T01n0025_起世因本經

大正藏第 01 冊 No. 0025 起世因本經

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

起世因本經卷第一

隋天竺沙門達摩笈多譯

閻浮洲品第一

如是我聞：

一時，婆伽婆在舍啰婆悉帝城迦利啰窟。爾時，彼處眾多比丘飯食已，皆出來集迦利啰堂。一時坐已，各生是念，同共議言：「諸長老輩，未曾有也。今此世間，天地眾生，所居國土，云何轉合？云何轉散？云何轉散已而復還合？云何轉合已而安住也。」

是時，世尊獨在靜窟，天耳徹聽清凈過人，聞諸比丘飯食已后，皆出聚集迦利啰堂，共作如是希有語言。世尊聞已，其日晡時出於禪定，從迦利啰窟中而起，行詣堂上。到堂上已，在諸比丘大眾之前，依常敷座，儼然端坐。世尊坐已，知而故問：「汝等比丘，曏者議論說何語言，聚集而坐？」

時，諸比丘同白佛言：「大德世尊！我等食后，諸比丘眾，皆共至此迦利啰堂，集聚詳議如是語言：『諸長老輩，甚奇希有。云何世間如是轉合？云何世間如是轉散？云何世間轉散已合？云何世間轉合已住。』大德世尊！我等曏者有是語言，是以集議斯事。」

爾時，佛告諸比丘言：「善哉！善哉！諸比丘輩！汝等能爾如法信行。諸善家子！汝以信故舍家出家，若汝等輩，能作如是如法語言，共集坐者不可思議。汝等比丘集聚坐時，應修如是二種法行，各作事業，若論法義、若聖默然，不生怠慢。若能爾者，汝等當聽如來所說如是之義：世間轉合，世間轉散，世間轉散已而復還合，世間轉合已而安住。」作是語已，時，諸比丘同白佛言：「大德世尊！此是時也，修伽多此是三摩耶。若佛世尊為諸比丘說如此義，諸比丘聞世尊所說，當如是持。」

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

爾時，佛告諸比丘言：「諸比丘！如一日月所行之處，照四天下，爾所四天下世界，有千日月，諸比丘！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、千閻摩羅王、千閻浮洲、千瞿陀尼、千弗婆提、千郁多啰究留、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、千諸摩啰天、千梵世天。諸比丘！彼梵世中有一梵主，威力最強無能降者，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言，即生我慢。如來不然。所以者何？一切世間各隨業力現成此世。諸比丘！如此小千世界，猶如周羅(周羅者隋言髻也，外國人頂上結少許長髮為髻)，名千世界。諸比丘！爾所周羅一千世界，是名第二中千世界。諸比丘！如一第二中千世界，爾所中千一千世界，是名三千大千世界。諸比丘！此三千大千世界，一時轉合，一時轉合已而還復散，一時轉散已而復還合，一時轉合已而安住，如是世界周匝轉燒，名為敗壞；周匝轉合，名為成就；周匝轉住，名為安立。是為無畏一佛剎土眾生所居

現代漢語譯本： 一時，佛陀在舍衛城的迦利啰窟。當時，那裡有很多比丘用完餐后，都出來聚集在迦利啰堂。大家坐定后，各自心中思考，共同議論說：『各位長老，真是前所未有啊！現在這個世間，天地眾生所居住的國土，是如何聚合的？是如何散開的？是如何散開后又重新聚合的？又是如何聚合后安住的呢？』 這時，世尊獨自在安靜的洞窟中，天耳通徹，聽得清清楚楚，聽到比丘們用完餐后，都出來聚集在迦利啰堂，共同談論這樣稀有的事情。世尊聽后，在當天傍晚從禪定中出來，從迦利啰窟中起身，走到堂上。到了堂上后，在眾比丘面前，按照慣例鋪好座位，端正地坐下。世尊坐好后，明知故問：『各位比丘，你們剛才聚集在一起議論什麼呢？』 當時，眾比丘一同對佛說：『大德世尊！我們用完餐后，眾比丘都來到這迦利啰堂，聚集在一起詳細討論這樣的事情：『各位長老，真是太奇特稀有了！世間是如何聚合的？世間是如何散開的？世間散開后又是如何聚合的？世間聚合后又是如何安住的？』大德世尊！我們剛才就是討論這些事情，所以才聚集在這裡。』 這時，佛陀告訴眾比丘說：『好啊！好啊！各位比丘！你們能夠這樣如法修行，真是難得。各位善男子！你們因為信仰而捨棄家庭出家，如果你們能夠像這樣如法地討論，共同聚集，真是不可思議。各位比丘，你們聚集在一起時，應當修習這兩種法行，各自努力，要麼討論佛法義理，要麼保持聖默然，不要懈怠。如果能夠這樣，你們就聽如來所說的這些道理：世間如何聚合，世間如何散開，世間散開后如何重新聚合，世間聚合后如何安住。』說完這些話后，眾比丘一同對佛說：『大德世尊！現在正是時候，善逝，現在正是時候。如果佛陀為我們比丘說這些道理，我們比丘聽了佛陀所說，一定會謹記在心。』 這時，佛陀告訴眾比丘說：『各位比丘！仔細聽，仔細聽，好好思考，我將為你們依次解說。』眾比丘一同對佛說：『是的，世尊！我們很樂意聽。』 這時，佛陀告訴眾比丘說：『各位比丘！就像一日月所照耀的地方，照耀著四大天下，像這樣的四大天下世界，有一千個日月，各位比丘！這就稱為一千世界。各位比丘！在一千個世界中，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、四千個惡道處族、四千個大惡道處族、四千個小王、四千個大王、七千種各種大樹、八千種各種大山、一萬種各種大地獄、一千個閻摩羅王、一千個閻浮洲、一千個瞿陀尼、一千個弗婆提、一千個郁多啰究留、一千個四天王天、一千個三十三天、一千個夜摩天、一千個兜率陀天、一千個化樂天、一千個他化自在天、一千個諸摩啰天、一千個梵世天。各位比丘！在那些梵世天中，有一位梵主，威力最強，無人能降服，統領著一千個梵自在王，他說：『我能創造，能變化，能幻化。』他說：『我像父親一樣。』在各種事情中，他自己說出這樣驕傲自大的話，就產生了傲慢。如來不是這樣。為什麼呢？一切世間都隨著各自的業力而顯現成現在的樣子。各位比丘！像這樣的小千世界，就像周羅（周羅，隋朝話叫髮髻，外國人頭頂上結少許長髮為髮髻），稱為千世界。各位比丘！像這樣周羅的一千個世界，稱為第二中千世界。各位比丘！像一個第二中千世界，像這樣中千的一千個世界，稱為三千大千世界。各位比丘！這三千大千世界，一時聚合，一時聚合后又散開，一時散開后又重新聚合，一時聚合后就安住，像這樣世界週而復始地燃燒，稱為敗壞；週而復始地聚合，稱為成就；週而復始地安住，稱為安立。這就是無畏一佛剎土眾生所居住的地方。

English version: Thus have I heard: At one time, the Bhagavan was dwelling in the Karira cave in the city of Shravasti. At that time, many monks there, having finished their meal, all came out and gathered in the Karira hall. Once seated, they each had this thought, and together they discussed, saying: 'Venerable elders, this is unprecedented! How does this world, the lands where the heavens, earth, and sentient beings reside, come together? How does it disperse? How does it disperse and then come together again? How does it come together and then abide?' At this time, the World-Honored One was alone in a quiet cave, his divine ear clear and surpassing human abilities, and he heard the monks, after their meal, all come out and gather in the Karira hall, discussing such rare matters. Having heard this, the World-Honored One, in the evening of that day, emerged from his meditation, arose from the Karira cave, and walked to the hall. Having arrived at the hall, he sat down solemnly on the usual seat in front of the assembly of monks. After the World-Honored One was seated, he knowingly asked: 'Monks, what were you discussing and gathering about just now?' Then, the monks together said to the Buddha: 'Greatly Virtuous World-Honored One! After our meal, all the monks came to this Karira hall and gathered to discuss in detail such matters: 'Venerable elders, it is truly wondrous and rare! How does the world come together? How does the world disperse? How does the world, having dispersed, come together again? How does the world, having come together, abide?' Greatly Virtuous World-Honored One! We were just discussing these matters, and that is why we gathered here.' At that time, the Buddha said to the monks: 'Excellent! Excellent! Monks! It is rare that you can practice the Dharma in this way. Good sons of families! Because of your faith, you have left your homes and become monks. If you can engage in such lawful discussions and gather together, it is truly inconceivable. Monks, when you gather together, you should cultivate these two kinds of Dharma practices, each doing your work, either discussing the meaning of the Dharma or maintaining noble silence, without being lazy. If you can do this, then listen to the meaning of what the Tathagata will say: how the world comes together, how the world disperses, how the world, having dispersed, comes together again, and how the world, having come together, abides.' Having said this, the monks together said to the Buddha: 'Greatly Virtuous World-Honored One! Now is the time, Sugata, now is the time. If the Buddha were to explain these meanings to the monks, the monks, having heard what the Buddha has said, will keep it in mind.' At that time, the Buddha said to the monks: 'Monks! Listen carefully, listen carefully, and contemplate well. I will explain it to you in order.' The monks together said to the Buddha: 'Yes, World-Honored One! We are eager to hear.' At that time, the Buddha said to the monks: 'Monks! Just as the place where one sun and moon travel illuminates the four great continents, so there are a thousand suns and moons in such a world of four great continents. Monks! 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 islands, four thousand large islands, 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 Jambudvipas, a thousand Godaniyas, a thousand Purvavidehas, a thousand Uttarakurus, a thousand heavens of the Four Heavenly Kings, a thousand heavens of the Thirty-three Gods, a thousand Yamas, a thousand Tushitas, a thousand Nirmanaratis, a thousand Paranirmitavasavartins, a thousand Maras, and a thousand Brahma worlds. Monks! In those Brahma worlds, there is a Brahma lord, whose power is the strongest and who cannot be subdued, who rules over a thousand Brahma kings, saying: 'I can create, I can transform, I can conjure.' He says: 'I am like a father.' In all matters, he speaks such arrogant words, and thus arrogance arises. The Tathagata is not like this. Why? All worlds manifest according to their respective karmic forces. Monks! Such a small thousand worlds are like a chura (chura in the Sui language means a topknot, foreigners tie a small amount of long hair on their heads into a topknot), and are called a thousand worlds. Monks! Such a thousand worlds of churas are called a second middle thousand worlds. Monks! Like one second middle thousand world, such a thousand middle thousand worlds are called a three thousand great thousand worlds. Monks! These three thousand great thousand worlds, at one time, come together, and having come together, they disperse again; at one time, having dispersed, they come together again; at one time, having come together, they abide. In this way, the world is burned in cycles, which is called destruction; it comes together in cycles, which is called formation; and it abides in cycles, which is called establishment. This is the dwelling place of sentient beings in the fearless Buddha-field.

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「諸比丘！此大地厚四十八萬由旬，邊廣無量。諸比丘！此之大地住於水上，水住風上，風依虛空。諸比丘！此大地下所有水聚，彼水聚厚六十萬由旬，邊廣無量。彼水聚下所有風聚，彼風聚厚三十六萬由旬，邊廣無量。諸比丘！其大海水最甚深處，深八萬四千由旬，邊廣無量。諸比丘！其須彌山王，入海水中八萬四千由旬，出海水上亦八萬四千由旬。諸比丘！須彌山王，其底平正，下根連住大金輪上。諸比丘！其須彌山王，于大海中，下狹上廣，漸漸寬大，端直不曲，牢固大身，微妙最極，殊勝可觀，四寶合成，所謂金銀琉璃頗梨。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住止。諸比丘！須彌山王，上分之中，四方有峰，其峰傍挺角出，各高七百由旬，微妙可喜，七寶所成，所謂金銀琉璃、頗梨赤真珠、車𤦲馬瑙等之所莊嚴，曲臨海上。諸比丘！其須彌山下有三級，諸神住處。其最下級，縱廣六十由旬，七重墻壁、七重欄楯、七重鈴網，復有七重多羅行樹，周匝圍繞，可喜端正，其樹皆以金銀琉璃、頗梨赤真珠、車𤦲馬瑙等七寶所成。其諸墻壁各有四門，彼一一門有諸壘堞，具足莊嚴，重閣輦軒、卻敵樓櫓、臺殿房廊、樹林苑等，並諸池沼。池出妙華眾雜香氣，有種種樹、種種莖葉、種種華果，悉皆具足，亦出種種微妙諸香。復有諸鳥，各出妙音，鳴聲間雜，和雅清徹。其中分級，縱廣四十由旬，所有莊嚴七重墻壁、欄楯、鈴網、多羅行樹，可喜齊平。周匝端正，亦為七寶金銀琉璃、頗梨赤真珠、車𤦲馬瑙等之所挍飾。門觀樓閣臺殿、園池果樹及以眾鳥，皆悉具足。其上分級，縱廣二十由旬，七重墻壁，乃至諸鳥，各出妙音。諸比丘！其下級中，有夜叉住，名曰缽手；其中級中，有諸夜叉，名曰持鬘；其上級中，有諸夜叉，名曰常醉。

「諸比丘！須彌山半，四萬二千由旬中，有四大天王宮殿。諸比丘！須彌山上，有三十三諸天宮殿，帝釋所住；三十三天，向上一倍，有夜摩諸天宮殿住；其夜摩天，向上一倍，有兜率陀諸天宮殿住；其兜率天，向上一倍，有化樂諸天宮殿住；其化樂天，向上一倍，有他化自在諸天宮殿住；其他化自在天，向上一倍，有梵身諸天宮殿住；其他化上、梵身天下，于其中間，有魔波旬諸宮殿住；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，其間別有諸天宮住，名為無想眾生所居；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，則是阿迦尼吒諸天宮殿。諸比丘！阿迦尼吒上，更有諸天，名無邊虛空處天、無邊識處天、無所有處天、非想非非想處天，此等盡名諸天住處。諸比丘！如是之處，如是界分，眾生所住。如是眾生，若來若去，若生若滅，邊際所極。是世界中，諸眾生輩，有生老死墮在如是生道中住，至此不過。是故說言娑婆世界無畏剎土。自餘一切諸世界中，亦復如是。

「諸比丘！須彌山王北面有洲，名郁多啰究留，其地縱廣十千由旬，四方正等。而彼人面，還似地形。諸比丘！須彌山王東面有洲，名弗婆毗提訶，其地縱廣，九千由旬，圓如滿月。彼間人面，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。彼諸人面，還似地形

現代漢語譯本：『諸位比丘！這大地厚達四十八萬由旬，邊緣廣闊無垠。諸位比丘！這大地立於水上，水立於風上，風依附於虛空。諸位比丘！這大地之下的所有水聚，其厚度為六十萬由旬，邊緣廣闊無垠。那水聚之下的所有風聚，其厚度為三十六萬由旬，邊緣廣闊無垠。諸位比丘！那大海水最深之處，深達八萬四千由旬，邊緣廣闊無垠。諸位比丘！那須彌山王，沒入海水中八萬四千由旬，露出海面也為八萬四千由旬。諸位比丘！須彌山王的底部平整，下根連線著巨大的金輪。諸位比丘！那須彌山王，在大海中，下部狹窄而上部寬廣，逐漸擴大，端正筆直不彎曲，堅固巨大，精妙至極，殊勝可觀，由金、銀、琉璃、頗梨四寶構成。生長著各種樹木，樹木茂盛，散發出各種香氣，香氣遠播，瀰漫整個山間。眾多聖賢，以及具有最大威德的殊勝天神都居住於此。諸位比丘！須彌山王的上部分，四方有山峰，山峰旁側挺立著角狀突出物，每個高七百由旬，精妙可愛，由金、銀、琉璃、頗梨、赤真珠、車磲、瑪瑙等七寶構成，彎曲地臨近海面。諸位比丘！須彌山下有三層，是諸神居住的地方。最下層，縱橫六十由旬，有七重墻壁、七重欄桿、七重鈴網，還有七重多羅樹行列，環繞四周，令人喜愛，端正美觀，那些樹木都由金、銀、琉璃、頗梨、赤真珠、車磲、瑪瑙等七寶構成。那些墻壁各有四門，每一門都有堡壘，裝飾完備，重樓疊閣、卻敵樓櫓、臺殿房廊、樹林園地等，以及各種池塘。池塘里開著美妙的花朵，散發著各種香氣，有各種樹木、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，和諧清澈。中間一層，縱橫四十由旬，所有的裝飾，七重墻壁、欄桿、鈴網、多羅樹行列，都令人喜愛，整齊劃一。環繞四周，端正美觀，也由金、銀、琉璃、頗梨、赤真珠、車磲、瑪瑙等七寶裝飾。門觀樓閣臺殿、園池果樹以及各種鳥類，都非常齊全。最上層，縱橫二十由旬，七重墻壁，乃至各種鳥類，都發出美妙的聲音。諸位比丘！最下層中，有夜叉居住，名叫缽手；中間一層中，有夜叉，名叫持鬘；最上層中，有夜叉，名叫常醉。 現代漢語譯本：『諸位比丘！須彌山的一半，四萬二千由旬處，有四大天王的宮殿。諸位比丘！須彌山上，有三十三諸天的宮殿，是帝釋所居住的地方；三十三天向上增加一倍，有夜摩諸天的宮殿居住；夜摩天向上增加一倍，有兜率陀諸天的宮殿居住；兜率天向上增加一倍，有化樂諸天的宮殿居住；化樂天向上增加一倍，有他化自在諸天的宮殿居住；他化自在天向上增加一倍，有梵身諸天的宮殿居住；在他化自在天之上、梵身天之下，中間有魔波旬的宮殿居住；梵身天之上增加一倍，有光音天；光音天之上增加一倍，有遍凈天；遍凈天之上增加一倍，有廣果天；廣果天之上增加一倍，有不粗天；廣果天之上、不粗天之下，其間另有諸天宮殿居住，是名為無想眾生所居之處；不粗天之上增加一倍，有不惱天；不惱天之上增加一倍，有善見天；善見天之上增加一倍，有善現天；善現天之上增加一倍，則是阿迦尼吒諸天的宮殿。諸位比丘！阿迦尼吒天之上，還有諸天，名為無邊虛空處天、無邊識處天、無所有處天、非想非非想處天，這些都稱為諸天居住的地方。諸位比丘！像這樣的地方，像這樣的界限，是眾生所居住的地方。像這樣的眾生，若來若去，若生若滅，其邊際所能到達的極限。這個世界中，各種眾生，有生老病死，都處在這樣的生命輪迴中，無法超越。因此說娑婆世界是無畏的國土。其他一切世界中，也都是如此。 現代漢語譯本：『諸位比丘！須彌山王的北面有一個洲，名叫郁多啰究留，其地面縱橫十千由旬，四方端正。那裡的人面，也像那裡的地形。諸位比丘！須彌山王的東面有一個洲，名叫弗婆毗提訶，其地面縱橫九千由旬，圓如滿月。那裡的人面，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，其地面縱橫八千由旬，形狀如半月。那裡的人面，也像那裡的地形。

English version: 'Monks! This earth is 480,000 yojanas thick, and its edges are immeasurable. Monks! This earth rests upon water, the water rests upon wind, and the wind relies on space. Monks! All the water masses beneath this earth are 600,000 yojanas thick, and their edges are immeasurable. All the wind masses beneath those water masses are 360,000 yojanas thick, and their edges are immeasurable. Monks! The deepest part of the great ocean is 84,000 yojanas deep, and its edges are immeasurable. Monks! Mount Sumeru, the king of mountains, extends 84,000 yojanas into the ocean and rises 84,000 yojanas above the water. Monks! The base of Mount Sumeru is flat, and its roots are connected to a great golden wheel. Monks! Mount Sumeru, in the ocean, is narrow at the bottom and wide at the top, gradually expanding, upright and not curved, firm and massive, exquisitely refined, supremely magnificent, and composed of four treasures: gold, silver, lapis lazuli, and crystal. Various trees grow there, lush and fragrant, their scents spreading far and wide, filling the entire mountain. Many sages and the most powerful and sublime deities reside there. Monks! On the upper part of Mount Sumeru, there are peaks in the four directions, with horn-like projections extending from their sides, each 700 yojanas high, exquisitely delightful, and made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate, curving down towards the sea. Monks! Below Mount Sumeru, there are three levels, the dwelling places of the gods. The lowest level is 60 yojanas in length and width, with seven walls, seven railings, seven nets of bells, and seven rows of Tala trees, surrounding it, pleasing and beautiful, and the trees are made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. Each of the walls has four gates, and each gate has fortifications, fully decorated, with multi-storied pavilions, watchtowers, platforms, halls, corridors, groves, and gardens, as well as various ponds. The ponds are filled with beautiful flowers, emitting various fragrances, with various trees, stems, leaves, flowers, and fruits, all complete, and also emitting various exquisite fragrances. There are also various birds, each emitting beautiful sounds, their calls intermingling, harmonious and clear. The middle level is 40 yojanas in length and width, and all its decorations, the seven walls, railings, nets of bells, and rows of Tala trees, are pleasing and uniform. Surrounding it, beautiful and upright, it is also adorned with seven treasures: gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. The gates, pavilions, platforms, halls, gardens, fruit trees, and various birds are all complete. The upper level is 20 yojanas in length and width, with seven walls, and even the various birds emit beautiful sounds. Monks! In the lowest level, there live Yakshas called Patra-hasta; in the middle level, there are Yakshas called Mala-dhara; and in the upper level, there are Yakshas called Nitya-matta.' English version: 'Monks! Halfway up Mount Sumeru, at 42,000 yojanas, are the palaces of the Four Great Heavenly Kings. Monks! On Mount Sumeru, there are the palaces of the Thirty-three Gods, where Indra resides; one level above the Thirty-three Gods are the palaces of the Yama Gods; one level above the Yama Gods are the palaces of the Tusita Gods; one level above the Tusita Gods are the palaces of the Nirmanarati Gods; one level above the Nirmanarati Gods are the palaces of the Paranirmitavasavartin Gods; one level above the Paranirmitavasavartin Gods are the palaces of the Brahma-kayika Gods; between the Paranirmitavasavartin Gods and the Brahma-kayika Gods, there are the palaces of Mara Papiyas; one level above the Brahma-kayika Gods are the Abhasvara Gods; one level above the Abhasvara Gods are the Subhakrtsna Gods; one level above the Subhakrtsna Gods are the Brhatphala Gods; one level above the Brhatphala Gods are the Asanjnasattva Gods; between the Brhatphala Gods and the Asanjnasattva Gods, there are other heavenly palaces, the dwelling places of the beings without perception; one level above the Asanjnasattva Gods are the Avrha Gods; one level above the Avrha Gods are the Atapa Gods; one level above the Atapa Gods are the Sudrsa Gods; one level above the Sudrsa Gods are the Akanistha Gods. Monks! Above the Akanistha Gods, 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! Such are the places, such are the boundaries, where beings dwell. Such beings, whether they come or go, whether they are born or die, reach their ultimate limits. In this world, all beings are subject to birth, old age, sickness, and death, and remain within this cycle of existence, unable to transcend it. Therefore, it is said that the Saha world is a fearless realm. All other worlds 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, and it is square. The faces of the people there 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, and it is round like a full moon. The faces of the people there 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, and it is shaped like a half-moon. The faces of the people there 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，北廣南狹，狀如車箱。其中人面，還似地形。

「諸比丘！須彌山王北面，以天金所成，照彼郁多啰究留洲；東面以天銀所成，照彼弗婆毗提訶洲；西面以天頗梨所成，照彼瞿陀尼洲；南面以天青琉璃所成，照此閻浮提洲。

「諸比丘！其郁多啰究留洲，有一大樹名庵婆啰，其本縱廣七由旬，下入于地二十一由旬，出高百由旬，枝葉垂覆五十由旬。諸比丘！其弗婆毗提訶洲，有一大樹名迦曇婆，其本縱廣七由旬，下入于地二十一由旬，出高百由旬，枝葉垂覆五十由旬。諸比丘！瞿陀尼洲，有一大樹名鎮頭迦，其本縱廣七由旬，乃至枝葉覆五十由旬。而彼樹下，有一石牛，高一由旬，以此因緣故，名瞿陀尼洲。諸比丘！此閻浮洲，有一大樹名曰閻浮，其本縱廣七由旬，乃至枝葉覆五十由旬。而彼樹下，有閻浮檀金聚，高二十由旬，以金從於閻浮樹下出生，是故名為閻浮檀。閻浮檀金，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和，其本縱廣七由旬，乃至枝葉覆五十由旬。諸比丘！阿修羅處，有一大樹名修質多啰波吒羅，其本縱廣七由旬，乃至枝葉覆五十由旬。諸比丘！三十三天，有一大樹名波利夜多啰瞿比陀啰，其本縱廣七由旬，下入于地二十一由旬，出高百由旬，枝葉覆五十由旬。

「諸比丘！須彌山下，其次有山，名佉提羅迦，高四萬二千由旬，上廣亦然，可喜端正，七寶合成，所謂金銀琉璃、頗梨赤真珠、車𤦲馬瑙等。諸比丘！其須彌山、佉提羅迦二山中間，廣八萬四千由旬，周匝無量。優婆羅、缽頭摩、拘牟頭、奔荼利迦、搔揵地雞遍覆諸水。諸比丘！次佉提羅迦外有山，名伊沙陀羅，高二萬一千由旬，上廣亦然，微妙可喜，乃至馬瑙等七寶所成。其佉提羅迦、伊沙陀羅二山中間，廣四萬二千由旬，周匝無量。優缽羅、缽頭摩、拘牟頭、奔荼利迦、搔揵地雞，遍覆諸水。次伊沙陀羅外有山，名游揵陀羅，高一萬二千由旬，上廣亦然，可喜微妙，乃至馬瑙等七寶所成。其伊沙陀羅、游揵陀羅二山中間，廣二萬一千由旬，周匝無量。優缽羅、缽頭摩、拘牟陀、奔荼利迦、搔揵地雞，遍覆諸水。次游揵陀羅外有山，名曰善見，高六千由旬，上廣亦然，可喜微妙，乃至馬瑙等七寶所成。其游揵陀羅，去于善見，二山中間，廣一萬二千由旬，周匝無量。優缽羅、缽頭摩、拘牟陀、奔茶利迦、搔揵地雞，遍覆諸水。次善見外有山，名馬半頭，高三千由旬，上廣亦然，可喜端正，乃至馬瑙等七寶所成。其善見及馬半頭二山中間，廣六千由旬，周匝無量。優缽羅、缽頭摩、拘牟陀、奔茶利迦、搔揵地雞，遍覆諸水。次馬半頭外有山，名尼民陀羅，高一千二百由旬，上廣亦然，可喜微妙，乃至馬瑙等七寶所成。馬半頭、尼民陀羅，二山中間，廣二千四百由旬，周匝無量。優缽羅、缽頭摩、拘牟陀、奔茶利迦、搔揵地雞，遍覆諸水。次尼民陀羅外有山，名毗那耶迦，高六百由旬，上廣亦然，微妙可喜，乃至馬瑙等七寶所成。尼民陀羅、毗那耶迦，二山中間，廣一千二百由旬，周匝無量。種種雜華，乃至搔揵地雞，遍覆諸水。次毗那耶迦外有山，名斫迦羅(隋言輪也)，高三百由旬，上廣亦然，微妙可喜，乃至馬瑙等七寶所成。其毗那耶迦及斫迦羅，二山中間，廣六百由旬，周匝無量

『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，北邊寬廣而南邊狹窄，形狀像一個車廂。那裡的人的面貌，也和地形相似。 『諸位比丘！須彌山王的北面，由天上的黃金構成，照耀著郁多啰究留洲；東面由天上的白銀構成，照耀著弗婆毗提訶洲；西面由天上的頗梨構成，照耀著瞿陀尼洲；南面由天上的青琉璃構成，照耀著這個閻浮提洲。 『諸位比丘！郁多啰究留洲，有一棵大樹名為庵婆啰，它的樹根縱橫七由旬，向下深入地下二十一由旬，向上高出一百由旬，枝葉覆蓋五十由旬。諸位比丘！弗婆毗提訶洲，有一棵大樹名為迦曇婆，它的樹根縱橫七由旬，向下深入地下二十一由旬，向上高出一百由旬，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，它的樹根縱橫七由旬，乃至枝葉覆蓋五十由旬。而且在那棵樹下，有一頭石牛，高一由旬，因為這個緣故，所以叫做瞿陀尼洲。諸位比丘！這個閻浮洲，有一棵大樹名為閻浮，它的樹根縱橫七由旬，乃至枝葉覆蓋五十由旬。而且在那棵樹下，有閻浮檀金堆積，高二十由旬，因為金子從閻浮樹下生長出來，所以叫做閻浮檀。閻浮檀金，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和，它的樹根縱橫七由旬，乃至枝葉覆蓋五十由旬。諸位比丘！阿修羅居住的地方，有一棵大樹名為修質多啰波吒羅，它的樹根縱橫七由旬，乃至枝葉覆蓋五十由旬。諸位比丘！三十三天，有一棵大樹名為波利夜多啰瞿比陀啰，它的樹根縱橫七由旬，向下深入地下二十一由旬，向上高出一百由旬，枝葉覆蓋五十由旬。 『諸位比丘！須彌山下，依次有山，名為佉提羅迦，高四萬二千由旬，上面的寬度也一樣，令人喜愛而端正，由七寶合成，也就是金、銀、琉璃、頗梨、赤真珠、車磲、瑪瑙等。諸位比丘！須彌山和佉提羅迦兩山之間，寬度為八萬四千由旬，周圍無邊無際。優婆羅、缽頭摩、拘牟頭、奔荼利迦、搔揵地雞等蓮花遍佈水面。諸位比丘！佉提羅迦山外有山，名為伊沙陀羅，高二萬一千由旬，上面的寬度也一樣，微妙而令人喜愛，乃至由瑪瑙等七寶構成。佉提羅迦和伊沙陀羅兩山之間，寬度為四萬二千由旬，周圍無邊無際。優缽羅、缽頭摩、拘牟頭、奔荼利迦、搔揵地雞等蓮花遍佈水面。伊沙陀羅山外有山，名為游揵陀羅，高一萬二千由旬，上面的寬度也一樣，令人喜愛而微妙，乃至由瑪瑙等七寶構成。伊沙陀羅和游揵陀羅兩山之間，寬度為二萬一千由旬，周圍無邊無際。優缽羅、缽頭摩、拘牟陀、奔荼利迦、搔揵地雞等蓮花遍佈水面。游揵陀羅山外有山，名為善見，高六千由旬，上面的寬度也一樣，令人喜愛而微妙，乃至由瑪瑙等七寶構成。游揵陀羅和善見兩山之間，寬度為一萬二千由旬，周圍無邊無際。優缽羅、缽頭摩、拘牟陀、奔茶利迦、搔揵地雞等蓮花遍佈水面。善見山外有山，名為馬半頭，高三千由旬，上面的寬度也一樣，令人喜愛而端正，乃至由瑪瑙等七寶構成。善見和馬半頭兩山之間，寬度為六千由旬，周圍無邊無際。優缽羅、缽頭摩、拘牟陀、奔茶利迦、搔揵地雞等蓮花遍佈水面。馬半頭山外有山，名為尼民陀羅，高一千二百由旬，上面的寬度也一樣，令人喜愛而微妙，乃至由瑪瑙等七寶構成。馬半頭和尼民陀羅兩山之間，寬度為二千四百由旬，周圍無邊無際。優缽羅、缽頭摩、拘牟陀、奔茶利迦、搔揵地雞等蓮花遍佈水面。尼民陀羅山外有山，名為毗那耶迦，高六百由旬，上面的寬度也一樣，微妙而令人喜愛，乃至由瑪瑙等七寶構成。尼民陀羅和毗那耶迦兩山之間，寬度為一千二百由旬，周圍無邊無際。各種雜花，乃至搔揵地雞等蓮花遍佈水面。毗那耶迦山外有山，名為斫迦羅（隋朝時稱為輪），高三百由旬，上面的寬度也一樣，微妙而令人喜愛，乃至由瑪瑙等七寶構成。毗那耶迦和斫迦羅兩山之間，寬度為六百由旬，周圍無邊無際。

'Monks! To the south of Mount Sumeru is a continent called Jambudvipa, its land extending seven thousand yojanas in length and breadth, wider in the north and narrower in the south, shaped like a cart box. 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; and the south side is made of heavenly blue lapis lazuli, illuminating this Jambudvipa. 'Monks! In Uttarakuru, there is a great tree called Ambra, its trunk extending seven yojanas in length and breadth, going down into the earth twenty-one yojanas, rising up one hundred yojanas, and its branches and leaves covering fifty yojanas. Monks! In Purvavideha, there is a great tree called Kadamba, its trunk extending seven yojanas in length and breadth, going down into the earth twenty-one yojanas, rising up one hundred yojanas, and its branches and leaves covering fifty yojanas. Monks! In Aparagodaniya, there is a great tree called Tinduka, its trunk extending seven yojanas in length and breadth, and its branches and leaves covering fifty yojanas. And under that tree, there is a stone bull, one yojana high, and for this reason, it is called Aparagodaniya. Monks! In this Jambudvipa, there is a great tree called Jambu, its trunk extending seven yojanas in length and breadth, and its branches and leaves covering fifty yojanas. And under that tree, there is a pile of Jambunada gold, twenty yojanas high, because the gold grows from under the Jambu tree, it is called Jambunada. 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 extending seven yojanas in length and breadth, and its branches and leaves covering fifty yojanas. Monks! In the place of the asuras, there is a great tree called Chitrapatala, its trunk 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 Parijatagovidara, its trunk extending seven yojanas in length and breadth, going down into the earth twenty-one yojanas, rising up one hundred yojanas, and its branches and leaves covering fifty yojanas. 'Monks! Below Mount Sumeru, there is a mountain called Khadiraka, forty-two thousand yojanas high, and its width at the top is the same, pleasing and upright, made of seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. Monks! The space between Mount Sumeru and Khadiraka is eighty-four thousand yojanas wide, and boundless all around. Utpala, padma, kumuda, pundarika, and saugandhika lotuses cover all the waters. Monks! Outside Khadiraka, there is a mountain called Isadhara, twenty-one thousand yojanas high, and its width at the top is the same, subtle and pleasing, made of seven treasures including agate. The space between Khadiraka and Isadhara is forty-two thousand yojanas wide, and boundless all around. Utpala, padma, kumuda, pundarika, and saugandhika lotuses cover all the waters. Outside Isadhara, there is a mountain called Yugandhara, twelve thousand yojanas high, and its width at the top is the same, pleasing and subtle, made of seven treasures including agate. The space between Isadhara and Yugandhara is twenty-one thousand yojanas wide, and boundless all around. Utpala, padma, kumuda, pundarika, and saugandhika lotuses cover all the waters. Outside Yugandhara, there is a mountain called Sudarshana, six thousand yojanas high, and its width at the top is the same, pleasing and subtle, made of seven treasures including agate. The space between Yugandhara and Sudarshana is twelve thousand yojanas wide, and boundless all around. Utpala, padma, kumuda, pundarika, and saugandhika lotuses cover all the waters. Outside Sudarshana, there is a mountain called Ashvakarna, three thousand yojanas high, and its width at the top is the same, pleasing and upright, made of seven treasures including agate. The space between Sudarshana and Ashvakarna is six thousand yojanas wide, and boundless all around. Utpala, padma, kumuda, pundarika, and saugandhika lotuses cover all the waters. Outside Ashvakarna, there is a mountain called Nimindhara, one thousand two hundred yojanas high, and its width at the top is the same, pleasing and subtle, made of seven treasures including agate. The space between Ashvakarna and Nimindhara is two thousand four hundred yojanas wide, and boundless all around. Utpala, padma, kumuda, pundarika, and saugandhika lotuses cover all the waters. Outside Nimindhara, there is a mountain called Vinayaka, six hundred yojanas high, and its width at the top is the same, subtle and pleasing, made of seven treasures including agate. The space between Nimindhara and Vinayaka is one thousand two hundred yojanas wide, and boundless all around. Various kinds of flowers, including saugandhika lotuses, cover all the waters. Outside Vinayaka, there is a mountain called Chakravada (called 'wheel' in the Sui Dynasty), three hundred yojanas high, and its width at the top is the same, subtle and pleasing, made of seven treasures including agate. The space between Vinayaka and Chakravada is six hundred yojanas wide, and boundless all around.

。四種雜華，及搔揵地雞，遍覆諸水。

「去輪圓山其間不遠，邊有空地，青草遍佈，即有大海。其大海北有大樹王，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，其邊空地，青草遍佈。次有庵婆羅樹林、閻浮樹林、多羅樹林、那多樹林，各皆縱廣五十由旬，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，各皆縱廣五十由旬，其邊空地，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，各皆縱廣五十由旬。次有可殊羅樹林、毗羅果樹林、婆那婆果林、石榴果林，各各縱廣五十由旬。次有烏勃林、㮏林、甘蔗林、細竹林、大竹林，各廣五十由旬。次有荻林、葦林、割羅林、大割羅林、迦奢文陀林，各廣五十由旬。次有阿提目多迦華林、瞻婆華林、波吒羅華林、薔薇華林，各廣五十由旬，其邊空地，青草遍覆。復有諸池，優缽羅華、缽頭摩花、拘牟陀華、奔茶利迦華等彌覆。復有諸池，毒蛇充滿，各廣五十由旬，其間空地，青草遍覆。

「其次有海，名烏禪那迦，廣十二由旬，其水清冷，味甚甘甜，輕軟澄凈，七重磚壘、七重間錯、七重欄楯、七重鈴網，外有七重多羅行樹，周匝圍繞，微妙端正，七寶莊飾，乃至馬瑙等七寶所成。周遍四方，有諸階道，可喜端正，亦是七寶金銀琉璃、頗梨赤真珠、車𤦲馬瑙等所成。復有優缽羅、缽頭摩、拘牟陀、奔茶利迦華。其華火色，即現火形；有金色者，即現金形；有青色者，即現青形；有赤色者，即現赤形；有白色者，即現白形；婆無陀色，現婆無陀形。華如車輪，根如車軸。華根出汁，色白如乳，味甘若蜜。

「諸比丘！烏禪那迦海中，有諸轉輪聖王行道，上廣十二由旬。諸比丘！閻浮提中，轉輪聖王，出現世時，彼諸海道，自然涌現，共水齊平。諸比丘！烏禪那迦海，其次有山，名烏禪伽羅。諸比丘！其烏禪伽羅山，可喜端正，微妙可觀。所有諸樹、諸葉諸華、諸果諸香，及諸異草、種種鳥獸，但是世間所出之物，于彼烏禪伽羅山中，無不悉有。諸比丘！其烏禪伽羅山，如是可喜，端正可觀，汝等應當如是善持。

「諸比丘！次烏禪伽羅有山，名曰金脅。諸比丘！金脅山中，有八萬窟。彼諸窟中，有八萬龍像在中居住，皆悉白色，猶如拘牟頭華；七枝拄地，並有神通，乘空而行；其頂赤色，猶如因陀羅瞿波迦蟲；皆悉六牙，其牙纖利，雜色金填。

「諸比丘！過金脅山有山，名曰雪山，高五百由旬，廣厚亦爾，其山微妙，四寶所成，金銀琉璃及頗梨等。彼山四角，有四金峰挺出，各高二十由旬。于中復有眾寶雜峰，高百由旬。彼山頂中，有阿耨達池，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，可喜端正，乃至馬瑙七寶所成。復有諸花，優缽羅、缽頭摩、拘牟陀、奔茶利迦華，其華雜色，青黃赤白，華如車輪。復有藕根，大如車軸，汁白如乳，其味如蜜。

「諸比丘！其阿耨達多池中，有阿耨達多龍王宮，其殿五柱，微妙可喜。阿耨達多龍王，與其眷屬，在中游戲，受天五欲，具足快樂

現代漢語譯本：四種雜色花朵，以及像雞爪一樣能抓地的植物，覆蓋了所有的水面。 離輪圓山不遠的地方，邊緣有空地，長滿了青草，那裡就是大海。大海的北面有一棵巨大的樹王，名叫閻浮樹，樹幹周圍有七由旬，根部深入地下二十一由旬，高一百由旬，甚至枝葉向四面垂下五十由旬，樹邊空地上，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，各自縱橫五十由旬，其間有空地，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，各自縱橫五十由旬，邊緣空地上，青草覆蓋。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，各自縱橫五十由旬。然後有可殊羅樹林、毗羅果樹林、婆那婆果林、石榴果林，各自縱橫五十由旬。接著有烏勃林、㮏林、甘蔗林、細竹林、大竹林，各自寬五十由旬。然後有荻林、葦林、割羅林、大割羅林、迦奢文陀林，各自寬五十由旬。接著有阿提目多迦花林、瞻婆花林、波吒羅花林、薔薇花林，各自寬五十由旬，邊緣空地上，青草覆蓋。還有許多池塘，長滿了優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等。還有一些池塘，充滿了毒蛇，各自寬五十由旬，其間空地上，青草覆蓋。 其次有一片海，名叫烏禪那迦，寬十二由旬，水清涼，味道非常甘甜，輕柔澄澈，有七層磚壘、七層交錯、七層欄桿、七層鈴網，外面有七層多羅樹環繞，四周環繞，精美端正，用七寶裝飾，甚至用瑪瑙等七寶製成。四周都有臺階，令人喜愛，端正，也是用七寶金銀琉璃、頗梨赤真珠、車𤦲瑪瑙等製成。還有優缽羅、缽頭摩、拘牟陀、奔茶利迦花。花是火色的，就呈現火的形狀；有金色的，就呈現金的形狀；有青色的，就呈現青的形狀；有紅色的，就呈現紅的形狀；有白色的，就呈現白色的形狀；婆無陀色，就呈現婆無陀的形狀。花像車輪，根像車軸。花根流出的汁液，顏色白如牛奶，味道甘甜如蜜。 諸位比丘！在烏禪那迦海中，有轉輪聖王行走的道路，上面寬十二由旬。諸位比丘！在閻浮提中，轉輪聖王出現於世時，那些海上的道路，自然涌現出來，與水面齊平。諸位比丘！烏禪那迦海的旁邊有一座山，名叫烏禪伽羅。諸位比丘！那座烏禪伽羅山，令人喜愛，端正，精美可觀。所有樹木、葉子、花朵、果實、香氣，以及各種奇特的草、各種鳥獸，凡是世間所產之物，在那座烏禪伽羅山中，沒有不具備的。諸位比丘！那座烏禪伽羅山，如此令人喜愛，端正可觀，你們應當好好記住。 諸位比丘！烏禪伽羅山之後有一座山，名叫金脅。諸位比丘！金脅山中有八萬個洞穴。那些洞穴中，有八萬頭龍象居住，它們都是白色的，像拘牟頭花一樣；有七根柱子支撐著地面，並且有神通，可以乘空飛行；它們的頭頂是紅色的，像因陀羅瞿波迦蟲；都有六根牙齒，牙齒纖細鋒利，鑲嵌著各種顏色的金子。 諸位比丘！過了金脅山有一座山，名叫雪山，高五百由旬，寬厚也一樣，那座山精美，由四寶構成，金、銀、琉璃和頗梨等。那座山的四個角，有四個金色的山峰突出，各自高二十由旬。其中還有許多寶物雜成的山峰，高一百由旬。那座山頂上，有一個阿耨達池，阿耨達多龍王居住在其中。池塘縱橫五十由旬，水涼爽甘甜，輕柔美好，清澈不渾濁，有七層磚壘、七層板砌、七層欄桿、七層鈴網，四周環繞，令人喜愛，端正，甚至用瑪瑙等七寶製成。還有各種花，優缽羅、缽頭摩、拘牟陀、奔茶利迦花，花是雜色的，青、黃、紅、白，花像車輪。還有藕根，大如車軸，汁液白如牛奶，味道像蜂蜜。 諸位比丘！在阿耨達多池中，有阿耨達多龍王的宮殿，宮殿有五根柱子，精美可喜。阿耨達多龍王和他的眷屬，在其中嬉戲，享受天上的五種慾望，充滿快樂。

English version: Four kinds of mixed flowers, and plants that scratch the ground like chicken feet, covered all the water surfaces. Not far from the Round Mountain, there is an open space at the edge, covered with green grass, which is the sea. To the north of the sea, there is a huge tree king called the Jambudvipa tree, with a circumference of seven yojanas, its roots extending twenty-one yojanas into the ground, and a height of one hundred yojanas, even its branches drooping fifty yojanas in all directions. The open space beside the tree is covered with green grass. Next, there are the Amra tree forest, the Jambudvipa tree forest, the Tala tree forest, and the Nata tree forest, each extending fifty yojanas in length and width, with open spaces in between, where various green grasses grow. Then there are the male-named tree forest, the female-named tree forest, the Sandalwood forest, and the True Sandalwood forest, each extending fifty yojanas in length and width, with the edges covered in green grass. Next, there are the Haritaki fruit forest, the Vibhitaka fruit forest, the Amalaki fruit forest, and the Amrataka fruit forest, each extending fifty yojanas in length and width. Then there are the Kasura tree forest, the Bilva fruit tree forest, the Vanava fruit forest, and the Pomegranate fruit forest, each extending fifty yojanas in length and width. Next, there are the Ubbha forest, the Palm forest, the Sugarcane forest, the Thin Bamboo forest, and the Thick Bamboo forest, each fifty yojanas wide. Then there are the Reed forest, the Rush forest, the Kusa grass forest, the Large Kusa grass forest, and the Kasa grass forest, each fifty yojanas wide. Next, there are the Atimuktaka flower forest, the Champaka flower forest, the Patala flower forest, and the Rose flower forest, each fifty yojanas wide, with the edges covered in green grass. There are also many ponds, filled with Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers. There are also some ponds, filled with poisonous snakes, each fifty yojanas wide, with the open spaces in between covered in green grass. Next, there is a sea called Ushanaka, twelve yojanas wide, with clear, cool water that tastes very sweet, light, soft, and pure. It has seven layers of brickwork, seven layers of interlace, seven layers of railings, and seven layers of bell nets, surrounded by seven layers of Tala trees, beautifully and correctly arranged, adorned with seven treasures, even made of agate and other seven treasures. There are steps on all four sides, pleasing and correct, also made of seven treasures such as gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate. There are also Utpala, Padma, Kumuda, and Pundarika flowers. The flowers that are the color of fire appear in the shape of fire; those that are golden appear in the shape of gold; those that are blue appear in the shape of blue; those that are red appear in the shape of red; those that are white appear in the shape of white; and those that are the color of Bhamuda appear in the shape of Bhamuda. The flowers are like chariot wheels, and the roots are like chariot axles. The juice from the flower roots is white like milk and tastes as sweet as honey. Monks! In the Ushanaka Sea, there is a path where the Wheel-Turning Sage Kings walk, twelve yojanas wide at the top. Monks! When a Wheel-Turning Sage King appears in Jambudvipa, those paths in the sea naturally emerge, level with the water surface. Monks! Next to the Ushanaka Sea, there is a mountain called Ushangara. Monks! That Ushangara Mountain is pleasing, correct, and beautifully observable. All the trees, leaves, flowers, fruits, fragrances, as well as various strange grasses, and various birds and beasts, whatever is produced in the world, is all present in that Ushangara Mountain. Monks! That Ushangara Mountain is so pleasing and correct to observe, you should remember it well. Monks! After the Ushangara Mountain, there is a mountain called Golden Flank. Monks! In the Golden Flank Mountain, there are eighty thousand caves. In those caves, there live eighty thousand dragon elephants, all of them white, like Kumuda flowers; they have seven pillars supporting the ground, and they have supernatural powers, able to fly through the air; their heads are red, like Indra Gopa insects; they all have six tusks, which are slender and sharp, inlaid with gold of various colors. Monks! Beyond the Golden Flank Mountain, there is a mountain called the Snow Mountain, five hundred yojanas high, and equally wide and thick. That mountain is exquisite, made of four treasures: gold, silver, lapis lazuli, and crystal. At the four corners of that mountain, there are four golden peaks protruding, each twenty yojanas high. Among them, there are also many peaks made of mixed treasures, one hundred yojanas high. At the top of that mountain, there is the Anavatapta Lake, where the Anavatapta Dragon King resides. The lake is fifty yojanas in length and width, with cool, sweet, light, and beautiful water, clear and not turbid. It has seven layers of brickwork, seven layers of planking, seven layers of railings, and seven layers of bell nets, surrounded on all sides, pleasing and correct, even made of seven treasures such as agate. There are also various flowers, Utpala, Padma, Kumuda, and Pundarika flowers, the flowers are of mixed colors, blue, yellow, red, and white, and the flowers are like chariot wheels. There are also lotus roots, as large as chariot axles, with juice as white as milk, and a taste like honey. Monks! In the Anavatapta Lake, there is the palace of the Anavatapta Dragon King, with five pillars, exquisite and pleasing. The Anavatapta Dragon King and his retinue play in it, enjoying the five heavenly desires, full of happiness.

。諸比丘！阿耨達池東有恒河，從象口出，共五百河，流入東海；阿耨達池南有辛頭河，從牛口出，共五百河，流入南海；阿耨達池西有博叉河，從馬口出，共五百河，流入西海；阿耨達池北有斯陀河，從師子口出，共五百河，流入北海。

「諸比丘！以何因緣，此龍名為阿耨達多耶？諸比丘！有三因緣。何等為三？諸比丘！閻浮洲中，有諸龍住，唯除阿耨達多龍王，其餘諸龍，受快樂時，即有熱沙，墮其身上，彼等諸龍，皆失天形色，現蛇形色，彼等諸龍，時受斯苦；阿耨達多龍王，無如此事，是名第一因緣。諸比丘！閻浮洲中，唯除阿耨達多龍王，其餘諸龍，遊戲樂時，有熱風來，吹彼等身，即失天色，現蛇形色，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，彼等既見金翅鳥王，心生恐怖，以恐怖故，即失天色，現蛇形色，具受彼苦；阿耨達多龍王不爾，若金翅鳥，生如是心：『我今欲入阿耨達多龍王宮殿。』時彼金翅，以報劣故即自受苦，不能得入阿耨達多龍王宮殿。諸比丘！此是第三因緣，是故稱言阿耨達多。

「諸比丘！雪山南面不遠，有城名毗舍離。毗舍離北有七黑山，七黑山北又有香山。其香山中，無量諸緊那羅，常有歌舞音樂之聲。其山多有種種諸樹，其樹各出種種香薰，大威德神之所居住。諸比丘！彼香山中，有二寶窟：一名雜色、二名善雜色。微妙可喜，乃至瑪瑙七寶所成，各皆縱廣五十由旬，柔軟滑澤，觸之猶若迦栴連提迦衣。諸比丘！其雜色、善雜色二窟之中，有一乾闥婆王，名無比喻，共五百緊那羅女，在中居住，具受五欲，娛樂遊戲，行住坐臥。

「諸比丘！雜色、善雜色二窟之北，有大娑羅樹王，名為善住，其彼善住娑羅樹王，別有八千娑羅樹林，周匝圍繞。時，彼善住娑羅林下，有一龍象居住其中，亦名善住。其色純白，如拘牟陀花；七枝拄地，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，復有金沙點于牙上。復有八千諸餘龍象，以為眷屬，其色悉白，如拘牟陀華，七枝拄地，乃至悉以金莊挍牙。其彼善住娑羅樹王林之正北，為于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！其曼陀吉尼池，周匝更有八千諸池，而自圍繞，一一皆如曼陀吉尼池。彼八千池，亦復如是。

「諸比丘！其善住龍象王意中，若欲入曼陀吉尼池遊戲樂時，爾時即念八千眷屬諸龍象輩。時，彼八千諸龍象等，亦起是心：『我之善住龍象王，心念我等。我等今者當往善住王邊。』諸龍象到已，即在善住龍象王前，低頭而住。

「爾時，善住大龍象王，即便詣向曼陀吉尼池。時，彼八千諸龍象等，前後圍繞。彼善住王，安庠而行，諸龍象輩，有持白蓋覆其上者；又有龍象，以鼻持白摩尼珠拂，拂其上者；其前又有諸音樂神，歌舞作倡，在前導者。爾時，善住大龍象王到已，即入彼曼陀吉尼池中，出沒歡娛，遊戲洗浴，縱心適意，受樂而行

諸位比丘！在阿耨達池的東邊有恒河，它從象口流出，與五百條河流匯合，流入東海；阿耨達池的南邊有辛頭河，它從牛口流出，與五百條河流匯合，流入南海；阿耨達池的西邊有博叉河，它從馬口流出，與五百條河流匯合，流入西海；阿耨達池的北邊有斯陀河，它從獅子口流出，與五百條河流匯合，流入北海。 『諸位比丘！是什麼原因，這條龍被稱為阿耨達多呢？』『諸位比丘！有三個原因。哪三個呢？』『諸位比丘！在閻浮洲中，有許多龍居住，只有阿耨達多龍王例外，其餘的龍在享受快樂時，會有熱沙落在它們身上，這些龍都會失去天上的形色，顯現出蛇的形色，它們會因此遭受痛苦；而阿耨達多龍王則不會有這種情況，這是第一個原因。』『諸位比丘！在閻浮洲中，只有阿耨達多龍王例外，其餘的龍在嬉戲玩樂時，會有熱風吹到它們身上，它們會因此失去天上的形色，顯現出蛇的形色，遭受這樣的痛苦；而阿耨達多龍王則不會有這種情況，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，它們看到金翅鳥王后，會心生恐懼，因為恐懼，它們會失去天上的形色，顯現出蛇的形色，遭受那樣的痛苦；而阿耨達多龍王則不會這樣，如果金翅鳥產生這樣的想法：『我現在想進入阿耨達多龍王的宮殿。』那時，金翅鳥會因為自己的報應低劣而自受痛苦，無法進入阿耨達多龍王的宮殿。』『諸位比丘！這是第三個原因，所以才稱它為阿耨達多。』 『諸位比丘！在雪山南面不遠的地方，有一座名為毗舍離的城市。毗舍離的北邊有七座黑山，七座黑山的北邊還有香山。在香山中，有無數的緊那羅，經常有歌舞音樂的聲音。這座山上有各種各樣的樹木，每棵樹都散發出各種香氣，是大威德神居住的地方。』『諸位比丘！在那香山中，有兩個寶窟：一個叫雜色，一個叫善雜色。它們精美可喜，由瑪瑙等七寶構成，每個窟都縱橫五十由旬，柔軟光滑，觸控起來就像迦旃鄰提迦的衣服一樣。』『諸位比丘！在雜色和善雜色這兩個窟中，有一位乾闥婆王，名叫無比喻，與五百位緊那羅女子一同居住，享受五欲，娛樂嬉戲，行走坐臥。』 『諸位比丘！在雜色和善雜色這兩個窟的北邊，有一棵巨大的娑羅樹王，名為善住，在那善住娑羅樹王的周圍，還有八千棵娑羅樹林環繞。當時，在那善住娑羅樹林下，有一頭龍象居住其中，也叫善住。它的顏色純白，像拘牟陀花一樣；有七根腳柱地，騰空而行；頭頂的骨頭隆起，像因陀羅瞿波迦蟲；它的頭是紅色的；有六顆牙齒，牙齒纖細鋒利，牙齒上還有金沙點綴。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，像拘牟陀花一樣，有七根腳柱地，甚至牙齒都用金子裝飾。』『在那善住娑羅樹王林的北邊，為善住大龍象王誕生了一個池塘，名叫曼陀吉尼，縱橫都是五十由旬。池水涼爽甘甜，清澈沒有污穢，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，還有八千個池塘環繞，每一個都像曼陀吉尼池一樣。那八千個池塘也是如此。』 『諸位比丘！當善住龍象王心中想要進入曼陀吉尼池嬉戲玩樂時，它就會想起八千眷屬龍象。那時，那八千頭龍象也會產生這樣的想法：『我們的善住龍象王，心中想念我們。我們現在應該去善住王身邊。』龍象們到達后，就會在善住龍象王面前，低頭站立。 『那時，善住大龍象王，就會前往曼陀吉尼池。那時，那八千頭龍象，前後圍繞著它。善住王安詳地行走，龍象們有的拿著白色的傘蓋遮在它上面；有的龍象用鼻子拿著白色的摩尼珠拂塵，拂拭它的身體；它的前面還有音樂神，歌舞表演，在前面引導。』『那時，善住大龍象王到達后，就會進入曼陀吉尼池中，出沒歡娛，嬉戲洗浴，縱情適意，享受快樂。』

Monks, to the east of Lake Anavatapta flows the Ganges River, emerging from an elephant's mouth, joining with five hundred other rivers, and flowing into the Eastern Sea. To the south of Lake Anavatapta flows the Sindhu River, emerging from a bull's mouth, joining with five hundred other rivers, and flowing into the Southern Sea. To the west of Lake Anavatapta flows the Vakshu River, emerging from a horse's mouth, joining with five hundred other rivers, and flowing into the Western Sea. To the north of Lake Anavatapta flows the Sita River, emerging from a lion's mouth, joining with five hundred other rivers, and flowing 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 dragons living, except for the dragon king Anavatapta. When the other dragons are enjoying pleasure, hot sand falls on their bodies, and they lose their heavenly appearance, taking on the appearance of snakes, and they suffer because of this. But the dragon king Anavatapta does not experience this, this is the first reason.' 'Monks, in Jambudvipa, except for the dragon king Anavatapta, when the other dragons are playing and enjoying themselves, hot winds blow on their bodies, and they lose their heavenly appearance, taking on the appearance of snakes, and they suffer in this way. But the dragon king Anavatapta does not experience this, this is the second reason.' 'Monks, in Jambudvipa, when all the dragons are playing and enjoying themselves, the Garuda king flies into their palaces. When they see the Garuda king, they become frightened, and because of their fear, they lose their heavenly appearance, taking on the appearance of snakes, and they suffer that pain. But the dragon king Anavatapta is not like this. If a Garuda has the thought: 'I now want to enter the palace of the dragon king Anavatapta,' then that Garuda, because of its inferior merit, will suffer on its own and will not be able to enter the palace of the dragon king Anavatapta.' 'Monks, this is the third reason, and that is why it is called Anavatapta.' 'Monks, not far to the south of the Snow Mountains, there is a city called Vaishali. To the north of Vaishali are seven black mountains, and to the north of the seven black mountains is Fragrant Mountain. In that Fragrant Mountain, there are countless Kinnaras, and there are always sounds of singing and music. The mountain has many kinds of trees, and each tree emits various fragrances. It is the place where great powerful deities reside.' 'Monks, in that Fragrant Mountain, there are two treasure caves: one is called Variegated, and the other is called Well-Variegated. They are exquisite and delightful, made of seven treasures including agate. Each cave is fifty yojanas in length and width, soft and smooth, and feels like a Kalandaka garment to the touch.' 'Monks, in the Variegated and Well-Variegated caves, there is a Gandharva king named Incomparable, living with five hundred Kinnara women, enjoying the five desires, entertaining themselves, walking, sitting, and lying down.' 'Monks, to the north of the Variegated and Well-Variegated caves, there is a great Sal tree king named Well-Dwelling. Around that Well-Dwelling Sal tree king, there are eight thousand Sal tree forests surrounding it. At that time, under that Well-Dwelling Sal tree forest, there lived a dragon elephant, also named Well-Dwelling. Its color was pure white, like a Kumuda flower; it had seven legs that touched the ground, and it could fly through the air; the bone on its head was raised, like an Indragopaka insect; its head was red; it had six tusks, which were slender and sharp, and there were golden sand spots on the tusks. There were also eight thousand other dragon elephants, as its retinue, all of which were white, like Kumuda flowers, with seven legs touching the ground, and even their tusks were decorated with gold.' 'To the north of that Well-Dwelling Sal tree king forest, a pond was born for the Well-Dwelling great dragon elephant king, named Mandakini, which was fifty yojanas in length and width. The water was cool, sweet, clear, and without any impurities. Even the lotus roots were as thick as chariot axles, and when broken, the juice that came out was white like milk and tasted as sweet as honey.' 'Monks, around the Mandakini pond, there were eight thousand other ponds surrounding it, each one like the Mandakini pond. Those eight thousand ponds were also like that.' 'Monks, when the Well-Dwelling dragon elephant king wanted to enter the Mandakini pond to play and enjoy himself, he would think of his eight thousand retinue dragon elephants. At that time, those eight thousand dragon elephants would also have this thought: 'Our Well-Dwelling dragon elephant king is thinking of us. We should now go to the side of the Well-Dwelling king.' When the dragon elephants arrived, they would stand with their heads lowered in front of the Well-Dwelling dragon elephant king. 'At that time, the Well-Dwelling great dragon elephant king would then go to the Mandakini pond. At that time, those eight thousand dragon elephants would surround him, front and back. The Well-Dwelling king would walk calmly, and some of the dragon elephants would hold white umbrellas over him; some dragon elephants would hold white Mani jewel dusters with their trunks, dusting his body; and in front of him, there would be music deities, singing and dancing, leading the way.' 'At that time, when the Well-Dwelling great dragon elephant king arrived, he would enter the Mandakini pond, emerging and submerging, enjoying himself, playing, bathing, indulging his desires, and enjoying pleasure.'

。中有龍象洗其鼻者；或有龍象摩其牙者；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；或有龍象洗其䏶者；或有龍象洗其足者；或有龍象浴其尾者；或有龍象鼻拔藕根清凈洗已，內于善住龍象口者；或有龍象以鼻拔取優缽羅、缽頭摩、拘牟陀、奔茶利迦華等，繫著善住龍象王頭上者。

「爾時，善住大龍象王，于彼曼陀吉尼池中，恣意隨心，洗浴遊戲，歡娛自在，受快樂已，啖諸龍象所與藕根，頭上挍飾優缽羅等種種雜華。莊嚴訖已，從彼池出，上岸傍住。時，彼八千諸龍象等，即各散入彼八千池，隨意洗浴，遊戲自在，受歡樂已，各皆啖食池內藕根，食已頭上即以優缽羅等種種雜華，而自嚴飾。既系華已，皆悉聚會，集在善住龍象王邊，到已周匝四面圍繞。爾時，善住大龍象王，與彼八千諸龍象等，前後導從，意欲還向善住娑羅樹王之林。善住行時，諸龍象輩，或擎白蓋，或有執持白摩尼拂，又有諸神，作諸音樂，引前而行。

「爾時，善住大龍象王，到于善住娑羅大林樹王下住，隨意臥起。時，彼八千諸龍象等，亦各到彼八千娑羅樹林之下，行住臥起自在安樂。時，彼林中有娑羅樹，其本或有周圍六尋；有娑羅樹，其本復有周圍七尋八尋，或九或十；有娑羅樹，其本週圍十二尋者，其彼善住娑羅樹王，其本週圍有十六尋。于彼八千娑羅樹林，所有萎黃墮落葉者，即有風來吹令外出，不穢其林。彼等八千諸龍象輩，所有便利穢污之時，有諸夜叉，掃除擲卻。

「諸比丘！若閻浮提，有轉輪王出現世時，而彼八千諸龍象中，有最小龍象，晨旦日日，來至轉輪王前，供給承奉，因爾得名調善象王。又其善住龍象大王，或十五日旦起，詣向天帝釋邊，天前住立，承奉驅使。諸比丘！其彼善住龍象大王，有是神通，有是威德。雖復生于畜生之中，是龍輩類，乃有如是大威神力。汝等應當如是念持。

起世經郁多羅究留洲品第二上

「諸比丘！其郁多羅究留洲，有無量山。彼等眾山，有種種樹；其樹郁茂，出種種香；其香普熏，遍滿彼處。生種種草，皆青紺色，右旋宛轉如孔雀毛，香氣猶如婆梨師迦華，觸之柔軟如迦旃連提，長可四指，下足則偃舉腳還起。有種種樹，樹出種種莖葉華果，種種香薰，種種諸鳥，各各自鳴，和雅微妙。彼等諸山，種種河流，諸道四散，平順向下，漸漸安流，無有波浪，又不速疾；其岸不深，平淺易度；其水清凈，眾花覆上，廣半由旬，遍滿而流。彼等諸河兩岸，皆有種種樹林，隨水映覆，種種香花，青草彌布，多諸雜果，眾鳥皆鳴。又彼諸河兩岸，悉有諸妙好船，雜色可喜，並是金銀琉璃、頗梨赤真珠、車𤦲馬瑙等七寶所成。

「諸比丘！其郁多羅究留洲，土地平正，無諸荊棘坑坎稠林，亦無屏廁糞穢不凈，及以礓石瓦礫等物，純是金銀。不寒不熱，時節調和。又其地中，恒常潤澤，青草彌覆，諸雜林樹，葉常敷榮，華果成就。諸比丘！其郁多啰究留洲中，有諸樹林，名曰安住，其樹皆高六拘盧舍，葉密重壘，雨滴不漏，次第相接，如草覆舍，彼諸人等，在樹下住。又諸香樹，亦高六拘盧舍，或復有高五拘盧舍四三二一拘盧舍者，其最小者，猶高半拘盧舍，悉有種種葉花與果。彼等諸樹，隨心所出種種香氣

有的龍象用鼻子清洗自己；有的龍像在磨牙；有的龍像在擦耳朵；有的龍像在往頭上澆水；有的龍像在淋背；有的龍像在摩擦脅部；有的龍像在清洗腿部；有的龍像在洗腳；有的龍像在洗尾巴；有的龍象用鼻子拔出乾淨的藕根，放進善住龍象的嘴裡；有的龍象用鼻子拔取優缽羅花、缽頭摩花、拘牟陀花、奔茶利迦花等，繫在善住龍象王的頭上。 當時，善住大龍象王在那曼陀吉尼池中，隨意洗浴嬉戲，歡快自在，享受快樂后，吃著眾龍象給的藕根，頭上裝飾著優缽羅等各種雜花。裝飾完畢后，從池中出來，上岸站在旁邊。這時，那八千頭龍象等，各自散入那八千個池中，隨意洗浴，嬉戲自在，享受歡樂后，各自都吃池中的藕根，吃完後頭上就用優缽羅等各種雜花來裝飾自己。繫好花后，都聚集在一起，來到善住龍象王身邊，到達后四面圍繞著他。當時，善住大龍象王，帶領著那八千頭龍象等，前後跟隨，想要回到善住娑羅樹王的樹林。 善住行走時，眾龍像有的舉著白傘蓋，有的拿著白色的摩尼拂，還有諸神，演奏著各種音樂，在前面引導著行走。 當時，善住大龍象王，來到善住娑羅大樹王下住，隨意躺臥或站起。這時，那八千頭龍象等，也各自來到那八千棵娑羅樹林下，行走、站立、躺臥、起身，自在安樂。當時，那林中有娑羅樹，樹幹有的周圍六尋；有的娑羅樹，樹幹周圍有七尋、八尋，或九尋或十尋；有的娑羅樹，樹幹周圍有十二尋，而那善住娑羅樹王，樹幹周圍有十六尋。在那八千棵娑羅樹林中，所有枯黃掉落的葉子，就有風吹走，不污染樹林。那八千頭龍象等，大小便時，有夜叉來清掃扔掉。 諸位比丘！如果閻浮提有轉輪王出現於世時，那八千頭龍象中，有最小的龍象，每天早晨都來到轉輪王面前，供奉侍候，因此得名調善象王。還有那善住龍象大王，有時在十五日早晨起身，前往天帝釋那裡，在天帝釋面前站立，承奉驅使。諸位比丘！那善住龍象大王，有這樣的神通，有這樣的威德。即使是生在畜生之中，是龍的種類，卻有如此大的威神力。你們應當這樣記住。 《起世經·郁多羅究留洲品第二上》 諸位比丘！那郁多羅究留洲，有無量的山。那些山中，有各種各樣的樹；那些樹木茂盛，散發出各種香味；那香味普遍薰染，遍佈那個地方。生長著各種各樣的草，都是青紺色，右旋宛轉像孔雀的羽毛，香氣像婆梨師迦花，觸控起來柔軟像迦旃連提，長約四指，腳踩下去會彎曲，抬起腳又會恢復原狀。有各種各樣的樹，樹上長出各種莖葉花果，散發出各種香味，各種鳥兒，各自鳴叫，和諧美妙。那些山中，各種河流，道路四散，平緩向下，漸漸安穩地流淌，沒有波浪，也不湍急；河岸不深，平淺容易渡過；河水清澈，覆蓋著各種鮮花，寬半由旬，遍佈流淌。那些河流兩岸，都有各種樹林，隨著水面映照，各種香花，青草遍佈，有很多雜果，各種鳥兒都在鳴叫。而且那些河流兩岸，都有各種美妙的船隻，顏色多樣，令人喜愛，都是用金銀琉璃、頗梨赤真珠、車𤦲馬瑙等七寶製成。 諸位比丘！那郁多羅究留洲，土地平坦方正，沒有荊棘、坑洼、茂密的樹林，也沒有廁所、糞便污穢不凈，以及礓石瓦礫等東西，純粹是金銀。不冷不熱，時節調和。而且那土地中，經常濕潤，覆蓋著青草，各種雜樹，葉子經常茂盛，花果成熟。諸位比丘！那郁多啰究留洲中，有樹林，名叫安住，那些樹都高六拘盧舍，葉子茂密重疊，雨水滴不漏下，依次相接，像草覆蓋的房屋，那些人就住在樹下。還有香樹，也高六拘盧舍，或者有高五拘盧舍、四拘盧舍、三拘盧舍、二拘盧舍、一拘盧舍的，最小的也有半拘盧舍高，都有各種葉子、花朵和果實。那些樹，隨心所欲地散發出各種香氣。

Some dragon elephants were washing their noses; some were grinding their teeth; some were rubbing their ears; some were pouring water on their heads; some were showering their backs; some were rubbing their flanks; some were washing their thighs; some were washing their feet; some were bathing their tails; some were pulling out clean lotus roots with their noses and putting them into the mouths of the well-dwelling dragon elephants; some were using their noses to pluck utpala, padma, kumuda, and pundarika flowers, and tying them on the heads of the well-dwelling dragon elephant kings. At that time, the great well-dwelling dragon elephant king, in that Mandakini pond, freely bathed and played as he pleased, enjoying himself happily and freely. After enjoying himself, he ate the lotus roots given by the other dragon elephants, and adorned his head with various miscellaneous flowers such as utpala. After finishing the adornment, he came out of the pond, went ashore, and stood by. At this time, those eight thousand dragon elephants scattered into those eight thousand ponds, freely bathed, played as they pleased, and enjoyed themselves. After enjoying themselves, they each ate the lotus roots in the ponds, and after eating, they adorned their heads with various miscellaneous flowers such as utpala. After tying the flowers, they all gathered together, came to the side of the well-dwelling dragon elephant king, and after arriving, surrounded him on all sides. At that time, the great well-dwelling dragon elephant king, leading those eight thousand dragon elephants, followed in front and behind, wanting to return to the grove of the well-dwelling sala tree king. When the well-dwelling one walked, some of the dragon elephants held white parasols, some held white mani whisks, and there were also gods who played various music, leading the way. At that time, the great well-dwelling dragon elephant king came to the well-dwelling sala great tree king and stayed there, lying down or standing up as he pleased. At this time, those eight thousand dragon elephants also each came to the eight thousand sala tree groves, walking, standing, lying down, and getting up freely and comfortably. At that time, in that grove, there were sala trees, some with trunks six fathoms in circumference; some sala trees with trunks seven or eight fathoms in circumference, or nine or ten; some sala trees with trunks twelve fathoms in circumference, and that well-dwelling sala tree king had a trunk sixteen fathoms in circumference. In those eight thousand sala tree groves, all the withered and fallen leaves were blown away by the wind, not polluting the grove. When those eight thousand dragon elephants defecated or urinated, there were yakshas who swept and threw it away. Monks! If a wheel-turning king appears in Jambudvipa, among those eight thousand dragon elephants, the smallest dragon elephant comes to the wheel-turning king every morning to serve and attend to him, and is therefore named the well-tamed elephant king. Also, that great well-dwelling dragon elephant king sometimes gets up on the morning of the fifteenth day and goes to the side of Indra, standing before Indra, serving and being driven. Monks! That great well-dwelling dragon elephant king has such supernatural powers and such majestic virtue. Even though he is born among the animals, as a kind of dragon, he has such great divine power. You should remember this. The Upward Chapter of the Second Section of the Uttarakuru Continent in the 'Treatise on the Origin of the World' Monks! That Uttarakuru continent has countless mountains. In those mountains, there are various kinds of trees; those trees are lush and emit various fragrances; that fragrance pervades and fills that place. Various kinds of grasses grow, all of which are blue-black, spiraling to the right like peacock feathers, with a fragrance like the parijata flower, soft to the touch like the kachalandi, about four fingers long, bending when stepped on and rising again when the foot is lifted. There are various kinds of trees, with various stems, leaves, flowers, and fruits, emitting various fragrances, and various birds, each singing their own harmonious and wonderful songs. In those mountains, various rivers, with paths spreading in all directions, flow smoothly downwards, gradually and peacefully, without waves, and not rapidly; the banks are not deep, shallow and easy to cross; the water is clear, covered with various flowers, half a yojana wide, flowing everywhere. On both banks of those rivers, there are various groves, reflecting the water, with various fragrant flowers, green grass spread out, many miscellaneous fruits, and various birds singing. Moreover, on both banks of those rivers, there are various wonderful boats, with various pleasing colors, all made of gold, silver, lapis lazuli, crystal, red pearls, carnelian, and agate, and other seven treasures. Monks! That Uttarakuru continent has flat and even land, without thorns, pits, dense forests, or toilets, excrement, filth, or gravel, pebbles, and other things, but is purely gold and silver. It is neither cold nor hot, and the seasons are harmonious. Moreover, the land is constantly moist, covered with green grass, and various miscellaneous trees, with leaves that are always flourishing, and flowers and fruits that are mature. Monks! In that Uttarakuru continent, there are groves called 'Abiding,' and those trees are all six krosa high, with dense and overlapping leaves, so that raindrops do not leak through, connected in order, like grass covering a house, and those people live under the trees. There are also fragrant trees, also six krosa high, or some that are five krosa, four krosa, three krosa, two krosa, or one krosa high, and the smallest are still half a krosa high, all with various leaves, flowers, and fruits. Those trees emit various fragrances as they please.

。復有劫波樹，亦高六拘盧舍，乃至五四三二一拘盧舍者，如是最小，高半拘盧舍，悉有種種葉花與果。從彼果邊，自然而出種種雜衣，懸在樹間。又有種種瓔珞之樹，其樹亦高六拘盧舍，乃至五四三二一拘盧舍者，如是最小，半拘盧舍，悉有種種葉華與果。彼等諸果，隨心而出種種瓔珞，懸垂而住。又諸鬘樹，其樹亦高六拘盧舍，乃至五四三二一拘盧舍者，如是最小，半拘盧舍，亦有種種葉花與果。彼等諸果，隨心而出種種鬘形，懸著于樹。又諸器樹，其樹亦高六拘盧舍，乃至五四三二一拘盧舍者，如是最小，半拘盧舍，亦有種種葉華與果。其彼等果，隨心而出種種器形，懸樹而住。又有種種眾雜果樹，其樹亦高六拘盧舍，乃至五四三二一拘盧舍者，如是最小，半拘盧舍，皆有種種葉花與果。彼等諸果，隨心而出種種眾果，在於樹上。其次又有音樂之樹，其樹亦高六拘盧舍，乃至五四三二一拘盧舍者，如是最小，半拘盧舍，亦有種種葉花與果。彼等諸果，隨心而出衆音樂形，懸在樹間。其地又有不因耕種自然粳米，清潔白凈，不為皮糩之所結裹。若欲成熟，是時自有諸敦持果而作鐺釜，有諸火珠，不假薪然而自出焰。所欲作事種種成熟，諸飯食已，珠焰自息，更不熾然。

「諸比丘！其郁多啰究留洲，周匝四面，而有四池，其池名曰阿耨達多，各各縱廣五十由旬，其水清涼，甜美輕軟，香潔不濁，七重磚壘、七重板砌、七重欄楯，周匝圍繞，七重鈴網，復有七重多羅行樹，週迴圍繞，雜色可喜，皆以金銀琉璃、頗梨赤真珠、車𤦲馬瑙等七寶所成。其池四方，各有階道，雜色可喜，乃至馬瑙七寶所成。有諸雜花，優缽羅、缽頭摩、拘牟陀、奔茶利迦等，青黃赤白及縹色等。其華圓廣，大如車輪，香氣氛氳，微妙最極。有諸藕根，大如車軸，破之汁出，其色如乳，食之甘美，味甜如蜜。

「諸比丘！彼阿耨達多池四面，復有四大河水，隨順而下，正直而流，無有波浪，不疾不遲；其岸不高，平淺易入；水不奔逸，雜華彌覆，廣一由旬。彼等諸河兩岸，復有種種樹林，交雜映覆。復出種種眾妙香薰，種種草生，青色柔軟，右旋宛轉，略說乃至，高如四指，腳下隨下，步舉還平，及諸鳥等，種種音聲。其河兩岸，又有諸船，雜色可喜，乃至車𤦲馬瑙等寶之所合成，觸之柔軟，如迦旃鄰提迦衣。

「諸比丘！其郁多啰究留洲，恒常夜半，從彼阿耨達多四池之中，起大密雲，周匝遍覆郁多啰究留洲及諸山海，悉遍佈已，然後乃雨八功德水，猶如構捋牸牛乳頃，所下之雨，如四指深，更不傍流。當下之處，即沒地中。還彼半夜，雨止云除，上虛空中，悉皆清凈。從海起風吹于涼冷，柔軟甘澤調適，觸之安樂，潤彼郁多啰究留洲，普令悅澤，肥膩滋濃。如巧鬘師、鬘師弟子，作鬘成已，以水細灑，灑已彼鬘，光澤鮮明。如是如是，諸比丘！彼郁多啰究留洲，其地恒常悅澤肥膩。譬如有人以油酥涂，彼地潤澤亦復如是。諸比丘！彼郁多啰究留洲，復有一池，名為善現，其池縱廣一百由旬，涼冷柔軟，清凈無濁，七寶磚砌，略說乃至味甜如蜜。

「諸比丘！其善現池東面有苑，還名善現，其苑縱廣一百由旬，七重欄楯、七重鈴網、七重多羅行樹，周匝圍繞，雜色可喜，七寶所成，乃至車𤦲及馬瑙等。一一方面，各有諸門，而彼等門，悉有卻敵，雜色可喜，七寶所成，乃至車𤦲及馬瑙等

現代漢語譯本：還有劫波樹，也高六拘盧舍，乃至五、四、三、二、一拘盧舍的，最小的也有半拘盧舍高，都長有各種各樣的葉子、花朵和果實。從那些果實旁邊，自然而然地出現各種各樣的雜色衣服，懸掛在樹間。還有各種各樣的瓔珞樹，那些樹也高六拘盧舍，乃至五、四、三、二、一拘盧舍的，最小的也有半拘盧舍高，都長有各種各樣的葉子、花朵和果實。那些果實，隨著心意而出現各種各樣的瓔珞，懸掛在那裡。還有各種各樣的花鬘樹，那些樹也高六拘盧舍，乃至五、四、三、二、一拘盧舍的，最小的也有半拘盧舍高，也長有各種各樣的葉子、花朵和果實。那些果實，隨著心意而出現各種各樣的花鬘形狀，懸掛在樹上。還有各種各樣的器物樹，那些樹也高六拘盧舍，乃至五、四、三、二、一拘盧舍的，最小的也有半拘盧舍高，也長有各種各樣的葉子、花朵和果實。那些果實，隨著心意而出現各種各樣的器物形狀，懸掛在樹上。還有各種各樣的雜果樹，那些樹也高六拘盧舍，乃至五、四、三、二、一拘盧舍的，最小的也有半拘盧舍高，都長有各種各樣的葉子、花朵和果實。那些果實，隨著心意而出現各種各樣的果實，在樹上。其次還有音樂樹，那些樹也高六拘盧舍，乃至五、四、三、二、一拘盧舍的，最小的也有半拘盧舍高，也長有各種各樣的葉子、花朵和果實。那些果實，隨著心意而出現各種各樣的音樂形狀，懸掛在樹間。那裡的地上還有不需耕種自然生長的粳米，潔白乾凈，沒有皮殼包裹。如果想要煮熟，這時自有各種敦持果實作為鍋釜，有各種火珠，不用柴火就能自己發出火焰。想要做的各種事情都能煮熟，飯食煮好后，珠焰自己熄滅，不再燃燒。 現代漢語譯本：『諸位比丘！』那郁多啰究留洲，四周有四個水池，水池名叫阿耨達多，每個水池縱橫五十由旬，水清涼、甘甜、輕柔、香潔不渾濁，有七層磚壘、七層板砌、七層欄桿，四周環繞，還有七層鈴網，又有七層多羅樹行列，環繞四周，色彩斑斕，令人喜愛，都是用金、銀、琉璃、頗梨、赤真珠、車磲、瑪瑙等七寶做成的。水池四方，各有臺階，色彩斑斕，令人喜愛，乃至用瑪瑙等七寶做成。有各種各樣的雜花，優缽羅、缽頭摩、拘牟陀、奔茶利迦等，青、黃、赤、白以及縹色等。那些花朵圓而寬廣，大如車輪，香氣濃郁，微妙至極。有各種各樣的藕根，大如車軸，破開后汁液流出，顏色如乳，吃起來甘美，味道甜如蜜。 現代漢語譯本：『諸位比丘！』那阿耨達多池的四面，還有四大河流，順勢而下，筆直地流淌，沒有波浪，不快不慢；河岸不高，平坦易入；水不奔流，雜花覆蓋，寬一由旬。那些河流兩岸，還有各種各樣的樹林，交錯掩映。還散發出各種各樣的美妙香氣，生長著各種各樣的草，青色柔軟，右旋宛轉，簡略地說，高約四指，腳踩下去會下陷，抬腳后又恢復平坦，還有各種各樣的鳥，發出各種各樣的聲音。河流兩岸，還有各種各樣的船，色彩斑斕，令人喜愛，乃至用硨磲、瑪瑙等寶物做成，觸控起來柔軟，如同迦旃鄰提迦的衣服。 現代漢語譯本：『諸位比丘！』那郁多啰究留洲，經常在半夜，從那阿耨達多四個水池中，升起巨大的濃雲，周遍覆蓋郁多啰究留洲以及各種山海，全部覆蓋之後，然後才降下具有八種功德的水，就像擠牛奶一樣，所下的雨，深約四指，不再向旁邊流淌。降落的地方，立即滲入地下。到了半夜，雨停雲散，天空變得清凈。從海上升起涼爽的風，柔軟甘甜，調和適宜，觸之安樂，滋潤那郁多啰究留洲，普遍使之喜悅滋潤，肥沃濃郁。就像巧妙的制鬘師或制鬘師的弟子，把花鬘做好后，用細水噴灑，噴灑后花鬘光澤鮮明。像這樣，像這樣，諸位比丘！那郁多啰究留洲，它的土地總是喜悅滋潤肥沃。譬如有人用油酥塗抹，那裡的潤澤也像這樣。諸位比丘！那郁多啰究留洲，還有一池，名叫善現，那池縱橫一百由旬，涼爽柔軟，清凈無濁，用七寶磚砌成，簡略地說，味道甜如蜜。 現代漢語譯本：『諸位比丘！』那善現池的東面有一個園林，也叫善現，那園林縱橫一百由旬，有七層欄桿、七層鈴網、七層多羅樹行列，四周環繞，色彩斑斕，令人喜愛，用七寶做成，乃至硨磲和瑪瑙等。每一方面，都有各種各樣的門，那些門都有防禦工事，色彩斑斕，令人喜愛，用七寶做成，乃至硨磲和瑪瑙等。

English version: Moreover, there are Kalpa trees, also six krosa high, and even five, four, three, two, or one krosa high. The smallest are half a krosa high, all with various leaves, flowers, and fruits. From the sides of those fruits, various kinds of mixed-color clothes naturally emerge, hanging among the trees. There are also various kinds of necklace trees, which are also six krosa high, and even five, four, three, two, or one krosa high. The smallest are half a krosa high, all with various leaves, flowers, and fruits. Those fruits, according to one's wish, produce various kinds of necklaces, hanging there. There are also various kinds of garland trees, which are also six krosa high, and even five, four, three, two, or one krosa high. The smallest are half a krosa high, also with various leaves, flowers, and fruits. Those fruits, according to one's wish, produce various kinds of garland shapes, hanging on the trees. There are also various kinds of utensil trees, which are also six krosa high, and even five, four, three, two, or one krosa high. The smallest are half a krosa high, also with various leaves, flowers, and fruits. Those fruits, according to one's wish, produce various kinds of utensil shapes, hanging on the trees. There are also various kinds of mixed fruit trees, which are also six krosa high, and even five, four, three, two, or one krosa high. The smallest are half a krosa high, all with various leaves, flowers, and fruits. Those fruits, according to one's wish, produce various kinds of fruits, on the trees. Next, there are also music trees, which are also six krosa high, and even five, four, three, two, or one krosa high. The smallest are half a krosa high, also with various leaves, flowers, and fruits. Those fruits, according to one's wish, produce various kinds of music shapes, hanging among the trees. On the ground there is also naturally growing uncultivated rice, clean and white, not wrapped in husks. If one wishes to cook it, then there are various Dun-holding fruits that serve as pots and pans, and there are fire pearls that emit flames without the need for firewood. All kinds of things one wishes to cook can be cooked, and after the food is cooked, the pearl flames extinguish themselves and no longer burn. English version: 'Monks!' The Uttarakuru continent is surrounded on all four sides by four ponds, named Anavatapta. Each pond is fifty yojanas in length and breadth. The water is cool, sweet, light, fragrant, and clear. There are seven layers of brickwork, seven layers of planking, and seven layers of railings, surrounding them. There are also seven layers of bell nets, and seven rows of Tala trees, surrounding them. They are of various colors, pleasing to the eye, and made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. On each of the four sides of the ponds, there are stairways, of various colors, pleasing to the eye, and made of seven treasures, including agate. There are various kinds of mixed flowers, such as utpala, padma, kumuda, and pundarika, in blue, yellow, red, white, and pale colors. The flowers are round and wide, as large as chariot wheels, with a fragrant aroma, subtle and supreme. There are various kinds of lotus roots, as large as chariot axles. When broken, the juice flows out, the color of milk, and when eaten, they are sweet and taste like honey. English version: 'Monks!' On the four sides of the Anavatapta pond, there are four great rivers, flowing downwards, straight and without waves, neither fast nor slow. The banks are not high, but flat and easy to enter. The water does not rush, and is covered with mixed flowers, one yojana wide. On both banks of those rivers, there are various kinds of forests, intertwined and shaded. Various kinds of wonderful fragrances emanate, and various kinds of grasses grow, blue and soft, spiraling to the right. Briefly speaking, they are about four fingers high, and when stepped on, they sink down, and when the foot is lifted, they return to level. There are also various kinds of birds, making various kinds of sounds. On both banks of the rivers, there are also various kinds of boats, of various colors, pleasing to the eye, and made of treasures such as tridacna and agate. They are soft to the touch, like the clothes of Kacanlindika. English version: 'Monks!' In the Uttarakuru continent, it is always midnight when great dense clouds rise from the four ponds of Anavatapta, covering the Uttarakuru continent and all the mountains and seas. After they have completely covered everything, then rain with eight virtues falls, like milking a cow. The rain that falls is about four fingers deep, and does not flow sideways. The place where it falls immediately soaks into the ground. By midnight, the rain stops and the clouds disperse, and the sky becomes clear. A cool wind rises from the sea, soft, sweet, and temperate, pleasant to the touch, moistening the Uttarakuru continent, making it joyful, moist, fertile, and rich. Just like a skillful garland maker or a garland maker's disciple, after making a garland, they sprinkle it with fine water, and after sprinkling, the garland becomes bright and shiny. In this way, in this way, monks! The land of the Uttarakuru continent is always joyful, moist, and fertile. Just as if someone were to smear it with ghee, the moisture there is also like that. Monks! In the Uttarakuru continent, there is also a pond called Sudarsana, which is one hundred yojanas in length and breadth, cool, soft, clear, and unpolluted, built with seven-treasure bricks. Briefly speaking, it tastes sweet like honey. English version: 'Monks!' To the east of the Sudarsana pond, there is a garden, also called Sudarsana, which is one hundred yojanas in length and breadth, with seven layers of railings, seven layers of bell nets, and seven rows of Tala trees, surrounding it. It is of various colors, pleasing to the eye, and made of seven treasures, including tridacna and agate. On each side, there are various gates, and those gates have fortifications, of various colors, pleasing to the eye, and made of seven treasures, including tridacna and agate.

。諸比丘！彼善現苑，平正端嚴，無諸荊棘丘陵坑坎，亦無屏廁礓石瓦礫諸雜穢等，多有金銀，不寒不熱，節氣調和，常有泉流，四面彌滿。樹葉敷榮，華果成就，種種香薰。種種眾鳥，常出妙音，鳴聲和雅。復有諸草，青色右旋，柔軟細滑，猶孔雀毛，常有香氣。彼婆利師華，觸之猶如迦旃鄰提衣，足蹈之時，隨腳上下。復有諸樹，其樹多有種種根莖葉華及果，各出種種香氣普熏。

「諸比丘！彼善現苑，復有諸樹，名為安住。其樹出高六拘盧舍，其樹葉密雨不能漏，樹葉接連如草覆舍，彼諸人輩，多在其下居住止宿。有諸香樹、諸劫波樹、諸瓔珞樹，又諸鬘樹、諸器物樹、諸果樹等，又有自然清凈粳米成熟之飯。諸比丘！彼善現苑，無我無主，無守護者。其郁多啰究留人輩，入善現苑，入已遊戲，受種種樂，隨意欲行。或於東門南西北門入其中已，遊戲澡浴，受樂而行，隨心欲行，去處即去。

「諸比丘！其善現池，為郁多啰究留人輩，南邊有苑，名曰普賢，其苑縱廣一百由旬，七重欄楯，周匝圍繞。諸比丘！其普賢苑，無守護者。唯郁多啰究留人輩，欲入普賢苑中，澡浴遊戲受樂，彼等從東門南西北門入已，澡浴遊戲受樂已，隨心欲去處即去。

「諸比丘！其善現池，為郁多啰究留人輩，西邊有苑，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。唯郁多啰究留人輩，欲入善華苑澡浴遊戲受樂，即從東門南西北門入已，澡浴遊戲受樂已，隨欲去處即去。

「諸比丘！其善現池北邊有苑，名曰喜樂，縱廣正等一百由旬，乃至無守護者。其郁多啰究留人輩，欲入喜樂苑澡浴遊戲受樂，即從東門南西北門入，澡浴遊戲受樂已，隨欲去處即去，略說如前善現苑等。

「諸比丘！其善現苑，接善現池東邊有大河，名易入道，漸次下流，無有波浪，又不速疾，雜華覆流，廣二由旬半。諸比丘！其易入道河兩岸，有種種樹覆、種種香薰、種種草生，略說乃至，觸者柔軟，如迦栴鄰提迦衣，足蹈之時，四指下伏，舉足之時，還四指起。有種種樹，及種種葉華果具足，種種香薰，有種種鳥，各各自鳴。其易入道河兩岸，有諸妙船，雜色可喜，七寶所成，金銀琉璃、頗梨赤真珠、車𤦲馬瑙等，莊嚴挍飾。

「諸比丘！其善現池南，為郁多啰究留人輩，有大河流，名曰善體，漸次下流，略說猶如易入道河。此處所有種種，如彼無異，乃至諸船，雜色所成，柔軟猶如迦栴鄰提迦衣。諸比丘！其善現池西，為郁多啰究留人輩，有大河流，名曰如車，乃至略說，漸次而下。諸比丘！其善現池北，為郁多啰究留人輩，有大河流，名曰威主，漸次而下，略說乃至，兩岸有船，七寶莊飾，柔軟猶如迦旃鄰提迦衣。」

其間有郁陀那伽他：

善現普賢等，　　善花及喜樂， 易入並善體，　　如車威主河。

「諸比丘！其郁多啰究留人輩，欲入易入道、善體、如車及威主等河中，澡浴遊戲受諸樂時，即皆至彼河之兩岸，各脫衣裳，置於岸邊；欲入水故，坐于舡上，乘向水中，澡浴身體，遊戲受樂；彼等誰最在前出者，即取上衣自恣著已，隨意而去，亦不專求，自許本衣。何以故？彼郁多啰究留人輩，無我我所，無守護者

現代漢語譯本：諸位比丘！那個善現苑，平坦端正，非常美麗，沒有荊棘、丘陵、坑洼，也沒有廁所、碎石、瓦礫等雜物，到處是金銀，不冷不熱，氣候適宜，常有泉水涌流，四面八方都充滿。樹木枝繁葉茂，花朵盛開，果實纍纍，散發著各種香氣。各種鳥兒，常常發出美妙的聲音，鳴叫聲和諧動聽。還有各種青草，顏色青翠，向右盤旋生長，柔軟細滑，像孔雀的羽毛一樣，常有香氣。那裡的婆利師花，摸起來就像迦旃鄰提的衣服一樣，腳踩上去的時候，會隨著腳的起落而上下。還有各種樹木，它們的根莖葉花和果實都各不相同，散發出各種不同的香氣，瀰漫四方。 現代漢語譯本：諸位比丘！那個善現苑，還有一種樹，叫做安住樹。這種樹高六拘盧舍，樹葉茂密，雨水都無法滲透，樹葉連線在一起，像草覆蓋的房屋一樣，那裡的人們，大多在樹下居住休息。還有香樹、劫波樹、瓔珞樹，以及鬘樹、器物樹、果樹等，還有天然潔凈的粳米飯。諸位比丘！那個善現苑，沒有主人，沒有守護者。郁多啰究留的人們，進入善現苑，進入后盡情玩樂，享受各種快樂，隨心所欲地行動。他們可以從東門、南門、西門、北門進入，在其中玩耍沐浴，享受快樂，然後隨心所欲地離開。 現代漢語譯本：諸位比丘！那個善現池，為郁多啰究留的人們，南邊有一個園林，叫做普賢園，這個園林縱橫一百由旬，有七重欄桿，環繞四周。諸位比丘！這個普賢園，沒有守護者。只有郁多啰究留的人們，想要進入普賢園中，沐浴玩樂享受快樂，他們可以從東門、南門、西門、北門進入，沐浴玩樂享受快樂后，隨心所欲地離開。 現代漢語譯本：諸位比丘！那個善現池，為郁多啰究留的人們，西邊有一個園林，叫做善華園，這個園林縱橫一百由旬，有七重欄桿，環繞四周，簡而言之，和善現苑一樣，沒有什麼不同，也沒有守護者。只有郁多啰究留的人們，想要進入善華園沐浴玩樂享受快樂，就可以從東門、南門、西門、北門進入，沐浴玩樂享受快樂后，隨心所欲地離開。 現代漢語譯本：諸位比丘！那個善現池北邊有一個園林，叫做喜樂園，縱橫都是一百由旬，也沒有守護者。郁多啰究留的人們，想要進入喜樂園沐浴玩樂享受快樂，就可以從東門、南門、西門、北門進入，沐浴玩樂享受快樂后，隨心所欲地離開，簡而言之，和前面的善現苑一樣。 現代漢語譯本：諸位比丘！那個善現苑，連線著善現池東邊有一條大河，叫做易入道河，河水緩緩向下流淌，沒有波浪，也不湍急，河面上覆蓋著各種鮮花，河面寬二由旬半。諸位比丘！易入道河的兩岸，有各種樹木覆蓋，散發著各種香氣，生長著各種青草，簡而言之，摸起來柔軟，像迦旃鄰提的衣服一樣，腳踩上去的時候，會下陷四指，抬起腳的時候，又會恢復四指的高度。有各種樹木，以及各種葉子、花朵和果實，散發著各種香氣，有各種鳥兒，各自鳴叫。易入道河的兩岸，有各種精美的船隻，顏色鮮艷，令人喜愛，用七寶製成，包括金、銀、琉璃、水晶、紅珍珠、硨磲、瑪瑙等，裝飾得非常華麗。 現代漢語譯本：諸位比丘！那個善現池南邊，為郁多啰究留的人們，有一條大河，叫做善體河，河水緩緩向下流淌，簡而言之，就像易入道河一樣。這裡的一切，都和那裡一樣，甚至連船隻，也是顏色鮮艷，柔軟得像迦旃鄰提的衣服一樣。諸位比丘！那個善現池西邊，為郁多啰究留的人們，有一條大河，叫做如車河，簡而言之，河水緩緩向下流淌。諸位比丘！那個善現池北邊，為郁多啰究留的人們，有一條大河，叫做威主河，河水緩緩向下流淌，簡而言之，兩岸有船隻，用七寶裝飾，柔軟得像迦旃鄰提的衣服一樣。 現代漢語譯本：其中有郁陀那伽他：善現、普賢等，善花和喜樂，易入和善體，如車威主河。 現代漢語譯本：諸位比丘！那些郁多啰究留的人們，想要進入易入道河、善體河、如車河和威主河等河流中，沐浴玩樂享受各種快樂的時候，就會來到河的兩岸，各自脫下衣服，放在岸邊；想要進入水中，就坐在船上，乘船到水中，沐浴身體，玩樂享受快樂；他們之中誰最先上岸，就拿起岸上的衣服，隨意穿上，然後離開，也不會特意尋找自己原來的衣服。為什麼呢？因為那些郁多啰究留的人們，沒有我執，沒有我所，也沒有守護者。

English version: Monks! That Sudarsana Garden is level, upright, and beautiful, without thorns, hills, or pits. There are no latrines, gravel, tiles, or other impurities. It is full of gold and silver, neither cold nor hot, with a harmonious climate. There are constant springs flowing, filling all directions. The trees are lush, with flowers blooming and fruits abundant, emitting various fragrances. Various birds constantly produce wonderful sounds, their calls harmonious and pleasant. There are also various grasses, green in color, spiraling to the right, soft and smooth, like peacock feathers, always fragrant. The Parijata flowers there feel like the clothes of Kalandika, and when stepped on, they rise and fall with the feet. There are also various trees, with different roots, stems, leaves, flowers, and fruits, each emitting various fragrances that permeate everywhere. English version: Monks! In that Sudarsana Garden, there is also a tree called the 'Abiding Tree.' This tree is six yojanas high, its leaves so dense that rain cannot penetrate. The leaves are connected like grass covering a house, and most people live and rest under it. There are also fragrant trees, Kalpa trees, garland trees, as well as wreath trees, utensil trees, fruit trees, and naturally pure cooked rice. Monks! That Sudarsana Garden has no owner, no guardian. The people of Uttarakuru enter the Sudarsana Garden, and after entering, they play and enjoy various pleasures, acting as they please. They can enter from the east, south, west, or north gates, bathe and play within, enjoy pleasure, and then leave as they wish. English version: Monks! That Sudarsana Pond, for the people of Uttarakuru, has a garden to the south called the 'Universal Virtue Garden.' This garden is one hundred yojanas in length and width, surrounded by seven layers of railings. Monks! This Universal Virtue Garden has no guardian. Only the people of Uttarakuru, wishing to enter the Universal Virtue Garden to bathe, play, and enjoy pleasure, can enter from the east, south, west, or north gates, bathe, play, enjoy pleasure, and then leave as they wish. English version: Monks! That Sudarsana Pond, for the people of Uttarakuru, has a garden to the west called the 'Good Flower Garden.' This garden is one hundred yojanas in length and width, surrounded by seven layers of railings. In short, it is the same as the Sudarsana Garden, with no differences, and no guardian. Only the people of Uttarakuru, wishing to enter the Good Flower Garden to bathe, play, and enjoy pleasure, can enter from the east, south, west, or north gates, bathe, play, enjoy pleasure, and then leave as they wish. English version: Monks! To the north of that Sudarsana Pond is a garden called the 'Joyful Garden,' which is one hundred yojanas in length and width, and has no guardian. The people of Uttarakuru, wishing to enter the Joyful Garden to bathe, play, and enjoy pleasure, can enter from the east, south, west, or north gates, bathe, play, enjoy pleasure, and then leave as they wish. In short, it is the same as the previous Sudarsana Garden. English version: Monks! That Sudarsana Garden, connected to the east of the Sudarsana Pond, has a large river called the 'Easy Path River.' The water flows slowly downward, without waves, and not rapid. The river is 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 covering the area, emitting various fragrances, and various grasses growing. In short, they are soft to the touch, like the clothes of Kalandika. When stepped on, they sink four fingers down, and when the foot is lifted, they rise back up four fingers. There are various trees, with various leaves, flowers, and fruits, emitting various fragrances. There are various birds, each singing their own songs. On both banks of the Easy Path River, there are various exquisite boats, colorful and pleasing, made of seven treasures, including gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate, adorned with great splendor. English version: Monks! To the south of that Sudarsana Pond, for the people of Uttarakuru, there is a large river called the 'Good Body River.' The water flows slowly downward, and in short, it is like the Easy Path River. Everything here is the same as there, even the boats, which are colorful and as soft as the clothes of Kalandika. Monks! To the west of that Sudarsana Pond, for the people of Uttarakuru, there is a large river called the 'Chariot River,' and in short, the water flows slowly downward. Monks! To the north of that Sudarsana Pond, for the people of Uttarakuru, there is a large river called the 'Majestic Lord River,' and in short, the water flows slowly downward. On both banks, there are boats, adorned with seven treasures, as soft as the clothes of Kalandika. English version: There is an Udana Gatha in between: Sudarsana, Universal Virtue, Good Flower, and Joyful, Easy Path, Good Body, Chariot, and Majestic Lord Rivers. English version: Monks! When those people of Uttarakuru wish to enter the Easy Path River, the Good Body River, the Chariot River, and the Majestic Lord River to bathe, play, and enjoy various pleasures, they all go to the banks of the rivers, take off their clothes, and place them on the shore. Wishing to enter the water, they sit on the boats, ride into the water, bathe their bodies, play, and enjoy pleasure. Whoever comes out of the water first takes the clothes on the shore, puts them on as they please, and then leaves, without specifically looking for their own original clothes. Why is this? Because those people of Uttarakuru have no self-attachment, no sense of ownership, and no guardians.

。又復彼等詣向香樹，到香樹已，是時香樹為彼等故，樹枝垂下，為彼諸人，香樹即出種種妙香，令手攬及。時，彼等人于彼樹取種種眾香，用涂身已，復各詣向劫波樹下。到已，其樹亦復如前，樹枝垂下，出種種衣，令彼諸人手所攬及。彼諸人輩，于彼樹取種種妙衣，取已而著，著已轉向諸瓔珞樹。到彼樹已，為諸人輩，彼瓔珞樹枝亦垂下，為彼等故，彼瓔珞樹，如前樹出種種瓔珞，手所攬及。彼諸人輩，于彼樹取種種瓔珞，繫著身已，詣向鬘樹。到鬘樹已，為彼等故，彼鬘樹枝亦自垂下。時彼鬘樹出種種鬘，令彼等人手所攬及。既于彼樹取種種鬘，繫著頭已，詣向器樹。到器樹已，器樹為彼枝亦垂下，手所攬及，隨所欲器即取持用，詣向果樹。到果樹已，為彼等故，果樹枝垂，為彼等故，彼之果樹出種種果，手所攬及，彼等人輩，于彼樹下，隨所欲果稱意而取。取已或有食其果者，或有搦取其汁而飲之者。食飲訖已，詣向音樂樹林。到彼林已，為彼等故，彼音樂林枝亦垂下，為彼等出諸音樂器，手所攬及。彼等人輩，于彼樹間，各隨所須，眾音樂器取已執持，其形微妙，其音和雅，欲彈則彈，欲舞則舞，欲歌則歌。如是受樂種種訖已，各隨所之，欲去則去。」

此經宋藏題為起世經，阇那崛多共達摩笈多譯，進之為前經編入澄函，而丹藏題為起世因本經，達摩笈多譯，卻之為后經。今撿《開元錄》，丹藏為正，故題加「因本」二字，譯除阇那崛多，卻之為后經，為取函焉。 大正藏第 01 冊 No. 0025 起世因本經

起世因本經卷第二

郁多啰究留品下

「諸比丘！其郁多啰究留人輩，頭髮青色，垂長八指，其人一色一形一像，無有別色可知其異。諸比丘！郁多啰究留人輩，不全露形，不半露形，無有適莫，齒皆平密，不疏不缺，善好潔白，猶如珂貝，明凈可喜。諸比丘！郁多啰究留人輩，若有飢渴須食飲時，彼等即取，不曾耕種自然粳米，清凈潔白無有糠糩。取已擲置敦持果中，置已即將火珠置底。而彼火珠，眾生福力，自然出焰，飯食熟已，焰還即滅。彼等人輩，欲食飯者，即坐座上。于彼時中，東西南北來欲食者，為彼人等設於飯食，飯終不盡，乃至彼等施飯食人坐而不起，彼之飯食則常盈滿。彼等食彼自然粳米成熟之飯，無有糠糩，清凈香美不假羹臛，眾味具足白如花聚，其色猶如天酥陀味。彼等人輩，食是食時，身份充盈，無有缺減，無老無變，湛然不動，乃至彼食，資益彼等，色力安樂，辯才具足。

「諸比丘！其郁多啰究留人輩，若有欲于諸婦女邊，生染著心，意相向者，彼即觀看彼之婦女，而彼婦女，即便隨逐彼人而行，至於樹下。若彼婦女，是彼人母，或復是姨、是姊妹等，為彼等故，彼之樹林枝不垂下，其葉即時萎黃枯落，各不相覆，亦不出華，亦無床敷；若非是母，亦非是姨，非是姊妹，彼諸樹木即便垂覆，枝葉郁茂，樹枝各各共相蔭映，眾華鮮榮，亦為彼人，出百千種床敷臥具，彼等相將入于彼處，歡娛受樂，隨意所作。

「諸比丘！其郁多啰究留人輩，住胎七日，至第八日，而彼婦人即便產生。其產既訖，若男若女，即將彼子安置坐於四衢道中，舍之而去

現代漢語譯本：他們又去到香樹那裡，到達香樹后，這時香樹爲了他們，樹枝垂了下來，讓這些人能夠輕易地拿到。香樹隨即散發出各種美妙的香氣，讓他們可以伸手摘取。當時，這些人從香樹上取下各種香料，塗抹在身上，然後又各自前往劫波樹下。到達后，那樹也像之前一樣，樹枝垂下，長出各種衣服，讓他們可以伸手摘取。這些人從樹上取下各種華美的衣服，穿上后，又轉向瓔珞樹。到達瓔珞樹后，爲了這些人，瓔珞樹的樹枝也垂了下來，像之前的樹一樣，長出各種瓔珞，讓他們可以伸手摘取。這些人從樹上取下各種瓔珞，佩戴在身上后，又前往鬘樹。到達鬘樹后，爲了他們，鬘樹的樹枝也自動垂了下來。這時，鬘樹長出各種花鬘，讓他們可以伸手摘取。他們從樹上取下各種花鬘，戴在頭上后，又前往器樹。到達器樹后，器樹的樹枝也垂了下來，讓他們可以伸手摘取，他們可以隨意取用想要的器皿，然後前往果樹。到達果樹后，爲了他們，果樹的樹枝垂了下來，長出各種水果，讓他們可以伸手摘取。這些人就在樹下，隨意取用自己喜歡的水果。取到后，有的人吃果肉，有的人擠出果汁飲用。吃喝完畢后，他們又前往音樂樹林。到達那裡后，爲了他們，音樂樹林的樹枝也垂了下來，長出各種樂器，讓他們可以伸手摘取。這些人就在樹林中，各自取用所需的樂器，這些樂器精美絕倫，音色和諧優美，他們想彈就彈，想舞就舞，想唱就唱。就這樣享受了各種快樂后，他們各自前往自己想去的地方，想走就走。 現代漢語譯本：起世因本經卷第一。此經宋藏題為起世經，由阇那崛多和達摩笈多共同翻譯，被編入澄函的前部，而丹藏題為起世因本經，由達摩笈多翻譯，被編入後部。現在查閱《開元錄》，丹藏的記載是正確的，所以加上「因本」二字，譯者只保留達摩笈多，將其編入後部，作為取函的依據。 現代漢語譯本：大正藏第 01 冊 No. 0025 起世因本經 現代漢語譯本：起世因本經卷第二。隋朝天竺沙門達摩笈多翻譯。郁多啰究留品下。「諸位比丘！郁多啰究留的人們，頭髮是青色的，垂下來長約八指，他們長相、顏色、形態都一樣，沒有其他顏色可以區分他們的不同。諸位比丘！郁多啰究留的人們，不完全裸露身體，也不半裸露身體，沒有適不適合的說法，他們的牙齒平整緊密，不稀疏也不缺損，潔白美好，像珂貝一樣，明亮乾淨，令人喜愛。諸位比丘！郁多啰究留的人們，如果感到飢渴需要飲食時，他們就取用，無需耕種自然生長的粳米，這種米乾淨潔白，沒有糠皮。取到后，他們將米放入敦持果中，然後將火珠放在底部。由於眾生的福力，火珠自然發出火焰，飯煮熟后，火焰就自動熄滅。那些想吃飯的人，就坐在座位上。這時，從東西南北方向來的人，會為他們準備飯食，飯食永遠不會減少，直到那些施飯的人坐下，飯食仍然是滿滿的。他們吃這種自然成熟的粳米飯，沒有糠皮，乾淨香美，不需要菜餚，各種味道都具備，白得像花朵一樣，顏色像天上的酥油一樣美味。這些人吃這種食物時，身體充滿能量，不會衰老變化，保持不變，這種食物滋養他們，使他們精力充沛，安樂自在，辯才無礙。 現代漢語譯本：「諸位比丘！郁多啰究留的人們，如果對某個婦女產生愛慕之心，彼此有意，他們就會看著那個婦女，那個婦女就會跟隨那個人走到樹下。如果那個婦女是那個人的母親，或者是姨母、姐妹等，爲了她們，樹林的樹枝就不會垂下來，樹葉會立刻枯黃掉落，彼此不相覆蓋，也不會開花，也沒有床鋪；如果不是母親，也不是姨母，也不是姐妹，那些樹木就會垂下來，枝葉茂盛，樹枝互相遮蔽，鮮花盛開，也會為他們準備成百上千種床鋪臥具，他們就一起進入那裡，歡娛享樂，隨心所欲。 現代漢語譯本：「諸位比丘！郁多啰究留的人們，懷孕七天，到第八天，那個婦女就會生產。生產完畢后，無論是男孩還是女孩，都會把孩子放在四通八達的道路上，然後離開。

English version: They then went to the fragrant tree. Upon reaching the fragrant tree, the branches lowered themselves for them, allowing them to easily reach and take. The fragrant tree then emitted various wonderful fragrances, which they could reach out and grasp. At that time, these people took various fragrances from the tree, applied them to their bodies, and then each went to the Kalpa tree. Upon arriving, that tree also, as before, lowered its branches, producing various clothes that they could reach out and take. These people took various beautiful clothes from the tree, put them on, and then turned towards the jeweled trees. Upon reaching the jeweled trees, for the sake of these people, the branches of the jeweled trees also lowered themselves. Like the previous trees, they produced various jewels that they could reach out and take. These people took various jewels from the trees, adorned themselves with them, and then went to the garland trees. Upon reaching the garland trees, for their sake, the branches of the garland trees also lowered themselves automatically. At that time, the garland trees produced various garlands, which they could reach out and take. After taking various garlands from the trees and placing them on their heads, they went to the utensil trees. Upon reaching the utensil trees, the branches of the utensil trees also lowered themselves, allowing them to reach out and take. They could freely take and use any utensils they desired, and then they went to the fruit trees. Upon reaching the fruit trees, for their sake, the branches of the fruit trees lowered themselves, producing various fruits that they could reach out and take. These people, under the trees, freely took whatever fruits they desired. After taking them, some ate the fruit, while others squeezed out the juice and drank it. After eating and drinking, they went to the music grove. Upon reaching there, for their sake, the branches of the music grove also lowered themselves, producing various musical instruments that they could reach out and take. These people, in the grove, each took the musical instruments they needed. These instruments were exquisite and beautiful, with harmonious and elegant sounds. They played when they wanted to play, danced when they wanted to dance, and sang when they wanted to sing. After enjoying various pleasures in this way, they each went wherever they wanted to go, leaving whenever they wanted to leave. English version: The Sutra of the Origin of the World, Volume 1. This sutra is titled 'Sutra of the World' in the Song Dynasty collection, jointly translated by Jñānagupta and Dharmagupta, and included in the first part of the Cheng Han. In the Dan Dynasty collection, it is titled 'Sutra of the Origin of the World,' translated by Dharmagupta, and included in the latter part. Now, upon checking the 'Kaiyuan Record,' the Dan Dynasty record is correct, so the words 'of the Origin' are added. Only Dharmagupta is retained as the translator, and it is included in the latter part, as the basis for the collection. English version: Taisho Tripitaka Volume 01 No. 0025 Sutra of the Origin of the World English version: The Sutra of the Origin of the World, Volume 2. Translated by the Śramaṇa Dharmagupta of India during the Sui Dynasty. The Lower Section of the Uttarakuru Chapter. 'Monks! The people of Uttarakuru have blue hair, hanging down about eight fingers in length. Their appearance, color, and form are all the same, with no other colors to distinguish them. Monks! The people of Uttarakuru are not completely naked, nor are they half-naked. There is no concept of suitable or unsuitable. Their teeth are even and close together, neither sparse nor missing, beautifully white, like conch shells, bright and clean, and pleasing to the eye. Monks! When the people of Uttarakuru feel hungry or thirsty and need food and drink, they take naturally grown rice that has not been cultivated. This rice is pure white, without any husk or bran. After taking it, they place the rice in a Dun Chi fruit, and then place a fire pearl at the bottom. Due to the power of the beings' merits, the fire pearl naturally emits flames. Once the rice is cooked, the flames automatically extinguish. Those who wish to eat sit on their seats. At that time, people from the east, west, south, and north come to prepare food for them. The food never diminishes, and even when those who provide the food sit down, the food remains full. They eat this naturally cooked rice, which has no husk or bran, is pure and fragrant, does not require dishes, has all kinds of flavors, is as white as a cluster of flowers, and tastes like heavenly ghee. When these people eat this food, their bodies are filled with energy, they do not age or change, they remain unchanged. This food nourishes them, giving them strength, peace, and eloquence. English version: 'Monks! If the people of Uttarakuru develop feelings of love and desire for a woman, and they are mutually attracted, they will look at that woman, and that woman will follow that person to a tree. If that woman is that person's mother, aunt, or sister, for their sake, the branches of the grove will not lower, the leaves will immediately wither and fall, not covering each other, and there will be no flowers or bedding. If she is not the mother, aunt, or sister, the trees will lower themselves, the branches and leaves will be lush, the branches will shade each other, the flowers will be vibrant, and they will prepare hundreds and thousands of beds and bedding for them. They will then enter that place together, enjoy themselves, and do as they please.' English version: 'Monks! The people of Uttarakuru are pregnant for seven days, and on the eighth day, the woman gives birth. After giving birth, whether it is a boy or a girl, they will place the child at a crossroads and then leave.'

。時，彼所有東西南北人輩來者，彼等諸人，為欲養育彼男女故，各將手指，內于彼等男女口中，彼等指頭，出好甘乳，與彼男女，飲已得活。如是七日，彼等男女，還成就彼一種身量，如彼人輩等無殊異。若是男子，即隨男伴，相逐而行。若是女人，即隨婦女，徒伴而去。

「諸比丘！其郁多啰究留人輩，壽命一定，無有中夭，若命終時，即便上生。複次于中，何因緣故，其郁多啰究留人輩，得定壽命，命終已后，皆向上者？諸比丘！世有一人，專作殺生、盜他財物、邪淫、妄語、兩舌、惡口，及綺語等，貪瞋邪見；以是因緣，身壞命終，當墮惡道在地獄中。復有一人，不曾殺生、不盜他物、不行邪淫，又不妄語、不兩舌、不綺語、不惡口，不貪不瞋，又不邪見；以是因緣，身壞命終，趣向善道，生人天中。復何因緣，向下生者？以其殺生及邪見等。向上生者，以不殺生及正見等。復有一人，作如是念：『我於今者，應行十善。』是因緣故，身壞當生郁多啰究留人中。彼中生已，住一千年，不增不減。彼作如是諸善愿已，行十善業，身壞當生郁多啰究留中，彼于彼處，其壽命住滿一千年，不增減也。諸比丘！此因緣故，其郁多啰究留人，得定壽命。

「諸比丘！何因緣，向于上生？諸比丘！閻浮洲人，於他邊受十善業已，身壞當生郁多啰究留人中。其郁多啰究留人輩，若其舊有具足十善業，如法行已，身壞皆當向上善處諸天中生。諸比丘！此因此緣，其郁多啰究留人輩，向上勝處。諸比丘！其郁多啰究留人輩，若其壽命終盡之時，彼無有人憂愁啼哭，唯莊嚴已，棄置四大衢道之中，舍已而去。

「諸比丘！其郁多啰究留人輩，有如是法。若彼眾生，壽命盡已，應時即有一鳥飛來，其鳥名曰優禪伽摩(隋言高行)。爾時，彼鳥優禪伽摩，從大山谷迅疾飛來，即銜其發，將彼死屍擲置余洲。何以故？以郁多啰究留人輩業清凈故，欲意喜故，不令風吹彼臭穢氣。諸比丘！其郁多啰究留人輩，若欲大小便利之時，為彼人故，彼地開裂，出已還合。何以故？其郁多啰究留人輩，欲清凈故，欲意喜故。複次，于中有何因緣，說彼名曰郁多啰究留洲？諸比丘！其郁多啰究留洲，於四天下，比餘三洲，最上最妙最勝，彼故說郁多啰究留洲，為郁多啰究留洲也(郁多啰究留隋言上作)。

起世經轉輪王品第三

「諸比丘！閻浮洲內，若轉輪王出現世時，此閻浮提，自然而有七寶具足，其轉輪王，復有四種神通德力。云何七寶？一金輪寶、二白象寶、三紺馬寶、四神珠寶、五玉女寶、六藏主寶、七兵將寶，是為七寶。諸比丘！云何轉輪聖王輪寶具足？諸比丘！其轉輪王，出閻浮提，以水灌頂，為察帝利。于彼逋沙他(隋言齋日)十五日月圓滿時，洗沐頭髮，著不搗白疊，垂髮下向，飾以摩尼及諸瓔珞，在樓閣上，親屬諸臣，前後圍繞。是時，王前自然而有天金輪寶，千輻轂輞，諸相滿足，自然來應，非工匠成，輪徑七肘。爾時，灌頂察帝利轉輪王，作如是念：『我昔曾聞如是言說：「若有灌頂察帝利王，于彼逋沙他十五日滿月正圓時，洗沐頭已，身著不搗白疊之衣，服諸瓔珞，在樓閣上，親屬諸臣，前後圍繞。是時，王前自然而有天金輪寶，千輻轂輞，諸相滿足，自然來應，非工匠成，皆是金色，輪徑七肘。有是瑞時，彼則成就轉輪王德。」我今定應是轉輪王

當那些東西南北的人來到時，爲了養育那些孩子，他們會把手指伸進孩子們的嘴裡，手指里會流出甘甜的乳汁，讓孩子們喝了得以存活。這樣過了七天，孩子們的身量就長得和那些人一樣了。如果是男孩，就跟著男孩們一起走；如果是女孩，就跟著女孩們一起走。 『各位比丘！郁單越的人壽命是固定的，不會中途夭折，如果壽命終了，就會往上投生。再者，為什麼郁單越的人壽命固定，死後都往上投生呢？各位比丘！世上有一種人，專門殺生、偷盜、邪淫、妄語、兩舌、惡口和綺語等，貪婪、嗔恨、邪見；因為這些原因，身死命終后，會墮入地獄等惡道。還有一種人，不殺生、不偷盜、不邪淫，也不妄語、不兩舌、不綺語、不惡口，不貪婪、不嗔恨，也沒有邪見；因為這些原因，身死命終后，會走向善道，投生到人或天界。為什麼會向下投生呢？因為殺生和邪見等。為什麼會向上投生呢？因為不殺生和正見等。還有一種人，會這樣想：『我現在應該行十善。』因為這個原因，身死後會投生到郁單越。在那裡住滿一千年，不多也不少。他們做了這些善愿，行了十善業，身死後會投生到郁單越，在那裡壽命住滿一千年，不多也不少。各位比丘！因為這個原因，郁單越的人壽命是固定的。 『各位比丘！為什麼會向上投生呢？各位比丘！閻浮提的人，如果接受了十善業，身死後會投生到郁單越。郁單越的人，如果他們本來就具備十善業，如法修行后，身死都會往上投生到諸天等善處。各位比丘！因為這個原因，郁單越的人會往上投生到更好的地方。各位比丘！郁單越的人，如果壽命終了，沒有人會憂愁啼哭，只是把屍體裝飾好，放在四通八達的道路上，然後就離開了。 『各位比丘！郁單越的人有這樣的規矩。如果眾生的壽命終了，就會有一隻鳥飛來，這隻鳥名叫優禪伽摩（隋朝時叫高行）。那時，這隻優禪伽摩鳥會從大山谷迅速飛來，銜起死者的頭髮，把屍體扔到其他洲。為什麼呢？因為郁單越的人業力清凈，心意喜悅，不讓風吹散屍體的臭氣。各位比丘！郁單越的人，如果想要大小便，地面會為他們裂開，方便完后又會合上。為什麼呢？因為郁單越的人心意清凈，心意喜悅。再者，為什麼說那個洲叫郁單越洲呢？各位比丘！郁單越洲在四大部洲中，比其他三洲最上、最妙、最殊勝，所以說郁單越洲是郁單越洲（郁單越，隋朝時叫上作）。』 《起世經》轉輪王品第三 『各位比丘！在閻浮提，如果有轉輪王出現，閻浮提自然就會有七寶具足，這位轉輪王還會有四種神通德力。什麼是七寶呢？一、金輪寶，二、白象寶，三、紺馬寶，四、神珠寶，五、玉女寶，六、藏主寶，七、兵將寶，這就是七寶。各位比丘！轉輪聖王的輪寶是如何具足的呢？各位比丘！轉輪王在閻浮提，接受灌頂，成為剎帝利。在布薩日（齋日）十五日月圓的時候，洗凈頭髮，穿上未搗的白布，頭髮向下垂，用摩尼和各種瓔珞裝飾，在樓閣上，親屬和大臣前後圍繞。這時，國王面前自然會出現天金輪寶，有千輻輪轂，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。這時，接受灌頂的剎帝利轉輪王會這樣想：『我以前聽人說過：「如果有接受灌頂的剎帝利王，在布薩日十五日滿月的時候，洗凈頭髮，穿上未搗的白布衣服，佩戴各種瓔珞，在樓閣上，親屬和大臣前後圍繞。這時，國王面前自然會出現天金輪寶，有千輻輪轂，各種相都圓滿，自然出現，不是工匠製造的，都是金色的，輪子的直徑有七肘。有這種祥瑞的時候，他就成就了轉輪王的功德。」我現在一定就是轉輪王。』

When those people from all directions came, in order to nourish those children, they would put their fingers into the children's mouths, and sweet milk would flow from their fingers, allowing the children to drink and live. After seven days, the children would grow to the same size as those people. If it was a boy, he would follow the boys; if it was a girl, she would follow the girls. 'Monks! The people of Uttarakuru have a fixed lifespan, and they do not die prematurely. If their lifespan ends, they are reborn upwards. Furthermore, why do the people of Uttarakuru have a fixed lifespan and always ascend after death? Monks! There is a person in the world who specializes in killing, stealing, sexual misconduct, lying, divisive speech, harsh language, and frivolous talk, and is greedy, hateful, and has wrong views. Because of these reasons, after death, they will fall into evil realms such as hell. There is another person who does not kill, steal, commit sexual misconduct, lie, use divisive speech, frivolous talk, or harsh language, and is not greedy, hateful, or has wrong views. Because of these reasons, after death, they will go to good realms and be reborn in the human or heavenly realms. Why do some descend? Because of killing and wrong views, etc. Why do some ascend? Because of not killing and having right views, etc. There is also a person who thinks, 'I should practice the ten good deeds now.' Because of this reason, after death, they will be reborn in Uttarakuru. They will live there for a thousand years, no more and no less. They made these good vows and practiced the ten good deeds, and after death, they will be reborn in Uttarakuru, where their lifespan will be a full thousand years, no more and no less. Monks! Because of this reason, the people of Uttarakuru have a fixed lifespan.' 'Monks! Why do some ascend? Monks! If the people of Jambudvipa accept the ten good deeds, after death, they will be reborn in Uttarakuru. If the people of Uttarakuru already possess the ten good deeds and practice them according to the Dharma, after death, they will all ascend to good places such as the heavens. Monks! Because of this reason, the people of Uttarakuru ascend to better places. Monks! When the lifespan of the people of Uttarakuru ends, no one will grieve or cry. They will simply adorn the body and place it in the middle of the crossroads, and then leave. 'Monks! The people of Uttarakuru have such a custom. When the lifespan of a being ends, a bird will fly over, and this bird is called Uccangama (called Gao Xing in the Sui Dynasty). At that time, this Uccangama bird will fly swiftly from the great valleys, pick up the hair of the deceased, and throw the body to another continent. Why? Because the people of Uttarakuru have pure karma and joyful minds, and they do not allow the wind to scatter the foul odor of the body. Monks! When the people of Uttarakuru want to urinate or defecate, the ground will split open for them, and after they are done, it will close up again. Why? Because the people of Uttarakuru have pure minds and joyful intentions. Furthermore, why is that continent called Uttarakuru? Monks! Among the four continents, Uttarakuru is the most superior, wonderful, and excellent compared to the other three continents. Therefore, it is said that Uttarakuru is Uttarakuru (Uttarakuru was called Shang Zuo in the Sui Dynasty).' The Third Chapter of the Wheel-Turning King in the 'Book of the Rise of the World' 'Monks! In Jambudvipa, when a Wheel-Turning King appears, Jambudvipa will naturally have the seven treasures, and this Wheel-Turning King will also have four supernatural powers. What are the seven treasures? 1. The Golden Wheel Treasure, 2. The White Elephant Treasure, 3. The Blue Horse Treasure, 4. The Divine Jewel Treasure, 5. The Jade Maiden Treasure, 6. The Treasurer Treasure, and 7. The General Treasure. These are the seven treasures. Monks! How does the Wheel Treasure of the Wheel-Turning Sage King become complete? Monks! The Wheel-Turning King in Jambudvipa, after receiving the consecration, becomes a Kshatriya. On the Uposatha day (fast day), the fifteenth day of the full moon, he washes his hair, puts on unbleached white cloth, lets his hair hang down, adorns himself with mani jewels and various ornaments, and sits in a pavilion, surrounded by relatives and ministers. At this time, a heavenly golden wheel treasure will naturally appear in front of the king, with a thousand spokes and a complete hub, appearing naturally, not made by craftsmen, and the diameter of the wheel is seven cubits. At this time, the consecrated Kshatriya Wheel-Turning King will think, 'I have heard it said before: "If there is a consecrated Kshatriya king, on the Uposatha day, the fifteenth day of the full moon, after washing his hair, wearing unbleached white cloth, adorned with various ornaments, sitting in a pavilion, surrounded by relatives and ministers, at this time, a heavenly golden wheel treasure will naturally appear in front of the king, with a thousand spokes and a complete hub, appearing naturally, not made by craftsmen, all golden, and the diameter of the wheel is seven cubits. When there is such an auspicious sign, he has achieved the merits of a Wheel-Turning King." I must be a Wheel-Turning King now.'

。』

「爾時，灌頂察帝利轉輪王，欲得試彼天輪寶故，即令嚴備四種分力身兵，所謂象身、馬身、車身、步身。四種分力身嚴備已，即時詣向天金輪邊，到已偏露右臂，在於金輪前，右膝著地，以右手捫彼天輪寶，作如是言：『謂天輪寶，我今若是轉輪王者，未降伏地為我降伏。』其天輪寶，應時便轉，為欲降伏諸未伏故。諸比丘。是時，灌頂察帝利王，既見彼天輪寶轉已，其轉輪王，即便嚴駕向東方行，彼天輪寶，及四種分像馬身兵，一時皆從。諸比丘！其輪寶前，復有四大天身而行，其天輪寶所到他方住止之處，其轉輪王及四分力象馬身兵，皆于彼中停住止宿。

「爾時，東方所有一切諸國王等，各取金器盛滿銀粟，或以銀器盛滿金粟，如是具已，皆前詣向轉輪王所，到已啟白轉輪王言：『大王善來！此是天物，東方人民，豐熟安樂，無怖無畏，多有人民，甚可愛樂。唯愿大天，垂哀受取，憐愍我等微細諸王。我等今日，承奉天王，一無有二。』時，轉輪王告諸王言：『汝等誠心，若能爾者，汝等各各于自境界如法治化，莫令國土有不如法。所以者何？汝等若令我之國內有諸非法惡行顯現，我當治汝。今教汝等，當斷殺生，教人不殺，不與勿取，邪淫妄語，乃至邪見，皆不應為。若汝等輩，斷于殺生，教人不殺，不與勿取，不行邪淫，實語正見者，我即當知，汝等諸王，國土降伏。』

「爾時，東方諸國王等，聞彼轉輪王如是敕已，一時同受十善業行，受已遵承，各各國土，如法治化。是轉輪王，自在力故，所向之處，輪寶隨行。時，彼聖王天金輪寶，如是降伏東方國已，達東海岸，周遍而回。次第歷到南方西方乃至北方，依于古昔轉輪王道，引導而行。其轉輪王及四兵身，相次行時，而彼在先天輪寶前，復有四大天身而行。時，此輪寶所住之處，于彼方面，其轉輪王及四種兵，即便停宿。

「爾時，北方所有一切諸國王等，亦各赍持天真金器，盛滿銀粟，天真銀器盛滿金粟，俱來詣向轉輪王所，到已長跪，作如是言：『善哉天來！善哉天來！我等北方，蒙天王故，人民熾盛，豐熟安隱，無諸怖畏，甚可愛樂。天留治化，我等隨順。』其轉輪王，即便敕言：『若能然者，汝等各各治化自境，一依教令，勿不如法。所以者何？勿令我境有非法人及惡行者。又復汝等，莫作殺生，教人不殺，不與勿取，邪淫妄語，乃至邪見，汝等當斷。若離殺生，乃至若當行于正見，能如是者，我即當知，汝等國土，善已降伏。』其諸王等，同共啟白轉輪王言：『如天教敕，我當奉行。』

「爾時，北方諸國王等，聞轉輪王如是敕已，各各遵承，受十善業。受已奉行，皆悉如法，依律治化。其轉輪王，自在力故，所行之處，其天輪寶，隨逐而行。此天金輪，如是次第。降北方已，度海北岸，所有土地，週迴其際，遍已還來。爾時，始於閻浮提中，選擇最上威德形勝極精妙地，其天輪寶當於彼上，東西經絡，闊七由旬，南北規畫，十二由旬。如是度已，爾時諸天即夜下來，自然為彼轉輪聖王，造立宮殿，應時成就。既成就已，妙色端嚴，四寶所作，謂天金銀頗梨琉璃。是時，彼天真金輪寶，為于聖王，當宮內門上虛空中，嶷然停住，如著軸輪，不搖不動

現代漢語譯本：當時，灌頂剎帝利轉輪王爲了測試他的天輪寶，就命令準備四種分力兵，即像兵、馬兵、車兵和步兵。四種分力兵準備好后，他立即前往天金輪邊，到達后露出右臂，在金輪前右膝跪地，用右手撫摸天輪寶，說道：『天輪寶啊，如果我現在是轉輪王，那麼就為我降伏那些尚未降伏的土地吧。』天輪寶立刻開始轉動，爲了降伏那些未被降伏的地方。諸位比丘，當時，灌頂剎帝利王看到天輪寶轉動后，就立即駕車向東方行進，天輪寶和四種分力兵也同時跟隨。諸位比丘！在輪寶前面，還有四大天神在行走，天輪寶到達並停留的地方，轉輪王和四分力兵也都在那裡停住休息。 現代漢語譯本：當時，東方所有國王都各自拿著金器盛滿銀粟，或者用銀器盛滿金粟，準備好后，都來到轉輪王面前，到達後向轉輪王稟告說：『大王您好！這是天賜之物，東方人民富足安樂，沒有恐懼和害怕，人口眾多，非常可愛。希望大王您能慈悲接受，憐憫我們這些弱小的國王。我們今天侍奉天王，絕無二心。』當時，轉輪王告訴諸位國王說：『如果你們真心誠意，能夠做到這樣，那麼你們各自在自己的領土上依法治理，不要讓國家出現不合法的事情。為什麼呢？如果你們讓我的國內出現非法惡行，我就會懲罰你們。現在我教導你們，應當斷除殺生，教導人們不殺生，不偷盜，不邪淫，不說謊，乃至不持邪見。如果你們能夠斷除殺生，教導人們不殺生，不偷盜，不行邪淫，說實話，持正見，我就知道你們的國土已經被降伏了。』 現代漢語譯本：當時，東方諸國王聽到轉輪王這樣的命令后，都同時接受了十善業的修行，接受后就遵照執行，各自在自己的國土上依法治理。轉輪王因為有自在的力量，所以他所去的地方，輪寶都跟隨他。當時，這位聖王的天金輪寶，這樣降伏了東方各國后，到達東海岸，環繞一週后返回。然後依次到達南方、西方乃至北方，按照古代轉輪王的道路引導前進。轉輪王和四種兵力依次行進時，在天輪寶前面，還有四大天神在行走。當時，輪寶停留的地方，轉輪王和四種兵力就在那裡停宿。 現代漢語譯本：當時，北方所有國王也都各自拿著天真金器盛滿銀粟，天真銀器盛滿金粟，一起來到轉輪王面前，到達后長跪，說道：『天王您好！天王您好！我們北方，因為有天王的庇佑，人民興盛，富足安寧，沒有恐懼和害怕，非常可愛。天王您留下來治理，我們都順從。』轉輪王就命令說：『如果你們能夠做到這樣，那麼你們各自治理自己的領土，一切都按照教令，不要不合法。為什麼呢？不要讓我的境內出現不合法的人和惡行的人。而且你們不要殺生，教導人們不殺生，不偷盜，不邪淫，不說謊，乃至不持邪見，你們應當斷除這些。如果能夠遠離殺生，乃至能夠奉行正見，能夠做到這樣，我就知道你們的國土已經被很好地降伏了。』諸位國王都一起向轉輪王稟告說：『我們一定按照天王的教導奉行。』 現代漢語譯本：當時，北方諸國王聽到轉輪王這樣的命令后，各自遵照執行，接受了十善業。接受后就奉行，都依法治理。轉輪王因為有自在的力量，所以他所去的地方，天輪寶都跟隨他。這天金輪寶，就這樣依次降伏了北方后，渡過海的北岸，所有土地，環繞一週后返回。當時，開始在閻浮提中，選擇最上威德、形狀殊勝、極其精妙的地方，天輪寶就在那裡，東西經絡，寬七由旬，南北規劃，十二由旬。這樣確定后，當時諸天就在夜裡下來，自然地為轉輪聖王建造宮殿，很快就完成了。宮殿建成后，色彩美妙端莊，用四寶製成，即天金、銀、頗梨和琉璃。當時，那真金的天輪寶，爲了聖王，在宮殿內門上方的虛空中，穩穩地停住，就像安在軸上的輪子一樣，不搖不動。

English version: At that time, the Chakravarti King, a Kshatriya with the consecration, wishing to test his celestial wheel treasure, ordered the preparation of four divisions of forces: elephants, horses, chariots, and infantry. Once the four divisions were ready, he immediately went to the celestial golden wheel. Upon arriving, he bared his right arm, knelt on his right knee before the golden wheel, and touched it with his right hand, saying, 'O celestial wheel treasure, if I am now a Chakravarti King, then subdue for me the lands that have not yet been subdued.' The celestial wheel immediately began to turn, in order to subdue those places that had not been subdued. Monks, at that time, the Chakravarti King, having seen the celestial wheel turn, immediately set out towards the east, with the celestial wheel and the four divisions of forces following him. Monks! Before the wheel treasure, there were also four great celestial beings walking. Wherever the celestial wheel arrived and stopped, the Chakravarti King and the four divisions of forces would also stop and rest. English version: At that time, all the kings of the east each took golden vessels filled with silver grains, or silver vessels filled with golden grains. Having prepared these, they all went before the Chakravarti King. Upon arriving, they reported to the Chakravarti King, saying, 'Great King, welcome! These are heavenly gifts. The people of the east are prosperous and peaceful, without fear or dread, numerous, and very lovable. We beseech the Great King to accept them with compassion and to have mercy on us, the minor kings. Today, we serve the Heavenly King with undivided loyalty.' At that time, the Chakravarti King told the kings, 'If you are sincere and can do this, then each of you should govern your own territories according to the law, and do not allow any unlawful things to occur in your countries. Why is this? If you allow any illegal or evil deeds to appear in my domain, I will punish you. Now I instruct you to abstain from killing, teach people not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to hold wrong views. If you can abstain from killing, teach people not to kill, not to steal, not to engage in sexual misconduct, speak truthfully, and hold right views, then I will know that your lands have been subdued.' English version: At that time, the kings of the east, having heard the Chakravarti King's command, all simultaneously accepted the practice of the ten virtuous deeds. Having accepted them, they followed them and governed their respective lands according to the law. Because of the Chakravarti King's power, the wheel treasure followed him wherever he went. At that time, the holy king's celestial golden wheel, having subdued the eastern countries in this way, reached the eastern coast, circled around, and returned. Then, it successively reached the south, west, and even the north, following the path of the ancient Chakravarti Kings. As the Chakravarti King and the four divisions of forces proceeded, there were also four great celestial beings walking before the celestial wheel. Wherever the wheel treasure stopped, the Chakravarti King and the four divisions of forces would stop and rest. English version: At that time, all the kings of the north also each brought genuine golden vessels filled with silver grains, and genuine silver vessels filled with golden grains, and came before the Chakravarti King. Upon arriving, they knelt and said, 'Welcome, Heavenly King! Welcome, Heavenly King! We in the north, because of the Heavenly King's protection, have a flourishing population, prosperity, peace, and no fear or dread, and are very lovable. Heavenly King, please stay and govern, and we will obey.' The Chakravarti King then commanded, 'If you can do this, then each of you should govern your own territories, according to my instructions, and do not act unlawfully. Why is this? Do not allow any unlawful people or evil deeds to exist in my domain. Furthermore, you must not kill, teach people not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to hold wrong views. You must abstain from these. If you can abstain from killing, and even practice right views, and can do this, then I will know that your lands have been well subdued.' The kings all together reported to the Chakravarti King, saying, 'We will follow the Heavenly King's instructions.' English version: At that time, the kings of the north, having heard the Chakravarti King's command, each followed it and accepted the ten virtuous deeds. Having accepted them, they practiced them and all governed according to the law. Because of the Chakravarti King's power, the celestial wheel treasure followed him wherever he went. This celestial golden wheel, having subdued the north in this way, crossed the northern shore of the sea, circled around all the lands, and returned. At that time, in Jambudvipa, the most superior, majestic, and exquisite place was selected. The celestial wheel treasure was placed there, with an east-west dimension of seven yojanas and a north-south dimension of twelve yojanas. After this was determined, the celestial beings came down that night and naturally built a palace for the Chakravarti King, which was quickly completed. Once the palace was completed, it was beautifully colored and adorned, made of four treasures: celestial gold, silver, crystal, and lapis lazuli. At that time, the genuine golden celestial wheel treasure, for the sake of the holy king, stopped steadily in the empty space above the inner gate of the palace, like a wheel fixed on an axle, without shaking or moving.

。其轉輪王，當於爾時，生大歡喜，踴躍無量，作是念言：『我今已受天輪寶耶！』諸比丘！彼轉輪王，有如是形，天金輪寶，自然具足。

「諸比丘！其轉輪王，復有何等白色象寶，應當具足？諸比丘！是轉輪王，于日初分，坐宮觀時，即當王前，出生象寶。其象妙色，形體純白，如拘物頭，七支拄地，有大神力，飛騰虛空，其頭赤色，如因陀羅瞿波迦蟲，像有六牙，並皆纖利，其牙微妙，雜色莊嚴，猶如金粟，其象名曰烏逋沙他(隋言受齋)。轉輪聖王見象寶已，作如是念：『此象既現，若調伏時，堪受諸事，作賢乘不？』時，此象寶，一日之中，即便調伏，堪任駕馭一切諸事，猶如無量百千歲數所調伏來，端嚴賢善，隨順調適。如是如是，彼之象寶，於一日中，受諸調伏，堪任眾事，亦復如是。時，轉輪王欲試象寶，于其晨朝日初出時，乘彼象寶，週迴巡歷，遍諸海岸，盡大地際；周匝既已，還來至本宮殿之處。是轉輪王，便進小食。以是因緣，彼王爾時，于其內心，歡喜踴躍，為我故生如此象寶。諸比丘！彼轉輪王，有于如是白色象寶，自然具足。

「諸比丘！何等是彼轉輪聖王馬寶具足？諸比丘！是轉輪王，日初分時，坐宮殿上，即于王前，出紺馬寶。身青體潤，毛色悅澤，頭黑皮𩭤，有神通力，飛騰虛空，其馬名曰婆羅啰呵(隋言長毛)。是轉輪王，見此馬已，作如是念：『此馬既現，若調伏時，堪受諸事，能得為我作善乘耶？』時，彼馬寶一日之中，應時調伏，堪受諸事，猶如無量年歲調來，妙勝賢善。彼馬如是如是調時，一日之內，堪受彼等一切諸事。時，轉輪王欲試馬寶，于其晨朝日初出時，乘彼馬寶，周曆大地，還來本宮。彼轉輪王，乃至進食。以是因緣故生歡喜，踴躍無量：『我今已生紺馬之寶。』諸比丘！是轉輪王，有如是色馬寶具足。

「諸比丘！是轉輪王，何等名為珠寶具足？諸比丘！彼轉輪王，有摩尼寶，毗琉璃色，妙好八楞，非工匠造，自然出生，清凈明曜。其轉輪王，見此珠已，作如是念：『此摩尼寶，眾相滿足，應當懸之置於宮內，令顯光明。』時，轉輪王欲試于彼摩尼寶故，嚴備四兵，所謂象兵馬兵車兵步兵，具四兵已，則于夜半重云黑暗，電光出時天降微雨。時，轉輪王取彼珠寶，懸置幢上，出園苑中，意欲遊觀，驗珠德故。諸比丘！彼摩尼寶，在於幢頭，光明周遍，普照四方，及四兵身，悉皆明瞭，如日照世。爾時，彼地所有一切諸婆羅門，及居士等，在彼住者，悉皆覺起，作諸事業，謂言：『已明，是日出耶？』以是因緣，其轉輪王，受大歡喜，踴躍無量，心念此寶，為我生耶。諸比丘！彼轉輪王，有如是色珠寶具足。

「諸比丘！何等名為轉輪聖王女寶具足？諸比丘！是轉輪王，出生女寶，不短不長、不粗不細、不白不黑，端正姝妍，甚可愛樂，最勝最妙，色貌備充。若天熱時，女寶身涼，寒時身暖。彼身體上出栴檀香，口氣恒如青優缽羅香。為轉輪王，晚臥早起，勤奉恭敬，有所作事，無失王心；彼女意尚不生惡念，況其身口。以是因緣，轉輪聖王，受大歡喜，踴躍無量，內心念云：『此已為我生女寶耶！』諸比丘！彼轉輪王，有如是形女寶具足。

「諸比丘！何等名為轉輪聖王主藏臣寶威神具足？諸比丘！彼轉輪王，生主藏寶，大富饒財，多有功果

現代漢語譯本：當轉輪王那時，會感到非常歡喜，無比興奮，心想：『我現在已經得到了天輪寶了！』各位比丘！這位轉輪王，自然而然地擁有了這種形狀的天金輪寶。 現代漢語譯本：『各位比丘！轉輪王還應該具備什麼樣的白色象寶呢？』各位比丘！當轉輪王在每天早晨坐在宮殿里時，就會有一頭象寶出現在他面前。這頭象的顏色非常漂亮，全身純白，像拘物頭一樣，七個部位都著地，擁有強大的力量，可以在空中飛翔。它的頭是紅色的，像因陀羅瞿波迦蟲，有六根牙齒，都非常纖細鋒利，牙齒的顏色也很漂亮，裝飾著各種顏色，像金色的粟米一樣。這頭象的名字叫烏逋沙他（隋朝時稱為受齋）。轉輪聖王看到象寶后，心想：『這頭象既然出現了，如果能調伏它，應該可以勝任各種事情，成為我的好坐騎吧？』這時，這頭象寶在一天之內就被調伏了，可以駕馭一切事情，就像被調伏了無數年一樣，端莊賢善，順從調適。這頭象寶，在一天之內，就接受了各種調伏，可以勝任各種事情。這時，轉輪王想試試象寶，就在早晨太陽剛出來的時候，騎著這頭象寶，巡視各地，走遍了海岸，到達了大地的盡頭；巡視完畢后，又回到了原來的宮殿。轉輪王就吃了一些點心。因為這個原因，他當時內心非常歡喜，無比興奮，心想：『這頭象寶是爲了我而生的。』各位比丘！這位轉輪王，自然而然地擁有了這樣的白色象寶。 現代漢語譯本：『各位比丘！轉輪聖王應該具備什麼樣的馬寶呢？』各位比丘！當轉輪王在每天早晨坐在宮殿里時，就會有一匹青色的馬寶出現在他面前。這匹馬身體青色，毛色潤澤，頭是黑色的，面板光滑，擁有神通力量，可以在空中飛翔。這匹馬的名字叫婆羅啰呵（隋朝時稱為長毛）。轉輪王看到這匹馬後，心想：『這匹馬既然出現了，如果能調伏它，應該可以勝任各種事情，成為我的好坐騎吧？』這時，這匹馬寶在一天之內就被調伏了，可以勝任各種事情，就像被調伏了無數年一樣，非常優秀賢善。這匹馬在一天之內，就接受了各種調伏，可以勝任各種事情。這時，轉輪王想試試馬寶，就在早晨太陽剛出來的時候，騎著這匹馬寶，巡視各地，然後回到了原來的宮殿。轉輪王就吃了一些點心。因為這個原因，他感到非常歡喜，無比興奮，心想：『我現在已經得到了青色的馬寶了。』各位比丘！這位轉輪王，自然而然地擁有了這樣的馬寶。 現代漢語譯本：『各位比丘！轉輪王應該具備什麼樣的珠寶呢？』各位比丘！這位轉輪王擁有一顆摩尼寶珠，顏色像毗琉璃，有八個棱角，非常漂亮，不是工匠製造的，而是自然產生的，清凈明亮。轉輪王看到這顆珠子后，心想：『這顆摩尼寶珠，各種特徵都具備，應該把它懸掛在宮殿里，讓它發出光芒。』這時，轉輪王想試試這顆摩尼寶珠，就準備了四種軍隊，分別是象兵、馬兵、車兵和步兵。準備好四種軍隊后，在半夜烏雲密佈、電閃雷鳴、下著小雨的時候，轉輪王取出這顆珠寶，懸掛在旗幟上，走出花園，想去遊覽，驗證一下珠子的功效。各位比丘！這顆摩尼寶珠在旗幟頂端，光芒四射，照亮了四面八方，也照亮了四種軍隊的身體，一切都像白天一樣明亮。當時，當地所有的婆羅門和居士等居民，都醒了過來，開始工作，說：『已經天亮了嗎？太陽出來了？』因為這個原因，轉輪王感到非常歡喜，無比興奮，心想：『這顆寶珠是爲了我而生的。』各位比丘！這位轉輪王，自然而然地擁有了這樣的珠寶。 現代漢語譯本：『各位比丘！轉輪聖王應該具備什麼樣的女寶呢？』各位比丘！這位轉輪王出生了一個女寶，她身材不高不矮，不胖不瘦，不白不黑，端莊美麗，非常可愛，最優秀最美好，容貌完美。天氣熱的時候，女寶的身體會感到涼爽，天氣冷的時候，身體會感到溫暖。她的身上散發出檀香，口中的氣息像青蓮花一樣。她為轉輪王早睡早起，勤勞恭敬，做任何事情都不會讓轉輪王不高興；她甚至連惡念都不會產生，更不用說身口了。因為這個原因，轉輪聖王感到非常歡喜，無比興奮，內心想：『這個女寶是爲了我而生的。』各位比丘！這位轉輪王，自然而然地擁有了這樣的女寶。 現代漢語譯本：『各位比丘！轉輪聖王應該具備什麼樣的主藏臣寶的威神呢？』各位比丘！這位轉輪王出生了一個主藏寶，他非常富有，擁有很多功德。

English version: The Chakravarti king, at that time, would feel great joy and immeasurable elation, thinking, 'I have now received the celestial wheel treasure!' Monks, this Chakravarti king naturally possesses a celestial golden wheel treasure of this form. English version: 'Monks, what kind of white elephant treasure should the Chakravarti king also possess?' Monks, when the Chakravarti king sits in his palace in the early morning, an elephant treasure will appear before him. This elephant is of a beautiful color, pure white, like a Kumuda flower, with seven points touching the ground, possessing great power, able to fly in the sky. Its head is red, like an Indragopa insect, with six tusks, all slender and sharp, and the tusks are beautifully decorated with various colors, like golden millet. This elephant is named Uposatha (translated as 'observing the fast' in the Sui Dynasty). Upon seeing the elephant treasure, the Chakravarti king thinks, 'Now that this elephant has appeared, if it can be tamed, it should be able to handle various tasks and become a good mount for me.' At this time, this elephant treasure is tamed within a day, capable of handling all matters, as if it had been tamed for countless years, dignified, virtuous, and compliant. This elephant treasure, in one day, accepts all taming and is capable of all tasks. Then, the Chakravarti king, wanting to test the elephant treasure, rides it in the early morning, travels around, traverses the coasts, and reaches the ends of the earth; after completing the tour, he returns to his original palace. The Chakravarti king then has a light meal. Because of this, he feels great joy and immeasurable elation, thinking, 'This elephant treasure was born for me.' Monks, this Chakravarti king naturally possesses such a white elephant treasure. English version: 'Monks, what kind of horse treasure should the Chakravarti king possess?' Monks, when the Chakravarti king sits in his palace in the early morning, a blue horse treasure will appear before him. This horse has a blue body, lustrous fur, a black head, smooth skin, possesses supernatural powers, and can fly in the sky. This horse is named Balaha (translated as 'long hair' in the Sui Dynasty). Upon seeing this horse, the Chakravarti king thinks, 'Now that this horse has appeared, if it can be tamed, it should be able to handle various tasks and become a good mount for me.' At this time, this horse treasure is tamed within a day, capable of handling all matters, as if it had been tamed for countless years, excellent and virtuous. This horse, in one day, accepts all taming and is capable of all tasks. Then, the Chakravarti king, wanting to test the horse treasure, rides it in the early morning, travels around, and returns to his original palace. The Chakravarti king then has a meal. Because of this, he feels great joy and immeasurable elation, thinking, 'I have now received the blue horse treasure.' Monks, this Chakravarti king naturally possesses such a horse treasure. English version: 'Monks, what kind of jewel treasure should the Chakravarti king possess?' Monks, this Chakravarti king possesses a Mani jewel, the color of lapis lazuli, with eight beautiful facets, not made by craftsmen, but naturally born, pure and bright. Upon seeing this jewel, the Chakravarti king thinks, 'This Mani jewel, with all its characteristics, should be hung in the palace to emit light.' Then, the Chakravarti king, wanting to test this Mani jewel, prepares four armies, namely elephant troops, horse troops, chariot troops, and infantry. After preparing the four armies, in the middle of the night when it is cloudy, lightning flashes, and it is raining lightly, the Chakravarti king takes out this jewel, hangs it on a banner, and goes out to the garden, wanting to tour and verify the jewel's power. Monks, this Mani jewel, at the top of the banner, emits light in all directions, illuminating the four directions and the bodies of the four armies, everything as bright as day. At that time, all the Brahmins and lay people in the area wake up and start working, saying, 'Is it already dawn? Has the sun risen?' Because of this, the Chakravarti king feels great joy and immeasurable elation, thinking, 'This jewel was born for me.' Monks, this Chakravarti king naturally possesses such a jewel treasure. English version: 'Monks, what kind of woman treasure should the Chakravarti king possess?' Monks, this Chakravarti king has a woman treasure born to him, who is neither short nor tall, neither fat nor thin, neither white nor black, dignified and beautiful, very lovely, most excellent and wonderful, with a perfect appearance. When the weather is hot, the woman treasure's body feels cool, and when the weather is cold, her body feels warm. Her body emits sandalwood fragrance, and her breath is like the scent of a blue lotus. She serves the Chakravarti king by going to bed late and getting up early, diligent and respectful, and does nothing to displease the king; she does not even have evil thoughts, let alone evil actions in body and speech. Because of this, the Chakravarti king feels great joy and immeasurable elation, thinking, 'This woman treasure was born for me.' Monks, this Chakravarti king naturally possesses such a woman treasure. English version: 'Monks, what kind of treasurer minister treasure should the Chakravarti king possess?' Monks, this Chakravarti king has a treasurer treasure born to him, who is very wealthy and possesses many merits.

。以業報故，生有天眼，洞見地中，或有主藏、或無主藏，皆為彼眼之所洞視，雖覆水陸若遠若近，于中所有，其主藏臣，皆悉為彼如法作護。若無主者，即便收取彼中金銀，為轉輪王有所資須，財寶用事，應時辦具。時，彼藏臣即便詣向轉輪王所，到已啟白轉輪王言：『大聖天王！若天所須財寶用者，愿天勿憂，我能為天有所須者，皆悉備具。』時，轉輪王欲試于彼主藏寶故，行到水邊，上船上坐，住水中流，告藏臣言：『汝主藏臣，我須財寶，可速備具，可速備具。』主藏啟云：『唯愿大天，待須臾時，此船至岸，當於彼處，為天取財，以供天用。』王告藏臣：『我今不欲岸上取財，但於此處，為我具備。』其主藏臣，即白王言：『如天所敕，我不敢違。』時，主藏臣聞王敕已，即袒右臂，便以右膝，著船板上，手攬海水，指如螃蟹，多撮金銀，滿諸甕中，安船板上，奉上轉輪王，而白王言：『此天金銀，天以此寶，供贍于王，為財事用。』時，轉輪王告藏臣言：『我不須財，但試汝耳。』時，主藏臣聞王此語，還收金銀，置於水內。以是因緣，其轉輪王，受大歡喜，踴躍無量，我今已生藏臣寶耶。諸比丘！彼轉輪王，有如是等藏寶具足。

「諸比丘！何等名為轉輪聖王主兵臣寶威相具足？諸比丘！是轉輪王，福德力故，自然出生兵將之寶，所謂巧智，多諸策謀，洞識軍機，神慧具足。彼轉輪王，若須兵力，即能備具。所謂若欲走兵身時，即皆齊走，欲散即散，若欲置立，即能置立。時，兵將寶即便詣向轉輪王所，到已啟白轉輪王言：『若王欲須兵眾教習，愿王勿慮，我當爲王教習兵眾，使令如心調柔隨順。』時，轉輪王欲試于彼兵將寶故，即敕備具四種兵身，所謂象寶兵身、馬寶兵身、車兵、步兵，悉皆如是。嚴敕備具四兵身已，時王敕彼兵將寶言：『汝兵將主，善好為我備具兵身，教令隨順，善走善行，善集善散，如法勿違。』其兵將主，聞轉輪王如是敕已，白言大王：『如天教敕，我不敢違。』其四兵身，並備具訖，依王所敕，教走能走，教散能散，乃至若欲置立皆能。以是因緣，彼轉輪王，受大歡喜，踴躍無量，我今已生主兵將寶。諸比丘！彼轉輪王，有如是形主兵將寶威力具足。諸比丘！若有如是七寶現者，然後得名轉輪聖王。

「諸比丘！何等是彼轉輪聖王四種自在神通具足？諸比丘！彼轉輪王，年歲壽命，長遠久住，于迦羅時三摩耶時，一切世間無有人生，能得如是安隱久處，如彼轉輪王，長命久住。是則名為轉輪聖王第一壽命神通具足。

「複次，諸比丘！彼轉輪王所受身體，無病少惱，眾相具足。又復其腹不大不小，寒暖冷熱，隨時節調，進止輕便，食飲消化，安隱快樂。于迦羅時三摩耶時，無有餘人世間生者，能爾少病無諸疾惱，如彼聖王。是則名為轉輪聖王第二身力神通具足。

「複次，諸比丘！彼轉輪王，報得形容可喜端正，為諸世間常所樂觀，最勝最妙，色身清凈，具足莊嚴。于迦羅時三摩耶時，無有人中所受生者，能得如是端正可喜，為於世間愿樂觀矚，如彼轉輪王，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！彼轉輪王業報因緣，大有福德，所謂種種資產豐饒，世間珍奇眾寶具足。于迦羅時三摩耶時，無有人中所受生者，有如是富、有如是財，服玩眾多、寶物充溢，得及於彼轉輪王者

現代漢語譯本：由於業報的緣故，他生來就具有天眼，能夠洞察地下的情況。有的地方有主人守護的寶藏，有的地方沒有，都逃不過他的眼睛。無論是水裡還是陸地，無論遠近，凡是有主人的寶藏，守護寶藏的臣子都會依法保護。如果沒有主人的，他就會收取其中的金銀，供轉輪王使用，以備財寶之需，隨時準備妥當。這時，守護寶藏的臣子就會前往轉輪王那裡，稟告說：『大聖天王！如果天王需要財寶，請不要憂慮，我能為天王準備好一切所需。』當時，轉輪王爲了試探守護寶藏的臣子，就走到水邊，登上船，坐在水中央，告訴守護寶藏的臣子說：『你這個守護寶藏的臣子，我需要財寶，快點準備好，快點準備好。』守護寶藏的臣子回答說：『希望大天稍等片刻，等船靠岸，我會在那裡為天王取財，供天王使用。』轉輪王告訴守護寶藏的臣子說：『我現在不想在岸上取財，就在這裡為我準備好。』守護寶藏的臣子就稟告說：『遵照天王的命令，我不敢違抗。』當時，守護寶藏的臣子聽到轉輪王的命令后，就袒露右臂，用右膝跪在船板上，用手撈起海水，像螃蟹一樣，抓起大量的金銀，裝滿甕，放在船板上，獻給轉輪王，並稟告說：『這些是天王的金銀，天王可以用這些寶物，供養天王，作為財物使用。』當時，轉輪王告訴守護寶藏的臣子說：『我不需要財物，只是試探你罷了。』當時，守護寶藏的臣子聽到轉輪王這樣說，就將金銀放回水中。因為這個緣故，轉輪王非常高興，歡喜踴躍，心想：『我如今已經有了守護寶藏的臣子了。』各位比丘！轉輪王有這樣完備的寶藏。 現代漢語譯本：『各位比丘！什麼叫做轉輪聖王主兵臣寶的威勢和相貌都具備呢？各位比丘！這位轉輪王，由於福德的力量，自然而然地出現一位兵將之寶，這個人聰明機智，有很多計謀，洞察軍事機密，具有神聖的智慧。這位轉輪王如果需要兵力，就能立刻準備好。比如，如果想要士兵跑步，他們就能一起跑步；如果想要他們散開，他們就能散開；如果想要他們站立，他們就能站立。這時，兵將之寶就會前往轉輪王那裡，稟告說：『如果大王需要訓練軍隊，請大王不要憂慮，我將為大王訓練軍隊，使他們像您心中所想的那樣柔順聽話。』當時，轉輪王爲了試探這位兵將之寶，就命令準備好四種兵種，分別是象兵、馬兵、車兵和步兵，都像這樣準備好。在嚴厲命令準備好四種兵種后，轉輪王就命令兵將之寶說：『你這個兵將之主，好好地為我準備好軍隊，訓練他們聽從命令，善於跑步，善於行進，善於集合，善於散開，依法行事，不要違背。』兵將之主聽到轉輪王這樣的命令后，就稟告說：『大王，遵照您的命令，我不敢違抗。』四種兵種都準備完畢，按照轉輪王的命令，讓他們跑就能跑，讓他們散就能散，甚至讓他們站立都能站立。因為這個緣故，轉輪王非常高興，歡喜踴躍，心想：『我如今已經有了主兵將之寶了。』各位比丘！轉輪王有這樣威勢和相貌都具備的主兵將之寶。各位比丘！如果出現這七種寶物，才能被稱為轉輪聖王。 現代漢語譯本：『各位比丘！什麼是轉輪聖王所具備的四種自在神通呢？各位比丘！這位轉輪王，他的壽命很長，能夠長久地住世。在劫末時期，一切世間都沒有人能夠像他那樣安穩地長久住世。這就是轉輪聖王第一種壽命神通具足。 現代漢語譯本：『其次，各位比丘！這位轉輪王所擁有的身體，沒有疾病，很少煩惱，各種相貌都具備。而且他的腹部不大不小，寒冷溫暖，都能隨著季節調節，行動輕便，飲食消化良好，安穩快樂。在劫末時期，世間沒有人能夠像他那樣少病無疾。這就是轉輪聖王第二種身力神通具足。 現代漢語譯本：『其次，各位比丘！這位轉輪王，由於業報的緣故，容貌令人喜愛，端正美好，為世人所樂見，是最殊勝最美妙的，身體清凈，莊嚴具足。在劫末時期，世間沒有人能夠像他那樣端正美好，為世人所樂見，像轉輪王那樣相貌完備。這就是轉輪聖王第三種色貌神通具足。 現代漢語譯本：『其次，各位比丘！這位轉輪王，由於業報的因緣，擁有巨大的福德，各種資產豐饒，世間珍奇的寶物都具備。在劫末時期，世間沒有人能夠像他那樣富有，擁有那麼多的財富，穿戴的物品眾多，寶物充盈，能夠比得上轉輪王。』

English version: Due to the karma, he is born with a divine eye, which can see through the ground. Some places have treasures guarded by owners, and some do not, but none can escape his eyes. Whether in water or on land, whether near or far, all treasures with owners are protected by the ministers in charge of the treasures according to the law. If there are no owners, he will collect the gold and silver from them for the use of the Wheel-Turning King, to meet the needs of treasures, and prepare them at any time. At this time, the minister in charge of the treasures will go to the Wheel-Turning King and report: 'Great Holy King! If the King needs treasures, please do not worry, I can prepare everything you need for the King.' At that time, the Wheel-Turning King, in order to test the minister in charge of the treasures, went to the water's edge, boarded a boat, sat in the middle of the water, and told the minister in charge of the treasures: 'You, the minister in charge of the treasures, I need treasures, prepare them quickly, prepare them quickly.' The minister in charge of the treasures replied: 'I hope the Great King will wait a moment, and when the boat reaches the shore, I will take the treasures there for the King to use.' The Wheel-Turning King told the minister in charge of the treasures: 'I do not want to take treasures on the shore now, prepare them for me here.' The minister in charge of the treasures then reported: 'According to the King's order, I dare not disobey.' At that time, the minister in charge of the treasures, upon hearing the Wheel-Turning King's order, bared his right arm, knelt on the boat plank with his right knee, scooped up seawater with his hand, like a crab, grabbed a large amount of gold and silver, filled the jars, placed them on the boat plank, presented them to the Wheel-Turning King, and reported: 'These are the King's gold and silver, the King can use these treasures to support the King, for the use of wealth.' At that time, the Wheel-Turning King told the minister in charge of the treasures: 'I do not need wealth, I was just testing you.' At that time, the minister in charge of the treasures, upon hearing the Wheel-Turning King say this, put the gold and silver back into the water. Because of this, the Wheel-Turning King was very happy, rejoicing and leaping, thinking: 'I now have a minister in charge of the treasures.' Monks! The Wheel-Turning King has such complete treasures. English version: 'Monks! What is meant by the Wheel-Turning Holy King's minister in charge of the army having both power and appearance? Monks! This Wheel-Turning King, due to the power of his merit, naturally has a minister in charge of the army, who is intelligent and resourceful, has many strategies, understands military secrets, and possesses divine wisdom. If this Wheel-Turning King needs military force, he can prepare it immediately. For example, if he wants the soldiers to run, they can run together; if he wants them to disperse, they can disperse; if he wants them to stand, they can stand. At this time, the minister in charge of the army will go to the Wheel-Turning King and report: 'If the King needs to train the army, please do not worry, I will train the army for the King, making them as gentle and obedient as you wish.' At that time, the Wheel-Turning King, in order to test this minister in charge of the army, ordered the preparation of four types of troops, namely elephant troops, horse troops, chariot troops, and infantry, all prepared in this way. After strictly ordering the preparation of the four types of troops, the King ordered the minister in charge of the army: 'You, the master of the army, prepare the army well for me, train them to obey orders, be good at running, be good at marching, be good at gathering, be good at dispersing, act according to the law, and do not disobey.' The master of the army, upon hearing the Wheel-Turning King's order, reported: 'Great King, according to your order, I dare not disobey.' The four types of troops were all prepared, and according to the Wheel-Turning King's order, they could run when told to run, disperse when told to disperse, and even stand when told to stand. Because of this, the Wheel-Turning King was very happy, rejoicing and leaping, thinking: 'I now have a minister in charge of the army.' Monks! The Wheel-Turning King has such a minister in charge of the army with both power and appearance. Monks! Only when these seven treasures appear can one be called a Wheel-Turning Holy King. English version: 'Monks! What are the four kinds of self-mastery and supernatural powers that the Wheel-Turning Holy King possesses? Monks! This Wheel-Turning King has a long lifespan and can live in the world for a long time. During the end of the kalpa, no one in the entire world can live as peacefully and long as he does. This is the first kind of lifespan supernatural power that the Wheel-Turning Holy King possesses. English version: 'Secondly, monks! The body of this Wheel-Turning King is free from illness, has few afflictions, and possesses all kinds of auspicious marks. Moreover, his abdomen is neither too big nor too small, he can adjust to the cold and warmth of the seasons, his movements are light and convenient, his digestion is good, and he is peaceful and happy. During the end of the kalpa, no one in the world can be as free from illness and afflictions as he is. This is the second kind of physical strength supernatural power that the Wheel-Turning Holy King possesses. English version: 'Thirdly, monks! This Wheel-Turning King, due to the karma, has a pleasing and beautiful appearance, is admired by the world, is the most excellent and wonderful, his body is pure, and he is fully adorned. During the end of the kalpa, no one in the world can be as beautiful and pleasing, and admired by the world, as the Wheel-Turning King, who has a perfect appearance. This is the third kind of appearance supernatural power that the Wheel-Turning Holy King possesses. English version: 'Fourthly, monks! This Wheel-Turning King, due to the karma, possesses great merit, with abundant assets of all kinds, and all the rare treasures of the world. During the end of the kalpa, no one in the world can be as wealthy, possess so much wealth, have so many things to wear, and be so full of treasures, as the Wheel-Turning King.'

。是則名為轉輪聖王第四果報神通具足。諸比丘！若有如是四種神通，皆具足者，然後得名轉輪聖王。

「諸比丘！又彼福德轉輪聖王，得諸人民之所愛重，心常喜樂，譬如諸子愛敬其父；又諸人民得轉輪王之所憐愍，意恒慈念，如父愛子。

「諸比丘！其轉輪王坐毗阇耶多(隋言最勝好車)，欲出遊歷觀看園林及諸善地。于彼時中，諸人民等得睹于彼轉輪王時，皆大歡喜，各共同告彼馭者言：『汝善馭者，唯愿持轡，緩緩徐行，勿過速疾。所以者何？汝若安步，寬縱車行，愿我等輩，多時得見轉輪聖王。』其轉輪王，聞此語已，亦復如是，告馭者言：『汝善馭者，徐徐緩行，慎莫速疾。何以故？汝若安住，善持車行，則令我今多時如是周遍觀矚彼諸人民。』諸比丘！其諸人民，見輪王已，皆各自持所有珍寶，或以珍寶於前奉獻轉輪聖王，上已白言：『我今奉天，此物屬天，愿天受已，隨天所用，但此之物，唯應天用。』諸比丘！其轉輪王，出現世時，此閻浮洲，清凈平整，無有荊棘及諸稠林丘墟坑坎，並余廁溷雜穢臭處、礓石瓦礫沙鹵等物，自然金銀七寶具足，不寒不熱時節均調。又諸比丘！其轉輪王，出現世時，此閻浮洲，自然安置八萬城邑，皆悉快樂，無諸怖畏，甚可愛樂，穀米豐饒，聚落眾多，人民熾盛。又諸比丘！其轉輪王，出現世時，此閻浮提，村落城邑，王所治處，比屋連甍，雞飛相及，人民快樂，不可思議。又諸比丘！其轉輪王，出現世時，此閻浮洲，常于夜半，從阿那婆達多池中，起大雲氣，遍閻浮洲及諸山海，即便澍雨，乃至如一𤛓牛乳頃，其水具足八功德味，水深四指，更不傍流，當於下處即浸入地，皆沒不現；到夜後分，云悉開除，還從海中，起清涼風，吹彼潤澤，觸諸人民，皆受安樂，又彼甘澤，潤閻浮洲，普使肥鮮。譬如世人巧作鬘師、若鬘師弟子，作鬘成已，以水灑上，令其悅澤，華色光鮮，亦復如是。

「複次，其轉輪王出現世時，此閻浮提土地，恒常沃壤滋茂。譬如有人用酥油涂其地，津液肥美膏腴，亦復如是。諸比丘！彼轉輪王，出現在世，經歷無量久遠年時，雖受人間所有覺觸。譬如細軟柔弱體人，食好美食，運動施為，少時疲觸，須臾消化。如是如是，彼轉輪王，處世久時，生死覺觸，亦復如是。諸比丘！彼轉輪王壽終之時，捨身命已，上生天中，與彼三十三天共俱。

「又諸比丘！彼轉輪王當命終時，上虛空中，雨優缽羅、缽頭摩、拘物頭、分陀利等種種香華，為轉輪王作供養故，又復更雨天沉水末、多伽羅末、栴檀香末，及天曼陀羅華等，復有天諸微妙樂音，不鼓自鳴，亦有天妙歌嘆之聲，為供養彼轉輪王身作福利故。

「諸比丘。時，彼女寶及主藏寶、兵將寶等，取輪王身，即以種種香湯洗之，香汁洗已，最初先用劫波娑纏，然後乃以不搗疊衣持用裹之，次復更以微妙細疊足五百端，就上次第如是纏已，又取金棺，滿盛酥油，持輪王身，安置棺中，安棺中已，更取銀槨，復以金棺，內銀槨中，內銀槨已，以釘釘之，又復集諸一切香木，作于大𧂐，然後阇毗。既阇毗已，乃於四郊大衢道中，為轉輪王作蘇偷婆(隋言寶塔)，高一由旬，闊半由旬，雜色校飾四寶所成，所謂金銀琉璃頗梨，其塔四院，周圍縱廣五十由旬，七重垣墻、七重欄楯，略說如上，乃至眾鳥，各各自鳴

現代漢語譯本：這就是所謂的轉輪聖王第四種果報，神通具足。各位比丘！如果具備這四種神通，才能被稱為轉輪聖王。 現代漢語譯本：各位比丘！此外，有福德的轉輪聖王，受到人民的愛戴和尊重，內心常常喜悅，就像孩子們愛戴敬重他們的父親一樣；而人民也受到轉輪王的憐憫，心中常懷慈愛，如同父親愛護自己的孩子。 現代漢語譯本：各位比丘！轉輪王乘坐最勝好車，想要出遊觀賞園林和各種美好的地方。那時，當人民看到轉輪王時，都非常高興，一起告訴馭者說：『你這位好馭者，請你握緊韁繩，慢慢地走，不要太快。為什麼呢？如果你走得慢，讓車子慢慢地行駛，我們就能多看一會兒轉輪聖王。』轉輪王聽到這些話后，也這樣告訴馭者說：『你這位好馭者，慢慢地走，不要太快。為什麼呢？如果你走得慢，讓車子慢慢地行駛，我就能多看一會兒這些人民。』各位比丘！人民看到轉輪王后，都各自拿出自己的珍寶，或者把珍寶奉獻給轉輪聖王，然後稟告說：『我今天奉獻給天王，這些東西屬於天王，希望天王收下，隨天王使用，這些東西只應該給天王使用。』各位比丘！當轉輪王出現在世上時，這個閻浮洲清凈平坦，沒有荊棘和茂密的樹林、丘陵、坑洼，也沒有廁所等污穢臭氣的地方、碎石瓦礫沙土等東西，自然具備金銀七寶，不冷不熱，時節適宜。各位比丘！當轉輪王出現在世上時，這個閻浮洲自然安置了八萬座城邑，都非常快樂，沒有恐懼，非常可愛，穀物豐饒，村落眾多，人民興盛。各位比丘！當轉輪王出現在世上時，這個閻浮提的村落城邑，國王所統治的地方，房屋連成一片，雞飛可以互相到達，人民快樂，不可思議。各位比丘！當轉輪王出現在世上時，這個閻浮洲常常在半夜，從阿那婆達多池中升起大片雲氣，遍佈閻浮洲和山海，然後降下雨水，甚至像擠出一滴牛奶的時間那麼短，雨水具備八種功德的滋味，水深四指，不再向旁邊流淌，直接滲入地下，全部消失不見；到了後半夜，云都散開，從海中升起清涼的風，吹拂著濕潤的土地，接觸到人民，大家都感到安樂，而且甘甜的雨水滋潤著閻浮洲，使萬物都肥沃鮮美。就像世間擅長製作花環的人，或者花環師的弟子，把花環做好后，用水灑在上面，使它光澤鮮艷，花色光亮，也是這樣。 現代漢語譯本：此外，當轉輪王出現在世上時，這個閻浮提的土地，總是肥沃滋潤。就像有人用酥油塗抹土地一樣，津液肥美膏腴，也是這樣。各位比丘！轉輪王出現在世上，經歷無數漫長的歲月，雖然感受著人間的一切，就像身體細軟柔弱的人，吃了美味的食物，稍微活動一下，很快就會感到疲勞，但須臾之間就消化了。同樣地，轉輪王在世上很久，對於生死的感受，也是這樣。各位比丘！轉輪王壽命終結時，捨棄身體后，會升到天上，與三十三天眾神在一起。 現代漢語譯本：各位比丘！當轉輪王臨終時，天空會降下優缽羅花、缽頭摩花、拘物頭花、分陀利花等各種香花，用來供養轉輪王，還會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，還有天上的美妙音樂，不用敲打就能自己發出聲音，也有天上的美妙歌聲，用來供養轉輪王的身體，為他造福。 現代漢語譯本：各位比丘！那時，她的寶藏、主藏寶、兵將寶等，取下轉輪王的身體，用各種香湯清洗，用香汁洗凈后，先用劫波娑纏裹，然後用不搗疊的衣服包裹，接著再用五百端微妙的細疊布，依次纏裹，然後取來裝滿酥油的金棺，把轉輪王的身體放入棺中，放入棺中后，再取來銀槨，把金棺放入銀槨中，放入銀槨后，用釘子釘好，然後聚集各種香木，做成大柴堆，然後火化。火化后，在四郊的大道上，為轉輪王建造佛塔，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，佛塔的四院，周圍縱橫五十由旬，有七重圍墻、七重欄桿，簡略地說就像上面所說的那樣，甚至各種鳥類，都各自鳴叫。

English version: This is what is called the fourth fruition of a Chakravartin King, possessing complete supernatural powers. Monks, if one possesses these four kinds of supernatural powers, then one is called a Chakravartin King. English version: Furthermore, monks, a virtuous Chakravartin King is loved and respected by the people, and his heart is always joyful, just as children love and respect their father; and the people are also pitied by the Chakravartin King, and their hearts are always filled with compassion, just as a father loves his children. English version: Monks, the Chakravartin King, riding in his most excellent chariot, wishes to go out and view the gardens and various beautiful places. At that time, when the people see the Chakravartin King, they are all very happy, and together they say to the charioteer: 'You good charioteer, please hold the reins and go slowly, do not go too fast. Why is that? If you go slowly and let the chariot move slowly, we will be able to see the Chakravartin King for a longer time.' When the Chakravartin King hears these words, he also says to the charioteer: 'You good charioteer, go slowly, do not go too fast. Why is that? If you go slowly and let the chariot move slowly, I will be able to see these people for a longer time.' Monks, when the people see the Chakravartin King, they each take out their own treasures, or offer the treasures to the Chakravartin King, and then report: 'Today I offer these to the Heavenly King, these things belong to the Heavenly King, I hope the Heavenly King will accept them and use them as he pleases, these things should only be used by the Heavenly King.' Monks, when the Chakravartin King appears in the world, this Jambudvipa is clean and flat, without thorns or dense forests, hills, or pits, nor are there any dirty or smelly places like toilets, or gravel, rubble, or salty soil, and it naturally possesses gold, silver, and the seven treasures, it is neither cold nor hot, and the seasons are suitable. Monks, when the Chakravartin King appears in the world, this Jambudvipa naturally has 80,000 cities, all of which are very happy, without fear, very lovely, with abundant grains, many villages, and a thriving population. Monks, when the Chakravartin King appears in the world, in the villages and cities of this Jambudvipa, in the places ruled by the king, the houses are connected, chickens can fly to each other, the people are happy, it is inconceivable. Monks, when the Chakravartin King appears in the world, this Jambudvipa often at midnight, from the Anavatapta Lake, a large cloud rises, covering Jambudvipa and the mountains and seas, and then it rains, even for as short a time as it takes to squeeze out a drop of milk, the rain has the taste of eight virtues, the water is four fingers deep, it does not flow sideways, it directly seeps into the ground, and all disappears; in the latter half of the night, the clouds all disperse, and a cool wind rises from the sea, blowing on the moist land, touching the people, and everyone feels at ease, and the sweet rain nourishes Jambudvipa, making all things fertile and fresh. It is like a person in the world who is skilled at making garlands, or a disciple of a garland maker, after making a garland, sprinkles water on it, making it bright and fresh, and the color of the flowers is bright, it is also like this. English version: Furthermore, when the Chakravartin King appears in the world, the land of this Jambudvipa is always fertile and moist. It is like someone smearing the land with ghee, the fluids are fertile and rich, it is also like this. Monks, the Chakravartin King appears in the world, and experiences countless long years, although he experiences all the sensations of the human world, just like a person with a soft and weak body, after eating delicious food, if they move a little, they will quickly feel tired, but in a short time it will be digested. In the same way, the Chakravartin King, after being in the world for a long time, his experience of life and death is also like this. Monks, when the Chakravartin King's life comes to an end, after abandoning his body, he will ascend to heaven, and be with the thirty-three gods. English version: Monks, when the Chakravartin King is about to die, the sky will rain various fragrant flowers such as Utpala flowers, Paduma flowers, Kumuda flowers, and Pundarika flowers, to make offerings to the Chakravartin King, and it will also rain heavenly agarwood powder, tagara powder, sandalwood powder, and heavenly Mandarava flowers, and there will also be heavenly wonderful music, which will sound by itself without being played, and there will also be heavenly wonderful songs, to make offerings to the body of the Chakravartin King, and to create blessings for him. English version: Monks, at that time, her treasure, the chief treasure, the general treasure, etc., will take the body of the Chakravartin King, wash it with various fragrant waters, and after washing it with fragrant juices, first wrap it with kshuma cloth, then wrap it with un-beaten folded clothes, then wrap it with five hundred ends of fine and delicate folded cloth, in that order, then take a golden coffin filled with ghee, put the body of the Chakravartin King into the coffin, after putting it in the coffin, then take a silver outer coffin, put the golden coffin into the silver outer coffin, after putting it in the silver outer coffin, nail it shut, then gather various fragrant woods, make a large pyre, and then cremate it. After cremation, in the great roads of the four suburbs, a stupa will be built for the Chakravartin King, one yojana high and half a yojana wide, decorated with various colors, made of gold, silver, lapis lazuli, and crystal, the four courtyards of the stupa, are fifty yojanas in circumference, with seven layers of walls and seven layers of railings, briefly speaking, it is like what was said above, and even various birds, each sing their own songs.

。時，彼女寶，並及主藏、主兵寶等，為轉輪王作蘇偷婆成就訖已，然後施設微妙供具，所謂種種諸來求索，須食與食、須飲與飲、須乘與乘、須衣與衣、須財與財、須寶與寶，盡給與之，悉令滿足。

「諸比丘！彼轉輪王命終已后，經於七日，彼金輪寶、象寶、馬寶、摩尼珠寶，一切自然隱沒不現，女寶、主藏及兵將等，皆亦命終。彼四寶城，各各改變，為摶土城，彼之人民，亦皆次第隨而減少。諸比丘！一切諸行，有為無常，如是遷變，無有常住，破壞離散，不得自在，是磨滅法，暫時須臾，非久停住。諸比丘！乃至應須舍于諸行，應須遠離、應須厭惡，應當速求解脫之道。

起世經地獄品第四上

「諸比丘！其四大洲及八萬小洲，諸餘大山及須彌山王等外，別有一山，名為輪圓(前代舊譯云鐵圍山)，高六百八十萬由旬，縱廣亦有六百八十萬由旬，彌密牢固，金剛所成，難可破壞。諸比丘！此輪圓外更有一重大輪圓山，由旬高廣正等如前。其兩山間，極大黑闇，無有光明；日月如是有大威神大力大德，不能照彼使見光明。諸比丘！彼兩山間，有八大地獄。何等為八？所謂活大地獄、黑大地獄、眾合大地獄、叫喚大地獄、大叫喚地獄、熱惱大地獄、大熱惱地獄、阿毗脂大地獄。

「諸比丘！彼八大地獄，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、饑地獄、渴地獄、膿血地獄、一銅釜地獄、多銅釜地獄、疊硙地獄、斛量地獄雞地獄、灰河地獄、斫板地獄、刀鍱地獄、狐狼地獄、寒冰地獄。

「諸比丘！何因緣故，名活大地獄？諸比丘！彼活大地獄諸眾生輩，生者、有者、出現者、轉住者，手指自然自有鐵爪生，纖長尖利，並皆鋒铓。彼等眾生，既相見已，心意濁亂，心既濁亂，各以鐵爪，自攫破身，或自擘身，擘已復擘，或復大擘，裂已復裂，或復大裂，割已復割，或復大割。諸比丘！彼等眾生，于彼時中，作如是知：『我已被傷，我今已死。』然于彼時，以業報故，復生冷風，來吹其身，須臾更生，身體皮肉，筋骨血等，已復還活。既得活已，以業力故，復起東西，各相告言：『汝眾生輩，愿欲得活，活已勝耶。』諸比丘！於是中間，少分分別，故名活耳。然于彼中，更有別業，極受辛苦，大重諸惱，楚毒難忍。而於彼中，命既未終，乃至彼惡不善之業，未盡未滅、未除未轉、未少分現、未全分現，若於先世，起者造者，若人非人身中作者。

「複次，諸比丘！彼活大地獄中，諸眾生輩，生者有者出現者轉住者，手指又復生鐵刀子、半鐵刀子，極長纖利，各各相著，心意惱亂，乃至攫裂擘割破截等死已，冷風來吹鬚臾還活。諸比丘！如是少分，略而言之，名為活也。諸比丘！更復別業，而於彼中，極受苦惱，苦未畢故，求死不得，乃至彼惡不善之業，未盡未滅、未除未離，或復往昔作者造者，若人身作，若非人身作，如是一切，次第具受。

「又復彼等大活地獄諸眾生輩，無量時中，苦報盡已，從於大活地獄得出，出已復走，更求其餘屋宅之處、救護之處、歸依之處。作是念已，以罪業故，即便入于黑雲沙小地獄中，廣五百由旬

現代漢語譯本：當轉輪王完成建造佛塔后，他會佈施各種珍貴的物品，滿足所有前來求索的人，包括食物、飲品、交通工具、衣物、財富和寶藏，讓他們都感到滿足。 現代漢語譯本：『諸位比丘！』轉輪王去世七天後，他的金輪寶、象寶、馬寶、摩尼珠寶都會自然消失，女寶、主藏和兵將也會相繼去世。他的四座寶城會變成土城，人民也會逐漸減少。『諸位比丘！』一切事物都是無常的，會不斷變化，沒有什麼是永恒不變的，都會破壞、離散，無法自主，終將消亡，只是暫時存在，不會長久。『諸位比丘！』因此，我們應該捨棄一切行為，遠離它們，厭惡它們，並儘快尋求解脫之道。 現代漢語譯本：『諸位比丘！』在四大洲和八萬小洲，以及須彌山王等山脈之外，還有一座名為輪圓的山（以前的翻譯稱之為鐵圍山），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！』在這輪圓山外，還有一座更大的輪圓山，高度和寬度都與前一座相同。兩山之間非常黑暗，沒有光明；即使是日月這樣具有強大威力的存在，也無法照亮那裡。『諸位比丘！』這兩山之間有八大地獄。這八大地獄分別是：活大地獄、黑大地獄、眾合大地獄、叫喚大地獄、大叫喚地獄、熱惱大地獄、大熱惱地獄和阿毗脂大地獄。 現代漢語譯本：『諸位比丘！』這八大地獄，每個地獄都有十六個小地獄環繞，作為它們的眷屬。這十六個小地獄的縱橫都是五百由旬。這十六個小地獄分別是：黑雲沙地獄、糞屎泥地獄、五叉地獄、饑地獄、渴地獄、膿血地獄、一銅釜地獄、多銅釜地獄、疊硙地獄、斛量地獄、雞地獄、灰河地獄、斫板地獄、刀鍱地獄、狐狼地獄和寒冰地獄。 現代漢語譯本：『諸位比丘！』為什麼稱之為活大地獄呢？『諸位比丘！』活大地獄中的眾生，出生、存在、出現和轉生時，手指上會自然長出鐵爪，這些鐵爪細長尖銳，非常鋒利。這些眾生相遇后，心意混亂，然後用鐵爪互相抓破身體，或者撕裂身體，撕裂后再撕裂，或者大撕裂，割裂后再割裂，或者大割裂。『諸位比丘！』這些眾生在那個時候會認為：『我已經被傷，我快要死了。』然而，由於業報，會有一陣冷風吹來，他們的身體會瞬間復原，面板、肌肉、筋骨和血液都會恢復。復活后，由於業力，他們又會互相指責：『你們這些眾生，希望活下去嗎？活下去會更好嗎？』『諸位比丘！』這就是所謂的活，只是少許的分別。然而，在那裡，他們還會遭受其他業報，承受極大的痛苦和折磨，難以忍受。他們的生命不會結束，直到他們所造的惡業完全消盡，無論是前世所造，還是今生所造，無論是人身所造，還是非人身所造。 現代漢語譯本：『諸位比丘！』此外，活大地獄中的眾生，出生、存在、出現和轉生時，手指上還會長出鐵刀子和半鐵刀子，這些刀子非常細長鋒利，互相接觸，心意煩亂，然後互相抓裂、撕裂、割裂、破截，直到死亡。死後，冷風吹來，他們會瞬間復活。『諸位比丘！』這就是活地獄的簡要描述。『諸位比丘！』他們還會遭受其他業報，承受極大的痛苦，因為痛苦沒有結束，他們求死不得，直到他們所造的惡業完全消盡，無論是前世所造，還是今生所造，無論是人身所造，還是非人身所造，他們都會依次承受這些果報。 現代漢語譯本：此外，大活地獄中的眾生，在無量的時間裡，苦報結束后，會從大活地獄出來，出來後會四處奔走，尋找住所、庇護和依靠。他們這樣想后，由於罪業，就會進入黑雲沙小地獄，這個地獄的寬度為五百由旬。

English version: When the Wheel-Turning King has completed the construction of the stupa, he bestows various precious items, satisfying all who come seeking, including food, drink, transportation, clothing, wealth, and treasures, making them all feel content. English version: 'Monks!' Seven days after the Wheel-Turning King passes away, his golden wheel treasure, elephant treasure, horse treasure, and mani jewel treasure will naturally disappear. The woman treasure, chief treasurer, and generals will also pass away. His four treasure cities will turn into earthen cities, and the people will gradually decrease. 'Monks!' All things are impermanent, constantly changing, nothing is eternal, they will all be destroyed, scattered, unable to be controlled, and will eventually perish, only existing temporarily, not for long. 'Monks!' Therefore, we should abandon all actions, distance ourselves from them, detest them, and quickly seek the path to liberation. English version: 'Monks!' Beyond the four great continents and eighty thousand small continents, and the mountains such as Mount Sumeru, there is another mountain called the Wheel-Round Mountain (formerly translated as the Iron Enclosure Mountain), which is 6.8 million yojanas high and 6.8 million yojanas wide, very solid, made of diamond, and difficult to destroy. 'Monks!' Outside this Wheel-Round Mountain, there is another larger Wheel-Round Mountain, with the same height and width as the previous one. The space between the two mountains is very dark, without light; even the sun and moon, which have great power, cannot illuminate it. 'Monks!' Between these two mountains, there are eight great hells. These eight great hells are: the Living Hell, the Black Hell, the Combined Hell, the Crying Hell, the Great Crying Hell, the Hot Hell, the Great Hot Hell, and the Avici Hell. English version: 'Monks!' Each of these eight great hells is surrounded by sixteen small hells, which are their dependents. These sixteen small hells are all five hundred yojanas in width and length. These sixteen small hells are: the Black Cloud Sand Hell, the Excrement Mud Hell, the Five-Forked Hell, the Hunger Hell, the Thirst Hell, the Pus and Blood Hell, the Single Copper Cauldron Hell, the Multiple Copper Cauldron Hell, the Stacked Millstone Hell, the Bushel Measuring Hell, the Chicken Hell, the Ash River Hell, the Chopping Board Hell, the Knife Blade Hell, the Fox and Wolf Hell, and the Ice Hell. English version: 'Monks!' Why is it called the Living Hell? 'Monks!' In the Living Hell, when beings are born, exist, appear, and transmigrate, iron claws will naturally grow on their fingers, these claws are thin, long, sharp, and very pointed. When these beings meet, their minds become confused, and then they use their iron claws to tear apart each other's bodies, or rip apart their bodies, rip again after ripping, or greatly rip, cut again after cutting, or greatly cut. 'Monks!' At that time, these beings will think: 'I have been injured, I am about to die.' However, due to karmic retribution, a cold wind will blow, and their bodies will instantly recover, their skin, muscles, bones, and blood will be restored. After being resurrected, due to karmic force, they will accuse each other: 'You beings, do you wish to live? Is it better to live?' 'Monks!' This is what is called living, just a slight distinction. However, there, they will also suffer other karmic retributions, enduring great pain and torment, which is unbearable. Their lives will not end until the evil karma they have created is completely exhausted, whether created in a previous life or in this life, whether created in a human body or a non-human body. English version: 'Monks!' Furthermore, in the Living Hell, when beings are born, exist, appear, and transmigrate, iron knives and half-iron knives will also grow on their fingers, these knives are very thin, long, and sharp, touching each other, their minds are disturbed, and then they tear, rip, cut, and break each other until death. After death, a cold wind blows, and they will instantly resurrect. 'Monks!' This is a brief description of the Living Hell. 'Monks!' They will also suffer other karmic retributions, enduring great pain, because the pain has not ended, they cannot seek death, until the evil karma they have created is completely exhausted, whether created in a previous life or in this life, whether created in a human body or a non-human body, they will sequentially endure these consequences. English version: Furthermore, the beings in the Great Living Hell, after the end of their suffering for immeasurable time, will come out of the Great Living Hell, and after coming out, they will run around, seeking a place to live, shelter, and refuge. After thinking this, due to their sinful karma, they will enter the Black Cloud Sand Small Hell, which is five hundred yojanas wide.

。入彼中已，上虛空中，起大黑雲，雨下如沙，其焰熾然，極大猛熱，墮于彼等地獄眾生身份之上，墮皮燒皮、墮肉燒肉，至筋燒筋、至骨燒骨、至髓燋髓，出煙出焰，洞徹熾然，受極苦惱。以其受苦未畢盡故，求死不得，乃至未盡惡不善業，不滅不除、不轉不變、不離不失，若於往昔，人及非人如是作來，次第而受，更無量時。

「諸比丘！彼等眾生，經歷無量久遠長道，從黑雲沙地獄中出，出已復走，求屋求宅、求救求覆、求歸依處。作是念已，又復入于糞屎熱泥小地獄中，廣五百由旬。彼等入已，從咽已下，生糞屎泥熱沸焰中，入已行焰燒手燒腳，耳鼻身體一時燋然，乃至彼惡不善之業，未盡未滅、未除未轉、不離不失，以于往昔若人非人作重業來。複次，諸比丘！其糞屎泥小地獄中，有諸鐵蟲，名為鍼口，住彼獄中，為諸眾生處處鉆身，悉令穿破，先鉆破皮，鉆破皮已次鉆破肉，鉆破肉已次鉆破筋，鉆破筋已然後破骨，既鉆破骨住于髓中，食于彼等眾生脂髓，令彼眾生受嚴劇苦。乃至壽命猶未畢終，既未盡彼惡不善業，乃至不滅，如是次第具足而受。

「諸比丘！彼等地獄諸眾生輩，有時多時長道久遠，從糞屎泥小地獄出，出已奔走，求室求宅、求護求洲及歸依處，即入五叉小地獄中，其獄亦廣五百由旬。彼等入於五叉獄已，時守獄卒，取彼地獄受罪眾生，撲于熾然熱鐵地上，其焰洞起。時諸罪人在中仰臥，如是臥已，于兩腳掌，釘兩鐵釘熱焰熾然，又兩手掌釘兩鐵釘，焰亦熾然，又臍輪中釘一鐵釘，焰又熾然。獄卒於是以五叉搩，極受嚴苦，乃至彼處壽命未終，惡業未盡，若往昔造，若人非人身中所造，如是次第彼地獄受。

「諸比丘！彼諸眾生，多時長遠，從於五叉小地獄出，復走求救、求室求洲、求依求覆及守護處，詣向飢餓五百由旬小地獄中。入彼處已，時守獄者遙見彼等眾生來已，即前問言：『汝等今者來何所欲？』彼等皆共答言：『仁者！我等飢餓。』時守獄者，即便取彼地獄眾生，撲著熾然熱鐵地上，令其仰臥，便以鐵鉗開張其口，用熱鐵丸擲著口中。時彼地獄眾生唇口，應時燒然，燒唇已燒舌，燒舌已燒腭，燒腭已燒咽，燒咽已燒心，燒心已燒胸，燒胸已燒腸，燒腸已燒胃，燒胃已經過小腸，向下而出，其丸尚赤。如是彼等地獄眾生，于其時中受嚴極苦，命未終故，略說乃至若人非人先世所作，如是次第，彼地獄中，種種具受。

「諸比丘！彼眾生輩，于無量時久長遠道，從彼飢餓小地獄出，復馳奔走，略說如前，求守護處，詣向燋渴五百由旬小地獄中。入彼處已，時守獄者，遙見彼等地獄眾生來，而問言：『汝等今者何所求須？』彼等答言：『仁者！我今甚渴。』時守獄者，即取彼等地獄眾生，撲著熱鐵熾然地上，在猛焰中，仰而臥之，便取鐵鉗開張其口，融赤銅汁灌其口中。時彼地獄眾生，唇口即便燋爛，唇口爛已燒舌，燒舌已燒腭，燒腭已燒咽喉，燒咽喉已燒心，燒心已燒胸，燒胸已燒腸，燒腸已燒胃，燒胃已直破小腸，向下而出。彼等眾生，各于其中，受嚴重苦，受極痛苦，受異種苦。彼等乃至壽命未終，若不盡彼惡不善業，略說如前，乃至若人非人時造，如是次第，具足而受

現代漢語譯本：當他們進入那裡后，在虛空中，升起巨大的黑雲，雨水像沙子一樣落下，火焰熾熱，極其猛烈，落在那些地獄眾生的身上，落下時燒焦面板，燒焦肉，直到燒焦筋，燒焦骨，燒焦骨髓，冒出煙和火焰，洞穿燃燒，承受極大的痛苦。因為他們所受的痛苦還沒有結束，所以求死不得，直到他們的惡業沒有結束，沒有消除，沒有轉變，沒有離開，沒有失去，如果他們在過去，人或非人是這樣做的，他們就會依次承受，經歷無數的時間。 現代漢語譯本：『諸位比丘！』那些眾生，經歷了無數漫長的時間，從黑雲沙地獄中出來，出來后又奔跑，尋求房屋，尋求住所，尋求救助，尋求庇護，尋求依靠的地方。這樣想后，他們又進入糞便熱泥小地獄中，這個地獄寬五百由旬。他們進入后，從咽喉以下，都浸泡在糞便熱泥的沸騰火焰中，進入后火焰燒灼他們的手和腳，耳朵、鼻子和身體同時被燒焦，直到他們的惡業沒有結束，沒有消除，沒有轉變，沒有離開，沒有失去，因為他們在過去，人或非人做了嚴重的惡業。此外，『諸位比丘！』在糞便熱泥小地獄中，有許多鐵蟲，名叫鍼口，住在那個地獄中，在眾生身上到處鉆孔，使他們全身穿破，先鉆破面板，鉆破面板後接著鉆破肉，鉆破肉後接著鉆破筋，鉆破筋后然後鉆破骨頭，鉆破骨頭后就住在骨髓中，吃那些眾生的脂肪和骨髓，使那些眾生承受極大的痛苦。直到他們的生命還沒有結束，因為他們的惡業沒有結束，沒有消除，他們就這樣依次承受。 現代漢語譯本：『諸位比丘！』那些地獄的眾生，有時經過很長很長的時間，從糞便熱泥小地獄出來，出來后奔跑，尋求房間，尋求住所，尋求保護，尋求洲島和依靠的地方，就進入五叉小地獄中，那個地獄也寬五百由旬。他們進入五叉地獄后，獄卒就抓住那些在地獄受罪的眾生，把他們撲倒在熾熱的鐵地上，火焰騰起。這時，那些罪人仰臥在其中，這樣躺下後，在他們的兩個腳掌上，釘上兩根熾熱的鐵釘，又在他們的兩個手掌上釘上兩根鐵釘，火焰也熾熱，又在他們的肚臍上釘上一根鐵釘，火焰也熾熱。獄卒用五叉刑具折磨他們，使他們承受極大的痛苦，直到他們在那裡的生命結束，惡業結束，如果他們在過去，人或非人所造的惡業，他們就這樣依次在地獄中承受。 現代漢語譯本：『諸位比丘！』那些眾生，經過很長很長的時間，從五叉小地獄出來，又奔跑尋求救助，尋求房間，尋求洲島，尋求依靠，尋求庇護和保護的地方，前往飢餓的五百由旬小地獄中。進入那裡后，獄卒遠遠地看到那些眾生來了，就上前問道：『你們現在來這裡想要什麼？』他們都回答說：『仁者！我們飢餓。』獄卒就抓住那些地獄眾生，把他們撲倒在熾熱的鐵地上，讓他們仰臥，然後用鐵鉗張開他們的嘴，把熱鐵丸扔進他們的嘴裡。這時，那些地獄眾生的嘴唇和口腔，立刻被燒焦，燒焦嘴唇后燒焦舌頭，燒焦舌頭后燒焦上顎，燒焦上顎后燒焦咽喉，燒焦咽喉后燒焦心臟，燒焦心臟后燒焦胸膛，燒焦胸膛后燒焦腸子，燒焦腸子后燒焦胃，燒焦胃后經過小腸，向下而出，鐵丸仍然是紅色的。那些地獄眾生，在那個時候承受著極大的痛苦，因為他們的生命沒有結束，簡而言之，如果他們在過去，人或非人所做的惡業，他們就這樣依次在地獄中，承受各種各樣的痛苦。 現代漢語譯本：『諸位比丘！』那些眾生，經過無數漫長的時間，從飢餓的小地獄出來，又奔跑，簡而言之，就像前面說的那樣，尋求保護的地方，前往乾渴的五百由旬小地獄中。進入那裡后，獄卒遠遠地看到那些地獄眾生來了，就問道：『你們現在需要什麼？』他們回答說：『仁者！我們現在非常口渴。』獄卒就抓住那些地獄眾生，把他們撲倒在熾熱的鐵地上，在猛烈的火焰中，讓他們仰臥，然後用鐵鉗張開他們的嘴，把熔化的赤銅汁灌進他們的嘴裡。這時，那些地獄眾生的嘴唇和口腔立刻被燒爛，嘴唇和口腔爛了后燒焦舌頭，燒焦舌頭后燒焦上顎，燒焦上顎后燒焦咽喉，燒焦咽喉后燒焦心臟，燒焦心臟后燒焦胸膛，燒焦胸膛后燒焦腸子，燒焦腸子后燒焦胃，燒焦胃后直接穿過小腸，向下而出。那些眾生，各自在其中，承受著嚴重的痛苦，承受著極大的痛苦，承受著各種不同的痛苦。他們直到生命結束，如果他們的惡業沒有結束，簡而言之，就像前面說的那樣，直到如果他們在過去，人或非人所造的惡業，他們就這樣依次承受。

English version: Having entered there, in the empty space above, great black clouds arose, rain fell like sand, its flames were blazing, extremely fierce and hot, falling upon the bodies of those hell beings, falling and burning skin, burning flesh, reaching tendons and burning tendons, reaching bones and burning bones, reaching marrow and scorching marrow, emitting smoke and flames, piercing and blazing, enduring extreme suffering. Because their suffering was not yet finished, they could not seek death, until their evil deeds were not finished, not eliminated, not transformed, not departed, not lost, if in the past, humans or non-humans had done such things, they would receive them in order, for countless times. English version: 'Monks!' Those beings, having experienced countless long periods, emerged from the black cloud sand hell, and having emerged, they ran again, seeking houses, seeking dwellings, seeking help, seeking shelter, seeking places of refuge. Having thought this, they again entered the small hell of excrement and hot mud, which was five hundred yojanas wide. Having entered, from the throat down, they were immersed in the boiling flames of excrement and hot mud, and having entered, the flames burned their hands and feet, their ears, noses, and bodies were simultaneously scorched, until their evil deeds were not finished, not eliminated, not transformed, not departed, not lost, because in the past, humans or non-humans had committed serious evil deeds. Furthermore, 'Monks!' in the small hell of excrement and hot mud, there were many iron worms, called needle mouths, dwelling in that hell, piercing the bodies of beings everywhere, causing them to be completely pierced, first piercing the skin, and having pierced the skin, then piercing the flesh, and having pierced the flesh, then piercing the tendons, and having pierced the tendons, then piercing the bones, and having pierced the bones, they dwelt in the marrow, eating the fat and marrow of those beings, causing those beings to endure extreme suffering. Until their lives were not yet finished, because their evil deeds were not finished, not eliminated, they thus endured in order. English version: 'Monks!' Those beings in hell, sometimes after a long, long time, emerged from the small hell of excrement and hot mud, and having emerged, they ran, seeking rooms, seeking dwellings, seeking protection, seeking islands and places of refuge, and entered the small hell of five forks, which was also five hundred yojanas wide. Having entered the hell of five forks, the jailers seized those beings suffering in hell, threw them onto the blazing hot iron ground, and flames arose. At this time, those sinners lay supine in the midst of it, and having lain down like this, on the soles of their two feet, two hot iron nails were hammered, and on the palms of their two hands, two iron nails were hammered, and flames also blazed, and on their navel, one iron nail was hammered, and flames also blazed. The jailers then tortured them with five-pronged instruments, causing them to endure extreme suffering, until their lives there were finished, and their evil deeds were finished, if in the past, humans or non-humans had committed evil deeds, they thus endured in order in that hell. English version: 'Monks!' Those beings, after a long, long time, emerged from the small hell of five forks, and ran again seeking help, seeking rooms, seeking islands, seeking refuge, seeking shelter and places of protection, and went to the small hell of hunger, which was five hundred yojanas wide. Having entered there, the jailers, seeing those beings coming from afar, went forward and asked: 'What do you want now that you have come here?' They all answered together: 'Kind sir! We are hungry.' The jailers then seized those hell beings, threw them onto the blazing hot iron ground, made them lie supine, and then used iron tongs to open their mouths, and threw hot iron balls into their mouths. At this time, the lips and mouths of those hell beings were immediately burned, and having burned their lips, they burned their tongues, and having burned their tongues, they burned their palates, and having burned their palates, they burned their throats, and having burned their throats, they burned their hearts, and having burned their hearts, they burned their chests, and having burned their chests, they burned their intestines, and having burned their intestines, they burned their stomachs, and having burned their stomachs, they passed through the small intestines, and went out downwards, the iron balls were still red. Those hell beings, at that time, endured extreme suffering, because their lives were not finished, in short, if in the past, humans or non-humans had committed evil deeds, they thus endured all kinds of suffering in that hell in order. English version: 'Monks!' Those beings, after countless long periods, emerged from the small hell of hunger, and ran again, in short, as mentioned before, seeking places of protection, and went to the small hell of thirst, which was five hundred yojanas wide. Having entered there, the jailers, seeing those hell beings coming from afar, asked: 'What do you need now?' They answered: 'Kind sir! We are very thirsty now.' The jailers then seized those hell beings, threw them onto the blazing hot iron ground, in the midst of fierce flames, made them lie supine, and then used iron tongs to open their mouths, and poured molten red copper liquid into their mouths. At this time, the lips and mouths of those hell beings were immediately burned and rotten, and having burned and rotted their lips and mouths, they burned their tongues, and having burned their tongues, they burned their palates, and having burned their palates, they burned their throats, and having burned their throats, they burned their hearts, and having burned their hearts, they burned their chests, and having burned their chests, they burned their intestines, and having burned their intestines, they burned their stomachs, and having burned their stomachs, they directly passed through the small intestines, and went out downwards. Those beings, each in their own way, endured severe suffering, endured extreme pain, endured different kinds of suffering. They continued until their lives were finished, if their evil deeds were not finished, in short, as mentioned before, until if in the past, humans or non-humans had committed evil deeds, they thus endured in order.

起世因本經卷第三

地獄品中

「複次，諸比丘！彼等地獄諸眾生輩，有無量時長遠道中，從彼燋渴五百由旬小地獄出，出已奔走，略說乃至，求救護處，即便詣向五百由旬膿血地獄。入彼處已，即為彼等，生於膿血，乃至咽喉已下熱沸。而彼地獄諸眾生等，入已東西交橫行走。彼等如是馳走之時，燒手燒足、或燒耳鼻，燒耳鼻已，及諸支節，皆悉燒然。其諸支節，被燒然已，諸罪人等，于彼受苦，嚴酷重切，不可思議。命既未終，惡不善業又未畢盡，乃至人身所造作來。複次，諸比丘！膿血地獄中有諸蟲，名最猛勝住，而彼諸蟲，為彼地獄諸眾生等，作多損害。或於身中先割破皮，割皮破已次復割肉，割肉已割筋，割筋已破骨，破骨已拔出于髓取而食之。彼諸眾生，于中乃至受嚴重苦，命既未終，乃至未盡惡不善業，及以人身所作來者，皆悉具受。複次，諸比丘！彼膿血獄所有眾生，或時飢渴，彼等即以兩手掬取彼沸膿血，置於口中，置口中已，應時燒彼眾生唇口，燒唇口已燒腭，燒腭已燒喉，燒喉已燒胸，燒胸已燒心，燒心已燒腸，燒腸已燒胃，燒胃已直過小腸，向下而出。彼等眾生，于彼地獄，乃至受諸嚴切重苦。命既未終，乃至未盡惡不善業，及以人身所作來者，如是次第，具足而受。

「複次，諸比丘！彼等地獄諸眾生輩，經無量時長遠道中，從於膿血五百由旬小地獄出，出已馳走，乃至求于救護之處，向一銅釜五百由旬小地獄中。入彼處已，時守獄者，捉彼地獄諸眾生輩，擲置釜中，其頭向下，腳皆在上，彼諸眾生於其中間，以地獄火，相燒煮故，若沸向上，即煮即熟；若沸在下，亦煮亦熟；若在中間，還即煮熟；若交若橫，還即煮熟；若為沫覆，還煮還熟；若見不見，一切煮熟。譬如世間若煮小豆、若煮大豆及豌豆等，置於釜內，滿中著水，其下然火，如是涌沸，湯豆和合，若來向上，即煮即熟；若向下去，亦即煮熟；若住于中，亦煮亦熟；若其交橫，亦俱煮熟；若為沫覆，還亦煮熟；若見不見，一切時熟。諸比丘！如是如是，彼一銅釜小地獄中，有守獄者，取彼地獄諸眾生等，令腳在上以頭向下，遙擲彼等置銅釜中，被地獄火之所燒逼，熱沸既盛。時，諸罪人逐沸向上，即煮即熟，略說乃至，若見不見，亦即煮熟。彼等於中受嚴切苦，乃至若人非人身中所作來者，如是次第，于彼地獄，具足而受。

「諸比丘！彼地獄中諸眾生等，經無量時長遠道中，從一銅釜五百由旬小地獄出，出已奔走，乃至欲求救護之處，向多銅釜五百由旬小地獄中。入彼處已，為守獄者，取于彼等地獄眾生，捉腳向上頭向下，擲置銅釜之中。而彼地獄猛火逼切，若沸向上，即煮即熟；若沸向下，亦即煮熟；若在中間，亦即煮熟；若橫若覆，見與不見，俱悉煮熟。譬如釜中煮諸豆等，為火燒逼，涌沸向上，亦煮亦熟，略說乃至，若見不見，悉皆煮熟。諸比丘！如是如是，其多銅釜五百由旬小地獄中，諸眾生輩，為守獄者，取其兩腳，倒豎向上，捉頭向下，擲銅釜中，彼等於中，被地獄火之所逼切，若沸向上，交橫煮熟，略說乃至，見與不見，悉煮悉熟

現代漢語譯本 『複次，諸位比丘！那些地獄的眾生，在無量漫長的時間裡，從焦渴地獄的五百由旬小地獄出來，出來后奔跑，簡而言之，爲了尋求救護的地方，就前往五百由旬的膿血地獄。進入那裡后，他們的身體就生出膿血，甚至咽喉以下都熱得沸騰。那些地獄的眾生，進入后東西交錯地行走。他們這樣奔走時，手腳被燒，或者耳朵鼻子被燒，耳朵鼻子被燒后，以及各個肢體，都被燒得焦爛。他們的肢體被燒焦后，那些罪人就在那裡遭受嚴酷、沉重的痛苦，難以想像。生命沒有結束，惡業也沒有完全消盡，直到他們人身所造作的業報結束。』 『複次，諸位比丘！膿血地獄中有一些蟲子，名叫最猛勝住，那些蟲子對地獄的眾生造成很大的傷害。它們先割破身體的面板，割破面板后又割肉，割肉后割筋，割筋后破骨，破骨后拔出骨髓吃掉。那些眾生在其中遭受嚴重的痛苦，生命沒有結束，直到惡業沒有完全消盡，以及人身所造作的業報結束，都要全部承受。』 『複次，諸位比丘！膿血地獄中的眾生，有時飢渴，他們就用雙手捧起沸騰的膿血，放到口中，放到口中后，立刻燒灼他們的嘴唇，燒灼嘴唇后燒灼上顎，燒灼上顎后燒灼喉嚨，燒灼喉嚨后燒灼胸部，燒灼胸部后燒灼心臟，燒灼心臟后燒灼腸子，燒灼腸子后燒灼胃，燒灼胃后直接穿過小腸，向下排出。那些眾生在地獄中，遭受各種嚴酷的痛苦。生命沒有結束，直到惡業沒有完全消盡，以及人身所造作的業報結束，都要這樣依次承受。』 『複次，諸位比丘！那些地獄的眾生，經過無量漫長的時間，從膿血地獄的五百由旬小地獄出來，出來后奔跑，爲了尋求救護的地方，就前往一個銅釜的五百由旬小地獄。進入那裡后，看守地獄的人，抓住那些地獄的眾生，把他們扔進銅釜中，頭朝下，腳朝上，那些眾生在其中，被地獄的火焰燒煮，如果沸騰向上，就被煮熟；如果沸騰向下，也被煮熟；如果在中間，也被煮熟；如果交錯或橫向，也被煮熟；如果被泡沫覆蓋，也被煮熟；無論看得見還是看不見，都被煮熟。』 『譬如世間煮小豆、大豆和豌豆等，放在鍋里，裝滿水，下面燒火，這樣沸騰，湯和豆子混合在一起，如果向上，就被煮熟；如果向下，也被煮熟；如果停在中間，也被煮熟；如果交錯橫向，也被煮熟；如果被泡沫覆蓋，也被煮熟；無論看得見還是看不見，都被煮熟。諸位比丘！就像這樣，那個銅釜小地獄中，看守地獄的人，抓住那些地獄的眾生，讓他們腳朝上頭朝下，遠遠地扔進銅釜中，被地獄的火焰燒烤，熱得沸騰。這時，那些罪人隨著沸騰向上，就被煮熟，簡而言之，無論看得見還是看不見，都被煮熟。他們在其中遭受嚴酷的痛苦，直到人或非人身所造作的業報結束，都要這樣依次在地獄中全部承受。』 『諸位比丘！那些地獄的眾生，經過無量漫長的時間，從一個銅釜的五百由旬小地獄出來，出來后奔跑，爲了尋求救護的地方，就前往多個銅釜的五百由旬小地獄。進入那裡后，看守地獄的人，抓住那些地獄的眾生，抓住他們的腳朝上，頭朝下，扔進銅釜中。那些地獄的猛火逼迫，如果沸騰向上，就被煮熟；如果沸騰向下，也被煮熟；如果在中間，也被煮熟；如果橫向或覆蓋，無論看得見還是看不見，都被煮熟。』 『譬如鍋中煮豆子等，被火燒烤，沸騰向上，也被煮熟，簡而言之，無論看得見還是看不見，都被煮熟。諸位比丘！就像這樣，在多個銅釜的五百由旬小地獄中，那些眾生被看守地獄的人抓住他們的雙腳，倒豎向上，抓住頭向下，扔進銅釜中，他們在其中，被地獄的火焰逼迫，如果沸騰向上，交錯煮熟，簡而言之，無論看得見還是看不見，都被煮熟。』

English version 'Furthermore, O monks! Those beings in those hells, after an immeasurable and long time, emerge from the five-hundred-yojana small hell of scorching thirst. Having emerged, they run, and briefly speaking, seeking a place of refuge, they then go towards the five-hundred-yojana pus and blood hell. Having entered that place, pus and blood arise in their bodies, and even below their throats, it is hot and boiling. Those beings in that hell, having entered, walk crisscrossing. As they run like this, their hands and feet are burned, or their ears and noses are burned. After their ears and noses are burned, their limbs are all burned. After their limbs are burned, those sinners suffer severe and heavy pain there, which is inconceivable. Their lives have not ended, and their evil and unwholesome karma has not been completely exhausted, until the karma they created in their human bodies is finished.' 'Furthermore, O monks! In the pus and blood hell, there are insects called 'Most Fierce Abiding,' and those insects cause much harm to the beings in that hell. They first cut open the skin of the body, and after cutting the skin, they cut the flesh, after cutting the flesh, they cut the tendons, after cutting the tendons, they break the bones, and after breaking the bones, they pull out the marrow and eat it. Those beings suffer severe pain there, and their lives have not ended, until their evil and unwholesome karma is completely exhausted, and the karma they created in their human bodies is finished, they must endure all of it.' 'Furthermore, O monks! The beings in the pus and blood hell, sometimes when hungry and thirsty, they scoop up the boiling pus and blood with both hands and put it in their mouths. After putting it in their mouths, it immediately burns their lips, after burning their lips, it burns their palates, after burning their palates, it burns their throats, after burning their throats, it burns their chests, after burning their chests, it burns their hearts, after burning their hearts, it burns their intestines, after burning their intestines, it burns their stomachs, and after burning their stomachs, it goes directly through the small intestine and comes out downwards. Those beings in that hell suffer various severe and heavy pains. Their lives have not ended, until their evil and unwholesome karma is completely exhausted, and the karma they created in their human bodies is finished, they must endure it in this order.' 'Furthermore, O monks! Those beings in those hells, after an immeasurable and long time, emerge from the five-hundred-yojana small hell of pus and blood. Having emerged, they run, and seeking a place of refuge, they go towards a five-hundred-yojana small hell of a copper cauldron. Having entered that place, the hell guards seize those beings in that hell and throw them into the cauldron, head down and feet up. Those beings in the middle are burned and cooked by the hellfire. If the boiling goes up, they are cooked; if the boiling goes down, they are also cooked; if they are in the middle, they are also cooked; if they are crisscrossed or horizontal, they are also cooked; if they are covered by foam, they are also cooked; whether visible or invisible, they are all cooked.' 'It is like in the world, when cooking small beans, large beans, and peas, etc., they are placed in a pot, filled with water, and fire is lit underneath. Thus, it boils, and the soup and beans mix together. If they go up, they are cooked; if they go down, they are also cooked; if they stay in the middle, they are also cooked; if they are crisscrossed or horizontal, they are also cooked; if they are covered by foam, they are also cooked; whether visible or invisible, they are all cooked. O monks! Just like that, in that small hell of a copper cauldron, the hell guards seize those beings in that hell, make their feet up and their heads down, and throw them far into the copper cauldron. They are burned and pressed by the hellfire, and it is hot and boiling. At that time, those sinners follow the boiling upwards and are cooked. Briefly speaking, whether visible or invisible, they are all cooked. They suffer severe pain there, until the karma they created in their human or non-human bodies is finished, they must endure all of it in that hell in this order.' 'O monks! Those beings in those hells, after an immeasurable and long time, emerge from the five-hundred-yojana small hell of one copper cauldron. Having emerged, they run, and seeking a place of refuge, they go towards the five-hundred-yojana small hell of multiple copper cauldrons. Having entered that place, the hell guards seize those beings in that hell, grab their feet up and their heads down, and throw them into the copper cauldrons. The fierce fire of those hells presses them, and if the boiling goes up, they are cooked; if the boiling goes down, they are also cooked; if they are in the middle, they are also cooked; if they are horizontal or covered, whether visible or invisible, they are all cooked.' 'It is like when cooking beans, etc., in a pot, they are burned by the fire, and as they boil upwards, they are also cooked. Briefly speaking, whether visible or invisible, they are all cooked. O monks! Just like that, in the five-hundred-yojana small hell of multiple copper cauldrons, those beings are seized by the hell guards, who grab their two feet, turn them upside down, grab their heads down, and throw them into the copper cauldrons. They are pressed by the hellfire, and if the boiling goes up, they are cooked crisscross. Briefly speaking, whether visible or invisible, they are all cooked.'

「複次，諸比丘！彼多銅釜五百由旬小地獄中，諸眾生輩，為守獄者，以鐵蟹爪，取彼地獄諸眾生身，從釜至釜，彼等從釜將至釜時，膿血皮肉，皆悉散盡，唯余骸骨。彼等於中，乃至受于重嚴極苦，未得命終，乃至不盡彼不善業，若人身中，所作業者，一切悉受。

「諸比丘！彼地獄中諸眾生輩，經無量時長遠道中，從多銅釜五百由旬小地獄出，出已馳走，乃至欲求救護之處，詣向硙疊五百由旬小地獄中。入彼處已，時守獄者即捉受罪諸眾生輩，仰撲置於鐵硙之上，熾然光焰一向洞然，仰臥中已，更取別石，于上壓之；壓已色別，復更研之；研已復研，作于細末；作細末已，復更重末，最後細末別於彼處。末已更研，研已復研，末已復末，至其最後細末之時，而其支體血一邊流，一邊猶有骨末存在。彼等於中，受最嚴苦，乃至於中，未得命終，未盡于彼不善之業，乃至人身所作來者，如是次第，具足而受。

「諸比丘！彼等地獄諸眾生輩，經無量時長遠道中，從於硙疊五百由旬小地獄出。出已馳走，欲求室宅，欲求歸依覆護之處，詣向斛量五百由旬小地獄中。入彼處已，其守獄者，取彼地獄諸眾生輩，以熱鐵斛熾然光焰一向猛烈，遣其量火。彼量火時，燒手燒腳、燒耳燒鼻、燒大支節、燒小支節，然支節已，彼等於中，受極嚴苦、受最痛苦。壽命未終，乃至未盡惡不善業，不滅不沒不離不失，乃至往昔所造作者，若人身中所作來者，如是次第，具足而受。

「諸比丘！彼等地獄諸眾生輩，經無量時長遠道中，從彼斛量五百由旬小地獄出。出已馳走，求室求覆、求救求洲、求歸依處，遂詣向雞五百由旬小地獄中。入彼處已，于中生雞滿彼而住，乃至膝輪，熾然光焰，一向猛熱。彼眾生輩，行於其中，步步焰熱東西馳走，四向顧望，無處可依，大火熾然，燒手燒腳、燒耳燒鼻，燒耳鼻已燒諸支節，大小一時俱皆洞然。彼等於中，受極嚴苦，乃至受于痛切重苦。彼等於中，命既未終，又未盡彼不善惡業，乃至若人身造作者。于彼次第，一切具受。

「諸比丘！彼地獄中諸眾生等，經無量時久遠長道，得從彼雞小地獄出。出已一向馳奔而走，乃至欲求救護之處，即向灰河小地獄中，其獄亦廣五百由旬。諸比丘！罪人入已，其彼灰河，流注急疾，波浪高涌，鳴聲極震，灰水沸溢，彌岸盈滿。于彼灰河底下分中，有諸鐵刺，尖利若磨。于其兩岸，復更別有剃刀稠林；其河兩岸，刀林之中，復有諸狗，形紫黑色，垢膩可畏；又其兩岸，復各別有守地獄者；又其兩岸，各復皆生奢摩羅樹，其樹有刺，纖長尖利，鋒穎若磨。爾時，地獄諸眾生輩，入彼河中，欲渡彼岸。當於渡時，為大波浪之所漂沒，沉淪向下，遂于彼中，為諸鐵刺，劖刺其身。刺已即住，彼等於中受極嚴苦，受大重苦。既浮出已，從沸灰河，渡至彼岸。到彼岸已，即復入彼剃刀稠林，其林廣闊，遊歷多時，冒涉利刀，彼等於中，處處經過，入已復入，受大極苦，或復割手、或時割腳、或割手腳，割耳、割鼻、復割耳鼻，割支、割節、復割支節。彼等於中，受嚴重苦乃至極苦，未得命終，乃至未盡惡不善業，及其往昔若人身中所作來者，悉于中受。複次彼灰河中兩岸，所有諸守獄者，見彼受罪諸眾生輩來已，問言：『汝等身今欲得何物？』彼等眾生，即同答言：『我等甚饑

現代漢語譯本：『再者，諸位比丘！在那多銅釜五百由旬的小地獄中，那些眾生被獄卒用鐵蟹爪抓住身體，從一個銅釜拖到另一個銅釜。他們從一個銅釜被拖到另一個銅釜時，膿血、皮肉都散落殆盡，只剩下骸骨。他們在其中遭受極其嚴酷的痛苦，直到生命終結，直到他們所造的不善業消盡為止。他們在人身中所造的業，都要全部承受。 現代漢語譯本：『諸位比丘！那些地獄中的眾生，經過無量漫長的時間，從多銅釜五百由旬的小地獄出來后，便奔跑逃竄，想要尋求庇護之處，於是來到硙疊五百由旬的小地獄。進入那裡后，獄卒立即抓住受罪的眾生，將他們仰面撲倒在熾熱發光的鐵磨上。他們仰臥在磨上后，獄卒又取來另一塊石頭壓在他們身上；壓過後，他們的身體被磨碎，然後又被研磨；研磨過後，又被反覆研磨，直到變成細末；變成細末後，又被再次研磨，最後變成極細的粉末散落在那裡。粉末散落後，又被再次研磨，反覆研磨，直到最後變成極細的粉末時，他們的肢體一邊流著血，一邊還殘留著骨末。他們在其中遭受最嚴酷的痛苦，直到生命終結，直到他們所造的不善業消盡為止。他們在人身中所造的業，都要這樣依次承受。 現代漢語譯本：『諸位比丘！那些地獄中的眾生，經過無量漫長的時間，從硙疊五百由旬的小地獄出來后，便奔跑逃竄，想要尋求住所，想要尋求庇護之處，於是來到斛量五百由旬的小地獄。進入那裡后，獄卒抓住地獄中的眾生，用熾熱發光的鐵斛，猛烈地量取火焰。當火焰量取時，他們的手、腳、耳朵、鼻子、大關節、小關節都被燒焦。燒焦后，他們在其中遭受極其嚴酷的痛苦，遭受最痛苦的折磨。他們的生命不會終結，直到他們所造的惡不善業消盡為止，不會消失、不會滅沒、不會離開、不會失去。他們在過去所造的業，以及在人身中所造的業，都要這樣依次承受。 現代漢語譯本：『諸位比丘！那些地獄中的眾生，經過無量漫長的時間，從斛量五百由旬的小地獄出來后，便奔跑逃竄，尋求住所、尋求庇護、尋求救助、尋求洲渚、尋求歸依之處，於是來到雞五百由旬的小地獄。進入那裡后，那裡充滿了雞，一直到膝蓋的高度，熾熱發光，極其猛烈。那些眾生在其中行走，每走一步都感到灼熱，他們東西奔跑，四處張望，沒有可以依靠的地方。大火熊熊燃燒，燒焦他們的手、腳、耳朵、鼻子，燒焦耳朵和鼻子后，又燒焦他們的各個肢體，大小肢體同時都被燒焦。他們在其中遭受極其嚴酷的痛苦，甚至遭受劇烈而沉重的痛苦。他們的生命不會終結，他們所造的不善惡業也不會消盡，他們在人身中所造的業，都要這樣依次全部承受。 現代漢語譯本：『諸位比丘！那些地獄中的眾生，經過無量漫長的時間，從雞小地獄出來后，便奔跑逃竄，想要尋求庇護之處，於是來到灰河小地獄，這個地獄也廣闊達五百由旬。諸位比丘！罪人進入后，那裡的灰河水流湍急，波浪高漲，發出震耳欲聾的鳴響，灰水沸騰溢出，淹沒了河岸。在灰河的底部，有許多鐵刺，尖銳如磨。在河的兩岸，還有茂密的剃刀樹林；在河兩岸的刀林中，還有許多紫黑色的狗，污穢可怖；在河的兩岸，還分別有獄卒；在河的兩岸，還分別生長著奢摩羅樹，樹上有刺，細長尖銳，鋒利如磨。那時，地獄中的眾生進入河中，想要渡到彼岸。當他們渡河時，被波浪沖沒，沉入水底，被鐵刺刺穿身體。刺穿后，他們就停留在那裡，遭受極其嚴酷的痛苦，遭受巨大的痛苦。當他們浮出水面后，從沸騰的灰河中渡到彼岸。到達彼岸后，他們又進入茂密的剃刀樹林，在廣闊的樹林中游蕩很久，冒著鋒利的刀刃，他們在其中到處穿行，進入又進入，遭受極大的痛苦，有時被割傷手，有時被割傷腳，有時手腳都被割傷，有時被割傷耳朵，有時被割傷鼻子，有時耳朵和鼻子都被割傷，有時被割傷肢體，有時被割傷關節，有時肢體和關節都被割傷。他們在其中遭受嚴重的痛苦，甚至極度的痛苦，直到生命終結，直到他們所造的惡不善業消盡為止，以及他們在過去人身中所造的業，都要在其中全部承受。此外，灰河兩岸的獄卒，看到那些受罪的眾生來后，就問他們：『你們現在想要得到什麼？』那些眾生就一起回答說：『我們非常飢餓』。

English version: 'Furthermore, O monks! In that small hell of five hundred yojanas with many copper cauldrons, those beings are seized by the hell-keepers with iron crab claws, and dragged from one cauldron to another. As they are dragged from cauldron to cauldron, their pus, blood, skin, and flesh are all scattered, leaving only their skeletons. They suffer extremely severe pain in that place, until their lives end, until their unwholesome karma is exhausted. Whatever karma they have done in their human bodies, they must endure it all.' English version: 'O monks! Those beings in that hell, after an immeasurable long time, emerge from the small hell of five hundred yojanas with many copper cauldrons, and then they run away, seeking a place of refuge, and they go to the small hell of five hundred yojanas with grinding stones. Upon entering that place, the hell-keepers immediately seize the suffering beings, and throw them face down onto the blazing hot iron grinding stones. After they are lying face down, the hell-keepers take another stone and press it down on them; after being pressed, their bodies are crushed, and then they are ground; after being ground, they are ground again and again, until they become fine powder; after becoming fine powder, they are ground again, and finally the extremely fine powder is scattered there. After the powder is scattered, it is ground again, and ground again, until the last extremely fine powder, and their limbs are bleeding on one side, while bone powder remains on the other. They suffer the most severe pain in that place, until their lives end, until their unwholesome karma is exhausted. Whatever karma they have done in their human bodies, they must endure it all in this way.' English version: 'O monks! Those beings in that hell, after an immeasurable long time, emerge from the small hell of five hundred yojanas with grinding stones, and then they run away, seeking a dwelling, seeking a place of refuge, and they go to the small hell of five hundred yojanas with measures. Upon entering that place, the hell-keepers seize the beings in that hell, and with blazing hot iron measures, they fiercely measure out flames. When the flames are measured out, their hands, feet, ears, noses, large joints, and small joints are all burned. After being burned, they suffer extremely severe pain in that place, suffering the most painful torment. Their lives will not end, until their evil unwholesome karma is exhausted, it will not disappear, will not be extinguished, will not leave, will not be lost. Whatever karma they have done in the past, and whatever karma they have done in their human bodies, they must endure it all in this way.' English version: 'O monks! Those beings in that hell, after an immeasurable long time, emerge from the small hell of five hundred yojanas with measures, and then they run away, seeking a dwelling, seeking refuge, seeking help, seeking an island, seeking a place of refuge, and they go to the small hell of five hundred yojanas with chickens. Upon entering that place, it is filled with chickens, up to the height of their knees, blazing hot, extremely fierce. Those beings walk in that place, feeling the heat with every step, they run east and west, looking around in all directions, with no place to rely on. The great fire is burning fiercely, burning their hands, feet, ears, noses, and after burning their ears and noses, it burns all their limbs, large and small limbs are all burned at the same time. They suffer extremely severe pain in that place, even suffering intense and heavy pain. Their lives will not end, and their unwholesome evil karma will not be exhausted, whatever karma they have done in their human bodies, they must endure it all in this way.' English version: 'O monks! Those beings in that hell, after an immeasurable long time, emerge from the small hell of chickens, and then they run away, seeking a place of refuge, and they go to the small hell of the ash river, which is also five hundred yojanas wide. O monks! After the sinners enter, the ash river there flows rapidly, the waves rise high, making a deafening roar, the ash water boils over, flooding the banks. At the bottom of the ash river, there are many iron thorns, sharp as a grindstone. On both banks of the river, there are dense forests of razors; in the razor forests on both banks of the river, there are also many purple-black dogs, filthy and terrifying; on both banks of the river, there are also hell-keepers; on both banks of the river, there also grow Shalmali trees, with thorns that are thin, long, sharp, and as sharp as a grindstone. At that time, the beings in hell enter the river, wanting to cross to the other side. As they cross, they are submerged by the waves, sinking to the bottom, and their bodies are pierced by the iron thorns. After being pierced, they remain there, suffering extremely severe pain, suffering great pain. When they float to the surface, they cross from the boiling ash river to the other side. After reaching the other side, they enter the dense razor forest, wandering for a long time in the vast forest, braving the sharp blades, they travel everywhere in that place, entering and entering again, suffering great pain, sometimes their hands are cut, sometimes their feet are cut, sometimes both hands and feet are cut, sometimes their ears are cut, sometimes their noses are cut, sometimes both ears and noses are cut, sometimes their limbs are cut, sometimes their joints are cut, sometimes both limbs and joints are cut. They suffer severe pain in that place, even extreme pain, until their lives end, until their evil unwholesome karma is exhausted, and whatever karma they have done in their past human lives, they must endure it all in that place. Furthermore, the hell-keepers on both banks of the ash river, seeing those suffering beings come, ask them: 『What do you want now?』 Those beings all answer together: 『We are very hungry.』'

。』時，守獄者，取彼地獄諸眾生輩，撲置地上，熾然光焰，一向猛熱，乃至仰臥，又以鐵鉗，開搩其口，持熱鐵丸著于口內，應時燒彼地獄眾生唇口燋破，略說乃至，從咽喉下，到于小腸，直過無礙。彼等於中，受嚴切苦，受極重苦。命既未終，乃至未盡彼不善業，及以往昔人身作者，悉皆具受。

「複次，諸比丘！又彼熱沸灰河兩岸，所有諸狗，身黑紫色，垢膩可畏，啖彼地獄諸眾生身，從其支節所有之肉，臠臠咬食。狗或作聲，嘊喍鳴吠。彼等於中，受嚴切苦，乃至受于最極重苦。未得命終，乃至未盡彼不善業，及以往昔於人身中所作來者，一切具受。

「諸比丘！彼等地獄諸眾生輩，為彼涌沸極熱灰河所逼切時，又迫彼等纖利鐵刺並剃刀林、怖守獄者，及避黑紫諸垢膩狗，種種急故。時，彼地獄諸眾生輩，即走上彼奢摩羅樹。上彼樹時，其樹枝柯，純是鐵刺，其刺尖利，頭皆向下，纖長若磨。設欲下時，彼等鐵刺，頭則向上，纖長尖利。其彼地獄諸眾生等，上彼奢摩羅樹時，即有諸烏，名為鐵嘴，彼烏來已，啄彼地獄諸眾生頭，啄頭破已唼𠲿其腦，啖而食之。彼等於中，受極嚴苦，受痛切苦，不可堪忍。即還墮落入沸灰河，彼等於中，還復為大波浪所漂，沒至河底，到彼處已，復為鐵刺之所劖刺。彼等身體，既被刺已，不能復去，則便住彼，于中受苦，極大猛酷。既不堪忍，復起馳走，從灰河渡，渡已還來，到於此岸，彼等復入剃刀稠林，入已復入，而彼入時，割手割腳，或割手腳，乃至割截諸支節等，于中具足受極嚴苦。命未終盡，略說乃至，從於往昔人非人身所作來者，次第悉受。

「複次，諸比丘！其沸灰河此岸所有諸守獄者，彼等既見地獄受罪諸眾生來，來已即便遙問之言：『諸汝等輩，何為遠來？欲得何物？』彼等眾生各各答言：『我等渴乏。』時，守獄者取彼眾生，撲著熱鐵熾然地上，令其仰臥。既仰臥已，火焰洞起，即以鐵鉗開彼等口，融赤銅汁灌其口中。時，彼地獄諸眾生輩，既飲銅汁，即燒唇口，乃至小腸，直下而出。彼等於中，極受嚴苦，乃至壽命未散未滅未盡，于彼不善之業及人身中所作來者，悉于中受。

「複次，諸比丘！彼等地獄諸眾生輩，受于罪報，經無量時長遠道中，乃有風來，其此大風，名為和合，吹彼地獄諸眾生等，向于岸邊。如是次第，從沸灰河地獄中出，出已馳走，乃至求于救護之處，詣向斫板五百由旬小地獄中。入彼處已，其守獄者，取彼地獄諸眾生輩，撲置熱鐵熾然地上，乃至令其仰臥地已，以鐵𣃆斤，熾然猛焰極大焰赫，為彼地獄諸眾生等，斫手、斫腳、亦斫手腳，斫耳、斫鼻、亦斫耳鼻，斫支、斫節、亦斫支節。彼等於中，乃至極受嚴重之苦。命既未終，乃至未盡惡不善業，及以人身所作來者，如是次第一切具受。

「複次，諸比丘！彼等地獄諸眾生輩，有無量時長遠道中，從彼斫板小地獄出。出已馳走，乃至求室求覆求洲、求歸依處、求救護處，向刀葉林五百由旬小地獄中。入彼中已，以無諸善業果報故，忽起風吹從空中墮鐵刀葉林。彼刀葉林，為彼地獄諸眾生輩，斫手、斫腳、亦斫手腳，斫耳、斫鼻、亦斫耳鼻，斫支、斫節、亦斫支節，彼等於中，乃至極受嚴切重苦。命既未終，略說如上，乃至人身所作來者，一切具足悉于中受

現代漢語譯本：當守獄者抓住地獄眾生時，會將他們摔在地上，熾熱的光焰猛烈燃燒，讓他們仰面朝天。然後用鐵鉗撬開他們的嘴，將燒紅的鐵丸塞入口中。頃刻間，地獄眾生的嘴唇和口腔就被燒焦破裂。簡而言之，鐵丸從咽喉直下，穿過小腸，暢通無阻。他們在此遭受嚴酷的痛苦，極其深重的痛苦。在生命未終結，惡業未消盡，以及過去在人身所造的業報未受完之前，他們必須全部承受。 現代漢語譯本：此外，比丘們！在熱沸的灰河兩岸，有許多黑紫色的、污穢可怖的狗，它們啃食地獄眾生的身體，從他們的肢體上撕咬肉塊。狗發出哀嚎和吠叫聲。他們在此遭受嚴酷的痛苦，乃至最極重的痛苦。在生命未終結，惡業未消盡，以及過去在人身所造的業報未受完之前，他們必須全部承受。 現代漢語譯本：比丘們！當這些地獄眾生被沸騰熾熱的灰河逼迫時，又被尖利的鐵刺、剃刀林、恐怖的守獄者以及躲避黑紫色污穢的狗所追趕，在各種緊急情況下，他們會逃到奢摩羅樹上。當他們爬上樹時，樹枝全是鐵刺，尖端向下，細長如磨刀石。當他們想下來時，鐵刺的尖端又朝上，細長而鋒利。當這些地獄眾生爬上奢摩羅樹時，會有名為鐵嘴的烏鴉飛來，啄食他們的頭，啄破后吸食腦髓，吞噬而食。他們在此遭受極其嚴酷的痛苦，難以忍受的痛苦。然後他們又會掉入沸騰的灰河中，被波浪沖刷，沉入河底，在那裡又被鐵刺刺穿。他們的身體被刺穿后，無法離開，只能待在那裡受苦，極其猛烈。他們無法忍受，又開始逃跑，從灰河中渡過，回到岸邊，然後又進入剃刀密林，進入后，手腳被割傷，甚至肢體都被割斷，他們在此遭受極其嚴酷的痛苦。在生命未終結，簡而言之，從過去在人或非人身所造的業報未受完之前，他們必須依次全部承受。 現代漢語譯本：此外，比丘們！沸騰灰河此岸的守獄者，當他們看到地獄受罪的眾生來時，會遠遠地問：『你們從哪裡來？想要什麼？』眾生們會回答：『我們口渴。』守獄者會將他們摔在熾熱的鐵地上，讓他們仰面朝天。當他們仰臥時，火焰會猛烈燃燒，守獄者會用鐵鉗撬開他們的嘴，將熔化的赤銅汁灌入他們的口中。當這些地獄眾生喝下銅汁時，他們的嘴唇和口腔會被燒焦，甚至小腸也會被燒穿，銅汁直接流出。他們在此遭受極其嚴酷的痛苦，直到生命消散、滅絕、終結，他們必須承受惡業以及在人身所造的業報。 現代漢語譯本：此外，比丘們！這些地獄眾生在漫長的時間裡遭受罪報，經過無量的時間，會有風吹來，這風名為和合，將地獄眾生吹向岸邊。他們就這樣依次從沸騰的灰河地獄中出來，出來後會逃跑，尋找庇護之處，前往五百由旬的斫板小地獄。進入那裡后，守獄者會將他們摔在熾熱的鐵地上，讓他們仰面朝天，然後用熾熱的鐵斧砍他們的手、腳，或者手腳一起砍，砍耳朵、鼻子，或者耳鼻一起砍，砍肢體、關節，或者肢體關節一起砍。他們在此遭受極其嚴重的痛苦。在生命未終結，惡業未消盡，以及在人身所造的業報未受完之前，他們必須依次全部承受。 現代漢語譯本：此外，比丘們！這些地獄眾生在漫長的時間裡，從斫板小地獄出來。出來後會逃跑，尋找房間、遮蔽、洲渚、庇護所、救護之處，前往五百由旬的刀葉林小地獄。進入那裡后，由於沒有善業果報，突然被風吹落到空中的鐵刀葉林中。刀葉林會砍他們的手、腳，或者手腳一起砍，砍耳朵、鼻子，或者耳鼻一起砍，砍肢體、關節，或者肢體關節一起砍。他們在此遭受極其嚴酷的痛苦。在生命未終結，簡而言之，如上所述，直到在人身所造的業報未受完之前，他們必須全部承受。

English version: When the prison guards seize the beings of hell, they throw them onto the ground, where the blazing flames burn fiercely, forcing them to lie face up. Then, using iron tongs, they pry open their mouths and thrust red-hot iron balls inside. Instantly, the lips and mouths of the hell beings are scorched and broken. In short, the iron balls pass straight down from the throat, through the small intestine, without obstruction. They endure severe suffering, extremely profound suffering. Before their lives end, their evil karma is exhausted, and the retribution for their past actions in human form is completed, they must bear it all. English version: Furthermore, monks! On both banks of the boiling ash river, there are many blackish-purple, filthy, and terrifying dogs that devour the bodies of hell beings, tearing off chunks of flesh from their limbs. The dogs howl and bark. They endure severe suffering, even the most extreme suffering. Before their lives end, their evil karma is exhausted, and the retribution for their past actions in human form is completed, they must bear it all. English version: Monks! When these hell beings are pressed by the boiling hot ash river, and pursued by sharp iron thorns, razor forests, terrifying prison guards, and the filthy blackish-purple dogs, in various emergencies, they will flee to the Silk-cotton trees. When they climb the trees, the branches are all iron thorns, with sharp points facing downwards, thin and long like whetstones. When they try to descend, the sharp points of the iron thorns face upwards, thin and sharp. When these hell beings climb the Silk-cotton trees, crows called Iron Beaks will come, pecking at their heads, breaking them open and sucking out the marrow, devouring it. They endure extremely severe suffering, unbearable suffering. Then they will fall back into the boiling ash river, swept by the waves, sinking to the bottom, where they are pierced by iron thorns. Their bodies pierced, they cannot leave, and must remain there suffering, extremely fiercely. Unable to bear it, they begin to flee again, crossing the ash river, returning to the bank, and then entering the razor forest. Once inside, their hands and feet are cut, even their limbs are severed. They endure extremely severe suffering. Before their lives end, in short, before the retribution for their past actions in human or non-human form is completed, they must bear it all in sequence. English version: Furthermore, monks! The prison guards on this bank of the boiling ash river, when they see the hell beings coming, will ask from afar: 'Where have you come from? What do you want?' The beings will answer: 'We are thirsty.' The prison guards will throw them onto the hot iron ground, forcing them to lie face up. When they are lying face up, flames will blaze fiercely, and the prison guards will use iron tongs to pry open their mouths and pour molten red-hot copper into their mouths. When these hell beings drink the copper, their lips and mouths are scorched, even their small intestines are burned through, and the copper flows straight out. They endure extremely severe suffering, until their lives are scattered, extinguished, and ended, they must bear the evil karma and the retribution for their actions in human form. English version: Furthermore, monks! These hell beings endure the retribution for their sins for a long time, after countless ages, a wind will come, called the Harmonious Wind, which blows the hell beings towards the shore. In this way, they emerge from the boiling ash river hell, and after emerging, they flee, seeking shelter, and go to the small hell of the chopping board, five hundred yojanas away. Once there, the prison guards will throw them onto the hot iron ground, forcing them to lie face up, and then use red-hot iron axes to chop their hands, feet, or both hands and feet, chop their ears, noses, or both ears and noses, chop their limbs, joints, or both limbs and joints. They endure extremely severe suffering. Before their lives end, their evil karma is exhausted, and the retribution for their actions in human form is completed, they must bear it all in sequence. English version: Furthermore, monks! These hell beings, after a long time, emerge from the small hell of the chopping board. After emerging, they flee, seeking rooms, shelter, islands, refuge, and protection, and go to the small hell of the sword-leaf forest, five hundred yojanas away. Once there, because they have no good karma, they are suddenly blown by the wind and fall from the sky into the iron sword-leaf forest. The sword-leaf forest will cut their hands, feet, or both hands and feet, cut their ears, noses, or both ears and noses, cut their limbs, joints, or both limbs and joints. They endure extremely severe suffering. Before their lives end, in short, as mentioned above, until the retribution for their actions in human form is completed, they must bear it all.

「複次，諸比丘！彼刀葉林小地獄中，以無諸善業果報故，有鐵嘴烏，忽然生出，飛來向彼地獄眾生兩髆之上。安立腳已，即以鐵嘴啄彼罪人兩眼而去。彼于爾時，極受嚴切痛惱重苦。命既未終，略說如上，乃至人身所作來者，如是次第，一切悉受。

「複次，諸比丘！彼地獄中諸眾生輩，有無量時長遠道中，從刀葉林小地獄出。出已馳走，欲求室宅求覆求洲、求歸依處、求救護處，詣向狐狼五百由旬小地獄中。入彼處已，以諸不善業果報故，于彼獄中，出生狐狼，嚴熾粗惡嘊喍可畏，咬彼地獄諸眾生身所有之肉，腳踏口掣臠臠而食，亦作號聲，甚大震吼。彼等於中，乃至極受嚴重之苦。命既未終，略說如前，人非人身所作來者，如是次第，皆于其中一切具受。

「複次，諸比丘！彼地獄中諸眾生輩，有無量時，從彼狐狼小地獄出。出已馳走，乃至求室求洲求覆、求救護處、求歸依處，詣向寒冰五百由旬小地獄中。入彼處已，以諸不善業果報故，忽起冷風吹大粗澀嚴苦之寒，觸彼地獄諸眾生身，皮皆破裂，皮破裂已次破裂肉，破裂肉已次破裂筋，破裂筋已次破裂骨，破裂骨已次破裂髓。破裂髓時，彼等於中，受極嚴苦，最重切苦，乃至不可堪忍耐故，還於彼中，壽命終盡。此是最初第一極大，名活地獄，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，而以圍繞，從黑雲沙，乃至最後第十六寒冰地獄，為一眷屬。諸比丘！于其中間，有何因緣，此大地獄，名黑繩也？諸比丘！其彼黑繩大地獄中，所有眾生，生者有者出者住者，以諸不善業果報故，于上空中，忽然出生粗大黑繩，熾然猛焰，一向焰熱。譬如從地乃至向上，于其中間，有大黑雲，充遍出生，如是如是。而彼黑繩大地獄中，所有眾生，以諸不善業果報故，上虛空中，出大黑繩，熾然猛焰，為彼地獄諸眾生輩，墮于身上，墮身上已，即燒地獄諸眾生皮，燒皮已燒肉，燒肉已燒筋，燒筋已燒骨，燒骨已徹至於髓，髓出已然，髓既然已，復出大焰。彼等於中，受嚴切苦，受極重苦，彼以罪業，命既未終，乃至未盡惡不善業，未滅未變未除未畢，若於往昔若人非人身造作者，一切悉受。

「複次，諸比丘！其彼黑繩大地獄中所有眾生，生者有者住者化者，以諸不善業果報故。時守獄者，取彼地獄諸眾生輩，撲著熾然熱鐵地上，乃至一向燋焰猛盛，仰臥著已，以熱鐵繩處處拼度，既拼度已，以鐵𣃆斤熾然赫焰，乃至交橫斫彼地獄諸眾生身，作于兩分，或作三分四分五分，乃至十分二十分，或五十分，或復百分。譬如世間工巧木匠，若木匠弟子，取于諸木，安地上已，即用黑繩而以拼度，拼度訖了，以利𣃆斤，或作二分，三四五分，或復十分二十分，或作百分，如是如是。諸比丘！然彼黑繩大地獄中所有眾生，亦復如是，其守獄者，取彼眾生，撲置熱鐵熾然地上，乃至仰臥，以鐵黑繩拼度作道，即用𣃆斤斫破其身作諸分段，亦復如是。彼等於中，乃至痛切，受極嚴苦，命既未終，又未盡彼不善諸業，及以往昔人身作來，一切具受。

「複次，諸比丘！而彼黑繩大地獄中所有眾生，有者化者乃至住者。時，守獄者取彼眾生，撲著熾然熱鐵地上，乃至取已仰臥于地，以鐵黑繩拼度其身，即以鐵鋸熾然猛焰，鋸彼地獄眾生身破，破已復破乃至大破，次復更裂，裂已復裂乃至大裂，或割或截，既割截已，復更割截或大割截。譬如世間巧用鋸師，若鋸解師所有弟子，取于諸木，安置地上，即以黑繩，拼度作道，以利鐵鋸而鋸破之，破已復破乃至大破，次復更裂，裂已復裂乃至大裂，而復割截，既割截已，復更割截及大割截

『再者，諸位比丘！在那刀葉林小地獄中，因為沒有善業的果報，有鐵嘴烏鴉，忽然生出，飛來落在那些地獄眾生的雙肩之上。腳站穩后，就用鐵嘴啄那些罪人的雙眼而去。他們在那時，極其遭受嚴厲的痛苦和沉重的苦難。生命沒有終結，簡略地說就像上面所說，乃至人身所作所為帶來的果報，像這樣依次，全部承受。

『再者，諸位比丘！那地獄中的眾生，有無數長時間，從刀葉林小地獄出來。出來后奔跑，想要尋找房屋、尋求遮蔽、尋求洲渚、尋求依靠之處、尋求救護之處，前往狐狼五百由旬的小地獄中。進入那裡后，因為各種不善業的果報，在那地獄中，出生狐狼，兇猛粗暴，咆哮可畏，咬那些地獄眾生身上的肉，用腳踩踏，用嘴撕扯，一塊塊地吃掉，還發出號叫聲，非常巨大震耳。他們在那其中，乃至極其遭受嚴重的痛苦。生命沒有終結，簡略地說就像前面所說，人或非人身所作所為帶來的果報，像這樣依次，全部在那裡承受。

『再者，諸位比丘！那地獄中的眾生，有無數時間，從那狐狼小地獄出來。出來后奔跑，乃至尋求房屋、尋求洲渚、尋求遮蔽、尋求救護之處、尋求依靠之處，前往寒冰五百由旬的小地獄中。進入那裡后，因為各種不善業的果報，忽然颳起寒冷的風，吹來粗糙澀滯嚴酷的寒冷，接觸那些地獄眾生的身體，面板都破裂，面板破裂後接著破裂肌肉，破裂肌肉後接著破裂筋，破裂筋後接著破裂骨頭，破裂骨頭後接著破裂骨髓。破裂骨髓時，他們在那其中，遭受極其嚴厲的痛苦，最沉重的痛苦，乃至無法忍受，還在那裡，壽命終結。這是最初第一極大，名為活地獄，以及其餘十六個小地獄。

『再者，諸位比丘！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，乃至最後第十六個寒冰地獄，為一個眷屬。諸位比丘！在其中間，有什麼因緣，這個大地獄，名為黑繩呢？諸位比丘！在那黑繩大地獄中，所有的眾生，出生、存在、出來、居住，因為各種不善業的果報，在上方空中，忽然出現粗大的黑繩，熾熱猛烈，一直燃燒。譬如從地面向上，在其中間，有巨大的黑雲，充滿出現，像這樣像這樣。而那黑繩大地獄中，所有的眾生，因為各種不善業的果報，上方的虛空中，出現巨大的黑繩，熾熱猛烈，落在那些地獄眾生的身上，落在身上后，就燒地獄眾生的面板，燒面板后燒肉，燒肉后燒筋，燒筋后燒骨頭，燒骨頭后一直燒到骨髓，骨髓出來后燃燒，骨髓燃燒后，又出現大火。他們在那其中，遭受嚴厲的痛苦，遭受極其沉重的痛苦，他們因為罪業，生命沒有終結，乃至沒有盡惡不善的業，沒有滅除、沒有改變、沒有消除、沒有完畢，如果是在過去人或非人身所造作的，全部承受。

『再者，諸位比丘！在那黑繩大地獄中所有的眾生，出生、存在、居住、化生，因為各種不善業的果報。當時，獄卒抓住那些地獄眾生，撲倒在熾熱的鐵地上，乃至一直燃燒猛烈，仰面躺著后，用熱鐵繩到處捆綁，捆綁后，用熾熱的鐵斧頭，乃至橫著砍那些地獄眾生的身體，分成兩份，或者分成三分四分五分，乃至十分二十分，或者五十分，或者一百分。譬如世間技藝精巧的木匠，或者木匠的弟子，拿起各種木頭，放在地上后，就用黑繩捆綁，捆綁完畢后，用鋒利的斧頭，或者分成兩份，三四五份，或者十分二十分，或者分成一百份，像這樣像這樣。諸位比丘！然而那黑繩大地獄中所有的眾生，也像這樣，那些獄卒，抓住那些眾生，撲倒在熾熱的鐵地上，乃至仰面躺著，用鐵黑繩捆綁劃線，就用斧頭砍破他們的身體，分成各種段落，也像這樣。他們在那其中，乃至痛苦難忍，遭受極其嚴厲的痛苦，生命沒有終結，又沒有盡那些不善的業，以及以往人身所作所為帶來的果報，全部承受。

『再者，諸位比丘！在那黑繩大地獄中所有的眾生，有的化生，乃至居住。當時，獄卒抓住那些眾生，撲倒在熾熱的鐵地上，乃至抓住後仰面躺在地上，用鐵黑繩捆綁他們的身體，就用熾熱猛烈的鐵鋸，鋸那些地獄眾生的身體，破開后又破開，乃至大破，接著又裂開，裂開后又裂開，乃至大裂開，或者割開或者截斷，割截后，又割截或者大割截。譬如世間擅長用鋸的工匠，或者鋸解的師傅的弟子，拿起各種木頭，放在地上，就用黑繩，捆綁劃線，用鋒利的鐵鋸鋸開，破開后又破開，乃至大破，接著又裂開，裂開后又裂開，乃至大裂開，然後割截，割截后，又割截和大割截。

'Furthermore, O monks! In that small hell of the sword-leaf forest, because there are no good karmic results, iron-beaked crows suddenly appear, flying to the shoulders of those hell beings. After landing, they use their iron beaks to peck out the eyes of those sinners. At that time, they suffer extremely severe pain and heavy torment. Their lives do not end, and briefly speaking, it is as described above, even the consequences of actions done in human form, in this order, they all endure.

'Furthermore, O monks! Those beings in that hell, after countless long periods, emerge from the small hell of the sword-leaf forest. After emerging, they run, seeking dwellings, seeking shelter, seeking islands, seeking places of refuge, seeking places of protection, and they go to the small hell of jackals, five hundred yojanas in extent. After entering that place, because of the results of various unwholesome actions, jackals are born in that hell, fierce, coarse, roaring, and terrifying. They bite the flesh of those hell beings, trampling with their feet, tearing with their mouths, eating them piece by piece, and also making loud, terrifying roars. They suffer extremely severe torment there. Their lives do not end, and briefly speaking, it is as described before, the consequences of actions done in human or non-human form, in this order, they all fully endure there.

'Furthermore, O monks! Those beings in that hell, after countless periods, emerge from that small hell of jackals. After emerging, they run, seeking dwellings, seeking islands, seeking shelter, seeking places of protection, seeking places of refuge, and they go to the small hell of ice, five hundred yojanas in extent. After entering that place, because of the results of various unwholesome actions, a cold wind suddenly arises, blowing a coarse, rough, and severe cold, touching the bodies of those hell beings, their skin cracks, after the skin cracks, the flesh cracks, after the flesh cracks, the tendons crack, after the tendons crack, the bones crack, after the bones crack, the marrow cracks. When the marrow cracks, they suffer extremely severe pain, the heaviest pain, even to the point of being unbearable, and there, their lives end. This is the first and greatest, called the Living Hell, and the other sixteen small hells.

'Furthermore, O monks! The second Great Hell of Black Ropes also has sixteen small hells, each five hundred yojanas in extent, surrounding it, from the Black Cloud Sand to the last, the sixteenth Ice Hell, as its retinue. O monks! What is the reason that this great hell is called the Black Rope Hell? O monks! In that Great Hell of Black Ropes, all beings who are born, exist, emerge, or dwell, because of the results of various unwholesome actions, in the sky above, large black ropes suddenly appear, blazing fiercely, always burning. It is like a large black cloud, filling and appearing from the ground upwards, in between, like this, like this. And in that Great Hell of Black Ropes, all beings, because of the results of various unwholesome actions, large black ropes appear in the sky above, blazing fiercely, falling on the bodies of those hell beings. After falling on their bodies, they burn the skin of the hell beings, after burning the skin, they burn the flesh, after burning the flesh, they burn the tendons, after burning the tendons, they burn the bones, after burning the bones, they burn all the way to the marrow. After the marrow comes out, it burns, and after the marrow burns, great flames appear again. They suffer severe pain there, they suffer extremely heavy pain, and because of their sins, their lives do not end, until their evil and unwholesome actions are not exhausted, not extinguished, not changed, not removed, not completed, whether they were done in the past in human or non-human form, they all endure.

'Furthermore, O monks! In that Great Hell of Black Ropes, all beings who are born, exist, dwell, or are transformed, because of the results of various unwholesome actions. At that time, the hell guards seize those hell beings, throw them onto the hot iron ground, which is always blazing fiercely, and after they are lying face up, they bind them everywhere with hot iron ropes. After binding them, they use hot iron axes, blazing fiercely, to chop the bodies of those hell beings crosswise, making two parts, or three, four, or five parts, even ten or twenty parts, or fifty parts, or even a hundred parts. It is like a skilled carpenter in the world, or a carpenter's apprentice, who takes various pieces of wood, places them on the ground, and then uses a black rope to mark them, and after marking them, uses a sharp axe to make two parts, three, four, or five parts, or even ten or twenty parts, or even a hundred parts, like this, like this. O monks! Likewise, in that Great Hell of Black Ropes, all beings are treated in the same way. The hell guards seize those beings, throw them onto the hot iron ground, which is always blazing, and after they are lying face up, they use black iron ropes to mark lines, and then use axes to chop their bodies into various sections, just like that. They suffer unbearable pain there, they suffer extremely severe pain, their lives do not end, and they have not exhausted those unwholesome actions, and the consequences of actions done in the past in human form, they all fully endure.

'Furthermore, O monks! In that Great Hell of Black Ropes, all beings, some transformed, even dwelling. At that time, the hell guards seize those beings, throw them onto the hot iron ground, and after seizing them, they lie face up on the ground, and use black iron ropes to bind their bodies, and then use hot, fiercely blazing iron saws to saw the bodies of those hell beings, breaking them open, and then breaking them open again, even greatly breaking them open, and then splitting them again, and after splitting them, splitting them again, even greatly splitting them open, or cutting or severing them. After cutting and severing them, they cut and sever them again, or greatly cut and sever them. It is like a skilled sawyer in the world, or a sawyer's apprentice, who takes various pieces of wood, places them on the ground, and then uses a black rope to mark lines, and uses a sharp iron saw to saw them open, breaking them open, and then breaking them open again, even greatly breaking them open, and then splitting them again, and after splitting them, splitting them again, even greatly splitting them open, and then cutting and severing them, and after cutting and severing them, cutting and severing them again, and greatly cutting and severing them.

---

。如是如是，諸比丘！其彼黑繩大地獄中，所有眾生，生者有者，乃至住者，其守獄者，取彼眾生，撲置熱鐵熾然地上，乃至令其仰臥地已，以鐵黑繩拼度作道，即以鐵鋸熾然猛焰，解破其身，破已復破乃至大破，裂已復裂乃至大裂，割已復割乃至大割，截已復截乃至大截。彼等於中，乃至具受極嚴重苦。命既未終，略說如上，乃至人身所作來者，于中備受。

「複次，諸比丘！而彼黑繩大地獄中，諸眾生輩，所有生者乃至住者，其守獄者，取彼眾生，以熱鐵砧熾然猛焰，乃至令彼自相捶打。彼等打時，燒手、燒腳、或燒手腳，燒耳、燒鼻、或燒耳鼻，燒支、燒節、燒諸支節。彼等於中，乃至受于極嚴重苦。命既未終，略說如上，及以人身所作來者，一切具受。

「複次，諸比丘！而彼黑繩大地獄中，所有眾生，乃至住者，為彼等故，上虛空中有大黑繩出生，熾然極大猛焰，乃至一向墮彼地獄眾生身上。黑繩墮時，絞彼地獄諸眾生身，絞已復絞乃至大絞，勒已復勒乃至大勒。既絞勒已后復還為風吹開解。風開解時，而彼地獄諸眾生輩，從身剝皮，既剝皮已次復剝肉，既剝肉已其次抽筋乃至破骨，既破骨已，吹髓而去。彼等爾時于其中間，乃至受于極嚴重苦。命既未終，略說如上，未盡于彼惡不善業，如是次第，一切具受。

「複次，諸比丘！彼地獄中，諸眾生輩，有無量時長遠道中，從彼黑繩大地獄出，出已馳走，乃至求覆求室求洲、求歸依處、求救護處，詣黑雲沙五百由旬小地獄中入已，略說乃至如上到第十六寒冰地獄，入彼獄已，乃至命終，受種種苦。

「複次，諸比丘！眾合大地獄，亦有十六諸小地獄，各皆縱廣五百由旬，而相圍繞，從黑雲沙小地獄中，乃至略說，其最在後寒冰地獄。諸比丘！于其中間，有何因緣，彼大地獄，名為眾合也？諸比丘！而彼眾合大地獄中，所有眾生，生者有者出者化者，乃至住者，為彼等故，生於兩山，名為白羊、口食，熾然極猛光焰。爾時，彼等地獄眾生，入彼山內。彼等入已，時彼兩山各各相磨、各各相打、各各相揩，彼山如是合已磨已，打揩各訖，還住本處。譬如毗佉㝹共啰毗佉㝹(此二是閃電名)，相合相磨相揩相打，彼既相合，相磨打已，各還本處。如是如是，諸比丘！彼之二山，相合相磨相揩相打，著已各散還歸本處，亦復如是。然于彼中，所有地獄諸眾生輩，被山合著揩磨打時，身體一向膿血流出，唯骸骨在，彼等爾時乃至受于極嚴重苦。命既未終，略說乃至如上次第，如是當知。

「複次，諸比丘！其彼眾合大地獄中，所有眾生，生者住者，其守獄者，取彼地獄諸眾生輩，以大鐵石熾然猛焰，乃至撲彼地獄眾生，置熱地上，令其仰臥，彼鐵石上，更取別石以覆其上，如世間硙，如是用磨，磨已復磨，大磨作末，既作末已，復更細磨。彼等磨時，更復重研，研已復研，大研作塵。既作塵已，復作細塵。如是種種作塵末時，一向唯見膿血流出，空有骸骨塵末而在。彼等於中乃至受于極重苦惱。命既未終，略說如上，次第應知。

「複次，諸比丘！而彼眾合大地獄中，所有地獄諸眾生輩，生者有者乃至住者，其守獄卒取彼眾生，撲置熱鐵大鐵槽中，其槽熾然一向猛焰。擲槽中已，猶如世間壓諸甘蔗及以胡麻，如是柞壓，壓已復壓，如是大壓。彼等壓時，其傍唯見膿血流出，一邊唯有骸骨滓在於中，乃至受大嚴苦，略說如上。命既未終，其中受苦種種痛劇。

「複次，諸比丘！而彼眾合大地獄中，所有地獄諸眾生輩，生者有者乃至住者，其守獄卒取彼眾生，擲鐵臼中熾然猛焰，乃至一向極熱鐵杵持用搗筑，搗已復搗乃至大搗。如是又筑，筑已復筑，乃至大筑。既搗筑已，復更碎末，又大碎末。彼等如是，舂搗筑碎，作塵末時，唯有膿血一向傍流，一邊唯有骸骨末在。彼等於中，乃至極受嚴切重苦，略說如上。乃至其中，命未終盡，具受眾苦

現代漢語譯本：『如是，如是，諸位比丘！在那黑繩大地獄中，所有眾生，無論是剛出生的、存在的，還是居住的，獄卒都會抓住他們，將他們猛地摔在熾熱的鐵地上，讓他們仰面躺下，然後用燒紅的鐵黑繩在他們身上劃出標記，接著用熾熱的鐵鋸猛烈地鋸開他們的身體，鋸開后又繼續鋸，直到完全鋸爛，裂開后又繼續裂，直到完全裂開，割開后又繼續割，直到完全割開，截斷後又繼續截，直到完全截斷。他們在那裡面，承受著極其嚴重的痛苦。生命尚未結束，簡而言之，就像上面所說的那樣，他們會承受在人世間所作的惡業帶來的所有報應。 『再者，諸位比丘！在那黑繩大地獄中，所有眾生，無論是剛出生的還是居住的，獄卒都會抓住他們，用熾熱的鐵砧猛烈地捶打他們，讓他們互相捶打。他們捶打時，會燒焦手、燒焦腳，或者燒焦手腳，燒焦耳朵、燒焦鼻子，或者燒焦耳鼻，燒焦肢體、燒焦關節、燒焦所有肢節。他們在那裡面，承受著極其嚴重的痛苦。生命尚未結束，簡而言之，就像上面所說的那樣，他們會承受在人世間所作的一切惡業帶來的報應。 『再者，諸位比丘！在那黑繩大地獄中，所有眾生，無論是剛出生的還是居住的，爲了懲罰他們，上空中會出現巨大的黑色繩索，發出熾熱的火焰，直接落在地獄眾生的身上。黑繩落下時，會絞緊地獄眾生的身體，絞緊后又繼續絞，直到完全絞爛，勒緊后又繼續勒，直到完全勒爛。絞勒之後，又會被風吹開。風吹開時，地獄眾生身上的皮會被剝掉，剝掉皮後接著剝肉，剝掉肉後接著抽筋，直到破骨，破骨后，骨髓會被吹走。他們在那期間，承受著極其嚴重的痛苦。生命尚未結束，簡而言之，就像上面所說的那樣，他們會承受所有未盡的惡業，如此循環，承受一切痛苦。 『再者，諸位比丘！那些地獄眾生，在無量長的時間裡，從黑繩大地獄出來后，會奔跑，尋求遮蔽、房間、洲渚、庇護所、救護處，然後進入黑雲沙五百由旬的小地獄，直到第十六寒冰地獄，進入那裡后，直到生命結束，承受各種痛苦。 『再者，諸位比丘！眾合大地獄也有十六個小地獄，每個小地獄的縱橫都有五百由旬，互相環繞，從黑雲沙小地獄開始，直到最後的寒冰地獄。諸位比丘！這中間有什麼因緣，使得這個大地獄被稱為眾合呢？諸位比丘！在那眾合大地獄中，所有眾生，無論是剛出生的、存在的、出現的還是化生的，爲了懲罰他們，會出現兩座山，名為白羊、口食，發出熾熱的光焰。那時，地獄眾生會進入山內。他們進入后，兩座山會互相摩擦、互相撞擊、互相擠壓，山合攏、摩擦、撞擊、擠壓完畢后，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）互相合攏、摩擦、擠壓、撞擊一樣，它們合攏、摩擦、撞擊后，又各自回到原來的位置。如是，如是，諸位比丘！那兩座山，互相合攏、摩擦、擠壓、撞擊，接觸后又散開，回到原來的位置，也是如此。然而，在那裡面，所有地獄眾生，被山合攏、擠壓、摩擦、撞擊時，身體會流出膿血，只剩下骸骨，他們在那時承受著極其嚴重的痛苦。生命尚未結束，簡而言之，就像上面所說的那樣，他們會承受所有痛苦。 『再者，諸位比丘！在那眾合大地獄中，所有眾生，無論是剛出生的還是居住的，獄卒都會抓住他們，用熾熱的鐵石猛烈地撲打地獄眾生，將他們放在熱地上，讓他們仰面躺下，然後在鐵石上，再取另一塊石頭覆蓋在他們身上，就像世間的磨盤一樣，用石頭磨他們，磨完又磨，磨成粉末，磨成粉末後，又繼續細磨。他們被磨時，又被重重碾壓，碾壓后又碾壓，碾壓成塵土。變成塵土后，又變成細塵。這樣反覆磨成塵末時，只能看到膿血流出，只剩下骸骨的塵末。他們在那裡面，承受著極其嚴重的痛苦。生命尚未結束，簡而言之，就像上面所說的那樣，他們會承受所有痛苦。 『再者，諸位比丘！在那眾合大地獄中，所有地獄眾生，無論是剛出生的還是居住的，獄卒都會抓住他們，將他們扔進熾熱的鐵槽中，鐵槽發出猛烈的火焰。扔進槽中后，就像世間壓榨甘蔗和芝麻一樣，這樣壓榨，壓榨后又壓榨，這樣大力壓榨。他們被壓榨時，旁邊只能看到膿血流出，一邊只剩下骸骨殘渣，他們承受著巨大的痛苦，簡而言之，就像上面所說的那樣。生命尚未結束，他們會承受各種劇烈的痛苦。 『再者，諸位比丘！在那眾合大地獄中，所有地獄眾生，無論是剛出生的還是居住的，獄卒都會抓住他們，扔進熾熱的鐵臼中，然後用極熱的鐵杵搗打他們，搗打后又搗打，直到完全搗爛。這樣又搗，搗后又搗，直到完全搗爛。搗爛后，又繼續磨碎，又大力磨碎。他們這樣舂搗、搗碎、磨成塵末時，只能看到膿血流出，一邊只剩下骸骨粉末。他們在那裡面，承受著極其嚴重的痛苦，簡而言之，就像上面所說的那樣。直到生命結束，他們會承受所有痛苦。

English version: 'Thus it is, thus it is, O monks! In that Black Rope Great Hell, all beings, whether they are born, exist, or dwell, the hell-keepers seize them, throw them onto the hot, blazing iron ground, and make them lie face up. Then, with a hot iron black rope, they mark them, and with a blazing iron saw, they violently cut their bodies, cutting again and again until completely cut apart, tearing again and again until completely torn apart, slicing again and again until completely sliced apart, and severing again and again until completely severed. They, in that place, endure extremely severe suffering. Their lives not yet ended, briefly speaking, as described above, they fully experience the consequences of their evil deeds done in human life. 'Furthermore, O monks! In that Black Rope Great Hell, all beings, whether they are born or dwell, the hell-keepers seize them and strike them with a hot iron anvil, making them strike each other. As they strike, they burn their hands, burn their feet, or burn their hands and feet, burn their ears, burn their noses, or burn their ears and noses, burn their limbs, burn their joints, and burn all their limbs. They, in that place, endure extremely severe suffering. Their lives not yet ended, briefly speaking, as described above, they fully experience all the consequences of their evil deeds done in human life. 'Furthermore, O monks! In that Black Rope Great Hell, all beings, whether they are born or dwell, for their punishment, a great black rope appears in the sky, emitting blazing flames, and falls directly onto the bodies of the hell beings. As the black rope falls, it tightens around the bodies of the hell beings, tightening again and again until completely crushed, binding again and again until completely bound. After being tightened and bound, it is then blown open by the wind. As the wind opens it, the skin of the hell beings is peeled off, and after the skin is peeled off, the flesh is peeled off, and after the flesh is peeled off, the tendons are pulled out until the bones are broken, and after the bones are broken, the marrow is blown away. They, during that time, endure extremely severe suffering. Their lives not yet ended, briefly speaking, as described above, they experience all their unexhausted evil deeds, in such a cycle, experiencing all suffering. 'Furthermore, O monks! Those hell beings, after an immeasurable long time, come out of the Black Rope Great Hell and run, seeking shelter, rooms, islands, refuges, and places of protection, and then enter the Black Cloud Sand small hell, five hundred yojanas in extent, up to the sixteenth Ice Hell. Having entered there, until their lives end, they endure various sufferings. 'Furthermore, O monks! The Combined Great Hell also has sixteen small hells, each five hundred yojanas in length and breadth, surrounding each other, starting from the Black Cloud Sand small hell up to the last Ice Hell. O monks! What is the reason that this great hell is called the Combined Hell? O monks! In that Combined Great Hell, all beings, whether they are born, exist, appear, or are transformed, for their punishment, two mountains appear, named White Ram and Mouth Eater, emitting blazing flames. At that time, the hell beings enter the mountains. After they enter, the two mountains grind against each other, strike each other, and press against each other. After the mountains have closed, ground, struck, and pressed, they return to their original positions. Just like the lightning flashes of 'Vikhana' and 'Roravikhana' (these are two names for lightning), they close, grind, press, and strike each other, and after they have closed, ground, and struck, they each return to their original positions. Thus it is, thus it is, O monks! Those two mountains, closing, grinding, pressing, and striking each other, after touching, they scatter and return to their original positions, just like that. However, in that place, all the hell beings, when the mountains close, press, grind, and strike them, their bodies flow with pus and blood, leaving only skeletons. At that time, they endure extremely severe suffering. Their lives not yet ended, briefly speaking, as described above, they experience all suffering. 'Furthermore, O monks! In that Combined Great Hell, all beings, whether they are born or dwell, the hell-keepers seize them and violently strike the hell beings with hot iron stones, placing them on the hot ground, making them lie face up. Then, on top of the iron stone, they take another stone and cover them, like a millstone in the world, and grind them with the stones, grinding again and again, grinding them into powder, and after grinding them into powder, they continue to grind them finely. As they are ground, they are heavily crushed, crushed again and again, crushed into dust. After being turned into dust, they are turned into fine dust. As they are repeatedly ground into dust, only pus and blood can be seen flowing out, leaving only the dust of skeletons. They, in that place, endure extremely severe suffering. Their lives not yet ended, briefly speaking, as described above, they experience all suffering. 'Furthermore, O monks! In that Combined Great Hell, all hell beings, whether they are born or dwell, the hell-keepers seize them and throw them into a hot iron trough, the trough emitting fierce flames. After being thrown into the trough, just like the world presses sugarcane and sesame, they are pressed in this way, pressed again and again, pressed with great force. As they are pressed, only pus and blood can be seen flowing out, and on one side, only the remains of skeletons are left. They endure great suffering, briefly speaking, as described above. Their lives not yet ended, they endure various intense sufferings. 'Furthermore, O monks! In that Combined Great Hell, all hell beings, whether they are born or dwell, the hell-keepers seize them and throw them into a hot iron mortar, and then use an extremely hot iron pestle to pound them, pounding again and again until completely pounded. In this way, they pound again, and after pounding, they pound again, until completely pounded. After being pounded, they are then crushed again, and greatly crushed again. As they are pounded, crushed, and ground into dust, only pus and blood can be seen flowing out, and on one side, only the powder of skeletons is left. They, in that place, endure extremely severe suffering, briefly speaking, as described above. Until their lives end, they endure all suffering.'

「複次，諸比丘！而彼眾合大地獄中，所有地獄諸眾生輩，生者有者乃至住者。爾時，于上虛空之中，有大鐵象，自然出生，熾然猛壯，乃至一向光焰赫盛。為彼地獄諸眾生輩，從其頭頂乃至足趺，像以兩腳踏其髑髏，踏已復踏，乃至大踏。彼象踏時，能令彼等地獄眾生，身諸膿血一向流出，一邊唯有骸骨獨在。彼等於中受大嚴苦，略說如上。命未終盡，如是次第，于中具受。

「複次，諸比丘！而彼眾合大地獄中，諸眾生輩，經無量時長遠道中，從於眾合大地獄出。出已一向馳奔而走，乃至求于救護之處，向黑雲沙五百由旬小地獄中。入已乃至寒冰地獄，具受眾苦。

「複次，諸比丘！其彼叫喚大地獄中亦有十六五百由旬諸小地獄，從黑雲沙乃至最後寒冰地獄。諸比丘！于其中間，有何因緣，稱彼叫喚為大地獄？諸比丘！而彼叫喚大地獄中諸眾生輩，生者有者乃至住者，其守獄卒，驅彼地獄諸眾生輩，令其入于諸鐵城中，其城熾然熱鐵猛焰，其光焰赫。彼等於中，乃至受于嚴重苦故，眾惱逼切，共相和合，恒大叫喚，名叫喚獄。其彼獄中，以鐵為屋房室輦輿，皆以鐵為樓觀園池，悉熱炭火，熾然光耀，一向洞徹。驅逐彼等受罪眾生，擲著于中，諸苦逼切，不可忍耐，即便叫喚，是故名為叫喚獄也。彼等於中，受大嚴苦，略說如上。命既未終，未盡彼等惡不善業，如是次第，具足而受。諸比丘！其彼地獄諸眾生輩，經無量時長遠道中，從彼叫喚大地獄出。出已馳走，略說如前，乃至求于救護之處，詣黑雲沙五百由旬小地獄中，入已如前，乃至略說，其次最後寒冰地獄，其中命終，具受眾苦。

「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！于彼中間，有何因緣，名大叫喚大地獄也？諸比丘！彼大叫喚大地獄中，所有眾生，生者住者。時守獄卒取彼眾生，悉皆擲置鐵屋室中，熾然大熱，乃至一向光焰猛壯。彼等於中，受極嚴苦，逼切難忍，眾惱和合，遂大叫喚，以是緣故，稱彼地獄，名大叫喚。彼地獄中，有鐵屋宇鐵房、鐵輦鐵閣鐵樓，其中炭火，沸涌盈溢。彼等於中，受極重苦，略說如前。既未命盡，如是次第，具足而受。諸比丘！而彼地獄諸眾生輩，經無量時長遠道中，從大叫喚大地獄出。出已馳走，乃至略說，求救護處，詣黑雲沙小地獄中。入已乃至最後十六寒冰地獄，于中命終，具受眾苦。

「複次，諸比丘！其彼熱惱大地獄中，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！于其中間，有何因緣，稱彼名為熱惱大地獄？諸比丘！其彼熱惱大地獄中，諸眾生輩，生者有者乃至住者，其守獄卒，取彼地獄諸眾生輩，擲鐵鑊中，頭直向下，腳皆向上，熾然沸涌，乃至一向熱焰湯火。彼等於中，被燒煮故，是故名為熱惱獄也。而彼獄中，有諸鐵釜鐵甕鐵瓫、鐵瓨鐵盥鐵𨫼鐵鼎，並皆熾然，一向猛焰。彼等於中，若燒若煮，故名熱惱，乃至受于極嚴重苦。命既未終，未盡彼等惡不善業，如是次第，一切悉受。諸比丘！彼地獄中，諸眾生輩，經無量時長遠道中，從彼熱惱大地獄出。出已乃至馳奔而走，欲求救護歸依之處，向黑雲沙小地獄中，略說乃至寒冰地獄，于彼命終，具受眾苦。

「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，從黑雲沙小地獄中，乃至最後寒冰地獄。于其中間，有何因緣，名大熱惱大地獄也？諸比丘！彼大熱惱大地獄中，諸眾生輩，生者有者乃至住者，其守獄卒，取彼地獄諸眾生輩，捉頭擲下，以腳向上，置鐵釜中，熾然猛火，乃至一向熱焰衝出。彼等於中，極受熱惱大熱惱已，復大熱惱，是故名為熾然最大熱惱獄也。彼等於彼熱鐵甕中、盆中鑊中鼎中槍中，熾然熱惱，極大苦切

現代漢語譯本：『再者，諸位比丘！在那眾合大地獄中，所有地獄眾生，無論是剛出生、存在還是停留的，那時，在上方虛空中，會自然出現一頭巨大的鐵象，它熾熱而強壯，甚至全身都散發著耀眼的光芒。爲了那些地獄眾生，這頭象會從他們的頭頂到腳底，用雙腳踩踏他們的頭骨，踩踏之後又繼續踩踏，甚至用力踐踏。當象踩踏時，能使那些地獄眾生身上的膿血全部流出，只剩下一邊的骸骨。他們在其中遭受巨大的痛苦，簡而言之就像上面所說的那樣。在生命沒有終結之前，他們會這樣依次承受痛苦。 『再者，諸位比丘！在那眾合大地獄中，那些眾生，經過漫長無量的道路，從眾合大地獄出來。出來后，他們會一直奔跑，甚至尋求庇護的地方，前往黑雲沙五百由旬的小地獄。進入后，他們會一直遭受寒冰地獄的各種痛苦。 『再者，諸位比丘！在那叫喚大地獄中，也有十六個五百由旬的小地獄，從黑雲沙到最後的寒冰地獄。諸位比丘！在這中間，是什麼原因稱它為叫喚大地獄呢？諸位比丘！在那叫喚大地獄中，那些眾生，無論是剛出生、存在還是停留的，獄卒會驅趕那些地獄眾生，讓他們進入熾熱的鐵城中，那裡的鐵城燃燒著猛烈的火焰，光芒耀眼。他們在其中，甚至因為遭受嚴重的痛苦，各種煩惱逼迫，互相結合，不斷大聲叫喚，所以叫做叫喚獄。那個監獄裡，用鐵做成房屋、房間、轎子，都用鐵做成樓閣和園池，全部都是熾熱的炭火，燃燒著光芒，一直透徹。驅趕那些受罪的眾生，把他們扔到裡面，各種痛苦逼迫，無法忍受，他們就會叫喚，所以叫做叫喚獄。他們在其中遭受巨大的痛苦，簡而言之就像上面所說的那樣。在生命沒有終結，沒有結束那些惡不善業之前，他們會這樣依次承受痛苦。諸位比丘！那些地獄眾生，經過漫長無量的道路，從叫喚大地獄出來。出來后，他們會奔跑，簡而言之就像前面所說的那樣，甚至尋求庇護的地方，前往黑雲沙五百由旬的小地獄，進入后就像前面所說的那樣，甚至簡而言之，接下來是最後的寒冰地獄，他們在其中死去，遭受各種痛苦。 『再者，諸位比丘！在那大叫喚大地獄中，也有十六個小地獄作為眷屬，都縱橫五百由旬，從黑雲沙到最後的寒冰地獄。諸位比丘！在這中間，是什麼原因稱它為大叫喚大地獄呢？諸位比丘！在那大叫喚大地獄中，所有眾生，無論是剛出生還是停留的。那時，獄卒會抓住那些眾生，把他們全部扔進熾熱的鐵屋裡，甚至全身都散發著猛烈的火焰。他們在其中，遭受極大的痛苦，逼迫難忍，各種煩惱交織，於是大聲叫喚，因此稱那個地獄為大叫喚。那個地獄裡，有鐵屋、鐵房、鐵轎、鐵閣、鐵樓，其中炭火沸騰涌出。他們在其中，遭受極大的痛苦，簡而言之就像前面所說的那樣。在生命沒有終結之前，他們會這樣依次承受痛苦。諸位比丘！那些地獄眾生，經過漫長無量的道路，從大叫喚大地獄出來。出來后，他們會奔跑，甚至簡而言之，尋求庇護的地方，前往黑雲沙小地獄。進入后，他們會一直到最後的十六個寒冰地獄，在其中死去，遭受各種痛苦。 『再者，諸位比丘！在那熱惱大地獄中，也有十六個小地獄作為眷屬，那些地獄都像前面所說的那樣，縱橫五百由旬，從黑雲沙到最後的寒冰地獄。諸位比丘！在這中間，是什麼原因稱它為熱惱大地獄呢？諸位比丘！在那熱惱大地獄中，那些眾生，無論是剛出生、存在還是停留的，獄卒會抓住那些地獄眾生，把他們扔進鐵鍋里，頭朝下，腳朝上，熾熱沸騰，甚至全身都散發著熱焰和火焰。他們在其中，因為被燒煮，所以叫做熱惱獄。那個監獄裡，有各種鐵釜、鐵甕、鐵盆、鐵缸、鐵盥、鐵𨫼、鐵鼎，都熾熱燃燒，全身都散發著猛烈的火焰。他們在其中，被燒或被煮，所以叫做熱惱，甚至遭受極大的痛苦。在生命沒有終結，沒有結束那些惡不善業之前，他們會這樣依次承受一切痛苦。諸位比丘！那些地獄眾生，經過漫長無量的道路，從熱惱大地獄出來。出來后，他們會一直奔跑，想要尋求庇護和歸依的地方，前往黑雲沙小地獄，簡而言之，一直到寒冰地獄，在那裡死去，遭受各種痛苦。 『再者，諸位比丘！在那大熱惱大地獄中，也有十六個小地獄，各自縱橫五百由旬，從黑雲沙小地獄到最後的寒冰地獄。在這中間，是什麼原因稱它為大熱惱大地獄呢？諸位比丘！在那大熱惱大地獄中，那些眾生，無論是剛出生、存在還是停留的，獄卒會抓住那些地獄眾生，抓住他們的頭扔下去，腳朝上，放在鐵釜里，熾熱的火焰，甚至全身都散發著熱焰。他們在其中，遭受極大的熱惱，大熱惱之後，又遭受大熱惱，所以叫做熾熱最大熱惱獄。他們在那些熱鐵甕、盆、鑊、鼎、槍中，熾熱熱惱，極其痛苦。

English version: 'Furthermore, O monks! In that Samghata great hell, all the beings in hell, whether they are born, existing, or dwelling, at that time, in the upper void, a great iron elephant will naturally appear, blazing and strong, even radiating intense flames all over. For those beings in hell, this elephant will step on their skulls with its two feet, from the top of their heads to the soles of their feet, stepping and stepping again, even trampling heavily. When the elephant steps, it can cause all the pus and blood to flow out of those hell beings, leaving only the bones on one side. They suffer great pain in it, briefly as described above. Before their lives end, they will suffer in this order. 'Furthermore, O monks! In that Samghata great hell, those beings, after traveling a long and immeasurable path, come out of the Samghata great hell. After coming out, they will run continuously, even seeking a place of refuge, heading towards the black cloud sand small hell of five hundred yojanas. After entering, they will continuously suffer all kinds of pain in the ice hell. 'Furthermore, O monks! In that Raurava great hell, there are also sixteen small hells of five hundred yojanas, from the black cloud sand to the final ice hell. O monks! In between, what is the reason for calling it the Raurava great hell? O monks! In that Raurava great hell, those beings, whether they are born, existing, or dwelling, the prison guards will drive those hell beings, making them enter the blazing iron cities, where the iron cities burn with fierce flames, with dazzling light. In it, even because of suffering severe pain, various afflictions press, they combine with each other, constantly crying out loudly, so it is called the Raurava hell. In that prison, iron is used to make houses, rooms, and carriages, and iron is used to make pavilions and gardens, all of which are blazing charcoal fires, burning with light, penetrating through. The sinful beings are driven and thrown into it, various pains press, unbearable, they will cry out, so it is called the Raurava hell. They suffer great pain in it, briefly as described above. Before their lives end, before those evil and unwholesome deeds are finished, they will suffer in this order. O monks! Those hell beings, after traveling a long and immeasurable path, come out of the Raurava great hell. After coming out, they will run, briefly as described before, even seeking a place of refuge, heading towards the black cloud sand small hell of five hundred yojanas, after entering, it is as described before, even briefly, next is the final ice hell, where they die, suffering all kinds of pain. 'Furthermore, O monks! In that Maharaurava great hell, there are also sixteen small hells as dependents, all of which are five hundred yojanas in length and width, from the black cloud sand to the final ice hell. O monks! In between, what is the reason for calling it the Maharaurava great hell? O monks! In that Maharaurava great hell, all beings, whether they are born or dwelling. At that time, the prison guards will seize those beings and throw them all into the blazing iron houses, even radiating intense flames all over. In it, they suffer extreme pain, unbearable pressure, various afflictions intertwine, so they cry out loudly, therefore that hell is called Maharaurava. In that hell, there are iron houses, iron rooms, iron carriages, iron pavilions, and iron towers, where charcoal fires boil and surge. In it, they suffer extreme pain, briefly as described before. Before their lives end, they will suffer in this order. O monks! Those hell beings, after traveling a long and immeasurable path, come out of the Maharaurava great hell. After coming out, they will run, even briefly, seeking a place of refuge, heading towards the black cloud sand small hell. After entering, they will continue to the final sixteen ice hells, where they die, suffering all kinds of pain. 'Furthermore, O monks! In that Tapana great hell, there are also sixteen small hells as dependents, those hells are all as described before, five hundred yojanas in length and width, from the black cloud sand to the final ice hell. O monks! In between, what is the reason for calling it the Tapana great hell? O monks! In that Tapana great hell, those beings, whether they are born, existing, or dwelling, the prison guards will seize those hell beings and throw them into iron cauldrons, head down, feet up, blazing and boiling, even radiating hot flames and fire all over. In it, because they are burned and boiled, it is called the Tapana hell. In that prison, there are various iron pots, iron urns, iron basins, iron jars, iron washbasins, iron 𨫼, and iron tripods, all of which are blazing and burning, radiating intense flames all over. In it, they are burned or boiled, so it is called Tapana, even suffering extreme pain. Before their lives end, before those evil and unwholesome deeds are finished, they will suffer all pains in this order. O monks! Those hell beings, after traveling a long and immeasurable path, come out of the Tapana great hell. After coming out, they will run continuously, wanting to seek refuge and a place to rely on, heading towards the black cloud sand small hell, briefly, all the way to the ice hell, where they die, suffering all kinds of pain. 'Furthermore, O monks! In that Pratāpana great hell, there are also sixteen small hells, each five hundred yojanas in length and width, from the black cloud sand small hell to the final ice hell. In between, what is the reason for calling it the Pratāpana great hell? O monks! In that Pratāpana great hell, those beings, whether they are born, existing, or dwelling, the prison guards will seize those hell beings, grab their heads and throw them down, feet up, placing them in iron cauldrons, with blazing fire, even radiating hot flames all over. In it, they suffer extreme heat and torment, after great heat and torment, they suffer great heat and torment again, so it is called the blazing and greatest heat and torment hell. In those hot iron urns, basins, cauldrons, tripods, and spears, they suffer blazing heat and torment, extreme pain.'

。擲著中已，彼等於中為地獄火，若燒若煮若炙若煎，受諸苦惱，惱已復惱，以是故名最熾猛熱極惱獄也。彼等於中，受劇苦惱，略說如前。乃至命終，如是次第，于中受苦。諸比丘！彼地獄中諸眾生輩，經無量時長遠道中，從彼熾熱極大劇惱地獄出已，馳奔而走，乃至略說，欲求救護歸依之處，詣黑雲沙小地獄中，乃至最後寒冰地獄，命既未終，受諸苦惱，次第如前。

「複次，諸比丘！彼阿毗脂大地獄中，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！于彼中間，有何因緣，名阿毗脂大地獄也？諸比丘！其阿毗脂大地獄中，諸眾生輩，生者有者出者住者，彼等眾生，以惡不善業果報故，彼守獄者自然出生，各各以手，取彼地獄諸眾生身，撲著熱鐵熾然地上，火焰直上，一向猛壯，覆面撲已，即持利刀，從其腳踝，抽拔出筋，乃至頭髮皆相連挽，貫徹心髓，痛苦難論。如是拔已，然後令駕鐵車而行，熾然光焰，一向猛熱，將其經歷無量由旬鐵地而過。所行之處，純是洞然熱鐵險道，去已復去，隨彼心意，無暫時停，欲向何處，稱意便去，隨所去處，隨所到處。彼等如是，將彼去時，欲將去時，意欲去時，即消彼等身諸肉血，無復遺余。以是因緣，受嚴切苦，極重劇苦，意不喜苦。命既未終，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。

「複次，諸比丘！彼阿毗脂大地獄中，諸眾生輩，生者有者化者住者，以惡不善業果報故，從於東方有大火聚，忽爾出生，熾然赫色，極大猛焰，一向洞赫。如是次第，南方西方及北方等，諸方各各皆有極大火聚出生，熾然光焰，悉皆猛赫。彼等於中，以此四方四大火聚之所圍繞，漸漸逼近，共相和合，令諸眾生受諸痛苦，乃至受彼大嚴切苦。命既未終，略說如上，于彼獄中，一切具受。

起世因本經卷第四

地獄品下

「複次，諸比丘！彼阿毗脂大地獄中，諸眾生輩，生者有者乃至住者，以惡不善業果報故，從於東壁光焰出已直射西壁。到已而住，從於西壁光焰出已，直射東壁，到已而住；從於南壁光焰出已，直射北壁；從於北壁光焰出已，直射南壁；從下向上，自上射下，縱橫交接，上下衝射；熱光赫焰，騰沸相激。彼等於中，以此六種大猛火聚，擲諸眾生，以著其中，乃至受于極嚴切苦。命既未終，乃至略說，彼不善業未畢未盡，于其中間，具足而受。

「複次，諸比丘！彼阿毗脂大地獄中，諸眾生輩，生者有者乃至住者，以惡不善業果報故，經無量時長遠道中，見獄東門忽然自開。是時，彼獄諸眾生輩，以見聞彼開門聲故，走向彼處，走已復走，大速疾走：『我等今者至於彼處，決應得脫。我等今者達到彼處，應當大吉。』彼等眾生，如是走時，走復走時，速疾走時，其身轉更熾然光焰。譬如世間有力壯夫將大火炬逆風而走，而彼火炬，更復轉然焰熾猛盛。如是如是，彼等走時，走已復走，如是走時，身諸支節，轉復熾燃，舉足之時，肉血離散，下足之時，其肉還生。又復彼等，如是奔走，欲近門時，為彼等故，門自然閉。眾生爾時，于彼獄中，熱鐵地上熾燃光焰，一向悶絕，覆面而踣。彼等於中，既覆踣已，即燒其皮，燒皮已次燒肉，燒肉已燒筋，燒筋已燒骨，燒骨已至髓，髓出已即時煙出，煙出已復出煙、大出煙。彼等於中，乃至次第受極嚴苦。命既未終，略說如前，未盡彼惡不善之業，乃至往昔人非人身所作來者，于中具受。

「複次，諸比丘！彼阿毗脂大地獄中，諸眾生輩，生者有者乃至住者，以諸不善業果報故，經無量時長遠道中，是時彼獄南門西門乃至北門，還如是開

現代漢語譯本：他們被投擲在其中，那裡是地獄之火，或燒、或煮、或烤、或煎，遭受各種痛苦，痛苦之後又痛苦，因此得名最熾熱猛烈的極度痛苦地獄。他們在其中遭受劇烈的痛苦，簡略地說就像之前描述的那樣。直到生命終結，就這樣依次在其中受苦。諸位比丘！那些地獄中的眾生，經過無量漫長的時間，從那熾熱、巨大、劇烈痛苦的地獄出來后，奔跑逃走，甚至簡略地說，想要尋求救護和依靠的地方，到達黑雲沙小地獄，乃至最後的寒冰地獄，生命尚未結束，遭受各種痛苦，次第如前。 『再者，諸位比丘！在那阿毗脂大地獄中，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到最後的寒冰地獄。諸位比丘！在那中間，是什麼因緣被稱為阿毗脂大地獄呢？諸位比丘！在那阿毗脂大地獄中，那些眾生，無論是出生、存在、出現還是居住的，他們因為惡劣不善的業報，那些獄卒自然出現，各自用手抓住地獄眾生的身體，撲倒在熾熱的鐵地上，火焰直衝而上，猛烈而強壯，覆蓋住他們的臉后，就用鋒利的刀，從他們的腳踝處，抽出筋脈，甚至連頭髮都相連著拉扯，貫穿到心髓，痛苦難以言說。這樣拔出后，然後讓他們駕著鐵車行走，熾熱的光焰，猛烈而熱，帶著他們經過無量由旬的鐵地。所經過的地方，全是洞開的熾熱鐵險道，走過之後又走過，隨著他們的心意，沒有片刻停歇，想去哪裡，就隨意去哪裡，隨著所去之處，隨著所到之處。他們這樣，將他們帶走時，想要帶走時，意欲去時，就消融他們身上的所有血肉，沒有留下任何剩餘。因為這個原因，遭受嚴酷的痛苦，極其沉重的痛苦，心中不喜悅的痛苦。生命尚未結束，乃至惡不善的業沒有結束、沒有消散、沒有改變、沒有轉移，如果過去在人或非人身上所作的，一切都要承受。 『再者，諸位比丘！在那阿毗脂大地獄中，那些眾生，無論是出生、存在、化生還是居住的，因為惡劣不善的業報，從東方突然出現巨大的火堆，熾熱鮮紅，極其猛烈的火焰，一向洞徹。像這樣依次，南方、西方和北方等，各個方向都有巨大的火堆出現，熾熱的光焰，都極其猛烈。他們在其中，被這四方巨大的火堆所包圍，漸漸逼近，互相融合，讓眾生遭受各種痛苦，甚至遭受極其嚴酷的痛苦。生命尚未結束，簡略地說就像上面所說，在那地獄中，一切都完全承受。 《起世因本經》卷第三 大正藏第 01 冊 No. 0025 《起世因本經》 《起世因本經》卷第四 『再者，諸位比丘！在那阿毗脂大地獄中，那些眾生，無論是出生、存在乃至居住的，因為惡劣不善的業報，從東墻發出的光焰直接射向西墻，到達后停住；從西墻發出的光焰直接射向東墻，到達后停住；從南墻發出的光焰直接射向北墻；從北墻發出的光焰直接射向南墻；從下向上，從上向下射，縱橫交錯，上下衝擊；熱光火焰，沸騰激盪。他們在其中，被這六種巨大的猛烈火堆投擲，落在其中，甚至遭受極其嚴酷的痛苦。生命尚未結束，簡略地說，那些不善的業沒有結束、沒有盡頭，在其中間，完全承受。 『再者，諸位比丘！在那阿毗脂大地獄中，那些眾生，無論是出生、存在乃至居住的，因為惡劣不善的業報，經過無量漫長的時間，看到地獄的東門忽然自己打開。這時，地獄中的眾生，因為聽到看到開門的聲音，就走向那裡，走啊走啊，快速地走：『我們現在到了那裡，一定可以解脫。我們現在到達那裡，應當大吉。』這些眾生，這樣走的時候，走啊走啊，快速走的時候，他們的身體反而更加熾熱發光。就像世間有力的壯漢拿著大火炬逆風而走，而那火炬，反而更加燃燒，火焰更加猛烈。像這樣，他們走的時候，走啊走啊，這樣走的時候，身體的各個部位，反而更加熾熱燃燒，抬腳的時候，肉血分離散落，落腳的時候，肉又重新長出來。而且他們，這樣奔跑，想要靠近門的時候，爲了他們，門自然關閉。眾生那時，在那地獄中，熾熱的鐵地上，火焰猛烈，一下子悶絕，臉朝下倒地。他們在其中，倒地之後，就燒他們的皮，燒皮之後燒肉，燒肉之後燒筋，燒筋之後燒骨，燒骨之後到髓，髓出來之後立刻冒煙，冒煙之後又冒煙、冒出大量的煙。他們在其中，甚至依次遭受極其嚴酷的痛苦。生命尚未結束，簡略地說就像之前所說，沒有結束那些惡劣不善的業，甚至過去在人或非人身上所作的，在其中完全承受。 『再者，諸位比丘！在那阿毗脂大地獄中，那些眾生，無論是出生、存在乃至居住的，因為各種不善的業報，經過無量漫長的時間，這時地獄的南門、西門乃至北門，也像這樣打開。

English version: They are thrown into it, where it is the fire of hell, whether burning, boiling, roasting, or frying, suffering all kinds of pain, pain after pain, hence the name 'most blazing, fiercely hot, extremely painful hell.' They suffer intense pain within it, briefly described as before. Until the end of their lives, they suffer in this way. Monks! Those beings in that hell, after countless long periods, having emerged from that blazing, vast, intensely painful hell, run away, even briefly speaking, seeking a place of refuge and reliance, reaching the small hell of black cloud sand, and even the final ice hell, their lives not yet ended, suffering all kinds of pain, in the same order as before. 『Furthermore, monks! In that Avici great hell, there are also sixteen small hells as its retinue, surrounding it, each hell being five hundred yojanas wide, from the initial black cloud sand hell to the final ice hell. Monks! In between, what is the cause for it to be called the Avici great hell? Monks! In that Avici great hell, those beings, whether born, existing, appearing, or dwelling, because of the retribution of evil and unwholesome karma, those hell guards naturally appear, each grabbing the bodies of the hell beings with their hands, throwing them onto the blazing iron ground, flames shooting straight up, fierce and strong, covering their faces, and then using sharp knives, from their ankles, pulling out their tendons, even pulling their hair connected, piercing through to the marrow, the pain indescribable. After pulling them out like this, they then make them drive iron chariots, the blazing flames, fierce and hot, taking them through countless yojanas of iron ground. The places they pass through are all open, blazing iron treacherous paths, passing through and passing through again, following their minds, without a moment's rest, wanting to go anywhere, they go as they please, following where they go, following where they arrive. They, in this way, when taking them away, wanting to take them away, intending to go, they melt all the flesh and blood on their bodies, leaving nothing remaining. Because of this reason, they suffer severe pain, extremely heavy pain, pain that their hearts do not desire. Their lives not yet ended, until the evil and unwholesome karma is not ended, not dissipated, not changed, not transferred, if in the past they have done anything in human or non-human bodies, they must bear it all. 『Furthermore, monks! In that Avici great hell, those beings, whether born, existing, transformed, or dwelling, because of the retribution of evil and unwholesome karma, from the east, a huge pile of fire suddenly appears, blazing red, with extremely fierce flames, piercing through in one direction. In this way, in order, south, west, and north, etc., in each direction, huge piles of fire appear, blazing flames, all extremely fierce. They are surrounded by these four huge piles of fire, gradually approaching, merging together, causing beings to suffer all kinds of pain, even suffering extremely severe pain. Their lives not yet ended, briefly speaking as mentioned above, in that hell, they fully endure everything. The Sutra of the Origin of the World, Volume Three Taisho Tripitaka, Vol. 01, No. 0025, The Sutra of the Origin of the World The Sutra of the Origin of the World, Volume Four Translated by the Sramana Dharmagupta of India during the Sui Dynasty Chapter on the Lower Hells 『Furthermore, monks! In that Avici great hell, those beings, whether born, existing, or dwelling, because of the retribution of evil and unwholesome karma, the flames from the east wall shoot directly to the west wall, and stop after reaching it; the flames from the west wall shoot directly to the east wall, and stop after reaching it; the flames from the south wall shoot directly to the north wall; the flames from the north wall shoot directly to the south wall; from below upwards, from above downwards, crisscrossing, impacting up and down; the hot flames, boiling and surging. They are thrown into it by these six huge, fierce piles of fire, falling into them, even suffering extremely severe pain. Their lives not yet ended, briefly speaking, those unwholesome karmas are not ended, not exhausted, in between, they fully endure it. 『Furthermore, monks! In that Avici great hell, those beings, whether born, existing, or dwelling, because of the retribution of evil and unwholesome karma, after countless long periods, they see the east gate of the hell suddenly open by itself. At this time, the beings in the hell, because they hear and see the sound of the gate opening, walk towards that place, walking and walking, walking very quickly: 『We are now going to that place, we should definitely be liberated. We are now reaching that place, we should be very fortunate.』 When these beings walk like this, walking and walking, walking quickly, their bodies become even more blazing and radiant. It is like a strong man in the world carrying a large torch against the wind, and that torch, instead, burns even more, the flames becoming even fiercer. In this way, when they walk, walking and walking, when they walk like this, the various parts of their bodies become even more blazing, when they lift their feet, flesh and blood separate and scatter, when they put their feet down, the flesh grows back again. Moreover, they, running like this, wanting to get close to the gate, for their sake, the gate closes naturally. At that time, the beings, in that hell, on the blazing iron ground, the flames are fierce, they suddenly faint, falling face down to the ground. Among them, after falling down, their skin is burned, after burning the skin, the flesh is burned, after burning the flesh, the tendons are burned, after burning the tendons, the bones are burned, after burning the bones, it reaches the marrow, after the marrow comes out, smoke immediately comes out, after smoke comes out, more smoke comes out, a lot of smoke comes out. Among them, they even suffer extremely severe pain in order. Their lives not yet ended, briefly speaking as before, not having ended those evil and unwholesome karmas, even what they have done in the past in human or non-human bodies, they fully endure it. 『Furthermore, monks! In that Avici great hell, those beings, whether born, existing, or dwelling, because of various unwholesome karmic retributions, after countless long periods, at this time, the south gate, the west gate, and even the north gate of the hell, also open in the same way.

時彼地獄諸眾生輩，聞彼開聲，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，我等於今定當脫了。』彼等如是大馳走時，其身轉復熾然猛烈。譬如壯夫手中執持大幹草炬逆風而走，彼炬既然，轉復熾盛。如是如是，彼等眾生，走已復走，乃至大走。作是走時，彼等身份，轉更熾燃，舉擲足時，肉血俱散，欲下足時，肉血還生。及到門時，彼門還閉，彼等於中，熱鐵地上，熾然焰盛，專一向走，既不得出，其心悶亂，覆面倒地。彼等於中，既倒地已即燒身皮，既燒皮已次燒其肉，既燒肉已復燒于骨，乃至徹髓，洞然煙出，其煙熢㶿，復出赤光，煙焰相雜，熱惱復倍。彼等於中，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，乃至往昔若人非人身造作者，一切悉受。

「複次，諸比丘！彼阿毗脂大地獄中，所有眾生，乃至住者，以諸不善業果報故，為彼地獄火所燒時，眼所見色，皆是意中所不喜色，有意喜者而不現前。非意所好、非是好者，不愛之色、不善之色，而恒逼惱。耳所聞聲、鼻所聞香、舌所取味、身所覺觸、意所念法，皆是意中所不喜法。若非意喜，非可愛法，而來現前，凡有境界皆是不善。彼等於中，以是因緣，恒受極重苦惱粗澀，其色惡故，其觸亦然。乃至壽命未得終盡，惡不善業，未沒未滅，若於往昔人非人身造作一切諸惡業者，悉皆具受

現代漢語譯本：當時，地獄裡的那些眾生，聽到開門的聲音，就朝著門跑去，跑了又跑，甚至拚命地跑，心裡想著：『我們現在，應該能從這裡逃脫了，我們現在一定能逃脫了。』他們這樣拚命奔跑的時候，身體反而更加熾熱猛烈。就像一個壯漢手裡拿著一大把乾草火把逆風跑，火把反而燒得更旺。這些眾生也是這樣，跑了又跑，甚至拚命地跑。在跑的時候，他們的身體反而燒得更厲害，抬腳的時候，肉和血都散落，想要落腳的時候，肉和血又重新長出來。等到了門口，門又關上了，他們在那熱鐵地上，熾熱的火焰熊熊燃燒，一心想要逃出去，卻出不去，心裡煩悶慌亂，倒在地上。他們倒在地上后，立刻燒著了面板，燒了面板後接著燒肉，燒了肉后又燒骨頭，甚至燒到骨髓，洞穿冒煙，煙霧瀰漫，又發出紅光，煙和火焰交織在一起，熱惱更加劇烈。他們在那裡，遭受著極其嚴重的痛苦，簡單地說就像前面描述的那樣。直到壽命沒有結束，惡不善的業沒有消滅、沒有離開、沒有改變、沒有消散，甚至過去無論是人還是非人身所造作的惡業，都要全部承受。 現代漢語譯本：再者，各位比丘！在那阿毗脂大地獄中，所有的眾生，只要還住在那裡，因為不善業的果報，被地獄的火燒的時候，眼睛所看到的顏色，都是心裡不喜歡的顏色，心裡喜歡的顏色卻不會出現。不是心裡喜歡的、不是好的顏色，不愛的顏色、不善的顏色，總是逼迫著他們。耳朵聽到的聲音、鼻子聞到的氣味、舌頭嚐到的味道、身體感覺到的觸覺、心裡想到的法，都是心裡不喜歡的法。如果不是心裡喜歡的，不是可愛的法，卻出現在眼前，凡是境界都是不善的。他們因為這個原因，總是遭受極其沉重的痛苦和粗糙的感受，顏色是惡的，觸覺也是這樣。直到壽命沒有結束，惡不善的業沒有消失、沒有滅亡，如果過去無論是人還是非人身所造作的一切惡業，都要全部承受。

English version: At that time, those beings in hell, upon hearing the sound of the opening, would run towards the gate, running and running, even running desperately, thinking: 'We should be able to escape from here now, we will definitely escape now.' As they ran so desperately, their bodies became even more intensely fiery. It was like a strong man holding a large torch of dry grass running against the wind, the torch would burn even more fiercely. So it was with these beings, running and running, even running desperately. As they ran, their bodies burned even more intensely, when they lifted their feet, flesh and blood scattered, and when they tried to put their feet down, flesh and blood would grow back. When they reached the gate, the gate would close again, and on that hot iron ground, with the blazing flames burning fiercely, they would desperately try to escape, but could not, their minds would be troubled and confused, and they would fall to the ground. After they fell to the ground, their skin would immediately burn, after the skin burned, then the flesh would burn, after the flesh burned, then the bones would burn, even burning to the marrow, piercing through and emitting smoke, the smoke would billow, and red light would also be emitted, smoke and flames intertwined, and the heat and torment would intensify. There, they would suffer extremely severe pain, briefly described as before. Until their lifespan had not ended, the evil and unwholesome karma had not been eliminated, had not left, had not changed, had not dissipated, even the evil deeds committed in the past, whether in human or non-human form, they would all have to endure. English version: Furthermore, O Bhikkhus! In that Avici Great Hell, all beings, as long as they dwell there, because of the retribution of unwholesome karma, when burned by the fires of hell, the colors seen by the eyes are all colors that are not pleasing to the mind, and the colors that are pleasing to the mind do not appear. Colors that are not pleasing to the mind, not good colors, unloved colors, unwholesome colors, constantly torment them. The sounds heard by the ears, the smells smelled by the nose, the tastes tasted by the tongue, the sensations felt by the body, the dharmas thought of by the mind, are all dharmas that are not pleasing to the mind. If they are not pleasing to the mind, not lovely dharmas, but appear before them, all the realms are unwholesome. Because of this reason, they constantly suffer extremely heavy pain and coarse sensations, the colors are evil, and the sensations are also like this. Until their lifespan has not ended, the evil and unwholesome karma has not disappeared, has not been extinguished, if in the past, whether in human or non-human form, all the evil deeds committed, they will all have to endure.

「複次，諸比丘！更何因緣，彼阿毗脂大地獄者，稱阿毗脂大地獄也？諸比丘！其阿毗脂大地獄中，於一切時，無有須臾得暫受樂，乃至如一彈指頃時，是故稱彼大地獄者，為阿毗脂也。如是次第，具足受苦。諸比丘！彼大地獄諸眾生輩，經無量時長遠道中，乃至從彼阿毗脂中大地獄出。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，詣黑雲沙五百由旬小地獄中。入已乃至略說，最後到第十六寒冰地獄，具受眾苦，彼處命終。」

此中世尊說如是偈：

「若人身口意造業，　　作已向于惡道中， 如是當生活地獄，　　其中可畏毛豎處。 經歷無數千億年，　　死已須臾還復活， 怨仇各各相報對，　　此由眾生更相殺。 若於父母起噁心，　　或佛菩薩聲聞眾， 此等皆當墮黑繩，　　彼處受苦極嚴劇。 教他正行令邪曲，　　見人友善必破壞， 彼等皆墮黑繩獄，　　兩舌惡口多妄語。 樂作三種重惡業，　　不修三種善根芽， 此癡人輩墮合獄，　　彼等於中久受苦。 或害羊馬及諸牛，　　種種雜獸雞豬等， 並殺諸餘蟲蟻類，　　彼等墮于合獄中。 世間怖畏相多種，　　以此逼切惱人故， 彼墮硙山等獄中，　　捶押臼杵舂搗苦。 貪慾恚癡惡使故，　　迴轉正理令別異， 判是作非乖法律，　　彼為刀劍輪所傷。 若倚強勢劫奪他，　　有力無力皆悉取， 故作如是諸逼切，　　彼為鐵象所蹴踏

『再者，諸位比丘！還有什麼因緣，那個阿毗脂大地獄被稱為阿毗脂大地獄呢？諸位比丘！那個阿毗脂大地獄中，在任何時候，都沒有片刻能夠得到安樂，哪怕像一彈指的時間，因此稱那個大地獄為阿毗脂。就這樣依次，完全承受痛苦。諸位比丘！那個大地獄中的眾生，經歷無數漫長的時間，甚至從那個阿毗脂大地獄出來。出來后奔跑，跑了又跑，甚至拚命奔跑，想要尋找房屋、尋求遮蔽、尋求洲渚、尋求依靠之處、尋求救護之處，到達黑雲沙五百由旬的小地獄中。進入后，乃至簡略地說，最後到達第十六寒冰地獄，完全承受各種痛苦，在那裡死去。』 世尊在此說了這樣的偈頌： 『如果有人身口意造作惡業，做了之後走向惡道，這樣的人將生活在地獄中，那裡令人恐懼，毛髮豎立。經歷無數千億年，死了之後須臾又復活，怨仇各自互相報復，這是由於眾生互相殘殺。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，看到別人友善必定加以破壞，這些人都會墮入黑繩地獄，因為他們兩舌、惡口、多妄語。喜歡做三種嚴重的惡業，不修三種善根，這些愚癡的人會墮入合大地獄，他們在其中長期受苦。或者殺害羊、馬以及各種牛，各種雜獸、雞、豬等，以及殺害各種蟲蟻，這些人都會墮入合大地獄中。世間的恐懼有多種多樣，用這些來逼迫惱害他人，他們會墮入硙山等獄中，遭受捶打、碾壓、臼杵舂搗的痛苦。因為貪慾、嗔恚、愚癡這些惡的驅使，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害。如果倚仗權勢搶奪他人，不論對方有無力量都強行奪取，故意製造這樣的逼迫，他們會被鐵象所踐踏。』

'Furthermore, O monks! What other reason is there that the Avīci Great Hell is called the Avīci Great Hell? O monks! In that Avīci Great Hell, at no time is there even a moment of pleasure, not even for the time it takes to snap one's fingers. Therefore, that great hell is called Avīci. Thus, in sequence, suffering is fully endured. O monks! Those beings in that great hell, after countless long periods, even after emerging from that Avīci Great Hell, run away, run and run again, even desperately running, seeking houses, seeking shelter, seeking islands, seeking refuge, seeking protection, and arrive at the small hell of Black Cloud Sand, five hundred yojanas in extent. Having entered, and to put it briefly, they finally reach the sixteenth Cold Hell, fully enduring all kinds of suffering, and there they die.' Here, the World-Honored One spoke these verses: 'If a person creates evil karma with body, speech, and mind, having done so, they go to the evil path. Such a person will live in hell, a place of terror where hair stands on end. They will experience countless billions of years, and after dying, they will be reborn in an instant. Enemies will retaliate against each other; this is because beings kill each other. If one harbors evil thoughts towards parents, or towards the Buddha, Bodhisattvas, or the Sangha, these will all 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 see others being friendly and destroy it, these will all fall into the Black Rope Hell, because they are double-tongued, abusive, and tell many lies. Those who enjoy committing three serious evil deeds, and do not cultivate the three roots of goodness, these foolish people will fall into the Combined Hell, where they will suffer for a long time. Or those who harm sheep, horses, and various cattle, various mixed beasts, chickens, pigs, etc., and kill various insects and ants, these will fall into the Combined Hell. The world's fears are many and varied, and by using these to oppress and annoy others, they will fall into the Millstone Mountain Hell, where they will suffer the pain of being beaten, crushed, and pounded with pestles. Because of the evil urges of greed, hatred, and delusion, they distort the right principles and make them different, judging right as wrong and violating the law, they will be wounded by swords and wheels. If they rely on power to rob others, taking from both the strong and the weak, deliberately creating such oppression, they will be trampled by iron elephants.'

若樂殺害諸眾生，　　身手血涂心嚴惡， 常行如是不凈業，　　彼等當生叫喚中。 諸種觸惱眾生故，　　于叫喚獄多被煮， 彼中復有大叫喚，　　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。 若至此大叫喚中，　　熾然鐵城毛豎處， 其中鐵堂及鐵屋，　　所來入者悉燒然。 若作世間諸事中，　　多諸惱亂眾生者， 彼等當生熱惱獄，　　受諸熱惱無量時。 世間沙門婆羅門，　　父母尊長諸耆舊， 若恒觸惱令不喜，　　彼等皆墮熱惱中。 生天凈業不樂修，　　所愛至親常遠離， 如是之事喜作者，　　彼皆當入熱惱獄。 惡向沙門婆羅門，　　並諸善人父母等， 或復害於其餘尊，　　墮熱惱中常被煮。 恒多造作諸惡業，　　不曾發起一善心， 如是人向阿毗脂，　　當受無量眾苦惱。 若說正法為非法，　　說諸非法為正法， 既無增益於善者，　　彼等皆當入阿毗。 活及黑繩此兩獄，　　合會叫喚三為五， 熱惱大熱共成七，　　其阿毗脂為第八。 此等八是大地獄，　　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！今應當知，彼之世界于兩中間，別更復有十地獄住

如果喜歡殺害各種眾生，雙手沾滿鮮血，內心兇狠邪惡，經常做這種不乾淨的惡業，他們將會墮入叫喚地獄。 因為種種觸惱眾生的行為，在叫喚地獄中會被多次烹煮，那裡還有大叫喚地獄，這是因為他們有諂媚虛偽的奸詐之心。 那些被邪見稠密森林所覆蓋，被愛慾之網緊緊纏繞而沉淪的人，經常做這種最下等的惡業，他們就會墮入大叫喚地獄。 如果到了這個大叫喚地獄，那裡有熾熱的鐵城，讓人毛骨悚然，其中有鐵製的廳堂和房屋，所有進入其中的都會被燒成灰燼。 如果在世間做各種事情時，經常惱亂眾生，他們將會墮入熱惱地獄，遭受無量時間的痛苦。 世間的沙門、婆羅門，父母、長輩以及年長的耆舊，如果經常觸惱他們使他們不高興，這些人都會墮入熱惱地獄。 不喜歡修行能夠昇天的清凈善業，經常遠離自己所愛的親人，喜歡做這種事情的人，他們都會進入熱惱地獄。 對沙門、婆羅門，以及其他善人、父母等心懷惡意，或者傷害其他受尊敬的人，都會墮入熱惱地獄中被不斷烹煮。 總是造作各種惡業，不曾發起一絲善心，這樣的人會墮入阿毗地獄，遭受無量的痛苦。 如果把正法說成非法，把非法說成正法，既沒有增加善行，這些人都會墮入阿毗地獄。 活地獄和黑繩地獄，加上叫喚地獄，三個合起來變成五個，熱惱地獄和大熱惱地獄合起來變成七個，阿毗地獄是第八個。 這八個是大地獄，極其熾熱痛苦，難以忍受，是作惡業的人所受的果報，其中還有十六個小地獄。 當時，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！現在應當知道，那個世界在兩個中間，另外還有十個地獄存在。』

If one delights in killing various living beings, with hands stained with blood and a cruel, wicked heart, constantly engaging in such impure actions, they will be born in the Howling Hell. Because of various acts of tormenting living beings, they will be repeatedly boiled in the Howling Hell. There is also the Great Howling Hell, which is due to their deceitful and cunning hearts. Those who are covered by the dense forest of wrong views, and are entangled and sunk in the net of desire, constantly engaging in such lowest of actions, will fall into the Great Howling Hell. If they reach this Great Howling Hell, where there is a blazing iron city that makes one's hair stand on end, with iron halls and houses, all who enter will be burned to ashes. If, in worldly affairs, one often torments living beings, they will be born in the Tormenting Hell, suffering immeasurable pain for a long time. If one constantly torments the world's ascetics, Brahmins, parents, elders, and the aged, causing them displeasure, they will all fall into the Tormenting Hell. Those who do not delight in cultivating pure meritorious deeds that lead to rebirth in heaven, and constantly distance themselves from their beloved relatives, and enjoy doing such things, will all enter the Tormenting Hell. Those who harbor malice towards ascetics, Brahmins, and other virtuous people, parents, etc., or harm other respected individuals, will fall into the Tormenting Hell and be constantly boiled. Those who constantly commit various evil deeds, and have never generated a single good thought, will fall into the Avici Hell, suffering immeasurable torment. If one says that the true Dharma is not the Dharma, and that what is not the Dharma is the true Dharma, and does not increase in good deeds, they will all fall into the Avici Hell. The Hell of Revival and the Hell of Black Ropes, combined with the Howling Hell, make five. The Tormenting Hell and the Great Tormenting Hell make seven. The Avici Hell is the eighth. These eight are the great hells, extremely blazing and painful, unbearable, and are the consequences of evil deeds. Within them, there are also sixteen smaller hells. At that time, after the World Honored One spoke these verses, he told the monks, saying: 'You monks! Now you should know that in the space between those two worlds, there are also ten other hells.'

。何等為十？所謂頞浮陀地獄、泥啰浮陀地獄、阿浮地獄、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、奔茶利地獄、究牟陀地獄。諸比丘！于彼中間，有如是等十種地獄。諸比丘！何因何緣，其頞浮陀地獄，名為頞浮陀也？諸比丘！彼頞浮陀地獄之中，諸眾生輩，有得如是色身形體，譬如泡沫，是故名為頞浮陀也。復更于中有何因緣，其泥啰浮陀，名為泥啰浮陀也？諸比丘！彼泥啰浮陀地獄之中，諸眾生輩，有得如是色身形體，譬如肉片，是故名為泥啰浮陀也。又復于中何因何緣，其阿呼地獄，名為阿呼也？諸比丘！彼阿呼大地獄中，諸眾生輩，受于嚴苦逼切之時，叫喚唱言『阿呼阿呼』，甚大苦也，是故名為阿呼呼也。又復于中何因何緣，其呼呼婆，名為呼呼婆也？諸比丘！彼呼呼婆地獄之中，諸眾生輩，為彼地獄極苦所逼切時，叫喚唱言『呼呼婆』，是故名為呼呼婆也。又復于中何因何緣，其阿吒吒地獄，名為阿吒吒也？諸比丘！彼阿吒吒地獄之中，諸眾生輩，以極苦惱受逼切時，稱叫喚言『阿吒吒』，亦不能自口中出舌，是故名為阿吒吒也。又復于中何因何緣，其搔揵提迦，名為搔揵提迦也？諸比丘！彼搔揵提迦地獄之中，火如是色，譬如搔揵提迦華，是故名為搔揵提迦也。又復于中何因何緣，其優缽羅，名為優缽羅也？諸比丘！彼優缽羅地獄之中，火如是色，譬如優缽羅華，是故名為優缽羅也

現代漢語譯本：什麼是十種地獄？它們分別是：頞浮陀地獄、泥啰浮陀地獄、阿浮地獄、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、奔茶利地獄、究牟陀地獄。諸位比丘！在這些地獄之間，有這樣十種地獄。諸位比丘！是什麼原因和緣故，使得頞浮陀地獄被稱為頞浮陀呢？諸位比丘！在頞浮陀地獄中，眾生的身體形狀像泡沫一樣，所以被稱為頞浮陀。又是什麼原因和緣故，使得泥啰浮陀地獄被稱為泥啰浮陀呢？諸位比丘！在泥啰浮陀地獄中，眾生的身體形狀像肉片一樣，所以被稱為泥啰浮陀。又是什麼原因和緣故，使得阿浮地獄被稱為阿浮呢？諸位比丘！在阿浮大地獄中，眾生在遭受極度痛苦的逼迫時，會叫喊『阿呼阿呼』，非常痛苦，所以被稱為阿呼。又是什麼原因和緣故，使得呼呼婆地獄被稱為呼呼婆呢？諸位比丘！在呼呼婆地獄中，眾生被地獄的極度痛苦逼迫時，會叫喊『呼呼婆』，所以被稱為呼呼婆。又是什麼原因和緣故，使得阿吒吒地獄被稱為阿吒吒呢？諸位比丘！在阿吒吒地獄中，眾生在遭受極度痛苦的逼迫時，會叫喊『阿吒吒』，甚至無法將舌頭伸出口外，所以被稱為阿吒吒。又是什麼原因和緣故，使得搔揵提迦地獄被稱為搔揵提迦呢？諸位比丘！在搔揵提迦地獄中，火焰的顏色像搔揵提迦花一樣，所以被稱為搔揵提迦。又是什麼原因和緣故，使得優缽羅地獄被稱為優缽羅呢？諸位比丘！在優缽羅地獄中，火焰的顏色像優缽羅花一樣，所以被稱為優缽羅。

English version: What are the ten? They are called the Arbuda hell, the Nirarbuda hell, the Ababa hell, the Hahava hell, the Atata hell, the Utpala hell, the Padma hell, the Pundarika hell, and the Kumuda hell. Monks! Among them, there are these ten kinds of hells. Monks! What is the cause and reason that the Arbuda hell is called Arbuda? Monks! In the Arbuda hell, the beings have bodies that are like bubbles, therefore it is called Arbuda. What is the cause and reason that the Nirarbuda hell is called Nirarbuda? Monks! In the Nirarbuda hell, the beings have bodies that are like pieces of flesh, therefore it is called Nirarbuda. What is the cause and reason that the Ababa hell is called Ababa? Monks! In the great Ababa hell, when beings suffer extreme torment, they cry out 'Ababa, Ababa', which is very painful, therefore it is called Ababa. What is the cause and reason that the Hahava hell is called Hahava? Monks! In the Hahava hell, when beings are tormented by the extreme pain of hell, they cry out 'Hahava', therefore it is called Hahava. What is the cause and reason that the Atata hell is called Atata? Monks! In the Atata hell, when beings are tormented by extreme pain, they cry out 'Atata', and cannot even stick their tongues out, therefore it is called Atata. What is the cause and reason that the Saugandhika hell is called Saugandhika? Monks! In the Saugandhika hell, the color of the fire is like the Saugandhika flower, therefore it is called Saugandhika. What is the cause and reason that the Utpala hell is called Utpala? Monks! In the Utpala hell, the color of the fire is like the Utpala flower, therefore it is called Utpala.

。又復于中何因何緣，其究牟陀地獄，名為究牟陀也？諸比丘！彼究牟陀地獄之中，火有是色，譬如究牟陀華，是故名為究牟陀也。又復于中何因何緣，其奔茶梨迦，名為奔茶梨迦也？諸比丘！彼奔茶梨迦地獄之中，火有是色，譬如奔茶梨迦華，是故名為奔茶梨迦也。又復于中何因何緣，其波頭摩，名為波頭摩也？諸比丘！彼波頭摩地獄之中，火有是色，譬如波頭摩華，是故名為波頭摩也。

「諸比丘！譬如憍薩羅國中，二十佉啰迦(佉啰迦者隋言二十斛)，烏麻高滿不概令平，而於彼中，有一丈夫，滿一百年，取一烏麻。如是次第，滿百年已，復取一粒烏麻擲出。諸比丘！擲彼憍薩羅滿二十佉啰迦烏麻盡已，如是時節，我說其一頞浮陀壽，猶未畢盡。且以此數，略而計之，如是二十頞浮陀壽，為一泥啰浮陀；二十泥啰浮陀，為一阿呼；二十阿呼，為一呼呼婆；二十呼呼婆，為一阿吒吒；二十阿吒吒，為一搔揵提迦；二十搔揵提迦，為一優缽羅；二十優缽羅，為一究牟陀；二十究牟陀，為一奔茶梨迦；二十奔茶梨迦，為一波頭摩；二十波頭摩，為一中劫。

「諸比丘！其波頭摩地獄處所，若眾生輩，離彼一百逾阇那住(逾阇那者隋數四十里也)，為彼獄火光焰所燒；若離五十逾阇那住，諸眾生輩，皆盲無眼；若離二十五逾阇那住，諸眾生輩，身之肉血自然破散。諸比丘！其瞿迦梨比丘，為于舍利弗及目揵連邊，起誹謗心、濁噁心已，死後即生彼波頭摩地獄之中。生彼處已，從口生焰，出長十肘(肘長二尺)

『又是什麼原因和緣由，導致那個叫究牟陀的地獄被稱為究牟陀呢？』諸位比丘！那個究牟陀地獄中的火焰呈現出某種顏色，就像究牟陀花一樣，所以才被稱為究牟陀。 『又是什麼原因和緣由，導致那個叫奔茶梨迦的地獄被稱為奔茶梨迦呢？』諸位比丘！那個奔茶梨迦地獄中的火焰呈現出某種顏色，就像奔茶梨迦花一樣，所以才被稱為奔茶梨迦。 『又是什麼原因和緣由，導致那個叫波頭摩的地獄被稱為波頭摩呢？』諸位比丘！那個波頭摩地獄中的火焰呈現出某種顏色，就像波頭摩花一樣，所以才被稱為波頭摩。 『諸位比丘！譬如在憍薩羅國，有二十佉啰迦（佉啰迦，按照隋朝的說法是二十斛）的芝麻，堆得高高的，不加平整。然後有一個人，每過一百年從中取出一粒芝麻。這樣依次進行，滿一百年後，再取出一粒芝麻扔掉。』諸位比丘！當把那二十佉啰迦的芝麻全部扔完時，我說的時間長度，一個頞浮陀的壽命都還沒有結束。暫且用這個數字，簡單計算一下，像這樣二十個頞浮陀的壽命，是一個泥啰浮陀；二十個泥啰浮陀，是一個阿呼；二十個阿呼，是一個呼呼婆；二十個呼呼婆，是一個阿吒吒；二十個阿吒吒，是一個搔揵提迦；二十個搔揵提迦，是一個優缽羅；二十個優缽羅，是一個究牟陀；二十個究牟陀，是一個奔茶梨迦；二十個奔茶梨迦，是一個波頭摩；二十個波頭摩，是一個中劫。 『諸位比丘！那個波頭摩地獄的地方，如果眾生距離它一百由旬（由旬，按照隋朝的說法是四十里）遠，也會被地獄的火焰光芒所燒灼；如果距離五十由旬遠，眾生都會失明；如果距離二十五由旬遠，眾生的身體肉血就會自然破裂散開。』諸位比丘！那個瞿迦梨比丘，因為對舍利弗和目犍連產生了誹謗和污濁的噁心，死後就生到了那個波頭摩地獄之中。生到那裡后，從口中噴出火焰，火焰長達十肘（一肘是二尺）。

'And for what reason and cause is that hell called Kumuda named Kumuda?' Monks! In that Kumuda hell, the fire has a certain color, like the Kumuda flower, therefore it is called Kumuda. 'And for what reason and cause is that hell called Pundarika named Pundarika?' Monks! In that Pundarika hell, the fire has a certain color, like the Pundarika flower, therefore it is called Pundarika. 'And for what reason and cause is that hell called Padma named Padma?' Monks! In that Padma hell, the fire has a certain color, like the Padma flower, therefore it is called Padma. 'Monks! Suppose in the kingdom of Kosala, there are twenty kharakas (a kharaka, according to the Sui dynasty, is twenty hu) of sesame seeds, piled high without being leveled. Then, there is a man who takes one sesame seed from it every hundred years. In this way, after a hundred years, he takes another sesame seed and throws it away.' Monks! When all those twenty kharakas of sesame seeds have been thrown away, the time I speak of, the lifespan of one Arbuda has not yet ended. Let's use this number to calculate briefly, like this, twenty Arbudas is one Nirarbuda; twenty Nirarbudas is one Ababa; twenty Ababas is one Hahava; twenty Hahavas is one Atata; twenty Atatas is one Sogandhika; twenty Sogandhikas is one Utpala; twenty Utpalas is one Kumuda; twenty Kumudas is one Pundarika; twenty Pundarikas is one Padma; twenty Padmas is one intermediate kalpa. 'Monks! The place of that Padma hell, if beings live a hundred yojanas away from it (a yojana, according to the Sui dynasty, is forty li), they will be burned by the flames of the hellfire; if they live fifty yojanas away, all beings will be blind; if they live twenty-five yojanas away, the flesh and blood of their bodies will naturally break apart and scatter.' Monks! That monk Gokali, because he harbored slanderous and defiled evil thoughts towards Sariputra and Maudgalyayana, was born into that Padma hell after death. Having been born there, flames emanate from his mouth, the flames being ten cubits long (a cubit is two chi).

。于其舌上，自然而有五百具犁，恒常耕之。諸比丘！我于余處，未曾見有如是色類而自損害，所謂于諸梵行人邊，心生垢濁，自損故、噁心故、不利益心故、無慈心故、無凈心故。諸比丘！是故汝等應須于彼諸梵行邊，當起于慈身口意業，如我所見，晝夜起慈身口意者，常受安樂。是故汝等諸比丘輩，皆當如我所見所說，汝應晝夜常起慈心，汝等應當如是習學。」

爾時，世尊說此伽陀：

「世間人輩當生時，　　舌頭自然出斤斧， 所謂口中說惡故，　　還自損害割其身。 應讚歎者不稱譽，　　合毀辱人反談美， 如是名為口中諍，　　以此諍故無樂受。 若人博戲得資財，　　此是世間少言諍， 清凈行邊起濁心，　　是名口中大斗諍。 如是三十六百千，　　泥啰浮陀地獄數， 及五頞浮陀地獄，　　墮彼波頭摩獄中， 以毀聖人致如是，　　緣口意業作惡故。

「諸比丘！彼界中間，復有諸風，名曰熱惱。諸比丘！彼等諸風，若來到此四世界中，而此四洲世界所有諸眾生輩，生者住者，彼皆一切，皆散皆滅皆壞皆無。譬如葦荻，若被刈已，不得水時，干壞無有。如是如是，諸比丘！彼界中間，所有諸風，名熱惱者，彼等若來此四界時，此四洲界所有眾生，一時皆悉干壞無有。彼等以此內輪圓山、大輪圓山二山所障，是故彼風不來到此。諸比丘！彼輪圓山、大輪圓山，能作如是最大利益，為此四洲四世界中諸眾生等，作依業故

現代漢語譯本：他的舌頭上，自然而然地長出五百把犁，不停地耕耘著。諸位比丘！我在其他地方，從未見過像這樣自己傷害自己的情況，那就是對於那些修行梵行的人，心中產生污濁，因為自己的損害、噁心、不利益心、無慈悲心、無清凈心。諸位比丘！因此你們應當對於那些修行梵行的人，生起慈愛的身口意行為，正如我所見，日夜生起慈愛的身口意行為的人，常常感受安樂。因此你們這些比丘們，都應當像我所見所說的那樣，你們應當日夜常常生起慈愛之心，你們應當這樣學習。 當時，世尊說了這首偈頌： 『世間眾生出生時，舌頭自然生出斧斤， 所謂口中說惡語，反而自己傷害割裂自身。 應該讚美的人不去稱讚，反而詆譭侮辱的人卻去讚美， 這叫做口中的爭鬥，因為這種爭鬥而無法感受快樂。 如果有人賭博獲得錢財，這只是世間小小的爭鬥， 在清凈修行的人那裡生起污濁的心，這叫做口中的大爭鬥。 像這樣三十六百千，泥啰浮陀地獄的數量， 以及五頞浮陀地獄，墮入彼波頭摩地獄中， 因為譭謗聖人而導致這樣，因為口意行為作惡的緣故。 諸位比丘！那個世界中間，還有一種風，叫做熱惱。諸位比丘！那些風，如果來到這四個世界中，而這四個洲世界所有眾生，無論是生者還是住者，他們都會全部散滅、壞滅、消失。譬如蘆葦，如果被收割后，沒有水時，就會乾枯壞死。像這樣，諸位比丘！那個世界中間，所有叫做熱惱的風，如果來到這四個世界時，這四個洲世界所有眾生，都會一時全部乾枯消失。它們被內輪圓山、大輪圓山這兩座山所阻擋，所以那些風不會來到這裡。諸位比丘！那輪圓山、大輪圓山，能夠產生這樣最大的利益，為這四個洲四個世界中的眾生，作為依靠的屏障。'

English version: On his tongue, there naturally grow five hundred plows, constantly tilling. Monks! In other places, I have never seen such a case of self-harm, that is, towards those who practice the Brahma-faring, the mind generates defilement, because of one's own harm, evil mind, unbeneficial mind, lack of compassion, and lack of pure mind. Monks! Therefore, you should generate loving-kindness in body, speech, and mind towards those who practice the Brahma-faring. As I have seen, those who generate loving-kindness in body, speech, and mind day and night often experience happiness. Therefore, you monks, should all be as I have seen and said, you should constantly generate loving-kindness day and night, you should learn in this way. At that time, the World Honored One spoke this verse: 'When beings in the world are born, axes and hatchets naturally grow on their tongues, So-called evil words spoken from the mouth, instead harm and cut one's own body. Those who should be praised are not praised, but those who should be reviled are praised instead, This is called strife in the mouth, and because of this strife, one cannot experience happiness. If someone gains wealth through gambling, this is only a small strife in the world, To generate a defiled mind towards those who practice pure conduct, this is called a great strife in the mouth. Like this, thirty-six hundred thousand, the number of Nirabhuda hells, And five Arbuda hells, falling into the Paduma hell, Because of slandering the sages, one incurs this, because of evil deeds done through mouth and mind. Monks! In the middle of that realm, there are also winds called heat and vexation. Monks! If those winds come to these four worlds, all beings in these four continents, whether living or dwelling, will all be scattered, destroyed, and annihilated. Just like reeds, if they are harvested and have no water, they will wither and die. Just like that, monks! In the middle of that realm, all the winds called heat and vexation, if they come to these four worlds, all beings in these four continents will all wither and disappear at once. They are blocked by the inner circular mountain and the great circular mountain, so those winds do not come here. Monks! Those circular mountains, the inner and the great, can produce such great benefits, acting as a refuge for the beings in these four continents and four worlds.'

「複次，諸比丘！又于彼處世界中間，有諸風吹地獄，燒煮眾生身肉脂髓，臭穢熢㶿氣響種種不凈。諸比丘！彼風若來到此四洲世界中時，爾時四洲世界之中，所有眾生乃至住者，彼等皆盲無複眼目，以其氣惡臭處猛故。然彼輪圓及大輪圓二山障礙，以障礙故，不來於此。諸比丘！彼內輪圓及大輪圓二山，能為此四洲界諸眾生等，造作如是最大利益，成諸眾生依止業故。

「複次，諸比丘！又彼界中，更有大風，名僧伽多(僧伽多者隋言合會)。諸比丘！彼風若來此世界中，則四大洲及諸八萬四千小洲，並余大山，及須彌留山王，悉能擎舉，去地令高一俱嚧舍(四肘名一弓，千弓名一俱嚧舍)，舉已能令分散破壞，乃至二三四五六七俱嚧舍地，既擎舉已，悉能令其星散破壞；乃至高一逾阇那地，擎舉星散破壞如前，如是二三四五六七逾阇那地，擎舉破壞悉令分散，乃至一百逾阇那地，既擎舉已分散破壞，及二三四五六七百逾阇那地，擎舉已碎分散破壞，亦復如前；乃至一千逾阇那地，既擎舉已塵散破壞，及二三四五六七千逾阇那地，悉擎舉已分散破壞。諸比丘！譬如壯健有力丈夫，以手搦取麥䴰一把，高擎舉已，于虛空中，粉末分散悉令碎壞。如是如是，諸比丘！彼世界中，最大極吹僧伽多風，若來到此四洲界中，爾時此界四方大洲，並及八萬四千小洲，余諸大山及須彌留山王，擎舉高一俱嚧舍地，分散破壞，略說如前，乃至七千逾阇那地，既擎舉已，塵散破壞

『再者，各位比丘！在那世界中間，還有風吹地獄，燒煮眾生的身肉脂肪和骨髓，散發著臭穢的煙氣和各種不凈的聲音。各位比丘！那風如果來到這四大洲世界，那時四大洲世界中的所有眾生，甚至居住者，都會因為那惡臭猛烈的氣味而失明，再也看不見東西。然而，內輪圓山和大輪圓山這兩座山的阻擋，因為有阻擋，所以那風不會來到這裡。各位比丘！內輪圓山和大輪圓山這兩座山，能為這四大洲的眾生，造作如此巨大的利益，成為眾生賴以生存的依靠。 『再者，各位比丘！在那世界中，還有一種大風，名叫僧伽多（僧伽多在隋朝的語言中是『合會』的意思）。各位比丘！那風如果來到這個世界，就能把四大洲和八萬四千個小洲，以及其他大山和須彌留山王，全部舉起來，使它們離開地面一俱盧舍（四肘為一弓，一千弓為一俱盧舍）的高度，舉起來后能使它們分散破壞，甚至二三四五六七俱盧舍的高度，舉起來后，都能使它們像星辰一樣散開破壞；甚至高達一由旬的高度，舉起來後像之前那樣星散破壞，像這樣二三四五六七由旬的高度，舉起來破壞，使它們分散，甚至一百由旬的高度，舉起來後分散破壞，以及二三四五六七百由旬的高度，舉起來后粉碎分散破壞，也像之前那樣；甚至一千由旬的高度，舉起來後塵土飛揚地破壞，以及二三四五六七千由旬的高度，全部舉起來後分散破壞。各位比丘！譬如一個強壯有力的男子，用手抓起一把麥麩，高高舉起，在空中，粉末分散，全部碎壞。像這樣，像這樣，各位比丘！那世界中，最大最猛烈的僧伽多風，如果來到這四大洲世界，那時這個世界的四方大洲，以及八萬四千個小洲，其他大山和須彌留山王，被舉起一俱盧舍的高度，分散破壞，簡略地說就像之前那樣，甚至七千由旬的高度，被舉起來后，塵土飛揚地破壞。'

'Furthermore, O monks! In that intermediate world, there are winds that blow through hells, cooking the flesh, fat, and marrow of beings, emitting foul-smelling smoke and various impure sounds. O monks! If that wind were to come to this world of the four continents, then all beings in the four continents, even those who dwell there, would become blind and lose their sight due to the fierce and foul odor. However, the two mountains, Inner Wheel Mountain and Great Wheel Mountain, act as barriers, and because of these barriers, the wind does not come here. O monks! These two mountains, Inner Wheel Mountain and Great Wheel Mountain, create such great benefits for the beings of these four continents, becoming the basis upon which beings rely for their existence.' 'Furthermore, O monks! In that world, there is another great wind called Sanghāta (Sanghāta in the Sui Dynasty language means 'gathering'). O monks! If that wind were to come to this world, it could lift up the four continents and the eighty-four thousand small continents, as well as other great mountains and Mount Sumeru, raising them one kurosha (four cubits is one bow, one thousand bows is one kurosha) above the ground. Once lifted, it could scatter and destroy them, even at heights of two, three, four, five, six, or seven kuroshas, scattering and destroying them like stars. Even at a height of one yojana, it would lift and scatter them as before, and similarly at heights of two, three, four, five, six, or seven yojanas, lifting and destroying them, scattering them. Even at a height of one hundred yojanas, it would lift and scatter them, and at heights of two, three, four, five, six, or seven hundred yojanas, it would lift, crush, and scatter them, just as before. Even at a height of one thousand yojanas, it would lift and destroy them into dust, and at heights of two, three, four, five, six, or seven thousand yojanas, it would lift and scatter them. O monks! Just as a strong and powerful man might take a handful of wheat bran, lift it high, and scatter it in the air, breaking it into dust, so it is, O monks! If the greatest and most violent wind of Sanghāta in that world were to come to this world of the four continents, then the four great continents of this world, along with the eighty-four thousand small continents, other great mountains, and Mount Sumeru, would be lifted one kurosha above the ground, scattered and destroyed, briefly as described before, even up to a height of seven thousand yojanas, where they would be lifted and destroyed into dust.'

。諸比丘！但以得彼內輪圓山、大輪圓山二山障礙，以障礙故不來於此。諸比丘！彼內輪圓、大輪圓山，二山威德，有如是力，能大利益，為此四洲四世界中諸眾生等，作依業故。

「複次，諸比丘！于彼世界中間之外閻浮洲南，有閻摩王宮殿住處，縱廣六千逾阇那地，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，所謂金銀鞞琉璃、頗致迦赤真珠、車𤦲馬瑙等，七寶之所成就。于彼四方各有諸門，彼等諸門，皆有卻敵樓櫓臺殿、園苑華池。其諸華池及園苑內，有種種樹，其樹各有種種眾葉，及種種花，與種種果，彌滿遍佈種種香薰，種種眾鳥各各自鳴。複次，諸比丘！別有一時及三摩耶，其閻摩王以惡不善業果報故，于夜三時晝三時間，自然而有赤融銅汁，在前出生。當如此時，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，閻摩王見此事已，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，閻摩王心生怖畏，戰動不安，身有諸毛，一時皆豎，即走入內。時，守獄者取閻摩王，即便撲著熱鐵地上，熾燃猛盛一向光炎，撲仰臥已，即以鐵鉗用開其口，以洋銅汁置於口中。時閻摩王，即燒唇口，燒唇口已次燒于舌，既燒舌已即燒咽喉，燒咽喉已，即燒大腸及小腸等，次第燋然，從下而出

現代漢語譯本：諸位比丘！正是因為被內輪圓山和大輪圓山這兩座山所阻隔，才無法來到這裡。諸位比丘！這兩座內輪圓山和大輪圓山，具有如此強大的威德力量，能夠為這四大洲、四世界中的所有眾生提供巨大的利益，作為他們的依靠。 此外，諸位比丘！在那個世界的中間，閻浮洲的南方，有閻摩王的宮殿住所，佔地六千由旬，周圍有七重墻壁、七重欄桿、七重鈴網，外面還有七重多羅樹環繞，色彩斑斕，非常壯觀，由七寶構成，即金、銀、琉璃、頗胝迦、赤真珠、車磲、瑪瑙等七種寶物。宮殿四方各設有門，這些門都有防禦用的樓櫓臺殿、園林和花池。花池和園林內有各種各樣的樹木，每種樹都有不同的葉子、花朵和果實，到處瀰漫著各種香氣，各種鳥兒在各自鳴叫。此外，諸位比丘！在特定的時間和因緣下，閻摩王因為惡業和不善業的果報，在夜晚的三段時間和白天的三段時間，會自然出現赤紅的熔銅汁在他面前。當這種情況發生時，閻摩王的宮殿會變成鐵，之前所擁有的五欲享樂都會消失不見。如果閻摩王在宮殿內，熔銅汁就會在宮殿內出現；如果他在宮殿外，熔銅汁就會在宮殿外出現。這時，閻摩王看到這種情況，會感到恐懼和不安，全身的毛髮都會豎立起來，他會立刻跑出去。閻摩王會感到恐懼，戰慄不安，全身的毛髮都會豎立起來，然後跑回宮殿內。這時，獄卒會抓住閻摩王，把他撲倒在熾熱的鐵地上，鐵地燃燒著猛烈的火焰。獄卒會把他仰面朝上，用鐵鉗撬開他的嘴，把熔銅汁灌入他的口中。熔銅汁會燒灼閻摩王的嘴唇，然後燒灼他的舌頭，接著燒灼他的咽喉，再燒灼他的大腸和小腸等，依次燒焦，從下身流出。

English version: Monks, it is because of the obstruction of the inner and outer circular mountains that they cannot come here. Monks, these two mountains, the inner and outer circular mountains, possess such great power and majesty that they can provide great benefit to all beings in these four continents and four worlds, serving as their refuge. Furthermore, monks, in the middle of that world, south of Jambudvipa, there is the palace residence of King Yama, covering an area of six thousand yojanas, surrounded by seven layers of walls, seven layers of railings, and seven layers of bell nets, with seven rows of palm trees encircling the outside, colorful and magnificent, made of seven treasures, namely gold, silver, crystal, agate, red pearls, carnelian, and lapis lazuli. There are gates in each of the four directions, and these gates all have defensive towers, pavilions, gardens, and flower ponds. Within the flower ponds and gardens, there are various kinds of trees, each with different leaves, flowers, and fruits, filled with various fragrances, and various birds singing their own songs. Furthermore, monks, at certain times and under certain conditions, King Yama, due to the karmic consequences of his evil and unwholesome deeds, will naturally have molten red copper appear before him during the three periods of the night and the three periods of the day. When this happens, King Yama's palace will turn into iron, and all the pleasures of the five senses that he previously enjoyed will disappear. If King Yama is inside the palace, the molten copper will appear inside the palace; if he is outside the palace, the molten copper will appear outside the palace. At this time, King Yama, seeing this situation, will feel fear and unease, and all the hairs on his body will stand on end, and he will immediately run out. King Yama will feel fear, tremble with unease, and all the hairs on his body will stand on end, and then he will run back into the palace. At this time, the prison guards will seize King Yama, throw him onto the hot iron ground, which is burning with fierce flames. They will lay him face up, use iron tongs to pry open his mouth, and pour molten copper into his mouth. The molten copper will burn King Yama's lips, then burn his tongue, then burn his throat, then burn his large and small intestines, burning them in succession, and flowing out from his lower body.

。即于彼時及三摩耶，其閻摩王作如是念：『所有眾生，以其往昔身作惡行、口作惡行、意惡行者，彼等皆受如是種種形色苦惱，心不喜處，譬如地獄諸眾生輩。我今亦然，並及餘者，若共閻摩王同作業眾生之輩。嗚呼！愿我從此捨身死已，墮和合中，共於人間相逢受生。爾時，我于如來教法中，當得信解。爾時，我于彼處，當得信解，具足已剃除鬚髮，著袈裟衣，正得信解，從家出家。我于爾時出家已，和合不久，若善家子為何事故，正得信解，從家出家，即彼無上梵行盡處現見法中，自得通證。作具足已，愿我當行，我今已盡生死，已立梵行，應所作者，皆作辦訖，更不復於後世受生。』諸比丘！其閻摩王，或復有時發如是等求習善念。于彼時中，其閻摩王所住宮殿，還成七寶種種出生，及天五欲功德現前，悉皆具足。當於彼時，其閻摩王復作是念：『所有一切諸眾生輩，以身善行口意善行，愿于彼等，各各皆受如是安樂，譬如空住諸夜叉輩，如我今者，自余閻摩王，所有同集業眾生者。』

「諸比丘！世間凡有三種天使。何等為三？所謂衰老及病、死也。諸比丘！有一種人，以自放逸，身行惡行及其口意行於惡行。而其彼人，身口及意行惡行已，彼因緣故，身壞命終，向于惡趣，生地獄中。其守獄者，驅彼眾生，即時將向閻摩王邊白言：『天王！此之丈夫，昔在人中，縱逸自在，不善和合，恣身口意，行於惡行；然此以其身及口意行惡行已，今來生此。是故天王！善好教示，善好訶責

現代漢語譯本：那時，閻摩王在那個時刻和三摩耶（誓約）中，心中這樣想：『所有眾生，因為他們過去的身惡行、口惡行、意惡行，他們都遭受這樣各種各樣的痛苦，心中不快樂，就像地獄裡的眾生一樣。我現在也是這樣，還有其他與我一起做閻摩王工作的眾生。唉！我希望我死後，能夠投生到和合的地方，在人間相遇並受生。那時，我會在如來的教法中獲得信解。那時，我會在那裡獲得信解，具足剃除鬚髮，穿上袈裟，真正獲得信解，從家出家。那時我出家后，不久，如果善家子弟因為什麼原因，真正獲得信解，從家出家，那麼我就會在那個無上梵行的盡頭，在現見法中，自己證悟。完成這些后，我希望我能修行，我現在已經結束了生死，已經建立了梵行，應該做的事情都做完了，不再在後世受生。』諸位比丘！閻摩王有時會生起這樣的求習善念。在那時，閻摩王所住的宮殿，會變成七寶所成，各種各樣的東西出現，以及天上的五欲功德顯現，一切都具足。那時，閻摩王又會這樣想：『所有一切眾生，因為他們的身善行、口善行、意善行，希望他們都能各自獲得這樣的安樂，就像住在空中的夜叉一樣，就像我今天這樣，以及其他所有與我一起做閻摩王的眾生。』 『諸位比丘！世間有三種天使。哪三種呢？就是衰老、疾病和死亡。諸位比丘！有一種人，因為放縱自己，身體做惡行，口和意也做惡行。這個人，身體、口和意都做了惡行后，因為這個原因，身體壞死，生命結束，去往惡道，生在地獄中。看守地獄的人，驅趕這些眾生，立刻帶到閻摩王那裡稟告說：『天王！這個人，以前在人間，放縱自在，不善於和合，放縱身體、口和意，做惡行；現在因為他身體、口和意都做了惡行，所以來到這裡。因此，天王！請好好教導他，好好呵斥他。』

English version: At that time and in that samaya (vow), King Yama thought thus: 『All beings, because of their past evil deeds of body, evil deeds of speech, and evil deeds of mind, they all suffer such various kinds of pain, their hearts are not happy, just like the beings in hell. I am like this now, and so are the other beings who work with me as King Yama. Alas! I wish that after I die, I can be reborn in a place of harmony, meet and be born in the human world. At that time, I will gain faith and understanding in the Buddha's teachings. At that time, I will gain faith and understanding there, fully shave my head and beard, wear the kasaya robe, truly gain faith and understanding, and leave home to become a monk. After I leave home at that time, soon, if a good family son, for whatever reason, truly gains faith and understanding, and leaves home, then I will, at the end of that supreme Brahma-faring, in the present dharma, attain enlightenment myself. Having completed these, I wish to practice, I have now ended birth and death, have established the Brahma-faring, and have completed all that should be done, and will no longer be reborn in the future.』 Monks! King Yama sometimes has such thoughts of seeking and practicing good. At that time, the palace where King Yama resides will become made of seven treasures, various things will appear, and the merits of the five heavenly desires will manifest, all will be complete. At that time, King Yama will again think: 『All beings, because of their good deeds of body, good deeds of speech, and good deeds of mind, I wish that they can each receive such happiness, just like the yakshas who live in the sky, just like I am today, and all the other beings who work with me as King Yama.』 『Monks! There are three messengers in the world. What are the three? They are old age, sickness, and death. Monks! There is a kind of person who, because of indulging themselves, does evil deeds with their body, and also does evil deeds with their speech and mind. After this person has done evil deeds with their body, speech, and mind, because of this reason, their body breaks down, their life ends, and they go to the evil realms, and are born in hell. The guards of hell, driving these beings, immediately take them to King Yama and report: 『Your Majesty! This man, formerly in the human world, was indulgent and free, not good at harmony, indulged his body, speech, and mind, and did evil deeds; now because he has done evil deeds with his body, speech, and mind, he has come here. Therefore, Your Majesty! Please teach him well, and rebuke him well.』

。』時，閻摩王問彼丈夫：『汝善丈夫！昔在人間，第一天使，善好教示，善好訶責，汝豈不見彼之天使出現生耶？』彼答言：『天！我實不見。』時，閻摩王復更告言：『丈夫！汝豈不見往昔世間有人身時，或作婦女、或作丈夫，衰老相現，摩訶羅時，齒缺發白，面板緩皺靨子遍滿，狀如烏麻，傴僂背曲，跛跂而行，步不依身，恒常偏側，頸皮寬緩，如牛咽垂，唇口乾枯，喉舌燥澀。身體屈折，氣力綿微，喘息作聲，猶如挽鋸。向前欲倒，倚杖而行，既離盛年，肉血消盡。羸瘦趣向未來世路，舉動尪弱失壯時形。乃至身心，恒常戰慄，其諸支節一切悉皆疲懈已不？』彼人答言：『天！我實見之。』

「時，閻摩王復更告言：『汝愚丈夫，無有智慧。汝昔既見如是相貌，云何不作如是思念：「我今身上，亦有是法、亦有是事，我今亦未離如是法，我今具有如是老法。既未得離，我今應當為身口意亦可造作微妙善業，使我當有長夜利益安樂報也。」』時，彼丈夫即答言：『天！我實不作如是思念。何以故？以心縱蕩行放逸故。』時，閻摩王，又更告言：『愚癡丈夫，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行罪，當得如是惡業果報，如彼放逸丈夫受者。又汝丈夫，此之苦報惡行業者，非汝母作、非汝父作、非兄弟作、非姊妹作、非國王作、非諸天作、亦非往昔先人所作，是汝丈夫，自於身中，作此惡業，今自聚集，汝還自當受此報也

現代漢語譯本：當（那人死）的時候，閻摩王問那個丈夫：『你這好人！以前在人間，第一位天使，好好地教導，好好地責備，你難道沒看見那個天使出現（指生老病死）嗎？』他回答說：『天啊！我確實沒看見。』這時，閻摩王又告訴他說：『丈夫！你難道沒看見以前世間有人身時，有的是女人，有的是男人，衰老的相貌顯現，年老體衰時，牙齒脫落頭髮變白，面板鬆弛皺紋滿佈，像烏鴉的麻子一樣，彎腰駝背，跛著腳走路，步履不穩，總是偏向一邊，頸部的面板鬆弛，像牛的垂肉一樣，嘴唇乾枯，喉嚨和舌頭乾燥澀滯。身體彎曲摺疊，氣力微弱，喘息的聲音，就像拉鋸一樣。向前要倒，拄著枴杖走路，已經離開壯年，肉和血都消盡了。瘦弱地走向未來的道路，舉動虛弱失去了壯年時的樣子。甚至身心，總是戰慄，那些肢體全部都疲憊懈怠了嗎？』那人回答說：『天啊！我確實看見了。』 這時，閻摩王又告訴他說：『你這愚蠢的丈夫，沒有智慧。你以前既然看見這樣的相貌，為什麼不這樣想：「我現在身上，也有這樣的規律、也有這樣的事情，我現在也沒有離開這樣的規律，我現在具有這樣的衰老規律。既然沒有離開，我現在應當為身口意也造作微妙的善業，使我將來有長久的利益安樂的果報啊。」』這時，那個丈夫就回答說：『天啊！我確實沒有這樣想。為什麼呢？因為心放縱而行為放逸的緣故。』這時，閻摩王，又告訴他說：『愚癡的丈夫，如果這樣的話，你自己懈怠，行為放逸的緣故，不修身口和意的善業。因為這個原因，你將長久地，得到大的苦惱，沒有安樂，所以你應當完全承受這放逸行為的罪過，應當得到這樣的惡業果報，就像那些放逸的丈夫所受的。還有你這丈夫，這苦報惡業，不是你母親做的、不是你父親做的、不是兄弟做的、不是姐妹做的、不是國王做的、不是諸天做的、也不是以前的先人做的，是你這丈夫，自己身上，造作這惡業，現在自己聚集，你還要自己承受這果報啊。』

English version: When (that person dies), Yama, the King of Death, asks that man: 'Good man! In your past life, the first messenger, who taught well and rebuked well, did you not see that messenger appear (referring to birth, old age, sickness, and death)?' He replies: 'Oh Lord! I truly did not see it.' Then, Yama tells him again: 'Man! Did you not see that in the past, when people had human bodies, some were women, some were men, and the appearance of old age manifested, when they were old and frail, with teeth falling out and hair turning white, skin sagging and wrinkles covering their faces, like the pockmarks of a crow, with hunched backs, limping as they walked, their steps unsteady, always leaning to one side, the skin of their necks loose, like the dewlap of a cow, their lips dry, their throats and tongues parched and rough. Their bodies bent and folded, their strength weak, their breathing like the sound of sawing. They would fall forward, walking with a cane, having left their prime, their flesh and blood depleted. They would walk weakly towards the future path, their movements feeble, having lost their youthful vigor. Even their bodies and minds would constantly tremble, and all their limbs would be tired and weary, wouldn't they?' That man replies: 'Oh Lord! I truly did see it.' Then, Yama tells him again: 'You foolish man, without wisdom. Since you saw such appearances, why did you not think: "On my body now, there are also such laws, such things, I have not left such laws, I now have such laws of aging. Since I have not left them, I should now also create subtle good deeds with my body, speech, and mind, so that I may have the reward of long-lasting benefit and happiness in the future."』 Then, that man replies: 'Oh Lord! I truly did not think that way. Why? Because my mind was indulgent and my actions were unrestrained.' Then, Yama tells him again: 'Foolish man, if that is the case, you were lazy, and because your actions were unrestrained, you did not cultivate good deeds with your body, speech, and mind. Because of this reason, you will for a long time, receive great suffering, without happiness, therefore you should fully bear the sin of this unrestrained behavior, and you should receive such a bad karmic result, just like those unrestrained men receive. Also, you man, this suffering and bad karma, was 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, man, who created this bad karma in your own body, now you have gathered it yourself, and you must bear this retribution yourself.'

「爾時，彼世閻摩羅王，具以如是第一天使，善好教示，訶責彼已，復更次以第二天使，善好教示，訶責告言：『丈夫！汝豈不見第二天使世間出也？』彼答言：『天！我實不見。』王復告言：『丈夫！汝豈不見，往昔世間作人身時，四大和合，一旦乖違，若婦女身、若丈夫體，患苦困篤，或在小床或大床上，以自屎尿污穢于身，宛轉糞中不得自在。臥起行坐，皆人扶持，或人洗拭，或人抱出，或有與飲，或復與食。』彼人答言：『天！我實見之。』王復告言：『丈夫！汝見如是，若巧智者，云何不作如是思念：「我今亦有如是之法、我今亦有如是之事、我亦未離如是患法、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，為我當來長夜，作于大利益所大安樂處。」』彼人答言：『天！我實不作如是思念，以懈怠心行放逸故。』王復告言：『丈夫！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，閻摩王依次以此第二天使，善好教示，訶責彼已，依次更以第三天使教示，訶責彼丈夫言：『汝愚丈夫，汝在人間作人身時，豈可不見第三天使世間出生？』彼答言：『天！我實不見

『那時，閻摩羅王用這第一位使者，好好地教導、責備了他之後，又接著用第二位使者，好好地教導、責備並告訴他說：『丈夫！你難道沒看見第二位使者在世間出現嗎？』他回答說：『天啊！我確實沒看見。』閻摩羅王又告訴他說：『丈夫！你難道沒看見，過去在世間做人時，四大和合，一旦不調，無論是婦女還是男子，都患病痛苦，或在小床或大床上，被自己的屎尿弄髒身體，在糞便中翻滾不得自由。躺下、起來、行走、坐著，都需要人扶持，或者有人擦洗，或者有人抱出去，或者有人給水喝，或者有人給飯吃。』那人回答說：『天啊！我確實看見過。』閻摩羅王又告訴他說：『丈夫！你既然看見過這些，如果是有智慧的人，怎麼會不這樣想：「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病患、我也自有這樣的病患。既然不能免除，就應該自覺地知道，我現在也可以做各種善業，無論是身、口、意所做的善業，為我將來長夜，帶來大利益和大安樂。」』那人回答說：『天啊！我確實沒有這樣想，因為懈怠放縱。』閻摩羅王又告訴他說：『丈夫！你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，你又怎麼能得到長久的利益和安樂的果報呢？所以你應該修行善事，如果放縱，隨著放縱，你這惡業不是父母做的、不是兄弟做的、不是姐妹做的、不是國王不是天神，也不是過去先人所做的、不是沙門和婆羅門等所造作的。這惡業，既然是你自己做的，你還要自己承受這果報。』 『這時，閻摩王依次用這第二位使者，好好地教導、責備了他之後，依次又用第三位使者教導、責備那丈夫說：『你這愚蠢的丈夫，你在人間做人時，難道沒看見第三位使者在世間出現嗎？』他回答說：『天啊！我確實沒看見。』

'At that time, King Yama, having thoroughly instructed and rebuked him with this first messenger, then proceeded to instruct and rebuke him with the second messenger, saying: 『Man! Have you not seen the second messenger appear in the world?』 He replied: 『Lord! I have indeed not seen it.』 The king further said: 『Man! Have you not seen, in the past when you were a human being in the world, the four elements coming together, and once they were out of balance, whether it was a woman or a man, they suffered from illness and pain, either on a small bed or a large bed, their bodies soiled by their own excrement and urine, rolling in filth, unable to move freely. Lying down, getting up, walking, sitting, all required the support of others, or someone to wipe them clean, or someone to carry them out, or someone to give them water to drink, or someone to give them food to eat.』 That person replied: 『Lord! I have indeed seen it.』 The king further said: 『Man! Having seen such things, if one is wise, how could one not think: 「I too have such a law, I too have such things, I have not escaped such suffering, I too have such suffering. Since I cannot avoid it, I should be aware that I can now do various good deeds, whether good deeds of body, speech, or mind, to bring great benefit and great happiness for me in the long night to come.」』 That person replied: 『Lord! I have indeed not thought like that, because of my laziness and indulgence.』 The king further said: 『Man! Since you are now an indulgent person, lazy and indolent, not doing good deeds, whether good deeds of body, speech, or mind, how can you obtain the reward of long-lasting benefit and happiness? Therefore, you should cultivate good deeds. If you are indulgent, following indulgence, this evil karma of yours was not done by your parents, not done by your brothers, not done by your sisters, not by the king, not by the gods, nor was it done by your ancestors, nor was it created by the ascetics and Brahmins. This evil karma, since you did it yourself, you must bear the consequences yourself.』 'Then, King Yama, having thoroughly instructed and rebuked him with this second messenger, then proceeded to instruct and rebuke that man with the third messenger, saying: 『You foolish man, when you were a human being in the world, have you not seen the third messenger appear in the world?』 He replied: 『Lord! I have indeed not seen it.』

。』」

「時，閻摩王復告彼言：『汝丈夫！豈可不見彼世間時，若復婦女、若有丈夫，隨時命終，安置床上，將向于外，以雜色衣，而覆其上。又作種種斗帳軒蓋而普周匝，為諸眷屬之所圍繞，絕諸瓔珞，舉手散發，或將灰土以坌頭上，最極悲惱號啕哭泣，或言「嗚呼」、或言「多多」、或言「養育」，舉聲大叫，捶胸哀慟，種種語言，酸切哽楚，汝悉見不？』彼丈夫言：『天！我實見之。』

「時，閻摩王復告彼言：『丈夫！汝昔既見如此之事，何不自作如是思念：「我今亦有如是之法，我身亦有如是之事，我既未脫如是之事，我亦有死，亦有死法，未得免離。我今亦可作諸善業，若身若口若意善業，為我長夜作大利益作安樂故。」』時，彼丈夫即答天言：『我實不作。何以故？以放逸故。』時，閻摩王復告彼言：『丈夫！汝今既是放逸行者，以放逸故不作善業，亦不聚集其餘諸善，謂身口意，為汝長夜作于利益，當作安樂，是故汝今有如是事。依放逸行，以放逸故，汝自招此惡不善業。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。丈夫！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，教示訶責，敕彼丈夫，言語訖已，即棄捨之。時，守獄者種種取彼丈夫手臂，以頭向下，持足向上，即擲置於諸地獄中

閻摩王又對那人說：『你這人！難道你沒見過世間的情景嗎？如果婦女或男子，在臨終時，被安置在床上，抬到外面，用各色布料覆蓋，周圍搭起各種帳篷和遮陽傘，被親屬圍繞，摘下身上的飾品，披散著頭髮，或者用灰土塗抹在頭上，極其悲傷地號啕大哭，有的喊『嗚呼』，有的喊『多多』，有的喊『養育』，大聲叫喊，捶胸頓足，用各種悲痛的語言，哽咽難言，你都看見了嗎？』那人說：『天神！我確實看見了。』 閻摩王又對那人說：『你這人！你既然見過這樣的事情，為什麼不這樣想：「我現在也有這樣的規律，我的身體也會經歷這樣的事情，我既然無法擺脫這樣的事情，我也會死亡，也會經歷死亡的過程，無法避免。我現在應該做各種善事，無論是身、口、意所做的善事，爲了我長久的利益和安樂。」』那人回答天神說：『我確實沒有做。為什麼呢？因為我放縱懈怠。』閻摩王又對那人說：『你這人！你既然是放縱懈怠的人，因為放縱懈怠而不做善事，也不積累其他善行，包括身、口、意，爲了你長久的利益和安樂，所以你現在才會遭遇這樣的事情。因為放縱懈怠，你自招了這些惡業。你這些惡業，不是父母所做，不是兄弟所做，不是姐妹所做，不是國王或天神所做，也不是過去的先人所做，更不是沙門或婆羅門所做。你這人！你這些惡業，是你自己所做自己積累的，所以得到這樣的果報，你還要自己承受。』閻摩王用這第三位使者，充分地教導和責備他，說完這些話，就拋棄了他。這時，獄卒們抓住那人的手臂，頭朝下，腳朝上，把他扔進了地獄之中。

Then Yama, the King of Death, said to that man again: 'You man! Have you not seen the state of the world? If a woman or a man, at the time of death, is placed on a bed, carried outside, covered with various colored cloths, with various tents and canopies set up all around, surrounded by relatives, with their ornaments removed, their hair disheveled, or with ashes smeared on their heads, crying and wailing with extreme grief, some shouting 'Alas,' some shouting 'Much,' some shouting 'Nurturing,' crying out loudly, beating their chests, using all sorts of sorrowful words, choking with grief, have you seen all of this?' That man said: 'O God! I have indeed seen it.' Then Yama, the King of Death, said to that man again: 'You man! Since you have seen such things, why did you not think like this: "I also have such a law, my body will also experience such things, since I cannot escape such things, I will also die, and will experience the process of death, which cannot be avoided. I should now do all kinds of good deeds, whether they are good deeds done by body, speech, or mind, for my long-term benefit and happiness."』 That man replied to the god: 'I indeed did not do it. Why? Because I was indulgent and negligent.' Yama, the King of Death, said to that man again: 'You man! Since you are an indulgent and negligent person, because of indulgence and negligence you did not do good deeds, nor did you accumulate other good deeds, including those of body, speech, and mind, for your long-term benefit and happiness, therefore you are now encountering such things. Because of indulgence and negligence, you brought these evil deeds upon yourself. These evil deeds of yours were not done by your parents, not done by your brothers, not done by your sisters, not done by the king or gods, nor were they done by your ancestors, nor by the ascetics or Brahmins. You man! These evil deeds of yours were done and accumulated by yourself, therefore you receive such retribution, and you must bear it yourself.' Yama, the King of Death, fully instructed and rebuked him with this third messenger, and after saying these words, he abandoned him. At this time, the prison guards grabbed that man's arms, head down, feet up, and threw him into the hells.

。」

世尊爾時說伽他言：

「眾生造作惡業已，　　死後墮于惡趣中， 時閻摩王見彼來，　　以悲愍心而訶責： 『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，　　作是訶責罪人已， 彼即喘息心恐怖，　　戰懼便作如是言： 『以我昔共惡朋友，　　聞善意中不喜作， 貪慾瞋恚所纏覆，　　不作自利故損身。』 『汝既不修眾善因，　　唯造種種諸惡業， 愚癡今日當得果，　　彼業受來地獄中。 如此一切諸惡業，　　非父非是母所作， 亦非沙門婆羅門，　　非是國王非諸天。 此直是汝自造作，　　諸惡業子不凈故， 自既作此諸惡業，　　今當分受此惡果。』 彼王以是三天使，　　次第訶責罪者已， 閻摩羅王于彼時，　　棄捨諸罪眾生去。 時閻摩世所住者，　　即便取彼丈夫輩， 牽將向于地獄中，　　極大可畏毛豎處。 四邊相向有四門，　　四方四維皆整頓， 諸院垣墻皆是鐵，　　用鐵周匝以為欄。 熾然猛熱鐵為地，　　光焰嚴盛煙火合， 遙見可畏心已驚，　　嚴熾焰赫難可向。 猶如一百由旬內，　　大火熾然悉彌滿， 其中所燒眾生輩，　　皆由往昔作惡因。 被于天使之所訶，　　而心放逸無覺察， 彼等即今長夜悔，　　皆由往昔下劣心

世尊那時說了偈語： 『眾生造作惡業之後，死後會墮入惡道之中， 那時閻摩王見到他們到來，以悲憫之心責備他們： 『你們以前在人間時，難道沒有見到衰老、疾病和死亡嗎？ 這些是天使來告知你們的，為何放縱自己而不覺悟呢？ 縱容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，而不去造作利益的因呢？』 那時如法的閻摩王，這樣責備罪人之後， 他們就喘息著，心中恐懼，戰慄著說： 『因為我以前和惡友在一起，聽到善意的話也不喜歡去做， 被貪慾和嗔恚所纏繞覆蓋，不做對自己有利的事而損害自身。』 『你們既然不修各種善因，只造作各種惡業， 愚癡的你們今天應當得到果報，那些惡業會使你們墮入地獄。 這些所有的惡業，不是父親母親所作， 也不是沙門或婆羅門所作，不是國王也不是諸天所作。 這完全是你們自己造作的，因為你們的惡業不凈， 自己既然造作了這些惡業，現在應當分受這些惡果。』 閻摩王用這三位天使，依次責備罪人之後， 閻摩羅王那時，就捨棄這些罪惡的眾生離去。 那時閻摩王的屬下，就抓住那些男子， 牽引他們走向地獄，那個極其可怕令人毛骨悚然的地方。 四邊相對有四道門，四方四維都整齊排列， 各個院墻都是鐵做的，用鐵環繞作為欄桿。 熾熱的鐵作為地面，光焰盛大，煙火交織， 遠遠望見就令人心驚膽戰，那嚴酷熾熱的火焰難以靠近。 就像一百由旬之內，大火熾烈地瀰漫， 其中被燒的眾生，都是因為往昔造作惡業。 被天使責備，而心中放縱沒有覺察， 他們現在長夜悔恨，都是因為往昔的下劣之心。

At that time, the World Honored One spoke in verse: 'Having committed evil deeds, beings fall into evil realms after death, Then King Yama, seeing them arrive, rebukes them with a compassionate heart: 'When you were in the human world, did you not see old age, sickness, and death? These were the angels who came to inform you, why did you indulge yourselves without awareness? Indulging your body, speech, and mind in various defilements, not practicing giving or precepts to tame yourselves, How can you be called conscious, and not create causes for benefit?' Then, King Yama, in accordance with the Dharma, having rebuked the sinners, They gasped for breath, their hearts filled with fear, trembling, they said: 'Because I was with evil friends in the past, I did not like to do good when I heard it, Ensnared and covered by greed and anger, I harmed myself by not doing what was beneficial.' 'Since you did not cultivate various good causes, but only created various evil deeds, Foolish ones, today you should receive the consequences, those evil deeds will cause you to fall into hell. All these evil deeds were not done by your father or mother, Nor were they done by a Shramana or Brahmin, not by a king or the gods. This was entirely created by yourselves, because your evil deeds are impure, Since you have created these evil deeds, now you should share in these evil consequences.' King Yama, using these three angels, having rebuked the sinners in turn, King Yama then abandoned these sinful beings and departed. Then King Yama's subordinates seized those men, Leading them towards hell, that extremely terrifying and hair-raising place. There are four gates facing each other on four sides, the four directions and four intermediate directions are all neatly arranged, The walls of each courtyard are made of iron, with iron surrounding them as railings. The ground is made of blazing hot iron, the flames are intense, and smoke and fire intertwine, Looking from afar, it is frightening, the severe and blazing flames are difficult to approach. It is like a great fire blazing and spreading within a hundred yojanas, The beings burned within are all because of the evil deeds they committed in the past. Having been rebuked by the angels, and indulging themselves without awareness, They now regret it for a long night, all because of their inferior minds in the past.

所有智慧諸人等，　　若見天使來開導， 應當精勤莫放逸，　　諸聖法王善巧說。 既見聞已須恐怖，　　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， 所謂諸怨皆已度，　　自然清凈得涅槃。

起世因本經卷第五

諸龍金翅鳥品第五

「複次，諸比丘！一切諸龍，有四種生。何等為四？一者卵生、二者胎生、三者濕生、四者化生，如此名為四種生龍。諸比丘！其金翅鳥，亦四種生，所謂卵生、胎生、濕生及以化生，此等名為彼金翅鳥有四種生。諸比丘！大海水底有娑伽羅龍王宮殿，縱廣正等八萬由旬，七重垣墻、七重欄楯，周匝莊嚴，七重寶鈴，間錯珠網。復有七重多羅行樹，扶疏蔭映之所圍繞，妙色可觀，眾寶莊挍，所謂金銀琉璃、頗梨赤真珠、車𤦲馬瑙等，七寶所成。于彼四方各有諸門，而彼諸門，有諸重閣樓觀卻敵，有諸園苑及以泉池。地與池中，各各皆有眾雜花草，行伍相當。復有諸樹，種種葉華，種種眾果，種種香薰，種種諸鳥，各各自鳴。

「諸比丘！彼須彌留山、佉低羅山，二山中間，有于難陀、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，略說如前，乃至眾鳥各各自鳴。諸比丘！其大海北為諸龍王及諸一切金翅鳥王，有一大樹，其樹名曰居吒奢摩離(隋言粗聚)

現代漢語譯本：所有有智慧的人們，如果看到天使來開導，應當精進勤勉不要懈怠，這是諸位聖法之王善巧的教導。既然聽聞了就應當心生敬畏，因為生死輪迴終有盡頭，一切都沒有超越涅槃的，種種苦患都將徹底消除。到達涅槃的安穩之地就會快樂，像這樣領悟佛法就能達到寂滅，也就是超越了一切怨恨，自然清凈地證得涅槃。 現代漢語譯本：佛陀又說，各位比丘！所有的龍，有四種出生方式。是哪四種呢？第一種是卵生，第二種是胎生，第三種是濕生，第四種是化生，這四種就是龍的出生方式。各位比丘！金翅鳥也有四種出生方式，分別是卵生、胎生、濕生和化生，這就是金翅鳥的四種出生方式。各位比丘！在大海深處有娑伽羅龍王的宮殿，它的長寬都是八萬由旬，有七重城墻、七重欄桿，周圍裝飾華麗，有七重寶鈴，交錯著珠網。還有七重多羅樹，枝葉茂盛，遮天蔽日，景色優美，用各種珍寶裝飾，比如金、銀、琉璃、頗梨、赤真珠、車渠、瑪瑙等七寶構成。宮殿的四方都有門，這些門都有重重樓閣，還有園林和泉池。地上和池中，都長滿了各種花草，排列整齊。還有各種樹木，長著不同的葉子和花朵，結著不同的果實，散發著不同的香氣，各種鳥兒也在各自鳴叫。 現代漢語譯本：各位比丘！在須彌留山和佉低羅山之間，有難陀和優波難陀兩位大龍王的宮殿，宮殿的長寬是六千由旬，有七重城墻、七重欄桿，大致和前面說的一樣，直到各種鳥兒各自鳴叫。各位比丘！在大海的北邊，是各位龍王和所有金翅鳥王的領地，那裡有一棵大樹，名字叫做居吒奢摩離（隋朝話叫做粗聚）。

English version: All wise people, if they see angels coming to guide them, should be diligent and not slack off, for this is the skillful teaching of the holy Dharma Kings. Having heard this, one should feel reverence, for the cycle of birth and death will eventually end, and nothing surpasses Nirvana, where all suffering is completely eliminated. Reaching the peaceful state of Nirvana brings happiness, and understanding the Dharma in this way leads to tranquility, which means transcending all hatred and naturally attaining pure Nirvana. English version: Furthermore, monks, all dragons have four types of birth. What are these four? The first is oviparous, the second is viviparous, the third is born from moisture, and the fourth is metamorphic. These are the four types of dragon birth. Monks, the Garuda also have four types of birth, namely oviparous, viviparous, moisture-born, and metamorphic. These are the four types of Garuda birth. Monks, in the depths of the great ocean is the palace of the Dragon King Sagara, which is eighty thousand yojanas in length and width, with seven layers of walls and seven layers of railings, adorned all around, with seven layers of jeweled bells, interspersed with pearl nets. There are also seven rows of Tala trees, with lush foliage providing shade, a beautiful sight, decorated with various treasures, such as gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate, made of seven treasures. There are gates on all four sides of the palace, and these gates have multiple towers and watchtowers, as well as gardens and springs. On the ground and in the ponds, various flowers and plants grow in orderly rows. There are also various trees, with different leaves and flowers, bearing different fruits, emitting different fragrances, and various birds are singing their own songs. English version: Monks, between Mount Sumeru and Mount Khadira, there are the palaces of the two great Dragon Kings, Nanda and Upananda, which are six thousand yojanas in length and width, with seven layers of walls and seven layers of railings, roughly as described before, up to the point where various birds are singing their own songs. Monks, to the north of the great ocean is the territory of all the Dragon Kings and all the Garuda Kings, where there is a large tree called Kuta Shamali (in the Sui Dynasty, it was called 'Rough Gathering').

。彼之大樹，其本週圍有七由旬，其下入地二十由旬，其上出高一百由旬，枝葉遍覆五十由旬，其院縱廣五百由旬，七重墻塹，略說如前，乃至眾鳥，各各自鳴。諸比丘！彼居吒奢摩離大樹東面，有卵生龍及卵生金翅鳥諸宮殿住，宮各縱廣六百由旬，七重垣墻，略說如上，乃至眾鳥各各自鳴。

「其居吒奢摩離大樹南面，有胎生龍及胎生金翅鳥諸宮殿住，亦各縱廣六百由旬，七重垣墻，略說如前，乃至眾鳥各各自鳴。其居吒奢摩離大樹西面，有濕生龍及濕生金翅鳥諸宮殿住，亦各縱廣六百由旬，七重垣墻，略說如前，乃至眾鳥各各自鳴。其居吒奢摩離大樹北面，有化生龍及化生金翅鳥諸宮殿住，亦各縱廣六百由旬，七重垣墻，略說如前，乃至眾鳥各各自鳴。

「諸比丘！其彼卵生金翅鳥王，欲得搏取卵生龍時，於是即飛向居吒奢摩離大樹東面枝上，下觀海已，便以兩翅飛扇大海，水為之開二百由旬。海水開已，即便銜取卵生龍出，隨其所用，隨其所食。諸比丘！其諸卵生金翅鳥王，唯能取得卵生龍食，隨其所用，則不能取胎生之龍，及濕生龍、化生龍等。

「諸比丘！其諸胎生金翅鳥王，若欲得取卵生龍者，即時飛向彼居吒奢摩離大樹東枝之上，下觀大海，即以兩翅飛扇大海，水為之開二百由旬，因而銜取卵生龍出，隨其所食。又復胎生金翅鳥王，若欲搏取胎生龍者，即便飛向彼居吒奢摩離大樹南枝上，下觀大海，即以兩翅飛扇大海，水為之開四百由旬，遂便銜取胎生龍出，隨其食用

現代漢語譯本：那棵大樹，樹幹周圍有七由旬，樹根深入地下二十由旬，樹冠高出地面一百由旬，枝葉覆蓋五十由旬，樹的周圍縱橫廣闊五百由旬，有七重墻壁和壕溝，大致情況如前所述，甚至各種鳥類都在各自鳴叫。各位比丘！在那棵居吒奢摩離大樹的東面，有卵生的龍和卵生的金翅鳥居住的宮殿，每個宮殿縱橫廣闊六百由旬，有七重墻壁，大致情況如上所述，甚至各種鳥類都在各自鳴叫。 在那棵居吒奢摩離大樹的南面，有胎生的龍和胎生的金翅鳥居住的宮殿，也各自縱橫廣闊六百由旬，有七重墻壁，大致情況如前所述，甚至各種鳥類都在各自鳴叫。在那棵居吒奢摩離大樹的西面，有濕生的龍和濕生的金翅鳥居住的宮殿，也各自縱橫廣闊六百由旬，有七重墻壁，大致情況如前所述，甚至各種鳥類都在各自鳴叫。在那棵居吒奢摩離大樹的北面，有化生的龍和化生的金翅鳥居住的宮殿，也各自縱橫廣闊六百由旬，有七重墻壁，大致情況如前所述，甚至各種鳥類都在各自鳴叫。 各位比丘！那些卵生的金翅鳥王，如果想要捕捉卵生的龍，就會飛到居吒奢摩離大樹的東面枝上，向下觀察大海，然後用雙翅扇動大海，使海水分開二百由旬。海水分開后，就銜取卵生的龍出來，隨其使用，隨其食用。各位比丘！那些卵生的金翅鳥王，只能捕食卵生的龍，隨其使用，卻不能捕食胎生的龍，以及濕生的龍、化生的龍等。 各位比丘！那些胎生的金翅鳥王，如果想要捕捉卵生的龍，就會立即飛到居吒奢摩離大樹的東面枝上，向下觀察大海，然後用雙翅扇動大海，使海水分開二百由旬，從而銜取卵生的龍出來，隨其食用。此外，胎生的金翅鳥王，如果想要捕捉胎生的龍，就會飛到居吒奢摩離大樹的南面枝上，向下觀察大海，然後用雙翅扇動大海，使海水分開四百由旬，於是就銜取胎生的龍出來，隨其食用。

English version: That great tree, its trunk had a circumference of seven yojanas, its roots extended twenty yojanas into the ground, its crown rose one hundred yojanas above the ground, its branches and leaves covered fifty yojanas, and its surrounding area was five hundred yojanas in breadth and length, with seven layers of walls and moats, roughly as described before, even the various birds were chirping their own songs. Monks! To the east of that Kutasalmali great tree, there were palaces where oviparous dragons and oviparous garudas resided, each palace being six hundred yojanas in breadth and length, with seven layers of walls, roughly as described above, even the various birds were chirping their own songs. To the south of that Kutasalmali great tree, there were palaces where viviparous dragons and viviparous garudas resided, also each being six hundred yojanas in breadth and length, with seven layers of walls, roughly as described before, even the various birds were chirping their own songs. To the west of that Kutasalmali great tree, there were palaces where moisture-born dragons and moisture-born garudas resided, also each being six hundred yojanas in breadth and length, with seven layers of walls, roughly as described before, even the various birds were chirping their own songs. To the north of that Kutasalmali great tree, there were palaces where metamorphosed dragons and metamorphosed garudas resided, also each being six hundred yojanas in breadth and length, with seven layers of walls, roughly as described before, even the various birds were chirping their own songs. Monks! Those oviparous garuda kings, if they wished to capture oviparous dragons, would fly to the eastern branch of the Kutasalmali great tree, look down at the ocean, and then flap their wings over the ocean, causing the water to part for two hundred yojanas. Once the water had parted, they would seize the oviparous dragons and take them away, for their use and consumption. Monks! Those oviparous garuda kings could only capture oviparous dragons for food, for their use, but could not capture viviparous dragons, nor moisture-born dragons, nor metamorphosed dragons, etc. Monks! Those viviparous garuda kings, if they wished to capture oviparous dragons, would immediately fly to the eastern branch of the Kutasalmali great tree, look down at the ocean, and then flap their wings over the ocean, causing the water to part for two hundred yojanas, and thus seize the oviparous dragons and take them away for their consumption. Furthermore, if the viviparous garuda kings wished to capture viviparous dragons, they would fly to the southern branch of the Kutasalmali great tree, look down at the ocean, and then flap their wings over the ocean, causing the water to part for four hundred yojanas, and then seize the viviparous dragons and take them away for their consumption.

。諸比丘！其諸胎生金翅鳥王，唯能取得卵生諸龍及胎生龍，隨其所用，則不能得濕生諸龍、化生龍等。

「諸比丘！其諸濕生金翅鳥王，若欲得取卵生龍時，爾時飛上彼居吒奢摩離大樹東枝上，以翅飛扇大海，水為之開二百由旬，開已銜取卵生龍用，隨其所食。又復濕生金翅之鳥，若欲得取胎生龍時，即便飛向彼居吒奢摩離大樹南枝上，以翅飛扇大海，水為之開四百由旬，開已銜取胎生龍食，隨其所用。又復濕生金翅之鳥，若欲得取濕生龍者，爾時飛向彼居吒奢摩離大樹西枝上，以翅飛扇大海，水為之開八百由旬，即便銜取濕生龍用，隨其所食。諸比丘！其諸濕生金翅之鳥，唯能得取卵生諸龍、胎生之龍、濕生龍等，隨其所用，隨其所食，唯不能得化生諸龍。

「諸比丘！其諸化生金翅之鳥，若其欲得取卵生龍，爾時飛向彼居吒奢摩離大樹東枝上，以翅飛扇大海，水為之開二百由旬，即便銜取卵生龍食，隨其所用。又復化生金翅之鳥，若欲搏取胎生龍時，即便飛向彼居吒奢摩離大樹南枝上，以翅飛扇大海，水為之開四百由旬，時彼化生金翅之鳥，即便銜取胎生龍食，隨其所用。又復化生金翅之鳥，若欲得取濕生龍時，即便飛向彼居吒奢摩離大樹西枝上，以翅飛扇大海，水為之開八百由旬，即時銜取濕生龍食，隨其所用。又復化生金翅鳥王，若欲得取化生龍者，爾時即飛向彼居吒奢摩離大樹北面枝上，下觀于海，便以兩翅飛扇大海，水為之開一千六百由旬，即便銜取化生龍食，隨其所用

『諸位比丘！那些胎生的金翅鳥王，只能捕食卵生的龍和胎生的龍，隨它們食用，卻不能捕食濕生的龍和化生的龍。』 『諸位比丘！那些濕生的金翅鳥王，如果想要捕食卵生的龍，就飛到居吒奢摩離大樹的東枝上，用翅膀扇動大海，使海水分開二百由旬，分開后就銜取卵生的龍食用，隨它們食用。另外，濕生的金翅鳥，如果想要捕食胎生的龍，就飛到居吒奢摩離大樹的南枝上，用翅膀扇動大海，使海水分開四百由旬，分開后就銜取胎生的龍食用，隨它們食用。另外，濕生的金翅鳥，如果想要捕食濕生的龍，就飛到居吒奢摩離大樹的西枝上，用翅膀扇動大海，使海水分開八百由旬，就銜取濕生的龍食用，隨它們食用。諸位比丘！那些濕生的金翅鳥，只能捕食卵生的龍、胎生的龍、濕生的龍等，隨它們食用，卻不能捕食化生的龍。』 『諸位比丘！那些化生的金翅鳥，如果想要捕食卵生的龍，就飛到居吒奢摩離大樹的東枝上，用翅膀扇動大海，使海水分開二百由旬，就銜取卵生的龍食用，隨它們食用。另外，化生的金翅鳥，如果想要捕食胎生的龍，就飛到居吒奢摩離大樹的南枝上，用翅膀扇動大海，使海水分開四百由旬，這時化生的金翅鳥，就銜取胎生的龍食用，隨它們食用。另外，化生的金翅鳥，如果想要捕食濕生的龍，就飛到居吒奢摩離大樹的西枝上，用翅膀扇動大海，使海水分開八百由旬，就銜取濕生的龍食用，隨它們食用。另外，化生的金翅鳥王，如果想要捕食化生的龍，就飛到居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，就銜取化生的龍食用，隨它們食用。』

'Monks, those garuda kings born from wombs can only capture dragons born from eggs and dragons born from wombs, according to their needs, but they cannot capture dragons born from moisture or dragons born by transformation.' 'Monks, those garuda kings born from moisture, if they wish to capture dragons born from eggs, then they fly to the eastern branch of the Kutashalmali tree, and with their wings they fan the great ocean, causing the water to part for two hundred yojanas. Having parted, they seize the egg-born dragons to eat, according to their needs. Furthermore, if the moisture-born garudas wish to capture womb-born dragons, they fly to the southern branch of the Kutashalmali tree, and with their wings they fan the great ocean, causing the water to part for four hundred yojanas. Having parted, they seize the womb-born dragons to eat, according to their needs. Furthermore, if the moisture-born garudas wish to capture moisture-born dragons, they fly to the western branch of the Kutashalmali tree, and with their wings they fan the great ocean, causing the water to part for eight hundred yojanas. Then they seize the moisture-born dragons to eat, according to their needs. Monks, those moisture-born garudas can only capture egg-born dragons, womb-born dragons, and moisture-born dragons, according to their needs, but they cannot capture transformation-born dragons.' 'Monks, those garudas born by transformation, if they wish to capture egg-born dragons, then they fly to the eastern branch of the Kutashalmali tree, and with their wings they fan the great ocean, causing the water to part for two hundred yojanas. Then they seize the egg-born dragons to eat, according to their needs. Furthermore, if the transformation-born garudas wish to capture womb-born dragons, they fly to the southern branch of the Kutashalmali tree, and with their wings they fan the great ocean, causing the water to part for four hundred yojanas. Then those transformation-born garudas seize the womb-born dragons to eat, according to their needs. Furthermore, if the transformation-born garudas wish to capture moisture-born dragons, they fly to the western branch of the Kutashalmali tree, and with their wings they fan the great ocean, causing the water to part for eight hundred yojanas. Then they seize the moisture-born dragons to eat, according to their needs. Furthermore, if the transformation-born garuda kings wish to capture transformation-born dragons, they fly to the northern branch of the Kutashalmali tree, look down upon the ocean, and with both wings they fan the great ocean, causing the water to part for one thousand six hundred yojanas. Then they seize the transformation-born dragons to eat, according to their needs.'

。諸比丘！此等諸龍悉皆為彼金翅之鳥所取食啖。

「諸比丘！別有諸龍，彼金翅鳥不能取得。所謂娑伽羅龍王，不曾為彼金翅鳥王之所驚動；又有難陀龍王、優波難陀龍王，此二龍王等，亦不為彼金翅鳥取；又復提頭賴吒龍王、阿那婆達多龍王等，亦不為彼金翅鳥王之所撮取。諸比丘！復有自余諸龍王等，亦不為彼金翅鳥取，所謂摩多車迦等、德叉迦等羯勒拏憍多摩迦等、熾婆陀弗知梨迦等、商居波陀迦等、甘婆羅阿濕婆多羅二龍王等。諸比丘！更有自余諸龍住處，彼等界中，亦復不為諸金翅鳥之所食啖。

「諸比丘！于彼趣中有何因緣？而彼等輩生於龍中？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，當生龍中。復有一種，熏脩金翅鳥因、受持金翅鳥戒、發起金翅鳥心、分別金翅鳥意，以是因緣身壞命終，即當生彼金翅鳥中。復有一種，熏修諸獸因、受持諸獸戒、發起諸獸心、習行諸獸業，分別諸獸意，彼以如是種種熏修諸獸戒、因、發起行業、成就心意，眾因緣故，身壞命終，即便生彼諸雜獸中。復有一種，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。復有一種，熏修雞、因雞戒、雞業、雞心、雞意，略說如前，乃至分別雞心雞業，以是因緣，當生雞中。復有一種，熏修鴟鵂因、受鴟鵂戒、發起鴟鵂心、行鴟鵂業、分別鴟鵂意，以彼熏修鴟鵂業、受鴟鵂戒、起鴟鵂心、分別鴟鵂意故，以是因緣，捨身當生於鴟鵂中

現代漢語譯本：諸位比丘！這些龍都被金翅鳥捕食。 現代漢語譯本：『諸位比丘！還有一些龍，金翅鳥無法捕獲。例如娑伽羅龍王，它不曾被金翅鳥王驚擾；還有難陀龍王、優波難陀龍王，這兩位龍王也不會被金翅鳥捕獲；還有提頭賴吒龍王、阿那婆達多龍王等，也不會被金翅鳥王抓取。諸位比丘！還有其他一些龍王，也不會被金翅鳥捕獲，例如摩多車迦等、德叉迦等、羯勒拏憍多摩迦等、熾婆陀弗知梨迦等、商居波陀迦等、甘婆羅阿濕婆多羅這兩位龍王。諸位比丘！還有其他一些龍的住所，在那些地方，它們也不會被金翅鳥捕食。 現代漢語譯本：『諸位比丘！在那些趣向中，是什麼因緣導致他們生為龍呢？諸位比丘！有些眾生，熏習龍的因，受持龍的戒律，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，就會生為龍。還有一種眾生，熏習金翅鳥的因，受持金翅鳥的戒律，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，就會生為金翅鳥。還有一種眾生，熏習各種野獸的因，受持各種野獸的戒律，發起各種野獸的心念，習行各種野獸的業，分別各種野獸的意念，他們因為這樣熏習各種野獸的戒律、因、發起行業、成就心意，種種因緣，身壞命終后，就會生為各種雜獸。還有一種眾生，熏習牛的因、牛的戒律、牛的業、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，就會生為牛。還有一種眾生，熏習雞的因、雞的戒律、雞的業、雞的心念、雞的意念，簡略地說就像前面那樣，乃至分別雞的心念和雞的業，因為這些因緣，就會生為雞。還有一種眾生，熏習鴟鵂的因，受持鴟鵂的戒律，發起鴟鵂的心念，行鴟鵂的業，分別鴟鵂的意念，因為他們熏習鴟鵂的業，受持鴟鵂的戒律，發起鴟鵂的心念，分別鴟鵂的意念，因為這些因緣，捨身之後就會生為鴟鵂。

English version: 'Monks, all these dragons are eaten by those garudas.' English version: 'Monks, there are other dragons that the garudas cannot capture. For example, the dragon king Sagara is not disturbed by the garuda king; and the dragon kings Nanda and Upananda, these two dragon kings, are also not captured by the garudas; and the dragon kings Dhrtarastra and Anavatapta, etc., are also not seized by the garuda king. Monks, there are other dragon kings who are not captured by the garudas, such as Matachaka, Takshaka, Karnakotamaka, Chivatafujirika, Shangjupadaka, and the two dragon kings Kambala and Asvatara. Monks, there are other places where dragons live, and in those realms, they are not eaten by the garudas.' English version: 'Monks, what is the cause and condition in those realms that leads them to be born as dragons? Monks, some beings cultivate the cause of dragons, uphold the precepts of dragons, generate the mind of dragons, and discern the intention of dragons. Having done these deeds, because of the maturation of these causes and conditions, they are born as dragons. There is another kind of being who cultivates the cause of garudas, upholds the precepts of garudas, generates the mind of garudas, and discerns the intention of garudas. Because of these causes and conditions, when their bodies break and their lives end, they are born as garudas. There is another kind of being who cultivates the causes of various beasts, upholds the precepts of various beasts, generates the minds of various beasts, practices the deeds of various beasts, and discerns the intentions of various beasts. Because they cultivate the precepts, causes, actions, and minds of various beasts, when their bodies break and their lives end, they are born among various mixed beasts. There is another kind of being who cultivates the cause of cows, the precepts of cows, the deeds of cows, the mind of cows, and the intention of cows. Briefly speaking, it is like the previous examples, and through discernment, because of these causes and conditions, they are born as cows. There is another kind of being who cultivates the cause of chickens, the precepts of chickens, the deeds of chickens, the mind of chickens, and the intention of chickens. Briefly speaking, it is like the previous examples, and through discernment of the mind and deeds of chickens, because of these causes and conditions, they are born as chickens. There is another kind of being who cultivates the cause of owls, upholds the precepts of owls, generates the mind of owls, practices the deeds of owls, and discerns the intention of owls. Because they cultivate the deeds of owls, uphold the precepts of owls, generate the mind of owls, and discern the intention of owls, because of these causes and conditions, after abandoning their bodies, they are born as owls.'

。諸比丘！復有一種，熏修月戒，或復熏修日戒、星宿戒、丈人戒，或復熏修默然戒，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，或復熏修事行火戒，或修苦行諸穢濁處。彼熏修已，作如是念：『愿我所修此等諸戒，月戒、日戒、星辰等戒，及默然戒、大力天戒、大丈夫戒、水戒、火戒，苦行穢濁，諸如是戒。我當作天，或得天報。』發此邪愿。

「諸比丘！復有一種，丈夫福伽羅等起邪愿者，我今說彼，當向二處，若生地獄、若生畜生。諸比丘！復有一種沙門婆羅門等，作如是見、作如是言：『我及世間常。此是實，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，悉皆無常。此是實，余虛妄。』復有一種沙門婆羅門，作如是見、作如是言：『我及世間常無常。此是實，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。此是實，余虛妄。』

「諸比丘！復有一種沙門婆羅門等，作如是見、作如是言：『我及世間有邊。此是實，余虛妄。』復有一種沙門婆羅門等，作如是見、作如是言：『我及世間無有邊。此是實，余虛妄。』復有一種沙門婆羅門等，作如是見、作如是言：『我及世間或有邊或無邊。此是實，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。此是實，余虛妄。』

「諸比丘！復有一種沙門婆羅門等，作如是見、作如是言：『命即是身。此是實，余虛妄

『諸位比丘！還有一種情況，有人修行月亮戒，或者修行太陽戒、星宿戒、長者戒，或者修行沉默戒，或者修行大力天戒，或者修行大丈夫戒，或者修行入水戒，或者修行供養太陽戒，或者修行事火戒，或者修行苦行，在各種污穢的地方。他們修行之後，會這樣想：』愿我所修的這些戒律，月亮戒、太陽戒、星辰等戒，以及沉默戒、大力天戒、大丈夫戒、水戒、火戒，苦行和污穢之處，所有這些戒律，能讓我成為天人，或者得到天界的果報。』他們發出了這種錯誤的願望。 『諸位比丘！還有一種情況，某些人因為錯誤的願望，我告訴你們，他們會去兩個地方，要麼墮入地獄，要麼轉生為畜生。諸位比丘！還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界是永恒的。這是真實的，其他都是虛妄的。』還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界都是無常的。這是真實的，其他都是虛妄的。』還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界既是永恒的也是無常的。這是真實的，其他都是虛妄的。』還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界既不是永恒的也不是無常的。這是真實的，其他都是虛妄的。』 『諸位比丘！還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界是有邊際的。這是真實的，其他都是虛妄的。』還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界是沒有邊際的。這是真實的，其他都是虛妄的。』還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界既有邊際又沒有邊際。這是真實的，其他都是虛妄的。』還有一些沙門或婆羅門，持有這樣的觀點，說：』我和世界既不是有邊際的也不是沒有邊際的。這是真實的，其他都是虛妄的。』 『諸位比丘！還有一些沙門或婆羅門，持有這樣的觀點，說：』生命就是身體。這是真實的，其他都是虛妄的。』

『Monks, furthermore, there is another case where someone cultivates the lunar precepts, or cultivates the solar precepts, the stellar precepts, the elder's precepts, or cultivates the silence precepts, or cultivates the precepts of the mighty deity, or cultivates the precepts of the great man, or cultivates the precepts of entering water, or cultivates the precepts of offering to the sun, or cultivates the precepts of fire rituals, or practices austerities in various impure places. Having cultivated these, they think: 『May these precepts that I have cultivated, the lunar precepts, the solar precepts, the stellar precepts, and the silence precepts, the precepts of the mighty deity, the precepts of the great man, the water precepts, the fire precepts, the austerities and impure places, all these precepts, make me a deva, or may I obtain the reward of the heavens.』 They generate this wrong aspiration. 『Monks, furthermore, there is another case where certain individuals, due to wrong aspirations, I tell you, they will go to two places, either falling into hell or being reborn as an animal. Monks, furthermore, there are some ascetics or Brahmins who hold such a view, saying: 『I and the world are eternal. This is the truth, and the rest is false.』 There are also some ascetics or Brahmins who hold such a view, saying: 『I and the world are all impermanent. This is the truth, and the rest is false.』 There are also some ascetics or Brahmins who hold such a view, saying: 『I and the world are both eternal and impermanent. This is the truth, and the rest is false.』 There are also some ascetics or Brahmins who hold such a view, saying: 『I and the world are neither eternal nor impermanent. This is the truth, and the rest is false.』 『Monks, furthermore, there are some ascetics or Brahmins who hold such a view, saying: 『I and the world are finite. This is the truth, and the rest is false.』 There are also some ascetics or Brahmins who hold such a view, saying: 『I and the world are infinite. This is the truth, and the rest is false.』 There are also some ascetics or Brahmins who hold such a view, saying: 『I and the world are both finite and infinite. This is the truth, and the rest is false.』 There are also some ascetics or Brahmins who hold such a view, saying: 『I and the world are neither finite nor infinite. This is the truth, and the rest is false.』 『Monks, furthermore, there are some ascetics or Brahmins who hold such a view, saying: 『Life is the body. This is the truth, and the rest is false.』

。』復有一種沙門婆羅門等，作如是見、作如是言：『命異身異。此是實，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。此是實，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。此是實，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。此是實，余虛妄。』復有一種沙門婆羅門等，作如是見、作如是言：『如來死後無有有。此是實，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，或有有，或無有有。此是實，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，非有有非無有有。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見，如是說言：『我及世間是常。此是實，余虛妄。』者，彼等於諸行中，當作我見、當作世見；離諸行中，當作我見、當作世見。以是義故，彼等作如是見，作如是說『我及世間是常。此是實，余虛妄。』諸比丘！于中所有沙門婆羅門等，作如是見、如是說言：『我及世間無常。此是實，余虛妄。』者，彼等於諸行中，當作無我見、無世間見；離諸行中，當作無我見、無世間見。以是義故，彼等作如是說：『我及世間無常。此是實，余虛妄。』諸比丘！于中所有沙門婆羅門等，作如是見、如是說言：『我及世間常非常。此是實，余虛妄。』者，彼等於諸行中，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：『我及世間常非常

現代漢語譯本：還有一些沙門和婆羅門，他們持有這樣的觀點，並這樣說：『生命和身體是不同的。這是真實的，其他都是虛假的。』還有一些沙門和婆羅門，他們持有這樣的觀點，並這樣說：『有生命也有身體。這是真實的，其他都是虛假的。』還有一些沙門和婆羅門，他們持有這樣的觀點，並這樣說：『既沒有生命也沒有身體。這是真實的，其他都是虛假的。』還有一些沙門和婆羅門，他們持有這樣的觀點，並這樣說：『如來死後是存在的。這是真實的，其他都是虛假的。』還有一些沙門和婆羅門，他們持有這樣的觀點，並這樣說：『如來死後是不存在的。這是真實的，其他都是虛假的。』還有一些沙門和婆羅門，他們持有這樣的觀點，並這樣說：『如來死後，有時存在，有時不存在。這是真實的，其他都是虛假的。』還有一些沙門和婆羅門，他們持有這樣的觀點，並這樣說：『如來死後，既非存在也非不存在。這是真實的，其他都是虛假的。』 『諸位比丘！在這些沙門和婆羅門中，那些持有這樣的觀點，並這樣說：『我和世界是永恒的。這是真實的，其他都是虛假的。』的人，他們會在諸行中執著于『我』的觀念和『世界』的觀念；在脫離諸行時，也會執著于『我』的觀念和『世界』的觀念。因為這個原因，他們持有這樣的觀點，並這樣說：『我和世界是永恒的。這是真實的，其他都是虛假的。』諸位比丘！在這些沙門和婆羅門中，那些持有這樣的觀點，並這樣說：『我和世界是無常的。這是真實的，其他都是虛假的。』的人，他們會在諸行中執著于『無我』的觀念和『無世界』的觀念；在脫離諸行時，也會執著于『無我』的觀念和『無世界』的觀念。因為這個原因，他們持有這樣的觀點，並這樣說：『我和世界是無常的。這是真實的，其他都是虛假的。』諸位比丘！在這些沙門和婆羅門中，那些持有這樣的觀點，並這樣說：『我和世界既是永恒的又不是永恒的。這是真實的，其他都是虛假的。』的人，他們會在諸行中執著于『我』的觀念和『世界』的觀念；在脫離諸行時，也會執著于『我』的觀念和『世界』的觀念。因為這個原因，他們持有這樣的觀點，並這樣說：『我和世界既是永恒的又不是永恒的。』

English version: Furthermore, there are some ascetics and Brahmins who hold such a view and say: 『Life and body are different. This is the truth, and the rest is false.』 Furthermore, there are some ascetics and Brahmins who hold such a view and say: 『There is both life and body. This is the truth, and the rest is false.』 Furthermore, there are some ascetics and Brahmins who hold such a view and say: 『There is neither life nor body. This is the truth, and the rest is false.』 Furthermore, there are some ascetics and Brahmins who hold such a view and say: 『After the death of the Tathagata, there is existence. This is the truth, and the rest is false.』 Furthermore, there are some ascetics and Brahmins who hold such a view and say: 『After the death of the Tathagata, there is no existence. This is the truth, and the rest is false.』 Furthermore, there are some ascetics and Brahmins who hold such a view and say: 『After the death of the Tathagata, there is sometimes existence and sometimes no existence. This is the truth, and the rest is false.』 Furthermore, there are some ascetics and Brahmins who hold such a view and say: 『After the death of the Tathagata, there is neither existence nor non-existence. This is the truth, and the rest is false.』 『Monks, among those ascetics and Brahmins who hold such a view and say: 『I and the world are eternal. This is the truth, and the rest is false,』 they will perceive 『I』 and 『world』 in the aggregates; and when apart from the aggregates, they will perceive 『I』 and 『world』. For this reason, they hold such a view and say: 『I and the world are eternal. This is the truth, and the rest is false.』 Monks, among those ascetics and Brahmins who hold such a view and say: 『I and the world are impermanent. This is the truth, and the rest is false,』 they will perceive 『no-I』 and 『no-world』 in the aggregates; and when apart from the aggregates, they will perceive 『no-I』 and 『no-world』. For this reason, they hold such a view and say: 『I and the world are impermanent. This is the truth, and the rest is false.』 Monks, among those ascetics and Brahmins who hold such a view and say: 『I and the world are both eternal and not eternal. This is the truth, and the rest is false,』 they will perceive 『I』 and 『world』 in the aggregates; and when apart from the aggregates, they will perceive 『I』 and 『world』. For this reason, they hold such a view and say: 『I and the world are both eternal and not eternal.』

。此是實，余虛妄。』諸比丘！于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。此是實，余虛妄。』者，彼等於諸行中，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。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、如是說言：『我及世間有邊。此是實，余虛妄。』者，彼等作如是說：『命有邊，人有邊。從初托胎腹中是命，死後殯葬埋藏是人。上人從初出生受身四種，七反墮落，七過流轉，七走七行，當成就命及入命聚。』是故彼等作如是說：『我及世間有邊。此是實，余虛妄。』諸比丘！于中所有沙門婆羅門等，作如是見、作如是說：『我及世間無有邊。此是實，余虛妄。』者，彼等作如是說：『命無有邊，人無有邊。從初托胎腹中是命，死後殯葬埋藏是人。上人從初出生受身四種，七反墮落，七過流轉，七走七行，當成就命及入命聚。』是故彼等作如是說：『我及世間無有邊。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是說：『我及世間，非有邊非無邊。此是實，余虛妄。』者，彼等作如是說：『命非有邊非無邊。是人從初托胎腹中，死後殯葬埋藏。上人從初受身四種，七反墮落，七過流轉，七走七行已，當成就命及入命聚。』是故彼等，作如是說：『我及世間，非有邊非無邊。此是實，余虛妄

現代漢語譯本：『諸位比丘！』那些沙門或婆羅門，持有這樣的見解，並這樣宣稱：『我與世界既不是恒常的，也不是非恒常的。這是真實的，其餘都是虛妄的。』這些人，在諸行之中，會執著於我見和世間見；在脫離諸行時，也會執著於我見和世間見。因此，他們會這樣說：『我與世界既不是恒常的，也不是非恒常的。這是真實的，其餘都是虛妄的。』 『諸位比丘！』那些沙門或婆羅門，持有這樣的見解，並這樣宣稱：『我與世界是有邊際的。這是真實的，其餘都是虛妄的。』這些人會這樣說：『生命是有邊際的，人也是有邊際的。從最初在母胎中受孕是生命，死後埋葬是人。這個人從最初出生時接受四種身體，經歷七次墮落，七次流轉，七次行走，最終成就生命並進入生命之聚。』因此，他們會這樣說：『我與世界是有邊際的。這是真實的，其餘都是虛妄的。』『諸位比丘！』那些沙門或婆羅門，持有這樣的見解，並這樣宣稱：『我與世界是沒有邊際的。這是真實的，其餘都是虛妄的。』這些人會這樣說：『生命是沒有邊際的，人也是沒有邊際的。從最初在母胎中受孕是生命，死後埋葬是人。這個人從最初出生時接受四種身體，經歷七次墮落，七次流轉，七次行走，最終成就生命並進入生命之聚。』因此，他們會這樣說：『我與世界是沒有邊際的。這是真實的，其餘都是虛妄的。』 『諸位比丘！』那些沙門或婆羅門，持有這樣的見解，並這樣宣稱：『我與世界既不是有邊際的，也不是沒有邊際的。這是真實的，其餘都是虛妄的。』這些人會這樣說：『生命既不是有邊際的，也不是沒有邊際的。這個人從最初在母胎中受孕，死後埋葬。這個人從最初接受四種身體，經歷七次墮落，七次流轉，七次行走後，最終成就生命並進入生命之聚。』因此，他們會這樣說：『我與世界既不是有邊際的，也不是沒有邊際的。這是真實的，其餘都是虛妄的。』

English version: 『Monks!』 Those ascetics and Brahmins who hold such a view and declare, 『The self and the world are neither permanent nor impermanent. This is the truth, and all else is falsehood,』 they, among all phenomena, will have a view of self and a view of the world; and when apart from all phenomena, they will have a view of self and a view of the world. Therefore, they say, 『The self and the world are neither permanent nor impermanent. This is the truth, and all else is falsehood.』 『Monks!』 Those ascetics and Brahmins who hold such a view and declare, 『The self and the world are finite. This is the truth, and all else is falsehood,』 they say, 『Life is finite, and the person is finite. From the initial conception in the womb is life, and after death and burial is the person. This person, from the initial birth, receives four kinds of bodies, falls seven times, transmigrates seven times, walks seven times, and will achieve life and enter the mass of life.』 Therefore, they say, 『The self and the world are finite. This is the truth, and all else is falsehood.』 『Monks!』 Those ascetics and Brahmins who hold such a view and declare, 『The self and the world are infinite. This is the truth, and all else is falsehood,』 they say, 『Life is infinite, and the person is infinite. From the initial conception in the womb is life, and after death and burial is the person. This person, from the initial birth, receives four kinds of bodies, falls seven times, transmigrates seven times, walks seven times, and will achieve life and enter the mass of life.』 Therefore, they say, 『The self and the world are infinite. This is the truth, and all else is falsehood.』 『Monks!』 Those ascetics and Brahmins who hold such a view and declare, 『The self and the world are neither finite nor infinite. This is the truth, and all else is falsehood,』 they say, 『Life is neither finite nor infinite. This person, from the initial conception in the womb, is buried after death. This person, from the initial reception of four kinds of bodies, after falling seven times, transmigrating seven times, and walking seven times, will achieve life and enter the mass of life.』 Therefore, they say, 『The self and the world are neither finite nor infinite. This is the truth, and all else is falsehood.』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是說：『我及世間，非非有邊非非無邊。此是實，余虛妄。』者，彼等如是說：『世間非非有邊非非無邊。從初受身四種，七反墮落，七過流轉，七走七行已，當成就命及入命聚。』是故彼等作如是言：『我及世間，非非有邊非非無邊。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『彼命即彼身。此是實，余虛妄。』者，彼等於身中見有我及見有命，于余身中亦見有我，亦見有命，是故彼等作如是言：『即彼命即彼身。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『命別身別。此是實，余虛妄。』者，彼等於身中當見有我，及見有命，亦別身中當見有我，及見有命。是故彼等作如是言：『命別身別。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『有命及身。此是實，余虛妄。』者，彼等於身中當見有我及有命，別身中亦當見有我及當見有命。是故彼等作如是言：『有命及身。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『非命非身。此是實，余虛妄。』者，彼等於身中不見有我、不見有命，別身亦不見有我亦不見有命。是故彼等作如是言：『非命非身。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『如來死後有有。此是實，余虛妄

『諸位比丘！那些沙門和婆羅門持有這樣的觀點，並這樣說：『我和世界既非有邊也非無邊。這是真實的，其他都是虛妄的。』他們這樣說：『世界既非有邊也非無邊。從最初受生開始，經歷四種狀態，七次墮落，七次輪迴，七次行走，七次行動之後，將成就生命並進入生命聚集之處。』因此，他們這樣說：『我和世界既非有邊也非無邊。這是真實的，其他都是虛妄的。』 『諸位比丘！那些沙門和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，其他都是虛妄的。』他們在一個身體中看到『我』和『生命』，在其他身體中也看到『我』和『生命』，因此他們這樣說：『生命就是身體。這是真實的，其他都是虛妄的。』 『諸位比丘！那些沙門和婆羅門持有這樣的觀點，並這樣說：『生命和身體是不同的。這是真實的，其他都是虛妄的。』他們在一個身體中看到『我』和『生命』，在另一個身體中也看到『我』和『生命』。因此，他們這樣說：『生命和身體是不同的。這是真實的，其他都是虛妄的。』 『諸位比丘！那些沙門和婆羅門持有這樣的觀點，並這樣說：『有生命和身體。這是真實的，其他都是虛妄的。』他們在一個身體中看到『我』和『生命』，在另一個身體中也看到『我』和『生命』。因此，他們這樣說：『有生命和身體。這是真實的，其他都是虛妄的。』 『諸位比丘！那些沙門和婆羅門持有這樣的觀點，並這樣說：『既非生命也非身體。這是真實的，其他都是虛妄的。』他們在一個身體中看不到『我』和『生命』，在另一個身體中也看不到『我』和『生命』。因此，他們這樣說：『既非生命也非身體。這是真實的，其他都是虛妄的。』 『諸位比丘！那些沙門和婆羅門持有這樣的觀點，並這樣說：『如來死後存在。這是真實的，其他都是虛妄的。』

『Monks, those ascetics and brahmins who hold such a view and say: 『I and the world are neither finite nor infinite. This is the truth, and everything else is false.』 They say thus: 『The world is neither finite nor infinite. From the first taking of a body, after four states, seven falls, seven cycles, seven walks, and seven actions, one will achieve life and enter the gathering of life.』 Therefore, they say thus: 『I and the world are neither finite nor infinite. This is the truth, and everything else is false.』 『Monks, those ascetics and brahmins who hold such a view and say: 『That life is that body. This is the truth, and everything else is false.』 They see 『I』 and 『life』 in one body, and they also see 『I』 and 『life』 in other bodies. Therefore, they say thus: 『That life is that body. This is the truth, and everything else is false.』 『Monks, those ascetics and brahmins who hold such a view and say: 『Life and body are different. This is the truth, and everything else is false.』 They see 『I』 and 『life』 in one body, and they also see 『I』 and 『life』 in another body. Therefore, they say thus: 『Life and body are different. This is the truth, and everything else is false.』 『Monks, those ascetics and brahmins who hold such a view and say: 『There is life and body. This is the truth, and everything else is false.』 They see 『I』 and 『life』 in one body, and they also see 『I』 and 『life』 in another body. Therefore, they say thus: 『There is life and body. This is the truth, and everything else is false.』 『Monks, those ascetics and brahmins who hold such a view and say: 『Neither life nor body. This is the truth, and everything else is false.』 They do not see 『I』 or 『life』 in one body, and they also do not see 『I』 or 『life』 in another body. Therefore, they say thus: 『Neither life nor body. This is the truth, and everything else is false.』 『Monks, those ascetics and brahmins who hold such a view and say: 『The Tathagata exists after death. This is the truth, and everything else is false.』

。』者，彼等於世，作如是見，壽命亦當至、壽命亦當走，趣向流轉。是故彼等作如是言：『如來死後當有有。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『如來死後無有有。此是實，余虛妄。』者，彼等於世，作如是言：『此處有壽命至，彼處有壽命斷。』是故彼等作如是言：『如來死後無有有。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『如來死後或有有或無有有。此是實，余虛妄。』者，彼等所見，作如是言：『此處命斷，走至彼處，趣向流轉。』是故彼等作如是言：『如來死後或有有或無有有。此是實，余虛妄。』

「諸比丘！于中所有沙門婆羅門等，作如是見、作如是言：『如來死後非有有非無有有。此是實，余虛妄。』者，彼等見世，作如是言：『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有。此是實，余虛妄。』」

爾時，佛告諸比丘言：「諸比丘！我念往昔有一國王，名為鏡面。時，鏡面王曾於一時，欲共生盲諸丈夫等遊戲喜樂，即便宣告：『多集生盲諸丈夫輩。』集已，語彼群盲等言：『謂汝生盲，汝等頗知象之形類，其狀云何？』時，彼眾盲同共答言：『天王！我等生盲，實不曾知象之形類。』王復告言：『汝等先來既未識象，今者欲知象形類不？』時，彼群盲同聲答言：『天王！我實未識，若蒙王恩，我等欲得知象形類

『諸位，』他們這樣認為，『生命會到來，生命也會逝去，並不斷流轉。』因此他們說：『如來死後會存在。這是真實的，其他都是虛妄的。』 『諸位，』那些沙門婆羅門這樣認為，這樣說：『如來死後不會存在。這是真實的，其他都是虛妄的。』他們這樣認為，『生命在此處結束，生命在彼處斷絕。』因此他們說：『如來死後不會存在。這是真實的，其他都是虛妄的。』 『諸位，』那些沙門婆羅門這樣認為，這樣說：『如來死後可能存在，也可能不存在。這是真實的，其他都是虛妄的。』他們這樣認為，『生命在此處結束，轉移到彼處，並不斷流轉。』因此他們說：『如來死後可能存在，也可能不存在。這是真實的，其他都是虛妄的。』 『諸位，』那些沙門婆羅門這樣認為，這樣說：『如來死後既非存在也非不存在。這是真實的，其他都是虛妄的。』他們看到世間，這樣說：『人在此處生命終結后，轉移到彼處，生命也隨之終結。』因此他們說：『如來死後既非存在也非不存在。這是真實的，其他都是虛妄的。』 那時，佛陀告訴眾比丘：『諸位，我記得過去有一位國王，名叫鏡面王。當時，鏡面王曾經想和一群天生失明的男子一起玩樂，就下令說：『召集許多天生失明的男子。』召集完畢后，他告訴這些盲人：『你們是天生失明的，你們知道大象的形狀是什麼樣的嗎？』當時，這些盲人一起回答說：『大王，我們是天生失明的，確實不知道大象的形狀。』國王又說：『你們既然從來沒有見過大象，現在想知道大象的形狀嗎？』當時，這些盲人異口同聲地回答說：『大王，我們確實不知道，如果蒙受您的恩惠，我們想知道大象的形狀。』

'Monks,' they hold this view, 'life comes to be, life also goes away, and it moves in a cycle.' Therefore, they say: 'After the Tathagata dies, he exists. This is the truth, the rest is false.' 'Monks,' those ascetics and brahmins hold this view, and say: 'After the Tathagata dies, he does not exist. This is the truth, the rest is false.' They hold this view, 'life ends here, life is cut off there.' Therefore, they say: 'After the Tathagata dies, he does not exist. This is the truth, the rest is false.' 'Monks,' those ascetics and brahmins hold this view, and say: 'After the Tathagata dies, he may exist or may not exist. This is the truth, the rest is false.' They hold this view, 'life ends here, moves to there, and moves in a cycle.' Therefore, they say: 'After the Tathagata dies, he may exist or may not exist. This is the truth, the rest is false.' 'Monks,' those ascetics and brahmins hold this view, and say: 'After the Tathagata dies, he neither exists nor does not exist. This is the truth, the rest is false.' They see the world, and say: 'When a person's life ends here, they move to there, and life also ends.' Therefore, they say: 'After the Tathagata dies, he neither exists nor does not exist. This is the truth, the rest is false.' Then, the Buddha told the monks: 'Monks, I remember in the past there was a king named King Mirror-Face. At that time, King Mirror-Face once wanted to play and have fun with a group of men who were born blind, so he ordered: 'Gather many men who were born blind.' After gathering them, he told these blind men: 'You are born blind, do you know what the shape of an elephant is like?' At that time, these blind men answered together: 'Your Majesty, we are born blind, and we really do not know the shape of an elephant.' The king said again: 'Since you have never seen an elephant before, do you want to know the shape of an elephant now?' At that time, these blind men answered in unison: 'Your Majesty, we really do not know, if we receive your grace, we would like to know the shape of an elephant.'

「時，鏡面王即便敕喚一調象師來，告之言：『卿可速往彼象廄內，取一象來，置於我前，示諸盲人。』時，調象師知王意已，即將象來置王殿前。王語彼等眾盲人輩：『此即是象。』時，諸盲人各各以手摩觸其象。爾時，像師語眾盲人：『汝摩觸象，以實報王。』時，眾盲輩有摸鼻者，或牙齒者、或摸耳者，頭項背脅䏶腳尾等，如是摸已。時，王問言：『汝生盲輩，汝等已得知象形類相貌等耶？』彼等生盲同答王言：『天王！我等今已知象形類。』

「爾時，彼王即復問言：『汝等諸盲，既已知象，若其知者，像為何類？』時，群盲中，或有以手摩觸鼻者，即白王言：『天王！象形如繩。』觸牙齒者答言：『天王！其象如橛。』觸象耳者答言：『天王！其象如箕。』觸象頭者答言：『天王！像猶如甕。』觸象項者答言：『天王！像如屋樑。』觸象背者答言：『天王！像如舍脊。』觸象脅者答言：『天王！象形如篅。』觸象䏶者答言：『天王！其象如樹。』觸象腳者答言：『天王！其象如臼。』觸象尾者答言：『天王！像如掃帚。』其眾盲人各如是答，天王，其象如是，天王，其象如是，復更白言：『天王，我知象如是。』時，王告眾盲言：『汝亦不知是象非像，況能得知象之形類？時，彼眾盲各各自執，共相諍鬥，各各以手自遮其面，各各相諍，各各相毀各言已是。時，鏡面王見彼眾盲如是諍競，大笑歡樂

當時，鏡面王就命令一位馴象師來，告訴他說：『你快去象廄里牽一頭象來，放在我面前，給這些盲人看。』當時，馴象師知道國王的意思后，就牽來一頭象放在王殿前。國王對那些盲人說：『這就是象。』當時，那些盲人各自用手去觸控那頭象。這時，馴象師對盲人們說：『你們摸了象，要如實地告訴國王。』當時，盲人們有的摸到鼻子，有的摸到牙齒，有的摸到耳朵，頭、脖子、背、肋、腿、腳、尾巴等，像這樣摸過後。當時，國王問道：『你們這些盲人，你們已經知道象的形狀和樣子了嗎？』那些盲人一起回答國王說：『大王！我們現在已經知道象的形狀了。』 當時，國王又問：『你們這些盲人，既然已經知道象了，如果知道的話，像是什麼樣的？』當時，盲人中，有的用手摸到鼻子，就對國王說：『大王！像的形狀像繩子。』摸到牙齒的回答說：『大王！像像木樁。』摸到耳朵的回答說：『大王！像像簸箕。』摸到頭的回答說：『大王！像像甕。』摸到脖子的回答說：『大王！像像屋樑。』摸到背的回答說：『大王！像像屋脊。』摸到肋的回答說：『大王！像的形狀像竹筐。』摸到腿的回答說：『大王！像像樹。』摸到腳的回答說：『大王！像像石臼。』摸到尾巴的回答說：『大王！像像掃帚。』那些盲人各自這樣回答，『大王，像是這樣的，大王，像是這樣的』，又說：『大王，我知道像是這樣的。』當時，國王告訴盲人們說：『你們也不知道這是不是象，更何況能知道象的形狀？』當時，那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，互相爭吵，互相詆譭，都說自己是對的。當時，鏡面王看到那些盲人這樣爭吵，就大笑起來，感到很高興。

At that time, King Mirror-Face immediately ordered an elephant trainer to come and told him: 『You quickly go to the elephant stable and bring an elephant here, place it in front of me, and show it to these blind people.』 At that time, the elephant trainer, knowing the king's intention, brought an elephant and placed it in front of the king's palace. The king said to those blind people: 『This is an elephant.』 At that time, those blind people each used their hands to touch the elephant. Then, the elephant trainer said to the blind people: 『You have touched the elephant, you must truthfully tell the king.』 At that time, some of the blind people touched the nose, some touched the teeth, some touched the ears, the head, neck, back, ribs, legs, feet, tail, etc., after touching like this. At that time, the king asked: 『You blind people, have you already known the shape and appearance of the elephant?』 Those blind people answered the king together: 『Great King! We now know the shape of the elephant.』 At that time, the king asked again: 『You blind people, since you already know the elephant, if you know, what is the elephant like?』 At that time, among the blind people, some touched the nose with their hands and said to the king: 『Great King! The shape of the elephant is like a rope.』 The one who touched the teeth replied: 『Great King! The elephant is like a stake.』 The one who touched the ears replied: 『Great King! The elephant is like a winnowing basket.』 The one who touched the head replied: 『Great King! The elephant is like a jar.』 The one who touched the neck replied: 『Great King! The elephant is like a roof beam.』 The one who touched the back replied: 『Great King! The elephant is like a roof ridge.』 The one who touched the ribs replied: 『Great King! The shape of the elephant is like a bamboo basket.』 The one who touched the legs replied: 『Great King! The elephant is like a tree.』 The one who touched the feet replied: 『Great King! The elephant is like a mortar.』 The one who touched the tail replied: 『Great King! The elephant is like a broom.』 Those blind people each answered like this, 『Great King, the elephant is like this, Great King, the elephant is like this,』 and said again: 『Great King, I know the elephant is like this.』 At that time, the king told the blind people: 『You don't even know if this is an elephant, let alone know the shape of the elephant?』 At that time, those blind people each insisted on their own opinions, fought with each other, covered their faces with their hands, quarreled with each other, slandered each other, and all said they were right. At that time, King Mirror-Face saw those blind people arguing like this, laughed loudly, and felt very happy.

。王于彼時即說偈言：

「『此等群盲生無目，　　橫于諸事各相爭， 曾無有師一語教，　　云何知是象身份？』

「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。既不如實知，當知彼等，方應長夜共生諍鬥，流轉而行，各相形毀，各相罵辱，既生諍鬥，執競不休，各各以手自遮其面，如彼群盲，共相惱亂。于中說此偈言：

「若不知彼苦聖諦，　　亦不能知苦集因， 所有世間諸苦處，　　苦滅盡處無有餘。 此處是道既不知，　　況知滅苦所行處， 如是彼心未解脫，　　未得智慧解脫處。 彼既不能諦了觀，　　所趣但向生老死， 未得免脫于魔縛，　　豈能到彼無有處。

「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，彼等應當隨順修學，彼等長夜當和合行，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。此中偈言：

「若能知是悉有苦，　　及有所生諸苦處， 既知一切悉皆苦，　　應令悉滅無有餘。 既知得滅由於道，　　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， 長得免脫于魔網，　　永離世間諸有處

現代漢語譯本：當時，國王即說了這首偈語： 『這些盲人群體天生沒有眼睛，在各種事情上互相爭執，從來沒有老師教導過他們一句，怎麼能知道這是大象身體的哪個部分呢？』 『諸位比丘！就是這樣，世間所有的沙門、婆羅門等，也是如此，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，將會長久地互相爭鬥，流轉生死，互相詆譭，互相謾罵，既然產生爭鬥，執著爭競不休，各自用手遮住自己的臉，就像那些盲人一樣，互相擾亂。其中說了這首偈語： 『如果不知道苦聖諦，也不能知道苦的產生原因，世間所有痛苦的地方，以及苦的滅盡之處都沒有剩餘。既然不知道這裡是道，更何況知道滅苦所行之處，這樣他們的心沒有解脫，沒有得到智慧解脫的地方。他們既然不能如實觀察，所去的地方只是生老死，沒有得到解脫于魔的束縛，怎麼能到達那個沒有的地方呢？』 『諸位比丘！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，如實知道的人，他們應當隨順修學，他們將長久地和合相處，各自歡喜沒有爭競，同心同德就像水乳交融，共同和合住在一起，展示老師所說的聖法安樂之處。其中偈語說： 『如果能夠知道一切都有苦，以及所有產生痛苦的地方，既然知道一切都是苦，應當讓一切都滅盡沒有剩餘。既然知道滅苦是由於道，便到達苦滅所得到的地方，就能具足心的解脫，以及得到智慧解脫的地方。就能到達諸有的邊際，這樣就不會經歷生老死，長久地解脫于魔的羅網，永遠離開世間諸有的地方。』

English version: At that time, the king then spoke this verse: 'These blind groups are born without eyes, they argue with each other in all matters, they have never had a teacher teach them a single word, how can they know which part of the elephant's body this is?' 'Monks! It is just like this, 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 cannot truly know, it should be known that they will long engage in strife, transmigrate through life and death, slander each other, and insult each other. Since strife arises, they cling to contention without end, each covering their face with their hands, like those blind people, disturbing each other. Among them, this verse is spoken: 'If one does not know the Noble Truth of Suffering, nor can one know the cause of the origin of suffering, all the places of suffering in the world, and the place where the cessation of suffering is without remainder. Since one does not know that this is the path, how much less can one know the place where the cessation of suffering is practiced, thus their minds are not liberated, and they have not attained the place of wisdom liberation. Since they cannot truly observe, the place they go is only birth, old age, and death, they have not been liberated from the bonds of Mara, how can they reach that place where there is nothing?' '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, those who truly know should follow and learn, they will long live in harmony, each rejoicing without contention, with one heart and one mind like the blending of water and milk, living together in harmony, demonstrating the peaceful place of the sacred Dharma spoken by the teacher. Among them, the verse says: 'If one can know that all is suffering, and all the places where suffering arises, since one knows that all is suffering, one should make all cease without remainder. Since one knows that the cessation of suffering is due to the path, one reaches the place where the cessation of suffering is attained, one can then fully possess the liberation of the mind, and attain the place of wisdom liberation. One can then reach the edge of all existence, thus one will not experience birth, old age, and death, one will be liberated from the net of Mara for a long time, and forever leave the places of all existence in the world.'

起世經阿修羅品第六上

爾時，佛告諸比丘言：「諸比丘！去須迷留山王東面，過千逾阇那已，其大海下有鞞摩質多啰阿修啰王宮殿住處，其處縱廣八萬逾阇那，七重垣墻而為圍繞，七重欄楯周匝莊嚴，乃至七重金銀鈴網，其外七重多羅行樹，普遍圍繞，雜色可觀，七寶所成，金銀鞞琉璃、頗致迦赤真珠、車𤦲瑪瑙等七寶。彼城垣墻高百逾阇那，廣五十逾阇那。彼諸垣墻，相去各各五百逾阇那，間廁置立於門，其門高三十逾阇那，廣十二逾阇那。彼等諸門，各有種種卻敵樓櫓、園苑陂池。諸園池中，有種種樹，樹種種葉，葉種種華，華種種果，果有種種香，香氣遠熏。復有種種雜類眾鳥，各各自鳴，其音和雅，出種種聲。

「諸比丘！彼阿修啰大垣墻中，別為鞞摩質多啰阿修啰王置立宮殿，其宮名曰設摩婆帝，其城縱廣六萬逾阇那，七重垣墻，乃至車𤦲等七寶所成。彼城垣墻高百逾阇那，廣五十逾阇那，彼城垣墻相去五百逾阇那，間廁置立於門。彼等諸門高三十逾阇那，廣十二逾阇那。彼等諸門亦有樓櫓卻敵臺閣。有諸園苑及以陂池諸華沼等，有種種樹，及種種葉，與種種華，並種種果，種種香薰，有種種鳥，各各自鳴，其音和雅，出種種聲。

「諸比丘！彼設摩婆帝城，其王住處，正居中央，為鞞摩質多啰阿修啰王置聚會處，名曰七頭，其處縱廣五百逾阇那，七重欄楯，挍飾莊嚴。復有七重金銀鈴網，其外七重多羅行樹，周匝四方而為圍繞，雜色可觀，甚可愛樂，各各悉是七寶所成，乃至車𤦲馬瑙等寶

佛陀告訴眾比丘：『各位比丘！從須彌山王向東，越過一千由旬，在大海之下，有毗摩質多羅阿修羅王的宮殿住所。那地方縱橫八萬由旬，有七重城墻環繞，七重欄桿周匝裝飾，乃至七重金銀鈴網。外面有七重多羅樹行列，普遍環繞，色彩斑斕，賞心悅目，由金、銀、琉璃、頗胝迦、赤真珠、硨磲、瑪瑙等七寶構成。那城墻高一百由旬，寬五十由旬。各城墻之間相隔五百由旬，其間設定有門，門高三十由旬，寬十二由旬。那些門各有各種防禦工事、樓櫓、園林池塘。園林池塘中有各種樹木，樹有各種葉子，葉子有各種花朵，花朵有各種果實，果實有各種香味，香氣遠播。還有各種雜類鳥兒，各自鳴叫，聲音和諧，發出各種聲音。 『各位比丘！在那阿修羅的大城墻中，特別為毗摩質多羅阿修羅王設定了宮殿，宮殿名叫設摩婆帝。那城縱橫六萬由旬，有七重城墻，乃至由硨磲等七寶構成。那城墻高一百由旬，寬五十由旬，城墻之間相隔五百由旬，其間設定有門。那些門高三十由旬，寬十二由旬。那些門也有樓櫓、防禦工事、臺閣。有各種園林、池塘、花沼等，有各種樹木，以及各種葉子，和各種花朵，以及各種果實，各種香氣薰染，有各種鳥兒，各自鳴叫，聲音和諧，發出各種聲音。 『各位比丘！在那設摩婆帝城中，國王的住所位於正中央，為毗摩質多羅阿修羅王設定了聚會場所，名叫七頭。那地方縱橫五百由旬，有七重欄桿，裝飾華麗。還有七重金銀鈴網，外面有七重多羅樹行列，周匝四方環繞，色彩斑斕，非常可愛，都是由七寶構成，乃至硨磲瑪瑙等寶物。』

The Buddha told the monks, 'Monks! To the east of Mount Sumeru, beyond a thousand yojanas, beneath the great ocean, there is the palace dwelling of the Asura King Vimalacitra. That place is eighty thousand yojanas in length and breadth, surrounded by seven layers of walls, adorned with seven layers of railings, and even seven layers of gold and silver bell nets. Outside, there are seven rows of Tala trees, universally surrounding it, colorful and pleasing to the eye, made of seven treasures: gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. Those city walls are one hundred yojanas high and fifty yojanas wide. The walls are each five hundred yojanas apart, with gates placed in between, the gates being thirty yojanas high and twelve yojanas wide. Those gates each have various defensive structures, watchtowers, gardens, and ponds. In the gardens and ponds, there are various trees, trees with various leaves, leaves with various flowers, flowers with various fruits, fruits with various fragrances, and the fragrance spreads far. There are also various kinds of birds, each singing its own song, their sounds harmonious, emitting various sounds.' 'Monks! Within that great wall of the Asuras, a palace is specially established for the Asura King Vimalacitra, named Samavati. That city is sixty thousand yojanas in length and breadth, with seven layers of walls, made of seven treasures, including tridacna. Those city walls are one hundred yojanas high and fifty yojanas wide, with the walls five hundred yojanas apart, and gates placed in between. Those gates are thirty yojanas high and twelve yojanas wide. Those gates also have watchtowers, defensive structures, and pavilions. There are various gardens, ponds, and flower marshes, with various trees, various leaves, various flowers, and various fruits, with various fragrances, and various birds, each singing its own song, their sounds harmonious, emitting various sounds.' 'Monks! In that city of Samavati, the king's residence is located in the very center, a gathering place named Seven Heads is established for the Asura King Vimalacitra. That place is five hundred yojanas in length and breadth, with seven layers of railings, adorned with decorations. There are also seven layers of gold and silver bell nets, and outside, there are seven rows of Tala trees, surrounding it on all sides, colorful, very lovely, all made of seven treasures, including tridacna and agate.'

。普四方面各有諸門，而彼諸門，樓櫓卻敵，雜色可觀，七寶所成，乃至車𤦲馬瑙等寶，而彼下分，青鞞琉璃以為間錯，柔軟細滑，觸之猶如迦旃鄰提迦衣。

「諸比丘！彼阿修羅七頭聚會處所正中，自然而有寶所成柱，高二十逾阇那。彼寶柱下，為鞞摩質多啰阿修啰王安立寶座，高一逾阇那，廣半逾阇那，雜色可觀，甚可愛樂，七寶所成，乃至車𤦲馬瑙等寶，柔軟細滑，觸之猶如迦栴鄰提迦衣。其座二邊各有十六小阿修啰所住之處，雜色可觀，亦為七寶之所成就，乃至車𤦲馬瑙等寶，柔軟可喜，觸之猶如迦栴鄰提迦衣。

「諸比丘！其阿修羅七頭聚會處所東面，有鞞摩質多啰阿修啰王宮殿住處，其處縱廣千逾阇那，七重垣墻、七重欄楯、七重鈴網。外有七重多啰行樹，四面普皆周匝圍繞，雜色可觀，甚可愛樂，亦為七寶之所成就，所謂金銀鞞琉璃頗致迦，乃至車𤦲馬瑙等寶。普四方面各有諸門，而彼諸門，有諸樓櫓卻敵臺閣、園苑陂池諸華沼等。有種種樹與種種葉，及種種華、種種果、種種香薰，有種種鳥，各各自鳴，其音和雅，出種種聲。

「諸比丘！其阿修羅七頭聚會處所南面西北面等，各有諸小阿修啰王輩宮殿住處。其處縱廣九百逾阇那，或八百或七百六百五百四三二百逾阇那，其最小者，猶尚縱廣百逾阇那，七重垣墻，乃至略說，種種眾鳥，各各自鳴

現代漢語譯本：四面都有各種門，這些門上，有樓櫓、防禦工事，色彩斑斕，由七寶構成，甚至有車磲、瑪瑙等寶物。門下部分，用青鞞琉璃交錯裝飾，柔軟細滑，觸控起來就像迦旃鄰提迦的衣物。 現代漢語譯本：『諸位比丘！』阿修羅七頭聚會之處的正中央，自然有一根寶柱，高二十由旬。寶柱下，為毗摩質多羅阿修羅王設定寶座，高一由旬，寬半由旬，色彩斑斕，非常可愛，由七寶構成，甚至有車磲、瑪瑙等寶物，柔軟細滑，觸控起來就像迦旃鄰提迦的衣物。寶座兩邊各有十六個小阿修羅居住的地方，色彩斑斕，也是由七寶構成，甚至有車磲、瑪瑙等寶物，柔軟可喜，觸控起來就像迦旃鄰提迦的衣物。 現代漢語譯本：『諸位比丘！』阿修羅七頭聚會之處的東面，有毗摩質多羅阿修羅王的宮殿住所，那裡縱橫一千由旬，有七重圍墻、七重欄桿、七重鈴網。外面有七重多羅行樹，四面環繞，色彩斑斕，非常可愛，也是由七寶構成，即金、銀、鞞琉璃、頗致迦，甚至有車磲、瑪瑙等寶物。四面都有各種門，這些門上，有樓櫓、防禦工事、臺閣、園苑、池塘、花沼等。有各種各樣的樹木和葉子，以及各種各樣的花、各種各樣的果實、各種各樣的香薰，有各種各樣的鳥，各自鳴叫，聲音和諧，發出各種各樣的聲音。 現代漢語譯本：『諸位比丘！』阿修羅七頭聚會之處的南面、西北面等，各有小阿修羅王們的宮殿住所。那裡縱橫九百由旬，或者八百、或者七百、六百、五百、四百、三百、二百由旬，最小的也有縱橫一百由旬，有七重圍墻，乃至簡略地說，有各種各樣的鳥，各自鳴叫。

English version: On all four sides, there are various gates, and on these gates, there are watchtowers, fortifications, and a variety of colors, made of seven treasures, even including conch shells, agate, and other precious items. The lower parts of the gates are decorated with interwoven blue lapis lazuli, soft and smooth, feeling like the clothing of Kalandika when touched. English version: 'Monks!' In the very center of the place where the seven-headed Asuras gather, there is a naturally formed pillar made of treasure, twenty yojanas high. Below the treasure pillar, a throne is set up for the Asura King Vepacitti, one yojana high and half a yojana wide, with a variety of colors, very lovely, made of seven treasures, even including conch shells, agate, and other precious items, soft and smooth, feeling like the clothing of Kalandika when touched. On both sides of the throne, there are sixteen small Asura dwellings, with a variety of colors, also made of seven treasures, even including conch shells, agate, and other precious items, soft and delightful, feeling like the clothing of Kalandika when touched. English version: 'Monks!' To the east of the place where the seven-headed Asuras gather, there is the palace residence of the Asura King Vepacitti, which is a 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 four sides, with a variety of colors, very lovely, also made of seven treasures, namely gold, silver, lapis lazuli, crystal, even including conch shells, agate, and other precious items. On all four sides, there are various gates, and on these gates, there are watchtowers, fortifications, pavilions, gardens, ponds, and flower marshes. There are various kinds of trees and leaves, as well as various kinds of flowers, various kinds of fruits, various kinds of incense, and various kinds of birds, each singing its own song, their sounds harmonious, producing various kinds of sounds. English version: 'Monks!' To the south, northwest, and other directions of the place where the seven-headed Asuras gather, there are palace residences of various small Asura kings. These places are nine hundred yojanas in length and width, or eight hundred, or 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 various kinds of birds, each singing its own song.

。諸比丘！又阿修啰七頭聚會處所東面南西北面，復有諸小阿修啰輩宮殿住處，其處縱廣九十逾阇那，或有八十七十六十五十四十三十二十逾阇那，其最小者，猶縱廣十二逾阇那，七重垣墻，略說乃至，有種種鳥，各各自鳴。諸比丘！其阿修啰七頭聚會處所東面，鞞摩質多啰阿修啰王有苑，名娑羅林，其林縱廣千逾阇那，七重垣墻、七重欄楯、七重鈴網，及馬瑙等七寶所成。普四方面各有諸門，而彼諸門，有諸樓櫓，雜色可觀，亦為七寶之所成就，乃至車𤦲馬瑙等寶。

「諸比丘！其阿修啰七頭聚會處所南面，鞞摩質多啰阿修啰王有苑，名奢摩梨林，其林縱廣千逾阇那，七重垣墻、七重欄楯、七重鈴網，及馬瑙等七寶所成。普四方面各有諸門，而彼諸門，有諸樓櫓，雜色可觀，亦為七寶之所成就，乃至車𤦲馬瑙等寶。

「諸比丘！其阿修啰七頭聚會處所西面，鞞摩質多啰阿修啰王有苑，名俱毗陀啰林，其林縱廣千逾阇那，七重垣墻、七重欄楯、七重鈴網，及馬瑙等七寶所成。普四方面各有諸門，而彼諸門有諸樓櫓，雜色可觀，亦為七寶之所成就，乃至車𤦲馬瑙等寶。

「諸比丘！其阿修啰七頭聚會處所北面，鞞摩質多啰阿修啰王有苑，名難陀那林，其林縱廣千逾阇那，七重垣墻、七重欄楯、七重鈴網，及馬瑙等七寶所成。普四方面各有眾寶諸門安住，而彼諸門有諸樓櫓，雜色可觀，乃至車𤦲馬瑙等寶之所成就，其此諸門唯無臺閣，自余同等

『諸位比丘！再說，阿修羅七頭聚會的場所的東、南、西、北面，還有許多小阿修羅的宮殿住所，這些住所的縱橫寬度有九十由旬，有的八十七、八十六、八十五、八十四、八十三、八十二由旬，最小的也有縱橫十二由旬。這些住所都有七重圍墻，簡單來說，裡面有各種各樣的鳥，各自鳴叫。諸位比丘！阿修羅七頭聚會場所的東面，毗摩質多羅阿修羅王有一座園林，名叫娑羅林，這座園林的縱橫寬度有一千由旬，有七重圍墻、七重欄桿、七重鈴網，以及瑪瑙等七寶構成。園林的四面都有門，這些門上都有樓櫓，色彩斑斕，也是用七寶製成，甚至包括車乘、馬具、瑪瑙等寶物。 『諸位比丘！阿修羅七頭聚會場所的南面，毗摩質多羅阿修羅王有一座園林，名叫奢摩梨林，這座園林的縱橫寬度有一千由旬，有七重圍墻、七重欄桿、七重鈴網，以及瑪瑙等七寶構成。園林的四面都有門，這些門上都有樓櫓，色彩斑斕，也是用七寶製成，甚至包括車乘、馬具、瑪瑙等寶物。 『諸位比丘！阿修羅七頭聚會場所的西面，毗摩質多羅阿修羅王有一座園林，名叫俱毗陀羅林，這座園林的縱橫寬度有一千由旬，有七重圍墻、七重欄桿、七重鈴網，以及瑪瑙等七寶構成。園林的四面都有門，這些門上都有樓櫓，色彩斑斕，也是用七寶製成，甚至包括車乘、馬具、瑪瑙等寶物。 『諸位比丘！阿修羅七頭聚會場所的北面，毗摩質多羅阿修羅王有一座園林，名叫難陀那林，這座園林的縱橫寬度有一千由旬，有七重圍墻、七重欄桿、七重鈴網，以及瑪瑙等七寶構成。園林的四面都有用各種寶物裝飾的門，這些門上都有樓櫓，色彩斑斕，也是用七寶製成，甚至包括車乘、馬具、瑪瑙等寶物。這些門唯獨沒有臺閣，其餘都相同。'

'Furthermore, O monks, to the east, south, west, and north of the place where the seven-headed Asuras gather, there are also palaces and dwellings of the lesser Asuras. These places are ninety yojanas in width and length, some are eighty-seven, eighty-six, eighty-five, eighty-four, eighty-three, or eighty-two yojanas. The smallest of these is still twelve yojanas in width and length. They have seven layers of walls, and to put it simply, there are various kinds of birds, each singing its own song. O monks, to the east of the place where the seven-headed Asuras gather, King Vepacitti Asura has a garden named Salavana, which is a thousand yojanas in width and length. It has seven layers of walls, seven layers of railings, seven layers of bell nets, and is made of seven treasures such as agate. On all four sides, there are gates, and these gates have towers, which are colorful and made of seven treasures, including vehicles, horse gear, and agate treasures. 'O monks, to the south of the place where the seven-headed Asuras gather, King Vepacitti Asura has a garden named Samali, which is a thousand yojanas in width and length. It has seven layers of walls, seven layers of railings, seven layers of bell nets, and is made of seven treasures such as agate. On all four sides, there are gates, and these gates have towers, which are colorful and made of seven treasures, including vehicles, horse gear, and agate treasures. 'O monks, to the west of the place where the seven-headed Asuras gather, King Vepacitti Asura has a garden named Kuvidara, which is a thousand yojanas in width and length. It has seven layers of walls, seven layers of railings, seven layers of bell nets, and is made of seven treasures such as agate. On all four sides, there are gates, and these gates have towers, which are colorful and made of seven treasures, including vehicles, horse gear, and agate treasures. 'O monks, to the north of the place where the seven-headed Asuras gather, King Vepacitti Asura has a garden named Nandanavana, which is a thousand yojanas in width and length. It has seven layers of walls, seven layers of railings, seven layers of bell nets, and is made of seven treasures such as agate. On all four sides, there are gates adorned with various treasures, and these gates have towers, which are colorful and made of seven treasures, including vehicles, horse gear, and agate treasures. These gates alone lack terraces, but are otherwise the same.'

「諸比丘！其娑羅林、奢摩梨林，二林中間，鞞摩質多啰阿修羅王有一大池，名曰難陀，其池縱廣五百逾阇那。其水涼冷，輕美不濁，澄潔常清。七重寶磚，以為間錯，七重版砌，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，乃至車𤦲馬瑙等寶。普四方面各有階道，雜色可觀，亦為七寶之所成就，謂馬瑙等。復有種種諸華出生，所謂優缽羅、缽陀摩、究牟陀，奔茶梨迦，其如火者火色火形火光，金者金色金形金光，青者青色青形青光，赤者赤色赤形赤光，白者白色白形白光，綠者綠色綠形綠光，圓如車輪。其光明照一逾阇那，其香亦熏一逾阇那。其池又有諸藕根生，大如車軸，割之汁出，色白如乳，其味甘甜，如無蠟蜜。

「諸比丘！其俱毗陀啰及難陀那，二林中間，為鞞摩質多啰阿修羅王有一大樹，名蘇質多啰波吒羅，其本週圍七逾阇那，根下入地二十一逾阇那，其樹上出高百逾阇那，枝葉蔭覆五十逾阇那，週迴縱廣五百逾阇那。其外亦有七重垣墻，略說乃至，周匝圍繞，雜色可觀，七寶所成，乃至車𤦲馬瑙等寶。普四方面亦有七寶諸門而住，又彼諸門亦有樓櫓卻敵臺閣，略說乃至，種種眾鳥，各各自鳴

『諸位比丘！在娑羅林和奢摩梨林之間，鞞摩質多啰阿修羅王有一個大池塘，名叫難陀，這個池塘縱橫廣闊五百由旬。池水清涼，輕盈美好不渾濁，澄澈而常清。用七層寶磚交錯鋪砌，七層板石，七層欄桿，七層鈴網，外面還有七重多羅樹環繞，色彩斑斕，由七寶構成，乃至車渠、瑪瑙等寶物。四面都有階梯，色彩斑斕，也是由七寶構成，如瑪瑙等。還有各種各樣的花朵生長，如優缽羅、缽曇摩、拘牟陀、奔茶梨迦，像火一樣的花是火色、火形、火光，金色的花是金色、金形、金光，青色的花是青色、青形、青光，紅色的花是紅色、紅形、紅光，白色的花是白色、白形、白光，綠色的花是綠色、綠形、綠光，圓如車輪。它們的光明照耀一由旬，香氣也薰染一由旬。池塘里還有藕根生長，粗如車軸，切開后流出的汁液，顏色白如牛奶，味道甘甜，像沒有蠟的蜂蜜一樣。 『諸位比丘！在俱毗陀啰林和難陀那林之間，鞞摩質多啰阿修羅王有一棵大樹，名叫蘇質多啰波吒羅，樹幹周圍七由旬，根部深入地下二十一由旬，樹高一百由旬，枝葉覆蓋五十由旬，周圍縱橫廣闊五百由旬。外面也有七重圍墻，簡略地說，乃至環繞四周，色彩斑斕，由七寶構成，乃至車渠、瑪瑙等寶物。四面都有七寶構成的門，這些門上還有樓櫓、卻敵、臺閣，簡略地說，乃至各種各樣的鳥，各自鳴叫。

'Monks! Between the Sāla forest and the Śamālī forest, the Asura King Vepacitti has a large pond named Nandā, which is five hundred yojanas in length and breadth. Its water is cool, light, beautiful, and not turbid, clear and always pure. It is paved with seven layers of precious bricks, seven layers of stone slabs, seven layers of railings, and seven layers of bell nets. Outside, there are seven rows of Tala trees surrounding it, colorful and beautiful, made of seven treasures, including carnelian and agate. On all four sides, there are stairways, colorful and beautiful, also made of seven treasures, such as agate. Various flowers grow there, such as utpala, padma, kumuda, and pundarika. Those like fire are fire-colored, fire-shaped, and fire-light; those like gold are gold-colored, gold-shaped, and gold-light; those like blue are blue-colored, blue-shaped, and blue-light; those like red are red-colored, red-shaped, and red-light; those like white are white-colored, white-shaped, and white-light; those like green are green-colored, green-shaped, and green-light, round like wheels. Their light shines for one yojana, and their fragrance also permeates for one yojana. In the pond, there are also lotus roots growing, as thick as chariot axles. When cut, the juice that flows out is white like milk and tastes sweet like honey without wax. 'Monks! Between the Kuvidāra forest and the Nandanā forest, the Asura King Vepacitti has a large tree named Sucittarapatala. Its trunk is seven yojanas in circumference, its roots go twenty-one yojanas deep into the ground, its height is one hundred yojanas, its branches and leaves cover fifty yojanas, and its circumference is five hundred yojanas. Outside, there are also seven layers of walls, briefly speaking, surrounding it, colorful and beautiful, made of seven treasures, including carnelian and agate. On all four sides, there are also gates made of seven treasures, and on these gates, there are also towers, battlements, and pavilions, briefly speaking, various kinds of birds, each singing their own songs.'

起世因本經卷第六

阿修羅品下

「諸比丘！其阿修羅七頭聚會處所，有二岐道，通為彼王遊戲去來；其鞞摩質多啰阿修啰王宮殿處所，有二岐道，亦復如前；諸小阿修啰王輩宮殿處所，亦二岐道；諸小阿修啰王輩住止處所，亦二岐道；其娑羅園林，亦二岐道；奢摩梨園林，亦二岐道；俱毗陀啰園林，亦二岐道；難陀那園林，亦二岐道；其難陀池，亦二岐道；蘇質多啰波吒啰大樹，亦二岐道；悉皆如前，七頭聚處，相通來往。

「諸比丘！其鞞摩質多啰阿修啰王，意欲向彼娑羅園林，奢摩梨、俱毗陀啰、難陀那園林等，澡浴嬉戲，遊行受樂。爾時，心念彼諸小阿修啰王輩，及念諸小阿修啰輩。是時，彼諸小阿修啰王輩，並及諸小阿修啰等，即生是心：『鞞摩質多啰阿修啰王意念我等。』如是知已，即以種種眾寶瓔珞，莊嚴其身，各嚴飾已，乘種種乘，俱來詣向鞞摩質多啰阿修啰王宮門之外，到已入向鞞摩質多啰阿修啰王殿前而住。

「爾時，鞞摩質多啰阿修羅王，見彼諸小阿修啰王，及諸小阿修羅眾來，即便自以種種瓔珞莊嚴其身，莊嚴身已，即便騎乘。是時，諸小阿修啰王並及諸小阿修啰輩，左右四面周匝圍繞，前後導從，相將詣向娑羅園林，及奢摩梨園林、俱毗陀啰園林、難陀那園林等。到彼處已，在於難陀園林前住。諸比丘！其難陀園林，有三風輪，自然吹動，莊嚴彼園

《起世因本經》卷第五 大正藏第01冊 No. 0025 《起世因本經》

《起世因本經》卷第六

隋朝天竺沙門達摩笈多譯

『諸位比丘！阿修羅七個頭顱聚集的地方，有兩條岔路，通向阿修羅王遊玩往來的地方；毗摩質多羅阿修羅王的宮殿所在，也有兩條岔路，情況也和之前一樣；各位小阿修羅王的宮殿所在，也有兩條岔路；各位小阿修羅王居住的地方，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，也有兩條岔路；蘇質多羅波吒羅大樹，也有兩條岔路；都和之前一樣，七個頭顱聚集的地方，互相連通來往。

『諸位比丘！毗摩質多羅阿修羅王，想要去娑羅園林、奢摩梨、俱毗陀羅、難陀那等園林，沐浴嬉戲，享受快樂。這時，他心中想念那些小阿修羅王們，以及那些小阿修羅們。這時，那些小阿修羅王們，以及那些小阿修羅們，就生起這樣的想法：『毗摩質多羅阿修羅王在想念我們。』這樣知道后，他們就用各種珍寶瓔珞裝飾自己的身體，各自裝飾完畢后，乘坐各種各樣的坐騎，一起來到毗摩質多羅阿修羅王宮殿的門外，到達後進入到毗摩質多羅阿修羅王的殿前站立。

『這時，毗摩質多羅阿修羅王，看到那些小阿修羅王，以及那些小阿修羅眾來了，就自己用各種瓔珞裝飾自己的身體，裝飾完畢后，就騎上坐騎。這時，那些小阿修羅王以及那些小阿修羅們，在左右四面周匝圍繞，前後引導跟隨，一起前往娑羅園林，以及奢摩梨園林、俱毗陀羅園林、難陀那園林等。到達那裡后，在難陀園林前停住。諸位比丘！那難陀園林，有三股風輪，自然吹動，裝飾著那個園林。

The Sutra of the Causes of the World, Volume Five Taisho Tripitaka Volume 01, No. 0025, The Sutra of the Causes of the World

The Sutra of the Causes of the World, Volume Six

Translated by the Indian Monk Dharmagupta of the Sui Dynasty

Chapter on the Asuras, Part Two

'Monks! At the place where the seven heads of the Asuras gather, there are two forked paths, leading to and from the places where their king plays; at the palace of the Asura King Vimalacitra, there are also two forked paths, just as before; at the palaces of the lesser Asura kings, there are also two forked paths; at the places where the lesser Asura kings dwell, there are also two forked paths; at the Sala Garden, there are also two forked paths; at the Shamali Garden, there are also two forked paths; at the Kubhidara Garden, there are also two forked paths; at the Nandana Garden, there are also two forked paths; at the Nandana Pond, there are also two forked paths; at the great tree of Sucitrapatala, there are also two forked paths; all are as before, the places where the seven heads gather, connected and accessible to each other.

'Monks! When the Asura King Vimalacitra desires to go to the Sala Garden, the Shamali, Kubhidara, and Nandana Gardens, to bathe and play, and enjoy himself, at that time, he thinks of those lesser Asura kings, and also of those lesser Asuras. At that time, those lesser Asura kings, and also those lesser Asuras, immediately have this thought: 『The Asura King Vimalacitra is thinking of us.』 Having understood this, they adorn their bodies with various precious ornaments, and having each adorned themselves, they ride on various mounts, and together come to the outside of the palace gate of the Asura King Vimalacitra, and having arrived, they enter and stand before the palace of the Asura King Vimalacitra.

'At that time, the Asura King Vimalacitra, seeing those lesser Asura kings, and the assembly of lesser Asuras coming, immediately adorns his own body with various ornaments, and having adorned himself, he immediately mounts his steed. At that time, those lesser Asura kings and those lesser Asuras, surround him on all four sides, leading and following him, and together they go to the Sala Garden, and the Shamali Garden, the Kubhidara Garden, and the Nandana Garden, etc. Having arrived there, they stop in front of the Nandana Garden. Monks! That Nandana Garden has three wind wheels, which naturally blow, adorning that garden.'

。何等為三？所謂開者、凈者、吹者。何者名開？有風輪來，開閉諸門。何者為凈？有風輪來，掃彼園林，令地清凈。何者為吹？有風輪來，吹動彼園林樹眾華，飄零四散。諸比丘！其難陀那園林之中，風散種種微妙眾華，下到于膝，有種種香，其香氛馥，遍滿園林。當於彼時，其鞞摩質多啰阿修羅王，及諸小阿修羅王，並諸小阿修啰等輩圍繞，即入彼難陀那園林，入已洗浴，觀看遊戲，隨意而住。諸阿修啰等，于彼園林，或復一月二月三月，澡浴遊戲，隨意止住，各隨所欲去處而去。

「諸比丘！其鞞摩質多啰阿修羅王，恒常別有五阿修啰，停住其側，擁護守視諸惡事故。云何為五？一名隨喜、二者名有、三者名醉、四名牟真鄰陀、五名鞞呵多啰。諸比丘！其鞞摩質多啰阿修啰王，有如是等五阿修羅，恒常在於鞞摩質多啰阿修啰王側，為守護故。諸比丘！而彼鞞摩質多啰阿修啰王宮殿之上，有萬逾阇那海水而住，其彼水聚自然而有四種風持。何等為四？所謂一住、二者安住、三者不墮、四名牢固主。為此風持，常住不動。

「諸比丘！去須彌留山王南面千逾阇那，在大海下，有踴躍阿修啰王宮殿住處。其處縱廣八萬逾阇那，七重垣墻，略說猶如鞞摩質多啰阿修啰王種種所有，此中一一亦如彼說，汝應當知。乃至此王宮殿之上，所有水聚，亦為四種風輪住持，一住、二安住、三不墮、四牢固主

現代漢語譯本：什麼是三種風？ 它們是所謂的『開』、『凈』和『吹』。什麼叫做『開』？ 有風輪來臨，開啟和關閉所有的門。什麼叫做『凈』？ 有風輪來臨，清掃那園林，使地面乾淨。什麼叫做『吹』？ 有風輪來臨，吹動那園林中的樹木和花朵，使其飄零四散。諸位比丘！在那難陀那園林中，風吹散各種美妙的花朵，花瓣落到膝蓋的高度，散發出各種香味，香氣濃郁，瀰漫整個園林。那時，鞞摩質多啰阿修羅王，以及其他小阿修羅王，和所有小阿修羅們，都圍繞著他，進入那難陀那園林，進入后洗浴，觀看嬉戲，隨意停留。那些阿修羅們，在那園林中，或者一個月，或者兩個月，或者三個月，洗浴嬉戲，隨意停留，然後各自按照自己的意願離開。 現代漢語譯本：諸位比丘！那鞞摩質多啰阿修羅王，總是另外有五個阿修羅，停留在他的身邊，保護和看守，防止發生不好的事情。這五個阿修羅是誰呢？第一個叫隨喜，第二個叫有，第三個叫醉，第四個叫牟真鄰陀，第五個叫鞞呵多啰。諸位比丘！那鞞摩質多啰阿修羅王，有這五個阿修羅，總是待在鞞摩質多啰阿修羅王身邊，爲了保護他。諸位比丘！在那鞞摩質多啰阿修羅王的宮殿之上，有一萬由旬的海水停留著，那裡的水聚自然而然地由四種風支撐著。這四種風是什麼呢？它們是所謂的『住』、『安住』、『不墮』和『牢固主』。因為這四種風的支撐，海水才能常住不動。 現代漢語譯本：諸位比丘！從須彌山王南面往下一千由旬，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，有七重圍墻，大致上和鞞摩質多啰阿修羅王的所有宮殿相似，這裡的一切也和那裡一樣，你們應當知道。甚至這個王的宮殿之上，所有的水聚，也是由四種風輪支撐著，分別是『住』、『安住』、『不墮』和『牢固主』。

English version: What are the three kinds of wind? They are what are called 'opening', 'purifying', and 'blowing'. What is meant by 'opening'? When a wind wheel comes, it opens and closes all the doors. What is meant by 'purifying'? When a wind wheel comes, it sweeps the garden, making the ground clean. What is meant by 'blowing'? When a wind wheel comes, it blows the trees and flowers in the garden, causing them to scatter and fall. Monks! In that Nandana garden, the wind scatters various exquisite flowers, the petals falling to knee-height, emitting various fragrances, the aroma rich and pervading the entire garden. At that time, the Asura King Vepacitti, along with other minor Asura kings, and all the minor Asuras, would surround him, enter that Nandana garden, and after entering, they would bathe, watch and play, and stay as they pleased. Those Asuras, in that garden, would bathe and play for a month, two months, or three months, staying as they pleased, and then each would leave according to their own wishes. English version: Monks! That Asura King Vepacitti always has five other Asuras, who stay by his side, protecting and watching over him, preventing bad things from happening. Who are these five Asuras? The first is called Supratīta, the second is called Bhava, the third is called Mada, the fourth is called Mucilinda, and the fifth is called Vehātara. Monks! That Asura King Vepacitti has these five Asuras, who always stay by his side, for the purpose of protecting him. Monks! Above the palace of that Asura King Vepacitti, there is a mass of water that is ten thousand yojanas in extent, and that mass of water is naturally supported by four kinds of wind. What are these four kinds of wind? They are what are called 'abiding', 'settled', 'non-falling', and 'firm-holder'. Because of the support of these four winds, the water can remain still and unmoving. English version: Monks! One thousand yojanas south of Mount Sumeru, beneath the great ocean, there is the palace residence of the Asura King Udyoga. That place is eighty thousand yojanas in length and width, with seven layers of walls, roughly similar to all the palaces of the Asura King Vepacitti, and everything here is also the same as there, you should know. Even above this king's palace, all the water masses are also supported by four kinds of wind wheels, namely 'abiding', 'settled', 'non-falling', and 'firm-holder'.

「諸比丘！去須彌留山王西面千逾阇那，大海水下，有奢婆羅(隋言幻化)阿修羅王宮殿住處，其處縱廣八萬逾阇那，七重垣墻，略說猶如鞞摩質多羅阿修羅王種種所有，此中一一亦如彼說，汝應當知。乃至此王宮殿之上，所有水聚，亦為四種風輪住持，一住、二安住、三不墮、四牢固主。

「諸比丘！須彌留山王北面，如上相去，大海水下，有羅睺羅阿修羅王宮殿住處，其處縱廣如上所說，彼諸墻壁，及以門樓，臺閣卻敵。園苑諸池，有種種樹，與種種葉，種種華果，種種香薰，有種種鳥，各各自鳴。諸比丘！彼之處所，為羅睺羅阿修羅王有城，王住其城，名曰摩婆帝(隋言寂主)，縱廣莊嚴亦如上說。墻壁七重，七重欄楯，七重多羅行樹，七重鈴網，周匝圍繞，雜色可觀，七寶所成，乃至車𤦲馬瑙等寶。彼等垣墻高下縱廣，亦如前說。彼諸垣墻，亦有諸門。彼等諸門高下縱廣一一如前。而彼諸門所有層樓，卻敵臺閣，園苑諸池，及華沼等，亦有諸樹，與種種葉，種種花果，種種香薰，亦有種種諸雜類鳥，各各自鳴。

「諸比丘！其彼摩婆帝城王所住處，為羅睺羅阿修羅王有聚會處，還名七頭，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，亦為七寶之所莊嚴，乃至車𤦲馬瑙等寶。普四方面各有諸門，彼等諸門亦有樓櫓，雜色可觀，七寶所成，乃至車𤦲馬瑙等寶。而彼下分以天車𤦲分佈，其地柔軟，觸之猶如迦旃鄰提衣。而彼處中有一寶柱，高下縱廣如上所說

『諸位比丘！在須彌山王西面一千由旬處，大海水下，有奢婆羅（隋代譯為幻化）阿修羅王的宮殿住所，那裡的縱橫廣闊有八萬由旬，有七重圍墻，簡略地說就像鞞摩質多羅阿修羅王所擁有的一切，這裡的一切也像他所說的那樣，你們應當知道。乃至這個王宮殿之上，所有的水聚，也由四種風輪支撐，一是住持，二是安住，三是不墜落，四是牢固主。』 『諸位比丘！須彌山王北面，像上面所說的那樣相距，大海水下，有羅睺羅阿修羅王的宮殿住所，那裡的縱橫廣闊如上面所說，那些墻壁，以及門樓，臺閣，防禦工事。園林池塘，有各種各樣的樹木，以及各種各樣的葉子，各種各樣的花果，各種各樣的香氣，有各種各樣的鳥，各自鳴叫。諸位比丘！那個地方，是羅睺羅阿修羅王擁有的城池，王居住在那座城裡，名叫摩婆帝（隋代譯為寂主），縱橫廣闊的莊嚴也如上面所說。圍墻有七重，七重欄桿，七重多羅樹行，七重鈴網，周匝環繞，色彩斑斕，用七寶構成，乃至車磲、瑪瑙等寶物。那些圍墻的高低縱橫，也如前面所說。那些圍墻，也有許多門。那些門的高低縱橫，一一如前。而那些門的所有樓層，防禦工事，臺閣，園林池塘，以及花沼等，也有各種各樣的樹木，以及各種各樣的葉子，各種各樣的花果，各種各樣的香氣，也有各種各樣的雜類鳥，各自鳴叫。』 『諸位比丘！那座摩婆帝城王所居住的地方，是羅睺羅阿修羅王擁有的聚會場所，也叫七頭，那裡的縱橫廣闊如上面所說，欄桿有七重，以及各種鈴網，多羅樹行，周匝環繞，色彩斑斕，也用七寶來裝飾，乃至車磲、瑪瑙等寶物。四面都有門，那些門也有樓櫓，色彩斑斕，用七寶構成，乃至車磲、瑪瑙等寶物。而那下面用天車磲分佈，地面柔軟，觸控起來就像迦旃鄰提的衣服。而那個地方的中間有一根寶柱，高低縱橫如上面所說』

'Monks! To the west of Mount Sumeru, a thousand yojanas away, beneath the great ocean, lies the palace of the Asura King Śabara (translated as 'Illusion' in the Sui Dynasty), its expanse measuring eighty thousand yojanas in length and breadth, with sevenfold walls, briefly resembling all that the Asura King Vepacitti possesses. Everything here is as described there, you should know. Even the water mass above this palace is supported by four wind wheels: one is support, two is stability, three is non-falling, and four is firm master.' 'Monks! To the north of Mount Sumeru, at the same distance as mentioned above, beneath the great ocean, lies the palace of the Asura King Rāhula, its expanse as described above. Its walls, gate towers, terraces, and fortifications. Gardens and ponds, with various trees, various leaves, various flowers and fruits, various fragrances, and various birds, each singing its own song. Monks! That place is a city belonging to the Asura King Rāhula, and the king resides in that city, named Mahāvatī (translated as 'Lord of Tranquility' in the Sui Dynasty), its grandeur and expanse as described above. The walls are sevenfold, with sevenfold railings, sevenfold rows of Tala trees, sevenfold nets of bells, encircling all around, colorful and beautiful, made of seven treasures, including conch shells and agate. The height, depth, length, and breadth of those walls are as previously described. Those walls also have many gates. The height, depth, length, and breadth of each of those gates are as before. And all the stories of those gates, fortifications, terraces, gardens, ponds, and flower marshes, also have various trees, various leaves, various flowers and fruits, various fragrances, and various kinds of birds, each singing its own song.' 'Monks! The place where the king of the city Mahāvatī resides is a gathering place belonging to the Asura King Rāhula, also called Seven Heads, its expanse as described above, with sevenfold railings, and various nets of bells, rows of Tala trees, encircling all around, colorful and beautiful, also adorned with seven treasures, including conch shells and agate. On all four sides, there are gates, and those gates also have towers, colorful and beautiful, made of seven treasures, including conch shells and agate. And the lower part is covered with heavenly conch shells, the ground is soft, and touching it is like touching a garment of Kalandika. And in the middle of that place is a precious pillar, its height, depth, length, and breadth as described above.'

。其彼柱下，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，乃至車𤦲馬瑙等寶，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，雜色可觀，七寶所成，乃至車𤦲馬瑙等寶。右邊亦然，為十六小阿修羅王，有諸高座，亦如上說，柔軟觸之，如迦旃鄰提衣。

「諸比丘！彼七頭聚會阿修羅王住處東面，為羅睺羅阿修羅王更置別住宮殿處所。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，四面普皆周匝圍繞，雜色可觀，七寶所成，乃至車𤦲馬瑙等寶。四方諸面各有諸門，彼等諸門各有樓臺，卻敵重閣。園苑諸池，眾華泉沼，有種種樹，與種種葉，種種華果，種種香薰。復有種種眾類異鳥，各各自鳴，其音和雅，甚可愛樂。

「諸比丘！彼七頭聚會阿修羅王住處，東西南北，為諸小阿修羅王輩各有宮殿住處，其處縱廣九百逾阇那，或有八百，或有七百，及以六百五四三二，其最小者百逾阇那，皆有七重墻壁欄楯，略說乃至，種種眾鳥，各各自鳴。諸比丘！彼七頭聚會阿修羅王住處，東西南北，為彼諸小阿修羅輩亦各別有宮殿住處，其處縱廣九十逾阇那，或有八十七十六十五四三二，極最小者猶故縱廣十二逾阇那，七重垣墻，略說乃至，種種眾鳥，各各自鳴。諸比丘！其阿修羅王七頭聚會處所東面，為羅睺羅阿修羅王有園苑住，名娑羅林，其林縱廣，一一如前，七重垣墻，七重欄楯，乃至馬瑙，七寶所成

現代漢語譯本：在那根柱子下面，為羅睺羅阿修羅王設定了一個高座，那座高臺的高度、大小、縱深、裝飾，都和之前描述的一樣，色彩斑斕，由七寶構成，甚至包括車渠、瑪瑙等寶物，柔軟細膩，觸控起來就像迦旃鄰提的衣物一樣。在那座高座的左邊，為十六位小阿修羅王也分別設定了精美的高座，色彩斑斕，由七寶構成，甚至包括車渠、瑪瑙等寶物。右邊也是如此，為十六位小阿修羅王設定了高座，也像上面說的那樣，柔軟細膩，觸控起來就像迦旃鄰提的衣物一樣。 諸位比丘！在那七頭聚會阿修羅王住所的東面，為羅睺羅阿修羅王另外設定了獨立的宮殿住所。那裡的縱深、大小都和之前描述的一樣，有七重圍墻、七重欄桿、七重鈴網，甚至有七重多羅樹行列，四面都環繞著，色彩斑斕，由七寶構成，甚至包括車渠、瑪瑙等寶物。四面都有門，那些門都有樓臺，有防禦用的重閣。園林池塘，各種花卉泉水，有各種各樣的樹木，有各種各樣的葉子，各種各樣的花果，各種各樣的香氣。還有各種各樣的鳥類，各自鳴叫，聲音和諧悅耳，非常可愛。 諸位比丘！在那七頭聚會阿修羅王的住所，東西南北，為各位小阿修羅王都有宮殿住所，那裡的縱深是九百由旬，有的八百，有的七百，以及六百、五百、四百、三百、二百，最小的也有百由旬，都有七重墻壁欄桿，簡略地說，甚至有各種各樣的鳥類，各自鳴叫。諸位比丘！在那七頭聚會阿修羅王的住所，東西南北，為那些小阿修羅們也各自有宮殿住所，那裡的縱深是九十由旬，有的八十七、八十六、八十五、八十四、八十三、八十二，最小的也有十二由旬，有七重圍墻，簡略地說，甚至有各種各樣的鳥類，各自鳴叫。諸位比丘！那阿修羅王七頭聚會的地方的東面，為羅睺羅阿修羅王有一個園林住所，名叫娑羅林，那片樹林的縱深，都和之前描述的一樣，有七重圍墻，七重欄桿，甚至有瑪瑙，由七寶構成。

English version: Beneath that pillar, a high seat was placed for the Asura King Rahula, its height, size, depth, and decorations all as previously described, colorful, made of seven treasures, even including carnelian and agate, soft and smooth, feeling like the clothing of Kalandika. To the left of that high seat, exquisite high seats were also separately placed for sixteen minor Asura Kings, colorful, made of seven treasures, even including carnelian and agate. The same was true on the right, with high seats placed for sixteen minor Asura Kings, also as described above, soft and smooth, feeling like the clothing of Kalandika. Monks! To the east of the dwelling of the seven-headed assembled Asura King, a separate palace dwelling was established for the Asura King Rahula. Its depth and size were all as previously described, with seven layers of walls, seven layers of railings, seven layers of bell nets, and even seven rows of Tala trees, all surrounding it, colorful, made of seven treasures, even including carnelian and agate. There were gates on all four sides, and those gates had towers, with defensive double-layered pavilions. Gardens and ponds, various flowers and springs, with all kinds of trees, with all kinds of leaves, all kinds of flowers and fruits, all kinds of fragrances. There were also all kinds of birds, each singing its own song, their sounds harmonious and pleasant, very delightful. Monks! In the dwelling of the seven-headed assembled Asura King, to the east, west, south, and north, each of the minor Asura Kings had palace dwellings, their depth being nine hundred yojanas, some eight hundred, some seven hundred, and six hundred, five hundred, four hundred, three hundred, two hundred, the smallest being one hundred yojanas, all with seven layers of walls and railings, briefly speaking, even with all kinds of birds, each singing its own song. Monks! In the dwelling of the seven-headed assembled Asura King, to the east, west, south, and north, those minor Asuras also each had palace dwellings, their depth being ninety yojanas, some eighty-seven, eighty-six, eighty-five, eighty-four, eighty-three, eighty-two, the smallest still being twelve yojanas, with seven layers of walls, briefly speaking, even with all kinds of birds, each singing its own song. Monks! To the east of the place where the Asura King with seven heads assembled, there was a garden dwelling for the Asura King Rahula, named the Sala Grove, the depth of that grove, all as previously described, with seven layers of walls, seven layers of railings, even with agate, made of seven treasures.

。普四方面各有諸門，彼等諸門皆有樓櫓，雜色可觀，乃至亦為車𤦲馬瑙七寶所成，甚可愛樂。

「諸比丘！其阿修羅王七頭聚會處所南面，為羅睺羅阿修羅王有園苑住，名奢摩梨林，縱廣莊嚴，皆如上說，七重垣墻，七重多羅行樹，雜色可觀，亦為七寶之所挍成，乃至車𤦲馬瑙等寶。普四方面各有諸門，彼等諸門有諸樓櫓，乃至馬瑙七寶所成。

「諸比丘！其阿修羅王七頭聚會處所西面，為羅睺羅阿修羅王有園苑住，名曰俱毗陀羅林，其林縱廣一一皆如上說，七重垣墻，乃至馬瑙七寶所成。普四方面各有諸門，而彼諸門亦有樓櫓，種種挍飾，雜色可觀，乃至車𤦲馬瑙等寶之所莊嚴，甚可愛樂。

「諸比丘！其阿修羅王七頭聚會處所北面，為羅睺羅阿修羅王有園苑住，名曰難陀那林，其林縱廣如上所說，七重垣墻，乃至馬瑙七寶所成。普四方面各有諸門，而彼諸門亦有樓櫓，種種挍飾，雜色可觀，乃至車𤦲馬瑙等寶之所莊嚴，甚可愛樂。

「諸比丘！其奢摩梨及娑羅林，二處中間，為羅睺羅阿修羅王，有一池水，名曰難陀，其池縱廣如上所說。其水涼冷，柔軟輕甜，清凈不濁。以七寶磚，七重而砌。以七寶版，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，乃至馬瑙七寶所成。又其四方有諸階道，甚可愛樂，亦為七寶之所挍成。又生諸華優缽羅華、缽陀摩、究牟頭、奔茶梨迦，其華火色火形火光，略說乃至如上，水色水形水光，明照四方。香氣氛氳，普熏一切

現代漢語譯本：『諸位比丘！』阿修羅王七頭聚會的場所四面都有各自的門，這些門都有樓櫓，色彩斑斕，非常好看，甚至是用硨磲、瑪瑙等七寶製成，非常可愛令人喜愛。 『諸位比丘！』在阿修羅王七頭聚會場所的南面，是羅睺羅阿修羅王居住的園林，名為奢摩梨林，其縱橫廣闊，裝飾華麗，都如上面所說，有七重圍墻，七重多羅樹行列，色彩斑斕，非常好看，也是用七寶裝飾而成，甚至有硨磲、瑪瑙等寶物。四面都有各自的門，這些門都有樓櫓，甚至是用瑪瑙等七寶製成。 『諸位比丘！』在阿修羅王七頭聚會場所的西面，是羅睺羅阿修羅王居住的園林，名為俱毗陀羅林，這個園林的縱橫廣闊都如上面所說，有七重圍墻，甚至是用瑪瑙等七寶製成。四面都有各自的門，這些門也有樓櫓，各種裝飾，色彩斑斕，非常好看，甚至是用硨磲、瑪瑙等寶物裝飾，非常可愛令人喜愛。 『諸位比丘！』在阿修羅王七頭聚會場所的北面，是羅睺羅阿修羅王居住的園林，名為難陀那林，這個園林的縱橫廣闊如上面所說，有七重圍墻，甚至是用瑪瑙等七寶製成。四面都有各自的門，這些門也有樓櫓，各種裝飾，色彩斑斕，非常好看，甚至是用硨磲、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兩處之間，是羅睺羅阿修羅王的一個水池，名為難陀，這個水池的縱橫廣闊如上面所說。池水涼爽、柔軟、輕盈、甘甜、清澈不渾濁。用七寶磚砌成七層。用七寶板交錯裝飾。有七重欄桿，七重鈴網，也有七重多羅樹行列，環繞四周，色彩斑斕，非常好看，甚至是用瑪瑙等七寶製成。而且四方都有階梯，非常可愛令人喜愛，也是用七寶裝飾而成。還生長著各種花，如優缽羅花、缽陀摩花、拘牟頭花、奔茶梨迦花，這些花有火的顏色、火的形狀、火的光芒，簡略地說，乃至如上面所說，水色、水形、水光，照亮四方。香氣濃郁，普遍薰染一切。

English version: 『Monks!』 The place where the seven heads of the Asura King gather has gates on all four sides, and these gates all have towers, which are colorful and beautiful, and even made of carnelian, agate, and other seven treasures, which are very lovely and pleasing. 『Monks!』 To the south of the place where the seven heads of the Asura King gather, there is a garden where Rahula Asura King resides, named the Shamali Grove, which is vast and magnificent, just as described above, with seven layers of walls, seven rows of Tala trees, colorful and beautiful, also decorated with seven treasures, even with carnelian, agate, and other treasures. There are gates on all four sides, and these gates have towers, even made of agate and other seven treasures. 『Monks!』 To the west of the place where the seven heads of the Asura King gather, there is a garden where Rahula Asura King resides, named the Kubhidara Grove, the vastness of which is just as described above, with seven layers of walls, even made of agate and other seven treasures. There are gates on all four sides, and these gates also have towers, with various decorations, colorful and beautiful, even decorated with carnelian, agate, and other treasures, which are very lovely and pleasing. 『Monks!』 To the north of the place where the seven heads of the Asura King gather, there is a garden where Rahula Asura King resides, named the Nandana Grove, the vastness of which is as described above, with seven layers of walls, even made of agate and other seven treasures. There are gates on all four sides, and these gates also have towers, with various decorations, colorful and beautiful, even decorated with carnelian, agate, and other treasures, which are very lovely and pleasing. 『Monks!』 Between the Shamali Grove and the Sala Grove, there is a pond of Rahula Asura King, named Nanda, the vastness of which is as described above. The water is cool, soft, light, sweet, clear, and not turbid. It is built with seven layers of seven-treasure bricks. It is decorated with seven-treasure panels in an alternating pattern. There are seven layers of railings, seven layers of bell nets, and also seven rows of Tala trees, surrounding it, colorful and beautiful, even made of agate and other seven treasures. Moreover, there are steps on all four sides, which are very lovely and pleasing, also decorated with seven treasures. Various flowers also grow there, such as Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers, these flowers have the color of fire, the shape of fire, and the light of fire, briefly speaking, even as described above, the color of water, the shape of water, and the light of water, illuminating all directions. The fragrance is rich and pervasive, permeating everything.

。又有藕根，汁白味甜，食之甘美，如無蠟蜜。

「諸比丘！其俱毗陀羅林及難陀那，二林中間，為彼羅睺羅阿修羅王有一大樹，其樹名曰蘇質多羅波吒羅，其樹縱廣種種莊嚴，皆如上說，乃至七重墻壁欄楯，車𤦲瑪瑙七寶所成，甚可愛樂，略說乃至，種種眾鳥，各各自鳴，其音和雅，聽者歡喜。

「諸比丘！其阿修羅王七頭聚會處所嚴飾，如上所說，亦有岐道，去來徑路，為彼羅睺羅阿修羅王游宮殿故。又復為諸小阿修羅王，及諸小阿修羅輩，亦有岐道，通往來故。向奢摩梨及俱毗陀羅，亦有岐道。向難陀那及難陀池、蘇質多羅波吒羅樹等，皆有岐道，通其往來，遊戲樂故。

「諸比丘！其羅睺羅阿修羅王，若欲向彼娑羅林苑及難陀那林等澡浴遊戲出觀看時，爾時心念鞞摩質多羅阿修羅王。爾時，鞞摩質多羅阿修羅王，作如是心：『彼羅睺羅阿修羅王，心念於我，欲共遊戲。』其時鞞摩質多羅阿修羅王，作是念已，復自念其諸小阿修羅王，及諸小阿修羅眾輩。爾時，彼諸小阿修羅王，並諸小阿修羅輩，即生是心：『鞞摩質多羅阿修羅王，念我等輩，我等當往。』即以種種眾寶瓔珞莊嚴其身，嚴飾身已，各乘騎乘，詣向鞞摩質多羅阿修羅所，到已在彼宮門之所，齊整而立。爾時，鞞摩質多羅阿修羅王，既見諸小阿修羅王並及諸小阿修羅眾皆聚集已，即自嚴身，服諸瓔珞，馭種種乘，共諸小王及阿修羅眾，左右圍繞前後導從，向羅睺羅阿修羅王所，到已而住

還有藕的根莖，汁液潔白味道甘甜，吃起來美味，就像沒有經過提煉的蜂蜜一樣。 『各位比丘！在俱毗陀羅林和難陀那林之間，羅睺羅阿修羅王有一棵大樹，這棵樹名叫蘇質多羅波吒羅，這棵樹的縱橫廣闊，各種裝飾，都如上面所說，乃至有七重墻壁欄桿，車渠、瑪瑙等七寶構成，非常可愛，簡略地說，乃至有各種各樣的鳥，各自鳴叫，聲音和諧優雅，聽的人都感到歡喜。 『各位比丘！阿修羅王七個頭顱聚集的地方裝飾，如上面所說，也有岔路，來往的道路，是爲了羅睺羅阿修羅王遊玩宮殿而設。另外，爲了各個小阿修羅王，以及各個小阿修羅們，也有岔路，方便他們來往。通向奢摩梨和俱毗陀羅，也有岔路。通向難陀那和難陀池、蘇質多羅波吒羅樹等，都有岔路，方便他們來往，遊戲玩樂。 『各位比丘！羅睺羅阿修羅王，如果想要去娑羅林苑和難陀那林等地方洗浴遊玩，出來觀看的時候，這時心中會想到鞞摩質多羅阿修羅王。這時，鞞摩質多羅阿修羅王，會這樣想：『羅睺羅阿修羅王，心中想念我，想要一起遊玩。』這時，鞞摩質多羅阿修羅王，這樣想過之後，又會想到他的各個小阿修羅王，以及各個小阿修羅們。這時，那些小阿修羅王，以及各個小阿修羅們，就會產生這樣的想法：『鞞摩質多羅阿修羅王，想念我們，我們應當前往。』於是用各種各樣的珍寶瓔珞裝飾自己的身體，裝飾好身體后，各自乘坐坐騎，前往鞞摩質多羅阿修羅王那裡，到達后就在他的宮門前，整齊地站立。這時，鞞摩質多羅阿修羅王，看到各個小阿修羅王以及各個小阿修羅們都聚集完畢，就自己裝飾身體，穿戴各種瓔珞，駕馭各種坐騎，和小阿修羅王以及阿修羅們一起，左右圍繞前後引導，前往羅睺羅阿修羅王那裡，到達后就停在那裡。

There are also lotus roots, with white and sweet juice, delicious to eat, like unrefined honey. 'Monks! Between the Kubhidara Grove and the Nandana Grove, there is a large tree belonging to the Asura King Rahula, named Suchitrapatala. This tree is vast and adorned in various ways, as described above, even having seven layers of walls and railings, made of carnelian, agate, and other seven treasures. It is very lovely. In short, there are various birds, each singing its own song, their sounds harmonious and elegant, pleasing to those who listen. 'Monks! The place where the seven heads of the Asura King gather is decorated as described above. There are also crossroads and paths for the Asura King Rahula to travel to his palace. Furthermore, there are crossroads for the lesser Asura Kings and the lesser Asuras to travel back and forth. There are also crossroads leading to Shamali and Kubhidara. There are crossroads leading to Nandana, Nandana Pond, and the Suchitrapatala tree, allowing them to travel back and forth for recreation and enjoyment. 'Monks! When the Asura King Rahula wishes to go to the Sala Grove and Nandana Grove for bathing and recreation, and to go out for sightseeing, he will think of the Asura King Vimalachitra. At that time, the Asura King Vimalachitra will think: 'The Asura King Rahula is thinking of me and wants to play together.' Having thought this, the Asura King Vimalachitra will then think of his lesser Asura Kings and the lesser Asuras. At that time, those lesser Asura Kings and the lesser Asuras will have this thought: 'The Asura King Vimalachitra is thinking of us, we should go.' They will then adorn themselves with various precious jewels and necklaces, and after adorning themselves, they will each ride their mounts and go to the place of the Asura King Vimalachitra. Upon arriving, they will stand neatly at his palace gate. At that time, the Asura King Vimalachitra, seeing that all the lesser Asura Kings and the lesser Asuras have gathered, will adorn himself, wear various necklaces, ride various mounts, and together with the lesser kings and the Asuras, surrounded and guided from the front and back, will go to the place of the Asura King Rahula, and upon arriving, they will stop there.'

「爾時，羅睺羅阿修羅王，又復念彼踴躍及奢婆羅二阿修羅王等。時，彼踴躍及奢婆羅二阿修羅王亦如是念：『其羅睺羅阿修羅王，今念我等。』如是知已，彼等復各念其諸小阿修羅王及諸眾輩，其各知已，又並聚集，嚴飾而來，各向踴躍、奢婆羅等二阿修羅王邊，到已各各嚴身瓔珞乘騎，將從圍繞，來向彼羅睺羅阿修羅邊，到已各各隨所在住。

「爾時，羅睺羅阿修羅王，見鞞摩質多羅阿修羅王等並雲集已，自念諸小阿修羅王及其眾輩。彼等知已，亦各嚴飾服乘而來，到羅睺羅阿修羅王前，儼然住立。時，彼羅睺羅阿修羅王，見已自著種種瓔珞，莊嚴其身，駕種種乘，前後圍繞，即共鞞摩質多羅阿修羅王，並及踴躍、奢婆羅等阿修羅王，並諸小王阿修羅眾輩，雲集導從，向娑羅林、奢摩梨林、俱毗陀羅林、難陀那林等，到已在前少時而住。

「諸比丘！其難陀那林苑之中，自然而有三種風輪。何等為三？所謂開者、凈者、吹者。于中開者，所有風輪，開敞諸門；凈者風輪掃除諸地；吹者風輪吹諸華樹。諸比丘！其難陀那林苑之中，上妙好華遍散滿地，其花香氣普熏園林，莊嚴充足，種種可觀。

「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，群眾眷屬小阿修羅輩，圍繞而入難陀那園。入已澡浴遊戲受樂，種種觀矚，或行或住或臥或坐，隨所欲往，任意而行。諸比丘！其羅睺羅阿修羅王，亦常有五阿修羅，擁護惡事，名字如前

當時，羅睺羅阿修羅王又想起了踴躍和奢婆羅兩位阿修羅王。那時，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。』他們這樣知道后，又各自想念他們手下的小阿修羅王和各個部眾，他們各自知道后，也一起聚集起來，裝飾整齊地前來，各自來到踴躍、奢婆羅等兩位阿修羅王身邊，到達后各自裝飾好身上的瓔珞和坐騎，帶領隨從圍繞著，來到羅睺羅阿修羅身邊，到達后各自在所在之處住下。 當時，羅睺羅阿修羅王，看到鞞摩質多羅阿修羅王等都已聚集，自己又想念各個小阿修羅王和他們的部眾。他們知道后，也各自裝飾好衣服和坐騎前來，到達羅睺羅阿修羅王面前，整齊地站立。當時，羅睺羅阿修羅王，看到他們后，自己也穿戴上各種瓔珞，裝飾自己的身體，駕著各種坐騎，前後被圍繞著，就和鞞摩質多羅阿修羅王，以及踴躍、奢婆羅等阿修羅王，還有各個小王阿修羅部眾，一起聚集引導著，向娑羅林、奢摩梨林、俱毗陀羅林、難陀那林等地方走去，到達后在前面停留了一會兒。 諸位比丘！那難陀那林苑之中，自然而有三種風輪。哪三種呢？就是開者、凈者、吹者。其中開者的風輪，開啟所有的門；凈者的風輪掃除所有的地面；吹者的風輪吹動所有的花樹。諸位比丘！那難陀那林苑之中，上等美好的花朵遍佈滿地，花香氣息普遍薰染著園林，裝飾得十分充足，各種景象都值得觀看。 當時，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，還有各個小王，群眾眷屬小阿修羅們，圍繞著進入難陀那園。進入后洗浴嬉戲享受快樂，各種觀看，或行走或站立或躺臥或坐著，隨心所欲地前往，任意而行。諸位比丘！那羅睺羅阿修羅王，也常有五個阿修羅，擁護他做壞事，名字和前面說的一樣。

At that time, the Asura King Rahula also thought of the two Asura Kings, Udyoga and Shavara. Then, the two Asura Kings, Udyoga and Shavara, also thought: 'The Asura King Rahula is now thinking of us.' Having known this, they each thought of their minor Asura Kings and their retinues. Upon knowing this, they gathered together, adorned themselves, and came to the side of the two Asura Kings, Udyoga and Shavara. Having arrived, they each adorned their bodies with necklaces and mounts, and led their followers to surround them. They came to Rahula's side, and upon arriving, each stayed in their respective places. At that time, the Asura King Rahula, seeing that the Asura King Vimalacitra and others had gathered, thought of the minor Asura Kings and their retinues. Upon knowing this, they also adorned themselves with clothes and mounts and came before the Asura King Rahula, standing upright. Then, the Asura King Rahula, seeing them, adorned himself with various necklaces, decorated his body, and rode various mounts, surrounded by his followers. He then gathered with the Asura King Vimalacitra, as well as the Asura Kings Udyoga and Shavara, and the minor Asura Kings and their retinues, and led them towards the Sala forest, the Shamali forest, the Kuvidara forest, the Nandana forest, and other places. Having arrived, they stayed there for a short while. Monks! In that Nandana garden, there are naturally three wind wheels. What are the three? They are the opener, the purifier, and the blower. Among them, the opener wind wheel opens all the doors; the purifier wind wheel sweeps all the ground; and the blower wind wheel blows all the flower trees. Monks! In that Nandana garden, the finest and most beautiful flowers are scattered all over the ground, and the fragrance of the flowers permeates the garden, making it fully adorned and a sight to behold. At that time, the Asura King Rahula, as well as the Asura King Vimalacitra, the Asura King Udyoga, the Asura King Shavara, and the minor kings, the retinues of the masses, and the minor Asuras, surrounded and entered the Nandana garden. After entering, they bathed, played, and enjoyed themselves, observing various things, walking, standing, lying down, or sitting, going wherever they pleased, and acting as they wished. Monks! The Asura King Rahula also always has five Asuras who protect him in doing evil deeds, and their names are as mentioned before.

。宮上海水，縱廣厚薄，四種風持，令不墮墜，亦如上說。

起世經四天王品第七

「諸比丘！其須彌留山王，東面半腹，去地四萬二千逾阇那，由乾陀山頂，有提頭賴吒天王城郭住處，城名賢上，縱廣六百逾阇那，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，悉以七寶而為莊嚴，所謂金銀鞞琉璃、頗致迦赤真珠、車𤦲馬瑙等之所成就。普四方面各有諸門，而彼諸門有諸樓櫓卻敵臺觀、園苑諸池。其諸花林有種種樹，與種種葉，種種花果，種種香薰。有種種鳥，各各自鳴，其音調和，甚可愛樂。

「諸比丘！其須彌留山王，南面半腹，去地亦四萬二千逾阇那，由乾陀山頂，有毗婁勒迦天王城郭住處，城名善現，縱廣莊嚴一一如前提頭賴吒天王處所，略說乃至，種種諸鳥，各各自鳴。

「諸比丘！其須彌留山王，西面半腹，去地亦四萬二千逾阇那，由乾陀山頂，有毗婁博叉天王城郭住處，城名善觀。縱廣莊嚴一一如前提頭賴吒天王處所，略說乃至，種種諸鳥，各各自鳴，其音調和，甚可愛樂。

「諸比丘！其須彌留山王，北面半腹，去地亦四萬二千逾阇那，由乾陀山頂，為毗沙門天王有三城郭，以為住處。其三者何？第一所謂毗舍羅婆、第二名為伽婆缽帝、第三名曰阿茶槃多。各各縱廣六百逾阇那，七重垣墻，七重欄楯，略說乃至種種眾鳥，各各自鳴

海水環繞著宮殿，其廣闊、厚薄，由四種風支撐，使其不會墜落，情況也如上面所說。

《起世經》四天王品第七

『諸位比丘！那須彌山王，東面半山腰，離地四萬二千由旬，在由乾陀山頂，有提頭賴吒天王的城郭住所，城名叫賢上，縱橫六百由旬，有七重城墻、七重欄桿、七重鈴網。還有七重多羅樹行列，環繞四周，色彩斑斕，賞心悅目，全部用七寶裝飾，即金、銀、琉璃、頗胝迦、赤真珠、車磲、瑪瑙等製成。四面都有門，這些門有樓櫓、敵臺、觀景臺、園林和水池。花林里有各種各樣的樹木，有各種各樣的葉子、花朵和果實，散發著各種各樣的香氣。有各種各樣的鳥，各自鳴叫，聲音和諧，非常悅耳動聽。

『諸位比丘！那須彌山王，南面半山腰，離地也是四萬二千由旬，在由乾陀山頂，有毗婁勒迦天王的城郭住所，城名叫善現，其縱橫和裝飾都和前面提頭賴吒天王住所一樣，簡略地說，乃至有各種各樣的鳥，各自鳴叫。

『諸位比丘！那須彌山王，西面半山腰，離地也是四萬二千由旬，在由乾陀山頂，有毗婁博叉天王的城郭住所，城名叫善觀。其縱橫和裝飾都和前面提頭賴吒天王住所一樣，簡略地說，乃至有各種各樣的鳥，各自鳴叫，聲音和諧，非常悅耳動聽。

『諸位比丘！那須彌山王，北面半山腰，離地也是四萬二千由旬，在由乾陀山頂，是毗沙門天王的三座城郭，作為住所。這三座城郭是什麼呢？第一座叫毗舍羅婆，第二座叫伽婆缽帝，第三座叫阿茶槃多。每座城池縱橫六百由旬，有七重城墻，七重欄桿，簡略地說，乃至有各種各樣的鳥，各自鳴叫。

The seawater surrounds the palace, its vastness, thickness, and thinness are supported by four kinds of winds, preventing it from falling, just as described above.

Chapter Seven, 'The Four Heavenly Kings' from the 'Aggañña Sutta'

'Monks! On the eastern side of Mount Sumeru, halfway up, forty-two thousand yojanas from the ground, on the peak of Mount Gandhamadana, is the city residence of King Dhritarashtra, named 'Virtuous Above,' six hundred yojanas in length and breadth, with seven layers of walls, 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, all adorned with seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. On all four sides, there are gates, and these gates have towers, watchtowers, viewing platforms, gardens, and ponds. In the flower groves, there are various kinds of trees, with various kinds of leaves, flowers, and fruits, emitting various kinds of fragrances. There are various kinds of birds, each singing its own song, their sounds harmonious and very delightful.

'Monks! On the southern side of Mount Sumeru, halfway up, also forty-two thousand yojanas from the ground, on the peak of Mount Gandhamadana, is the city residence of King Virudhaka, named 'Well Manifested,' its length, breadth, and decorations are all the same as the aforementioned residence of King Dhritarashtra, briefly speaking, even to the point of having various kinds of birds, each singing its own song.

'Monks! On the western side of Mount Sumeru, halfway up, also forty-two thousand yojanas from the ground, on the peak of Mount Gandhamadana, is the city residence of King Virupaksha, named 'Well Observed.' Its length, breadth, and decorations are all the same as the aforementioned residence of King Dhritarashtra, briefly speaking, even to the point of having various kinds of birds, each singing its own song, their sounds harmonious and very delightful.

'Monks! On the northern side of Mount Sumeru, halfway up, also forty-two thousand yojanas from the ground, on the peak of Mount Gandhamadana, are three city residences of King Vaishravana, as his dwelling places. What are these three? The first is called Vishala, the second is called Gavampati, and the third is called Alakavati. Each city is six hundred yojanas in length and breadth, with seven layers of walls, seven layers of railings, briefly speaking, even to the point of having various kinds of birds, each singing its own song.'

。諸比丘！唯除月天子宮殿、日天子七大宮殿，其間所有自余貫屬四大天王諸天宮殿，或有縱廣四十逾阇那，或有三十二十十二，其最小者，猶故縱廣六逾阇那，亦各七重垣墻欄楯，略說如前，乃至各各眾鳥自鳴。

「諸比丘！其毗舍羅婆及伽婆缽帝，二宮殿間，為毗沙門天王有一池水，其池名曰那墀尼，縱廣四十逾阇那。其水調和，清涼輕軟，其味甜美，香潔不濁。其池四邊七重磚砌，七重寶版，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，七寶所成，乃至車𤦲馬瑙等寶。普四方面各有階道，亦為七寶之所莊嚴。于其池中，有優缽羅、缽陀摩、究牟陀、奔茶梨迦等諸華，自然出生。其華火色火形火光，乃至水色水形水光，華開縱廣大如車輪。其光明照半逾阇那，其香氣熏一逾阇那。有諸藕根，大如車軸，割之汁出，色白如乳，食之甜美，味甘猶蜜。

「諸比丘！其伽婆缽帝及阿茶槃多，二宮殿間，為毗沙門天王有園苑住，其園名曰迦毗延多，縱廣正等四十逾阇那，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

現代漢語譯本：『諸位比丘！除了月天子的宮殿和日天子的七大宮殿之外，其餘所有歸屬四大天王的諸天宮殿，有的縱橫超過四十由旬，有的三十、二十、十二由旬，其中最小的，也有縱橫六由旬。它們各自都有七重圍墻和欄桿，簡略來說就像之前描述的那樣，乃至各自都有各種鳥類在鳴叫。 『諸位比丘！在毗舍羅婆和伽婆缽帝這兩個宮殿之間，為毗沙門天王有一個水池，這個水池名叫那墀尼，縱橫四十由旬。池水調和，清涼輕柔，味道甘甜，香潔不渾濁。水池四邊有七重磚砌，七重寶版，間隔錯落分明，七重欄桿，七重鈴網。還有七重多羅樹行列，環繞四周，色彩斑斕，由七寶構成，乃至車渠、瑪瑙等寶物。四面都有階梯，也用七寶裝飾。池中有優缽羅、缽曇摩、拘牟陀、奔茶梨迦等各種蓮花，自然生長。這些花有的呈火色、火形、火光，有的呈水色、水形、水光，花開時縱橫廣大如車輪。它們的光明照耀半由旬，香氣飄散一由旬。還有藕根，粗大如車軸，切開后流出的汁液，顏色白如乳汁，吃起來甘甜如蜜。 『諸位比丘！在伽婆缽帝和阿茶槃多這兩個宮殿之間，為毗沙門天王有一個園林，這個園林名叫迦毗延多，縱橫都是四十由旬，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，簡略來說就像之前描述的那樣，乃至由七寶構成。'

English version: 'Monks, except for the palace of the Moon Deva and the seven great palaces of the Sun Deva, all the other palaces of the devas belonging to the Four Great Kings, some are more than forty yojanas in length and breadth, some thirty, twenty, or twelve yojanas. The smallest of them is still six yojanas in length and breadth. Each has seven layers of walls and railings, briefly described as before, and even various birds singing in each. 'Monks, between the two palaces of Visarabha and Gavapati, there is a pond for King Vaisravana, named Nacchini, which is forty yojanas in length and breadth. The water is harmonious, cool, light, soft, sweet in taste, fragrant, and clear. The four sides of the pond are built with seven layers of bricks, seven layers of precious plates, clearly spaced, seven layers of railings, and seven layers of bell nets. There are also seven rows of Tala trees, surrounding the pond, colorful and beautiful, made of seven treasures, including carnelian and agate. There are steps on all four sides, also decorated with seven treasures. In the pond, there are various lotuses such as Utpala, Paduma, Kumuda, and Pundarika, which grow naturally. Some of these flowers are fire-colored, fire-shaped, and fire-lighted, while others are water-colored, water-shaped, and water-lighted. When they bloom, they are as large as chariot wheels. Their light shines for half a yojana, and their fragrance spreads for one yojana. There are also lotus roots, as thick as chariot axles, and when cut, they release a juice that is white as milk, sweet to eat, and tastes like honey. 'Monks, between the two palaces of Gavapati and Achapanda, there is a garden for King Vaisravana, named Kapiyanta, which is forty yojanas in length and breadth. It has seven layers of walls, seven layers of railings, and seven rows of Tala trees, surrounding the garden, colorful and beautiful, briefly described as before, and made of seven treasures.'

。其提頭賴吒天王，賢上住處，城郭往來，有二岐道；毗婁勒迦天王，善現住處，城郭去來，亦二岐道；毗婁博叉天王，其善觀處，城郭去來，有二岐道；其毗沙門天王，阿茶槃多城郭處所，有二岐道；毗舍羅婆及伽婆缽帝等城郭處所，亦各俱有二岐之道；其四天王所有眷屬，諸小天眾宮殿處所，亦各往來有二岐道；其那墀尼池，及迦毗延多苑等，亦各往來有二岐道。

「諸比丘！其毗沙門天王，若欲至彼迦毗延多苑中游戲澡浴之時，內心即念提頭賴吒天王。爾時，提頭賴吒天王亦心生念：『毗沙門天王意中念我。』如是知已，其即自念其天所屬諸小天王及天眾等。是時，東面所屬身天王及眾輩，作如是念：『提頭賴吒天王，心念我等。』如是知已，各各嚴身種種瓔珞，乘種種騎，詣向提頭賴吒大天王邊，到已在前，一面而住。爾時，提頭賴吒天王，即自莊嚴，服諸瓔珞。馭駕乘已，與諸小王天眾眷屬，前後圍繞，相將往詣毗沙門大天王邊，到已在彼毗沙門王面前而住。

「爾時，毗沙門天王，心念毗婁勒迦、毗婁博叉二大天王。時，彼二王心如是念：『毗沙門王，意念我等。』如是知已，即各自念己所統領諸小天王並諸天眾。時，彼小王及諸天眾亦復心念：『我等大王心念我輩，宜時速往。』如是知已，各自嚴飾瓔珞其身，俱共往詣毗婁勒迦及毗婁博叉二天王所，到已而住。時，二天王知諸小王及余天眾聚集來已，各自嚴身，服眾瓔珞，便即騎乘，與眾圍繞，皆共往詣毗沙門宮大天王所，到已在前，俱各停住

現代漢語譯本：提頭賴吒天王居住在賢善之處，其城郭的往來有兩條岔路；毗婁勒迦天王居住在善現之處，其城郭的去來也有兩條岔路；毗婁博叉天王居住在善觀之處，其城郭的去來也有兩條岔路；毗沙門天王居住在阿茶槃多城郭，其處也有兩條岔路；毗舍羅婆和伽婆缽帝等居住的城郭，也各自有兩條岔路；四天王的所有眷屬，以及各個小天眾的宮殿，其往來也各有兩條岔路；那墀尼池和迦毗延多苑等，其往來也各有兩條岔路。 諸位比丘！當毗沙門天王想要去迦毗延多苑中嬉戲沐浴時，心中便會想起提頭賴吒天王。那時，提頭賴吒天王也會心生念頭：『毗沙門天王心中想念我。』這樣知道后，他便會想起自己所管轄的各個小天王和天眾。這時，東面所管轄的天王和天眾們，會這樣想：『提頭賴吒天王心中想念我們。』這樣知道后，他們各自整理好身上的各種瓔珞，乘坐各種坐騎，前往提頭賴吒大天王那裡，到達后在他面前，站立在一旁。那時，提頭賴吒天王也會自己裝扮，穿戴各種瓔珞。駕馭好坐騎后，與各個小天王和天眾眷屬，前後圍繞著，一起前往毗沙門大天王那裡，到達后在毗沙門王面前站立。 那時，毗沙門天王，心中會想起毗婁勒迦和毗婁博叉兩位大天王。那時，這兩位天王心中會這樣想：『毗沙門王，心中想念我們。』這樣知道后，他們便會各自想起自己所統領的各個小天王和天眾。那時，那些小天王和天眾也會這樣想：『我們的大王心中想念我們，應該立刻前往。』這樣知道后，他們各自整理好身上的瓔珞，一起前往毗婁勒迦和毗婁博叉兩位天王那裡，到達後站立。那時，兩位天王知道各個小天王和其餘天眾都聚集來了，便各自裝扮好自己，穿戴好各種瓔珞，然後騎上坐騎，與眾人圍繞著，一起前往毗沙門宮大天王那裡，到達后在他面前，各自停住。

English version: King Dhrtarastra resides in the virtuous place, and there are two branching paths for his city's comings and goings; King Virudhaka resides in the place of good manifestation, and there are also two branching paths for his city's comings and goings; King Virupaksa resides in the place of good observation, and there are also two branching paths for his city's comings and goings; King Vaisravana resides in the city of Atavaka, and there are also two branching paths there; the cities where Visala and Gavapati reside also each have two branching paths; all the retinues of the four heavenly kings, as well as the palaces of the various minor heavenly beings, also each have two branching paths for their comings and goings; the Narchini Pond and the Kapila Garden, etc., also each have two branching paths for their comings and goings. Monks! When King Vaisravana wishes to go to the Kapila Garden to play and bathe, he will think of King Dhrtarastra in his heart. At that time, King Dhrtarastra will also have the thought: 'King Vaisravana is thinking of me in his heart.' Knowing this, he will then think of all the minor heavenly kings and heavenly beings under his jurisdiction. At this time, the heavenly kings and beings under the jurisdiction of the east will think: 'King Dhrtarastra is thinking of us in his heart.' Knowing this, they will each adorn themselves with various ornaments, ride various mounts, and go to King Dhrtarastra, arriving and standing before him on one side. At that time, King Dhrtarastra will also adorn himself, wear various ornaments. After mounting his ride, he will, with the various minor kings and heavenly retinues surrounding him, go together to King Vaisravana, arriving and standing before King Vaisravana. At that time, King Vaisravana will think of the two great kings, Virudhaka and Virupaksa, in his heart. At that time, these two kings will think: 'King Vaisravana is thinking of us in his heart.' Knowing this, they will each think of the various minor heavenly kings and heavenly beings under their jurisdiction. At that time, those minor kings and heavenly beings will also think: 'Our great king is thinking of us, we should go quickly.' Knowing this, they will each adorn themselves with ornaments, and go together to the two kings, Virudhaka and Virupaksa, arriving and standing there. At that time, the two kings, knowing that the various minor kings and other heavenly beings have gathered, will each adorn themselves, wear various ornaments, and then mount their rides, and with the crowd surrounding them, go together to the palace of King Vaisravana, arriving and stopping before him.

「爾時，毗沙門天王，知諸二王天眾集已，復自念其所領小天王及諸群眾。爾時，北方諸小天王及其天眾，作如是心：『毗沙門天王今念我等。』如是知已，各著種種眾寶瓔珞，莊嚴身已，詣毗沙門大天王前，各皆立住。

「爾時，毗沙門天王，自著種種眾寶瓔珞，莊嚴自身駕種種乘，共提頭賴吒、毗婁勒迦、毗婁博叉等四大天王，各與所屬諸天王眾，前後圍繞，俱皆詣向迦毗延多園所，到已在苑前住。諸比丘！其迦毗延多苑中，自然而有三風輪來，一開、二凈、三吹。開者開彼園門；凈者凈彼園地；吹者吹彼園樹，諸華飄飏。諸比丘！其迦毗延多苑中眾華，積至於膝，種種香氣周遍普熏。

「爾時，毗沙門天王、提頭賴吒天王、毗婁勒迦王、毗婁博叉王等，與諸小王通及眷屬圍繞，共入迦毗延多苑中，澡浴遊戲，種種受樂。于彼園中，或復一月二月三月。澡浴訖已，遊戲受樂，隨欲去處，自恣而行。諸比丘！其毗沙門，亦有五夜叉神王，恒常隨逐，側近左右，為守護故。何等為五？一名五丈、二名曠野、三名金山、四名長身、五名針毛。諸比丘！其毗沙門天王，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上

「諸比丘！其須彌留山王頂上，有三十三天宮殿住處，其處縱廣八萬逾阇那，七重垣墻、七重欄楯、七重鈴網，七重多羅行樹，周匝圍繞，雜色可觀，七寶所成，所謂金銀鞞琉璃，頗致迦赤真珠，車𤦲馬瑙等

『那時，毗沙門天王，知道眾二王天神已經聚集，又想到他所統領的小天王和眾部下。那時，北方的各位小天王和他們的天眾，心中想著：『毗沙門天王現在想到了我們。』這樣知道后，各自佩戴各種珍寶瓔珞，裝飾好身體，來到毗沙門大天王面前，各自站立著。 『那時，毗沙門天王，自己佩戴各種珍寶瓔珞，裝飾自身，乘坐各種座駕，與提頭賴吒、毗婁勒迦、毗婁博叉等四大天王，各自帶領所屬的諸天王部眾，前後圍繞，一同前往迦毗延多園，到達后在園前停住。各位比丘！那迦毗延多園中，自然有三股風輪出現，一股是開啟，一股是清凈，一股是吹拂。開啟的風輪打開園門；清凈的風輪清掃園地；吹拂的風輪吹動園中的樹木，使各種花朵飄揚。各位比丘！那迦毗延多園中的各種花朵，堆積到膝蓋高，各種香氣瀰漫，普遍薰染。』 『那時，毗沙門天王、提頭賴吒天王、毗婁勒迦王、毗婁博叉王等，與各位小王以及眷屬圍繞，一同進入迦毗延多園中，沐浴嬉戲，享受各種快樂。在那園中，或者一個月，或者兩個月，或者三個月。沐浴完畢后，嬉戲享樂，隨意想去哪裡，就自由自在地行走。各位比丘！那毗沙門天王，也有五位夜叉神王，經常跟隨在他左右，爲了守護他。這五位夜叉神王是哪些呢？一名叫五丈，二名叫曠野，三名叫金山，四名叫長身，五名叫針毛。各位比丘！那毗沙門天王，遊玩來去，常常由這五位夜叉神守護。』 《起世經》三十三天品第八上 『各位比丘！那須彌留山王頂上，有三十三天的宮殿住所，那裡的縱橫廣闊有八萬由旬，有七重城墻、七重欄桿、七重鈴網、七重多羅行樹，周匝圍繞，色彩斑斕，由七寶構成，即金、銀、琉璃、頗致迦、赤真珠、車磲、瑪瑙等。』

'At that time, King Vaisravana, knowing that the assembly of the two kings of the heavens had gathered, also thought of the lesser heavenly kings and their retinues under his command. At that time, the various lesser heavenly kings of the north and their heavenly retinues thought in their hearts: 'King Vaisravana is now thinking of us.' Having known this, they each adorned themselves with various precious jewels and necklaces, and went before the great King Vaisravana, each standing in place. 'At that time, King Vaisravana, himself adorned with various precious jewels and necklaces, and riding various vehicles, together with the four great kings, Dhrtarastra, Virudhaka, and Virupaksa, each leading their respective retinues of heavenly kings, surrounded him from front and back, and together they went towards the Kapila Garden, arriving and stopping in front of the garden. Monks! In that Kapila Garden, there naturally arose three wind wheels, one opening, one purifying, and one blowing. The opening wind wheel opened the garden gate; the purifying wind wheel cleansed the garden ground; the blowing wind wheel blew the trees in the garden, causing various flowers to flutter. Monks! The various flowers in that Kapila Garden piled up to knee-height, and various fragrances permeated and diffused everywhere.' 'At that time, King Vaisravana, King Dhrtarastra, King Virudhaka, King Virupaksa, and the various lesser kings, along with their retinues, entered the Kapila Garden together, bathed and played, enjoying various pleasures. In that garden, they stayed for one month, two months, or three months. After bathing, they played and enjoyed themselves, and went wherever they wished, freely and unrestrained. Monks! King Vaisravana also had five Yaksha spirit kings who constantly followed him, close by his side, for protection. What are these five? One is named Five Fathoms, the second is named Wilderness, the third is named Golden Mountain, the fourth is named Tall Body, and the fifth is named Needle Hair. Monks! King Vaisravana, in his travels and movements, was always protected by these five Yaksha spirits.' The Sutra of the Rise of the World, Chapter Eight, The Thirty-Three Heavens, Part One 'Monks! On the summit of Mount Sumeru, there are the palaces and dwellings of the Thirty-Three Heavens, the area of which is eighty thousand yojanas in length and breadth, surrounded by seven layers of walls, seven layers of railings, seven layers of bell nets, and seven rows of Tala trees, all around, colorful and beautiful, made of seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate.'

。其垣墻高四百逾阇那，廣五十逾阇那，彼等垣墻，相去各各五百逾阇那，于其中間有諸門住。彼等諸門高三十逾阇那，廣十逾阇那。其門兩邊，有諸樓櫓卻敵臺閣及輦輿等。又有諸池及以花林，有種種樹，種種葉，種種花果，種種香薰，有種種鳥，各各自鳴，其音調和，甚可愛樂。又彼諸門，各各常有五百夜叉，為三十三天作守護故。諸比丘！彼垣墻內，為三十三天王有一城郭，名曰善見，其城縱廣六萬逾阇那，七重垣墻、七重欄楯、七重鈴網，七重多羅行樹，周匝圍繞，雜色可觀，亦為七寶之所莊嚴，乃至車𤦲馬瑙等寶。彼城壁高百逾阇那，其上廣五十逾阇那，彼城垣墻亦各相去五百逾阇那，于其中間有諸門住，其門各高三十逾阇那，廣十逾阇那。彼等諸門，亦有樓櫓卻敵臺閣，諸池花林，有種種樹，種種葉，種種花果，種種香薰，種種眾鳥，各各自鳴。彼等諸門，門別各有五百夜叉，為三十三天而作守護。

「諸比丘！近彼天宮善見城側，為伊羅缽那大龍象王有宮殿住，其宮殿縱廣六百逾阇那，亦有七重墻壁欄楯，略說乃至種種眾鳥，各各自鳴。諸比丘！彼善見城大垣墻內，為三十三天有聚會處，名善法堂，其處縱廣五百逾阇那，七重欄楯、七重鈴網、七重多羅行樹，周匝圍繞，雜色可觀，七寶所成，乃至車𤦲馬瑙等寶。普四方面各有諸門，皆有樓櫓卻敵臺觀，種種雜色，七寶所成。其地純是青琉璃寶，柔軟滑澤，觸之猶如迦旃鄰提衣。當其中間，有一寶柱，高二十逾阇那

現代漢語譯本：它的城墻高四百多由旬，寬五十多由旬，這些城墻之間，彼此相隔五百多由旬，在它們之間設有許多門。這些門高三十多由旬，寬十多由旬。門的左右兩邊，有許多樓櫓、防禦工事、臺閣和車輦等。還有許多池塘和花林，有各種各樣的樹木、葉子、花果、香氣，有各種各樣的鳥，各自鳴叫，聲音和諧，非常悅耳。而且這些門，每個門都常有五百夜叉，為三十三天守護。諸位比丘！在這些城墻內，為三十三天王有一座城郭，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、七重多羅樹行列，環繞四周，色彩斑斕，也是用七寶裝飾而成，乃至車磲、瑪瑙等寶物。那城墻高一百多由旬，上面寬五十多由旬，這些城墻也彼此相隔五百多由旬，在它們之間設有許多門，這些門各高三十多由旬，寬十多由旬。這些門也有樓櫓、防禦工事、臺閣，以及池塘花林，有各種各樣的樹木、葉子、花果、香氣，各種各樣的鳥，各自鳴叫。這些門，每個門各有五百夜叉，為三十三天守護。 諸位比丘！靠近那善見天宮城邊，為伊羅缽那大龍象王有一座宮殿，這座宮殿縱橫六百多由旬，也有七重墻壁欄桿，簡略地說，乃至各種各樣的鳥，各自鳴叫。諸位比丘！在那善見城的大城墻內，為三十三天有一個聚會場所，名叫善法堂，這個地方縱橫五百多由旬，有七重欄桿、七重鈴網、七重多羅樹行列，環繞四周，色彩斑斕，由七寶構成，乃至車磲、瑪瑙等寶物。四面都有門，都有樓櫓、防禦工事、臺觀，各種顏色，由七寶構成。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物。在中間，有一根寶柱，高二十多由旬。

English version: Its walls are over four hundred yojanas high and over fifty yojanas wide. These walls are each five hundred yojanas apart, and there are gates in between. These gates are over thirty yojanas high and over ten yojanas wide. On both sides of the gates, there are many towers, fortifications, pavilions, and chariots. There are also many ponds and flower groves, with all kinds of trees, leaves, flowers, fruits, and fragrances, and all kinds of birds, each singing its own song, their sounds harmonious and very pleasing. Moreover, each of these gates is constantly guarded by five hundred yakshas, for the sake of the Thirty-three Heavens. Monks! Within these walls, there is a city for the king of the Thirty-three Heavens, called Sudarshana, which is sixty thousand yojanas in length and width. It has seven layers of walls, seven layers of railings, seven layers of bell nets, and seven rows of Tala trees, surrounding it, colorful and beautiful, and also adorned with seven treasures, even including conch shells and agate. The city walls are over one hundred yojanas high, and the top is over fifty yojanas wide. These city walls are also five hundred yojanas apart, and there are gates in between, each gate being over thirty yojanas high and over ten yojanas wide. These gates also have towers, fortifications, pavilions, ponds, and flower groves, with all kinds of trees, leaves, flowers, fruits, and fragrances, and all kinds of birds, each singing its own song. Each of these gates has five hundred yakshas, guarding them for the sake of the Thirty-three Heavens. Monks! Near the heavenly palace of Sudarshana, there is a palace for the great dragon elephant king, Elapatra, which is over six hundred yojanas in length and width. It also has seven layers of walls and railings, and, to put it briefly, all kinds of birds, each singing its own song. Monks! Within the great walls of Sudarshana City, there is a gathering place for the Thirty-three Heavens, called the Hall of Good Dharma, which is over five hundred yojanas in length and width. It has seven layers of railings, seven layers of bell nets, and seven rows of Tala trees, surrounding it, colorful and beautiful, made of seven treasures, even including conch shells and agate. There are gates on all four sides, all with towers, fortifications, and pavilions, of various colors, made of seven treasures. The ground is purely made of blue lapis lazuli, soft and smooth, and feels like the cloth of Kalandika when touched. In the middle, there is a precious pillar, over twenty yojanas high.

。于其柱下，為天帝釋置立一座，高一逾阇那，廣半逾阇那，雜色可觀，乃至車𤦲馬瑙七寶成就，柔軟細滑，觸之如前。其座兩邊，各有十六小天王座，而侍衛之，七寶所成，雜色可觀，細滑觸之，如前不異。

「諸比丘！其善法堂諸天集處，為天帝釋更立宮殿，其宮殿廣千逾阇那，七重垣墻，乃至眾鳥，各各自鳴。諸比丘！其善法堂諸天集處，東西南北，為諸小王有宮殿住，縱廣九百逾阇那者，或八或七六五四三二，其最小者，廣百逾阇那，七重垣墻，乃至眾鳥，各各自鳴。其善法堂諸天會處東西南北，為三十三天諸小天宮，縱廣九十逾阇那，八十七十六十五十四十三十二十，其最小者，廣十二逾阇那，七重垣墻，乃至眾鳥，各各自鳴。

「諸比丘！其善法堂諸天聚會處東面，為三十三天王有園苑住，名波婁沙，縱廣千逾阇那，略說乃至七重垣墻，為馬瑙等七寶所成。普四方面各有諸門，彼等諸門有諸樓櫓，雜色可觀，乃至馬瑙七寶所成。諸比丘！其波婁沙園苑之中，有二大石，一名賢、二名善賢。為天馬瑙之所成就，各皆縱廣五十逾阇那，柔軟細滑，觸之猶如迦旃鄰提衣。

「諸比丘！其善法堂諸天聚集處所南面，為三十三天王有一園苑，名雜色車，其園縱廣千逾阇那，七重垣墻乃至馬瑙之所成就。普四方面各有諸門，彼等諸門皆有樓櫓，雜色可觀，乃至馬瑙之所成就。其彼園中亦有二石，一名雜色、二名善雜色。純以天青琉璃所成，亦各縱廣五十逾阇那，柔軟細滑，觸之猶如迦旃鄰提衣

現代漢語譯本：在其柱子下方，天帝釋設立了一個寶座，高一由旬多，寬半由旬多，色彩斑斕，非常好看，甚至車渠、瑪瑙等七寶構成，柔軟細滑，觸感如前所述。寶座兩邊，各有十六個小天王座，侍衛著它，也是七寶構成，色彩斑斕，細滑的觸感，和之前的一樣。 諸位比丘！在善法堂諸天集會之處，天帝釋又建造了宮殿，宮殿寬一千由旬，有七重圍墻，甚至各種鳥類，都在各自鳴叫。諸位比丘！在善法堂諸天集會之處的東、西、南、北，為各位小王設有宮殿居住，縱橫九百由旬的，或者八百、七百、六百、五百、四百、三百、二百，最小的，也有寬一百由旬，七重圍墻，甚至各種鳥類，都在各自鳴叫。在善法堂諸天集會之處的東、西、南、北，為三十三天的各位小天宮，縱橫九十由旬，或者八十、七十、六十、五十、四十、三十、二十，最小的，也有寬十二由旬，七重圍墻，甚至各種鳥類，都在各自鳴叫。 諸位比丘！在善法堂諸天集會處的東面，為三十三天王有一個園林居住，名叫波婁沙，縱橫一千由旬，簡略地說，有七重圍墻，由瑪瑙等七寶構成。四面都有門，這些門都有樓櫓，色彩斑斕，非常好看，甚至由瑪瑙等七寶構成。諸位比丘！在波婁沙園林之中，有兩塊大石頭，一塊叫賢，一塊叫善賢。由天上的瑪瑙構成，各自縱橫五十由旬，柔軟細滑，觸感如同迦旃鄰提的衣服。 諸位比丘！在善法堂諸天集會處的南面，為三十三天王有一個園林，名叫雜色車，園林縱橫一千由旬，有七重圍墻，甚至由瑪瑙構成。四面都有門，這些門都有樓櫓，色彩斑斕，非常好看，甚至由瑪瑙構成。這個園林中也有兩塊石頭，一塊叫雜色，一塊叫善雜色。完全由天青琉璃構成，也各自縱橫五十由旬，柔軟細滑，觸感如同迦旃鄰提的衣服。

English version: Beneath its pillar, Sakra, lord of the gods, had a seat erected, one yojana and more in height, half a yojana and more in width, of varied and pleasing colors, made of carnelian, agate, and the seven treasures, soft and smooth, with a touch like that described before. On either side of the seat, there were sixteen smaller thrones of the heavenly kings, serving as guards, also made of the seven treasures, of varied and pleasing colors, with a smooth touch, no different from before. Monks! In the place where the gods gather in the Sudharma Hall, Sakra, lord of the gods, had a palace built, a thousand yojanas in width, with seven layers of walls, and even various birds, each chirping their own song. Monks! In the east, west, south, and north of the place where the gods gather in the Sudharma Hall, there are palaces for the lesser kings to reside, those with a length and width of nine hundred yojanas, or eight, seven, six, five, four, three, or two hundred, the smallest of which is a hundred yojanas in width, with seven layers of walls, and even various birds, each chirping their own song. In the east, west, south, and north of the place where the gods gather in the Sudharma Hall, there are small heavenly palaces for the thirty-three gods, with a length and width of ninety yojanas, or eighty, seventy, sixty, fifty, forty, thirty, or twenty, the smallest of which is twelve yojanas in width, with seven layers of walls, and even various birds, each chirping their own song. Monks! To the east of the place where the gods gather in the Sudharma Hall, there is a garden for the thirty-three gods to reside, named Parusa, with a length and width of a thousand yojanas, briefly speaking, with seven layers of walls, made of agate and the seven treasures. On all four sides, there are gates, and these gates have towers, of varied and pleasing colors, made of agate and the seven treasures. Monks! In the Parusa garden, there are two large stones, one named 'Virtuous' and the other named 'Well-Virtuous'. Made of heavenly agate, each is fifty yojanas in length and width, soft and smooth, with a touch like the cloth of Kalandika. Monks! To the south of the place where the gods gather in the Sudharma Hall, there is a garden for the thirty-three gods, named 'Variegated Chariot', the garden is a thousand yojanas in length and width, with seven layers of walls, made of agate. On all four sides, there are gates, and these gates have towers, of varied and pleasing colors, made of agate. In this garden, there are also two stones, one named 'Variegated' and the other named 'Well-Variegated'. Made entirely of heavenly lapis lazuli, each is also fifty yojanas in length and width, soft and smooth, with a touch like the cloth of Kalandika.

「諸比丘！其善法堂諸天聚集處所西面，為三十三天王亦有園苑，名為雜穢，其園縱廣千逾阇那，七重垣墻，乃至七寶之所成就。四方有門，皆有樓櫓卻敵臺閣，俱七寶成。彼雜穢園，亦有二石，一名善現、二名小善現。以天頗致迦所成，亦各縱廣五十逾阇那，柔軟細滑，觸之猶如迦旃鄰提衣。

「諸比丘！其善法堂諸天聚集處所北面，為三十三天王有園苑住，名曰歡喜，其園縱廣千逾阇那，七重垣墻乃至馬瑙七寶所成。四方有門，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。以天銀成，亦各縱廣五十逾阇那，柔軟潤澤，觸之猶如迦旃鄰提衣。

「諸比丘！其波婁沙園及雜色車，二園中間，為三十三天王有一池水，名為歡喜，縱廣五百逾阇那。其水涼冷，輕軟甘甜，清潔不濁。以七寶磚，四面而壘。七重寶版，而間錯之。七重欄楯，乃至七重多羅行樹，周匝圍繞，雜色可觀。又其四方，各有階道，併爲七寶之所莊嚴。中有諸華，優缽羅華、缽陀摩、究牟陀、奔茶梨迦花等。其華火色火形火光，乃至水色水形水光，縱廣大小，皆如車輪。其光明照一逾阇那，風吹香氣，熏一逾阇那。有諸藕根，大如車軸，割之汁流，色白如乳，其味甘甜，如無蠟蜜。

「諸比丘！其雜穢園及歡喜園，二園中間，為三十三天王有一大樹，名波利夜多羅俱毗陀羅，其根周匝七逾阇那，略說乃至，枝葉遍覆，及院縱廣五百逾阇那，七重垣墻，乃至眾鳥，各各自鳴

『諸位比丘！在善法堂諸天聚集之處的西面，為三十三天王也有一處園林，名為雜穢，此園縱橫超過一千由旬，有七重圍墻，乃至以七寶構成。四方都有門，皆有樓櫓、敵樓和臺閣，都由七寶構成。那雜穢園中，也有兩塊石頭，一塊名為善現，另一塊名為小善現。由天界的頗致迦構成，也各自縱橫五十由旬，柔軟細滑，觸控起來如同迦旃鄰提的衣物。 『諸位比丘！在善法堂諸天聚集之處的北面，為三十三天王有一處園林居住，名為歡喜，此園縱橫超過一千由旬，有七重圍墻，乃至以瑪瑙等七寶構成。四方都有門，各有樓櫓、敵樓和臺閣，也以七寶裝飾。諸位比丘！歡喜園中，也有兩塊石頭，一塊名為歡喜，另一塊名為善歡喜。由天界的銀構成，也各自縱橫五十由旬，柔軟潤澤，觸控起來如同迦旃鄰提的衣物。 『諸位比丘！在波婁沙園和雜色車園之間，為三十三天王有一池水，名為歡喜，縱橫五百由旬。池水清涼、輕柔、甘甜、清潔不渾濁。用七寶磚在四面壘砌。七重寶版，交錯排列。七重欄桿，乃至七重多羅樹行列，周匝圍繞，色彩斑斕，引人入勝。又在四方，各有階梯，都用七寶裝飾。池中有各種花，優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花等。這些花有的像火的顏色、形狀和光芒，有的像水的顏色、形狀和光芒，縱橫大小，都像車輪一樣。它們的光明照耀一由旬，風吹來的香氣，能薰染一由旬。還有藕根，大如車軸，割開后流出的汁液，顏色白如乳汁，味道甘甜，如同無蠟的蜂蜜。 『諸位比丘！在雜穢園和歡喜園之間，為三十三天王有一棵大樹，名為波利夜多羅俱毗陀羅，它的根部周長七由旬，簡略地說，乃至枝葉覆蓋，以及庭院縱橫五百由旬，有七重圍墻，乃至各種鳥類，各自鳴叫。

'Monks! To the west of the place where the gods gather in the Sudharma Hall, there is also a garden for the Thirty-three Kings of the Gods, called Miscellany. This garden is over a thousand yojanas in length and breadth, with seven layers of walls, and is made of seven treasures. There are gates in all four directions, each with towers, battlements, and pavilions, all made of seven treasures. In that Miscellany Garden, there are also two stones, one named Good Manifestation and the other named Small Good Manifestation. They are made of heavenly 'pochika', each also fifty yojanas in length and breadth, soft and smooth, and feel like 'kachalindi' cloth to the touch.' 'Monks! To the north of the place where the gods gather in the Sudharma Hall, there is a garden for the Thirty-three Kings of the Gods to reside, called Joy. This garden is over a thousand yojanas in length and breadth, with seven layers of walls, and is made of seven treasures, including agate. There are gates in all four directions, each with towers, battlements, and pavilions, also adorned with seven treasures. Monks! In the Joy Garden, there are also two stones, one named Joy and the other named Good Joy. They are made of heavenly silver, each also fifty yojanas in length and breadth, soft and smooth, and feel like 'kachalindi' cloth to the touch.' 'Monks! Between the Parusha Garden and the Variegated Vehicle Garden, there is a pond for the Thirty-three Kings of the Gods, called Joy, which is five hundred yojanas in length and breadth. The water is cool, light, sweet, clean, and not turbid. It is built with seven-treasure bricks on all four sides. Seven layers of precious panels are arranged alternately. Seven layers of railings, and even seven rows of palm trees, surround it, colorful and pleasing to the eye. Also, in each of the four directions, there are steps, all adorned with seven treasures. In the pond, there are various flowers, such as 'utpala', 'padma', 'kumuda', and 'pundarika'. Some of these flowers have the color, shape, and light of fire, while others have the color, shape, and light of water. Their length and breadth are all like chariot wheels. Their light shines for one yojana, and the fragrance carried by the wind can perfume one yojana. There are also lotus roots, as large as chariot axles, and when cut, the juice flows out, white as milk, and tastes sweet, like unwaxed honey.' 'Monks! Between the Miscellany Garden and the Joy Garden, there is a large tree for the Thirty-three Kings of the Gods, named Parijatara Kuvidara. Its roots are seven yojanas in circumference, and to put it briefly, its branches and leaves cover an area of five hundred yojanas in length and breadth, with seven layers of walls, and various birds sing their own songs.'

。諸比丘！其波利夜多羅俱毗陀羅大樹之下，有一大石，其石名曰槃茶甘婆羅，以天金成，縱廣五十逾阇那，柔軟潤澤，如觸迦旃鄰提衣。

「諸比丘！于彼中間，何因何緣，其善法堂諸天集會，稱為善法？諸比丘！其善法堂諸天會處，三十三天王聚集坐已，于中唯論微妙細密諸深義，審諦思惟，稱量觀察，多是世間諸要法事，真實正理，是以天稱為善法堂集會之處。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，坐賢善賢二石上已，唯論世間粗惡不善語言戲謔，是故稱為波婁沙迦。又何因緣，名雜色車苑？諸比丘！雜色車園中，三十三天王入已，坐于雜色及善雜色二石之上，論說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！雜亂園中，三十三天王，常以月八日十四日十五日，放其宮內一切婇女，向彼園中，令共三十三天眾輩合，雜嬉雜戲不生障隔，恣其歡娛，受天五欲，具足功德，遊行受樂。是故彼處諸天眾等，共稱彼園為雜亂苑。

起世因本經卷第七

三十三天品中

「諸比丘！又彼園中，有何因緣，名為歡喜？諸比丘！彼歡喜園，三十三天王入其中已，坐于歡喜及善歡喜二石之上，心受歡喜，意念歡喜，念已復念，心受悅樂，受悅樂已，復受悅樂，是故彼稱為歡喜園

『諸位比丘！在那波利夜多羅俱毗陀羅大樹下，有一塊巨大的石頭，這石頭名叫槃茶甘婆羅，由天上的黃金構成，縱橫各有五十由旬，柔軟潤澤，如同觸控迦旃鄰提的衣物一般。』 『諸位比丘！在那中間，因為什麼原因，善法堂的諸天被稱為善法？諸位比丘！善法堂是諸天會聚的地方，三十三天的天王們聚集坐下後，在那裡只討論微妙細緻的各種深奧道理，仔細思考，衡量觀察，大多是世間重要的法則和真實的正理，因此天人們稱之為善法堂。又因為什麼原因，稱之為波婁沙迦苑（波婁沙迦，隋朝時譯為粗澀）？諸位比丘！在粗澀園中，三十三天的天王們進入后，坐在賢善和賢二塊石頭上，只談論世間粗俗惡劣的不善言語和戲謔，所以稱之為波婁沙迦。又因為什麼原因，稱之為雜色車苑？諸位比丘！在雜色車園中，三十三天的天王們進入后，坐在雜色和善雜色兩塊石頭上，談論世間各種雜類的顏色和形態的語言，所以稱之為雜色車苑。又因為什麼原因，稱之為雜亂苑？諸位比丘！在雜亂園中，三十三天的天王們，常常在每月的初八、十四、十五日，放出他們宮內所有的嬪妃，到那園中，讓她們與三十三天的眾神們混合在一起，嬉戲玩樂，沒有阻礙，盡情歡樂，享受天上的五種慾望，具備功德，享受快樂。因此，那裡的諸天眾等，共同稱那園為雜亂苑。』 《起世因本經》卷第七 『諸位比丘！又在那園中，因為什麼原因，稱之為歡喜？諸位比丘！在那歡喜園中，三十三天的天王們進入其中后，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，心中感到喜悅，感到喜悅后，又感到喜悅，因此那裡被稱為歡喜園。』

'Monks, beneath that Pāriyattaka Kovidāra tree, there is a large stone called Paṇḍukambala, made of celestial gold, fifty yojanas in length and breadth, soft and smooth, like touching a Kāca-lindika cloth.' 'Monks, in that middle place, for what reason are the gods of the Sudharma Hall called Sudharma? Monks, the Sudharma Hall is where the gods gather, and after the thirty-three kings of the heavens have gathered and sat down, they only discuss the subtle and profound meanings of various deep principles, carefully contemplate, measure and observe, mostly about the important laws and true principles of the world, therefore the gods call it the Sudharma Hall. And for what reason is it called the Pārusaka Garden (Pārusaka, translated as rough and astringent in the Sui Dynasty)? Monks, in the rough and astringent garden, after the thirty-three kings of the heavens have entered, they sit on the two stones of the virtuous and the good, and only talk about the vulgar and evil unwholesome words and jokes of the world, therefore it is called Pārusaka. And for what reason is it called the Mixed-Color Chariot Garden? Monks, in the Mixed-Color Chariot Garden, after the thirty-three kings of the heavens have entered, they sit on the two stones of mixed color and good mixed color, and talk about the various kinds of colors and forms of the world, therefore it is called the Mixed-Color Chariot Garden. And for what reason is it called the Mixed Garden? Monks, in the Mixed Garden, the thirty-three kings of the heavens, often on the eighth, fourteenth, and fifteenth days of each month, release all the concubines in their palaces to that garden, allowing them to mingle with the gods of the thirty-three heavens, playing and having fun without hindrance, indulging in joy, enjoying the five desires of the heavens, possessing merits, and enjoying happiness. Therefore, the gods there collectively call that garden the Mixed Garden.' The Sutra of the Cause of the World, Volume Six Taisho Tripitaka No. 0025, Volume 01, The Sutra of the Cause of the World The Sutra of the Cause of the World, Volume Seven In the Chapter of the Thirty-Three Heavens 'Monks, and in that garden, for what reason is it called the Joyful Garden? Monks, in that Joyful Garden, after the thirty-three kings of the heavens have entered, they sit on the two stones of joy and good joy, feeling joy in their hearts, feeling joy in their minds, thinking again and again, feeling pleasure in their hearts, and after feeling pleasure, they feel pleasure again, therefore it is called the Joyful Garden.'

。諸比丘！又復彼樹有何因緣，名波利夜多啰拘毗陀羅樹？諸比丘！其波利夜多啰拘毗陀羅樹下，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，是故彼天稱彼為波利夜多啰拘毗陀羅樹。諸比丘！又復三十三天隨急疾時，未曾離彼般茶甘婆石，唯設供養尊重恭敬，隨心所欲，去處即去。所以者何？以此石是如來昔日所住處故。彼諸天取為支提塔，一切世間天人魔梵沙門婆羅門等供養故。

「諸比丘！有三十三天，唯眼得見波婁沙迦園，身不得入。身不入故，不得彼處五欲功德受具足樂。何以故？彼處業勝，以其前世作善根劣故不得入。有三十三天，得見波婁沙迦園，身亦得入。既得入已，具得以天種種五欲和合功德具足而受同體快樂。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具足同體而受快樂。何以故？以其善根有別異故。又有三十三天，眼雖得見雜色車園，身不得入，亦不得以彼園五欲和合功德具足同體而受快樂。何以故？以其善根有優劣故。又有三十三天，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快樂而受。何以故？以其善根增上勝故。

「諸比丘！諸是一切三十三天，並得見於雜亂園苑，亦皆得入，既得入已，悉共同得彼園苑中種種五欲和合功德同體快樂具足而受。何以故？彼處無有別異善根修行等故

『諸位比丘！又是什麼因緣，使得那樹被稱為波利夜多啰拘毗陀羅樹呢？諸位比丘！在那波利夜多啰拘毗陀羅樹下，住著一位名叫末多的天子，他日夜都以那天的種種五欲功德，具足和合地遊戲享樂。因此，那位天子稱那樹為波利夜多啰拘毗陀羅樹。諸位比丘！還有三十三天，在緊急的時候，從未離開過那般茶甘婆石，只是供養、尊重、恭敬它，隨心所欲地來去。這是為什麼呢？因為這塊石頭是如來過去居住的地方。那些天人把它當作支提塔，供養一切世間的天人、魔、梵、沙門、婆羅門等。』 『諸位比丘！有三十三天，只能用眼睛看到波婁沙迦園，身體卻不能進入。因為身體不能進入，就不能在那地方享受五欲功德的具足快樂。這是為什麼呢？因為那地方的業力殊勝，而他們前世所作的善根不足，所以不能進入。還有三十三天，既能看到波婁沙迦園，身體也能進入。進入之後，就能具足地享受那天的種種五欲和合功德，同體地享受快樂。這是為什麼呢？因為他們的善根更加增上殊勝。』 『諸位比丘！有三十三天，眼睛看不到雜色車園，身體也不能進入，也不能在那園中享受五欲和合功德的具足同體快樂。這是為什麼呢？因為他們的善根有所差別。還有三十三天，眼睛雖然能看到雜色車園，身體卻不能進入，也不能在那園中享受五欲和合功德的具足同體快樂。這是為什麼呢？因為他們的善根有優劣之分。還有三十三天，眼睛既能看到雜色車園，身體也能進入。進入之後，就能具足地享受那種種五欲同體和合的快樂。這是為什麼呢？因為他們的善根更加增上殊勝。』 『諸位比丘！所有這些三十三天，都能看到雜亂的園苑，也都能進入。進入之後，都能共同地在那園苑中享受種種五欲和合功德的具足同體快樂。這是為什麼呢？因為那地方沒有善根修行上的差別。』

'Monks, what is the reason that the tree is called Pāriyattaka Kovidāra tree? Monks, under that Pāriyattaka Kovidāra tree dwells a deva named Matta, who day and night enjoys the pleasures of the five senses, fully and harmoniously. Therefore, that deva calls that tree Pāriyattaka Kovidāra tree. Monks, also the Thirty-three devas, in times of urgency, have never left that Paṇḍukambala stone, but only make offerings, respect, and honor it, going and coming as they please. Why is that? Because this stone is where the Tathagata once resided. Those devas take it as a stupa, making offerings to all the world's devas, humans, demons, Brahmins, ascetics, and Brahmans.' 'Monks, there are Thirty-three devas who can only see the Pārusaka Garden with their eyes, but cannot enter with their bodies. Because they cannot enter with their bodies, they cannot fully enjoy the pleasures of the five senses in that place. Why is that? Because the karma of that place is superior, and their good roots from previous lives are inferior, so they cannot enter. There are also Thirty-three devas who can both see the Pārusaka Garden and enter with their bodies. Having entered, they can fully enjoy the harmonious pleasures of the five senses of that deva, experiencing the same joy. Why is that? Because their good roots are more superior and enhanced.' 'Monks, there are Thirty-three devas who cannot see the Mixed-Color Chariot Garden with their eyes, nor can they enter with their bodies, nor can they enjoy the full and harmonious pleasures of the five senses in that garden. Why is that? Because their good roots are different. There are also Thirty-three devas who can see the Mixed-Color Chariot Garden with their eyes, but cannot enter with their bodies, nor can they enjoy the full and harmonious pleasures of the five senses in that garden. Why is that? Because their good roots are of varying degrees of superiority. There are also Thirty-three devas who can both see the Mixed-Color Chariot Garden with their eyes and enter with their bodies. Having entered, they can fully enjoy the harmonious pleasures of the various five senses. Why is that? Because their good roots are more superior and enhanced.' 'Monks, all these Thirty-three devas can see the Mixed Garden and can all enter. Having entered, they can all jointly enjoy the full and harmonious pleasures of the various five senses in that garden. Why is that? Because there are no differences in the practice of good roots in that place.'

。諸比丘！有三十三天，不得見歡喜園，亦不得入，亦不得以彼園苑中種種五欲和合功德同體快樂具足而受。何以故？彼處果報前世造時業別異故。又有三十三天，得見歡喜園，唯不得入，亦不得彼歡喜園中種種五欲和合功德同體快樂具足而受。何以故？彼于彼處，業別異故。又有三十三天得見歡喜園，其身亦入，既入彼已，具足得彼種種五欲和合功德同體快樂，並皆受之。何以故？彼于彼處，造諸善業，所熏修時無別異故。

「諸比丘！其善法堂三十三天聚會處所，有二岐道；帝釋天王宮殿處所，有二岐道；諸小天王，並諸官屬，三十三天宮殿處所，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；雜色車園及雜亂園、歡喜園池等，一一亦各有二岐道；波利夜多啰拘毗陀羅大樹，亦二岐道。

「諸比丘！其帝釋天王，若欲向于波婁沙迦園及雜色車、歡喜園等，澡浴歡樂遊戲行時，爾時心念伊羅婆那大龍象王。其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，即自變化，作三十三頭；其一一頭，化作六牙；一一牙上，化作七池，一一池中，各有七華；一一華上，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，化作如是諸神變已，即便詣向帝釋王所，到已在彼帝釋前住。

「爾時，帝釋天王心念諸小三十二天王，並三十二諸天眾等。時，彼小王及諸天眾亦生是心：『帝釋天王今念我等

現代漢語譯本：諸位比丘！有些三十三天，他們無法看見歡喜園，也無法進入，更無法體驗在那個園林中各種五欲交織的快樂。這是為什麼呢？因為他們在前世造業時，所造的業有所不同。還有一些三十三天，他們能看見歡喜園，但無法進入，也無法體驗歡喜園中各種五欲交織的快樂。這是為什麼呢？因為他們在那個地方，所造的業有所不同。還有一些三十三天，他們能看見歡喜園，並且能夠進入，進入之後，他們能夠充分體驗各種五欲交織的快樂，並享受這一切。這是為什麼呢？因為他們在那個地方，所造的善業，以及修行的過程沒有差別。 諸位比丘！在善法堂，三十三天聚集的地方，有兩條岔路；在帝釋天王的宮殿處，有兩條岔路；在各位小天王以及他們的官屬，三十三天的宮殿處，也有兩條岔路；在伊羅婆那大龍象王的宮殿處，也有兩條岔路；在波婁沙迦園，也有兩條岔路；在雜色車園、雜亂園、歡喜園池等，每一個地方也都有兩條岔路；在波利夜多啰拘毗陀羅大樹那裡，也有兩條岔路。 諸位比丘！當帝釋天王想要去波婁沙迦園、雜色車園、歡喜園等地方，沐浴、享樂、遊玩時，他會想起伊羅婆那大龍象王。伊羅婆那大龍象王也會產生這樣的想法：『帝釋天王正在想我。』當它知道后，就會從自己的宮殿出來，立即變化成三十三個頭；每一個頭，又變化出六顆牙；每一顆牙上，又變化出七個池塘；每一個池塘中，都有七朵蓮花；每一朵蓮花上，都有七位玉女；每一位玉女，又各自有七位侍女。那時，伊羅婆那大龍象王，變化出這些神變之後，就會前往帝釋天王那裡，到達后就站在帝釋天王面前。 那時，帝釋天王會想起三十二位小天王，以及三十二位天眾。那時，那些小天王和天眾也會產生這樣的想法：『帝釋天王現在正在想我們。』

English version: Monks, there are some of the thirty-three gods who cannot see the Joyful Garden, nor can they enter it, nor can they experience the combined pleasures of the five desires within that garden. Why is that? Because the karma they created in their past lives was different. There are also some of the thirty-three gods who can see the Joyful Garden, but cannot enter it, nor can they experience the combined pleasures of the five desires within that Joyful Garden. Why is that? Because their karma in that place was different. And there are some of the thirty-three gods who can see the Joyful Garden, and can also enter it. Once they enter, they can fully experience the combined pleasures of the five desires and enjoy all of it. Why is that? Because the good karma they created in that place, and the process of their cultivation, were not different. Monks, at the Hall of Good Dharma, the gathering place of the thirty-three gods, there are two diverging paths; at the palace of King Sakra, there are two diverging paths; at the palaces of the lesser kings and their officials, the thirty-three gods, there are also two diverging paths; at the palace of the great dragon elephant king, Iravana, there are also two diverging paths; at the Parusaka Garden, there are also two diverging paths; at the Variegated Vehicle Garden, the Confused Garden, the Joyful Garden Pond, etc., each also has two diverging paths; at the Parijatara Kovidara tree, there are also two diverging paths. Monks, when King Sakra wants to go to the Parusaka Garden, the Variegated Vehicle Garden, the Joyful Garden, etc., to bathe, enjoy, and play, he will think of the great dragon elephant king, Iravana. The great dragon elephant king, Iravana, will also have this thought: 'King Sakra is thinking of me.' When it knows this, it will come out of its palace and immediately transform into thirty-three heads; each head will transform into six tusks; on each tusk, seven ponds will transform; in each pond, there will be seven lotuses; on each lotus, there will be seven jade maidens; each jade maiden will have seven attendants. At that time, after the great dragon elephant king, Iravana, has transformed into these divine changes, it will go to King Sakra, and after arriving, it will stand before King Sakra. At that time, King Sakra will think of the thirty-two lesser kings and the thirty-two heavenly beings. At that time, those lesser kings and heavenly beings will also have this thought: 'King Sakra is now thinking of us.'

。』如是知已，各以種種眾妙瓔珞莊嚴其身，俱乘種種車乘，詣向天帝釋邊，到已各各在前而住。時，天帝釋見已，即自種種嚴身，服眾瓔珞，前後左右，以諸天眾，周匝圍繞，即便升上伊羅婆那龍象王上，帝釋天王正當中央真頭上坐，左右兩邊各有十六諸小天王，悉同乘彼伊羅婆那龍象王化頭之上，各各而坐。時，天帝釋導從天眾，向波婁沙迦及雜色車，並雜亂園、歡喜園等，到已而住。其歡喜等四園之中，皆有三種風輪而持，謂開、凈、吹，略說如前，開門、凈地及吹花等。諸比丘！彼等園中，既吹花散遍地至膝，其花香氣處處普熏。於時帝釋共小天王三十三天眷屬圍繞，入雜色車、歡喜園等，嬉戲受樂，隨意遊行，或臥或坐。時，帝釋天王欲得瓔珞，即念毗守羯磨天子。時彼天子即便化作眾寶瓔珞，奉上天王。若三十三天眷屬等須瓔珞者，毗守羯磨皆悉化作而供給之。欲聞音聲及伎樂者，則有諸鳥，出種種音，聲甚和雅，令天樂聞。天于彼時如是受樂，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！其天帝釋常為如是十天子護，恒隨左右，不曾舍離，以守護故

現代漢語譯本：『像這樣瞭解之後，他們各自用各種精美的瓔珞裝飾自己的身體，一同乘坐各種各樣的車乘，前往天帝釋的住所，到達后各自站在他的面前。當時，天帝釋見到他們后，也親自用各種裝飾品打扮自己，佩戴各種瓔珞，前後左右都有天眾圍繞，隨即登上伊羅婆那龍象王的背上，帝釋天王坐在正中央的真頭上，左右兩邊各有十六位小天王，也都一同坐在伊羅婆那龍象王幻化出的頭上。當時，天帝釋帶領天眾，前往波婁沙迦和雜色車，以及雜亂園、歡喜園等地方，到達后就停在那裡。那歡喜等四個園林中，都有三種風輪支撐，分別是開、凈、吹，簡略地說就像之前所說的，開門、凈化地面和吹散花朵等。各位比丘！那些園林中，花朵被吹散，鋪滿地面直到膝蓋的高度，花香四處飄散。這時，帝釋與三十三天的眷屬們圍繞在一起，進入雜色車、歡喜園等地方，嬉戲享樂，隨意自在，或躺或坐。當時，帝釋天王想要瓔珞，就想到了毗守羯磨天子。那時，那位天子立即幻化出各種寶貴的瓔珞，獻給天王。如果三十三天的眷屬等需要瓔珞，毗守羯磨都會幻化出來供給他們。如果想聽聲音和音樂，就會有各種鳥兒發出各種聲音，聲音非常和諧優美，讓天人們喜歡聽。天人們在那時就這樣享受快樂，一天乃至七天，一個月乃至三個月，各種歡娛，沐浴嬉戲，行走坐臥，隨意東西。各位比丘！帝釋天王有十位天子，經常守護著他。這十位天子是哪些呢？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。各位比丘！天帝釋經常由這十位天子守護，他們總是跟在他左右，從不離開，因為要守護他。 現代漢語譯本：'像這樣瞭解之後，他們各自用各種精美的瓔珞裝飾自己的身體，一同乘坐各種各樣的車乘，前往天帝釋的住所，到達后各自站在他的面前。當時，天帝釋見到他們后，也親自用各種裝飾品打扮自己，佩戴各種瓔珞，前後左右都有天眾圍繞，隨即登上伊羅婆那龍象王的背上，帝釋天王坐在正中央的真頭上，左右兩邊各有十六位小天王，也都一同坐在伊羅婆那龍象王幻化出的頭上。當時，天帝釋帶領天眾，前往波婁沙迦和雜色車，以及雜亂園、歡喜園等地方，到達后就停在那裡。那歡喜等四個園林中，都有三種風輪支撐，分別是開、凈、吹，簡略地說就像之前所說的，開門、凈化地面和吹散花朵等。各位比丘！那些園林中，花朵被吹散，鋪滿地面直到膝蓋的高度，花香四處飄散。這時，帝釋與三十三天的眷屬們圍繞在一起，進入雜色車、歡喜園等地方，嬉戲享樂，隨意自在，或躺或坐。當時，帝釋天王想要瓔珞，就想到了毗守羯磨天子。那時，那位天子立即幻化出各種寶貴的瓔珞，獻給天王。如果三十三天的眷屬等需要瓔珞，毗守羯磨都會幻化出來供給他們。如果想聽聲音和音樂，就會有各種鳥兒發出各種聲音，聲音非常和諧優美，讓天人們喜歡聽。天人們在那時就這樣享受快樂，一天乃至七天，一個月乃至三個月，各種歡娛，沐浴嬉戲，行走坐臥，隨意東西。各位比丘！帝釋天王有十位天子，經常守護著他。這十位天子是哪些呢？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。各位比丘！天帝釋經常由這十位天子守護，他們總是跟在他左右，從不離開，因為要守護他。'

English version: 'Having understood thus, they each adorned their bodies with various exquisite ornaments, and together rode in various vehicles, heading towards the abode of the celestial king Śakra. Upon arriving, they each stood before him. At that time, when Śakra saw them, he also adorned himself with various ornaments, wearing many necklaces, with celestial beings surrounding him on all sides. He then ascended the elephant king Airāvaṇa, with Śakra sitting on the central, true head, and sixteen minor celestial kings on each side, all sitting on the transformed heads of the elephant king Airāvaṇa. Then, Śakra, leading the celestial assembly, went towards Pāruṣaka and the variegated chariots, as well as the mixed gardens and the Joyful Garden, and stopped there. In those four gardens, including the Joyful Garden, there were three wind wheels supporting them, namely opening, purifying, and blowing, briefly described as before, opening doors, purifying the ground, and blowing flowers. Monks! In those gardens, the flowers were blown and scattered, covering the ground up to the knees, and the fragrance of the flowers permeated everywhere. At that time, Śakra, surrounded by the retinue of the thirty-three gods, entered the variegated chariots and the Joyful Garden, enjoying themselves, freely at ease, either lying down or sitting. Then, when Śakra wanted necklaces, he thought of the celestial son Viśvakarman. At that time, that celestial son immediately transformed various precious necklaces and offered them to the celestial king. If the retinue of the thirty-three gods needed necklaces, Viśvakarman would transform them and provide them. If they wanted to hear sounds and music, various birds would produce various sounds, which were very harmonious and pleasing, making the celestials happy to hear them. The celestials enjoyed themselves in this way, for one day to seven days, one month to three months, with various pleasures, bathing and playing, walking, standing, sitting, and going east and west as they pleased. Monks! The celestial king Śakra has ten celestial sons who constantly protect him. Who are these ten? The first is named Indrakara, the second is named Gopaka, the third is named Piṇḍuka, the fourth is named Piṇḍubhaka, the fifth is named Akūṭaka, the sixth is named Ṭāṭudotaka, the seventh is named Śivaka, the eighth is named Hulugina, the ninth is named Nandaka, and the tenth is named Hulubhaka. Monks! The celestial king Śakra is always protected by these ten celestial sons, who always stay by his side, never leaving, because they are protecting him.'

「諸比丘！閻浮提地，為諸人輩有水生諸華，最上精妙極可愛者，所謂優缽羅花、缽陀摩花、究牟陀花、奔茶梨迦花，其花香氣氤氳軟美；其陸生華，最極好者，所謂阿提目多迦華、瞻波迦華、波吒羅花、蘇摩那華、婆利師迦花、摩利迦華、摩頭揵提迦華、搔揵提迦花、游提迦華、殊低沙迦利迦花、陀奴沙迦膩迦花等。諸比丘！瞿陀尼人輩，有水生花，最極好者，所謂優缽羅花、缽陀摩花、究牟陀花、奔茶梨迦花，香氣氛馥，處處燻人；其陸生華，最香好者，所謂阿提目多迦華、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵提迦花、搔揵提迦花、游提迦花、殊低沙迦利迦華、陀奴沙迦膩迦花等。諸比丘！其弗婆提諸人輩，有水生之華，最極好者，所謂優缽羅花、缽陀摩花、究牟陀華、奔茶梨迦花，極甚光鮮，香氣普熏；其陸生花，最極好者，所謂阿提目多迦花、瞻波迦華、波吒羅花、蘇摩那華、婆利師迦花、摩利迦花、摩頭揵提迦華、搔揵提迦華、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦華等。

「諸比丘！其郁多羅究留人輩，有水生花，最極好者，所謂優缽羅花、缽陀摩花、究牟陀華、奔茶梨迦花，香氣柔軟；其陸生華，最極好者，所謂阿提目多迦華、瞻波迦華、波吒羅華、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵提迦華、搔揵提迦華、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等

『諸位比丘！在閻浮提這片土地上，人們所擁有的水中生長的花朵中，最上等、最精美、最可愛的，就是所謂的優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花，這些花香氣濃郁，柔軟而美麗；而陸地上生長的花朵中，最上等的，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、摩頭揵提迦花、搔揵提迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。諸位比丘！在瞿陀尼的人們那裡，水中生長的花朵中，最上等的，就是所謂的優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花，香氣芬芳，處處燻人；而陸地上生長的花朵中，最香的，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、摩頭揵提迦花、搔揵提迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。諸位比丘！在弗婆提的人們那裡，水中生長的花朵中，最上等的，就是所謂的優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花，極其光鮮，香氣普遍散發；而陸地上生長的花朵中，最上等的，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、摩頭揵提迦花、搔揵提迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。 『諸位比丘！在郁多羅究留的人們那裡，水中生長的花朵中，最上等的，就是所謂的優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花，香氣柔和；而陸地上生長的花朵中，最上等的，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、摩頭揵提迦花、搔揵提迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。』

'Monks! In the land of Jambudvipa, among the water-born flowers that people have, the most excellent, exquisite, and lovely are the so-called utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, whose fragrance is rich, soft, and beautiful; and among the land-born flowers, the most excellent are the so-called atimuktaka flowers, champaka flowers, patala flowers, sumana flowers, varshika flowers, mallika flowers, madhuka flowers, saugandhika flowers, yuthika flowers, shudhisakarika flowers, and dhanushakarika flowers, etc. Monks! Among the people of Godaniya, the most excellent of the water-born flowers are the so-called utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, whose fragrance is fragrant and permeates everywhere; and among the land-born flowers, the most fragrant are the so-called atimuktaka flowers, champaka flowers, patala flowers, sumana flowers, varshika flowers, mallika flowers, madhuka flowers, saugandhika flowers, yuthika flowers, shudhisakarika flowers, and dhanushakarika flowers, etc. Monks! Among the people of Purvavideha, the most excellent of the water-born flowers are the so-called utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, which are extremely bright and whose fragrance spreads everywhere; and among the land-born flowers, the most excellent are the so-called atimuktaka flowers, champaka flowers, patala flowers, sumana flowers, varshika flowers, mallika flowers, madhuka flowers, saugandhika flowers, yuthika flowers, shudhisakarika flowers, and dhanushakarika flowers, etc.' 'Monks! Among the people of Uttarakuru, the most excellent of the water-born flowers are the so-called utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, whose fragrance is soft; and among the land-born flowers, the most excellent are the so-called atimuktaka flowers, champaka flowers, patala flowers, sumana flowers, varshika flowers, mallika flowers, madhuka flowers, saugandhika flowers, yuthika flowers, shudhisakarika flowers, and dhanushakarika flowers, etc.'

「諸比丘！其諸龍等及金翅鳥，亦各皆有水生之花，最極好者，所謂優缽羅花、缽陀摩花、究牟陀花、奔茶梨迦華，香氣氛氳，柔軟美妙；其陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦華、摩利迦花、摩頭揵提迦花、搔揵提迦花、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！其阿修羅輩，亦各皆有諸水生花，最極妙者，所謂優缽羅花、缽陀摩華、究牟陀花、奔茶梨迦花，香氣普熏，甚可愛樂；其陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅華、蘇摩那華、婆利師迦花、摩利迦花、摩頭揵提迦花、搔揵提迦花、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、頻鄰曇華、摩訶頻鄰曇花、曼陀羅帆華、摩訶曼陀羅帆華等。

「諸比丘！其四天王及諸天輩，有水生花，極好端正，可愛微妙，所謂優缽羅花、缽陀摩花、究牟陀華、奔茶梨迦華，其氣極香，質甚柔軟；其陸生華，微妙可愛，所謂阿提目多迦花、瞻波迦花、波吒羅華、蘇摩那花、婆利師迦華、摩利迦花、摩頭揵提迦華、搔揵提迦花、游提迦華、殊低沙迦利迦華、陀奴沙迦花、羯迦羅利迦華、摩訶羯迦羅利迦華、頻鄰曇華、摩訶頻鄰曇華等

『諸位比丘！那些龍和金翅鳥，也各自有水生的花，其中最極好的，就是所謂的優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花，香氣濃郁，柔軟美妙；它們陸生的花，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、摩頭揵提迦花、搔揵提迦花、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。』 『諸位比丘！那些阿修羅們，也各自有水生的花，其中最極美妙的，就是所謂的優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花，香氣普遍散發，非常可愛；它們陸生的花，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、摩頭揵提迦花、搔揵提迦花、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、曼陀羅帆花、摩訶曼陀羅帆花等。』 『諸位比丘！那四天王和諸天眾，有水生的花，極其美好端正，可愛微妙，就是所謂的優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花，它們的氣味極其芬芳，質地非常柔軟；它們陸生的花，微妙可愛，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、摩頭揵提迦花、搔揵提迦花、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。』

'Monks! The dragons and garudas also each have aquatic flowers, the very best of which are the so-called utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, with fragrant aromas, soft and exquisite; their terrestrial flowers, the very best of which are the so-called atimuktaka flowers, champaka flowers, patala flowers, sumana flowers, varshika flowers, mallika flowers, madhuka flowers, saugandhika flowers, yuthika flowers, shudhisakarika flowers, karkara flowers, and mahakarkara flowers, etc.' 'Monks! The asuras also each have aquatic flowers, the very most exquisite of which are the so-called utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, with fragrances spreading everywhere, very lovely and delightful; their terrestrial flowers, the very best of which are the so-called atimuktaka flowers, champaka flowers, patala flowers, sumana flowers, varshika flowers, mallika flowers, madhuka flowers, saugandhika flowers, yuthika flowers, shudhisakarika flowers, dhanushika flowers, karkara flowers, mahakarkara flowers, pindara flowers, mahapindara flowers, mandara flowers, and mahamandara flowers, etc.' 'Monks! The Four Heavenly Kings and the devas have aquatic flowers, extremely beautiful and upright, lovely and subtle, which are the so-called utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, their scent is extremely fragrant, and their texture is very soft; their terrestrial flowers, subtle and lovely, are the so-called atimuktaka flowers, champaka flowers, patala flowers, sumana flowers, varshika flowers, mallika flowers, madhuka flowers, saugandhika flowers, yuthika flowers, shudhisakarika flowers, dhanushika flowers, karkara flowers, mahakarkara flowers, pindara flowers, and mahapindara flowers, etc.'

「諸比丘！其三十三天，有水生華，極好端正，微妙可喜，所謂優缽羅華、缽陀摩華、究牟陀花、奔茶梨迦花等，其氣極香，質甚柔軟；其陸生華，微妙可愛，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那華、婆利師迦華、摩利迦花、摩頭揵提迦花、搔揵提迦花、游提迦花、殊低沙迦利迦花、陀奴沙迦膩迦華、羯迦羅利迦花、摩訶羯迦羅利迦花、頻鄰曇花、摩訶頻鄰曇花、曼陀羅帆華、摩訶曼陀羅帆花等。如三十三天所有諸華，其夜摩天、兜率陀天、化樂天、他化自在天，並魔身天，如是次第，等無有異，一一應知。

「諸比丘！其世間人，有七種色。何等為七？諸比丘！有諸人輩，火色火形、金色金形、青色青形、赤色赤形、白色白形、黃色黃形、黑色黑形，譬如魔梵常色。諸比丘！世間人有此七種色，諸阿修羅，亦復如是，有此七色；諸天眾等，亦復有此七種之色，譬如魔梵常色。

「諸比丘！諸天別有十種之法。何等為十？諸比丘！一諸天行來去無邊；二諸天行來去無礙；三諸天行無有遲疾；四諸天行腳無軌跡；五諸天身無患疲乏；六諸天身有形無影；七諸天無大小便；八諸天身無有涕唾；九諸天身清凈微妙，無有脂髓皮肉及血筋骨脈等；十諸天身欲現長短青黃赤白大小粗細，隨意悉能，並皆端正，可喜殊絕，令人愛樂。諸天之身，有此十種不可思議。諸比丘！又諸天身，充實不虛，悉皆平滿。齒白方密，發青齊整。柔軟光澤，身自然明。有神通力，飛騰虛空，眼視不瞬。瓔珞自然，衣無垢膩

『諸位比丘！在三十三天，有水中生長的花，極其美好端正，微妙可喜，例如優缽羅花、缽陀摩花、拘牟陀花、奔茶梨迦花等，它們的氣味極其芬芳，質地非常柔軟；陸地上生長的花，也微妙可愛，例如阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵提迦花、搔揵提迦花、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、曼陀羅帆花、摩訶曼陀羅帆花等。如同三十三天所有的花一樣，夜摩天、兜率陀天、化樂天、他化自在天，以及魔身天，也都是如此，沒有差別，應當一一瞭解。 『諸位比丘！世間的人，有七種顏色。是哪七種呢？諸位比丘！有些人是火色火形，有些人是金色金形，有些人是青色青形，有些人是赤色赤形，有些人是白色白形，有些人是黃色黃形，有些人是黑色黑形，就像魔梵的常色一樣。諸位比丘！世間的人有這七種顏色，阿修羅也是如此，有這七種顏色；諸天眾等，也同樣有這七種顏色，就像魔梵的常色一樣。 『諸位比丘！諸天還有十種特別的特性。是哪十種呢？諸位比丘！一、諸天行走來去沒有邊際；二、諸天行走來去沒有障礙；三、諸天行走沒有快慢之分；四、諸天行走腳下沒有軌跡；五、諸天身體沒有疲憊；六、諸天身體有形體卻沒有影子；七、諸天沒有大小便；八、諸天身體沒有涕唾；九、諸天身體清凈微妙，沒有脂肪、骨髓、面板、肌肉以及血脈筋骨等；十、諸天身體想要呈現長短、青黃赤白、大小粗細，都能隨意變化，而且都端正美好，令人喜愛，非常殊勝。諸天的身體，有這十種不可思議的特性。諸位比丘！而且諸天的身體，充實而不虛空，都平滿。牙齒潔白方正緊密，頭髮青黑整齊，柔軟光澤，身體自然發光。有神通力，能飛騰虛空，眼睛不眨。瓔珞自然產生，衣服沒有污垢。

'Monks! In the Heaven of the Thirty-three, there are water-born flowers, extremely beautiful and upright, subtle and delightful, such as the blue lotus, the red lotus, the white lotus, and the pink lotus. Their fragrance is extremely sweet, and their texture is very soft. The land-born flowers are also subtle and lovely, such as 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 Karkalika flower, the Mahakarkalika flower, the Bimbara flower, the Mahabimbara flower, the Mandarava flower, and the Mahamandarava flower. 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 are all the same, without any difference. Each should be understood. 'Monks! The people in the world have seven colors. What are the seven? Monks! Some people have the color and form of fire, some have the color and form of gold, some have the color and form of blue, some have the color and form of red, some have the color and form of white, some have the color and form of yellow, and some have the color and form of black, just like the usual color of Mara Brahma. Monks! The people in the world have these seven colors, and the Asuras are also the same, having these seven colors. The heavenly beings also have these seven colors, just like the usual color of Mara Brahma. 'Monks! The heavenly beings also have ten special characteristics. What are the ten? Monks! First, the heavenly beings travel without boundaries; second, the heavenly beings travel without obstacles; third, the heavenly beings travel without speed differences; fourth, the heavenly beings travel without footprints; fifth, the heavenly beings' bodies do not feel fatigue; sixth, the heavenly beings' bodies have form but no shadow; seventh, the heavenly beings do not have bowel movements or urination; eighth, the heavenly beings' bodies do not have mucus or saliva; ninth, the heavenly beings' bodies are pure and subtle, without fat, marrow, skin, flesh, blood vessels, or bones; tenth, the heavenly beings' bodies can appear long or short, blue, yellow, red, white, large or small, coarse or fine at will, and they are all upright and beautiful, pleasing and exceptionally wonderful. The bodies of the heavenly beings have these ten inconceivable characteristics. Monks! Moreover, the bodies of the heavenly beings are full and not empty, all are even and complete. Their teeth are white, square, and close together, their hair is black, neat, soft, and shiny, and their bodies naturally emit light. They have supernatural powers, can fly in the sky, and their eyes do not blink. Their ornaments are naturally formed, and their clothes are without stains.'

「諸比丘！閻浮提人，壽命百年，其間有夭；瞿陀尼人，壽二百年，中亦有夭；弗婆提人壽三百年，中亦有夭；郁多啰究留人，定壽千年，無有夭殤；閻摩羅世諸眾生，壽七萬二千歲，中亦有夭；諸龍及金翅鳥，壽命一劫，中亦有夭；阿修羅壽，同天千年，中間亦夭；四天王壽五百歲，中亦有夭；三十三天，壽命千歲；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，壽十六千歲；魔身天，壽三萬二千歲；梵身天壽一劫；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；不熱諸天，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；于其中間，並皆有夭

『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，其中也有夭折的；弗婆提的人壽命三百年，其中也有夭折的；郁多啰究留的人，壽命固定為一千年，沒有夭折的；閻摩羅世界的眾生，壽命七萬二千歲，其中也有夭折的；龍和金翅鳥，壽命一個劫，其中也有夭折的；阿修羅的壽命，和天人一樣是千年，中間也有夭折的；四天王的壽命五百歲，其中也有夭折的；三十三天的天人，壽命一千歲；夜摩天的天人，壽命二千歲；兜率陀天的天人，壽命四千歲；化樂天的天人，壽命八千歲；他化自在天的天人，壽命一萬六千歲；魔身天的天人，壽命三萬二千歲；梵身天的天人，壽命一個劫；光憶念天的天人，壽命二個劫；遍凈天的天人，壽命四個劫；廣果天的天人，壽命八個劫；無想天的天人，壽命十六個劫；不熱天的天人，壽命一千個劫；無惱天的天人，壽命二千個劫；善見天的天人，壽命三千個劫；善現天的天人，壽命四千個劫；色究竟天的天人，壽命五千個劫；虛空處天的天人，壽命一萬個劫；識處天的天人，壽命二萬一千個劫；無所有處天的天人，壽命四萬二千個劫；非想非非想處天的天人，壽命八萬四千個劫；在這些中間，都有夭折的情況。』

'Monks! The people of Jambudvipa have a lifespan of one hundred years, with some dying prematurely; the people of Godaniya have a lifespan of two hundred years, with some also dying prematurely; the people of Purvavideha have a lifespan of three hundred years, with some also dying prematurely; the people of Uttarakuru have a fixed lifespan of one thousand years, with no premature deaths; the beings in the world of Yama have a lifespan of seventy-two thousand years, with some also dying prematurely; dragons and garudas have a lifespan of one kalpa, with some also dying prematurely; the asuras have a lifespan of one thousand years, like the gods, with some also dying prematurely; the Four Heavenly Kings have a lifespan of five hundred years, with some also dying prematurely; the gods of the Thirty-three Heavens have a lifespan of one thousand years; the gods of the Yama Heaven have a lifespan of two thousand years; the gods of the Tushita Heaven have a lifespan of four thousand years; the gods of the Nirmanarati Heaven have a lifespan of eight thousand years; the gods of the Paranirmitavasavartin Heaven have a lifespan of sixteen thousand years; the gods of the Mara Heaven have a lifespan of thirty-two thousand years; the gods of the Brahma Heaven have a lifespan of one kalpa; the gods of the Abhasvara Heaven have a lifespan of two kalpas; the gods of the Subhakrtsna Heaven have a lifespan of four kalpas; the gods of the Brhatphala Heaven have a lifespan of eight kalpas; the gods of the Asanjnasattva Heaven have a lifespan of sixteen kalpas; the gods of the Atapa Heaven have a lifespan of one thousand kalpas; the gods of the Avrha Heaven have a lifespan of two thousand kalpas; the gods of the Sudrsa Heaven have a lifespan of three thousand kalpas; the gods of the Sudarsana Heaven have a lifespan of four thousand kalpas; the gods of the Akanistha Heaven have a lifespan of five thousand kalpas; the gods of the Akasanancayatana Heaven have a lifespan of ten thousand kalpas; the gods of the Vijnananancayatana Heaven have a lifespan of twenty-one thousand kalpas; the gods of the Akimchanyayatana Heaven have a lifespan of forty-two thousand kalpas; the gods of the Naivasamjnanasamjnayatana Heaven have a lifespan of eighty-four thousand kalpas; in between these, there are cases of premature death.'

「諸比丘！閻浮提人，身長三肘半，衣廣中七肘，上下三肘半；瞿陀尼人、弗婆提人，身量及衣，與閻浮等；其郁多啰究留人，身長七肘，衣廣中十四肘，上下七肘；阿修啰身，長一逾阇那，衣廣中二逾阇那，上下一逾阇那，重半迦利沙；四天王身，長半逾阇那，衣廣中一逾阇那，上下半逾阇那，重一迦利沙；三十三天，身長一逾阇那，衣廣中二逾阇那，上下一逾阇那，重半迦利沙；夜摩天，身長二逾阇那，衣廣中四逾阇那，上下二逾阇那，重一迦利沙四分之一；兜率陀天，身長四逾阇那，衣廣八逾阇那，上下四逾阇那，重一迦利沙八分之一；化樂天，身長八逾阇那，衣廣十六逾阇那，上下八逾阇那，重一迦利沙十六分之一；他化自在天，身長十六逾阇那，衣廣三十二逾阇那，上下十六逾阇那，重一迦利沙三十二分之一；魔身諸天，身長三十二逾阇那，衣廣六十四逾阇那，上下三十二逾阇那，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，所有市買，或以錢財、或以谷帛、或以眾生；瞿陀尼人，所欲市買，或以牛羊、或摩尼寶；弗婆提人，若作市易，或以財帛、或以五穀、或摩尼寶；郁多啰究留人輩，無諸市買，所欲自然。諸比丘！閻浮提人、瞿陀尼人、弗婆提人，悉有男婚女嫁之法；其郁多啰究留人輩，無我我所，樹枝若垂，男女便合，無有婚嫁

現代漢語譯本：『諸位比丘！閻浮提的人，身高三肘半，衣服寬度中間七肘，上下各三肘半；瞿陀尼的人、弗婆提的人，身高和衣服，與閻浮提的人相同；郁多啰究留的人，身高七肘，衣服寬度中間十四肘，上下各七肘；阿修羅的身高，一由旬，衣服寬度中間二由旬，上下各一由旬，重量半迦利沙；四天王的身高，半由旬，衣服寬度中間一由旬，上下各半由旬，重量一迦利沙；三十三天的身高，一由旬，衣服寬度中間二由旬，上下各一由旬，重量半迦利沙；夜摩天的身高，二由旬，衣服寬度中間四由旬，上下各二由旬，重量一迦利沙四分之一；兜率陀天的身高，四由旬，衣服寬度八由旬，上下各四由旬，重量一迦利沙八分之一；化樂天的身高，八由旬，衣服寬度十六由旬，上下各八由旬，重量一迦利沙十六分之一；他化自在天的身高，十六由旬，衣服寬度三十二由旬，上下各十六由旬，重量一迦利沙三十二分之一；魔身諸天的身高，三十二由旬，衣服寬度六十四由旬，上下各三十二由旬，重量一迦利沙六十四分之一。從這裡往上，諸天身量長短，與衣服完全相等，沒有差別。』 『諸位比丘！閻浮提的人，所有買賣，或者用錢財、或者用穀物布帛、或者用眾生；瞿陀尼的人，想要買賣，或者用牛羊、或者用摩尼寶；弗婆提的人，如果進行交易，或者用財物布帛、或者用五穀、或者用摩尼寶；郁多啰究留的人們，沒有買賣，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，都有男婚女嫁的習俗；而郁多啰究留的人們，沒有『我』和『我的』的概念，樹枝如果垂下來，男女就結合，沒有婚嫁。』

English version: 'Monks! The people of Jambudvipa are three and a half cubits tall, their clothes are seven cubits wide in the middle, and three and a half cubits wide above and below. 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 wide in the middle, and seven cubits wide above and below. The Asuras are one yojana tall, their clothes are two yojanas wide in the middle, and one yojana wide above and below, weighing half a karsha. The Four Heavenly Kings are half a yojana tall, their clothes are one yojana wide in the middle, and half a yojana wide above and below, weighing one karsha. The Thirty-three Gods are one yojana tall, their clothes are two yojanas wide in the middle, and one yojana wide above and below, weighing half a karsha. The Yama Gods are two yojanas tall, their clothes are four yojanas wide in the middle, and two yojanas wide above and below, weighing one and a quarter karsha. The Tushita Gods are four yojanas tall, their clothes are eight yojanas wide, and four yojanas wide above and below, weighing one and one-eighth karsha. The Nirmanarati Gods are eight yojanas tall, their clothes are sixteen yojanas wide, and eight yojanas wide above and below, weighing one and one-sixteenth karsha. The Paranirmitavasavartin Gods are sixteen yojanas tall, their clothes are thirty-two yojanas wide, and sixteen yojanas wide above and below, weighing one and one-thirty-second karsha. The Mara Gods are thirty-two yojanas tall, their clothes are sixty-four yojanas wide, and thirty-two yojanas wide above and below, weighing one and one-sixty-fourth karsha. From here upwards, the height of the gods is exactly equal to the length of their clothes, without any difference.' 'Monks! The people of Jambudvipa, all their buying and selling, is done with money, or with grains and cloth, or with living beings. The people of Godaniya, when they want to buy and sell, use cattle and sheep, or mani jewels. The people of Purvavideha, if they trade, use wealth and cloth, or five grains, or mani jewels. The people of Uttarakuru have no buying and selling, whatever they want appears naturally. Monks! The people of Jambudvipa, Godaniya, and Purvavideha, all have the custom of men marrying women. But the people of Uttarakuru have no concept of 'I' or 'mine'. If a tree branch hangs down, men and women unite, without marriage.'

。諸比丘！龍、金翅鳥及阿修啰輩，略說嫁娶，悉如人間；四天王天、三十三天、夜摩諸天、兜率陀天、化樂諸天、他化自在諸天、魔身天等，皆有嫁娶，略說如前。從此已上其諸天等，無復婚嫁男女之別。

「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，並郁多啰究留人輩，悉如閻浮提；一切諸龍、金翅鳥等，若行欲時，亦二根到，但出風氣，即便暢情，無有不凈；諸阿修羅、四天王天、三十三天，行欲根到，暢情出氣，如諸龍王及金翅鳥，一種無異；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；並皆暢心，成其欲事。

「諸比丘！論其人間，螢火之明，則不如彼燈火之明；燈火之明，又不如彼炬火之明；其炬火明，又不如彼火聚之明；其火聚明，不及諸天星宿光明；其星宿明，又不及彼月宮殿明；月宮殿明，又不及日宮殿光明；其日宮殿照耀光明，又不及彼四天王天墻壁宮殿身瓔珞明；四天王天諸有光明，則又不及三十三天所有光明；其三十三天諸有光明，則又不及夜摩諸天墻壁宮殿瓔珞光明；其夜摩天所有諸光，則不及彼兜率陀天所有光明；兜率陀天所有諸明，則又不及化樂天明；其化樂天所有光明，則不及彼他化自在諸天光明；他化自在所有光明，則又不及魔身天明；其魔身天墻壁宮殿瓔珞身光，比于在下，最勝最妙，殊特無過

現代漢語譯本：諸位比丘！龍、金翅鳥以及阿修羅等，簡而言之，他們的婚嫁習俗都和人間相似。四天王天、三十三天、夜摩天、兜率天、化樂天、他化自在天、魔身天等，也都有婚嫁，大致情況如前所述。從這些天界往上，諸天就沒有婚嫁，也沒有男女之別了。 現代漢語譯本：諸位比丘！閻浮提的人們在行欲事時，是兩根相接，流出不凈之物。瞿陀尼人、弗婆提人以及郁多羅鳩留人等，都和閻浮提人一樣。一切龍族、金翅鳥等，在行欲事時，也是兩根相接，但只是出風氣，就能滿足情慾，沒有不凈之物。阿修羅、四天王天、三十三天等，行欲時也是兩根相接，出氣而滿足情慾，和龍王、金翅鳥一樣，沒有差別。夜摩天人，是執手就能成欲；兜率天人，是憶念就能成欲；化樂天人，是熟視就能成欲；他化自在天人，是交談就能成欲；魔身天人，是相看就能成欲；他們都能滿足心意，成就欲事。 現代漢語譯本：諸位比丘！論及人間，螢火蟲的光亮，不如燈火的光亮；燈火的光亮，又不如火炬的光亮；火炬的光亮，又不如火堆的光亮；火堆的光亮，不及諸天星宿的光明；星宿的光明，又不及月宮殿的光明；月宮殿的光明，又不及日宮殿的光明；日宮殿的照耀光明，又不及四天王天墻壁宮殿和身上瓔珞的光明；四天王天所有的光明，又不及三十三天所有的光明；三十三天所有的光明，又不及夜摩天墻壁宮殿和瓔珞的光明；夜摩天所有的光明，又不及兜率天所有的光明；兜率天所有的光明，又不及化樂天光明；化樂天所有的光明，又不及他化自在天光明；他化自在天所有的光明，又不及魔身天光明；魔身天的墻壁宮殿、瓔珞和身光，相比之下，最為殊勝美妙，無與倫比。

English version: Monks, dragons, garudas, and asuras, briefly speaking, their marriages are similar to those of humans. The Four Heavenly Kings, the Thirty-three Gods, the Yama Gods, the Tusita Gods, the Nirmāṇarati Gods, the Paranirmitavaśavartin Gods, and the Māra Gods all have marriages, roughly as described before. Above these heavens, the gods no longer have marriages, nor are there distinctions between male and female. English version: Monks, when people in Jambudvipa engage in sexual acts, two organs come together, and impure substances are discharged. The people of Godāniya, Pūrvavideha, and Uttarakuru are all like those of Jambudvipa. All dragons, garudas, etc., when engaging in sexual acts, also have two organs come together, but only wind is emitted, and they are satisfied, without any impurity. Asuras, the Four Heavenly Kings, and the Thirty-three Gods, when engaging in sexual acts, also have two organs come together, emitting wind to satisfy their desires, just like the dragon kings and garudas, without any difference. The Yama Gods achieve desire by holding hands; the Tusita Gods achieve desire by recollection; the Nirmāṇarati Gods achieve desire by gazing; the Paranirmitavaśavartin Gods achieve desire by conversing; and the Māra Gods achieve desire by looking at each other. They all satisfy their minds and accomplish their desires. English version: Monks, regarding the human world, the light of a firefly is not as bright as the light of a lamp; the light of a lamp is not as bright as the light of a torch; the light of a torch is not as bright as the light of a bonfire; the light of a bonfire 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 radiant light of the sun palace is not as bright as the light of 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 light of the walls, palaces, and ornaments of the Yama Gods; all the light of the Yama Gods is not as bright as all the light of the Tusita Gods; all the light of the Tusita Gods is not as bright as the light of the Nirmāṇarati Gods; all the light of the Nirmāṇarati Gods is not as bright as the light of the Paranirmitavaśavartin Gods; all the light of the Paranirmitavaśavartin Gods is not as bright as the light of the Māra Gods; the walls, palaces, ornaments, and body light of the Māra Gods are the most superior and wonderful, incomparable when compared to those below.

「諸比丘！其魔身天，比梵身天則又不及；其梵身天，比光憶念天則又不及；其光憶念天比遍凈天，則又不及；其遍凈天；比廣果天光則不及；彼廣果天，如是略說，無惱熱天、善見、善現、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，及諸魔梵，沙門婆羅門人等，世間所有光明，欲比如來阿羅訶三藐三佛陀光明，百千萬億恒河沙數，不可為比。此如來光，最勝最妙，殊特第一。所以者何？諸比丘！其如來身，戒行無量、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，並各無量無邊。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，得住持故、成諸有故、相攝受故。何等為四？一者粗段及微細食，二者觸食，三者意思食，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，脂膏涂等，此悉名為微細之食。瞿陀尼人、弗婆提人，粗段微細，略說與前閻浮提等。其郁多啰究留人輩，身不耕種，自然而有成熟粳米，以為粗段；覆蓋澡浴，及按摩等，為微細食。

「諸比丘！一切諸龍及金翅鳥等，以諸魚鱉黿鼉、蝦蟆、虬螭、蛇獺、金毗羅等，是彼粗段；諸覆蓋等，是彼微細。諸阿修羅，以天須陀妙好之味，以為粗段；諸覆蓋等，以為微細

現代漢語譯本：『諸位比丘！魔身天的境界，比不上梵身天；梵身天的境界，比不上光憶念天；光憶念天的境界，比不上遍凈天；遍凈天的境界，比不上廣果天。廣果天，以及無惱熱天、善見天、善現天、阿迦膩吒天等，簡略來說，除了瓔珞之外，其餘的都如前面所說，應當這樣理解。諸位比丘！如果將天界、魔界、梵界，以及沙門、婆羅門等世間所有光明，與如來阿羅訶三藐三佛陀的光明相比，即使是百千萬億恒河沙數的光明，也無法相比。如來的光明是最殊勝、最美妙、最特別的。為什麼呢？諸位比丘！如來的戒行無量、三摩提、般若、解脫、解脫知見、神通及神通行、教化及教化輪、說法及說法輪等，都各自無量無邊。諸位比丘！如來具有如此無量的功德，一切諸法都完全具備。因此，如來的光明是最殊勝、無上的，應當這樣理解。』 現代漢語譯本：『諸位比丘！一切眾生有四種食物，用來滋養四大，使其得以維持、成就諸有、相互攝受。是哪四種呢？第一種是粗段食和微細食，第二種是觸食，第三種是意思食，第四種是識食。哪些眾生應該食用粗段食和微細食呢？諸位比丘！閻浮提的人，食用米飯、麵食、豆類以及魚肉等，這些稱為粗段食；覆蓋身體、洗澡擦拭、塗抹油脂等，這些都稱為微細食。瞿陀尼人、弗婆提人，他們的粗段食和微細食，簡略來說與前面的閻浮提人相似。而郁多啰究留的人們，他們不耕種，自然就有成熟的粳米作為粗段食；覆蓋身體、洗澡以及塗抹等，作為微細食。』 現代漢語譯本：『諸位比丘！一切龍族和金翅鳥等，以魚、鱉、黿、鼉、蝦蟆、虬螭、蛇、獺、金毗羅等為粗段食；覆蓋身體等為微細食。阿修羅以天上的須陀妙味作為粗段食；覆蓋身體等作為微細食。』

English version: 'Monks! The realm of the Māra-bodied gods is inferior to that of the Brahma-bodied gods; the realm of the Brahma-bodied gods is inferior to that of the gods of Light-Recollection; the realm of the gods of Light-Recollection is inferior to that of the gods of All-Pervading Purity; the realm of the gods of All-Pervading Purity is inferior to that of the gods of Great Reward. The gods of Great Reward, and briefly speaking, the gods of No-Trouble, the gods of Good-Seeing, the gods of Good-Appearance, and the gods of Akanistha, except for the ornaments, are as described above, and should be understood as such. Monks! If the light of the heavenly realms, the Māra realms, the Brahma realms, and the light of all the ascetics and Brahmins in the world were compared to the light of the Tathagata, the Arhat, the Fully Enlightened One, even hundreds of thousands of millions of Ganges sands of light would not be comparable. This light of the Tathagata is the most excellent, the most wonderful, and the most unique. Why is that? Monks! The Tathagata's precepts are immeasurable, as are his samadhi, prajna, liberation, knowledge of liberation, supernormal powers and their manifestations, his teachings and the turning of the wheel of teaching, his discourses and the turning of the wheel of discourse, all of which are immeasurable and boundless. Monks! The Tathagata possesses such immeasurable merits, and all dharmas are fully complete. Therefore, the Tathagata's light is the most excellent and unsurpassed, and should be understood as such.' English version: 'Monks! All sentient beings have four kinds of food, which nourish the four great elements, allowing them to be maintained, to achieve existence, and to be mutually sustained. What are the four? The first is coarse and fine material food, the second is contact food, the third is volitional food, and the fourth is consciousness food. Which beings should consume coarse and fine material food? Monks! The people of Jambudvipa eat rice, flour, beans, and fish and meat, which are called coarse material food; covering the body, bathing and wiping, applying oils, etc., are all called fine material food. The people of Godaniya and Purvavideha, their coarse and fine material food, briefly speaking, are similar to those of Jambudvipa. The people of Uttarakuru, however, do not cultivate the land, but naturally have mature rice as coarse material food; covering the body, bathing, and applying oils, etc., are their fine material food.' English version: 'Monks! All dragons and garudas, etc., take fish, turtles, tortoises, crocodiles, frogs, dragons, snakes, otters, and kumbhiras as their coarse material food; covering the body, etc., is their fine material food. The asuras take the wonderful flavors of the gods as their coarse material food; covering the body, etc., is their fine material food.'

。四天王天及諸天輩，皆用彼天須陀之味，以為粗段；諸覆蓋等，以為微細。三十三天，以須陀味，為天粗段；諸覆蓋等，以為微細。略說猶如三十三天，其夜摩天、兜率陀天、化樂諸天、他化自在天等，並皆用天須陀之味，以為粗段；諸覆蓋等，以為微細。自此已上，諸天眾輩，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！有諸眾生，從卵生者，所謂鵝雁鴻鶴、雞鴨孔雀、鸚鵡鸜鵒、鳩鴿䴏雀雉鵲等，自餘種種雜類眾生從卵生者，以其從卵有此身故，是等並皆以觸為食。何等眾生，以思為食？若有眾生，以意思惟，資潤諸根，增長身命，所謂魚鱉龜蛇蝦蟆及以伽羅瞿陀等，自余所有諸眾生類，以意思惟，潤益諸根，增長命者，此等並皆用思為食。何等眾生，以識為食？所謂地獄諸眾生輩，及識無邊諸天輩等。此等眾生，並皆用識，持以為食。諸比丘！此四種食，為眾生輩，住持諸大，攝受生故。于中有優陀那偈：

「花色及諸法，　　壽命衣第五， 市買並嫁娶，　　二根食為十。

「諸比丘！世間眾生，皆悉有此三種惡行。何等為三？所謂身惡、口惡、意惡。諸比丘！有一種類，以身惡行口意惡行，如是作已，彼因緣故，身壞命終，當墮惡趣生地獄中。彼於此中，最後識滅，地獄中識初相續生。彼識共生，即有名色，緣名色故，即生六入。

「諸比丘！復有一種，以身惡行口意惡行，如是作已，彼因緣故，身壞命終，墮于惡趣，生畜生中

現代漢語譯本：四大天王天以及其他諸天眾，都用他們天上的須陀味作為粗食，用各種覆蓋物等作為細食。三十三天，用須陀味作為天上的粗食，用各種覆蓋物等作為細食。簡略地說，就像三十三天一樣，夜摩天、兜率天、化樂天、他化自在天等，都用天上的須陀味作為粗食，用各種覆蓋物等作為細食。從這裡往上的諸天眾，都以禪悅法喜為食，以三摩提為食，以三摩跋提為食，不再有粗食和細食。 『諸位比丘！哪些眾生以觸為食呢？諸位比丘！有些眾生是從卵生的，比如鵝、雁、鴻、鶴、雞、鴨、孔雀、鸚鵡、鸜鵒、鳩、鴿、䴏、雀、雉、鵲等，以及其他各種雜類從卵生的眾生，因為他們從卵中獲得身體，所以這些都以觸為食。哪些眾生以思為食呢？如果有些眾生，以意思維，滋潤諸根，增長身命，比如魚、鱉、龜、蛇、蝦蟆以及伽羅瞿陀等，以及其他所有以意思維，滋潤諸根，增長生命的眾生，這些都以思為食。哪些眾生以識為食呢？比如地獄中的眾生，以及識無邊的諸天眾等。這些眾生，都以識作為食物。諸位比丘！這四種食物，是爲了眾生住持四大，攝受生命而存在的。其中有優陀那偈：』 『花色以及諸法，壽命衣第五，市買並嫁娶，二根食為十。』 『諸位比丘！世間眾生，都有這三種惡行。哪三種呢？就是身惡、口惡、意惡。諸位比丘！有一種人，以身惡行、口惡行、意惡行，這樣做了之後，因為這個因緣，身壞命終，會墮入惡趣地獄中。他在地獄中，最後的識滅，地獄中的識開始相續產生。這個識共同產生，就有了名色，因為名色的緣故，就產生了六入。』 『諸位比丘！還有一種人，以身惡行、口惡行、意惡行，這樣做了之後，因為這個因緣，身壞命終，墮入惡趣，生到畜生中。』

English version: The Four Heavenly Kings and other heavenly beings all use the taste of Sudha from their heavens as coarse food, and various coverings as fine food. The Thirty-three Heavens use the taste of Sudha as coarse food, and various coverings as fine food. Briefly speaking, like the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, etc., all use the taste of Sudha as coarse food, and various coverings as fine food. From here upwards, all the heavenly beings take the joy of meditation and the joy of Dharma as food, samadhi as food, and samapatti as food, and no longer have coarse or fine food. 『Monks! Which beings take contact as food? Monks! There are beings that are born from eggs, such as geese, swans, wild geese, cranes, chickens, ducks, peacocks, parrots, mynas, doves, pigeons, quails, sparrows, pheasants, magpies, etc., and other various kinds of beings born from eggs. Because they have this body from eggs, they all take contact as food. Which beings take thought as food? If there are beings who use thought to nourish their roots and increase their life, such as fish, turtles, tortoises, snakes, frogs, and garudas, etc., and all other beings who use thought to nourish their roots and increase their life, these all take thought as food. Which beings take consciousness as food? Such as the beings in hell, and the beings in the heavens of boundless consciousness, etc. These beings all take consciousness as food. Monks! These four kinds of food exist for beings to maintain the four great elements and sustain life. Among them is the Udana verse:』 『Flower color and all dharmas, life and clothing are the fifth, market buying and marriage, the two roots and food are ten.』 『Monks! The beings in the world all have these three evil actions. What are the three? They are evil actions of body, speech, and mind. Monks! There is a kind of person who, having committed evil actions of body, speech, and mind, because of this cause, when their body breaks and they die, they will fall into the evil realm of hell. In hell, their last consciousness ceases, and the consciousness in hell begins to arise continuously. This consciousness arises together, and there is name and form. Because of name and form, the six entrances arise.』 『Monks! There is another kind of person who, having committed evil actions of body, speech, and mind, because of this cause, when their body breaks and they die, they fall into the evil realm and are born as animals.』

。彼於此中，最後識滅，畜生中識初相續生。當於彼識共生之時，即有名色，緣名色故，便生六入。

「諸比丘！復有一種，以身惡行、口意惡行，如是作已，彼因緣故，身壞命終，墮于惡趣，生閻摩世。彼於此中，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，六入即生。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、口意善行。諸比丘！有一種類，身作善行、口意善行，如是習已，彼因緣故，身壞命終，生於人道。彼於此處，最後識滅，人道中識初相續生。當於彼識初生之時，即共名色一時同生，緣名色故，六入便生。

「諸比丘！復有一種，以身善行、口意善行，如是作已，彼因緣故，身壞命終，生於天上，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，加趺處生、或兩膝內䏶股間生。初出之時，狀如人間十二歲兒。若是天男，即于天子坐膝邊生；若是天女，即天玉女䏶股內生。如是生已，彼天即稱是我兒女，如是應知。

「諸比丘！修善生天，有如是法。若初生時，是諸天子及天女等，以自業因所熏習故，生三種念：一者自知從何處死、二者自知今此處生、三者知此生是何業果是何福報，以我彼處身命壞已，來生此間。又如是念：『緣我有是三種業果三種業熟，得來生此。何者為三？所謂身善行、口意善行

現代漢語譯本：他在此處，最後的意識消滅，在畜生道中，新的意識開始相續產生。當那個意識共同產生的時候，就有了名色，因為名色的緣故，就產生了六入。 現代漢語譯本：『諸位比丘！還有一種人，以身體的惡行、口語的惡行、以及意念的惡行，這樣做了之後，因為這個因緣，身體壞滅，生命終結，墮入惡道，生於閻摩世界。他在此處，最後的意識消滅，閻摩世界的意識開始相續產生。當那個意識初生的時候，就與名色同時產生，因為名色的緣故，六入就產生了。諸位比丘！這些被稱為三種惡行，應當遠離。 現代漢語譯本：『諸位比丘！世間還有三種善行。哪三種呢？就是身體的善行、口語的善行、以及意念的善行。諸位比丘！有一種人，身體行善、口語行善、意念行善，這樣做了之後，因為這個因緣，身體壞滅，生命終結，生於人道。他在此處，最後的意識消滅，人道的意識開始相續產生。當那個意識初生的時候，就與名色同時產生，因為名色的緣故，六入就產生了。 現代漢語譯本：『諸位比丘！還有一種人，以身體的善行、口語的善行、以及意念的善行，這樣做了之後，因為這個因緣，身體壞滅，生命終結，生於天上，此處的意識消滅，那天上的意識開始相續產生。那個意識產生的時候，就與名色同時產生，因為有名色的緣故，就產生了六入。諸位比丘！他在天上，或者成為天子，或者成為天女，以跏趺坐的姿勢出生，或者在兩膝內側的大腿之間出生。剛出生的時候，樣子像人間十二歲的孩子。如果是天男，就在天子的膝邊出生；如果是天女，就在天女的大腿內側出生。這樣出生之後，那個天人就稱這是我的兒女，應當這樣知道。 現代漢語譯本：『諸位比丘！修善而生天，有這樣的法則。如果剛出生的時候，那些天子和天女等，因為自己業力的熏習，會產生三種念頭：第一，自己知道從哪裡死去；第二，自己知道現在在這裡出生；第三，知道這次出生是什麼業的果報，是什麼福報，因為我在那個地方身體壞滅之後，來到這裡出生。又這樣想：『因為我有這三種業的果報，三種業成熟，才得以來到這裡出生。哪三種呢？就是身體的善行、口語的善行、以及意念的善行。』

English version: There, the last consciousness ceases, and in the animal realm, the initial consciousness begins to continue. When that consciousness arises together, there is name and form, and because of name and form, the six sense bases arise. English version: 'Monks, there is another kind of person who, through bad actions of body, speech, and mind, having done so, because of that cause, their body breaks down, their life ends, and they fall into a bad realm, being born in the realm of Yama. There, the last consciousness ceases, and the initial consciousness of the realm of Yama begins to continue. When that consciousness first arises, it arises simultaneously with name and form, and because of name and form, the six sense bases arise. Monks, these are called the three kinds of bad actions, which should be avoided.' English version: 'Monks, there are also three kinds of good actions in the world. What are the three? They are good actions of body, speech, and mind. Monks, there is a kind of person who, having practiced good actions of body, speech, and mind, because of that cause, their body breaks down, their life ends, and they are born in the human realm. There, the last consciousness ceases, and the initial consciousness of the human realm begins to continue. When that consciousness first arises, it arises simultaneously with name and form, and because of name and form, the six sense bases arise.' English version: 'Monks, there is another kind of person who, through good actions of body, speech, and mind, having done so, because of that cause, their body breaks down, their life ends, and they are born in the heavens. There, the consciousness ceases, and the initial consciousness of the heavens begins to continue. When that consciousness arises, it arises simultaneously with name and form, and because of name and form, the six sense bases arise. Monks, in the heavens, they are either born as a deva or a devi, born in a cross-legged posture, or between the inner thighs. When they first appear, they look like a twelve-year-old child in the human world. If it is a deva, they are born at the side of a deva's knee; if it is a devi, they are born within the thighs of a devi. Having been born in this way, that deva then says, 'This is my child,' and it should be known in this way.' English version: 'Monks, there is such a law for those who cultivate good and are born in the heavens. When they are first born, those devas and devis, because of the influence of their own karma, have three thoughts: first, they know from where they died; second, they know that they are now born here; third, they know what karma and what merit this birth is the result of, because after my body broke down in that place, I came to be born here. And they think: 'Because I have these three karmic results, these three karmas have matured, that I have come to be born here. What are the three? They are good actions of body, speech, and mind.'

。此等三業，果報熟故，身壞命終，來於此處。』復作是念：『愿我今於此處死已，當生人間。我于彼處，如是生已，還修身口及意善行。以身口意行善行故，身壞敗已，還來此生。』作是念已，即便思食。彼念食時，即于彼前，有眾寶器，自然盛滿，天須陀味，種種出生。若天子中，有勝上者，彼須陀味其色最白；若其天子，果報中者，彼須陀味其色即赤；若有天子，福德下者，彼須陀味其色現黑。時，彼天子即以手取天須陀味，內于口中，彼須陀味，既入天口，即自漸漸融消變化。譬如酥及生酥擲置火中，即自融消，無有形影。如是如是，天須陀味，置於口中，自然消化，亦復如是。食須陀已，若其渴時，即于彼前，有天寶器，盛滿天酒，福上中下，白赤黑色，略說如前，入口消化，融消亦爾。時，彼天子食飲訖已，而其身體，上下大小，如彼舊生諸天子天女等。

「諸比丘！若諸天子及諸天女，身體既充，各隨意向或詣池邊。到池邊已，入彼池內，澡浴清凈，歡喜受樂。既出池上，詣香樹邊。時，彼香樹枝自然低，從枝中出種種妙香，流入手中，即以涂身。復詣衣樹，到已如前，亦為之低，而彼樹中，又出種種微妙好衣，至手邊已，即取而著。既著衣已，詣瓔珞樹，如是自低，垂流入手，或系或著，以莊嚴身。如是復詣華鬘樹所，如前低垂，流出種種妙好華鬘。持飾頭已，便向器樹，樹出種種眾寶雜器，隨意入手，將詣果林，盛種種果，或即啖食，或取汁飲

『這三種行為（身、口、意），因為果報成熟，所以身體壞滅、壽命終結后，會來到這裡。』他們又會這樣想：『愿我在這裡死後，能夠轉生到人間。我在那裡這樣出生后，還會繼續修行身、口、意的善行。因為身、口、意行善的緣故，身體壞滅后，還會再次來到這裡出生。』這樣想過後，他們就會想吃東西。當他們想吃東西時，他們的面前就會自然出現裝滿各種珍寶的器皿，裡面盛著天上的美味佳餚，各種各樣地涌現出來。如果天子中，有最殊勝的，那美味佳餚的顏色就是最白的；如果天子，果報是中等的，那美味佳餚的顏色就是紅色的；如果有天子，福德是下等的，那美味佳餚的顏色就會呈現黑色。這時，天子就用手取天上的美味佳餚，放到口中，那美味佳餚進入口中后，就會漸漸地融化消失。就像酥油和生酥被扔到火中，就會自己融化消失，沒有形跡一樣。天上的美味佳餚，放到口中，自然消化，也是這樣。吃完美味佳餚后，如果口渴，他們的面前就會出現天上的寶器，裡面盛滿天上的美酒，福報上等、中等、下等的，顏色分別是白色、紅色、黑色，大致和前面說的一樣，入口后消化，融化也是如此。這時，天子吃喝完畢，他們的身體，上下大小，就和他們之前出生的天子天女一樣。 『各位比丘！如果天子和天女，身體已經充實，就會各自隨意地前往，或者去池塘邊。到了池塘邊后，就進入池塘里，洗浴乾淨，歡喜地享受快樂。從池塘出來后，就去香樹邊。這時，香樹的枝條自然垂下，從枝條中流出各種美妙的香氣，流入手中，就用來塗抹身體。再去衣樹，到了之後也像之前一樣，樹枝會垂下，樹中又會流出各種微妙美好的衣服，到了手邊，就拿來穿上。穿上衣服后，就去瓔珞樹，樹枝也會自己垂下，流到手中，或者繫上或者戴上，用來裝飾身體。這樣再去花鬘樹那裡，也像之前一樣垂下，流出各種美妙的花鬘。用花鬘裝飾好頭后，就去器樹那裡，樹上會流出各種珍寶雜器，隨意地拿到手中，然後去果林，盛滿各種水果，或者直接吃，或者取汁喝。

'These three actions (body, speech, and mind), because their karmic results are ripe, cause one to come here after the body breaks and life ends.' They then think: 'May I, having died here, be reborn in the human realm. Having been born there, I will again cultivate good actions of body, speech, and mind. Because of performing good actions of body, speech, and mind, after the body breaks, I will come here to be born again.' Having thought this, they then desire food. When they desire food, in front of them, there naturally appear vessels filled with various treasures, containing heavenly ambrosia, which arises in various forms. If among the gods, there is one who is most superior, the color of that ambrosia is the whitest; if a god's karmic result is middling, the color of that ambrosia is red; if a god's merit is inferior, the color of that ambrosia appears black. At that time, the god takes the heavenly ambrosia with his hand and puts it into his mouth. The ambrosia, having entered the mouth, gradually melts and transforms. Just as butter and raw butter, when thrown into fire, melt and disappear without a trace, so too, the heavenly ambrosia, when placed in the mouth, naturally digests in the same way. Having eaten the ambrosia, if they are thirsty, in front of them, there appear heavenly vessels filled with heavenly wine. The colors of the wine, for those of superior, middling, and inferior merit, are white, red, and black, respectively, as described before. Upon entering the mouth, it digests and melts in the same way. At that time, the gods, having eaten and drunk, their bodies, in size and proportion, become like those of the gods and goddesses who were born before. 'Monks! If the gods and goddesses, their bodies being full, each go as they please, or to the edge of a pond. Having arrived at the edge of the pond, they enter the pond, bathe and cleanse themselves, and joyfully enjoy themselves. Having come out of the pond, they go to the fragrant trees. At that time, the branches of the fragrant trees naturally lower, and from the branches, various wonderful fragrances flow into their hands, which they use to anoint their bodies. They then go to the clothing trees, and having arrived, as before, the branches lower, and from the trees, various subtle and beautiful clothes flow into their hands, which they take and put on. Having put on clothes, they go to the garland trees, which also lower themselves, and garlands flow into their hands, which they either tie or wear to adorn their bodies. They then go to the flower garland trees, which also lower themselves as before, and various wonderful flower garlands flow out. Having adorned their heads with the garlands, they go to the vessel trees, from which various jeweled vessels flow out, which they take as they please, and then go to the fruit groves, where they fill the vessels with various fruits, which they either eat directly or drink the juice of.'

。如是復詣音樂樹邊，樹亦低垂，自然而出種種樂器，隨意而取，或彈或打、或歌或舞，音聲微妙，即便詣向林苑之中。入苑中已，于彼即見無量無邊百數千數無量百千萬億之數諸天玉女。若未見女，所有前世知見業報：『我從何處而來生此，如我此身，今受斯報。』果業熟故，彼於此時，了了分明，憶宿世事，猶如指掌。以見天女，迷諸色故，正念覺察智心即滅，既失前生，著現在欲，口唯唱言：『天玉女耶！天玉女耶！』如是名為欲愛之縛。諸比丘！此則名為三種善行。

「諸比丘！一月之中，有六烏晡沙他(烏晡沙他隋言受齋亦云增長)，白月半助，有十五日，黑月半助，亦十五日，如此白黑二月，各有三受齋日。何等白月三受齋日？所謂月八日、十四日、十五日。黑月亦有三受齋日，如白月數。云何名為白黑二月各有三日，受于齋戒？諸比丘！白黑二月，各有八日。當於是日，四天大王，集其眷屬而告之言：『汝等可往普觀四方，頗有人輩，於世間中，多行孝順，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，四天王如是教敕其使者已，而彼使者如天王命，承奉而行，即下遍觀一切世人，是誰家中，孝養父母；有何族姓，恭敬沙門婆羅門等；誰家男女，敬事尊長；誰行佈施；誰受六齋；誰持八禁；誰守戒德。爾時，使者如是遍歷世間觀察。見於人中，孝順供奉父母者少，承事尊重沙門者少，祇敬宿舊婆羅門于諸長者崇敬亦少，佈施微薄，受齋稀疏，護戒不全，禁守多缺

現代漢語譯本：如果他再次來到音樂樹旁，樹也會低垂下來，自然而然地出現各種樂器，可以隨意取用，或彈奏或敲擊，或唱歌或跳舞，聲音美妙動聽，然後他就會前往林苑之中。進入林苑后，他會看到無數的天女，數量多得無法計算。如果他沒有看到天女，他就會回憶起前世的知見業報：『我從哪裡來，今生為何會受此果報？』因為果報成熟，他此時會清晰地回憶起前世的事情，就像看手掌一樣清楚。但當他看到天女時，就會被美色迷惑，正念和覺察的智慧之心立刻消失，既失去了前世的記憶，又執著于眼前的慾望，口中只會喊著：『天女啊！天女啊！』這就是所謂的欲愛之縛。諸位比丘！這就是三種善行。 現代漢語譯本：諸位比丘！一個月中有六個烏晡沙他（烏晡沙他，隋朝時譯為受齋，也叫增長），白月半個月，有十五天，黑月半個月，也有十五天，這樣白月和黑月各有三個受齋日。白月的三齋日是哪幾天呢？就是初八、十四和十五。黑月也有三個齋日，和白月一樣。為什麼說白月和黑月各有三天受齋日呢？諸位比丘！白月和黑月各有初八。在這一天，四大天王會召集眷屬，告訴他們：『你們可以去四方看看，世間是否有人孝順父母，供養父母，恭敬沙門婆羅門？是否尊敬長輩？是否修行佈施，受持禁戒？是否遵守八關齋戒，持守六齋？』當時，四大天王這樣教導使者后，使者會遵照天王的命令，去觀察世人，看看誰家孝養父母；哪個家族恭敬沙門婆羅門；誰家的男女尊敬長輩；誰在行佈施；誰在受持六齋；誰在持守八禁；誰在遵守戒律。那時，使者會這樣遍歷世間觀察。發現世人中，孝順供養父母的人很少，承事尊重沙門的人很少，恭敬年長的婆羅門和長輩的人也很少，佈施很少，受齋的人稀少，護持戒律不完整，遵守禁戒多有缺失。

English version: If he goes again to the music tree, the tree will also lower itself, and various musical instruments will naturally appear, which he can take at will, playing or striking them, singing or dancing, with subtle and wonderful sounds. Then he will go to the forest garden. Upon entering the garden, he will see countless heavenly maidens, an immeasurable number beyond calculation. If he has not seen the maidens, he will recall the karmic consequences of his past lives: 'Where did I come from to be born here, and why am I receiving this retribution in this body?' Because the karmic consequences have matured, he will clearly remember his past lives at this time, as clearly as seeing the palm of his hand. But when he sees the heavenly maidens, he will be deluded by their beauty, and his right mindfulness and discerning wisdom will immediately vanish. Having lost the memory of his past life, he will become attached to present desires, and his mouth will only utter: 'Heavenly maidens! Heavenly maidens!' This is called the bondage of desire. Monks! These are the three good deeds. English version: Monks! In a month, there are six Uposatha (Uposatha, translated as 'observing the fast' or 'growth' in the Sui Dynasty), half a month of the bright moon, which is fifteen days, and half a month of the dark moon, which is also fifteen days. Thus, both the bright and dark months have three fast days each. What are the three fast days of the bright moon? They are the eighth, fourteenth, and fifteenth days. The dark moon also has three fast days, the same as the bright moon. Why are there three fast days in both the bright and dark months? Monks! Both the bright and dark months have the eighth day. On this day, the Four Heavenly Kings will gather their retinues and tell them: 'You may go and observe the four directions. Are there people in the world who are filial to their parents, who support their parents, and who respect the Shramanas and Brahmins? Do they respect their elders? Do they practice giving, and observe the precepts? Do they observe the eight precepts and the six fasts?' At that time, after the Four Heavenly Kings have instructed their messengers, the messengers will follow the kings' orders and go to observe the people of the world, to see which families are filial to their parents; which families respect the Shramanas and Brahmins; which men and women respect their elders; who practices giving; who observes the six fasts; who observes the eight precepts; and who observes the moral precepts. At that time, the messengers will travel throughout the world and observe. They will find that among the people, there are few who are filial to their parents, few who serve and respect the Shramanas, few who respect the elderly Brahmins and elders, little giving, few who observe the fasts, incomplete observance of the precepts, and many who fail to keep the prohibitions.

。是時，天使如是見已，即便往到四天王所，而啟白言：『天王當知，其諸世間一切人輩，無多孝養事父母者，亦無有多恭敬沙門婆羅門者，亦無有多敬重尊長耆舊德者，亦無有多修行佈施持六齋者，亦無有多奉持禁戒守八關者。』

「爾時，四大天王聞諸使者如是語已，意中慘然不甚歡悅，報使者言：『彼等世間，若實然者，其諸人輩，甚為不善。所以者何？人輩壽命，極成短促，止少時活，應修諸善，至彼後世，可得安樂。云何今者彼世間人，無有多行孝養父母，乃至不能修持六齋及以八禁守攝身口？此大損減我諸天眾，展轉增加阿修羅種。』諸比丘！若其世間，多人恭敬孝順父母，尊重沙門婆羅門等及諸宿舊，修行佈施，樂受六齋，勤建福業，恒守八禁，如是相續。時，天使者巡察見已，上白四王：『大王當知，彼世間人，多有孝順於其父母，多有恭敬沙門婆羅門及諸尊長，樂行佈施，勤修齋福。』爾時，四大天王，從其使邊聞此語已，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？彼諸人輩，壽命短少，不久便當移至他世。今者乃能于彼人間，孝養父母，敬事沙門及婆羅門諸耆舊等，多樂佈施，持戒守齋。如此則當增長諸天無量眷屬，損減諸阿修啰種類。』

「諸比丘！云何黑白二月十四日，是烏晡沙他日？諸比丘！其黑白二月十四日，四大天王，亦如是召四天太子，使其來下，觀察善惡多少，歡喜愁慘，略說悉如天使所說，唯以太子自下為異

現代漢語譯本：當時，天使們看到這種情況后，就立即前往四大天王那裡，稟告說：『天王應當知道，世間所有的人們，很少有孝順父母的，也沒有多少恭敬沙門和婆羅門的，也沒有多少敬重年長有德之人的，也沒有多少修行佈施、持守六齋的，也沒有多少奉持禁戒、遵守八關齋戒的。』 那時，四大天王聽到使者這樣說后，心中感到憂愁，很不高興，就對使者說：『如果世間真的是這樣，那麼那些人就太不好了。為什麼呢？人的壽命極其短暫，只能活很短的時間，應該修習各種善行，以便到後世可以得到安樂。為什麼現在世間的人，沒有多少行孝道、贍養父母的，甚至不能修行六齋和八關齋戒，約束自己的身口呢？這大大減少了我們天眾的數量，反而增加了阿修羅的種類。』各位比丘！如果世間，很多人恭敬孝順父母，尊重沙門、婆羅門等以及年長的人，修行佈施，樂於接受六齋，勤奮建立福業，經常遵守八關齋戒，像這樣持續下去。那時，天使巡視看到后，就稟告四大天王：『大王應當知道，世間的人，大多孝順父母，大多恭敬沙門、婆羅門以及年長的人，樂於行佈施，勤奮修行齋戒。』那時，四大天王從使者那裡聽到這些話后，心中非常歡喜，高興得無法形容，就說：『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，不久就要轉移到其他世界。現在竟然能夠在人間，孝養父母，敬事沙門、婆羅門以及年長的人，大多樂於佈施，持戒守齋。這樣就會增加天界無數的眷屬，減少阿修羅的種類。』 各位比丘！為什麼黑白二月的十四日，是布薩日呢？各位比丘！在黑白二月的十四日，四大天王也會召集四位天太子，讓他們地獄，觀察善惡的多少，然後根據情況歡喜或憂愁，大致情況和天使所說的一樣，只是由天太子親自地獄這一點不同。

English version: At that time, the angels, having seen this, immediately went to the Four Heavenly Kings and reported: 『Your Majesties should know that among all the people in the world, there are few who are filial to their parents, nor many who respect the Shramanas and Brahmins, nor many who honor the elders and virtuous, nor many who practice giving and observe the six fast days, nor many who uphold the precepts and observe the eight precepts.』 Then, the Four Heavenly Kings, having heard these words from the messengers, felt saddened and displeased. They replied to the messengers: 『If the world is truly like this, then those people are very bad. Why is that? The lifespan of people is extremely short, they only live for a short time, and they should cultivate all kinds of good deeds so that they can attain happiness in the afterlife. Why is it that people in the world today do not practice filial piety and support their parents, and cannot even practice the six fast days and the eight precepts, restraining their body and mouth? This greatly reduces the number of our heavenly beings and increases the number of Asuras.』 Monks! If in the world, many people respect and are filial to their parents, honor the Shramanas, Brahmins, and elders, practice giving, are happy to observe the six fast days, diligently build meritorious deeds, and constantly observe the eight precepts, continuing in this way. Then, the angels, having patrolled and seen this, would report to the Four Heavenly Kings: 『Your Majesties should know that the people in the world are mostly filial to their parents, mostly respect the Shramanas, Brahmins, and elders, are happy to give, and diligently practice fasting.』 Then, the Four Heavenly Kings, having heard these words from the messengers, would be very happy, overjoyed beyond measure, and say: 『Excellent, excellent, the people in the world are able to cultivate in this way, it is truly very virtuous. Why is that? The lifespan of those people is short, and they will soon move to another world. Now they are able to be filial to their parents, respect the Shramanas, Brahmins, and elders, and are mostly happy to give, uphold the precepts, and observe the fast days. In this way, the number of heavenly beings will increase immeasurably, and the number of Asuras will decrease.』 Monks! Why is the fourteenth day of the dark and bright months the Uposatha day? Monks! On the fourteenth day of the dark and bright months, the Four Heavenly Kings also summon the four heavenly princes, and have them descend to observe the amount of good and evil, and then rejoice or grieve accordingly. The general situation is the same as what the angels reported, except that the heavenly princes descend themselves.

。諸比丘！其黑白二月十五日，烏晡沙他。四大天王，自下世間，躬察善惡。知多少已，即自往詣彼善法堂，到諸天集議論會處，至法堂前，面向帝釋，陳說人間善惡多少違順等事。爾時，帝釋聞於人間修福者少，即便慘然悵怏不樂，云何如是？天眾減少，阿修啰轉多。若聞人間如法多者，則大歡喜踴躍無量，作如是言：『我今天眾漸當增長。』緣此黑白二月六日，諸天下觀人間善惡故，名此日烏晡沙他。

起世因本經卷第八

三十三天品下

「諸比丘！若當有時諸外道輩，或復波利婆羅阇迦，來向汝處，問汝等言：『諸長老輩！何因何緣，有一種人，為彼非人之所恐怖？於一種人，復不為彼非人恐怖？』其諸外道，作是問者，汝等應當如是報言：『諸長老輩！此有因緣。何以故？世間之中，有一種人，習行非法，彼有邪見、有顛倒見，彼等既行十不善法、說不善法、念不善法，邪見顛倒。以作此十不善法故，護生之神，漸漸舍離。如是等輩，若百若千，唯留一神，總而守護。譬如牛群，或復羊群，若百若千，其傍唯有一人守視。如是如是，護神少故，恒為非人之所恐怖。有一種人，言語如法，不行邪見，不顛倒見。彼等既行如是十善，正見正語，修習善業，是一一人，則有無量、若百千神，來共守護。以是因緣，此人不為非人之所恐。譬如國王若王大臣，其一一人，則有若百若千人輩之所守護

現代漢語譯本：諸位比丘！在每個月的黑月和白月的第十五天，是布薩日。四大天王會從地獄來到人間，親自觀察善惡行為。他們瞭解情況后，會前往善法堂，到達諸天集會討論的地方，在法堂前，面向帝釋天，陳述人間善惡行為的多少和順逆情況。那時，如果帝釋天聽到人間修行善業的人很少，就會感到沮喪和不悅，心想：『怎麼會這樣？天眾減少，阿修羅卻增多。』如果聽到人間如法修行的人很多，就會非常高興，歡喜雀躍，並說：『我今天的天眾將會逐漸增長。』因為這個緣故，在每個月的黑月和白月的第六天，諸天會下觀人間善惡，所以這一天被稱為布薩日。 現代漢語譯本：諸位比丘！如果有時外道或者波利婆羅阇迦來到你們這裡，問你們說：『諸位長老！為什麼有的人會被非人所驚嚇，而有的人卻不會被非人驚嚇？』如果外道這樣問，你們應當這樣回答：『諸位長老！這是有原因的。為什麼呢？世間上，有的人習慣於做非法的事情，他們有邪見、有顛倒見，他們行十不善法、說不善法、想不善法，邪見顛倒。因為做了這十不善法，守護他們的神靈就會逐漸離去。像這樣的人，即使有成百上千，也只留一個神靈總的守護。就像牛群或者羊群，即使有成百上千，也只有一個牧人看守。像這樣，因為守護神少，所以常常被非人所驚嚇。還有一種人，言語如法，沒有邪見，沒有顛倒見。他們行十善法，正見正語，修習善業，這樣的人，每一個人都有無數、成百上千的神靈來共同守護。因為這個原因，這種人不會被非人所驚嚇。就像國王或者大臣，他們每一個人都有成百上千的人守護。』

English version: Monks, on the fifteenth day of each dark and bright fortnight, it is the Uposatha. The Four Great Heavenly Kings descend from the lower realms to personally observe good and evil deeds. Having understood the situation, they go to the Sudharma Hall, the place where the gods gather to discuss matters. In front of the hall, facing Indra, they report the amount of good and evil deeds, and whether they are in accordance with or against the Dharma. At that time, if Indra hears that there are few people in the human world practicing good deeds, he will feel dejected and displeased, thinking, 'How can this be? The number of gods is decreasing, while the Asuras are increasing.' If he hears that there are many people in the human world practicing according to the Dharma, he will be very happy and joyful, saying, 'Today, my heavenly host will gradually increase.' For this reason, on the sixth day of each dark and bright fortnight, the gods descend to observe good and evil in the human world, and this day is called the Uposatha. English version: Monks, if at any time, non-Buddhists or Parivrajakas come to you and ask, 'Venerable elders, why is it that some people are frightened by non-humans, while others are not?' If non-Buddhists ask this, you should answer, 'Venerable elders, there is a reason for this. Why? In the world, there are people who habitually do unlawful things, they have wrong views and distorted views. They practice the ten unwholesome deeds, speak unwholesome words, and think unwholesome thoughts, with wrong and distorted views. Because they do these ten unwholesome deeds, the guardian spirits gradually leave them. Such people, even if there are hundreds or thousands, only have one spirit to protect them in general. It is like a herd of cows or sheep, even if there are hundreds or thousands, there is only one shepherd to watch over them. In this way, because there are few guardian spirits, they are often frightened by non-humans. There are also people who speak according to the Dharma, have no wrong views, and no distorted views. They practice the ten wholesome deeds, have right views and right speech, and cultivate good karma. Such people, each one of them, has countless, hundreds or thousands of spirits to protect them together. For this reason, these people are not frightened by non-humans. It is like a king or a minister, each one of them has hundreds or thousands of people to protect them.'

「諸比丘！世間人輩，有如是等姓名字者，其非人中，亦有如是等諸名字。諸比丘！人間所有山林川澤、國邑城隍、村塢聚落居停住處，其非人中，亦有如是舍宅之名、諸王坐處。

「諸比丘！一切街巷四衢道中、屈曲陌等，或屠膾坊、或復空窟，並悉不虛，皆有眾神，及諸非人之所依止；又復尸陀林壑之中，及諸惡獸所行道路，悉有非人；凡一切樹，高一尋、圍一尺，即有神祇，在上依住以為支提。諸比丘！一切世間，若男子及女人，從生已來，有諸天神，常隨逐行，不相遠離。唯習行惡及命終時，方始捨去，略說如上。

「諸比丘！閻浮提人，有五種事勝瞿陀尼。何等為五？一者勇健、二者正念、三者閻浮佛出世處、四者閻浮是修業地、五者閻浮行梵行處；其瞿陀尼，有三事勝閻浮提人。何等為三？一者饒牛、二者饒羊、三瞿陀尼饒摩尼寶。其閻浮提，有五種勝弗婆提人，略說如前；其弗婆提，有三事勝閻浮提人。何等為三？一者彼洲最極大故、二者彼洲廣含諸渚、三者彼洲甚微妙故。其閻浮提有五種事勝郁多羅究留，五種如上；其郁多羅究留，有三種事勝閻浮提。何等為三？一者彼人無我我所、二者壽命最極長故、三者彼人有勝行故。其閻浮提，有五種事勝閻魔世諸眾生輩，亦如上說；其閻魔世，有三種勝閻浮提人。何等為三？一壽命長、二身形大、三有自然衣食活命。閻浮提人，有五種勝龍、金翅鳥，五種如前；龍及金翅，有三種勝閻浮提人。何等為三？一壽命長、二身形大、三宮殿廣

『諸位比丘！世間的人們，有這樣的姓名，在非人之中，也有這樣的姓名。諸位比丘！人間所有的山林、河流、沼澤、國都、城池、村莊、聚落、居所，在非人之中，也有這樣的住所名稱，以及諸王居住的地方。 『諸位比丘！一切街巷、四通八達的道路、彎曲的小路等，或者屠宰場、或者空洞的洞穴，都不是虛無的，都有眾神以及非人所依止；還有尸陀林、山谷之中，以及惡獸行走的道路，都有非人；凡是一切樹木，高一尋、圍一尺，就有神祇在上面居住，作為支柱。諸位比丘！一切世間，無論是男子還是女人，從出生以來，都有諸天神常常跟隨，不相分離。只有當他們習行惡事以及臨終時，天神才會離去，簡略地說就是這樣。 『諸位比丘！閻浮提的人，有五種事勝過瞿陀尼。是哪五種呢？一是勇健、二是正念、三是閻浮佛出世的地方、四是閻浮是修行的地方、五是閻浮是修行梵行的地方；而瞿陀尼，有三件事勝過閻浮提的人。是哪三件呢？一是牛多、二是羊多、三是瞿陀尼盛產摩尼寶。閻浮提，有五種事勝過弗婆提的人，簡略地說如前所述；而弗婆提，有三件事勝過閻浮提的人。是哪三件呢？一是那個洲最大、二是那個洲廣闊包含許多小島、三是那個洲非常微妙。閻浮提有五種事勝過郁多羅究留，五種如上所述；而郁多羅究留，有三件事勝過閻浮提。是哪三件呢？一是那裡的人沒有我執、二是因為壽命最長、三是那裡的人有殊勝的修行。閻浮提，有五種事勝過閻魔世界的眾生，也如上所述；而閻魔世界，有三件事勝過閻浮提的人。是哪三件呢？一是壽命長、二是身形大、三是有天然的衣食維持生命。閻浮提的人，有五種事勝過龍和金翅鳥，五種如前所述；龍和金翅鳥，有三件事勝過閻浮提的人。是哪三件呢？一是壽命長、二是身形大、三是宮殿廣闊。

'Monks! Among the people of the world, there are those with such names, and among the non-humans, there are also those with such names. Monks! All the mountains, forests, rivers, marshes, capitals, cities, villages, settlements, and dwellings in the human world, among the non-humans, there are also such names for dwellings, and places where kings reside.' 'Monks! All the streets, alleys, crossroads, winding paths, etc., or slaughterhouses, or empty caves, are not empty, all have gods and non-humans dwelling there; also in the charnel grounds, valleys, and the paths where evil beasts travel, there are non-humans; all trees, one fathom high and one foot in circumference, have deities residing on them as supports. Monks! In all the world, whether men or women, from birth, there are gods who constantly follow them, not separating. Only when they practice evil deeds and at the time of death, do the gods leave, briefly speaking, it is like this.' 'Monks! The people of Jambudvipa have five things that surpass Godaniya. What are the five? First, courage; second, right mindfulness; third, Jambudvipa is the place where the Buddha appears; fourth, Jambudvipa is the place of practice; fifth, Jambudvipa is the place of practicing the Brahma-faring. And Godaniya has three things that surpass the people of Jambudvipa. What are the three? First, abundant cattle; second, abundant sheep; third, Godaniya is rich in Mani jewels. Jambudvipa has five things that surpass the people of Purvavideha, briefly speaking as before; and Purvavideha has three things that surpass the people of Jambudvipa. What are the three? First, that continent is the largest; second, that continent is vast and contains many islands; third, that continent is very subtle. Jambudvipa has five things that surpass Uttarakuru, the five are as above; and Uttarakuru has three things that surpass Jambudvipa. What are the three? First, those people have no self-attachment; second, because their lifespan is the longest; third, those people have superior practice. Jambudvipa has five things that surpass the beings of the Yama world, also as above; and the Yama world has three things that surpass the people of Jambudvipa. What are the three? First, long lifespan; second, large body size; third, they have natural clothing and food to sustain life. The people of Jambudvipa have five things that surpass dragons and garudas, the five are as before; dragons and garudas have three things that surpass the people of Jambudvipa. What are the three? First, long lifespan; second, large body size; third, vast palaces.'

。閻浮提人，有五種事勝阿修羅，如前所說；其阿修羅，有三種事勝閻浮提。何等為三？一者長壽、二者色勝、三受樂多，如是三事，最為殊勝。

「諸比丘！四天王天有三事勝，一宮殿高、二宮殿妙、三者宮殿最勝光明；三十三天亦三事勝。何等為三？一者長壽、二者色勝、三者多樂。如三十三天，其夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，當知悉有三種勝事，如忉利天勝閻浮提人；其閻浮提，有五種勝諸天種輩，如上所說，汝應答知。

「諸比丘！此三界中，有三十八諸眾生類。何者是其三十八種？諸比丘！欲界之中有十二種，色界中有二十二種，無色界中復有四種。諸比丘！于中何者是其欲界十二種類？所謂地獄、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。何等色界二十二種？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，此二十二屬於色界。其無色界四種者，謂空無邊天、識無邊天、無所入天、非想非非想天，此四種類屬無色界。

「諸比丘！其世間中，有四種云，白雲、黑雲、赤云、黃云。諸比丘！其四種中白色云者，多有地界；黑色云者，多有水界；赤色云者，多有火界；黃色云者，多有風界。汝等應當作如是知。諸比丘！世間復有四種大天

現代漢語譯本：閻浮提的人，有五種方面勝過阿修羅，如前面所說；而阿修羅，有三種方面勝過閻浮提的人。是哪三種呢？一是壽命長，二是容貌好，三是享受的快樂多，這三件事，最為殊勝。 諸位比丘！四天王天有三件事勝過其他，一是宮殿高大，二是宮殿精妙，三是宮殿的光明最為殊勝；三十三天也有三件事勝過其他。是哪三種呢？一是壽命長，二是容貌好，三是快樂多。如同三十三天，夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，應當知道都有三種殊勝之處，如同忉利天勝過閻浮提的人；而閻浮提，有五種方面勝過諸天種族，如上面所說，你們應當知道。 諸位比丘！這三界之中，有三十八種眾生類別。哪三十八種呢？諸位比丘！欲界之中有十二種，色界中有二十二種，無色界中又有四種。諸位比丘！其中哪些是欲界的十二種類呢？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，這稱為十二種。哪些是色界的二十二種呢？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，這二十二種屬於色界。無色界的四種是，空無邊天、識無邊天、無所有天、非想非非想天，這四種屬於無色界。 諸位比丘！這世間之中，有四種云，白雲、黑雲、赤云、黃云。諸位比丘！這四種雲中，白色云多有地界的成分；黑色云多有水界的成分；赤色云多有火界的成分；黃色云多有風界的成分。你們應當這樣理解。諸位比丘！世間還有四種大天。

English version: The people of Jambudvipa have five advantages over the Asuras, as previously mentioned; while the Asuras have three advantages over the people of Jambudvipa. What are these three? First, they have long lives; second, they have superior appearances; and third, they experience more pleasure. These three things are the most outstanding. Monks! The Heaven of the Four Great Kings has three advantages: first, their palaces are tall; second, their palaces are exquisite; and third, their palaces have the most superior light. The Heaven of the Thirty-three also has three advantages. What are these three? First, they have long lives; second, they have superior appearances; and third, they have much pleasure. Like the Heaven of the Thirty-three, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, and the Mara Heaven, etc., should all be known to have three advantages, just as the Trayastrimsa Heaven is superior to the people of Jambudvipa. And Jambudvipa has five advantages over the various heavenly races, as mentioned above, you should know this. Monks! In these 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! Among them, what are the twelve kinds of the Desire Realm? They are the hells, animals, hungry ghosts, humans, Asuras, the Heaven of the Four Great Kings, the Heaven of the Thirty-three, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, and the Mara Heaven, etc. These are called the twelve kinds. What are the twenty-two kinds of the Form Realm? They are the Brahma Body Heaven, the Brahma Retinue Heaven, the Brahma Assembly Heaven, the Great Brahma Heaven, the Light Heaven, the Minor Light Heaven, the Immeasurable Light Heaven, the Light Sound Heaven, the Pure Heaven, the Minor Pure Heaven, the Immeasurable Pure Heaven, the Universal Pure Heaven, the Vast Heaven, the Minor Vast Heaven, the Immeasurable Vast Heaven, the Fruitful Heaven, the Non-Perception Heaven, the No-Trouble Heaven, the No-Affliction Heaven, the Good View Heaven, the Good Manifestation Heaven, and the Akanistha Heaven, etc. These twenty-two belong to the Form Realm. The four kinds of the Formless Realm are the Space Infinity Heaven, the Consciousness Infinity Heaven, the Nothingness Heaven, and the Neither Perception Nor Non-Perception Heaven. These four kinds belong to the Formless Realm. Monks! In this world, there are four kinds of clouds: white clouds, black clouds, red clouds, and yellow clouds. Monks! Among these four kinds of clouds, white clouds mostly contain earth elements; black clouds mostly contain water elements; red clouds mostly contain fire elements; and yellow clouds mostly contain wind elements. You should understand it this way. Monks! In the world, there are also four great heavens.

。何等為四？所謂地多大天、水多大天、火多大天、風多大天。諸比丘！曾於一時，地多大神，發是惡見，心自念言：『于地界中，無有水火及以風界。』諸比丘！我爾時詣彼地天邊，告彼地多大天神言：『汝天實有如是惡見，云地界中無水火風三大界也？』彼答我言：『實爾，世尊。』我復告言：『汝天莫作如是惡見。何以故？彼地界中，實有水火及以風界。但于其中，地界最多，是故地界偏得名字。』諸比丘！我能知彼地多大天發如是念，斷其惡見，令彼歡喜，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、法、聖僧。大德世尊！從今已后，我當奉持優婆夷戒，乃至命盡，更不殺盜及非法等。歸佛法僧，清凈護持。』諸比丘！復有一時，水大天神，亦如是念，生於惡見言：『水界中無有地界及火風界。』我知其意，往詣彼邊，問水天言：『汝實爾不？』答言：『實爾。』我復告言：『汝天莫作如是惡見，其水界中，盡有地火及以風界。』乃至火天風天亦爾，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，略說如前地大天神，除疑一種來向我邊。諸比丘！此等名為四大天神。

「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，上虛空中一逾阇那，或二三四至五六七逾阇那住

什麼是四種？即所謂地大天、水大天、火大天、風大天。諸位比丘！曾經有一時，地大天神生起這樣的邪見，心中自念：『在地界中，沒有水、火以及風界。』諸位比丘！我那時去到那位地大天神那裡，告訴那位地大天神說：『你天神真的有這樣的邪見，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：『你天神不要產生這樣的邪見。為什麼呢？因為在地界中，確實有水、火以及風界。只是其中，地界最多，所以地界才得到這樣的名稱。』諸位比丘！我能知道那位地大天神生起這樣的念頭，斷除他的邪見，使他歡喜，在各種煩惱中，得到法眼清凈，證得果覺之道，沒有了結縛疑惑，度過疑惑的彼岸，不再有煩惱，不隨從他人的教導，而是隨順佛法修行。他對我說道：『大德世尊！我現在皈依佛、法、僧三寶。大德世尊！從今以後，我將奉持優婆夷戒，乃至生命結束，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。』諸位比丘！又有一時，水大天神也這樣想，生起邪見說：『在水界中沒有地界以及火、風界。』我知道他的想法，就去到他那裡，問水天說：『你真的這樣認為嗎？』他回答說：『確實如此。』我再次告訴他說：『你天神不要產生這樣的邪見，在水界中，完全有地、火以及風界。』乃至火天、風天也是這樣，都有這樣的見解，佛陀知道后，都去詰問他們，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，都隨順佛法修行，簡略地說就像之前的地大天神一樣，除去了疑惑，來到我這裡。諸位比丘！這些被稱為四大天神。 諸位比丘！世間有云，從地上升起，在虛空中，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，乃至五、六、七由旬的地方。

What are the four? They are the so-called great earth deva, great water deva, great fire deva, and great wind deva. Monks, there was a time when the great earth deva arose with this wrong view, thinking to himself: 『In the earth realm, there are no water, fire, or wind realms.』 Monks, at that time, I went to that great earth deva and told him: 『Do you, deva, really have such a wrong view, thinking that in the earth realm there are no three great realms of water, fire, and wind?』 He answered me: 『Indeed, Lord.』 I told him again: 『You, deva, should not have such a wrong view. Why? Because in the earth realm, there are indeed water, fire, and wind realms. It's just that among them, the earth realm is the most abundant, so the earth realm gets its name.』 Monks, I was able to know that the great earth deva had such a thought, to dispel his wrong view, to make him happy, to obtain the pure Dharma eye among all defilements, to realize the path of enlightenment, to have no more fetters of doubt, to cross the shore of doubt, to have no more afflictions, not to follow the teachings of others, but to follow the Dharma. He said to me: 『Great Lord, I now take refuge in the Buddha, the Dharma, and the Sangha. Great Lord, from now on, I will uphold the laywoman's precepts until the end of my life, and will no longer kill, steal, or do illegal things. I take refuge in the Buddha, Dharma, and Sangha, and will purely uphold the precepts.』 Monks, there was another time when the great water deva also thought this way, arising with the wrong view that: 『In the water realm, there are no earth, fire, or wind realms.』 Knowing his thoughts, I went to him and asked the water deva: 『Is this really what you think?』 He answered: 『Indeed.』 I told him again: 『You, deva, should not have such a wrong view, in the water realm, there are completely earth, fire, and wind realms.』 The same was true for the fire deva and the wind deva, they all had this view. After the Buddha knew this, he went to question them, and they all answered the Buddha: 『Indeed, Lord.』 The Buddha opened their minds, and they all understood, took refuge in the Three Jewels, and all followed the Dharma, briefly speaking, just like the previous great earth deva, they removed their doubts and came to me. Monks, these are called the four great devas. Monks, there are clouds in the world that rise from the earth and stay in the sky, some staying at a distance of one krosa from the ground, some staying at two or three krosa, and even staying at six or seven krosa. 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, and even five, six, or seven yojanas.

。諸比丘！或復有云，上虛空中百逾阇那，乃至二三四五六七八百逾阇那，停而住者。或復有云，從地上空千逾阇那，二三四五六七千逾阇那住，乃至劫盡。

「諸比丘！或時外道波利婆羅阇迦，來向汝邊，作如是問：『諸長老輩！有何因緣，虛空雲中，有是音聲？』諸比丘！應如是答：『有三因緣，共相觸故，空云隊中，有聲鳴出。何等為三？諸長老輩！或有一時，雲中風界，共于地界，相觸著故，自然聲出。所以者何？譬如樹枝，相揩火出。如是如是，諸長老輩！此是第一因緣出聲。複次，長老！或復有時，雲中風界，共彼水界，相揩觸故，自然出聲，亦如上說，此是第二因緣出聲。複次，長老！或復有時，雲中風界，共彼火界，相揩觸故，自然出聲，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，來向汝邊，作如是問：『諸長老輩！有何因緣，虛空雲中，忽然光明出生閃電？』諸比丘！汝等應作如是報答：『諸長老輩！有二因緣，從虛空中雲里，出生閃電光明。何等為二？一者東方閃電，名曰無厚；南方有電，名曰順流；西方有電，名墮光明；北方有電，名百生樹。諸長老輩！或復有時，若彼東方無厚閃電，共于西方墮光明電，相觸相著，相揩相打，以如是故，從於虛空云隊之中，出生光明，名曰閃電，此是第一閃電因緣。複次，諸長老輩！若彼南方順流閃電，共于北方百生閃電，相觸相著，相揩相打，以如是故，出生電光

現代漢語譯本：諸位比丘！有時有人說，在上方虛空中，雲朵能停留在一百由旬以上，甚至二百、三百、四百、五百、六百、七百、八百由旬的地方。有時又有人說，雲朵從地面升起，停留在空中一千由旬、二千、三千、四千、五千、六千、七千由旬的地方，甚至直到劫末。 諸位比丘！有時外道修行者會來問你們：『諸位長老！是什麼原因導致虛空中的雲層里有聲音？』諸位比丘！你們應該這樣回答：『有三種因緣相互作用，導致雲層中發出聲音。是哪三種呢？諸位長老！有時，雲中的風元素與地元素相互接觸，自然發出聲音。這是為什麼呢？就像樹枝互相摩擦會產生火花一樣。就是這樣，諸位長老！這是第一種產生聲音的因緣。其次，長老！有時，雲中的風元素與水元素相互摩擦，自然發出聲音，也像上面所說的那樣，這是第二種產生聲音的因緣。再次，長老！有時，雲中的風元素與火元素相互摩擦，自然發出聲音，簡而言之，就像兩棵樹互相摩擦會產生火花一樣，這是第三種產生聲音的因緣。』你們應該這樣回答。諸位比丘！你們也應該這樣廣泛地分別瞭解。 諸位比丘！有時外道修行者會來問你們：『諸位長老！是什麼原因導致虛空中的雲層里突然出現閃電的光芒？』諸位比丘！你們應該這樣回答：『諸位長老！有兩種因緣導致虛空中的雲層里出現閃電的光芒。是哪兩種呢？第一種是東方的閃電，叫做『無厚』；南方的閃電，叫做『順流』；西方的閃電，叫做『墮光明』；北方的閃電，叫做『百生樹』。諸位長老！有時，如果東方的『無厚』閃電與西方的『墮光明』閃電相互接觸、摩擦、碰撞，因此，從虛空中的雲層里產生光芒，叫做閃電，這是第一種產生閃電的因緣。其次，諸位長老！如果南方的『順流』閃電與北方的『百生樹』閃電相互接觸、摩擦、碰撞，因此，產生電光。

English version: Monks, sometimes it is said that in the upper empty space, clouds can remain suspended more than a hundred yojanas, even two, three, four, five, six, seven, or eight hundred yojanas. Sometimes it is also said that clouds rise from the ground and remain suspended in the air for a thousand, two thousand, three thousand, four thousand, five thousand, six thousand, or seven thousand yojanas, even until the end of the kalpa. Monks, sometimes other sect wanderers will come to you and ask: 『Venerable elders, what is the reason that there is sound in the clouds in the empty space?』 Monks, you should answer like this: 『There are three causes that interact, causing sound to come out from the clouds. What are the three? Venerable elders, sometimes, the wind element in the clouds comes into contact with the earth element, and a sound naturally arises. Why is this? It is like when tree branches rub against each other and sparks come out. Just like that, venerable elders, this is the first cause of sound. Secondly, elders, sometimes, the wind element in the clouds rubs against the water element, and a sound naturally arises, just as described above, this is the second cause of sound. Again, elders, sometimes, the wind element in the clouds rubs against the fire element, and a sound naturally arises, in short, just like two trees rubbing against each other and sparks come out, this is the third cause of sound.』 You should answer like this. Monks, you should also understand this extensively and separately. Monks, sometimes other sect wanderers will come to you and ask: 『Venerable elders, what is the reason that lightning suddenly appears in the clouds in the empty space?』 Monks, you should answer like this: 『Venerable elders, there are two causes that lead to the appearance of lightning in the clouds in the empty space. What are the two? The first is the lightning in the east, called 『Without Thickness』; the lightning in the south, called 『Following the Flow』; the lightning in the west, called 『Falling Light』; and the lightning in the north, called 『Hundred-Growing Tree』. Venerable elders, sometimes, if the eastern 『Without Thickness』 lightning comes into contact, rubs, and collides with the western 『Falling Light』 lightning, then, from the clouds in the empty space, light is produced, called lightning, this is the first cause of lightning. Secondly, venerable elders, if the southern 『Following the Flow』 lightning comes into contact, rubs, and collides with the northern 『Hundred-Growing Tree』 lightning, then, electric light is produced.

。譬如兩木，風吹相著，自然火出，還歸本處，此是第二閃電因緣，從云隊中，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，記必應雨而天不雨。何等為五？諸比丘！或復有時，上虛空中，起云動雷，作伽茶伽茶、瞿廚瞿廚聲，或出閃電，或復有吹涼冷氣來，如是種種，皆是雨相。其占察人及天文師等，悉克此時，必當降雨。爾時，羅睺羅阿修羅王從其宮出，即以兩手，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，記天克雨而遂不雨。

「諸比丘！或復有時，虛空起云，雲中亦作伽茶伽茶聲，亦出閃電，亦復有吹涼冷氣來。時，天文人及占候者，見是相已，記天此時克當作雨。爾時，火界增上力生，于彼中間，雨雲燒滅，此名第二雨障因緣。彼天文人，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，雲中亦作伽茶伽茶聲，亦出閃電，亦復有吹涼冷氣來。時，天文人及占候者，見是相已，記天此時克當作雨。但以風界增上力生，則吹彼云，擲置於彼迦陵迦磧中，或復擲著檀茶迦磧中，或復擲置摩登伽磧中，或復擲著空曠野中，或復擲著摩連那磧地，此名第三雨障因緣。彼天文人，不見不知，心生迷惑，記天必雨而遂不雨。

「諸比丘！又復有時，虛空起云，而其雲中，亦作伽茶伽茶之聲，出生閃電，吹冷氣來。其占候者，記天必雨

現代漢語譯本：『例如兩塊木頭，風吹使它們互相摩擦，自然會產生火花，然後又回到原來的位置，這是第二種閃電的因緣，是從雲層中發出光芒。』 『諸位比丘！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，預言必定下雨卻天不下雨。是哪五種呢？諸位比丘！有時，在天空上方，雲層涌動，雷聲轟鳴，發出伽茶伽茶、瞿廚瞿廚的聲音，或者出現閃電，或者吹來涼爽的冷氣，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。諸位比丘！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，預言天會下雨卻最終不下雨。 『諸位比丘！有時，虛空中出現云，雲中也發出伽茶伽茶的聲音，也出現閃電，也吹來涼爽的冷氣。這時，天文人和占卜者，看到這些徵兆后，認為天此時必定會下雨。這時，火的力量增強，在雲層中間，把雨雲燒滅，這叫做第二種阻礙下雨的因緣。那些天文人，看不見也不知道，心中產生迷惑，預言天會下雨卻最終不下雨。 『諸位比丘！有時，虛空中出現云，雲中也發出伽茶伽茶的聲音，也出現閃電，也吹來涼爽的冷氣。這時，天文人和占卜者，看到這些徵兆后，認為天此時必定會下雨。但是由於風的力量增強，就把那些云吹走，扔到迦陵迦沙漠中，或者扔到檀茶迦沙漠中，或者扔到摩登伽沙漠中，或者扔到空曠的野外，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，看不見也不知道，心中產生迷惑，預言天會下雨卻最終不下雨。 『諸位比丘！又有時，虛空中出現云，雲中也發出伽茶伽茶的聲音，出現閃電，吹來冷氣。那些占卜的人，預言天必定會下雨。

English version: 'For example, two pieces of wood, when blown by the wind and rubbing against each other, will naturally produce fire, and then return to their original positions. This is the second cause of lightning, which comes from the light emerging from the clouds.' 'Monks, in the empty space, there are five causes that can hinder rain, making diviners unable to predict, increasing confusion, and causing predictions of rain to fail. What are these five? Monks, sometimes, in the sky above, clouds gather, thunder rumbles, making sounds like 'ga-cha ga-cha' and 'qu-chu qu-chu', or lightning appears, or cool air blows. All these are signs of rain. Those who divine and astronomers, etc., all believe that it will surely rain at this time. Then, Rahula, the Asura King, comes out from his palace, grabs the rain clouds with both hands, and throws them into the sea. Monks, this is the first cause that hinders rain. And the astronomers and diviners, not seeing or knowing, become doubtful, predicting rain but it does not come.' 'Monks, sometimes, clouds appear in the empty space, and in the clouds, there are also sounds of 'ga-cha ga-cha', lightning appears, and cool air blows. At this time, astronomers and diviners, seeing these signs, believe that it will surely rain at this time. Then, the power of the fire element increases, and in the middle of the clouds, the rain clouds are burned away. This is called the second cause that hinders rain. Those astronomers, not seeing or knowing, become confused, predicting rain but it does not come.' 'Monks, sometimes, clouds appear in the empty space, and in the clouds, there are also sounds of 'ga-cha ga-cha', lightning appears, and cool air blows. At this time, astronomers and diviners, seeing these signs, believe that it will surely rain at this time. But due to the increased power of the wind element, the clouds are blown away, thrown into the Kalinga desert, or thrown into the Dandaka desert, or thrown into the Matanga desert, or thrown into the open wilderness, or thrown into the Malena desert. This is called the third cause that hinders rain. Those astronomers, not seeing or knowing, become confused, predicting rain but it does not come.' 'Monks, sometimes, clouds appear in the empty space, and in the clouds, there are also sounds of 'ga-cha ga-cha', lightning appears, and cool air blows. Those who divine, predict that it will surely rain.'

。然彼行雨諸天子輩，有時放逸，以放逸故，彼云不得依時降雨，既不依時，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！又復有時，空中起云，而天亦作伽茶伽茶之聲，亦出閃電，吹涼冷風。彼天文人等，記克當雨。然此閻浮世間人輩，其中多有不如法行，耽樂諸欲，慳貪嫉妒，邪見所纏。彼等人輩，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。其天文人及占候等，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。于其中有優陀那偈：

「花法色壽命，　　衣服並賣買， 嫁娶三摩提，　　四種飲食等。 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，有諸天等，共阿修羅，起鬥戰時，帝釋天王告其三十二天言：『諸仁者輩！汝等諸天，若共阿修羅戰鬥之時，宜好莊嚴，善持器仗。若諸天勝、阿修羅不如，汝可生捉毗摩質多羅阿修羅王。當以五繫縛已，將向善法堂前諸天集會處所置之。』三十二天，聞帝釋命，依而奉行。爾時，毗摩質多羅阿修羅王亦如是告諸阿修羅言：『若諸天等，共阿修羅鬥，天若不如，即當生捉帝釋天王，以五繫縛，將向七頭諸阿修羅集會之處，置立我前。』時，諸阿修羅亦受教行。諸比丘！當於彼時，帝釋天王戰鬥勝故，生捉阿修羅，以五繫縛，至善法堂天集會處帝釋前立

現代漢語譯本：然而，那些行雲布雨的天子們，有時會放縱懈怠。因為放縱懈怠的緣故，他們所佈的云不能按時降雨。既然不能按時降雨，云就會自行消散。這是第四種導致雨水受阻的原因。因為這個原因，那些研究天文的人，心中產生迷惑，明明預測天會下雨，結果卻不下雨。 現代漢語譯本：『諸位比丘！又有一種情況，空中出現雲彩，天空中也發出伽茶伽茶的響聲，還出現閃電，吹來涼爽的風。那些研究天文的人就預測說一定會下雨。然而，這個閻浮提世界的人們，其中很多人行為不如法，沉溺於各種慾望，吝嗇貪婪，嫉妒，被邪見所纏繞。這些人因為行為惡劣，習慣於非法之事，貪戀慾望，貪婪嫉妒，所以天就不下雨。諸位比丘！這叫做第五種導致雨水受阻的原因。那些研究天文和占卜的人，因為看不見也不知道這些原因，心中產生迷惑，明明預測天會下雨，結果卻不下雨。』 現代漢語譯本：『諸位比丘！以上就是五種導致雨水受阻的原因。其中有一首優陀那偈頌： 現代漢語譯本：『花朵的顏色和壽命，衣服和買賣，嫁娶和三摩地，四種飲食等等。兩種齋戒日，上下三界，云的顏色和諸天，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：『諸位比丘！我回憶過去，當諸天和阿修羅發生戰鬥時，帝釋天王告訴他的三十二位天人說：『諸位仁者！你們諸天在和阿修羅戰鬥時，應該好好地裝備自己，拿好武器。如果諸天勝利，阿修羅失敗，你們可以活捉毗摩質多羅阿修羅王。用五種束縛捆綁他，然後帶到善法堂前諸天聚集的地方安置。』三十二位天人聽了帝釋天王的命令，照著執行。當時，毗摩質多羅阿修羅王也這樣告訴他的阿修羅們：『如果諸天和阿修羅戰鬥，天人失敗，你們就活捉帝釋天王，用五種束縛捆綁他，然後帶到七頭阿修羅聚集的地方，安置在我面前。』當時，阿修羅們也接受命令並執行。諸位比丘！當時，帝釋天王因為戰鬥勝利，活捉了阿修羅，用五種束縛捆綁，帶到善法堂天人聚集的地方，安置在帝釋天王面前。』

English version: However, those celestial beings who cause rain, sometimes become negligent. Because of their negligence, the clouds they form do not rain at the proper time. Since they do not rain at the proper time, the clouds dissipate on their own. This is the fourth cause of rain obstruction. Because of this, those who study astronomy become confused, predicting that it will rain, but it does not. English version: 『Monks! Furthermore, there are times when clouds arise in the sky, and the sky also makes a 'gaja gaja' sound, and there is lightning, and cool winds blow. Those who study astronomy then predict that it will surely rain. However, many people in this Jambudvipa world behave improperly, indulging in various desires, being stingy and greedy, jealous, and entangled in wrong views. Because of their evil deeds, their habit of doing unlawful things, their attachment to desires, and their greed and jealousy, the sky does not rain. Monks! This is called the fifth cause of rain obstruction. Those who study astronomy and divination, because they do not see or know these causes, become confused, predicting that it will rain, but it does not.』 English version: 『Monks! These are the five causes of rain obstruction. Among them is an Udana verse: English version: 『The color and lifespan of flowers, clothing and trade, marriage and samadhi, the four kinds of food, etc. The two fast days, the three realms above and below, the color of the clouds and the gods, the sound 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, when the gods and asuras were fighting, King Sakra told his thirty-two gods: 『Noble ones! When you gods fight with the asuras, you should equip yourselves well and hold your weapons firmly. If the gods win and the asuras lose, you can capture the asura king Vepacitti alive. Bind him with five bonds and take him to the place where the gods gather in front of the Sudharma Hall.』 The thirty-two gods listened to King Sakra's command and followed it. At that time, the asura king Vepacitti also told his asuras: 『If the gods and asuras fight, and the gods lose, you should capture King Sakra alive, bind him with five bonds, and take him to the place where the seven-headed asuras gather, and place him before me.』 At that time, the asuras also accepted the command and carried it out. Monks! At that time, King Sakra, because he won the battle, captured the asura alive, bound him with five bonds, and took him to the place where the gods gathered in the Sudharma Hall, and placed him before King Sakra.』

。當於彼時，其毗摩質多羅王作如是念：『愿諸阿修羅，各自安善，我今不用諸阿修羅輩。我今在此，共諸三十三天一處，同受娛樂，甚為適意。』當其毗摩質多羅王興此念時，即見自身五縛悉解，諸天種種五欲功德，皆現其前。又復有時，作如是念：『我今不用三十三天。愿諸天等，各自安善，我當還歸阿修羅宮殿。』起此念時，其身五系即還自縛，五欲功德忽然散滅。

「諸比丘！彼毗摩質多羅阿修羅王，有于如是微細結縛；其諸魔縛，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，是邪思惟；思惟無我，亦是邪思；乃至思惟，我當有常，我當無常，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。于其中有多聞聖者智慧之人，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。于其中有多聞聖者智慧之人，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，有諸天王，共阿修羅，欲戰鬥時，帝釋天王告其四面三十二天，作如是言：『諸仁者輩，宜善嚴備身諸器仗，今諸阿修羅，欲來戰鬥

現代漢語譯本：當時，毗摩質多羅阿修羅王心中想：『愿所有的阿修羅都平安無事，我現在不需要他們了。我在這裡和三十三天諸神一起享受快樂，感覺非常舒適。』當他產生這個想法時，就看到自己身上的五種束縛都解開了，各種天界的五欲功德都呈現在他面前。有時，他又會想：『我現在不需要三十三天諸神了。愿他們都平安無事，我應該回到阿修羅的宮殿。』當他產生這個想法時，他身上的五種束縛又重新束縛住他，五欲功德也突然消失。 『諸位比丘！』毗摩質多羅阿修羅王有如此微細的束縛；而魔的束縛，比這還要微細。為什麼呢？諸位比丘！當產生邪思時，就會被束縛；當產生正念時，就會解脫。為什麼呢？諸位比丘！思惟有『我』，是邪思；思惟無『我』，也是邪思；乃至思惟『我』將是常住的，『我』將是無常的，有色、無色，有想、無想，以及非有想非無想等等，這些都是邪思。諸位比丘！這些邪思，是毒瘡，是毒箭。在這些邪思中，有多聞的聖者和有智慧的人，知道這些邪思如同疾病、毒瘡、毒箭，這樣想之後，他們會專注于正念，不隨心所欲，使心不動搖，從而獲得許多利益。諸位比丘！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。諸位比丘！所有戲論，都是疾病，如同毒瘡、毒箭。在這些戲論中，有多聞的聖者和有智慧的人，知道這些戲論的過患之後，就會樂於無戲論。他們會守護內心平靜，努力修行。 『諸位比丘！』我記得過去，當諸天王和阿修羅準備戰鬥時，帝釋天王告訴他四面三十二天的諸神，說：『各位仁者，應該好好準備你們的武器，現在阿修羅要來戰鬥了。』

English version: At that time, King Vepacitti of the Asuras thought to himself: 『May all the Asuras be safe and well, I do not need them now. I am here enjoying myself with the gods of the Thirty-three Heavens, and it is very pleasant.』 When he had this thought, he saw that the five bonds on his body were all released, and all the merits of the five desires of the heavens appeared before him. Sometimes, he would think: 『I do not need the gods of the Thirty-three Heavens now. May they all be safe and well, I should return to the palace of the Asuras.』 When he had this thought, the five bonds on his body would bind him again, and the merits of the five desires would suddenly disappear. 『Monks!』 King Vepacitti of the Asuras had such subtle bonds; and the bonds of Mara are even more subtle than these. Why is that? Monks! When there is wrong thinking, one is bound; when there is right mindfulness, one is liberated. Why is that? Monks! Thinking 『I』 exists is wrong thinking; thinking 『I』 does not exist is also wrong thinking; even thinking 『I』 will be permanent, 『I』 will be impermanent, with form, without form, with perception, without perception, and neither with perception nor without perception, all these are wrong thinking. Monks! These wrong thoughts are like boils, like sores, like poisoned arrows. Among these wrong thoughts, there are learned sages and wise people who know that these wrong thoughts are like diseases, sores, boils, and arrows. Having thought this, they focus on right mindfulness, do not follow their minds, keep their minds still, and thus gain many benefits. Monks! If there is a thought of 『I』, that is a wrong thought, that is conditioned, that is a proliferation. If there is a thought of 『no I』, that is also a proliferation, even with form, without form, with perception, without perception, neither with perception nor without perception, all are proliferations. Monks! All proliferations are diseases, like boils, like sores, like poisoned arrows. Among these proliferations, there are learned sages and wise people who, knowing the faults of these proliferations, delight in non-proliferation. They guard their minds in stillness and practice diligently. 『Monks!』 I remember in the past, when the kings of the gods and the Asuras were about to fight, King Sakka of the gods told the gods of the thirty-two heavens on all four sides, saying: 『Good sirs, you should prepare your weapons well, now the Asuras are coming to fight.』

。若諸天勝，可生捉取毗摩質多羅阿修羅王，以五繫縛，將向諸天集會之處善法堂前，持見於我。』三十二天受帝釋命，依而奉行。其阿修羅，亦如是教。諸比丘！當爾戰時，諸天得勝，即以五繫縛阿修羅，將來詣向善法堂前。爾時，毗摩質多羅阿修羅王，既被五系，在天眾前，見帝釋王來入善法堂中而坐，即便惡言，諸種罵詈毀辱天主。其天帝釋，有調御者，名摩多離，見阿修羅毗摩質多羅對眾惡言毀罵天主，即便以偈白帝釋言：

「『帝釋天王為羞畏，　　為當無勢故懷忍？ 聞于如是粗惡罵，　　含受容耐都不言。』

「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。 今以縱之為彼樂，　　至其處所更憍高， 是故明智示以威，　　顯現勇猛斷愚騃。』

「爾時，帝釋復以偈答摩多離言：

「『如斯之事我久知，　　為伏諸人愚癡故， 彼以瞋嫌而罵詈，　　我聞堪能自制心。』

「時，摩多離更復以偈白帝釋言：

「『帝釋天王愿善思，　　如是之忍有一患， 彼愚癡者如是罵，　　謂言怯畏恥不言。』

「爾時，帝釋重複偈答摩多離言：

「『愚癡種類隨心意，　　謂言畏彼我默然， 若欲益身求利安，　　于彼等邊須有忍

現代漢語譯本：『如果諸天能夠戰勝，可以活捉阿修羅王毗摩質多羅，用五花大綁捆起來，帶到諸天善法堂前，讓我看到。』三十二天神接受帝釋的命令，照此執行。阿修羅也同樣被告知。諸位比丘！當戰鬥時，諸天獲勝，就用五花大綁捆住阿修羅，帶到善法堂前。當時，阿修羅王毗摩質多羅被五花大綁，在天眾面前，看到帝釋王進入善法堂就坐，便惡語相向，各種辱罵和詆譭天主。天帝釋有一位調御者，名叫摩多離，看到阿修羅毗摩質多羅當衆惡語辱罵天主，就用偈語對帝釋說： 『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辱罵，卻能容忍不發一言。』 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和謀略，怎麼能和那些無知的人一樣呢？』 當時，摩多離又用偈語對天主說： 『如果不嚴厲地加以責備，愚癡就會更加猖獗，如果能折服無知的人，就像害怕鞭子的牛一樣會奔跑。現在縱容他們只會讓他們更加得意，到了他們的地方會更加驕傲，所以明智的人應該展示威嚴，顯現勇猛來斷除愚蠢。』 當時，帝釋又用偈語回答摩多離說： 『這些道理我早就知道，爲了降伏那些愚癡的人，他們用嗔恨和嫌惡來辱罵，我聽到后能夠控制自己的心。』 當時，摩多離又用偈語對帝釋說： 『帝釋天王希望您好好考慮，這樣的忍耐有一個弊端，那些愚癡的人這樣辱罵，會認為您是膽怯畏懼才不說話。』 當時，帝釋再次用偈語回答摩多離說： 『愚癡的人總是按照自己的想法，認為我沉默是因為害怕他們，如果想要自身受益，尋求安穩，對於他們這樣的人，必須要有忍耐。』

English version: 'If the gods prevail, they can capture the Asura King Vimalacitra alive, bind him with five restraints, and bring him before the Hall of Good Dharma of the gods, to show him to me.' The thirty-two gods received Indra's command and acted accordingly. The Asuras were also instructed in the same way. Monks! When the battle occurred, the gods were victorious, they bound the Asura with five restraints and brought him before the Hall of Good Dharma. At that time, the Asura King Vimalacitra, being bound with five restraints, in front of the assembly of gods, saw King Indra enter the Hall of Good Dharma and sit down, and immediately spoke harshly, with all kinds of insults and slanders against the lord of the gods. The god Indra had a charioteer named Matali, who, seeing the Asura Vimalacitra publicly reviling and insulting the lord of the gods, spoke to Indra in verse: 'Is it out of shame and fear, O King Indra, or because you lack power that you endure? Hearing such coarse and vile insults, you tolerate it without saying a word.' At that time, Indra replied to Matali in verse: 'It is not out of shame and fear that I endure, nor is it because I lack power over the Asuras. Who can have such divine strategies and plans as I do? How can I be the same as those who are ignorant?' At that time, Matali again spoke to the lord of the gods in verse: 'If you do not severely rebuke them, their ignorance will become more rampant. If you can subdue the ignorant, they will run away like oxen fearing the whip. Now, indulging them will only make them more complacent, and they will become even more arrogant in their own place. Therefore, the wise should show their authority, display their courage, and cut off their foolishness.' At that time, Indra again replied to Matali in verse: 'I have long known these principles. To subdue those who are ignorant, they use anger and hatred to insult me, but I can control my mind when I hear it.' At that time, Matali again spoke to Indra in verse: 'O King Indra, I hope you will consider this carefully. Such patience has a drawback. Those who are ignorant, when they insult you like this, will think that you are timid and fearful and that is why you do not speak.' 'The ignorant always follow their own thoughts, thinking that I am silent because I fear them. If one wants to benefit oneself and seek peace, one must have patience with such people.'

如我意見彼惡罵，　　不應于瞋復起瞋， 于瞋者邊報以瞋，　　如是戰鬥難得勝。 若當爲他所嬈惱，　　有力能忍者為難， 應知此忍最為強，　　如此忍時須讚美。 若自若他所興心，　　皆求救拔大畏處， 既被他人瞋罵已，　　不應于彼起怨憎。 若於自己及他邊，　　如是二處應作益， 既知他瞋嫌罵已，　　能使自瞋轉得消。 如是二處利益心，　　若自若他皆悉為， 若他意念是癡者，　　斯由不知法所因。 若有大力諸丈夫，　　能為無力故含忍， 如是忍人他讚歎，　　無力人邊忍不瞋。 為彼無有智慧力，　　唯以愚癡力為力， 以愚癡故棄捨法，　　如此人輩無正行。 愚癡心生念我勝，　　瞋恚罵詈出粗言， 能忍彼惡有常勝，　　是忍增上難具說。 勝者語言畏不論，　　于等恐生冤故忍， 聞下論說能忍者，　　此忍為諸智稱揚。』

「諸比丘！汝等當知，彼時帝釋則我身是。我于爾時，身作三十三天王，自在治化，受勝福報，縱任快樂。恒常懷忍，亦讚歎忍，樂行調順，無有瞋恚，恒常讚歎無瞋恚者。諸比丘！然今汝等自說行中，有信解心，舍俗出家，精勤不懈。汝等若於餘眾生邊，能行忍辱，讚歎忍者，調順慈悲，常行安樂，滅除瞋恚，贊無瞋者。諸比丘！汝等亦應作如是學。諸比丘！我念往昔，諸天眾等，共阿修羅，各嚴器仗，欲鬥戰時

如果別人用惡語辱罵我，我不應該以嗔恨迴應嗔恨。 對嗔恨的人報以嗔恨，這樣的爭鬥難以取勝。 如果被他人惱怒，有能力忍耐的人是難能可貴的。 應該知道這種忍耐最為強大，如此忍耐時應該讚美。 無論是自己還是他人，都希望從巨大的恐懼中解脫出來。 既然已經被他人嗔罵，就不應該對他們產生怨恨。 如果對自身和他人都這樣做有益， 既然知道他人嗔恨辱罵，就能使自己的嗔恨消退。 像這樣對雙方都有益的心，無論是自己還是他人都要去做。 如果他人的意念是愚癡的，那是因為他們不瞭解佛法。 如果有大力氣的人，能夠爲了無力的人而忍耐， 這樣忍耐的人會被讚歎，而無力的人忍耐不嗔恨。 因為他們沒有智慧的力量，只是以愚癡的力量為力量。 因為愚癡而拋棄佛法，這樣的人沒有正確的行為。 愚癡的心產生『我勝』的念頭，嗔恨辱罵說粗話。 能夠忍受這些惡行的人常常勝利，這種忍耐的殊勝難以言說。 勝者的話語令人畏懼不敢議論，對於同等的人，因為害怕產生仇恨而忍耐。 聽到下等的人說能忍耐，這種忍耐會被智者稱讚。 『諸位比丘！你們應當知道，那時的帝釋就是我自身。 我那時，身為三十三天之王，自在地治理教化，享受殊勝的福報，縱情快樂。 我恒常懷有忍耐之心，也讚歎忍耐，樂於修行調順，沒有嗔恨，恒常讚歎沒有嗔恨的人。 諸位比丘！然而現在你們自己說在修行中，有信解之心，捨棄世俗出家，精勤不懈。 你們如果對其他眾生，能夠實行忍辱，讚歎忍耐的人，調順慈悲，常常行安樂，滅除嗔恨，讚歎沒有嗔恨的人。 諸位比丘！你們也應該這樣學習。 諸位比丘！我記得過去，諸天眾等，與阿修羅，各自準備兵器，想要戰鬥的時候。

If others revile me with harsh words, I should not respond to anger with anger. To repay anger with anger, such a battle is difficult to win. If one is annoyed by others, it is difficult for those with the ability to endure. It should be known that this endurance is the strongest, and such endurance should be praised. Whether it is oneself or others, all seek to be rescued from great fear. Since one has already been reviled by others, one should not harbor resentment towards them. If doing so is beneficial to both oneself and others, Since one knows that others are angry and reviling, one can make one's own anger subside. Such a mind that benefits both sides, whether it is oneself or others, should be practiced. If the thoughts of others are foolish, it is because they do not understand the Dharma. If there are strong men who can endure for the sake of the weak, Such enduring people are praised, while the weak endure without anger. Because they do not have the power of wisdom, they only rely on the power of foolishness. Because of foolishness, they abandon the Dharma, and such people do not have correct conduct. A foolish mind gives rise to the thought 'I am superior,' and they angrily revile and speak harsh words. Those who can endure these evils often prevail, and the excellence of this endurance is difficult to describe. The words of the victors are feared and not discussed, and for those who are equal, they endure for fear of creating enmity. Hearing that those of lower status can endure, this endurance is praised by the wise. 'Monks, you should know that at that time, Sakra was myself. At that time, as the king of the Thirty-three Heavens, I freely governed and transformed, enjoying superior blessings and indulging in happiness. I constantly harbored patience, also praised patience, enjoyed practicing harmony, had no anger, and constantly praised those without anger. Monks, but now you yourselves say that in your practice, you have a mind of faith and understanding, have abandoned the secular world to leave home, and are diligently unremitting. If you can practice patience towards other beings, praise those who endure, harmonize with compassion, constantly practice peace and happiness, eliminate anger, and praise those without anger. Monks, you should also learn in this way. Monks, I remember in the past, when the heavenly hosts and the Asuras, each prepared their weapons, wanting to fight.'

。爾時，帝釋告天眾言：『諸仁者輩！若阿修羅共諸天鬥，天得勝時，汝等可以五繫縛之。』如前所說，諸天奉教。阿修羅王，亦敕軍眾。諸比丘！爾時鬥戰，阿修羅勝，帝釋天王恐怖不如揹走而還。是時，馭者回于千輻賢調御車，欲向天宮。爾時，有一居吒奢摩梨樹，其上有金翅鳥王，巢內有諸卵。帝釋見已，告摩多離調馭者言：

「『摩多離知樹上卵，　　為我回此車轅軸， 為阿修羅寧捨命，　　勿令毀破諸鳥巢。』

「時，摩多離善調馭者，聞釋天王如是敕已，即便右回彼天千輻賢調御車，路還指向阿修羅宮。諸比丘！時，諸阿修羅見帝釋車，忽然回還，謂言：『帝釋別有戰策，更來欲鬥。』阿修羅退，各趣本宮。諸比丘！爾時，帝釋以慈因緣，諸天還勝，阿修羅不如。諸比丘！欲知爾時天帝釋者，今我身是。諸比丘！我于爾時作天主，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，天阿修羅欲戰鬥時，爾時帝釋告毗摩質多羅阿修羅王言：『仁者！我等且停種種器仗。天及阿修羅，其中並各有智慧者，彼等悉能知於我等，若善若惡，說諸法義。但以善言長者取勝。』天共阿修羅，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

現代漢語譯本：當時，帝釋天告訴天眾說：『各位仁者！如果阿修羅與諸天戰鬥，天界獲勝時，你們可以用五種束縛捆綁他們。』正如之前所說，諸天遵從教誨。阿修羅王也命令他的軍隊。諸位比丘！當時戰鬥時，阿修羅獲勝，帝釋天王驚恐，不敵而逃。這時，馭者調轉千輻賢妙的御車，想要返回天宮。當時，有一棵居吒奢摩梨樹，樹上有一隻金翅鳥王，巢里有許多鳥卵。帝釋天看到后，告訴馭者摩多離說： 『摩多離，你知道樹上有鳥卵，爲了我，調轉車轅，寧可爲了阿修羅而捨棄性命，也不要毀壞鳥巢。』 當時，善於駕車的馭者摩多離，聽到帝釋天王這樣的命令后，立即向右調轉天界的千輻賢妙御車，返回指向阿修羅宮的方向。諸位比丘！當時，阿修羅們看到帝釋天的車突然返回，認為：『帝釋天另有戰術，又來戰鬥了。』阿修羅們退卻，各自返回自己的宮殿。諸位比丘！當時，帝釋天因為慈悲的緣故，諸天反而獲勝，阿修羅失敗。諸位比丘！想知道當時的天帝釋是誰嗎？就是現在的我。諸位比丘！我當時作為天主，統領三十三天，自在地治理教化，享受殊勝的福報，仍然能夠憐憫一切眾生，爲了他們的生命，而做利益的事情，生起慈悲之心。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，天界和阿修羅想要戰鬥時，當時帝釋天告訴毗摩質多羅阿修羅王說：『仁者！我們先停止使用各種武器。天界和阿修羅中，都有智慧的人，他們都能夠知道我們，無論是善是惡，都能說出各種法義。但是以善言的人才能取勝。』天界和阿修羅互相推讓，讓對方先說。當時，毗摩質多羅阿修羅王，就先向帝釋天說了偈語： 『對於愚癡而又兇猛的人，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走。』

English version: At that time, Śakra, lord of the gods, said to the heavenly assembly: 『Noble ones! If the Asuras fight with the gods, and the gods are victorious, you may bind them with five bonds.』 As previously stated, the gods followed the instructions. The Asura king also commanded his army. Monks! At that time, during the battle, the Asuras were victorious, and Śakra, lord of the gods, was terrified and retreated in defeat. At this time, the charioteer turned the thousand-spoked, well-trained chariot, intending to return to the heavenly palace. At that time, there was a Kuta-śālmali tree, on which there was a king of golden-winged birds, and in the nest were many eggs. Śakra, having seen this, said to the charioteer Mātali: 『Mātali, knowing there are eggs on the tree, turn the chariot for me, I would rather give up my life for the Asuras than destroy the bird's nest.』 Then, Mātali, the skilled charioteer, having heard Śakra's command, immediately turned the thousand-spoked, well-trained chariot of the gods to the right, returning in the direction of the Asura palace. Monks! At that time, the Asuras, seeing Śakra's chariot suddenly return, thought: 『Śakra has another battle plan and is coming to fight again.』 The Asuras retreated, each returning to their own palace. Monks! At that time, because of Śakra's compassion, the gods were victorious, and the Asuras were defeated. Monks! Do you want to know who the Śakra, lord of the gods, was at that time? It is I, now. Monks! At that time, I was the lord of the gods, ruling the Thirty-three Heavens, freely governing and teaching, enjoying supreme blessings, yet I was still able to have compassion for all living beings, for their lives, and do things that were beneficial, and give rise to a compassionate heart. You monks, having left your homes because of faith, should benefit all living beings. Monks! I recall in the past, when the gods and Asuras wanted to fight, at that time Śakra said to Vepacitti, the Asura king: 『Noble one! Let us first stop using various weapons. Among the gods and Asuras, there are wise people, and they all know us, whether we are good or evil, and can speak about the Dharma. But those who speak with good words will prevail.』 The gods and Asuras pushed each other to speak first. At that time, Vepacitti, the Asura king, then spoke a verse to Śakra: 『Those who are foolish and fierce must be severely rebuked, subdue those who are without wisdom, just as a cow runs away in fear of the whip.』

愚癡無有樂，　　在處難調製， 是故用嚴杖，　　速疾斷其癡。』

「爾時，毗摩質多羅阿修羅王，向天帝釋說此偈已，其阿修羅諸眷屬等，皆大歡喜，稱歎踴躍。帝釋諸天及眷屬等，皆默然住。爾時，毗摩質多羅王告帝釋言：『汝大天王！便可說偈。』爾時，天主向阿修羅，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，三十三天及眷屬等，皆大稱歎，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！可更辯說善言。』時，阿修羅即向天王，說偈報言：

「『寂然忍辱意，　　帝釋我亦知， 愚癡者勝時，　　言我畏故忍。』

「爾時，毗摩質多羅阿修羅王說此偈已，諸阿修羅及眷屬等，皆悉踴躍，稱歎歡喜。帝釋諸天並其眷屬，默然而住。時，阿修羅告帝釋言：『仁者天主！可更辯說如法善言。』爾時，天主帝釋大王向阿修羅眾，說偈報言：

「『愚癡者自隨，　　稱忍為畏彼， 以此求自益，　　彼邊則無利。 我意彼作惡，　　不應瞋彼瞋， 于瞋能默然，　　彼斗則常勝。 若為他所惱，　　有力能忍者， 當知如此忍，　　忍中最為上。 無問自及他，　　皆求離畏處， 若知他瞋已，　　不于彼起憎。 二處作利益，　　若自若於他， 他瞋嫌罵者，　　自瞋能消滅

『愚癡之人沒有快樂，無論身處何地都難以調伏，所以要用嚴厲的棒杖，迅速斷除他們的愚癡。』 『當時，毗摩質多羅阿修羅王向天帝釋說了這首偈頌后，他的阿修羅眷屬們都非常高興，稱讚雀躍。帝釋諸天及其眷屬都沉默不語。這時，毗摩質多羅王對帝釋說：『你這位大天王！可以開始說偈了。』當時，天主向阿修羅說了偈頌： 『我清楚地看到這件事，不想和愚癡的人同流合污，愚蠢的人自己發怒，聰明的人誰會和他爭辯呢？』 『當時，帝釋天王說完這首偈頌后，三十三天及其眷屬都大加稱讚，雀躍歡喜。阿修羅及其眷屬則沉默不語。這時，帝釋告訴毗摩質多羅阿修羅王說：『仁者！可以再辯論說些善言。』當時，阿修羅就向天王說了偈頌迴應： 『寂靜忍辱的心意，帝釋，我也知道，愚癡的人得勢時，會說我因為害怕才忍讓。』 『當時，毗摩質多羅阿修羅王說完這首偈頌后，阿修羅及其眷屬都雀躍歡喜，稱讚不已。帝釋諸天及其眷屬則沉默不語。這時，阿修羅告訴帝釋說：『仁者天主！可以再辯論說些如法的善言。』當時，天主帝釋大王向阿修羅大眾說了偈頌迴應： 『愚癡的人自以為是，把忍讓說成是害怕他們，以此來求得自己的利益，但他們那邊卻沒有任何好處。 我的意思是，他們作惡，我不應該用憤怒迴應他們的憤怒，對於憤怒能夠保持沉默，在爭鬥中就能常勝。 如果被他人惱怒，有能力忍讓的人，應當知道這樣的忍讓，是忍讓中最為高尚的。 無論是自己還是他人，都希望遠離恐懼，如果知道他人已經憤怒，就不應該對他產生憎恨。 在兩個方面都能帶來利益，無論是對自己還是對他人，他人憤怒謾罵時，自己能夠消除憤怒。』

'The foolish have no joy, they are difficult to tame wherever they are. Therefore, use a stern rod to quickly cut off their foolishness.' 'At that time, the Asura King Vimalacitra, after speaking this verse to the heavenly lord Śakra, his Asura retinue were all very happy, praising and rejoicing. Śakra and the gods and their retinue were all silent. Then, King Vimalacitra said to Śakra: 'You, great heavenly king! You may now speak a verse.' At that time, the heavenly lord spoke a verse to the Asuras: 'I clearly see this matter, I do not wish to associate with the foolish. The foolish become angry themselves, who would argue with the wise?' 'At that time, after the heavenly king Śakra spoke this verse, the thirty-three heavens and their retinue all greatly praised, rejoiced, and were happy. The Asuras and their retinue were silent. Then, Śakra told the Asura King Vimalacitra: 'O virtuous one! You may debate and speak some good words.' At that time, the Asura responded to the heavenly king with a verse: 'The intention of silent forbearance, Śakra, I also know. When the foolish are in power, they say I endure because I am afraid.' 'At that time, after the Asura King Vimalacitra spoke this verse, the Asuras and their retinue all rejoiced, praised, and were happy. Śakra and the gods and their retinue were silent. Then, the Asura told Śakra: 'O virtuous heavenly lord! You may debate and speak some good words according to the Dharma.' At that time, the great heavenly lord Śakra responded to the Asura assembly with a verse: 'The foolish follow their own whims, calling forbearance fear of them, seeking their own benefit in this way, but there is no benefit on their side. My intention is that when they do evil, I should not respond to their anger with anger. If one can remain silent in the face of anger, one will always be victorious in conflict. If one is troubled by others, and has the power to forbear, one should know that such forbearance is the most supreme of all forbearance. Whether it is oneself or others, all seek to be free from fear. If one knows that another is angry, one should not harbor hatred towards them. One can bring benefit in two ways, whether to oneself or to others. When others are angry and scold, one can extinguish one's own anger.'

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。 彼無智慧筋，　　唯有愚癡力， 愚癡舍法故，　　自然失正行。 愚癡自矜勝，　　瞋恚出惡言， 若忍此罵時，　　彼則常有勝。 聞高勝言忍以畏，　　于齊等忍恐生怨。 為下惡罵能忍者，　　斯忍智人所稱讚。』

「爾時，帝釋天王說此偈已，三十三天並及眷屬，稱歎歡喜，踴躍無量。其阿修羅眾，皆各默然。時，諸天中有智慧天，阿修羅中有智慧者，各集一處，皆共量議此等諸偈，詳審思念，觀察諦忍，同稱讚已，作如是言：『諸仁者輩！今天帝釋，善說言辭。彼等治化，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，有可患厭，求遠離欲，為寂滅故、為寂靜故、得神通故、得沙門故、成就正覺得涅槃故。諸仁者輩！若彼毗摩質多羅阿修羅王所說之偈，無有如是善妙語言；彼等一切，唯有刀杖鞭打楚撻、諍斗毀辱言訟怨仇，有求報復，長養生死無可患厭，貪著諸欲，無求寂靜寂滅之行，不希神通及沙門果，無望正覺及以涅槃。諸仁者輩！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。諸仁者輩！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，彼時帝釋，即我身是

『在兩種情況下都能帶來利益，無論是對自己還是對他人。 如果他人心懷愚癡，那是因為他們不瞭解佛法。 如果有強壯的人，能夠忍受弱者的冒犯， 這種忍耐是最殊勝的，沒有其他忍耐能超過它。 那些人沒有智慧的根基，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，憤怒時會說出惡語。 如果能忍受這些辱罵，那麼忍耐者總是勝利的。 聽到比自己高貴的人的言語而忍耐是出於畏懼，對與自己平等的人忍耐是害怕產生怨恨。 能夠忍受比自己卑賤的人的惡罵，這種忍耐是智者所稱讚的。』

『那時，帝釋天王說完這些偈頌后，三十三天及其眷屬都稱讚歡喜，踴躍不已。而阿修羅眾則都沉默不語。當時，諸天中有智慧的天人，阿修羅中有智慧的人，各自聚集在一起，共同討論這些偈頌，詳細思考，觀察真正的忍耐，一致稱讚后，說道：『諸位仁者！今天帝釋天王，說得真好。他們治理教化，一切都沒有刀杖鞭撻，也沒有爭鬥毀辱怨仇，也沒有訴訟和尋求報復。而且在生死輪迴中，他們知道有可厭惡之處，尋求遠離慾望，爲了寂滅，爲了寂靜，爲了獲得神通，爲了成為沙門，爲了成就正覺而涅槃。諸位仁者！如果毗摩質多羅阿修羅王所說的偈頌，沒有這樣善妙的語言；他們的一切，只有刀杖鞭打楚撻、爭鬥毀辱言訟怨仇，有尋求報復，增長生死輪迴，沒有可厭惡之處，貪著各種慾望，沒有尋求寂靜寂滅的行為，不希望獲得神通和沙門果位，不期望正覺和涅槃。諸位仁者！帝釋天王所說的偈頌，稱為善說；毗摩質多羅阿修羅王所說的偈頌，不是善說。諸位仁者！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。』諸位比丘！你們應當知道，那時的帝釋，就是我的前身。

'Benefit arises in two ways, whether for oneself or for others. If others are foolish in their minds, it is because they do not understand the Dharma. If there is a strong person, who can endure the offenses of the weak, This endurance is the most excellent, no other endurance surpasses it. Those people have no roots of wisdom, only the power of foolishness. Because of foolishness, they abandon the Dharma, and naturally lose their correct conduct. The foolish are self-conceited, and when angry, they speak evil words. If one can endure these insults, then the one who endures is always victorious. To endure the words of those who are superior out of fear, to endure those who are equal out of fear of resentment. To be able to endure the evil words of those who are inferior, this endurance is praised by the wise.'

'At that time, after King Sakra, the Lord of the Devas, spoke these verses, the Thirty-three Heavens and their retinues all praised and rejoiced, leaping with joy. But the Asura assembly was silent. At that time, the wise Devas among the Devas, and the wise among the Asuras, gathered together, discussed these verses, pondered them in detail, observed true endurance, and after unanimously praising them, said: 'O virtuous ones! Today, King Sakra, the Lord of the Devas, has spoken well. Their governance and teachings are without swords, staffs, or whips, without strife, insults, or enmity, without lawsuits or seeking revenge. Moreover, in the cycle of birth and death, they know there is something to be厭惡, they seek to be free from desires, for the sake of cessation, for the sake of tranquility, for the sake of obtaining supernatural powers, for the sake of becoming a Shramana, for the sake of achieving enlightenment and Nirvana. O virtuous ones! If the verses spoken by King Vimalacitra Asura do not have such excellent words; all they have are swords, staffs, whips, strife, insults, lawsuits, enmity, seeking revenge, prolonging the cycle of birth and death, with nothing to be厭惡, clinging to various desires, without seeking tranquility or cessation, not hoping to obtain supernatural powers or the fruits of a Shramana, not expecting enlightenment and Nirvana. O virtuous ones! The verses spoken by King Sakra, the Lord of the Devas, are called well-spoken; the verses spoken by King Vimalacitra Asura are not well-spoken. O virtuous ones! The verses spoken by King Sakra, the Lord of the Devas, are well-spoken, well-spoken; the verses spoken by King Vimalacitra Asura are not well-spoken, not well-spoken.' O Bhikkhus! You should know that Sakra at that time was my former self.

。諸比丘！我時作彼忉利天王，自在治化，受于福樂，猶說善言以為戰鬥，由善言故，鬥戰常勝。而今汝等諸比丘輩，於我善說法教之中，凈心離俗，舍家出家，有精進行。汝等若求善說惡說教法之中，欲取義者，應如是知。

「諸比丘！我念往昔，諸天王等，共阿修羅，合戰斗時。帝釋天王，摧阿修羅。鬥戰勝已，造立勝殿，東西縱廣五百由旬，南北縱廣二百五十由旬。諸比丘！彼勝殿外，別有一百尼梨由河，而彼由河一一間內，復各有七鳩吒伽羅，皆七寶成。而其一一鳩吒伽羅內，各置七房，一一房中，安施七㯓。一一㯓上，有七玉女，一一玉女，復各別有七女而侍。其釋天王，並及彼等諸玉女侍，更無餘為食飲資須，香花服玩一切樂具，皆隨往業果報而受。諸比丘！三千大千世界之內，所有天宮，更無如是帝釋天王勝殿比類。

「爾時，鞞摩質多羅阿修羅王，作如是念：『我有如是神德威力，日之與月，及三十三天，彼等雖於我上轉行，我力能取，作耳環珰，處處遊行。』曾於一時，其羅睺羅阿修羅王，內心瞋恚熾盛煩毒，意不歡喜，則念鞞摩質多羅阿修羅王。爾時，鞞摩質多羅阿修羅王，作如是念：『其羅睺羅阿修羅王，今念於我。』彼復自念其所統領小阿修羅王及諸眷屬小阿修羅輩。時，彼小王及諸阿修羅，知其鞞摩質多羅阿修羅王念已，即各嚴備種種器仗，詣向彼邊，到已在前，各各而住。爾時，鞞摩質多羅阿修羅王，自服鎧甲，持仗嚴駕，與其小王並諸軍眾圍繞，往詣羅睺羅阿修羅邊，到已而住

『諸位比丘！我曾經做過忉利天王，自在地治理和教化，享受著福樂，仍然以善言作為戰鬥的方式，因為善言的緣故，戰鬥總是勝利。而現在你們這些比丘，在我善妙的教法中，清凈身心，遠離世俗，捨棄家庭出家修行，有精進的修行。你們如果想在善說和惡說的教法中，獲取真義，應當這樣理解。 『諸位比丘！我回憶過去，諸天王等與阿修羅共同戰鬥的時候，帝釋天王擊敗了阿修羅。戰鬥勝利后，建造了勝利殿，東西長五百由旬，南北長二百五十由旬。諸位比丘！那勝利殿外，另有一百條尼梨由河，而每條河之間，又有七個鳩吒伽羅，都是七寶所成。而每個鳩吒伽羅內，都設有七個房間，每個房間中，都安置著七張床。每張床上，都有七位玉女，每位玉女，又各自有七位侍女服侍。那帝釋天王，以及那些玉女侍女，不再需要其他飲食資用，香花服飾和一切娛樂用具，都隨著往昔的業報而自然獲得。諸位比丘！在三千大千世界之內，所有的天宮，沒有能與帝釋天王的勝利殿相比的。 『當時，鞞摩質多羅阿修羅王，這樣想：『我有這樣的神力和威力，太陽和月亮，以及三十三天，他們雖然在我之上執行，我也有能力把它們取來，做成耳環，到處佩戴。』曾經有一次，羅睺羅阿修羅王，內心嗔恨熾盛，煩惱毒害，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，這樣想：『那羅睺羅阿修羅王，現在想到了我。』他又想到了他所統領的小阿修羅王和所有眷屬小阿修羅們。當時，那些小王和阿修羅們，知道鞞摩質多羅阿修羅王想到了他們，就各自準備好各種武器，前往他那裡，到達后在他面前，各自站立。當時，鞞摩質多羅阿修羅王，自己穿上鎧甲，拿著武器，整裝待發，與他的小王和軍隊一起，圍繞著他，前往羅睺羅阿修羅那裡，到達后就站在那裡。

'Monks! I, at one time, was the king of the Trayastrimsha Heaven, freely governing and transforming, enjoying blessings and happiness, yet still using kind words as a means of battle, and because of kind words, I always won battles. And now, you monks, within my well-spoken teachings, with pure minds, detached from the mundane, having left your homes to become monks, are practicing diligently. If you seek to understand the meaning within the teachings of good and bad speech, you should understand it in this way.' 'Monks! I recall in the past, when the kings of the gods and the Asuras fought together, Indra, the king of the gods, defeated the Asuras. After winning the battle, he built the Victory Palace, which was five hundred yojanas in length from east to west, and two hundred and fifty yojanas in length from north to south. Monks! Outside that Victory Palace, there were one hundred Niraya rivers, and between each of those rivers, there were seven Kuta-garas, all made of seven treasures. And within each Kuta-gara, there were seven rooms, and in each room, there were seven beds. On each bed, there were seven celestial maidens, and each celestial maiden had seven attendants serving her. That Indra, the king of the gods, and those celestial maidens and attendants, had no need for other food or drink, and all their fragrant flowers, clothing, and all means of enjoyment were received naturally as a result of their past karma. Monks! Within the three thousand great thousand worlds, there is no heavenly palace that can compare to Indra's Victory Palace.' 'At that time, the Asura king Vepacitti thought, 『I have such divine power and might that the sun and moon, and the thirty-three gods, although they move above me, I have the power to take them and make them into earrings, and wear them everywhere.』 Once, the Asura king Rahu, with intense anger and vexation in his heart, and with displeasure, thought of the Asura king Vepacitti. At that time, the Asura king Vepacitti thought, 『That Asura king Rahu is now thinking of me.』 He then thought of the lesser Asura kings and all the lesser Asuras under his command. At that time, those lesser kings and Asuras, knowing that the Asura king Vepacitti was thinking of them, each prepared various weapons and went to him. Having arrived, they stood before him. At that time, the Asura king Vepacitti, himself donned armor, took up his weapons, and fully equipped, with his lesser kings and army surrounding him, went to where the Asura Rahu was, and having arrived, stood there.'

。爾時，羅睺羅阿修羅王，復念踴躍並及幻化二阿修羅王。爾時二王知彼念已，還如鞞摩質多羅王所念。小王並其所部知已，各各嚴備器仗，向其王邊。到已皆來詣于羅睺羅阿修羅王邊。爾時，羅睺羅阿修羅王，自服種種嚴身器仗，共鞞摩質多羅、踴躍、幻化三阿修羅王，並諸三王小王眷屬，前後圍繞。從阿修羅城，導從而出，欲共忉利諸天戰鬥。

「爾時，難陀、優波難陀二大龍王，從其宮出，各以身繞須彌留山七匝動之，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。其一渧水，上至須彌留山頂上。諸比丘！于彼時天主帝釋作是念已，告天眾言：『汝等仁輩，見此大地如是動不？空中叆叇，猶如雲雨，又似輕霧，決知阿修羅欲共天鬥。』是時，海內所住諸龍，各從自宮，種種嚴備，持仗而出，向阿修羅前，共其戰鬥。勝者逐退，逕至其宮。其不如者，恐怖揹走，往到地居夜叉等邊，到已告言：『汝等當知，諸阿修羅欲共天鬥，汝等今可共我向彼相助打破。』夜叉聞已，嚴持甲仗，共龍往戰。其勝者逐，不如者退，恐怖而走。詣向缽足夜叉之所，到已告言：『缽足夜叉，仁輩知不？諸阿修羅欲共天鬥，汝等可來共我相助往彼打之。』缽足聞已，嚴身持仗，相隨而去，乃至退走。往告持鬘諸夜叉等如前，不如退走，往告常醉夜叉，常醉聞已，又復嚴仗，共持鬘等，併力合鬥。其有勝者，逐入到宮

現代漢語譯本：當時，羅睺羅阿修羅王又心生踴躍，並召集了幻化和踴躍兩位阿修羅王。這兩位阿修羅王得知他的心意后，便像鞞摩質多羅王所想的那樣。小王們和他們的部下得知后，各自準備好武器，前往他們的國王身邊。到達后，他們都來到羅睺羅阿修羅王身邊。當時，羅睺羅阿修羅王自己穿戴上各種裝飾和武器，與鞞摩質多羅、踴躍、幻化三位阿修羅王，以及三位國王的小王眷屬，前後簇擁著。他們從阿修羅城出發，帶領隊伍出來，想要與忉利天的諸天戰鬥。 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七圈，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，用尾巴拍打大海。其中一滴水，上升到須彌山的頂上。諸位比丘！那時，天主帝釋這樣想后，告訴天眾說：『你們各位，看到這大地如此震動嗎？空中陰暗，像云像雨，又像輕霧，可以斷定阿修羅想要與天戰鬥。』這時，住在海里的龍，各自從自己的宮殿出來，各種裝備齊全，拿著武器出來，向阿修羅前進，與他們戰鬥。勝利者追趕退卻的阿修羅，一直到他們的宮殿。不如的，則恐懼地逃跑，前往地居夜叉等處，到達后告訴他們說：『你們應當知道，阿修羅想要與天戰鬥，你們現在可以與我一起去幫助他們打敗阿修羅。』夜叉們聽了，準備好盔甲武器，與龍一起去戰鬥。勝利者追趕，不如者退卻，恐懼地逃跑。前往缽足夜叉那裡，到達后告訴他們說：『缽足夜叉，你們知道嗎？阿修羅想要與天戰鬥，你們可以來與我一起去幫助他們打敗阿修羅。』缽足聽了，穿戴好裝備，拿著武器，跟隨他們而去，直到退卻逃跑。前往告訴持鬘夜叉等，情況如前，不如者退卻逃跑，前往告訴常醉夜叉，常醉聽了，又準備好武器，與持鬘等一起，合力戰鬥。勝利者，追趕進入宮殿。

English version: At that time, the Asura King Rahula again felt a surge of excitement and summoned the two Asura Kings, Illusion and Exuberance. Upon knowing his intention, these two kings acted as King Vimalacitra had thought. The lesser kings and their retinues, upon learning this, each prepared their weapons and headed towards their king. Having arrived, they all came to the side of Asura King Rahula. At that time, Asura King Rahula himself donned various ornaments and weapons, and together with the three Asura Kings Vimalacitra, Exuberance, and Illusion, as well as the retinues of the three kings, they were surrounded front and back. They departed from the Asura city, leading their troops out, intending to battle with the gods of Trayastrimsa. At that time, the two great Dragon Kings Nanda and Upananda emerged from their palaces, each coiling their bodies around Mount Sumeru seven times, shaking it. After shaking, they shook it again, greatly shaking it, shaking it all over. After trembling, they trembled again, greatly trembling, trembling all over. After surging, they surged again, greatly surging, surging all over, and struck the sea with their tails. One drop of water rose to the summit of Mount Sumeru. Monks! At that time, the Lord of the Gods, Sakra, having thought this, told the heavenly host: 『You noble ones, do you see this earth shaking so? The sky is dark, like clouds and rain, and like a light mist. It is certain that the Asuras intend to fight with the gods.』 At this time, the dragons dwelling in the sea each emerged from their palaces, fully equipped, holding weapons, and advanced towards the Asuras to fight them. The victors pursued the retreating Asuras all the way to their palaces. Those who were defeated fled in terror, going to the earth-dwelling Yakshas, and upon arriving, told them: 『You should know that the Asuras intend to fight with the gods. You can now join me to help defeat the Asuras.』 The Yakshas, upon hearing this, prepared their armor and weapons and went to battle with the dragons. The victors pursued, the defeated retreated, fleeing in terror. They went to the place of the Patra-footed Yakshas, and upon arriving, told them: 『Patra-footed Yakshas, do you know? The Asuras intend to fight with the gods. You can come with me to help defeat the Asuras.』 The Patra-footed Yakshas, upon hearing this, donned their equipment, took up their weapons, and followed them, until they retreated and fled. They went to tell the Garland-holding Yakshas and others, the situation was as before, the defeated retreated and fled, and went to tell the Always-Drunk Yakshas. The Always-Drunk Yakshas, upon hearing this, again prepared their weapons, and together with the Garland-holding Yakshas and others, joined forces to fight. The victors pursued and entered the palaces.

。其不如者，恐怖退走，詣向四大天王等邊，到已咨白四天王言：『四天大王，仁輩當知，諸阿修羅，今者欲來共諸天鬥，汝等應可共我相助打彼令破。』其四天王聞常醉言，即各嚴持種種器仗，駕馭而往，乃至退走，不能降伏。是時，四王即便上詣彼善法堂諸天集會議論處所，啟白帝釋，說如是言：『天王當知，諸阿修羅，今者聚集，欲共天鬥，宜應向彼與其共戰。』時，天帝釋從四天王聞是語已，意中印可，即喚一天摩那婆告言：『汝天子來，汝今可往須夜摩天、珊兜率陀，並化自樂，及他化自在諸天王等，至彼處已，為我白言：「仁輩諸天！若其知者，諸阿修羅欲共天鬥。汝等仁輩，應可助我，來共向彼與其戰鬥。」』時，摩那婆聞帝釋語已，即便向彼須夜摩天，具白其事。

「爾時，須夜摩天王，從釋天使摩那婆邊，聞是語已，心中即念彼須夜摩諸天眾輩。時，彼天眾知其天王心念我彼已，即著種種鎧甲器仗，乘天種種所有諸騎，各來詣向其天王邊，到已在前，各各而立。時，須夜摩天王自身即著種種天諸鎧甲，持寶器仗，與其無量百千萬數諸天子，俱圍繞來下，向須彌留山王頂上，在於東面，豎純青色難降旗旛，依峰而立。爾時，彼使天摩那婆，覆上詣向珊兜率陀天子之邊，到已還白珊兜率陀如是之言：『仁者當知，帝釋天王有是啟白：「阿修羅輩欲共天鬥，仁者愿來，助我往彼，併力鬥戰。」』彼兜率陀聞是語已，即自念彼諸天子眾，知已悉來，集兜率陀大天王邊

現代漢語譯本：如果他們（阿修羅）不如天界，就會恐懼地退走，跑到四大天王那裡，到了之後稟告四大天王說：『四位天王，你們應當知道，那些阿修羅現在想要來和天界戰鬥，你們應該可以和我一起幫助擊敗他們。』那四位天王聽了（阿修羅）常常醉酒說的話，就各自嚴整地拿著各種武器，駕馭著前往，甚至（阿修羅）退走了，也不能降伏他們。這時，四位天王就立即上到善法堂，也就是諸天議論的地方，稟告帝釋說：『天王應當知道，那些阿修羅現在聚集起來，想要和天界戰鬥，應該前往那裡和他們戰鬥。』當時，天帝釋從四位天王那裡聽到這些話后，心中認可，就叫來一位天摩那婆，告訴他說：『你這位天子來，你現在可以前往須夜摩天、珊兜率陀，以及化自樂天、他化自在天等諸天王那裡，到了那裡之後，替我稟告說：「各位天人！如果你們知道，那些阿修羅想要和天界戰鬥。你們各位，應該可以幫助我，一起來到那裡和他們戰鬥。」』當時，摩那婆聽了帝釋的話后，就前往須夜摩天，詳細地稟告了這件事。 當時，須夜摩天王，從帝釋的使者摩那婆那裡，聽到這些話后，心中就想到了那些須夜摩天眾。當時，那些天眾知道他們的天王心中想到了他們，就穿上各種鎧甲，拿著武器，乘坐天界的各種坐騎，各自來到他們的天王身邊，到了之後，在前面各自站立。當時，須夜摩天王自己就穿上各種天界的鎧甲，拿著寶器武器，和無數百千萬的天子一起，圍繞著來到下面，向須彌留山王頂上，在東面，豎起純青色的難以降伏的旗旛，依靠山峰而立。當時，那位使者天摩那婆，又上到珊兜率陀天子那裡，到了之後，又稟告珊兜率陀這樣說：『仁者應當知道，帝釋天王有這樣的稟告：「阿修羅們想要和天界戰鬥，仁者希望來幫助我前往那裡，一起戰鬥。」』那兜率陀聽到這些話后，就自己想到了那些天子眾，知道后，他們都來了，聚集在兜率陀大天王身邊。

English version: If they (the Asuras) are inferior to the heavens, they will retreat in fear and go to the Four Heavenly Kings. Having arrived, they will report to the Four Heavenly Kings, saying: 'Four Heavenly Kings, you should know that those Asuras now want to come and fight with the heavens. You should be able to help me defeat them together.' The Four Heavenly Kings, hearing what the (Asuras) often said in their drunken state, each prepared their various weapons and rode forth. Even when the (Asuras) retreated, they could not subdue them. At this time, the Four Kings immediately went up to the Good Dharma Hall, the place where the heavens discussed matters, and reported to Emperor Shakra, saying: 'Heavenly King, you should know that those Asuras are now gathered and want to fight with the heavens. You should go there and fight with them.' At that time, Emperor Shakra, having heard these words from the Four Heavenly Kings, approved in his heart and summoned a celestial Manava, telling him: 'You, celestial son, come. You can now go to the Suyama Heaven, the Santusita Heaven, and the Transformation-by-Joy Heaven, and the Other-Transformation-by-Joy Heaven, and other heavenly kings. Having arrived there, report on my behalf, saying: "You heavenly beings! If you know, those Asuras want to fight with the heavens. You all should be able to help me and come together to fight them there."' At that time, Manava, having heard Emperor Shakra's words, went to the Suyama Heaven and reported the matter in detail. At that time, the Suyama Heavenly King, having heard these words from Emperor Shakra's messenger Manava, thought of the Suyama heavenly hosts in his heart. At that time, those heavenly hosts, knowing that their heavenly king was thinking of them, put on various armors, took up weapons, and rode on various celestial mounts, each coming to their heavenly king's side. Having arrived, they stood in front of him. At that time, the Suyama Heavenly King himself put on various celestial armors, took up precious weapons, and together with countless hundreds of thousands of celestial sons, came down, surrounding him, towards the top of Mount Sumeru. On the east side, they erected a pure blue, difficult-to-subdue banner, standing by the mountain peak. At that time, the messenger celestial Manava again went up to the Santusita Heavenly Son. Having arrived, he reported to Santusita, saying: 'Noble one, you should know that Emperor Shakra has this report: "The Asuras want to fight with the heavens. Noble one, please come and help me go there and fight together."' That Tusita, having heard these words, thought of those heavenly hosts. Knowing this, they all came and gathered by the side of the great Tusita Heavenly King.

。到已即各嚴持器仗，乘種種騎，相率圍繞，下來到于須彌留山，于南面住，無量百千萬眾雲集，豎于黃色難降旗旛，依峰而立。

「爾時，彼天摩那婆使，又復更上向化樂天白言：『仁者化樂天王！當知帝釋有如是語：「其阿修羅，欲共天鬥。」』如前啟請，乃至彼天與其無量百千萬數諸天子來，各嚴鎧甲，種種騎乘，下來到于須彌留山西面，豎于赤色難降旗旛，依峰而立。如是上白他化自在諸天子等，一一如前。時，彼天眾嚴持器仗，復倍化樂，與其無量百天子、無量千天子、無量百千天子圍繞，來下向須彌留山王北面，豎于白色難降旗旛，依峰而立。

「爾時，帝釋見上諸天並皆雲集，心念空中諸夜叉輩。時，虛空中諸夜叉眾，各作是言：『帝釋天王，意念我等。』如是知已，即相誡敕，著甲持仗，嚴備身具，皆各服之，乘種種乘，詣天帝釋前，一面而住。時，天帝釋又復念其諸小天王並及三十三天眷屬。如是念時，並各著鎧嚴持器仗，乘種種乘，詣天主前。是時，帝釋自著種種鎧甲器仗，乘種種乘，共空夜叉及諸小王三十三天，前後圍繞，從天宮出，共阿修羅欲戰鬥故。

「諸比丘！諸天爾時共阿修羅戰鬥之時，有如是等諸色器仗，所謂刀、箭、䂎、棒、捶、杵金剛、鈹箭、面箭、鑿箭、鏃箭、犢齒箭、迦陵伽葉鏃箭、微細鏃箭、弩箭如是等器，雜色可愛，七寶所成，金銀琉璃、頗梨赤真珠、車𤦲馬瑙等。以彼諸仗，遙擲向彼阿修羅身，不著不害，而懸徹過於彼等身，亦復不見瘡瘢痕處，唯觸緣故，受于害痛

現代漢語譯本：他們各自嚴陣以待，手持兵器，乘坐各種坐騎，互相簇擁著，來到須彌留山，在南面駐紮。無數的民眾聚集在一起，豎起黃色的難以降服的旗幟，依山而立。 當時，天界的使者又再次向上化樂天稟告說：『尊敬的化樂天王！請您知曉，帝釋天有這樣的命令：「那些阿修羅想要與天界開戰。」』像之前一樣請求，直到化樂天帶著無數的天子前來，他們各自穿戴鎧甲，乘坐各種坐騎，來到須彌留山的西面，豎起紅色的難以降服的旗幟，依山而立。他們也像這樣向上稟告他化自在天的諸位天子，一一如此。當時，那些天眾嚴陣以待，手持兵器，比化樂天的人數多一倍，帶著無數的天子、千天子、百千天子，簇擁著來到須彌留山的北面，豎起白色的難以降服的旗幟，依山而立。 當時，帝釋天看到上面的諸天都已聚集，心中想到了空中的夜叉們。這時，虛空中的夜叉們各自說道：『帝釋天王，您在想我們。』他們知道后，互相告誡，穿上鎧甲，手持兵器，準備好裝備，各自穿戴整齊，乘坐各種坐騎，來到帝釋天面前，在一旁站立。當時，帝釋天又想到了那些小天王以及三十三天的眷屬。當他這樣想的時候，他們也都穿上鎧甲，手持兵器，乘坐各種坐騎，來到天主面前。這時，帝釋天自己也穿上各種鎧甲和兵器，乘坐各種坐騎，與空中的夜叉以及諸小王、三十三天，前後簇擁著，從天宮出發，準備與阿修羅戰鬥。 諸位比丘！諸天與阿修羅戰鬥時，有各種顏色的兵器，如刀、箭、矛、棒、錘、杵、金剛杵、鈹箭、面箭、鑿箭、鏃箭、犢齒箭、迦陵伽葉鏃箭、微細鏃箭、弩箭等，這些兵器顏色各異，非常可愛，由七寶製成，如金、銀、琉璃、頗梨、赤真珠、車磲、瑪瑙等。他們用這些兵器，遠遠地投向阿修羅的身體，卻無法擊中或傷害他們，只是穿透他們的身體，也看不到傷疤的痕跡，只是因為接觸的緣故，感受到痛苦。

English version: They each prepared themselves, holding weapons, riding various mounts, and gathered together, coming to Mount Sumeru, where they stationed themselves on the south side. Countless multitudes assembled, raising yellow, unconquerable banners, and stood by the mountain. At that time, the heavenly messengers again reported to the Paranirmitavasavartin Heaven, saying, 'Respected Paranirmitavasavartin King! You should know that Indra has given this order: 「The Asuras wish to wage war against the heavens.」' They requested as before, until the Paranirmitavasavartin Heaven came with countless heavenly sons, each wearing armor, riding various mounts, and came to the west side of Mount Sumeru, raising red, unconquerable banners, and stood by the mountain. They also reported in this way to the other Paranirmitavasavartin heavenly sons, one by one. At that time, those heavenly hosts, fully armed, holding weapons, doubled the number of the Paranirmitavasavartin Heaven, bringing countless heavenly sons, thousands of heavenly sons, and hundreds of thousands of heavenly sons, surrounding them, and came to the north side of Mount Sumeru, raising white, unconquerable banners, and stood by the mountain. At that time, Indra, seeing that all the heavens above had gathered, thought of the Yakshas in the sky. Then, the Yakshas in the void each said, 'King Indra, you are thinking of us.' Knowing this, they cautioned each other, put on armor, held weapons, prepared their equipment, each dressed properly, rode various mounts, and came before Indra, standing on one side. At that time, Indra also thought of the lesser heavenly kings and the retinue of the Thirty-three Heavens. As he thought this, they all put on armor, held weapons, rode various mounts, and came before the Lord of Heaven. At this time, Indra himself also put on various armor and weapons, rode various mounts, and with the Yakshas in the void, the lesser kings, and the Thirty-three Heavens, surrounded him, and departed from the heavenly palace, preparing to fight the Asuras. Monks! When the heavens fought with the Asuras, there were various colored weapons, such as swords, arrows, spears, clubs, hammers, pestles, vajras, pikes, face arrows, chisels, arrowheads, calf-tooth arrows, Kalavinka arrowheads, fine arrowheads, crossbow arrows, and other such weapons. These weapons were of various colors, very lovely, and made of seven treasures, such as gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. They threw these weapons from afar at the bodies of the Asuras, but they could not hit or harm them, they merely passed through their bodies, and no scars could be seen. Only because of the contact, they felt pain.

。諸比丘！其阿修羅，所有器仗共天斗時，色類相似，一種七寶之所成就，著時徹過亦無瘢痕，唯觸因緣，受于害痛。諸比丘！欲界諸天共阿修羅戰鬥之時，有如是色種種器仗，況復世間諸人輩也。

起世因本經卷第九

劫住品第十

「諸比丘！世間凡有三種中劫。何等為三？一者所謂刀杖中劫、二者所謂饑饉中劫、三者所謂疾疫中劫。云何名為刀杖中劫？諸比丘！刀杖中劫者，彼等人輩無有正行，不如法說，邪見顛倒，具足皆行十不善業。彼時眾生，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，嫁與夫主。今者地力所有酥油生酥、石蜜沙糖粳米，至於彼時，一切滅沒，並皆不現。當彼十歲人壽命時，純以羖羊毛𣯊為衣，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，其毛𣯊衣，亦復如是。當於彼時，唯食稗子，如今粳米。又為父母之所憐愛，唯愿十歲，是其上壽，如今人愿乞壽百年。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，彼等亦當得他供養讚歎尊重，猶如今日行法教人名譽一種。何以故？其業爾故。又諸比丘！十歲人時，無有善名，人亦不行十善業道，一切多行不善之業。眾生相見，各生殺害誅戮之心，無慈愍意。如今獵師在空山澤見諸禽獸，唯起屠害殺戮之心

現代漢語譯本：諸位比丘！那些阿修羅，當他們與天神戰鬥時，所用的兵器，顏色和種類都相似，都是用七寶製成的。當這些兵器擊中身體時，雖然能穿透身體，卻不會留下傷疤，只是因為接觸的因緣，才會感到疼痛。諸位比丘！欲界諸天與阿修羅戰鬥時，所用的兵器種類繁多，顏色各異，更何況是世間的人類呢？ 現代漢語譯本：起世因本經卷第八 現代漢語譯本：起世因本經卷第九 現代漢語譯本：隋朝天竺沙門達摩笈多譯 現代漢語譯本：劫住品第十 現代漢語譯本：『諸位比丘！世間共有三種中劫。是哪三種呢？第一種叫做刀杖中劫，第二種叫做饑饉中劫，第三種叫做疾疫中劫。什麼叫做刀杖中劫呢？諸位比丘！刀杖中劫是指，那時的人們沒有正確的行為，不說如法的話，邪見顛倒，全都奉行十不善業。那時，眾生的壽命只有十歲。諸位比丘！當人們壽命只有十歲時，女子在五個月大時就出嫁，就像現在十五六歲時嫁給丈夫一樣。現在地裡出產的酥油、生酥、石蜜、沙糖、粳米，到了那時，都會消失不見。當人們壽命只有十歲時，他們只穿用羖羊毛織成的粗布衣服，就像現在穿的迦尸迦嬌奢耶衣、芻摩繒衣、度究邏衣、句路摩娑衣、劫貝衣、甘婆羅寶衣一樣，這些衣服最為精美，而那時的毛布衣服也像這些衣服一樣。那時，人們只吃稗子，就像現在吃粳米一樣。父母對子女的憐愛，只希望他們能活到十歲，這是他們最長的壽命，就像現在人們希望自己能活到一百歲一樣。諸位比丘！當人們壽命只有十歲時，那些不孝順父母、不尊敬沙門和婆羅門、不尊敬長輩的人，也會得到別人的供養、讚歎和尊重，就像現在那些教人修行佛法的人一樣，享有盛名。為什麼會這樣呢？因為他們的業力就是如此。還有，諸位比丘！當人們壽命只有十歲時，沒有善名，人們也不奉行十善業道，全都奉行不善的業。眾生相見，都生起殺害對方的心，沒有慈悲憐憫之心。就像現在的獵人在空曠的山野中看到禽獸一樣，只想著屠殺它們。』

English version: 'Monks, when the Asuras fight with the gods, their weapons are similar in color and type, all made of the seven treasures. When these weapons strike the body, they can penetrate it without leaving scars, but only cause pain due to the contact. Monks, when the gods of the desire realm fight with the Asuras, they have various kinds of weapons of different colors, let alone the people in the world?' English version: The Sutra of the Cause of the Arising of the World, Volume 8 English version: Taisho Tripitaka, Vol. 01, No. 0025, The Sutra of the Cause of the Arising of the World English version: The Sutra of the Cause of the Arising of the World, Volume 9 English version: Translated by the Indian Monk Dharmagupta of the Sui Dynasty English version: Chapter Ten: The Duration of the Kalpa English version: 'Monks, there are three intermediate kalpas in the world. What are the three? The first is called the kalpa of weapons, the second is called the kalpa of famine, and the third is called the kalpa of pestilence. What is called the kalpa of weapons? Monks, the kalpa of weapons refers to a time when people do not have correct conduct, do not speak according to the Dharma, have perverse views, and all practice the ten non-virtuous deeds. At that time, the lifespan of beings is only ten years. Monks, when people's lifespan is only ten years, girls get married at the age of five months, just like now when they marry at the age of fifteen or sixteen. The ghee, raw ghee, rock sugar, granulated sugar, and japonica rice that are produced from the earth now will all disappear at that time. When people's lifespan is only ten years, they only wear coarse clothes made of ram's wool, just like the fine clothes of Kasi, Kausheya, Chuma, Dukula, Krumasa, Kapas, and Kambala that are worn now. These clothes are the most exquisite, and the wool clothes at that time are also like these clothes. At that time, people only eat millet, just like eating japonica rice now. The love of parents for their children is only that they can live to ten years old, which is their longest lifespan, just like people now wish to live to a hundred years old. Monks, when people's lifespan is only ten years, those who are not filial to their parents, do not respect the Shramanas and Brahmins, and do not respect the elders, will also receive offerings, praise, and respect from others, just like those who teach people to practice the Dharma now, who enjoy great fame. Why is this so? Because their karma is like that. Also, monks, when people's lifespan is only ten years, there is no good name, and people do not practice the ten virtuous deeds, but all practice non-virtuous deeds. When beings see each other, they all have the intention to kill each other, without compassion or mercy. Just like hunters in the empty mountains and wilderness seeing birds and beasts, they only think of slaughtering them.'

。又諸比丘！當彼之時，其諸人輩，緣身之具瓔珞莊嚴，皆是刀杖。譬如今者華鬘耳珰、頸瓔臂釧、指環釵鑷，交絡嚴身一種無異。又諸比丘！當彼之時，中劫將末，七日之內，于其手中，所當觸者，若草若木，土塊瓦石，彼等一切，皆為刀杖，其鋒甚利，勝人所造。七日之中，各各競捉，共相屠害，一切相殺，命終並墮諸惡趣中，受地獄苦。何以故？以其相向各生殺心、濁心噁心，無利益心、無慈悲心、無凈心故。諸比丘！如是名為刀杖中劫。

「諸比丘！云何名為饑饉中劫？諸比丘！饑饉劫時，其諸人輩無有法行，邪見顛倒，具足行十不善業道。以是義故天不降雨，以無雨故世則饑饉，無有種子，白骨為業，諸皮活命。云何名為白骨為業？諸比丘！饑饉之時，彼諸人輩，若四衢道，街巷城郭，道路處處，悉收白骨，以水煎煮，取汁而飲，以資活命，是故名為白骨為業。云何名為諸皮活命？諸比丘！饑饉劫時，彼諸人輩，以饑急故，取諸樹皮，以水煎煮，而飲其汁，以資活命，是故名為諸皮為業。諸比丘！彼時眾生，飢餓死已，皆當生於諸惡趣道，或復墮于閻羅世中。所謂餓鬼，為彼等輩，慳貪嫉妒，畏諸物盡，爭取藏貯。諸比丘！以是故名饑饉中劫。

「諸比丘！云何名為疾疫中劫？諸比丘！彼時諸人，亦欲行法，欲說如法，亦欲行於無顛倒見，具足欲行十善業道。但彼時中，如法人輩，以其過去無十善業勝果報故，致令非人放于災氣行諸癘疫，于中多有人輩命終

『諸位比丘！在那時，人們身上佩戴的裝飾品，如瓔珞等，都會變成刀劍武器。就像現在人們用花環、耳環、項鍊、臂釧、戒指、髮釵等來裝飾身體一樣，那時這些裝飾品都會變成武器。還有，諸位比丘！在那時，中劫末期，七天之內，人們手中所觸碰的東西，無論是草、木、土塊還是瓦石，都會變成鋒利的刀劍，比人造的還要鋒利。在這七天里，人們互相爭奪，互相殘殺，最終都死於非命，墮入惡道，遭受地獄之苦。這是為什麼呢？因為他們彼此之間都生起了殺心、污濁的心、惡毒的心，沒有利益他人的心、沒有慈悲心、沒有清凈心。諸位比丘！這就是所謂的刀兵中劫。』 『諸位比丘！什麼是饑饉中劫呢？諸位比丘！在饑饉劫時，人們不行正法，邪見顛倒，完全行持十種不善業道。因為這個原因，天不下雨，沒有雨水，世間就發生饑荒，沒有種子，人們只能靠吃白骨為生，或者靠吃樹皮活命。什麼是靠吃白骨為生呢？諸位比丘！在饑饉時，人們在四通八達的道路、街巷、城郭等地方收集白骨，用水煮后喝湯來維持生命，所以叫做靠吃白骨為生。什麼是靠吃樹皮活命呢？諸位比丘！在饑饉劫時，人們因為飢餓難耐，就剝下樹皮，用水煮后喝湯來維持生命，所以叫做靠吃樹皮活命。諸位比丘！那時，眾生因為飢餓而死後，都會墮入惡道，或者墮入閻羅王的世界，成為餓鬼。他們之所以會這樣，是因為他們慳貪嫉妒，害怕東西用完，所以爭奪並藏匿財物。諸位比丘！這就是所謂的饑饉中劫。』 『諸位比丘！什麼是疾疫中劫呢？諸位比丘！那時的人們，也想行持正法，也想宣說正法，也想行持沒有顛倒的見解，也想行持十善業道。但是，那時行持正法的人，因為過去沒有修十善業的殊勝果報，導致非人釋放災氣，流行各種瘟疫，很多人因此喪命。』

'Furthermore, O monks! At that time, the ornaments that people wear on their bodies, such as necklaces, will all become swords and weapons. Just as now people use garlands, earrings, necklaces, armlets, rings, and hairpins to adorn their bodies, at that time these ornaments will all become weapons. Moreover, O monks! At that time, towards the end of the intermediate kalpa, within seven days, whatever people touch with their hands, whether it be grass, wood, clods of earth, or stones, will all become sharp swords, even sharper than those made by humans. During these seven days, people will compete with each other, slaughter each other, and ultimately die violent deaths, falling into evil realms and suffering the torments of hell. Why is this so? Because they harbor murderous thoughts, defiled minds, and evil intentions towards each other, lacking the desire to benefit others, lacking compassion, and lacking purity of mind. O monks! This is what is called the intermediate kalpa of weapons.' 'O monks! What is the intermediate kalpa of famine? O monks! During the kalpa of famine, people do not practice the Dharma, hold perverse views, and fully engage in the ten unwholesome actions. Because of this, the heavens do not send rain, and without rain, the world experiences famine. There are no seeds, and people live by consuming bones or tree bark. What does it mean to live by consuming bones? O monks! During the famine, people gather bones from crossroads, streets, and cities, boil them in water, and drink the broth to sustain their lives. Therefore, it is called living by consuming bones. What does it mean to live by consuming tree bark? O monks! During the kalpa of famine, people, driven by hunger, peel off tree bark, boil it in water, and drink the broth to sustain their lives. Therefore, it is called living by consuming tree bark. O monks! At that time, beings who die of hunger will all fall into evil realms or into the world of Yama, becoming hungry ghosts. The reason for this is that they were miserly and jealous, fearing the depletion of their possessions, so they hoarded and concealed their wealth. O monks! This is what is called the intermediate kalpa of famine.' 'O monks! What is the intermediate kalpa of pestilence? O monks! At that time, people also desire to practice the Dharma, to proclaim the Dharma, to hold non-perverted views, and to engage in the ten wholesome actions. However, those who practice the Dharma at that time, because they did not cultivate the superior results of the ten wholesome actions in the past, cause non-human beings to release calamitous energies, spreading various plagues, and many people die as a result.'

。又諸比丘！于彼疾病三摩耶中，復有他方世界非人，來為此等作疫病故。何以故？以放逸故，行放逸行。亦復與其惡相觸故，惱亂其心，奪彼威力。于中多有薄福之人，得病命終。譬如國王或王大臣，守護民故，于其界首，安置戍邏。爾時，他方有盜賊來，為彼戍邏不謹慎故、有放逸故，以諸劫賊，一時誅戮，或滅諸家、或殄村舍、或破聚落、或毀國城。如是如是，彼人放逸，他方非人來行疾疫，命終悉盡，亦復如是。又復彼時他方非人來行疾病時，諸眾生無放逸行。彼鬼大力，強相逼迫，與其惡觸，令心惱亂，奪其威力，于中多有遇病命終。譬如國王或王大臣，為諸聚落作守護故，安置鎮防。于彼時中，他方劫賊，來相侵擾，而是鎮防無有放逸，勤謹遮護。彼賊大力，強相逼迫，於此人等，一時誅戮，或滅諸家村舍聚落，略說如前。如是如是，諸比丘！其疾疫劫，人輩遇病，逼切命終，亦復如是。彼身死已，皆得向上諸天中生。所以者何？為彼等輩無相害心、無有亂心，有利益心、慈心凈心。當命終時，又各相問：『汝病可忍，得少損不？頗有脫者，頗有起者，從諸疾病有差者不？』諸比丘！以是義故，得生天上，以是名為疾疫中劫。諸比丘！是名世間三種中劫。

起世經住世品第十一

「諸比丘！世間之中，有四無量，不可得量、不可得稱、不可思議。若天若人，世中算數，欲取其量，有若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年，終不可得

『諸位比丘！在疾病流行的時期，還有其他世界的非人，前來製造瘟疫。這是為什麼呢？因為人們放縱懈怠，行為不檢。他們還與邪惡的事物接觸，擾亂心神，奪走他們的力量。其中許多福薄的人，因此生病而死。譬如國王或大臣，爲了守護百姓，在邊境設定守衛。這時，其他地方的盜賊前來，因為守衛不謹慎、懈怠，導致強盜們一起殺戮，有的滅絕了家族，有的摧毀了村莊，有的破壞了聚落，有的毀壞了城池。同樣地，那些人因為放縱懈怠，其他地方的非人前來傳播疾病，導致人們死亡殆盡，也是如此。還有，當其他地方的非人前來傳播疾病時，如果眾生沒有放縱懈怠，那些鬼怪會用強大的力量，強行逼迫，與他們進行邪惡的接觸，擾亂他們的心神，奪走他們的力量，其中許多人因此生病而死。譬如國王或大臣，爲了守護村落，設定了防禦工事。這時，其他地方的強盜前來侵擾，如果防禦工事沒有懈怠，勤奮地進行防衛，那些強盜會用強大的力量，強行逼迫，對這些人進行殺戮，有的滅絕了家族村莊聚落，簡而言之，就像之前說的那樣。同樣地，諸位比丘！在瘟疫劫難中，人們生病，被疾病逼迫而死，也是如此。他們死後，都能夠升到上面的天界。這是為什麼呢？因為他們沒有傷害他人的心，沒有混亂的心，有利益他人的心，有慈悲清凈的心。當他們臨終時，還會互相詢問：『你的病還能忍受嗎？有沒有好一點？有沒有人脫離危險？有沒有人從疾病中康復？』諸位比丘！因為這個原因，他們能夠升到天上，這就是所謂的疾病劫難。諸位比丘！這就是世間的三種中劫。

《起世經·住世品》第十一

『諸位比丘！世間有四種無量，無法衡量、無法稱量、不可思議。無論是天人還是凡人，想要用世間的算數來衡量，無論是多少年、多少百年、多少千年、多少百千年、多少俱胝年、多少百俱胝年、多少千俱胝年、多少百千俱胝年，都無法得到結果。』

『Furthermore, monks! During those times of disease, non-human beings from other worlds come to cause epidemics. Why is this? Because of their negligence, they engage in negligent behavior. They also come into contact with evil things, disturbing their minds and robbing them of their strength. Many people with little merit among them die from illness. It is like a king or a great minister who, to protect the people, places guards at the borders. At that time, thieves from other places come, and because the guards are careless and negligent, the robbers kill them all at once, destroying families, villages, settlements, and cities. In the same way, when people are negligent, non-human beings from other places come to spread diseases, causing people to die completely. It is also like this. Furthermore, when non-human beings from other places come to spread diseases, if sentient beings are not negligent, those powerful demons will forcefully oppress them, making evil contact with them, disturbing their minds, and robbing them of their strength. Many among them die from illness. It is like a king or a great minister who, to protect the villages, sets up defenses. At that time, robbers from other places come to invade, and if the defenses are not negligent and diligently protect, those powerful robbers will forcefully oppress them, killing these people all at once, destroying families, villages, and settlements, briefly as mentioned before. In the same way, monks! During the epidemic calamity, people fall ill, are oppressed by disease, and die. It is also like this. After they die, they are all reborn in the heavens above. Why is this? Because they have no intention to harm others, no confused minds, but have intentions to benefit others, and have compassionate and pure minds. When they are about to die, they ask each other: 『Can you bear your illness? Is it a little better? Has anyone escaped danger? Has anyone recovered from their illness?』 Monks! For this reason, they are reborn in the heavens, and this is called the calamity of disease. Monks! These are the three intermediate kalpas of the world.』

Chapter Eleven of the 'Establishing the World Sutra', 'The Abiding World'

『Monks! In the world, there are four immeasurables, which cannot be measured, cannot be weighed, and are inconceivable. Whether they are gods or humans, if one tries to measure them using worldly calculations, whether it is so many years, so many hundreds of years, so many thousands of years, so many hundreds of thousands of years, so many kotis of years, so many hundreds of kotis of years, so many thousands of kotis of years, or so many hundreds of thousands of kotis of years, it is ultimately impossible to obtain a result.』

。何等為四？諸比丘！若世界住，此不可得算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。

「諸比丘！若世界住已壞，亦不可得算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。諸比丘！若世界破壞已覆住，此亦不可算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。

「諸比丘！若世界成已住，此亦不可算計而知，若干年、若干百年、若干千年、若干百千年、若干俱致年、若干百俱致年、若干千俱致年、若干百千俱致年。

「諸比丘！此等名為四種無量，不可得量、不可得稱、不可思議、不可計得，若天若人，無有算計而能得知，若干百千萬年、若干百千萬俱致年。諸比丘！於此東方，有諸世界，轉住轉壞無有間時，或有轉成轉住轉壞。諸比丘！南西北方轉成轉住轉壞，亦復如是。諸比丘！譬如五段輪除其軸卻，轉無暫住無暫間時，略說如是如是。又如夏雨，其渧粗大，相續下注無有休間。如是東方南西北方，成住壞轉無有停住時，亦復如是。

「諸比丘！于其中間，復有三災。何等為三？一者火災、二者水災、三者風災。其火災時，光音諸天，首免其災；水災之時，遍凈諸天，首免其災；風災之時，廣果諸天，首免其災

現代漢語譯本：什麼是四種情況呢？諸位比丘！如果世界存在，那麼無法通過計算得知它存在了多少年、多少百年、多少千年、多少百千年、多少俱胝年、多少百俱胝年、多少千俱胝年、多少百千俱胝年。 諸位比丘！如果世界已經毀滅，也無法通過計算得知它毀滅了多少年、多少百年、多少千年、多少百千年、多少俱胝年、多少百俱胝年、多少千俱胝年、多少百千俱胝年。諸位比丘！如果世界在毀滅后又重新存在，也無法通過計算得知它存在了多少年、多少百年、多少千年、多少百千年、多少俱胝年、多少百俱胝年、多少千俱胝年、多少百千俱胝年。 諸位比丘！如果世界形成后存在，也無法通過計算得知它存在了多少年、多少百年、多少千年、多少百千年、多少俱胝年、多少百俱胝年、多少千俱胝年、多少百千俱胝年。 諸位比丘！這些被稱為四種無量，無法衡量、無法稱量、不可思議、無法計算，無論是天人還是凡人，都無法通過計算得知多少百千萬年、多少百千萬俱胝年。諸位比丘！在東方，有許多世界，它們不斷地經歷存在、毀滅，沒有間斷，或者經歷形成、存在、毀滅。諸位比丘！南方、西方、北方也同樣經歷形成、存在、毀滅。諸位比丘！就像五個輪子，去掉軸之後，會不停地轉動，沒有停頓，沒有間隙，簡而言之就是這樣。又像夏天的雨，雨滴粗大，連續不斷地落下，沒有停歇。東方、南方、西方、北方，世界的形成、存在、毀滅的轉變也是如此，沒有停歇的時候。 諸位比丘！在這其中，還有三種災難。哪三種呢？第一是火災，第二是水災，第三是風災。當發生火災時，光音天的諸天能夠免除災難；當發生水災時，遍凈天的諸天能夠免除災難；當發生風災時，廣果天的諸天能夠免除災難。

English version: What are the four? Monks, if the world exists, it is impossible to calculate and know how many years, how many hundreds of years, how many thousands of years, how many hundreds of thousands of years, how many kotis of years, how many hundreds of kotis of years, how many thousands of kotis of years, how many hundreds of thousands of kotis of years. Monks, if the world has been destroyed, it is also impossible to calculate and know how many years, how many hundreds of years, how many thousands of years, how many hundreds of thousands of years, how many kotis of years, how many hundreds of kotis of years, how many thousands of kotis of years, how many hundreds of thousands of kotis of years. Monks, if the world, having been destroyed, arises again, it is also impossible to calculate and know how many years, how many hundreds of years, how many thousands of years, how many hundreds of thousands of years, how many kotis of years, how many hundreds of kotis of years, how many thousands of kotis of years, how many hundreds of thousands of kotis of years. Monks, if the world, having formed, exists, it is also impossible to calculate and know how many years, how many hundreds of years, how many thousands of years, how many hundreds of thousands of years, how many kotis of years, how many hundreds of kotis of years, how many thousands of kotis of years, how many hundreds of thousands of kotis of years. Monks, these are called the four immeasurables, which cannot be measured, cannot be weighed, are inconceivable, and cannot be calculated. Neither gods nor humans can know by calculation how many hundreds of millions of years, how many hundreds of millions of kotis of years. Monks, in the east, there are many worlds that continuously exist and are destroyed without interruption, or that form, exist, and are destroyed. Monks, the south, west, and north also similarly experience formation, existence, and destruction. Monks, it is like five wheels, without their axles, they would turn without stopping, without any gap, briefly speaking, it is like that. Also, like the summer rain, the raindrops are large and fall continuously without ceasing. The formation, existence, and destruction of the worlds in the east, south, west, and north are also like this, without any time of stopping. Monks, in between these, there are also three calamities. What are the three? The first is the fire calamity, the second is the water calamity, and the third is the wind calamity. When the fire calamity occurs, the gods of the Abhassara heaven are spared from the calamity; when the water calamity occurs, the gods of the Subhakinha heaven are spared from the calamity; when the wind calamity occurs, the gods of the Vehapphala heaven are spared from the calamity.

。云何火災？諸比丘！火災之時，諸眾生輩，有于善行，所說如法，正見成就無有顛倒，具足而行十善業道，得無覺觀二禪，不用功修，自然而得。爾時，彼等諸眾生輩，以神通力住于虛空、住諸仙道、住諸天道、住梵行道，如是住已，受第二禪無覺觀樂，如是證知，成就具足，身壞即生光音天處。地獄眾生、畜生眾生、閻摩羅世、阿修羅世、四天王世、三十三天、夜摩、兜率、化樂天、他化自在，及魔身天，乃至梵世諸眾生輩，於人間生，悉皆成就無覺無觀，快樂證知，身壞即生光音天處。一切六道，悉皆斷絕，此則名為世間轉盡。

「諸比丘！云何世間，住已轉壞？諸比丘！若有于彼三摩耶時，及無量時、長遠道時，天下[午-〡+幾]旱，無復雨澤，所有草木，一切乾枯，悉無復有。譬如葦荻青刈之時，不得雨水，乾枯朽壞，皆無復有。如是如是，諸比丘！天久不雨，一切草木悉皆乾枯，亦復如是。諸比丘！一切諸行亦爾，無常、不久住、不堅牢、不自在、破壞法、可厭離、可求解脫。

「複次，諸比丘！于彼時，有迦梨迦大風，吹散八萬四千由旬大海水已，于下即出日之宮殿，擲置海上須彌留山王半腹四萬二千由旬，安日道中。諸比丘！此名世間第二日出，所有諸小陂池江河一切干竭，悉無復有。諸比丘！一切諸行，悉皆無常，略說如前，可求免脫。複次，諸比丘！略說如前，大風吹海，出日宮殿，置日道中，是名世間第三日出，所有一切大陂大池大河及恒河等，一切大河悉皆干竭，無復遺余；諸行亦爾

現代漢語譯本：什麼是火災呢？各位比丘！火災發生時，眾生之中，那些有善行，所說符合佛法，具有正見且沒有顛倒，圓滿奉行十善業道，獲得無覺無觀的二禪，無需刻意修行，自然而然就能得到。那時，這些眾生憑藉神通力，住在虛空中、住在仙道中、住在天道中、住在梵行道中，這樣安住后，享受二禪的無覺無觀之樂，如此證悟，圓滿具足，身壞之後便會往生到光音天。地獄眾生、畜生眾生、閻摩羅界、阿修羅界、四天王天、三十三天、夜摩天、兜率天、化樂天、他化自在天，以及魔身天，乃至梵世的眾生，在人間出生，都成就了無覺無觀，快樂地證悟，身壞之後便會往生到光音天。一切六道都完全斷絕，這便稱為世間轉盡。 現代漢語譯本：『各位比丘！什麼是世間，住立之後又轉為壞滅呢？各位比丘！如果在那樣的時期，以及無量的時間、長遠的時期里，天下大旱，不再下雨，所有的草木，全部乾枯，完全消失。譬如蘆葦荻草在青綠時被收割，得不到雨水，就會乾枯腐爛，完全消失。像這樣，像這樣，各位比丘！天久不下雨，一切草木全部乾枯，也是如此。各位比丘！一切諸行也是這樣，無常、不能久住、不堅固、不自在、是破壞之法、令人厭惡、可以求解脫。 現代漢語譯本：『再者，各位比丘！在那時，有迦梨迦大風，吹散八萬四千由旬的大海水，之後，在下面就出現太陽的宮殿，被拋擲到海上的須彌山王半腰四萬二千由旬處，安放在太陽執行的軌道上。各位比丘！這稱為世間第二次日出，所有的小水池、江河全部乾涸，完全消失。各位比丘！一切諸行，全部都是無常的，簡略地說就像前面所說，可以尋求免除。再者，各位比丘！簡略地說就像前面所說，大風吹散海水，出現太陽宮殿，放置在太陽執行的軌道上，這稱為世間第三次日出，所有的大水池、大池塘、大河以及恒河等，所有的大河全部乾涸，沒有剩餘；諸行也是如此。

English version: What is a fire catastrophe? Monks! At the time of a fire catastrophe, among sentient beings, those who have good conduct, whose teachings are in accordance with the Dharma, who have right view and no perversion, who fully practice the ten wholesome paths of action, who attain the second dhyana without thought and examination, without deliberate practice, naturally attain it. At that time, these sentient beings, by means of their supernatural powers, dwell in the sky, dwell in the paths of the immortals, dwell in the paths of the gods, dwell in the paths of Brahma, and having thus dwelt, they experience the joy of the second dhyana without thought and examination. Having thus realized, fully accomplished, upon the destruction of their bodies, they are reborn in the Abhasvara heaven. The beings in hell, the beings in the animal realm, the realm of Yama, the realm of Asuras, the realm of the Four Heavenly Kings, the Thirty-three Heavens, the Yama heaven, the Tusita heaven, the Nirmanarati heaven, the Paranirmitavasavartin heaven, and the Maras, even up to the Brahma world, those beings who are born in the human realm, all attain the state without thought and examination, joyfully realize it, and upon the destruction of their bodies, they are reborn in the Abhasvara heaven. All six realms are completely cut off; this is called the end of the world. English version: 'Monks! What is the world, which having existed, then turns to destruction? Monks! If at that time, and for immeasurable time, for a long period, the world is in a great drought, with no more rain, all the grasses and trees, all dry up, completely disappear. Just as reeds and rushes, when cut while green, if they do not receive rain, dry up and decay, completely disappear. Just so, just so, monks! If the sky does not rain for a long time, all the grasses and trees all dry up, it is also like that. Monks! All conditioned things are also like this, impermanent, not long-lasting, not firm, not self-governing, subject to destruction, repulsive, and can be sought for liberation. English version: 'Furthermore, monks! At that time, there is a great wind called Kalika, which blows away the water of the ocean, eighty-four thousand yojanas in extent, and then, below, the palace of the sun appears, thrown onto the sea, halfway up Mount Sumeru, forty-two thousand yojanas, placed in the path of the sun. Monks! This is called the second rising of the sun in the world, all the small ponds, rivers, all dry up, completely disappear. Monks! All conditioned things are all impermanent, briefly stated as before, liberation can be sought. Furthermore, monks! Briefly stated as before, the great wind blows away the sea, the palace of the sun appears, placed in the path of the sun, this is called the third rising of the sun in the world, all the large ponds, large lakes, large rivers, and the Ganges, all the large rivers all dry up, with nothing remaining; conditioned things are also like this.'

。如是世間，第四日出，所有大水大池、所謂善現大池、阿那婆達多大池、曼陀祇尼大池、蛇滿大池等，悉皆干竭，無復有餘；諸行亦爾。如是世間第五日出，其大海水，漸漸干竭，初如腳踝，已下減少，乃至猶如膝，已下減乃至半身，或復一身二三四五六七人身，已下干竭。諸比丘！其五日出，大海水減半多羅樹，乃至一多羅樹，或二三四五六七多羅樹減；乃至半俱盧奢，或一二三四五六七俱盧奢減；乃至半由旬減，或一二三四五六七由旬而減，乃至百由旬減，或二三四五六七百由旬減。諸比丘！其五日出，大海之水，千由旬減，乃至二三四五六七千由旬減。諸比丘！其世間中五日出時，彼大海水，略說乃至七千由旬，余殘住時，或至六五四三二一千由旬在，如是乃至七百由旬，其水殘在；或至六五四三二一百由旬在，或七由旬，其水殘在；或復六五四三二一由旬水在；或復減至七俱盧奢，其水殘在；乃至六五四三二一俱盧奢水余殘住在。諸比丘！其世間中，五日出時，彼大海水，深七多羅余殘而在，或復六五四三二一多羅樹水余殘而在；或如七人其水殘在；或復六五四三二一；或復半人、或膝已下、或至踝骨，其水殘在。又五日時，于大海中，少分有水，余殘而住。如秋雨時于牛跡中少分有水。如是如是，五日之時，彼大海中，亦復如是。又諸比丘！五日之時，彼大海中，於一切處，乃至涂脂水無復遺余。諸比丘！一切諸行，亦復如是，無常不久，須臾暫時，略說乃至，可厭可離，應求免脫。複次，諸比丘！略說如前

現代漢語譯本：如果世間出現第四個太陽，所有的大水池，比如善現大池、阿那婆達多大池、曼陀祇尼大池、蛇滿大池等，都會全部乾涸，不再有剩餘；一切事物的執行也是如此。如果世間出現第五個太陽，大海的水會逐漸乾涸，開始像腳踝那麼深，然後減少，直到像膝蓋那麼深，然後減少到半身，或者一個、兩個、三個、四個、五個、六個、七個人身那麼深，以下的水都會乾涸。各位比丘！當出現第五個太陽時，大海的水會減少到半棵多羅樹的高度，甚至一棵多羅樹，或者兩棵、三棵、四棵、五棵、六棵、七棵多羅樹的高度；甚至減少到半俱盧舍，或者一俱盧舍、兩俱盧舍、三俱盧舍、四俱盧舍、五俱盧舍、六俱盧舍、七俱盧舍；甚至減少到半由旬，或者一由旬、兩由旬、三由旬、四由旬、五由旬、六由旬、七由旬，甚至減少到一百由旬，或者兩百由旬、三百由旬、四百由旬、五百由旬、六百由旬、七百由旬。各位比丘！當出現第五個太陽時，大海的水會減少一千由旬，甚至兩千由旬、三千由旬、四千由旬、五千由旬、六千由旬、七千由旬。各位比丘！當世間出現第五個太陽時，大海的水，簡而言之，會減少到七千由旬，剩餘的水，可能還有六千、五千、四千、三千、兩千、一千由旬，甚至七百由旬，剩餘的水；或者六百、五百、四百、三百、兩百、一百由旬，剩餘的水；或者七由旬，剩餘的水；或者六由旬、五由旬、四由旬、三由旬、兩由旬、一由旬，剩餘的水；或者減少到七俱盧舍，剩餘的水；甚至六俱盧舍、五俱盧舍、四俱盧舍、三俱盧舍、兩俱盧舍、一俱盧舍，剩餘的水。各位比丘！當世間出現第五個太陽時，大海的水，深度只剩下七棵多羅樹的高度，或者六棵、五棵、四棵、三棵、兩棵、一棵多羅樹的高度；或者像七個人那麼深，或者六個、五個、四個、三個、兩個、一個；或者半個人、或者膝蓋以下、或者到腳踝骨，剩餘的水。當出現第五個太陽時，大海中，只有少部分有水，剩餘的水就像秋雨時牛蹄印中的少許水。就這樣，就這樣，當出現第五個太陽時，大海中的水也是如此。各位比丘！當出現第五個太陽時，大海中，所有地方，甚至連塗抹的油脂般的水都沒有剩餘。各位比丘！一切事物的執行也是如此，無常、不久、短暫，簡而言之，令人厭惡、應該遠離，應該尋求解脫。再次，各位比丘！簡而言之，就像前面所說的那樣。

English version: If in the world, a fourth sun appears, all the great pools of water, such as the Great Pool of Good Manifestation, the Anavatapta Great Pool, the Mandakini Great Pool, the Serpent-filled Great Pool, etc., will all dry up completely, with nothing remaining; the same is true of all phenomena. If in the world, a fifth sun appears, the water of the great ocean will gradually dry up, initially being as deep as the ankles, then decreasing, until it is as deep as the knees, then decreasing to half the body, or one, two, three, four, five, six, or seven human bodies deep, and the water below will dry up. Monks! When the fifth sun appears, the water of the great ocean will decrease by half the height of a tala tree, or even one tala tree, or two, three, four, five, six, or seven tala trees; or even decrease by half a krosa, or one, two, three, four, five, six, or seven krosas; or even decrease by half a yojana, or one, two, three, four, five, six, or seven yojanas, or even decrease by a hundred yojanas, or two hundred, three hundred, four hundred, five hundred, six hundred, or seven hundred yojanas. Monks! When the fifth sun appears, the water of the great ocean will decrease by a thousand yojanas, or even two thousand, three thousand, four thousand, five thousand, six thousand, or seven thousand yojanas. Monks! When the fifth sun appears in the world, the water of the great ocean, to put it briefly, will decrease to seven thousand yojanas, and the remaining water may be six thousand, five thousand, four thousand, three thousand, two thousand, or one thousand yojanas, or even seven hundred yojanas of remaining water; or six hundred, five hundred, four hundred, three hundred, two hundred, or one hundred yojanas of remaining water; or seven yojanas of remaining water; or six, five, four, three, two, or one yojana of remaining water; or it will decrease to seven krosas of remaining water; or even six, five, four, three, two, or one krosa of remaining water. Monks! When the fifth sun appears in the world, the water of the great ocean will remain at a depth of seven tala trees, or even six, five, four, three, two, or one tala tree; or as deep as seven people, or six, five, four, three, two, or one; or half a person, or below the knees, or down to the ankles, of remaining water. When the fifth sun appears, in the great ocean, only a small portion of water remains, like the small amount of water in a cow's footprint during the autumn rains. Just like that, just like that, when the fifth sun appears, the water in the great ocean is also like that. Monks! When the fifth sun appears, in the great ocean, in all places, not even water like grease remains. Monks! The same is true of all phenomena, impermanent, not lasting, momentary, to put it briefly, repulsive, should be abandoned, and one should seek liberation. Furthermore, monks! To put it briefly, as it was said before.

。乃至六日出現世時，其四大洲並及八萬四千小洲，諸大山等、須彌留山王，悉皆起煙，起已復起，猶如凡師欲燒器時，器上火焰一時俱起。其火大盛，充塞遍滿。如是如是，其四大洲及諸山等，煙起猛壯，亦復如是，略說乃至，諸行無常，應求免脫。複次，諸比丘！略說如前，七日出時，其四大洲並及八萬四千小洲，諸餘大山及須彌留山王等，皆悉洞然。地下水際並盡干竭，其地聚既盡，風聚亦盡。如是火大焰熾之時，其須彌留山王上分七百由旬，山峰崩落。其火焰熾，風吹上燒梵天宮殿，乃至光音。其中所有後生光音宮殿下者諸天子輩，不知世間劫轉壞成，及轉成住，皆生恐怖，驚懼戰悚，各相謂言：『莫復火焰來燒光音諸宮殿也。』是時，彼處光音天中諸天子輩，善知世間劫壞成住，慰喻其下諸天子言：『汝等仁輩，莫驚莫畏(上兩句梵本並再稱)。所以者何？仁輩！昔有光焰，亦至於彼。』時，諸天子聞此語已，即便憶念往昔時光，憶念彼光不離於心，故有此名，名曰光天。彼等如是，極大熾然，猛焰洪赫，無有餘殘灰墨燋燼，可得知別。諸比丘！諸行如是，略說乃至，可求免脫(梵本從此已下還覆述論從一日乃至七日出名住已壞，今悉略之)。

「諸比丘！云何世間壞已覆成？諸比丘！彼三摩耶，無量久遠不可計時，起大重云，乃至遍覆梵天世界。如是覆已，注大洪雨，其雨渧粗，猶如車軸或有如杵，經歷多年百千萬年，而彼水聚漸漸增長，乃至梵天世界為畔，其水遍滿。然彼水聚，有四風輪之所住持

現代漢語譯本：乃至第六日出現時，四大洲及其八萬四千小洲，諸大山等、須彌山王，都開始冒煙，冒起之後又繼續冒，就像凡人燒製器物時，器物上的火焰同時升起一樣。火焰非常旺盛，充滿整個空間。像這樣，四大洲和諸山等，煙霧猛烈地升騰，也是如此。簡而言之，諸行無常，應當尋求解脫。再次，各位比丘！簡而言之，如前所述，第七日出現時，四大洲及其八萬四千小洲，其他大山和須彌山王等，都完全燃燒起來。地下的水都乾涸了，地聚和風聚也消失了。當火焰如此熾盛時，須彌山王的上部分七百由旬的山峰崩塌。火焰熾熱，風吹著向上燃燒到梵天宮殿，甚至到光音天。其中那些後生在光音宮殿之下的天子們，不知道世間劫的轉變和成住，都感到恐懼，驚慌戰慄，互相說道：『不要再有火焰來燒光音天的宮殿了。』這時，光音天中的天子們，因為知道世間劫的壞成住，就安慰下面的天子們說：『各位仁者，不要驚慌害怕。』（以上兩句在梵文中重複）『為什麼呢？各位！以前也有火焰到達過這裡。』當時，天子們聽到這話后，就回憶起過去的光景，回憶起那光芒不離於心，所以有了這個名字，叫做光天。他們就這樣，極其熾熱，火焰猛烈，沒有留下任何灰燼，可以辨別。各位比丘！諸行就是這樣，簡而言之，應當尋求解脫。（梵文從這裡開始重複論述從一日到七日出現，名稱住已壞，現在都省略了）。 現代漢語譯本：『各位比丘！世間是如何壞滅后又形成的呢？各位比丘！在那個無量久遠不可計時的時期，會升起巨大的濃雲，甚至覆蓋整個梵天世界。這樣覆蓋之後，會降下巨大的暴雨，雨滴粗大，像車軸或杵一樣，經歷多年，成百上千年，水聚逐漸增長，直到以梵天世界為界限，水充滿整個空間。然而，這水聚，有風輪在支撐著。』

English version: Even when the sixth sun appears, the four great continents, along with the eighty-four thousand small continents, all the great mountains, including Mount Sumeru, begin to emit smoke. After the smoke rises, it continues to rise, just as when ordinary people are firing pottery, the flames on the pottery rise simultaneously. The flames are extremely intense, filling the entire space. In this way, the four great continents and the mountains, etc., rise with fierce smoke, and it is the same. In short, all things are impermanent, and one should seek liberation. Furthermore, O monks! In short, as mentioned before, when the seventh sun appears, the four great continents, along with the eighty-four thousand small continents, the other great mountains, and Mount Sumeru, etc., all completely burn up. The water under the earth dries up, and the earth and wind elements also disappear. When the flames are so intense, the upper part of Mount Sumeru, seven hundred yojanas high, collapses. The flames are fierce, and the wind blows them upwards, burning the Brahma palaces, even reaching the Abhasvara heaven. Those devas who were born after the Abhasvara palaces, not knowing the cycles of the world's destruction and formation, are all terrified, frightened, and trembling, saying to each other, 'May no more flames come to burn the palaces of the Abhasvara heaven.' At this time, the devas in the Abhasvara heaven, knowing the cycles of the world's destruction and formation, comfort the devas below, saying, 'O noble ones, do not be alarmed or afraid.' (The above two sentences are repeated in the Sanskrit text) 'Why is that? O noble ones! In the past, flames have also reached here.' At that time, the devas, upon hearing these words, recall the past scenes, recalling that the light never left their minds, and therefore they have this name, called the Abhasvara heaven. They are thus extremely fiery, with fierce flames, leaving no remaining ashes, cinders, or soot that can be distinguished. O monks! Such is the nature of all things. In short, one should seek liberation. (From here, the Sanskrit text repeats the discussion of the appearance of the suns from one to seven, the names, the dwelling, and the destruction, which are now omitted). English version: 'O monks! How does the world, after being destroyed, form again? O monks! In that immeasurable, long, and incalculable period, great heavy clouds will arise, even covering the entire Brahma world. After being covered in this way, a great torrential rain will fall, with raindrops as large as chariot axles or pestles, lasting for many years, hundreds of thousands of years. The water mass will gradually increase until it reaches the boundary of the Brahma world, and the water will fill the entire space. However, this water mass is supported by a wind wheel.'

。何等為四？所謂一住、二者安住、三者不墮、四者牢主。時，彼水聚雨斷已后，還自退下無量百千萬逾阇那。當於爾時，四方一時有大風起，其風名為阿那毗羅，吹彼水聚，波濤沸涌，攪亂不住，于中自然出生泡沫。然其泡沫，為彼阿那毗羅大風之所吹擲，從上安置作諸宮殿，微妙可愛，七寶間成，所謂金銀琉璃、頗梨赤真珠、車𤦲馬瑙等寶。諸比丘！此因緣故，梵身諸天，有斯宮殿諸墻壁等，世間出生。

「諸比丘！如是作已，時彼水聚即便退下無量百千萬逾阇那，略說如前，四方風起，名曰阿那毗羅大風，吹擲沸沫，即成宮殿，名魔身天。垣墻住處，如梵身天，無有異也，唯有寶色，精妙差降，上下少殊。如是造作他化自在諸天宮殿、化樂諸天宮殿墻壁，其次造作刪兜率陀諸天宮殿，其次夜摩諸天宮殿，如是出生，具足悉如梵身諸天，次第而說。

「諸比丘！時彼水聚復漸退下無量百千萬逾阇那，縮而減少，如是停住。彼水聚中，周匝四方，自然起沫，浮水而住，厚六十八百千由旬，廣闊無量。譬若泉池及以泊中，普遍四方，有于漂沫覆水之上彌羅而住。如是如是，諸比丘！彼水聚中普四方面，泡沫上住，厚六十八百千由旬，廣闊無量，亦復如是。

「諸比丘！時，彼阿那毗羅大風，吹彼水沫，即便造作彼須彌留大山王身，次作城郭，雜色可愛，四寶所成，所謂金銀琉璃頗梨等諸妙寶。諸比丘！此因緣故，世間便有彼須彌留山王，出生如是

現代漢語譯本：什麼是四種狀態呢？它們是：第一是安住，第二是穩固安住，第三是不墮落，第四是牢固的主宰。當時，當水聚雨停止之後，它會自行退下無量百千萬由旬。那時，四方同時颳起大風，這風名為阿那毗羅，吹動水聚，波濤洶涌，攪動不停，其中自然產生泡沫。這些泡沫被阿那毗羅大風吹散，從高處落下，形成各種宮殿，精巧美觀，由七寶構成，即金、銀、琉璃、水晶、赤真珠、硨磲、瑪瑙等寶物。諸位比丘，因為這個因緣，梵身諸天就有了這些宮殿和墻壁等，在世間出現。 諸位比丘，像這樣形成之後，水聚就退下無量百千萬由旬，簡而言之，就像之前所說，四方颳起名為阿那毗羅的大風，吹散沸騰的泡沫，就形成了宮殿，稱為魔身天。它們的墻壁和住所，和梵身天一樣，沒有什麼不同，只是寶物的顏色，精美程度略有下降，上下略有差異。像這樣，依次造作了他化自在諸天的宮殿、化樂諸天的宮殿墻壁，然後造作了兜率陀諸天的宮殿，接著是夜摩諸天的宮殿，這樣依次出現，都和梵身諸天一樣，依次說明。 諸位比丘，當時，水聚又逐漸退下無量百千萬由旬，收縮減少，就這樣停住。在水聚中，四周自然產生泡沫，漂浮在水面上，厚六十八百千由旬，廣闊無邊。就像泉水池塘或湖泊中，四處都有漂浮的泡沫覆蓋在水面上一樣。諸位比丘，水聚中四面八方，泡沫漂浮在水面上，厚六十八百千由旬，廣闊無邊，也是如此。 諸位比丘，當時，阿那毗羅大風吹動這些水沫，就形成了須彌留大山王的身軀，接著形成了城郭，色彩斑斕，美麗可愛，由四寶構成，即金、銀、琉璃、水晶等各種珍寶。諸位比丘，因為這個因緣，世間就有了須彌留山王，這樣出現。

English version: What are the four states? They are: first, dwelling; second, firmly dwelling; third, not falling; and fourth, firmly ruling. At that time, after the water mass rain ceased, it would retreat by itself for immeasurable hundreds of thousands of nayutas. Then, great winds would arise simultaneously from the four directions, and this wind was called Anabhila. It would blow the water mass, causing waves to surge and churn incessantly, and from within, foam would naturally arise. This foam, blown by the great wind of Anabhila, would be cast down from above, forming various palaces, exquisite and lovely, made of seven treasures, namely gold, silver, lapis lazuli, crystal, red pearls, tridacna, and agate. Monks, because of this cause, the Brahma-bodied devas have these palaces and walls, etc., appearing in the world. Monks, having been formed in this way, the water mass would then retreat for immeasurable hundreds of thousands of nayutas. Briefly speaking, as before, winds would arise from the four directions, called the great wind of Anabhila, blowing the boiling foam, which would then form palaces, called the Mara-bodied devas. Their walls and dwellings are the same as those of the Brahma-bodied devas, with no difference, except that the colors of the treasures are slightly less exquisite, with minor differences in their heights. In this way, the palaces of the Paranirmitavasavartin devas and the Nirmanarati devas, and then the palaces of the Tusita devas, and then the palaces of the Yama devas, were successively created, all in the same manner as the Brahma-bodied devas, as described in order. Monks, at that time, the water mass would gradually retreat for immeasurable hundreds of thousands of nayutas, shrinking and diminishing, and thus it would remain. In the water mass, foam would naturally arise all around, floating on the water, with a thickness of sixty-eight hundred thousand yojanas and immeasurable breadth. Just like in a spring, pond, or lake, where there is foam covering the water all around. Monks, in the water mass, foam would float on the water in all four directions, with a thickness of sixty-eight hundred thousand yojanas and immeasurable breadth, just like that. Monks, at that time, the great wind of Anabhila would blow this water foam, and it would then form the body of Mount Sumeru, the great king of mountains, and then form the city walls, colorful, beautiful, and lovely, made of four treasures, namely gold, silver, lapis lazuli, and crystal, and other precious jewels. Monks, because of this cause, Mount Sumeru, the king of mountains, came to be in the world, appearing in this way.

。諸比丘！又于彼時，毗羅大風，吹彼水沫，于須彌留山王上分四方化作一切山峰，其峰各高七百由旬，雜色微妙七寶合成，乃至車𤦲馬瑙等寶，以是因緣，世間出生諸山峰岫。彼風如是，次第又吹其水上沫，為三十三諸天眾等造作宮殿，其次復于須彌留山東南西北半腹中間四萬二千逾阇那處，為彼四大天王造作諸宮殿住城壁垣墻，雜色七寶可愛端嚴。如是訖已，爾時彼風又取水沫，于須彌留山王半腹四萬二千逾阇那中，為月天子造作大城宮殿處所，雜色七寶，成就莊嚴。如是作已，風復取沫，為日天子造作七日諸天宮殿，城郭樓櫓，七寶雜色，種種莊嚴。以是因緣，世間有斯七日宮殿，安置住持。又諸比丘！彼風次吹其水聚沫，于須彌留大山王所，造作三片城郭莊嚴，雜色七寶，乃至車𤦲馬瑙等寶，如是城聚世間出生。

「諸比丘！時，彼阿那毗羅大風，次吹水沫，于海水上高萬由旬，為于虛空諸夜叉輩造作頗梨宮殿城郭。諸比丘！此因緣故，世間便有虛空夜叉宮殿城壁，如是出生。

「諸比丘。時，彼阿那毗羅大風，次吹水沫，于須彌留大山王邊，東西南北，各各去山一千由旬，在大海下，造作四面阿修羅城，雜色七寶，微妙可愛，乃至世間，有此四面阿修羅城如是出生。複次阿那毗羅大風，吹彼水沫于須彌留大山王外擲置彼處，造作一山，名曰佉提羅迦，其山高廣，各有四萬二千由旬，雜色七寶，莊嚴成就，微妙可觀。諸比丘！此因緣故，世間便有佉提羅迦山，如是出生

現代漢語譯本：諸位比丘！那時，毗羅大風吹起水沫，在須彌山王的上部分四方形成了各種山峰，每個山峰高七百由旬，由各種顏色、精美的七寶構成，包括車磲、瑪瑙等寶物。因此，世間出現了各種山峰和山巒。那風就這樣，依次又吹起水面的泡沫，為三十三諸天眾等建造了宮殿。接著，又在須彌山王東南西北半腹中間四萬二千由旬的地方，為四大天王建造了各種宮殿、住所、城墻和圍墻，這些都是由各種顏色的七寶構成，可愛而莊嚴。完成這些后，那時，那風又取水沫，在須彌山王半腹四萬二千由旬的地方，為月天子建造了巨大的城市和宮殿，這些地方也由各種顏色的七寶構成，莊嚴而華麗。完成這些后，風又取水沫，為日天子建造了七個太陽的宮殿，包括城郭、樓櫓，都由七寶構成，色彩斑斕，各種裝飾。因此，世間有了這七個太陽的宮殿，被安置和維持著。還有，諸位比丘！那風接著吹起水聚成的泡沫，在須彌山王那裡，建造了三片城郭，這些城郭由各種顏色的七寶構成，包括車磲、瑪瑙等寶物。就這樣，世間出現了這些城聚。 諸位比丘！那時，阿那毗羅大風接著吹起水沫，在海面上高一萬由旬的地方，為虛空中的夜叉們建造了琉璃宮殿和城郭。諸位比丘！因此，世間便有了虛空夜叉的宮殿和城墻，就這樣誕生了。 諸位比丘！那時，阿那毗羅大風接著吹起水沫，在須彌山王的東西南北方向，各距離山一千由旬的地方，在大海之下，建造了四面阿修羅城，這些城由各種顏色的七寶構成，精美可愛。因此，世間有了這四面阿修羅城。此外，阿那毗羅大風將水沫吹到須彌山王之外的地方，在那裡建造了一座山，名叫佉提羅迦，這座山高廣，各有四萬二千由旬，由各種顏色的七寶構成，莊嚴而美麗。諸位比丘！因此，世間便有了佉提羅迦山，就這樣誕生了。

English version: Monks, at that time, the Vira great wind blew the water foam, and on the upper part of Mount Sumeru, it formed various peaks in the four directions. Each peak was seven hundred yojanas high, made of various colors and exquisite seven treasures, including conch shells and agate. Because of this, various peaks and mountains appeared in the world. The wind, in this way, successively blew the foam on the water surface, creating palaces for the thirty-three heavenly beings. Then, in the middle of the southeast, northwest, and half-belly of Mount Sumeru, at a distance of forty-two thousand yojanas, it built various palaces, residences, city walls, and ramparts for the Four Great Heavenly Kings. These were made of various colors of seven treasures, lovely and majestic. After completing these, at that time, the wind again took water foam, and at a distance of forty-two thousand yojanas in the half-belly of Mount Sumeru, it built a huge city and palace for the Moon God. These places were also made of various colors of seven treasures, majestic and magnificent. After completing these, the wind again took water foam and built palaces for the seven suns, including city walls and watchtowers, all made of seven treasures, colorful and with various decorations. Therefore, the world has these seven sun palaces, which are placed and maintained. Also, monks, the wind then blew the foam formed by water clusters, and at Mount Sumeru, it built three pieces of city walls, which were made of various colors of seven treasures, including conch shells and agate. In this way, these city clusters appeared in the world. Monks, at that time, the Anavira great wind then blew the water foam, and at a height of ten thousand yojanas above the sea, it built crystal palaces and city walls for the Yakshas in the void. Monks, because of this, the world has the palaces and city walls of the void Yakshas, and they were born in this way. Monks, at that time, the Anavira great wind then blew the water foam, and in the east, west, south, and north directions of Mount Sumeru, each at a distance of one thousand yojanas from the mountain, under the sea, it built four Asura cities. These cities were made of various colors of seven treasures, exquisite and lovely. Therefore, the world has these four Asura cities. Furthermore, the Anavira great wind blew the water foam outside of Mount Sumeru and built a mountain there, named Khadiraka. This mountain was high and wide, each being forty-two thousand yojanas, made of various colors of seven treasures, majestic and beautiful. Monks, because of this, the world has Mount Khadiraka, and it was born in this way.

「複次，阿那毗羅大風，吹彼水沫，于佉提羅迦山外，擲置彼處，造作一山，名曰伊沙陀羅，其山高廣，各有二萬一千由旬，雜色可愛，七寶所成，乃至車𤦲馬瑙等寶。諸比丘！此因緣故，世間便有伊沙陀羅山，如是出生。

「複次，阿那毗羅大風，吹彼水沫，擲置伊沙陀羅山外，于彼造作，一山而住，名曰由乾陀羅，其山高廣一萬二千由旬，雜色可愛，乃至為彼車𤦲馬瑙七寶所成。諸比丘！此因緣故，世間便有由乾陀羅山王出生。如是次第，作善現山，高廣正等，六千由旬；次復造作馬片頭山(舊云半頭)，高廣正等，三千由旬；次復造作尼民陀羅山，高廣一千二百由旬；次復造作毗那耶迦山，高廣正等，六百由旬；次復造作彼輪圓山，高廣正等，三百由旬，雜色可愛，所謂金銀琉璃頗梨，及赤真珠車𤦲馬瑙等，諸七寶之所成就，廣說如上，佉提羅迦造作無異。諸比丘！此因緣故，世間有斯輪圓山出。

「複次，阿那毗羅大風，吹彼水沫，散擲置於輪圓山外，各四面住，作四大洲，及八萬小洲，並諸餘大山。如是展轉造作成就。諸比丘！此因緣故，世間便有斯四大洲，並及八萬小洲，諸大山等，次第出現。

「複次，阿那毗羅大風，吹彼水沫，擲四大洲及八萬小洲，須彌留山王，並余諸大山之外，安置住立，名曰大輪圓山，高廣正等，六百八十萬由旬，牢固真實，金剛所成，難可破壞。諸比丘！是因緣故，大輪圓山，世間出生

『再者，阿那毗羅大風吹起那些水沫，在佉提羅迦山之外，拋擲到那裡，造就了一座山，名叫伊沙陀羅，那山高廣，各有二萬一千由旬，色彩斑斕可愛，由七寶構成，乃至車磲、瑪瑙等寶物。諸位比丘！因為這個緣故，世間便有了伊沙陀羅山，這樣誕生。 『再者，阿那毗羅大風吹起那些水沫，拋擲到伊沙陀羅山之外，在那裡造就了一座山，名叫由乾陀羅，那山高廣一萬二千由旬，色彩斑斕可愛，乃至由車磲、瑪瑙等七寶構成。諸位比丘！因為這個緣故，世間便有了由乾陀羅山王誕生。像這樣依次，造就了善現山，高廣相等，六千由旬；接著又造就了馬片頭山（舊稱半頭），高廣相等，三千由旬；接著又造就了尼民陀羅山，高廣一千二百由旬；接著又造就了毗那耶迦山，高廣相等，六百由旬；接著又造就了彼輪圓山，高廣相等，三百由旬，色彩斑斕可愛，由金、銀、琉璃、水晶，以及赤真珠、車磲、瑪瑙等七寶構成，詳細情況如上所述，與造就佉提羅迦山沒有不同。諸位比丘！因為這個緣故，世間便有了這輪圓山出現。 『再者，阿那毗羅大風吹起那些水沫，散擲到輪圓山之外，各在四面，形成了四大洲，以及八萬小洲，還有其他大山。這樣輾轉造就而成。諸位比丘！因為這個緣故，世間便有了這四大洲，以及八萬小洲，還有諸大山等，依次出現。 『再者，阿那毗羅大風吹起那些水沫，拋擲到四大洲和八萬小洲，須彌留山王，以及其他諸大山之外，安置在那裡，形成了大輪圓山，高廣相等，六百八十萬由旬，牢固真實，由金剛構成，難以破壞。諸位比丘！因為這個緣故，大輪圓山，在世間誕生。

'Furthermore, the great wind Anabhila blew those water foams, and outside of Mount Khadiraka, threw them there, creating a mountain named Isadhara. That mountain was high and wide, each being twenty-one thousand yojanas, with variegated and lovely colors, made of seven treasures, even including conch shells and agate. O monks! Because of this reason, the world then had Mount Isadhara, thus born. 'Furthermore, the great wind Anabhila blew those water foams, and threw them outside of Mount Isadhara, creating a mountain there, named Yugandhara. That mountain was twelve thousand yojanas high and wide, with variegated and lovely colors, even made of seven treasures such as conch shells and agate. O monks! Because of this reason, the world then had King Yugandhara Mountain born. In this order, Mount Sudarsana was created, equally high and wide, six thousand yojanas; then Mount Asvakarna (formerly called Half-Head) was created, equally high and wide, three thousand yojanas; then Mount Nimindhara was created, one thousand two hundred yojanas high and wide; then Mount Vinayaka was created, equally high and wide, six hundred yojanas; then that Mount Cakravada was created, equally high and wide, three hundred yojanas, with variegated and lovely colors, made of gold, silver, lapis lazuli, crystal, and red pearls, conch shells, agate, and other seven treasures, as described in detail above, no different from the creation of Mount Khadiraka. O monks! Because of this reason, the world then had this Mount Cakravada appear. 'Furthermore, the great wind Anabhila blew those water foams, scattering them outside of Mount Cakravada, residing on each of the four sides, forming the four great continents, and eighty thousand small continents, along with other great mountains. Thus, they were created and completed in turn. O monks! Because of this reason, the world then had these four great continents, along with eighty thousand small continents, and various great mountains, appearing in sequence. 'Furthermore, the great wind Anabhila blew those water foams, throwing them outside of the four great continents and eighty thousand small continents, Mount Sumeru, and other great mountains, placing them there, forming the Great Mount Cakravada, equally high and wide, six million eight hundred thousand yojanas, firm and real, made of diamond, difficult to destroy. O monks! Because of this reason, the Great Mount Cakravada was born in the world.'

「複次，阿那毗羅大風，吹掘大地，漸漸深入，即于其處，置大水聚，湛然而住。諸比丘！此因緣故，世間之中，便有大海，如是出生。復何因緣，其大海水，如是咸苦，不中飲食？諸比丘！此有三緣。何等為三？一者從火災後無量時節長遠道中，起大重云，住持彌覆，乃至梵天，然後下雨，其雨渧大，廣說如前。彼大雨汁洗梵身天諸宮殿已，次洗魔身諸天宮殿、他化自在諸天宮殿、化樂宮殿、刪兜率陀諸天宮殿、夜摩宮殿，洗已復洗，如是大洗，彼等洗時，所有堿鹵辛苦等味，悉皆流下；次洗須彌留大山王身，及四大洲八萬小洲，自余大山，並輪圓等，如是澆漬，流注洗盪，其中所有咸苦辛味，一時並下，墮大海中。諸比丘！此一因緣，其大海水咸不中飲。

「複次，其大海水，為諸大神大身眾生之所居住。何等大身？所謂魚鱉蝦蟆、獺虬宮毗羅、低摩耶低寐(迷私反)彌羅低寐(音同上)、兜羅兜羅祁羅等，其中或有身百由旬，或有二百三四五六七百由旬。如是大身，在其中住，彼等所有屎尿流出，皆在海中，以是因緣，其海咸苦，而不中飲。諸比丘！此名第二咸苦因緣。複次，其大海水又被往昔諸仙所咒，仙咒愿言：『愿汝成鹽，味不中飲(此兩句梵本再稱)。』諸比丘！此是第三咸苦因緣，其大海水咸不中飲。複次，于中有何因緣，大熱燋竭世間出生？諸比丘！若此世間劫初轉時，于彼三摩耶，其阿那毗羅大風，聚彼六日宮殿城郭，擲置於彼大海水下，其安置處，即于彼住。其大水聚，皆悉消盡，不曾盈泛

『再者，阿那毗羅大風吹掘大地，逐漸深入，就在那個地方，形成巨大的水聚集，平靜地停留著。諸位比丘！因為這個因緣，世間就有了大海，這樣產生出來。又是什麼因緣，大海的水如此咸苦，不能飲用呢？諸位比丘！這有三種因緣。是哪三種呢？第一，從火災之後無量時節長遠的時間裡，升起巨大的濃雲，持續覆蓋，甚至到達梵天，然後降下大雨，雨滴巨大，詳細情況如前所述。那些大雨水沖洗過梵天諸神的宮殿後，接著沖洗魔身諸天的宮殿、他化自在諸天的宮殿、化樂宮殿、兜率陀諸天的宮殿、夜摩宮殿，沖洗之後又沖洗，這樣大洗，它們沖洗時，所有堿鹵辛苦等味道，都流了下來；接著沖洗須彌留大山王的身軀，以及四大洲八萬小洲，其餘的大山，以及輪圓等，這樣澆灌，流注沖洗，其中所有咸苦辛味，一時都流下，落入大海中。諸位比丘！這是第一個因緣，大海的水咸苦不能飲用。 『再者，大海的水，是諸位大神大身眾生所居住的地方。哪些大身呢？就是魚、鱉、蝦蟆、水獺、虬、宮毗羅、低摩耶低寐、彌羅低寐、兜羅兜羅祁羅等，其中有的身體長達百由旬，有的長達二百、三百、四百、五百、六百、七百由旬。這樣的大身，住在其中，它們所有的大小便流出，都在海中，因為這個因緣，海水咸苦，不能飲用。諸位比丘！這稱為第二個咸苦的因緣。再者，大海的水又被往昔諸仙所詛咒，仙人詛咒說：『愿你變成鹽，味道不能飲用。』諸位比丘！這是第三個咸苦的因緣，大海的水咸苦不能飲用。再者，其中又有什麼因緣，大熱焦竭世間產生呢？諸位比丘！如果這個世間在劫初轉變時，在那個三摩耶，阿那毗羅大風，聚集那六個太陽的宮殿城郭，投擲到大海水下，它們安置的地方，就在那裡停留。那些巨大的水聚集，都全部消盡，不曾溢出。

'Furthermore, the great wind Anabhila blows and excavates the earth, gradually deepening, and in that place, it forms a large accumulation of water, which remains still. Monks! Because of this cause, the ocean comes into being in the world, thus it is born. And what is the cause that the water of the ocean is so salty and bitter, and not fit for drinking? Monks! There are three causes for this. What are the three? First, from the immeasurable time after the fire calamity, great heavy clouds arise, continuously covering, even reaching the Brahma heaven, and then it rains heavily, the raindrops are huge, as described before in detail. After those heavy rains have washed the palaces of the Brahma gods, they then wash the palaces of the Mara gods, the palaces of the Paranirmitavasavartin gods, the palaces of the Nirmanarati gods, the palaces of the Tusita gods, and the palaces of the Yama gods, washing again and again, such a great washing, and when they wash, all the alkaline, salty, bitter, and other tastes flow down; then they wash the body of Mount Sumeru, the great king of mountains, and the four great continents and eighty thousand small continents, the other great mountains, and the circular ones, thus irrigating, flowing, and washing, and all the salty, bitter, and pungent tastes within them all flow down at once, falling into the ocean. Monks! This is the first cause, that the water of the ocean is salty and not fit for drinking. 'Furthermore, the water of the ocean is the dwelling place of great beings with great bodies. What are these great bodies? They are fish, turtles, frogs, otters, dragons, Kumbhiras, Timitimingalas, and Makaras, among which some have bodies of a hundred yojanas, some two hundred, three hundred, four hundred, five hundred, six hundred, or seven hundred yojanas. Such great bodies dwell within it, and all their excrement and urine flow out into the sea, and because of this cause, the sea is salty and bitter, and not fit for drinking. Monks! This is called the second cause of saltiness and bitterness. Furthermore, the water of the ocean was also cursed by the ancient sages, the sages' curse saying: 'May you become salt, and your taste not fit for drinking.' Monks! This is the third cause of saltiness and bitterness, that the water of the ocean is salty and not fit for drinking. Furthermore, what is the cause that great heat scorches and dries up the world? Monks! If this world is in the initial stage of a kalpa, at that Samaya, the great wind Anabhila gathers the palaces and cities of those six suns, and throws them down under the water of the ocean, and the place where they are placed, they remain there. Those great accumulations of water all completely disappear, and do not overflow.'

。諸比丘！是因緣故，世間有是大熱燋竭，示現出生，此名世間轉壞已住。

「複次，云何名世間轉壞已成住？諸比丘。譬如現今世間成已，如是住立，有其火災。于中雲何復有水災？諸比丘！其水災劫三摩耶時，彼諸人輩有如法行，說如法語，正見成就無有顛倒，持十善行。彼諸人輩當得無喜第三禪處，不勞功力，無有疲倦，自然而得。時，彼眾生得住虛空諸仙諸天梵行道中，得住中已，離喜快樂，即自稱言：『快樂，仁輩！此第三禪，如是快樂。』爾時，彼處諸眾生輩，即共問彼得禪眾生，彼便答言：『善哉仁輩！此是無喜第三禪道，應如是知。』彼等眾生，知已，成就如是無喜第三禪道。禪成已證，證已思惟，思惟已住，身壞命終，生遍凈天。如是下從地獄眾生、閻羅世中、阿修羅中、四天王中，乃至梵世、光音天下，諸眾生輩，一切處一切有皆斷盡。諸比丘！是名世轉。

「複次，于中雲何世間轉已而壞？諸比丘！有三摩耶，無量久遠長道時節，大云遍覆，乃至光音諸天已來，雨沸灰水，無量多年，略說乃至，百千億年。諸比丘！彼沸灰水，雨下之時，消光音天所有宮殿，悉皆滅盡，無有形相微塵影像可得識知。譬如以酥及生酥等擲置火中，消滅然盡，無有形相可得驗知。如是如是，彼沸灰水，雨下之時，消光音天諸宮殿等，亦復如是，無相可知。諸比丘！諸行無常，破壞離散，流轉磨滅，不久須臾，亦復如是，可厭可患，應求免脫

現代漢語譯本：諸位比丘！正是因為因緣的緣故，世間才會有如此巨大的熱浪，焦土乾涸，這顯示了世間的衰敗和停滯。這被稱為世間轉壞已住。 現代漢語譯本：再者，什麼叫做世間轉壞已成住呢？諸位比丘，譬如現在的世間已經形成，並且如此安住，然後發生了火災。那麼，其中又怎麼會有水災呢？諸位比丘！當水災劫難來臨的時候，那些人們會依法修行，宣說如法的語言，成就正見而沒有顛倒，奉行十善。那些人會毫不費力，不感疲倦，自然而然地獲得無喜的第三禪定。那時，那些眾生會住在虛空中，如同仙人、諸天一樣修行梵行，住在其中后，他們會遠離喜悅的快樂，然後自言自語道：『快樂啊，各位！這第三禪是如此的快樂。』那時，那裡的眾生會一起詢問那些得到禪定的眾生，他們會回答說：『善哉，各位！這就是無喜的第三禪道，應當如此瞭解。』那些眾生了解后，便成就了這無喜的第三禪道。禪定成就后，他們會證悟，證悟後會思惟，思惟後會安住，身體壞滅，生命終結，然後轉生到遍凈天。就這樣，從地獄眾生、閻羅世界、阿修羅、四天王，乃至梵世、光音天下的所有眾生，一切處的一切有都斷盡了。諸位比丘！這叫做世間轉壞。 現代漢語譯本：再者，其中，世間如何轉壞之後又壞滅呢？諸位比丘！在某個時候，經過無量久遠的時間，巨大的雲層覆蓋一切，甚至到達光音天，降下沸騰的灰水，持續無量多年，簡而言之，甚至達到百千億年。諸位比丘！當這沸騰的灰水降下時，會消滅光音天所有的宮殿，全部滅盡，沒有形狀，連微塵的影像都無法辨識。譬如將酥油或生酥扔進火中，會消融殆盡，沒有形狀可以辨認。同樣地，當這沸騰的灰水降下時，也會消滅光音天的所有宮殿，沒有形狀可以辨認。諸位比丘！諸行無常，會破壞、離散、流轉、磨滅，不久就會消失，也同樣如此，令人厭惡、令人擔憂，應當尋求解脫。

English version: Monks, it is because of conditions that the world experiences such great heat, scorching and drying up, which shows the decay and stagnation of the world. This is called the world's destruction and abiding. English version: Furthermore, what is meant by the world's destruction and abiding? Monks, for example, the present world has already formed and is abiding as such, and then a fire disaster occurs. Then, how can there be a water disaster within it? Monks, when the time of the water disaster arrives, those people will practice the Dharma, speak according to the Dharma, achieve right view without perversion, and uphold the ten good deeds. Those people will effortlessly, without fatigue, naturally attain the third jhana of non-joy. At that time, those beings will dwell in the sky, practicing the Brahma-faring like sages and gods. Having dwelt there, they will be separated from the joy of happiness, and then they will say to themselves: 'Happy, friends! This third jhana is so happy.' At that time, the beings there will ask those who have attained jhana, and they will answer: 'Good, friends! This is the path of the third jhana of non-joy, and it should be understood as such.' After understanding, those beings will achieve this third jhana of non-joy. After the jhana is achieved, they will realize it, after realization they will contemplate, after contemplation they will abide, their bodies will break, their lives will end, and then they will be reborn in the Abhasvara heaven. In this way, from the beings in hell, the world of Yama, the Asuras, the Four Heavenly Kings, up to the Brahma world and the Abhasvara heaven, all beings in all places and all existences will be completely extinguished. Monks, this is called the world's destruction. English version: Furthermore, how does the world, after its destruction, become destroyed again? Monks, at a certain time, after an immeasurably long period, huge clouds will cover everything, even reaching the Abhasvara heaven, and boiling ash water will fall, lasting for countless years, in short, even for hundreds of billions of years. Monks, when this boiling ash water falls, it will destroy all the palaces of the Abhasvara heaven, all will be extinguished, there will be no shape, and even the image of a speck of dust will not be recognizable. For example, if ghee or raw ghee is thrown into a fire, it will melt away completely, and there will be no shape to recognize. Similarly, when this boiling ash water falls, it will also destroy all the palaces of the Abhasvara heaven, and there will be no shape to recognize. Monks, all conditioned things are impermanent, they will be destroyed, scattered, flow, and be worn away, and they will soon disappear. It is the same, it is disgusting, it is worrying, and one should seek liberation.

。諸比丘！如是梵身諸天、魔身、化樂、他化自在、兜率、夜摩諸宮殿等，為沸灰雨澆洗消滅，略說如前，似酥入火融消失本，無有形相，亦復如是。乃至一切諸行無常，應求免離。諸比丘！彼沸灰水，雨下之時。雨四大洲、八萬小洲、自余諸山、須彌留山，消磨滅盡，無有形相可得記識，廣說如前。應可患厭，如是變化，唯除見者，乃能信之，此名世轉住已轉壞。

「複次，云何轉壞已成？諸比丘！於時起云，注大水雨，經歷多年，起風吹沫，上作天宮，廣說乃至，如火災事，是為水災。

「複次，云何有于風災？諸比丘！其風災時，諸眾生輩，如法修行成就正念，生第四禪廣果天處。其地獄中眾生，捨身還來人間，修清凈行成就四禪，亦復如是；畜生道中、閻羅世中、阿修羅中、四天王天、三十三天、夜摩、兜率、化樂、他化，及魔身天、梵世、光音、遍凈、少光等，成就四禪，廣說如上。諸比丘！是名世間轉成。云何轉壞？諸比丘！于彼無量久遠道中，有大風起，彼之大風，名僧伽多(隋言和合)。諸比丘！彼和合風，吹于遍凈諸天宮殿，令其相著揩磨壞滅，無有形相余殘可知。譬如壯人取二銅器于兩手中，相揩破壞磨滅消盡，無有形相可得識知。彼和合風，吹遍凈天宮殿磨滅，亦復如是。諸比丘！一切諸行無常破壞，不久須臾，乃至可厭，應求免離。如是次吹光音諸天宮殿，吹梵身天宮殿、魔身諸天、他化自在、化樂、夜摩諸天宮殿，相打相揩，相磨相滅，無形無相，無影無塵可知其相

諸位比丘！就像梵天界的諸天、魔界、化樂天、他化自在天、兜率天、夜摩天等宮殿，被沸騰的灰雨澆淋沖刷而消滅，簡而言之，就像酥油投入火中融化消失一樣，沒有了形狀，也是如此。乃至一切諸行都是無常的，應該尋求解脫。諸位比丘！當沸騰的灰水降下時，雨水會沖刷四大洲、八萬小洲，以及其他山脈、須彌山，使其消磨殆盡，沒有形狀可以辨認，詳細情況如前所述。應該對此感到厭惡，這樣的變化，只有親眼見到的人才能相信，這叫做世界從存在到毀滅的轉變。 其次，什麼是毀滅后的形成呢？諸位比丘！那時會起云，降下大雨，經歷多年，然後起風吹起水沫，形成天宮，詳細情況如火災一樣，這就是水災。 其次，什麼是風災呢？諸位比丘！當風災發生時，那些如法修行、成就正念的眾生，會生到第四禪的廣果天。地獄中的眾生，捨棄身體后回到人間，修行清凈行，成就四禪，也是如此；畜生道、閻羅世界、阿修羅、四天王天、三十三天、夜摩天、兜率天、化樂天、他化自在天，以及魔界天、梵天界、光音天、遍凈天、少光天等，成就四禪，詳細情況如上所述。諸位比丘！這叫做世界的形成。什麼是毀滅呢？諸位比丘！在無量久遠的時間裡，會起大風，這大風叫做僧伽多（隋朝時譯為和合）。諸位比丘！這和合風會吹遍凈天的宮殿，使其相互碰撞摩擦而毀滅，沒有形狀可以辨認。就像一個壯漢用雙手拿著兩個銅器，相互摩擦碰撞，使其磨滅消失，沒有形狀可以辨認一樣。這和合風吹遍凈天的宮殿使其磨滅，也是如此。諸位比丘！一切諸行都是無常的，會破壞，不久就會消失，乃至令人厭惡，應該尋求解脫。這樣依次吹毀光音天的宮殿、梵天界的宮殿、魔界的諸天、他化自在天、化樂天、夜摩天的宮殿，使其相互碰撞摩擦，相互磨滅，沒有形狀，沒有影子，沒有塵埃可以辨認。

Monks, just as the palaces of the Brahma-bodied gods, the Mara-bodied gods, the gods of Transformation and Pleasure, the gods of Mastery over Others' Transformations, the Tusita gods, and the Yama gods, etc., are washed away and destroyed by a rain of boiling ash, briefly speaking, like butter melting and disappearing when put into fire, without any form, so it is. Even all conditioned things are impermanent, and one should seek liberation. Monks, when that boiling ash water falls, the rain will wash away the four great continents, the eighty thousand small continents, and all the other mountains, including Mount Sumeru, causing them to be completely destroyed, with no form that can be recognized, as described in detail before. One should be disgusted by this, and only those who have seen it can believe in such changes. This is called the transformation of the world from existence to destruction. Furthermore, what is the formation after destruction? Monks, at that time, clouds will arise, and heavy rain will fall for many years. Then, wind will blow up the water foam, forming heavenly palaces, as described in detail like the fire disaster. This is the water disaster. Furthermore, what is the wind disaster? Monks, during the wind disaster, those beings who practice the Dharma and achieve right mindfulness will be born in the fourth dhyana of the Abhasvara heaven. The beings in hell, after abandoning their bodies, will return to the human world, practice pure conduct, and achieve the four dhyanas, and so it is; those in the animal realm, the realm of Yama, the Asuras, the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Transformation and Pleasure Heaven, the Mastery over Others' Transformations Heaven, as well as the Mara-bodied gods, the Brahma world, the Abhasvara Heaven, the Subhakrtsna Heaven, the Parittabha Heaven, etc., will achieve the four dhyanas, as described in detail above. Monks, this is called the formation of the world. What is destruction? Monks, in that immeasurable and long period of time, a great wind will arise, and this great wind is called Samghata (translated as 'union' in the Sui Dynasty). Monks, this Samghata wind will blow the palaces of the Subhakrtsna gods, causing them to collide and rub against each other, destroying them, with no form that can be recognized. Just like a strong man taking two copper vessels in his hands, rubbing and colliding them, causing them to be ground down and disappear, with no form that can be recognized. This Samghata wind blows the palaces of the Subhakrtsna gods, causing them to be ground down, and so it is. Monks, all conditioned things are impermanent and will be destroyed, and will soon disappear, even to the point of being disgusting, and one should seek liberation. In this way, it will successively blow away the palaces of the Abhasvara gods, the palaces of the Brahma-bodied gods, the Mara-bodied gods, the gods of Mastery over Others' Transformations, the gods of Transformation and Pleasure, and the palaces of the Yama gods, causing them to collide, rub, and grind against each other, destroying them, with no form, no shadow, and no dust that can be recognized.

。諸比丘！一切諸行，亦復如是，敗壞不牢，無有真實，應當厭離，早求免脫。

「諸比丘！彼僧伽多大風，吹四大洲，八萬小洲，並余大山、須彌留山王，舉高一拘盧奢，分散破壞；或二或三四五六七拘盧奢已，分裂散壞；或吹舉高一逾阇那，二三四五六七；或吹舉高百逾阇那，二三四五六七百逾阇那，分散破壞；或吹舉高千逾阇那，二三四五六七千逾阇那；或復舉高百千由旬，分散破壞。彼風如是，吹破散壞，無形無相，無如微塵余殘可知。譬如有力壯健丈夫，手撮一把麥䴰令碎，擲向虛空，分散飄飏，無形無影。如是如是，彼風吹破諸洲諸山，亦復如是。唯除見者，乃能信之。此名世間轉住已壞。複次，世間云何壞已轉成？諸比丘！彼三摩耶無量年歲長遠道中，起大黑雲，普覆世間，乃至遍凈諸天居處。如是覆已，即降大雨，其雨渧粗，猶如車軸，或有如杵，相續注下，如是多年百千萬歲，而彼水聚，深廣遠大，乃至遍凈，滿其中水。四種風輪，持如前說。乃至吹沫，造遍凈宮，七寶雜色，顯現出生。一一悉如火災水災，次第而說。諸比丘！是名世間壞已轉成。云何世間轉成已住？諸比丘。譬如今者，天人世間轉成已住。諸比丘！如是次第，有于風吹，此等名為世間三災。

起世經最勝品第十二上

「複次，諸比丘！彼三摩耶世間轉已，如是成時，其眾生輩，多得生於光音天上。彼等於彼天上生時，身心悅豫，歡喜為食，自然光明。又有神通，乘空而行，得最勝色，年壽長遠，安樂而住

現代漢語譯本：諸位比丘！一切諸行（現象），也是如此，會敗壞不牢固，沒有真實性，應當厭惡舍離，儘早尋求解脫。 諸位比丘！那僧伽大風，吹動四大洲，八萬小洲，以及其他大山、須彌山王，將其舉高一拘盧舍，分散破壞；或者舉高二、三、四、五、六、七拘盧舍后，分裂散壞；或者吹舉高一由旬，二、三、四、五、六、七由旬；或者吹舉高一百由旬，二、三、四、五、六、七百由旬，分散破壞；或者吹舉高一千由旬，二、三、四、五、六、七千由旬；或者甚至舉高百千由旬，分散破壞。那風就是這樣，吹破散壞，無形無相，連像微塵一樣的殘餘都無法知曉。譬如一個有力氣強壯的男子，用手抓一把麥麩使其破碎，然後拋向空中，分散飄揚，無形無影。就像這樣，那風吹破各個洲和山，也是如此。只有親眼見到的人，才能相信。這叫做世間運轉住立后壞滅。其次，世間是如何壞滅后又轉變成的呢？諸位比丘！在那三摩耶無量年歲長遠的過程中，會升起巨大的黑雲，普遍覆蓋世間，甚至到達遍凈諸天所居住的地方。這樣覆蓋之後，就會降下大雨，那雨滴粗大，猶如車軸，或者像杵一樣，連續不斷地傾注下來，這樣經過多年百千萬歲，那水聚積起來，深廣遠大，甚至到達遍凈天，其中充滿了水。四種風輪，像之前說的那樣支撐著。甚至吹起泡沫，建造遍凈宮，七寶雜色，顯現出生。每一個都像火災和水災一樣，依次發生。諸位比丘！這叫做世間壞滅后又轉變成。世間是如何轉成后又住立的呢？諸位比丘！譬如現在這樣，天人世間轉成后住立。諸位比丘！像這樣依次發生，有風吹動，這些叫做世間的三災。 《起世經》最勝品第十二上 再次，諸位比丘！在那三摩耶世間轉變之後，像這樣形成的時候，那些眾生，大多會出生在光音天上。他們在那天上出生時，身心愉悅，以歡喜為食，自然有光明。又有神通，乘空而行，得到最殊勝的色身，年壽長遠，安樂地居住。

English version: 'Monks, all conditioned things are like this, they are subject to decay and are not stable, they have no true essence. You should be disgusted with them and seek liberation as soon as possible.' 'Monks, that great wind of Samgha blows the four great continents, the eighty thousand small continents, and the other great mountains, including Mount Sumeru, lifting them up one krosa, scattering and destroying them; or lifting them up two, three, four, five, six, or seven krosas, splitting and breaking them; or blowing them up one yojana, two, three, four, five, six, or seven yojanas; or blowing them up one hundred yojanas, two, three, four, five, six, or seven hundred yojanas, scattering and destroying them; or blowing them up one thousand yojanas, two, three, four, five, six, or seven thousand yojanas; or even lifting them up hundreds of thousands of yojanas, scattering and destroying them. That wind is like this, blowing and scattering, without form or appearance, not even a trace of dust remains. It is like a strong man taking a handful of chaff and crushing it, then throwing it into the air, scattering and flying away, without form or shadow. Just like this, that wind blows and breaks the continents and mountains. Only those who have seen it can believe it. This is called the destruction of the world after it has been established. Furthermore, how does the world transform after being destroyed? Monks, in that immeasurable period of time, great black clouds arise, covering the world, even reaching the abode of the Pure Abodes gods. After covering it like this, heavy rain falls, the raindrops are as thick as axles, or like pestles, continuously pouring down. After many millions of years, the water accumulates, becoming deep, wide, and vast, even reaching the Pure Abodes, filling it with water. The four wind wheels support it as previously described. They even blow up foam, creating the Pure Abodes palace, with seven treasures of various colors, appearing and being born. Each one is like a fire disaster and a water disaster, occurring in sequence. Monks, this is called the transformation of the world after its destruction. How does the world remain after being transformed? Monks, like now, the world of gods and humans remains after being transformed. Monks, in this sequence, there is wind blowing, these are called the three disasters of the world.' 'The Sutra of the Rise of the World', Chapter 12, The Most Excellent Part, Upper Section 'Furthermore, monks, after that Samaya world has transformed, when it is formed like this, most of the beings are born in the Heaven of Streaming Radiance. When they are born in that heaven, their bodies and minds are joyful, they eat joy, and they have natural light. They also have supernatural powers, they travel through the air, they obtain the most excellent form, they have long lifespans, and they live in peace.'

。諸比丘！彼三摩耶世間轉壞，其轉壞時，虛空無物。于梵宮中，有一眾生，光音天上福業命盡，從光音天下來，生彼梵宮殿中，不從胎生，忽然化有，是梵天名娑婆波帝(上兩句梵本再稱之)，為如是故，有此名生。

「諸比丘！彼時復有自餘眾生，福業壽盡，從光音天，捨身命已，於此處生，身形端正，亦以歡喜持為飲食，自然光明有神通力，騰空而行，身色最勝，即於此間長遠久住。彼等於此如是住時，無有男女，無有良賤，唯有眾生眾生名也，如是得名。

「複次，諸比丘！當於如是三摩耶時，此大地上，出生地肥凝然而住。譬如有人熟煎乳訖，其上便有薄膜而住，或覆水上有薄膜住。如是如是，諸比丘！或復於三摩耶時，此大地上，生於地肥凝然而住。譬如攢酪成就生酥，有于如是形色相貌，其味有如無蠟之蜜。爾時，彼處諸眾生輩，其中有生貪性眾生，作如是念：『我於今者，亦可以指取味而嘗，乃至我知此是何物。』時彼眾生作是念已，即以其指齊一節間，取彼地味向口而嘗，吮已意喜，如是一過再過三過，即生貪著，次以手抄漸漸手掬，后遂摶掬而恣食之。時，彼眾生如是以手摶掬食時，于彼復有自餘人輩，見彼眾生如是啖已，即便相學競取而食。諸比丘！彼等眾生，以手如是摶掬地味，食啖之時，彼等身形自然澀惡，面板粗厚，軀體濁暗，色貌改變無復光明，亦更不能飛騰虛空，以地肥故神通滅沒。諸比丘！如前所說，后亦如是，彼三摩耶世間之中，便成黑暗

諸位比丘！當世界經歷毀滅的時期，毀滅之時，虛空中空無一物。在梵天宮殿中，有一個眾生，他因在光音天上的福報和壽命耗盡，便從光音天降生到梵天宮殿中。他並非由胎而生，而是忽然化生，被稱為梵天娑婆波帝（梵本中再次稱呼他），因此而得名。 諸位比丘！那時，還有其他眾生，因福報和壽命耗盡，從光音天捨棄生命后，也降生到這裡。他們身形端正，以歡喜為食，自然散發光明，擁有神通之力，能在空中飛行，身色最為殊勝，並在此處長久居住。當他們如此居住時，沒有男女之分，也沒有貴賤之別，只有『眾生』這個名稱，他們以此為名。 再者，諸位比丘！當世界處於這樣的時期，這片大地上會生出一種凝固的地肥。就像有人煮熟牛奶后，表面會凝結一層薄膜，或者水面上也會有薄膜一樣。諸位比丘！在這樣的時期，這片大地上也會生出凝固的地肥。它就像從奶酪中提取出來的酥油，具有那樣的形狀和顏色，味道像沒有蜂蠟的蜂蜜。那時，那裡的眾生中，有一些生性貪婪的眾生，他們會這樣想：『我現在可以用手指取一點嚐嚐，看看這到底是什麼東西。』當這些眾生這樣想后，他們就用手指取了一小塊地肥放入口中品嚐，吮吸後感到非常高興。他們一次又一次地品嚐，就產生了貪戀，接著用手抄取，漸漸地用手捧取，最後就用手抓取來隨意食用。當這些眾生用手抓取地肥食用時，那裡還有其他人看到他們這樣吃，就互相效仿，爭相取食。諸位比丘！當這些眾生用手抓取地肥食用時，他們的身形自然變得粗糙醜陋，面板變得粗厚，身體變得渾濁黑暗，容貌改變，不再有光明，也不能再在空中飛行，因為地肥的緣故，神通也消失了。諸位比丘！正如前面所說，後面也是如此，在那個世界毀滅的時期，就變得黑暗了。

Monks, when the world undergoes a period of destruction, at the time of destruction, there is nothing in the void. In the Brahma palace, there is a being who, having exhausted the merit and lifespan in the Abhasvara heaven, descends from the Abhasvara heaven and is born in that Brahma palace. He is not born from a womb, but appears suddenly by transformation, and is called Brahma Sahampati (the Brahma text refers to him again), and thus he is named. Monks, at that time, there are other beings who, having exhausted their merit and lifespan, abandon their lives in the Abhasvara heaven and are also born here. They have beautiful forms, take joy as their food, naturally emit light, possess supernatural powers, can fly in the air, have the most excellent complexion, and live here for a long time. When they live like this, there is no distinction between male and female, nor between noble and lowly, there is only the name 'beings,' and they are named as such. Furthermore, monks, when the world is in such a period, a solidified earth-fat will appear on this great earth. Just as when someone boils milk, a thin film will form on the surface, or a film will form on the surface of water. Monks, in such a period, a solidified earth-fat will appear on this great earth. It is like ghee extracted from cheese, having that shape and color, and tasting like honey without beeswax. At that time, among the beings there, some who are greedy by nature will think: 'I can now take a little with my finger and taste it, to see what this is.' When these beings think this, they take a small piece of earth-fat with their finger and put it in their mouth to taste, and after sucking it, they feel very happy. They taste it again and again, and then they become greedy, then they scoop it up with their hands, gradually they scoop it up with their hands, and finally they grab it with their hands to eat at will. When these beings grab the earth-fat with their hands to eat, there are others there who see them eating like this, and they imitate each other, vying to take and eat. Monks, when these beings grab the earth-fat with their hands to eat, their forms naturally become rough and ugly, their skin becomes thick, their bodies become turbid and dark, their appearance changes, they no longer have light, and they can no longer fly in the air, because of the earth-fat, their supernatural powers also disappear. Monks, as said before, it is the same later, in that period of world destruction, it becomes dark.

「諸比丘！為如是故，世間始有大暗出生。複次，云何于彼時節，世間自然出生日月？彼三摩耶現星宿形，便有晝夜，一月半月，年歲時節，名字而生。諸比丘，爾時，日天大勝宮殿從於東出，繞須彌留山王半腹，于西而沒西向沒已，還從東出。爾時，眾生見彼日天大宮殿已，各相告言：『諸仁者輩！還是日天光明宮殿，再從東方出已，右繞須彌留山半腹西沒。』再三見已，各相謂言：『諸仁者輩！此是彼天光明流行，是天光明流行世也。』是故稱言修梨耶修梨耶(修梨耶者隋言此彼是也)，故有如是名字出生。

起世因本經卷第十

最勝品下

「複次，諸比丘！其彼光明日大宮殿，縱廣五十一逾阇那，上下四方，周匝正等，七重墻壁、七重欄楯、七重多羅樹，普皆圍繞，雜色間錯，以為莊嚴。彼諸垣墻，皆為金銀琉璃頗梨，及赤真珠車𤦲馬瑙等，諸七寶之所成就。普四方面，悉有諸門，彼等諸門，各有樓櫓卻敵臺觀，及諸樹林池沼園苑。其中悉生種種樹、種種葉、種種華，及種種果，種種香薰。復有種種諸鳥鳴聲。諸比丘！其彼日天大宮殿中，有二種法，立其宮殿，四方如宅，遙看似圓。諸比丘！其日大宮殿，多有天金及天頗梨，間錯成就，兩分天金。清凈無垢，離諸穢濁，皎潔光明。其一面以天頗梨成，凈潔光明，善磨善瑩，無垢無穢。諸比丘！其彼日天大宮殿中，有五種風，吹轉而行

『諸位比丘！正因如此，世間才開始出現大黑暗。再者，那時節，世間是如何自然產生日月呢？那時，三摩耶顯現星宿的形狀，於是便有了晝夜、一月半月、年歲時節這些名稱的產生。諸位比丘，那時，日天的大宮殿從東方升起，環繞須彌山王半腰，在西方落下。西落之後，又從東方升起。那時，眾生看到日天的光明宮殿後，互相告知說：『各位仁者！那是日天的光明宮殿，又從東方升起，右繞須彌山半腰向西落下。』多次看到后，他們互相說道：『各位仁者！這是天上的光明執行，是天光明執行的世間。』因此稱之為修梨耶修梨耶（修梨耶在隋朝的語言中意思是『此彼』），所以有了這樣的名字產生。 《起世因本經》卷第九 《起世因本經》卷第十 『再者，諸位比丘！那光明熾盛的日天大宮殿，縱橫廣闊五十一由旬，上下四方，周匝相等，有七重墻壁、七重欄桿、七重多羅樹，普遍圍繞，以各種顏色交錯裝飾。那些墻壁，都是用金、銀、琉璃、頗梨，以及赤真珠、車磲、瑪瑙等七寶所構成。四面都有門，那些門都有樓櫓、卻敵臺觀，以及樹林、池沼、園苑。其中生長著各種樹木、各種葉子、各種花朵，以及各種果實、各種香氣。還有各種鳥的鳴叫聲。諸位比丘！那日天大宮殿中，有兩種法則，支撐著宮殿，四方如房屋，遙看像圓形。諸位比丘！那日天大宮殿，多用天金和天頗梨交錯構成，其中兩部分是天金。清凈無垢，沒有污濁，皎潔光明。其中一面用天頗梨構成，潔凈光明，經過精細打磨，沒有污垢。諸位比丘！那日天大宮殿中，有五種風，吹動運轉。』

'Monks! It is because of this that great darkness first arose in the world. Furthermore, how did the sun and moon naturally appear in the world at that time? At that time, Samaya manifested the form of stars, and thus there were day and night, months, half-months, years, and seasons, and these names came into being. Monks, at that time, the great palace of the sun god rose from the east, circled halfway around Mount Sumeru, and set in the west. After setting in the west, it rose again from the east. At that time, when beings saw the luminous palace of the sun god, they told each other, 『Friends! That is the luminous palace of the sun god, which has risen again from the east, circled halfway around Mount Sumeru, and set in the west.』 After seeing it many times, they said to each other, 『Friends! This is the movement of heavenly light, it is the world of the movement of heavenly light.』 Therefore, it is called 'Suriya Suriya' (Suriya in the Sui language means 'this and that'), and thus this name came into being. The Sutra of the Origin of the World, Volume 9 Taisho Tripitaka No. 0025, Volume 01, The Sutra of the Origin of the World The Sutra of the Origin of the World, Volume 10 The Chapter on the Most Excellent, Part Two 'Furthermore, monks! That great luminous palace of the sun god is fifty-one yojanas in length and breadth, and is equal in all directions, above and below. It is surrounded by seven layers of walls, seven layers of railings, and seven layers of Tala trees, all intertwined and decorated with various colors. Those walls are all made of gold, silver, lapis lazuli, crystal, as well as red pearls, tridacna, agate, and other seven treasures. There are gates on all four sides, and those gates have watchtowers, defensive platforms, and pavilions, as well as forests, ponds, and gardens. In them grow various trees, various leaves, various flowers, and various fruits, and various fragrances. There are also the sounds of various birds. Monks! In that great palace of the sun god, there are two laws that support the palace, which is like a house on all four sides, and looks round from afar. Monks! That great palace of the sun god is mostly made of heavenly gold and heavenly crystal, intertwined, with two parts being heavenly gold. It is pure and without defilement, bright and clear. One side is made of heavenly crystal, which is clean and bright, well-polished, and without any impurities. Monks! In that great palace of the sun god, there are five kinds of winds that blow and turn.'

。何等為五？所謂一持、二住、三隨順轉、四波羅呵迦、五將行。

「複次，諸比丘！其彼日天大宮殿前，別有無量諸天先行。無量百天、無量千天、無量百千諸天而行行時，各各常受安樂牢行，牢行有是名字。又諸比丘！其彼日天大宮殿中，有閻浮檀妙輦出生，其輦上高十六由旬、廣八由旬。而彼輦中，其日天子及內眷屬，入彼輦中，以天五欲功德和合具足受樂歡喜而行。諸比丘！其日天子，壽命歲數，滿五百年，子孫相承，皆于彼治，其宮殿住，滿足一劫。

「複次，諸比丘！其日天子諸身份中，光明出照閻浮檀輦，其閻浮檀輦中光明出已，照彼日大宮殿。從彼日大宮殿，光明相接出已，照四大洲及於世間。諸比丘！其日天子，具足而有一千光明，五百光明傍照而行，五百光明向下而照。複次，于中何因緣故，其日天子大勝宮殿，照四大洲及眾世界？諸比丘！有一種人能行佈施，彼佈施時，施於沙門婆羅門及貧窮孤獨遠來乞求，所謂食飲乘騎、衣裳華鬘瓔珞涂香、床敷房舍燈油。凡是資身養活命者，彼佈施時，速疾即施，不諂曲施。或復供養諸持戒仙功德具足行善法者，種種承事，彼因是故，受無量種種身心安樂。譬如曠澤空閑山林，或復廣磧而有池水，其水涼冷，清凈輕甜。時，有壯夫遠行疲極，熱惱渴乏，不飲食來已經多日。至彼池所，飲已澡浴，除斷一切渴乏熱惱，出於池外，身意怡悅，受于無量快樂歡喜。如是如是，彼佈施時，心清凈故，身壞命終，于日天子宮殿中生，彼中生已，報得如是速疾稱心飛行宮殿

什麼是五種？即所謂一持、二住、三隨順轉、四波羅呵迦、五將行。 『再者，各位比丘！在太陽神的大宮殿前，另有無數的天神先行。無數百天、無數千天、無數百千天神在行進時，各自都享受著安樂的牢固行進，牢固行進就是這個名字。還有，各位比丘！在太陽神的大宮殿中，有閻浮檀木製成的精美車輦出現，那車輦高十六由旬，寬八由旬。而在這車輦中，太陽神及其內眷屬，進入車輦中，以天界的五種慾望功德和合具足地享受快樂歡喜而行進。各位比丘！太陽神的壽命年歲，滿五百年，子孫相承，都在那裡治理，在那宮殿居住，滿足一個劫的時間。 『再者，各位比丘！太陽神身體的各個部分，發出光明照耀閻浮檀木車輦，閻浮檀木車輦中的光明發出后，照耀太陽神的大宮殿。從太陽神的大宮殿，光明相接發出后，照耀四大洲以及世間。各位比丘！太陽神，具足有一千道光明，五百道光明向旁邊照射而行，五百道光明向下照射。再者，其中是什麼因緣，使得太陽神的大勝宮殿，照耀四大洲以及眾多世界呢？各位比丘！有一種人能夠行佈施，他佈施時，施給沙門、婆羅門以及貧窮孤獨遠道而來乞求的人，即所謂飲食、乘騎、衣裳、花鬘、瓔珞、涂香、床鋪、房舍、燈油。凡是用來資養身體、維持生命的，他佈施時，迅速地施捨，不虛偽地施捨。或者供養那些持戒的仙人，功德具足修行善法的人，種種承事，他因此緣故，受到無量種種身心安樂。譬如在空曠的沼澤、空閑的山林，或者廣闊的沙漠中，有池水，那水涼冷、清凈、輕盈甘甜。這時，有壯士遠行疲憊不堪，熱惱口渴，不吃不喝已經多日。到達那池水邊，飲用后洗浴，消除一切口渴熱惱，走出池外，身心愉悅，享受著無量的快樂歡喜。像這樣，像這樣，他佈施時，因為心清凈的緣故，身壞命終后，在太陽神的宮殿中出生，在那裡出生后，報得這樣迅速稱心如意的飛行宮殿。

What are the five? They are called one holding, two dwelling, three following the turning, four parahaka, and five going forward. 'Furthermore, O monks! Before the great palace of the sun god, there are countless gods going ahead. When countless hundreds of gods, countless thousands of gods, and countless hundreds of thousands of gods are walking, each of them constantly enjoys the secure and joyful progress, and this secure progress is what it is called. Also, O monks! In the great palace of the sun god, there is a wonderful chariot made of Jambudvipa sandalwood that appears, which is sixteen yojanas high and eight yojanas wide. And in that chariot, the sun god and his inner retinue enter the chariot, and with the merits of the five heavenly desires, they enjoy happiness and joy as they travel. O monks! The lifespan of the sun god is five hundred years, and his descendants succeed him, all governing there, residing in that palace, fulfilling one kalpa. 'Furthermore, O monks! From the various parts of the sun god's body, light shines upon the Jambudvipa sandalwood chariot, and when the light from the Jambudvipa sandalwood chariot is emitted, it illuminates the great palace of the sun god. From the great palace of the sun god, the light is connected and emitted, illuminating the four great continents and the world. O monks! The sun god has a thousand lights, five hundred lights shining sideways, and five hundred lights shining downwards. Furthermore, what is the cause that the great and victorious palace of the sun god illuminates the four great continents and the many worlds? O monks! There is a kind of person who is able to practice giving. When he gives, he gives to the ascetics, Brahmins, and the poor and lonely who come from afar to beg, namely food, drink, riding animals, clothing, garlands, necklaces, perfumes, bedding, houses, and lamp oil. Whatever is used to nourish the body and sustain life, when he gives, he gives quickly and without deceit. Or he may make offerings to those ascetics who uphold the precepts, who are virtuous and practice good dharma, serving them in various ways. Because of this, he receives immeasurable physical and mental happiness. It is like a pond in a vast marsh, a secluded mountain forest, or a wide desert, where the water is cool, clear, light, and sweet. At that time, a strong man, having traveled far and being exhausted, hot, thirsty, and having not eaten or drunk for many days, arrives at that pond, drinks and bathes, eliminating all thirst and heat, and emerges from the pond, his body and mind refreshed, enjoying immeasurable happiness and joy. In this way, in this way, when he gives, because his mind is pure, after his body is destroyed and his life ends, he is born in the palace of the sun god, and after being born there, he receives in return such a swift and wish-fulfilling flying palace.'

。此因緣故，日大宮殿，照四大洲及余世界。

「諸比丘！復有一種，斷于殺生、不盜他物、不行邪淫、口不妄語、不飲諸酒，身不放逸，供養持戒功德具足諸仙諸賢，親近純直善法行人，廣說如前，身壞命終，隨愿往生日天宮殿，住彼當受速疾果報，是故名為諸善業道。此因緣故，其日宮殿，照四大洲並余世界。復有一種，修不殺生，乃至正見，彼曾供養諸仙持戒功德具者，純直善行，曾值遇彼清凈因緣，亦當報生日宮殿中受速疾果。以是緣故，其日宮殿，照四大洲及余世界，廣說如前。

「諸比丘！六十剎那名一羅婆，三十羅婆名牟休多。諸比丘！若干剎那，若干羅婆，及牟休多，其日宮殿，六月北行，日於一日行六俱盧奢，不曾暫時離於日道。六月南行，亦一日行六俱盧奢，不差日道。諸比丘！其日宮殿，六月行時，其月宮殿，十五日中還爾許行。

「複次，于中有何因緣，生諸熱惱？諸比丘！其日宮殿，六月之中，向北道行，一日中行六俱盧奢，亦不曾離日道而行，但于其中，有十種緣故生熱惱。何等為十？諸比丘！須彌留山王外，其次有山，名佉提羅迦，高廣正等四萬二千由旬，雜色可觀，七寶成就，于其中間，日大宮殿所有光明，照于彼山觸而生熱，彼三摩耶，致有熱惱，此第一緣故生熱惱。複次，諸比丘！佉提羅迦山外，其次有山名伊沙陀羅，高廣正等二萬一千由旬，于其中間，日大宮殿所有光明，照觸彼山，此是第二熱惱。其次由乾陀山，高廣一萬二千由旬，是第三緣

現代漢語譯本：因為這個因緣，太陽的巨大宮殿，照耀四大洲以及其他世界。 諸位比丘！還有一種人，斷絕殺生、不偷盜他人財物、不行邪淫、口不說謊、不飲酒，身體不放縱，供養持戒且功德圓滿的仙人和賢人，親近純正正直的善法修行人，（內容）廣泛如前所述，此人身壞命終后，隨其願望往生到日天宮殿，住在那裡當即受到快速的果報，因此被稱為諸善業道。因為這個因緣，太陽的宮殿，照耀四大洲以及其他世界。還有一種人，修行不殺生，乃至正見，他們曾經供養持戒且功德圓滿的仙人，純正正直的善行，曾經遇到那些清凈的因緣，也應當報生到日宮殿中，受到快速的果報。因為這個緣故，太陽的宮殿，照耀四大洲以及其他世界，（內容）廣泛如前所述。 諸位比丘！六十剎那稱為一羅婆，三十羅婆稱為牟休多。諸位比丘！若干剎那，若干羅婆，以及牟休多，太陽的宮殿，六個月向北執行，太陽每天執行六俱盧舍，不曾暫時離開太陽的軌道。六個月向南執行，也是每天執行六俱盧舍，不偏離太陽的軌道。諸位比丘！太陽的宮殿，六個月執行的時候，月亮的宮殿，在十五天中執行相同的距離。 再次，這裡面有什麼因緣，產生各種熱惱呢？諸位比丘！太陽的宮殿，在六個月中，向北道執行，一天中執行六俱盧舍，也不曾離開太陽的軌道而執行，只是在其中，有十種因緣產生熱惱。是哪十種呢？諸位比丘！須彌留山王外，其次有山，名為佉提羅迦，高廣正等四萬二千由旬，色彩斑斕，可以觀賞，由七寶構成，在它們之間，太陽的巨大宮殿所發出的光明，照耀到那座山，接觸而產生熱，在那個時間，導致產生熱惱，這是第一種因緣導致產生熱惱。再次，諸位比丘！佉提羅迦山外，其次有山名為伊沙陀羅，高廣正等二萬一千由旬，在它們之間，太陽的巨大宮殿所發出的光明，照耀接觸到那座山，這是第二種熱惱。其次是乾陀山，高廣一萬二千由旬，這是第三種因緣。

English version: Because of this cause and condition, the great palace of the sun illuminates the four great continents and other worlds. Monks, there is another kind of person who abstains from killing, does not steal, does not engage in sexual misconduct, does not lie, does not drink alcohol, does not indulge in bodily pleasures, makes offerings to sages and virtuous ones who are fully endowed with the merits of keeping precepts, and associates with those who practice pure and upright good conduct. As described before, when this person's body breaks and life ends, they are reborn in the sun's heavenly palace according to their wishes. They dwell there and receive swift karmic retribution. Therefore, this is called the path of good karma. Because of this cause and condition, the sun's palace illuminates the four great continents and other worlds. There is also another kind of person who cultivates non-killing, and even right view. They have made offerings to sages who are endowed with the merits of keeping precepts, and have engaged in pure and upright good conduct. They have encountered those pure conditions and will also be reborn in the sun's palace, receiving swift karmic retribution. Because of this reason, the sun's palace illuminates the four great continents and other worlds, as described before. Monks, sixty kshanas are called one lava, and thirty lavas are called one muhurta. Monks, in the course of several kshanas, several lavas, and muhurtas, the sun's palace travels north for six months, moving six yojanas each day, never deviating from its path. For six months, it travels south, also moving six yojanas each day, without deviating from its path. Monks, when the sun's palace travels for six months, the moon's palace travels the same distance in fifteen days. Furthermore, what are the causes and conditions for the arising of various heat afflictions? Monks, the sun's palace, during the six months of its northward journey, travels six yojanas each day, without ever deviating from its path. However, there are ten causes and conditions that give rise to heat afflictions. What are these ten? Monks, outside of Mount Sumeru, there is another mountain called Khadiraka, which is 42,000 yojanas in height and width, adorned with various colors, and made of seven treasures. The light from the sun's great palace shines upon this mountain, causing heat upon contact. At that time, heat afflictions arise. This is the first cause of heat afflictions. Furthermore, monks, outside of Mount Khadiraka, there is another mountain called Isadhara, which is 21,000 yojanas in height and width. The light from the sun's great palace shines upon this mountain, causing heat upon contact. This is the second cause of heat afflictions. Next is Mount Gandha, which is 12,000 yojanas in height and width. This is the third cause.

。其次善現山，高廣六千由旬，是第四緣。其次馬片頭山，高廣三千由旬，是第五緣。其次尼民陀羅山，高廣一千二百由旬，是第六緣。其次毗那耶迦山，高廣六百由旬，是第七緣。其次輪圓山，高廣三百由旬，是第八緣。其次，從此大地已上虛空，高萬由旬，彼有夜叉諸宮殿輩，頗梨所成，是第九緣。其次四大洲中，並及八萬小洲之中，自余大山、須彌留山王等，是第十緣。具足應如佉提羅迦中說，此是十種，日大宮殿，六月之中，向北道行，熱惱因緣。

「複次，于中何因何緣，有諸寒冷？諸比丘！日大宮殿，六月已后，向南而行，于中復有十二因緣，故生寒冷。何等十二？諸比丘！其須彌留山、佉提羅迦等，二山中間，須彌留海，廣八萬四千由旬，週迴無量優缽羅、缽陀摩、究牟陀、奔茶梨迦等華，悉皆遍滿，甚有香氣，于彼中間日大宮殿所有光明，而相照觸，此是第一寒冷因緣。如是次第，伊沙陀羅山，是第二緣。由乾陀山，是第三緣。善現山，是第四緣。馬片頭山，是第五緣。尼民陀羅山，是第六緣。毗那耶迦山，是第七緣。輪圓之山，是第八緣。其中諸花，具足次第，應如佉提羅迦山中廣說。

「複次，所有閻浮洲中諸河流行，日大宮殿所有光明，而相照觸，故有寒冷，略說乃至，此是第九寒冷因緣。

「複次，所有閻浮洲中諸河流行，其瞿陀尼洲中諸河流行，倍多於彼，日大宮殿，所有光明，而相照觸，此是第十寒冷因緣

現代漢語譯本：其次是善現山，高六千由旬，寬也六千由旬，這是第四個緣由。其次是馬片頭山，高三千由旬，寬也三千由旬，這是第五個緣由。其次是尼民陀羅山，高一千二百由旬，寬也一千二百由旬，這是第六個緣由。其次是毗那耶迦山，高六百由旬，寬也六百由旬，這是第七個緣由。其次是輪圓山，高三百由旬，寬也三百由旬，這是第八個緣由。其次，從這大地往上的虛空，高一萬由旬，那裡有夜叉的各種宮殿，都是用頗梨製成的，這是第九個緣由。其次，四大洲中，以及八萬個小洲中，其餘的大山、須彌留山王等，這是第十個緣由。這些都應該像《佉提羅迦》中所說的那樣詳細，這十種是太陽大宮殿在六個月中向北執行，產生熱惱的原因。 現代漢語譯本：『再者，這裡是什麼原因和緣由，導致寒冷呢？各位比丘！太陽大宮殿在六個月之後，向南執行，其中又有十二個因緣，所以產生寒冷。哪十二個呢？各位比丘！須彌留山和佉提羅迦山等兩山之間，有須彌留海，寬八萬四千由旬，周圍佈滿了無量的優缽羅、缽陀摩、拘牟陀、奔茶梨迦等花，都充滿了香氣，在它們中間，太陽大宮殿的光明照射到，這是第一個寒冷的因緣。像這樣依次，伊沙陀羅山是第二個緣由。由乾陀山是第三個緣由。善現山是第四個緣由。馬片頭山是第五個緣由。尼民陀羅山是第六個緣由。毗那耶迦山是第七個緣由。輪圓山是第八個緣由。其中的各種花，都按照順序，應該像《佉提羅迦山》中詳細描述的那樣。 現代漢語譯本：『再者，所有閻浮洲中流動的河流，太陽大宮殿的光明照射到，所以產生寒冷，簡略地說，這是第九個寒冷的因緣。 現代漢語譯本：『再者，所有閻浮洲中流動的河流，以及瞿陀尼洲中流動的河流，比前者多一倍，太陽大宮殿的光明照射到，這是第十個寒冷的因緣。

English version: Secondly, there is the Shanxian Mountain, which is 6,000 yojanas in height and width, this is the fourth cause. Secondly, there is the Mapian Tou Mountain, which is 3,000 yojanas in height and width, this is the fifth cause. Secondly, there is the Nimin Tuoluo Mountain, which is 1,200 yojanas in height and width, this is the sixth cause. Secondly, there is the Pinayajia Mountain, which is 600 yojanas in height and width, this is the seventh cause. Secondly, there is the Lunyuan Mountain, which is 300 yojanas in height and width, this is the eighth cause. Secondly, from the space above this earth, which is 10,000 yojanas high, there are various palaces of Yakshas, all made of crystal, this is the ninth cause. Secondly, in the four great continents, and in the 80,000 small continents, the remaining great mountains, Mount Sumeru, etc., this is the tenth cause. These should be as detailed as described in the 'Khadiraka', these ten are the reasons why the great palace of the sun travels north for six months, causing heat and distress. English version: 'Furthermore, what are the causes and conditions here that lead to cold? Monks! After six months, the great palace of the sun travels south, and there are twelve causes and conditions that give rise to cold. What are the twelve? Monks! Between Mount Sumeru and Mount Khadiraka, there is the Sumeru Sea, which is 84,000 yojanas wide, and is surrounded by countless Utpala, Paduma, Kumuda, and Pundarika flowers, all filled with fragrance. In the middle of them, the light of the great palace of the sun shines upon them, this is the first cause of cold. In this order, Mount Ishadhara is the second cause. Mount Yougan Tuo is the third cause. Mount Shanxian is the fourth cause. Mount Mapian Tou is the fifth cause. Mount Nimin Tuoluo is the sixth cause. Mount Pinayajia is the seventh cause. Mount Lunyuan is the eighth cause. The various flowers within them, in order, should be as detailed as described in Mount Khadiraka.' English version: 'Furthermore, all the flowing rivers in Jambudvipa, the light of the great palace of the sun shines upon them, thus causing cold, briefly speaking, this is the ninth cause of cold.' English version: 'Furthermore, all the flowing rivers in Jambudvipa, and the flowing rivers in Godaniya, which are twice as many as the former, the light of the great palace of the sun shines upon them, this is the tenth cause of cold.'

「複次，所有瞿陀尼洲中諸河流行，其弗婆提洲中諸河流行，倍多於彼，此是第十一緣。

「複次，所有弗婆提洲中諸河流行，其郁多羅究留洲中諸河流行，倍多於彼，日大宮殿光明而相照觸，此是第一寒冷，此是第十二緣。

「諸比丘！日大宮殿，六月向南行，日於一日行，六俱盧奢，不違其道，于中有此十二因緣，所以寒冷。

「複次，于中有何因緣，其冬天時，夜長晝短？諸比丘！其日宮殿，過六月已，次向南行，日於一日，日行六俱盧奢，亦不差移。但于彼時，其日在於閻浮提洲最南邊際，地形狹小，日過速疾。

「諸比丘！此因緣故，其冬分中，晝短夜長。複次，于中有何因緣，春夏晝長其夜短促？

「諸比丘！日天宮殿，過六月已，向北而行，一日中行六俱盧奢，亦不差移，乖異常道。但于彼時，正在閻浮處內而行，地寬行久，所以晝長。諸比丘！此因緣故，春夏晝長，其夜即短。

「複次，諸比丘！若閻浮提洲日中，于弗婆提洲則日沒，其瞿陀尼洲日出，郁多羅究留洲正夜半；若瞿陀尼洲日中，其閻浮提洲日沒郁多羅究留洲日出，弗婆提洲夜半；若郁多羅究留洲日中，其瞿陀尼洲日沒，弗婆提洲日出，閻浮提洲夜半；若弗婆提洲日中則郁多羅究留洲日沒，閻浮提洲日出，瞿陀尼洲夜半

『再者，所有瞿陀尼洲的河流，其弗婆提洲的河流，比前者多一倍，這是第十一緣由。 『再者，所有弗婆提洲的河流，其郁多羅究留洲的河流，比前者多一倍，太陽大宮殿的光明互相照耀，這是第一寒冷，這是第十二緣由。 『諸位比丘！太陽大宮殿，六個月向南執行，太陽每天執行六俱盧舍，不偏離軌道，其中有這十二個因緣，所以寒冷。 『再者，其中有什麼因緣，使得冬天時，夜晚長白天短？諸位比丘！太陽宮殿，過了六個月后，接著向南執行，太陽每天執行六俱盧舍，也不偏移。只是在那時，太陽位於閻浮提洲最南端，地形狹小，太陽經過速度很快。 『諸位比丘！因為這個因緣，在冬天時，白天短夜晚長。再者，其中有什麼因緣，使得春夏白天長夜晚短促？ 『諸位比丘！太陽天宮殿，過了六個月后，向北執行，一天中執行六俱盧舍，也不偏移，不違背常道。只是在那時，正在閻浮提洲內部執行，地勢寬廣執行時間長，所以白天長。諸位比丘！因為這個因緣，春夏白天長，夜晚就短。 『再者，諸位比丘！如果閻浮提洲是中午，那麼弗婆提洲就是日落，瞿陀尼洲是日出，郁多羅究留洲是半夜；如果瞿陀尼洲是中午，那麼閻浮提洲就是日落，郁多羅究留洲是日出，弗婆提洲是半夜；如果郁多羅究留洲是中午，那麼瞿陀尼洲就是日落，弗婆提洲是日出，閻浮提洲是半夜；如果弗婆提洲是中午，那麼郁多羅究留洲就是日落，閻浮提洲是日出，瞿陀尼洲是半夜。

'Furthermore, all the rivers flowing in the Godānī continent, the rivers flowing in the Pūrvavideha continent are twice as many as those, this is the eleventh reason. 'Furthermore, all the rivers flowing in the Pūrvavideha continent, the rivers flowing in the Uttarakuru continent are twice as many as those, the light of the great sun palace shines upon each other, this is the first cold, this is the twelfth reason. 'Monks! The great sun palace travels south for six months, the sun travels six krosas a day, without deviating from its path, within which there are these twelve causes, therefore it is cold. 'Furthermore, what is the reason that in winter, the night is long and the day is short? Monks! The sun palace, after six months, then travels south, the sun travels six krosas a day, without deviating. But at that time, the sun is at the southernmost edge of Jambudvipa, the terrain is narrow, and the sun passes quickly. 'Monks! Because of this reason, in winter, the day is short and the night is long. Furthermore, what is the reason that in spring and summer, the day is long and the night is short? 'Monks! The sun palace, after six months, travels north, traveling six krosas a day, without deviating, without violating the normal path. But at that time, it is traveling within Jambudvipa, the land is wide and the travel time is long, so the day is long. Monks! Because of this reason, in spring and summer, the day is long and the night is short. 'Furthermore, monks! If it is noon in Jambudvipa, then it is sunset in Pūrvavideha, sunrise in Godānī, and midnight in Uttarakuru; if it is noon in Godānī, then it is sunset in Jambudvipa, sunrise in Uttarakuru, and midnight in Pūrvavideha; if it is noon in Uttarakuru, then it is sunset in Godānī, sunrise in Pūrvavideha, and midnight in Jambudvipa; if it is noon in Pūrvavideha, then it is sunset in Uttarakuru, sunrise in Jambudvipa, and midnight in Godānī.'

。諸比丘！其閻浮提洲人所有西方，瞿陀尼洲人以為東方；其瞿陀尼洲人所有西方，郁多羅究留洲人以為東方；其郁多羅究留洲人所有西方，弗婆提洲人以為東方；其弗婆提洲人所有西方，閻浮提洲人以為東方。南北二方，亦復如是。」

佛於此中，說優陀那：

「轉住及轉壞，　　天出及薄覆， 十二重風吹，　　於前諸天行。 樓櫓及風吹，　　身體光明照， 佈施持戒業，　　剎那羅婆過。 說熱有十緣，　　論寒十二種， 晝夜及日中，　　東西說四方。

「諸比丘！其月天子最大宮殿，縱廣正等四十九由旬，周匝上下，七重垣墻、七重欄楯、七重鈴網，復有七重多羅行樹，而為圍繞，雜色可觀。彼諸墻壁，皆以金銀乃至馬瑙七寶所成，四面諸門，各有樓櫓，種種莊校，廣說如前日天宮殿，乃至眾鳥，各各自鳴。諸比丘！其月宮殿，純用天金銀，天青琉璃，以為間錯，其二分銀，清凈無垢，無諸滓穢，其體皎潔，甚為明曜；彼之一分，天青琉璃，亦復清凈，表裡映徹，光明遠照。諸比丘！其月天子最勝宮殿，有五種風所持而行。何等為五？一持、二住、三順、四攝、五行，以是五種因緣持故，其月宮殿依空而行。諸比丘！其月宮殿，復有無量諸天宮殿，在前而行，無量百千萬數諸天在前而行；其行之時，受于無量種種快樂。彼諸天等，皆有名字

現代漢語譯本：『諸位比丘！閻浮提洲的人認為的西方，是瞿陀尼洲的人認為的東方；瞿陀尼洲的人認為的西方，是郁多羅究留洲的人認為的東方；郁多羅究留洲的人認為的西方，是弗婆提洲的人認為的東方；弗婆提洲的人認為的西方，是閻浮提洲的人認為的東方。南北兩個方向，也是如此。』 佛陀在此處，說了優陀那： 『轉動和停止，天體出現和被遮蔽，十二重風吹動，在之前的諸天中執行。 樓閣和風吹，身體發出光芒照耀，佈施和持戒的功德，剎那間流逝。 講述熱有十種原因，論述寒冷有十二種，白天和夜晚，以及正午，東西方說的是四個方向。』 『諸位比丘！月天子的最大宮殿，縱橫都是四十九由旬，周圍上下，有七重墻壁、七重欄桿、七重鈴網，還有七重多羅樹行列，圍繞著它，色彩斑斕，非常好看。那些墻壁，都是用金銀乃至瑪瑙等七寶做成的，四面都有門，每個門都有樓閣，各種裝飾，詳細情況和之前的日天宮殿一樣，乃至各種鳥類，各自鳴叫。諸位比丘！月宮殿，純粹用天上的金銀和天青琉璃交錯而成，其中兩份是銀，純凈無瑕，沒有雜質，整體潔白，非常明亮；其中一份是天青琉璃，也同樣純凈，內外通透，光芒遠照。諸位比丘！月天子最殊勝的宮殿，有五種風支撐著執行。是哪五種呢？一是持，二是住，三是順，四是攝，五是行，因為這五種原因，月宮殿才能在空中執行。諸位比丘！月宮殿，還有無數的天宮殿，在它前面執行，無數百千萬數的天神在前面執行；他們執行的時候，享受著無數種快樂。那些天神，都有名字。』

English version: 'Monks! What the people of Jambudvipa consider the west, the people of Godaniya consider the east; what the people of Godaniya consider the west, the people of Uttarakuru consider the east; what the people of Uttarakuru consider the west, the people of Purvavideha consider the east; what the people of Purvavideha consider the west, the people of Jambudvipa consider the east. The north and south directions are also the same.' The Buddha, in this context, spoke an Udana: 'Turning and dwelling, the appearance and obscuration of celestial bodies, twelve winds blow, moving among the previous gods. Towers and winds blow, bodies emit light, the merits of giving and keeping precepts, pass in an instant. Speaking of ten causes of heat, discussing twelve kinds of cold, day and night, and noon, the east and west are said to be four directions.' 'Monks! The largest palace of the Moon Deva is forty-nine yojanas in length and width, and all around, there are seven layers of walls, seven layers of railings, seven layers of bell nets, and seven rows of Tala trees, surrounding it, colorful and beautiful. Those walls are all made of gold, silver, and even seven treasures like agate. There are doors on all four sides, each with towers, various decorations, detailed as the previous Sun Deva's palace, even various birds, each chirping. Monks! The Moon Palace is purely made of celestial gold and silver, and celestial lapis lazuli, interspersed. Two parts of it are silver, pure and flawless, without impurities, the whole is white and very bright; one part of it is celestial lapis lazuli, also pure, transparent inside and out, with light shining far away. Monks! The most excellent palace of the Moon Deva is supported and moved by five kinds of winds. What are the five? One is holding, two is dwelling, three is following, four is gathering, and five is moving. Because of these five reasons, the Moon Palace can move in the sky. Monks! The Moon Palace also has countless celestial palaces, moving in front of it, countless hundreds of thousands of gods moving in front; when they move, they enjoy countless kinds of happiness. Those gods all have names.'

。諸比丘！其月天子大宮殿中，更復別有青琉璃輦，其輦出高十六由旬，廣八由旬，其月天子及諸天女，入于輦中，以天種種五欲功德，和合受樂，歡娛悅豫，隨意而行。

「諸比丘！其月天子，依天數量，壽五百歲，子孫相承，皆于彼治，然其宮殿，住於一劫。諸比丘！其月天子諸身份中，光明出已，即便照彼青琉璃輦，其輦光照月大宮殿，月宮殿光照四大洲。諸比丘！其月天子有五百光向下照行，有五百光傍照而行，故名月天千光照也，亦複名為涼冷光明。

「諸比丘！何因緣故，月大宮殿照四大洲？過去世時，佈施沙門及婆羅門、貧窮孤獨遠來乞求，所謂食飲乘騎、衣服華鬘諸香、床鋪房舍諸資生等，而彼施時，應時疾與，不諂曲心，或復供養諸仙持戒具功德者，正直純善，彼因緣故，受無量種種身心快樂。譬如空閑山林荒澤曠野磧中，有一池水，涼冷輕美，無有濁穢。是時，有人，遠行疲乏，飢渴熱逼，入彼池中，澡浴飲水，除一切苦，受無量樂。如是如是。彼因緣故，生月天子宮殿之中，受樂果報。

「諸比丘！復有一種，斷于殺生，乃至斷酒及放逸行，供養承事諸仙人等，亦生於彼月宮殿中，照四洲界。復有斷殺乃至正見，故得速疾空行宮殿，此則名為諸善業道。又何因緣，其月宮殿，漸漸而現？有三因緣。何等為三？一者偝方面出；二者有青身諸天，形服瓔珞一切悉青，常半月中，隱覆其宮，以隱覆故，彼時月形，漸漸而現；三者從彼日天大宮殿中，別有六十光明出已，障彼月輪。以是義故，漸漸而現

現代漢語譯本：諸位比丘！在月天子的大宮殿中，還有一輛特別的青琉璃輦，這輛輦高十六由旬，寬八由旬。月天子和眾天女乘坐在這輛輦中，享受著天界各種五欲的功德，和合歡娛，心情愉悅，隨意而行。 現代漢語譯本：諸位比丘！月天子按照天界的壽命計算，壽命為五百歲，子孫世代相傳，都在那裡統治。然而，他們的宮殿卻能存在一個劫的時間。諸位比丘！月天子身體各處發出的光明，會照耀到那輛青琉璃輦，輦的光芒又會照耀到月亮的大宮殿，月宮殿的光芒則會照耀到四大洲。諸位比丘！月天子有五百道光向下照射，有五百道光向旁邊照射，所以被稱為月天千光照，也稱為清涼光明。 現代漢語譯本：諸位比丘！是什麼原因使得月亮的大宮殿能夠照耀四大洲呢？在過去世的時候，有人佈施給沙門和婆羅門、貧窮孤獨前來乞求的人，佈施的物品包括食物、飲料、乘騎、衣服、花鬘、各種香料、床鋪、房舍等生活必需品。他們在佈施的時候，及時迅速地給予，沒有虛偽的心，或者供養那些持戒且具有功德的仙人，他們的行為正直純善。因為這些因緣，他們獲得了無量種種身心的快樂。就像在空閑的山林、荒涼的沼澤、曠野沙漠中，有一個水池，水質清涼甘美，沒有污濁。這時，有人遠行疲憊，飢渴難耐，被熱逼迫，進入這個水池中，洗浴飲水，消除一切痛苦，獲得無量的快樂。就是這樣。因為這些因緣，他們出生在月天子的宮殿中，享受快樂的果報。 現代漢語譯本：諸位比丘！還有一種人，他們斷絕殺生，乃至斷絕飲酒和放縱的行為，供養侍奉諸位仙人，也出生在月宮殿中，照耀四洲的邊界。還有人斷絕殺生乃至持有正見，因此能夠快速地擁有空行宮殿，這被稱為諸善業之道。又是什麼原因，使得月宮殿漸漸顯現呢？有三種原因。是哪三種呢？第一，月亮從背面出現；第二，有青身的天人，他們的形體、服飾、瓔珞都是青色的，他們經常在半個月的時間裡，遮蔽月宮，因為遮蔽的緣故，月亮的形狀就漸漸顯現；第三，從太陽天的大宮殿中，另外有六十道光明發出，遮擋了月輪。因為這些原因，月亮就漸漸顯現。

English version: Monks, in the great palace of the Moon Deva, there is also a special chariot made of blue lapis lazuli. This chariot is sixteen yojanas high and eight yojanas wide. The Moon Deva and the heavenly maidens ride in this chariot, enjoying the merits of the five desires of the heavens, harmoniously rejoicing, and moving about as they please. English version: Monks, the Moon Deva, according to the lifespan of the heavens, lives for five hundred years. His descendants inherit the rule there. However, their palace exists for one kalpa. Monks, the light emitted from the Moon Deva's body shines upon the blue lapis lazuli chariot, the chariot's light shines upon the great palace of the moon, and the moon palace's light shines upon the four great continents. Monks, the Moon Deva has five hundred rays of light shining downwards and five hundred rays of light shining sideways, hence he is called the Moon Deva of a Thousand Lights, and also the Cool Light. English version: Monks, what is the reason that the great palace of the moon illuminates the four great continents? In the past, there were those who gave alms to shramanas and brahmins, to the poor and lonely who came begging. The alms included food, drink, rides, clothing, garlands, various fragrances, beds, and dwellings, and other necessities. When they gave alms, they gave promptly and quickly, without deceitful hearts, or they made offerings to those virtuous ascetics who upheld the precepts. Their actions were upright and pure. Because of these causes, they received immeasurable joy in body and mind. It is like in a secluded mountain forest, a desolate swamp, or a vast desert, there is a pond of water, cool, refreshing, and pure. At that time, someone traveling far, weary, hungry, thirsty, and oppressed by the heat, enters the pond, bathes, and drinks, removing all suffering and receiving immeasurable joy. It is like that. Because of these causes, they are born in the palace of the Moon Deva, enjoying the fruits of happiness. English version: Monks, there is another kind of person who abstains from killing, even abstaining from drinking and indulging in reckless behavior, and who makes offerings and serves the ascetics. They are also born in the moon palace, illuminating the boundaries of the four continents. There are also those who abstain from killing and even hold right views, and thus quickly obtain a palace that travels through the air. This is called the path of all good deeds. And what is the reason that the moon palace gradually appears? There are three reasons. What are these three? First, the moon appears from the opposite side; second, there are devas with blue bodies, whose forms, clothing, and ornaments are all blue. They often conceal the moon palace for half a month. Because of this concealment, the shape of the moon gradually appears; third, from the great palace of the Sun Deva, another sixty rays of light are emitted, obscuring the moon's disc. Because of these reasons, the moon gradually appears.

「複次，于中何因緣故，其月宮殿，圓凈滿足，如是顯現？諸比丘！此亦三緣，故使如是。一者彼時月大宮殿，正方面出，以是義故，圓滿而現。複次，彼青色天，衣服瓔珞一切皆青，常半月中，隱月宮殿，而月宮殿，于逋沙他十五日時，圓滿光明，照曜熾盛。譬如多有諸種油脂，中然大炬，彼等一切諸餘燈明，悉皆翳覆。如是如是，月大宮殿，十五日時，每恒如是。複次，日大宮殿，六十光明出已，障彼清凈月輪。而月宮殿，于逋沙他十五日中，圓滿具足，於一切處，皆舍翳障，彼時日光，不能覆蔽。

「複次，于中何因緣故，月大宮殿，于彼黑月第十五日，一切不現？諸比丘！其月宮殿，于彼黑月第十五日，近日宮殿行。彼由日光作覆翳故，一切不現。複次，何緣月大宮殿得名月也？

「諸比丘！其月宮殿，于彼黑月一日已去，以其光明顏色威德缺而減少，以此因緣得名月也。複次，于中何因緣故，月大宮殿，其中有影？諸比丘！有閻浮樹，因此故言閻浮洲也，于彼清凈月輪光明，為其作影，此因緣故，有于影現。復何因緣，有諸河水流於世間？諸比丘！有日故有熱，有熱故有惱，有惱故有炙，有炙故有汗濕，有汗濕故，諸山之中，汁流水出。諸比丘！此因緣故，河流世間。復何因緣，有五種子世間出現？諸比丘！若於東方，或有世界，轉成已壞，或壞已成，或成已住；南西北方，成壞及住，亦復如是

『再者，因為什麼緣故，月宮殿圓滿清凈，如此顯現呢？各位比丘！這也是三種因緣，使得它如此。一是那時月亮的大宮殿，從正方面出現，因為這個緣故，顯得圓滿。再者，那些青色的天神，衣服瓔珞一切都是青色，常常在半月中，遮蔽月宮殿，而月宮殿，在布薩日的十五日時，圓滿光明，照耀熾盛。譬如有很多種油脂，中間點燃大火炬，那些所有的其他燈光，都被遮蓋。像這樣，月亮的大宮殿，在十五日時，總是這樣。再者，太陽的大宮殿，發出六十道光明后，遮蔽了清凈的月輪。而月宮殿，在布薩日的十五日中，圓滿具足，在一切地方，都捨棄了遮蔽，那時日光，不能遮蔽它。 『再者，因為什麼緣故，月亮的大宮殿，在黑月的第十五日，完全不顯現呢？各位比丘！月宮殿，在黑月的第十五日，靠近太陽宮殿執行。因為它被日光遮蔽的緣故，完全不顯現。再者，為什麼月亮的大宮殿得名月呢？』 『各位比丘！月宮殿，從黑月的第一天開始，因為它的光明顏色威德缺損減少，因為這個因緣得名月。再者，因為什麼緣故，月亮的大宮殿，其中有影子呢？各位比丘！有閻浮樹，因此才說閻浮洲，在清凈的月輪光明中，為它形成影子，因為這個因緣，才有影子的顯現。又因為什麼緣故，有河流在世間流淌呢？各位比丘！因為有太陽所以有熱，有熱所以有煩惱，有煩惱所以有炙熱，有炙熱所以有汗濕，有汗濕所以，山中，汁液流水流出。各位比丘！因為這個因緣，河流在世間流淌。又因為什麼緣故，有五種種子在世間出現呢？各位比丘！如果東方，或者有世界，轉變成已經壞滅，或者壞滅后又形成，或者形成后又存在；南方、西方、北方，形成、壞滅以及存在，也是這樣。』

'Furthermore, for what reason does the lunar palace appear round, pure, and complete? Monks! This is also due to three causes. Firstly, the great lunar palace emerges from the front, and for this reason, it appears complete. Secondly, those blue deities, whose clothes and ornaments are all blue, often conceal the lunar palace during half of the month. However, on the fifteenth day of Uposatha, the lunar palace is full of light, shining brightly. Just as when many kinds of oil are used to light a large torch, all other lights are obscured, so it is with the great lunar palace on the fifteenth day. Furthermore, after the great solar palace emits sixty rays of light, it obscures the pure lunar disc. But on the fifteenth day of Uposatha, the lunar palace is complete and full, and in all places, it casts off the obscuration, and at that time, the sunlight cannot obscure it.' 'Furthermore, for what reason does the great lunar palace not appear at all on the fifteenth day of the dark moon? Monks! On the fifteenth day of the dark moon, the lunar palace travels close to the solar palace. Because it is obscured by sunlight, it does not appear at all. Furthermore, why is the great lunar palace called the moon?' 'Monks! From the first day of the dark moon, the lunar palace is called the moon because its light, color, and power diminish and decrease. Furthermore, for what reason is there a shadow within the great lunar palace? Monks! There is a Jambu tree, and that is why it is called Jambudvipa. In the pure light of the lunar disc, it casts a shadow, and for this reason, a shadow appears. And for what reason do rivers flow in the world? Monks! Because there is the sun, there is heat; because there is heat, there is distress; because there is distress, there is scorching; because there is scorching, there is sweat; and because there is sweat, sap flows from the mountains. Monks! For this reason, rivers flow in the world. And for what reason do the five kinds of seeds appear in the world? Monks! If in the east, or in any world, it transforms into being destroyed, or after being destroyed, it forms again, or after forming, it exists; in the south, west, and north, the formation, destruction, and existence are also the same.'

。爾時，阿那毗羅大風，別於他界，轉成住處，吹五種子，散此界中，散已復散，乃至大散，所謂根子、莖子、節子、合子、子子，此為五子。諸比丘！閻浮大樹，有是色果。譬如摩伽陀國中量斛摩尼，彼等摘已，其汁流出，色譬如乳，味甜如蜜。

「諸比丘！閻浮樹果，有五種分，出生利益，謂東、南、西、上、下。彼東分者，諸揵闥婆輩食，其南分有七種大聚落人輩食，所謂一不正叫、二叫喚、三不正體、四賢、五善賢、六牢、七勝。于彼七種大聚落中，有七黑山，所謂一偏箱、二一搏、三小棗、四何發、五百偏頭、六能勝、七最勝。彼七山中，有七梵仙所居之窟，一善眼、二善賢、三小、四百偏頭、五爛物池、六黑入、七增長時。其西分中金翅鳥輩食，上分虛空夜叉輩食，下分海中諸蟲輩食。于中有優陀那偈：

「初說雨多少，　　宮殿中示現， 二事多有風，　　於前諸天行。 輦及於壽命，　　身體光明照， 佈施持戒業，　　偏及滿足輪。 月影及不現，　　有影何因緣， 諸河諸種子，　　閻浮樹最後。

「諸比丘！劫初眾生，食地味時，既資益已，久長住世。而彼等輩，若多食者，顏色即劣；若少食者，光相殊勝。當於彼時，形色現故，眾各相欺，言爭勝劣，勝者生慢。以我慢故，地味便沒。即生地皮，色味具足。譬如成就羯尼迦啰花，有如是色，又如淳蜜無蠟，有如是味

現代漢語譯本：當時，一股名為阿那毗羅的大風，從其他世界而來，轉變成為一個住處，吹散了五種種子，散落到這個世界中，散開后又繼續散開，乃至大範圍散開，這五種種子分別是根子、莖子、節子、合子和子子。這就是五種種子。諸位比丘！閻浮樹有這樣的果實。就像摩伽陀國用來量穀物的摩尼斛一樣，當人們摘下果實后，流出的汁液，顏色像牛奶，味道甜如蜂蜜。 諸位比丘！閻浮樹的果實有五種分配方式，產生利益，分別是東、南、西、上、下。東邊部分，由乾闥婆一類食用；南邊部分，由七種大聚落的人們食用，他們分別是：一、不正叫；二、叫喚；三、不正體；四、賢；五、善賢；六、牢；七、勝。在這七種大聚落中，有七座黑山，分別是：一、偏箱；二、一搏；三、小棗；四、何發；五、百偏頭；六、能勝；七、最勝。在這七座山中，有七位梵仙居住的洞穴，分別是：一、善眼；二、善賢；三、小；四、百偏頭；五、爛物池；六、黑入；七、增長時。西邊部分，由金翅鳥一類食用；上邊部分，由虛空夜叉一類食用；下邊部分，由海中的各種蟲子食用。其中有一首優陀那偈： 『最初說雨量多少，宮殿中顯現，兩件事多有風，在諸天前行。車輦以及壽命，身體光明照耀，佈施持戒的業，偏及滿足輪。月影以及不現，有影是什麼因緣，諸河以及種子，閻浮樹是最後。』 諸位比丘！劫初的眾生，食用地味時，既然得到了滋養，就能長久地住世。而那些人，如果吃得太多，臉色就會變差；如果吃得少，光澤就會特別好。當那時，因為形色顯現，大家互相欺騙，爭論誰勝誰劣，勝利者就產生傲慢。因為我慢的緣故，地味就消失了。隨即就生長出地皮，顏色和味道都很好。就像盛開的羯尼迦啰花一樣，有那樣的顏色，又像純凈的蜂蜜沒有蠟一樣，有那樣的味道。

English version: At that time, a great wind named Anabhila, from another world, transformed into a dwelling place, blew five kinds of seeds, scattering them in this world, scattering again and again, even to a great extent. These five seeds were root seeds, stem seeds, node seeds, joint seeds, and seed seeds. These are the five seeds. Monks! The Jambudvipa tree has such fruits. Like the Mani bushel used to measure grain in the Magadha kingdom, when people pick the fruits, the juice that flows out is the color of milk and tastes as sweet as honey. Monks! The fruit of the Jambudvipa tree has five divisions, producing benefits, namely east, south, west, above, and below. The eastern part is eaten by the Gandharvas; the southern part is eaten by the people of seven great settlements, namely: one, 'Improper Call'; two, 'Calling'; three, 'Improper Body'; four, 'Virtuous'; five, 'Very Virtuous'; six, 'Firm'; and seven, 'Victorious'. In these seven great settlements, there are seven black mountains, namely: one, 'Slanted Box'; two, 'One Grasp'; three, 'Small Date'; four, 'What Hair'; five, 'Hundred Slanted Heads'; six, 'Able to Conquer'; and seven, 'Most Victorious'. In these seven mountains, there are caves where seven Brahma sages reside, namely: one, 'Good Eye'; two, 'Good Virtuous'; three, 'Small'; four, 'Hundred Slanted Heads'; five, 'Rotten Pool'; six, 'Black Entry'; and seven, 'Time of Growth'. The western part is eaten by the Garuda birds; the upper part is eaten by the Yakshas in the sky; and the lower part is eaten by the various insects in the sea. Among them is an Udana verse: 'First it is said how much rain there is, it appears in the palace, two things have much wind, going before the gods. Chariots and life spans, bodies shining with light, the deeds of giving and keeping precepts, pervading and fulfilling the wheel. The moon's shadow and its absence, what is the cause of the shadow, the rivers and the seeds, the Jambudvipa tree is the last.' Monks! In the beginning of the kalpa, when beings ate the earth's essence, having been nourished, they lived for a long time. And those people, if they ate too much, their complexion would become poor; if they ate less, their radiance would be particularly good. At that time, because of the appearance of form and color, everyone deceived each other, arguing about who was superior and who was inferior, and the victor became arrogant. Because of this arrogance, the earth's essence disappeared. Then the earth's crust grew, with good color and taste. Like the blooming Karnikara flower, it had that color, and like pure honey without wax, it had that taste.

。彼等眾生，共聚集已，憂愁苦惱，椎胸叫喚，迷悶睏乏，唱言：『嗚呼我地味！嗚呼我地味！』譬如今者，所有勝味，既嘗知已，唱言：『嗚呼！此是我味。』執著舊名，不知真義，彼等眾生，亦復如是。時，彼眾生食于地皮，久長住世，多食色粗、少食形勝。以勝劣故，我慢相陵，地皮覆沒。便生林蔓，形色成就，香味具足。譬如成就迦藍婆柯花，有如是色，割之汁流，猶無蠟之蜜，乃至如前，聚共愁惱。如是次第，林蔓沒已，粳米出生，不曾耕種，自然顯現，無芒無糩，清凈米粒，香味具足。彼時眾生，如是食已，其諸身份，即有脂髓皮肉筋骨膿血眾脈，及有男女根相而彰。根相既生，染心即起。以有染故，數相視瞻，既數相看，便生愛慾。以欲愛故，便於屏處，行非梵行，不凈欲法。彼時，復有自餘眾生，未如此者，見已告言：『謂汝眾生，所作甚惡，云何如此？』其彼眾生，遂生慚愧，墮在不善諸惡法中，即得如是波帝波帝之名字也(梵語波帝隋言夫主)。時，彼眾生以墮如是諸惡法故，共行欲者，將飯食來，言『有墮也』、言『有墮也』，如是立名，為婆梨耶婆梨耶也(梵語婆梨耶隋言婦)。諸比丘！此因緣故，舊時下來諸勝人輩，見於世間夫婦出故，彼等眾輩，以左手捉用右手，推令離彼處。而彼眾生，或復二月，三月去已，還復歸來。時，彼眾輩見彼還來，即以杖木土塊瓦石，而用打擲，作如是言：『汝善隱藏！汝善隱藏

那些眾生聚集在一起，憂愁苦惱，捶胸頓足，迷茫睏乏，哭喊道：『嗚呼，我的地味啊！嗚呼，我的地味啊！』 就像現在，所有美好的味道，一旦嘗過，就會喊道：『嗚呼！這是我的味道。』 他們執著于舊有的名稱，不明白真正的含義，那些眾生也是如此。當時，那些眾生食用地皮，長久地生活在世上，多吃粗糙的食物，少吃精緻的食物。因為食物的優劣，他們互相輕慢，地皮也消失了。接著，長出了林蔓，形狀和顏色都很好，香味也很濃郁。就像盛開的迦藍婆柯花，有那樣的顏色，割開后流出的汁液，就像沒有蠟的蜂蜜一樣，直到像之前一樣，聚集在一起憂愁苦惱。就這樣，林蔓消失後，粳米出現了，沒有經過耕種，自然顯現，沒有芒刺和糠秕，米粒潔凈，香味濃郁。那時，眾生吃了這些米，身體就有了脂肪、骨髓、皮肉、筋骨、膿血和脈絡，並且出現了男女的性器官。性器官出現后，就產生了染污的心。因為有了染污，他們互相注視，互相觀看后，就產生了愛慾。因為愛慾，他們就在隱蔽的地方，行非梵行，不凈的性行為。當時，還有一些沒有這樣做的眾生，看到后就說：『你們這些眾生，所作甚惡，怎麼能這樣？』 那些眾生就感到慚愧，墮入了不善的惡法之中，因此得到了『波帝波帝』的名字（梵語波帝，漢譯為夫主）。當時，那些眾生因為墮入了這些惡法，一起行淫的人，拿著飯食來，說『有墮落者』、『有墮落者』，因此被命名為『婆梨耶婆梨耶』（梵語婆梨耶，漢譯為婦）。諸位比丘！因為這個因緣，以前下來的那些賢人，看到世間出現了夫婦，他們就用左手抓住右手，把他們推開。而那些眾生，或許過了兩個月、三個月，又會回來。當時，那些人看到他們回來，就用棍棒、土塊、瓦片、石頭來打他們，並說：『你們好好隱藏！你們好好隱藏！』

Those beings, having gathered together, were sorrowful and distressed, beating their chests and crying out, confused and exhausted, saying: 'Alas, my earth-flavor! Alas, my earth-flavor!' Just as now, all the excellent flavors, once tasted, one would say: 'Alas! This is my flavor.' They clung to the old names, not understanding the true meaning, and those beings were the same. At that time, those beings ate the earth's crust, living in the world for a long time, eating mostly coarse food and little of the refined. Because of the superiority and inferiority of the food, they looked down on each other, and the earth's crust disappeared. Then, forest vines grew, with beautiful shapes and colors, and full of fragrance. Like the blooming Kalambaka flower, with such colors, when cut, the juice flowed, like honey without wax, until, as before, they gathered together in sorrow and distress. In this way, after the forest vines disappeared, uncultivated rice appeared, naturally manifesting, without awns or husks, with clean grains and a rich fragrance. At that time, when the beings ate this rice, their bodies developed fat, marrow, skin, flesh, tendons, bones, pus, blood, and veins, and the sexual organs of men and women appeared. Once the sexual organs appeared, defiled minds arose. Because of this defilement, they looked at each other, and after looking at each other, lust arose. Because of lust, they engaged in non-brahmacharya, impure sexual acts, in secluded places. At that time, there were other beings who had not done this, and seeing it, they said: 'You beings, what you have done is very evil, how can you do this?' Those beings then felt ashamed and fell into unwholesome and evil dharmas, and thus received the name 'Pati Pati' (Sanskrit Pati, translated as husband). At that time, those beings, because they had fallen into these evil dharmas, those who engaged in sexual acts together, brought food and said, 'There are fallen ones,' 'There are fallen ones,' and thus they were named 'Bharyabharya' (Sanskrit Bharya, translated as wife). O Bhikkhus! Because of this cause, the noble ones who came down from the past, seeing that couples had appeared in the world, they would grab them with their left hand and push them away with their right hand. And those beings, perhaps after two or three months, would return. At that time, those people, seeing them return, would beat them with sticks, clods of earth, tiles, and stones, and say: 'You should hide well! You should hide well!'

。』譬如今者，諸女嫁時，或復擲花金銀衣服及擲羅阇(梵稱羅阇隋言熱稻穀花)，復作如是咒愿言語：『愿汝新婦，安隱快樂。』諸比丘！如是次第，往昔眾人，如是惡作，見今諸人，亦如是作。以是因緣，諸眾生輩，於世法中，行於惡行。如是次第，起作舍屋，為彼惡業作覆藏。故偈言：

「初時作占婆，　　於後波羅奈， 過劫殘末際，　　規度王舍城。

「諸比丘！此因緣故，前最勝者，造作村城聚落處所、國邑王宮，莊嚴世間出生住處，如是眾輩，更復增長非法行時。有餘眾生，福命業盡，從光音天捨身來下，母腹受胎。諸比丘！此因緣故，舊時勝者先生世間，彼等眾生余福力故，不須耕種，而有自然粳米出生。若有欲須，日初分取，于日後分即復還生；日後分取，日初還生，成熟一種；若不取者，依舊常在。時，彼眾生福漸薄故，懶惰懈怠，貪吝心生，作如是念：『今此粳米，不曾耕種，何用辛苦，日初日後時別各取，徒自睏乏？我今寧可一時頓取。』遂即並取。時，餘眾生喚彼人言：『食時節至，可共相逐，收取粳米。』彼人報言：『我以一時，為日初后，頓取將來。汝欲去者，可自知時。』彼作是念：『此眾生等，善作快樂，于日初后，一時頓取。我今應當為兩三日，亦可並收。』即便悉取。爾時，更有別眾生喚彼眾生言：『我等可共收取粳米。』彼即報言：『我前總已取三日分，汝自知時。』彼眾生聞，復作是念：『此人甚善，我今亦宜一時並取四五日分，為貯積故

現代漢語譯本：『譬如現在，各位女子出嫁時，有的會拋擲花朵、金銀、衣服，以及拋擲羅阇（梵語稱羅阇，意為熱稻穀花），還會說這樣的祝願語：『愿你新娘，平安快樂。』各位比丘！就是這樣，過去的人們，做了這樣的惡事，看到現在的人們，也這樣做。因為這個緣故，眾生們在世俗的法度中，做著惡行。就這樣，開始建造房屋，為他們的惡業做掩蓋。所以偈語說： 『最初在占婆，後來在波羅奈，經過劫難的殘餘末期，計劃前往王舍城。』 『各位比丘！因為這個緣故，以前最優秀的人，建造村莊、城鎮、聚落、處所、國都、王宮，裝飾世間，創造居住的地方，像這樣的人們，更加增長了非法行為。還有一些眾生，福報和壽命耗盡，從光音天捨棄身體來到人間，在母胎中受孕。各位比丘！因為這個緣故，以前優秀的人先出生在世間，他們因為剩餘的福力，不需要耕種，就有天然的粳米生長出來。如果有人需要，在早晨去取，到了下午就會重新生長出來；下午去取，早晨又會重新生長出來，成熟一種；如果不去取，就依舊在那裡。當時，這些眾生的福報漸漸減少，變得懶惰懈怠，貪婪吝嗇的心生起，這樣想：『現在這些粳米，不曾耕種，何必辛苦，早晨和下午分別去取，徒勞讓自己睏乏？我不如現在一次性全部取走。』於是就全部取走了。當時，其他的眾生呼喚那個人說：『吃飯的時間到了，可以一起去收取粳米。』那個人回答說：『我已經一次性把早晨和下午的都取來了。你們想去的話，自己看著辦吧。』他們這樣想：『這些眾生，做得真好，早晨和下午，一次性全部取走。我現在應該取兩三天的，也可以一起收起來。』於是就全部取走了。那時，又有別的眾生呼喚那些眾生說：『我們可以一起去收取粳米。』他們就回答說：『我之前已經把三天的都取完了，你們自己看著辦吧。』那些眾生聽了，又這樣想：『這個人真好，我現在也應該一次性把四五天的都取完，爲了儲存起來。』

English version: 『For example, nowadays, when women get married, some throw flowers, gold, silver, clothes, and also throw roja (Sanskrit term for roja, meaning hot rice flowers), and they also say such blessing words: 『May you, the new bride, be safe and happy.』 Monks! It was like this, in the past, people did such evil deeds, and seeing people now, they also do the same. Because of this reason, sentient beings, in the worldly laws, are doing evil deeds. In this way, they began to build houses, to cover up their evil deeds. Therefore, the verse says: 『Initially in Champa, later in Varanasi, after the remaining end of the kalpa, planning to go to Rajagriha.』 『Monks! Because of this reason, the most excellent people in the past built villages, towns, settlements, places, capitals, and palaces, decorating the world, creating places to live, and people like this further increased their illegal actions. There were also some sentient beings, whose blessings and lifespans were exhausted, who descended from the Abhasvara heaven, and were conceived in a mother's womb. Monks! Because of this reason, the excellent people of the past were born first in the world, and because of their remaining blessings, they did not need to cultivate, and natural japonica rice grew. If someone needed it, they would take it in the morning, and it would grow again in the afternoon; if they took it in the afternoon, it would grow again in the morning, maturing one kind; if they did not take it, it would remain there as before. At that time, the blessings of these sentient beings gradually decreased, they became lazy and indolent, and greedy and stingy hearts arose, thinking: 『Now this japonica rice has not been cultivated, why bother, taking it separately in the morning and afternoon, only making myself tired? I might as well take it all at once now.』 So they took it all. At that time, other sentient beings called out to that person, saying: 『It's time to eat, we can go together to collect japonica rice.』 That person replied: 『I have already taken all of the morning and afternoon at once. If you want to go, you can do it yourself.』 They thought: 『These sentient beings are doing well, taking all of the morning and afternoon at once. I should take two or three days' worth now, and I can also collect it all together.』 So they took it all. At that time, other sentient beings called out to those sentient beings, saying: 『We can go together to collect japonica rice.』 They replied: 『I have already taken three days' worth, you can do it yourself.』 Those sentient beings heard this, and thought: 『This person is very good, I should also take four or five days' worth at once, for storage.』

。』時彼粳米，即生皮糩，裹米而住；被刈之者，即更不生；未刈之處，依舊而住。其此稻穀，即便段別，叢聚而生。是時，眾生相共聚集，愁憂悲哭，各相謂言：『我憶往昔，意所生身，以喜為食，自然光明，騰空自在，神色最勝，壽命長遠。而為我等，忽生地味，色香味具，食已久住。其多食者，色形則粗；少食之者，顏色猶勝。爭勝劣故，起憍慢心，則成差別，緣於此故。地味滅沒，次生地皮，次生林蔓，次生粳米，乃至皮糩，刈者不生，不刈如舊。以如是故，成此一叢段別住也。我等今者，宜應分疆結作界畔，並立謫罰，彼是汝許，此是我分，侵者罰之。』諸比丘！此因緣故，世間便有界畔謫罰名字出生。

「爾時，別有餘一眾生，自惜己稻，盜他稻穀。餘人見已，即告彼言：『謂汝眾生，汝惡作也，汝惡作也。云何自有，盜取他稻！』呵已而放，更莫如此。而彼眾生，已復再作，亦且呵放，如是再三，猶不改悔。粗言呵責，以手打頭，牽臂將詣眾人之中，告眾輩言：『此人盜他！』而彼眾生，對於眾前，拒諱爭鬥，語眾輩言：『此之眾生，粗惡言語，罵詈於我，以手打我。』時彼眾輩，聚集憂愁，悲哭叫喚：『我等今者，相共至此，困惡處也。我等已生惡不善法，為諸煩惱增長未來生老苦果，當向惡趣。現見以手共相牽排，驅遣呵責。我等今應求正守護，為我作主。合呵責者正作呵責，合謫罰者即正謫罰，合驅遣者即正驅遣。我等所有田分稻穀，各自收來。彼守護主，有所須者，我等供給

現代漢語譯本：那時，當粳米出現時，就會生出皮糩，包裹著米粒；被收割的，就不會再生長；沒有被收割的地方，仍然保持原樣。這種稻穀，就此分段，成叢聚生。當時，眾生聚集在一起，憂愁悲傷地哭泣，互相說道：『我回憶過去，意念所生的身體，以喜悅為食，自然發光，騰空自在，神色最美好，壽命長遠。而我們，忽然有了地味，色香味俱全，吃了之後就久住於此。那些吃得多的，顏色和形體就變得粗糙；吃得少的，顏色仍然美好。因為爭強好勝，就產生了驕慢之心，從而有了差別，因為這個緣故，地味消失了，接著生出地皮，接著生出林蔓，接著生出粳米，乃至皮糩，收割了就不再生長，不收割的就保持原樣。因為這樣，就形成了這種一叢一叢分段生長的狀態。我們現在，應該劃分疆界，設立界限，並制定懲罰，那裡是你的，這裡是我的，侵犯的人就要受到懲罰。』諸位比丘！因為這個因緣，世間就有了界限、懲罰這些名字的出現。 那時，另外有一個眾生，吝惜自己的稻穀，偷盜別人的稻穀。其他人看見了，就告訴他說：『你這個眾生，你做錯了，你做錯了。怎麼能自己有，還偷取別人的稻穀！』呵斥之後就放了他，讓他不要再這樣做了。但是那個眾生，又再次這樣做，也再次被呵斥放走，這樣再三，仍然不悔改。於是就用粗暴的語言呵責他，用手打他的頭，拉著他的胳膊把他帶到眾人之中，告訴大家說：『這個人偷別人的東西！』而那個眾生，在眾人面前，拒絕承認，爭辯說：『這個人用粗暴的語言，辱罵我，用手打我。』當時那些人，聚集在一起，憂愁悲傷地哭喊：『我們現在，一起到了這個地步，真是困苦啊。我們已經產生了惡的不善法，讓各種煩惱增長，未來會產生生老病死的苦果，將要墮入惡道。現在看到大家互相拉扯，驅趕呵斥。我們現在應該尋求公正的守護，為我們做主。該呵斥的就公正地呵斥，該懲罰的就公正地懲罰，該驅趕的就公正地驅趕。我們所有的田地和稻穀，各自收起來。那個守護者，如果有什麼需要的，我們來供給。』

English version: At that time, when the japonica rice appeared, it would produce a husk, which would wrap around the rice grain; those that were harvested would not grow again; those that were not harvested would remain as they were. This rice would then be segmented and grow in clusters. At that time, the sentient beings gathered together, sorrowful and weeping, saying to each other: 'I remember the past, when our bodies were born from thought, we ate joy, we were naturally luminous, we could fly freely, our appearance was most excellent, and our lifespans were long. But for us, suddenly there was the taste of the earth, with its colors, flavors, and aromas, and after eating it, we stayed here for a long time. Those who ate more became coarse in color and form; those who ate less remained beautiful in color. Because of competing for superiority, they developed arrogance, and thus differences arose. Because of this, the taste of the earth disappeared, and then the earth's skin grew, then the forest vines grew, then the japonica rice grew, and then the husk, which, once harvested, would not grow again, and if not harvested, would remain as before. Because of this, this state of growing in clusters and segments was formed. We should now divide the land, establish boundaries, and set up punishments, that is yours, this is mine, and those who trespass will be punished.' Monks! Because of this cause, the names of boundaries and punishments came into being in the world. At that time, there was another sentient being who was stingy with his own rice and stole the rice of others. When others saw this, they said to him: 'You sentient being, you have done wrong, you have done wrong. How can you have your own and still steal the rice of others!' After scolding him, they let him go, telling him not to do it again. But that sentient being did it again, and was scolded and let go again. This happened three times, and he still did not repent. So they scolded him harshly, hit him on the head, and dragged him by the arm into the midst of the crowd, telling everyone: 'This person is stealing from others!' And that sentient being, in front of the crowd, refused to admit it, arguing and saying to the crowd: 'This person used harsh words to scold me and hit me with his hand.' At that time, those people gathered together, sorrowful and weeping, crying out: 'We have now come to this point together, it is truly a difficult situation. We have already generated evil and unwholesome dharmas, which will increase various afflictions, and in the future, we will experience the suffering of birth, old age, sickness, and death, and we will fall into the evil realms. Now we see each other pulling, pushing, and scolding. We should now seek a just protector to be our leader. Those who deserve to be scolded should be justly scolded, those who deserve to be punished should be justly punished, and those who deserve to be driven away should be justly driven away. All of our fields and rice should be collected separately. If that protector has any needs, we will provide them.'

。』大眾如是共平量已，時彼眾輩，即共推求正守護者。

「爾時，彼處大眾之中，別有一人，長大最勝，可愛端正，形容奇特，微妙可觀，身色光儀，種種具足。時諸眾輩，向彼人邊，作如是言：『善哉仁者！汝為我等，作正守護。我等此處各有田畔，勿使侵欺，合呵正呵。合責正責，乃至謫罰，合遣正遣。我等所收不耕稻穀，當分與汝，不令乏少。』彼人聞已，即許可之，為作正主，訶責謫罰，驅遣平正，無有侵凌。眾斂稻穀，而供濟之，不令短闕。如是依法，為作田主。以從彼等眾生田里，取地分故，因即立名，為剎帝利(剎帝利者隋言田主)。時，彼眾生悉皆歡喜，依誡奉行。彼剎帝利，于眾事中，智慧巧妙，處彼眾內，光相最勝，是故稱名，為曷啰阇(曷羅阇者隋言王也)，大眾立為大平等王，是故名為摩訶三摩多(摩訶三摩多者隋言大眾平等王也)。諸比丘！其摩訶三摩多作王之時，彼諸人輩因始立名，為薩多婆(薩多婆者隋言眾生)。諸比丘！其摩訶三摩多王有息，名乎廬遮(隋言意喜)。諸比丘！彼乎廬遮作王之時，彼諸人輩稱為何夷摩柯(隋言金者)。諸比丘！其乎廬遮王有息，名柯梨耶哪(隋言正真)。諸比丘！其柯梨耶哪作王之時，彼諸人輩稱為帝羅阇(隋言烏麻生也)。諸比丘！其柯梨耶哪王有息，名婆羅柯梨耶哪(隋言最正真也)。諸比丘！其婆羅柯梨耶哪作王之時，彼諸人輩稱為阿婆啰騫咃(隋言云片)。諸比丘！其云片王有息，名烏逋沙他(隋言齋戒)

現代漢語譯本：當大眾如此共同衡量之後，那時他們這些人，就共同推選出公正的守護者。 那時，在那大眾之中，有一個人，身材高大魁梧，非常可愛端正，容貌奇特，美妙動人，身色光澤，各種美好都具備。當時，眾人走向那個人，對他說：『善哉仁者！請您做我們的公正守護者。我們這裡各自有田地，不要讓別人侵佔欺負，該呵斥的就呵斥，該責罰的就責罰，乃至該驅逐的就驅逐。我們收割的未耕種的稻穀，會分給您，不會讓您缺少。』那人聽了，就答應了，做了公正的主人，呵斥責罰，驅逐不平，沒有侵犯凌辱。眾人收集稻穀，供養他，不讓他短缺。就這樣依法，做了田地的主人。因為從那些眾生的田地裡，收取一部分土地，因此就立名為剎帝利（剎帝利，隋朝話的意思是田主）。當時，那些眾生都非常歡喜，依照他的教誡奉行。那位剎帝利，在處理各種事情中，智慧巧妙，在眾人之中，光芒最盛，因此稱名為曷啰阇（曷啰阇，隋朝話的意思是王）。大眾推舉他為大平等王，因此名為摩訶三摩多（摩訶三摩多，隋朝話的意思是大眾平等王）。各位比丘！當摩訶三摩多做王的時候，那些人開始被稱作薩多婆（薩多婆，隋朝話的意思是眾生）。各位比丘！摩訶三摩多王有兒子，名叫乎廬遮（隋朝話的意思是意喜）。各位比丘！當乎廬遮做王的時候，那些人被稱為何夷摩柯（隋朝話的意思是金者）。各位比丘！乎廬遮王有兒子，名叫柯梨耶哪（隋朝話的意思是正真）。各位比丘！當柯梨耶哪做王的時候，那些人被稱為帝羅阇（隋朝話的意思是烏麻生）。各位比丘！柯梨耶哪王有兒子，名叫婆羅柯梨耶哪（隋朝話的意思是最正真）。各位比丘！當婆羅柯梨耶哪做王的時候，那些人被稱為阿婆啰騫咃（隋朝話的意思是云片）。各位比丘！云片王有兒子，名叫烏逋沙他（隋朝話的意思是齋戒）。

English version: When the multitude had thus jointly measured, then those people together sought a righteous protector. At that time, among that multitude, there was a person, tall and outstanding, very lovely and upright, with a unique appearance, wonderfully pleasing, with a radiant complexion, possessing all kinds of perfections. Then, the people approached that person and said to him: 'Good sir! Please be our righteous protector. We each have our own fields here, do not let others encroach and bully, those who should be scolded, scold them, those who should be punished, punish them, and even those who should be expelled, expel them. The uncultivated rice we harvest, we will share with you, not letting you lack anything.' Upon hearing this, that person agreed, and became their righteous master, scolding and punishing, expelling injustice, without any encroachment or humiliation. The people collected rice and provided for him, not letting him be in want. Thus, according to the law, he became the master of the fields. Because he took a portion of land from the fields of those beings, he was therefore named Kshatriya (Kshatriya, in the Sui Dynasty language, means 'master of the fields'). At that time, those beings were all very happy and followed his teachings. That Kshatriya, in handling all matters, was wise and skillful, and among the people, his radiance was the most outstanding, therefore he was named Haraja (Haraja, in the Sui Dynasty language, means 'king'). The multitude elected him as the Great Equal King, therefore he was named Mahasamata (Mahasamata, in the Sui Dynasty language, means 'the Great Equal King of the Multitude'). Monks! When Mahasamata became king, those people began to be called Sattva (Sattva, in the Sui Dynasty language, means 'beings'). Monks! King Mahasamata had a son named Huruja (in the Sui Dynasty language, 'Joy of Mind'). Monks! When Huruja became king, those people were called Hayimaka (in the Sui Dynasty language, 'Golden One'). Monks! King Huruja had a son named Kariyana (in the Sui Dynasty language, 'Righteous Truth'). Monks! When Kariyana became king, those people were called Tilaja (in the Sui Dynasty language, 'Sesame Seed'). Monks! King Kariyana had a son named Barakariyana (in the Sui Dynasty language, 'Most Righteous Truth'). Monks! When Barakariyana became king, those people were called Abarakanta (in the Sui Dynasty language, 'Cloud Piece'). Monks! King Cloud Piece had a son named Upasatha (in the Sui Dynasty language, 'Fasting').

。諸比丘！其齋戒王在位之時，彼諸人輩稱為多羅承伽(隋言木脛)。諸比丘！其齋戒王頂上自然出一肉胞，生於童子，端正具足，三十二相，生已唱言：『摩陀多(摩陀多者隋言持戒)。』其頂生王，具大神通，甚有威力，統四大洲，自在治化。諸比丘！此等六王，壽命無量。諸比丘！其頂生王右䏶出胞，生一童子，端正具足，三十二相，名右䏶生，亦有威力，統四大洲；其右䏶王，左䏶出胞，生一童子，亦三十二相，名左䏶生，具威德力，王三大洲；其左䏶王，右膝肉胞，生一童子，威相如前，王二大洲；其右膝王左膝生一童子，威相如前，領一大洲。

「諸比丘！從此已來，有轉輪王，皆領一洲，汝等當知。諸比丘！如是次第，最初眾立大平等王、次意喜王、次正真王、次最正真王、次受齋戒王、次頂生王、次右䏶王、次左䏶王、次右膝王、次左膝王、次已脫王、次已已脫王、次體者王、次體味王、次果報車王、次海王、次大海王、次奢俱梨王、次大奢俱梨王、次茅草王、次別茅草王、次善賢王、次大善賢王、次相愛王、次大相愛王、次叫王、次大叫王、次尼梨迦王、次那瞿沙王、次狼王、次海分王、次金剛臂王、次床王、次師子月王、次那耶坻王、次別者王、次善福水王、次熱惱王、次作光王、次曠野王、次小山王、次山者王、次焰者王、次熾焰王。諸比丘！其熾焰王，子孫相承，有一百一，並悉在彼逋多羅城，治化天下。其最後王，名為降怨，以能降伏諸怨敵故，名曰降怨

現代漢語譯本：諸位比丘！當齋戒王在位時，那些人被稱為多羅承伽（隋朝時稱之為木脛）。諸位比丘！齋戒王的頭頂自然長出一個肉包，從中生出一個童子，相貌端正，具足三十二相。這童子出生后就說道：『摩陀多（摩陀多在隋朝時意為持戒）。』這位頂生王具有大神通，威力強大，統治四大洲，自在地治理教化。諸位比丘！這六位國王的壽命都是無量的。諸位比丘！頂生王的右肩胛骨處長出一個肉包，從中生出一個童子，相貌端正，具足三十二相，名為右肩生，也具有強大的威力，統治四大洲；這位右肩生王的左肩胛骨處又長出一個肉包，從中生出一個童子，也具足三十二相，名為左肩生，具有威德之力，統治三大洲；這位左肩生王的右膝處長出一個肉包，從中生出一個童子，威儀相貌如前，統治兩大洲；這位右膝王的左膝處生出一個童子，威儀相貌如前，統治一大洲。 諸位比丘！從這之後，出現的轉輪王都只統治一個大洲，你們應當知曉。諸位比丘！像這樣依次出現的大平等王、意喜王、正真王、最正真王、受齋戒王、頂生王、右肩王、左肩王、右膝王、左膝王、已脫王、已已脫王、體者王、體味王、果報車王、海王、大海王、奢俱梨王、大奢俱梨王、茅草王、別茅草王、善賢王、大善賢王、相愛王、大相愛王、叫王、大叫王、尼梨迦王、那瞿沙王、狼王、海分王、金剛臂王、床王、師子月王、那耶坻王、別者王、善福水王、熱惱王、作光王、曠野王、小山王、山者王、焰者王、熾焰王。諸位比丘！這位熾焰王的子孫世代相傳，共有101位，都居住在逋多羅城，治理天下。最後一位國王，名為降怨，因為他能夠降伏所有的怨敵，所以被稱為降怨。

English version: Monks, when King Uposatha was reigning, those people were called Taracanga (in the Sui dynasty, they were called 'Wooden Legs'). Monks, on the crown of King Uposatha's head, a fleshy protuberance naturally appeared, from which a boy was born, handsome and complete with the thirty-two marks of a great man. Upon birth, this boy proclaimed: 'Mandhata (Mandhata in the Sui dynasty means 'Observing Precepts').' This King Born-from-the-Head possessed great supernatural powers and immense strength, ruling over the four great continents, governing and transforming them at will. Monks, these six kings had immeasurable lifespans. Monks, from the right shoulder of King Born-from-the-Head, a fleshy protuberance appeared, from which a boy was born, handsome and complete with the thirty-two marks, named Born-from-the-Right-Shoulder, who also possessed great power, ruling over the four great continents. From the left shoulder of this King Born-from-the-Right-Shoulder, a fleshy protuberance appeared, from which a boy was born, also with the thirty-two marks, named Born-from-the-Left-Shoulder, possessing majestic power, ruling over three great continents. From the right knee of this King Born-from-the-Left-Shoulder, a fleshy protuberance appeared, from which a boy was born, with the same majestic appearance as before, ruling over two great continents. From the left knee of this King Born-from-the-Right-Knee, a boy was born, with the same majestic appearance as before, ruling over one great continent. Monks, from this point onwards, all Wheel-Turning Kings ruled over only one continent, you should know this. Monks, in this order, there were the Great Equal King, then the Joyful Mind King, then the True King, then the Most True King, then the King Who Observes Precepts, then the King Born-from-the-Head, then the King Born-from-the-Right-Shoulder, then the King Born-from-the-Left-Shoulder, then the King Born-from-the-Right-Knee, then the King Born-from-the-Left-Knee, then the King Who Has Escaped, then the King Who Has Already Escaped, then the King Who Embodies, then the King Who Tastes, then the King of Fruitful Retribution, then the Sea King, then the Great Sea King, then the Sakuri King, then the Great Sakuri King, then the Grass King, then the Separate Grass King, then the Good Sage King, then the Great Good Sage King, then the Loving King, then the Great Loving King, then the Crying King, then the Great Crying King, then the Nirika King, then the Nagosha King, then the Wolf King, then the Sea Division King, then the Vajra Arm King, then the Bed King, then the Lion Moon King, then the Nayadhi King, then the Separate One King, then the Good Fortune Water King, then the Torment King, then the Light Maker King, then the Wilderness King, then the Small Mountain King, then the Mountain One King, then the Flame One King, then the Blazing Flame King. Monks, the descendants of this Blazing Flame King continued for one hundred and one generations, all residing in the city of Putara, governing the world. The last king was named Subduer of Enemies, because he was able to subdue all enemies, he was called Subduer of Enemies.

「諸比丘！其降怨王子孫相承，于阿逾阇城中治化，有五萬四千王，其最後王，名為難勝。

「諸比丘！其難勝王子孫相承，于波羅奈城中治化，有六萬三千王，彼最後王名難可意。諸比丘！其難可意子孫相承，于柯箄啰城中治化，有八萬四千王，彼最後王，名為梵德。諸比丘！其梵德王子孫相承，于彼白象城中治化，有三萬二千王，彼最後王，名為象德。諸比丘！其象德王子孫相承，于拘尸那城中治化，有三萬二千王，彼最後王，名曰藿香。諸比丘！其藿香王子孫相承，于優羅奢城中治化，有三萬二千王，其最後王，名那伽那嗜。諸比丘！其那嗜王子孫相承，于難降伏城中治化，有三萬二千王，彼最後王名曰降者。諸比丘！其降者王子孫相承，于葛那鳩遮城中治化，有一萬二千王，彼最後王，名勝軍。諸比丘！其勝軍王子孫相承，于波波城治化天下，有一萬八千王，彼最後王，名曰天龍。諸比丘！其天龍王子孫相承，于多摩梨奢城中治化，有二萬五千王，彼最後王，名曰海天。諸比丘！其海天王子孫相承，還於多摩梨奢城中治化，有一萬王，彼最後王，還名海天。諸比丘！彼海天王子孫相承，于檀多富羅城中治化，有一萬八千王，彼最後王，名為善意，子孫相承，于王舍大城治化，有二萬五千王，彼最後王，名善治化。諸比丘！善治化王子孫相承；還於波羅奈城中治化，有一千一百王，彼最後王，名大帝君。諸比丘！大帝君王子孫相承，于茅主大城中治化，有八萬四千王，彼最後王，複名海天

『諸位比丘！降怨王的子孫世代相傳，在阿逾阇城中統治，共有五萬四千位國王，其中最後一位國王，名為難勝。 『諸位比丘！難勝王的子孫世代相傳，在波羅奈城中統治，共有六萬三千位國王，其中最後一位國王名為難可意。 『諸位比丘！難可意王的子孫世代相傳，在柯箄啰城中統治，共有八萬四千位國王，其中最後一位國王，名為梵德。 『諸位比丘！梵德王的子孫世代相傳，在白象城中統治，共有三萬二千位國王，其中最後一位國王，名為象德。 『諸位比丘！像德王的子孫世代相傳，在拘尸那城中統治，共有三萬二千位國王，其中最後一位國王，名叫藿香。 『諸位比丘！藿香王的子孫世代相傳，在優羅奢城中統治，共有三萬二千位國王，其中最後一位國王，名叫那伽那嗜。 『諸位比丘！那嗜王的子孫世代相傳，在難降伏城中統治，共有三萬二千位國王，其中最後一位國王名叫降者。 『諸位比丘！降者王的子孫世代相傳，在葛那鳩遮城中統治，共有一萬二千位國王，其中最後一位國王，名叫勝軍。 『諸位比丘！勝軍王的子孫世代相傳，在波波城統治天下，共有一萬八千位國王，其中最後一位國王，名叫天龍。 『諸位比丘！天龍王的子孫世代相傳，在多摩梨奢城中統治，共有二萬五千位國王，其中最後一位國王，名叫海天。 『諸位比丘！海天王的子孫世代相傳，又回到多摩梨奢城中統治，共有一萬位國王，其中最後一位國王，還名叫海天。 『諸位比丘！海天王的子孫世代相傳，在檀多富羅城中統治，共有一萬八千位國王，其中最後一位國王，名為善意，子孫世代相傳，在王舍大城統治，共有二萬五千位國王，其中最後一位國王，名叫善治化。 『諸位比丘！善治化王的子孫世代相傳；又回到波羅奈城中統治，共有一千一百位國王，其中最後一位國王，名叫大帝君。 『諸位比丘！大帝君王的子孫世代相傳，在茅主大城中統治，共有八萬四千位國王，其中最後一位國王，又名叫海天。

'Monks! The descendants of King Descending-Enmity succeeded each other, ruling in the city of Ayodhya. There were 54,000 kings, the last of whom was named Difficult-to-Conquer. 'Monks! The descendants of King Difficult-to-Conquer succeeded each other, ruling in the city of Varanasi. There were 63,000 kings, the last of whom was named Difficult-to-Please. 'Monks! The descendants of King Difficult-to-Please succeeded each other, ruling in the city of Koshala. There were 84,000 kings, the last of whom was named Brahma-Deed. 'Monks! The descendants of King Brahma-Deed succeeded each other, ruling in the city of White-Elephant. There were 32,000 kings, the last of whom was named Elephant-Deed. 'Monks! The descendants of King Elephant-Deed succeeded each other, ruling in the city of Kushinagar. There were 32,000 kings, the last of whom was named Patchouli. 'Monks! The descendants of King Patchouli succeeded each other, ruling in the city of Ura. There were 32,000 kings, the last of whom was named Naga-Lover. 'Monks! The descendants of King Naga-Lover succeeded each other, ruling in the city of Difficult-to-Subdue. There were 32,000 kings, the last of whom was named Subduer. 'Monks! The descendants of King Subduer succeeded each other, ruling in the city of Kanyakubja. There were 12,000 kings, the last of whom was named Victorious-Army. 'Monks! The descendants of King Victorious-Army succeeded each other, ruling the world in the city of Pava. There were 18,000 kings, the last of whom was named Heavenly-Dragon. 'Monks! The descendants of King Heavenly-Dragon succeeded each other, ruling in the city of Tamralipta. There were 25,000 kings, the last of whom was named Ocean-Heaven. 'Monks! The descendants of King Ocean-Heaven succeeded each other, ruling again in the city of Tamralipta. There were 10,000 kings, the last of whom was also named Ocean-Heaven. 'Monks! The descendants of King Ocean-Heaven succeeded each other, ruling in the city of Dantapura. There were 18,000 kings, the last of whom was named Good-Intent, whose descendants succeeded each other, ruling in the great city of Rajagriha. There were 25,000 kings, the last of whom was named Good-Governance. 'Monks! The descendants of King Good-Governance succeeded each other; ruling again in the city of Varanasi. There were 1,100 kings, the last of whom was named Great-Monarch. 'Monks! The descendants of King Great-Monarch succeeded each other, ruling in the great city of Mau. There were 84,000 kings, the last of whom was again named Ocean-Heaven.

。諸比丘！其海天王子孫相承，還於逋多羅城中治化，有一千五百王，彼最後王，名為苦行。諸比丘！其苦行王子孫相承，還於茅主大城中治化，有八萬四千王，彼最後王，名為地面。諸比丘！其地面王子孫相承，還於阿逾阇城中治化，有一千王，彼最後王，名為持地。諸比丘！其持地王子孫相承，還於波羅奈大城中治化，有八萬王，彼最後王，名曰地主。諸比丘！其地主王子孫相承，于寐(亡毗反)洟(湯梨反)羅城中治化，有八萬四千王，彼最後王，名曰大天。諸比丘！其大天王子孫相承，于彼寐洟羅大城中治化，有八萬四千剎帝利王，彼一切王，于彼寐洟羅城庵婆羅林中，修行梵行，其最後王，名曰尼寐王、次沒王、次堅齊王、次軻呶王、次優波王、次呶摩王、次善見王、次月見王、次聞軍王、次法軍王、次降伏王、次大降王、次更降王、次無憂王、次除憂王、次肩節王、次王節王、次摩羅王、次婁那王、次方主王、次塵者王、次迦羅王、次難陀王、次鏡面王、次生者王、次斛領王、次食飲王、次饒食王、次難降王、次難勝王、次安住王、次善住王、次大力王、次力德王、次堅行王。諸比丘！其堅行王子孫相承；于迦奢波城中治化，有七萬五千王，彼最後王，名庵婆梨沙。諸比丘！其梨沙王子，名善立。諸比丘！其善立王子孫相承，于波羅大城中治化，有一千一百王，彼最後王，名枳梨祁。

「諸比丘！彼時有迦葉如來、阿羅訶、三藐三佛陀，出現世間，菩薩于彼修行梵行，生兜率天

諸位比丘！海天王子的後代相繼在逋多羅城中統治，共有1500位國王，其中最後一位名為苦行。 諸位比丘！苦行王子的後代相繼在茅主大城中統治，共有84000位國王，其中最後一位名為地面。 諸位比丘！地面王子的後代相繼在阿逾阇城中統治，共有1000位國王，其中最後一位名為持地。 諸位比丘！持地王子的後代相繼在波羅奈大城中統治，共有80000位國王，其中最後一位名為地主。 諸位比丘！地主王子的後代相繼在寐洟羅城中統治，共有84000位國王，其中最後一位名為大天。 諸位比丘！大天王子的後代相繼在寐洟羅大城中統治，共有84000位剎帝利王，這些國王都在寐洟羅城的庵婆羅林中修行梵行，其中最後一位國王名為尼寐王，其次是沒王，其次是堅齊王，其次是軻呶王，其次是優波王，其次是呶摩王，其次是善見王，其次是月見王，其次是聞軍王，其次是法軍王，其次是降伏王，其次是大降王，其次是更降王，其次是無憂王，其次是除憂王，其次是肩節王，其次是王節王，其次是摩羅王，其次是婁那王，其次是方主王，其次是塵者王，其次是迦羅王，其次是難陀王，其次是鏡面王，其次是生者王，其次是斛領王，其次是食飲王，其次是饒食王，其次是難降王，其次是難勝王，其次是安住王，其次是善住王，其次是大力王，其次是力德王，其次是堅行王。 諸位比丘！堅行王子的後代相繼在迦奢波城中統治，共有75000位國王，其中最後一位名為庵婆梨沙。 諸位比丘！梨沙王子的名字是善立。 諸位比丘！善立王子的後代相繼在波羅大城中統治，共有1100位國王，其中最後一位名為枳梨祁。 諸位比丘！那時有迦葉如來、阿羅漢、三藐三佛陀出現在世間，菩薩在那時修行梵行，往生到兜率天。

Monks, the descendants of the Sea-Heaven Prince succeeded each other, ruling in the city of Putara. There were 1,500 kings, the last of whom was named 'Ascetic'. Monks, the descendants of the Ascetic Prince succeeded each other, ruling in the great city of Mauzhu. There were 84,000 kings, the last of whom was named 'Ground'. Monks, the descendants of the Ground Prince succeeded each other, ruling in the city of Ayudha. There were 1,000 kings, the last of whom was named 'Holder of the Earth'. Monks, the descendants of the Holder of the Earth Prince succeeded each other, ruling in the great city of Varanasi. There were 80,000 kings, the last of whom was named 'Lord of the Earth'. Monks, the descendants of the Lord of the Earth Prince succeeded each other, ruling in the city of Meitila. There were 84,000 kings, the last of whom was named 'Great Heaven'. Monks, the descendants of the Great Heaven Prince succeeded each other, ruling in the great city of Meitila. There were 84,000 Kshatriya kings. All these kings practiced the holy life in the Ambara Grove of the city of Meitila. The last of these kings was named King Nimi, followed by King Mada, followed by King Kenshi, followed by King Kahu, followed by King Upala, followed by King Nauma, followed by King Good-Sight, followed by King Moon-Sight, followed by King Heard-Army, followed by King Dharma-Army, followed by King Subduer, followed by King Great-Subduer, followed by King Further-Subduer, followed by King No-Worry, followed by King Remover-of-Worry, followed by King Shoulder-Joint, followed by King Royal-Joint, followed by King Mara, followed by King Lona, followed by King Lord-of-the-Region, followed by King Dust-Maker, followed by King Kala, followed by King Nanda, followed by King Mirror-Face, followed by King Born, followed by King Huk-Leader, followed by King Food-and-Drink, followed by King Abundant-Food, followed by King Difficult-to-Subdue, followed by King Difficult-to-Conquer, followed by King Abiding, followed by King Well-Abiding, followed by King Great-Power, followed by King Power-Virtue, followed by King Firm-Practice. Monks, the descendants of the Firm-Practice Prince succeeded each other, ruling in the city of Kashapa. There were 75,000 kings, the last of whom was named Ambarisha. Monks, the son of King Ambarisha was named Good-Establishment. Monks, the descendants of the Good-Establishment Prince succeeded each other, ruling in the great city of Parala. There were 1,100 kings, the last of whom was named Kiriki. Monks, at that time, the Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One, appeared in the world. The Bodhisattva practiced the holy life at that time and was reborn in the Tushita Heaven.

。枳梨祁王息，名為善生，子孫相承，還於逋多羅城中治化；有一百一王，彼最後王，名耳。其耳王有二息，一名瞿曇，二名婆羅墮阇；彼王一息，名甘蔗種。諸比丘！其甘蔗種子孫相承，還於逋多羅城中治化，有一百一甘蔗種王，彼最後王，名不善長甘蔗種王。諸比丘！不善長王，而生四子，一名優牟佉，二名金色，三名似白象，四名足𤦲。其足𤦲息，名曰天城。其子牛城，子孫相承，于迦毗羅婆蘇都城中治化，有七萬七千王。彼最後王，名廣車王、次別車王、次堅車王、次住車王、次十車王、次百車王、次九十車王、次雜色車王、次智車王、次廣弓王、次多弓王、次兼弓王、次住弓王、次十弓王、次百弓王、次九十弓王、次雜色弓王、次智弓王。

「諸比丘！其智弓王生於二息，一名師子頰，二名師子足。其師子頰紹繼王位，生於四子，一名凈飯，二名白飯，三名斛飯，四名甘露飯。又生一女，名為不死。諸比丘！其凈飯王生於二子，一悉達多，二名難陀；白飯二子，一名帝沙童，二名難提迦；斛飯二子，一阿泥婁馱，二跋提梨迦；甘露飯王亦生二子，一阿難陀，二提婆達多。其不死女，唯有一子，名世婆羅；菩薩一子，名羅睺羅。

「諸比丘！如是次第，從於大眾平等王來，子孫相承，最勝種族，至羅睺羅童子身上成阿羅漢，斷于煩惱，盡生死際，更無復有。諸比丘！此因緣故，舊往昔時，有勝剎利，世間出生，依于如法，非不如法。諸比丘！有如是法，世間剎利，最為勝生

現代漢語譯本：枳梨祁王有個兒子叫善生，子孫世代相傳，回到逋多羅城中治理國家；共有101位國王，最後一位國王名叫耳。耳王有兩個兒子，一個叫瞿曇，一個叫婆羅墮阇；耳王還有一個兒子，名叫甘蔗種。各位比丘！甘蔗種的子孫世代相傳，回到逋多羅城中治理國家，共有101位甘蔗種國王，最後一位國王名叫不善長甘蔗種王。各位比丘！不善長王生了四個兒子，一個叫優牟佉，一個叫金色，一個叫似白象，一個叫足𤦲。足𤦲的兒子叫天城。天城的兒子叫牛城，子孫世代相傳，在迦毗羅婆蘇都城中治理國家，共有七萬七千位國王。最後一位國王是廣車王，其次是別車王，其次是堅車王，其次是住車王，其次是十車王，其次是百車王，其次是九十車王，其次是雜色車王，其次是智車王，其次是廣弓王，其次是多弓王，其次是兼弓王，其次是住弓王，其次是十弓王，其次是百弓王，其次是九十弓王，其次是雜色弓王，其次是智弓王。 現代漢語譯本：各位比丘！智弓王生了兩個兒子，一個叫師子頰，一個叫師子足。師子頰繼承王位，生了四個兒子，一個叫凈飯，一個叫白飯，一個叫斛飯，一個叫甘露飯。又生了一個女兒，名叫不死。各位比丘！凈飯王生了兩個兒子，一個叫悉達多，一個叫難陀；白飯有兩個兒子，一個叫帝沙童，一個叫難提迦；斛飯有兩個兒子，一個叫阿泥婁馱，一個叫跋提梨迦；甘露飯王也生了兩個兒子，一個叫阿難陀，一個叫提婆達多。不死女只有一個兒子，名叫世婆羅；菩薩有一個兒子，名叫羅睺羅。 現代漢語譯本：各位比丘！就這樣依次，從大眾平等王開始，子孫世代相傳，最尊貴的種族，到羅睺羅童子身上成為阿羅漢，斷除煩惱，結束生死輪迴，不再有來生。各位比丘！因為這個因緣，過去很久以前，有尊貴的剎帝利，在世間出生，依據正法，而不是不如法。各位比丘！有這樣的法，世間的剎帝利，是最尊貴的出生。

English version: King Zhiliqi had a son named Shan Sheng, whose descendants succeeded each other, returning to the city of Buduoluo to govern; there were one hundred and one kings, the last of whom was named Er. King Er had two sons, one named Qutan, and the other named Poluoduoshe; that king also had a son named Gancaozhong. Monks! The descendants of Gancaozhong succeeded each other, returning to the city of Buduoluo to govern, there were one hundred and one kings of Gancaozhong, the last of whom was named King Bu Shan Chang Gancaozhong. Monks! King Bu Shan Chang had four sons, one named You Mou Qie, the second named Jin Se, the third named Si Bai Xiang, and the fourth named Zu 𤦲. The son of Zu 𤦲 was named Tian Cheng. The son of Tian Cheng was named Niu Cheng, whose descendants succeeded each other, governing in the city of Jiapiluobasu, there were seventy-seven thousand kings. The last king was named Guang Che Wang, followed by Bie Che Wang, followed by Jian Che Wang, followed by Zhu Che Wang, followed by Shi Che Wang, followed by Bai Che Wang, followed by Jiu Shi Che Wang, followed by Za Se Che Wang, followed by Zhi Che Wang, followed by Guang Gong Wang, followed by Duo Gong Wang, followed by Jian Gong Wang, followed by Zhu Gong Wang, followed by Shi Gong Wang, followed by Bai Gong Wang, followed by Jiu Shi Gong Wang, followed by Za Se Gong Wang, followed by Zhi Gong Wang. English version: Monks! King Zhi Gong had two sons, one named Shi Zi Jia, and the other named Shi Zi Zu. Shi Zi Jia succeeded to the throne, and had four sons, one named Jing Fan, the second named Bai Fan, the third named Hu Fan, and the fourth named Gan Lu Fan. He also had a daughter named Bu Si. Monks! King Jing Fan had two sons, one named Siddhartha, and the other named Nanda; Bai Fan had two sons, one named Di Sha Tong, and the other named Nan Ti Jia; Hu Fan had two sons, one named Aniluduo, and the other named Ba Ti Li Jia; King Gan Lu Fan also had two sons, one named Ananda, and the other named Ti Po Da Duo. The daughter Bu Si had only one son, named Shi Po Luo; the Bodhisattva had one son, named Rahula. English version: Monks! In this order, from the king of the great assembly, the descendants succeeded each other, the most noble lineage, until Rahula became an Arhat, cutting off afflictions, ending the cycle of birth and death, and there is no more rebirth. Monks! Because of this cause, in the distant past, there were noble Kshatriyas, born into the world, according to the Dharma, and not against the Dharma. Monks! There is such a Dharma, the Kshatriyas of the world, are the most noble birth.

。爾時，自余諸眾生輩，如是念言：『世間有為，是病是癰，是其毒箭。』熟思惟已，棄捨有為，于空山澤，造作草菴，寂靜禪定。有所求須，或日初分，或後分中，出於草菴，入村乞食。眾人見已，須者與之，復為造作，或有稱言：『此等眾生，最好作善，棄捨世間，有流不善諸惡法故，名婆羅門。』此因緣故，婆羅門種，世間出生。或有眾生，禪定不成，倚著村落，多教咒術，因此得名為教者也；以其下來入村舍故，名向聚落；復為成就諸欲法故，名成就欲。此因緣故，舊往昔時，勝婆羅門，高行種姓，世間出生，依于如法，非不如法。復有自余諸眾生輩，造作種種求利技能、工巧藝術諸業之處，以此得名為毗舍也。此因緣故，舊往昔時，毗舍種姓，現於世間，彼亦如法，非不如法。諸比丘！此等三種，世間生已，於後復有第四種姓，世間出生。諸比丘！復有一種，各自毀呰自家法已，剃除鬚髮，身著袈裟，棄捨世間，出家修道，口自唱言：『我作沙門。』彼作是稱，即成正愿婆羅門也；毗舍亦然。復有一種，如前毀呰，亦捨出家，口自稱：『我當作沙門。』為彼故，有如是正愿。諸比丘！復有一種剎利，以身口意行於惡行，以惡行故，身壞命終一向受苦；其婆羅門及毗舍等，亦如是。復有一種剎利，以身口意行善行故，身壞命終一向受樂；婆羅門、毗舍亦然。

「諸比丘！復有一種剎利，以身口意行二種行，身壞命終當受苦樂；婆羅門、毗舍亦爾

現代漢語譯本：那時，其餘的眾生們這樣想：『世間的有為法，是疾病，是毒瘡，是毒箭。』他們深思熟慮后，捨棄有為法，在空曠的山澤中，建造草菴，進行寂靜的禪定。當他們有所需求時，或者在早晨，或者在下午，走出草菴，進入村莊乞食。人們見到他們，有需要的就給予他們，並且為他們建造住所，或者有人稱讚說：『這些眾生，最善於行善，捨棄世間，因為他們捨棄了有漏不善的各種惡法，所以被稱為婆羅門。』因為這個因緣，婆羅門種姓在世間產生。或者有些眾生，禪定沒有成就，依附於村落，大多教習咒術，因此被稱為教者；因為他們下來進入村舍，所以被稱為向聚落；又因為他們成就各種慾望之法，所以被稱為成就欲。因為這個因緣，在很久以前，高貴的婆羅門，高尚的種姓，在世間產生，他們依據如法，而不是不如法。還有其餘的眾生們，從事各種求取利益的技能、工巧藝術等行業，因此被稱為毗舍。因為這個因緣，在很久以前，毗舍種姓出現在世間，他們也如法，而不是不如法。諸位比丘！這三種種姓在世間產生后，後來又有第四種種姓在世間產生。諸位比丘！又有一種人，各自譭謗自己原來的法，剃除鬚髮，身穿袈裟，捨棄世間，出家修道，口中自稱：『我作沙門。』他們這樣稱呼自己，就成爲了真正的婆羅門；毗舍也是如此。又有一種人，像前面那樣譭謗，也捨棄出家，口中自稱：『我將作沙門。』爲了他們，有這樣的正愿。諸位比丘！又有一種剎帝利，以身口意行惡行，因為惡行，身壞命終后一直受苦；那些婆羅門和毗舍等也是如此。又有一種剎帝利，以身口意行善行，因為善行，身壞命終后一直受樂；婆羅門、毗舍也是如此。 諸位比丘！又有一種剎帝利，以身口意行兩種行為，身壞命終后將受苦樂；婆羅門、毗舍也是如此。

English version: At that time, the rest of the beings thought thus: 『The conditioned things of the world are diseases, sores, and poisonous arrows.』 After careful consideration, they abandoned the conditioned and, in empty mountains and marshes, built huts and practiced quiet meditation. When they had needs, either in the early morning or in the afternoon, they would leave their huts and enter villages to beg for food. People, seeing them, would give them what they needed and build dwellings for them. Some would say: 『These beings are the best at doing good, having abandoned the world, because they have abandoned the various evil and impure dharmas of the outflows, therefore they are called Brahmins.』 Because of this cause, the Brahmin caste arose in the world. Or some beings, not having achieved meditation, relied on villages and mostly taught incantations, and thus were called teachers; because they came down and entered villages, they were called those who go to settlements; and because they fulfilled various desires, they were called those who fulfill desires. Because of this cause, in the distant past, noble Brahmins, of high lineage, arose in the world, acting according to the Dharma, not against it. And there were other beings who engaged in various skills for seeking profit, crafts, and arts, and thus were called Vaishyas. Because of this cause, in the distant past, the Vaishya caste appeared in the world, and they also acted according to the Dharma, not against it. Monks! After these three castes arose in the world, later a fourth caste arose in the world. Monks! There is also a kind of person who, having each slandered their own original dharma, shaved their heads and beards, wore robes, abandoned the world, and went forth to cultivate the Way, proclaiming with their mouths: 『I am a Shramana.』 By calling themselves this, they became true Brahmins; the Vaishyas are the same. And there is another kind of person who, like the former, slandered and also abandoned the household, proclaiming with their mouths: 『I will become a Shramana.』 For them, there is such a right aspiration. Monks! There is also a Kshatriya who, through body, speech, and mind, engages in evil actions, and because of these evil actions, after the body breaks and life ends, they will only suffer; the Brahmins and Vaishyas are the same. And there is also a Kshatriya who, through body, speech, and mind, engages in good actions, and because of these good actions, after the body breaks and life ends, they will only experience happiness; the Brahmins and Vaishyas are the same. Monks! There is also a Kshatriya who, through body, speech, and mind, engages in both kinds of actions, and after the body breaks and life ends, they will experience both suffering and happiness; the Brahmins and Vaishyas are the same.

。諸比丘！復有一種剎利，正信出家修習，證於三十七助道，能盡諸漏，心解脫、智解脫，現見證法，得諸神通，既作證已，口自唱言：『我已盡生，梵行已立，所作已辦，更不受有。』其婆羅門、毗舍亦爾。諸比丘！此三種姓，于彼邊生，能成就明行足，得阿羅漢，名為最勝。諸比丘！其梵王娑訶波底，昔於我前說如是偈：

「『剎利勝生者，　　若出諸種姓， 明行足成就，　　彼最勝天人。』

「諸比丘！其梵王娑訶波底，彼偈善頌，非為不善，我已印可。諸比丘！我多陀阿伽度、阿羅訶、三藐三佛陀，亦說此義。諸比丘！如是次第，我所具說，世間轉成轉壞轉住。諸比丘！若有教師，為諸聲聞，所應作處，哀愍利益，而行慈悲，我已作訖，汝等須依。諸比丘！此等空閑山林樹下、虛房靜室、土窟崖龕，或冢墓間，以稻芉等，為草菴住，離於村舍聚落居停如是之處。汝等比丘，應修習禪，勿墮放逸，致令後悔。此我教示，汝諸比丘。」

佛說經已，諸比丘等，歡喜奉行。

按中亞出土梵本三葉屬長阿含，阿吒那智經眾集經是也。

1.阿吒那智經一葉 (Hoernle Mss. 149 X/6) D. 32, Āṭānaṭiya sutta 咒經名漢譯今闕，開元錄九沙門那提下云，阿吒那智經一卷，龍朔三年于慈恩寺譯，見續高僧傳

現代漢語譯本：諸位比丘！還有一種剎帝利，以正信出家修行，證得三十七道品，能夠斷盡一切煩惱，心解脫、智慧解脫，親身證悟佛法，獲得各種神通，在證悟之後，會親自宣說：『我已不再受生，清凈的修行已經完成，該做的都已做完，不會再有來生。』婆羅門和吠舍也是如此。諸位比丘！這三種姓的人，在他們所處的環境中，能夠成就明行足，證得阿羅漢果位，被稱為最殊勝的。諸位比丘！梵天娑婆主，過去在我面前說過這樣的偈頌： 『剎帝利是勝生者，如果從各種姓中出家，成就明行足，他們就是最殊勝的天人。』 諸位比丘！梵天娑婆主，他所說的偈頌是正確的，不是不正確的，我已經認可了。諸位比丘！我，如來、應供、正等覺，也宣說這個道理。諸位比丘！按照這樣的次第，我所詳細講述的，世間的形成、衰敗和持續。諸位比丘！如果有一位導師，爲了他的弟子們，應該做的事情，以慈悲心去利益他們，我已經做完了，你們必須依教奉行。諸位比丘！你們應該在空閑的山林樹下、空曠的房屋靜室、土洞山崖、或者墳墓之間，用稻草等搭建草菴居住，遠離村莊聚落等喧鬧的地方。你們這些比丘，應該修習禪定，不要放逸，以致將來後悔。這是我對你們的教誨，諸位比丘。」 佛陀說完這些話，所有的比丘都歡喜地接受並奉行。 根據中亞出土的梵文三葉殘片，屬於《長阿含經》，《阿吒那智經》是其中的一部分。《阿吒那智經》的咒語部分，漢譯本現在缺失。開元錄中記載，九沙門那提翻譯了《阿吒那智經》一卷，在龍朔三年于慈恩寺翻譯，見《續高僧傳》。 1.《阿吒那智經》一葉 (Hoernle Mss. 149 X/6) D. 32, Āṭānaṭiya sutta 咒經名漢譯今闕，開元錄九沙門那提下云，阿吒那智經一卷，龍朔三年于慈恩寺譯，見續高僧傳

English version: Monks, furthermore, there is a Kshatriya who, having gone forth from home in faith, practices and realizes the thirty-seven aids to enlightenment, is able to exhaust all defilements, achieves liberation of mind and liberation through wisdom, directly witnesses the Dharma, attains various supernormal powers, and having realized this, proclaims: 『Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to be.』 The Brahmins and Vaishyas are also like this. Monks, these three castes, in their respective environments, are able to achieve the perfection of knowledge and conduct, attain Arhatship, and are called the most excellent. Monks, Brahma Sahampati, in the past, spoke this verse before me: 『The Kshatriya is the noblest by birth, if they go forth from any caste, having achieved the perfection of knowledge and conduct, they are the most excellent among gods and humans.』 Monks, Brahma Sahampati, his verse is well-spoken, not ill-spoken, and I have approved it. Monks, I, the Tathagata, the Arhat, the Fully Enlightened One, also proclaim this meaning. Monks, in this order, I have fully explained the formation, decay, and continuation of the world. Monks, if there is a teacher who, for the sake of his disciples, does what should be done, with compassion and for their benefit, I have done it, and you must follow my teachings. Monks, you should dwell in secluded forests, under trees, in empty houses, quiet rooms, caves, cliffs, or among tombs, using straw and such to build huts, staying away from villages and settlements. You monks should practice meditation, do not be negligent, lest you regret it later. This is my teaching to you, monks.』 Having spoken these words, the monks rejoiced and followed the teachings. According to the three Sanskrit leaves unearthed in Central Asia, they belong to the Dirghagama, and the Atanatiya Sutra is part of it. The mantra section of the Atanatiya Sutra is missing in the Chinese translation. The Kaiyuan Record states that the monk Nadhi translated one volume of the Atanatiya Sutra in the third year of the Longshuo era at Ci'en Temple, as seen in the Continued Biographies of Eminent Monks. 1. One leaf of the Atanatiya Sutra (Hoernle Mss. 149 X/6) D. 32, Āṭānaṭiya sutta The mantra name is missing in the Chinese translation. The Kaiyuan Record states that the monk Nadhi translated one volume of the Atanatiya Sutra in the third year of the Longshuo era at Ci'en Temple, as seen in the Continued Biographies of Eminent Monks.

善見律十一云，若國王及聚落大檀越有病者，遣人至寺，請比丘為說咒，比丘為說阿吒那吒經 (Āṭānāṭa)。

十誦律廿四亦舉長阿含經名阿吒那吒劍 (Āṭānāṭikam)。

2.眾集經二葉 (Hoernle Mss. 149 X/25 及 X/29) D. 33, Saṅgīti sutta 法數經名 [No. 1(9)]。

又按漢譯凡三十經，其中增一 [Ekottara, No. 1(11)] 三聚 [Trirāsi, No. 1(12)] 世記 [Lokaprajñapti, No. 1(30)] 三經巴本全闕，巴本凡三十四經，其中四經漢譯全闕，二經收于中阿含，今揭其全表

《善見律》第十一卷記載，如果國王或村落的大施主生病，會派人到寺廟，請比丘誦咒，比丘會誦《阿吒那吒經》。 《十誦律》第二十四卷也引用了《長阿含經》中名為《阿吒那吒劍》的經文。 2.《眾集經》第二頁（Hoernle手稿149 X/25 和 X/29）D. 33，《Saṅgīti sutta》法數經名為[No. 1(9)]。 此外，根據漢譯本，共有三十部經，其中《增一》[Ekottara, No. 1(11)]、《三聚》[Trirāsi, No. 1(12)]、《世記》[Lokaprajñapti, No. 1(30)]這三部經的巴利文字全部缺失。巴利文字共有三十四部經，其中四部經的漢譯本全部缺失，兩部經收錄于《中阿含經》。現在列出其完整列表。

The 'Samantapāsādikā' (善見律) volume eleven states that if a king or a great benefactor of a village is ill, they would send someone to the temple to ask a bhikkhu to recite a mantra, and the bhikkhu would recite the 'Āṭānāṭa Sutta'. The 'Daśabhūmika-vinaya' (十誦律) volume twenty-four also cites the 'Dīrghāgama' (長阿含經) scripture named 'Āṭānāṭikam'. 2. 'Saṅgīti Sutta' (眾集經) page two (Hoernle Mss. 149 X/25 and X/29) D. 33, the Dharma number scripture name is [No. 1(9)]. Furthermore, according to the Chinese translation, there are thirty scriptures in total. Among them, the Pali versions of 'Ekottara' [No. 1(11)], 'Trirāsi' [No. 1(12)], and 'Lokaprajñapti' [No. 1(30)] are completely missing. There are thirty-four scriptures in the Pali version, among which the Chinese translations of four scriptures are completely missing, and two scriptures are included in the 'Madhyamāgama'. Now, the complete list is presented.