出一粒芝麻。就這樣依次進行，每過一百年取出一粒，放到別的地方。諸位比丘！像這樣把憍薩羅國裝滿二十斛的芝麻全部取完，所經過的時間，頞浮陀地獄的壽命，我說還沒有結束。簡單地計算一下，二十個頞浮陀的壽命，等於一個泥羅浮陀的壽命；二十個泥羅浮陀的壽命，等於一個阿呼的壽命；二十個阿呼的壽命，等於一個呼呼婆的壽命；二十個呼呼婆的壽命，等於一個阿吒吒的壽命；二十個阿吒吒的壽命，等於一個搔揵提迦的壽命；二十個搔揵提迦的壽命，等於一個優缽羅的壽命；二十個優缽羅的壽命，等於一個拘牟陀的壽命；二十個拘牟陀的壽命，等於一個奔茶梨迦的壽命；二十個奔茶梨迦的壽命，等於一個波頭摩的壽命；二十個波頭摩的壽命，等於一個中劫。 現代漢語譯本：諸位比丘！波頭摩地獄所處的地方，如果眾生離開那裡一百由旬，就會被地獄的火焰波及；如果離開五十由旬，那裡的眾生會被火焰熏得雙目失明；如果離開二十五由旬，那裡的眾生身體的血肉會被燒焦破碎。諸位比丘！瞿迦梨比丘因為對舍利弗和目犍連產生了誹謗之心，懷著污濁和惡毒的心，死後就墮入了波頭摩地獄。生到那裡后，他的口中會噴出十肘長的熾熱火焰，舌頭上自然會出現五百把鐵犁，不停地耕犁。諸位比丘！我在其他地方，從未見過如此這般自己傷害自己的情況，這都是因為對修行梵行的人產生了污濁的心、損害的心、惡毒的心、不利益的心、沒有慈悲的心、沒有清凈的心。諸位比丘！因此，你們應當對所有修行梵行的人，發起慈悲的身口意業。正如我所見，晝夜發起慈悲的身口意業的人，常常會感到安樂。因此，你們所有的比丘，都應當像我所見所說的那樣，在晝夜都常起慈悲之心，你們應當常常這樣學習。 現代漢語譯本：當時，世尊說了這首偈語： 現代漢語譯本：'世間的人在世時，舌頭上自然會生出斧頭，這都是因為口中說了惡毒的話，反而會衰敗損害自身。應該讚美的人不去讚美，不應該讚美的人反而去稱讚，這叫做口中的爭鬥，因為這種爭鬥，所以沒有快樂可言。'

English version: Monks, for what reason and cause is the Arbudha hell called Arbudha? Monks, the beings in the Arbudha hell, their bodies are like foam, therefore it is called Arbudha. English version: Furthermore, for what reason and cause is the Nirarbuda hell called Nirarbuda? Monks, the beings in the Nirarbuda hell, their bodies are like pieces of flesh, therefore it is called Nirarbuda. English version: Furthermore, for what reason and cause is the Ahaha hell called Ahaha? Monks, the beings in the Ahaha hell, when they are subjected to severe suffering, cry out, 'Ahaha, ahaha, it is so painful!' Therefore it is called Ahaha hell. English version: Furthermore, for what reason and cause is the Hahava hell called Hahava? Monks, the beings in the Hahava hell, when they are tormented by the extreme suffering of that hell, cry out, 'Hahava, hahava!' Therefore it is called Hahava. English version: Furthermore, for what reason and cause is the Atata hell called Atata? Monks, the beings in the Atata hell, when their bodies are tormented by extreme suffering, can only utter 'Atata, atata,' but their tongues cannot form clear words, therefore it is called Atata. English version: Furthermore, for what reason and cause is the Sogandhika hell called Sogandhika? Monks, the flames in the Sogandhika hell are the color of the Sogandhika flower, therefore it is called Sogandhika. English version: Furthermore, for what reason and cause is the Utpala hell called Utpala? Monks, the flames in the Utpala hell are the color of the Utpala flower, therefore it is called Utpala. English version: Furthermore, for what reason and cause is the Kumuda hell called Kumuda? Monks, the flames in the Kumuda hell are the color of the Kumuda flower, therefore it is called Kumuda. English version: Furthermore, for what reason and cause is the Pundarika hell called Pundarika? Monks, the flames in the Pundarika hell are the color of the Pundarika flower, therefore it is called Pundarika. English version: Furthermore, for what reason and cause is the Paduma hell called Paduma? Monks, the flames in the Paduma hell are the color of the Paduma flower, therefore it is called Paduma. English version: Monks, if in the Kosala country, one were to measure twenty bushels of sesame seeds, piled high without a lid, and then a man were to take one sesame seed every hundred years. In this way, taking one seed every hundred years and placing it elsewhere. Monks, when all twenty bushels of sesame seeds from the Kosala country are taken away in this manner, the duration of time, the lifespan of the Arbudha hell, I say, is not yet finished. To calculate it simply, twenty Arbudha lifespans equal one Nirarbuda lifespan; twenty Nirarbuda lifespans equal one Ahaha lifespan; twenty Ahaha lifespans equal one Hahava lifespan; twenty Hahava lifespans equal one Atata lifespan; twenty Atata lifespans equal one Sogandhika lifespan; twenty Sogandhika lifespans equal one Utpala lifespan; twenty Utpala lifespans equal one Kumuda lifespan; twenty Kumuda lifespans equal one Pundarika lifespan; twenty Pundarika lifespans equal one Paduma lifespan; twenty Paduma lifespans equal one intermediate kalpa. English version: Monks, in the Paduma hell, if beings are one hundred yojanas away from that place, they will be affected by the flames of that hell; if they are fifty yojanas away, they will be blinded by the smoke; if they are twenty-five yojanas away, their flesh and blood will be burned and shattered. Monks, the monk Gokali, because of the slanderous thoughts he had towards Sariputra and Maudgalyayana, with a defiled and evil mind, was reborn in the Paduma hell after death. Once born there, a great flame of heat ten cubits long will come out of his mouth, and on his tongue, five hundred iron plows will naturally appear, constantly plowing it. Monks, in other places, I have never seen such self-harm, which is caused by having a defiled mind, a harmful mind, a malicious mind, an unbeneficial mind, a lack of compassion, and a lack of purity towards those who practice the holy life. Monks, therefore, you should generate loving-kindness in your body, speech, and mind towards all those who practice the holy life. As I have seen, those who generate loving-kindness in their body, speech, and mind day and night, will always experience happiness. Therefore, all of you monks, should, as I have seen and said, always generate loving-kindness day and night, and you should always practice in this way. English version: At that time, the World Honored One spoke this verse: English version: 'When people in the world are alive, axes naturally grow on their tongues, because they speak evil words, which in turn cause their own decline and harm. Those who should be praised are not praised, and those who should not be praised are praised instead. This is called strife in the mouth, and because of this strife, there is no happiness to be had.'

若人博戲得資財，　　是為世間微諍事， 于凈行人起濁心，　　是名口中大斗諍。 如是三十六百千，　　泥羅浮陀地獄數， 五頞浮陀諸地獄，　　及墮波頭摩獄中； 以毀聖人致如是，　　由口意業作惡故。

「諸比丘！世界中間，復有諸風，名曰熱惱。諸比丘！彼等諸風，若來至此四洲界者，此四洲界所有眾生，生者住者，一切身份，悉皆散壞消滅無餘。譬如葦荻若被刈已，不得水灌，皆當干壞，無有遺余。如是如是，諸比丘！世界中間，所有諸風，名熱惱者，若來至此四洲界時，此四洲界所有眾生，一時皆悉干壞無餘，亦復如是。但以內鐵圍山、大鐵圍山二山所障，是故彼風不來到此。

「諸比丘！彼鐵圍山、大鐵圍山，能作如是最大利益，為此四洲四世界中諸眾生等作依止業。

「複次，諸比丘！世界中間，所有諸風，吹彼地獄燒煮眾生，身肉脂髓，種種不凈，臭穢之氣，甚可畏惡。諸比丘！其風若來至此四洲世界中者，四洲世界所有眾生，乃至住者，一切盲冥無複眼目，以其臭氣極猛盛故。然由鐵圍及大鐵圍二山為障，遮礙彼故不來至此。

「諸比丘！彼內鐵圍及大鐵圍二種大山，乃能為此四洲世界諸眾生等，作如是比最大利益，成諸眾生依止業故。複次，諸比丘！世界中間，更有大風，名僧伽多。諸比丘！彼風若來至此世界，則此世界四種大洲及八萬四千諸餘小洲，並余大山、須彌山王，悉能吹舉去地或高一俱盧奢，舉已能令分散破壞；乃至二三四五六七俱盧奢，既擎舉已，悉能令其星散破壞；乃至擎舉高一由旬，星散破壞，亦如前說。如是二三四五六七由旬，擎舉破壞，悉令分散；乃至一百由旬，既擎舉已，分散破壞；二三四五六七百由旬，既擎舉已，分散破壞，亦復如前。乃至一千由旬，二三四五六七千由旬，擎舉之已，分散破壞。諸比丘！譬如壯夫手把麥䴬，把已高舉，末令粉碎，于虛空中，分散棄擲，令無遺余。如是如是，諸比丘！彼世界中間最大猛風，名僧伽多，其風若來至此四洲，爾時此界四種大洲，及八萬四千諸餘小洲，一切諸山、並須彌山王，悉能高舉，至一俱盧奢，分散破壞，略說如前；乃至舉高七千由旬，分散破壞，亦復如是。諸比丘！但由內鐵圍山、大鐵圍山二山障故，不來至此。諸比丘！彼內鐵圍山、大鐵圍山二山威德，有大利益，乃能如是，為此四洲四世界中諸眾生等作依止業。

「複次，諸比丘！當閻浮洲南二鐵圍山外，有閻魔王宮殿住處，縱廣正等六千由旬，七重墻壁、七重欄楯、七重鈴網，其外七重多羅行樹，周匝圍繞。雜色可觀，七寶所成，所謂金銀琉璃、頗梨赤珠、車𤦲瑪瑙等之所成就。于其四方各有諸門，一一諸門，皆有卻敵樓櫓臺殿、園苑花池。是諸花池及園苑內，有種種樹，其樹各有種種眾葉、種種妙花、種種美果，彌滿遍佈。種種諸香，隨風遠熏。種種眾鳥，各各和鳴。複次，諸比丘！彼閻魔王，以其惡業不善果故，于夜三時及晝三時，自然而有赤融銅汁，在前出生。當於是時，其王宮殿，即變為鐵，于先所有五欲功德在目前者，皆沒不現。若在宮內，即于宮內如是出生。時，閻魔王見此事已，怖畏不安，諸毛皆豎，即便出外。若在宮外，即復于外如是出生。時，閻魔王心生怖畏，顫動不安，身有諸毛，一時皆豎，即走入內

如果有人賭博獲得錢財，這只是世間微小的爭執；但如果對清凈的修行人產生污濁的心，這才是口中最大的爭鬥。像這樣，有三十六百千泥羅浮陀地獄，五頞浮陀地獄，以及墮入波頭摩地獄的，都是因為譭謗聖人而導致的，這是由於口和意造作惡業的緣故。 『諸位比丘！世界中間，還有一種風，叫做熱惱。諸位比丘！這些風如果來到這四大洲的區域，這四大洲所有生存的眾生，無論是正在生存的還是已經存在的，他們的身體都會完全散壞消滅，沒有剩餘。就像蘆葦被割掉后，沒有水灌溉，都會乾枯壞掉，沒有留下任何東西一樣。諸位比丘！世界中間，所有叫做熱惱的風，如果來到這四大洲的區域，這四大洲所有眾生，都會在同一時間乾枯壞掉，沒有剩餘。但因為有內鐵圍山和大鐵圍山這兩座山的阻擋，所以這些風不會來到這裡。』 『諸位比丘！那鐵圍山和大鐵圍山，能夠帶來如此巨大的利益，為這四大洲的眾生提供依靠。』 『再者，諸位比丘！世界中間，還有一種風，吹著地獄裡燒煮的眾生，他們的身體、脂肪、骨髓，各種不乾淨的、臭穢的氣味，非常可怕。諸位比丘！這種風如果來到這四大洲的區域，四大洲所有眾生，甚至包括正在生存的，都會失明，失去眼睛，因為這種臭氣非常強烈。但因為有鐵圍山和大鐵圍山這兩座山的阻擋，所以這些風不會來到這裡。』 『諸位比丘！那內鐵圍山和大鐵圍山這兩座大山，能夠為這四大洲的眾生帶來如此巨大的利益，成為眾生的依靠。再者，諸位比丘！世界中間，還有一種大風，叫做僧伽多。諸位比丘！這種風如果來到這個世界，那麼這個世界的四大洲和八萬四千個小洲，以及其他大山、須彌山王，都能被吹離地面，或者被舉高一俱盧舍，舉起來後會分散破壞；甚至被舉高二、三、四、五、六、七俱盧舍，舉起來后都會分散破壞；甚至被舉高一由旬，分散破壞，就像前面說的那樣。像這樣二、三、四、五、六、七由旬，舉起來破壞，都會分散；甚至一百由旬，舉起來后，分散破壞；二、三、四、五、六、七百由旬，舉起來后，分散破壞，也像前面說的那樣。甚至一千由旬，二、三、四、五、六、七千由旬，舉起來后，分散破壞。諸位比丘！就像一個強壯的人手裡拿著麥麩，舉起來后，把它弄碎，在空中分散拋棄，沒有留下任何東西一樣。諸位比丘！世界中間，最大的猛風，叫做僧伽多，這種風如果來到這四大洲，那時這個世界的四大洲，以及八萬四千個小洲，所有山脈，包括須彌山王，都能被舉高到一俱盧舍，分散破壞，簡略地說就像前面那樣；甚至舉高七千由旬，分散破壞，也像前面說的那樣。諸位比丘！但因為有內鐵圍山和大鐵圍山這兩座山的阻擋，所以這些風不會來到這裡。諸位比丘！那內鐵圍山和大鐵圍山這兩座山的威德，有巨大的利益，能夠這樣，為這四大洲的眾生提供依靠。』 『再者，諸位比丘！在閻浮洲南邊的兩座鐵圍山外，有閻魔王的宮殿住所，縱橫都是六千由旬，有七重墻壁、七重欄桿、七重鈴網，外面有七重多羅樹環繞。顏色雜亂，非常好看，由七寶構成，包括金、銀、琉璃、水晶、赤珠、硨磲、瑪瑙等。在四個方向都有門，每個門都有防禦敵人的樓櫓臺殿、園林花池。這些花池和園林里，有各種各樣的樹，樹上有各種各樣的葉子、各種各樣的美麗花朵、各種各樣的美味果實，遍佈各處。各種各樣的香氣，隨著風飄散到遠處。各種各樣的鳥兒，各自鳴叫。再者，諸位比丘！那閻魔王，因為惡業和不善的果報，在夜晚三次和白天三次，自然會有紅色的熔化的銅汁，在他面前出現。當這個時候，他的宮殿就會變成鐵，之前所有的五欲功德都會消失不見。如果在宮殿內，就會在宮殿內出現這種情況。這時，閻魔王看到這種情況后，會感到恐懼不安，汗毛豎立，然後就會跑出去。如果在宮殿外，就會在宮殿外出現這種情況。這時，閻魔王會感到恐懼，顫抖不安，全身汗毛豎立，然後就會跑進宮殿內。

If a person gains wealth through gambling, it is a minor dispute in the world; but if one generates a turbid mind towards pure practitioners, that is the greatest quarrel from the mouth. Like this, there are thirty-six hundred thousand Naraka hells, five Arbuda hells, and those who fall into the Paduma hell, all caused by slandering the saints, due to the evil deeds of mouth and mind. 'Monks! In the middle of the world, there are also winds called 'hot afflictions'. Monks! If these winds were to come to the area of these four continents, all living beings in these four continents, whether living or existing, their bodies would be completely scattered and destroyed, with nothing remaining. Just like reeds that have been cut, if not watered, they will all dry up and decay, leaving nothing behind. Monks! In the middle of the world, all the winds called 'hot afflictions', if they were to come to the area of these four continents, all living beings in these four continents would dry up and decay at the same time, with nothing remaining. But because of the obstruction of the inner Iron Mountain and the Great Iron Mountain, these winds do not come here.' 'Monks! Those Iron Mountain and Great Iron Mountain can bring such great benefits, providing a refuge for the beings of these four continents.' 'Furthermore, monks! In the middle of the world, there is also a wind that blows on the beings being cooked in hell, their bodies, fat, marrow, all kinds of unclean, foul-smelling odors, which are very terrifying. Monks! If this wind were to come to the area of these four continents, all living beings in the four continents, even those who are living, would become blind, losing their eyes, because this odor is extremely strong. But because of the obstruction of the Iron Mountain and the Great Iron Mountain, these winds do not come here.' 'Monks! Those inner Iron Mountain and Great Iron Mountain, these two great mountains, can bring such great benefits to the beings of these four continents, becoming a refuge for beings. Furthermore, monks! In the middle of the world, there is another great wind called 'Sanghata'. Monks! If this wind were to come to this world, then the four continents of this world and the eighty-four thousand small continents, as well as other great mountains, and Mount Sumeru, could be blown away from the ground, or lifted one krosa high, and after being lifted, they would be scattered and destroyed; even lifted two, three, four, five, six, seven krosas high, after being lifted, they would be scattered and destroyed; even lifted one yojana high, scattered and destroyed, just as mentioned before. Like this, two, three, four, five, six, seven yojanas, lifted and destroyed, would all be scattered; even one hundred yojanas, after being lifted, scattered and destroyed; two, three, four, five, six, seven hundred yojanas, after being lifted, scattered and destroyed, also as mentioned before. Even one thousand yojanas, two, three, four, five, six, seven thousand yojanas, after being lifted, scattered and destroyed. Monks! Just like a strong man holding wheat bran in his hand, after lifting it up, crushing it, scattering and throwing it in the air, leaving nothing behind. Monks! In the middle of the world, the greatest fierce wind, called 'Sanghata', if this wind were to come to these four continents, then the four continents of this world, and the eighty-four thousand small continents, all mountains, including Mount Sumeru, could be lifted to one krosa, scattered and destroyed, briefly as mentioned before; even lifted seven thousand yojanas high, scattered and destroyed, also as mentioned before. Monks! But because of the obstruction of the inner Iron Mountain and the Great Iron Mountain, these winds do not come here. Monks! The power and virtue of those inner Iron Mountain and Great Iron Mountain have great benefits, being able to do this, providing a refuge for the beings of these four continents.' 'Furthermore, monks! Outside the two Iron Mountains south of Jambudvipa, there is the palace residence of King Yama, which is six thousand yojanas in length and width, with seven layers of walls, seven layers of railings, seven layers of bell nets, and outside, seven layers of Tala trees surrounding it. The colors are mixed and beautiful, made of seven treasures, including gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. There are gates in the four directions, and each gate has defensive towers, pavilions, gardens, and flower ponds. In these flower ponds and gardens, there are various kinds of trees, with various kinds of leaves, various kinds of beautiful flowers, and various kinds of delicious fruits, spread everywhere. Various kinds of fragrances are carried far by the wind. Various kinds of birds sing in harmony. Furthermore, monks! King Yama, due to his evil deeds and unwholesome karma, three times at night and three times during the day, naturally has red molten copper juice appear in front of him. At this time, his palace will turn into iron, and all the previous five desires and merits will disappear. If he is inside the palace, this will happen inside the palace. When King Yama sees this, he will feel fear and unease, his hair will stand on end, and then he will run outside. If he is outside the palace, this will happen outside the palace. At this time, King Yama will feel fear, tremble with unease, his body hair will stand on end, and then he will run inside the palace.'

。時，守獄者取閻摩王，高舉𢷏之，置熱鐵地上，其地熾燃，極大猛盛，光焰炎赫，𢷏令臥已，即以鐵鉗，開張其口，以融銅汁，瀉置口中。時，閻摩王被燒唇口；燒唇口已，次燒其舌；既燒舌已，復燒咽喉；燒咽喉已，復燒大腸及小腸等，次第燋燃，從下而出。當於爾時，彼閻摩王，作如是念：『一切眾生，以于往昔身作惡行、口作惡行、意作惡行，是故彼等皆受如是種種異色無量苦惱心不喜事。如地獄中諸眾生等，今我此身並餘眾生，與閻摩王同作業者，亦復如是。嗚呼！愿我從今舍此身已，更得身時，俱於人間相逢受生，令我爾時于如來法中當得信解，得信解已，我于彼處復當更得信解具足，剃除鬚髮，著袈裟衣，得正信解，從家出家。我于爾時，既出家已，和合不久，便於善男子為何事故，得正信解，從家出家，無上梵行所盡之處、現見法中，自得通證。具足證已，愿我當言：「我今生死已盡，梵行已立，所應作者，皆已作訖，更不復於後世受生。」』

「諸比丘！彼閻摩王，復於是時，發如是等熏習善念。即于爾時，彼閻摩王所住宮殿，還成七寶，種種出生，猶如諸天五欲功德現前具足。爾時，閻摩王復作是念：『一切眾生，以身善行口意善行，便得快樂，唯愿彼等各各皆受如是安樂。譬如空居諸夜叉輩，所謂我身及余閻摩王，諸有眾生，同集業者。』

「諸比丘！有三天使在於世間。何等為三？所謂老、病、死也。諸比丘！有一種人，以自放逸，身行惡行、口行惡行、意行惡行，如是等人，身口及意皆行於惡。以此因緣，身壞命終，趣于惡道，生地獄中。諸守獄者，應時即來，驅彼眾生，至閻摩王前白言：『天王，此等眾生昔在人間，縱逸自在，不善和合，恣身口意行於惡行。以其身口及意行惡行故，今來生此。唯愿天王，善教示之，善呵責之。』

「時閻摩王問罪人言：『汝善丈夫！昔在人間，第一天使，善教示汝、善呵責汝，豈得不見彼初天使出現生耶？』答言：『大天！我實不見。』時，閻摩王重複告言：『丈夫！汝豈不見，昔在世間為人身時，或作婦女、或作丈夫，衰老相現，摩訶羅時，齒落髮白，面板緩皺，黑黡遍體，狀若胡麻，膊傴背曲，行步跛蹇，足不依身，左右傾側，頸細皮寬，兩邊垂緩，猶若牛𩑶，唇口乾枯，喉舌燥澀，身體屈弱，氣力綿微，喘息出聲，猶如挽鋸，向前欲倒，恃杖而行，盛年衰損，血肉消竭，羸瘦尪弱，趣來世路，舉動沉滯，無復壯形，乃至身心，恒常顫掉，一切支節，疲懈難攝。汝見之不？』彼人答言：『大天！我實見之。』時，閻摩王復告之言：『汝愚癡人，無有智慧。昔日既見如是相貌，云何不作如是思惟：「我今此身，亦有是法，亦有是事，我亦未離如是等法。我今具有如是老法，未得遠離。我當於身口意，亦可造作微妙善業，使我當有長夜利益安樂之報？」』

「爾時，彼人復答言：『大天！我實不作如是思惟。何以故？以心縱蕩行放逸故。』時，閻摩王又更告言：『汝愚癡人，若如是者，汝自懈怠行放逸故，不修身口及意善業。以是因緣汝當長夜得大苦惱，無有安樂，是故汝當具足受此放逸之罪，得如是等惡業果報，亦如諸餘放逸眾生受此罪報

現代漢語譯本：當時，獄卒抓住閻摩王，高高舉起他，把他放在熾熱的鐵地上。那地面燃燒著，極其猛烈，光焰熾熱。獄卒讓閻摩王躺下後，就用鐵鉗張開他的嘴，把熔化的銅汁灌進他的口中。當時，閻摩王的嘴唇和口腔被燒灼；燒灼完嘴唇和口腔后，接著燒他的舌頭；燒完舌頭后，又燒他的咽喉；燒完咽喉后，又燒他的大腸和小腸等，依次燒焦，從下身排出。那時，閻摩王這樣想：『一切眾生，因為過去身造惡行、口造惡行、意造惡行，所以他們都遭受這樣各種不同顏色、無量苦惱、令人不悅的事情。就像地獄中的眾生一樣，現在我的身體和其餘與閻摩王一同造業的眾生，也是如此。唉！愿我從今捨棄這個身體后，再次獲得身體時，能在人間相遇受生，使我那時能在如來的教法中獲得信解，獲得信解后，我能在那裡再次獲得具足的信解，剃除鬚髮，穿上袈裟，獲得正信解，從家出家。我那時出家后，不久就能明白，善男子是因為什麼原因，獲得正信解，從家出家，達到無上梵行所能達到的最高境界，在現世中，自己就能通達證悟。證悟后，愿我說：「我今生死已盡，梵行已立，該做的事情，都已經做完，不再於後世受生。」』 『諸位比丘！』閻摩王又在此時，生起這樣的熏習善念。就在那時，閻摩王所住的宮殿，又變成七寶所成，各種各樣的東西都出現了，就像諸天五欲功德那樣，在眼前具足。那時，閻摩王又這樣想：『一切眾生，因為身行善、口行善、意行善，就能得到快樂，只願他們各自都能享受這樣的安樂。就像住在空中的夜叉一樣，包括我的身體和其餘的閻摩王，以及所有一同造業的眾生。』 『諸位比丘！世間有三位使者。哪三位呢？就是老、病、死。諸位比丘！有一種人，因為自己放縱，身行惡行、口行惡行、意行惡行，這樣的人，身口意都行惡。因為這個原因，身壞命終，墮入惡道，生在地獄中。獄卒們立刻前來，驅趕那些眾生，到閻摩王面前稟告說：『天王，這些眾生以前在人間，放縱自在，不善於和合，放任身口意行惡。因為他們身口意行惡，所以現在來到這裡。希望天王，好好教導他們，好好責備他們。』 『這時，閻摩王問罪人說：『你這善男子！以前在人間，第一位使者，好好教導你、好好責備你，難道你沒有看見那位最初的使者出現嗎？』罪人回答說：『大天！我確實沒有看見。』這時，閻摩王又告訴他說：『男子！你難道沒有看見，以前在世間做人時，無論是做女人還是做男人，衰老的相貌出現，年老體衰時，牙齒脫落，頭髮變白，面板鬆弛起皺，黑痣遍佈全身，像芝麻一樣，駝背彎腰，走路跛腳，腳不聽使喚，左右傾斜，脖子細長面板鬆弛，兩邊下垂，像牛的垂肉，嘴唇乾枯，喉嚨和舌頭乾燥澀滯，身體虛弱，氣力微弱，喘息的聲音，像拉鋸一樣，向前要倒，拄著枴杖行走，壯年衰退，血肉消減，瘦弱不堪，走向死亡之路，舉動遲緩，沒有了壯年的樣子，甚至身心，經常顫抖，一切肢體，疲憊無力難以控制。你見過這些嗎？』那人回答說：『大天！我確實見過。』這時，閻摩王又告訴他說：『你這愚癡的人，沒有智慧。以前既然見過這樣的相貌，為什麼不這樣想：「我現在這個身體，也有這樣的規律，也有這樣的事情，我也不能脫離這些規律。我現在具有這樣的衰老規律，還沒有辦法遠離。我應該在身口意方面，也造作微妙的善業，使我將來能有長久的利益和安樂的果報？」』 『那時，那人又回答說：『大天！我確實沒有這樣想。為什麼呢？因為心放縱，行為放逸。』這時，閻摩王又告訴他說：『你這愚癡的人，如果這樣，你因為自己懈怠放逸，不修身口意善業。因為這個原因，你將長久遭受巨大的苦惱，沒有安樂，所以你應當完全承受這放逸的罪過，得到這樣的惡業果報，也像其他放逸的眾生一樣，承受這樣的罪報。』

English version: Then, the prison guards seized Yama, lifted him high, and placed him on the scorching iron ground. The ground was ablaze, extremely fierce, with intense flames. After laying Yama down, they used iron tongs to pry open his mouth and poured molten copper into it. At that moment, Yama's lips and mouth were burned; after burning his lips and mouth, they then burned his tongue; after burning his tongue, they burned his throat; after burning his throat, they burned his large and small intestines, and so on, gradually scorching them, and they were expelled from his lower body. At that time, Yama thought: 'All beings, because of the evil deeds they committed in the past with their bodies, mouths, and minds, suffer such various, immeasurable, and unpleasant torments. Just like the beings in hell, my body and the bodies of other beings who have committed the same karma as Yama are also like this. Alas! May I, after abandoning this body, be reborn in the human realm, so that I may encounter the Dharma of the Tathagata and gain faith and understanding. Having gained faith and understanding, may I again gain complete faith and understanding, shave my head and beard, wear the monastic robe, gain right faith and understanding, and leave home. After leaving home, may I soon understand why a good man leaves home with right faith and understanding, reaching the highest point of the unsurpassed Brahma-faring, and in this very life, attain enlightenment. Having attained enlightenment, may I say: "My cycle of birth and death is finished, my Brahma-faring is established, what needed to be done is done, and I will not be reborn in the future."' 'Monks!' Yama then generated such thoughts of good practice. At that moment, the palace where Yama resided transformed into a palace of seven treasures, with various things appearing, just like the five desires of the gods, fully present before him. Then, Yama thought: 'All beings, because of their good deeds with their bodies, mouths, and minds, attain happiness. May they all enjoy such happiness. Just like the Yakshas who dwell in the sky, including my body and the other Yamas, and all beings who have committed the same karma.' 'Monks! There are three messengers in the world. What are the three? They are old age, sickness, and death. Monks! There is a type of person who, because of their own indulgence, commits evil deeds with their body, mouth, and mind. Such people commit evil with their body, mouth, and mind. Because of this, when their body breaks down and they die, they fall into evil realms and are born in hell. The prison guards immediately come and drive those beings to Yama, reporting: 'King, these beings were indulgent in the human realm, not good at harmony, and allowed their bodies, mouths, and minds to commit evil. Because they committed evil with their bodies, mouths, and minds, they have come here. May the King teach them well and rebuke them well.' 'Then, Yama asked the sinner: 'Good man! In the human realm, the first messenger taught you well and rebuked you well. Did you not see that first messenger appear?' The sinner replied: 'Great King! I did not see it.' Then, Yama told him again: 'Man! Did you not see, when you were a human being, whether a woman or a man, the appearance of old age, when you were old and frail, your teeth fell out, your hair turned white, your skin became loose and wrinkled, black moles covered your body like sesame seeds, your back was hunched, you walked with a limp, your feet did not obey you, you leaned from side to side, your neck was thin and the skin was loose, hanging down like the dewlap of a cow, your lips were dry, your throat and tongue were parched, your body was weak, your strength was feeble, your breath sounded like a saw, you were about to fall forward, you walked with a cane, your youth had declined, your flesh and blood had diminished, you were thin and weak, you were on the path to death, your movements were slow, you no longer had the appearance of youth, and even your body and mind were constantly trembling, all your limbs were tired and difficult to control. Did you see these things?' The person replied: 'Great King! I did see them.' Then, Yama told him again: 'You foolish person, without wisdom. Since you saw such appearances, why did you not think: "My body now also has these laws, also has these things, and I cannot escape these laws. I now have these laws of old age, and I have not yet found a way to escape them. I should also create subtle good karma with my body, mouth, and mind, so that I may have long-lasting benefits and happiness as a result?"' 'Then, that person replied: 'Great King! I did not think like that. Why? Because my mind was indulgent and my actions were unrestrained.' Then, Yama told him again: 'You foolish person, if that is so, because you were lazy and unrestrained, you did not cultivate good karma with your body, mouth, and mind. Because of this, you will suffer great torment for a long time, without happiness. Therefore, you must fully bear the consequences of your unrestrained actions and receive the results of your evil karma, just like other unrestrained beings who receive such karmic retribution.'

。又汝諸人，此之苦報惡業果者，非汝母作、非汝父作、非汝兄弟作、非姊妹作、非國王作、非諸天作，亦非往昔先人所作，是汝自身作此惡業，今還聚集受此報也。』

「爾時，閻摩王，具以如是第一天使，善加教示，呵責彼已，復以第二天使，善教示之，善呵責之。告言：『諸人，汝豈不見第二天使世間出耶？』答言：『大天，我實不見。』王復告言：『汝豈不見，昔在世間作人身時，若婦女身、若丈夫身，四大和合，忽爾乖違，病苦所侵，纏綿困篤，或臥小床、或臥大床，以自糞屎污穢于身，宛轉其中，不得自在。眠臥起坐，仰人扶侍，洗拭抱持，與飲與食，一切須人，汝見之不？』

「彼人答言：『大天！我實見之。』王復告言：『癡人！汝見如是；若巧智者，云何不作如是思惟：「我今亦有如是之法，我今亦有如是之事，我亦未離如是之患法，我亦自有如是患事。既未免脫，應自覺知，我今亦可作諸善業，若身若口若意善業，令我當來長夜得於大利益事大安樂事？」』彼人答言：『不也，大天！我實不作如是思惟。以懈怠心行放逸故。』

「王復告言：『癡人！汝今既是行放逸者，懶惰懈怠不作善業，若身、若口、若意善業，汝何能得長夜利益及安樂報？是故汝當修行善事。若行放逸，隨放逸故，汝此惡業，非父母作、非兄弟作、非姊妹作、非王非天，亦非往昔先人所作、非諸沙門及婆羅門等之所造作。此之惡業汝既自作，汝還自受此果報也。』

「時，閻摩王次以如是第二天使，善加教示，呵責彼已，更以第三天使，善教示之，善呵責之。語言：『汝愚癡人！汝昔人間作人身時，豈可不見第三天使世間出耶？』答言：『大天！我實不見。』時，閻摩王復告之言：『汝愚癡人！在世間時，豈復不見，若婦女身、若丈夫身，隨時命終，置於床上，以雜色衣，而蒙覆之，將出聚落，又作種種斗帳軒蓋，周匝莊嚴。眷屬圍繞，絕棄瓔珞，舉手散發，灰土坌頭，極大悲惱，號啕哭泣，或言：「嗚呼。」或言：「多多。」或言：「養育。」舉聲大叫，捶胸哀慟，種種語言，酸哽楚切。汝悉見不？』答言：『大天！我實見之。』時，閻摩王復告之言：『癡人！汝昔既見如此等事，何不自作如是思惟：「我今亦有如是之法，我身亦有如是之事。我既未脫如是事者，我亦有死，亦有死法，未得免離。我今宜可作諸善業，若身若口若意善業，為我長夜得大利益得安樂故。」』爾時，彼人答言：『大天！我實不作如是思惟。何以故？以放逸故。』

「時，閻摩王復告之言：『癡人！汝今既是放逸行者，以放逸故，不作善業，亦不為汝長夜利益！長夜安樂故，聚集其餘身口意善。是故汝今有如是事，謂放逸行，以放逸故，汝自造此惡不善業。汝此惡業，非父母作、非兄弟作、非姊妹作、非王非天，亦非往昔先人所作，又非沙門婆羅門作。汝此惡業是汝自作，自聚集故，得此果報，汝還自受。』時，閻摩王，具足以此第三天使，教示呵責彼諸罪人，呵責訖已，來令將去。時，守獄者，即執罪人兩足兩臂，以頭向下，以足向上，遙擲置於諸地獄中

『還有你們這些人，這些痛苦的報應和惡業的果報，不是你們的母親所做，不是你們的父親所做，不是你們的兄弟所做，不是你們的姐妹所做，不是國王所做，不是諸天所做，也不是往昔先人所做，是你們自己造作這些惡業，現在聚集起來承受這些報應。』 『那時，閻摩王，用這第一位使者，好好地教導，呵斥他們之後，又用第二位使者，好好地教導他們，好好地呵斥他們。告訴他們說：『你們難道沒有看見第二位使者出現在世間嗎？』他們回答說：『大天，我們確實沒有看見。』閻摩王又告訴他們說：『你們難道沒有看見，以前在世間做人的時候，無論是婦女還是男子，四大和合的身體，忽然之間不協調，被病痛侵擾，纏綿病榻，或者躺在小床上，或者躺在大床上，用自己的糞便污穢身體，在其中翻來覆去，不得自在。睡覺、起床、坐著，都要依靠別人扶持侍候，洗漱、抱持，給水給食物，一切都需要別人，你們看見過嗎？』 『那些人回答說：『大天！我們確實看見過。』閻摩王又告訴他們說：『愚癡的人啊！你們既然看見過這些，如果是有智慧的人，為什麼不這樣思考：「我現在也有這樣的規律，我現在也有這樣的事情，我也沒能脫離這樣的患病，我也有這樣的患病的事情。既然不能免除，就應該自覺知道，我現在也可以做各種善業，無論是身、口、意所做的善業，讓我將來長夜得到大利益的事情，得到大安樂的事情？」』那些人回答說：『不是的，大天！我們確實沒有這樣思考。因為懈怠放縱的緣故。』 『閻摩王又告訴他們說：『愚癡的人啊！你們現在既然是放縱的人，懶惰懈怠不做善業，無論是身、口、意所做的善業，你們怎麼能得到長夜的利益和安樂的報應呢？所以你們應當修行善事。如果放縱，隨著放縱的緣故，你們這些惡業，不是父母所做，不是兄弟所做，不是姐妹所做，不是國王不是諸天，也不是往昔先人所做，不是沙門和婆羅門等所造作。這些惡業既然是你們自己所做，你們還要自己承受這些果報。』 『這時，閻摩王接著用這第二位使者，好好地教導，呵斥他們之後，又用第三位使者，好好地教導他們，好好地呵斥他們。說：『你們這些愚癡的人！你們以前在人間做人的時候，難道沒有看見第三位使者出現在世間嗎？』他們回答說：『大天！我們確實沒有看見。』這時，閻摩王又告訴他們說：『你們這些愚癡的人！在世間的時候，難道沒有看見，無論是婦女還是男子，隨時死去，被放置在床上，用各種顏色的衣服覆蓋，被擡出村落，又用各種斗帳軒蓋，周圍裝飾。親屬圍繞，摘下瓔珞，披散頭髮，用灰土塗抹頭，極其悲傷惱怒，號啕大哭，或者說：「嗚呼。」或者說：「多多。」或者說：「養育。」大聲叫喊，捶胸哀痛，各種語言，酸楚哽咽。你們都看見了嗎？』他們回答說：『大天！我們確實看見了。』這時，閻摩王又告訴他們說：『愚癡的人啊！你們以前既然看見過這些事情，為什麼不自己這樣思考：「我現在也有這樣的規律，我的身體也有這樣的事情。我既然沒有脫離這些事情，我也有死亡，也有死亡的規律，沒有得到免除。我現在應該做各種善業，無論是身、口、意所做的善業，爲了我長夜得到大利益，得到安樂的緣故。」』那時，那些人回答說：『大天！我們確實沒有這樣思考。為什麼呢？因為放縱的緣故。』 『這時，閻摩王又告訴他們說：『愚癡的人啊！你們現在既然是放縱的人，因為放縱的緣故，不做善業，也不為你們長夜的利益！長夜安樂的緣故，聚集其餘身口意善。所以你們現在有這樣的事情，就是放縱的行為，因為放縱的緣故，你們自己造作這些惡不善的業。你們這些惡業，不是父母所做，不是兄弟所做，不是姐妹所做，不是國王不是諸天，也不是往昔先人所做，又不是沙門婆羅門所做。你們這些惡業是你們自己所做，自己聚集的緣故，得到這些果報，你們還要自己承受。』這時，閻摩王，用這第三位使者，充分地教導呵斥那些罪人，呵斥完畢之後，就命令把他們帶走。這時，看守監獄的人，就抓住罪人的兩腳兩臂，頭朝下，腳朝上，遠遠地拋擲到各個地獄中。

'And you people, these painful retributions and the consequences of evil deeds are not done by your mother, not done by your father, not done by your brothers, not done by your sisters, not done by the king, not done by the gods, nor done by your ancestors. It is you yourselves who have committed these evil deeds, and now you gather to receive these retributions.' 'At that time, King Yama, having thoroughly instructed and rebuked them with the first messenger, then used the second messenger to thoroughly instruct and rebuke them. He told them: 'Have you not seen the second messenger appear in the world?' They replied: 'Great King, we have indeed not seen it.' King Yama then told them: 'Have you not seen, when you were human beings in the world, whether a woman or a man, the four elements of the body suddenly become discordant, afflicted by illness, lingering in bed, either lying on a small bed or a large bed, defiling the body with your own excrement, tossing and turning within it, unable to be free. Sleeping, getting up, sitting, all relying on others to support and serve, washing, holding, giving water and food, everything requiring others, have you seen this?' 'Those people replied: 'Great King! We have indeed seen it.' King Yama then told them: 'Foolish people! Since you have seen these things, if you were wise, why did you not think like this: "I now also have such a law, I now also have such things, I have not escaped such illness, I also have such illness. Since I cannot avoid it, I should be aware that I can now also do various good deeds, whether good deeds done by body, speech, or mind, so that I may obtain great benefits and great happiness in the long night to come?"' Those people replied: 'No, Great King! We have indeed not thought like that. Because of laziness and indulgence.' 'King Yama then told them: 'Foolish people! Since you are now indulgent people, lazy and indolent, not doing good deeds, whether good deeds done by body, speech, or mind, how can you obtain the benefits and happiness of the long night? Therefore, you should cultivate good deeds. If you are indulgent, because of indulgence, these evil deeds of yours are not done by your parents, not done by your brothers, not done by your sisters, not done by the king or the gods, nor done by your ancestors, nor done by the ascetics and Brahmins. Since these evil deeds are done by yourselves, you must bear these consequences yourselves.' 'At this time, King Yama then used the second messenger to thoroughly instruct and rebuke them, and then used the third messenger to thoroughly instruct and rebuke them. He said: 'You foolish people! When you were human beings in the world, have you not seen the third messenger appear in the world?' They replied: 'Great King! We have indeed not seen it.' At this time, King Yama then told them: 'You foolish people! When you were in the world, have you not seen, whether a woman or a man, dying at any time, placed on a bed, covered with various colored clothes, carried out of the village, and then with various canopies and decorations all around. Relatives surrounding, removing their jewelry, letting their hair down, smearing their heads with ashes, extremely sad and angry, wailing and crying, saying either "Alas," or "Too much," or "Nurturing." Shouting loudly, beating their chests in grief, various words, bitter and choked. Have you all seen this?' They replied: 'Great King! We have indeed seen it.' At this time, King Yama then told them: 'Foolish people! Since you have seen these things, why did you not think like this: "I now also have such a law, my body also has such things. Since I have not escaped these things, I also have death, also have the law of death, and have not been freed. I should now do various good deeds, whether good deeds done by body, speech, or mind, for the sake of obtaining great benefits and happiness in the long night to come." ' At that time, those people replied: 'Great King! We have indeed not thought like that. Why? Because of indulgence.' 'At this time, King Yama then told them: 'Foolish people! Since you are now indulgent people, because of indulgence, you do not do good deeds, nor do you do it for your benefit in the long night! For the sake of long-night happiness, you gather the remaining good deeds of body, speech, and mind. Therefore, you now have such things, which is indulgent behavior, because of indulgence, you yourselves have created these evil and unwholesome deeds. These evil deeds of yours are not done by your parents, not done by your brothers, not done by your sisters, not done by the king or the gods, nor done by your ancestors, nor done by the ascetics and Brahmins. These evil deeds of yours are done by yourselves, and because you have gathered them, you receive these consequences, and you must bear them yourselves.' At this time, King Yama, having fully instructed and rebuked those sinners with this third messenger, after rebuking them, ordered them to be taken away. At this time, the prison guards immediately grabbed the sinners' two feet and two arms, with their heads down and feet up, and threw them far away into the various hells.

。」爾時，世尊說此偈言：

「眾生造作惡業已，　　死後墮于惡趣中， 時閻摩王見彼來，　　以悲愍心而呵責： 『汝昔在於人間時，　　可不見於老病死？ 此是天使來告示，　　云何放逸不覺知？ 縱身口意染諸塵，　　不行施戒自調伏， 如此云何名有識，　　而不造作利益因？』 爾時如法閻摩王，　　作是呵責罪人已， 彼人喘息心驚怖，　　舉身顫掉白王言： 『我昔由隨惡朋友，　　聞諸善法心不喜， 貪慾瞋恚所纏覆，　　不作自利故損身。』 王言：『汝不修善因，　　唯造種種諸惡業， 癡人今日當得果，　　受彼業故來地獄。 如此一切諸惡業，　　非父非母之所作， 亦非沙門婆羅門，　　又非國王諸天造。 此但是汝自所作，　　諸惡業種不凈故， 自既作此諸惡業，　　今當分受此惡果。』 彼王以是三天使，　　次第教示呵責已， 於是獄主閻摩王，　　棄捨罪人令將去。 閻摩世中居住者，　　即前執取諸罪人， 牽將趣于地獄所，　　極大可畏毛豎處。 四邊相向有四門，　　四方四維皆齊整， 週迴院墻悉是鐵，　　四面復以鐵為欄。 熾燃熱鐵以為地，　　光焰猛盛煙火合， 遙見可畏心破裂，　　嚴熾炎赫不可向。 猶如一百由旬內，　　大火熾燃悉彌滿， 其中所燒眾生類，　　皆由往昔作惡因。 被三天使之所訶，　　而心放逸無覺察， 彼等於今長夜悔，　　皆由往昔下劣心。 諸有智慧眾生等，　　若見天使來開導， 應當精勤莫放逸，　　此聖法王善巧說。 既見聞已當驚恐，　　諸有生死窮盡處， 一切無過於涅槃，　　種種患盡無有餘。 至彼安隱則快樂，　　如是見法得寂滅， 所謂已度諸恐怖，　　自然清凈得涅槃。

起世經卷第五

諸龍金翅鳥品第五

「複次，諸比丘！一切龍類有四種生。何等為四？一者卵生、二者胎生、三者濕生、四者化生，此等名為四生龍也。諸比丘！金翅鳥類亦四種生，所謂卵生、胎生、濕生、化生，此名四生。諸比丘！大海水下，有娑伽羅龍王宮殿，縱廣正等八萬由旬，七重垣墻、七重欄楯，周匝嚴飾，七重珠網，寶鈴間錯。復有七重多羅行樹，扶疏蔭映，週迴圍繞，妙色樓觀，眾寶莊挍，所謂金銀琉璃、頗梨赤珠、硨𤦲瑪瑙等七寶所成。于其四方各有諸門，一一諸門，並有重閣樓觀卻敵，復有園苑及諸泉池。園池之內，各各皆有眾雜花草，行伍相當。復有諸樹，種種枝葉、種種花果、種種妙香，隨風遠熏。種種諸鳥，和鳴清亮。諸比丘！須彌山王、佉低羅山，二山中間，復有難陀、優波難陀二大龍王宮殿住處，其處縱廣六千由旬，七重垣墻，七重欄楯，略說如上，乃至眾鳥各各和鳴。

「諸比丘！大海之北，為諸龍王及一切金翅鳥王故，生一大樹，名曰居吒奢摩離(隋言鹿聚)。其樹根本週七由旬，下入地中二十由旬，其身出高一百由旬，枝葉遍覆五十由旬。樹外園院，縱廣正等五百由旬，七重墻塹，乃至眾鳥各各和鳴，略說如上。

「諸比丘！居吒奢摩離大樹東面，有卵生龍及卵生金翅鳥等宮殿住處。其宮縱廣各六百由旬，七重垣墻，乃至眾鳥各各和鳴，略說如上

『眾生造作惡業之後，死後會墮入惡道之中。 那時閻羅王見到他們到來，會以悲憫之心呵斥他們： 『你們以前在人間時，難道沒有見過衰老、疾病和死亡嗎？ 這些是天使來告知你們的，為何你們放縱自己而不覺悟呢？ 你們放縱身口意沾染各種塵垢，不行佈施、持戒來調伏自己， 這樣怎麼能稱作有知覺呢，而不去造作利益自己的善因？』 這時，如法的閻羅王，呵斥完罪人後， 那罪人喘息著，心中驚恐，渾身顫抖地對閻羅王說： 『我以前因為跟隨惡友，聽到善法就心生不喜， 被貪慾和嗔恚所纏繞，不為自己謀利而損害了自身。』 閻羅王說：『你沒有修習善因，只造作各種惡業， 愚癡的人今天應當得到果報，因為所造的惡業而來到地獄。 這些所有的惡業，不是父母所造， 也不是沙門、婆羅門所造，更不是國王或諸天所造。 這都是你自己所造，因為你種下了不凈的惡業種子， 既然你造作了這些惡業，現在就應當分受這些惡果。』 閻羅王用這三位天使，依次教導和呵斥罪人後， 於是獄主閻羅王，就拋棄罪人，讓他們被帶走。 閻羅世界中居住的獄卒，就上前抓住這些罪人， 牽引他們前往地獄，那是一個極其可怕、令人毛骨悚然的地方。 地獄四邊相對有四個門，四方四維都整齊劃一， 周圍的院墻都是鐵做的，四面又用鐵欄桿圍住。 熾熱的鐵作為地面，光焰猛烈，煙火交織， 遠遠望去就令人心驚膽裂，那嚴酷的火焰令人無法靠近。 就像一百由旬之內，大火熊熊燃燒，瀰漫各處， 其中被燒的眾生，都是因為往昔造作惡業的緣故。 他們被三位天使呵斥，卻仍然放縱自己，沒有覺察， 他們現在長夜都在悔恨，都是因為往昔的下劣之心。 那些有智慧的眾生，如果見到天使來開導， 就應當精進努力，不要放縱自己，這是聖法王善巧的教導。 既然已經見到和聽聞了這些，就應當感到驚恐， 因為生死輪迴的盡頭，一切都比不上涅槃， 種種的苦患都將消盡，不再有剩餘。 到達那裡安穩快樂，像這樣見到真理而獲得寂滅， 就是已經度過了一切恐怖，自然清凈而獲得涅槃。

《起世經》卷第五

隋朝天竺三藏阇那崛多等譯

『再者，各位比丘！一切龍類有四種出生方式。是哪四種呢？一是卵生，二是胎生，三是濕生，四是化生，這些稱為四生龍。各位比丘！金翅鳥類也有四種出生方式，即卵生、胎生、濕生、化生，這稱為四生。各位比丘！大海水下，有娑伽羅龍王的宮殿，縱橫都是八萬由旬，有七重圍墻、七重欄桿，周圍裝飾華麗，有七重珠網，寶鈴交錯。還有七重多羅樹，枝葉茂盛，遮天蔽日，周圍環繞，有精美的樓閣，用各種珍寶裝飾，如金、銀、琉璃、頗梨、赤珠、硨磲、瑪瑙等七寶構成。在其四方各有門，每一道門都有重閣樓觀和防禦工事，還有園林和泉池。園池之內，各自都有各種雜花異草，排列整齊。還有各種樹木，枝葉繁茂，花果各異，散發著各種美妙的香氣，隨風飄散。各種鳥兒，鳴叫聲清脆悅耳。各位比丘！須彌山王和佉低羅山之間，有難陀和優波難陀兩位大龍王的宮殿住所，那裡縱橫六千由旬，有七重圍墻、七重欄桿，簡略地說就像上面描述的那樣，乃至各種鳥兒各自鳴叫。

『各位比丘！大海的北面，爲了諸龍王和一切金翅鳥王，生長著一棵大樹，名叫居吒奢摩離（隋朝話叫鹿聚）。這棵樹的根部周圍有七由旬，向下深入地底二十由旬，樹身向上高一百由旬，枝葉覆蓋五十由旬。樹外的園林，縱橫都是五百由旬，有七重墻塹，乃至各種鳥兒各自鳴叫，簡略地說就像上面描述的那樣。

『各位比丘！居吒奢摩離大樹的東面，有卵生龍和卵生金翅鳥等的宮殿住所。這些宮殿縱橫各六百由旬，有七重圍墻，乃至各種鳥兒各自鳴叫，簡略地說就像上面描述的那樣。

'Having committed evil deeds, beings fall into evil realms after death. Then, King Yama, seeing them arrive, rebukes them with compassion: 'When you were in the human world, did you not see old age, sickness, and death? These were the messengers who came to inform you, why did you indulge yourselves without awareness? You indulged your body, speech, and mind in various defilements, not practicing charity or precepts to tame yourselves, How can you be called conscious, and not create causes for your own benefit?' At this time, King Yama, in accordance with the Dharma, having rebuked the sinners, The sinners, panting, with fear in their hearts, trembling all over, said to King Yama: 'In the past, because I followed evil friends, I was displeased when I heard the good Dharma, I was entangled by greed and anger, not benefiting myself, thus harming my own body.' King Yama said: 'You did not cultivate good causes, but only created various evil deeds, Foolish people, today you should receive the consequences, coming to hell because of the evil deeds you committed. All these evil deeds were not created by your parents, Nor were they created by ascetics or Brahmins, nor by kings or gods. These were all created by yourselves, because you planted the impure seeds of evil deeds, Since you created these evil deeds, now you should share the consequences.' King Yama, using these three messengers, having successively taught and rebuked the sinners, Then the prison master, King Yama, abandoned the sinners, letting them be taken away. The prison guards who dwell in the world of Yama, then seized these sinners, Leading them to the place of hell, a place of great terror, where hair stands on end. Hell has four gates facing each other on four sides, the four directions and four intermediate directions are all aligned, The surrounding walls are all made of iron, and the four sides are enclosed by iron railings. The ground is made of burning hot iron, the flames are fierce, and smoke and fire intertwine, Looking from afar, it is heart-wrenching, the intense flames are unbearable to approach. It is like a hundred yojanas within, where great fires burn fiercely, filling everywhere, The beings who are burned within, are all due to the evil deeds they committed in the past. They were rebuked by the three messengers, yet they still indulged themselves, without awareness, Now they regret it throughout the long night, all because of their inferior minds in the past. Those wise beings, if they see the messengers coming to guide them, Should strive diligently, not indulging themselves, this is the skillful teaching of the Holy Dharma King. Having seen and heard these things, one should be terrified, Because the end of the cycle of birth and death, nothing surpasses Nirvana, All kinds of suffering will be extinguished, with nothing remaining. Reaching that place is peaceful and joyful, like seeing the truth and attaining tranquility, That is having passed through all terrors, naturally pure and attaining Nirvana.

The Fourth Scroll of the 'Account of the Beginning of the World' Taisho Tripitaka Volume 01 No. 0024 'Account of the Beginning of the World'

The Fifth Scroll of the 'Account of the Beginning of the World'

Translated by the Indian Tripitaka Master Jñānagupta and others of the Sui Dynasty

Chapter Five: The Dragons and the Garudas

'Furthermore, O Bhikkhus! All dragon species have four kinds of birth. What are the four? One is born from eggs, two are born from wombs, three are born from moisture, and four are born by transformation. These are called the four kinds of dragons. O Bhikkhus! The Garuda species also have four kinds of birth, namely, born from eggs, born from wombs, born from moisture, and born by transformation. These are called the four kinds of birth. O Bhikkhus! Beneath the great ocean, there is the palace of the Dragon King Sāgara, which is eighty thousand yojanas in length and width, with seven layers of walls, seven layers of railings, adorned all around, with seven layers of pearl nets, and jeweled bells interspersed. There are also seven layers of Tala trees, lush and shady, surrounding it, with exquisite pavilions, decorated with various treasures, such as gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate, made of seven treasures. On each of the four sides, there are gates, and each gate has multi-storied pavilions and defensive structures, as well as gardens and springs. Within the gardens and ponds, there are various kinds of flowers and grasses, arranged in order. There are also various trees, with various branches and leaves, various flowers and fruits, and various fragrant scents, which spread far and wide with the wind. Various birds sing clear and melodious songs. O Bhikkhus! Between Mount Sumeru and Mount Khadira, there are the palaces of the two great Dragon Kings, Nanda and Upananda, where they reside, which are six thousand yojanas in length and width, with seven layers of walls, seven layers of railings, briefly described as above, and even various birds sing their respective songs.

'O Bhikkhus! To the north of the great ocean, for the sake of the Dragon Kings and all the Garuda Kings, a great tree grows, called Kūṭaśālmali (translated as 'Deer Gathering' in the Sui Dynasty). The base of this tree is seven yojanas in circumference, extending twenty yojanas into the ground, and the trunk rises one hundred yojanas high, with branches and leaves covering fifty yojanas. The garden outside the tree is five hundred yojanas in length and width, with seven layers of walls and moats, and even various birds sing their respective songs, briefly described as above.

'O Bhikkhus! To the east of the great Kūṭaśālmali tree, there are the palaces of the egg-born dragons and egg-born Garudas. These palaces are each six hundred yojanas in length and width, with seven layers of walls, and even various birds sing their respective songs, briefly described as above.'

。居吒奢摩離大樹南，有胎生龍及胎生金翅鳥等宮殿住處，亦各縱廣六百由旬，七重垣墻，乃至眾鳥各各和鳴，略說如上。居吒奢摩離大樹西面，有濕生龍及濕生金翅鳥等宮殿住處，亦各縱廣六百由旬，七重垣墻，乃至眾鳥各各和鳴，略說如上。居吒奢摩離大樹北面，有化生龍及化生金翅鳥等宮殿住處，亦各縱廣六百由旬，七重垣墻，乃至眾鳥各各和鳴，略說如上。

「諸比丘！彼卵生金翅鳥王，若欲搏取卵生龍時，便即飛往居吒奢摩離大樹東枝之上，觀大海已，乃更飛下，以其兩翅扇大海水，令水自開二百由旬，即于其中，銜卵生龍，將出海外，隨意而食。諸比丘！卵生金翅鳥王，唯能取得卵生龍等隨意食之，則不能取胎生、濕生、化生龍等。

「諸比丘！胎生金翅鳥王，若欲搏取卵生龍者，即便飛往居吒奢摩離大樹東枝之上，下觀大海，亦以兩翅扇大海水，令水自開二百由旬，因而銜取卵生諸龍，將出海外，隨意而食；又胎生金翅鳥王，若欲搏取胎生龍者，即便飛往居吒奢摩離大樹南枝之上，下觀大海，以其兩翅扇大海水，水為之開四百由旬，遂于其中，銜胎生龍，將出海外，隨意而食。諸比丘！此胎生金翅鳥王，唯能取得卵生諸龍及胎生龍，隨其所用，則不能取濕生、化生二種龍也。

「諸比丘！濕生金翅鳥王，若欲搏取卵生龍時，即便飛往居吒奢摩離大樹東枝之上，以其兩翅扇大海水，水為之開二百由旬，開已銜取卵生諸龍，隨意而食；又濕生金翅鳥王，若欲搏取胎生龍時，即便飛往居吒奢摩離大樹南枝之上，以其兩翅扇大海水，水為之開四百由旬，開已銜取胎生諸龍，隨意所用；又濕生金翅鳥王，若欲搏取濕生龍者，即便飛往居吒奢摩離大樹西枝之上，以其兩翅扇大海水，水為之開八百由旬，即便銜取濕生諸龍，隨意而食。諸比丘！諸濕生金翅鳥王，唯能取得卵生、胎生、濕生龍等，恣其所用，隨意而食，則不能取化生諸龍。

「諸比丘！其化生金翅鳥王，若欲搏取卵生龍者，即時飛往居吒奢摩離大樹東枝之上，以其兩翅扇大海水，水為之開二百由旬，即便銜取卵生諸龍，隨意而食；又此化生金翅鳥王，若欲搏取胎生龍者，即時飛往居吒奢摩離大樹南枝之上，以翅扇海，水為之開四百由旬，海既開已，化生鳥王，即便銜取胎生諸龍，隨意而食；又此化生金翅鳥王，若欲搏取濕生龍者，即便飛往居吒奢摩離大樹西枝之上，以翅扇海，水為之開八百由旬，即時銜取濕生諸龍，隨意而食；又此化生金翅鳥王，若欲搏取化生龍者，即復飛往居吒奢摩離大樹北枝之上，下觀大海，便以兩翅飛扇大海，水為之開一千六百由旬，即便銜取化生諸龍，隨意而食。諸比丘！彼諸龍等，悉皆為此金翅鳥王之所食啖。

「諸比丘！別有諸龍，金翅鳥王所不能取，謂娑伽羅龍王，未曾為彼金翅鳥王之所驚動；復有難陀龍王、優波難陀龍王，此二龍王，亦不為彼金翅鳥王之所能取；復有提頭賴吒龍王、阿那婆達多龍王，金翅鳥王亦不能取。諸比丘！其餘龍王，亦有不為金翅鳥王搏取食者，謂摩多車迦龍王、德叉迦龍王、羯勒拏橋多摩伽龍王、熾婆陀弗知梨迦龍王、商居波陀迦龍王、甘婆羅龍王、阿濕婆多羅龍王等。諸比丘！更有餘龍，于其住處境界之中，亦復不為諸金翅鳥之所食啖

現代漢語譯本：在拘吒奢摩離大樹的南面，有胎生的龍和胎生的金翅鳥等居住的宮殿，每個宮殿的縱橫都有六百由旬，有七重圍墻，甚至各種鳥都在各自鳴叫，以上是簡略的描述。在拘吒奢摩離大樹的西面，有濕生的龍和濕生的金翅鳥等居住的宮殿，每個宮殿的縱橫也有六百由旬，有七重圍墻，甚至各種鳥都在各自鳴叫，以上是簡略的描述。在拘吒奢摩離大樹的北面，有化生的龍和化生的金翅鳥等居住的宮殿，每個宮殿的縱橫也有六百由旬，有七重圍墻，甚至各種鳥都在各自鳴叫，以上是簡略的描述。 『諸位比丘！那卵生的金翅鳥王，如果想要捕捉卵生的龍，就會飛到拘吒奢摩離大樹的東枝上，觀察大海后，再飛下去，用它的兩翅扇動海水，使海水分開二百由旬，然後就在其中，叼起卵生的龍，帶到海外，隨意吃掉。諸位比丘！卵生的金翅鳥王，只能捕捉卵生的龍來隨意吃掉，不能捕捉胎生、濕生、化生的龍。』 『諸位比丘！胎生的金翅鳥王，如果想要捕捉卵生的龍，就會飛到拘吒奢摩離大樹的東枝上，向下觀察大海，也用兩翅扇動海水，使海水分開二百由旬，然後叼起卵生的龍，帶到海外，隨意吃掉；另外，胎生的金翅鳥王，如果想要捕捉胎生的龍，就會飛到拘吒奢摩離大樹的南枝上，向下觀察大海，用它的兩翅扇動海水，使海水分開四百由旬，然後就在其中，叼起胎生的龍，帶到海外，隨意吃掉。諸位比丘！這胎生的金翅鳥王，只能捕捉卵生的龍和胎生的龍，隨意食用，不能捕捉濕生、化生兩種龍。』 『諸位比丘！濕生的金翅鳥王，如果想要捕捉卵生的龍，就會飛到拘吒奢摩離大樹的東枝上，用它的兩翅扇動海水，使海水分開二百由旬，分開后叼起卵生的龍，隨意吃掉；另外，濕生的金翅鳥王，如果想要捕捉胎生的龍，就會飛到拘吒奢摩離大樹的南枝上，用它的兩翅扇動海水，使海水分開四百由旬，分開后叼起胎生的龍，隨意食用；另外，濕生的金翅鳥王，如果想要捕捉濕生的龍，就會飛到拘吒奢摩離大樹的西枝上，用它的兩翅扇動海水，使海水分開八百由旬，然後叼起濕生的龍，隨意吃掉。諸位比丘！這些濕生的金翅鳥王，只能捕捉卵生、胎生、濕生的龍，隨意食用，不能捕捉化生的龍。』 『諸位比丘！那化生的金翅鳥王，如果想要捕捉卵生的龍，就會飛到拘吒奢摩離大樹的東枝上，用它的兩翅扇動海水，使海水分開二百由旬，然後叼起卵生的龍，隨意吃掉；另外，這化生的金翅鳥王，如果想要捕捉胎生的龍，就會飛到拘吒奢摩離大樹的南枝上，用翅膀扇動海水，使海水分開四百由旬，海水分開后，化生的鳥王，就叼起胎生的龍，隨意吃掉；另外，這化生的金翅鳥王，如果想要捕捉濕生的龍，就會飛到拘吒奢摩離大樹的西枝上，用翅膀扇動海水，使海水分開八百由旬，然後叼起濕生的龍，隨意吃掉；另外，這化生的金翅鳥王，如果想要捕捉化生的龍，就會飛到拘吒奢摩離大樹的北枝上，向下觀察大海，就用兩翅扇動大海，使海水分開一千六百由旬，然後叼起化生的龍，隨意吃掉。諸位比丘！那些龍，都被這些金翅鳥王吃掉了。』 『諸位比丘！還有一些龍，金翅鳥王不能捕捉，比如娑伽羅龍王，從未被金翅鳥王驚動過；還有難陀龍王、優波難陀龍王，這兩位龍王，金翅鳥王也不能捕捉；還有提頭賴吒龍王、阿那婆達多龍王，金翅鳥王也不能捕捉。諸位比丘！其他的龍王，也有不被金翅鳥王捕捉吃掉的，比如摩多車迦龍王、德叉迦龍王、羯勒拏橋多摩伽龍王、熾婆陀弗知梨迦龍王、商居波陀迦龍王、甘婆羅龍王、阿濕婆多羅龍王等。諸位比丘！還有其他的龍，在它們的居住地界內，也不被金翅鳥吃掉。』

English version: To the south of the Kuta-shalmali tree, there are palaces where oviparous dragons and oviparous garudas reside, each extending six hundred yojanas in length and breadth, with sevenfold walls, and where various birds sing their respective songs, as briefly described above. To the west of the Kuta-shalmali tree, there are palaces where viviparous dragons and viviparous garudas reside, each extending six hundred yojanas in length and breadth, with sevenfold walls, and where various birds sing their respective songs, as briefly described above. To the north of the Kuta-shalmali tree, there are palaces where metamorphic dragons and metamorphic garudas reside, each extending six hundred yojanas in length and breadth, with sevenfold walls, and where various birds sing their respective songs, as briefly described above. 『Monks! When the oviparous Garuda King wishes to seize an oviparous dragon, he flies to the eastern branch of the Kuta-shalmali tree, observes the great ocean, and then descends, flapping his wings to part the ocean water for two hundred yojanas. He then seizes an oviparous dragon from within, carries it out to sea, and eats it at his leisure. Monks! The oviparous Garuda King can only seize oviparous dragons to eat at will; he cannot seize viviparous, metamorphic, or transformed dragons.』 『Monks! When the viviparous Garuda King wishes to seize an oviparous dragon, he flies to the eastern branch of the Kuta-shalmali tree, looks down at the great ocean, and also flaps his wings to part the ocean water for two hundred yojanas. He then seizes the oviparous dragons, carries them out to sea, and eats them at his leisure. Furthermore, when the viviparous Garuda King wishes to seize a viviparous dragon, he flies to the southern branch of the Kuta-shalmali tree, looks down at the great ocean, and flaps his wings to part the ocean water for four hundred yojanas. He then seizes the viviparous dragon from within, carries it out to sea, and eats it at his leisure. Monks! This viviparous Garuda King can only seize oviparous and viviparous dragons to use as he pleases; he cannot seize metamorphic or transformed dragons.』 『Monks! When the metamorphic Garuda King wishes to seize an oviparous dragon, he flies to the eastern branch of the Kuta-shalmali tree, and flaps his wings to part the ocean water for two hundred yojanas. Having parted it, he seizes the oviparous dragons and eats them at his leisure. Furthermore, when the metamorphic Garuda King wishes to seize a viviparous dragon, he flies to the southern branch of the Kuta-shalmali tree, and flaps his wings to part the ocean water for four hundred yojanas. Having parted it, he seizes the viviparous dragons and uses them as he pleases. Furthermore, when the metamorphic Garuda King wishes to seize a metamorphic dragon, he flies to the western branch of the Kuta-shalmali tree, and flaps his wings to part the ocean water for eight hundred yojanas. He then seizes the metamorphic dragons and eats them at his leisure. Monks! These metamorphic Garuda Kings can only seize oviparous, viviparous, and metamorphic dragons to use as they please; they cannot seize transformed dragons.』 『Monks! When the transformed Garuda King wishes to seize an oviparous dragon, he immediately flies to the eastern branch of the Kuta-shalmali tree, and flaps his wings to part the ocean water for two hundred yojanas. He then seizes the oviparous dragons and eats them at his leisure. Furthermore, when this transformed Garuda King wishes to seize a viviparous dragon, he immediately flies to the southern branch of the Kuta-shalmali tree, and flaps his wings to part the ocean water for four hundred yojanas. Once the ocean is parted, the transformed Garuda King seizes the viviparous dragons and eats them at his leisure. Furthermore, when this transformed Garuda King wishes to seize a metamorphic dragon, he immediately flies to the western branch of the Kuta-shalmali tree, and flaps his wings to part the ocean water for eight hundred yojanas. He then seizes the metamorphic dragons and eats them at his leisure. Furthermore, when this transformed Garuda King wishes to seize a transformed dragon, he flies to the northern branch of the Kuta-shalmali tree, looks down at the great ocean, and flaps his wings to part the ocean water for one thousand six hundred yojanas. He then seizes the transformed dragons and eats them at his leisure. Monks! All those dragons are eaten by these Garuda Kings.』 『Monks! There are other dragons that the Garuda Kings cannot seize. For example, the Sagara Dragon King has never been disturbed by the Garuda Kings. Furthermore, the Nanda Dragon King and the Upananda Dragon King, these two Dragon Kings, cannot be seized by the Garuda Kings. Furthermore, the Dhritarashtra Dragon King and the Anavatapta Dragon King, the Garuda Kings cannot seize them either. Monks! There are other Dragon Kings who are not seized and eaten by the Garuda Kings, such as the Matachaka Dragon King, the Takshaka Dragon King, the Karnakota-magha Dragon King, the Chivata-phutirika Dragon King, the Shangupadaka Dragon King, the Kambala Dragon King, and the Ashvatara Dragon King, among others. Monks! There are other dragons within their dwelling places that are not eaten by the Garuda Kings.』

「諸比丘！此等眾生有何因緣，在如是趣，生於龍中？諸比丘！有諸眾生，熏修龍因、受持龍戒、發起龍心、分別龍意，作是業已，為彼因緣所成熟故，生在龍中。復有眾生，熏脩金翅鳥因、受持金翅鳥戒、發起金翅鳥心、分別金翅鳥意，以是因緣身壞命盡，生在如是金翅鳥中。復有眾生，熏修野獸因、受持野獸戒、發起野獸心、習行野獸業、分別野獸意，以如是等種種熏修諸獸戒因，發起行業，成就心意，眾因緣故，身壞命盡，即生如是諸雜獸中。復有眾生，熏修牛因、牛戒、牛業、牛心、牛意，略說如前，乃至分別以是緣故生於牛中。復有眾生，熏修雞因、雞戒、雞業、雞心、雞意，略說如前，乃至分別以是因緣生於雞中。復有眾生，修鴟鵂因、受鴟鵂戒、發鴟鵂心、行鴟鵂業、分別鴟鵂意，以是熏修鴟鵂之業、受鴟鵂戒、起鴟鵂心、分別鴟鵂意故，舍此身已生鴟鵂中。

「諸比丘！復有眾生，熏修月戒，或修日戒、星宿戒、大人戒，或有熏修默然戒、或有熏修大力天戒、或有熏修大丈夫戒、或有熏修入水戒、或有熏修供養日戒、或有熏修事行火戒、或修苦行諸穢濁處，既熏修已作如是念：『愿我所修此等諸戒，謂月戒、日戒、星辰戒、默然戒、大力天戒、大丈夫戒、水戒、火戒、苦行穢濁如是等戒，令我因此當得作天，或得天報。』發如是等邪思惟愿。諸比丘！此諸丈夫福伽羅等，起邪愿者，我今當說彼所趣向，必生二處：若生地獄、若生畜生。

「諸比丘！或有一種沙門婆羅門等，作如是見，作如是言：『我及世間常。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間無常。此事實，余虛妄。』復有一種沙門婆羅門，作如是見，作如是言：『我及世間亦常無常。此事實，余虛妄。』復有一種沙門婆羅門，作如是見，作如是言：『我及世間非常非無常。此事實，余虛妄。』

「諸比丘！或有一種沙門婆羅門等，作如是見，作如是言：『我及世間有邊。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間無邊。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間亦有邊亦無邊。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『我及世間非有邊非無邊。此事實，余虛妄。』

「諸比丘！或有一種沙門婆羅門等，作如是見，作如是言：『命即是身。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『命異身異。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『有命有身。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『無命無身。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後有有。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後無有。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後亦有有亦無有。此事實，余虛妄。』復有一種沙門婆羅門等，作如是見，作如是言：『如來死後非有有非無有。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間常。此事實，余虛妄。』者，彼諸沙門婆羅門等，于諸行中當有我見、當有世見；離諸行中當有我見、當有世見

『諸位比丘！眾生是因何緣故，會投生到龍道中呢？』 『諸位比丘！有些眾生，熏習龍的因緣，持守龍的戒律，發起龍的心念，分別龍的意念，做了這些業之後，因為這些因緣成熟，便投生到龍中。』 『又有些眾生，熏習金翅鳥的因緣，持守金翅鳥的戒律，發起金翅鳥的心念，分別金翅鳥的意念，因為這些因緣，身壞命終后，便投生到金翅鳥中。』 『又有些眾生，熏習野獸的因緣，持守野獸的戒律，發起野獸的心念，習行野獸的業行，分別野獸的意念，因為這樣種種熏習野獸戒律的因緣，發起行業，成就心意，種種因緣聚合，身壞命終后，便投生到各種雜獸中。』 『又有些眾生，熏習牛的因緣，牛的戒律，牛的業行，牛的心念，牛的意念，簡略地說就像前面那樣，乃至分別因為這些因緣而投生到牛中。』 『又有些眾生，熏習雞的因緣，雞的戒律，雞的業行，雞的心念，雞的意念，簡略地說就像前面那樣，乃至分別因為這些因緣而投生到雞中。』 『又有些眾生，修習鴟鵂的因緣，受持鴟鵂的戒律，發起鴟鵂的心念，行鴟鵂的業行，分別鴟鵂的意念，因為這樣熏習鴟鵂的業行，受持鴟鵂的戒律，發起鴟鵂的心念，分別鴟鵂的意念，捨棄此身後便投生到鴟鵂中。』 『諸位比丘！又有些眾生，熏習月亮的戒律，或者修習太陽的戒律、星宿的戒律、大人的戒律，或者熏習默然的戒律，或者熏習大力天神的戒律，或者熏習大丈夫的戒律，或者熏習入水的戒律，或者熏習供養太陽的戒律，或者熏習事奉火的戒律，或者修習苦行在污穢的地方，他們熏習之後，就產生這樣的念頭：『愿我所修的這些戒律，如月亮的戒律、太陽的戒律、星辰的戒律、默然的戒律、大力天神的戒律、大丈夫的戒律、水的戒律、火的戒律、苦行在污穢地方的戒律等等，能讓我因此而成為天人，或者得到天界的果報。』他們發起這樣的邪思惟和願望。』 『諸位比丘！這些福伽羅等，發起邪愿的人，我現在要說他們所去的方向，必定會投生到兩個地方：要麼投生地獄，要麼投生畜生道。』 『諸位比丘！或者有些沙門婆羅門等，持有這樣的見解，說：『我和世界是常住的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『我和世界是無常的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門，持有這樣的見解，說：『我和世界既是常住的也是無常的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門，持有這樣的見解，說：『我和世界既不是常住的也不是無常的。這是真實的，其餘是虛妄的。』 『諸位比丘！或者有些沙門婆羅門等，持有這樣的見解，說：『我和世界是有邊際的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『我和世界是無邊際的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『我和世界既是有邊際的也是無邊際的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『我和世界既不是有邊際的也不是無邊際的。這是真實的，其餘是虛妄的。』 『諸位比丘！或者有些沙門婆羅門等，持有這樣的見解，說：『生命就是身體。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『生命和身體是不同的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『有生命也有身體。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『沒有生命也沒有身體。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『如來死後是存在的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『如來死後是不存在的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『如來死後既是存在的也是不存在的。這是真實的，其餘是虛妄的。』又有些沙門婆羅門等，持有這樣的見解，說：『如來死後既不是存在的也不是不存在的。這是真實的，其餘是虛妄的。』 『諸位比丘！這些沙門婆羅門等，持有這樣的見解，這樣說『我和世界是常住的。這是真實的，其餘是虛妄的。』的那些沙門婆羅門等，在諸行中會有我見、會有世間見；離開諸行中會有我見、會有世間見。』

'Monks, what is the cause and reason why some beings are born into the realm of dragons?' 'Monks, there are beings who cultivate the causes of dragons, uphold the precepts of dragons, generate the mind of dragons, and discern the thoughts of dragons. Having done these deeds, they are born into the realm of dragons due to the maturation of these causes.' 'Furthermore, there are beings who cultivate the causes of garudas, uphold the precepts of garudas, generate the mind of garudas, and discern the thoughts of garudas. Due to these causes, when their bodies break up and their lives end, they are born into the realm of garudas.' 'Furthermore, there are beings who cultivate the causes of wild beasts, uphold the precepts of wild beasts, generate the mind of wild beasts, practice the deeds of wild beasts, and discern the thoughts of wild beasts. Due to these various cultivations of the precepts and causes of wild beasts, generating actions, accomplishing intentions, and due to various causes, when their bodies break up and their lives end, they are born into various kinds of wild beasts.' 'Furthermore, there are beings who cultivate the causes of cows, the precepts of cows, the deeds of cows, the mind of cows, and the thoughts of cows. Briefly speaking, it is like the previous examples, and they are born into the realm of cows due to these causes.' 'Furthermore, there are beings who cultivate the causes of chickens, the precepts of chickens, the deeds of chickens, the mind of chickens, and the thoughts of chickens. Briefly speaking, it is like the previous examples, and they are born into the realm of chickens due to these causes.' 'Furthermore, there are beings who cultivate the causes of owls, uphold the precepts of owls, generate the mind of owls, practice the deeds of owls, and discern the thoughts of owls. Due to this cultivation of the deeds of owls, upholding the precepts of owls, generating the mind of owls, and discerning the thoughts of owls, they are born into the realm of owls after abandoning this body.' 'Monks, furthermore, there are beings who cultivate the precepts of the moon, or cultivate the precepts of the sun, the precepts of the stars, the precepts of great beings, or cultivate the precepts of silence, or cultivate the precepts of powerful deities, or cultivate the precepts of great men, or cultivate the precepts of entering water, or cultivate the precepts of offering to the sun, or cultivate the precepts of serving fire, or practice asceticism in impure places. Having cultivated these, they generate such thoughts: 『May these precepts that I have cultivated, such as the precepts of the moon, the precepts of the sun, the precepts of the stars, the precepts of silence, the precepts of powerful deities, the precepts of great men, the precepts of water, the precepts of fire, the precepts of asceticism in impure places, etc., enable me to become a deva or obtain the reward of the heavens.』 They generate such wrong thoughts and wishes.' 'Monks, these individuals who generate wrong wishes, I will now tell you where they will go. They will certainly be born in two places: either in hell or in the animal realm.' 'Monks, there are some ascetics and brahmins who hold such views and say: 『I and the world are eternal. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『I and the world are impermanent. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『I and the world are both eternal and impermanent. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『I and the world are neither eternal nor impermanent. This is the truth, and the rest is false.』 'Monks, there are some ascetics and brahmins who hold such views and say: 『I and the world are finite. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『I and the world are infinite. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『I and the world are both finite and infinite. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『I and the world are neither finite nor infinite. This is the truth, and the rest is false.』 'Monks, there are some ascetics and brahmins who hold such views and say: 『Life is the same as the body. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『Life and body are different. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『There is life and there is body. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『There is no life and there is no body. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『The Tathagata exists after death. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『The Tathagata does not exist after death. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『The Tathagata both exists and does not exist after death. This is the truth, and the rest is false.』 There are also some ascetics and brahmins who hold such views and say: 『The Tathagata neither exists nor does not exist after death. This is the truth, and the rest is false.』 'Monks, among these ascetics and brahmins, those who hold such views and say, 『I and the world are eternal. This is the truth, and the rest is false,』 those ascetics and brahmins will have a view of self and a view of the world within all phenomena; they will have a view of self and a view of the world apart from all phenomena.'

。以是義故，彼等作如是見，作如是說：『我及世間常。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間無常。此事實，余虛妄。』者，彼諸沙門婆羅門等，于諸行中，當有無我見、無世間見；離諸行中，當有無我見、無世間見。以是義故，彼等作如是說：『我及世間無常。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『我及世間亦常亦無常。此是實，余虛妄。』者，彼諸沙門婆羅門等，于諸行中，當有我見及世間見；離諸行中，當有我見及世間見。以是義故，彼等作如是說：『我及世間亦常無常。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間非常非非常。此事實，余虛妄。』者，彼諸沙門婆羅門等，于諸行中，當有我見及世間見；離諸行中，當有我見及世間見。是故彼等作是說言：『我及世間非常非非常。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間有邊。此事實，余虛妄。』者，彼諸沙門婆羅門等，作如是說：『命有邊、人有邊，從初托胎在母腹中名命，死後殯埋名人。上人從初出生受身四種，七返墮落、七度流轉、七走七行，成就命及入命聚。』是故彼等作如是說：『我及世間有邊。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『我及世間無邊。此事實，余虛妄。』者，彼諸沙門婆羅門等，作如是說：『命無有邊、人無有邊。從初托胎在母腹中名命，死後殯埋名人。上人從初出生受身四種，七返墮落、七度流轉、七走七行，成就命及入命聚。』是故彼等作如是說：『我及世間無邊。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『我及世間亦有邊亦無邊。此事實，余虛妄。』者，彼諸沙門婆羅門等，作如是說：『命亦有邊亦無邊。是人從初托胎在母腹中，死後殯埋。上人從初受身四種，七返墮落、七度流轉、七走七行，成就命及入命聚。』是故彼等作如是說：『我及世間，亦有邊亦無邊。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『我及世間非有邊非無邊。此事實，余虛妄。』者，彼諸沙門婆羅門等，作如是說：『世間非有邊非無邊。從初受身四種，七返墮落、七度流轉、七走七行已，成就命及入命聚。』是故彼等作如是言：『我及世間非有邊非無邊。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『命即是身。此事實，余虛妄。』者，彼諸沙門婆羅門等，于身中見有我及見有命；于余身中亦見有我及見有命。是故彼等作如是言：『即命是身。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『命異身異。此事實，余虛妄。』者，彼諸沙門婆羅門等，于身中見有我及見有命；于余身中亦見有我及見有命。是故彼等作如是言：『命異身異。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『有命有身。此事實，余虛妄。』者，彼諸沙門婆羅門等，于身中見有我及見有命；于余身中亦見有我及見有命。是故彼等作如是言：『有命有身。此事實，余虛妄

現代漢語譯本：因此，他們持有這樣的觀點，並這樣說：『我與世界是常存的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『我與世界是無常的。這是真實的，其他是虛妄的。』他們對於諸行，會有無我的見解，無世界的見解；對於離諸行，會有無我的見解，無世界的見解。因此，他們這樣說：『我與世界是無常的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『我與世界既是常存的也是無常的。這是真實的，其他是虛妄的。』他們對於諸行，會有我見和世界見；對於離諸行，會有我見和世界見。因此，他們這樣說：『我與世界既是常存的也是無常的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『我與世界既不是常存的也不是無常的。這是真實的，其他是虛妄的。』他們對於諸行，會有我見和世界見；對於離諸行，會有我見和世界見。因此，他們這樣說：『我與世界既不是常存的也不是無常的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『我與世界是有邊際的。這是真實的，其他是虛妄的。』他們這樣說：『生命有邊際，人有邊際，從最初在母胎中受孕時稱為生命，死後埋葬時稱為人。這個人從最初出生時接受四種身體，七次墮落，七次流轉，七次行走，成就生命並進入生命群體。』因此，他們這樣說：『我與世界是有邊際的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『我與世界是無邊際的。這是真實的，其他是虛妄的。』他們這樣說：『生命沒有邊際，人沒有邊際。從最初在母胎中受孕時稱為生命，死後埋葬時稱為人。這個人從最初出生時接受四種身體，七次墮落，七次流轉，七次行走，成就生命並進入生命群體。』因此，他們這樣說：『我與世界是無邊際的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『我與世界既有邊際也是無邊際的。這是真實的，其他是虛妄的。』他們這樣說：『生命既有邊際也是無邊際。這個人從最初在母胎中受孕，死後被埋葬。這個人從最初接受四種身體，七次墮落，七次流轉，七次行走，成就生命並進入生命群體。』因此，他們這樣說：『我與世界，既有邊際也是無邊際的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『我與世界既不是有邊際的也不是無邊際的。這是真實的，其他是虛妄的。』他們這樣說：『世界既不是有邊際的也不是無邊際的。從最初接受四種身體，七次墮落，七次流轉，七次行走後，成就生命並進入生命群體。』因此，他們這樣說：『我與世界既不是有邊際的也不是無邊際的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『生命就是身體。這是真實的，其他是虛妄的。』他們在身體中看到有我，也看到有生命；在其他身體中也看到有我，也看到有生命。因此，他們這樣說：『生命就是身體。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『生命與身體是不同的。這是真實的，其他是虛妄的。』他們在身體中看到有我，也看到有生命；在其他身體中也看到有我，也看到有生命。因此，他們這樣說：『生命與身體是不同的。這是真實的，其他是虛妄的。』 現代漢語譯本：『諸位比丘！』那些沙門婆羅門持有這樣的觀點，並這樣說：『有生命也有身體。這是真實的，其他是虛妄的。』他們在身體中看到有我，也看到有生命；在其他身體中也看到有我，也看到有生命。因此，他們這樣說：『有生命也有身體。這是真實的，其他是虛妄的。』

English version: Therefore, they hold such a view and say: 'I and the world are permanent. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'I and the world are impermanent. This is the truth, the rest is false.' They, regarding all formations, will have a view of no-self and no-world; regarding what is apart from formations, they will have a view of no-self and no-world. Therefore, they say: 'I and the world are impermanent. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'I and the world are both permanent and impermanent. This is the truth, the rest is false.' They, regarding all formations, will have a view of self and world; regarding what is apart from formations, they will have a view of self and world. Therefore, they say: 'I and the world are both permanent and impermanent. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'I and the world are neither permanent nor impermanent. This is the truth, the rest is false.' They, regarding all formations, will have a view of self and world; regarding what is apart from formations, they will have a view of self and world. Therefore, they say: 'I and the world are neither permanent nor impermanent. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'I and the world are finite. This is the truth, the rest is false.' They say: 'Life is finite, a person is finite. From the initial conception in the mother's womb, it is called life; after death and burial, it is called a person. This person, from the initial birth, receives four kinds of bodies, falls seven times, transmigrates seven times, walks seven times, completes life, and enters the life aggregate.' Therefore, they say: 'I and the world are finite. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'I and the world are infinite. This is the truth, the rest is false.' They say: 'Life is infinite, a person is infinite. From the initial conception in the mother's womb, it is called life; after death and burial, it is called a person. This person, from the initial birth, receives four kinds of bodies, falls seven times, transmigrates seven times, walks seven times, completes life, and enters the life aggregate.' Therefore, they say: 'I and the world are infinite. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'I and the world are both finite and infinite. This is the truth, the rest is false.' They say: 'Life is both finite and infinite. This person, from the initial conception in the mother's womb, is buried after death. This person, from the initial reception of four kinds of bodies, falls seven times, transmigrates seven times, walks seven times, completes life, and enters the life aggregate.' Therefore, they say: 'I and the world are both finite and infinite. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'I and the world are neither finite nor infinite. This is the truth, the rest is false.' They say: 'The world is neither finite nor infinite. From the initial reception of four kinds of bodies, after falling seven times, transmigrating seven times, and walking seven times, life is completed and enters the life aggregate.' Therefore, they say: 'I and the world are neither finite nor infinite. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'Life is the same as the body. This is the truth, the rest is false.' They see a self and life in the body; they also see a self and life in other bodies. Therefore, they say: 'Life is the same as the body. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'Life and body are different. This is the truth, the rest is false.' They see a self and life in the body; they also see a self and life in other bodies. Therefore, they say: 'Life and body are different. This is the truth, the rest is false.' English version: 'Monks!' Those ascetics and Brahmins hold such a view and say: 'There is life and there is a body. This is the truth, the rest is false.' They see a self and life in the body; they also see a self and life in other bodies. Therefore, they say: 'There is life and there is a body. This is the truth, the rest is false.'

。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言：『非命非身。此事實，余虛妄。』者，彼諸沙門婆羅門等，于身中不見有我不見有命；于余身中亦不見有我不見有命。是故彼等作如是言：『非命非身。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、作如是說言『如來死後有有。此事實，余虛妄。』者，彼諸沙門婆羅門等，於世作如是見：從壽命當至壽命，亦當趣向流轉。是故彼等作如是言：『如來死後有有。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『如來死後無有。此事實，余虛妄。』者，彼諸沙門婆羅門等，於世作如是見：此有壽命至彼，後有壽命即斷。是故彼等作如是言：『如來死後無有。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『如來死後亦有有亦無有。此事實，余虛妄。』者，彼諸沙門婆羅門等，於世作如是見：此處命斷，往至彼處，趣向流轉。是故彼等作如是言：『如來死後亦有有亦無有。此事實，余虛妄。』

「諸比丘！是中所有沙門婆羅門等，作如是見、如是說言『如來死後非有有非無有。此事實，余虛妄。』者，彼諸沙門婆羅門等，於世作如是見：人於此處命斷壞已，移至彼處命亦斷壞。是故彼等作如是言：『如來死後非有有非無有。此事實，余虛妄。』」

爾時，佛告諸比丘言：「諸比丘！我念往昔有一國王，名曰鏡面。彼鏡面王曾於一時，意欲觀諸生盲以為戲樂，即便宣敕普告國內生盲丈夫，皆令集會。既集會已，語彼群盲作如是言：『汝等生盲，頗亦能知象之形相？其狀云何？』彼諸生盲同聲答言：『天王！我等生盲，實不能知象之形相。』王復告言：『汝等先來既未識象，今者欲知象形相不？』時，彼群盲復同答言：『天王！我實未識。若蒙王恩，我等或當知象形相。』時，鏡面王即時降敕，喚一象師，而告之言：『卿可速往我像廄內，取一象來，置於我前，示諸盲人。』時，調象師受王敕已，即將象來置王殿前，語眾盲言：『此即是象。』時，諸盲人各各以手摩觸其象。爾時，像師復語眾盲：『汝觸像已，以實報王。』時，眾盲人有觸鼻者、有觸牙者、有觸耳者、有觸頭項背脅尾腳諸身份者。

「時，王問言：『諸生盲輩，汝等已知象形相耶？』諸生盲人同答王言：『天王！我等已知象之形相。』爾時，彼王即復問言：『汝等諸盲，若知象者，像為何相？』時，群盲中有觸鼻者，即白王言：『天王！象形如繩。』觸其牙者，答言：『天王！象形如橛。』觸其耳者，答言：『天王！象形如箕。』觸其頭者，答言：『天王！象形如甕。』觸其項者，答言：『天王！像如屋栿。』觸其背者，答言：『天王！像如屋脊。』觸其脅者，答言：『天王！象形如篅。』觸其髀者，答言：『天王！象形如樹。』觸其腳者，答言：『天王！象形如臼。』觸其尾者，答言：『天王！像如掃帚。』時，眾盲人各各答言：『天王！象形如是』、『天王！象形如是』，作如是白已。時，王即告眾盲人言：『汝亦不知是象非像，況能得知象之形相？』時，彼眾盲各各自執，共相諍鬥，各各以手自遮其面，互相誼競，互相呰毀。各言已。是時，鏡面王見彼眾盲如是諍競，大笑歡樂

『諸位比丘！這裡有些沙門婆羅門，他們持有這樣的見解，說：『既非生命也非身體。這是真理，其餘都是虛妄。』這些沙門婆羅門，在自身中看不到『我』，也看不到『生命』；在其他身體中也看不到『我』，也看不到『生命』。因此他們這樣說：『既非生命也非身體。這是真理，其餘都是虛妄。』 『諸位比丘！這裡有些沙門婆羅門，他們持有這樣的見解，說：『如來死後存在。這是真理，其餘都是虛妄。』這些沙門婆羅門，在世間持有這樣的見解：從一個生命到另一個生命，也將趨向輪迴。因此他們這樣說：『如來死後存在。這是真理，其餘都是虛妄。』 『諸位比丘！這裡有些沙門婆羅門，他們持有這樣的見解，說：『如來死後不存在。這是真理，其餘都是虛妄。』這些沙門婆羅門，在世間持有這樣的見解：此處的生命到彼處，後來的生命就斷絕了。因此他們這樣說：『如來死後不存在。這是真理，其餘都是虛妄。』 『諸位比丘！這裡有些沙門婆羅門，他們持有這樣的見解，說：『如來死後既存在也非存在。這是真理，其餘都是虛妄。』這些沙門婆羅門，在世間持有這樣的見解：此處的生命斷絕，前往彼處，趨向輪迴。因此他們這樣說：『如來死後既存在也非存在。這是真理，其餘都是虛妄。』 『諸位比丘！這裡有些沙門婆羅門，他們持有這樣的見解，說：『如來死後既非存在也非不存在。這是真理，其餘都是虛妄。』這些沙門婆羅門，在世間持有這樣的見解：人在此處生命斷絕後，轉移到彼處生命也斷絕。因此他們這樣說：『如來死後既非存在也非不存在。這是真理，其餘都是虛妄。』 當時，佛陀告訴眾比丘：『諸位比丘！我記得過去有一位國王，名叫鏡面。這位鏡面王曾經有一次，想要觀看盲人來取樂，就下令通告國內的盲人男子，讓他們都來。聚集之後，他告訴這些盲人說：『你們這些盲人，能知道大象的形狀嗎？它是什麼樣的？』這些盲人異口同聲地回答說：『大王！我們是盲人，實在不知道大象的形狀。』國王又說：『你們之前既然不認識大象，現在想知道大象的形狀嗎？』這時，這些盲人又一同回答說：『大王！我們確實不認識。如果蒙受大王的恩惠，我們或許能知道大象的形狀。』當時，鏡面王立刻下令，叫來一位馴象師，告訴他說：『你快去我的象廄里，牽一頭象來，放在我面前，給這些盲人看。』當時，馴象師接受國王的命令后，就牽著象來到王殿前，告訴盲人們說：『這就是大象。』這時，盲人們各自用手觸控大象。這時，馴象師又告訴盲人：『你們摸過大象后，要如實地告訴國王。』當時，盲人中有摸到鼻子、有摸到牙齒、有摸到耳朵、有摸到頭頸背部、側腹、尾巴、腿腳等身體各個部位的。 『當時，國王問道：『各位盲人，你們已經知道大象的形狀了嗎？』盲人們一同回答國王說：『大王！我們已經知道大象的形狀了。』這時，國王又問：『你們這些盲人，如果知道大象，大象是什麼樣的？』這時，盲人中有摸到鼻子的人，就告訴國王說：『大王！大象的形狀像繩子。』摸到牙齒的人回答說：『大王！大象的形狀像木樁。』摸到耳朵的人回答說：『大王！大象的形狀像簸箕。』摸到頭的人回答說：『大王！大象的形狀像甕。』摸到脖子的人回答說：『大王！大象像屋樑。』摸到背部的人回答說：『大王！大象像屋脊。』摸到側腹的人回答說：『大王！大象的形狀像竹筐。』摸到大腿的人回答說：『大王！大象的形狀像樹。』摸到腳的人回答說：『大王！大象的形狀像石臼。』摸到尾巴的人回答說：『大王！大象像掃帚。』當時，盲人們各自回答說：『大王！大象的形狀是這樣的』、『大王！大象的形狀是那樣的』，這樣說完后。當時，國王就告訴盲人們說：『你們都不知道這是不是大象，更何況能知道大象的形狀？』當時，這些盲人各自堅持自己的看法，互相爭鬥，各自用手遮住自己的臉，互相爭辯，互相詆譭。各自說完后。這時，鏡面王看到這些盲人這樣爭論，大笑起來，感到非常歡樂。

『Monks, among those ascetics and brahmins who hold such a view and say, 『It is neither life nor body. This is the truth, and the rest is false,』 these ascetics and brahmins do not see 『I』 or 『life』 in their own bodies; nor do they see 『I』 or 『life』 in other bodies. Therefore, they say, 『It is neither life nor body. This is the truth, and the rest is false.』 『Monks, among those ascetics and brahmins who hold such a view and say, 『The Tathagata exists after death. This is the truth, and the rest is false,』 these ascetics and brahmins hold such a view in the world: from one life to another life, they will also tend towards transmigration. Therefore, they say, 『The Tathagata exists after death. This is the truth, and the rest is false.』 『Monks, among those ascetics and brahmins who hold such a view and say, 『The Tathagata does not exist after death. This is the truth, and the rest is false,』 these ascetics and brahmins hold such a view in the world: life here goes to there, and the subsequent life is cut off. Therefore, they say, 『The Tathagata does not exist after death. This is the truth, and the rest is false.』 『Monks, among those ascetics and brahmins who hold such a view and say, 『The Tathagata both exists and does not exist after death. This is the truth, and the rest is false,』 these ascetics and brahmins hold such a view in the world: life here is cut off, goes to there, and tends towards transmigration. Therefore, they say, 『The Tathagata both exists and does not exist after death. This is the truth, and the rest is false.』 『Monks, among those ascetics and brahmins who hold such a view and say, 『The Tathagata neither exists nor does not exist after death. This is the truth, and the rest is false,』 these ascetics and brahmins hold such a view in the world: when a person』s life is cut off here, it is transferred to there, and life is also cut off. Therefore, they say, 『The Tathagata neither exists nor does not exist after death. This is the truth, and the rest is false.』 At that time, the Buddha told the monks, 『Monks, I remember that in the past there was a king named Mirror Face. This King Mirror Face once wanted to watch blind people for amusement, so he issued an order to inform all the blind men in the country to come. After they had gathered, he told these blind men, 『You blind men, can you know the shape of an elephant? What does it look like?』 These blind men answered in unison, 『Great King, we are blind and truly do not know the shape of an elephant.』 The king then said, 『Since you did not know the elephant before, do you want to know the shape of the elephant now?』 At this time, these blind men answered together again, 『Great King, we truly do not know. If we receive the grace of the Great King, we might know the shape of the elephant.』 At that time, King Mirror Face immediately issued an order, summoned an elephant trainer, and told him, 『You go quickly to my elephant stable, bring an elephant, place it in front of me, and show it to these blind people.』 At that time, the elephant trainer, having received the king』s order, led the elephant to the front of the palace and told the blind men, 『This is an elephant.』 At this time, the blind men each touched the elephant with their hands. At this time, the elephant trainer again told the blind men, 『After you have touched the elephant, you must truthfully tell the king.』 At that time, among the blind men, some touched the nose, some touched the tusks, some touched the ears, some touched the head, neck, back, sides, tail, legs, and other parts of the body. 『At that time, the king asked, 『Blind people, have you already known the shape of the elephant?』 The blind men answered the king together, 『Great King, we have already known the shape of the elephant.』 At this time, the king asked again, 『You blind people, if you know the elephant, what does the elephant look like?』 At this time, among the blind men, the one who touched the nose told the king, 『Great King, the shape of the elephant is like a rope.』 The one who touched the tusks answered, 『Great King, the shape of the elephant is like a stake.』 The one who touched the ears answered, 『Great King, the shape of the elephant is like a winnowing basket.』 The one who touched the head answered, 『Great King, the shape of the elephant is like a pot.』 The one who touched the neck answered, 『Great King, the elephant is like a roof beam.』 The one who touched the back answered, 『Great King, the elephant is like a roof ridge.』 The one who touched the sides answered, 『Great King, the shape of the elephant is like a bamboo basket.』 The one who touched the thighs answered, 『Great King, the shape of the elephant is like a tree.』 The one who touched the feet answered, 『Great King, the shape of the elephant is like a mortar.』 The one who touched the tail answered, 『Great King, the elephant is like a broom.』 At that time, the blind men each answered, 『Great King, the shape of the elephant is like this,』 『Great King, the shape of the elephant is like that,』 after saying this. At that time, the king told the blind men, 『You do not even know if this is an elephant or not, let alone know the shape of the elephant?』 At that time, these blind men each insisted on their own views, fought with each other, each covered their faces with their hands, argued with each other, and slandered each other. After each had spoken. At this time, King Mirror Face, seeing these blind men arguing like this, laughed loudly and felt very happy.』

。王于彼時即說偈言：

「『是等群盲生無目，　　橫於此事互相諍， 曾無有人教語之，　　云何能知象身份？』

「諸比丘！如是，如是。世間所有諸沙門婆羅門等，亦復如是，既不能知如實苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。既不實知，當知彼等，方應長夜共生諍鬥，流轉生死，互相呰毀，互相罵辱。既生諍鬥，執競不休，各各以手，自遮其面，如彼群盲，共相惱亂。」于中有偈：

若不能知苦聖諦，　　亦復不知苦集因， 所有世間諸苦法，　　此苦滅盡無餘處。 于中是道尚不知，　　況知滅苦所行行， 如是其心未解脫，　　未得智慧解脫處。 彼既不能諦了觀，　　但知趣向生老死， 未得免離諸魔縛，　　豈能到于無有處。

「諸比丘！若有沙門婆羅門等，能知如實苦聖諦，苦集、苦滅、苦滅道聖諦，如實知者，應當如是隨順修學。彼等長夜和合共行，各各歡喜，無有諍競，同趣一學，猶如水乳共相和合，一處同住，示現教師所說聖法，安樂處住。」此中說偈：

若能知是諸有苦，　　及有所生諸苦因， 既知一切悉皆苦，　　應令盡滅無有餘。 若知此滅由於道，　　便到苦滅所得處， 即能具足心解脫，　　及得智慧解脫處。 則能到于諸有邊，　　如是不至生老死， 長得免脫于魔縛，　　永離世間諸有處。

起世經阿修羅品第六之一

爾時，佛告諸比丘言：「比丘！須彌山王東面，去山過千由旬，大海之下，有鞞摩質多羅阿修羅王國土住處。其處縱廣八萬由旬，七重城壁周匝圍繞、七重欄楯，普遍莊嚴，乃至七重金銀鈴網，周圍挍飾。外有七重多羅行樹，雜色可觀，皆是七寶所共合成，謂金銀琉璃、頗梨赤珠、硨𤦲瑪瑙。一一城壁，高百由旬，厚五十由旬。城壁四面，各各相去五百由旬，則置一門，其門並高三十由旬、闊十二由旬。於一一門，悉有種種卻敵樓櫓園苑陂池，諸園苑中各各皆有種種果樹。其樹各有種種葉、種種花、種種果，其果各有種種異香，其氣遠熏。復有種種雜類眾鳥，各各和鳴，出種種聲，其音哀雅。諸比丘！彼阿修羅大城之中，為鞞摩質多羅阿修羅王別立宮殿，其宮名曰設摩婆帝宮城，縱廣一萬由旬，七重城壁，並是七寶之所合成，高百由旬，厚五十由旬。于城四面各各相去五百由旬，便置一門，諸門並高三十由旬，闊十二由旬。其一一門，亦有樓櫓卻敵臺閣、園苑陂池、諸花沼等。復有種種眾雜果樹，其樹各有種種葉、種種花、種種果、種種香，其香普熏。有種種鳥，各各和鳴，出種種聲，其音哀雅。

「諸比丘！設摩婆帝城內正處中央，為鞞摩質多羅阿修羅王，置集會處，名曰七頭。其處縱廣五百由旬，七重欄楯，周圍校飾，亦有七重金銀鈴網。其外七重多羅行樹，四方圍繞，雜色莊嚴，甚可愛樂，悉是金銀頗梨、珊瑚赤珠、硨𤦲瑪瑙七寶所成。其處四面各有諸門，一一諸門樓櫓卻敵，亦是七寶之所合成，雜色間錯，令人樂觀。其地皆是紺青琉璃，柔軟細滑，觸之猶如迦旃鄰提迦衣。

「諸比丘！彼阿修羅七頭會處，當中自然有一寶柱，高二十由旬，于寶柱下，為鞞摩質多羅阿修羅王，安立寶座。高一由旬，方半由旬，硨𤦲瑪瑙七寶所成，雜色間錯，甚可愛樂，柔軟細滑，觸之猶如迦旃鄰提迦衣

現代漢語譯本：當時，國王說了這樣的偈語： 『這些盲人天生沒有眼睛，對於這件事互相爭論， 從來沒有人教導他們，怎麼能知道大象身體的各個部分呢？』

『各位比丘！正是這樣，正是這樣。世間所有的沙門婆羅門等，也是這樣，既不能如實地知道苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。既然不能如實地知道，應當知道他們，必定會長期地互相爭鬥，在生死中流轉，互相指責，互相謾罵。既然產生爭鬥，執著于爭論不休，各自用手遮住自己的臉，就像那些盲人一樣，互相擾亂。』其中有偈語：

如果不能知道苦聖諦，也不知道苦的產生原因， 世間所有的苦法，以及苦的滅盡之處。 對於滅苦的道路尚且不知道，更何況知道滅苦所要修行的行為， 這樣他們的心就不能解脫，不能得到智慧解脫的境界。 他們既然不能如實地觀察，只知道趨向生老病死， 不能免除各種魔的束縛，怎麼能到達無有的境界呢？

『各位比丘！如果有沙門婆羅門等，能夠如實地知道苦聖諦、苦集、苦滅、苦滅道聖諦，如實地知道這些，應當這樣隨順修學。他們就會長期和合共處，各自歡喜，沒有爭論，共同趨向一個目標，就像水和乳汁互相融合，同住一處，展示老師所說的神聖教法，安樂地居住。』其中有偈語：

如果能夠知道這些有情眾生的痛苦，以及產生痛苦的各種原因， 既然知道一切都是苦，就應該讓它完全滅盡。 如果知道滅苦是由於道路，就能到達苦滅的境界， 就能具足心的解脫，以及得到智慧解脫的境界。 就能到達諸有的邊際，這樣就不會經歷生老病死， 長久地免除魔的束縛，永遠離開世間各種存在的處所。

《起世經》阿修羅品第六之一

當時，佛告訴各位比丘說：『比丘們！須彌山王的東面，距離山一千由旬的地方，大海之下，有毗摩質多羅阿修羅王的國土住處。那個地方縱橫八萬由旬，有七重城墻環繞，七重欄桿，普遍莊嚴，乃至七重金銀鈴網，周圍裝飾。外面有七重多羅樹行列，顏色雜亂，非常好看，都是七寶共同合成的，即金、銀、琉璃、頗梨、赤珠、硨磲、瑪瑙。每一道城墻，高一百由旬，厚五十由旬。城墻四面，每隔五百由旬，就設定一個門，門高三十由旬，寬十二由旬。每一個門，都有各種防禦工事、樓櫓、園苑、池塘，各個園苑中都有各種果樹。樹木各有不同的葉子、不同的花、不同的果實，果實各有不同的香味，香氣遠播。還有各種雜類鳥，各自鳴叫，發出各種聲音，聲音哀婉優雅。

『各位比丘！那個阿修羅大城之中，為毗摩質多羅阿修羅王單獨設立宮殿，宮殿名叫設摩婆帝宮城，縱橫一萬由旬，七重城墻，都是七寶合成的，高一百由旬，厚五十由旬。城墻四面，每隔五百由旬，就設定一個門，門高三十由旬，寬十二由旬。每一個門，也有樓櫓、防禦工事、臺閣、園苑、池塘、各種花池等。還有各種雜類果樹，樹木各有不同的葉子、不同的花、不同的果實、不同的香味，香味普遍散發。有各種鳥，各自鳴叫，發出各種聲音，聲音哀婉優雅。

『各位比丘！設摩婆帝城內正中央，為毗摩質多羅阿修羅王設定集會場所，名叫七頭。那個地方縱橫五百由旬，有七重欄桿，周圍裝飾，也有七重金銀鈴網。外面有七重多羅樹行列，四方環繞，顏色雜亂，非常可愛，都是金、銀、頗梨、珊瑚、赤珠、硨磲、瑪瑙七寶所成。那個地方四面各有門，每一個門都有樓櫓防禦工事，也是七寶合成的，顏色交錯，令人賞心悅目。地面都是深藍色琉璃，柔軟光滑，觸控起來就像迦旃鄰提迦的衣服一樣。

『各位比丘！那個阿修羅七頭集會場所的中央，自然有一根寶柱，高二十由旬，在寶柱下，為毗摩質多羅阿修羅王安放寶座。寶座高一由旬，方圓半由旬，由硨磲、瑪瑙七寶合成，顏色交錯，非常可愛，柔軟光滑，觸控起來就像迦旃鄰提迦的衣服一樣。

English version: Then, the king spoke these verses: 'These blind beings are born without eyes, they argue with each other about this matter, They have never been taught by anyone, how can they know the parts of an elephant's body?'

'Monks! It is just like that, it is just like that. All the ascetics and Brahmins in the world are also like this, they cannot truly know the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. Since they do not truly know, it should be known that they will engage in long-term disputes, transmigrate in birth and death, blame each other, and curse each other. Since disputes arise, they cling to endless arguments, each covering their face with their hands, like those blind people, disturbing each other.' Among them are verses:

If one cannot know the Noble Truth of Suffering, nor know the cause of the origin of suffering, All the suffering phenomena in the world, and the place where suffering is completely extinguished. They do not even know the path to the cessation of suffering, let alone know the practices to be done to end suffering, Thus their minds cannot be liberated, and they cannot attain the state of wisdom liberation. Since they cannot observe truthfully, they only know to move towards birth, old age, sickness, and death, Unable to escape the bonds of various demons, how can they reach the state of non-existence?

'Monks! If there are ascetics and Brahmins who can truly know the Noble Truth of Suffering, the Origin of Suffering, the Cessation of Suffering, and the Path to the Cessation of Suffering, and truly know these, they should follow and practice accordingly. They will live together in harmony for a long time, each rejoicing, without disputes, moving towards the same goal, like water and milk merging together, living in one place, demonstrating the sacred teachings of the teacher, and living in peace.' Among them are verses:

If one can know the suffering of all sentient beings, and the various causes of suffering, Since one knows that all is suffering, one should make it completely extinguished. If one knows that the cessation of suffering is due to the path, one can reach the state of the cessation of suffering, One can then fully attain the liberation of the mind, and attain the state of wisdom liberation. One can then reach the edge of all existence, and thus not experience birth, old age, sickness, and death, Long-term escape from the bonds of demons, and forever leave all places of existence in the world.

The Sixth Chapter of the Asura Section of the 'Aggañña Sutta'

At that time, the Buddha told the monks: 'Monks! To the east of Mount Sumeru, a thousand yojanas beyond the mountain, beneath the great ocean, is the dwelling place of the kingdom of the Asura King Vepacitti. That place is eighty thousand yojanas in length and breadth, surrounded by seven layers of city walls, seven layers of railings, universally adorned, and even seven layers of gold and silver bell nets, decorated all around. Outside are seven rows of Tala trees, of mixed colors, beautiful to behold, all made of seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. Each city wall is one hundred yojanas high and fifty yojanas thick. On each of the four sides of the city wall, at intervals of five hundred yojanas, a gate is placed, each gate being thirty yojanas high and twelve yojanas wide. At each gate, there are various defensive structures, watchtowers, gardens, and ponds, and in each garden there are various fruit trees. The trees have various leaves, various flowers, and various fruits, and the fruits have various fragrances, the fragrance spreading far and wide. There are also various kinds of birds, each singing in harmony, making various sounds, the sounds being mournful and elegant.

'Monks! In that great Asura city, a palace is established separately for the Asura King Vepacitti, the palace is called the Samavati Palace City, which is ten thousand yojanas in length and breadth, with seven layers of city walls, all made of seven treasures, one hundred yojanas high and fifty yojanas thick. On each of the four sides of the city wall, at intervals of five hundred yojanas, a gate is placed, each gate being thirty yojanas high and twelve yojanas wide. At each gate, there are also watchtowers, defensive structures, pavilions, gardens, ponds, and various flower ponds. There are also various kinds of fruit trees, the trees having various leaves, various flowers, various fruits, and various fragrances, the fragrance spreading everywhere. There are various birds, each singing in harmony, making various sounds, the sounds being mournful and elegant.

'Monks! In the very center of the Samavati City, a meeting place is established for the Asura King Vepacitti, called the Seven Heads. That place is five hundred yojanas in length and breadth, with seven layers of railings, decorated all around, and also seven layers of gold and silver bell nets. Outside are seven rows of Tala trees, surrounding it on all sides, of mixed colors, very lovely, all made of seven treasures, namely gold, silver, crystal, coral, red pearls, tridacna, and agate. That place has gates on each of the four sides, and each gate has watchtowers and defensive structures, also made of seven treasures, with mixed colors, pleasing to the eye. The ground is all made of dark blue lapis lazuli, soft and smooth, and feels like the cloth of Kalandika.

'Monks! In the center of that Asura's Seven Heads meeting place, there is a natural treasure pillar, twenty yojanas high, and at the base of the treasure pillar, a treasure seat is placed for the Asura King Vepacitti. The seat is one yojana high and half a yojana square, made of tridacna, agate, and seven treasures, with mixed colors, very lovely, soft and smooth, and feels like the cloth of Kalandika.'

。其座兩邊，各有十六小阿修羅所坐之處，亦以七寶之所成就，所謂金銀乃至瑪瑙，雜色可觀，柔軟細滑，觸之猶如迦旃鄰提迦衣。

「諸比丘！彼阿修羅七頭會處，東面有鞞摩質多羅阿修羅王宮，其處縱廣一千由旬，七重垣墻、七重欄楯、七重鈴網。外有七重多羅行樹，四面周匝，莊嚴圍繞，雜色間錯，甚可愛樂，亦是七寶之所成就，所謂金銀琉璃、頗梨赤珠、硨𤦲瑪瑙。於四方面，各有諸門，一一諸門，皆有樓櫓卻敵臺閣、園苑陂池、諸花沼等。復有諸樹，其樹各有種種葉，種種花、種種果、種種香，其香普熏。有種種鳥，各各和鳴，出種種聲，其音哀雅。

「諸比丘！彼阿修羅七頭會處，南西北方，各有宮殿，皆是諸小阿修羅王所住之處，其處縱廣或九百由旬，或八百、七百、六百、五百、四百、三百、二百由旬，其最小者，猶尚縱廣一百由旬，七重垣墻，略說乃至種種眾鳥，各各和鳴。

「複次，諸比丘！彼阿修羅七頭會處四面，復有一切最小阿修羅等所住宮殿，其處縱廣或九十由旬，或八十七十、六十五十、四十三十、二十由旬，最極小者，猶尚縱廣十二由旬，七重垣墻，略說乃至有種種鳥，各各和鳴。

「諸比丘！彼阿修羅七頭會處東面，有鞞摩質多羅阿修羅王苑，名娑羅林。其林縱廣一千由旬，七重垣墻、七重欄楯、七重鈴網，皆瑪瑙等七寶所成。於四方面，各有諸門，一一諸門，樓櫓卻敵，雜色可觀，亦是七寶之所成就，所謂金銀乃至瑪瑙。

「諸比丘！彼阿修羅七頭會處南面，復有鞞摩質多羅阿修羅王苑，名奢摩梨林。其林縱廣亦千由旬，七重垣墻、七重欄楯、七重鈴網，並瑪瑙等七寶所成。於四方面，各有諸門，一一諸門，皆有樓櫓，雜色可觀，亦為七寶之所成就，所謂金銀乃至瑪瑙。

「諸比丘！彼阿修羅七頭會處北面，亦有鞞摩質多羅阿修羅王苑，名難陀那林。其林縱廣亦千由旬，七重垣墻、七重欄楯、七重鈴網，皆瑪瑙等七寶所成。於四方面，各有諸門，一一諸門，並皆具有樓櫓卻敵，雜色可觀，乃至悉是硨𤦲瑪瑙，諸珍寶物之所成就。然此諸門，唯無臺閣，自余莊嚴，與前同等。

「諸比丘！其娑羅林、奢摩梨林，二林之間，鞞摩質多羅阿修羅王，有一大池，名曰難陀。其池縱廣五百由旬，水甚涼冷，澄潔輕美，常不渾濁。七種寶磚，廁填間錯，七重板砌、七重欄楯、七重鈴網，周匝懸垂。其外七重多羅行樹，四面圍繞，雜色可觀，皆瑪瑙等七寶所成。於四方面，各有階道，雜色間錯，令人樂觀，亦為七寶之所成就。復有諸花，遍生池中，所謂優缽羅花、缽頭摩花、究牟陀花、奔茶利花。形如火者，火色火光；形如金者，金色金光；其形青者，青色青光；其形赤者，赤色赤光；其形白者，白色白光；其形綠者，綠色綠光。團如車輪，其花光明，照一由旬。香氣所熏，亦一由旬。池中又出無量藕根，大如車軸，割之汁出，色白如乳，其味甘美，猶如上蜜。

「諸比丘！其俱毗陀羅及難陀那，二林中間，鞞摩質多羅阿修羅王，有一大樹，名蘇質怛邏波吒羅。其本週圍滿七由旬，根下入地二十一由旬，其身上出高百由旬，枝葉蔭覆五十由旬，其院週迴五百由旬，其外亦有七重垣墻，略說乃至周匝圍繞，雜色可觀，及硨𤦲瑪瑙等七寶所成

現代漢語譯本：它的座位兩邊，各有十六個小阿修羅的座位，也是用七寶製成的，包括金、銀乃至瑪瑙，顏色多樣，非常好看，柔軟細滑，摸起來就像迦旃鄰提迦的衣服一樣。 『各位比丘！』那個阿修羅七頭會合的地方，東面有毗摩質多羅阿修羅王的宮殿，那裡縱橫一千由旬，有七重城墻、七重欄桿、七重鈴網。外面有七重多羅樹排列成行，四面環繞，裝飾得非常華麗，顏色交錯，非常可愛，也是用七寶製成的，包括金、銀、琉璃、水晶、赤珠、硨磲、瑪瑙。在四個方向，都有門，每個門都有樓櫓、防禦工事、臺閣、園林、池塘、各種花池等。還有各種樹木，樹木各有不同的葉子、花朵、果實、香氣，香氣四處飄散。有各種鳥，各自鳴叫，發出各種聲音，聲音哀婉動聽。 『各位比丘！』那個阿修羅七頭會合的地方，南、西、北面，各有宮殿，都是小阿修羅王居住的地方，那裡縱橫有的九百由旬，有的八百、七百、六百、五百、四百、三百、二百由旬，最小的也有縱橫一百由旬，有七重城墻，簡略地說，還有各種鳥，各自鳴叫。 『此外，各位比丘！』那個阿修羅七頭會合的地方的四面，還有一切最小的阿修羅等居住的宮殿，那裡縱橫有的九十由旬，有的八十、七十、六十、五十、四十、三十、二十由旬，最小的也有縱橫十二由旬，有七重城墻，簡略地說，還有各種鳥，各自鳴叫。 『各位比丘！』那個阿修羅七頭會合的地方的東面，有毗摩質多羅阿修羅王的園林，名叫娑羅林。那個園林縱橫一千由旬，有七重城墻、七重欄桿、七重鈴網，都是用瑪瑙等七寶製成的。在四個方向，都有門，每個門都有樓櫓、防禦工事，顏色多樣，非常好看，也是用七寶製成的，包括金、銀乃至瑪瑙。 『各位比丘！』那個阿修羅七頭會合的地方的南面，還有毗摩質多羅阿修羅王的園林，名叫奢摩梨林。那個園林縱橫也是一千由旬，有七重城墻、七重欄桿、七重鈴網，都是用瑪瑙等七寶製成的。在四個方向，都有門，每個門都有樓櫓，顏色多樣，非常好看，也是用七寶製成的，包括金、銀乃至瑪瑙。 『各位比丘！』那個阿修羅七頭會合的地方的北面，也有毗摩質多羅阿修羅王的園林，名叫難陀那林。那個園林縱橫也是一千由旬，有七重城墻、七重欄桿、七重鈴網，都是用瑪瑙等七寶製成的。在四個方向，都有門，每個門都有樓櫓、防禦工事，顏色多樣，非常好看，乃至都是用硨磲、瑪瑙等各種珍寶製成的。但是這些門，唯獨沒有臺閣，其餘的裝飾，和前面的一樣。 『各位比丘！』在娑羅林和奢摩梨林之間，毗摩質多羅阿修羅王有一個大池塘，名叫難陀。那個池塘縱橫五百由旬，水非常涼爽，清澈輕盈，常不渾濁。用七種寶磚，交錯鋪砌，有七重板砌、七重欄桿、七重鈴網，四周懸掛。外面有七重多羅樹排列成行，四面環繞，顏色多樣，非常好看，都是用瑪瑙等七寶製成的。在四個方向，都有臺階，顏色交錯，令人賞心悅目，也是用七寶製成的。還有各種花，遍佈池中，包括優缽羅花、缽頭摩花、拘牟陀花、奔茶利花。形狀像火的，是火色火光；形狀像金的，是金色金光；形狀青色的，是青色青光；形狀紅色的，是紅色紅光；形狀白色的，是白色白光；形狀綠色的，是綠色綠光。圓如車輪，花的光明，照耀一由旬。香氣所熏，也有一由旬。池中還長出無數的藕根，大如車軸，割開后流出的汁液，顏色白如牛奶，味道甘甜，就像上等的蜂蜜。 『各位比丘！』在俱毗陀羅和難陀那兩個園林之間，毗摩質多羅阿修羅王有一棵大樹，名叫蘇質怛邏波吒羅。它的樹幹周圍有七由旬，根部深入地下二十一由旬，樹身向上高一百由旬，枝葉覆蓋五十由旬，它的院子周圍有五百由旬，外面也有七重城墻，簡略地說，四周環繞，顏色多樣，以及用硨磲、瑪瑙等七寶製成。

English version: On either side of his seat, there were sixteen smaller asura seats, also made of seven treasures, namely gold, silver, and even agate, with various colors, very beautiful, soft and smooth, feeling like the clothes of Kacanlindika. 'Monks!' At the place where the seven heads of the asura meet, to the east is the palace of King Vimalacitra Asura, which is one thousand yojanas in length and width, with seven layers of walls, seven layers of railings, and seven layers of bell nets. Outside, there are seven rows of tala trees, surrounding it on all sides, decorated very magnificently, with colors intermingled, very lovely, also made of seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. In the four directions, there are gates, each gate having towers, fortifications, pavilions, gardens, ponds, and various flower pools. There are also various trees, each with different leaves, flowers, fruits, and fragrances, the fragrance spreading everywhere. There are various birds, each singing, making various sounds, the sounds being mournful and pleasant. 'Monks!' At the place where the seven heads of the asura meet, to the south, west, and north, there are palaces, all of which are the residences of the smaller asura kings, some being nine hundred yojanas in length and width, some eight hundred, seven hundred, six hundred, five hundred, four hundred, three hundred, two hundred yojanas, and the smallest is still one hundred yojanas in length and width, with seven layers of walls, and to put it briefly, there are also various birds, each singing. 'Furthermore, monks!' On the four sides of the place where the seven heads of the asura meet, there are also palaces where all the smallest asuras reside, some being ninety yojanas in length and width, some eighty, seventy, sixty, fifty, forty, thirty, twenty yojanas, and the smallest is still twelve yojanas in length and width, with seven layers of walls, and to put it briefly, there are also various birds, each singing. 'Monks!' To the east of the place where the seven heads of the asura meet, there is the garden of King Vimalacitra Asura, named Salavana. That garden is one thousand yojanas in length and width, with seven layers of walls, seven layers of railings, and seven layers of bell nets, all made of agate and other seven treasures. In the four directions, there are gates, each gate having towers and fortifications, with various colors, very beautiful, also made of seven treasures, namely gold, silver, and even agate. 'Monks!' To the south of the place where the seven heads of the asura meet, there is also the garden of King Vimalacitra Asura, named Samali Forest. That garden is also one thousand yojanas in length and width, with seven layers of walls, seven layers of railings, and seven layers of bell nets, all made of agate and other seven treasures. In the four directions, there are gates, each gate having towers, with various colors, very beautiful, also made of seven treasures, namely gold, silver, and even agate. 'Monks!' To the north of the place where the seven heads of the asura meet, there is also the garden of King Vimalacitra Asura, named Nandanavana. That garden is also one thousand yojanas in length and width, with seven layers of walls, seven layers of railings, and seven layers of bell nets, all made of agate and other seven treasures. In the four directions, there are gates, each gate having towers and fortifications, with various colors, very beautiful, and even made of tridacna, agate, and various other treasures. However, these gates have no pavilions, the rest of the decorations being the same as before. 'Monks!' Between Salavana and Samali Forest, King Vimalacitra Asura has a large pond, named Nanda. That pond is five hundred yojanas in length and width, the water being very cool, clear, light, and never turbid. It is paved with seven kinds of precious bricks, interspersed, with seven layers of paving, seven layers of railings, and seven layers of bell nets, hanging all around. Outside, there are seven rows of tala trees, surrounding it on all sides, with various colors, very beautiful, all made of agate and other seven treasures. In the four directions, there are steps, with various colors, pleasing to the eye, also made of seven treasures. There are also various flowers, growing all over the pond, including utpala flowers, padma flowers, kumuda flowers, and pundarika flowers. Those shaped like fire are fire-colored and fire-light; those shaped like gold are gold-colored and gold-light; those shaped blue are blue-colored and blue-light; those shaped red are red-colored and red-light; those shaped white are white-colored and white-light; those shaped green are green-colored and green-light. Round like chariot wheels, the light of the flowers illuminates one yojana. The fragrance also permeates one yojana. In the pond, there are also countless lotus roots, as large as chariot axles, when cut, the juice that comes out is white like milk, and tastes sweet, like the finest honey. 'Monks!' Between the two gardens of Kuvidara and Nandanavana, King Vimalacitra Asura has a large tree, named Sucitratrapatala. Its trunk is seven yojanas in circumference, its roots go twenty-one yojanas into the ground, its trunk rises one hundred yojanas high, its branches and leaves cover fifty yojanas, its courtyard is five hundred yojanas in circumference, and outside there are also seven layers of walls, to put it briefly, surrounding it on all sides, with various colors, and made of tridacna, agate, and other seven treasures.

。於四方面亦有諸門，並皆七寶之所成就，一一諸門亦有樓櫓卻敵，略說乃至種種眾鳥，各各和鳴。

起世經卷第六

阿修羅品第六之餘

「諸比丘！彼阿修羅七頭會處，有二岐道，為通彼王往來遊戲故；鞞摩質多羅阿修羅王宮殿之處，有二岐道，亦復如是。諸小阿修羅王宮殿之處，亦二岐道；諸小阿修羅住止之處，亦二岐道；娑羅園林，亦二岐道；奢摩梨園林，亦二岐道；俱毗陀羅園林，亦二岐道；難陀那園林，亦二岐道；難陀池側，亦二岐道；蘇質怛邏波吒羅大樹之下，亦二岐道。悉皆如前，與七頭會處，相通來往。

「諸比丘！若鞞摩質多羅阿修羅王，意欲向彼娑羅園林，奢摩梨、俱毗陀羅、難陀那等園林，澡浴嬉戲，遊行受樂者，爾時，彼王即便心念諸小阿修羅王，及念諸小阿修羅眾。是時，諸小阿修羅王，並及諸小阿修羅等，亦生是念：『鞞摩質多羅阿修羅王，心念我等。』如是知已，即以種種眾寶瓔珞，莊嚴其身，各嚴飾已，乘種種乘，俱共來詣鞞摩質多羅阿修羅王宮門之外，到已下乘，至鞞摩質多羅阿修羅王殿前而住。

「爾時，鞞摩質多羅阿修羅王，見此諸小阿修羅王，及諸小阿修羅眾，來在殿前，亦即自以種種瓔珞，莊嚴其身，既莊嚴已，便起就乘。是時，諸小阿修羅王，及諸小阿修羅眾等，左右侍衛，周匝圍繞，前後導從，相將往詣娑羅園林，及奢摩梨園林、俱毗陀羅園林、難陀那園林，到其處已，先在難陀園林前，駐駕而息。

「諸比丘！難陀園內，有三風輪，自然吹動，莊嚴彼園。何名為三？謂開、凈、吹。何者名開？有風輪來，開彼諸門，名之為開；何者為凈？有風輪來，掃彼園林，令地清凈，名之為凈；何者為吹？有風輪來，吹動彼園，林樹眾花，飄零四散，名之為吹。諸比丘！難陀園中，風散種種上妙眾花，積至於膝。有種種香，其香氛馥，遍滿園林。當於是時，鞞摩質多羅阿修羅王，即與諸小阿修羅王及小阿修羅眾圍繞，共入難陀園林，隨意洗浴，觀看遊戲。諸阿修羅等，於此園林，或經一月，或二三月，澡浴嬉戲，各隨所欲，住止遊行，恣情受樂。

「諸比丘！有五阿修羅，恒常住在鞞摩質多羅阿修羅王側，為欲防遏諸惡事故。何者為五？一名隨喜、二名常有、三名常醉、四名牟真鄰陀、五名鞞呵多羅。諸比丘！鞞摩質多羅阿修羅王，有如是等五阿修羅，恒常在側，守衛防護。諸比丘！彼鞞摩質多羅阿修羅王，宮殿之上，有大海水，深萬由旬，住在其上。然彼水聚，有四種風輪，自然持之。何等為四？一名為住、二名安住、三名不墮、四名牢固。由此風持，常住不動。

「諸比丘！須彌山王南面，過千由旬，大海之下，有踴躍阿修羅王宮殿住處。其處縱廣八萬由旬，七重城壁，略說猶如鞞摩質多羅阿修羅王住處，一切所有，此中一一亦如彼說，汝應當知。乃至此王宮殿之上，所有大水聚，亦為四風輪之所住持，所謂住及安住、不墮、牢固等。

「諸比丘！須彌山王西面，亦千由旬，大海水下，有奢婆羅阿修羅王宮殿住處，其處縱廣八萬由旬，七重城壁，略說亦如鞞摩質多羅阿修羅王住處，一切所有，此中一一亦如彼說，汝應當知

現代漢語譯本：在四個方向上，也都有各種門，這些門都是用七寶建成的。每一個門都有樓櫓和防禦工事，簡單來說，還有各種鳥類在其中鳴叫。 現代漢語譯本：在阿修羅七頭會合的地方，有兩條岔路，是爲了方便阿修羅王來回遊玩；鞞摩質多羅阿修羅王的宮殿也有兩條岔路，情況也是如此。小阿修羅王的宮殿也有兩條岔路；小阿修羅居住的地方也有兩條岔路；娑羅園林也有兩條岔路；奢摩梨園林也有兩條岔路；俱毗陀羅園林也有兩條岔路；難陀那園林也有兩條岔路；難陀池邊也有兩條岔路；蘇質怛邏波吒羅大樹下也有兩條岔路。這些岔路都像之前所說的那樣，與七頭會合的地方相通。 現代漢語譯本：諸位比丘，如果鞞摩質多羅阿修羅王想要去娑羅園林、奢摩梨園林、俱毗陀羅園林、難陀那園林等地方洗浴嬉戲，享受快樂，那時，他就會想起那些小阿修羅王，以及小阿修羅眾。這時，那些小阿修羅王和小阿修羅們也會想到：『鞞摩質多羅阿修羅王在想我們。』他們知道后，就用各種珍寶瓔珞裝飾自己，裝飾完畢后，乘坐各種交通工具，一起來到鞞摩質多羅阿修羅王的宮門外，到達後下車，在鞞摩質多羅阿修羅王的宮殿前等候。 現代漢語譯本：這時，鞞摩質多羅阿修羅王看到這些小阿修羅王和小阿修羅眾來到宮殿前，也用各種瓔珞裝飾自己，裝飾完畢后，就起身乘坐交通工具。這時，小阿修羅王和小阿修羅眾等在左右侍衛，周圍環繞，前後引導，一起前往娑羅園林、奢摩梨園林、俱毗陀羅園林、難陀那園林。到達后，先在難陀園林前停下來休息。 現代漢語譯本：諸位比丘，難陀園內有三個風輪，自然轉動，裝飾著這個園林。這三個風輪是什麼呢？分別是開、凈、吹。什麼是開呢？有風輪來，打開那些門，這叫做開；什麼是凈呢？有風輪來，清掃園林，使地面乾淨，這叫做凈；什麼是吹呢？有風輪來，吹動園林，使樹木花朵飄落四散，這叫做吹。諸位比丘，難陀園中，風吹散各種美妙的花朵，堆積到膝蓋那麼高。有各種香味，香氣濃郁，瀰漫整個園林。這時，鞞摩質多羅阿修羅王就與小阿修羅王和小阿修羅眾一起進入難陀園林，隨意洗浴，觀看嬉戲。阿修羅們在這個園林里，有時一個月，有時兩三個月，洗浴嬉戲，各自隨意，停留居住，盡情享受快樂。 現代漢語譯本：諸位比丘，有五個阿修羅，經常住在鞞摩質多羅阿修羅王身邊，爲了防止各種不好的事情發生。這五個阿修羅是誰呢？一個叫隨喜，一個叫常有，一個叫常醉，一個叫牟真鄰陀，一個叫鞞呵多羅。諸位比丘，鞞摩質多羅阿修羅王有這五個阿修羅，經常在身邊守衛保護。諸位比丘，鞞摩質多羅阿修羅王的宮殿之上，有深達萬由旬的大海水，停留在那裡。然而，這片水域有四種風輪，自然地支撐著它。這四種風輪是什麼呢？一個叫住，一個叫安住，一個叫不墮，一個叫牢固。由於這些風的支撐，海水才能常住不動。 現代漢語譯本：諸位比丘，須彌山王南面，過了一千由旬，在大海之下，有踴躍阿修羅王的宮殿住所。那個地方縱橫八萬由旬，有七重城墻，簡單來說，就像鞞摩質多羅阿修羅王的住所一樣，所有的一切，這裡也和那裡一樣，你們應該知道。甚至這個王的宮殿之上，所有的大水域，也是由風輪支撐的，也就是住、安住、不墮、牢固等。 現代漢語譯本：諸位比丘，須彌山王西面，也過了一千由旬，在大海之下，有奢婆羅阿修羅王的宮殿住所，那個地方縱橫八萬由旬，有七重城墻，簡單來說，也像鞞摩質多羅阿修羅王的住所一樣，所有的一切，這裡也和那裡一樣，你們應該知道。

English version: In the four directions, there are also various gates, all made of seven treasures. Each gate has towers and fortifications, and to put it simply, various birds sing within them. English version: At the place where the seven heads of the Asuras meet, there are two forks in the road, for the convenience of the Asura King to travel back and forth for recreation; the palace of King Vimalacitra Asura also has two forks in the road, and the situation is the same. The palaces of the minor Asura kings also have two forks in the road; the places where the minor Asuras live also have two forks in the road; the Sala garden also has two forks in the road; the Shamali garden also has two forks in the road; the Kubhidara garden also has two forks in the road; the Nandana garden also has two forks in the road; the side of the Nandana pond also has two forks in the road; and under the Succhitrapatala tree, there are also two forks in the road. These forks are all connected to the place where the seven heads meet, as mentioned before. English version: Monks, if King Vimalacitra Asura wishes to go to the Sala garden, the Shamali garden, the Kubhidara garden, the Nandana garden, etc., to bathe and play, and enjoy happiness, at that time, he will think of those minor Asura kings and the minor Asura hosts. At this time, those minor Asura kings and minor Asuras will also think: 'King Vimalacitra Asura is thinking of us.' Knowing this, they will adorn themselves with various precious ornaments, and after adorning themselves, they will ride various vehicles and come together to the gate of King Vimalacitra Asura's palace. After arriving, they will dismount and wait in front of King Vimalacitra Asura's palace. English version: At this time, King Vimalacitra Asura, seeing these minor Asura kings and minor Asura hosts coming to the front of the palace, also adorns himself with various ornaments. After adorning himself, he gets up and boards his vehicle. At this time, the minor Asura kings and minor Asura hosts, etc., serve as guards on the left and right, surrounding him, leading the way in front and behind, and together they go to the Sala garden, the Shamali garden, the Kubhidara garden, and the Nandana garden. After arriving, they first stop and rest in front of the Nandana garden. English version: Monks, within the Nandana garden, there are three wind wheels that naturally rotate, adorning the garden. What are these three wind wheels? They are called 'opening,' 'purifying,' and 'blowing.' What is 'opening'? A wind wheel comes and opens the gates, this is called 'opening'; what is 'purifying'? A wind wheel comes and sweeps the garden, making the ground clean, this is called 'purifying'; what is 'blowing'? A wind wheel comes and blows the garden, causing the flowers of the trees to fall and scatter, this is called 'blowing.' Monks, in the Nandana garden, the wind scatters various wonderful flowers, piling up to the height of one's knees. There are various fragrances, rich and fragrant, filling the entire garden. At this time, King Vimalacitra Asura, together with the minor Asura kings and minor Asura hosts, enters the Nandana garden, bathing and playing as they please. The Asuras in this garden, sometimes for a month, sometimes for two or three months, bathe and play, each according to their wishes, staying and dwelling, enjoying happiness to their hearts' content. English version: Monks, there are five Asuras who constantly reside by the side of King Vimalacitra Asura, in order to prevent various bad things from happening. Who are these five Asuras? One is called Suixi (Joyful), one is called Changyou (Always Present), one is called Changzui (Always Drunk), one is called Mouzhenlinda, and one is called Pihetuoluo. Monks, King Vimalacitra Asura has these five Asuras, who are always by his side, guarding and protecting him. Monks, above the palace of King Vimalacitra Asura, there is a vast ocean of water, ten thousand yojanas deep, resting there. However, this body of water is naturally supported by four wind wheels. What are these four wind wheels? One is called 'staying,' one is called 'abiding,' one is called 'not falling,' and one is called 'firm.' Due to the support of these winds, the water can remain still and unmoving. English version: Monks, south of Mount Sumeru, beyond a thousand yojanas, beneath the great ocean, there is the palace residence of King Yodiyue Asura. That place is eighty thousand yojanas in length and width, with seven layers of city walls. To put it simply, it is like the residence of King Vimalacitra Asura. Everything there is the same as there, you should know. Even above this king's palace, all the large bodies of water are supported by wind wheels, namely 'staying,' 'abiding,' 'not falling,' and 'firm,' etc. English version: Monks, west of Mount Sumeru, also beyond a thousand yojanas, beneath the great ocean, there is the palace residence of King Shavala Asura. That place is eighty thousand yojanas in length and width, with seven layers of city walls. To put it simply, it is also like the residence of King Vimalacitra Asura. Everything there is the same as there, you should know.

。乃至此王宮殿之上，所有水聚，亦為四種風輪之所住持，住及安住、不墮、牢固等。

「諸比丘！須彌山王北面，亦千由旬，大海水下，有羅睺羅阿修羅王宮殿住處，其處縱廣八萬由旬，七重城壁，諸門、臺閣、樓櫓、卻敵，園苑、花池，乃至種種樹、種種葉、種種花、種種果、種種香薰，有種種鳥，各各和鳴，皆如上說。

「諸比丘！于彼城內，有羅睺羅阿修羅王所住之城，其城名曰摩婆帝，縱廣莊嚴亦如前說。七重城壁、七重欄楯。外有七重多羅行樹，七重鈴網，周匝圍繞，雜色可觀，皆是硨𤦲瑪瑙等七寶所成。此之城壁，高下縱廣亦如前說。城壁四面亦有諸門，一一諸門，高下縱廣，並亦如前。彼一一門，皆有樓櫓卻敵臺閣、園苑諸池及花沼等，亦有諸樹。其樹各有種種葉、種種花、種種果、種種香薰。亦有種種諸雜類鳥，各各和鳴。

「諸比丘！摩婆帝城王所住處，有羅睺羅阿修羅王聚會之所，亦各七頭，其處縱廣如上所說。欄楯七重及諸鈴網，多羅行樹周匝圍繞，雜色可觀，乃至亦是硨𤦲瑪瑙等七寶之所莊嚴。於四方面各有諸門，彼一一門亦有樓櫓，雜色可觀，乃至硨𤦲瑪瑙等七寶所成。以天硨𤦲，遍佈其地，柔軟細滑，觸之猶如迦旃鄰提衣。當處中央，有一寶柱，高下縱廣如上所說；于其柱下，為羅睺羅阿修羅王置一高座，其座高下，縱廣莊挍一一如前，雜色可觀，七寶所成，所謂硨𤦲瑪瑙等，柔軟細滑，觸之猶如迦旃鄰提衣；其座左邊，為十六小阿修羅王，亦各別置諸妙高座，七寶所成，雜色可觀；右邊亦為十六小阿修羅王，置諸高座，如上所說，柔軟細滑，觸之如迦旃鄰提衣。

「諸比丘！彼阿修羅王七頭會處東面，為羅睺羅阿修羅王別置宮殿，其處縱廣一一如前，七重垣墻、七重欄楯、七重鈴網，乃至七重多羅行樹，周匝圍繞，雜色可觀，乃至硨𤦲瑪瑙等七寶所成。於四方面各有諸門，彼一一門，悉有樓櫓臺觀、卻敵重閣、園苑諸池、眾花泉沼，有種種樹，其樹各有種種葉、種種花、種種果、種種香薰。復有種種異類眾鳥，各各和鳴，其音哀雅，甚可愛樂。

「諸比丘！彼阿修羅王七頭會處西南北面，有諸小阿修羅王宮殿住處，其諸宮殿，或有縱廣九百由旬，或有八百，或有七百，乃至六百、五百、四百、三百、二百由旬，其最小者，尚百由旬。各各皆有七重垣墻七重欄楯，略說乃至種種眾鳥，各各和鳴。

「諸比丘！彼阿修羅王七頭會處，四面復有小阿修羅眾宮殿住處，其處縱廣或九十由旬，或八十、七十、六十、五十、四十、三十、二十由旬，極最小者，猶尚縱廣十二由旬。七重垣墻，略說乃至種種眾鳥，各各和鳴。

「諸比丘！彼阿修羅王七頭會處東面，復有羅睺羅阿修羅王園苑，名娑羅林，其林縱廣，一一如前，七重垣墻、七重欄楯，乃至馬瑙等七寶所成。於四方面各有諸門，彼一一門皆有樓櫓，雜色可觀，乃至亦為硨𤦲瑪瑙等七寶所成，甚可愛樂。

「諸比丘！彼阿修羅王七頭會處南面，亦有羅睺羅阿修羅王園苑，名奢摩梨林，縱廣莊嚴皆如上說，七重垣墻，乃至七重多羅行樹，雜色可觀，亦為七寶之所成就，所謂硨𤦲瑪瑙等。於四方面各有諸門，彼一一門皆有樓櫓，亦瑪瑙等七寶所成

甚至這座王宮之上，所有的水聚集之處，也由四種風輪支撐，使其得以存在、安住、不墜落、牢固。 『諸位比丘！須彌山王的北面，在海面下千由旬處，有羅睺羅阿修羅王的宮殿住所，那裡縱橫八萬由旬，有七重城墻，各種門、臺閣、樓櫓、防禦工事，園林、花池，乃至各種樹木、各種葉子、各種花朵、各種果實、各種香氣，有各種鳥類，各自鳴叫，都如上面所說。』 『諸位比丘！在那座城內，有羅睺羅阿修羅王居住的城市，名為摩婆帝，其縱橫莊嚴也如前面所說。有七重城墻、七重欄桿。外面有七重多羅樹排列，七重鈴網，環繞四周，色彩斑斕，都是由硨磲、瑪瑙等七寶構成。這城墻的高低縱橫也如前面所說。城墻四面也有各種門，每一道門的高低縱橫，也都如前面所說。每一道門都有樓櫓、防禦工事、臺閣、園林、池塘和花沼等，也有各種樹木。這些樹木各有各種葉子、各種花朵、各種果實、各種香氣。也有各種雜類鳥，各自鳴叫。』 『諸位比丘！摩婆帝城王居住的地方，是羅睺羅阿修羅王聚會之處，也各有七個頭，其縱橫如上面所說。有七重欄桿和各種鈴網，多羅樹環繞四周，色彩斑斕，乃至也是由硨磲、瑪瑙等七寶裝飾而成。在四個方向各有各種門，每一道門也有樓櫓，色彩斑斕，乃至也是由硨磲、瑪瑙等七寶構成。用天上的硨磲鋪滿地面，柔軟細滑，觸控起來就像迦旃鄰提的衣服。在中央，有一根寶柱，高低縱橫如上面所說；在柱子下面，為羅睺羅阿修羅王設定一個高座，其高低縱橫，裝飾都如前面所說，色彩斑斕，由七寶構成，即硨磲、瑪瑙等，柔軟細滑，觸控起來就像迦旃鄰提的衣服；在座位的左邊，為十六個小阿修羅王，也各自設定各種精美的高座，由七寶構成，色彩斑斕；右邊也為十六個小阿修羅王，設定各種高座，如上面所說，柔軟細滑，觸控起來就像迦旃鄰提的衣服。』 『諸位比丘！那阿修羅王七頭聚會處的東面，為羅睺羅阿修羅王另設宮殿，其縱橫都如前面所說，有七重圍墻、七重欄桿、七重鈴網，乃至七重多羅樹，環繞四周，色彩斑斕，乃至由硨磲、瑪瑙等七寶構成。在四個方向各有各種門，每一道門都有樓櫓、臺觀、防禦工事、重閣、園林、池塘、各種花泉，有各種樹木，這些樹木各有各種葉子、各種花朵、各種果實、各種香氣。還有各種不同種類的鳥，各自鳴叫，其聲音哀婉優雅，非常可愛。』 『諸位比丘！那阿修羅王七頭聚會處的西南北面，有各種小阿修羅王的宮殿住所，這些宮殿，有的縱橫九百由旬，有的八百，有的七百，乃至六百、五百、四百、三百、二百由旬，最小的也有百由旬。各自都有七重圍墻、七重欄桿，簡略地說，乃至各種鳥，各自鳴叫。』 『諸位比丘！那阿修羅王七頭聚會處的四面，還有小阿修羅眾的宮殿住所，那裡縱橫有的九十由旬，有的八十、七十、六十、五十、四十、三十、二十由旬，最小的，也有縱橫十二由旬。有七重圍墻，簡略地說，乃至各種鳥，各自鳴叫。』 『諸位比丘！那阿修羅王七頭聚會處的東面，還有羅睺羅阿修羅王的園林，名為娑羅林，其林縱橫，都如前面所說，有七重圍墻、七重欄桿，乃至瑪瑙等七寶構成。在四個方向各有各種門，每一道門都有樓櫓，色彩斑斕，乃至也是由硨磲、瑪瑙等七寶構成，非常可愛。』 『諸位比丘！那阿修羅王七頭聚會處的南面，也有羅睺羅阿修羅王的園林，名為奢摩梨林，縱橫莊嚴都如上面所說，有七重圍墻，乃至七重多羅樹，色彩斑斕，也是由七寶構成，即硨磲、瑪瑙等。在四個方向各有各種門，每一道門都有樓櫓，也是由瑪瑙等七寶構成。』

Even above this royal palace, all the water that gathers is supported by four wind wheels, which enable it to exist, remain, not fall, and be firm. 'Monks! To the north of Mount Sumeru, a thousand yojanas below the ocean, there is the palace residence of the Asura King Rahula, which is eighty thousand yojanas in length and breadth, with seven layers of city walls, various gates, terraces, watchtowers, defensive structures, gardens, flower ponds, and even various trees, various leaves, various flowers, various fruits, various fragrances, and various birds, each singing in harmony, all as described above.' 'Monks! Within that city, there is the city where the Asura King Rahula resides, named Mahavati, whose length and breadth and adornment are also as described before. There are seven layers of city walls and seven layers of railings. Outside, there are seven rows of Tala trees and seven layers of bell nets, surrounding it, colorful and beautiful, all made of seven treasures such as tridacna and agate. The height, depth, length, and breadth of these city walls are also as described before. There are also various gates on the four sides of the city walls, and the height, depth, length, and breadth of each gate are also as described before. Each gate has watchtowers, defensive structures, terraces, gardens, ponds, and flower marshes, as well as various trees. These trees each have various leaves, various flowers, various fruits, and various fragrances. There are also various kinds of birds, each singing in harmony.' 'Monks! The place where King Mahavati resides is the gathering place of the Asura King Rahula, and each has seven heads, whose length and breadth are as described above. There are seven layers of railings and various bell nets, with rows of Tala trees surrounding it, colorful and beautiful, and even adorned with seven treasures such as tridacna and agate. There are various gates in the four directions, and each gate also has watchtowers, colorful and beautiful, and even made of seven treasures such as tridacna and agate. The ground is covered with heavenly tridacna, soft and smooth, and feels like the clothing of Kalandika when touched. In the center, there is a precious pillar, whose height, depth, length, and breadth are as described above; below the pillar, a high seat is placed for the Asura King Rahula, whose height, depth, length, breadth, and adornment are all as described before, colorful and beautiful, made of seven treasures, namely tridacna, agate, etc., soft and smooth, and feels like the clothing of Kalandika when touched; on the left side of the seat, various exquisite high seats are placed for sixteen minor Asura Kings, made of seven treasures, colorful and beautiful; on the right side, various high seats are placed for sixteen minor Asura Kings, as described above, soft and smooth, and feels like the clothing of Kalandika when touched.' 'Monks! To the east of the seven-headed gathering place of the Asura King, a separate palace is set up for the Asura King Rahula, whose length and breadth are all as described before, with seven layers of walls, seven layers of railings, seven layers of bell nets, and even seven rows of Tala trees, surrounding it, colorful and beautiful, and even made of seven treasures such as tridacna and agate. There are various gates in the four directions, and each gate has watchtowers, terraces, defensive structures, multiple pavilions, gardens, ponds, various flower springs, and various trees, each with various leaves, various flowers, various fruits, and various fragrances. There are also various kinds of birds, each singing in harmony, their voices mournful and elegant, very lovely and delightful.' 'Monks! To the west, north, and south of the seven-headed gathering place of the Asura King, there are palace residences of various minor Asura Kings, some of which are nine hundred yojanas in length and breadth, some eight hundred, some seven hundred, and even six hundred, five hundred, four hundred, three hundred, and two hundred yojanas, and the smallest is still one hundred yojanas. Each has seven layers of walls and seven layers of railings, and to put it briefly, even various birds, each singing in harmony.' 'Monks! On the four sides of the seven-headed gathering place of the Asura King, there are also palace residences of minor Asura beings, some of which are ninety yojanas in length and breadth, some eighty, seventy, sixty, fifty, forty, thirty, and twenty yojanas, and the smallest is still twelve yojanas in length and breadth. There are seven layers of walls, and to put it briefly, even various birds, each singing in harmony.' 'Monks! To the east of the seven-headed gathering place of the Asura King, there is also a garden of the Asura King Rahula, named Salavana, whose length and breadth are all as described before, with seven layers of walls, seven layers of railings, and even made of seven treasures such as agate. There are various gates in the four directions, and each gate has watchtowers, colorful and beautiful, and even made of seven treasures such as tridacna and agate, very lovely and delightful.' 'Monks! To the south of the seven-headed gathering place of the Asura King, there is also a garden of the Asura King Rahula, named Shamali Garden, whose length, breadth, and adornment are all as described above, with seven layers of walls, and even seven rows of Tala trees, colorful and beautiful, and also made of seven treasures, namely tridacna and agate. There are various gates in the four directions, and each gate has watchtowers, also made of seven treasures such as agate.'

「諸比丘！彼阿修羅王七頭會處西面，亦有羅睺羅阿修羅王園苑，名俱毗陀羅林，縱廣一一皆如上說，七重垣墻，乃至瑪瑙等七寶所成。於四方面各有諸門，彼一一門皆有樓櫓，雜色可觀，乃至亦是硨𤦲瑪瑙等寶之所成就，甚可愛樂。

「諸比丘！彼阿修羅王七頭會處北面，有羅睺羅阿修羅王園苑，名難陀那林，其林縱廣如上所說，七重垣墻，乃至瑪瑙等七寶所成。於四方面各有諸門，彼一一門，亦有樓櫓，種種校飾，雜色可觀，乃至硨𤦲瑪瑙等寶之所莊嚴，甚可愛樂。

「諸比丘！奢摩梨及娑羅林，二苑之間，為羅睺羅阿修羅王出一池水，名曰難陀，其池縱廣如上所說，其水涼冷，柔軟輕甘，清凈不濁。以七寶磚七重砌累，七重寶板間錯莊嚴，七重欄楯、七重鈴網。亦有七重多羅行樹，周匝圍繞，雜色可觀，乃至瑪瑙等七寶所成。于池四方，各有階道，甚可愛樂，亦為七寶之所莊嚴。池生諸花，所謂優缽羅花、缽頭摩花、拘牟頭花、奔茶利花，其花火形火色火光，略說如上，乃至水形水色水光，明照四方，香氣氛氳，普熏一切。又有藕根，汁白味甘，食之香美，猶如上蜜。

「諸比丘！俱毗陀羅及難陀那，二苑之間，為羅睺羅阿修羅王出一大樹，其樹亦名蘇質怛邏波吒羅，樹形縱廣種種莊嚴，皆如上說。乃至七重墻院、七重欄楯，皆是硨𤦲瑪瑙等七寶所成，甚可愛樂。略說乃至種種眾鳥，各各和鳴，其音哀雅，聽者歡喜。

「諸比丘！彼阿修羅王七頭會處，一切莊嚴如上所說。亦有岐道，去來徑路，為通羅睺羅阿修羅王游宮殿故。又為諸小阿修羅王，及諸小阿修羅眾，亦有岐道通其往來。向奢摩梨及俱毗陀羅，亦有岐道；向難陀那及難陀池，蘇質怛邏波吒羅樹等，皆有岐道，通其往來，遊戲受樂。

「諸比丘！羅睺羅阿修羅王，若欲往詣娑羅林苑及難陀那林等，澡浴遊戲，遍觀看時，爾時即念鞞摩質多羅阿修羅王。時，鞞摩質多羅阿修羅王便作是念：『羅睺羅阿修羅王，心念於我，欲俱遊戲。』爾時，鞞摩質多羅阿修羅王作是念已，復自念其諸小阿修羅王，及其諸小阿修羅眾。時，彼諸小阿修羅王，並其諸小阿修羅眾，咸生是心：『鞞摩質多羅阿修羅王，垂念我等，我等當往。』便以種種眾寶瓔珞，莊嚴其身，既莊嚴已，各乘騎乘，共詣鞞摩質多羅阿修羅王所，到已在宮門外齊行而立。爾時，鞞摩質多羅阿修羅王，既見諸小阿修羅王，及小阿修羅眾，皆已集會。即自嚴身，服諸瓔珞，御種種乘，與諸小王及阿修羅眾，左右侍衛前後圍繞，往詣羅睺羅阿修羅王所，到已止住。爾時，羅睺羅阿修羅王，復更起心，念踴躍、奢婆羅二阿修羅王。時，踴躍、奢婆羅二阿修羅王，亦作是念：『羅睺羅阿修羅王，今念我等。』如是知已，即各念其諸小阿修羅王，並其諸小阿修羅眾。如是念時，彼等各知咸亦嚴飾，聚集來詣，踴躍、奢婆羅二大王所。到已亦復嚴身瓔珞，乘騎將從前後圍繞，來向羅睺羅阿修羅王住處，各隨所安，住在一面。

「爾時，羅睺羅阿修羅王，見鞞摩質多羅阿修羅王等，並已雲集，即自念其諸小阿修羅王，及其諸小阿修羅眾。其眾知已，亦各嚴飾，服乘而來，至羅睺羅阿修羅王前，儼然住立

『諸位比丘！在那阿修羅王七頭會聚之處的西面，也有一處羅睺羅阿修羅王的園林，名為俱毗陀羅林，其縱橫廣闊都如前面所說，有七重圍墻，乃至由瑪瑙等七寶構成。在四個方向都有門，每個門都有樓櫓，色彩斑斕，非常好看，乃至也是由硨磲、瑪瑙等寶物建成，非常可愛令人喜愛。 『諸位比丘！在那阿修羅王七頭會聚之處的北面，有羅睺羅阿修羅王的園林，名為難陀那林，其林地的縱橫廣闊如前面所說，有七重圍墻，乃至由瑪瑙等七寶構成。在四個方向都有門，每個門也都有樓櫓，各種裝飾，色彩斑斕，非常好看，乃至由硨磲、瑪瑙等寶物裝飾，非常可愛令人喜愛。 『諸位比丘！在奢摩梨林和娑羅林這兩個園林之間，羅睺羅阿修羅王開鑿了一個水池，名為難陀，這個水池的縱橫廣闊如前面所說，池水涼爽、柔軟、輕盈、甘甜，清澈不渾濁。用七寶磚壘砌了七層，用七層寶板交錯裝飾，有七重欄桿、七重鈴網。還有七重多羅樹環繞四周，色彩斑斕，非常好看，乃至由瑪瑙等七寶構成。在水池的四個方向，都有臺階，非常可愛令人喜愛，也是用七寶裝飾。池中生長著各種花，如優缽羅花、缽頭摩花、拘牟頭花、奔茶利花，這些花有火焰的形狀、顏色和光芒，簡而言之，如前面所說，乃至有水的形狀、顏色和光芒，照亮四方，香氣濃郁，普熏一切。還有藕根，汁液潔白，味道甘甜，吃起來香美，如同上等的蜂蜜。 『諸位比丘！在俱毗陀羅林和難陀那林這兩個園林之間，羅睺羅阿修羅王種植了一棵大樹，這棵樹也叫蘇質怛邏波吒羅，樹的形狀縱橫廣闊，各種裝飾，都如前面所說。乃至有七重圍墻、七重欄桿，都是由硨磲、瑪瑙等七寶構成，非常可愛令人喜愛。簡而言之，乃至有各種鳥類，各自鳴叫，聲音哀婉動聽，聽者歡喜。 『諸位比丘！那阿修羅王七頭會聚之處，一切裝飾都如前面所說。也有岔路，來往的道路，是爲了通往羅睺羅阿修羅王的宮殿。也為其他小阿修羅王和阿修羅眾，有岔路通往來。通往奢摩梨林和俱毗陀羅林，也有岔路；通往難陀那林和難陀池，蘇質怛邏波吒羅樹等，都有岔路，供他們來往，遊戲享樂。 『諸位比丘！羅睺羅阿修羅王如果想去娑羅林苑和難陀那林等地方，沐浴遊戲，到處觀看時，那時就會想起鞞摩質多羅阿修羅王。這時，鞞摩質多羅阿修羅王就會想：『羅睺羅阿修羅王，心中想念我，想一起遊戲。』這時，鞞摩質多羅阿修羅王這樣想后，又想起他的那些小阿修羅王，以及那些小阿修羅眾。這時，那些小阿修羅王，以及他們的小阿修羅眾，都生起這樣的想法：『鞞摩質多羅阿修羅王，垂念我們，我們應當前往。』於是用各種寶物瓔珞裝飾自己的身體，裝飾完畢后，各自乘坐坐騎，一起前往鞞摩質多羅阿修羅王那裡，到達后在宮門外整齊地站立。這時，鞞摩質多羅阿修羅王，看到那些小阿修羅王，以及小阿修羅眾，都已經到達。就自己裝飾身體，穿戴各種瓔珞，乘坐各種坐騎，與那些小王和阿修羅眾，左右侍衛前後圍繞，前往羅睺羅阿修羅王那裡，到達后停住。這時，羅睺羅阿修羅王，又生起念頭，想念踴躍和奢婆羅兩位阿修羅王。這時，踴躍和奢婆羅兩位阿修羅王，也這樣想：『羅睺羅阿修羅王，現在想念我們。』這樣知道后，就各自想起他們的小阿修羅王，以及他們的小阿修羅眾。這樣想的時候，他們各自知道后，也都裝飾起來，聚集來到踴躍和奢婆羅兩位大王那裡。到達后也裝飾身體，穿戴瓔珞，乘坐坐騎，帶領隨從前後圍繞，來到羅睺羅阿修羅王住處，各自按照自己的位置，站在一邊。 『這時，羅睺羅阿修羅王，看到鞞摩質多羅阿修羅王等，都已經聚集，就自己想起他的那些小阿修羅王，以及那些小阿修羅眾。他們知道后，也都各自裝飾起來，乘坐坐騎前來，到達羅睺羅阿修羅王面前，整齊地站立。

『Monks! To the west of that place where the seven heads of the Asura King meet, there is also a garden of the Asura King Rahula, named the Kubhidara Grove. Its length and breadth are as described above, with seven layers of walls, made of seven treasures such as agate. On each of the four sides, there are gates, and each gate has towers, colorful and pleasing to the eye, also made of treasures such as tridacna and agate, very lovely and delightful. 『Monks! To the north of that place where the seven heads of the Asura King meet, there is a garden of the Asura King Rahula, named the Nandana Grove. The length and breadth of the grove are as described above, with seven layers of walls, made of seven treasures such as agate. On each of the four sides, there are gates, and each gate also has towers, decorated in various ways, colorful and pleasing to the eye, adorned with treasures such as tridacna and agate, very lovely and delightful. 『Monks! Between the Shamali and Sala groves, the Asura King Rahula has created a pond named Nanda. The length and breadth of the pond are as described above. The water is cool, soft, light, sweet, clear, and not turbid. It is built with seven layers of precious bricks, decorated with seven layers of precious boards, and has seven layers of railings and seven layers of bell nets. There are also seven rows of Tala trees surrounding it, colorful and pleasing to the eye, made of seven treasures such as agate. On each of the four sides of the pond, there are steps, very lovely and delightful, also adorned with seven treasures. Various flowers grow in the pond, such as Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers. These flowers have the shape, color, and light of fire, briefly as described above, and also the shape, color, and light of water, illuminating all directions, with a fragrant aroma that pervades everything. There are also lotus roots, with white juice and a sweet taste, delicious to eat, like the finest honey. 『Monks! Between the Kubhidara and Nandana groves, the Asura King Rahula has planted a large tree, also named Suchitratala Patala. The shape of the tree is vast and adorned in various ways, all as described above. It has seven layers of walls and seven layers of railings, all made of seven treasures such as tridacna and agate, very lovely and delightful. Briefly, there are various birds, each singing in harmony, their voices gentle and pleasing, bringing joy to those who listen. 『Monks! The place where the seven heads of the Asura King meet is adorned as described above. There are also branching paths, routes for coming and going, to access the palace of the Asura King Rahula. There are also branching paths for the other minor Asura Kings and the Asura hosts to travel. There are also branching paths to the Shamali and Kubhidara groves; to the Nandana grove and the Nanda pond, and the Suchitratala Patala tree, all with branching paths for them to travel, play, and enjoy themselves. 『Monks! When the Asura King Rahula wishes to go to the Sala Grove and the Nandana Grove, to bathe and play, and to look around, he then thinks of the Asura King Vimalacitra. At that time, the Asura King Vimalacitra thinks: 『The Asura King Rahula is thinking of me, wanting to play together.』 Having thought this, the Asura King Vimalacitra then thinks of his minor Asura Kings and their Asura hosts. At that time, those minor Asura Kings and their Asura hosts all have this thought: 『The Asura King Vimalacitra is thinking of us, we should go.』 They then adorn themselves with various precious ornaments, and having adorned themselves, they each ride their mounts and go together to the place of the Asura King Vimalacitra. Having arrived, they stand in a line outside the palace gate. At that time, the Asura King Vimalacitra, seeing that the minor Asura Kings and the Asura hosts have all arrived, adorns himself, puts on various ornaments, rides various mounts, and with the minor kings and the Asura hosts, with attendants on the left and right, and surrounded in front and behind, goes to the place of the Asura King Rahula, and having arrived, stops there. At that time, the Asura King Rahula again has a thought, thinking of the two Asura Kings, Udyoga and Shavara. At that time, the two Asura Kings, Udyoga and Shavara, also think: 『The Asura King Rahula is now thinking of us.』 Having understood this, they each think of their minor Asura Kings and their Asura hosts. When they think this, they each know and also adorn themselves, gathering and coming to the place of the two great kings, Udyoga and Shavara. Having arrived, they also adorn themselves with ornaments, ride their mounts, and with their followers surrounding them in front and behind, come to the place of the Asura King Rahula, each standing in their respective places. 『At that time, the Asura King Rahula, seeing that the Asura King Vimalacitra and others have all gathered, then thinks of his minor Asura Kings and their Asura hosts. Knowing this, they also each adorn themselves, ride their mounts, and come to the presence of the Asura King Rahula, standing there respectfully.

。時，羅睺羅阿修羅王，見眾集已，便著種種妙寶瓔珞，莊嚴其身，駕種種乘，前後圍繞，與鞞摩質多羅阿修羅王、踴躍阿修羅王、奢婆羅阿修羅王，並諸小王及阿修羅眾，一切雲集，前後導從，往詣娑羅林、奢摩梨林、俱毗陀羅林、難陀那林等，到已少時逡巡而住。

「諸比丘！難陀苑中，自然而有三種風輪。何者為三？謂開、凈、吹。是中開者，有風輪來開苑諸門，名之為開；凈者有風輪來掃除其地，令皆清凈，名之為凈；吹者有風輪來吹諸花樹，令花布散，名之為吹。諸比丘！難陀苑中上妙好花，遍散地上，積至於膝，其花香氣，普熏園林，莊嚴具足，種種可樂。

「爾時，羅睺羅阿修羅王，及鞞摩質多羅阿修羅王、踴躍阿修羅王、奢婆羅阿修羅王等，並諸小王群眾眷屬、小修羅等，圍繞共入難陀那園。入已澡浴，遊戲受樂，種種觀看，或行、或住、或臥、或坐，隨所欲樂，恣意遊行。諸比丘！羅睺羅阿修羅王，亦有五阿修羅，常隨侍衛，護諸惡事，名字如前。宮上海水，縱廣厚薄，四種風持令不墮墜，並如上說。

起世經四天王品第七

「諸比丘！須彌山王，東面半腹有山，名曰由乾陀，山頂去地，四萬二千由旬。其山頂上，有提頭賴吒天王城郭住處，城名賢上，縱廣正等六百由旬，七重垣墻、七重欄楯、七重鈴網。復有七重多羅行樹，周匝圍繞雜色可觀，悉以七寶而為莊飾，所謂金銀琉璃、頗梨赤珠、硨𤦲瑪瑙等之所成就。於四方面，各有諸門，一一諸門，皆有樓櫓卻敵臺觀、園苑諸池，有諸花林種種異樹，其樹各有種種葉、種種花、種種果、種種香，其香普熏。有種種鳥，各各和鳴，其音哀雅，甚可愛樂。

「諸比丘！須彌山王，南面半腹，下去地際，四萬二千由旬，于由乾陀山頂之上，有毗樓勒迦天王城郭住處，城名善現，縱廣莊嚴，皆如提頭賴吒天王住處所說。乃至種種諸鳥，各各和鳴，其音哀雅，甚可愛樂。

「諸比丘！須彌山王西面半腹，下去地際，四萬二千由旬，由乾陀山頂，有毗婁博叉天王城郭住處，城名善觀，縱廣莊嚴，一一皆如提頭賴吒天王住處所說。乃至種種諸鳥，各各和鳴，其音哀雅，甚可愛樂。

「諸比丘！須彌山王北面半腹，下去地際，亦四萬二千由旬，由乾陀山頂，有毗沙門天王住止之處，三大城郭。其三者何？一名毗舍羅婆、二名伽婆缽帝、三名阿荼槃多。咸各縱廣六百由旬，七重垣墻、七重欄楯，略說乃至種種眾鳥，各各和鳴。

「諸比丘！唯除月天子宮殿、日天子七大宮殿已，自余官屬，及四天王天中諸天子宮，其間或有縱廣正等四十由旬，或有三十、或有二十，乃至十二由旬，其最小者，猶尚縱廣六由旬。所居亦各七重垣墻、七重欄楯，略說如前。乃至眾鳥，各各和鳴。

「諸比丘！毗舍羅婆、伽婆缽帝二宮之間，為毗沙門天王出生一池，名那稚尼，縱廣正等四十由旬。其水調和，清涼輕軟，其味甘美，香潔不濁。其池四邊七重磚砌，七重寶板間錯分明。七重欄楯、七重鈴網，亦有七重多羅行樹，周匝圍繞，雜色可觀，乃至硨𤦲瑪瑙等七寶所成。於四方面，各有階道，亦以七寶之所莊飾。池中多有優缽羅花、缽頭摩花、拘牟陀花、奔荼利花等，自然出生，其花火形、火色、火光，乃至水形水色水光。花量大小，皆如車輪。光明所照，至半由旬。香氣所熏，滿一由旬

當時，羅睺羅阿修羅王看到眾人聚集完畢，便穿戴上各種精美的寶物瓔珞，裝飾自己的身體，乘坐各種各樣的車乘，前後被眾人簇擁著，與鞞摩質多羅阿修羅王、踴躍阿修羅王、奢婆羅阿修羅王，以及其他小王和阿修羅眾，一同聚集，前後引導，前往娑羅林、奢摩梨林、俱毗陀羅林、難陀那林等處，到達后稍作停留。 『各位比丘！難陀苑中，自然而然地有三種風輪。哪三種呢？分別是開、凈、吹。其中，開是指有風輪來打開苑中的各個門，這叫做開；凈是指有風輪來清掃地面，使之乾淨整潔，這叫做凈；吹是指有風輪來吹動各種花樹，使花朵散落，這叫做吹。各位比丘！難陀苑中，上等美好的花朵遍佈地面，堆積到膝蓋的高度，花香瀰漫整個園林，裝飾得非常完美，各種各樣都令人喜愛。』 『那時，羅睺羅阿修羅王，以及鞞摩質多羅阿修羅王、踴躍阿修羅王、奢婆羅阿修羅王等，還有其他小王、眾多眷屬、小阿修羅等，一起圍繞著進入難陀那園。進入后，他們沐浴、嬉戲玩樂，各種觀賞，或行走、或站立、或躺臥、或坐著，隨心所欲，盡情享樂。各位比丘！羅睺羅阿修羅王也有五位阿修羅，經常隨侍衛護，防止各種惡事發生，他們的名字和之前說的一樣。宮殿上的海水，縱橫厚薄，由四種風支撐著，使其不會墜落，情況也如之前所說。』 《起世經》四天王品第七 『各位比丘！須彌山王的東面半山腰，有一座山，名叫由乾陀，山頂距離地面四萬二千由旬。這座山頂上，有提頭賴吒天王的城郭住所，城名叫賢上，縱橫都是六百由旬，有七重城墻、七重欄桿、七重鈴網。還有七重多羅樹排列成行，環繞四周，色彩斑斕，非常好看，全部用七寶裝飾而成，也就是金、銀、琉璃、水晶、赤珠、硨磲、瑪瑙等製成。在四個方向，都有門，每個門都有樓櫓、敵臺、觀景臺、園林池塘，有各種花林和不同的樹木，樹木各有不同的葉子、花朵、果實和香味，香味瀰漫。有各種鳥類，各自鳴叫，聲音優美動聽，非常令人喜愛。』 『各位比丘！須彌山王的南面半山腰，向下到地面，也是四萬二千由旬，在由乾陀山頂之上，有毗樓勒迦天王的城郭住所，城名叫善現，縱橫和裝飾都和提頭賴吒天王的住所一樣。乃至各種鳥類，各自鳴叫，聲音優美動聽，非常令人喜愛。』 『各位比丘！須彌山王的西面半山腰，向下到地面，也是四萬二千由旬，在由乾陀山頂，有毗婁博叉天王的城郭住所，城名叫善觀，縱橫和裝飾，都和提頭賴吒天王的住所一樣。乃至各種鳥類，各自鳴叫，聲音優美動聽，非常令人喜愛。』 『各位比丘！須彌山王的北面半山腰，向下到地面，也是四萬二千由旬，在由乾陀山頂，有毗沙門天王居住的地方，有三大城郭。這三個城郭是什麼呢？一個叫毗舍羅婆，一個叫伽婆缽帝，一個叫阿荼槃多。每個城郭的縱橫都是六百由旬，有七重城墻、七重欄桿，簡略地說，乃至各種鳥類，各自鳴叫。』 『各位比丘！除了月天子的宮殿、日天子的七大宮殿之外，其餘的官屬，以及四天王天中的各位天子的宮殿，有的縱橫是四十由旬，有的三十由旬，有的二十由旬，甚至十二由旬，最小的也有六由旬。他們居住的地方也各有七重城墻、七重欄桿，簡略地說和前面一樣。乃至各種鳥類，各自鳴叫。』 『各位比丘！在毗舍羅婆和伽婆缽帝兩個宮殿之間，是毗沙門天王出生的一座池塘，名叫那稚尼，縱橫都是四十由旬。池水清澈、涼爽、輕柔，味道甘甜，香潔不渾濁。池塘四周有七層磚砌的結構，七層寶板交錯排列。有七重欄桿、七重鈴網，還有七重多羅樹環繞四周，色彩斑斕，非常好看，乃至用硨磲、瑪瑙等七寶製成。在四個方向，都有臺階，也用七寶裝飾。池塘中有很多優缽羅花、缽頭摩花、拘牟陀花、奔荼利花等，自然生長，花朵的形狀、顏色、光芒都像火焰，乃至像水一樣。花朵的大小都像車輪一樣。光明所照，達到半由旬。香氣所熏，充滿一由旬。』

At that time, King Rahula Asura, seeing the assembly gathered, adorned himself with various exquisite jeweled necklaces, mounted various vehicles, surrounded by attendants, and together with King Vepacitti Asura, King Udayin Asura, King Sambara Asura, as well as other minor kings and the Asura host, all gathered, led and followed, went to the Sala Grove, the Samali Grove, the Kuvidara Grove, the Nandana Grove, etc., and after arriving, they paused for a while. 'Monks! In the Nandana Garden, there are naturally three wind wheels. What are the three? They are opening, purifying, and blowing. Among them, opening refers to the wind wheel that comes to open the various gates of the garden, which is called opening; purifying refers to the wind wheel that comes to sweep the ground, making it clean and tidy, which is called purifying; blowing refers to the wind wheel that comes to blow the various flower trees, causing the flowers to scatter, which is called blowing. Monks! In the Nandana Garden, the superior and beautiful flowers are scattered all over the ground, piled up to the height of the knees, and the fragrance of the flowers permeates the entire garden, which is decorated perfectly and is delightful in every way.' 'At that time, King Rahula Asura, as well as King Vepacitti Asura, King Udayin Asura, King Sambara Asura, etc., along with other minor kings, numerous retinues, and minor Asuras, all surrounded and entered the Nandana Garden. After entering, they bathed, played and enjoyed themselves, observed various things, whether walking, standing, lying down, or sitting, they indulged in their desires and enjoyed themselves to the fullest. Monks! King Rahula Asura also had five Asuras who constantly attended and protected him, preventing various evil deeds, and their names are the same as mentioned before. The seawater above the palace, in its length, width, and thickness, is supported by four winds, preventing it from falling, and the situation is as described before.' The Seventh Chapter of the Four Heavenly Kings in the 'Aggañña Sutta' 'Monks! On the eastern side of Mount Sumeru, halfway up the mountain, there is a mountain called Yugandhara, the summit of which is 42,000 yojanas from the ground. On the summit of this mountain, there is the city residence of King Dhritarashtra, the city is called 'Superior', with a length and width of 600 yojanas, with seven layers of walls, seven layers of railings, and seven layers of bell nets. There are also seven rows of Tala trees, surrounding the area, colorful and beautiful, all decorated with seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. In the four directions, there are gates, and each gate has towers, watchtowers, pavilions, gardens, and ponds, with various flower forests and different trees, each tree having different leaves, flowers, fruits, and fragrances, and the fragrance permeates. There are various birds, each singing in harmony, their sounds are beautiful and pleasant, and very delightful.' 'Monks! On the southern side of Mount Sumeru, halfway down to the ground, also 42,000 yojanas, on the summit of Mount Yugandhara, there is the city residence of King Virudhaka, the city is called 'Well-Appeared', its length, width, and decorations are all the same as the residence of King Dhritarashtra. Even the various birds, each singing in harmony, their sounds are beautiful and pleasant, and very delightful.' 'Monks! On the western side of Mount Sumeru, halfway down to the ground, also 42,000 yojanas, on the summit of Mount Yugandhara, there is the city residence of King Virupaksha, the city is called 'Well-Observed', its length, width, and decorations are all the same as the residence of King Dhritarashtra. Even the various birds, each singing in harmony, their sounds are beautiful and pleasant, and very delightful.' 'Monks! On the northern side of Mount Sumeru, halfway down to the ground, also 42,000 yojanas, on the summit of Mount Yugandhara, there is the residence of King Vaishravana, with three great cities. What are the three? One is called Vishala, one is called Gavapati, and one is called Atavata. Each city has a length and width of 600 yojanas, with seven layers of walls, seven layers of railings, and briefly speaking, even the various birds, each singing in harmony.' 'Monks! Except for the palaces of the Moon God and the seven great palaces of the Sun God, the other officials and the palaces of the various gods in the Four Heavenly Kings' heaven, some have a length and width of 40 yojanas, some 30, some 20, and even 12 yojanas, and the smallest is still 6 yojanas in length and width. Their residences also have seven layers of walls, seven layers of railings, and briefly speaking, as before. Even the various birds, each singing in harmony.' 'Monks! Between the two palaces of Vishala and Gavapati, there is a pond created by King Vaishravana, called Nanijini, with a length and width of 40 yojanas. The water is harmonious, cool, light, soft, sweet in taste, fragrant, and not turbid. The four sides of the pond are built with seven layers of bricks, and seven layers of precious boards are arranged alternately. There are seven layers of railings, seven layers of bell nets, and seven rows of Tala trees surrounding the area, colorful and beautiful, and made of seven treasures such as tridacna and agate. In the four directions, there are steps, also decorated with seven treasures. In the pond, there are many Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers, which grow naturally, and the shape, color, and light of the flowers are like flames, and even like water. The size of the flowers is like chariot wheels. The light shines up to half a yojana. The fragrance permeates a full yojana.'

。有諸藕根，大如車軸。割之汁出，色白如乳，食之甘美，味如上蜜。

「諸比丘！伽婆缽帝、阿荼槃多二宮之間，為毗沙門天王立一園苑，其園名曰迦毗延多，縱廣正等四十由旬。七重垣墻、七重欄楯，乃至七重多羅行樹，周匝圍繞，雜色可觀，略說如前，乃至七寶之所成就。

「諸比丘！提頭賴吒天王賢上住處，城郭往來，有二岐道；毗樓勒迦天王善現住處，城郭往來，亦二岐道；毗樓博叉天王善觀住處，城郭往來，亦二岐道；毗沙門天王，阿荼般多城郭住處，亦二岐道；毗舍羅婆及伽婆缽帝城郭住處，亦二岐道；四天王天所有眷屬，諸小天眾宮殿住處，亦各往來有二岐道；那稚尼池，及迦毗延多苑等，亦各往來有二岐道。

「諸比丘！毗沙門天王若欲往至迦毗延多苑中，遊戲澡浴者，爾時即念提頭賴吒天王。時，提頭賴吒天王，心亦生念：『毗沙門天王，意念於我。』如是知已，即復自念其界所屬諸小天王及小天眾。是時，東面眷屬諸王，及其天眾，咸作是念：『提頭賴吒天王，心念我等。』如是知已，各各嚴身，著諸瓔珞，乘諸騎乘，詣提頭賴吒大天王所，到已在前一面而住。爾時，提頭賴吒天王，亦自莊飾，服諸瓔珞，嚴駕騎乘，與諸小王天眾眷屬，前後圍繞，相與俱詣毗沙門大天王所，到已在前一面而住。

「爾時，毗沙門天王，心復更念毗樓勒迦、毗樓博叉二大天王。時彼二王，亦作是念：『毗沙門王，意念我等。』如是知已，即各自念已所統領諸小天王，並諸天眾。時，彼小王及諸天眾，亦皆作念：『我大天王，心念我等，宜時速往。』如是知已，各以瓔珞，嚴飾其身，俱共往詣毗樓勒迦、毗樓博叉二大王所。時，二天王，知諸小王及余天眾皆集會已，亦自嚴身，服眾瓔珞，前就騎乘，與眾圍繞，咸共往詣毗沙門大天王所，到已在前隨便停住。

「爾時，毗沙門大天王，見二天王及其天眾皆已集會，亦自念其所領小王及諸天眾。爾時，北方諸小天王及其天眾，即作是念：『毗沙門大天王今念我等。』如是知已，各著種種眾寶瓔珞，莊嚴其身，俱共往詣毗沙門大天王前，默然而住。

「爾時，毗沙門大天王，即亦自著眾寶瓔珞莊嚴其身，駕種種乘，與提頭賴吒、毗樓勒迦、毗樓博叉等，四大天王，各將所屬諸天王眾，前後圍繞，皆共往詣迦毗延多園苑。到已在苑門前，暫時停住。諸比丘！其迦毗延多苑中，自然而有三種風輪，謂開、凈、吹。開者開彼園門；凈者凈其園地；吹者吹其園樹，令花飄飏。諸比丘！迦毗延多苑中所散眾花，積至於膝，種種香氣，周遍普熏。

「爾時，毗沙門大天王、提頭賴吒天王、毗樓勒迦天王、毗樓博叉天王等，與諸小王及眾眷屬圍繞，共入迦毗延多苑中，澡浴遊戲，種種受樂。在彼園中澡浴訖已，或復一月二月三月，遊戲受樂，隨心所欲，恣意遊行。

「諸比丘！毗沙門王，有五夜叉，恒常隨逐，侍衛左右，為防護故。何者為五？一名五丈、二名曠野、三名金山、四名長身、五名針毛。諸比丘！毗沙門天王，遊戲去來，常為此等五夜叉神之所守護。

起世經三十三天品第八之一

「諸比丘！須彌山王頂上，有三十三天宮殿住處，其處縱廣八萬由旬，七重城壁、七重欄楯、七重鈴網。外有七重多羅行樹，周匝圍繞，雜色可觀，七寶所成，所謂金銀琉璃、頗梨赤珠、硨𤦲瑪瑙等

藕的根莖，大得像車軸一樣。割開它，汁液流出，顏色白如牛奶，吃起來甘甜美味，味道像上等的蜂蜜。 『各位比丘！在伽婆缽帝和阿荼槃多兩座宮殿之間，毗沙門天王建立了一座園林，園林的名字叫做迦毗延多，它的長寬都是四十由旬。有七重圍墻、七重欄桿，乃至七重多羅樹行列，環繞四周，色彩斑斕，景象壯觀，簡而言之，是用七寶建成的。 『各位比丘！提頭賴吒天王賢善的住所，城郭之間有兩條岔路；毗樓勒迦天王善現的住所，城郭之間也有兩條岔路；毗樓博叉天王善觀的住所，城郭之間也有兩條岔路；毗沙門天王，在阿荼般多城郭的住所，也有兩條岔路；毗舍羅婆和伽婆缽帝城郭的住所，也有兩條岔路；四天王天所有眷屬，各個小天眾的宮殿住所，也各自有兩條岔路；那稚尼池，以及迦毗延多園林等，也各自有兩條岔路。 『各位比丘！毗沙門天王如果想去迦毗延多園林中游玩沐浴，那時就會想起提頭賴吒天王。這時，提頭賴吒天王，心中也會生起念頭：『毗沙門天王，想到了我。』這樣知道后，就又想到自己管轄的各個小天王和小天眾。這時，東面的眷屬諸王，以及他們的天眾，都這樣想：『提頭賴吒天王，想到了我們。』這樣知道后，各自整理儀容，佩戴各種瓔珞，乘坐各種坐騎，前往提頭賴吒大天王那裡，到達后在他面前站立。這時，提頭賴吒天王，也自己打扮，穿戴各種瓔珞，駕馭坐騎，與各個小王天眾眷屬，前後圍繞，一起前往毗沙門大天王那裡，到達后在他面前站立。 『這時，毗沙門天王，心中又想起毗樓勒迦、毗樓博叉兩位大天王。那時，那兩位天王，也這樣想：『毗沙門天王，想到了我們。』這樣知道后，就各自想到自己所統領的各個小天王，以及各個天眾。那時，那些小王和各個天眾，也都這樣想：『我們的大天王，想到了我們，應該立刻前往。』這樣知道后，各自用瓔珞裝飾身體，一起前往毗樓勒迦、毗樓博叉兩位大天王那裡。那時，兩位天王，知道各個小王和其餘天眾都已到達，也自己打扮，穿戴各種瓔珞，登上坐騎，與眾人圍繞，一起前往毗沙門大天王那裡，到達后在他面前隨意停住。 『這時，毗沙門大天王，看到兩位天王和他們的天眾都已到達，也想到自己所統領的小王和各個天眾。那時，北方的各個小天王和他們的天眾，就想：『毗沙門大天王現在想到了我們。』這樣知道后，各自穿戴各種珍寶瓔珞，裝飾身體，一起前往毗沙門大天王面前，默默地站立。 『這時，毗沙門大天王，也自己穿戴各種珍寶瓔珞裝飾身體，駕馭各種坐騎，與提頭賴吒、毗樓勒迦、毗樓博叉等四大天王，各自帶領所屬的各個天王眾，前後圍繞，一起前往迦毗延多園林。到達后在園門前，暫時停住。各位比丘！那迦毗延多園林中，自然而然地有三種風輪，分別是開、凈、吹。開風輪打開園門；凈風輪凈化園地；吹風輪吹動園中的樹木，使花朵飄落。各位比丘！迦毗延多園林中所散落的各種花朵，堆積到膝蓋那麼高，各種香氣，瀰漫開來。 『這時，毗沙門大天王、提頭賴吒天王、毗樓勒迦天王、毗樓博叉天王等，與各個小王和眾多眷屬圍繞，一起進入迦毗延多園林中，沐浴遊玩，享受各種快樂。在那個園林中沐浴完畢后，或者一個月兩個月三個月，遊玩享樂，隨心所欲，盡情玩樂。 『各位比丘！毗沙門王，有五位夜叉，經常跟隨，侍衛左右，爲了保護他。哪五位呢？一位名叫五丈，二位名叫曠野，三位名叫金山，四位名叫長身，五位名叫針毛。各位比丘！毗沙門天王，遊玩來去，經常由這五位夜叉神守護。 《起世經》三十三天品第八之一 『各位比丘！須彌山王頂上，有三十三天的宮殿住所，那裡長寬八萬由旬，有七重城墻、七重欄桿、七重鈴網。外面有七重多羅樹行列，環繞四周，色彩斑斕，景象壯觀，由七寶構成，所謂金、銀、琉璃、頗梨、赤珠、硨磲、瑪瑙等。

The roots of the lotus were like axles of a cart. When cut, the juice flowed out, white as milk, and when eaten, it was sweet and delicious, tasting like the finest honey. 'Monks! Between the two palaces of Gavapati and Atapanda, King Vaisravana established a garden named Kapila, which was forty yojanas in length and width. It had seven layers of walls, seven layers of railings, and even seven rows of tala trees, surrounding it, with various colors and beautiful sights, briefly speaking, it was made of seven treasures. 'Monks! At the virtuous dwelling of King Dhrtarastra, there were two branching roads leading to and from the city; at the good dwelling of King Virudhaka, there were also two branching roads leading to and from the city; at the good viewing dwelling of King Virupaksa, there were also two branching roads leading to and from the city; at the dwelling of King Vaisravana in the city of Atapanda, there were also two branching roads; at the dwellings of Visalava and Gavapati, there were also two branching roads; all the retinues of the Four Heavenly Kings, the palace dwellings of the various minor deities, also each had two branching roads; the Nadhini Pond, and the Kapila Garden, etc., also each had two branching roads. 'Monks! If King Vaisravana wished to go to the Kapila Garden to play and bathe, he would then think of King Dhrtarastra. At that time, King Dhrtarastra would also have the thought: 'King Vaisravana is thinking of me.' Knowing this, he would then think of the minor kings and minor deities under his jurisdiction. At that time, the kings of the eastern retinue, and their deities, would all think: 'King Dhrtarastra is thinking of us.' Knowing this, they would each adorn themselves, wear various necklaces, ride various mounts, and go to the great King Dhrtarastra, arriving and standing before him. At that time, King Dhrtarastra would also adorn himself, wear various necklaces, ride his mount, and with the minor kings and deities of his retinue surrounding him, they would all go to the great King Vaisravana, arriving and standing before him. 'At that time, King Vaisravana would then think of the two great kings, Virudhaka and Virupaksa. At that time, those two kings would also think: 'King Vaisravana is thinking of us.' Knowing this, they would each think of the minor kings and deities under their command. At that time, those minor kings and deities would also think: 'Our great king is thinking of us, we should go quickly.' Knowing this, they would each adorn themselves with necklaces, and together go to the two great kings, Virudhaka and Virupaksa. At that time, the two kings, knowing that the minor kings and other deities had all arrived, would also adorn themselves, wear various necklaces, mount their rides, and with the crowd surrounding them, they would all go to the great King Vaisravana, arriving and stopping before him as they pleased. 'At that time, the great King Vaisravana, seeing that the two kings and their deities had all arrived, would also think of the minor kings and deities under his command. At that time, the minor kings of the north and their deities would think: 'The great King Vaisravana is now thinking of us.' Knowing this, they would each wear various precious necklaces, adorn themselves, and together go before the great King Vaisravana, standing silently. 'At that time, the great King Vaisravana would also wear various precious necklaces to adorn himself, ride various mounts, and with Dhrtarastra, Virudhaka, Virupaksa, and the other four great kings, each leading their respective retinues of kings, they would all go to the Kapila Garden. Arriving at the garden gate, they would stop temporarily. Monks! In that Kapila Garden, there were naturally three wind wheels, called opening, purifying, and blowing. The opening wind wheel opened the garden gate; the purifying wind wheel purified the garden ground; the blowing wind wheel blew the trees in the garden, causing the flowers to fall. Monks! The various flowers scattered in the Kapila Garden piled up to the knees, and various fragrances permeated everywhere. 'At that time, the great King Vaisravana, King Dhrtarastra, King Virudhaka, King Virupaksa, and others, surrounded by the minor kings and their retinues, would enter the Kapila Garden together, bathe and play, and enjoy various pleasures. After bathing in that garden, they would play and enjoy themselves for one, two, or three months, as they wished, indulging in their desires. 'Monks! King Vaisravana has five yakshas who constantly follow him, guarding his left and right sides, for protection. Who are the five? One is named Five Fathoms, the second is named Wilderness, the third is named Golden Mountain, the fourth is named Long Body, and the fifth is named Needle Hair. Monks! King Vaisravana, when going to play, is always protected by these five yaksha gods. The Sutra of the Rise of the World, Chapter Eight, Part One on the Thirty-Three Heavens 'Monks! On the summit of Mount Sumeru, there are the palace dwellings of the Thirty-Three Heavens, which are 80,000 yojanas in length and width, with seven layers of walls, seven layers of railings, and seven layers of bell nets. Outside, there are seven rows of tala trees, surrounding it, with various colors and beautiful sights, made of seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate, etc.'

。其城舉高四百由旬，厚五十由旬，城壁四面相去，各各五百由旬。于其中間，乃開一門，一一城門，悉皆舉高三十由旬，闊十由旬。其門兩邊，並有樓櫓卻敵臺閣、軒檻輦輿。又有諸池花林果樹，其樹各各有種種葉、種種花、種種果、種種香，其香普熏。有種種鳥，各各和鳴，其音調雅，甚可愛樂。又彼諸門，一一門處，各有五百夜叉，為三十三天晝夜守護。

「諸比丘！于彼城內，為三十三天王更立一城，名曰善見，其城縱廣六萬由旬，七重城壁、七重欄楯、七重鈴網。外有七重多羅行樹，周匝圍繞，雜色可觀，亦以七寶之所成就，所謂金銀乃至瑪瑙。其城亦高四百由旬，厚五十由旬，城之四面，亦各相去五百由旬。于其中間，便開一門，諸門亦高三十由旬，闊十由旬，一一諸門亦有樓櫓卻敵臺閣、水池花林種種奇樹。其樹各有種種葉、種種花、種種果、種種香，其香普熏。種種眾鳥，各各和鳴。如是諸門，門門皆有五百夜叉，為三十三天晝夜守護。

「諸比丘！三十三天善見城側，為伊羅缽那大龍象王，立一宮殿，其宮縱廣六百由旬，七重墻壁，七重欄楯，略說乃至種種眾鳥，各各和鳴。

「諸比丘！善見城內，有三十三天聚會之處，名善法堂，其處縱廣五百由旬，七重欄楯、七重鈴網。外有七重多羅行樹，周匝圍繞，雜色可觀，乃至瑪瑙等七寶所成。於四方面，各有諸門，一一諸門，皆有樓櫓卻敵臺觀，種種雜色，七寶所成。其地純是青琉璃寶，柔軟細滑，觸之猶若迦旃鄰提衣。當其中央有一寶柱，高二十由旬。于寶柱下，為天帝釋別置一座，高一由旬，方半由旬，雜色可觀，乃至硨𤦲等七寶成就，柔軟細滑，觸之如前。其座兩邊，各有十六小天王座，夾侍左右，七寶所成，雜色可觀，柔軟細滑，觸之如前。諸比丘！此善法堂，諸天集處，有帝釋宮，其宮縱廣一千由旬，七重垣墻，乃至眾鳥，各各和鳴。

「諸比丘！此善法堂諸天集處，東西南北，四面皆有諸小天王宮殿住處。其宮或廣九百由旬，或復縱廣八百由旬，或復七百、六百、五百、四百、三百、二百由旬，其最小者，猶尚縱廣一百由旬。七重垣墻，乃至眾鳥，各各和鳴。又善法堂諸天會處，東西南北，各有三十三天諸小天眾宮殿住處，其宮或廣九十由旬，或復縱廣八十由旬，或復七十、六十、五十、四十、三十、二十由旬，其最小者，猶尚縱廣十二由旬。七重垣墻，乃至眾鳥，各各和鳴。

「諸比丘！此善法堂諸天會處，東面有三十三天王苑，名波婁沙，縱廣正等一千由旬，略說乃至七重垣墻，皆瑪瑙等七寶所成。於四方面各有諸門，一一諸門各有樓櫓，雜色可觀，乃至瑪瑙七寶所成。諸比丘！波婁沙苑中，有二大石，一名賢、二名善賢，皆天瑪瑙之所成就，並各縱廣五十由旬，柔軟細滑，觸之猶如迦旃鄰提衣。

「諸比丘！此善法堂諸天集處，南面亦有三十三天王苑，名雜色車，其苑縱廣亦千由旬，七重垣墻，乃至瑪瑙之所成就。於四方面各有諸門，一一諸門皆有樓櫓，雜色可觀，乃至瑪瑙等七寶所成。于彼苑中，亦有二石，一名雜色、二名善雜色，天青琉璃之所成就，並各縱廣五十由旬，柔軟細滑，觸之猶如迦旃鄰提衣。

「諸比丘！此善法堂諸天集處，西面復有三十三天王苑，名曰雜亂，其苑縱廣亦千由旬，七重垣墻，乃至七寶之所成就

現代漢語譯本：它的城墻高四百由旬，厚五十由旬，城墻四面相距各五百由旬。在城墻中間，開有一道門，每一道城門都高三十由旬，寬十由旬。城門兩邊都有樓櫓、防禦臺閣、軒檻和輦輿。還有各種水池、花林、果樹，樹木各有不同的葉子、花朵、果實和香氣，香氣四處飄散。有各種鳥兒，各自鳴叫，聲音和諧優美，非常悅耳動聽。而且，每一道城門都有五百夜叉，日夜守護著三十三天。 現代漢語譯本：諸位比丘！在那座城內，爲了三十三天王又建立了一座城，名叫善見城，這座城縱橫六萬由旬，有七重城墻、七重欄桿、七重鈴網。外面有七重多羅樹環繞，色彩斑斕，非常好看，也是用七寶製成，即金、銀乃至瑪瑙。這座城也高四百由旬，厚五十由旬，城墻四面也各相距五百由旬。在城墻中間，開有一道門，每一道門也高三十由旬，寬十由旬，每一道門也都有樓櫓、防禦臺閣、水池、花林和各種奇特的樹木。樹木各有不同的葉子、花朵、果實和香氣，香氣四處飄散。各種鳥兒，各自鳴叫。像這樣，每一道門都有五百夜叉，日夜守護著三十三天。 現代漢語譯本：諸位比丘！在三十三天善見城旁邊，為伊羅缽那大龍象王建立了一座宮殿，這座宮殿縱橫六百由旬，有七重墻壁、七重欄桿，簡而言之，還有各種鳥兒，各自鳴叫。 現代漢語譯本：諸位比丘！在善見城內，有三十三天聚會的地方，名叫善法堂，這個地方縱橫五百由旬，有七重欄桿、七重鈴網。外面有七重多羅樹環繞，色彩斑斕，非常好看，也是用瑪瑙等七寶製成。在四個方向，各有門，每一道門都有樓櫓、防禦臺閣，色彩斑斕，用七寶製成。地面純粹是青琉璃寶，柔軟光滑，觸控起來就像迦旃鄰提的衣服。在正中央有一根寶柱，高二十由旬。在寶柱下，為天帝釋單獨設定了一個座位，高一由旬，方圓半由旬，色彩斑斕，用硨磲等七寶製成，柔軟光滑，觸控起來像前面說的那樣。座位兩邊，各有十六個小天王的座位，夾在左右，用七寶製成，色彩斑斕，柔軟光滑，觸控起來像前面說的那樣。諸位比丘！這個善法堂，是諸天聚集的地方，有帝釋的宮殿，這座宮殿縱橫一千由旬，有七重墻壁，還有各種鳥兒，各自鳴叫。 現代漢語譯本：諸位比丘！這個善法堂是諸天聚集的地方，東西南北四個方向都有小天王的宮殿住所。這些宮殿有的寬九百由旬，有的縱橫八百由旬，有的七百、六百、五百、四百、三百、二百由旬，最小的也有縱橫一百由旬。都有七重墻壁，還有各種鳥兒，各自鳴叫。而且，善法堂諸天聚會的地方，東西南北四個方向，各有三十三天的小天眾的宮殿住所，這些宮殿有的寬九十由旬，有的縱橫八十由旬，有的七十、六十、五十、四十、三十、二十由旬，最小的也有縱橫十二由旬。都有七重墻壁，還有各種鳥兒，各自鳴叫。 現代漢語譯本：諸位比丘！這個善法堂是諸天聚集的地方，東面有三十三天王的園林，名叫波婁沙，縱橫都是一千由旬，簡而言之，有七重墻壁，都是用瑪瑙等七寶製成。在四個方向各有門，每一道門都有樓櫓，色彩斑斕，用瑪瑙等七寶製成。諸位比丘！在波婁沙園林中，有兩塊大石頭，一塊叫賢，一塊叫善賢，都是用天瑪瑙製成，都縱橫五十由旬，柔軟光滑，觸控起來就像迦旃鄰提的衣服。 現代漢語譯本：諸位比丘！這個善法堂是諸天聚集的地方，南面也有三十三天王的園林，名叫雜色車，這個園林縱橫也是一千由旬，有七重墻壁，都是用瑪瑙製成。在四個方向各有門，每一道門都有樓櫓，色彩斑斕，用瑪瑙等七寶製成。在那個園林中，也有兩塊石頭，一塊叫雜色，一塊叫善雜色，都是用天青琉璃製成，都縱橫五十由旬，柔軟光滑，觸控起來就像迦旃鄰提的衣服。 現代漢語譯本：諸位比丘！這個善法堂是諸天聚集的地方，西面又有三十三天王的園林，名叫雜亂，這個園林縱橫也是一千由旬，有七重墻壁，都是用七寶製成。

English version: Its city wall is four hundred yojanas high and fifty yojanas thick, with each side of the wall being five hundred yojanas apart. In the middle of the wall, there is a gate, each city gate being thirty yojanas high and ten yojanas wide. On both sides of the gate, there are watchtowers, defensive platforms, pavilions, and carriages. There are also various ponds, flower forests, and fruit trees, each tree having different leaves, flowers, fruits, and fragrances, with the fragrance spreading everywhere. There are various birds, each singing in harmony, with sounds that are melodious and very pleasing. Moreover, each city gate has five hundred yakshas, guarding the Thirty-Three Heavens day and night. English version: Monks! Within that city, another city was built for the Thirty-Three Heaven Kings, named Sudarshana, which is sixty thousand yojanas in length and width, with seven layers of walls, seven layers of railings, and seven layers of bell nets. Outside, there are seven layers of tala trees surrounding it, colorful and beautiful, also made of seven treasures, namely gold, silver, and even agate. This city is also four hundred yojanas high and fifty yojanas thick, with each side of the wall also being five hundred yojanas apart. In the middle of the wall, there is a gate, each gate also being thirty yojanas high and ten yojanas wide, and each gate also has watchtowers, defensive platforms, ponds, flower forests, and various exotic trees. Each tree has different leaves, flowers, fruits, and fragrances, with the fragrance spreading everywhere. Various birds sing in harmony. Like this, each gate has five hundred yakshas, guarding the Thirty-Three Heavens day and night. English version: Monks! Next to the Sudarshana City of the Thirty-Three Heavens, a palace was built for the great dragon elephant king Erawana, which is six hundred yojanas in length and width, with seven layers of walls, seven layers of railings, and, in short, various birds singing in harmony. English version: Monks! Within Sudarshana City, there is a place where the Thirty-Three Heavens gather, called the Hall of Good Dharma, which is five hundred yojanas in length and width, with seven layers of railings and seven layers of bell nets. Outside, there are seven layers of tala trees surrounding it, colorful and beautiful, also made of seven treasures such as agate. In the four directions, there are gates, each gate having watchtowers and defensive platforms, colorful and made of seven treasures. The ground is pure blue lapis lazuli, soft and smooth, and feels like the clothes of Kacanindriya. In the very center, there is a precious pillar, twenty yojanas high. Under the pillar, a separate seat is set up for the Heavenly Emperor Sakra, one yojana high and half a yojana square, colorful and made of seven treasures such as tridacna, soft and smooth, and feels like before. On both sides of the seat, there are sixteen small heavenly king seats, flanking the left and right, made of seven treasures, colorful, soft, and smooth, and feels like before. Monks! This Hall of Good Dharma, where the heavens gather, has the palace of Sakra, which is one thousand yojanas in length and width, with seven layers of walls, and various birds singing in harmony. English version: Monks! This Hall of Good Dharma is where the heavens gather, and in the four directions of east, west, south, and north, there are the palaces of the small heavenly kings. Some of these palaces are nine hundred yojanas wide, some are eight hundred yojanas in length and width, some are seven hundred, six hundred, five hundred, four hundred, three hundred, and two hundred yojanas, and the smallest is still one hundred yojanas in length and width. All have seven layers of walls, and various birds singing in harmony. Moreover, in the Hall of Good Dharma where the heavens gather, in the four directions of east, west, south, and north, there are the palaces of the small heavenly beings of the Thirty-Three Heavens, some of these palaces are ninety yojanas wide, some are eighty yojanas in length and width, some are seventy, sixty, fifty, forty, thirty, and twenty yojanas, and the smallest is still twelve yojanas in length and width. All have seven layers of walls, and various birds singing in harmony. English version: Monks! This Hall of Good Dharma is where the heavens gather, and to the east, there is the garden of the Thirty-Three Heaven Kings, named Parusa, which is one thousand yojanas in length and width, and in short, has seven layers of walls, all made of seven treasures such as agate. In the four directions, there are gates, each gate having watchtowers, colorful, and made of seven treasures such as agate. Monks! In the Parusa Garden, there are two large stones, one named 'Virtuous' and the other named 'Very Virtuous', both made of heavenly agate, and both are fifty yojanas in length and width, soft and smooth, and feel like the clothes of Kacanindriya. English version: Monks! This Hall of Good Dharma is where the heavens gather, and to the south, there is also the garden of the Thirty-Three Heaven Kings, named 'Variegated Chariot', which is also one thousand yojanas in length and width, with seven layers of walls, all made of agate. In the four directions, there are gates, each gate having watchtowers, colorful, and made of seven treasures such as agate. In that garden, there are also two stones, one named 'Variegated' and the other named 'Very Variegated', both made of heavenly blue lapis lazuli, and both are fifty yojanas in length and width, soft and smooth, and feel like the clothes of Kacanindriya. English version: Monks! This Hall of Good Dharma is where the heavens gather, and to the west, there is another garden of the Thirty-Three Heaven Kings, named 'Disorderly', which is also one thousand yojanas in length and width, with seven layers of walls, all made of seven treasures.

。四方諸門，皆有樓櫓卻敵臺閣，並七寶成。此雜亂苑中，亦有二石，一名善現、二名小善現，皆天頗梨之所成就，亦各縱廣五十由旬，柔軟細滑，觸之猶如迦旃鄰提衣。

「諸比丘！此善法堂諸天集處，北面復有三十三天王苑，名曰歡喜，其苑縱廣亦千由旬，七重垣墻，乃至瑪瑙等七寶所成。四方諸門各有樓櫓卻敵臺閣，亦為七寶之所莊嚴。

「諸比丘！歡喜園中，亦有二石，一名歡喜、二名善歡喜，天銀所成，亦各縱廣五十由旬，柔軟潤澤，觸之如觸迦旃鄰提衣。

「諸比丘！于波婁沙及雜色車二園之間，為三十三天王故，有一大池，名曰歡喜，縱廣正等五百由旬。其水涼冷，輕軟甘美，清潔不濁。以七寶磚，四面砌累，七重寶板，莊嚴間錯。七重欄楯，乃至七重多羅行樹，周匝圍繞，雜色可觀。于池四方，各有階道，並是七寶之所莊挍。中有諸花，所謂優缽羅花、缽頭摩花、拘牟陀花、奔荼利花，其花火形、火色、火光，乃至水形、水色、水光。縱廣大小，皆如車輪。光明所照，至一由旬。風吹香氣，熏一由旬。有諸藕根，大如車軸，割之汁流，色白如乳，其味甘美，如最上蜜。

「諸比丘！雜亂、歡喜二園之間，為三十三天王故，有一大樹，名波利夜怛邏俱毗陀羅，其樹本下，周七由旬，略說乃至枝葉遍覆墻院，縱廣五百由旬，七重垣墻，乃至眾鳥，各各和鳴。

「諸比丘！此波利夜怛邏俱毗陀羅樹下有一石，名般荼甘婆羅，天金所成。其石縱廣五十由旬，柔軟潤澤，觸之如觸迦旃鄰提衣。

「諸比丘！以何因緣此善法堂諸天會處，名為善法？諸比丘！其善法堂諸天會處，三十三天王集會坐時，于中唯論微妙細密善語深義，審諦思惟，稱量觀察，皆是世間諸勝要法，真實正理。是以諸天，稱此會處，為善法堂。又何因緣，名波婁沙迦苑(波婁沙迦隋言粗澀)？諸比丘！粗澀園中，三十三天王入已，坐于賢及善賢二石之上，唯論世間粗澀不善戲謔之語，是故稱為波婁沙迦。又何因緣，名雜色車苑？諸比丘！雜色車園，三十三天王入已，坐于雜色善雜色二石之上，唯論世間種種雜類色相語言。是故稱為雜色車苑；又何因緣，名雜亂苑？諸比丘！此雜亂園，三十三天王，常以月八日十四日十五日于其宮內一切婇女，入此園中，令與三十三天眾合雜嬉戲，不生障隔，恣其歡娛，受天五欲具足功德，遊行受樂。是故諸天共稱此園，為雜亂苑。

起世經卷第七

三十三天品第八之二

「諸比丘！又何因緣，彼天有園，名為歡喜？諸比丘！彼歡喜園，三十三天王入其中已，坐于歡喜、善歡喜二石之上，心受歡喜，意念歡喜，念已復念，受諸快樂，受悅樂已，復受極樂，是故諸天、共稱彼園，以為歡樂。諸比丘！又彼天樹，有何因緣，名波利夜怛邏拘毗陀羅？諸比丘！彼波利夜怛邏拘毗陀羅樹下，有天子住，名曰末多，日夜常以彼天種種五欲功德，具足和合遊戲受樂。是故諸天，遂稱彼樹，以為波利夜怛邏拘毗陀羅。複次，諸比丘！三十三天，縱有急疾，未曾肯舍般荼甘婆石，必設供養尊重恭敬，然後乃復隨意而去。所以者何？此石乃是如來昔日所住之處。是故諸天，以為支提，一切世間，天人魔梵、沙門婆羅門等，應供養故

現代漢語譯本：四方的各個門都有樓櫓、防禦敵人的臺閣，都用七寶建成。這個雜亂的園林中，也有兩塊石頭，一塊叫善現，一塊叫小善現，都是用天頗梨製成，各自縱橫五十由旬，柔軟細滑，觸控起來就像迦旃鄰提的衣服一樣。 諸位比丘！這個善法堂是諸天集會的地方，北面還有三十三天王的園林，名叫歡喜，這個園林縱橫也是一千由旬，有七重圍墻，乃至用瑪瑙等七寶建成。四方的各個門都有樓櫓、防禦敵人的臺閣，也用七寶裝飾。 諸位比丘！歡喜園中，也有兩塊石頭，一塊叫歡喜，一塊叫善歡喜，用天銀製成，各自縱橫也是五十由旬，柔軟潤澤，觸控起來就像觸控迦旃鄰提的衣服一樣。 諸位比丘！在波婁沙和雜色車兩個園林之間，爲了三十三天王，有一個大池，名叫歡喜，縱橫都是五百由旬。池水清涼、輕柔、甘甜、清澈不渾濁。用七寶磚，四面砌壘，用七重寶板，裝飾間隔。有七重欄桿，乃至七重多羅樹，周匝圍繞，色彩斑斕。池的四方，各有臺階，都是用七寶裝飾。池中有各種花，如優缽羅花、缽頭摩花、拘牟陀花、奔荼利花，花形、花色、花光，有如火焰，乃至有如水形、水色、水光。花的大小，都像車輪一樣。光明所照，達到一由旬。風吹花香，能熏一由旬。有藕根，大如車軸，割開后汁液流出，顏色白如乳汁，味道甘美，像最上等的蜂蜜。 諸位比丘！在雜亂和歡喜兩個園林之間，爲了三十三天王，有一棵大樹，名叫波利夜怛邏俱毗陀羅，樹根周圍七由旬，略說乃至枝葉覆蓋墻院，縱橫五百由旬，有七重圍墻，乃至各種鳥類，各自鳴叫。 諸位比丘！這棵波利夜怛邏俱毗陀羅樹下有一塊石頭，名叫般荼甘婆羅，用天金製成。這塊石頭縱橫五十由旬，柔軟潤澤，觸控起來就像觸控迦旃鄰提的衣服一樣。 諸位比丘！因為什麼緣故，這個善法堂諸天集會的地方，叫做善法？諸位比丘！這個善法堂諸天集會的地方，三十三天王坐在這裡的時候，只討論微妙細密的善語深義，審慎思考，衡量觀察，都是世間各種殊勝重要的法則，真實正確的道理。因此諸天稱這個集會的地方為善法堂。又因為什麼緣故，叫做波婁沙迦園（波婁沙迦，隋朝話是粗澀的意思）？諸位比丘！粗澀園中，三十三天王進入后，坐在賢和善賢兩塊石頭上，只討論世間粗俗不善的戲謔之語，所以叫做波婁沙迦。又因為什麼緣故，叫做雜色車園？諸位比丘！雜色車園，三十三天王進入后，坐在雜色和善雜色兩塊石頭上，只討論世間各種雜類的顏色和語言。所以叫做雜色車園；又因為什麼緣故，叫做雜亂園？諸位比丘！這個雜亂園，三十三天王，常常在每月的初八、十四、十五日，讓宮內所有的婇女，進入這個園中，讓她們和三十三天的眾神一起嬉戲，沒有阻礙，盡情歡樂，享受天上的五欲，具備功德，盡情享樂。所以諸天共同稱這個園為雜亂園。 《起世經》卷第六 《起世經》卷第七 諸位比丘！又因為什麼緣故，那個天有園林，叫做歡喜？諸位比丘！那個歡喜園，三十三天王進入其中后，坐在歡喜和善歡喜兩塊石頭上，心中感到歡喜，意念感到歡喜，唸了又念，享受各種快樂，享受喜悅之後，又享受極樂，所以諸天共同稱那個園林為歡樂。諸位比丘！又那棵天樹，因為什麼緣故，叫做波利夜怛邏拘毗陀羅？諸位比丘！那棵波利夜怛邏拘毗陀羅樹下，有天子居住，名叫末多，日夜常常用天上的各種五欲功德，完全和合地遊戲享樂。所以諸天就稱那棵樹為波利夜怛邏拘毗陀羅。再次，諸位比丘！三十三天，即使有急事，也從不肯捨棄般荼甘婆石，必定要供養、尊重、恭敬，然後才隨意離去。這是為什麼呢？因為這塊石頭是如來過去居住的地方。所以諸天把它當作佛塔，一切世間的天人、魔、梵、沙門、婆羅門等，都應該供養它。

English version: The four gates in all directions each have towers, enemy-repelling platforms, and pavilions, all made of seven treasures. In this chaotic garden, there are also two stones, one named 'Good Manifestation' and the other 'Small Good Manifestation,' both made of heavenly crystal, each fifty yojanas in length and width, soft and smooth, feeling like the touch of a Kalandika garment. Monks! This Good Dharma Hall is where the gods gather. To the north, there is also the garden of the Thirty-Three Heaven Kings, named 'Joy,' which is also a thousand yojanas in length and width, with seven layers of walls, made of seven treasures such as agate. The four gates in all directions each have towers, enemy-repelling platforms, and pavilions, also adorned with seven treasures. Monks! In the Joy Garden, there are also two stones, one named 'Joy' and the other 'Good Joy,' made of heavenly silver, each fifty yojanas in length and width, soft and moist, feeling like the touch of a Kalandika garment. Monks! Between the Parusa and Variegated Vehicle gardens, for the sake of the Thirty-Three Heaven Kings, there is a large pond named 'Joy,' which is five hundred yojanas in length and width. Its water is cool, light, sweet, and clear. It is lined with seven-treasure bricks on all sides, adorned with seven layers of precious boards. There are seven layers of railings, and seven rows of Tala trees surrounding it, with a variety of colors. On the four sides of the pond, there are steps, all adorned with seven treasures. In the pond, there are various flowers, such as Utpala flowers, Paduma flowers, Kumuda flowers, and Pundarika flowers, their shapes, colors, and light like fire, and also like water. Their sizes are like chariot wheels. The light they emit reaches one yojana. The fragrance carried by the wind can be smelled for one yojana. There are lotus roots as large as chariot axles, and when cut, they release a milky white juice, sweet like the finest honey. Monks! Between the Chaotic and Joy gardens, for the sake of the Thirty-Three Heaven Kings, there is a large tree named Parijatrakovidara. The base of the tree is seven yojanas in circumference, and its branches and leaves cover the walls and courtyards, extending five hundred yojanas in length and width, with seven layers of walls, and various birds singing. Monks! Under this Parijatrakovidara tree, there is a stone named Pandukambala, made of heavenly gold. This stone is fifty yojanas in length and width, soft and moist, feeling like the touch of a Kalandika garment. Monks! For what reason is this Good Dharma Hall, where the gods gather, called 'Good Dharma'? Monks! In this Good Dharma Hall, when the Thirty-Three Heaven Kings sit, they only discuss subtle and profound good words and meanings, carefully considering, measuring, and observing, all of which are the most important and true principles of the world. Therefore, the gods call this gathering place the Good Dharma Hall. And for what reason is it called the Parusa Garden (Parusa means 'rough' in the Sui language)? Monks! In the Rough Garden, when the Thirty-Three Heaven Kings enter, they sit on the two stones, 'Worthy' and 'Good Worthy,' and only discuss rough, unkind, and jesting words of the world. Therefore, it is called Parusa. And for what reason is it called the Variegated Vehicle Garden? Monks! In the Variegated Vehicle Garden, when the Thirty-Three Heaven Kings enter, they sit on the two stones, 'Variegated' and 'Good Variegated,' and only discuss various kinds of colors and languages of the world. Therefore, it is called the Variegated Vehicle Garden. And for what reason is it called the Chaotic Garden? Monks! In this Chaotic Garden, the Thirty-Three Heaven Kings, on the eighth, fourteenth, and fifteenth days of each month, allow all the consorts in their palaces to enter this garden, where they mingle and play with the gods of the Thirty-Three Heavens without any hindrance, enjoying themselves and the five heavenly desires, fully possessing merit and enjoying pleasure. Therefore, the gods together call this garden the Chaotic Garden. The Sixth Scroll of the 'Treatise on the Origin of the World' Taisho Tripitaka Volume 01, No. 0024, 'Treatise on the Origin of the World' The Seventh Scroll of the 'Treatise on the Origin of the World' Translated by the Tripitaka Master Jnanagupta of India during the Sui Dynasty The Eighth Chapter, Part Two, on the Thirty-Three Heavens Monks! And for what reason is there a garden of the gods called 'Joy'? Monks! In that Joy Garden, when the Thirty-Three Heaven Kings enter, they sit on the two stones, 'Joy' and 'Good Joy,' and their hearts feel joy, their minds think of joy, they think again and again, enjoying all kinds of happiness, and after enjoying joy, they enjoy supreme joy. Therefore, the gods together call that garden 'Joy.' Monks! And for what reason is that heavenly tree called Parijatrakovidara? Monks! Under that Parijatrakovidara tree, a god named Matta resides, and day and night, he constantly enjoys the various five desires and merits of the heavens, fully and harmoniously. Therefore, the gods call that tree Parijatrakovidara. Furthermore, Monks! Even if the Thirty-Three Heavens have urgent matters, they never abandon the Pandukambala stone. They must make offerings, respect, and venerate it before leaving. Why is this? Because this stone is where the Tathagata once resided. Therefore, the gods regard it as a stupa, and all beings in the world, including gods, humans, demons, Brahmas, Shramanas, and Brahmins, should make offerings to it.

。諸比丘！有三十三天，唯得眼見波婁沙迦園，身不能入，身不入故，不得彼處五欲功德受具足樂。何以故？彼業勝故，以其前世善根微劣，不能得入。有三十三天、得見波婁沙迦園，身亦能入，既得入已，具得彼處種種五欲和合功德而受快樂。何以故？以其善根增上勝故。諸比丘！有三十三天，眼不得見雜色車園，身亦不入，亦不得以彼園五欲和合功德而受快樂。何以故？以其善根有別異故。有三十三天，眼雖得見雜色車園，身不得入，亦不得以彼園五欲和合功德而受快樂。何以故？以其善根有優劣故。有三十三天，眼既得見雜色車園，身亦得入，既得入已具足得彼種種五欲，同體和合而受快樂。何以故？以其善根增上勝故。諸比丘！凡是一切三十三天，無不悉見雜亂之園，亦皆得入；既得入已，悉亦同得彼園苑中種種五欲和合功德具足同體而受快樂。何以故？修業等故。彼中無有別異善根故。

「諸比丘！有三十三天，身不得見歡喜之園，亦不得入，不得入故，不得彼中種種五欲和合功德同體具足而受快樂。何以故？彼處果勝，前世造業，有別異故。有三十三天，見歡喜園，而不得入，亦不能得歡喜園中種種五欲和合功德同體具足而受快樂。何以故？以彼諸天業別異故。有三十三天，見歡喜園，身亦得入，既得入已，具足得彼種種五欲和合功德同體快樂，並皆受之。何以故？彼天往昔所修善業，無別異故。

「諸比丘！其善法堂，三十三天聚會之處，有二岐道；帝釋天王宮殿住處，亦二岐道；諸小天王並余官屬三十二天宮殿之處，亦二岐道；伊羅婆那大龍象王宮殿處所，亦二岐道；波婁沙迦園，亦二岐道；雜色車園、雜亂園、歡喜園，歡喜池等一一處所，各有二道；波利夜怛邏拘毗陀羅樹下，亦二岐道。諸比丘！帝釋天王，若欲往詣波婁沙迦園、雜色車園、歡喜園等，澡浴遊戲受歡樂時，爾時即念伊羅婆那大龍象王。時，伊羅婆那大龍象王，亦生是念：『帝釋天王，心念於我。』如是知已，從其宮出，即自化作三十三頭，其一一頭具有六牙，一一牙上化作七池，一一池中各有七花，一一花上各七玉女，一一玉女，各復自有七女為侍。

「爾時，伊羅婆那大龍象王，作如是等諸神變已，即時往詣帝釋王所，到已在前儼然而住。爾時，帝釋天王，復更心念三十二天諸小王等，並三十二諸小天眾。時，彼小王及諸天眾，亦生是心：『帝釋天王，今念我等。』如是知已，各以種種眾妙瓔珞莊嚴其身，各乘車乘，俱共往詣天帝釋所，到已各各在前而住。時，天帝釋見諸天已，亦自種種莊嚴其身，服眾瓔珞。諸天大眾，前後左右，周匝圍繞，與諸小王，共升伊羅婆那龍象王上。帝釋天王正當中央，坐其頭上。左右兩邊，各有十六諸小天王，坐彼伊羅婆那龍象王化頭之上。各各坐已，時天帝釋將諸天眾，向波婁沙迦及雜色車、雜亂、歡喜等園，到已停住。其歡喜等四園之中，各各皆有三種風輪，謂開、凈、吹，略說如前，開、凈地及吹花等。諸比丘！彼諸園中，吹花分散，遍佈地上，深至於膝，其花香氣處處普熏。時，天帝釋，與諸小天王及三十二天眾，前後圍繞，入雜色車、歡喜等園，嬉戲受樂，隨意遊行，或坐或臥。時，釋天王，欲得瓔珞，即念毗守羯磨天子。時，彼天子，即便化作眾寶瓔珞，奉上天王。若三十三天諸眷屬等，須瓔珞者，毗守羯磨亦皆化出而供給之

諸位比丘！有些三十三天，只能看到波婁沙迦園，身體卻無法進入。因為身體無法進入，所以無法在那裡充分體驗五欲帶來的快樂。這是為什麼呢？因為他們的業力勝過他人，但前世的善根卻微弱，所以無法進入。另一些三十三天，不僅能看到波婁沙迦園，身體也能進入。進入之後，他們就能充分體驗那裡各種五欲和合帶來的快樂。這是為什麼呢？因為他們的善根更加強大。還有一些三十三天，既看不到雜色車園，身體也無法進入，自然也無法體驗那裡五欲和合帶來的快樂。這是為什麼呢？因為他們的善根與衆不同。還有一些三十三天，雖然能看到雜色車園，但身體卻無法進入，也無法體驗那裡五欲和合帶來的快樂。這是為什麼呢？因為他們的善根有優劣之分。還有一些三十三天，既能看到雜色車園，身體也能進入。進入之後，他們就能充分體驗那裡各種五欲同體和合帶來的快樂。這是為什麼呢？因為他們的善根更加強大。諸位比丘！所有三十三天，都能看到雜亂之園，也都能進入。進入之後，他們都能同樣體驗到園中各種五欲和合帶來的快樂。這是為什麼呢？因為他們修行的業力相同，沒有善根上的差異。 諸位比丘！有些三十三天，既看不到歡喜之園，也無法進入。因為無法進入，所以無法充分體驗那裡各種五欲和合帶來的快樂。這是為什麼呢？因為那裡的果報殊勝，前世所造的業力有所不同。有些三十三天，能看到歡喜園，但卻無法進入，也無法體驗歡喜園中各種五欲和合帶來的快樂。這是為什麼呢？因為這些天人的業力有所不同。還有一些三十三天，能看到歡喜園，身體也能進入。進入之後，他們就能充分體驗那裡各種五欲和合帶來的快樂，並享受這一切。這是為什麼呢？因為這些天人過去所修的善業沒有差異。 諸位比丘！善法堂是三十三天聚會的地方，那裡有兩條岔路；帝釋天王的宮殿住處，也有兩條岔路；各位小天王以及其他三十二位天官的宮殿，也有兩條岔路；伊羅婆那大龍象王的宮殿，也有兩條岔路；波婁沙迦園，也有兩條岔路；雜色車園、雜亂園、歡喜園，以及歡喜池等每一個地方，都有兩條岔路；波利夜怛邏拘毗陀羅樹下，也有兩條岔路。諸位比丘！帝釋天王如果想去波婁沙迦園、雜色車園、歡喜園等地方沐浴嬉戲，享受快樂時，就會想起伊羅婆那大龍象王。這時，伊羅婆那大龍象王也會想到：『帝釋天王在想我。』知道后，它會從自己的宮殿出來，立即化作三十三個頭，每個頭上都有六顆牙齒，每顆牙齒上都化出七個池塘，每個池塘里都有七朵蓮花，每朵蓮花上都有七位玉女，每位玉女又各有七位侍女。 這時，伊羅婆那大龍象王完成這些神變后，立即前往帝釋天王那裡，到達后恭敬地站在他面前。這時，帝釋天王又會想起三十二位小天王以及三十二位天眾。這時，那些小天王和天眾也會想到：『帝釋天王在想我們。』知道后，他們會各自用各種精美的瓔珞裝飾自己，乘坐各自的車駕，一同前往帝釋天王那裡，到達后各自恭敬地站在他面前。這時，帝釋天王看到眾天人後，也會用各種瓔珞裝飾自己。眾天人前後左右圍繞著他，與各位小天王一同登上伊羅婆那龍象王的背上。帝釋天王坐在正中央的頭上，左右兩邊各有十六位小天王，坐在伊羅婆那龍象王化出的頭上。大家坐好后，帝釋天王就帶領眾天人前往波婁沙迦園、雜色車園、雜亂園、歡喜園等地方，到達后停下來。歡喜等四個園中，各自都有三種風輪，分別是開、凈、吹，簡略地說就像之前所說的那樣，開闢、凈化地面，吹散花朵等。諸位比丘！那些園中，吹散的花朵遍佈地面，深及膝蓋，花香四處飄散。這時，帝釋天王與各位小天王以及三十二位天眾，前後圍繞著，進入雜色車園、歡喜園等地方，嬉戲玩樂，隨意享受，或坐或臥。這時，如果帝釋天王想要瓔珞，就會想起毗守羯磨天子。這時，那位天子就會立即化出各種寶貴的瓔珞，獻給天王。如果三十三天的眷屬需要瓔珞，毗守羯磨也會化出並供給他們。

Monks, there are some of the Thirty-three Gods who can only see the Pāruṣaka Garden but cannot enter it. Because they cannot enter, they cannot fully experience the pleasures of the five senses there. Why is this? It is because their karma is superior, but their good roots from previous lives are weak, so they cannot enter. There are other Thirty-three Gods who can not only see the Pāruṣaka Garden but also enter it. Once they enter, they can fully experience the various pleasures of the five senses combined there. Why is this? It is because their good roots are stronger. There are also some of the Thirty-three Gods who can neither see the Mixed-Color Chariot Garden nor enter it, and naturally cannot experience the pleasures of the five senses combined there. Why is this? It is because their good roots are different. There are some of the Thirty-three Gods who, although they can see the Mixed-Color Chariot Garden, cannot enter it, and cannot experience the pleasures of the five senses combined there. Why is this? It is because their good roots are of different qualities. There are some of the Thirty-three Gods who can both see the Mixed-Color Chariot Garden and enter it. Once they enter, they can fully experience the various pleasures of the five senses combined there. Why is this? It is because their good roots are stronger. Monks, all of the Thirty-three Gods can see the Mixed Garden and can enter it. Once they enter, they can all equally experience the pleasures of the five senses combined in the garden. Why is this? It is because their karmic actions are the same, and there is no difference in their good roots. Monks, there are some of the Thirty-three Gods who can neither see the Joyful Garden nor enter it. Because they cannot enter, they cannot fully experience the pleasures of the five senses combined there. Why is this? It is because the results there are superior, and the karma created in previous lives is different. There are some of the Thirty-three Gods who can see the Joyful Garden but cannot enter it, and cannot experience the pleasures of the five senses combined in the Joyful Garden. Why is this? It is because the karma of these gods is different. There are also some of the Thirty-three Gods who can see the Joyful Garden and enter it. Once they enter, they can fully experience the pleasures of the five senses combined there and enjoy all of it. Why is this? It is because the good karma these gods cultivated in the past is the same. Monks, the Hall of Good Dharma, where the Thirty-three Gods gather, has two paths; the palace of King Śakra also has two paths; the palaces of the minor kings and the other thirty-two celestial officials also have two paths; the palace of the great dragon elephant king Airāvaṇa also has two paths; the Pāruṣaka Garden also has two paths; the Mixed-Color Chariot Garden, the Mixed Garden, the Joyful Garden, and the Joyful Pond each have two paths; and under the Pāriyātraka Kovidāra tree, there are also two paths. Monks, when King Śakra wants to go to the Pāruṣaka Garden, the Mixed-Color Chariot Garden, the Joyful Garden, etc., to bathe, play, and enjoy himself, he will think of the great dragon elephant king Airāvaṇa. At this time, the great dragon elephant king Airāvaṇa will also think, 'King Śakra is thinking of me.' Knowing this, it will come out of its palace and immediately transform into thirty-three heads, each head having six tusks, each tusk transforming into seven ponds, each pond having seven lotuses, each lotus having seven jade maidens, and each jade maiden having seven attendants. At this time, after the great dragon elephant king Airāvaṇa has completed these transformations, it will immediately go to King Śakra, and upon arriving, it will stand respectfully before him. At this time, King Śakra will also think of the thirty-two minor kings and the thirty-two celestial beings. At this time, those minor kings and celestial beings will also think, 'King Śakra is thinking of us.' Knowing this, they will each adorn themselves with various exquisite ornaments, ride their respective chariots, and go together to King Śakra. Upon arriving, they will each stand respectfully before him. At this time, when King Śakra sees the celestial beings, he will also adorn himself with various ornaments. The celestial beings will surround him from all sides, and together with the minor kings, they will ascend onto the back of the dragon elephant king Airāvaṇa. King Śakra will sit on the head in the very center, and on each side, there will be sixteen minor kings sitting on the transformed heads of the dragon elephant king Airāvaṇa. After everyone is seated, King Śakra will lead the celestial beings to the Pāruṣaka Garden, the Mixed-Color Chariot Garden, the Mixed Garden, the Joyful Garden, etc., and stop upon arrival. In each of the four gardens, there are three types of wind wheels, namely opening, purifying, and blowing, briefly described as before, opening and purifying the ground, and blowing away the flowers. Monks, in those gardens, the blown flowers are scattered all over the ground, reaching up to the knees, and the fragrance of the flowers permeates everywhere. At this time, King Śakra, surrounded by the minor kings and the thirty-two celestial beings, will enter the Mixed-Color Chariot Garden, the Joyful Garden, etc., and play and enjoy themselves at will, either sitting or lying down. At this time, if King Śakra desires ornaments, he will think of the celestial son Viśvakarman. At this time, that celestial son will immediately transform various precious ornaments and offer them to the king. If the retinue of the Thirty-three Gods needs ornaments, Viśvakarman will also transform and provide them.

。欲聞音聲及伎樂者，則有諸鳥出種種聲，其聲和雅令天樂聞。諸天爾時如是受樂，一日乃至七日，一月乃至三月種種歡娛，澡浴嬉戲，行住坐臥，隨意東西。

「諸比丘！帝釋天王，有十天子常為守護。何等為十？一名因陀羅迦、二名瞿波迦、三名頻頭迦、四名頻頭婆迦、五名阿俱吒迦、六名吒都多迦、七名時婆迦、八名胡盧祇那、九名難茶迦、十名胡盧婆迦。諸比丘！帝釋天王，有如是等十天子眾，恒隨左右，不曾舍離，為守衛故。

「諸比丘！閻浮提地，為一切人故，有水生諸花，最上精勝，極可樂者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，此諸花等，芬芳軟美；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

「諸比丘！瞿陀尼人，有水生花，最極好者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔荼利迦花，香氣芬馥，處處普熏；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

「諸比丘！弗婆提人，有水生花，最極好者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，色甚光鮮，香氣芬馥；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

「諸比丘！郁單越人，有水生花，最極好者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，香氣柔軟，處處普熏；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

「諸比丘！一切諸龍及金翅鳥住處，各有水生眾花，最極好者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，香氣氛氳，柔軟美妙；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、羯迦羅利迦花、摩訶羯迦羅利迦花等。

「諸比丘！阿修羅等，亦各具有水生諸花，最極好者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，香氣普熏，甚可愛樂；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴師迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻鄰曇花、摩訶頻鄰曇花、曼陀羅梵花、摩訶曼陀羅梵花等。

「諸比丘！四天王天，所有諸天，有水生花，極妙端正，可愛樂者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，其氣甚香，質極柔軟；有陸生花，最勝好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻鄰曇花、摩訶頻鄰曇花等

現代漢語譯本：如果想聽音樂和歌舞，就會有各種鳥發出各種聲音，這些聲音和諧優美，能讓天上的音樂也為之傾聽。諸天那時就這樣享受快樂，從一天到七天，一個月到三個月，各種歡娛，沐浴嬉戲，行走坐臥，隨意東西。 現代漢語譯本：『諸位比丘！帝釋天王有十位天子經常守護著他。這十位是誰呢？第一位名叫因陀羅迦，第二位名叫瞿波迦，第三位名叫頻頭迦，第四位名叫頻頭婆迦，第五位名叫阿俱吒迦，第六位名叫吒都多迦，第七位名叫時婆迦，第八位名叫胡盧祇那，第九位名叫難茶迦，第十位名叫胡盧婆迦。諸位比丘！帝釋天王有這樣十位天子眾，經常在他左右，不曾離開，爲了守護他。』 現代漢語譯本：『諸位比丘！閻浮提的土地，爲了所有的人，有水中生長的各種花，最上等、最精美、最令人喜愛的，就是所謂的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，這些花芬芳柔軟美麗；有陸地上生長的花，最極好的，就是所謂的阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。』 現代漢語譯本：『諸位比丘！瞿陀尼的人，有水中生長的花，最極好的，就是所謂的優缽羅花、缽頭摩花、拘牟陀花、奔荼利迦花，香氣芬芳，到處散發；有陸地上生長的花，最極好的，就是所謂的阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。』 現代漢語譯本：『諸位比丘！弗婆提的人，有水中生長的花，最極好的，就是所謂的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，顏色非常鮮艷，香氣芬芳；有陸地上生長的花，最極好的，就是所謂的阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。』 現代漢語譯本：『諸位比丘！郁單越的人，有水中生長的花，最極好的，就是所謂的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，香氣柔和，到處散發；有陸地上生長的花，最極好的，就是所謂的阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。』 現代漢語譯本：『諸位比丘！一切龍和金翅鳥居住的地方，各自有水中生長的各種花，最極好的，就是所謂的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，香氣濃郁，柔軟美妙；有陸地上生長的花，最極好的，就是所謂的阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、羯迦羅利迦花、摩訶羯迦羅利迦花等。』 現代漢語譯本：『諸位比丘！阿修羅等，也各自有水中生長的各種花，最極好的，就是所謂的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，香氣四溢，非常可愛；有陸地上生長的花，最極好的，就是所謂的阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴師迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻鄰曇花、摩訶頻鄰曇花、曼陀羅梵花、摩訶曼陀羅梵花等。』 現代漢語譯本：『諸位比丘！四天王天的所有天人，有水中生長的花，極其美妙端正，令人喜愛，就是所謂的優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花，它們的香氣非常濃郁，質地極其柔軟；有陸地上生長的花，最殊勝美好的，就是所謂的阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻鄰曇花、摩訶頻鄰曇花等。』

English version: If one desires to hear sounds and music, various birds will emit all kinds of sounds, which are harmonious and elegant, causing even the music of the heavens to listen. The devas then enjoy such pleasures, from one day to seven days, from one month to three months, with various delights, bathing and playing, walking, standing, sitting, and lying down, freely going east and west. English version: 'Monks! The King of the Devas, Śakra, has ten sons who constantly protect him. Who are these ten? The first is named Indrakara, the second is named Gopaka, the third is named Pinduka, the fourth is named Pinduvaka, the fifth is named Akutaka, the sixth is named Chatudotaka, the seventh is named Shivaka, the eighth is named Hulugina, the ninth is named Nandaka, and the tenth is named Huluvaka. Monks! The King of the Devas, Śakra, has these ten sons who are always by his side, never leaving, for the sake of protecting him.' English version: 'Monks! In the land of Jambudvipa, for the sake of all people, there are various flowers that grow in the water, the most superior, the most exquisite, and the most delightful, namely the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower. These flowers are fragrant, soft, and beautiful. There are also flowers that grow on land, the very best, namely the Atimuktaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varshika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, and the Dhanushakanika flower, among others.' English version: 'Monks! The people of Godaniya have flowers that grow in the water, the very best, namely the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower, with fragrant aromas that spread everywhere. There are also flowers that grow on land, the very best, namely the Atimuktaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varshika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, and the Dhanushakanika flower, among others.' English version: 'Monks! The people of Purvavideha have flowers that grow in the water, the very best, namely the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower, with very bright colors and fragrant aromas. There are also flowers that grow on land, the very best, namely the Atimuktaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varshika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, and the Dhanushakanika flower, among others.' English version: 'Monks! The people of Uttarakuru have flowers that grow in the water, the very best, namely the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower, with soft aromas that spread everywhere. There are also flowers that grow on land, the very best, namely the Atimuktaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varshika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, and the Dhanushakanika flower, among others.' English version: 'Monks! In the places where all the dragons and garudas dwell, there are various flowers that grow in the water, the very best, namely the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower, with fragrant, soft, and exquisite aromas. There are also flowers that grow on land, the very best, namely the Atimuktaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varshika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, the Karkara flower, and the Mahakarkara flower, among others.' English version: 'Monks! The Asuras also each have various flowers that grow in the water, the very best, namely the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower, with fragrant aromas that spread everywhere and are very delightful. There are also flowers that grow on land, the very best, namely the Atimuktaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varshika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, the Dhanushika flower, the Karkara flower, the Mahakarkara flower, the Pinindhana flower, the Mahapinindhana flower, the Mandarava flower, and the Mahamandarava flower, among others.' English version: 'Monks! All the devas of the Four Heavenly Kings have flowers that grow in the water, extremely wonderful and beautiful, and delightful, namely the Utpala flower, the Padma flower, the Kumuda flower, and the Pundarika flower, with very fragrant aromas and extremely soft textures. There are also flowers that grow on land, the most superior and beautiful, namely the Atimuktaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varshika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, the Dhanushaka flower, the Karkara flower, the Mahakarkara flower, the Pinindhana flower, and the Mahapinindhana flower, among others.'

「諸比丘！三十三天、有水生花，極妙端正，可愛樂者，所謂優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，其氣極香，形甚柔軟；有陸生花，最勝好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻鄰曇花、摩訶頻鄰曇花、曼陀羅梵花、摩訶曼陀羅梵花等。如三十三天所有諸花，夜摩天、兜率陀天、化自樂天、他化自在天、魔身天等，如是次第一一具有，更無別異。

「諸比丘！人間眾花有七種色。何等為七？所謂火色火光、金色金光、青色青光、赤色赤光、白色白光、黃色黃光、黑色黑光。譬如魔梵常所現色，諸比丘！人間有此七種色花，諸阿修羅亦復如是，有此七色。一切天眾亦復有此七種光色，譬如魔梵常所現色。

「諸比丘！一切諸天有十種別法。何等為十？諸比丘！一諸天行時，來去無邊；二諸天行時，來去無礙；三諸天行時，無有遲疾；四諸天行時，足無軌跡；五諸天身力，無患疲勞；六諸天之身有形無影；七一切諸天、無大小便；八一切諸天、無有洟唾；九諸天之身，清凈微妙，無皮肉筋脈脂血髓骨；十諸天之身，欲現長短青黃赤白大小粗細，隨意悉能，並皆美妙，端嚴殊絕，令人愛樂。一切天身，有此十種不可思議。諸比丘！又諸天身，充實洪滿，齒白方密，發青齊整，柔軟潤澤。身有光明，及有神力。騰虛飛逝，眼視無瞬。瓔珞自然，衣無垢膩。

「諸比丘！閻浮提人，壽命百年，中有夭逝；瞿陀尼人，壽命二百，亦有夭逝；弗婆提人，壽命三百，亦有中夭；郁單越人，定壽千年，無有夭殤；閻魔羅世諸眾生等，壽七萬二千歲，亦有中夭；諸龍及金翅鳥等，壽命一劫，亦有中夭；諸阿修羅，壽命千歲，同三十三天，然亦中夭；四天王天壽五百歲，亦有中夭；三十三天，壽一千歲；夜摩諸天，壽二千歲；兜率陀天，壽四千歲；化樂諸天，壽八千歲；他化自在天，壽萬六千歲；魔身天，壽三萬二千歲；梵身天，壽命一劫；光憶念天，壽命二劫；遍凈諸天，壽命四劫；廣果諸天，壽命八劫；無想諸天，壽十六劫；不粗諸天，壽命千劫；無惱諸天，壽二千劫；善見諸天，壽三千劫；善現諸天，壽四千劫；色究竟天，壽五千劫；虛空處天，壽十千劫；識處天，壽二萬一千劫；無所有處天，壽四萬二千劫；非想非非想處天，壽八萬四千劫。此等諸天，皆有中夭

『諸位比丘！三十三天有水中生長的花，極其美妙端正，令人喜愛，例如優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，它們的氣味非常香，形狀非常柔軟；還有陸地上生長的花，最美好的是阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻鄰曇花、摩訶頻鄰曇花、曼陀羅梵花、摩訶曼陀羅梵花等。就像三十三天所有的花一樣，夜摩天、兜率陀天、化自樂天、他化自在天、魔身天等，也依次各自具有，沒有差別。 『諸位比丘！人間眾花有七種顏色。是哪七種呢？就是火焰的顏色和光芒、金子的顏色和光芒、青色的顏色和光芒、紅色的顏色和光芒、白色的顏色和光芒、黃色的顏色和光芒、黑色的顏色和光芒。就像魔梵天常常顯現的顏色一樣。諸位比丘！人間有這七種顏色的花，阿修羅也是這樣，有這七種顏色。一切天眾也都有這七種光色，就像魔梵天常常顯現的顏色一樣。 『諸位比丘！一切諸天有十種特別之處。是哪十種呢？諸位比丘！第一，諸天行走時，來去沒有邊際；第二，諸天行走時，來去沒有障礙；第三，諸天行走時，沒有快慢之分；第四，諸天行走時，腳下沒有軌跡；第五，諸天身體的力量，沒有疲勞的困擾；第六，諸天的身體有形體卻沒有影子；第七，一切諸天都沒有大小便；第八，一切諸天都沒有鼻涕唾液；第九，諸天的身體清凈微妙，沒有面板、肌肉、筋脈、脂肪、血液、骨髓；第十，諸天的身體，想要顯現長短、青黃赤白、大小粗細，都能隨意變化，而且都非常美好，端莊殊勝，令人喜愛。一切天身，有這十種不可思議之處。諸位比丘！而且諸天的身體，充實飽滿，牙齒潔白整齊，頭髮青黑整齊，柔軟潤澤。身上有光明，並且有神通力量。能夠騰空飛逝，眼睛不眨。瓔珞自然產生，衣服沒有污垢。 『諸位比丘！閻浮提的人，壽命一百年，其中有夭折的；瞿陀尼的人，壽命二百年，也有夭折的；弗婆提的人，壽命三百年，也有中途夭折的；郁單越的人，壽命固定為一千年，沒有夭折的；閻魔羅世界的眾生等，壽命七萬二千歲，也有中途夭折的；龍和金翅鳥等，壽命一劫，也有中途夭折的；阿修羅，壽命一千歲，和三十三天相同，但也有中途夭折的；四天王天壽命五百歲，也有中途夭折的；三十三天，壽命一千歲；夜摩諸天，壽命二千歲；兜率陀天，壽命四千歲；化樂諸天，壽命八千歲；他化自在天，壽命一萬六千歲；魔身天，壽命三萬二千歲；梵身天，壽命一劫；光憶念天，壽命二劫；遍凈諸天，壽命四劫；廣果諸天，壽命八劫；無想諸天，壽命十六劫；不粗諸天，壽命千劫；無惱諸天，壽命二千劫；善見諸天，壽命三千劫；善現諸天，壽命四千劫；色究竟天，壽命五千劫；虛空處天，壽命十千劫；識處天，壽命二萬一千劫；無所有處天，壽命四萬二千劫；非想非非想處天，壽命八萬四千劫。這些諸天，都有中途夭折的。

『Monks! In the Heaven of the Thirty-Three, there are water-born flowers, extremely beautiful and upright, lovely and delightful, such as the blue lotus, the red lotus, the white lotus, and the white water lily, etc. Their fragrance is extremely sweet, and their forms are very soft. There are also land-born flowers, the most excellent of which are the Atimuttaka flower, the Champaka flower, the Patala flower, the Sumana flower, the Varishika flower, the Mallika flower, the Madhuka flower, the Saugandhika flower, the Yuthika flower, the Shudhisakarika flower, the Dhanushakarika flower, the Karkarolika flower, the Mahakarkarolika flower, the Pindita flower, the Mahapindita flower, the Mandarava flower, and the Mahamandarava flower, etc. Just like all the flowers in the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, and the Mara Heaven, etc., each of them possesses these flowers in order, without any difference.』 『Monks! The flowers in the human world have seven colors. What are these seven? They are the color and light of fire, the color and light of gold, the color and light of blue, the color and light of red, the color and light of white, the color and light of yellow, and the color and light of black. They are like the colors that the Brahma of Mara often manifests. Monks! The human world has these seven colors of flowers, and the Asuras are also like this, having these seven colors. All the heavenly beings also have these seven colors of light, just like the colors that the Brahma of Mara often manifests.』 『Monks! All the heavenly beings have ten special characteristics. What are these ten? Monks! First, when the heavenly beings walk, their coming and going are boundless; second, when the heavenly beings walk, their coming and going are unobstructed; third, when the heavenly beings walk, there is no slowness or speed; fourth, when the heavenly beings walk, there are no traces of their feet; fifth, the physical strength of the heavenly beings is free from the affliction of fatigue; sixth, the bodies of the heavenly beings have form but no shadow; seventh, all the heavenly beings have no need for urination or defecation; eighth, all the heavenly beings have no mucus or saliva; ninth, the bodies of the heavenly beings are pure and subtle, without skin, flesh, tendons, fat, blood, or marrow; tenth, the bodies of the heavenly beings, if they wish to appear long or short, blue, yellow, red, white, large or small, coarse or fine, can do so at will, and they are all beautiful, dignified, and extraordinary, making them delightful. All the heavenly bodies have these ten inconceivable characteristics. Monks! Moreover, the bodies of the heavenly beings are full and complete, their teeth are white and even, their hair is black and neat, soft and lustrous. Their bodies have light, and they possess supernatural powers. They can fly through the air, and their eyes do not blink. Their ornaments are naturally formed, and their clothes are without stains.』 『Monks! The people of Jambudvipa have a lifespan of one hundred years, and some die prematurely; the people of Godaniya have a lifespan of two hundred years, and some also die prematurely; the people of Purvavideha have a lifespan of three hundred years, and some also die prematurely; the people of Uttarakuru have a fixed lifespan of one thousand years, and none die prematurely; the beings in the realm of Yama have a lifespan of seventy-two thousand years, and some also die prematurely; the dragons and garudas, etc., have a lifespan of one kalpa, and some also die prematurely; the Asuras have a lifespan of one thousand years, the same as the Heaven of the Thirty-Three, but some also die prematurely; the Heaven of the Four Great Kings has a lifespan of five hundred years, and some also die prematurely; the Heaven of the Thirty-Three has a lifespan of one thousand years; the Yama Heaven has a lifespan of two thousand years; the Tusita Heaven has a lifespan of four thousand years; the Nirmanarati Heaven has a lifespan of eight thousand years; the Paranirmitavasavartin Heaven has a lifespan of sixteen thousand years; the Mara Heaven has a lifespan of thirty-two thousand years; the Brahma Heaven has a lifespan of one kalpa; the Heaven of Light has a lifespan of two kalpas; the Heaven of Universal Purity has a lifespan of four kalpas; the Heaven of Great Fruit has a lifespan of eight kalpas; the Heaven of Non-Perception has a lifespan of sixteen kalpas; the Heaven of Non-Roughness has a lifespan of one thousand kalpas; the Heaven of Non-Affliction has a lifespan of two thousand kalpas; the Heaven of Good Vision has a lifespan of three thousand kalpas; the Heaven of Good Manifestation has a lifespan of four thousand kalpas; the Heaven of the Ultimate Form has a lifespan of five thousand kalpas; the Heaven of Infinite Space has a lifespan of ten thousand kalpas; the Heaven of Infinite Consciousness has a lifespan of twenty-one thousand kalpas; the Heaven of Nothingness has a lifespan of forty-two thousand kalpas; the Heaven of Neither Perception nor Non-Perception has a lifespan of eighty-four thousand kalpas. All these heavenly beings have premature deaths.』

「諸比丘！閻浮提人，身長三肘半，衣長七肘，闊三肘半；瞿陀尼人、弗婆提人，身量及衣，與閻浮等；郁單越人，身長七肘，衣長十四肘，上下七肘；阿修羅身，長一由旬，衣長二由旬，闊一由旬，重半迦利沙(隋言半兩也)；四天王天，身長半由旬，衣長一由旬，闊半由旬，重一迦利沙；三十三天，身長一由旬，衣長二由旬，闊一由旬，重半迦利沙；夜摩天，身長二由旬，衣長四由旬，闊二由旬，重一迦利沙四分之一；兜率陀天，身長四由旬，衣長八由旬，闊四由旬，重一迦利沙八分之一；化樂天，身長八由旬，衣長十六由旬，闊八由旬，重一迦利沙十六分之一；他化自在天，身長十六由旬，衣長三十二由旬，闊十六由旬，重一迦利沙三十二分之一；魔身諸天，身長三十二由旬，衣長六十四由旬，闊三十二由旬，重一迦利沙六十四分之一。自此已上諸天，身量長短，與衣正等無差。

「諸比丘！閻浮提人，所有市易，或以錢寶，或以谷帛，或以眾生；瞿陀尼人，所有市易，或以牛羊，或摩尼寶；弗婆提人，所作市易，或以財帛，或以五穀，或摩尼寶；郁單越人，無復市易，所欲自然故。

「諸比丘！閻浮提人、瞿陀尼人、弗婆提人，悉有男女婚嫁之法；郁單越人，無我我所，樹枝若垂，男女便合，無復婚嫁。諸比丘！諸龍、金翅鳥、阿修羅等，皆有婚嫁，男女法式，略如人間；四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，皆有婚娶，略說如前。從此已上所有諸天，不復婚嫁，以無男女異故。諸比丘！閻浮提人，若行欲時，二根相到，流出不凈；瞿陀尼人、弗婆提人、郁單越人，並亦如是；一切諸龍、金翅鳥等，若行欲時，亦二根相到，但出風氣，即得暢適，無有不凈；諸阿修羅、四天王天、三十三天，行欲之時，根到暢適，亦出風氣，猶如諸龍及金翅鳥，無有差異；夜摩諸天，執手成欲；兜率陀天，憶念成欲；化樂諸天，熟視成欲；他化自在天，共語成欲；魔身諸天，相看成欲，並得暢適，成其欲事。

「諸比丘！人間所有螢火之明，則復不如燈焰光明；燈焰光明，又復不如炬火之明；炬火之明，不如火聚；火聚之明，不如諸天星宿光明；星宿之明，不如月宮殿明；月宮殿明，又復不如日宮殿明；日宮殿明，光焰照曜，猶尚不如四天王天墻壁宮殿、身瓔珞明；四天王天所有光明，則又不如三十三天所有光明；三十三天所有光明，則又不如夜摩諸天墻壁宮殿、瓔珞光明；夜摩天中所有諸光，則又不如兜率陀天所有光明；兜率陀天所有諸光，則又不如化樂天光明；化樂天中所有光明，則又不如他化自在諸天光明；他化自在所有光明，則又不如魔身天光明；魔身諸天墻壁宮殿、瓔珞光明，比于下天，最勝最妙，殊特無過。諸比丘！雖然此魔身天光，比梵身天光，轉更不及；彼梵身天，比光憶念天則又不及；光憶念天，比遍凈天，則又不及；遍凈諸天，比廣果天，則又不及。如是略說，無惱熱天、善見天、善現天、阿迦膩吒天等，唯除瓔珞，余如上說，應如是知。

「諸比丘！若天世界，若魔若梵沙門婆羅門人等，世間所有光明，欲比如來阿羅呵三藐三佛陀光明，百千萬億恒河沙數，不可為比。此如來光，最勝最妙，殊特第一

『諸位比丘！閻浮提的人，身高三肘半，衣服長七肘，寬三肘半；瞿陀尼的人、弗婆提的人，身高和衣服，與閻浮提的人相同；郁單越的人，身高七肘，衣服長十四肘，上下各七肘；阿修羅的身高，長一由旬，衣服長二由旬，寬一由旬，重半迦利沙（隋朝時說半兩）；四天王天的身高，半由旬，衣服長一由旬，寬半由旬，重一迦利沙；三十三天的身高，一由旬，衣服長二由旬，寬一由旬，重半迦利沙；夜摩天的身高，二由旬，衣服長四由旬，寬二由旬，重一迦利沙的四分之一；兜率陀天的身高，四由旬，衣服長八由旬，寬四由旬，重一迦利沙的八分之一；化樂天的身高，八由旬，衣服長十六由旬，寬八由旬，重一迦利沙的十六分之一；他化自在天的身高，十六由旬，衣服長三十二由旬，寬十六由旬，重一迦利沙的三十二分之一；魔身諸天的身高，三十二由旬，衣服長六十四由旬，寬三十二由旬，重一迦利沙的六十四分之一。從這裡往上的諸天，身高和衣服長度相等，沒有差別。 『諸位比丘！閻浮提的人，所有買賣交易，或者用錢財寶物，或者用穀物布帛，或者用活物；瞿陀尼的人，所有買賣交易，或者用牛羊，或者用摩尼寶；弗婆提的人，所作買賣交易，或者用財物布帛，或者用五穀，或者用摩尼寶；郁單越的人，沒有買賣交易，想要什麼自然就有。 『諸位比丘！閻浮提的人、瞿陀尼的人、弗婆提的人，都有男女婚嫁的習俗；郁單越的人，沒有我執，樹枝如果垂下來，男女就結合，沒有婚嫁。諸位比丘！諸龍、金翅鳥、阿修羅等，都有婚嫁，男女的規矩，大致和人間一樣；四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，都有婚娶，大致和前面說的一樣。從這裡往上的所有諸天，不再有婚嫁，因為沒有男女的差別。諸位比丘！閻浮提的人，如果行淫慾時，兩根相觸，流出不凈之物；瞿陀尼的人、弗婆提的人、郁單越的人，也都是這樣；一切諸龍、金翅鳥等，如果行淫慾時，也是兩根相觸，但只出風氣，就感到舒適，沒有不凈之物；諸阿修羅、四天王天、三十三天，行淫慾時，根相觸就感到舒適，也出風氣，就像諸龍和金翅鳥一樣，沒有差別；夜摩諸天，執手就成淫慾；兜率陀天，憶念就成淫慾；化樂諸天，熟視就成淫慾；他化自在天，交談就成淫慾；魔身諸天，相看就成淫慾，都能感到舒適，完成淫慾之事。 『諸位比丘！人間所有的螢火蟲的光亮，還不如燈焰的光明；燈焰的光明，又不如火炬的光明；火炬的光明，不如火堆；火堆的光明，不如諸天星宿的光明；星宿的光明，不如月宮殿的光明；月宮殿的光明，又不如日宮殿的光明；日宮殿的光明，光焰照耀，還不如四天王天的墻壁宮殿、身上的瓔珞光明；四天王天所有的光明，又不如三十三天所有的光明；三十三天所有的光明，又不如夜摩諸天的墻壁宮殿、瓔珞光明；夜摩天中所有的光明，又不如兜率陀天所有的光明；兜率陀天所有的光明，又不如化樂天的光明；化樂天中所有的光明，又不如他化自在諸天的光明；他化自在所有的光明，又不如魔身天的光明；魔身諸天的墻壁宮殿、瓔珞光明，比地獄諸天，最勝最妙，特別無比。諸位比丘！雖然這魔身天的光，比梵身天的光，又差很多；那梵身天，比光憶念天又差很多；光憶念天，比遍凈天又差很多；遍凈諸天，比廣果天又差很多。這樣簡略地說，無惱熱天、善見天、善現天、阿迦膩吒天等，除了瓔珞，其餘都如上面所說，應該這樣理解。 『諸位比丘！無論是天界，還是魔界、梵界、沙門、婆羅門等人，世間所有的光明，如果想比擬如來阿羅漢三藐三佛陀的光明，百千萬億恒河沙數，都無法相比。這如來的光明，最勝最妙，特別第一。

'Monks! The people of Jambudvipa are three and a half cubits tall, their clothes are seven cubits long and three and a half cubits wide. The people of Godaniya and Purvavideha have the same height and clothing as those of Jambudvipa. The people of Uttarakuru are seven cubits tall, their clothes are fourteen cubits long, seven cubits above and below. The Asuras are one yojana tall, their clothes are two yojanas long and one yojana wide, weighing half a karsha (which in the Sui dynasty was half a tael). The Four Heavenly Kings are half a yojana tall, their clothes are one yojana long and half a yojana wide, weighing one karsha. The Thirty-three Gods are one yojana tall, their clothes are two yojanas long and one yojana wide, weighing half a karsha. The Yama Gods are two yojanas tall, their clothes are four yojanas long and two yojanas wide, weighing one-quarter of a karsha. The Tushita Gods are four yojanas tall, their clothes are eight yojanas long and four yojanas wide, weighing one-eighth of a karsha. The Nirmanarati Gods are eight yojanas tall, their clothes are sixteen yojanas long and eight yojanas wide, weighing one-sixteenth of a karsha. The Paranirmitavasavartin Gods are sixteen yojanas tall, their clothes are thirty-two yojanas long and sixteen yojanas wide, weighing one-thirty-second of a karsha. The Mara Gods are thirty-two yojanas tall, their clothes are sixty-four yojanas long and thirty-two yojanas wide, weighing one-sixty-fourth of a karsha. From here upwards, the height and length of clothing of all the gods are equal, without any difference. 'Monks! The people of Jambudvipa, all their trade and commerce, is done with money and treasures, or with grains and silks, or with living beings. The people of Godaniya, all their trade and commerce, is done with cattle and sheep, or with mani jewels. The people of Purvavideha, all their trade and commerce, is done with wealth and silks, or with five grains, or with mani jewels. The people of Uttarakuru have no trade or commerce, whatever they desire comes naturally. 'Monks! The people of Jambudvipa, Godaniya, and Purvavideha all have the custom of marriage between men and women. The people of Uttarakuru have no self-attachment, if a tree branch hangs down, men and women unite, without marriage. Monks! The dragons, garudas, asuras, etc., all have marriage, the rules for men and women are roughly the same as in the human world. The Four Heavenly Kings, the Thirty-three Gods, the Yama Gods, the Tushita Gods, the Nirmanarati Gods, the Paranirmitavasavartin Gods, the Mara Gods, etc., all have marriage, roughly as described before. All the gods above this do not have marriage, because there is no difference between men and women. Monks! When the people of Jambudvipa engage in sexual intercourse, the two organs touch, and impure substances flow out. The people of Godaniya, Purvavideha, and Uttarakuru are also like this. All the dragons, garudas, etc., when they engage in sexual intercourse, the two organs also touch, but only wind comes out, and they feel comfortable, without any impure substances. The Asuras, the Four Heavenly Kings, and the Thirty-three Gods, when they engage in sexual intercourse, feel comfortable when the organs touch, and wind also comes out, just like the dragons and garudas, without any difference. The Yama Gods achieve sexual desire by holding hands. The Tushita Gods achieve sexual desire by remembering. The Nirmanarati Gods achieve sexual desire by gazing at each other. The Paranirmitavasavartin Gods achieve sexual desire by talking to each other. The Mara Gods achieve sexual desire by looking at each other, and they all feel comfortable, completing the act of sexual desire. 'Monks! The light of all the fireflies in the human world is not as bright as the light of a lamp flame. The light of a lamp flame is not as bright as the light of a torch. The light of a torch is not as bright as a fire pit. The light of a fire pit is not as bright as the light of the stars in the heavens. The light of the stars is not as bright as the light of the moon palace. The light of the moon palace is not as bright as the light of the sun palace. The light of the sun palace, with its radiant flames, is still not as bright as the walls, palaces, and body ornaments of the Four Heavenly Kings. All the light of the Four Heavenly Kings is not as bright as all the light of the Thirty-three Gods. All the light of the Thirty-three Gods is not as bright as the walls, palaces, and ornaments of the Yama Gods. All the light in the Yama Heaven is not as bright as all the light of the Tushita Heaven. All the light of the Tushita Heaven is not as bright as the light of the Nirmanarati Heaven. All the light in the Nirmanarati Heaven is not as bright as the light of the Paranirmitavasavartin Gods. All the light of the Paranirmitavasavartin Gods is not as bright as the light of the Mara Gods. The walls, palaces, and ornaments of the Mara Gods are the most superior and wonderful compared to the lower heavens, exceptionally without equal. Monks! Although the light of these Mara Gods is much inferior to the light of the Brahma Gods. The Brahma Gods are much inferior to the light of the Abhasvara Gods. The Abhasvara Gods are much inferior to the light of the Subhakrtsna Gods. The Subhakrtsna Gods are much inferior to the light of the Brhatphala Gods. Briefly speaking, the Anabhraka Gods, the Subhadra Gods, the Subhakrta Gods, the Akanistha Gods, etc., except for the ornaments, the rest is as described above, it should be understood in this way. 'Monks! Whether it is the heavenly world, or the world of Mara, Brahma, Sramanas, Brahmins, etc., all the light in the world, if one wants to compare it to the light of the Tathagata Arhat Samyaksambuddha, it cannot be compared even with hundreds of thousands of millions of Ganges sands. This light of the Tathagata is the most superior, the most wonderful, and the most exceptional.'

。所以者何？諸比丘！如來之身，戒行無量故，三摩提、般若、解脫、解脫知見、神通及神通行、教化及教化輪、說處及說處輪等，皆無量故。諸比丘！如來如是無量功德，一切諸法皆悉具足，以是義故，如來光明最勝無上，當如是持。

「諸比丘！一切眾生，有四種食，以資諸大，得自住持、得成諸有、得相攝受。何等為四？一者粗段及微細食、二者觸食、三意思食、四者識食。何等眾生應食粗段及微細食？諸比丘！閻浮提人，飯食麨豆及魚肉等，此等名為粗段之食；覆蓋按摩，澡浴揩拭，脂膏涂摩，此等名為微細之食。瞿陀尼人、弗婆提人，粗段微細，與閻浮提略皆齊等。郁單越人，身不耕種，自然而有成熟粳米，為粗段食；覆蓋澡浴，及按摩等，為微細食。諸比丘！一切諸龍、金翅鳥等，以諸魚鱉黿鼉、蝦蟆虬螭、蛇獺金毗羅等，為粗段食；覆蓋澡浴等，為微細食。諸阿修羅，以天須陀妙好之味，以為粗段；諸覆蓋等，以為微細。四天王天並諸天眾，皆用彼天須陀之味，以為粗段；諸覆蓋等，以為微細。三十三天，還以彼天須陀之味，以為粗段；諸覆蓋等，以為微細。如三十三天，乃至夜摩天、兜率陀天、化樂天、他化自在天等，並用彼天須陀之味，以為粗段；諸覆蓋等，以為微細。自此以上，所有諸天，並以禪悅法喜為食、三摩提為食、三摩跋提為食，無復粗段及微細食。

「諸比丘！何等眾生，以觸為食？諸比丘！一切眾生，受卵生者，所謂鵝雁鴻鶴、雞鴨孔雀、鸚鵡鸜鵒、鳩鴿䴏雀、雉鵲烏等，及餘種種雜類眾生，從卵生者，以彼從卵而得身故，一切皆以觸為其食。何等眾生，以思為食？若有眾生，以意思惟，資潤諸根，增長身命，所謂魚鱉龜蛇、蝦蟆伽羅瞿陀等，及餘眾生，以意思惟，潤益諸根，增長壽命者，此等皆用思為其食。何等眾生，以識為食？所謂地獄眾生，及無邊識處天等，此諸眾生，皆用識持以為其食。諸比丘！此四種食，為諸眾生，住持諸大，攝受生分。」此中有優陀那偈：

花色與諸法，　　壽命衣第五， 市易及嫁娶，　　根光食為十。

「諸比丘！世間眾生皆悉共有三種惡行。何等為三？所謂身惡行、口惡行、意惡行。比丘！有諸眾生，作身惡行、作口惡行、作意惡行，以是因緣，身壞命終，墮于惡趣，生地獄中。彼於此處，最後識滅，地獄之識，初相續生。彼識共生，即有名色，緣名色故，即有六入。

「諸比丘！復有眾生，作身惡行、作口惡行、作意惡行，以是因緣，身壞命終，墮于惡趣，生畜生中。彼於此處，最後識滅，畜生之識，初相續生。當於彼識共生之時，即有名色，緣名色故，即有六入。諸比丘！復有眾生，作身惡行、作口惡行、作意惡行，以是因緣，身壞命終，墮于惡趣，生閻摩世。彼於此處，最後識滅，閻摩世識，初相續生。當於彼識初生之時，即共名色一時俱生，緣名色故即有六入。諸比丘！此等名為三種惡行，應當遠離。

「諸比丘！世間復有三種善行。何等為三？所謂身善行、口善行、意善行。諸比丘！或有眾生，身作善行、口作善行、意作善行，以是因緣，身壞命終，生於人道。彼於此處，最後識滅，人道之識，初相續生。彼識生時，即共名色一時同生，緣名色故，即有六入。

「諸比丘！復有眾生，身作善行、口作善行、意作善行，以是因緣，身壞命終，生於天上

現代漢語譯本：這是為什麼呢？諸位比丘！如來的身體，因為戒行無量，三摩地、般若、解脫、解脫知見、神通及神通行、教化及教化輪、說法之處及說法之輪等等，都是無量的。諸位比丘！如來有如此無量的功德，一切諸法都完全具備，因此，如來的光明最為殊勝無上，應當這樣理解。 諸位比丘！一切眾生有四種食物，用來滋養四大，使之得以維持、得以形成各種存在、得以相互攝受。是哪四種呢？一是粗糙的段食和精細的食，二是觸食，三是意思食，四是識食。哪些眾生應該吃粗糙的段食和精細的食呢？諸位比丘！閻浮提的人，吃米飯、麵食、豆類以及魚肉等，這些叫做粗糙的段食；覆蓋身體、洗澡擦拭、塗抹油脂等，這些叫做精細的食。瞿陀尼人、弗婆提人，粗糙的段食和精細的食，與閻浮提人大致相同。郁單越人，身體不耕種，自然就有成熟的粳米，作為粗糙的段食；覆蓋身體、洗澡等，作為精細的食。諸位比丘！一切龍、金翅鳥等，以各種魚、鱉、黿、鼉、蝦蟆、虬、螭、蛇、獺、金毗羅等為粗糙的段食；覆蓋身體、洗澡等，為精細的食。阿修羅，以天上的須陀妙味作為粗糙的段食；各種覆蓋等，作為精細的食。四天王天以及諸天眾，都用天上的須陀之味作為粗糙的段食；各種覆蓋等，作為精細的食。三十三天，也用天上的須陀之味作為粗糙的段食；各種覆蓋等，作為精細的食。像三十三天一樣，乃至夜摩天、兜率陀天、化樂天、他化自在天等，都用天上的須陀之味作為粗糙的段食；各種覆蓋等，作為精細的食。從這裡以上，所有的天，都以禪悅法喜為食、三摩地為食、三摩跋提為食，不再有粗糙的段食和精細的食。 諸位比丘！哪些眾生以觸為食呢？諸位比丘！一切受卵生的眾生，比如鵝、雁、鴻、鶴、雞、鴨、孔雀、鸚鵡、鸜鵒、鳩、鴿、䴏、雀、雉、鵲、烏等，以及其他各種雜類從卵而生的眾生，因為他們是從卵而得到身體，所以都以觸為食。哪些眾生以思為食呢？如果有眾生，以意思維，滋潤諸根，增長身命，比如魚、鱉、龜、蛇、蝦蟆、伽羅、瞿陀等，以及其他眾生，以意思維，滋潤益處諸根，增長壽命的，這些都以思為食。哪些眾生以識為食呢？比如地獄眾生，以及無邊識處天等，這些眾生，都用識來維持生命。諸位比丘！這四種食物，是眾生用來維持四大，攝受生命的基礎。這裡有一首優陀那偈： 花色與諸法，壽命衣第五，市易及嫁娶，根光食為十。 諸位比丘！世間眾生都有三種惡行。是哪三種呢？就是身惡行、口惡行、意惡行。比丘！有些眾生，做身惡行、做口惡行、做意惡行，因為這個原因，身壞命終，墮入惡道，生在地獄中。他們在這裡，最後的意識滅去，地獄的意識，開始相續產生。這個意識共同產生時，就有了名色，因為名色的緣故，就有了六入。 諸位比丘！還有一些眾生，做身惡行、做口惡行、做意惡行，因為這個原因，身壞命終，墮入惡道，生在畜生中。他們在這裡，最後的意識滅去，畜生的意識，開始相續產生。當這個意識共同產生時，就有了名色，因為名色的緣故，就有了六入。諸位比丘！還有一些眾生，做身惡行、做口惡行、做意惡行，因為這個原因，身壞命終，墮入惡道，生在閻摩世。他們在這裡，最後的意識滅去，閻摩世的意識，開始相續產生。當這個意識初生時，就與名色同時產生，因為名色的緣故，就有了六入。諸位比丘！這些叫做三種惡行，應當遠離。 諸位比丘！世間還有三種善行。是哪三種呢？就是身善行、口善行、意善行。諸位比丘！有些眾生，身作善行、口作善行、意作善行，因為這個原因，身壞命終，生在人道。他們在這裡，最後的意識滅去，人道的意識，開始相續產生。這個意識產生時，就與名色同時產生，因為名色的緣故，就有了六入。 諸位比丘！還有一些眾生，身作善行、口作善行、意作善行，因為這個原因，身壞命終，生在天上。

English version: Why is that so? Monks! The body of the Tathagata, because of immeasurable precepts, samadhi, prajna, liberation, the knowledge and vision of liberation, supernatural powers and their practice, teaching and the wheel of teaching, the place of speaking and the wheel of speaking, etc., are all immeasurable. Monks! The Tathagata has such immeasurable merits, and all dharmas are fully possessed. Therefore, the light of the Tathagata is the most supreme and unsurpassed. You should understand it in this way. Monks! All sentient beings have four kinds of food, which are used to nourish the four great elements, so that they can be maintained, form various existences, and be mutually receptive. What are the four? First, coarse and fine food; second, contact food; third, volitional food; and fourth, consciousness food. Which beings should eat coarse and fine food? Monks! The people of Jambudvipa eat rice, flour, beans, fish, and meat, etc., which are called coarse food; covering the body, bathing and wiping, applying grease, etc., are called fine food. The people of Godaniya and Purvavideha have roughly the same coarse and fine food as the people of Jambudvipa. The people of Uttarakuru do not cultivate the land, and naturally have mature japonica rice as coarse food; covering the body, bathing, etc., are fine food. Monks! All dragons, garudas, etc., use various fish, turtles, soft-shelled turtles, crocodiles, frogs, dragons, snakes, otters, and kimpuras as coarse food; covering the body, bathing, etc., are fine food. Asuras use the wonderful taste of the heavenly nectar as coarse food; various coverings, etc., are fine food. The Four Heavenly Kings and all the heavenly beings use the taste of the heavenly nectar as coarse food; various coverings, etc., are fine food. The Thirty-three Heavens also use the taste of the heavenly nectar as coarse food; various coverings, etc., are fine food. Like the Thirty-three Heavens, up to the Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, etc., all use the taste of the heavenly nectar as coarse food; various coverings, etc., are fine food. From here above, all the heavens take the joy of meditation and the joy of the Dharma as food, samadhi as food, and samapatti as food, and there is no more coarse or fine food. Monks! Which beings take contact as food? Monks! All beings born from eggs, such as geese, swans, cranes, chickens, ducks, peacocks, parrots, mynahs, doves, pigeons, quails, pheasants, magpies, crows, etc., and other various kinds of beings born from eggs, because they obtain their bodies from eggs, all take contact as their food. Which beings take volition as food? If there are beings who use volition to nourish their roots and increase their lives, such as fish, turtles, snakes, frogs, garas, and godhas, etc., and other beings who use volition to nourish their roots and increase their lives, these all take volition as their food. Which beings take consciousness as food? Such as beings in hell, and the heavens of the sphere of infinite consciousness, etc., these beings all use consciousness to sustain their lives. Monks! These four kinds of food are the basis for sentient beings to maintain the four great elements and receive life. Here is an Udana verse: The color of flowers and all dharmas, life and clothing are the fifth, market trade and marriage, roots, light, and food are the tenth. Monks! Sentient beings in the world all have three kinds of evil deeds. What are the three? They are evil deeds of body, evil deeds of speech, and evil deeds of mind. Monks! Some sentient beings commit evil deeds of body, evil deeds of speech, and evil deeds of mind. Because of this, when their bodies break and they die, they fall into evil realms and are born in hell. There, their last consciousness ceases, and the consciousness of hell begins to arise in succession. When this consciousness arises together, there is name and form, and because of name and form, there are the six entrances. Monks! There are also some sentient beings who commit evil deeds of body, evil deeds of speech, and evil deeds of mind. Because of this, when their bodies break and they die, they fall into evil realms and are born as animals. There, their last consciousness ceases, and the consciousness of animals begins to arise in succession. When this consciousness arises together, there is name and form, and because of name and form, there are the six entrances. Monks! There are also some sentient beings who commit evil deeds of body, evil deeds of speech, and evil deeds of mind. Because of this, when their bodies break and they die, they fall into evil realms and are born in the realm of Yama. There, their last consciousness ceases, and the consciousness of the realm of Yama begins to arise in succession. When this consciousness first arises, it arises simultaneously with name and form, and because of name and form, there are the six entrances. Monks! These are called the three evil deeds, and they should be avoided. Monks! There are also three kinds of good deeds in the world. What are the three? They are good deeds of body, good deeds of speech, and good deeds of mind. Monks! Some sentient beings perform good deeds of body, good deeds of speech, and good deeds of mind. Because of this, when their bodies break and they die, they are born in the human realm. There, their last consciousness ceases, and the consciousness of the human realm begins to arise in succession. When this consciousness arises, it arises simultaneously with name and form, and because of name and form, there are the six entrances. Monks! There are also some sentient beings who perform good deeds of body, good deeds of speech, and good deeds of mind. Because of this, when their bodies break and they die, they are born in the heavens.

。此處識滅，彼天上識，初相續生。彼識生時，即共名色一時俱生，有名色故，即生六入。諸比丘！彼于天中，或在天子、或在天女、或於坐處、或兩膝內、或兩股間，忽然而生，初出生時，即如人間十二歲兒。若是天男，即在天子坐處膝邊，隨一處生。若是天女，即在天女兩股內生。既出生已，彼天即稱是我兒女。如是應知。

「諸比丘！修善生天，有如是法，所謂天子天女等，初生之時，以自業因所熏習故，得三種念：一者自知從某處死，二者自知今此處生，三知彼生是此業果、是此福報。又作是念：『以我彼處身命壞已來生此間，緣我有是三種業果，三業果熟，得來生此。何者為三？所謂身善行、口善行、意善行。此等三業，果報熟故，身壞命終，來生此處。』復作是念：『愿我若於此處死已，當生人間。我於人間，既受生已，還修身口意等善行。以身口意修善行故，身壞已后，還來此生。』作是念已，次便思食。念欲食時，即于其前，有眾寶器，自然盛滿天須陀味，種種異色。諸天子中，有勝業者，其須陀味，色最白凈；若彼天子，果報中者，其須陀味，色則稍赤；若彼天子，福德下者，其須陀味，色則稍黑。時，彼天子，以手把取天須陀味，內其口中，此須陀味，既入口已，即自漸漸消融變化。譬如酥及生酥擲置火中，即自消融無復形影。如是如是，天須陀味，置於口中，自然消化，亦復如是。食此味已，若有渴時，即于其前，有天寶器，盛滿天酒。福上中下，白赤黑色，略說如前。入其口中，消融亦爾。時，彼天子，食飲既訖，身遂長大，粗細高下，與彼舊生天子天女等無有異。

「諸比丘！此諸天子天女等，身既充足，各隨其意，有所趣向，或詣池水，入彼池中，澡浴清凈，歡喜受樂。既出池已，復詣香樹，彼香樹枝，自然低屈，從枝中出種種妙香，流入其手，諸天子等，取以涂身。涂身訖已，復詣衣樹，爾時衣樹，亦為低枝，于其枝間，又出種種微妙好衣，垂至其手，取而著之。著衣既訖，詣瓔珞樹，低垂入手，亦復如前，上下縈繫，莊嚴身已。復詣鬘樹，其樹低垂，流出種種上妙花鬘，其天取之，嚴飾頭已。復詣器樹，樹出種種眾寶雜器，隨意入手，將詣果林，盛種種果或便啖食，或取汁飲。如是復詣諸音樂樹，樹亦低垂，自然化出種種樂器，隨意取之，或彈或擊、或歌或舞，音聲微妙，令人樂聞。於是復詣諸林苑中，既入苑已，即見無量百數、無量千數、無量無邊百千億數諸天玉女。此諸天等，未見女時，所有知見前世業報，謂：『我從某處來生此間，我身今受如是報果。』以業熟故，當於是時，了了分明，憶宿世事，如視掌中。由見天女迷諸色故，正念覺智此心即滅。既失如是前生念已，著現在欲，口唯唱言：『此等皆是天玉女耶！天玉女耶！』此則名為欲愛所縛。諸比丘！此等名為三種善行，應當修習。

「諸比丘！一一月中，有六烏晡沙他(隋言增長，謂受持齋法增長善根)，白月半分有十五日，黑月半分亦十五日，白黑二月各有三齋。何者白月半分三受齋日？所謂月八日、十四日、十五日；黑月亦有三受齋日，如白月數

此處意識消滅，彼處天上的意識，最初相續產生。那個意識產生時，就與名色同時一起產生，因為有了名色，就產生了六入。各位比丘！他們在那天界中，或者在天子、或者在天女、或者在座位上、或者在兩膝之間、或者在兩腿之間，忽然產生，最初出生時，就像人間十二歲的孩子。如果是天男，就在天子的座位膝邊，隨便一個地方產生。如果是天女，就在天女的兩腿之間產生。既然出生了，那天就稱這是我的兒女。應當這樣理解。 各位比丘！修善而生到天界，有這樣的規律，所謂天子天女等，初生的時候，因為自己業力的熏習，得到三種憶念：一是自己知道從哪裡死去的，二是自己知道現在在這裡出生的，三是知道那出生是這個業的果報、是這個福報。又這樣想：『因為我那個地方的身體壽命壞滅了才來到這裡，因為我有這三種業果，三種業果成熟，才來這裡出生。哪三種呢？就是身善行、口善行、意善行。這三種業，果報成熟，身體壞滅壽命終結，才來到這裡出生。』又這樣想：『希望我如果在這裡死後，應當生到人間。我在人間，既然受生了，還要修身口意等善行。因為身口意修善行的緣故，身體壞滅之後，還會來到這裡出生。』這樣想完，接著就想吃東西。當想吃東西的時候，就在他面前，有各種寶器，自然盛滿了天上的美味佳餚，各種不同的顏色。天子中，有殊勝業力的，那美味佳餚，顏色最白凈；如果那個天子，果報中等的，那美味佳餚，顏色就稍微發紅；如果那個天子，福德下等的，那美味佳餚，顏色就稍微發黑。這時，那個天子，用手拿起天上的美味佳餚，放到口中，這美味佳餚，既然入口了，就自己漸漸消融變化。譬如酥油和生酥扔到火中，就自己消融沒有了形狀。像這樣，天上的美味佳餚，放到口中，自然消化，也是這樣。吃了這美味之後，如果有渴的時候，就在他面前，有天上的寶器，盛滿了天上的美酒。福報上中下，白紅黑色，簡單地說就像前面那樣。進入口中，消融也是一樣。這時，那個天子，吃喝完畢，身體就長大，粗細高矮，和那些舊生的天子天女等沒有什麼不同。 各位比丘！這些天子天女等，身體既然充足了，各自隨著自己的心意，有所去向，或者去池水，進入池中，洗澡清凈，歡喜享受快樂。既然出了池子，又去香樹，那香樹的枝條，自然低垂彎曲，從枝條中流出各種美妙的香氣，流入他們的手中，天子們等，拿來塗抹身體。塗抹身體完畢，又去衣樹，這時衣樹，也低垂枝條，在枝條之間，又出現各種微妙美好的衣服，垂到他們的手中，拿來穿上。穿上衣服完畢，去瓔珞樹，低垂到手中，也像前面一樣，上下纏繞，裝飾身體完畢。又去花鬘樹，那樹低垂，流出各種上等美妙的花鬘，那天人拿來，裝飾頭部完畢。又去器樹，樹上出現各種珍寶雜器，隨意拿到手中，帶到果林，盛各種水果或者吃，或者取汁喝。這樣又去各種音樂樹，樹也低垂，自然變化出各種樂器，隨意拿來，或者彈奏或者敲擊、或者唱歌或者跳舞，聲音美妙，讓人喜歡聽。於是又去各種園林中，既然進入園林，就看到無數百數、無數千數、無數無邊百千億數的天女。這些天人等，沒有見到天女的時候，所有知道的都是前世的業報，說：『我從哪裡來到這裡，我身體現在承受這樣的果報。』因為業力成熟的緣故，在這個時候，清清楚楚，回憶起前世的事情，就像看手掌中的東西一樣。因為見到天女迷戀各種美色，正念覺悟的智慧，這個心就消失了。既然失去了前生的記憶，就執著于現在的慾望，口中只說：『這些都是天女嗎！天女嗎！』這就叫做被慾望的愛所束縛。各位比丘！這些叫做三種善行，應當修習。 各位比丘！每個月中，有六個烏晡沙他（隋朝話叫增長，意思是受持齋戒的法可以增長善根），白月一半有十五天，黑月一半也有十五天，白黑兩個月各有三個齋日。哪是白月一半的三個受齋日呢？就是每月的初八、十四、十五；黑月也有三個受齋日，和白月一樣。

Here, consciousness ceases, and the consciousness in the heavens arises, initially continuing. When that consciousness arises, it immediately arises together with name and form. Because there is name and form, the six entrances arise. Monks, in that heavenly realm, whether among the gods, goddesses, on a seat, between the knees, or between the thighs, they suddenly appear. At the time of their initial birth, they are like a twelve-year-old child in the human world. If it is a male god, he appears by the knee of the god's seat, in any place. If it is a goddess, she appears between the thighs of the goddess. Once born, that god or goddess calls them their children. This is how it should be understood. Monks, those who cultivate good deeds and are born in the heavens have such a law. When gods and goddesses are first born, due to the influence of their own karma, they gain three recollections: first, they know where they died; second, they know they are born here now; and third, they know that this birth is the result of that karma, this is the reward of that merit. They also think: 'Because my body and life in that place were destroyed, I came to be born here. Because I have these three karmic results, these three karmic results matured, and I came to be born here. What are the three? They are good actions of body, good actions of speech, and good actions of mind. Because the results of these three karmas have matured, my body was destroyed, and my life ended, and I came to be born here.' They also think: 'I hope that if I die here, I will be born in the human world. Once I am born in the human world, I will cultivate good actions of body, speech, and mind. Because I cultivate good actions of body, speech, and mind, after my body is destroyed, I will come to be born here again.' After thinking this, they then think of food. When they think of food, in front of them appear various jeweled vessels, naturally filled with heavenly ambrosia, of various colors. Among the gods, those with superior karma have the purest white ambrosia; if the god's karmic reward is average, the ambrosia is slightly reddish; if the god's merit is inferior, the ambrosia is slightly black. At that time, the god takes the heavenly ambrosia with his hand and puts it in his mouth. Once this ambrosia enters the mouth, it gradually dissolves and transforms. Just like butter and raw butter thrown into a fire, they dissolve and have no form. In the same way, the heavenly ambrosia, when placed in the mouth, naturally digests, and it is the same. After eating this ambrosia, if they are thirsty, in front of them appear heavenly jeweled vessels, filled with heavenly wine. The colors of the wine, white, red, and black, correspond to the superior, average, and inferior merit, as briefly described before. When it enters the mouth, it dissolves in the same way. At that time, the god, having finished eating and drinking, grows in size, and his height and build are no different from the old gods and goddesses. Monks, when these gods and goddesses are satisfied, they each follow their own desires and go where they please. Some go to the pond, enter the pond, bathe and purify themselves, and joyfully enjoy the pleasure. After leaving the pond, they go to the fragrant trees. The branches of the fragrant trees naturally bend down, and from the branches flow various wonderful fragrances into their hands. The gods take them and apply them to their bodies. After applying the fragrances, they go to the clothing trees. At this time, the clothing trees also lower their branches, and from the branches appear various exquisite and beautiful clothes, hanging down to their hands. They take them and put them on. After putting on the clothes, they go to the garland trees, which lower their branches into their hands, just as before. They wrap the garlands around their bodies, adorning themselves. Then they go to the flower garland trees, which lower their branches, and various superior and wonderful flower garlands flow out. The gods take them and adorn their heads. Then they go to the utensil trees, from which various jeweled utensils appear. They take them as they please and go to the fruit groves, where they fill them with various fruits, which they either eat or drink the juice of. Then they go to the music trees, which also lower their branches, and naturally transform into various musical instruments. They take them as they please and either play them, strike them, sing, or dance. The sounds are wonderful and pleasing to hear. Then they go to the various gardens. Once they enter the gardens, they see countless hundreds, thousands, and countless billions of heavenly maidens. Before seeing the maidens, these gods know their past karmic results, saying: 'I came from such and such a place to be born here, and my body is now receiving such a reward.' Because their karma has matured, at this time, they clearly remember their past lives, as if seeing something in the palm of their hand. Because they are infatuated with the beauty of the maidens, their mindfulness and wisdom disappear. Having lost the memory of their past lives, they become attached to present desires, and they only say: 'Are these all heavenly maidens! Heavenly maidens!' This is called being bound by the love of desire. Monks, these are called the three good actions, which should be cultivated. Monks, in each month, there are six Uposatha days (in the Sui Dynasty, it was called 'growth,' meaning that observing the precepts of fasting can increase good roots). The first half of the white month has fifteen days, and the first half of the black month also has fifteen days. Each of the white and black months has three fasting days. What are the three fasting days of the first half of the white month? They are the eighth, fourteenth, and fifteenth days of the month. The black month also has three fasting days, the same as the white month.

。何故白黑二月各於三日受持齋戒？諸比丘！白黑二月，各有八日，當於是日，四天大王，集其眷屬，普告之言：『汝等各往遍觀四方，於世間中，頗亦有人修行孝順供養父母，恭敬沙門婆羅門不？于諸尊長崇重以不？修行佈施受禁戒不？守攝八關持六齋不？』時，四天王如是敕已，彼諸使者，奉天王命，即下遍觀一切人世，誰修孝行供養父母？何族姓子恭敬沙門及婆羅門？復有誰家男子女人，敬事尊長，敦崇禮讓？誰行佈施？誰受六齋？誰持八禁？誰守戒行？爾時使者，次第遍歷觀察世間，若見人中少能孝順供養父母，少能承事尊重沙門，少能祇敬耆舊有德諸婆羅門，于諸長老少能崇敬，佈施微薄，受齋稀疏，護戒不全，禁守多缺，是時天使，具足見已，即日還詣四天王所，啟言：『大王當知，世間一切人眾，無多孝養奉事父母，亦復無多恭敬沙門及婆羅門，無多敬重耆舊有德師傅尊長，亦無多人修行佈施受持六齋，亦無多人奉行禁戒守護八關。』爾時，四大天王，聞諸天使如是語已，心意慘然甚不歡悅，報使者言：『世間諸人若實爾者，甚為不善。所以者何？人間壽命，極成短促，少時在世，宜修諸善，轉至後世便得安樂。云何今者彼諸人等，無有多行孝養父母，乃至不能修持六齋受行八禁守攝身口？此大損減我諸天眾，轉更增加阿修羅種。』

「諸比丘！若世間人多行孝順供養父母，尊重沙門及婆羅門，敬事耆舊，敦修禮讓，好行佈施，樂受六齋，勤崇福業，恒守八禁，如是修行相續不絕。爾時天使，巡察見已，白四王言：『大王當知，世間眾人，多有孝順供養父母，多有恭敬沙門婆羅門及諸尊長，樂行佈施，勤修齋戒。』爾時，四大天王，從諸天使聞此語已，心大歡喜踴躍無量，作如是言：『甚善甚善！諸世間人，能如是修極大賢善。何以故？彼諸人等，壽命短少，不久便當移至他世。今者乃能于彼人間孝養父母，奉事沙門及婆羅門，尊敬耆舊，修行禮讓，多樂佈施，持戒守齋，如是便當增長諸天無量眷屬，損減修羅所有種類。』

「諸比丘！何故黑白二月各十四日，是烏晡沙他？諸比丘！此黑白二月十四日時，四大天王，亦各如前召其太子，使下世間觀察善惡，善少則愁，善多則喜，具足皆如天使所說，唯以太子自下為異。

「諸比丘！黑白二月各十五日，何故復是烏晡沙他？諸比丘！今日四大天王，自下世間，躬察善惡，知多少已，即時自往詣善法堂諸天聚集議論之處，在其堂前，面向帝釋，具說人間善惡多少違順之事。爾時帝釋，若聞人間修福者少，便復慘然悵怏不樂，云何如是？天眾減少，阿修羅眾轉更增多。若聞人間如法者多，心則歡喜踴躍無量，作如是言：『我諸天眾漸當增長，阿修羅眾漸當損耗。』諸比丘！由此六日諸天下觀人間善惡，應修齋戒，故名此日為烏晡沙他。

起世經卷第八

三十三天品第八之三

「諸比丘！若復有時，諸外道等，或波利婆羅阇迦，或更餘者，來詣汝所，問汝等言：『是諸長老，何因何緣，有一色人，為諸非人之所恐怖？有一色人，不為非人之所恐怖？』彼諸外道，若作是問，汝等應當如是報言：『諸長老等，此有因緣

現代漢語譯本：為什麼每個月的上半月和下半月都要在初三持齋戒呢？各位比丘！每個月的上半月和下半月，都有八天，在這八天里，四大天王會召集他們的眷屬，普遍宣告說：『你們各自前往四方觀察，看看世間是否有人修行孝順供養父母，恭敬沙門婆羅門？對於長輩是否崇敬？是否修行佈施，受持戒律？是否遵守八關齋戒，持守六齋？』當時，四大天王這樣命令后，那些使者奉天王之命，立即下到人間觀察，看誰修行孝道供養父母？哪個家族的子弟恭敬沙門和婆羅門？又有誰家的男子女人，尊敬長輩，敦厚禮讓？誰行佈施？誰受持六齋？誰持守八關齋戒？誰遵守戒律？那時，使者依次巡視觀察世間，如果看到人間很少有人能孝順供養父母，很少有人能侍奉尊重沙門，很少有人能恭敬年長有德的婆羅門，對於長輩很少能崇敬，佈施微薄，受齋稀少，護持戒律不完整，禁守多有缺失，這時天使，完全看到這些情況后，當天就回到四大天王那裡，稟告說：『大王應當知道，世間所有的人，沒有多少人孝養奉事父母，也沒有多少人恭敬沙門和婆羅門，沒有多少人敬重年長有德的師傅和長輩，也沒有多少人修行佈施受持六齋，也沒有多少人奉行禁戒守護八關。』當時，四大天王，聽到天使這樣說后，心裡感到悲傷很不高興，告訴使者說：『世間的人如果真是這樣，那就太不好了。為什麼呢？人間的壽命，極其短暫，在世時間很少，應該修行各種善事，轉生到後世才能得到安樂。為什麼現在那些人，沒有多少人孝養父母，甚至不能修持六齋，受持八關齋戒，守護身口？這大大減少了我們天眾，反而增加了阿修羅的種類。』 各位比丘！如果世間的人多行孝順供養父母，尊重沙門和婆羅門，敬事年長的人，敦厚禮讓，喜歡行佈施，樂於受持六齋，勤勉修行福業，恒常遵守八關齋戒，像這樣修行相續不斷。那時天使，巡視觀察后，稟告四大天王說：『大王應當知道，世間眾人，多有孝順供養父母，多有恭敬沙門婆羅門以及各位長輩，樂於行佈施，勤勉修持齋戒。』那時，四大天王，從天使那裡聽到這些話后，心裡非常歡喜，高興得無法形容，這樣說道：『太好了！太好了！世間的人，能夠這樣修行，真是非常賢善。為什麼呢？那些人的壽命短暫，不久就要轉生到其他世界。現在竟然能夠在人間孝養父母，侍奉沙門和婆羅門，尊敬年長的人，修行禮讓，喜歡佈施，持戒守齋，這樣就會增長諸天無量的眷屬，減少阿修羅的種類。』 各位比丘！為什麼每個月的上半月和下半月的十四日，是烏晡沙他日呢？各位比丘！在這每個月的上半月和下半月的十四日，四大天王，也像之前一樣召集他們的太子，讓他們下到世間觀察善惡，如果善少就憂愁，如果善多就高興，完全和天使所說的一樣，只是由太子親自地獄觀察不同。 各位比丘！每個月的上半月和下半月的十五日，為什麼又是烏晡沙他日呢？各位比丘！今天四大天王，親自下到世間，親自觀察善惡，知道多少后，立即親自前往善法堂，諸天聚集議論的地方，在堂前，面向帝釋，詳細說明人間善惡多少以及是否符合佛法的事情。那時帝釋，如果聽到人間修行福報的人少，就會感到悲傷，悵惘不樂，為什麼會這樣呢？天眾減少，阿修羅眾反而增多。如果聽到人間如法修行的人多，心裡就會歡喜，高興得無法形容，這樣說道：『我們天眾將逐漸增長，阿修羅眾將逐漸減少。』各位比丘！因為這六天諸天都地獄觀察人間善惡，應該修持齋戒，所以稱這幾天為烏晡沙他日。 《起世經》卷第八 各位比丘！如果有時，那些外道，或者波利婆羅阇迦，或者其他的人，來到你們這裡，問你們說：『各位長老，是什麼原因，有的人會被非人所恐怖？有的人不會被非人所恐怖？』那些外道，如果這樣問，你們應當這樣回答說：『各位長老，這是有原因的』

English version: Why do we observe fasting on the third day of both the waxing and waning months? Monks, in both the waxing and waning months, there are eight days when the Four Heavenly Kings gather their retinues and proclaim: 『Go forth and observe the four directions. See if there are people in the world who practice filial piety, support their parents, and respect the Shramanas and Brahmins. Do they honor their elders? Do they practice giving and observe precepts? Do they keep the eight precepts and the six fasts?』 Then, the Four Heavenly Kings, having given these orders, their messengers, following the kings』 commands, descend to observe the human world. Who practices filial piety and supports their parents? Which families』 children respect the Shramanas and Brahmins? Which men and women honor their elders and practice courtesy? Who gives alms? Who observes the six fasts? Who keeps the eight precepts? Who upholds the precepts? At that time, the messengers, having observed the world in turn, if they see that few people are filial and support their parents, few serve and respect the Shramanas, few honor the aged and virtuous Brahmins, few respect their elders, giving is meager, fasting is rare, the precepts are not fully kept, and the prohibitions are often broken, then the messengers, having seen all this, return to the Four Heavenly Kings and report: 『Great Kings, know that in the world, not many people are filial and serve their parents, nor are there many who respect the Shramanas and Brahmins, nor many who honor the aged, virtuous teachers, and elders. Nor are there many who practice giving, observe the six fasts, or keep the precepts and the eight prohibitions.』 Then, the Four Heavenly Kings, having heard the messengers』 words, feel sad and displeased, and tell the messengers: 『If the people of the world are truly like this, it is very bad. Why? Human life is extremely short, and the time in this world is brief. They should practice good deeds so that they can find peace in the next life. Why is it that now, those people do not practice filial piety, nor do they observe the six fasts, keep the eight precepts, and guard their bodies and mouths? This greatly reduces our heavenly hosts and increases the Asura race.』 Monks, if the people of the world practice filial piety, support their parents, respect the Shramanas and Brahmins, honor the aged, practice courtesy, like to give alms, enjoy observing the six fasts, diligently cultivate meritorious deeds, and constantly keep the eight precepts, and continue to practice like this without interruption, then the messengers, having observed this, report to the Four Heavenly Kings: 『Great Kings, know that in the world, many people are filial and support their parents, many respect the Shramanas, Brahmins, and elders, like to give alms, and diligently observe the fasts.』 Then, the Four Heavenly Kings, having heard these words from the messengers, are very happy and rejoice immeasurably, saying: 『Excellent! Excellent! The people of the world are able to practice like this, which is extremely virtuous. Why? The lives of those people are short, and soon they will be reborn in other worlds. Now they are able to practice filial piety, serve the Shramanas and Brahmins, respect the aged, practice courtesy, like to give alms, keep the precepts, and observe the fasts. In this way, they will increase the immeasurable retinues of the heavens and reduce the Asura race.』 Monks, why is the fourteenth day of both the waxing and waning months called Uposatha? Monks, on the fourteenth day of both the waxing and waning months, the Four Heavenly Kings also summon their princes, as before, and send them to observe the good and evil in the world. If there is little good, they are sad; if there is much good, they are happy. It is exactly as the messengers reported, except that the princes themselves descend to observe. Monks, why is the fifteenth day of both the waxing and waning months also called Uposatha? Monks, on this day, the Four Heavenly Kings personally descend to the world to observe good and evil. Having learned the extent of it, they immediately go to the Hall of Good Dharma, where the gods gather to discuss matters. In front of the hall, facing Indra, they explain in detail the amount of good and evil in the human world and whether it is in accordance with the Dharma. Then Indra, if he hears that few people in the human world are cultivating merit, feels sad, disappointed, and unhappy. Why is this? The heavenly hosts are decreasing, and the Asura hosts are increasing. If he hears that many people in the human world are practicing according to the Dharma, he is happy and rejoices immeasurably, saying: 『Our heavenly hosts will gradually increase, and the Asura hosts will gradually decrease.』 Monks, because on these six days the gods descend to observe the good and evil in the human world, one should observe the fasts, and therefore these days are called Uposatha. The Eighth Scroll of the 'Treatise on the Origin of the World' Chapter Eight, Section Three: The Thirty-Three Heavens Monks, if at any time, those non-Buddhists, or Parivrajakas, or others, come to you and ask: 『Elders, what is the reason that some people are frightened by non-humans, while others are not?』 If those non-Buddhists ask this, you should answer: 『Elders, there is a reason for this.』

。何以故？於世間中，有一色人，習行非法，內有邪見及顛倒見，彼等專行十不善法、說不善法、念不善法，邪見顛倒，以作如是十不善故，護生諸神，漸漸舍離如是等人，若百若千，唯留一神，揔守護之。如牛群羊群，或百或千，其傍唯置一人守視。此亦如是，以護神少故，恒為非人之所恐怖。有一色人，習行正法，不行邪見，不顛倒見，彼人既行如是十善，正見正語，修善業故，是一一人，皆有無量，若百若千，諸神守視，以是因緣，此人不被非人恐怖。譬如國王、若王大臣，隨一一人，則有百千護生諸神之所守護。』

「諸比丘！人間若有如是姓字，非人之中亦有如是一切姓字。諸比丘！人間所有山林川澤、國邑城隍、村塢聚落居住之處，于非人中，亦有如是山林城邑舍宅之名。諸王大臣，坐起處所，諸比丘！一切街衢，四交道中，屈曲巷陌，屠膾之坊，及諸巖窟，並無空虛，皆有眾神，及諸非人之所依止；又棄死屍林冢間丘壑，一切惡獸所行之道，悉有非人在中居住；一切林樹，高至一尋，圍滿一尺，即有神祇，在上依住，以為舍宅。

「諸比丘！一切世間男子女人，從生已后，即有諸神，常隨逐行，不曾舍離，唯習行諸惡，及命欲終時，方乃捨去，如前所說。

「諸比丘！閻浮提洲，有五種事，勝瞿陀尼。何等為五？一者勇健、二者正念、三者佛出世處、四者是修業地、五者行梵行處。瞿陀尼洲，有三種事，勝閻浮提。何等為三？一者饒牛、二者饒羊、三者饒摩尼寶。閻浮提有五種事，勝弗婆提，略說如前。弗婆提洲，有三種事，勝閻浮提。何等為三？一者洲最寬大、二者普含諸渚、三者洲甚勝妙。閻浮提洲，有五種事，勝郁單越，如上所說。郁單越洲，有三種事，勝閻浮提。何等為三？一者彼人無我我所、二者壽命最長、三者彼人有勝上行。閻浮提洲，有五種事，勝閻摩世，亦如上說。閻摩世中，有三種事，勝閻浮提。何等為三？一者壽命長、二者身形大、三者有自然衣食。閻浮提人，有五種事，勝一切龍、金翅鳥等，如前所說。諸龍及金翅鳥，有三種事，勝閻浮提。何等為三？一者壽命長、二者身形大、三者宮殿寬博。閻浮提中，有五種事，勝阿修羅，如前所說。阿修羅中，有三種事，勝閻浮提。何等為三？一者壽命長、二者形色勝、三者受樂多，如是三事，最為殊勝。

「諸比丘！四天王天，有三事勝：一者宮殿高、二者宮殿妙、三者宮殿有勝光明。三十三天、有三事勝。何等為三？一者長壽、二者色勝、三者多樂。如是夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，應知皆有三種勝事，如三十三天勝閻浮提中所說。閻浮提洲，有五種事，勝諸天龍，如上所說。汝等應知。

「諸比丘！於三界中，有三十八種眾生種類。何等名為三十八種？諸比丘！欲界中有十二種，色界中有二十二種，無色界中復有四種。諸比丘！何者欲界十二種類？謂地獄、畜生、餓鬼、人、阿修羅、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，此名十二。何者色界二十二種？謂梵身天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無想天、無煩天、無惱天、善見天、善現天、阿迦膩吒天等，此等名為二十二種

現代漢語譯本：這是什麼原因呢？因為在世間，有一類人，習慣做不合法的事情，內心有邪惡的見解和顛倒的見解。他們專門做十種不善的行為，說不善的話，想不善的事情。由於邪見和顛倒的見解，他們做了這些不善的事情，所以保護他們的神靈，會漸漸地離開這些人。可能一百個或者一千個神靈，最後只留一個神靈來勉強守護他們。就像一群牛羊，可能有一百隻或者一千隻，旁邊只安排一個人看守一樣。這些人也是這樣，因為守護他們的神靈很少，所以常常被非人（鬼怪）所恐嚇。還有一類人，習慣做合法的事情，沒有邪見，也沒有顛倒的見解。他們做了十種善事，說正直的話，修行善業。這樣的人，每一個人都有無數的神靈，可能一百個或者一千個神靈來守護他們。因為這個原因，這些人不會被非人所恐嚇。就像國王或者大臣，他們每一個人都有成百上千的保護神靈守護著。 現代漢語譯本：『各位比丘！人間如果有這樣的姓氏，在非人中也有同樣的姓氏。各位比丘！人間所有的山林、河流、沼澤、國家、城市、村莊、聚落等居住的地方，在非人中也有同樣的山林、城市、房屋的名稱。各位國王大臣坐臥的地方，各位比丘！所有的街道、十字路口、彎曲的小巷、屠宰場，以及巖洞，沒有空虛的地方，都有神靈和非人居住。還有被遺棄的屍體、墳墓、山丘、一切野獸出沒的道路，都有非人在其中居住。所有的樹木，只要高到一尋（約八尺），周長一尺，就有神靈在上面居住，把那裡當作自己的家。』 現代漢語譯本：『各位比丘！世間所有的男人女人，從出生之後，就有神靈一直跟隨他們，不曾離開。只有當他們習慣做惡事，或者壽命將盡的時候，神靈才會離開他們，就像前面所說的那樣。』 現代漢語譯本：『各位比丘！閻浮提洲有五件事勝過瞿陀尼洲。是哪五件事呢？第一是勇猛強健，第二是正念，第三是佛陀出世的地方，第四是修行的地方，第五是修行梵行的地方。瞿陀尼洲有三件事勝過閻浮提洲。是哪三件事呢？第一是牛多，第二是羊多，第三是摩尼寶多。閻浮提洲有五件事勝過弗婆提洲，簡略地說就像前面所說的那樣。弗婆提洲有三件事勝過閻浮提洲。是哪三件事呢？第一是洲的面積最大，第二是包含所有的島嶼，第三是洲非常美好。閻浮提洲有五件事勝過郁單越洲，就像上面所說的那樣。郁單越洲有三件事勝過閻浮提洲。是哪三件事呢？第一是那裡的人沒有我執，第二是壽命最長，第三是那裡的人有殊勝的行為。閻浮提洲有五件事勝過閻摩世，也像上面所說的那樣。閻摩世有三件事勝過閻浮提洲。是哪三件事呢？第一是壽命長，第二是身體高大，第三是有天然的衣食。閻浮提人有五件事勝過一切龍、金翅鳥等，就像前面所說的那樣。龍和金翅鳥有三件事勝過閻浮提洲。是哪三件事呢？第一是壽命長，第二是身體高大，第三是宮殿寬廣。閻浮提洲有五件事勝過阿修羅，就像前面所說的那樣。阿修羅有三件事勝過閻浮提洲。是哪三件事呢？第一是壽命長，第二是形貌美好，第三是享受的快樂多，這三件事最為殊勝。』 現代漢語譯本：『各位比丘！四天王天有三件事殊勝：第一是宮殿高大，第二是宮殿精美，第三是宮殿有殊勝的光明。三十三天有三件事殊勝。是哪三件事呢？第一是長壽，第二是容貌美好，第三是快樂多。像夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，應該知道它們也都有三種殊勝之處，就像三十三天勝過閻浮提洲所說的那樣。閻浮提洲有五件事勝過諸天龍，就像上面所說的那樣。你們應該知道。』 現代漢語譯本：『各位比丘！在三界中，有三十八種眾生種類。哪三十八種呢？各位比丘！欲界中有十二種，色界中有二十二種，無色界中又有四種。各位比丘！欲界的十二種是什麼呢？就是地獄、畜生、餓鬼、人、阿修羅、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，這叫做十二種。色界的二十二種是什麼呢？就是梵身天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、廣天、少廣天、無量廣天、廣果天、無想天、無煩天、無惱天、善見天、善現天、阿迦膩吒天等，這些叫做二十二種。』

English version: 'Why is that so? In this world, there are people who habitually engage in unlawful actions, harboring evil views and distorted perceptions. They specifically practice the ten unwholesome deeds, speak unwholesome words, and think unwholesome thoughts. Because of their evil views and distorted perceptions, they perform these unwholesome actions, and the guardian deities gradually depart from such individuals. Perhaps a hundred or a thousand deities will leave, with only one remaining to barely protect them. It's like a herd of cattle or sheep, where there might be a hundred or a thousand, but only one person is assigned to watch over them. It's the same with these people; because they have few guardian deities, they are constantly terrified by non-humans. There are also people who habitually engage in righteous actions, without evil views or distorted perceptions. They perform the ten wholesome deeds, speak truthfully, and cultivate good karma. Each of these individuals is watched over by countless deities, perhaps a hundred or a thousand. Because of this, these people are not terrified by non-humans. It's like a king or a minister, each of whom is protected by hundreds or thousands of guardian deities.' English version: 'Monks, if there are such surnames in the human realm, there are also the same surnames among non-humans. Monks, all the mountains, forests, rivers, marshes, countries, cities, towns, and villages where people live, there are also the same names for mountains, cities, and dwellings among non-humans. Monks, the places where kings and ministers sit and rest, all the streets, crossroads, winding alleys, slaughterhouses, and caves, there is no empty space; all are inhabited by deities and non-humans. Also, abandoned corpses, tombs, hills, all the paths where wild beasts roam, are inhabited by non-humans. Every tree that is one fathom (about eight feet) tall and one foot in circumference has a deity residing on it, using it as their dwelling.' English version: 'Monks, all men and women in the world, from the time they are born, have deities constantly following them, never leaving. Only when they habitually engage in evil deeds, or when their lives are about to end, do the deities depart, as mentioned earlier.' English version: 'Monks, the Jambudvipa continent has five things that surpass the Godaniya continent. What are these five? First, courage and strength; second, right mindfulness; third, the place where the Buddha appears; fourth, the place for cultivation; and fifth, the place for practicing the holy life. The Godaniya continent has three things that surpass the Jambudvipa continent. What are these three? First, abundant cattle; second, abundant sheep; and third, abundant mani jewels. The Jambudvipa continent has five things that surpass the Purvavideha continent, briefly stated as mentioned before. The Purvavideha continent has three things that surpass the Jambudvipa continent. What are these three? First, the continent is the largest; second, it encompasses all the islands; and third, the continent is very beautiful. The Jambudvipa continent has five things that surpass the Uttarakuru continent, as mentioned above. The Uttarakuru continent has three things that surpass the Jambudvipa continent. What are these three? First, the people there have no self-attachment; second, they have the longest lifespan; and third, the people there have superior conduct. The Jambudvipa continent has five things that surpass the Yama world, also as mentioned above. The Yama world has three things that surpass the Jambudvipa continent. What are these three? First, long lifespan; second, large bodies; and third, natural clothing and food. The people of Jambudvipa have five things that surpass all dragons, garudas, etc., as mentioned before. Dragons and garudas have three things that surpass the Jambudvipa continent. What are these three? First, long lifespan; second, large bodies; and third, spacious palaces. The Jambudvipa continent has five things that surpass the Asuras, as mentioned before. The Asuras have three things that surpass the Jambudvipa continent. What are these three? First, long lifespan; second, beautiful appearance; and third, much enjoyment of pleasure; these three things are the most outstanding.' English version: 'Monks, the Four Heavenly Kings' realm has three superior things: first, tall palaces; second, exquisite palaces; and third, palaces with superior light. The Thirty-three Heavens have three superior things. What are these three? First, long life; second, beautiful appearance; and third, much happiness. The same should be known for the Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, and Mara's Heaven; they all have three superior things, as mentioned about the Thirty-three Heavens surpassing Jambudvipa. The Jambudvipa continent has five things that surpass all the heavenly dragons, as mentioned above. You should know this.' English version: 'Monks, in the three realms, there are thirty-eight kinds of sentient beings. What are these thirty-eight kinds? Monks, in the desire realm, there are twelve kinds; in the form realm, there are twenty-two kinds; and in the formless realm, there are four kinds. Monks, what are the twelve kinds in the desire realm? They are hell beings, animals, hungry ghosts, humans, Asuras, the Four Heavenly Kings' realm, the Thirty-three Heavens, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, and Mara's Heaven, these are called twelve. What are the twenty-two kinds in the form realm? They are the Brahma Body Heaven, Brahma Retinue Heaven, Brahma Assembly Heaven, Great Brahma Heaven, Light Heaven, Minor Light Heaven, Immeasurable Light Heaven, Streaming Light Heaven, Pure Heaven, Minor Pure Heaven, Immeasurable Pure Heaven, Universal Pure Heaven, Vast Heaven, Minor Vast Heaven, Immeasurable Vast Heaven, Fruitful Heaven, Non-Perception Heaven, No-Trouble Heaven, No-Affliction Heaven, Good-Seeing Heaven, Good-Appearing Heaven, and Akanishta Heaven, these are called twenty-two.'

。無色界中，有四種者，謂空無邊天、識無邊天、無所有天、非想非非想天，此名四種。

「諸比丘！於世間中有四種云，謂白雲、黑雲、赤云、黃云。諸比丘！此四雲中，若白色者，多有地界；若黑色者，多有水界；若赤色者，多有火界；若黃色者，多有風界；汝等應當如是識知。

「諸比丘！世間復有四種大神。何等為四？所謂地大大神、水大大神、火大大神、風大大神。諸比丘！曾於一時，地大大神，發是惡見，心自念言：『于地界中，無水、火、風界。』諸比丘！我于爾時，詣彼神所，而告之言：『大神！汝心實有如是惡見，云地界中無水、火、風三大界也？』彼答我言：『實爾。世尊！』我復告言：『大神！汝今莫起如是惡見。何以故？此地界中，實皆具有水、火、風界，但于其中，地界偏多，以是因緣，得地大名。』諸比丘！我能知彼地大大神發如是念，斷其惡見，令生歡喜，于諸垢中得法眼凈，證果覺道，無有結惑，度疑彼岸，無復煩惱，不隨他教，隨順法行。而白我言：『大德世尊！我今歸依佛、歸依法、歸依僧。大德世尊！我從今後，常當奉持優婆夷戒，乃至命盡，更不殺盜及非法等，歸佛法僧，清凈護持。』

「諸比丘！復於一時，水大大神，生於惡見，亦如是念：『於水界中，無有地界、火界、風界。』我知其意，往詣彼所，而問之言：『汝實爾不？』答言：『實爾。』我復告言：『汝今莫作如是惡見，此水界中，具有地界及火、風界，以偏多故，得水界名。』如是乃至火神、風神，俱有此見，佛既知已，悉往詰問，並答佛言：『實爾世尊。』佛開其意，皆得悟解，歸依三寶，悉隨順行，略說如前。地大大神，斷除疑惑，來詣我所。諸比丘！此等名為四大大神。

「諸比丘！世間有云，從地上升在虛空中，或有至一俱盧奢住，或二或三俱盧奢住，乃至六七俱盧奢住。諸比丘！或復有云，上虛空中一由旬住，或二三四五六七由旬住。諸比丘！或復有云，上虛空中百由旬住，乃至二三四五六七百由旬住。或復有云，從地上空千由旬住，二三四五六七千由旬住，乃至劫盡。諸比丘！或時外道波利婆羅阇迦，來詣汝所，作如是問：『諸長老等，何因緣故，虛空雲中有是音聲？』汝諸比丘！應如是答：『有三因緣，更相觸故，于云聚中，有音聲出。何者為三？諸長老等，或復一時，雲中風界，與其地界相觸著故，便有聲出。所以者何？譬如樹枝相揩相磨即有火出。如是如是，諸長老等，此是第一齣聲因緣。複次，長老，或於一時，雲中風界，與彼水界相觸著故，即便出聲，亦如上說，此是第二齣聲因緣。複次，長老，或於一時，雲中風界，與彼火界相觸著故，即便出聲，略說乃至譬如兩樹相揩火出，此是第三齣聲因緣。』應如是答。諸比丘！亦應如是廣分別知。

「諸比丘！或時外道波利婆羅阇迦，來詣汝所，作如是問：『諸長老等，何因緣故，虛空雲中，忽生電光？』諸比丘！汝等應當作如是答：『諸長老等，有二因緣，虛空雲中，出生電光。何等為二？一者東方有電，名曰亢厚，南方有電，名曰順流，西方有電，名墮光明，北方有電，名百生樹。諸長老等，或有一時，東方所出亢厚大電，與彼西方墮光明電，相觸相對相磨相打，以如是故，從彼虛空云聚之中，出生大明，名曰電光，此是第一電光因緣

現代漢語譯本：在『無』的境界中，有四種存在，即空無邊處天、識無邊處天、無所有處天、非想非非想處天，這被稱為四種『無』的境界。 現代漢語譯本：『諸位比丘！』世間有四種云，即白雲、黑雲、紅雲、黃云。『諸位比丘！』這四種雲中，如果是白色的，多含有地界的成分；如果是黑色的，多含有水界的成分；如果是紅色的，多含有火界的成分；如果是黃色的，多含有風界的成分；你們應當這樣去認識它們。 現代漢語譯本：『諸位比丘！』世間還有四位大神。是哪四位呢？即地大大神、水大大神、火大大神、風大大神。『諸位比丘！』曾經有一次，地大大神產生了錯誤的見解，心中想：『在地界中，沒有水界、火界、風界。』『諸位比丘！』那時，我前往那位大神那裡，告訴他說：『大神！你心中確實有這樣的錯誤見解，認為地界中沒有水、火、風這三大界嗎？』他回答我說：『確實如此，世尊！』我再次告訴他說：『大神！你現在不要產生這樣的錯誤見解。為什麼呢？因為這地界中，實際上都具有水、火、風界，只是其中地界的成分偏多，因此才被稱為地大。』『諸位比丘！』我能夠知道那位地大大神產生了這樣的想法，斷除了他的錯誤見解，使他生起歡喜心，在各種煩惱中獲得了清凈的法眼，證得了果位，覺悟了真理，沒有了疑惑，度過了疑惑的彼岸，不再有煩惱，不隨從他人的教導，而是遵循佛法修行。他對我說道：『大德世尊！我現在皈依佛、皈依法、皈依僧。大德世尊！我從今以後，將常持守優婆夷戒，乃至生命終結，不再殺生、偷盜以及做非法的事情，皈依佛法僧，清凈地守護戒律。』 現代漢語譯本：『諸位比丘！』又在某個時候，水大大神產生了錯誤的見解，也這樣想：『在水界中，沒有地界、火界、風界。』我瞭解他的想法，前往他那裡，問他說：『你確實是這樣想的嗎？』他回答說：『確實如此。』我再次告訴他說：『你現在不要產生這樣的錯誤見解，這水界中，具有地界以及火、風界，只是因為水界的成分偏多，才被稱為水界。』像這樣，乃至火神、風神，都產生了這樣的見解，佛陀知道后，都前往詢問，他們都回答佛陀說：『確實如此，世尊。』佛陀開導他們的心意，他們都得以領悟理解，皈依三寶，都遵循佛法修行，簡略地說就像前面所說的那樣。地大大神，斷除了疑惑，來到我這裡。『諸位比丘！』這些被稱為四大神。 現代漢語譯本：『諸位比丘！』世間有云，從地上升到虛空中，有的停留在距離地面一俱盧舍的地方，有的停留在二俱盧舍或三俱盧舍的地方，乃至停留在六七俱盧舍的地方。『諸位比丘！』還有的云，在虛空中停留在距離地面一由旬的地方，有的停留在二、三、四、五、六、七由旬的地方。『諸位比丘！』還有的云，在虛空中停留在距離地面一百由旬的地方，乃至停留在二百、三百、四百、五百、六百、七百由旬的地方。還有的云，從地上升到虛空中，停留在距離地面一千由旬的地方，有的停留在二千、三千、四千、五千、六千、七千由旬的地方，乃至到劫盡。『諸位比丘！』有時外道修行者會來到你們這裡，這樣問：『諸位長老，是什麼原因，虛空中的云里會有聲音？』你們這些比丘，應當這樣回答：『有三種原因，相互接觸，在雲團中產生聲音。是哪三種呢？諸位長老，有時，雲中的風界，與地界相互接觸，就會產生聲音。為什麼呢？譬如樹枝相互摩擦就會產生火。像這樣，像這樣，諸位長老，這是第一種產生聲音的原因。其次，長老，有時，雲中的風界，與水界相互接觸，也會產生聲音，也像上面所說的那樣，這是第二種產生聲音的原因。再次，長老，有時，雲中的風界，與火界相互接觸，也會產生聲音，簡略地說，就像兩棵樹相互摩擦產生火一樣，這是第三種產生聲音的原因。』應當這樣回答。『諸位比丘！』也應當這樣廣泛地分別瞭解。 現代漢語譯本：『諸位比丘！』有時外道修行者會來到你們這裡，這樣問：『諸位長老，是什麼原因，虛空中的云里，會突然產生閃電？』『諸位比丘！』你們應當這樣回答：『諸位長老，有兩種原因，虛空中的云里會產生閃電。是哪兩種呢？一種是東方有閃電，名叫亢厚；南方有閃電，名叫順流；西方有閃電，名叫墮光明；北方有閃電，名叫百生樹。諸位長老，有時，東方出現的亢厚大閃電，與西方出現的墮光明閃電，相互接觸、相對、摩擦、撞擊，因此，從虛空中的雲團里，產生巨大的光明，名叫閃電，這是第一種產生閃電的原因。

English version: In the realm of 'nothingness,' there are four states: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. These are known as the four 'nothingness' states. English version: 'Monks!' In the world, there are four types of clouds: white clouds, black clouds, red clouds, and yellow clouds. 'Monks!' Among these four types of clouds, if they are white, they mostly contain the element of earth; if they are black, they mostly contain the element of water; if they are red, they mostly contain the element of fire; and if they are yellow, they mostly contain the element of wind. You should understand them in this way. English version: 'Monks!' In the world, there are also four great deities. What are the four? They are the great deity of earth, the great deity of water, the great deity of fire, and the great deity of wind. 'Monks!' Once, the great deity of earth developed a wrong view, thinking in his mind, 'In the earth element, there are no water, fire, or wind elements.' 'Monks!' At that time, I went to that deity and told him, 'Great deity! Do you truly have such a wrong view, thinking that in the earth element, there are no water, fire, or wind elements?' He replied to me, 'Indeed, Venerable One!' I told him again, 'Great deity! You should not have such a wrong view. Why? Because in this earth element, there are actually water, fire, and wind elements, but the earth element is predominant, and therefore it is called the great earth.' 'Monks!' I was able to know that the great deity of earth had such a thought, and I eliminated his wrong view, causing him to rejoice. He obtained the pure Dharma eye amidst various defilements, attained the fruit, awakened to the truth, had no more doubts, crossed the shore of doubt, had no more afflictions, did not follow the teachings of others, but followed the Dharma practice. He said to me, 'Venerable One! I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Venerable One! From now on, I will always uphold the laywoman's precepts, until the end of my life, and will no longer kill, steal, or do unlawful things, taking refuge in the Buddha, Dharma, and Sangha, and will purely uphold the precepts.' English version: 'Monks!' At another time, the great deity of water developed a wrong view, also thinking, 'In the water element, there are no earth, fire, or wind elements.' I understood his thought, went to him, and asked him, 'Is this truly what you think?' He replied, 'Indeed.' I told him again, 'You should not have such a wrong view. In this water element, there are earth, fire, and wind elements, but because the water element is predominant, it is called the water element.' In this way, even the deities of fire and wind developed such views. The Buddha, knowing this, went to question them, and they all replied to the Buddha, 'Indeed, Venerable One.' The Buddha enlightened their minds, and they all understood, took refuge in the Three Jewels, and all followed the Dharma practice, briefly as mentioned before. The great deity of earth, having eliminated his doubts, came to me. 'Monks!' These are called the four great deities. English version: 'Monks!' In the world, there are clouds that rise from the earth into the sky, some staying at a distance of one krosa from the ground, some staying at two or three krosas, and even up to six or seven krosas. 'Monks!' There are also clouds that stay in the sky at a distance of one yojana from the ground, some staying at two, three, four, five, six, or seven yojanas. 'Monks!' There are also clouds that stay in the sky at a distance of one hundred yojanas from the ground, and even up to two, three, four, five, six, or seven hundred yojanas. There are also clouds that rise from the earth into the sky, staying at a distance of one thousand yojanas from the ground, some staying at two, three, four, five, six, or seven thousand yojanas, even until the end of the kalpa. 'Monks!' Sometimes, non-Buddhist ascetics will come to you and ask, 'Venerable elders, what is the reason that there is sound in the clouds in the sky?' You monks should answer like this: 'There are three reasons, due to mutual contact, that sound arises in the cloud masses. What are the three? Venerable elders, sometimes, the wind element in the clouds, when it comes into contact with the earth element, will produce sound. Why? For example, when tree branches rub against each other, fire is produced. In this way, in this way, venerable elders, this is the first reason for the production of sound. Secondly, elders, sometimes, the wind element in the clouds, when it comes into contact with the water element, will also produce sound, as mentioned above. This is the second reason for the production of sound. Thirdly, elders, sometimes, the wind element in the clouds, when it comes into contact with the fire element, will also produce sound, briefly speaking, like two trees rubbing against each other to produce fire. This is the third reason for the production of sound.' You should answer in this way. 'Monks!' You should also understand this extensively and distinctly. English version: 'Monks!' Sometimes, non-Buddhist ascetics will come to you and ask, 'Venerable elders, what is the reason that lightning suddenly appears in the clouds in the sky?' 'Monks!' You should answer like this: 'Venerable elders, there are two reasons why lightning appears in the clouds in the sky. What are the two? One is that there is lightning in the east, called Kanghou; there is lightning in the south, called Shunliu; there is lightning in the west, called Duoguangming; and there is lightning in the north, called Baishengshu. Venerable elders, sometimes, the great lightning Kanghou that appears in the east, when it comes into contact, faces, rubs, and strikes against the lightning Duoguangming that appears in the west, because of this, a great light arises from the cloud masses in the sky, called lightning. This is the first reason for the production of lightning.

。複次，諸長老等，二者或復南方順流大電，與彼北方百生大電，相觸相對相磨相打，以如是故，出生電光，譬如兩木風吹相著，忽然火出，還歸本處，此是第二電光因緣，從云聚中有光明出。』

「諸比丘！于虛空中，有五因緣，能障礙雨，令占候師不測不知，增長迷惑，記天必雨而更不雨。何者為五？諸比丘！或有一時，于虛空中雲興雷動，作伽茶伽茶、瞿廚瞿廚等聲，或出電光，或復有風吹冷氣至，如是種種，皆是雨相。諸占察人及天文師等，悉克此時，必當降雨。爾時，羅睺羅阿修羅王，從其宮出，便以兩手，撮彼雨雲，擲置海中。諸比丘！此是第一雨障因緣。而天文師及占候者，不見不知，心生疑惑，記天必雨而竟不雨。

「諸比丘！或復有時，虛空起云，雲中亦作伽茶伽茶等聲，亦出電光，亦復有風吹冷氣來。時，天文師及占候者，見是相已，克天此時必當降雨。爾時，火界增上力生，即于其時，云自燒滅，此名第二雨障因緣。彼天文師及占候者，不見不知，心生迷惑，記天必雨而遂不雨。

「諸比丘！或復有時，虛空起云，雲中亦作伽荼伽茶等聲，亦出電光，亦復有風吹冷氣來。時，天文人及占候者，見是相已，記天此時必當作雨。時以風界增上力生，則能吹雲，擲置於彼伽陵伽磧中，或復擲置壇茶迦磧中，或復擲置摩登伽磧中，或復擲置諸曠野中，或復擲置摩連那磧地，此名第三雨障因緣。彼天文人及占候者，不見不知，心生迷惑，記天必雨而遂不雨。

「諸比丘！或復有時，虛空起云，于彼雲中，亦作伽茶伽茶等聲，亦出電光，及有風起吹冷氣來。諸占候者，記天必雨。然行雨諸神，有時放逸，以放逸故，彼云不得依時降雨，既不時雨，云自消散，此是第四雨障因緣。以是義故，諸天文人，心生迷惑，記天必雨而遂不雨。

「諸比丘！或復有時，空中起云，雲中亦作伽荼伽茶等聲，出大電光，吹冷氣來。諸天文人，記必當雨。然此閻浮一切人民，其中多有不如法行，耽樂諸欲，慳貪嫉妒，邪見所纏，彼諸人等，以惡行故，習非法故，樂著欲故，貪嫉競故，天則不雨。諸比丘！此名第五雨障因緣。諸天文人及占候者，不見不知，心生迷惑，記天必雨而遂不雨。諸比丘！是名五種雨障因緣。」此中有優陀那偈：

花法色壽命，　　衣服及賣買， 嫁聚三摩提，　　並四種飲食。 二行晡沙他，　　上下名三界， 云色諸天等，　　俱盧舍鳴電。

起世經鬥戰品第九

「諸比丘！我念往昔，有時諸天與阿修羅起大斗戰。爾時，帝釋告其所領三十三天言：『諸仁者，汝等諸天，若與修羅共為戰鬥，宜好莊嚴善持器仗。若諸天勝，修羅不如，汝等可共生捉毗摩質多羅阿修羅王，以五繫縛之，將到善法堂前諸天會處。』三十三天聞帝釋命，依教奉行。爾時，毗摩質多羅阿修羅王，亦復如是告諸修羅言：『若諸天眾共阿修羅鬥戰之時，天若不如，即當生捉帝釋天王，以五繫縛之，將詣諸阿修羅七頭會處，立置我前。』諸修羅眾，亦受教行。諸比丘！當於彼時，帝釋天王，戰鬥得勝，即便生捉阿修羅王，以五繫縛之，將詣善法堂前諸天集處，向帝釋立。爾時，毗摩質多羅阿修羅王，若作是念：『愿諸修羅各自安善，我今不用諸阿修羅。我當在此，與三十三天一處共居，同受娛樂，甚適我意

現代漢語譯本：再者，各位長老，第二種情況是，南方順流而下的大閃電，與北方產生的百生大閃電，相互碰撞、摩擦、擊打，因此產生閃電的光芒，就像兩根木頭被風吹動相互摩擦，突然冒出火花，然後又回到原來的位置。這是第二種閃電光芒產生的因緣，是從雲層聚集中發出的光明。 現代漢語譯本：『各位比丘！在虛空中，有五種因緣，能夠阻礙下雨，使得占卜師無法預測，增加迷惑，預言天必下雨卻反而不下。哪五種呢？各位比丘！有時，虛空中雲層聚集，雷聲轟鳴，發出伽茶伽茶、瞿廚瞿廚等聲音，或者出現閃電，或者有風吹來冷氣，這些種種都是下雨的徵兆。那些占卜的人和天文師等，都認為此時必定會下雨。這時，羅睺羅阿修羅王從他的宮殿出來，用雙手抓住那些雨雲，扔到海里。各位比丘！這是第一種阻礙下雨的因緣。而天文師和占卜者，看不見也不知道，心中產生疑惑，預言天必下雨卻最終不下。 現代漢語譯本：『各位比丘！有時，虛空中升起雲彩，雲中也發出伽茶伽茶等聲音，也出現閃電，也有風吹來冷氣。這時，天文師和占卜者，看到這些徵兆后，認為此時必定會下雨。這時，火界的力量增強，就在那時，雲彩自己燃燒消滅了，這叫做第二種阻礙下雨的因緣。那些天文師和占卜者，看不見也不知道，心中產生迷惑，預言天必下雨卻最終不下。 現代漢語譯本：『各位比丘！有時，虛空中升起雲彩，雲中也發出伽荼伽茶等聲音，也出現閃電，也有風吹來冷氣。這時，天文人和占卜者，看到這些徵兆后，認為此時必定會下雨。這時，風界的力量增強，就能把云吹走，扔到伽陵伽沙漠中，或者扔到壇茶迦沙漠中，或者扔到摩登伽沙漠中，或者扔到各個曠野中，或者扔到摩連那沙漠地，這叫做第三種阻礙下雨的因緣。那些天文人和占卜者，看不見也不知道，心中產生迷惑，預言天必下雨卻最終不下。 現代漢語譯本：『各位比丘！有時，虛空中升起雲彩，雲中也發出伽茶伽茶等聲音，也出現閃電，並且有風吹來冷氣。那些占卜的人，認為天必下雨。然而，掌管下雨的神，有時會放縱懈怠，因為放縱懈怠，那些云就不能按時下雨，既然不能按時下雨，云就自己消散了，這是第四種阻礙下雨的因緣。因為這個原因，那些天文人，心中產生迷惑，預言天必下雨卻最終不下。 現代漢語譯本：『各位比丘！有時，空中升起雲彩，雲中也發出伽荼伽茶等聲音，出現大閃電，吹來冷氣。那些天文人，認為必定會下雨。然而，這閻浮提的所有人民，其中很多人行為不如法，沉迷於各種慾望，吝嗇貪婪嫉妒，被邪見所纏繞，那些人等，因為惡行，因為習慣非法，因為貪戀慾望，因為貪婪嫉妒競爭，所以天就不下雨。各位比丘！這叫做第五種阻礙下雨的因緣。那些天文人和占卜者，看不見也不知道，心中產生迷惑，預言天必下雨卻最終不下。各位比丘！這叫做五種阻礙下雨的因緣。』這裡有優陀那偈： 現代漢語譯本：花朵、法則、顏色、壽命，衣服以及買賣，嫁娶、三摩地，以及四種飲食。兩種齋戒日，上下名為三界，云的顏色、諸天等，俱盧舍的鳴叫和閃電。 現代漢語譯本：起世經鬥戰品第九 現代漢語譯本：『各位比丘！我回憶過去，有時諸天與阿修羅發生大戰。當時，帝釋告訴他所統領的三十三天說：『各位仁者，你們諸天，如果與修羅戰鬥，應該好好裝備，善持武器。如果諸天勝利，修羅失敗，你們可以一起活捉毗摩質多羅阿修羅王，用五種束縛捆綁他，帶到善法堂前諸天集會的地方。』三十三天聽從帝釋的命令，依教奉行。當時，毗摩質多羅阿修羅王，也同樣告訴諸修羅說：『如果諸天眾與阿修羅戰鬥時，天如果失敗，就應當活捉帝釋天王，用五種束縛捆綁他，帶到諸阿修羅七頭集會的地方，立在我面前。』諸修羅眾，也接受命令執行。各位比丘！當時，帝釋天王，戰鬥獲勝，就活捉了阿修羅王，用五種束縛捆綁他，帶到善法堂前諸天集會的地方，讓他站在帝釋面前。當時，毗摩質多羅阿修羅王，如果這樣想：『愿諸修羅各自安好，我現在不需要諸阿修羅。我應當在這裡，與三十三天一起居住，共同享受娛樂，這很合我的心意。』

English version: Furthermore, venerable elders, the second instance is when a great lightning bolt flowing southward collides, rubs, and strikes against a hundred great lightning bolts generated in the north. Because of this, a flash of lightning is produced, just like when two pieces of wood are blown by the wind and rub against each other, suddenly producing fire, and then returning to their original positions. This is the second cause of lightning, where light emerges from the gathering of clouds. English version: 'Monks, in the empty space, there are five causes that can obstruct rain, causing diviners to be unable to predict, increasing confusion, and leading them to predict rain when it does not come. What are these five? Monks, sometimes in the empty space, clouds gather and thunder roars, making sounds like 'ga-cha ga-cha' and 'qu-chu qu-chu,' or lightning appears, or a cold wind blows. All these are signs of rain. Those who observe and astronomers all believe that it will surely rain at this time. Then, Rahula, the Asura King, comes out of his palace and with both hands, grabs the rain clouds and throws them into the sea. Monks, this is the first cause of rain obstruction. And the astronomers and diviners, not seeing or knowing, become confused, predicting rain when it does not come. English version: 'Monks, sometimes, clouds rise in the empty space, and in the clouds, sounds like 'ga-cha ga-cha' are made, lightning appears, and a cold wind blows. Then, the astronomers and diviners, seeing these signs, believe that it will surely rain at this time. Then, the power of the fire element increases, and at that moment, the clouds burn and disappear. This is called the second cause of rain obstruction. Those astronomers and diviners, not seeing or knowing, become confused, predicting rain when it does not come. English version: 'Monks, sometimes, clouds rise in the empty space, and in the clouds, sounds like 'ga-tu ga-cha' are made, lightning appears, and a cold wind blows. Then, the astronomers and diviners, seeing these signs, predict that it will surely rain at this time. Then, the power of the wind element increases, and it can blow the clouds away, throwing them into the Galinga desert, or the Tandaka desert, or the Madanga desert, or into various wildernesses, or into the Malena desert. This is called the third cause of rain obstruction. Those astronomers and diviners, not seeing or knowing, become confused, predicting rain when it does not come. English version: 'Monks, sometimes, clouds rise in the empty space, and in the clouds, sounds like 'ga-cha ga-cha' are made, lightning appears, and a cold wind blows. Those who observe predict that it will surely rain. However, the gods who control rain sometimes become negligent, and because of their negligence, the clouds cannot rain on time. Since it does not rain on time, the clouds dissipate. This is the fourth cause of rain obstruction. Because of this, those astronomers become confused, predicting rain when it does not come. English version: 'Monks, sometimes, clouds rise in the sky, and in the clouds, sounds like 'ga-tu ga-cha' are made, great lightning appears, and a cold wind blows. Those astronomers predict that it will surely rain. However, in this Jambudvipa, many people do not act according to the Dharma, indulging in desires, being stingy, greedy, and jealous, and being entangled by wrong views. Because of their evil deeds, because of their habit of unrighteousness, because of their attachment to desires, and because of their greed, jealousy, and competition, the sky does not rain. Monks, this is called the fifth cause of rain obstruction. Those astronomers and diviners, not seeing or knowing, become confused, predicting rain when it does not come. Monks, these are the five causes of rain obstruction.' Here is the Udana verse: English version: Flowers, Dharma, color, lifespan, clothing and trade, marriage, samadhi, and the four kinds of food. Two fasting days, above and below are called the three realms, the color of clouds, the gods, etc., the call of the Kurusa and lightning. English version: The Ninth Chapter of the World Genesis Sutra: The Battle English version: 'Monks, I recall that in the past, there was a great battle between the gods and the Asuras. At that time, Indra told the thirty-three gods under his command: 'Venerable ones, if you gods fight with the Asuras, you should be well-equipped and hold your weapons well. If the gods win and the Asuras lose, you can together capture the Asura King Vimalacitra alive, bind him with five bonds, and bring him to the assembly of gods in front of the Sudharma Hall.' The thirty-three gods obeyed Indra's command and acted accordingly. At that time, the Asura King Vimalacitra also told the Asuras: 'If the gods fight with the Asuras, and the gods lose, you should capture the god king Indra alive, bind him with five bonds, and bring him to the assembly of the seven-headed Asuras, and place him before me.' The Asuras also accepted the command and acted accordingly. Monks, at that time, the god king Indra won the battle, and he captured the Asura King alive, bound him with five bonds, and brought him to the assembly of gods in front of the Sudharma Hall, and made him stand before Indra. At that time, if the Asura King Vimalacitra thought: 'May the Asuras be well, I do not need the Asuras now. I should stay here, live with the thirty-three gods, and enjoy the entertainment together, which is very pleasing to me.'

。』其毗摩質多羅阿修羅王，興此念時，即見自身，五縛悉解，諸天種種五欲功德，皆現其前。或復有時，作如是念：『我今不用三十三天，愿諸天等，各自安善。我願還歸阿修羅宮。』起此念時，其身五系，即還縛之，五欲功德，忽即散滅。

「諸比丘！毗摩質多羅阿修羅王，有如是等微細結縛，諸魔結縛復細於此。所以者何？諸比丘！邪思惟時，即被結縛；正憶念時，即便解脫。何以故？諸比丘！思惟有我，是為邪思；思惟無我，亦是邪思；乃至思惟我是有常、我是無常、有色無色、有想無想，及非有想非無想等，並是邪思。諸比丘！此邪思惟，是癰是瘡，猶如毒箭。其中若有多聞聖達智慧之人，知是邪思如病、如瘡、如癰、如箭，如是念已，繫心正憶，不隨心行，令心不動，多所利益。諸比丘！若念有我，則是邪念，則是有為，則是戲論；若念無我，亦是戲論，乃至有色無色、有想無想、非有想非無想，悉是戲論。諸比丘！所有戲論，皆悉是病，如癰如瘡，猶如毒箭。其中所有多聞聖達智慧之人，知此戲論諸過患已，樂無戲論，守心寂靜，多所修行。

「諸比丘！我念往昔，有釋天王，與阿修羅欲興戰鬥。時，天帝釋告其四面三十三天，作如是言：『諸仁者，宜善莊嚴身及器仗，今諸修羅欲來戰鬥。若諸天勝，可生捉取毗摩質多羅阿修羅王，以五繫縛之，將詣諸天善法堂前集會之處，令其見我。』時，三十三天受帝釋命，依教奉行。阿修羅王，亦如是教。諸比丘！當爾戰時，諸天得勝，即以五繫縛阿修羅王，將詣善法堂前。爾時，毗摩質多羅阿修羅王，既被五系，在天眾前，見天帝釋，入善法堂就座而坐，即出惡言，種種罵詈毀辱天主。時，天帝釋有執御者，名摩多離，見毗摩質多羅阿修羅王對眾惡言，毀罵天主，即便以偈白帝釋言：

「『帝釋天王為羞畏，　　為無勢力故懷忍， 聞如是等粗惡罵，　　含受耐之都不言。』

「爾時，帝釋，還以偈答摩多離言：

「『我非羞畏故懷忍，　　亦非無力于修羅， 誰能如我神策謀，　　豈得同於彼無智？』

「時，摩多離，復更以偈白天主言：

「『若不嚴加重訶責，　　愚癡熾盛轉更增， 若當折伏無智人，　　猶如畏杖牛奔走。 今若縱之令得樂，　　至其本處更自高， 是故明智當以威，　　示現勇健制愚騃。』

「爾時，帝釋，復以偈答摩多離言：

「『如此等事我久知，　　為伏眾人愚癡故， 彼以瞋嫌而罵詈，　　我聞堪忍自製心。』

「時，摩多離，更復以偈白帝釋言：

「『帝釋天王愿善思，　　如是含忍有一患， 彼愚癡者作是罵，　　謂生怯畏不敢酬。』

「爾時，帝釋，重複偈答摩多離言：

「『彼愚癡輩隨其意，　　謂我畏之而默然， 若求益身永利安，　　宜於彼等常懷忍。 如我意者見彼罵，　　不應于瞋復起瞋， 若於瞋處報以瞋，　　如是戰鬥難得勝。 若為他人所嬈惱，　　有志能忍極為難， 當知此忍為強力，　　如是忍者應讚美。 若我若他凡起心，　　皆求遠離大畏處， 他人既已瞋罵我，　　不應于彼復起怨。 若於自己若他人，　　二處皆應作利益， 既知已被他瞋罵，　　當使自瞋轉得消

『當毗摩質多羅阿修羅王產生這個念頭時，他立刻看到自己身上的五種束縛全部解開，各種天界的五欲享樂都呈現在他面前。有時，他又會產生這樣的念頭：『我現在不需要三十三天，希望諸天各自安好。我希望回到阿修羅宮。』當他產生這個念頭時，他身上的五種束縛立刻又把他捆綁起來，五欲享樂也突然消失。 『各位比丘！毗摩質多羅阿修羅王有如此微細的束縛，而魔的束縛比這還要細微。這是為什麼呢？各位比丘！當產生邪思時，就會被束縛；當正確憶念時，就會解脫。為什麼呢？各位比丘！思惟有『我』，這是邪思；思惟無『我』，也是邪思；乃至思惟『我是常』、『我是無常』、『有色』、『無色』、『有想』、『無想』，以及『非有想非無想』等等，這些都是邪思。各位比丘！這種邪思，就像毒瘡、毒瘤，猶如毒箭。其中如果有博學多聞、通達聖理、具有智慧的人，知道這些邪思如同疾病、毒瘡、毒瘤、毒箭，這樣想之後，就會專注于正念，不隨心所欲，使心不動搖，從而獲得巨大的利益。各位比丘！如果念頭中有『我』，那就是邪念，那就是有為法，那就是戲論；如果念頭中沒有『我』，也是戲論，乃至有色、無色、有想、無想、非有想非無想，都是戲論。各位比丘！所有戲論，都是疾病，如同毒瘡、毒瘤，猶如毒箭。其中所有博學多聞、通達聖理、具有智慧的人，知道這些戲論的過患之後，就會樂於無戲論，守護內心寂靜，從而進行大量的修行。 『各位比丘！我記得過去，有位釋天王，想要與阿修羅開戰。當時，天帝釋告訴他四面三十三天的諸天，這樣說道：『各位仁者，應該好好地裝備好自己的身體和武器，現在阿修羅想要來戰鬥。如果諸天獲勝，可以活捉毗摩質多羅阿修羅王，用五種束縛捆綁他，帶到諸天的善法堂前，讓他見我。』當時，三十三天接受了帝釋的命令，按照教導執行。阿修羅王也這樣教導他的部下。各位比丘！當戰鬥開始時，諸天獲勝，就用五種束縛捆綁了阿修羅王，帶到善法堂前。當時，毗摩質多羅阿修羅王，被五種束縛捆綁著，在天眾面前，看到天帝釋進入善法堂就座，就說出惡言，各種謾罵侮辱天主。當時，天帝釋有一位御者，名叫摩多離，看到毗摩質多羅阿修羅王當衆惡言，謾罵天主，就用偈語告訴帝釋說： 『帝釋天王是因為羞愧畏懼，還是因為沒有力量才忍耐，聽到如此粗暴惡劣的謾罵，都默默忍受，一言不發。』 『當時，帝釋用偈語回答摩多離說： 『我不是因為羞愧畏懼才忍耐，也不是因為對阿修羅沒有力量，誰能像我一樣有神妙的策略謀劃，怎麼能和那些沒有智慧的人一樣呢？』 『當時，摩多離又用偈語告訴天主說： 『如果不嚴厲地加以責備，愚癡就會更加猖獗，如果能夠折服沒有智慧的人，就像害怕鞭子的牛一樣會奔跑。現在如果放縱他讓他快樂，等他回到自己的地方會更加驕傲，所以明智的人應該用威嚴，展現勇猛來制服愚蠢的人。』 『當時，帝釋又用偈語回答摩多離說： 『這些道理我早就知道，爲了降伏眾人的愚癡，他用嗔恨謾罵，我聽到后能夠忍耐，控制自己的心。』 『當時，摩多離又用偈語告訴帝釋說： 『帝釋天王希望您好好考慮，這樣忍耐有一個弊端，那些愚癡的人會這樣謾罵，認為您是膽怯畏懼不敢迴應。』 『當時，帝釋再次用偈語回答摩多離說： 『那些愚癡的人隨他們的想法，認為我是因為害怕才沉默不語，如果想要獲得自身長久的利益和安寧，就應該對他們常常懷有忍耐之心。按照我的想法，看到他們謾罵，不應該用嗔恨來回應嗔恨，如果在嗔恨的地方用嗔恨來回應，這樣的戰鬥很難獲勝。如果被他人惱怒，有志向能夠忍耐是非常困難的，應該知道這種忍耐是強大的力量，這樣的忍者應該被讚美。無論是我還是他人，凡是產生念頭，都是爲了遠離恐懼的地方，他人既然已經嗔恨謾罵我，我不應該對他們產生怨恨。無論是對自己還是對他人，都應該利益，既然知道已經被他人嗔恨謾罵，就應該使自己的嗔恨消散。』

『When King Vepacitti, the Asura, had this thought, he immediately saw that the five bonds on his body were all released, and all kinds of heavenly pleasures of the five senses appeared before him. Sometimes, he would have this thought: 『I don't need the Thirty-three Heavens now, I hope all the gods are well. I wish to return to the Asura palace.』 When he had this thought, the five bonds on his body immediately bound him again, and the pleasures of the five senses suddenly disappeared. 『Monks! King Vepacitti, the Asura, has such subtle bonds, and the bonds of demons are even more subtle than this. Why is that? Monks! When one has wrong thoughts, one is bound; when one has right mindfulness, one is liberated. Why is that? Monks! Thinking that there is a 『self』 is a wrong thought; thinking that there is no 『self』 is also a wrong thought; even thinking 『I am permanent,』 『I am impermanent,』 『having form,』 『formless,』 『having perception,』 『without perception,』 and 『neither having perception nor without perception,』 all these are wrong thoughts. Monks! These wrong thoughts are like boils, sores, and poisonous arrows. Among them, if there is a learned, wise, and insightful person who knows that these wrong thoughts are like diseases, sores, boils, and arrows, after thinking this way, they will focus on right mindfulness, not follow their desires, keep their minds still, and thus gain great benefits. Monks! If there is a thought of 『self,』 that is a wrong thought, that is conditioned, that is a proliferation; if there is a thought of no 『self,』 that is also a proliferation, even having form, formless, having perception, without perception, neither having perception nor without perception, all are proliferations. Monks! All proliferations are diseases, like boils, sores, and poisonous arrows. Among them, all the learned, wise, and insightful people, knowing the faults of these proliferations, will delight in non-proliferation, guard their minds in stillness, and thus engage in extensive practice. 『Monks! I remember in the past, there was a King Sakka, who wanted to fight with the Asuras. At that time, King Sakka told the gods of the Thirty-three Heavens in all directions, saying: 『Gentlemen, you should properly equip your bodies and weapons, now the Asuras want to come to fight. If the gods win, you can capture King Vepacitti, the Asura, alive, bind him with five bonds, and bring him to the Hall of Good Dharma of the gods, so that he can see me.』 At that time, the Thirty-three Heavens received Sakka's order and acted according to the instructions. The Asura King also instructed his subordinates in the same way. Monks! When the battle began, the gods won, and they bound the Asura King with five bonds and brought him to the Hall of Good Dharma. At that time, King Vepacitti, the Asura, being bound by five bonds, in front of the assembly of gods, saw King Sakka enter the Hall of Good Dharma and sit down, and then spoke evil words, various curses and insults to the Lord of the Gods. At that time, King Sakka had a charioteer named Matali, who saw King Vepacitti, the Asura, speaking evil words in public, cursing the Lord of the Gods, and then told Sakka in verse: 『Is it out of shame and fear, or because of lack of power, that King Sakka endures, hearing such rough and evil curses, silently bearing it without saying a word?』 『At that time, Sakka replied to Matali in verse: 『It is not out of shame and fear that I endure, nor is it because I have no power over the Asuras, who can have such wonderful strategies and plans as I do, how can I be the same as those without wisdom?』 『At that time, Matali again told the Lord of the Gods in verse: 『If you do not severely rebuke them, their ignorance will become more rampant, if you can subdue those without wisdom, they will run away like oxen afraid of the whip. Now if you indulge them and let them be happy, when they return to their own place they will become even more arrogant, therefore the wise should use their authority, show their courage to subdue the foolish.』 『At that time, Sakka again replied to Matali in verse: 『These principles I have long known, in order to subdue the ignorance of the people, he uses anger to curse, and I can endure it when I hear it, controlling my own mind.』 『At that time, Matali again told Sakka in verse: 『King Sakka, I hope you will consider carefully, there is a disadvantage to such endurance, those foolish people will curse like this, thinking that you are timid and afraid to respond.』 『Those foolish people follow their own thoughts, thinking that I am silent because I am afraid, if one wants to obtain long-term benefits and peace for oneself, one should always have patience towards them. According to my thoughts, seeing them curse, one should not respond to anger with anger, if one responds to anger with anger, such a battle is difficult to win. If one is annoyed by others, it is very difficult for one with aspiration to endure, one should know that this kind of endurance is a powerful force, such a person who endures should be praised. Whether it is me or others, whenever a thought arises, it is to stay away from the place of fear, since others have already cursed and insulted me, I should not have resentment towards them. Whether it is for oneself or for others, one should benefit both, since one knows that one has been cursed and insulted by others, one should make one's own anger dissipate.』

如是二處利益心，　　若自若他皆成就， 彼人意念是愚癡，　　此皆因於不知法。 若有大力諸丈夫，　　能為無力故含忍， 于無力人忍不瞋，　　如是忍者他所贊。 彼人無有智慧力，　　唯以愚癡力為力， 愚癡心故棄捨法，　　如是等人無正行。 彼以愚癡求我勝，　　瞋恚罵詈出粗言， 能忍彼惡則常勝，　　是忍增上難具說。 勝人出語畏不論，　　于等恐生怨故忍， 聞下人言能忍者，　　此忍為諸智所贊。』

「諸比丘！汝等當知，爾時帝釋則我身是。我于彼時，身作三十三天王，自在治化，受勝福報，縱任快樂而常懷忍，亦讚歎忍，樂行調柔，無復瞋恚，亦恒讚歎無瞋恚者。諸比丘！汝等自說，于修行中，有信解心，舍俗出家，精勤不懈。汝等若欲于餘眾生，身行忍辱，讚歎忍辱，調順慈悲，常行安樂，滅除瞋恚贊不瞋者，汝亦應作如是修學。

「諸比丘！我念往昔，諸天眾等與阿修羅，各嚴器仗欲與鬥戰。爾時，帝釋告天眾言：『諸仁者！若阿修羅與諸天鬥，天得勝時，汝等可以五繫縛之。』如前所說，諸天奉教。阿修羅王，亦復如是，來其軍眾。諸比丘！爾時鬥戰，阿修羅勝，帝釋天王不如退還。是時馭者，回千輻輪賢調御車，欲向天宮。有一居吒奢摩梨樹，金翅鳥王巢于其上，已生諸卵。帝釋見已，告摩多離執馭者言：

「『樹上有卵摩多離，　　為我回轅遠避護， 寧為修羅失身命，　　勿令毀破此鳥巢。』

「時，摩多離善執馭者，聞釋天王如是敕已，即便右迴天千輻輪賢調御車，還復直指阿修羅宮。諸比丘！爾時，諸阿修羅眾見帝釋車忽然回還，咸謂帝釋別有奇策，更來合戰；阿修羅眾，因即大退，各趣本宮。諸比丘！爾時，帝釋以慈因緣，諸天還勝，修羅不如。諸比丘！欲知爾時天帝釋者，即我身是。諸比丘！我于爾時，為大天主王，領三十三天，自在治化，受勝福報，猶能憐愍一切眾生，為其壽命而作利益，起慈悲心。汝等比丘，以信舍家，應當利益一切眾生。

「諸比丘！我憶往昔，天、阿修羅欲共戰鬥。爾時，帝釋告毗摩質多羅阿修羅王言：『仁者！我等且攝種種器仗。天及修羅，其中各有明智慧者，彼悉能知我等二家所說法義，若善若惡，但以善言長者取勝。』於是天主與阿修羅相推前說。爾時，毗摩質多羅阿修羅王，即便在先，向天帝釋而說偈言：

「『愚癡猛盛者，　　必須重訶責， 折伏于無智，　　猶牛畏鞭走。 愚癡無有智，　　所在難調製， 是故用嚴杖，　　速斷其癡慢。』

「爾時，毗摩質多羅阿修羅王，向天帝釋說此偈已，阿修羅眾並諸眷屬，皆大歡喜，稱歎踴躍；帝釋諸天及其眷屬，默然而住。爾時，毗摩質多羅阿修羅王，告帝釋言：『汝大天王！便可說偈。』爾時，天王，向阿修羅而說偈言：

「『我明見此事，　　不欲共癡同， 愚者自起瞋，　　智者誰與諍？』

「爾時，帝釋天王說此偈已，三十三天並諸眷屬，皆亦稱歎，踴躍歡喜；諸阿修羅及其眷屬，默然而住。

「爾時，帝釋，告毗摩質多羅阿修羅王言：『仁者！更說善言。』時，阿修羅，復向天主說如是偈：

「『寂然忍辱意，　　帝釋我亦知， 愚癡若勝時，　　言我畏故忍

如果以兩種利益為出發點，無論是爲了自己還是他人，都能成就利益。 那些認為這樣做是愚蠢的人，都是因為不瞭解佛法。 如果有力氣的人，能夠爲了無力的人而忍耐。 對於無力的人能夠忍耐而不發怒，這樣的忍者會受到他人的讚揚。 那些人沒有智慧的力量，只是憑藉愚癡的力量。 因為愚癡的心而捨棄佛法，這樣的人沒有正確的行為。 他們因為愚癡而想勝過我，用憤怒謾罵說粗話。 能夠忍受他們的惡行就能常勝，這種忍耐的殊勝難以言說。 勝者說話會顧慮，對於同等的人會因為害怕產生怨恨而忍耐。 聽到下等人的話能夠忍耐，這種忍耐會被智者讚揚。 『諸位比丘！你們應當知道，當時的帝釋就是我的前身。 我當時身為三十三天之王，自在地統治和教化，享受殊勝的福報，縱情快樂卻常懷忍耐，也讚歎忍耐，樂於修行調柔，沒有嗔恨，也常常讚歎沒有嗔恨的人。 諸位比丘！你們自己說，在修行中，有信解的心，捨棄世俗出家，精勤不懈。 你們如果想要對其他眾生，身體力行忍辱，讚歎忍辱，調順慈悲，常行安樂，滅除嗔恨讚歎不嗔恨的人，你們也應當這樣修學。 『諸位比丘！我回憶過去，諸天眾和阿修羅，各自準備兵器想要戰鬥。 當時，帝釋告訴天眾說：『諸位仁者！如果阿修羅和諸天戰鬥，天眾獲勝時，你們可以用五種方式捆綁他們。』 如前所說，諸天聽從教誨。阿修羅王也一樣，率領軍隊前來。 諸位比丘！當時戰鬥，阿修羅獲勝，帝釋天王戰敗退回。 這時，馭者調轉千輻輪的賢良御車，想要返回天宮。 有一棵居吒奢摩梨樹，金翅鳥王在上面築巢，已經生了卵。 帝釋看到后，告訴摩多離執馭者說： 『樹上有卵摩多離，爲了我調轉車轅遠遠避開保護，寧願爲了修羅失去生命，也不要毀壞這個鳥巢。』 當時，善於駕車的摩多離，聽到釋天王這樣的命令后，立即向右調轉天千輻輪的賢良御車，又重新直指阿修羅宮。 諸位比丘！當時，阿修羅眾看到帝釋的車突然返回，都認為帝釋另有奇策，再次前來交戰；阿修羅眾，因此大退，各自返回本宮。 諸位比丘！當時，帝釋因為慈悲的因緣，諸天反而獲勝，修羅戰敗。 諸位比丘！想要知道當時的帝釋天王是誰嗎？就是我的前身。 諸位比丘！我當時作為大天主王，統領三十三天，自在地統治和教化，享受殊勝的福報，仍然能夠憐憫一切眾生，爲了他們的生命而利益他們，生起慈悲心。 你們這些比丘，因為信仰而捨棄家庭，應當利益一切眾生。 『諸位比丘！我回憶過去，天和阿修羅想要共同戰鬥。 當時，帝釋告訴毗摩質多羅阿修羅王說：『仁者！我們暫且收起各種兵器。 天和修羅，其中都有聰明智慧的人，他們都能夠知道我們兩家所說的法義，是善是惡，但以善言長者取勝。』 於是天主和阿修羅互相推讓先說。當時，毗摩質多羅阿修羅王，就先向天帝釋說了偈語： 『愚癡而又強盛的人，必須嚴厲地呵斥，折服那些沒有智慧的人，就像牛害怕鞭子一樣逃跑。 愚癡的人沒有智慧，無論在哪裡都難以調教，所以要用嚴厲的杖責，迅速斷除他們的愚癡和傲慢。』 當時，毗摩質多羅阿修羅王，向天帝釋說完這偈語后，阿修羅眾和他們的眷屬，都非常歡喜，稱讚踴躍；帝釋諸天和他們的眷屬，默默地住著。 當時，毗摩質多羅阿修羅王，告訴帝釋說：『你大天王！可以說了偈語。』 當時，天王，向阿修羅說了偈語： 『我清楚地看到這件事，不想和愚癡的人一樣，愚蠢的人自己生起嗔恨，有智慧的人誰會和他爭論呢？』 當時，帝釋天王說完這偈語后，三十三天和他們的眷屬，也都稱讚，踴躍歡喜；諸阿修羅和他們的眷屬，默默地住著。 當時，帝釋，告訴毗摩質多羅阿修羅王說：『仁者！再說些善言。』 當時，阿修羅，又向天主說了這樣的偈語： 『寂靜忍辱的心意，帝釋我也知道，愚癡的人如果得勝時，就會說我是因為害怕才忍耐。』

If one acts with the intention of benefiting two parties, whether oneself or others, both benefits will be achieved. Those who think this is foolish do so because they do not understand the Dharma. If a strong person can endure for the sake of the weak, and can be patient with the powerless without anger, such a person will be praised by others. Those people do not have the power of wisdom, but only rely on the power of ignorance. Because of their ignorant minds, they abandon the Dharma; such people do not have right conduct. They seek to surpass me through ignorance, using anger, curses, and harsh words. Being able to endure their evil actions leads to constant victory; this kind of forbearance is difficult to describe. The superior person is cautious in speech, and endures with equals for fear of creating resentment. Hearing the words of inferiors and being able to endure, this kind of forbearance is praised by the wise. 'Monks! You should know that the Indra at that time was my past self. At that time, I was the king of the Thirty-Three Heavens, freely ruling and teaching, enjoying supreme blessings, indulging in pleasure yet always practicing patience, also praising patience, delighting in practicing gentleness, without anger, and always praising those without anger. Monks! You yourselves say that in your practice, you have faith and understanding, have left the secular world to become monks, and are diligent and unremitting. If you wish to practice patience with other beings, praise patience, cultivate gentleness and compassion, always practice peace, eliminate anger, and praise those without anger, you should also practice in this way. 'Monks! I recall in the past, the gods and the asuras each prepared weapons to fight. At that time, Indra told the gods: 'Gentlemen! If the asuras fight with the gods, and the gods win, you can bind them in five ways.' As previously stated, the gods followed the instructions. The asura king also led his army to come. Monks! At that time, in the battle, the asuras won, and King Indra was defeated and retreated. At this time, the charioteer turned the thousand-spoked chariot, intending to return to the heavenly palace. There was a Kuta-shamali tree, where the Garuda king had built a nest and laid eggs. Upon seeing this, Indra told the charioteer Matali: 'Matali, there are eggs in the tree, turn the chariot away from it to protect them. I would rather lose my life to the asuras than destroy this bird's nest.' At that time, Matali, who was skilled at driving, upon hearing King Indra's command, immediately turned the thousand-spoked chariot to the right, and again headed straight for the asura palace. Monks! At that time, the asura host, seeing Indra's chariot suddenly return, all thought that Indra had another strategy and was coming to fight again; the asura host, therefore, retreated greatly, each returning to their own palace. Monks! At that time, because of Indra's compassion, the gods won instead, and the asuras were defeated. Monks! Do you want to know who the Indra at that time was? It was my past self. Monks! At that time, as the great heavenly king, ruling the Thirty-Three Heavens, freely governing and teaching, enjoying supreme blessings, I was still able to have compassion for all beings, benefiting them for their lives, and generating a compassionate heart. You monks, having left your homes because of faith, should benefit all beings. 'Monks! I recall in the past, the gods and asuras wanted to fight together. At that time, Indra told the asura king Vimalacitra: 'Gentleman! Let us temporarily put away our various weapons. Among the gods and asuras, there are wise and intelligent people who can understand the Dharma that we both speak, whether it is good or evil, but the elder who speaks good words will prevail.' Then the heavenly king and the asura deferred to each other to speak first. At that time, the asura king Vimalacitra, first spoke a verse to King Indra: 'Those who are ignorant and strong must be severely rebuked, subdue those without wisdom, just as a cow runs away in fear of the whip. Those who are ignorant have no wisdom, and are difficult to tame anywhere, so use strict punishment to quickly cut off their ignorance and arrogance.' At that time, after the asura king Vimalacitra spoke this verse to King Indra, the asura host and their retinue were all very happy, praising and rejoicing; Indra and the gods and their retinue remained silent. At that time, the asura king Vimalacitra told Indra: 'You great heavenly king! You may speak a verse.' At that time, the heavenly king spoke a verse to the asuras: 'I clearly see this matter, I do not want to be like the ignorant, the foolish generate anger themselves, who would the wise argue with?' At that time, after King Indra spoke this verse, the Thirty-Three Heavens and their retinue all praised and rejoiced; the asuras and their retinue remained silent. At that time, Indra told the asura king Vimalacitra: 'Gentleman! Speak more good words.' At that time, the asura again spoke this verse to the heavenly king: 'The intention of silent patience, Indra, I also know, if the ignorant prevail, they will say that I endure because of fear.'

「爾時，毗摩質多羅阿修羅王說此偈已，諸阿修羅及其眷屬，皆悉踴躍，稱歎歡喜；帝釋諸天並其眷屬，默然而住。時，阿修羅王，亦告帝釋言：『仁者天主！可更辯說如法善言。』爾時，天帝釋向阿修羅眾。復說偈言：

「『愚者自隨意，　　謂忍為畏彼， 以此求自益，　　于彼則無利。 我謂彼作惡，　　不應瞋其瞋， 于瞋能默然，　　此斗則常勝。 若為他所惱，　　有力能忍之， 當知此忍者，　　忍中最為上。 無問自與他，　　皆求離畏處， 若知他嫌己，　　于彼不應瞋。 二處作利益，　　所謂若自他， 他若瞋罵者，　　自瞋能消滅。 若自若於他，　　二皆成其利， 他意念愚癡，　　斯由不知法。 若有強力人，　　為彼無力忍， 此忍為最勝，　　余忍更無過。 彼無智慧性，　　惟有愚癡力， 愚癡舍法故，　　自然失正行。 愚癡自矜勝，　　瞋恚出惡言， 若能忍其惱，　　此則常有勝。 勝者畏而忍，　　等者恐生怨， 于下能忍之，　　斯忍智所贊。』

「爾時，帝釋天王說此偈已，三十三天及諸眷屬，稱歎歡喜，踴躍無量；阿修羅眾，咸各默然。時，諸天中有智慧者，阿修羅中有智慧者，各集一處，皆共量議此等諸偈，詳審思念，觀察推尋，同稱讚已，作如是言：『諸仁者等，今天帝釋善說言義，其所治化，一切無有刀杖鞭撻，亦無諍斗毀辱怨仇，亦無言訟及求報。復于生死中，有所厭患，求離於欲，為寂滅故、為寂靜故、為得神通故、為得沙門果故、為成就正覺得涅槃故。諸仁者，毗摩質多羅阿修羅王所說之偈，無有如是善妙之語。彼等一切，唯有刀杖鞭打楚毒毀、辱諍斗、言訟怨仇求于報復，長養生死無有厭患，貪著諸欲。不念寂靜寂滅之行，不悕神通及沙門果，不求正覺及大涅槃。諸仁者，帝釋天王所說之偈，名為善說；毗摩質多羅阿修羅王所說之偈，非是善說。諸仁者，帝釋天王所說之偈，善說善說；毗摩質多羅阿修羅王所說之偈，非是善說非是善說。』諸比丘！汝等應知，爾時帝釋即我身是。諸比丘！我于彼時，為忉利天王，自在治化，受于福樂，尚說善言，以為戰具，由善言故，鬥戰常勝。汝等比丘，既能於我善說教中，凈心離俗，舍家出家，修精進行。汝等若求善說惡說于教法中，欲取義者，應如是知。

「諸比丘！我念往昔，諸天王等，與阿修羅共相戰鬥。時，釋天王摧破修羅，戰既勝已，造立勝殿，東西五百由旬，南北二百五十由旬。諸比丘！勝殿之外，有一百卻敵。一一敵間，各有七樓，皆七寶成。一一樓內，各置七房。一一房中，安施七榻。一一榻上，有七玉女。一一玉女，復各別有七女為侍。帝釋天王，與諸玉女並侍女等，更無所為唯受勝樂。所須食飲香花服玩一切樂具，皆隨往業，受其福報。諸比丘！三千大千世界之內，所有天宮，更無有此帝釋天王勝殿比類。

「爾時，鞞摩質多羅阿修羅王，作如是念：『我有如是威神德力，日月宮殿及三十三天，雖在我上運轉周行，我力能取以為耳珰，處處遊行不為妨礙。』曾於一時，羅睺羅阿修羅王，內心瞋忿，熾盛煩毒，意不歡喜，便念鞞摩質多羅阿修羅王。爾時，鞞摩質多羅阿修羅王，即作是念：『羅睺羅阿修羅王，今念於我

當時，毗摩質多羅阿修羅王說完這首偈頌后，所有的阿修羅及其眷屬都歡欣鼓舞，讚歎不已；而帝釋天和他的眷屬則保持沉默。這時，阿修羅王又對帝釋天說：『仁慈的天主！您可以再說一些合乎正法的善言。』於是，帝釋天面向阿修羅大眾，再次說了偈頌： 『愚蠢的人自以為是，認為忍耐是害怕對方，想以此來為自己謀利，卻對對方毫無益處。我認為那些作惡的人，不應該以嗔恨迴應嗔恨，能夠對嗔恨保持沉默，在爭鬥中就能常勝。如果被他人惱怒，有能力忍耐，要知道這種忍耐是所有忍耐中最上等的。無論自己還是他人，都希望遠離恐懼，如果知道他人厭惡自己，就不應該對他嗔恨。在兩個方面都能帶來利益，無論是自己還是他人，如果他人嗔罵，自己能消除嗔恨。無論是自己還是他人，都能成就利益，他人心存愚癡，是因為不瞭解佛法。如果有強壯的人，能夠忍受弱者的挑釁，這種忍耐是最殊勝的，沒有其他忍耐能超過它。那些沒有智慧的人，只有愚癡的力量，因為愚癡而捨棄佛法，自然會失去正確的行為。愚癡的人自以為是，嗔怒時口出惡言，如果能忍受他的惱怒，就能常常獲得勝利。強者因為畏懼而忍耐，與自己相等的人因為害怕產生怨恨而忍耐，能夠忍耐比自己弱小的人，這種忍耐是智者所讚歎的。』 當時，帝釋天王說完這首偈頌后，三十三天和他的眷屬都讚歎歡喜，無比踴躍；而阿修羅大眾則都沉默不語。這時，天界中有智慧的人，阿修羅中有智慧的人，各自聚集在一起，共同討論這些偈頌，仔細思考，觀察推敲，一致贊同后，說道：『各位仁者，今天帝釋天所說的言辭意義深遠，他所治理的地方，沒有刀杖鞭打，也沒有爭鬥毀辱和怨仇，更沒有訴訟和報復。而且，他對於生死輪迴感到厭倦，尋求脫離慾望，爲了寂滅、爲了寂靜、爲了獲得神通、爲了獲得沙門果、爲了成就正覺和涅槃。各位仁者，毗摩質多羅阿修羅王所說的偈頌，沒有這樣美好的意義。他們的一切，只有刀杖鞭打、楚毒毀辱、爭鬥訴訟、怨仇報復，增長生死輪迴，沒有厭倦，貪戀各種慾望。不思念寂靜寂滅的修行，不希望獲得神通和沙門果，不尋求正覺和大涅槃。各位仁者，帝釋天王所說的偈頌，是善說；毗摩質多羅阿修羅王所說的偈頌，不是善說。各位仁者，帝釋天王所說的偈頌，是善說，是善說；毗摩質多羅阿修羅王所說的偈頌，不是善說，不是善說。』各位比丘！你們應該知道，當時的帝釋天就是我。各位比丘！我當時作為忉利天王，自在地治理，享受福樂，尚且用善言作為戰鬥的武器，因為善言而常常戰勝。你們這些比丘，既然能在我的善說教法中，清凈身心，捨棄世俗，出家修行，精進努力。你們如果想在教法中分辨善說和惡說，想要理解其中的意義，就應該這樣理解。 『各位比丘！我回憶過去，諸天王等與阿修羅互相戰鬥。當時，帝釋天王摧毀了阿修羅，戰鬥勝利后，建造了勝殿，東西長五百由旬，南北寬二百五十由旬。各位比丘！勝殿之外，有一百個防禦工事。每個防禦工事之間，都有七層樓，都是用七寶建造的。每層樓內，都設有七個房間。每個房間里，都安放著七張床榻。每張床榻上，都有七位玉女。每位玉女，又各有七位侍女。帝釋天王與這些玉女和侍女們，除了享受勝利的快樂，別無他事。他們所需要的食物、飲料、香花、服飾和一切娛樂用具，都隨著他們過去的業力，享受著福報。各位比丘！在三千大千世界之內，所有的天宮，都沒有能與帝釋天王的勝殿相比的。』 當時，鞞摩質多羅阿修羅王，心中這樣想：『我有如此威神德力，日月宮殿和三十三天，雖然在我之上運轉，我也有能力把它們取下來當耳環，到處遊玩也不會有任何妨礙。』曾經有一次，羅睺羅阿修羅王，內心充滿嗔怒，煩惱熾盛，心中不悅，就想到了鞞摩質多羅阿修羅王。當時，鞞摩質多羅阿修羅王，立刻想到：『羅睺羅阿修羅王，現在想到了我』

At that time, after King Vimalacitra Asura spoke this verse, all the Asuras and their retinues were overjoyed, praising and rejoicing; while Indra and the gods, along with their retinues, remained silent. Then, the Asura King said to Indra, 'Benevolent Lord of the Gods! You may speak more virtuous words that accord with the Dharma.' Thereupon, Indra, facing the assembly of Asuras, spoke another verse: 'The foolish think they are wise, believing that patience is fear, seeking to benefit themselves, yet bringing no advantage to others. I say that those who do evil should not respond to anger with anger; to remain silent in the face of anger is to always win in conflict. If one is troubled by others, and has the strength to endure it, know that this patience is the highest of all patience. Whether oneself or others, all seek to be free from fear; if one knows that others dislike them, one should not be angry with them. Benefit arises in two ways, whether for oneself or others; if others scold, one can extinguish one's own anger. Whether for oneself or others, both can achieve benefit; others' minds are foolish because they do not understand the Dharma. If a strong person can endure the provocation of the weak, this patience is the most excellent, and no other patience surpasses it. Those without wisdom have only the power of foolishness; because of foolishness, they abandon the Dharma and naturally lose their right conduct. The foolish are self-conceited, and in anger, they speak evil words; if one can endure their vexation, one will always be victorious. The strong endure out of fear, those equal endure out of fear of resentment, but to endure those who are inferior is the patience praised by the wise.' At that time, after King Indra spoke this verse, the Thirty-three Heavens and their retinues praised and rejoiced, their joy boundless; while the Asura assembly all remained silent. Then, among the gods, those with wisdom, and among the Asuras, those with wisdom, each gathered in one place, and together they discussed these verses, carefully considering, observing, and deliberating. Having all agreed, they said: 'Benevolent ones, today Indra has spoken words of profound meaning. In his governance, there are no swords or whips, no strife, humiliation, or enmity, no lawsuits or revenge. Moreover, he is weary of the cycle of birth and death, seeking to be free from desire, for the sake of extinction, for the sake of tranquility, for the sake of attaining supernatural powers, for the sake of attaining the fruit of a Shramana, for the sake of achieving enlightenment and Nirvana. Benevolent ones, the verses spoken by King Vimalacitra Asura do not have such virtuous meaning. All they have is swords and whips, cruel punishments, humiliation, strife, lawsuits, enmity, and revenge, prolonging the cycle of birth and death without weariness, clinging to various desires. They do not contemplate the practice of tranquility and extinction, do not aspire to supernatural powers and the fruit of a Shramana, and do not seek enlightenment and great Nirvana. Benevolent ones, the verses spoken by King Indra are well-spoken; the verses spoken by King Vimalacitra Asura are not well-spoken. Benevolent ones, the verses spoken by King Indra are well-spoken, well-spoken; the verses spoken by King Vimalacitra Asura are not well-spoken, not well-spoken.' Monks! You should know that Indra at that time was myself. Monks! At that time, as the King of the Trayastrimsha Heaven, I governed freely, enjoying blessings and happiness, and I still used virtuous words as weapons of battle, and because of virtuous words, I always won in battle. You monks, since you are able to purify your minds in my well-spoken teachings, leave the secular world, renounce your homes, and cultivate diligent practice. If you seek to discern well-spoken and ill-spoken teachings in the Dharma, and wish to understand their meaning, you should understand it in this way. 'Monks! I recall in the past, the kings of the gods and the Asuras fought each other. At that time, King Indra defeated the Asuras, and after winning the battle, he built the Victory Palace, which was five hundred yojanas long from east to west, and two hundred and fifty yojanas wide from north to south. Monks! Outside the Victory Palace, there were one hundred defensive fortifications. Between each fortification, there were seven stories, all made of seven treasures. Within each story, there were seven rooms. In each room, there were seven beds. On each bed, there were seven jade maidens. Each jade maiden had seven attendant maidens. King Indra, with these jade maidens and attendant maidens, did nothing but enjoy the pleasures of victory. All the food, drink, incense, flowers, clothing, and all the means of entertainment they needed, all came as a result of their past karma, enjoying their blessings. Monks! Within the three thousand great thousand worlds, there is no heavenly palace that can compare to King Indra's Victory Palace.' At that time, King Vimalacitra Asura thought to himself: 'I have such divine power and virtue that even though the palaces of the sun and moon and the Thirty-three Heavens revolve above me, I have the power to take them and wear them as earrings, and travel everywhere without any hindrance.' Once, King Rahula Asura, his heart filled with anger, his afflictions blazing, and his mind displeased, thought of King Vimalacitra Asura. At that time, King Vimalacitra Asura immediately thought: 'King Rahula Asura is now thinking of me.'

。』便復自念其所統領小阿修羅王及諸眷屬小阿修羅等。時，彼小王及諸修羅，知鞞摩質多羅阿修羅王念已，即各嚴備種種器仗，往詣其所，到已在前，默然而住。爾時，鞞摩質多羅阿修羅王，自服鎧甲，持仗嚴駕，與其小王並諸軍眾，前後圍繞，往詣羅睺羅阿修羅王所。時，羅睺羅阿修羅王，復念踴躍、幻化二阿修羅王。爾時二王知其念已，還如鞞摩質多羅阿修羅王所念，念其小王並諸所部，亦各知已，嚴備器仗，向其王所，到已皆共來詣羅睺羅阿修羅王處。爾時，羅睺羅阿修羅王，自服種種嚴身器仗，與鞞摩質多羅、踴躍、幻化三阿修羅王，並彼三王小王眷屬，前後圍繞，從阿修羅城，導從而出，欲共忉利諸天興大戰鬥。

「爾時，難陀、優波難陀二大龍王，從其宮出，各各以身繞須彌山，週迴七匝，一時動之，動已復動，大動遍動，震已復震，大震遍震，涌已復涌，大涌遍涌，以尾打海，令一段水上于虛空，在須彌頂上。諸比丘！即於是時，天主帝釋告諸天眾，作如是言：『汝等諸仁，見此大地如是動不？空中叆叇，猶如雲雨，又似重霧，我今定知，諸阿修羅欲與天鬥。』於是海內所住諸龍，各從自宮，持種種仗，嚴備而出，當阿修羅前，與其戰鬥。勝則逐退，直至其宮；若其不如，恐怖揹走。復共往見地居夜叉，到已告言：『汝等當知，諸阿修羅欲與天鬥，汝等今可共我詣彼相助打破。』夜叉聞已，復嚴器仗，與龍相隨，共修羅戰。勝則逐之；不如便退，恐怖而走。復共往見缽手夜叉，到已告言：『缽手夜叉，仁等知不？諸阿修羅欲與天鬥。汝等可來共我相助，逆往打之。』缽手聞已，亦嚴器仗，相隨而去，乃至退走。復共往告持鬘夜叉，具說如前退走。往告常醉夜叉，亦復嚴仗，共持鬘等，併力合鬥。若得勝者，逐到其宮；若不如者，恐怖退走。復共往見四大天王，到已咨白四天王言：『四王當知，諸阿修羅，今者欲來與諸天鬥，王等應當與我相助打令破散。』時，四天王，聞常醉言，即各嚴持種種器仗，駕馭而往，乃至退走，不能降伏。是時，四王便共上升詣善法堂諸天集會議論之處，啟白帝釋，說如是言：『天王當知，諸阿修羅，今者聚集欲與天鬥，宜應往彼與其合戰。』時，天帝釋從四天王聞是語已，開意許之，即召一天摩那婆告言：『汝天子來，汝今可往須夜摩天、珊兜率陀天、化自樂天、他化自在天，至已為我白諸天王，作如是言：「仁等諸天，自當知之，今阿修羅欲與天鬥。仁等天王，宜應相助俱詣其所與其戰鬥。」』時，摩那婆聞釋語已，即便往詣須夜摩天，具白是事。

「爾時，須夜摩天王，從釋天使摩那婆所，聞是語已，即起心念須夜摩中一切天眾。時，彼天眾，知其天王心所念已，各嚴種種鎧甲器仗，乘彼天中種種騎乘，並共來詣彼天王所，到已在前，儼然而立。時，須夜摩天王，亦自身著天中種種寶莊嚴鎧，持眾寶仗，與其無量百千萬數諸天子俱，圍繞來下，至須彌山王頂上，在山東面，豎純青色難降伏幡，依峰而立。爾時，天使摩那婆復更上詣兜率陀天，到已還白兜率天王，作如是言：『天王當知，帝釋天王有如是啟：「諸阿修羅，欲共天鬥。唯愿諸天咸來相助，併力鬥戰，令其退走。」』兜率陀天、聞是語已，即自念其諸天大眾

現代漢語譯本：'於是，他再次想到他所統領的小阿修羅王以及所有眷屬小阿修羅們。當時，那些小王和修羅們，知道鞞摩質多羅阿修羅王的想法后，立即各自準備好各種武器，前往他的所在地，到達后在他面前默默地站著。那時，鞞摩質多羅阿修羅王自己穿上鎧甲，拿著武器，整裝待發，與他的小王和所有軍隊，前後簇擁著，前往羅睺羅阿修羅王那裡。當時，羅睺羅阿修羅王又想到了踴躍和幻化兩位阿修羅王。那時，兩位阿修羅王知道他的想法后，就像鞞摩質多羅阿修羅王想到他的小王和所有部下一樣，也各自知道后，準備好武器，前往他們的王那裡，到達后都一起來到羅睺羅阿修羅王處。那時，羅睺羅阿修羅王自己穿上各種裝飾的鎧甲和武器，與鞞摩質多羅、踴躍、幻化三位阿修羅王，以及他們三位王的小王和眷屬，前後簇擁著，從阿修羅城出發，帶領著隊伍，想要與忉利天的諸天進行一場大戰。' '當時，難陀和優波難陀兩位大龍王，從他們的宮殿出來，各自用身體纏繞須彌山，環繞七圈，同時搖動它，搖動之後又搖動，大搖動，普遍搖動，震動之後又震動，大震動，普遍震動，涌起之後又涌起，大涌起，普遍涌起，用尾巴拍打海水，使一段水升到空中，在須彌山頂上。諸位比丘！就在這時，天主帝釋告訴諸天眾，說：『你們各位，看到這大地如此震動嗎？空中陰暗，像云像雨，又像濃霧，我肯定知道，是阿修羅想要與天界戰鬥。』於是，海里居住的龍，各自從自己的宮殿出來，拿著各種武器，準備好后出來，在阿修羅前面，與他們戰鬥。如果勝利，就追趕他們退回他們的宮殿；如果失敗，就恐懼地逃走。他們又一起去見地居夜叉，到達后告訴他們：『你們應當知道，阿修羅想要與天界戰鬥，你們現在可以和我們一起去幫助打敗他們。』夜叉聽到后，也準備好武器，與龍一起，和修羅戰鬥。如果勝利，就追趕他們；如果失敗，就退卻，恐懼地逃走。他們又一起去見缽手夜叉，到達后告訴他們：『缽手夜叉，你們知道嗎？阿修羅想要與天界戰鬥。你們可以來和我們一起幫助，前去攻打他們。』缽手聽到后，也準備好武器，跟隨他們而去，直到退走。他們又一起去告訴持鬘夜叉，詳細地說了之前退走的情況。他們去告訴常醉夜叉，常醉夜叉也準備好武器，與持鬘等一起，合力戰鬥。如果勝利，就追趕到他們的宮殿；如果失敗，就恐懼地退走。他們又一起去見四大天王，到達后稟告四大天王說：『四位天王應當知道，阿修羅現在想要來與諸天戰鬥，天王們應當與我們一起幫助，把他們打得潰散。』當時，四大天王，聽到常醉的話，立即各自準備好各種武器，駕馭著前往，直到退走，不能降伏。這時，四大天王就一起上升到善法堂，諸天議論的地方，稟告帝釋，說：『天王應當知道，阿修羅現在聚集想要與天界戰鬥，應該前往那裡與他們戰鬥。』當時，天帝釋從四大天王那裡聽到這些話后，同意了，立即召見一位天摩那婆，告訴他說：『你天子來，你現在可以前往須夜摩天、珊兜率陀天、化自樂天、他化自在天，到達后為我告訴諸天王，說：「各位天人，你們應當知道，現在阿修羅想要與天界戰鬥。各位天王，應該一起幫助，前往那裡與他們戰鬥。」』當時，摩那婆聽到帝釋的話后，就前往須夜摩天，詳細地說了這件事。 '當時，須夜摩天王，從帝釋的天使摩那婆那裡，聽到這些話后，立即想到須夜摩中的所有天眾。當時，那些天眾，知道他們的天王心中所想后，各自準備好各種鎧甲和武器，乘坐他們天界中的各種坐騎，一起前往他們的天王那裡，到達后在他面前，莊嚴地站立著。當時，須夜摩天王，也自己穿上天界中各種寶物裝飾的鎧甲，拿著各種寶物武器，與無數百千萬的天子一起，圍繞著下來，到達須彌山頂上，在山的東面，豎起純青色難以降伏的旗幟，依靠山峰而立。當時，天使摩那婆又再次前往兜率陀天，到達后稟告兜率天王，說：『天王應當知道，帝釋天王有這樣的啟示：「諸阿修羅，想要與天界戰鬥。希望諸天都來幫助，合力戰鬥，讓他們退走。」』兜率陀天，聽到這些話后，立即想到他的諸天大眾。

'Then, he again thought of the minor Asura kings under his command and all the attendant minor Asuras. At that time, those minor kings and Asuras, knowing the thoughts of the Asura king Vepacitti, immediately each prepared various weapons and went to his location, arriving and standing silently before him. Then, the Asura king Vepacitti himself put on armor, took up weapons, and fully equipped, with his minor kings and all his troops, surrounded him front and back, and went to the Asura king Rahu. At that time, the Asura king Rahu also thought of the two Asura kings, Udayin and Maya. At that time, the two Asura kings, knowing his thoughts, just as Vepacitti had thought of his minor kings and all his subordinates, also each knew and prepared weapons, went to their king, and upon arriving, all came to the place of the Asura king Rahu. At that time, the Asura king Rahu himself put on various decorated armor and weapons, and with the three Asura kings Vepacitti, Udayin, and Maya, and the minor kings and attendants of those three kings, surrounded him front and back, and set out from the Asura city, leading the troops, wanting to engage in a great battle with the gods of Trayastrimsa.' 'At that time, the two great dragon kings, Nanda and Upananda, came out of their palaces, each wrapping their bodies around Mount Sumeru, circling it seven times, and shaking it at the same time. After shaking it, they shook it again, shaking it greatly, shaking it everywhere, vibrating it, then vibrating it again, vibrating it greatly, vibrating it everywhere, surging it, then surging it again, surging it greatly, surging it everywhere, and striking the sea with their tails, causing a section of water to rise into the air, above the summit of Mount Sumeru. Monks! At that time, the lord of the gods, Indra, told the gods, saying: 『All of you, do you see this earth shaking like this? The sky is dark, like clouds and rain, and like thick fog. I know for sure that the Asuras want to fight with the heavens.』 Then, the dragons living in the sea, each came out of their palaces, holding various weapons, prepared and came out, in front of the Asuras, and fought with them. If they won, they would chase them back to their palaces; if they lost, they would flee in fear. They then went together to see the earth-dwelling Yakshas, and upon arriving, told them: 『You should know that the Asuras want to fight with the heavens. You can now come with us to help defeat them.』 The Yakshas, upon hearing this, also prepared weapons, and together with the dragons, fought with the Asuras. If they won, they would chase them; if they lost, they would retreat and flee in fear. They then went together to see the Bowl-Hand Yakshas, and upon arriving, told them: 『Bowl-Hand Yakshas, do you know? The Asuras want to fight with the heavens. You can come and help us, and go to attack them.』 The Bowl-Hand Yakshas, upon hearing this, also prepared weapons, and followed them, until they retreated. They then went together to tell the Garland-Holding Yakshas, and explained in detail the previous retreat. They went to tell the Always-Drunk Yakshas, and the Always-Drunk Yakshas also prepared weapons, and together with the Garland-Holding Yakshas, joined forces to fight. If they won, they would chase them to their palaces; if they lost, they would retreat in fear. They then went together to see the Four Great Heavenly Kings, and upon arriving, reported to the Four Great Heavenly Kings, saying: 『The Four Kings should know that the Asuras now want to come and fight with the heavens. The Kings should help us and strike them to scatter them.』 At that time, the Four Great Heavenly Kings, upon hearing the words of the Always-Drunk Yakshas, immediately each prepared various weapons, and rode forth, until they retreated, unable to subdue them. At this time, the Four Great Heavenly Kings then ascended together to the Sudharma Hall, the place where the gods discussed matters, and reported to Indra, saying: 『Heavenly King should know that the Asuras are now gathering and want to fight with the heavens. We should go there and fight with them.』 At that time, the Heavenly Emperor Indra, upon hearing these words from the Four Great Heavenly Kings, agreed, and immediately summoned a deva Manava, and told him: 『You deva, come here. You can now go to the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven, and upon arriving, tell the Heavenly Kings for me, saying: 「All of you devas, you should know that now the Asuras want to fight with the heavens. All of you Heavenly Kings, should help together, go there and fight with them.」』 At that time, Manava, upon hearing Indra』s words, then went to the Yama Heaven, and explained this matter in detail. 'At that time, the Yama Heavenly King, from Indra』s messenger Manava, upon hearing these words, immediately thought of all the devas in the Yama Heaven. At that time, those devas, knowing what their Heavenly King was thinking, each prepared various armor and weapons, and rode various mounts from their heaven, and together went to their Heavenly King, and upon arriving, stood solemnly before him. At that time, the Yama Heavenly King, also himself put on armor decorated with various treasures from the heavens, and held various treasure weapons, and with countless hundreds of thousands of devas, surrounded him and came down, arriving at the summit of Mount Sumeru, on the east side of the mountain, and erected a pure blue, difficult-to-subdue banner, standing by the peak. At that time, the messenger Manava again went to the Tusita Heaven, and upon arriving, reported to the Tusita Heavenly King, saying: 『Heavenly King should know, the Heavenly Emperor Indra has this message: 「The Asuras want to fight with the heavens. May all the devas come to help, join forces to fight, and make them retreat.」』 The Tusita Heaven, upon hearing these words, immediately thought of his deva assembly.'

。彼天知已，悉來集會大天王所，到已即各嚴持器仗，乘諸騎乘，相率來下，與無量百千萬眾，一時雲集須彌山頂，在其南面，豎純黃色難降伏幡，依峰而立。

「爾時，天使摩那婆，復更往詣化樂天中，白彼天言：『天王當知，帝釋使來，有如是語：「諸阿修羅，欲共天鬥。」』具說如前，乃至彼天，與其無量百千萬數諸天子眾，各嚴器仗，乘種種乘，咸共來下，至須彌山頂，在其西面，豎純赤色難降伏幡，依峰而立。如是上白他化自在天王，亦如前說。時，彼天眾，嚴持器仗，倍化樂天，與其無量百天子、無量千天子、無量百千天子，圍繞來下，至須彌山，在其北面，豎純白色難降伏幡，依峰而立。

「爾時，帝釋見上諸天並皆雲集，復起心念虛空夜叉。爾時，虛空諸夜叉眾咸作是言：『帝釋天王，意念我等。』如是知已，即相誡來，著甲持仗，莊嚴身具，皆各服之，乘種種乘，詣帝釋前，一面而立。時，天帝釋又復念其諸小天王並三十三天所有眷屬。如是念時，並各著鎧甲，嚴持器仗，乘種種乘，詣天王前。於是帝釋，自著種種鎧甲器仗，乘種種乘，與空夜叉及諸小王三十三天，前後圍繞，從天宮出，欲共修羅興大戰鬥。

「諸比丘！是諸天眾，與阿修羅戰鬥之時，有如是等諸色器仗，所謂刀箭䂎棓、椎杵金剛、鈹箭面箭、鑿箭鏃箭、犢齒箭迦陵伽葉鏃箭、微細鏃箭努箭，如是等器，雜色可愛，皆是金銀琉璃、頗梨赤珠、𤥭𤦲瑪瑙等七寶所成。以此刀仗，遙擲阿修羅身，莫不洞徹，而不為害，于其身上，亦復不見瘡痕之跡，唯以觸因緣故受于苦痛。諸比丘！諸阿修羅所有器仗，與天斗時，色類相似，亦是七寶之所成就，穿諸天身，亦皆徹過，而無瘢痕，唯以觸因緣故，受于痛苦。諸比丘！欲界諸天與阿修羅戰鬥之時，尚有如是種種器仗，況復世間諸人器仗。

起世經卷第九

劫住品第十

「諸比丘！世間別有三種中劫。何等為三？一者刀兵、二者饑饉、三者疾疫。云何名為刀兵中劫？諸比丘！刀兵劫者，爾時眾人，無有正行，不如法說，邪見顛倒，具足同行十不善業。是時眾生唯壽十歲。諸比丘！其人如是壽十歲時，女生五月，即便行嫁，猶如今日年十五六，嫁向夫家。今時地力所生酥油、生酥石蜜、沙糖粳米，至於彼時，一切滅沒，不復出現。又彼人民壽十歲時，純以羖羊毛褐為衣，猶如今日迦尸迦嬌奢耶衣、芻摩繒衣、度究邏衣、句路摩娑衣、劫貝衣、甘婆羅寶衣，最為勝妙，彼毛褐衣，亦復如是。當於爾時，唯食稗子，猶如今人食粳米等，以為美食。又為父母之所憐愛，愿其十歲，以為上壽，亦如今人愿壽百歲。諸比丘！彼十歲時，所有眾生不孝父母、不敬沙門及婆羅門、不敬耆舊，然亦得他供養承事讚歎尊重，猶如今時行法教人，名譽無異。何以故？其業爾故。又諸比丘！十歲時人，無有善名，亦不修行十善業道，一切多行不善之業。眾生相見，各生毒害殺戮之心，無慈愍意，如今獵師在空山澤見諸禽獸，唯起毒害屠殺之心。又諸比丘！當於彼時，一切人民嚴身之具，皆是刀仗，亦如今人花鬘耳珰、頸瓔臂釧、指環釵鑷，以莊嚴身；彼用刀仗，亦復如是