T12n0354_毗耶娑問經
大正藏第 12 冊 No. 0354 毗耶娑問經
No. 354 [No. 310(49)]
毗耶娑問經翻譯之記
菩薩方便攝化眾生，必以大悲引邪從正。毗耶娑仙，即其人也。為導群迷令識因果，將諸異見至如來所，歸命咨啟，聽聞正法。因其請說，即以名經，故因此部「毗耶娑問」。
魏尚書令儀同高公，愍諸錯習，示其歸則，簡集能人善辭義者，在宅上面出此經典。正求法人沙門曇林，婆羅門客瞿曇流支，興和四年，歲次壬戌，月建在申，朔次乙丑，建初辛巳，甲午畢功，凡有一萬四千四百五十七字。
毗耶娑問經卷上
元魏婆羅門瞿曇般若流支譯
如是我聞：
一時婆伽婆游阿逾阇強伽河岸，與大比丘眾俱。彼比丘眾所作已辦，盡一切漏，無有障礙，離有不退，勤為禪誦，加趺而坐，隨何處坐——有在地處，二人相隨如法語論，群行如鵝、如鴛鴦者，有在空舍、有依樹根——皆悉行禪，能取如來法之光明、正法威儀。復有無量菩薩眾俱，彼諸菩薩無量功德、名稱普聞。彼處復有無量百千種種樹林，多有淫慾俱耆羅鳥、孔雀、鵝、鳥、群蜂等聲，娑羅枳樹枝葉垂布。如是處者，欲心、懈怠、喜睡、頻申皆悉遠離，常有無量善香妙華。
【現代漢語翻譯】 現代漢語譯本 《毗耶娑問經》翻譯記 菩薩爲了方便攝受教化眾生，必定以大悲心引導邪見之人走向正道。毗耶娑仙（Vyasa，印度古代聖賢）就是這樣的人。爲了引導迷惑的眾生認識因果，他將各種不同的見解帶到如來（Tathagata，佛的稱號）那裡，歸依佛陀並請教，聽聞正法。因為他的請求而宣說的法，就以他的名字命名為經，所以這部經名為《毗耶娑問》。 魏朝尚書令、儀同高公，憐憫人們的錯誤習俗，爲了指示他們正確的歸宿，選拔聚集了能人善於辭義的人，在府邸中翻譯這部經典。負責校正經文的法師是沙門曇林，婆羅門客人是瞿曇流支（Gautama Prajnaruchi，譯者）。在興和四年，歲次壬戌，月建在申，朔次乙丑，建初辛巳，甲午完成翻譯，總共有14457字。 《毗耶娑問經》捲上 元魏婆羅門瞿曇般若流支譯 如是我聞： 一時，婆伽婆（Bhagavan，世尊）在阿逾阇強伽河（Ayodhya Gangā，恒河支流）岸邊游化，與眾多大比丘（bhiksu，出家受戒的男性佛教徒）在一起。那些比丘們所作已辦，斷盡一切煩惱，沒有障礙，脫離了有漏之法，不再退轉，勤奮地禪修誦經，跏趺而坐，無論在哪裡——有的在地上，兩人相隨像在討論佛法，有的成群行走像鵝、像鴛鴦，有的在空舍，有的依靠樹根——都各自禪修，能夠領受如來佛法的光明和正法的威儀。還有無量菩薩（bodhisattva，發願成佛的修行者）眾也在一起，這些菩薩具有無量的功德，名聲廣為流傳。那個地方還有無量百千種樹林，有很多淫慾俱耆羅鳥（Kokila，杜鵑）、孔雀、鵝、鳥、群蜂等的聲音，娑羅枳樹（Salaki，一種樹）枝葉垂布。在這樣的地方，欲心、懈怠、喜睡、頻申都遠離了，常有無量美好的香氣和鮮花。
【English Translation】 English version Record of the Translation of the Vyasa Pariprccha Sutra Bodhisattvas, in order to expediently gather and transform sentient beings, must use great compassion to guide those with wrong views towards the right path. The sage Vyasa is such a person. To guide confused beings to understand cause and effect, he brought various different views to the Tathagata, took refuge in the Buddha and asked for teachings, listening to the true Dharma. Because of his request, the Dharma spoken was named after him, hence this sutra is called 'Vyasa's Questions'. Gao Gong, the Minister of the Imperial Secretariat and Grand Master of the Wei Dynasty, pitied the erroneous customs of the people. To show them the correct path, he selected and gathered capable people skilled in language and meaning to translate this scripture in his residence. The Dharma master responsible for proofreading the text was the Shramana Tanlin, and the Brahmin guest was Gautama Prajnaruchi. In the fourth year of Xinghe, the year of Renxu, the month of Shen, the first day of Yichou, the beginning of Xinsi, the translation was completed on Jiawu, with a total of 14,457 words. Vyasa Pariprccha Sutra, Volume 1 Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan was wandering on the bank of the Ayodhya Ganga River, together with a large assembly of bhiksus. Those bhiksus had completed their tasks, exhausted all defilements, had no obstacles, were free from the defiled dharmas, and would not regress. They diligently practiced meditation and recitation, sitting in the lotus position. Wherever they were—some on the ground, two together discussing the Dharma, some walking in groups like geese or mandarin ducks, some in empty houses, some leaning against tree roots—they all practiced meditation, able to receive the light of the Tathagata's Dharma and the majestic demeanor of the true Dharma. There was also an immeasurable assembly of bodhisattvas, who had immeasurable merits and whose names were widely known. In that place, there were also countless hundreds and thousands of various forests, with many sounds of Kokila birds, peacocks, geese, birds, and swarms of bees. The branches and leaves of Salaki trees were spread out. In such a place, desires, laziness, drowsiness, and yawning were all far away, and there were always immeasurable beautiful fragrances and flowers.
爾時，佛告諸比丘言：「汝諸比丘常當勤行，作所應作，持戒正行。」
爾時，世尊與慧命阿難陀、長老大迦葉、長老舍利弗、長老薄居羅、長老利波多、阿若居憐等大聲聞俱，歡喜語說。
爾時，西方有光明相，猶如日輪。
時阿難陀漏未盡故，見彼相已，即白佛言：「云何，世尊！西方分處焰色光明甚有威德？」
佛言：「阿難！於此世界有五通仙名毗耶娑——揵陀迦離婦人之子——有五百仙以為眷屬，住在彼處勤修苦行，不食而齋，其身瘦瘠，有命而已，讀誦不住以為莊嚴。其名曰：阿斯仙童子、那羅提、娑裴若、波耶那、那荼延、那迦摩延、那商枳、啰娑鞞軻、那娑徒、啰陀等，諸大仙人相隨經行。」
即于爾時，毗耶娑仙亦見世尊與諸比丘、多千眷屬之所圍繞——諸根調柔，心意寂靜，在於禪定，離欲安樂——在樹林中。
毗耶娑仙既見佛已，思惟念言：「此人應是一切智者，名稱普聞，彼必應是不妄語人。如是如來勝色具足，諸相成就甚為希有、世未曾有，如是色相勝妙希有。如是世尊舍王欲樂、舍轉輪王富樂自在如舍毒食、六萬婇女第一端正，一切舍已，而便出家在林中住。」
仙人眾中有一仙人名那羅陀，既見世尊心生歡喜，以妙伽他贊如來曰：
【現代漢語翻譯】 現代漢語譯本 當時，佛陀告訴眾比丘說：『你們眾比丘應當經常勤奮修行，做應該做的事情，持守戒律，行為端正。』 當時，世尊與慧命阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）、長老大迦葉（Mahakasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）、長老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）、長老薄居羅（Bakkula，佛陀的弟子，以長壽著稱）、長老利波多（Revata，佛陀的弟子，以禪定著稱）、阿若居憐（Ajnatakaundinya，佛陀最早的五比丘之一）等大聲聞弟子在一起，歡喜地交談。 當時，西方出現光明景象，猶如太陽的光輪。 當時，阿難陀因為煩惱尚未斷盡，見到這種景象后，就問佛陀說：『世尊，為什麼西方那個地方的光明如此熾盛，具有如此威德？』 佛陀說：『阿難，在這個世界，有一位具有五神通的仙人，名叫毗耶娑（Vyasa，印度古代的聖賢），他是揵陀迦離（Gandhakali）婦人的兒子。他有五百位仙人作為眷屬，住在那裡勤修苦行，不吃飯而持齋，身體瘦弱，只剩下一口氣，不停地誦讀經文作為莊嚴。他們的名字是：阿斯仙童子（Asi）、那羅提（Narada）、娑裴若（Sapeya）、波耶那（Payana）、那荼延（Natayana）、那迦摩延（Nagamayana）、那商枳（Nasanki）、啰娑鞞軻（Rasaveka）、那娑徒（Nasatu）、啰陀（Radha）等，這些大仙人跟隨他一起修行。』 就在那時，毗耶娑仙人也看見世尊被眾比丘和眾多眷屬圍繞著——諸根調柔，心意寂靜，處於禪定之中，遠離慾望，安樂自在——在樹林中。 毗耶娑仙人見到佛陀后，心中思惟：『這個人應該是一切智者，他的名聲廣為人知，他必定不是說妄語的人。像這樣的如來，殊勝的容貌具足，各種相好成就，非常稀有，世間從未有過，這樣的容貌殊勝美妙，非常稀有。像這樣的世尊，捨棄了國王的欲樂，捨棄了轉輪王的富貴自在，如同捨棄毒藥一般，捨棄了六萬位最端正的妃子，一切都捨棄了，然後出家住在樹林中。』 仙人眾中有一位仙人名叫那羅陀（Narada），見到世尊後心生歡喜，用美妙的偈頌讚嘆如來說：
【English Translation】 English version At that time, the Buddha said to the monks, 'You monks should always be diligent in practice, do what should be done, uphold the precepts, and act righteously.' At that time, the World Honored One was with the venerable Ananda (one of the Buddha's ten great disciples, known for his strong memory), the elder Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices), the elder Sariputra (one of the Buddha's ten great disciples, known for his wisdom), the elder Bakkula (a disciple of the Buddha, known for his longevity), the elder Revata (a disciple of the Buddha, known for his meditation), Ajnatakaundinya (one of the first five disciples of the Buddha), and other great Sravaka disciples, joyfully conversing. At that time, there was a luminous appearance in the west, like the disc of the sun. At that time, Ananda, because his defilements were not yet exhausted, saw this appearance and immediately said to the Buddha, 'World Honored One, why is the light in that western region so radiant and powerful?' The Buddha said, 'Ananda, in this world, there is a sage with five supernatural powers named Vyasa (an ancient Indian sage), the son of the woman Gandhakali. He has five hundred sages as his retinue, and they live there diligently practicing austerities, fasting without eating, their bodies emaciated, barely alive, constantly reciting scriptures as their adornment. Their names are: the young sage Asi, Narada, Sapeya, Payana, Natayana, Nagamayana, Nasanki, Rasaveka, Nasatu, Radha, and others. These great sages follow him in their practice.' At that very moment, the sage Vyasa also saw the World Honored One surrounded by monks and a large retinue—their senses subdued, their minds peaceful, in meditation, free from desire, and at ease—in the forest. Having seen the Buddha, the sage Vyasa thought, 'This person must be the All-Knowing One, his name is widely known, and he must not be a liar. Such a Tathagata, with his excellent appearance, complete with all the marks, is extremely rare, never seen before in the world. Such an appearance is excellent and wonderful, very rare. Such a World Honored One has abandoned the pleasures of a king, abandoned the wealth and freedom of a Chakravartin king as if abandoning poison, abandoned sixty thousand of the most beautiful concubines, having abandoned everything, and then left home to live in the forest.' Among the assembly of sages, there was a sage named Narada, who, upon seeing the World Honored One, felt joy in his heart and praised the Tathagata with a wonderful verse:
「青色樹林中， 誰光洋金色， 如凈毗琉璃、 如日出雲山？」
時彼大仙及諸仙眾聞是說已，心喜開眼，皆悉合掌欲向佛所。
爾時，佛語諸比丘言：「汝等比丘見閻浮提如是諸仙繫縛手足，自懸著樹，不食而齋，著樹皮衣，臥在塵土。若在石上，有以兩手合取食已開手而食、或有食風，有十五日不食而齋、或有一月不食而齋，頭、須、發、爪悉皆長利。寅旦、中、暮三時讀誦，有種姓財、有福德財，先咒物已，置於火中而供養火。在地而臥，有在露地、有在樹下，有懸自手著樹而睡、或有蹲踞如是睡者、或有在水如是睡者。有以五熱而炙身者、有身逼火自炙臥者、有在大焰下風臥者、有臥棘刺、有日炙身。受苦求福，自誑其身得處便住，種姓勝上心以為足、心以為喜，離無上智。諸比丘！此大仙人而不能知生死出要。以欲癡故，還生有中，自謂正行，不知是邪。」
爾時，彼諸比丘歸命如來，白言：「世尊！我等梵行真正具足，和集相應，得離生、有。」
彼毗耶娑大仙人等——以阿羅漢威德力故而生畏懼，安詳諦視，心意敬重，一心正意——與諸仙人眷屬相隨，絞攝長髮並在一箱，以好縫繩角絡其體，形色不白，端攝身儀，二眼皆黃，頭髮無膩，絞結相著，塊聚非一，手執
【現代漢語翻譯】 現代漢語譯本 『在青色的樹林中，是誰的光芒如此金黃，如同清澈的毗琉璃（一種寶石），又如太陽從雲山中升起？』 當時，那位大仙和眾仙人聽到這話后，心中歡喜，睜開眼睛，都雙手合十，想要前往佛陀所在之處。 這時，佛陀對比丘們說：『你們這些比丘，看看這閻浮提（我們所居住的世界）的仙人們，他們手腳被束縛，自己懸掛在樹上，不吃飯而持齋，穿著樹皮做的衣服，睡在塵土裡。有的睡在石頭上，有的用雙手捧起食物后張開手來吃，有的吃風，有的十五天不吃飯而持齋，有的一月不吃飯而持齋，他們的頭、鬍鬚、頭髮、指甲都長得很長。他們早晨、中午、晚上三次誦經，擁有種姓的財富，擁有福德的財富，先用咒語加持物品，然後放在火中供養。他們睡在地上，有的睡在露天，有的睡在樹下，有的懸掛著自己的手在樹上睡覺，有的蹲著睡覺，有的在水中睡覺。有的用五種熱源來炙烤身體，有的身體靠近火來炙烤自己，有的在大火的下風處睡覺，有的睡在荊棘上，有的讓太陽炙烤身體。他們受苦求福，自己欺騙自己的身體，找到地方就住下，認為種姓高貴就心滿意足，心生歡喜，遠離了無上的智慧。比丘們！這些大仙人不能瞭解生死的根本出路。因為貪慾和愚癡，他們還會在輪迴中出生，自以為是正確的修行，卻不知道這是邪道。』 這時，那些比丘們歸順於如來，說道：『世尊！我們所修的梵行真正圓滿，和合相應，得以脫離生死輪迴。』 那位毗耶娑（一位仙人）大仙人等——因為阿羅漢的威德力而感到畏懼，安詳地注視著，心中敬重，一心正念——與眾仙人眷屬相隨，將長髮絞在一起放在一個箱子里，用好的縫繩將身體的各個角落纏繞起來，臉色不白，端正儀容，兩眼發黃，頭髮沒有油膩，絞結在一起，成塊狀，不止一處，手裡拿著
【English Translation】 English version 'In the green forest, whose light shines so golden, like pure beryl (a gemstone), or like the sun rising from the cloudy mountains?' At that time, that great sage and all the other sages, having heard these words, were delighted in their hearts, opened their eyes, and all joined their palms, wanting to go to where the Buddha was. Then, the Buddha said to the monks: 'You monks, look at these sages of Jambudvipa (the world we live in), their hands and feet are bound, they hang themselves on trees, they fast without eating, they wear clothes made of tree bark, and they sleep in the dust. Some sleep on stones, some take food with both hands and then open their hands to eat, some eat wind, some fast for fifteen days without eating, some fast for a month without eating, their heads, beards, hair, and nails are all very long. They recite scriptures three times in the morning, noon, and evening, they possess the wealth of lineage, they possess the wealth of merit, they first bless objects with mantras, and then place them in the fire as offerings. They sleep on the ground, some sleep in the open, some sleep under trees, some hang their hands on trees to sleep, some squat to sleep, some sleep in the water. Some use five sources of heat to scorch their bodies, some lie close to the fire to scorch themselves, some sleep downwind of a large fire, some sleep on thorns, some let the sun scorch their bodies. They suffer to seek blessings, they deceive their own bodies, they settle down wherever they find a place, they are content with their noble lineage, they are happy in their hearts, and they are far from supreme wisdom. Monks! These great sages cannot understand the fundamental way out of birth and death. Because of greed and ignorance, they will still be born in the cycle of rebirth, they think they are practicing correctly, but they do not know that this is a wrong path.' At that time, those monks took refuge in the Tathagata, saying: 'World Honored One! Our practice of pure conduct is truly complete, harmonious and corresponding, and we are able to escape the cycle of birth and death.' That great sage Vyasa (a sage), and others—because of the majestic power of the Arhat, they felt fear, gazed calmly, with respect in their hearts, and with one-pointed mindfulness—followed by their sage retinue, they twisted their long hair together and placed it in a box, they wrapped their bodies with good sewing ropes, their complexions were not white, they straightened their posture, their eyes were yellow, their hair was not greasy, it was twisted together, forming clumps, not just one, and they held
三奇杖，置瓶之物世中最醜，種種語言悉皆善巧因成就語。躡空而行，到如來所，白言：「世尊！應知此義，我何因緣並諸眷屬今來到此？」
佛言：「大仙！一切有生、一切諸法，我悉知之。」
爾時，慧命阿難陀白佛言：「世尊！如是大仙仙眾圍繞，心有正知、有種種知、細知、盡知，知而不畏，長髮不理。為是何人？」
佛言：「阿難！此是仙人，名毗耶娑。婆羅門法是其所作，造四毗陀、善知聲論、知種種書。」
時彼一切阿羅漢人見毗耶娑大仙人已，作是思惟：「彼人受苦、勤勞持戒，為何所得？此毗耶娑生死苦惱未得解脫。」彼阿羅漢如是思惟：「此毗耶娑來至佛所，云何問難？為問因緣？為問無我？」
時毗耶娑問世尊言：「佛出世難。今諸仙眾和合來此，我少難問，唯愿且住，為我解說。」
佛言：「大仙！恣汝所問，隨汝所念皆悉可問，我為汝說。」
時毗耶娑問言：「世尊！云何佈施？何故佈施？何義名施？云何施主？何義施主？云何施人而非施主？云何不與得名施主？云何死已施福隨行？施福云何？為有形段聚集可見？為不可見？施主施福為在何處？為在受者？為在施者？云何世尊入涅槃已，供養塔等而得福報？佛入涅槃，誰為受者？」
【現代漢語翻譯】 現代漢語譯本：三奇杖（一種奇特的杖），放置瓶子的東西是世間最醜陋的，但種種語言都善巧，因為成就了語言的能力。他騰空而行，來到如來（佛陀）所在的地方，稟告說：『世尊！應該知道這個道理，我因為什麼因緣和我的眷屬今天來到這裡？』 佛陀說：『大仙！一切有生命的東西，一切諸法，我都知道。』 當時，慧命阿難陀（佛陀的十大弟子之一）對佛陀說：『世尊！像這樣的大仙被仙眾圍繞，心中有正知、有種種知、細知、盡知，知道卻不畏懼，長髮也不整理。這是什麼人？』 佛陀說：『阿難！這是仙人，名叫毗耶娑（Vyasa）。婆羅門法是他所修習的，他創造了四吠陀（Veda）、善於瞭解聲論、知道各種書籍。』 當時，那些阿羅漢（已證得解脫的聖者）看到毗耶娑大仙人後，這樣思惟：『那個人受苦、勤勞持戒，是爲了得到什麼？這個毗耶娑生死苦惱還沒有得到解脫。』那些阿羅漢這樣思惟：『這個毗耶娑來到佛陀這裡，會如何發問？是問因緣？還是問無我？』 當時，毗耶娑問世尊說：『佛陀出世很難得。現在諸位仙眾和合來到這裡，我有一些問題想請教，希望您能稍作停留，為我解說。』 佛陀說：『大仙！你儘管問，你心中所想的都可以問，我為你解說。』 當時，毗耶娑問道：『世尊！什麼是佈施？為什麼佈施？什麼意義稱為佈施？什麼是施主？什麼意義稱為施主？什麼人是施人而非施主？什麼人沒有給予卻被稱為施主？為什麼死後佈施的福報會跟隨？佈施的福報是什麼？是有形體的聚集可見嗎？還是不可見？施主的佈施福報在哪裡？是在受者那裡？還是在施者那裡？為什麼世尊入涅槃（佛陀的最終解脫）后，供養佛塔等還能得到福報？佛陀入涅槃，誰是受者？』
【English Translation】 English version: The three strange staffs, the thing for placing bottles, is the ugliest in the world, but all kinds of languages are skillful because of the accomplishment of language ability. He walked through the air and arrived at the place where the Tathagata (Buddha) was, and reported: 'World Honored One! You should know this principle, what is the cause and condition that my family and I have come here today?' The Buddha said: 'Great Immortal! I know all living things, all dharmas.' At that time, the Venerable Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! Such a great immortal is surrounded by a group of immortals, with right knowledge in his heart, with various kinds of knowledge, subtle knowledge, and complete knowledge, knowing without fear, and his long hair is not groomed. Who is this person?' The Buddha said: 'Ananda! This is an immortal named Vyasa. The Brahmanical law is what he practices, he created the four Vedas, is good at understanding phonetics, and knows various books.' At that time, those Arhats (saints who have attained liberation) saw the great immortal Vyasa and thought: 'That person suffers, diligently upholds precepts, what is he trying to obtain? This Vyasa has not yet attained liberation from the suffering of birth and death.' Those Arhats thought: 'This Vyasa has come to the Buddha, how will he ask questions? Will he ask about causes and conditions? Or will he ask about no-self?' At that time, Vyasa asked the World Honored One: 'It is rare for a Buddha to appear in the world. Now that all the immortals have come together here, I have some questions to ask, I hope you can stay a little longer and explain them to me.' The Buddha said: 'Great Immortal! Ask whatever you want, whatever you think in your heart, you can ask, and I will explain it to you.' At that time, Vyasa asked: 'World Honored One! What is giving? Why give? What meaning is called giving? What is a giver? What meaning is called a giver? Who is a giver but not a benefactor? Who is called a benefactor without giving? Why does the merit of giving follow after death? What is the merit of giving? Is it a visible gathering of forms? Or is it invisible? Where is the merit of the giver's giving? Is it with the receiver? Or is it with the giver? Why is it that after the World Honored One enters Nirvana (the final liberation of the Buddha), offering to stupas and so on can still bring merit? When the Buddha enters Nirvana, who is the receiver?'
爾時，世尊語毗耶娑大仙人言：「汝問此法甚為微細，汝有辯才不可思議，能如是問。」
爾時，長老舍利弗——發白面皺，眉垂覆面——偏舉一眉，長引氣息諦觀思量。見已而言：「此毗耶娑大仙人主有大名聞——一切人知、一切人說——豈可不知同如世間愚癡小兒、無智慧者，舍說因緣、舍說無我、種種深法、種種善、如智言語已，而問如是佈施之法？」
爾時，慧命阿難陀頂禮佛足，白言：「世尊！此毗耶娑大仙所問佈施果報，我亦能說。」
佛言：「阿難！此則非時。若問如來，聲聞人說，此非所儀。且止，阿難！無此道理。」
爾時，慧命舍利弗白佛言：「世尊！隨彼仙人何意而問，我亦能說、能滿其意。」
佛言：「舍利弗！汝語太卒，心不思量。長老舍利弗！勿作是語，此不相應。若如是者，我聲聞人則不相應。若來問我，聲聞說者，此不相應，則有人言：『彼如來者非一切智。』當有人言：『毗耶娑仙往問如來，自不能說，遣聲聞說。』或有人言：『彼如來者，有我慢見而不自說。』」
爾時，彼諸比丘於世尊所生信凈心，白言：「世尊！彼大仙問，如來能說、能斷彼疑。」
爾時，世尊語毗耶娑大仙人言：「汝聽施報，復有施分。何義佈施？既佈施已
【現代漢語翻譯】 現代漢語譯本：當時，世尊告訴毗耶娑（Vyasa）大仙人說：『你問的這個法非常精微，你的辯才不可思議，才能這樣發問。』 當時，長老舍利弗（Sariputra）——頭髮花白，面容皺紋，眉毛下垂遮住臉——偏著抬起一邊眉毛，長長地吸氣，仔細觀察思考。他看到后說：『這位毗耶娑大仙人是位很有名望的人——所有人都知道，所有人都談論他——難道他會不知道，像世間愚癡的小孩、沒有智慧的人一樣，捨棄講述因緣、捨棄講述無我、種種深奧的佛法、種種善行、如智者的言語，反而問這樣的佈施之法嗎？』 當時，慧命阿難陀（Ananda）頂禮佛足，說道：『世尊！這位毗耶娑大仙所問的佈施果報，我也能說。』 佛說：『阿難！現在不是時候。如果問如來，卻由聲聞人來說，這不合規矩。先停下，阿難！沒有這個道理。』 當時，慧命舍利弗對佛說：『世尊！無論那位仙人是什麼意思而問，我也能說，能滿足他的意思。』 佛說：『舍利弗！你說話太急，沒有思考。長老舍利弗！不要說這樣的話，這不合適。如果這樣，我的聲聞弟子就不合適了。如果來問我，卻由聲聞弟子來說，這不合適，就會有人說：『那位如來不是一切智。』會有人說：『毗耶娑仙人去問如來，如來自己不能說，卻讓聲聞弟子說。』或者有人說：『那位如來，有我慢的見解，而不自己說。』 當時，那些比丘對世尊生起了清凈的信心，說道：『世尊！那位大仙人所問，如來能說，能斷除他的疑惑。』 當時，世尊告訴毗耶娑大仙人說：『你聽關於佈施的果報，還有佈施的分類。佈施是什麼意思？既然佈施了，』
【English Translation】 English version: At that time, the World Honored One said to the great ascetic Vyasa, 'Your question about this Dharma is very subtle, and your eloquence is inconceivable, that you are able to ask such a question.' At that time, the elder Sariputra—with white hair, a wrinkled face, and eyebrows drooping over his face—raised one eyebrow, took a long breath, and carefully observed and pondered. Having seen this, he said, 'This great ascetic Vyasa is a person of great renown—everyone knows him, everyone talks about him—how could he not know, like a foolish child in the world, without wisdom, abandoning the discussion of causes and conditions, abandoning the discussion of no-self, various profound Dharmas, various good deeds, and wise words, and instead ask about such a Dharma of giving?' At that time, the venerable Ananda bowed at the Buddha's feet and said, 'World Honored One! I can also explain the karmic results of giving that this great ascetic Vyasa has asked about.' The Buddha said, 'Ananda! This is not the right time. If one asks the Tathagata, and a Sravaka explains, this is not proper. Stop, Ananda! There is no such reason.' At that time, the venerable Sariputra said to the Buddha, 'World Honored One! Whatever the intention of that ascetic in asking, I can also explain and fulfill his intention.' The Buddha said, 'Sariputra! You speak too hastily, without thinking. Elder Sariputra! Do not speak like this, it is not appropriate. If it were so, my Sravaka disciples would not be appropriate. If one comes to ask me, and a Sravaka explains, this is not appropriate, and someone will say, 『That Tathagata is not omniscient.』 Someone will say, 『The ascetic Vyasa went to ask the Tathagata, but the Tathagata could not explain it himself, and instead had a Sravaka explain it.』 Or someone will say, 『That Tathagata has a view of self-conceit and does not explain it himself.』' At that time, those Bhikkhus developed pure faith in the World Honored One and said, 'World Honored One! What that great ascetic has asked, the Tathagata can explain and dispel his doubts.' At that time, the World Honored One said to the great ascetic Vyasa, 'Listen to the karmic results of giving, and also the categories of giving. What is the meaning of giving? Since one has given,'
，自食自凈，施已報轉，故名佈施。以何義故名為施主？如是問者，大仙當聽。若人有物，彼信心生，信心生已，以財付人遣向他國，彼人將物向他國施；彼人佈施，財主得福，非施者福。彼所遣者，雖持物施而非舍主。若人自物自手施者，則是舍主、亦是施主。
「大仙當知，有三十三不凈佈施。何等名為三十三耶？
「一者、有人邪心倒見、無凈信心而舍財物，如是施者非凈佈施。
「二者、有人為報恩故而舍財物，則非佈施。
「三者、有人無悲愍心而舍財物，亦非佈施。
「四者、有人因欲心故而舍財物，亦非佈施。
「五者、有人舍物與火，亦非佈施。
「六者、有人舍物與水，亦非佈施。
「七者、有人生如是心：『舍物與王，望王識念。』如是舍物，非凈佈施。
「八者、有人以畏賊故舍物與之，如是施者亦非凈施。
「又復更有五種舍物皆非凈施。何等為五？
「一者、施毒，非凈佈施。
「二者、施刀，非凈佈施。
「三者、教人取肉而施，非凈佈施。
「四者、有人所攝眾生平等施與，和集養育望得其力，非凈佈施。
「五者、有人為名聞故而舍財物，非凈佈施。
「十四、有人為歌戲故
【現代漢語翻譯】 現代漢語譯本：自己享用自己凈化，施捨之後回報會轉回，所以稱為佈施。因為什麼意義稱為施主呢？像這樣問的人，大仙您應當聽好。如果有人有財物，他生起信心，信心生起之後，把財物交給別人，讓別人帶到其他國家去，那個人把財物帶到其他國家施捨；那個人佈施，財物的主人得到福報，而不是施捨的人得到福報。那個被派遣的人，雖然拿著財物去施捨，但不是舍主。如果有人用自己的財物親手施捨，那麼這個人就是舍主，也是施主。 大仙您應當知道，有三十三種不清凈的佈施。哪三十三種呢？ 第一種，有人心懷邪念，見解顛倒，沒有清凈的信心而捨棄財物，這樣的施捨不是清凈的佈施。 第二種，有人爲了報恩而捨棄財物，這不是佈施。 第三種，有人沒有悲憫之心而捨棄財物，也不是佈施。 第四種，有人因為貪慾之心而捨棄財物，也不是佈施。 第五種，有人把財物舍給火，也不是佈施。 第六種，有人把財物舍給水，也不是佈施。 第七種，有人生起這樣的想法：『把財物舍給國王，希望國王記住。』這樣的捨棄財物，不是清凈的佈施。 第八種，有人因為害怕盜賊而把財物舍給他們，這樣的施捨也不是清凈的施捨。 還有五種捨棄財物都不是清凈的施捨。哪五種呢？ 第一種，施捨毒藥，不是清凈的佈施。 第二種，施捨刀，不是清凈的佈施。 第三種，教唆別人取肉來施捨，不是清凈的佈施。 第四種，有人把所管轄的眾生平等地施捨出去，聚集起來養育，希望得到他們的力量，不是清凈的佈施。 第五種，有人爲了名聲而捨棄財物，不是清凈的佈施。 第十四種，有人爲了歌舞戲樂
【English Translation】 English version: One consumes and purifies oneself, and after giving, the reward turns back, hence it is called giving. By what meaning is one called a giver? To those who ask thus, great sage, you should listen. If a person has possessions, and faith arises in them, and after faith arises, they entrust the possessions to another, sending them to another country, and that person gives the possessions in that other country; that person gives, and the owner of the possessions receives the merit, not the one who gives. The one who is sent, though they give the possessions, is not the owner of the giving. If a person gives their own possessions with their own hands, then that person is the owner of the giving, and also the giver. Great sage, you should know, there are thirty-three impure givings. What are these thirty-three? First, there are those who with evil minds and inverted views, without pure faith, give away possessions; such giving is not pure giving. Second, there are those who give away possessions to repay a kindness; this is not giving. Third, there are those who give away possessions without compassion; this is also not giving. Fourth, there are those who give away possessions out of desire; this is also not giving. Fifth, there are those who give possessions to fire; this is also not giving. Sixth, there are those who give possessions to water; this is also not giving. Seventh, there are those who have such a thought: 『I will give possessions to the king, hoping the king will remember.』 Such giving is not pure giving. Eighth, there are those who give possessions to thieves out of fear; such giving is also not pure giving. Furthermore, there are five kinds of giving that are not pure giving. What are these five? First, giving poison is not pure giving. Second, giving a knife is not pure giving. Third, instructing others to take meat to give is not pure giving. Fourth, there are those who give away the beings under their care equally, gathering and raising them, hoping to gain their strength; this is not pure giving. Fifth, there are those who give away possessions for the sake of fame; this is not pure giving. Fourteenth, there are those who give for the sake of singing and dancing
與伎兒物，非凈佈施。
「十五、有人年終月盡破散財物，非凈佈施。
「十六、有人屋舍因緣而舍財物，則非佈施。
「十七、有人善友因緣以他財物受與餘人，非凈佈施。
「十八、有人或有田地、或在舍宅，或有谷聚、或有麥聚，鹿鳥所食、鼠等所食，無清凈心，非凈佈施。
「十九、有人為學作故與工匠物，如是施者非凈佈施。
「二十、有人身有病患，恐命盡故舍物與醫，非凈佈施。
「二十一者、若人打他、若罵他已，心悔生愧舍物與之，非凈佈施。
「二十二者、若人施已，心則生疑：『為有報不？』如是施者非凈佈施。
「二十三者、若人施已，心中悔熱，如是施者非凈佈施。
「二十四者、若人舍物與他人已，如是思量：『若其有人取我物者，皆悉屬我、為我所秉。』如是施者非凈佈施。
「二十五者、若人施已，如是思量：『如是施福唯鐘我身，不屬他人。』如是施者非凈佈施。
「二十六者、若人年老舍物而施、又非中年後時病困、死時欲至、脈節慾斷、苦惱所逼欲入死道，無清凈心、無信凈心，閻魔羅使見之生笑、兄弟諸親啼哭悲泣，至如是時舍物而與，非凈佈施。
「二十七者、若人為名舍物佈施：『
【現代漢語翻譯】 現代漢語譯本 『十四、將財物給予歌舞伎者，不是清凈的佈施。 『十五、有人在年終或月底，將破損的財物散發出去，不是清凈的佈施。 『十六、有人因為房屋的緣故而捨棄財物，那不是佈施。 『十七、有人因為好朋友的緣故，用別人的財物給予他人，不是清凈的佈施。 『十八、有人或者有田地、或者有房屋，或者有穀物堆積、或者有麥子堆積，被鹿鳥所食、被老鼠等所食，沒有清凈的心，不是清凈的佈施。 『十九、有人爲了學習技藝的緣故，給予工匠財物，這樣的佈施不是清凈的佈施。 『二十、有人身患疾病，恐怕生命將盡，所以捨棄財物給醫生，不是清凈的佈施。 『二十一、如果有人打了別人、或者罵了別人之後，心中後悔產生慚愧，然後捨棄財物給對方，不是清凈的佈施。 『二十二、如果有人佈施之後，心中產生懷疑：『這樣做會有回報嗎？』這樣的佈施不是清凈的佈施。 『二十三、如果有人佈施之後，心中感到後悔煩熱，這樣的佈施不是清凈的佈施。 『二十四、如果有人將財物給予他人之後，這樣思量：『如果有人拿了我的東西，都應該屬於我、為我所用。』這樣的佈施不是清凈的佈施。 『二十五、如果有人佈施之後，這樣思量：『這樣的佈施福報只屬於我，不屬於他人。』這樣的佈施不是清凈的佈施。 『二十六、如果有人在年老時捨棄財物佈施，又不是在中年之後生病困苦、臨近死亡、脈搏將斷、被痛苦逼迫即將進入死亡之道，沒有清凈的心、沒有信凈的心，閻魔羅使（Yama's messengers）見到會嘲笑，兄弟親人會啼哭悲泣，到了這個時候才捨棄財物給予，不是清凈的佈施。 『二十七、如果有人爲了名聲而捨棄財物佈施：
【English Translation】 English version 『Fourteenth, giving things to performers is not pure giving.』 『Fifteenth, if someone scatters broken possessions at the end of the year or month, it is not pure giving.』 『Sixteenth, if someone gives away possessions because of a house, that is not giving.』 『Seventeenth, if someone gives away another's possessions to others because of a good friend, it is not pure giving.』 『Eighteenth, if someone has fields, houses, piles of grain, or piles of wheat that are eaten by deer, birds, or rats, and they do not have a pure mind, it is not pure giving.』 『Nineteenth, if someone gives things to a craftsman for the sake of learning a skill, such giving is not pure giving.』 『Twentieth, if someone is sick and fears their life is ending, so they give things to a doctor, it is not pure giving.』 『Twenty-first, if someone hits or scolds another, then feels remorse and shame, and gives things to that person, it is not pure giving.』 『Twenty-second, if someone gives and then doubts, 『Will there be a reward?』 such giving is not pure giving.』 『Twenty-third, if someone gives and then feels regret and distress, such giving is not pure giving.』 『Twenty-fourth, if someone gives things to others and then thinks, 『If anyone takes my things, they should all belong to me and be used by me,』 such giving is not pure giving.』 『Twenty-fifth, if someone gives and then thinks, 『The merit of this giving belongs only to me, not to others,』 such giving is not pure giving.』 『Twenty-sixth, if someone gives away possessions when they are old, and not after being sick and suffering in middle age, when death is near, their pulse is weakening, and they are being forced into the path of death by suffering, without a pure mind or a mind of pure faith, and Yama's messengers (閻魔羅使) see them and laugh, and their brothers and relatives weep and cry, and only at this time do they give things away, it is not pure giving.』 『Twenty-seventh, if someone gives away possessions for the sake of fame:
如是，我名他國遍聞——某國、某城大施之主。』彼如是施非凈佈施。
「二十八者、若與餘人迭相憎嫉，見彼舍物多行佈施，見已心慢不能堪忍，以嫉彼故舍物佈施，非凈佈施。
「二十九者、貪他女故、為種姓故，舍珠、舍金、若銀、金剛、若毗琉璃、繒絹、衣裳及兜羅綿、造作敷具，如是舍物，非凈佈施。
「三十者、有人如是思惟舍物與人：『我無兒息、大富饒財，應當舍物而行佈施。』如是施者非凈佈施。
「三十一者、若復有人心生簡擇，如是念言：『若與此人則有福德、若與彼人則無福德。』如是施者非凈佈施。
「三十二者、若人佈施，舍離貧窮、衣裳破壞、垢膩之者，與多豐樂、大富之人，非凈佈施。
「三十三者、若復有人望好花果，舍物而與，非凈佈施。
「大仙當知，此三十三垢染布施而舍財物，彼施報者如以種子種之咸地，爛壞不成。大仙當知，如是之人非不佈施，不得果報。
「複次，大仙！譬如有人隨何所取得種子已，種之荒田。彼種子界、地界相依，須得天雨，種子變壞，雖有牙生，不得花果；此佈施分不得花果，亦復如是。」
如是說已，毗耶娑仙合掌向佛而作是言：「如來世尊一切智人，以相應語說佈施報，已作利益
【現代漢語翻譯】 現代漢語譯本 『如此，我的名字將在他國廣為流傳——某國、某城的大施主。』他這樣的佈施不是清凈的佈施。 第二十八種，如果與他人互相憎恨嫉妒，看到別人捨棄財物廣行佈施，看到後心中傲慢不能忍受，因為嫉妒他們而捨棄財物佈施，這不是清凈的佈施。 第二十九種，因為貪圖別人的女子，爲了種姓的緣故，捨棄珍珠、黃金、白銀、金剛、琉璃、絲綢、衣裳以及兜羅綿、製作的鋪蓋等，像這樣捨棄財物，不是清凈的佈施。 第三十種，有人這樣想而捨棄財物給別人：『我沒有兒女，卻非常富有，應該捨棄財物而行佈施。』這樣的佈施不是清凈的佈施。 第三十一種，如果有人心中有所選擇，這樣想：『如果給這個人，就會有福德；如果給那個人，就沒有福德。』這樣的佈施不是清凈的佈施。 第三十二種，如果有人佈施，捨棄貧窮、衣衫破爛、污垢的人，而給那些富裕、非常富有的人，這不是清凈的佈施。 第三十三種，如果有人希望得到好的花果，才捨棄財物給予，這不是清凈的佈施。 大仙應當知道，這三十三種被垢染的佈施而捨棄財物，他們的佈施果報就像把種子種在鹽堿地裡，腐爛壞掉而不能生長。大仙應當知道，這樣的人不是沒有佈施，而是得不到果報。 再次，大仙！譬如有人隨便得到一些種子，然後把它們種在荒地上。這些種子和土地相互依存，需要得到天雨的滋潤，種子就會變壞，即使長出幼芽，也得不到花果；這種佈施的果報得不到花果，也是如此。 說完這些，毗耶娑仙合掌向佛說道：『如來世尊，您是具有一切智慧的人，用相應的語言講述佈施的果報，已經做了利益眾生的事情。』
【English Translation】 English version 'Thus, my name will be widely known in other countries—a great benefactor of a certain country, a certain city.' Such giving is not pure giving. The twenty-eighth is, if one harbors mutual hatred and jealousy towards others, and upon seeing them give away possessions and practice generosity, one becomes arrogant and cannot bear it, and gives away possessions out of jealousy, this is not pure giving. The twenty-ninth is, because of greed for another's woman, or for the sake of lineage, one gives away pearls, gold, silver, diamonds, lapis lazuli, silk, clothing, and cotton, and makes bedding, such giving is not pure giving. The thirtieth is, if someone thinks like this when giving away possessions: 'I have no children, but I am very wealthy, I should give away possessions and practice generosity.' Such giving is not pure giving. The thirty-first is, if someone's mind is selective, thinking: 'If I give to this person, there will be merit; if I give to that person, there will be no merit.' Such giving is not pure giving. The thirty-second is, if one gives away possessions, abandoning the poor, those with tattered and dirty clothes, and gives to the wealthy and very rich, this is not pure giving. The thirty-third is, if one gives away possessions hoping for good flowers and fruits, this is not pure giving. Great sage, you should know that these thirty-three kinds of giving, which are tainted and impure, are like planting seeds in salty soil, they will rot and not grow. Great sage, you should know that such people are not not giving, but they do not receive the fruit of their actions. Furthermore, great sage! It is like someone who obtains some seeds and plants them in barren land. These seeds and the land are interdependent, and they need rain from the sky. The seeds will spoil, and even if sprouts grow, they will not bear flowers and fruits; the fruit of this kind of giving is also like this, it will not bear flowers and fruits. Having said this, the sage Vyasa, with his palms together, said to the Buddha: 'Tathagata, World Honored One, you are a person of all wisdom, and you have spoken about the fruit of giving with appropriate words, and have already done things that benefit all beings.'
安樂眾生。又復，世尊！云何佈施不失果報？有人持戒、有不持戒，二俱施與，此義云何？」
佛言：「大仙！汝今善聽佈施報法。若有心信一切施與，故名佈施；不畏未來而行佈施、不輕毀他行佈施者，乃名佈施。
「大仙當知，若復有人不簡福田——若有戒人、若無戒人——心信開眼，生愛念已，舍物施與，心常普緣一切眾生。大仙當知，彼人施主。
「大仙當知，有五種施，施主滿足。何等為五？一者、時施，二、施行人，三、施病人及瞻病者，四、施法器，五、施欲行異國土者；是為五種。
「復有五施。何等為五？一者、法施，二、資生施，三、屋宅施，四、燈明施，五、香鬘施；是為五種。」
大仙問言：「何者凈施？」
佛言：「大仙！若人有信，緣于眾生而生慈心、常心、喜心，舍物佈施，彼一切凈；若愿解脫，如是佈施則為清凈。
「復有五種無上佈施。何等為五？一、施如來則為無上，二、施眾僧則為無上，三、施法器則為無上，四、施父母則為無上，五、施王者失位、貧窮則為無上；如是施者是上佈施。
「若施老人、孤獨、病急，是大布施；若為王瞋，一向捨棄繫縛、欲殺；若諸急難，為救彼故不顧自命、為舍財物，是大布施；施病人藥
【現代漢語翻譯】 現代漢語譯本 使眾生安樂。還有，世尊！如何佈施才不會失去果報？有人持戒，有人不持戒，都給予佈施，這其中的道理是什麼？」 佛說：『大仙！你好好聽關於佈施果報的道理。如果有人真心相信一切施與，這才能稱為佈施；不畏懼未來而行佈施，不輕視譭謗他人而行佈施，這才是真正的佈施。 『大仙應當知道，如果有人不選擇福田——無論是持戒的人還是不持戒的人——心中充滿信心，開闊眼界，生起愛念，捨棄財物佈施，心中常常想著一切眾生。大仙應當知道，這個人就是施主。 『大仙應當知道，有五種佈施，施主能夠得到圓滿的果報。是哪五種呢？第一，是適時的佈施；第二，是施與修行人；第三，是施與病人以及照顧病人的人；第四，是施與能夠弘揚佛法的人；第五，是施與想要前往其他國家的人；這就是五種佈施。 『還有五種佈施。是哪五種呢？第一，是法施（傳播佛法）；第二，是資生施（提供生活必需品）；第三，是屋宅施（提供住所）；第四，是燈明施（提供光明）；第五，是香鬘施（提供香和花環）；這就是五種佈施。』 大仙問道：『什麼是清凈的佈施？』 佛說：『大仙！如果有人有信心，對眾生生起慈悲心、恒常心、歡喜心，捨棄財物佈施，那麼他的一切佈施都是清凈的；如果希望得到解脫，這樣的佈施就是清凈的。 『還有五種無上的佈施。是哪五種呢？第一，是佈施如來（佛陀）是無上的；第二，是佈施眾僧（僧團）是無上的；第三，是佈施法器（弘揚佛法的器具）是無上的；第四，是佈施父母是無上的；第五，是佈施給失去王位、貧窮的人是無上的；這樣的佈施是上等的佈施。 『如果佈施給老人、孤獨的人、病情危急的人，這是大布施；如果爲了被國王嗔恨，即將被囚禁、殺害的人，爲了救他們而不顧自己的性命，捨棄財物，這是大布施；佈施給病人藥物
【English Translation】 English version To bring peace and happiness to all beings. Furthermore, World Honored One! How can giving not lose its karmic reward? Some people uphold precepts, and some do not, yet both give. What is the meaning of this?' The Buddha said, 'Great Immortal! Listen well to the law of giving and its rewards. If one has faith in all giving, this is called giving; not fearing the future and giving, not belittling or slandering others while giving, this is true giving.' 'Great Immortal, you should know that if someone does not discriminate in the field of merit—whether it is a person who upholds precepts or one who does not—with a heart full of faith, open eyes, and loving thoughts, they give away their possessions, always thinking of all beings. Great Immortal, you should know that this person is a giver.' 'Great Immortal, you should know that there are five kinds of giving that fulfill the giver. What are the five? First, giving at the right time; second, giving to practitioners; third, giving to the sick and those who care for the sick; fourth, giving to those who can propagate the Dharma; fifth, giving to those who wish to travel to other countries; these are the five kinds of giving.' 'There are also five kinds of giving. What are the five? First, giving the Dharma (teaching the Buddha's teachings); second, giving necessities for life; third, giving dwellings; fourth, giving light; fifth, giving incense and garlands; these are the five kinds of giving.' The Great Immortal asked, 'What is pure giving?' The Buddha said, 'Great Immortal! If a person has faith, and towards all beings, they generate a heart of compassion, a constant heart, and a joyful heart, and they give away their possessions, then all their giving is pure; if they wish for liberation, such giving is pure.' 'There are also five kinds of supreme giving. What are the five? First, giving to the Tathagata (Buddha) is supreme; second, giving to the Sangha (monastic community) is supreme; third, giving Dharma instruments (tools for propagating the Dharma) is supreme; fourth, giving to parents is supreme; fifth, giving to those who have lost their kingdom or are poor is supreme; such giving is supreme giving.' 'If one gives to the elderly, the lonely, or those who are critically ill, this is great giving; if one, for the sake of those who are hated by the king, about to be imprisoned or killed, disregards their own life and gives away their possessions to save them, this is great giving; giving medicine to the sick
，是大布施；若於持戒具足眾僧隨時施與，是大布施；施求智人，是大布施；若施畜生有怖畏者——所謂訓狐、烏、鹿等畜——是大布施；若人貧急，施隨所須，是大布施。大仙當知，此為大施，常應正修。
「若復有人，為他所遣持物佈施，即有凈心，同得施福。若復有人見他佈施，心生隨喜，亦得施福。若人勸施、若人施物，如是等人皆得大福。
「複次，大仙！如汝問言：『云何世尊入涅槃已，供養塔等得福報？』者，大仙當聽，若人於我入涅槃已當設供養，若復有人，我未涅槃，今現在世供養我者，所得福報此二平等。何以故？法身如來非是色身。若人於今現在供養、若我滅后而為供養，心平等故，得福無異。
「大仙當知，如轉輪王遍敕諸國：『一切人民從今日始勿復殺生，莫作妄語。』彼有一人聞王敕已，雖不見王，善護王敕。如是之人雖不供養轉輪王身，王于彼人心生歡喜。如是之人善護王敕，以不殺生善業因緣報生天處。
「大仙當知，若人不見我身色相、不學戒句，為何所得？若人見我而心邪見，如提婆達入地獄故；若人於我入涅槃已善學戒者，彼勝應知。
「大仙當知，今我色勝，證一切智，無信眾生能令學戒，況有信者？若人於我入涅槃已而為供養，與現供養
【現代漢語翻譯】 現代漢語譯本：對大眾進行佈施，是偉大的佈施；如果對持戒具足的僧眾隨時進行佈施，是偉大的佈施；對求知的人進行佈施，是偉大的佈施；如果對有恐懼的畜生——比如被馴養的狐貍、烏鴉、鹿等——進行佈施，是偉大的佈施；如果有人處於貧困急難之中，施捨他們所需之物，是偉大的佈施。大仙應當知道，這些是偉大的佈施，應當經常如法修行。 如果有人，被他人派遣拿著物品進行佈施，只要心懷清凈，同樣可以獲得佈施的福報。如果有人看到他人佈施，心生隨喜，也能獲得佈施的福報。如果有人勸人佈施，或者有人施捨物品，這樣的人都能獲得巨大的福報。 再者，大仙！正如你所問：『世尊入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）后，供養佛塔等如何獲得福報？』大仙應當聽好，如果有人在我入涅槃後進行供養，或者有人在我未入涅槃、現在世間供養我，這兩種情況所得的福報是相同的。為什麼呢？因為法身如來（Dharmakaya Buddha，佛教術語，指佛的真理之身）並非色身（Rupakaya，佛教術語，指佛的物質之身）。如果有人現在供養，或者在我滅度後進行供養，只要心平等，所得的福報就沒有差別。 大仙應當知道，就像轉輪王（Chakravartin，佛教術語，指統治世界的理想君主）向各國頒佈命令：『所有人民從今天開始不要再殺生，不要說妄語。』其中有一個人聽到國王的命令后，即使沒有見到國王，也能很好地遵守國王的命令。這樣的人即使沒有供養轉輪王的身軀，國王也會對他心生歡喜。這樣的人因為善於遵守國王的命令，以不殺生的善業因緣，死後會投生到天界。 大仙應當知道，如果有人沒有見到我的色身（Rupakaya，佛教術語，指佛的物質之身）、不學習戒律，又能得到什麼呢？如果有人見到我卻心懷邪見，就像提婆達多（Devadatta，佛教人物，佛陀的堂弟，因反對佛陀而墮入地獄）一樣墮入地獄；如果有人在我入涅槃后能好好學習戒律，應當知道，這樣的人更為殊勝。 大仙應當知道，現在我的色身殊勝，證得一切智（Sarvajna，佛教術語，指佛陀的智慧），沒有信仰的眾生都能因此學習戒律，更何況是有信仰的人呢？如果有人在我入涅槃後進行供養，與現在供養
【English Translation】 English version: To give to the multitude is a great giving; if one gives to the monastic community that upholds the precepts at any time, it is a great giving; to give to those who seek wisdom is a great giving; if one gives to animals that are fearful—such as trained foxes, crows, deer, and other animals—it is a great giving; if one gives to those who are in poverty and distress whatever they need, it is a great giving. Great sage, know that these are great givings, and one should always practice them correctly. If someone is sent by another to give alms, and they have a pure mind, they will also receive the merit of giving. If someone sees another giving and rejoices in their heart, they will also receive the merit of giving. If someone encourages giving, or if someone gives something, such people will all receive great merit. Furthermore, great sage! As you asked: 『How does one obtain merit by making offerings to stupas (Buddhist shrine) and the like after the World Honored One enters Nirvana (Nirvana, Buddhist term, refers to the state of liberation from the cycle of birth and death)?』 Great sage, listen carefully, if someone makes offerings after I enter Nirvana, or if someone makes offerings to me while I have not entered Nirvana and am still in this world, the merit obtained from these two is equal. Why is that? Because the Dharmakaya Tathagata (Dharmakaya Buddha, Buddhist term, refers to the Buddha's body of truth) is not a physical body (Rupakaya, Buddhist term, refers to the Buddha's physical body). If someone makes offerings now, or makes offerings after my passing, as long as their mind is equal, the merit obtained is no different. Great sage, know that it is like when a Chakravartin (Chakravartin, Buddhist term, refers to an ideal universal ruler) issues an edict throughout all the countries: 『From today onwards, all people shall not kill, and shall not speak falsely.』 If one person hears the king's edict, even if they do not see the king, they will diligently uphold the king's edict. Such a person, even if they do not make offerings to the Chakravartin's body, the king will be pleased with them. Such a person, because they diligently uphold the king's edict, and through the good karma of not killing, will be reborn in the heavens. Great sage, know that if someone does not see my physical form (Rupakaya, Buddhist term, refers to the Buddha's physical body) and does not learn the precepts, what will they gain? If someone sees me but has wrong views, like Devadatta (Devadatta, Buddhist figure, the Buddha's cousin who opposed him and fell into hell), they will fall into hell; if someone diligently learns the precepts after I enter Nirvana, know that such a person is more superior. Great sage, know that now my physical form is superior, and I have attained all-knowing wisdom (Sarvajna, Buddhist term, refers to the Buddha's wisdom), even those without faith can learn the precepts, how much more so those who have faith? If someone makes offerings after I enter Nirvana, it is the same as making offerings now.
等無有異。
「大仙當聽，如汝所問：『佈施福德為在何處？』如是問者，譬如葦草叢密稠穊，于中火起，若雨墮時即沒彼處。如是如是，隨何施主佈施具足、福德和合，信雨既墮，如是福德即依施主，不餘處去。大仙當知，如是施福非有聚處、非有形相。
「如是施已，施者身亡，施福不離，如影隨形，是名施者得福報果。果福不失，譬如甘蔗、若蒲、桃子，如其不壓不得其汁，壓之則得。非甘蔗中、蒲桃子中現前和集有汁可見，非在節中、亦非無汁。如是如是，佈施財物，如是施報于彼施主，非住手中、非住心中、非住腹中，而是施報不離施主；猶如彼汁不離甘蔗、若蒲桃子。如是施報不離施主，未熟不受、命行不盡不得施報。
「譬如樹王尼拘陀子，其子微細，種之在地則不可見，至樹生時方乃可見。施主施福亦復如是，和合熟時乃得果報。
「譬如商人所赍至少，入于大城——彼城功德，少物治生所獲乃多——具足而得。施亦如是，施時雖微，得福報大。
「又如蜜蜂採取花味而不損花。施主如是，隨何佈施得果報力，則是施主。如是，大仙！施主佈施福德勢力，言施主者，以自施故得名為施。
「云何受者？受他所施、能消他物，故名受者。
「又問：『云何
【現代漢語翻譯】 現代漢語譯本 （佈施的福德）沒有差別。 『大仙，請聽我說，正如你所問：『佈施的福德在哪裡？』這樣問的人，就像茂密的蘆葦叢中燃起火焰，如果下雨，火焰就會熄滅在那裡。同樣地，同樣地，無論哪個施主佈施圓滿、福德和合，就像信心的雨水落下，這樣的福德就依附在施主身上，不會去其他地方。大仙應當知道，這樣的佈施福德沒有聚集之處，也沒有具體的形狀。 『這樣佈施之後，施主身亡，佈施的福德不會離開，就像影子跟隨形體一樣，這就是施主得到的福報。福報不會消失，就像甘蔗、葡萄、桃子，如果不壓榨就得不到汁液，壓榨了就能得到。不是說甘蔗、葡萄、桃子中現成就有汁液可見，也不是說在節中，也不是說沒有汁液。同樣地，同樣地，佈施財物，這樣的佈施回報在施主身上，不是住在手中、不是住在心中、不是住在腹中，而是佈施的回報不離開施主；就像汁液不離開甘蔗、葡萄一樣。這樣的佈施回報不離開施主，在未成熟時不會接受，生命沒有結束時不會得到佈施的回報。 『譬如尼拘陀樹（榕樹）的種子，它的種子非常細小，種在地上看不見，等到樹木生長時才能看見。施主佈施的福德也是這樣，等到成熟時才能得到果報。 『譬如商人攜帶少量貨物，進入大城市——那個城市的功德，用少量貨物做生意獲得的利潤很多——完全得到。佈施也是這樣，佈施時雖然微小，得到的福報卻很大。 『又如蜜蜂採花蜜而不損害花朵。施主也是這樣，無論佈施什麼，得到果報的力量，都是施主的。這樣，大仙！施主佈施的福德力量，說施主，是因為自己佈施而得名為施。 『什麼是受者？接受他人佈施、能夠消耗他人財物的人，所以稱為受者。 『又問：『什麼是』
【English Translation】 English version are no different. 『Great Immortal, listen, as you have asked: 『Where is the merit of giving?』 Such a question is like a fire arising in a dense thicket of reeds; if rain falls, it is extinguished there. Similarly, similarly, whichever donor gives completely, with merit combined, like the rain of faith falling, such merit adheres to the donor and does not go elsewhere. Great Immortal, know that such merit of giving has no place of accumulation, nor any form. 『After giving in this way, when the donor dies, the merit of giving does not depart, like a shadow following a form. This is called the donor receiving the fruit of merit. The fruit of merit is not lost, like sugarcane, grapes, or peaches; if they are not pressed, their juice cannot be obtained, but if pressed, it can. It is not that the juice is present and visible in the sugarcane, grapes, or peaches, nor is it in the nodes, nor is it without juice. Similarly, similarly, when giving material things, the reward of such giving is with the donor, not residing in the hand, not residing in the heart, not residing in the belly, but the reward of giving does not leave the donor; just as the juice does not leave the sugarcane or grapes. Such a reward of giving does not leave the donor; it is not received before it is ripe, and the reward of giving is not obtained before the end of life. 『For example, the seed of the Nyagrodha tree (banyan tree), its seed is very small, and when planted in the ground, it cannot be seen, but when the tree grows, it can be seen. The merit of a donor』s giving is also like this; when it is ripe, the fruit of the reward is obtained. 『For example, a merchant carries a small amount of goods into a large city—the merit of that city is such that the profit gained from doing business with a small amount of goods is great—and it is fully obtained. Giving is also like this; although the giving is small, the merit obtained is great. 『Also, like a bee that takes the flavor of a flower without harming the flower. The donor is also like this; whatever is given, the power of the reward is with the donor. Thus, Great Immortal! The power of the merit of a donor』s giving, the term 『donor』 is used because one gives oneself and is thus named a giver. 『What is a receiver? One who receives what others give and can consume the things of others is called a receiver. 『Again, you ask: 『What is』
為施福者？』於世間中能救、能護、能令滿足，得人天身，故名福德。言他世者，次第傳生至後世身，故名他世。」
爾時，毗耶娑仙白佛言：「世尊！我離疑心，決定施分，復更有疑。世尊！此識云何于身中轉？識云何見？云何于身而生貪樂？」
佛言：「大仙！譬如國王住于城內，怖畏他軍，先作坑塹周匝繞城，備具糧食、弓箭、刀楯、種種器仗，多集勇健能鬥戰者立健人憧，亦多聚集年少健人，給以食糧，敕諸酒肆多辦好酒。攝出家人佈施供養，以好財物攝受諸人。既如是已，唱聲敕言：『安住勿動，各嚴器仗，手執弓箭、身著鎧鉀，拔刀警防。』如是誡已，他軍來至，多有象、馬。是時國王安慰軍眾，作如是言：『盡力勿畏，城壁若有不牢之處，當好防護，日日常爾。』如是乃至福德盡已，為他軍眾之所破壞，俄爾敗散，舍國而去。
「識亦如是，住身城中諸入中王，見無常軍欲至生畏。即時造作信心坑塹，治界險岸，著憶念鎧，發勤精進，法藏為酒，善調心馬。彼時如是敕誡諸入，作所應作：『若有大力、有無量力無常軍眾來逼身城，速著施鉀、速取智刀，慚愧機關安置相應，護持實戒，如是正住。』彼無常軍忽然而至，即時共鬥，迭互相違。無常軍勝，識則捨去。如城中王舍城而去，
【現代漢語翻譯】 現代漢語譯本：『什麼是施福者？』在世間中，能夠救護、能夠保護、能夠使人滿足，得到人天之身，所以稱為福德。說到他世，是指次第傳遞生命到後世的身體，所以稱為他世。
那時，毗耶娑仙人對佛說：『世尊！我已消除了疑心，確定了施捨的意義，但又產生了新的疑問。世尊！這個識是如何在身體中運轉的？識是如何看見的？又是如何在身體中產生貪慾和快樂的？』
佛說：『大仙！譬如國王住在城內，畏懼敵軍，先在城周圍挖掘壕溝，準備好糧食、弓箭、刀盾、各種武器，聚集許多勇猛善戰的人，設立健壯的士兵作為警戒，也聚集許多年輕力壯的人，供給他們食物，命令各酒館準備好酒。接納出家人，佈施供養，用好的財物來收買人心。做好這些之後，就發出命令說：『安住不動，各自準備好武器，手持弓箭、身穿鎧甲，拔刀警戒。』這樣告誡之後，敵軍來臨，有很多象和馬。這時國王安慰軍隊，這樣說：『盡力不要害怕，城墻如果有不牢固的地方，要好好防護，每天都要這樣。』這樣直到福德耗盡，被敵軍攻破，很快就潰敗逃散，捨棄國家而去。
『識也是這樣，住在身體這座城中，是諸根之王，看到無常的軍隊將要來臨而感到畏懼。這時就建立信心的壕溝，修築險要的邊界，穿上憶念的鎧甲，發起勤奮精進，以法藏為酒，善於調伏心馬。那時就告誡諸根，做應該做的事情：『如果有大力、有無量力的無常軍隊來逼近身體這座城，要迅速穿上佈施的鎧甲，迅速拿起智慧的刀，將慚愧的機關安置妥當，護持真實的戒律，這樣才能安穩住下。』那無常的軍隊突然來臨，立即與之戰鬥，互相違背。無常的軍隊勝利，識就捨棄身體而去。就像城中的國王捨棄城池而去一樣。
【English Translation】 English version: 『What is a bestower of merit?』 In the world, one who can save, protect, and satisfy, attaining human and heavenly bodies, is therefore called merit. Speaking of the other world, it refers to the successive transmission of life to the body of the next life, hence it is called the other world.
At that time, the sage Viyasa said to the Buddha, 『World Honored One! I have dispelled my doubts and determined the meaning of giving, but new doubts have arisen. World Honored One! How does this consciousness function within the body? How does consciousness see? And how does it generate greed and pleasure in the body?』
The Buddha said, 『Great Sage! It is like a king dwelling in a city, fearing enemy troops, who first digs moats around the city, prepares food, bows, arrows, swords, shields, and various weapons, gathers many brave and skilled warriors, sets up strong soldiers as guards, and also gathers many young and strong people, providing them with food, and orders the taverns to prepare good wine. He accepts renunciates, makes offerings, and uses good wealth to win over the people. Having done all this, he issues a command, saying: 『Stay still, each prepare your weapons, hold bows and arrows, wear armor, and draw your swords to be vigilant.』 After such admonition, the enemy troops arrive, with many elephants and horses. At this time, the king comforts his army, saying: 『Do your best and do not fear. If there are weak points in the city walls, protect them well, and do this every day.』 This continues until the merit is exhausted, and the city is broken by the enemy troops, quickly collapsing and scattering, abandoning the kingdom.
『Consciousness is also like this, dwelling in the city of the body, it is the king of the senses, and fears the approach of the impermanent army. At that time, it establishes the moats of faith, builds the dangerous boundaries, puts on the armor of mindfulness, initiates diligent effort, uses the Dharma treasury as wine, and skillfully tames the mind-horse. At that time, it admonishes the senses, doing what should be done: 『If the impermanent army with great power and immeasurable strength approaches the city of the body, quickly put on the armor of giving, quickly take up the sword of wisdom, properly set up the mechanisms of shame and remorse, uphold the true precepts, and thus abide securely.』 The impermanent army suddenly arrives, and immediately engages in battle, opposing each other. The impermanent army wins, and consciousness abandons the body. It is like the king in the city abandoning the city and leaving.』
識亦如是。和合身中，根大界中既破壞已、六入失已，舍彼身城，如壞城王舍城而走。彼王如是既舍城已，依止余城；識亦如是，舍此身已，攝取余身。應知此識如王無異。」
爾時，毗耶娑仙白佛言：「世尊！如是，識者云何知身若有福德、若無福德？此識云何作如是知：『我舍此身。』？」
佛言：「大仙！譬如行人路遇大水，其水泛漲，為渡彼水故上大筏。彼水既長，奮波亂動，而復甚濁多饒惡蟲——謂那迦羅舒、舒摩羅、水蛇、惡黿。有大惡風亂吹旋轉，依彼筏故，得到彼岸，平安不乏。如是之人于彼惡水大畏惡處既得脫已，繞筏三匝，于彼木筏轉生愛心。愛心生已，如是思惟：『善哉！此筏能令我渡如是大水。』
「如是，大仙！又復更有福德眾生身既死已，識如是念：『由我此身得生善道，天中而生。我於人身得利不空，我此死身猶如牢筏，能令我度惡道大水。我身大善合應供養，如是之身不誑於我，生死過中與我天處。』如是念已，即于彼身生愛念心。彼身如筏，舍彼身已，去向他世。
「若復有人身無福德，彼人心識，譬如有人身上爛筏渡于大水，然彼筏木或出、或沒。彼人怖畏，心生疑慮：『我於今者將死不久。』如是之人依彼爛筏甚大怖畏，隨流下退，至饒師子、虎等
【現代漢語翻譯】 現代漢語譯本：意識也是如此。在由各種要素聚合而成的身體中，當構成身體的根、大、界這些要素被破壞，六根失去作用后，意識便會捨棄這個身體，就像國王捨棄被摧毀的城池而逃走一樣。那個國王捨棄城池后，會依附於其他的城池；意識也是如此，捨棄這個身體后，會攝取其他的身體。應當知道，這個意識就像國王一樣，沒有差別。 那時，毗耶娑仙人（Vyasa，印度古代聖人）對佛說：『世尊！像這樣，意識是如何知道身體是有福德還是沒有福德的呢？這個意識是如何知道『我捨棄這個身體』的呢？』 佛說：『大仙！譬如一個行人，在路上遇到大水，水勢氾濫，爲了渡過那水，就登上一個大木筏。那水既深又長，波濤洶涌，而且非常渾濁，有很多惡蟲——即那迦羅舒（Nāgaraśu，一種水生動物）、舒摩羅（Śumāra，一種水生動物）、水蛇、惡黿。又有大風亂吹，使木筏旋轉，這個人依靠木筏，到達了彼岸，平安無事。這個人從那充滿危險的惡水中脫身後，會繞著木筏走三圈，對木筏產生愛心。愛心產生后，他會這樣想：『太好了！這個木筏能讓我渡過這樣的大水。』 『大仙！又比如，有福德的眾生，身體死後，意識會這樣想：『因為我這個身體，我得以投生到善道，生到天界。我在人身時獲得的利益沒有白費，我這個死去的身體就像一個堅固的木筏，能讓我渡過惡道的大水。我的身體非常美好，應該受到供養，這樣的身體沒有欺騙我，在生死輪迴中，讓我到達了天界。』這樣想后，就會對這個身體產生愛戀之心。這個身體就像木筏一樣，捨棄這個身體后，就會前往來世。 『如果有人身體沒有福德，他的意識就像一個人，用一個腐爛的木筏渡過大水，那木筏的木頭時而浮出水面，時而沉入水中。這個人感到恐懼，心中疑慮：『我恐怕不久就要死了。』這樣的人依靠著腐爛的木筏，非常恐懼，隨著水流向下漂退，到達充滿獅子、老虎等野獸的地方。
【English Translation】 English version: Consciousness is also like this. In the body composed of various elements, when the roots, great elements, and realms that constitute the body are destroyed, and the six entrances lose their function, consciousness abandons this body, just like a king abandoning a destroyed city and fleeing. After that king abandons the city, he will attach himself to other cities; consciousness is also like this, after abandoning this body, it will take on other bodies. It should be known that this consciousness is like a king, without any difference. At that time, the sage Vyasa (an ancient Indian sage) said to the Buddha: 'World Honored One! Like this, how does consciousness know whether the body has merit or not? How does this consciousness know 'I am abandoning this body'?' The Buddha said: 'Great Sage! For example, a traveler encounters a great flood on the road, the water is overflowing, and in order to cross that water, he boards a large raft. The water is deep and long, the waves are turbulent, and it is very turbid, with many evil insects—namely Nāgaraśu (a type of aquatic animal), Śumāra (a type of aquatic animal), water snakes, and evil turtles. There are also strong winds blowing, causing the raft to spin, and this person, relying on the raft, reaches the other shore safely. After this person escapes from that dangerous and evil water, he will walk around the raft three times, and develop a loving heart for the raft. After love arises, he will think: 'Excellent! This raft was able to help me cross such a great flood.' 'Great Sage! Furthermore, for beings with merit, after their body dies, their consciousness will think: 'Because of this body, I was able to be reborn in a good realm, born in the heavens. The benefits I gained in the human body were not in vain, my dead body is like a sturdy raft, which can help me cross the great flood of evil realms. My body is very good and should be offered to, such a body did not deceive me, in the cycle of birth and death, it allowed me to reach the heavens.' After thinking this, they will develop a loving heart for that body. This body is like a raft, after abandoning this body, they will go to the next life. 'If someone's body has no merit, their consciousness is like a person crossing a great flood with a rotten raft, the wood of the raft sometimes floats above the water and sometimes sinks below. This person feels fear, and doubts in their heart: 'I am afraid I will die soon.' Such a person, relying on the rotten raft, is very afraid, and drifts backward with the current, reaching a place full of lions, tigers, and other beasts.'
惡獸大怖畏處，然後得渡。彼人如是既得渡已，于彼爛筏生瞋怒心，罵彼爛筏，作如是言：『顛倒惡行，此水泛漲，多波濁惡。云何如是令我遂到如是惡處？我于爛筏竟得何力？』用此筏為即便棄捨。
「如是，如是。眾生心識依無福身隨流下退，墮于地獄。呵責此身，作如是言：『我得何力？我已報得如是惡身。如是身者猶如羯那，我負此身如負羯那。我今甚惡，因此爛身到地獄門，猶如蓮花自絲所縛。』
「大仙當知，識亦如是。若善福德，如依善筏得渡生死；若無福德，如依爛筏則墮惡道。彼二種身，一有福德、一無福德，應如是知。
「又復此識轉舍此身得第二身，初在胎藏一七日中，如是憶知：『我某處退而來至此。』亦能憶知前所作業：『我作此業。』若作善業，心則生喜。既住藏中，母心喜笑，多有勝相——顏有笑容，皯䵴不生——面有勝色，隨所行動多用右足蹈地壓重，無有因緣手摩右脅，喜鮮白衣，著則嚴好。眾生如是有福德識，住母脅中如是相現。
「大仙當知，若無福識，初受生時一七日中，則能憶知：『我某處退而來生此。』亦能憶知前所作業，如是念：『云何作惡業？』如是憶念，心則愁憂；以心憂故，母相外現。彼無福德、無善眾生住母脅中有外相出，身體臭
【現代漢語翻譯】 現代漢語譯本 在充滿惡獸和令人恐懼的地方，他最終得以渡過。這個人渡過之後，對那破爛的木筏心生嗔怒，責罵那木筏，說道：『你這顛倒惡行的東西，這水氾濫，波濤洶涌，污濁不堪。你怎能讓我到達如此惡劣的地方？我從這破爛的木筏上究竟得到了什麼幫助？』說完就把木筏拋棄了。 『是這樣的，是這樣的。眾生的心識依附於沒有福報的身體，隨波逐流，墮入地獄。他們會責罵這個身體，說道：『我得到了什麼幫助？我竟然報應得到如此惡劣的身體。這樣的身體就像一個負擔，我揹負著這個身體就像揹負著一個負擔。我真是太糟糕了，因為這個破爛的身體而到了地獄之門，就像蓮花被自己的絲線束縛一樣。』 『大仙應當知道，心識也是如此。如果有善的福德，就像依靠好的木筏得以渡過生死；如果沒有福德，就像依靠破爛的木筏則會墮入惡道。這兩種身體，一種有福德，一種沒有福德，應當這樣理解。 『此外，這個心識捨棄這個身體后得到第二個身體，最初在胎藏中七天之內，能夠回憶起：『我從某處退下來而來到這裡。』也能回憶起之前所做的業：『我做了這個業。』如果做了善業，心中就會生起喜悅。當住在胎藏中時，母親會感到喜悅，出現許多吉祥的徵兆——臉上帶著笑容，不會長斑點——面色紅潤，行動時多用右腳踩地，沒有原因地用手撫摸右脅，喜歡穿潔白的衣服，穿上后顯得莊重美好。眾生如果有福德的心識，住在母親的腹中就會顯現出這樣的徵兆。 『大仙應當知道，如果沒有福德的心識，最初受生時七天之內，就能回憶起：『我從某處退下來而生到這裡。』也能回憶起之前所做的業，這樣想：『我怎麼做了惡業？』這樣回憶，心中就會感到憂愁；因為心中憂愁，母親的相貌也會顯現出來。那些沒有福德、沒有善行的眾生住在母親的腹中，會有外在的徵兆出現，身體散發臭味。
【English Translation】 English version In a place full of fierce beasts and great fear, he eventually managed to cross over. After crossing, this person became angry at the dilapidated raft, scolding it, saying: 'You perverse and evil thing, this water is overflowing, the waves are turbulent and filthy. How could you have allowed me to reach such a terrible place? What help did I get from this broken raft?' Having said this, he discarded the raft. 'It is like this, it is like this. The consciousness of sentient beings, relying on a body without merit, flows downwards and falls into hell. They will scold this body, saying: 'What help did I get? I have received such a terrible body as retribution. This body is like a burden, I carry this body as if carrying a burden. I am so terrible, because of this broken body I have reached the gates of hell, just like a lotus flower bound by its own threads.' 'Great sage, you should know that consciousness is also like this. If there is good merit, it is like relying on a good raft to cross over from birth and death; if there is no merit, it is like relying on a broken raft and falling into evil paths. These two kinds of bodies, one with merit and one without merit, should be understood in this way.' 'Furthermore, this consciousness, after abandoning this body, obtains a second body. Initially, within the first seven days in the womb, it can recall: 'I retreated from somewhere and came here.' It can also recall the actions it did before: 'I did this action.' If it did good actions, joy will arise in the heart. When residing in the womb, the mother will feel joy, and many auspicious signs will appear—her face will be smiling, she will not develop spots—her complexion will be radiant, and when moving, she will mostly use her right foot to step on the ground, without reason she will touch her right side, she will like to wear pure white clothes, and when she wears them, she will look dignified and beautiful. If sentient beings have a meritorious consciousness, such signs will appear when residing in the mother's womb.' 'Great sage, you should know that if there is no meritorious consciousness, during the first seven days of being born, it can recall: 'I retreated from somewhere and was born here.' It can also recall the actions it did before, thinking: 'How did I do evil actions?' Recalling this, sorrow will arise in the heart; because of the sorrow in the heart, the mother's appearance will also show it. Those sentient beings without merit and without good deeds, residing in the mother's womb, will have external signs appear, and their bodies will emit a foul odor.'
惡而復瘦瘠，心愁憂惱，數唾不止，皺面怒眼。如是眾生初在脅中，即令彼家衰禍、得病。如是惡業無福眾生欲出胎時，或能殺母、或藏中死。無福眾生有如是相。」
爾時，毗耶娑仙白佛言：「世尊！此初識心始入胎時，何所憶念？何所見知？」
佛言：「大仙！彼識初生如是憶念：見樹林中戲樂之處、宮殿、樓觀地水屈曲，平澤寬博，種種屋舍，此閻浮提多有愛人、父母、兄弟。如是見已，極生愛心。福德和集，迭相攝受，有施物者、有受物者。能知過去宿世之事，憶念過去無量百生、無量千生，彼識如是數數憶念。既憶念已，心生愛喜，能如是知：『我此母者，過去已曾五百世中與我為母。』彼既如是心憶念已，于彼生處不生愿樂，心得離欲，作如是心：『我於此處數數生死，我於今始不用生死、不用有攝。』」
如是說已，毗耶娑仙問言：「世尊！如是識者，于生死中得離欲耶？」
佛言：「大仙！此則非時、此則非處。彼時，彼識無色不見、無有光明。如是，識界非於此處而得離欲，于有為中非是不生。若如是者，一切眾生——有福德者、無福德者——皆得涅槃。彼義如是，大仙應知。若彼識心如是思念，彼識則有如是勝力，應如是知，非是身力。所言識者，何故名識？集故識思
【現代漢語翻譯】 現代漢語譯本：如果（胎兒）因為惡業而變得瘦弱，心中充滿憂愁煩惱，不停地吐唾沫，面容皺縮，怒目而視。這樣的眾生最初在母胎中時，就會導致那個家庭衰敗，遭遇災禍，甚至生病。像這樣惡業深重、沒有福報的眾生，在想要出胎的時候，可能會殺死母親，或者在母胎中死去。沒有福報的眾生會有這樣的表現。 這時，毗耶娑仙（Vyasa，印度古代的聖賢）對佛說：『世尊！這個最初的意識心剛進入胎中時，會憶念什麼？會知道什麼？』 佛說：『大仙！那個意識最初產生時，會這樣憶念：看到樹林中嬉戲玩樂的地方、宮殿、樓閣，地勢彎曲，平坦寬闊的平原，各種各樣的房屋，這個閻浮提（Jambudvipa，我們所居住的這個世界）有很多自己所愛的人，比如父母、兄弟。這樣看到之後，會產生極大的愛心。福德聚集，互相吸引，有施捨的人，也有接受施捨的人。能夠知道過去宿世的事情，回憶起過去無量百世、無量千世的事情，那個意識會這樣反覆憶念。回憶之後，心中產生愛和喜悅，能夠知道：『我現在的母親，過去曾經有五百世做過我的母親。』這樣回憶之後，對於自己將要出生的那個地方不再感到喜歡，心中生起離欲之心，這樣想：『我在這裡已經無數次生死輪迴，我從現在開始不再需要生死輪迴，不再需要被有為法所束縛。』 說完這些，毗耶娑仙問道：『世尊！像這樣的意識，在生死輪迴中能夠獲得解脫嗎？』 佛說：『大仙！現在不是時候，也不是地方。那時，那個意識沒有形體，看不見任何東西，也沒有光明。像這樣，意識界不是在這裡就能獲得解脫，在有為法中也不是不生。如果這樣的話，那麼一切眾生——有福德的，沒有福德的——都能獲得涅槃（Nirvana，佛教的最高境界）。道理就是這樣，大仙應該知道。如果那個意識心這樣思考，那個意識就會有這樣的殊勝力量，應該這樣理解，而不是身體的力量。所說的意識，為什麼叫做意識呢？因為聚集了各種思緒，所以叫做意識。』
【English Translation】 English version: If (the fetus) becomes emaciated due to evil karma, the heart is filled with sorrow and distress, constantly spitting, with a wrinkled face and angry eyes. Such beings, when first in the womb, will cause that family to decline, encounter misfortune, and even become ill. Such beings with heavy evil karma and no merit may kill their mother or die in the womb when they want to be born. Beings without merit have such characteristics. At that time, the sage Vyasa (Vyasa, an ancient Indian sage) said to the Buddha: 'World Honored One! When this initial consciousness enters the womb, what does it remember? What does it know?' The Buddha said: 'Great Sage! When that consciousness first arises, it remembers this: seeing places of play and enjoyment in forests, palaces, pavilions, winding terrain, flat and wide plains, various kinds of houses, and that in this Jambudvipa (Jambudvipa, the world we live in) there are many people one loves, such as parents and siblings. Having seen this, it generates great love. Merits gather, attracting each other, there are those who give and those who receive. It can know past lives, recalling countless hundreds of lives, countless thousands of lives, that consciousness repeatedly remembers this. Having recalled this, the heart generates love and joy, and it can know: 'This mother of mine has been my mother for five hundred lives in the past.' Having recalled this, it no longer feels joy for the place where it will be born, and the heart arises with a desire to be free from desire, thinking: 'I have been in this cycle of birth and death countless times, from now on I no longer need to be in the cycle of birth and death, no longer need to be bound by conditioned phenomena.' Having said this, the sage Vyasa asked: 'World Honored One! Can such a consciousness attain liberation in the cycle of birth and death?' The Buddha said: 'Great Sage! This is not the time, nor the place. At that time, that consciousness has no form, cannot see anything, and has no light. Thus, the realm of consciousness cannot attain liberation here, and it is not that it does not arise in conditioned phenomena. If it were so, then all beings—those with merit and those without merit—would attain Nirvana (Nirvana, the highest state in Buddhism). The principle is like this, Great Sage, you should know. If that consciousness thinks like this, that consciousness will have such superior power, it should be understood like this, not as the power of the body. What is called consciousness, why is it called consciousness? Because it gathers various thoughts, therefore it is called consciousness.'
，知故名智，故名識識。識義如是，大仙應知。」
爾時，世尊即說偈言：
「護一切怨家， 聚集作煩惱， 有知、有不知， 癡、慧和合行。 見、慢、無明等， 一切皆識知， 此三不離識， 非余處別有。 雙相應說識， 一輪非是車、 二輪不能行； 有人復有牛， 車輻輞和合， 是二輪相應， 復以繩繫縛， 如是為行車。 如是身之車， 彼以界和合， 復有根和合， 識見彼身車。 脈、節等和合， 喉、脈根系縛， 發、骨、齒、頭等， 甲皮之所覆， 脅及腸處、胃、 並心肚與肺， 彼一切和合， 具足故名身。 識王身為車， 身車中行坐， 一切法皆知， 如是名為識。
「複次，大仙！此識微細，無色、無質，非是可見。識非有色，非青等色。色中無根，識若離根則無境界。若人心中驚動怖畏、若疑思量，如是一切皆是識力。」
爾時，毗耶娑仙白佛言：「世尊！一切眾生本性云何？云何生天道？云何生鬼道？云何生畜生？云何生地獄？云何生善根？何者善根而生天中？以何業故生畜生中？以何業故生餓鬼中？以何業故生地獄中？」
佛言：「大仙！汝當善聽，我為汝說。凡夫眾生退于
【現代漢語翻譯】 現代漢語譯本 因此，知道的緣故稱為智（zhi，智慧），知道的緣故稱為識（shi，意識）。識的意義就是這樣，大仙應該知道。」
這時，世尊即說偈語：
『守護一切怨敵，聚集產生煩惱，有知、有不知，愚癡、智慧和合而行。 見（jian，見解）、慢（man，傲慢）、無明（wuming，無知）等，一切都是識所知，這三者不離識，不在其他地方單獨存在。 雙重相應才能說識，一個輪子不是車，兩個輪子不能行駛；有人和牛，車輻和車輞結合，這是兩個輪子相應，再用繩子繫縛，這樣才能成為行駛的車。 如同身體這輛車，由界（jie，元素）和合而成，又有根（gen，感官）和合，識才能感知這輛身體之車。 脈（mai，血管）、節（jie，關節）等和合，喉嚨、脈絡和根系縛，頭髮、骨頭、牙齒、頭等，被甲皮所覆蓋，脅部、腸道、胃、以及心臟、肚子和肺，它們一切和合，具足才稱為身體。 識如同國王駕馭身體這輛車，在身體之車中行走坐臥，知道一切法，這樣稱為識。
『再次，大仙！這個識非常微細，無色、無質，不是可見的。識不是有色的，不是青色等。識中沒有根，識如果離開根就沒有境界。如果人心中驚動恐懼、或者疑惑思量，像這樣的一切都是識的力量。』
這時，毗耶娑仙人對佛說：『世尊！一切眾生的本性是什麼？如何生到天道？如何生到鬼道？如何生到畜生道？如何生到地獄？如何生出善根？什麼樣的善根會生到天中？因為什麼業而生到畜生中？因為什麼業而生到餓鬼中？因為什麼業而生到地獄中？』
佛說：『大仙！你應當好好聽，我為你解說。凡夫眾生退失於
【English Translation】 English version Therefore, knowing is called wisdom (zhi), and knowing is called consciousness (shi). The meaning of consciousness is like this, great sage, you should know.』
At that time, the World Honored One spoke in verse:
『Protecting all enemies, gathering to create afflictions, there is knowing and not knowing, ignorance and wisdom acting together. Views (jian), arrogance (man), ignorance (wuming), etc., all are known by consciousness, these three are inseparable from consciousness, not existing separately elsewhere. Consciousness can only be spoken of in dual correspondence, one wheel is not a cart, two wheels cannot move; there is a person and an ox, the spokes and rims of the cart combine, these are two wheels corresponding, then bound with rope, thus it becomes a moving cart. Like the cart of the body, it is formed by the combination of elements (jie), and there is also the combination of roots (gen), so that consciousness can perceive this cart of the body. Veins (mai), joints (jie), etc., combine, the throat, veins, and roots are bound together, hair, bones, teeth, head, etc., are covered by skin, the ribs, intestines, stomach, as well as the heart, belly, and lungs, all of them combine, and being complete is called the body. Consciousness is like a king driving the cart of the body, walking and sitting in the cart of the body, knowing all dharmas, this is called consciousness.』
『Furthermore, great sage! This consciousness is very subtle, without color, without substance, not visible. Consciousness is not colored, not blue, etc. There are no roots in consciousness, if consciousness leaves the roots, there is no realm. If a person's heart is startled with fear, or doubts and contemplates, all such things are the power of consciousness.』
At that time, the sage Vyasa said to the Buddha: 『World Honored One! What is the nature of all sentient beings? How are they born into the heavenly realm? How are they born into the ghost realm? How are they born into the animal realm? How are they born into hell? How are good roots born? What kind of good roots lead to birth in heaven? Due to what karma are they born into the animal realm? Due to what karma are they born into the hungry ghost realm? Due to what karma are they born into hell?』
The Buddha said: 『Great sage! You should listen carefully, I will explain it to you. Ordinary sentient beings fall from
本性若生福德，此法乃是一切智知，非五通者所知境界，非天、非梵、阿迦尼等之所能知，是一切智所知境界。此法尚非聲聞所知，況余能知？大仙當知，若我弟子聲聞之人，已離三垢、證得初果所知境界，諸餘大天、天中天等一切不知，非汝大仙之所能知，乃至不能知其少分。」
如是說已，毗耶娑仙心即思惟，如是念曰：「生死誑我。」如是念已，禮如來足，白言：「世尊！我今老弊破壞之身，無有憶念、不能得果、不能荷負菩提重擔。我於今者歸依世尊、歸依於法、離三有僧，我從今日乃至命盡受三歸依，並弟子眾一切如是。唯愿，世尊！善為我說，令我眷屬大獲善利。世尊乃是一切智日，除煩惱闇。唯愿，世尊！說此本性——眾生本性——退生天中。」
佛言：「大仙！今正是時，我為汝說。大仙當知，若人以花、香鬘而施，心樂修行，信心相應，命終得生鬘莊嚴天。又復，大仙！人慾死時，身有善香，是花薰香。又欲死時，上見花網有種種色，以散彼人。爾時，諸親、父母、兄弟、諸眷屬等，手執華香而供養之，悲號啼哭。彼人爾時面色膩潤，目視不轉，手足正直，如是捨命。
「彼欲死時，見有勝相，所謂見丘、見鬘莊嚴、見有百千端正婦女繞天宮殿。彼人見已而語兄弟、諸親等言：
【現代漢語翻譯】 現代漢語譯本：如果本性產生福德，這種法是隻有一切智才能瞭解的，不是五神通者所能瞭解的境界，也不是天、梵天、阿迦尼天等所能瞭解的，是一切智所瞭解的境界。這種法連聲聞都不能瞭解，更何況其他人呢？大仙您應當知道，如果我的弟子聲聞之人，已經脫離了三垢、證得了初果所瞭解的境界，其他諸大天、天中天等一切都不能瞭解，不是您大仙所能瞭解的，甚至連少部分都不能瞭解。」 說完這些話后，毗耶娑仙人心中思索，這樣想道：『生死欺騙了我。』這樣想完后，他禮拜如來的腳，說道：『世尊！我現在是衰老破敗之身，沒有記憶力，不能證得果位，不能承擔菩提的重擔。我從今天起皈依世尊、皈依佛法、皈依離三有的僧團，我從今天起直到生命結束都受持三皈依，我的弟子們也都是如此。唯愿世尊！為我好好解說，讓我和我的眷屬都能獲得巨大的利益。世尊是一切智的太陽，能消除煩惱的黑暗。唯愿世尊！解說這本性——眾生的本性——退生到天界的情況。』 佛說：『大仙！現在正是時候，我為你解說。大仙應當知道，如果有人用鮮花、香鬘佈施，內心樂於修行，信心相應，命終后就能往生到鬘莊嚴天。還有，大仙！人在臨死的時候，身上會有美好的香氣，那是花香薰染的。又在臨死的時候，會看到上方有花網，有各種顏色，散落在這個人身上。這時，親人、父母、兄弟、眷屬等，會手持鮮花香料來供養他，悲傷地哭泣。那個人這時面色潤澤，眼睛不轉動，手腳伸直，就這樣捨棄生命。 『那個人臨死的時候，會看到殊勝的景象，比如看到山丘、看到鬘莊嚴、看到有成百上千端莊美麗的婦女圍繞著天宮。那個人看到后，會告訴兄弟、親人等說：』
【English Translation】 English version: If the inherent nature produces merit, this Dharma is known only by the Omniscient One, not a realm known by those with the five supernormal powers, nor by Devas, Brahmas, Akanistha, etc. It is a realm known by the Omniscient One. This Dharma is not even known by Sravakas, how much less can others know it? Great Immortal, you should know that if my disciple, a Sravaka, has already left the three defilements and attained the realm known by the first fruit, all the other great Devas, Devas of Devas, etc., do not know it, it is not something you, Great Immortal, can know, not even a small part of it.』 Having said this, the Rishi Vyasa thought in his heart, 『Birth and death have deceived me.』 Having thought this, he bowed at the feet of the Tathagata and said, 『World Honored One! I am now in an old and broken body, without memory, unable to attain the fruit, unable to bear the heavy burden of Bodhi. From this day forward, I take refuge in the World Honored One, take refuge in the Dharma, and take refuge in the Sangha that is free from the three existences. From this day until the end of my life, I will receive the three refuges, and all my disciples will do the same. May the World Honored One! Please explain it well for me, so that I and my family can obtain great benefits. The World Honored One is the sun of omniscience, removing the darkness of afflictions. May the World Honored One! Explain this inherent nature—the inherent nature of sentient beings—the situation of being reborn in the heavens.』 The Buddha said, 『Great Immortal! Now is the right time, I will explain it for you. Great Immortal should know that if a person makes offerings with flowers and fragrant garlands, delights in practicing, and has faith, upon death, they will be reborn in the Garland Adorned Heaven. Also, Great Immortal! When a person is about to die, their body will have a pleasant fragrance, which is the fragrance of flowers. Also, when about to die, they will see a net of flowers above, with various colors, scattering upon that person. At that time, relatives, parents, brothers, and family members will hold flowers and incense to make offerings to them, weeping with sorrow. At that time, that person's face will be smooth and moist, their eyes will not move, their hands and feet will be straight, and in this way, they will give up their life.』 『When that person is about to die, they will see auspicious signs, such as seeing hills, seeing garland adornments, seeing hundreds and thousands of beautiful women surrounding the heavenly palace. Having seen this, that person will say to their brothers and relatives:』
『我于夢中見有丘聚、種種寶珠、諸莊嚴具、散種種花。』若彼病人如是說者，應知此相命終得生鬘莊嚴天。
「彼人慾死，則見父母房室和合，見已即生。
「又復彼時鬘莊嚴天，有二種根和合行欲，如閻浮提男子不異，有一勝法，不凈不出。彼心欲發，迭相知已，身則和合，有愛風出而受欲樂。即于彼時經七日中住天女藏。七日滿已，右脅而生。即于生時有天善香第一可愛，有種種花相係爲鬘生在胸前。彼時復有妙香普熏滿一由旬，隨風遍行。彼時復有雜色鬘生，所謂白色、黑、黃、赤色、毗琉璃色、閻浮汁色、清凈勝妙缽頭摩色、種種雜色、銅色、火色。如是妙鬘，乃至未死不萎、不蔫，常有善香。以是義故，名鬘莊嚴。
「彼鬘莊嚴天宮之處有妙天樹，不長、不短，其汁極甜，味如甘露。其枝垂下而復清凈，種種樹林處處和集。彼樹有果，八分和合，天味相應。彼果形量如頻騾果，隨彼天心憶念何食，于彼果中隨念皆得。應知彼天食如是果，不名揣食。
「于彼地處遠離棘刺，妙花莊嚴。復有地處有青軟草。復有地處金沙遍覆，金角上出。復有臥處，自然而有種種敷具。復有天女，清凈無垢，妙衣莊嚴，偏舉一眉而作戲笑，種種衣服莊嚴其身。又于彼處第一勝樂，行、住具足。
【現代漢語翻譯】 現代漢語譯本 『我夢中見到有土丘堆積，各種寶珠，各種裝飾品，散落著各種鮮花。』如果那個病人這樣說，應當知道此相表示他命終後會往生到鬘莊嚴天（一種天界）。 『那個人將要死亡時，會看到父母的房間和合，看到后就產生（投生）。』 『而且那時鬘莊嚴天（一種天界）的眾生，有兩種根（男女的性器官）和合行欲，和閻浮提（我們所處的世界）的男子沒有不同，只是有一種殊勝之處，就是不會排出不凈之物。他們心中慾念發動，互相知曉后，身體就和合，有愛慾之風吹出而享受欲樂。就在那時，他們會在天女的子宮中停留七天。七天期滿后，從右脅出生。出生時，會有天上的美好香氣，極其可愛，有各種花朵相連成鬘（花環）生在胸前。那時還會有美妙的香氣普遍熏滿一由旬（古代的長度單位），隨風飄散。那時還會有各種顏色的鬘（花環）出現，如白色、黑色、黃色、紅色、毗琉璃色（青色寶石）、閻浮汁色（玫瑰色）、清凈美好的缽頭摩色（紅色蓮花色）、各種雜色、銅色、火色。這些美妙的鬘（花環），直到他們死亡都不會枯萎、凋謝，常有美好的香氣。因為這個原因，被稱為鬘莊嚴。』 『鬘莊嚴天（一種天界）的宮殿之處有美妙的天樹，不高也不矮，它的汁液極其甘甜，味道像甘露。它的枝條垂下而且清凈，各種樹林處處聚集。樹上有果實，八種成分和合，與天上的味道相應。果實的形狀大小像頻騾果（一種果實），隨著天人的心意想吃什麼，在果實中都能隨心得到。應當知道，天人吃這樣的果實，不稱為揣食（用手拿食物吃）。』 『在那片土地上，遠離荊棘，用美妙的花朵裝飾。還有的地方有柔軟的青草。還有的地方覆蓋著金沙，金色的角向上突出。還有臥榻，自然而有各種鋪蓋。還有天女，清凈無垢，穿著美妙的衣服，偏著一隻眉毛嬉笑，各種衣服裝飾著她們的身體。而且在那裡有第一等的快樂，行走、居住都具備。』
【English Translation】 English version 'I saw in a dream mounds of earth, various precious jewels, various ornaments, and scattered various flowers.' If that sick person says this, it should be known that this sign indicates that upon death, they will be reborn in the Garland Adorned Heaven (a type of heavenly realm). 'When that person is about to die, they will see their parents' room in union, and upon seeing this, they will be born (reincarnate).' 'Moreover, at that time, the beings in the Garland Adorned Heaven (a type of heavenly realm) have two roots (male and female sexual organs) that unite for sexual desire, not different from the men of Jambudvipa (the world we inhabit), except for one superior aspect: they do not excrete impurities. When their minds desire, and they know each other's desires, their bodies unite, and a wind of desire arises, and they enjoy sensual pleasure. At that time, they will stay in the womb of a heavenly woman for seven days. After seven days, they are born from the right side. At birth, there will be a heavenly fragrance, extremely lovely, and various flowers connected as a garland will appear on their chest. At that time, there will also be a wonderful fragrance that pervades a yojana (an ancient unit of length), carried by the wind. At that time, there will also be garlands of various colors, such as white, black, yellow, red, lapis lazuli color (blue gemstone), jambu juice color (rose color), pure and beautiful padma color (red lotus color), various mixed colors, copper color, and fire color. These wonderful garlands, until they die, will not wither or fade, and will always have a pleasant fragrance. For this reason, they are called Garland Adorned.' 'In the palaces of the Garland Adorned Heaven (a type of heavenly realm), there are wonderful heavenly trees, neither tall nor short, whose sap is extremely sweet, tasting like nectar. Their branches hang down and are pure, and various groves of trees gather everywhere. The trees have fruits, composed of eight elements, corresponding to the heavenly taste. The fruits are the size and shape of a pinara fruit (a type of fruit), and whatever the heavenly beings desire to eat, they can obtain it from the fruit according to their wishes. It should be known that the heavenly beings eat such fruits, and it is not called 'eating with hands'.' 'In that land, there are no thorns, and it is adorned with beautiful flowers. There are also places with soft green grass. There are also places covered with golden sand, with golden horns protruding upwards. There are also beds, naturally provided with various coverings. There are also heavenly women, pure and without blemish, adorned with beautiful clothes, raising one eyebrow and laughing playfully, with various clothes adorning their bodies. Moreover, there is the highest joy, and the ability to walk and dwell is complete.'
「于彼天年壽二百歲，命欲盡時則有五相。何等為五？一、謂彼天所依之樹枝心萎蔫，頭低卷屈，其花失香；二、于彼樹心不喜樂；三、則鬘萎；四、天風涼變為熱觸；五、諸天女心生憐愍，皆悉憂愁，一切同聲而說偈言：
「『具足天甘果、 饒種種天樹、 多有天婇女， 天勝妙樂處， 天中福德盡， 舍已而離去。』
「彼諸天女圍繞天子，發聲大喚，唱如是言：『無常甚惡，無憐愍意。如是天子有愛念心，命不自在，於此處退，愿天童子速生人中。』如是，天女懊惱說已，彼天子身舉體熱發。既熱發已身則普然，火起一焰即退彼處——身雖炎然，不受苦惱。既退彼已，則見人中父母和合。如是見已，即便受生。
「大仙當知，彼鬘莊嚴天子生時，云何處胎？彼住母脅則有勝相。若住藏中，母則愛香、喜樂花鬘，樂種種果、青林、叢樹，受用心適，彼一切樂皆悉具足，身不疲倦。又，彼福子住藏中故，復有善相，或夢見城種種寶物市易之處，種種華鬘以散道巷。應知，彼母有如是相。
「複次，大仙！如是童子于鬘莊嚴天中退已，既生人中，若見鬘者生勝愛心。樂鮮白衣，身色殊勝，心無黠慧，不愛多淫、樂多戲樂，若行、住等悉皆迅疾，樂見戲處，好尚細衣，愛好樹
【現代漢語翻譯】 現代漢語譯本：『在那個天界，天人的壽命是二百歲，當壽命將盡時，會出現五種衰敗的徵兆。是哪五種呢？第一，他們所依靠的天樹的枝條會枯萎，樹頭低垂捲曲，花朵失去香味；第二，他們不再喜歡那棵天樹；第三，頭上的花鬘會枯萎；第四，天上的涼風會變成熱風吹拂；第五，天女們會心生憐憫，都感到憂愁，一起同聲唱偈說道： 『擁有天上的甘美果實， 遍佈各種各樣的天樹， 眾多天女相伴， 天界是殊勝美妙的快樂之地， 天人的福德耗盡， 便會捨棄這裡而離去。』 那些天女圍繞著天子，大聲呼喊，唱著這樣的話：『無常真是可怕，沒有絲毫憐憫之心。像這樣的天子，雖然有愛戀之心，但生命不由自主，將要從這裡離去，愿天童子迅速轉生到人間。』這樣，天女們懊惱地說完，那天子的身體就會開始發熱。發熱之後，全身就會燃燒起來，一團火焰升起，他便會離開那裡——雖然身體在燃燒，卻不會感到痛苦。離開那裡之後，他會看到人間父母交合的情景。看到之後，他就會受胎轉生。 大仙，您應當知道，那個佩戴花鬘莊嚴的天子轉生時，是如何入胎的呢？他住在母親的腹中時，會有殊勝的徵兆。如果他住在子宮裡，母親就會喜愛香氣、喜歡花鬘，喜歡各種水果、青翠的樹林和叢林，享受舒適的心情，一切快樂都具備，身體不會感到疲倦。而且，這個有福的孩子住在子宮裡，還會有吉祥的徵兆，比如夢見城市裡有各種寶物交易的地方，各種花鬘散落在街道上。應當知道，這樣的母親會有這些徵兆。 再者，大仙！像這樣的童子從花鬘莊嚴天界退下後，轉生到人間，如果看到花鬘就會產生強烈的喜愛之心。喜歡穿鮮艷的白衣，身體顏色殊勝，內心沒有狡猾的念頭，不喜歡淫慾，喜歡各種玩樂，行走、站立等都非常迅速，喜歡看戲，喜歡精細的衣服，喜愛樹木。
【English Translation】 English version: 'In that heavenly realm, the lifespan of a deva (celestial being) is two hundred years. When their life is about to end, five signs of decline appear. What are these five? First, the branches of the heavenly tree they rely on wither, the head droops and curls, and the flowers lose their fragrance; second, they no longer enjoy that heavenly tree; third, the garland on their head withers; fourth, the cool heavenly breeze turns into a hot wind; fifth, the celestial maidens feel compassion and sorrow, and together they chant a verse, saying: 'Possessing heavenly sweet fruits, Abundant with various heavenly trees, Accompanied by many celestial maidens, The heavenly realm is a place of supreme and wonderful joy, When the deva's merit is exhausted, They will abandon this place and depart.' Those celestial maidens surround the deva, crying out loudly, and chant these words: 'Impermanence is truly terrible, without any compassion. Such a deva, although having loving thoughts, cannot control their life and will depart from here. May the deva child quickly be reborn in the human realm.' Having said this in distress, the deva's body begins to heat up. After heating up, the whole body will ignite, a flame will rise, and they will leave that place—although the body is burning, they do not feel pain. After leaving there, they will see the scene of their human parents uniting. After seeing this, they will be conceived and reborn. Great sage, you should know, when that deva adorned with garlands is reborn, how does he enter the womb? When he resides in the mother's womb, there will be auspicious signs. If he resides in the uterus, the mother will love fragrances, enjoy garlands, like various fruits, green forests, and groves, enjoy a comfortable mood, and all pleasures will be complete, and her body will not feel tired. Moreover, because this blessed child resides in the womb, there will be auspicious signs, such as dreaming of cities with various treasures being traded, and various garlands scattered on the streets. It should be known that such a mother will have these signs. Furthermore, great sage! After such a child descends from the Garland Adorned Heaven and is reborn in the human realm, if they see garlands, they will develop a strong fondness for them. They like to wear bright white clothes, their body color is outstanding, their mind is without cunning thoughts, they do not like lust, they enjoy various amusements, their walking, standing, etc., are very swift, they like to watch plays, they like fine clothes, and they love trees.
林，見他財富多設方便，悕望欲得。大仙當知，鬘莊嚴天退生人中，有如是相。
毗耶娑問經卷上 大正藏第 12 冊 No. 0354 毗耶娑問經
毗耶娑問經卷下
元魏婆羅門瞿曇般若流支譯
「複次，大仙！四大天王生退之相，復應當知。如是，大仙！若於貧人、若於病人生憐愍心，若衣、若食、病患因緣所須醫藥隨時給施，為除寒苦。道巷殖樹，行人坐息。造立池、井、溝渠、水槽，給施一切。如是信心、喜心施與彼人。以是善業因緣，臨欲死時，身無垢穢亦不羸瘦，身色不變，不膩、不爛，一切身份不受苦惱、聲不破壞，諸親眷屬悉皆聚集。無分散者，故不憂惱、不患飢渴、腳不申縮、不受苦惱、不失便利。境界不礙，故不愁苦、諸根不壞。彼人如是一切樂足，不苦惱死。
「若捨身時，識心歡喜，見四天王、諸天之眾在樹林中戲樂之處。見天眾已，死屍面色如生蓮花，口出好香——其香猶如阿娑婆香——種種花香隨風熏尸。彼死人識。見四大王天中生處父母相近。
「爾時，天中彼父天子在戲樂處遊行嬉戲，欲心起發，右手摩觸天女臍下。以摩觸故，識托懷中，至滿七日乃有頭髮具足莊嚴，天童子生。生即知欲，戲笑、歌舞一切皆能。
「複次，大
【現代漢語翻譯】 現代漢語譯本：林（指人名），看到他因為財富多而設定種種方便，就希望得到（他的財富）。大仙應當知道，鬘莊嚴天（指天界名稱）退生到人間，會有這樣的相貌。
《毗耶娑問經》捲上 大正藏第 12 冊 No. 0354 《毗耶娑問經》
《毗耶娑問經》卷下
元魏婆羅門瞿曇般若流支譯
『再者，大仙！四大天王（指佛教護法神）的退生之相，也應當知道。像這樣，大仙！如果對貧窮的人、生病的人產生憐憫之心，無論是衣服、食物，還是因病所需醫藥，都隨時給予施捨，為他們解除寒冷之苦。在道路旁種植樹木，讓行人可以坐下休息。建造池塘、水井、溝渠、水槽，供給一切所需。像這樣以信心、歡喜心施與他人。因為這樣的善業因緣，臨終的時候，身體沒有污垢也不消瘦，臉色不變，不油膩、不腐爛，身體的各個部分不受苦惱，聲音不嘶啞，所有的親屬都聚集在一起。沒有分散的，所以不憂愁煩惱，不感到飢渴，腳不蜷縮，不受苦惱，大小便正常。境界不受阻礙，所以不愁苦，諸根不損壞。這個人像這樣一切安樂具足，沒有痛苦地死去。
『如果捨棄身體的時候，意識心歡喜，看到四大天王、諸天之眾在樹林中嬉戲玩樂的地方。看到天眾之後，死屍的臉色像新生的蓮花一樣，口中散發出好聞的香氣——那香氣就像阿娑婆香（指一種香料）——各種花香隨著風薰染屍體。這個死者的意識，看到四大王天（指天界名稱）中出生的父母就在附近。
『那時，天界中他的父親天子在嬉戲玩樂的地方嬉戲，欲心生起，右手撫摸天女的肚臍下方。因為這個撫摸，意識就寄託在天女的腹中，到滿七天的時候，頭髮具足，莊嚴，天童子就出生了。出生后就懂得慾望，嬉笑、歌舞一切都會。
『再者，大
【English Translation】 English version: Lin, seeing his many conveniences set up because of his wealth, hoped to obtain (his wealth). Great Immortal, you should know that a 'Mala Adorned Heaven' (referring to a heavenly realm) being, when descending to be reborn among humans, will have such an appearance.
The Sutra of Viyas's Questions, Volume 1 Taisho Tripitaka Volume 12, No. 0354, The Sutra of Viyas's Questions
The Sutra of Viyas's Questions, Volume 2
Translated by the Brahmin Gautama Prajnaruchi of the Northern Wei Dynasty
'Furthermore, Great Immortal! The signs of the Four Heavenly Kings (referring to Buddhist guardian deities) descending from their heavenly realm should also be known. Thus, Great Immortal! If one has a compassionate heart towards the poor and the sick, whether it be clothing, food, or medicine needed due to illness, one should give them at any time, to relieve their suffering from the cold. Planting trees along the roads, allowing travelers to sit and rest. Building ponds, wells, ditches, and water troughs, providing for all needs. Giving to others with such faith and joy. Because of such good karma, when approaching death, the body will be without filth and not emaciated, the complexion will not change, not greasy, not rotten, all parts of the body will not suffer, the voice will not be hoarse, and all relatives will gather together. There will be no separation, so there will be no worry or distress, no hunger or thirst, the feet will not be contracted, there will be no suffering, and bowel movements will be normal. The realm will not be obstructed, so there will be no distress, and the senses will not be damaged. Such a person will have all happiness and will die without suffering.'
'When abandoning the body, the consciousness will be joyful, seeing the Four Heavenly Kings and the heavenly hosts in the places where they play and enjoy themselves in the forests. After seeing the heavenly hosts, the corpse's complexion will be like a newly bloomed lotus flower, and a pleasant fragrance will emanate from the mouth—a fragrance like that of 'Asavaka' (referring to a type of spice)—various floral fragrances will perfume the corpse with the wind. The consciousness of this deceased person will see the parents in the 'Four Great King Heavens' (referring to a heavenly realm) where they will be born, nearby.'
'At that time, the heavenly son, his father in the heavens, will be playing in the place of amusement, and lust will arise, and his right hand will touch the area below the navel of the heavenly maiden. Because of this touch, the consciousness will be placed in the womb of the heavenly maiden, and after seven days, the hair will be complete and adorned, and a heavenly child will be born. Upon birth, he will understand desire, and will be able to laugh, sing, and dance.'
'Furthermore, Great'
仙！彼四大王諸天住處，所有宮殿純金為地，種種莊嚴、種種彩色、雕飾分明，百千天女在天宮殿，有百千樹妙莊嚴枝，有隨意風觸身受樂。
「複次，大仙！彼四大王天眾住處，城隍平正，其城四方，縱廣八萬四千由旬。大仙當知，于彼林中有天寶珠以為燈明，疏妙繒彩以衣樹身，懸幡枝上。樹極柔軟，諸天見之心生愛樂，于彼林中吹笛、拍手、琵琶、鼓等，和合樂聲在彼窟中。
「複次，大仙！彼天童子種種食力，所謂揣食天飯善香，能生天力，香、色、味等功德具足。有天粳米名蓮華光，自然而熟，甜如甘露，種種色味具足相應。有二食盤，一是金盤、一是寶盤，隨彼天子所須飯食何者何等、如是如是，彼彼飲食皆盤中生。
「複次，大仙！彼天爾時牟佉離汁生彼盤中即變為花，名阿娑婆。彼有善香，其汁清冷，飲則涼樂。又復彼香令天童子醉樂怡適。
「複次，大仙！彼四大王子𨽦宮殿，周匝常有妙好華蔓，多饒妙花莊嚴殿柱，以如是柱莊嚴宮殿、金寶、金剛。有勝天樹，娑羅翅蔓上攀樹枝。有百千柱床臥敷具莊嚴宮殿。六萬天女在中行坐，令彼宮殿端嚴勝妙。彼女殊勝身相、舉動皆可觀瞻，天衣光明莊嚴其身，妙聲、環釧以姿其媚，善香妙色，欲心相應，身極軟弱。歌舞、戲笑恒
【現代漢語翻譯】 現代漢語譯本： 『仙人！四大天王諸天的住所，所有的宮殿地面都是純金鋪就，各種裝飾華麗，色彩繽紛，雕刻精細。成百上千的天女在天宮中，有成百上千棵樹木，枝條精美，微風吹拂，身體感受快樂。 『再者，大仙！四大天王天眾的住所，城墻平整，城池四方，縱橫八萬四千由旬（古印度長度單位）。大仙應當知道，在那片樹林中有天寶珠作為燈光照明，用精美的絲綢綵帶裝飾樹身，在樹枝上懸掛幡旗。樹木極其柔軟，諸天看到後心生喜愛，在那片樹林中吹笛子、拍手、彈琵琶、敲鼓等，各種樂器合奏的聲音在洞窟中迴盪。 『再者，大仙！那些天童子有各種食物的力量，比如用手抓取的天飯，香氣撲鼻，能產生天力，香、色、味等功德都具備。有一種天粳米，名叫蓮華光，自然成熟，甜如甘露，各種顏色和味道都具備。有兩隻食盤，一個是金盤，一個是寶盤，無論天子需要什麼樣的飯食，盤中都會自然產生相應的食物。 『再者，大仙！那時，天上的牟佉離汁在盤中產生，立即變成花，名叫阿娑婆。它有美好的香氣，汁液清涼，飲用後感到清爽快樂。而且，這種香氣使天童子感到陶醉和舒適。 『再者，大仙！四大天王的王子們的宮殿，周圍常常有美妙的花蔓，有很多美麗的花朵裝飾著殿柱，用這樣的柱子裝飾宮殿，金寶和金剛也用來裝飾。有殊勝的天樹，娑羅翅蔓攀附在樹枝上。有成百上千的柱子和床鋪，以及各種臥具裝飾著宮殿。六萬天女在其中行走和坐臥，使宮殿顯得端莊美好。她們的身姿優美，舉手投足都賞心悅目，天衣光彩奪目，裝飾著她們的身體，美妙的聲音和環珮叮噹，姿態嫵媚，美好的香氣和內心相應，身體極其柔軟。她們唱歌、跳舞、嬉戲、歡笑，永不停歇。』
【English Translation】 English version: 'O Sage! The abodes of the Four Great Kings' heavens, all the palaces have floors of pure gold, adorned with various decorations, diverse colors, and intricate carvings. Hundreds and thousands of heavenly maidens reside in the heavenly palaces, with hundreds and thousands of trees, their branches exquisitely beautiful, and the gentle breeze brings joy to the body. 'Furthermore, O Great Sage! The abodes of the Four Great Kings' heavenly hosts have level city walls, the city being square, with a length and breadth of eighty-four thousand yojanas (an ancient Indian unit of distance). O Great Sage, know that in that forest, there are heavenly jewels that serve as lamps, fine silk ribbons adorn the tree trunks, and banners hang from the branches. The trees are extremely soft, and the gods feel love upon seeing them. In that forest, they play flutes, clap their hands, play the lute, beat drums, and other musical instruments, creating harmonious sounds that echo in the caves. 'Furthermore, O Great Sage! Those heavenly children have the power of various foods, such as heavenly rice that is grasped by hand, fragrant and capable of generating heavenly strength, possessing the virtues of fragrance, color, and taste. There is a type of heavenly rice called Lotus Light, which ripens naturally, is as sweet as nectar, and possesses various colors and flavors. There are two food platters, one of gold and one of precious gems. Whatever food the heavenly prince desires, that food will naturally appear in the platter. 'Furthermore, O Great Sage! At that time, the heavenly juice of Mukhalika arises in the platter and immediately transforms into a flower called Asava. It has a pleasant fragrance, and its juice is cool and refreshing, bringing coolness and joy when drunk. Moreover, this fragrance intoxicates and comforts the heavenly children. 'Furthermore, O Great Sage! The palaces of the princes of the Four Great Kings are always surrounded by beautiful flower vines, with many beautiful flowers adorning the pillars of the palaces. The palaces are adorned with such pillars, as well as gold, precious gems, and diamonds. There are superior heavenly trees, with Salakshi vines climbing up their branches. There are hundreds and thousands of pillars and beds, and various bedding adorn the palaces. Sixty thousand heavenly maidens walk and sit within, making the palaces appear dignified and beautiful. Their figures are graceful, their every movement pleasing to the eye, their heavenly garments are radiant, adorning their bodies, their voices are melodious, and their ornaments jingle, their demeanor is charming, their fragrance is delightful and in harmony with their hearts, and their bodies are extremely soft. They sing, dance, play, and laugh constantly.'
常不絕，多有姿媚，兩兩共合出美妙聲與笛一音。彼天宮殿如是具足。
「複次，大仙！彼天宮柱金寶間錯，懸以繒幡，處處垂下。
「複次，大仙！彼四大王受勝欲樂。提頭賴吒、毗樓勒叉、毗樓博叉、拘毗樓等，彼四大王在宮殿中，喜笑、歌舞、嘯詠等聲，天食充飽，諸根喜樂，善愛意生。彼處勝樂皆悉具足。
「複次，大仙！彼四大王天眾之中，諸天童子長臂洪直，不粗、不細，行如醉象，具丈伕力，柔軟之身具足天相。彼天行時，則有勝香薰一由旬。
「複次，大仙！彼壽天年五百歲命，無中夭傷。彼處勝樂一切具受，開眼看視有喜愛相。彼諸天眾多有戲處——謂蘇婆伽荼迦之處、迦曇婆迦及毗摩羅、光明莊嚴林王之處、阇那迦等勝戲樂處，有如是等第一香處——受用心喜。彼諸天子行彼處已，花、珠、金、寶間錯階陛。其階方正，勝妙莊嚴，名寶珠階。百千天女妙聲歌詠，珠寶、樂器自然出聲，多受欲樂。
「福盡命終則有相現：初則失影，不聞花香，迦陵、頻伽、天女妙聲耳不復聞。
「大仙當知，又天眾中彼天童子。于天宮殿眾集之處，至日不往彼宮殿中。百千天女，樹生瓔珞有妙勝花，俱翅羅聲、欲鳥之聲林中具有，心不生樂，在地旋轉。衣裳垢膩，其身極熱
【現代漢語翻譯】 現代漢語譯本 （天樂）持續不斷，姿態優美，兩兩合奏發出美妙的聲音，與笛聲和諧一致。那裡的天宮殿就是如此完備。 『再者，大仙！那裡的天宮柱子鑲嵌著金銀珠寶，懸掛著絲綢幡旗，處處垂落。 『再者，大仙！那裡的四大天王享受著殊勝的欲樂。持國天（提頭賴吒，守護東方）、增長天（毗樓勒叉，守護南方）、廣目天（毗樓博叉，守護西方）、多聞天（拘毗樓，守護北方）等四大天王在宮殿中，歡笑、歌舞、吟唱，享用天食，諸根愉悅，生起善愛之意。那裡的一切殊勝快樂都具備。 『再者，大仙！那四大天王的天眾之中，諸天童子手臂長而筆直，不粗也不細，行走如醉象，具有丈夫的力量，柔軟的身體具備天人的相貌。這些天人行走時，會散發出勝妙的香氣，能薰染一由旬（古印度長度單位）。 『再者，大仙！那裡的天人壽命為五百歲，沒有中途夭折的。他們盡情享受那裡的一切殊勝快樂，睜眼所見皆是令人喜愛的景象。那些天人有很多嬉戲之處——如蘇婆伽荼迦（美好之地）、迦曇婆迦（樹名）以及毗摩羅（無垢之地）、光明莊嚴的林王之處、阇那迦（人名）等殊勝的嬉戲場所，有如此等等第一等的香美之地——他們在此享受，內心歡喜。那些天子在這些地方行走，花朵、珠寶、金銀交錯的臺階。那些臺階方正，殊勝美妙，名為寶珠階。成百上千的天女發出美妙的歌聲，珠寶和樂器自然發出聲音，他們盡情享受欲樂。 『福報耗盡，壽命終結時，就會出現衰敗的跡象：最初是失去身影，聞不到花香，聽不到迦陵頻伽（妙音鳥）和天女的美妙歌聲。 『大仙應當知道，還有天眾中的那些天童子。在天宮殿眾人聚集的地方，到了白天就不再前往宮殿。成百上千的天女，樹上生出瓔珞，有美妙殊勝的花朵，俱翅羅鳥（鳥名）的聲音、欲鳥的聲音在林中迴盪，他們心中卻不生歡喜，在地上徘徊。衣裳污垢，身體極度燥熱。
【English Translation】 English version The (heavenly music) is constant, with graceful forms, and pairs of them combine to produce wonderful sounds, harmonizing with the sound of the flute. The heavenly palaces there are so complete. 'Furthermore, great sage! The pillars of the heavenly palaces there are inlaid with gold and jewels, and silk banners are hung, drooping everywhere. 'Furthermore, great sage! The Four Great Kings there enjoy supreme sensual pleasures. Dhritarashtra (Titu Lai Zha, guardian of the East), Virudhaka (Pi Lou Le Cha, guardian of the South), Virupaksha (Pi Lou Bo Cha, guardian of the West), and Vaishravana (Ju Pi Lou, guardian of the North), these Four Great Kings in their palaces, laugh, sing, dance, and chant, enjoying heavenly food, their senses delighted, and good loving intentions arise. All the supreme pleasures there are complete. 'Furthermore, great sage! Among the heavenly hosts of the Four Great Kings, the heavenly youths have long, straight arms, neither thick nor thin, walking like drunken elephants, possessing the strength of men, and their soft bodies possess the marks of heavenly beings. When these heavenly beings walk, they emit a supreme fragrance that can permeate a yojana (an ancient Indian unit of length). 'Furthermore, great sage! The lifespan of the heavenly beings there is five hundred years, and there is no premature death. They fully enjoy all the supreme pleasures there, and everything they see is pleasing. Those heavenly beings have many places to play—such as the place of Subhaga-taka (beautiful place), Kadambaka (tree name), and Vimala (immaculate place), the place of the King of the Forest of Bright Adornments, Janaka (person's name), and other supreme places of play, there are such first-class fragrant places—they enjoy them, and their hearts are joyful. Those heavenly sons walk in these places, with steps of flowers, jewels, gold, and silver intertwined. Those steps are square, supremely beautiful, and are called Jewel Steps. Hundreds and thousands of heavenly maidens sing beautiful songs, and jewels and musical instruments naturally produce sounds, and they fully enjoy sensual pleasures. 'When their blessings are exhausted and their lifespan ends, signs of decay will appear: initially, they lose their shadows, cannot smell the fragrance of flowers, and cannot hear the beautiful songs of the Kalavinka (a mythical bird with a beautiful voice) and the heavenly maidens. 'Great sage, you should know that there are also those heavenly youths among the heavenly hosts. In the places where the heavenly palaces gather, they no longer go to the palaces during the day. Hundreds and thousands of heavenly maidens, with necklaces growing on the trees, with beautiful and supreme flowers, the sounds of the Kokila bird (bird name), and the sounds of the desire birds echo in the forest, but their hearts do not feel joy, and they wander on the ground. Their clothes are dirty, and their bodies are extremely hot.'
，悲苦看視，地上旋轉。于花帳處心不喜樂，身中汗出。彼目常開，今則眄瞬。彼處動轉，如魚出水，為日所暴，翻覆迴轉，獨在地住。
「天女見已皆來圍繞，詳共悲哀，同聲啼哭，如是說言：『何期愛人慾向何處？何期第一種種莊嚴柔軟之身——異異無垢，胸膺寬博，兩肩可喜——平正之身、柔軟之身？何期戲處、遊戲常樂種種處行，今忽舍我、復舍天宮，欲向何處？』彼諸天女既傷嘆已，復說偈言：
「『種種善心作， 天樹妙莊嚴， 此四大王處， 多饒飲食樂。 有四柱相應， 福德天勝處， 多饒天女愛， 豐華善心喜。 何忽惡無常， 令舍此而去？』
「彼諸天女如是圍繞，大聲號哭，涎出聲壞，並啼並言，可憐可愍。彼諸天女作如是言，離而遠住，復申右臂取花散之，作如是言：『生善道去，君善道去。向人界去，生福處地，信心犁之。』應知，彼天如是之身，彼欲死天既聞此已，如是思惟，自知身死。極大愁苦，舉體烝熱。以烝熱故，身則消洋猶如蘇渧，于彼死處墓田之中消洋盡壞，身體萎蔫。有掃風來，吹彼天身作一千分，碎末散去遍在虛空。
「于彼處退欲受人身，見閻浮提父母和合。彼既見已，歡喜愛樂，即彼處生。初受生已，其母相出
【現代漢語翻譯】 現代漢語譯本 他悲傷地看著，在地上打轉。在花帳之處，心中不喜悅，身上汗流不止。他的眼睛總是睜著的，現在卻開始眨動。他像一條被太陽暴曬、翻來覆去的魚一樣，在地上轉動，獨自待著。 天女們看到后都圍攏過來，詳細地一起悲傷，同聲哭泣，這樣說道：『怎麼會這樣，我們所愛的人要到哪裡去呢？怎麼會這樣，這第一等種種莊嚴柔軟的身體——如此與衆不同、沒有瑕疵，胸膛寬闊，雙肩令人喜愛——如此平正的身體、柔軟的身體？怎麼會這樣，他常在嬉戲、遊戲享樂的各種地方行走，現在忽然要捨棄我們、捨棄天宮，要到哪裡去呢？』這些天女們既已傷心嘆息，又說了偈語： 『種種善心所造，天樹美妙莊嚴，這四大天王（Caturo Mahārājika）之處，有豐富的飲食和快樂。有四柱相互輝映，是福德天人殊勝之處，有眾多天女愛戀，繁華而令人歡喜。為何忽然遭遇這可惡的無常，令他捨棄這裡而去？』 這些天女們這樣圍繞著他，大聲號哭，口水流出，聲音嘶啞，邊哭邊說，可憐可悲。這些天女們這樣說著，離他遠遠地站著，又伸出右臂，取花散在他身上，這樣說道：『往善道去吧，君往善道去吧。往人間去吧，生在有福的地方，用信心去耕耘。』應當知道，那天人就是這樣的身體，這即將死去的天人聽到這些話后，這樣思惟，自知自己將要死去。他感到極大的愁苦，全身發熱。因為發熱的緣故，身體就消融，如同融化的酥油一樣，在他死去的地方，在墓地中消融殆盡，身體萎靡不振。有風吹來，將他的身體吹成一千份，碎末散去，遍佈虛空。 他從那裡退去，將要受生為人，看到閻浮提（Jambudvīpa）的父母和合。他看到后，歡喜愛樂，就在那裡出生。剛一出生，他的母親就吐了出來。
【English Translation】 English version He looked on with sorrow, spinning on the ground. At the flower canopy, his heart was not joyful, and sweat poured from his body. His eyes, which were always open, now began to blink. He moved about, like a fish out of water, exposed to the sun, turning over and over, staying alone on the ground. Having seen this, the goddesses all came and surrounded him, grieving in detail together, weeping in unison, saying thus: 'How can it be that our beloved is going somewhere? How can it be that this first, most adorned, soft body—so unique, without blemish, with a broad chest and pleasing shoulders—this upright body, this soft body? How can it be that he who used to walk in various places of play and enjoyment, now suddenly abandons us, abandons the heavenly palace, and goes somewhere?' Having lamented in sorrow, those goddesses then spoke in verses: 'Created by various good deeds, the heavenly trees are beautifully adorned. In this place of the Four Great Kings (Caturo Mahārājika), there is abundant food and joy. There are four pillars that correspond to each other, a place of superior merit for the heavenly beings, loved by many goddesses, flourishing and joyful in good deeds. Why has this hateful impermanence suddenly come, causing him to leave this place and go away?' The goddesses, surrounding him in this way, cried out loudly, their saliva flowing, their voices hoarse, weeping and speaking, pitiful and lamentable. The goddesses, having spoken thus, stood far away, and then extended their right arms, took flowers and scattered them on him, saying thus: 'Go to a good path, may you go to a good path. Go to the human realm, be born in a place of merit, and cultivate it with faith.' It should be known that the heavenly being is of such a body, and that the heavenly being who was about to die, having heard these words, thought thus, knowing that he was about to die. He felt great sorrow, and his whole body became hot. Because of the heat, his body melted away, like melting ghee, and in the place where he died, in the graveyard, it melted away completely, his body withered. A wind came and blew his body into a thousand pieces, the fragments scattered and spread throughout the void. Having departed from that place, he was about to be born as a human, and saw the union of his parents in Jambudvīpa. Having seen this, he rejoiced and was delighted, and was born there. As soon as he was born, his mother vomited him out.
，所謂喜笑，欲得勝食、不喜食肉，喜著赤衣、光明之衣，樂見人眾聚會之處，于兄弟等生勝愛心。藏內、脅中不受苦惱，無有涎唾、又不噁心、無有身病。在彼藏中善具足、手，然後出生。
「彼既生已，端正好色，見者愛念。彼若增長，聞四王天心則歡喜。修行施戒，飲酒不醉，心常惺悟，身則肥鮮，恒以眾香莊嚴其身。愛林戲處、心多欲染，自身諸根樂近婦女，數數飲食，樂好美膳。常修歌樂，身體膩潤，不黑、不白，其眼猶如青毗琉璃。大仙當知，四大王天退生人中本性如是，四大王處所熏相續有如是相。
「複次，大仙！若有眾生舍離殺生、信心清凈、修行佈施、離偷盜已，以佉陀尼、蒲阇尼、食梨、何朱沙、余所須物衣裳、財物、寶珠、金等舍以佈施，信樂心喜，以諸花等而為供養、禮拜塔寺，奉施供養。命終之時身不壞爛，膩垢、便利、臭穢皆無，心生歡喜，自憶念身所作善根。臨欲死時則有相現，面如金色，鼻正不曲，心不動亂，咽不杼氣，亦不咳𡂡及上氣等，身不蒸熱，根不破壞，節脈不斷，身不苦惱，在於臥處身不迴轉，語聲不破。
「複次，大仙！如是眾生或熱病死、或中毒死、或貪華果而上樹上墮樹而死、或食好食不消故死。彼欲舍陰內識往見三十三天宮殿莊嚴，有珠、
【現代漢語翻譯】 現代漢語譯本：所謂喜笑，是指喜歡獲得美味的食物，不喜歡吃肉，喜歡穿紅色的衣服和光鮮的衣服，喜歡看到人群聚集的地方，對兄弟姐妹等產生強烈的愛心。他們的體內和脅下不會感到痛苦，沒有口水和噁心的感覺，也沒有身體上的疾病。在他們的體內，手等器官發育良好，然後才出生。 他們出生后，容貌端正美好，見到的人都會喜愛和思念。他們如果長大，聽到四王天（四大天王所居住的天界）的事情就會感到歡喜。他們會修行佈施和持戒，喝酒不會醉，內心常常保持清醒，身體會變得肥壯健美，經常用各種香料來裝飾自己的身體。他們喜歡在樹林中嬉戲，內心多有情慾，自身的各個器官都喜歡接近女性，頻繁地飲食，喜歡美味佳餚。他們常常修習歌舞音樂，身體光滑滋潤，膚色不黑也不白，眼睛像青色的毗琉璃（一種寶石）。大仙應當知道，四大王天退生到人間的人，其本性就是這樣，四大王天所薰染的習性相續不斷，就會有這樣的特徵。 再者，大仙！如果有的眾生捨棄殺生，信心清凈，修行佈施，遠離偷盜，用佉陀尼（可食用的食物）、蒲阇尼（可飲用的飲料）、食梨、何朱沙（一種水果）、以及其他所需的衣物、財物、寶珠、金等進行佈施，內心信樂歡喜，用各種鮮花等進行供養，禮拜佛塔寺廟，奉獻供養。他們臨終的時候，身體不會腐爛，沒有污垢、大小便和臭味，內心充滿歡喜，能夠回憶起自己所做的善事。臨死的時候會有徵兆出現，面色如金色，鼻子端正不歪曲，內心不會動搖，咽喉不會發出聲音，也不會咳嗽、喘氣等，身體不會發熱，器官不會損壞，筋脈不會斷裂，身體不會感到痛苦，在臥床時身體不會翻轉，說話的聲音不會嘶啞。 再者，大仙！這樣的眾生，有的會因熱病而死，有的會因中毒而死，有的會因貪吃花果而爬到樹上，從樹上掉下來而死，有的會因吃了美味的食物而消化不良而死。他們將要捨棄肉身時，內在的意識會看到三十三天的宮殿莊嚴，有珍珠、
【English Translation】 English version: The so-called joy and laughter refers to the liking of obtaining delicious food, disliking the consumption of meat, favoring the wearing of red and bright clothing, enjoying seeing crowds gathering, and generating strong affection for siblings and others. Their bodies and flanks do not experience suffering, they have no saliva or nausea, and they are free from physical ailments. Within their bodies, organs such as hands are well-developed before they are born. After they are born, their appearance is upright and beautiful, and those who see them will love and cherish them. If they grow up, they will be delighted to hear about the Four Heavenly Kings (the celestial realm where the Four Great Heavenly Kings reside). They will practice giving and keeping precepts, they will not get drunk from drinking alcohol, their minds will always remain clear, their bodies will become robust and healthy, and they will often adorn themselves with various fragrances. They enjoy playing in the forests, their hearts are filled with desires, their organs are inclined to be close to women, they frequently eat and drink, and they enjoy delicious meals. They often practice singing and dancing, their bodies are smooth and supple, their skin is neither black nor white, and their eyes are like blue beryl (a type of gemstone). Great Immortal, you should know that those who are reborn into the human realm after leaving the Four Heavenly Kings have such a nature, and the habits they have acquired from the Four Heavenly Kings continue, resulting in such characteristics. Furthermore, Great Immortal! If there are beings who abandon killing, have pure faith, practice giving, abstain from stealing, and give away Khadani (edible food), Pujani (drinkable beverages), pears, Hojusha (a type of fruit), and other necessities such as clothing, wealth, jewels, and gold, with joyful and faithful hearts, and make offerings with various flowers, worship stupas and temples, and make offerings. When they die, their bodies will not decay, they will have no dirt, excrement, or foul odors, their hearts will be filled with joy, and they will be able to recall the good deeds they have done. When they are about to die, signs will appear, their faces will be like gold, their noses will be straight and not crooked, their minds will not be disturbed, their throats will not make sounds, and they will not cough, gasp, or have shortness of breath. Their bodies will not be hot, their organs will not be damaged, their veins will not break, their bodies will not feel pain, and they will not turn over in bed, and their voices will not be hoarse. Furthermore, Great Immortal! Such beings may die from fever, from poisoning, from falling from a tree while greedily eating fruits, or from indigestion after eating delicious food. When they are about to abandon their physical bodies, their inner consciousness will see the magnificent palaces of the Thirty-Three Heavens, adorned with pearls,
金寶及金剛等於分分處種種間雜，作金魚形、摩伽羅形莊嚴殿門。門上金幢有種種樂，迭相打觸出美好聲，能令心喜。饒種種枝相應好樹莊嚴林中，謂憂荼、迦娑羅、栴檀。香汁作泥以塗地處，金色彩畫、白真珠帶遍懸樹下。地皆柔軟，常有莊嚴，一切時凈。有好金沙遍佈其地，繞天珠焰以為燈鬘。多有天女，天所分處光明莊嚴，常作天歌、美妙音聲，肘後莊嚴，胸有瓔珞、咽半瓔珞、臂釧、指環及耳𤦲等，種種莊嚴端正天女。
「大仙當知，三十三天諸天之眾彼處天子，當於爾時遊戲受樂、受諸欲行，彼於戲處樹林中行，心生愛善。彼福德識見彼天上天子、天女同一處坐，心喜愛樂，速生彼處——如綖穿珠，牽綖珠走——不生異道。即于生時，彼天婦女手中花生。彼女見已，自知有兒，即以此花授與夫言：『君今得子，可生歡喜。』彼天見之喜心增上，必知其妻得天童子。如是，二天心生喜悅。如是，童子七日滿已，長髮旋動，清凈無垢，天衣具足。
「彼天未生，七日之中如是憶念：『我某處退，生此天中，某我父母，我作善業。』如是思惟極生喜心，喜心生已，生則欲發，有欲即癡。彼樂欲者，遙見宮殿天戲樂處。如是見已，悕望欲得，即便行往詣彼戲處，如醉象行。臂如象手，洪圓纖長，胸則平
【現代漢語翻譯】 現代漢語譯本 金寶和金剛被分割成各種形狀，裝飾成金魚形和摩伽羅形（一種神獸）來莊嚴殿門。門上的金幢懸掛著各種樂器，相互碰撞發出美妙的聲音，令人心生歡喜。林中生長著各種枝繁葉茂的樹木，如憂荼樹（一種樹）、迦娑羅樹（一種樹）和栴檀樹（檀香樹），以此來莊嚴樹林。用香汁和泥塗抹地面，用金色顏料繪畫，白色的珍珠帶子懸掛在樹下。地面柔軟，總是莊嚴，一切時候都潔凈。地上鋪滿了美好的金沙，環繞著天珠的光芒，如同燈鬘一般。許多天女，在天界各自的區域里，以光明莊嚴自身，常常歌唱天歌，發出美妙的聲音，她們的肘部裝飾著飾品，胸前佩戴著瓔珞，咽喉處有半瓔珞，手臂上有臂釧，手指上有指環，耳朵上有耳飾等等，各種裝飾莊嚴著端莊的天女。 『大仙應當知道，三十三天（佛教欲界第二天）的諸天眾和那裡的天子，在那個時候遊戲享樂，享受各種慾望。他們在嬉戲的樹林中行走，心中生起愛善之心。他們憑藉福德，看到天上的天子和天女同坐一處，心中歡喜快樂，迅速轉生到那裡——就像用線穿珠子，牽引著線珠子就走一樣——不會轉生到其他道。當他們出生時，天女手中會生出花朵。天女看到后，知道自己有了孩子，就將花朵遞給丈夫說：『你現在有了孩子，應該感到歡喜。』天子看到后，喜悅之心更加強烈，必定知道他的妻子生下了天童子。就這樣，兩位天人都心生喜悅。這樣，童子七天期滿后，頭髮開始轉動，清凈無垢，天衣也已具備。 『那天人未出生時，在七天之中會這樣回憶：『我從哪裡退下來，轉生到這個天界，我的父母是誰，我做了什麼善業。』這樣思惟后，會產生極大的喜悅，喜悅產生后，就會生起慾望，有了慾望就會產生癡迷。那些貪圖享樂的人，遠遠地看到宮殿和天人嬉戲享樂的地方。看到后，就希望得到，於是就前往嬉戲的地方，如同醉象行走一般。手臂如同象鼻，粗壯圓潤而修長，胸部平坦。
【English Translation】 English version Gold treasures and vajra are divided into various shapes, fashioned into golden fish and makara (a mythical sea creature) forms to adorn the palace gates. On the gates, golden banners are hung with various musical instruments, which, when struck together, produce beautiful sounds that bring joy to the heart. The forest is adorned with various lush trees, such as the uta tree, kasara tree, and sandalwood tree. The ground is smeared with fragrant juice and mud, painted with gold colors, and white pearl strings are hung beneath the trees. The ground is soft, always adorned, and pure at all times. Fine golden sand is scattered across the ground, surrounded by the radiance of celestial jewels, like garlands of lamps. Many celestial maidens, in their respective areas of the heavens, adorn themselves with light, often singing celestial songs and making beautiful sounds. Their elbows are adorned with ornaments, they wear necklaces on their chests, half-necklaces on their throats, armlets on their arms, rings on their fingers, and earrings, among other various adornments, beautifying the graceful celestial maidens. 『Great sage, you should know that the multitude of devas in the Trayastrimsa Heaven (the second heaven of the desire realm in Buddhism) and the devas there, at that time, play and enjoy themselves, indulging in various desires. They walk in the playful forests, and their hearts give rise to loving-kindness. Through their merit, they see the celestial devas and celestial maidens sitting together in one place, and their hearts are filled with joy and happiness, and they are quickly reborn there—like threading beads on a string, pulling the string and the beads follow—they are not reborn in other realms. When they are born, flowers bloom in the hands of the celestial maidens. Upon seeing this, the celestial maiden knows she has a child and gives the flower to her husband, saying, 『You now have a child, you should be happy.』 Upon seeing this, the deva's joy increases, and he knows that his wife has given birth to a celestial child. Thus, both devas are filled with joy. In this way, when the child completes seven days, his hair begins to move, he is pure and without blemish, and he is fully equipped with celestial garments. 『Before that deva is born, during those seven days, he recalls: 『From where did I fall, and where was I reborn in this heaven, who are my parents, and what good deeds did I do?』 After contemplating this, he experiences great joy, and after joy arises, desire arises, and with desire comes delusion. Those who crave pleasure see from afar the palace and the place where the devas play and enjoy themselves. Upon seeing this, they desire to obtain it, and so they go to the place of play, walking like a drunken elephant. Their arms are like elephant trunks, thick, round, and long, and their chests are flat.
正，臂如金色，上下身粗，中身則細。行則詳審，深心勇健。腰如弓弝，背骨平直，兩髀洪滿，如芭蕉樹，善知天法，髭鬢斷細。天香甚香，瓜甲赤薄，身體香潔，無主莊嚴取以嚴身。天無病苦，身有善香，著妙天衣，色相殊妙，天華嚴身，于宮殿中次第漸行。
「彼處見有無主天女，見天童子，一切悉來圍繞而住，作如是言：『聖子！善來。善來，聖子！此汝宮殿，我無夫主，久離夫主，獨有童子。我今色少，妙色具足，應相供養，乳若金瓶，面如蓮花開敷之色。我身猶如雲中電行，端正可喜。我是天女，今相供養奉給走使。此戲樂處，波離耶多、俱枳陀邏、俱邏婆迦多有枝心，柔軟可喜而為莊嚴。六萬天女娛樂此處，今相娛樂奉給聖子，余宮殿處皆悉不空。』彼有琵琶、鼓、笛……等樂，種種音聲天敷莊嚴，師子座處自然出生。
「彼天既見種種莊嚴、妙好幡蓋，如王受位坐師子座，彼天童子亦復如是坐師子座。彼既坐已，諸樂器中出可愛聲，普一切相唱聲說言：『此善眾生於閻浮提造福德業，而來生此天宮殿中。』語天女言：『汝來，汝來。速近此處，可為戲樂、善作歌舞樂此天子——此於人中作善根者。』此聲出已，六萬天女彼樹林中兩手取花，善香莊嚴。第一天衣名頭居羅，彼衣輕疏，勝上珠
【現代漢語翻譯】 現代漢語譯本：他的身體如同黃金一般，上下身粗壯，中間部分則纖細。行走時詳審穩重，內心深沉而勇敢。腰部像弓背，背骨平直，兩腿飽滿，如同芭蕉樹一般。他通曉天道法則，鬍鬚和鬢角細密。身上散發著濃郁的天香，指甲紅潤而薄，身體潔凈，沒有主人卻自然莊嚴，以此來裝飾自身。天人沒有病痛，身上散發著美好的香氣，穿著精美的天衣，容貌殊勝美妙，以天花裝飾身體，在宮殿中依次緩緩行走。 『在那裡，他看到沒有主人的天女，也看到天童子，他們都來圍繞著他居住，並這樣說道：『聖子！歡迎您的到來。歡迎您，聖子！這裡是您的宮殿，我沒有丈夫，已經離開丈夫很久了，只有童子。我如今雖然年少，但容貌美好，完全可以供養您，我的乳房如同金瓶，面容如同盛開的蓮花。我的身姿如同雲中的閃電，端莊可愛。我是天女，現在供養您，為您奔走使喚。這裡是娛樂的場所，波離耶多（Pāriyātra，一種天樹）、俱枳陀邏（Kukutara，一種天樹）、俱邏婆迦多（Kuravaka，一種天樹）等樹枝繁葉茂，柔軟可愛，以此作為裝飾。六萬天女在這裡娛樂，現在也來娛樂並侍奉聖子，其餘的宮殿也都不是空置的。』那裡有琵琶、鼓、笛子……等各種樂器，發出各種美妙的聲音，天花也用來裝飾，獅子座自然而生。 『那天人看到各種莊嚴的裝飾、美好的幡蓋，如同國王登基一般坐在獅子座上，那些天童子也同樣坐在獅子座上。他們坐定之後，各種樂器發出悅耳的聲音，普遍地唱誦說：『這位善人曾在閻浮提（Jambudvīpa，我們所居住的娑婆世界）造下福德善業，所以才來到這天宮之中。』然後對天女們說：『你們來，你們來。快到這裡來，可以為他娛樂，好好地為這位天子歌舞——這位在人間行善的人。』這個聲音發出后，六萬天女從樹林中出來，雙手拿著鮮花，用美好的香氣裝飾自己。第一件天衣名為頭居羅（Tukura，一種天衣），這件衣服輕薄而稀疏，勝過上等的珠寶。
【English Translation】 English version: His body is like gold, thick at the top and bottom, and slender in the middle. His gait is deliberate and steady, his heart profound and courageous. His waist is like a bow, his spine straight, and his thighs full, like banana trees. He is well-versed in the laws of the heavens, his beard and sideburns are fine and delicate. He exudes a rich heavenly fragrance, his nails are red and thin, his body is pure, and though without a master, he is naturally dignified, using this to adorn himself. The heavenly beings have no sickness, their bodies emit a pleasant fragrance, they wear exquisite heavenly garments, their appearances are exceptionally beautiful, they adorn themselves with heavenly flowers, and they walk slowly and gracefully in the palaces. 『There, he sees masterless heavenly maidens, and he sees heavenly youths, all of whom come to surround him and dwell with him, saying: 『Holy Son! Welcome. Welcome, Holy Son! This is your palace, I have no husband, having been separated from my husband for a long time, and I only have youths. Although I am young, my appearance is beautiful, and I am fully capable of serving you. My breasts are like golden vases, my face is like a blooming lotus flower. My figure is like lightning in the clouds, dignified and pleasing. I am a heavenly maiden, and now I offer myself to serve you and run errands for you. This is a place of amusement, with trees like Pāriyātra (a type of heavenly tree), Kukutara (a type of heavenly tree), and Kuravaka (a type of heavenly tree), with branches and leaves that are lush, soft, and pleasing, used as adornment. Sixty thousand heavenly maidens are here for entertainment, and now they come to entertain and serve the Holy Son, and the other palaces are not empty either.』 There are various musical instruments such as lutes, drums, and flutes… emitting various beautiful sounds, and heavenly flowers are also used for decoration, and lion thrones arise naturally. 『The heavenly being sees various dignified decorations, beautiful banners and canopies, and sits on a lion throne as if a king is ascending to the throne, and the heavenly youths also sit on lion thrones. After they are seated, various musical instruments emit pleasant sounds, universally chanting: 『This virtuous being has created meritorious deeds in Jambudvīpa (the world we live in), and therefore has come to this heavenly palace.』 Then they say to the heavenly maidens: 『Come, come. Come quickly here, you can entertain him, and dance and sing well for this heavenly son—this one who has done good deeds among humans.』 After this sound is emitted, sixty thousand heavenly maidens come out from the forest, holding flowers in their hands, and adorn themselves with beautiful fragrances. The first heavenly garment is called Tukura (a type of heavenly garment), this garment is light and sparse, surpassing the finest jewels.』
寶以為腳釧，釧有妙聲。如是婦女而來近之，奉給供養。彼諸天女端正可喜，猶如初月；面如蓮花，其香猶如阿娑婆花。如是婦女來近童子，作如是言：『如是，聖子！我以一切所須之物供養供給，隨彼所用。』此是童子自善根力和集所得、自福所攝，於今在此受天欲樂。
「如是，大仙！彼天童子天女相隨，三十三天歡喜園林眾雜林中，白衣石上有勝光明、娑卑都林、佉羅佉啰、陀陀羅迦、池泉流水、阿吒婆迦、妙色好花、波離耶多，俱枳陀羅，在如是等戲樂之處第一涼樂，彼處無有大力惡風。彼處彼處林中多有若干妙聲眾鳥、多有天花、亦饒天果，皆有妙香。毗琉璃珠、牟娑羅珠及馬瑙等，種種寶珠以為燈明。復有眾蜂及諸欲醉俱翅羅等，種種諸鳥有美妙聲，有他眷鳥、有金翅鳥，此鳥青咽以妙珠寶間錯其身，毗琉璃嘴長而嚴妙，有種種聲、娑陀離多美妙歌聲。于彼林中有種種花，雜色間錯莊嚴其地。彼天童子在如是處受諸欲樂。
「複次，大仙！三十三天宮殿地處有妙池水，清冷如月，八分具足，清而無垢。復有勝妙百葉蓮花開敷鮮榮，其池岸邊寶樹莊嚴，花落在地。如是功德微妙之水，天子、天女于彼池中相隨戲樂，彼於戲處如心稱意。若須食者，有種種寶間錯槃生，隨其所須皆悉具足。食色香
【現代漢語翻譯】 現代漢語譯本 他們用寶物做成腳鐲，腳鐲發出美妙的聲音。這樣的女子走近他，奉上供養。那些天女端莊美麗，如同新月一般；面容像蓮花，散發著阿娑婆花（一種香花）的香氣。這樣的女子走近童子，說道：『聖子，我將用一切所需之物供養您，隨您使用。』這是童子自己善根的力量和積累所得，是自己福報所攝，所以現在在這裡享受天上的欲樂。 大仙，那些天童子和天女相伴，在三十三天的歡喜園林和各種雜林中，在白衣石上有殊勝的光明，在娑卑都林（一種樹林）、佉羅佉啰（一種樹林）、陀陀羅迦（一種樹林），在池泉流水邊，在阿吒婆迦（一種樹林），在有美妙色彩和美麗花朵的波離耶多（一種樹）、俱枳陀羅（一種樹）等地方，享受著第一清涼的快樂。那裡沒有強大的惡風。那裡，在各個樹林中，有很多發出美妙聲音的鳥，有很多天花，也有很多天果，都散發著美妙的香氣。用毗琉璃珠（一種寶石）、牟娑羅珠（一種寶石）和瑪瑙等各種寶珠作為燈光照明。還有各種蜜蜂和欲醉的俱翅羅（一種鳥）等，各種鳥發出美妙的聲音，有他眷鳥（一種鳥）、有金翅鳥（一種鳥），這種鳥的喉嚨是青色的，身上鑲嵌著美麗的珠寶，毗琉璃的嘴巴又長又漂亮，發出各種聲音，娑陀離多（一種鳥）發出美妙的歌聲。在那些樹林中，有各種各樣的花，色彩斑斕，裝飾著地面。那些天童子在這樣的地方享受著各種欲樂。 此外，大仙，三十三天的宮殿所在之處有美妙的池水，清澈寒冷如月光，具備八種功德，清澈無垢。還有殊勝美妙的百葉蓮花盛開，鮮艷美麗，池塘岸邊有寶樹裝飾，花朵落在地上。這樣的功德微妙的水，天子和天女在池中相伴嬉戲，他們在嬉戲的地方如心所愿。如果需要食物，有各種寶物鑲嵌的盤子出現，他們所需要的一切都應有盡有。食物的顏色、香氣、味道都非常美妙。
【English Translation】 English version They used jewels to make anklets, and the anklets emitted wonderful sounds. Such women approached him, offering gifts and worship. Those celestial maidens were dignified and beautiful, like the new moon; their faces were like lotuses, and their fragrance was like that of the Asoka flower (a fragrant flower). Such women approached the boy and said, 'Holy Son, I will provide you with all that you need, for you to use as you wish.' This was due to the power of the boy's own good roots and accumulations, and was encompassed by his own blessings, so now he enjoys heavenly pleasures here. Great Sage, those celestial boys and celestial maidens accompanied each other in the joyful gardens and various groves of the Thirty-three Heavens. On the white stone there was superior light, in the Sopi-du forest (a type of forest), the Khara-khara forest (a type of forest), the Dhadha-raka forest (a type of forest), by the flowing streams of the ponds, in the Ata-vaka forest (a type of forest), and in places with beautiful colors and beautiful flowers like the Pari-yata (a type of tree) and the Kuki-dhara (a type of tree), they enjoyed the first cool pleasure. There, there were no strong evil winds. In each of those forests, there were many birds with wonderful sounds, many celestial flowers, and many celestial fruits, all emitting wonderful fragrances. Various jewels such as Beryl beads (a type of gem), Musara beads (a type of gem), and agate were used as lamps for illumination. There were also various bees and intoxicated Kuchi-ra (a type of bird), and various birds with beautiful sounds, including other dependent birds (a type of bird) and golden-winged birds (a type of bird). These birds had blue throats, their bodies were inlaid with beautiful jewels, their Beryl beaks were long and beautiful, and they emitted various sounds. The Sadha-li-ta (a type of bird) emitted beautiful songs. In those forests, there were various kinds of flowers, with various colors interspersed, decorating the ground. Those celestial boys enjoyed various pleasures in such places. Furthermore, Great Sage, in the palaces of the Thirty-three Heavens, there were wonderful pools of water, clear and cold like moonlight, possessing eight virtues, clear and without impurities. There were also superior and wonderful hundred-petaled lotuses blooming, fresh and beautiful, and the banks of the ponds were adorned with jeweled trees, with flowers falling on the ground. With such meritorious and subtle water, the celestial sons and celestial maidens played together in the pools, and they were able to do as they wished in those places of play. If they needed food, plates inlaid with various jewels would appear, and everything they needed would be available. The colors, fragrances, and tastes of the food were all very wonderful.
白，如君陀花、拘物陀花，如雪等色，色香具足。天女斟張奉天童子，食足安樂，尋即消化，離辛、澀、苦三種食過。如是食者，天力無上——名曰蘇陀——在彼槃中揣而食之，如業所得。大仙當知，若人施時垢心佈施，得報亦爾，同一槃食，食揣色異，有赤揣者、有黃揣者、有異揣者。身服一種、成就一色，而槃中食異異不同。如是，大仙！若人施已心生悔熱，彼業得報食色則劣。
「複次，大仙！三十三天有戲樂處，彼處名為尸利沙紺，有種種樹枝花嚴好，種種天樹百千和合，地處清凈猶如頗梨，無垢柔軟。復有天樹，花果具足。如是處者，非欲者住尸利沙迦清凈之處，天女不住如是勝妙尸利沙紺戲樂之處。一切樹林常有好花，如是花林常有諸天在下語說。
「大仙當知，我之所有聲聞之人、諸弟子中最為勝者，所謂長老伽婆波帝，于婆羅門種姓中生，游心禪思、慈心、悲心，三昧眼開住慈三昧，於七日中息不出入。大仙當知，彼時既入慈三昧已，心若須風則有風吹、若其不須則無風吹。劫盡燒時地為一焰，彼身乃至如芥子許亦不能燒。若須彌山墮其身份，于節節上即令停住，不能令動。若復難陀、憂波難陀二惡龍王毒力熾盛，彼惡力毒，若以氣噓能動須彌，如是毒力四大海水能令味咸。大仙當知，
【現代漢語翻譯】 現代漢語譯本：
『白色，像君陀花（Jasminum multiflorum）、拘物陀花（Nymphaea lotus），像雪一樣，香氣濃郁。天女斟滿食物奉給天童子，他們吃得飽足安樂，很快就消化了，沒有辛辣、澀味、苦味這三種食物的過患。像這樣吃食物的人，擁有無上的天力——這食物名為蘇陀（Amrita，甘露）——他們在那個盤子里抓取食物食用，如同他們業力所感得的。大仙應當知道，如果有人佈施時心懷污垢，所得的果報也是如此，在同一個盤子里吃飯，食物的顏色卻不同，有的食物是紅色的，有的是黃色的，有的是其他顏色的。身體穿著同樣的衣服，成就同樣的顏色，而盤子里的食物卻各不相同。像這樣，大仙！如果有人佈施後心生後悔和煩惱，他所得到的果報，食物的顏色就會很差。
『再者，大仙！三十三天有娛樂嬉戲的地方，那個地方叫做尸利沙紺（Sirisa-kantha，尸利沙樹頸），那裡有各種樹枝花朵裝飾得非常美好，各種天樹成百上千地聚集在一起，地面清凈得像水晶一樣，沒有污垢而且柔軟。還有天樹，開滿鮮花，結滿果實。像這樣的地方，不是那些有慾望的人所能居住的，尸利沙迦（Sirisa-ka，尸利沙樹）清凈的地方，天女也不會居住在這樣殊勝美妙的尸利沙紺娛樂嬉戲的地方。所有的樹林里都常有美好的花朵，這樣的花林里常有諸天在下面說話。
『大仙應當知道，我的所有聲聞弟子中最為殊勝的，就是長老伽婆波帝（Gavampati），他出生於婆羅門種姓，內心專注于禪思、慈心、悲心，三昧之眼開啟，安住在慈三昧中，七天之內呼吸停止。大仙應當知道，他進入慈三昧之後，如果心中需要風，就會有風吹來，如果不需要，就不會有風吹來。劫末火災時，大地化為一片火焰，他的身體即使像芥子一樣微小，也不能被燒燬。如果須彌山（Sumeru，宇宙中心之山）掉落在他身上，也會停留在他的關節上，不能使他動搖。如果難陀（Nanda，歡喜龍王）、憂波難陀（Upananda，大歡喜龍王）這兩個惡龍王的毒力非常強盛，他們惡毒的力量，如果用氣息吹動，就能使須彌山搖動，這樣的毒力能使四大海水的味道變咸。大仙應當知道，』 English version:
'White, like the Kundaka flower (Jasminum multiflorum), the Kumuda flower (Nymphaea lotus), like snow, with a complete fragrance. The heavenly maidens pour out food and offer it to the heavenly children, who eat their fill and are happy, and it is quickly digested, without the three faults of spicy, astringent, and bitter tastes. Those who eat such food have supreme heavenly power—this food is called Sudha (Amrita, nectar)—they take the food from that plate and eat it, according to their karmic attainments. Great sage, you should know that if a person gives alms with a defiled mind, the resulting reward will be the same; eating from the same plate, the color of the food will be different, some food will be red, some will be yellow, and some will be of other colors. The body wears the same clothes, achieves the same color, but the food in the plate is different and varied. Thus, great sage! If a person feels regret and remorse after giving alms, the color of the food they receive as a result will be inferior.
'Furthermore, great sage! In the Thirty-Three Heavens, there are places for amusement and play, and that place is called Sirisa-kantha (Sirisa-tree neck), where various branches and flowers are beautifully adorned, and various heavenly trees gather in the hundreds and thousands, the ground is as pure as crystal, without impurities and soft. There are also heavenly trees, full of flowers and fruits. Such places are not for those with desires to dwell in, the pure place of Sirisa-ka (Sirisa-tree), and the heavenly maidens do not dwell in such wonderful and beautiful places of Sirisa-kantha for amusement and play. All the forests always have beautiful flowers, and in such flower forests, the gods below are always speaking.
'Great sage, you should know that among all my disciples who are Sravakas, the most excellent is the elder Gavampati, who was born into the Brahmin caste, whose mind is focused on meditation, loving-kindness, and compassion, whose eye of Samadhi is opened, who dwells in the Samadhi of loving-kindness, and whose breath ceases for seven days. Great sage, you should know that after he enters the Samadhi of loving-kindness, if his mind needs wind, there will be wind blowing, and if he does not need it, there will be no wind blowing. When the world is destroyed by fire, the earth will turn into a single flame, and his body, even if it is as small as a mustard seed, cannot be burned. If Mount Sumeru (Sumeru, the mountain at the center of the universe) falls on his body, it will stop at his joints and cannot make him move. If the two evil dragon kings, Nanda (Nanda, Joyful Dragon King) and Upananda (Upananda, Great Joyful Dragon King), have extremely powerful poison, their evil power, if they blow with their breath, can shake Mount Sumeru, and such poison can make the taste of the four great oceans salty. Great sage, you should know that,'
【English Translation】 'White, like the Kundaka flower (Jasminum multiflorum), the Kumuda flower (Nymphaea lotus), like snow, with a complete fragrance. The heavenly maidens pour out food and offer it to the heavenly children, who eat their fill and are happy, and it is quickly digested, without the three faults of spicy, astringent, and bitter tastes. Those who eat such food have supreme heavenly power—this food is called Sudha (Amrita, nectar)—they take the food from that plate and eat it, according to their karmic attainments. Great sage, you should know that if a person gives alms with a defiled mind, the resulting reward will be the same; eating from the same plate, the color of the food will be different, some food will be red, some will be yellow, and some will be of other colors. The body wears the same clothes, achieves the same color, but the food in the plate is different and varied. Thus, great sage! If a person feels regret and remorse after giving alms, the color of the food they receive as a result will be inferior. 'Furthermore, great sage! In the Thirty-Three Heavens, there are places for amusement and play, and that place is called Sirisa-kantha (Sirisa-tree neck), where various branches and flowers are beautifully adorned, and various heavenly trees gather in the hundreds and thousands, the ground is as pure as crystal, without impurities and soft. There are also heavenly trees, full of flowers and fruits. Such places are not for those with desires to dwell in, the pure place of Sirisa-ka (Sirisa-tree), and the heavenly maidens do not dwell in such wonderful and beautiful places of Sirisa-kantha for amusement and play. All the forests always have beautiful flowers, and in such flower forests, the gods below are always speaking. 'Great sage, you should know that among all my disciples who are Sravakas, the most excellent is the elder Gavampati, who was born into the Brahmin caste, whose mind is focused on meditation, loving-kindness, and compassion, whose eye of Samadhi is opened, who dwells in the Samadhi of loving-kindness, and whose breath ceases for seven days. Great sage, you should know that after he enters the Samadhi of loving-kindness, if his mind needs wind, there will be wind blowing, and if he does not need it, there will be no wind blowing. When the world is destroyed by fire, the earth will turn into a single flame, and his body, even if it is as small as a mustard seed, cannot be burned. If Mount Sumeru (Sumeru, the mountain at the center of the universe) falls on his body, it will stop at his joints and cannot make him move. If the two evil dragon kings, Nanda (Nanda, Joyful Dragon King) and Upananda (Upananda, Great Joyful Dragon King), have extremely powerful poison, their evil power, if they blow with their breath, can shake Mount Sumeru, and such poison can make the taste of the four great oceans salty. Great sage, you should know that,'
如是大力惡毒龍王，伽婆波帝三昧力故能令無毒。
「又復，大仙！彼時長老伽婆波帝尸梨沙紺戲樂處行。彼諸天女染欲心強，或因遊戲至於彼處，若見長老伽婆波帝生愛信心，能以天中曼陀羅花、居世賒迦如是等花散而供養，合掌禮敬。又復彼處三十三天諸天子等，圍繞供養如是長老伽婆波帝，奉以天飯、天甘露汁施令飽足，于日日中如是供養。伽婆波帝于彼林處樹枝搖動深處遊行，為彼天子敷演伽他、憂陀那、尼陀那、伊帝毗利多、迦阇多迦、裴不略、阿浮多、達摩、毗尼、修多羅、憂波提舍、阿波提舍，令彼天子聞已生信心喜悅樂，故在彼處天妙宮殿，坐禪、讀誦、遊行、止住，亦復游彼尸梨沙迦戲樂之處。
「複次，大仙！三十三天有善法堂，天眾集處。大仙當知，善法堂柱八萬四千，彼柱皆是金寶、金剛、若牟娑羅及迦羅婆、若馬瑙等，勝栴檀椽並比在上，鈴鬘妙聲，金沙覆地。大仙當知，彼善法堂垂天繒幡，豎立寶幢，懸幡在上。復有樂聲，琵琶、箏、笛、大鼓、小鼓、拍手、吹貝、簫嘯美音。天子、天女手如妙花，柔軟之狀如樹枝心，迭相執手，心生愛喜，口常含笑。彼天童子、彼天婦女如是受樂。
「大仙當知，彼善法堂多天集處，種種珠寶間錯其地。彼地青膩如毗琉璃，滑而無
【現代漢語翻譯】 現代漢語譯本：像這樣具有強大力量和惡毒的龍王，因為伽婆波帝（Gāvapati，意為牛主）的三昧力量，能夠變得沒有毒性。 「還有，大仙！那時長老伽婆波帝在尸梨沙紺（Śirīṣa-kantha，意為合歡樹頸）的嬉戲之處行走。那些天女因為強烈的慾望，有時會因為嬉戲來到那裡，如果見到長老伽婆波帝，就會生起愛慕和信心，能夠用天上的曼陀羅花、居世賒迦（Kuśeśaya，意為睡蓮）等花散佈供養，合掌禮敬。而且，那裡的三十三天諸天子等，圍繞供養這位長老伽婆波帝，奉上天飯、天甘露汁讓他飽足，每天都這樣供養。伽婆波帝在那片林地樹枝搖曳的深處，為那些天子敷演伽他（gāthā，意為偈頌）、憂陀那（udāna，意為自說偈）、尼陀那（nidāna，意為因緣）、伊帝毗利多（itivṛttaka，意為本事）、迦阇多迦（jātaka，意為本生）、裴不略（vaipulya，意為方廣）、阿浮多（adbhuta，意為未曾有）、達摩（dharma，意為法）、毗尼（vinaya，意為律）、修多羅（sūtra，意為經）、憂波提舍（upadeśa，意為論議）、阿波提舍（āpatti，意為罪），讓那些天子聽了之後生起信心、喜悅和快樂，因此在那個地方的天妙宮殿中，坐禪、讀誦、修行、止住，也遊玩在尸梨沙迦的嬉戲之處。 「再次，大仙！三十三天有善法堂，是天眾聚集的地方。大仙應當知道，善法堂的柱子有八萬四千根，那些柱子都是金寶、金剛、或者牟娑羅（musāra，意為瑪瑙）、以及迦羅婆（karabha，意為象牙）、或者瑪瑙等製成，上面覆蓋著勝妙的栴檀木椽，懸掛著鈴鐺和花鬘，發出美妙的聲音，地面鋪著金沙。大仙應當知道，那善法堂垂掛著天上的絲綢幡，豎立著寶幢，懸掛著幡旗。還有音樂聲，琵琶、箏、笛子、大鼓、小鼓、拍手、吹貝、簫嘯等美妙的聲音。天子、天女的手像美妙的花朵，柔軟得像樹枝的中心，互相牽著手，心中生起愛慕和喜悅，口中常常含著笑容。那些天童、天女就是這樣享受快樂。 「大仙應當知道，那善法堂是眾多天人聚集的地方，地面上鑲嵌著各種各樣的珠寶。那地面像青色的琉璃一樣光滑，沒有塵埃。
【English Translation】 English version: Such a powerful and venomous dragon king, due to the samadhi power of Gāvapati (meaning 'Lord of Cows'), was able to become non-venomous. Furthermore, great sage! At that time, the elder Gāvapati was walking in the pleasure grove of Śirīṣa-kantha (meaning 'Acacia Neck'). Those celestial maidens, with strong desires, would sometimes come there for amusement. If they saw the elder Gāvapati, they would develop love and faith, and would scatter and offer celestial Mandāra flowers, Kuśeśaya (meaning 'Water Lily') flowers, and other such flowers, and would bow with their palms together in reverence. Moreover, the thirty-three gods and their sons would surround and make offerings to this elder Gāvapati, offering him celestial food and celestial nectar to satisfy him, making such offerings daily. Gāvapati, in the depths of that forest where the branches swayed, would expound for those gods the gāthās (meaning 'verses'), udānas (meaning 'solemn utterances'), nidānas (meaning 'causes'), itivṛttakas (meaning 'stories of the past'), jātaka (meaning 'birth stories'), vaipulyas (meaning 'extensive scriptures'), adbhutas (meaning 'wonders'), dharmas (meaning 'teachings'), vinayas (meaning 'discipline'), sūtras (meaning 'discourses'), upadeśas (meaning 'instructions'), and āpattis (meaning 'offenses'), causing those gods to develop faith, joy, and happiness upon hearing them. Therefore, in that place, in the celestial palaces, they would sit in meditation, recite scriptures, practice, and abide, and also wander in the pleasure grove of Śirīṣa-kantha. Furthermore, great sage! The thirty-three heavens have a Hall of Good Dharma, a place where the gods gather. Great sage, you should know that the Hall of Good Dharma has eighty-four thousand pillars, and those pillars are all made of gold, jewels, vajra, or musāra (meaning 'agate'), or karabha (meaning 'ivory'), or agate, etc., with superior sandalwood rafters above, adorned with bells and garlands, emitting beautiful sounds, and the ground is covered with gold sand. Great sage, you should know that the Hall of Good Dharma has celestial silk banners hanging down, jeweled standards erected, and flags suspended above. There are also sounds of music, with lutes, zithers, flutes, large drums, small drums, clapping, conch shells, and the beautiful sounds of flutes. The hands of the gods and goddesses are like beautiful flowers, as soft as the heart of a tree branch, holding each other's hands, with love and joy arising in their hearts, and smiles always on their faces. Those celestial boys and celestial women enjoy such pleasures. Great sage, you should know that the Hall of Good Dharma is a place where many gods gather, and the ground is inlaid with various jewels. The ground is as smooth as blue lapis lazuli, without any dust.
垢猶如凈鏡，多饒天花、種種香末，遠離風、日、青蟲、蚊、虻如是等過，無有眠睡、懈怠、頻申。彼善法堂樂觸風窗、重樓、屋壁，種種莊嚴間錯之文，形如半月，狀似牛眼，天網縵覆。鴟尾妙門寬大廣博，有樂觸風，寶鬘莊嚴，遍散妙花，善香馨馥。多饒無量百千天女，欲心戲笑，無有嫉心、斗諍等過，迭相染欲，愛心堅固，頰凈無垢如月鏡輪。天女之法以香彩色用點頰額以莊嚴面，天女詠聲共相娛樂。
「大仙當知，彼善法堂四方四角，四廂寬博，多有樹林，邃密雲闇，有種種花。戲樂之處如是樹林廣百由旬，分分處處種種端嚴，有金蓮花，復有散花遍佈其地，復有種種微妙歌聲，有種種樹，其樹名為居迦那陀、波利耶多、拘毗陀羅，如是等樹處處多有，以為莊嚴。
「複次，大仙！彼善法堂一切所須金寶、金剛、若牟娑羅及迦羅婆，復有白珠、毗琉璃等，各有大聚，無主、無護，多饒財物金寶之藏。彼一切物、一切寶聚，皆悉莊嚴善法堂處，彼諸寶聚有種種色以為莊嚴。彼善法堂周圍復有百千戲處以為莊嚴，無熱、無惱，種種衣服嚴飾其處。
「複次，大仙！三十三天於戲樂處喜戲樂行，一切皆來集善法堂娛樂喜樂。
「複次，大仙！三十三天善見宮殿凈如月鏡，多有香花垂鬘莊嚴
【現代漢語翻譯】 現代漢語譯本：
就像一面乾淨的鏡子，上面佈滿了天花、各種香末，遠離風吹日曬、青蟲、蚊子、牛虻等侵擾，沒有睡眠、懈怠、頻繁打哈欠。那善法堂有舒適的風窗、重樓、墻壁，各種裝飾交錯，形狀像半月，又像牛眼，天網覆蓋其上。鴟尾形的精美大門寬闊宏偉，有舒適的風吹拂，寶鬘裝飾，遍佈美妙的花朵，散發著芬芳的香氣。那裡有無數的天女，她們嬉戲歡笑，沒有嫉妒、爭鬥等過失，彼此愛慕，愛心堅定，臉頰潔凈如明月。天女們用香料和色彩在臉頰和額頭點綴，以裝飾容顏，她們歌唱嬉戲，互相娛樂。
『大仙，您應當知道，那善法堂四方四角，四面寬闊，有很多樹林，茂密幽深，雲霧繚繞，有各種各樣的花。嬉戲娛樂的樹林廣闊達百由旬，每一處都非常端莊美麗，有金蓮花，還有散落的花朵遍佈地面，還有各種美妙的歌聲，有各種各樣的樹，樹的名字叫居迦那陀（Kikanaada，一種樹名）、波利耶多（Paariyaata，一種樹名）、拘毗陀羅（Kuvidara，一種樹名），這些樹到處都有，用來裝飾環境。
『再者，大仙！那善法堂一切所需的金銀珠寶、金剛、牟娑羅（Musara，一種寶石）和迦羅婆（Karabha，一種寶石），還有白珠、毗琉璃（Vaidurya，一種寶石）等，都堆積如山，無人看管，無人守護，擁有大量的財富和寶藏。所有這些物品、所有這些寶藏，都用來裝飾善法堂，這些寶藏呈現出各種各樣的顏色，用來裝飾環境。善法堂周圍還有成百上千的娛樂場所，用來裝飾環境，沒有炎熱，沒有煩惱，各種各樣的衣服裝飾著這些地方。
『再者，大仙！三十三天在娛樂場所歡喜嬉戲，所有天人都來到善法堂娛樂歡喜。
『再者，大仙！三十三天的善見宮殿像明月一樣清澈，有很多香花和垂掛的花鬘裝飾。』 English version:
Like a clean mirror, it is adorned with celestial flowers and various fragrant powders, far from wind and sun, green worms, mosquitoes, and gadflies, and free from sleep, laziness, and frequent yawning. That Sudharma Hall has comfortable wind-windows, multi-storied buildings, and walls, with various decorations interspersed, shaped like a half-moon and like a cow's eye, covered by a celestial net. The magnificent doors shaped like owl tails are wide and vast, with comfortable breezes, adorned with jeweled garlands, scattered with exquisite flowers, and exuding a fragrant aroma. There are countless celestial maidens, who play and laugh, without jealousy, strife, or other faults, loving each other with steadfast affection, their cheeks as pure as the moon's reflection. The celestial maidens adorn their faces with fragrant colors on their cheeks and foreheads, singing and playing together for mutual entertainment.
'Great Sage, you should know that the Sudharma Hall has four sides and four corners, with wide open spaces, and many forests, dense and deep, with clouds and mists, and various kinds of flowers. The forests for play and entertainment extend for a hundred yojanas, each place being very dignified and beautiful, with golden lotuses, and scattered flowers covering the ground, as well as various exquisite songs, and various trees, named Kikanaada, Paariyaata, and Kuvidara, and many other such trees everywhere, used for decoration.
'Furthermore, Great Sage! In that Sudharma Hall, all the necessary gold, silver, jewels, diamonds, Musara, and Karabha, as well as white pearls, Vaidurya, and other gems, are piled up in great heaps, without owners or guards, possessing vast wealth and treasures. All these items and treasures are used to adorn the Sudharma Hall, and these treasures display various colors for decoration. Around the Sudharma Hall, there are hundreds and thousands of places for entertainment, used for decoration, without heat or annoyance, and various kinds of clothing adorn these places.
'Furthermore, Great Sage! The thirty-three gods joyfully play in the places of entertainment, and all the gods come to the Sudharma Hall for entertainment and joy.
'Furthermore, Great Sage! The Sudarshana Palace of the thirty-three gods is as clear as the moon, adorned with many fragrant flowers and hanging garlands.'
【English Translation】 Like a clean mirror, it is adorned with celestial flowers and various fragrant powders, far from wind and sun, green worms, mosquitoes, and gadflies, and free from sleep, laziness, and frequent yawning. That Sudharma Hall has comfortable wind-windows, multi-storied buildings, and walls, with various decorations interspersed, shaped like a half-moon and like a cow's eye, covered by a celestial net. The magnificent doors shaped like owl tails are wide and vast, with comfortable breezes, adorned with jeweled garlands, scattered with exquisite flowers, and exuding a fragrant aroma. There are countless celestial maidens, who play and laugh, without jealousy, strife, or other faults, loving each other with steadfast affection, their cheeks as pure as the moon's reflection. The celestial maidens adorn their faces with fragrant colors on their cheeks and foreheads, singing and playing together for mutual entertainment. 'Great Sage, you should know that the Sudharma Hall has four sides and four corners, with wide open spaces, and many forests, dense and deep, with clouds and mists, and various kinds of flowers. The forests for play and entertainment extend for a hundred yojanas, each place being very dignified and beautiful, with golden lotuses, and scattered flowers covering the ground, as well as various exquisite songs, and various trees, named Kikanaada (a type of tree), Paariyaata (a type of tree), and Kuvidara (a type of tree), and many other such trees everywhere, used for decoration. 'Furthermore, Great Sage! In that Sudharma Hall, all the necessary gold, silver, jewels, diamonds, Musara (a type of gem), and Karabha (a type of gem), as well as white pearls, Vaidurya (a type of gem), and other gems, are piled up in great heaps, without owners or guards, possessing vast wealth and treasures. All these items and treasures are used to adorn the Sudharma Hall, and these treasures display various colors for decoration. Around the Sudharma Hall, there are hundreds and thousands of places for entertainment, used for decoration, without heat or annoyance, and various kinds of clothing adorn these places. 'Furthermore, Great Sage! The thirty-three gods joyfully play in the places of entertainment, and all the gods come to the Sudharma Hall for entertainment and joy.' 'Furthermore, Great Sage! The Sudarshana Palace of the thirty-three gods is as clear as the moon, adorned with many fragrant flowers and hanging garlands.'
。有千天女嚴飾微妙，遊戲娛樂，媚眼眄視，奮動眉面猶如亂波，行虛空中，以種種花莊嚴其身。善見宮殿莊嚴如是，多有珠瓶在宮殿中，鈴網簾障出微妙聲以為莊嚴。若馬、若象行在宮殿，腳足傷地則起金塵。彼處多有端正天女，身著寶珠赤色光明，若鳴、若抱、若捉衣裳，令彼戲處殊勝奇妙。
「複次，大仙！善見宮殿有六萬柱，彼柱皆是天妙金寶，以毗琉璃及金剛寶為柱頭，間種種雜寶間錯其柱。彼宮殿中汁香、葉香、沉水等香種種香薰，復有種種善香勝熏。帝釋天王在彼勝處，百千天女之所圍繞，帝釋王手執金剛牙，在寶殿上娛樂戲樂。
「複次，大仙！三十三天因陀羅王九千龍力，帝釋王臂如天象手，身色如金，鮮凈無垢，形體平正，身中則細，上下分粗，骨節不現，體實不虛，發毛旋動，清凈無垢，身有光明，衣則舒長。知因陀羅所作釋論能破諍論，多有無量百千天子常隨親近，天林宮殿及遊戲處隨逐遊行。金繩絡身，天妙瓔珞、若半瓔珞莊嚴其胸。其身勝妙，不細、不粗，中腰則細，二髀平等。常以白飯、甘露汁食，百千天女目鬘視之，肩頰端正。彼有醉象耳扇生風，風聲美妙。
「複次，大仙！彼大天王因陀羅主身脈不現，香氣勝妙如善華香，彼大天王軟美音聲。大仙當知，彼大
【現代漢語翻譯】 現代漢語譯本：有成千上萬的天女，她們妝容精緻，姿態美妙，嬉戲玩樂，眉目傳情，顧盼生輝，眉宇間流轉著如波浪般的神采，在虛空中穿梭，用各種鮮花裝飾自己的身體。善見宮殿的莊嚴景象就是如此，宮殿中擺放著許多珠寶瓶，鈴鐺和帷幔交織成網，發出美妙的聲音，以此作為裝飾。如果馬或像在宮殿中行走，它們的腳踩在地上會揚起金色的塵土。那裡有許多端莊美麗的天女，她們身穿閃耀著紅色光芒的寶珠，或鳴叫，或擁抱，或拉扯衣裳，使得她們嬉戲的地方顯得格外殊勝奇妙。 其次，大仙！善見宮殿有六萬根柱子，這些柱子都是用天界的珍貴金寶製成，柱頭則用毗琉璃（一種寶石）和金剛寶裝飾，柱身則鑲嵌著各種各樣的雜寶。宮殿中瀰漫著汁香、葉香、沉水香等各種香氣，還有各種勝妙的香氣不斷薰染。帝釋天王（天界之主）就在這殊勝的地方，被成百上千的天女圍繞著，他手持金剛牙，在寶殿上享受娛樂和嬉戲。 其次，大仙！三十三天（佛教宇宙觀中的一個天界）的因陀羅王（帝釋天王的別稱）擁有九千條龍的力量，帝釋天王的手臂如同天象的鼻子，身體的顏色如同黃金，潔凈無瑕，體型勻稱，腰部纖細，上下肢粗壯，骨節不顯，身體堅實不虛，頭髮和毛髮呈漩渦狀，清凈無垢，身上散發著光芒，衣著舒展而長。他通曉因陀羅所作的釋論，能夠破除各種爭論，有無數的天子常隨他左右，天林宮殿和嬉戲場所也隨之移動。他身上佩戴著金繩，胸前裝飾著天界的精美瓔珞或半瓔珞。他的身體勝妙，不細也不粗，腰部纖細，兩腿勻稱。他常以白米飯和甘露汁為食，成百上千的天女用充滿愛慕的眼神注視著他，他的肩膀和臉頰端正。那裡還有醉象用耳朵扇風，風聲美妙動聽。 其次，大仙！這位大天王因陀羅主（帝釋天王的別稱）的身體脈絡不顯，散發著如同美好花朵般的香氣，他的聲音柔和美妙。大仙應當知道，這位大天王
【English Translation】 English version: There are thousands of heavenly maidens, exquisitely adorned and graceful, playing and enjoying themselves, their eyes glancing with charm, their eyebrows moving like waves, traversing the empty space, and adorning their bodies with various flowers. The magnificence of the Sudarshana Palace is such, with many jeweled vases placed within, and nets of bells and curtains emitting subtle sounds as adornments. If horses or elephants walk in the palace, their feet striking the ground raise golden dust. There, many elegant heavenly maidens, adorned with red-light-emitting jewels, either sing, embrace, or tug at their garments, making their play area exceptionally wondrous. Furthermore, great sage! The Sudarshana Palace has sixty thousand pillars, all made of celestial precious gold, with vaidurya (a type of gemstone) and vajra (diamond) jewels as their capitals, and various other gems interspersed throughout. The palace is filled with the fragrance of sap, leaves, aloes, and various other perfumes, with superior fragrances constantly permeating. Indra (the king of gods) resides in this superior place, surrounded by hundreds and thousands of heavenly maidens, holding a vajra tooth in his hand, enjoying entertainment and play in the jeweled palace. Furthermore, great sage! Indra, the king of the Thirty-Three Heavens (a celestial realm in Buddhist cosmology), possesses the strength of nine thousand dragons. Indra's arms are like the trunks of celestial elephants, his body is the color of gold, pure and flawless, his form is balanced, his waist is slender, his upper and lower limbs are robust, his joints are not visible, his body is solid and not empty, his hair and fur are spiraled, pure and without blemish, his body emits light, and his garments are flowing and long. He is knowledgeable in the commentaries made by Indra, capable of refuting all arguments. Countless heavenly sons constantly follow him, and the celestial groves and play areas move with him. He wears golden ropes around his body, and his chest is adorned with exquisite celestial necklaces or half-necklaces. His body is magnificent, neither thin nor thick, his waist is slender, and his thighs are even. He constantly eats white rice and nectar, and hundreds and thousands of heavenly maidens gaze at him with adoring eyes, his shoulders and cheeks are well-formed. There, intoxicated elephants fan the air with their ears, creating beautiful sounds. Furthermore, great sage! The body veins of this great king, Indra, are not visible, and he emits a fragrance as beautiful as that of fine flowers, and his voice is soft and melodious. Great sage, you should know that this great king
天王自身善香，若天白象欲發極醉，聞王身香即時醒解。
「複次，大仙！因陀羅王身量高下，與余諸天乘馬之量高下平等。因陀羅王身色勝妙，見王身者金像不現。」
爾時，毗耶娑大仙白佛言：「世尊！希有。世尊！彼帝釋王大因陀羅甚為勝妙，實如世尊——聖法具足——所說不異。」
佛言：「大仙！汝以何義如是美嘆此無常身大因陀羅，而言希有，心生驚怪？譬如伎兒，巧以泥團造作種種人、畜等形，又縛葉等、插華在外，以諸彩色畫為軍眾。木為機關，彩畫雕飾，如樹生花，畫飾莊嚴，不過少時花則萎蔫。如以燈炷置於爐中，以火燒之則有光明；帝釋王身亦復如是。
「大仙當知，阿泥樓大父母所生，其身力大。大仙當知，因陀羅王所有身力，阿泥樓大父母所生，身力為大。
「複次，大仙！汝今且觀阿泥樓大神通身力。」
如是說時，阿泥樓大心即憶念：「如來加我。」如是念已，即入三昧。入三昧已，身如金色，即有天王新勝金冠——如洋金色——在其頭上，寶珠垂下，傍面連肩，動搖相摩。珠髻、青發，身體色潤有勝光明，目如天上勝毗琉璃，其色紺青。復有珠寶、牟娑羅寶、迦羅婆寶、日珠等寶莊嚴身臂。彼以化力令身如是。復出天香遍諸大眾，一切普熏。
【現代漢語翻譯】 現代漢語譯本 天王自身散發著美好的香氣，如果天上的白象喝醉了，聞到天王身上的香氣就會立刻清醒。
『再者，大仙！因陀羅王（Indra，帝釋天）的身高和其餘諸天乘坐的馬匹的高度相等。因陀羅王的身色非常殊勝美妙，看到他的人會覺得金像都黯然失色。』
這時，毗耶娑（Vyasa）大仙對佛說：『世尊！真是稀有。世尊！那位帝釋王大因陀羅（Indra）真是非常殊勝美妙，確實像世尊——具備聖法——所說的那樣，沒有絲毫差異。』
佛說：『大仙！你為什麼如此讚美這個無常的身體——大因陀羅（Indra），說他稀有，心中感到驚奇呢？譬如一個藝人，巧妙地用泥土捏造出各種人、畜等形狀，又用樹葉等捆紮，在外面插上花朵，用各種顏色畫成軍隊的樣子。用木頭做成機關，彩繪雕飾，像樹上開花一樣，畫飾得非常莊嚴，但過不了多久花就會枯萎。就像把燈芯放在爐子里，用火點燃就會有光明一樣；帝釋王（Indra）的身體也是如此。』
『大仙應當知道，阿泥樓（Aniruddha）的父母所生，他的身體力量很大。大仙應當知道，因陀羅王（Indra）所有的身體力量，比不上阿泥樓（Aniruddha）的父母所生的身體力量大。』
『再者，大仙！你現在且看看阿泥樓（Aniruddha）的大神通身力。』
當佛這樣說的時候，阿泥樓（Aniruddha）心中立刻憶念：『如來在加持我。』這樣想之後，就進入了三昧（samadhi，禪定）。進入三昧后，身體像金色一樣，頭上立刻出現天王新勝的金冠——像洋金色一樣——寶珠垂下，在臉頰旁邊連到肩膀，搖動摩擦。珠髻、青發，身體顏色潤澤，有殊勝的光明，眼睛像天上的勝妙毗琉璃（beryl），顏色紺青。還有珠寶、牟娑羅寶（musara-ratna）、迦羅婆寶（kalabha-ratna）、日珠等寶物裝飾著手臂。他用變化的力量使身體變成這樣。又散發出天香，遍佈所有大眾，一切都被薰染。
【English Translation】 English version The heavenly king himself emits a pleasant fragrance, and if a heavenly white elephant becomes extremely intoxicated, it will immediately sober up upon smelling the king's fragrance.
'Furthermore, great sage! King Indra's (Indra, the ruler of the gods) height is equal to the height of the horses ridden by the other gods. King Indra's complexion is so supremely wonderful that those who see him find golden statues to be dull in comparison.'
At that time, the great sage Vyasa said to the Buddha, 'World Honored One! This is extraordinary. World Honored One! That King of Gods, great Indra, is truly supremely wonderful, just as the World Honored One—who is complete with the sacred Dharma—has said, without any difference.'
The Buddha said, 'Great sage! Why do you so greatly praise this impermanent body of great Indra, saying it is extraordinary and feeling surprised in your heart? It is like a performer who skillfully uses clay to create various shapes of humans and animals, and then binds leaves and inserts flowers on the outside, painting them with various colors to resemble an army. Using wood to create mechanisms, they are painted and decorated, like flowers blooming on a tree, adorned with decorations, but after a short time, the flowers will wither. Just as when a wick is placed in a furnace and lit with fire, it will produce light; the body of King Indra is also like this.'
'Great sage, you should know that Aniruddha (Aniruddha) was born of great parents, and his physical strength is great. Great sage, you should know that all the physical strength of King Indra is not as great as the physical strength of Aniruddha's parents.'
'Furthermore, great sage! Now, observe the great supernatural power of Aniruddha.'
As he spoke, Aniruddha immediately recalled in his mind, 'The Tathagata is blessing me.' Having thought this, he entered samadhi (samadhi, meditative absorption). Having entered samadhi, his body became like gold, and immediately a new, superior golden crown of a heavenly king—like molten gold—appeared on his head, with jewels hanging down, connecting to his shoulders on the sides, swaying and rubbing against each other. His jeweled topknot, blue hair, and the color of his body were lustrous, with superior radiance, and his eyes were like the superior beryl (beryl) in the heavens, with a dark blue color. Furthermore, his arms were adorned with jewels, musara-ratna (musara-ratna), kalabha-ratna (kalabha-ratna), sun jewels, and other treasures. He used his transformative power to make his body like this. He also emitted a heavenly fragrance that permeated all the assembly, and everything was perfumed.
彼毗耶娑見其身已，心則變動，從座而起，合掌恭敬，生希有心，高聲唱言：「子子善哉！何何快哉！我得人身，有果不空。我於今者到如來所，如來今者作一切智相應語說，令我今者得見如是未曾有法。」
爾時，世尊語毗耶娑大仙人言：「汝意云何？若因陀羅帝釋王身、阿泥樓大長老之身，如是二身何者為勝？」
爾時，毗耶娑大仙白佛言：「世尊！因陀羅王身比阿泥樓大身，百分之中不及其一，于千分中亦不及一，阿泥樓大身色具足。」
如來語言：「如是，大仙！勿生歡喜，以作福德發如是愿，故得彼身。」
爾時，大仙毗耶娑眾歡喜心開，白佛言：「世尊！唯愿世尊更為我說三十三天。」
佛言：「大仙！三十三天帝釋天王第一天後名曰舍支。百千天女住歡喜林，有種種花開發光明集在其身，頰如蓮花、唇色猶如金頻婆果，第一光明微細衣服。林間戲處安行遨遊，以天莊嚴善莊嚴耳，寶釧、天珂莊嚴手臂，以好瓔珞及半瓔珞莊嚴其身，腳著寶釧，釧有妙聲、種種音樂。歡喜林中如是遊行，頰分寬博，妙花散地，在上而行。臍下陰上有細毛文，妙寶跨衣，行則聲出。目青而寬，開而有媚，發青長黑，一一毛旋，鼻隆而直。遠離瞋、嫉、斗諍等過，瞋怒、皺面、波奮、
【現代漢語翻譯】 現代漢語譯本 那時，毗耶娑（Vyasa，一位仙人）看到佛陀的身體后，內心激動，從座位上站起來，合掌恭敬，心中生起稀有之感，高聲說道：『善哉！善哉！真是太好了！我得此人身，有了結果，沒有虛度。我今天能來到如來（Tathagata，佛陀的稱號）這裡，如來現在說出與一切智慧相應的教誨，讓我今天能夠見到如此未曾有過的法。』 這時，世尊（Bhagavan，佛陀的稱號）對毗耶娑大仙人說：『你的想法如何？如果因陀羅（Indra，帝釋天）帝釋王（釋提桓因）的身體和阿泥樓（Aniruddha，佛陀的弟子）大長老的身體，這兩個身體哪個更殊勝？』 當時，毗耶娑大仙對佛說：『世尊！因陀羅王的身體與阿泥樓大長老的身體相比，百分之一都比不上，千分之一也比不上，阿泥樓大長老的身體色相具足。』 如來說：『是的，大仙！不要因此而歡喜，因為他是通過修福德、發願才得到那樣的身體。』 這時，大仙毗耶娑內心歡喜，豁然開朗，對佛說：『世尊！愿世尊再為我說說三十三天（Trayastrimsa，欲界六天之一）。』 佛說：『大仙！三十三天帝釋天王的第一天後名叫舍支（Shachi）。成百上千的天女住在歡喜林中，有各種各樣的花朵開放，散發著光明，聚集在她們身上，臉頰像蓮花，嘴唇的顏色像金頻婆果，穿著最光明、最細緻的衣服。她們在林間嬉戲玩耍，安詳地行走，用天上的裝飾品來裝飾自己，寶釧、天珂裝飾著手臂，用美好的瓔珞和半瓔珞裝飾身體，腳上戴著寶釧，寶釧發出美妙的聲音和各種音樂。她們在歡喜林中如此**，臉頰寬闊，美妙的花朵散落在地上，她們在上面行走。肚臍下方的陰部有細毛紋，穿著精美的寶衣，行走時發出聲音。眼睛是青色的，寬大而有魅力，頭髮是青黑色的，又長又黑，每一根頭髮都呈漩渦狀，鼻子高而直。她們遠離嗔恨、嫉妒、爭鬥等過失，沒有嗔怒、皺眉、波瀾、』
【English Translation】 English version Then, Vyasa (a sage), having seen his body, his heart was moved, and he rose from his seat, joined his palms in reverence, and with a rare feeling, he exclaimed loudly: 'Well done! Well done! How wonderful! I have obtained a human body, and it has borne fruit, not in vain. Today, I have come to the Tathagata (the title of the Buddha), and the Tathagata now speaks teachings that correspond to all wisdom, allowing me to see such unprecedented Dharma today.' At that time, the Bhagavan (the title of the Buddha) said to the great sage Vyasa: 'What do you think? If the body of Indra (the king of the gods) the king of the Devas, and the body of the great elder Aniruddha (a disciple of the Buddha), which of these two bodies is superior?' At that time, the great sage Vyasa said to the Buddha: 'Bhagavan! The body of King Indra cannot compare to the body of the great elder Aniruddha, not even by one percent, nor by one thousandth. The body of the great elder Aniruddha is complete in its form.' The Tathagata said: 'Yes, great sage! Do not rejoice because of this, for he obtained that body by cultivating merit and making vows.' At that time, the great sage Vyasa's heart was filled with joy and enlightenment, and he said to the Buddha: 'Bhagavan! I beseech the Bhagavan to tell me more about the Trayastrimsa (one of the six heavens in the desire realm).' The Buddha said: 'Great sage! The first queen of the Trayastrimsa, the king of the Devas, is named Shachi. Hundreds of thousands of heavenly maidens dwell in the Joyful Grove, where various flowers bloom, emitting light and gathering on their bodies. Their cheeks are like lotuses, their lips are the color of golden Bimba fruit, and they wear the most radiant and delicate garments. They play and stroll in the grove, walking peacefully, adorning themselves with heavenly ornaments. Bracelets and armlets adorn their arms, and beautiful necklaces and half-necklaces adorn their bodies. They wear anklets on their feet, which emit beautiful sounds and various music. They are like this in the Joyful Grove, with broad cheeks, and beautiful flowers scattered on the ground, upon which they walk. Below their navels, their pubic area has fine hair patterns, and they wear exquisite jeweled garments that make sounds as they walk. Their eyes are blue, wide, and charming, their hair is blue-black, long, and black, with each strand spiraling. Their noses are high and straight. They are far from faults such as anger, jealousy, and strife, and they have no anger, frowns, waves of emotion,'
動亂皆悉遠離，身無藏過。
「大仙當知，舍支天后有喜欲力勝彌樓山第一勝處。彼處廣長，多有樹林，其樹饒枝映障之處。心生愛樂，微風吹花，動散出香，復觸其身。舍支身形，不長、不短，不粗、不細，其面嚴好如開蓮花，口出妙香，善巧語說增長佛種。
「大仙當知，三十三天一切天眾身體皆香，無有病患，于遊戲處、若於宮殿，如是遊行。
「複次，大仙！三十三天壽命千歲。彼天彼處如是行已至命盡時，彼天宮殿本未曾有五種相出，應如是知。何等為五？地有清水猶如頗梨，冷而有文、有樂觸風。彼處多有種種枝花，既入池已油膩汗出。既見如是油膩汗已，心生疑慮，即便出水走向樹林。彼既速行，天女見之順后急行，與共相隨。既到一樹即便住坐。既住坐已，天女憂悲發聲嘆息，咽中聲破，如是問言：『聖子！今者何故舍我，獨在樹下？此有何樂？』如是說已，彼天童子以憂嘆聲語天女言：『我頭額上從本以來未有膩出。』如是說已，于兩腋下即有汗出。而彼天女見汗出已，舍離遠去。彼見天女遠離身已，心生憂懼，出入氣粗。氣粗出已，其心發熱。心既熱故，頭上妙鬘本未曾萎今者則蔫。鬘既蔫已，衣未曾垢今則垢出。天敷臥處不樂不樂。
「彼諸天女見如是相，心即思念
【現代漢語翻譯】 現代漢語譯本 動亂都完全遠離，身體沒有隱藏的過錯。 『大仙應當知道，舍支天（Śacī，帝釋天的妻子）之後，有喜悅和慾望的力量勝過須彌山（Sumeru）第一殊勝之處。那個地方寬廣而長，有很多樹林，樹木枝繁葉茂，遮蔽著陽光。心中生起愛戀和喜悅，微風吹拂花朵，散發出香氣，又觸碰到身體。舍支的身體，不高不矮，不粗不細，她的面容端莊美好如盛開的蓮花，口中散發著美妙的香氣，善於用巧妙的言語來增長佛種。 『大仙應當知道，三十三天（Trāyastriṃśa）的一切天眾身體都散發著香氣，沒有疾病，在嬉戲的地方或者宮殿里，都是如此。』 『再者，大仙！三十三天的壽命是千年。那些天人在那個地方這樣生活，直到壽命將盡的時候，他們的宮殿會出現五種前所未有的徵兆，應當這樣知道。是哪五種呢？地上有清水，像琉璃一樣，清涼而有紋路，有令人愉悅的風吹拂。那個地方有很多各種各樣的花朵，當他們進入池塘后，會流出油膩的汗水。當他們看到這種油膩的汗水時，心中會產生疑慮，便會離開水池走向樹林。當他們快速行走時，天女們看到他們，會緊隨其後，與他們同行。當他們到達一棵樹下時，便會坐下。當他們坐下後，天女們會憂傷地發出嘆息，咽喉中發出破碎的聲音，這樣問道：『聖子！現在為什麼捨棄我們，獨自在樹下？這裡有什麼快樂？』這樣說完后，那個天童子會用憂傷的嘆息聲對天女說：『我的頭額上，從一開始就沒有出過油膩的東西。』這樣說完后，他的兩腋下就會流出汗水。而那些天女看到汗水流出后，就會捨棄他，遠遠地離開。當他看到天女們離開自己后，心中會產生憂懼，呼吸變得粗重。當呼吸變得粗重后，他的心中會發熱。當心中發熱后，他頭上美麗的花鬘，原本沒有枯萎，現在卻會蔫掉。當花鬘蔫掉后，他身上原本沒有污垢的衣服，現在也會出現污垢。他所躺臥的地方，會讓他感到不快樂。』 『那些天女看到這些徵兆后，心中就會思念。』
【English Translation】 English version All disturbances are completely far away, and the body has no hidden faults. 'Great Immortal, you should know that after Śacī (Indra's wife), there is a joy and desire that surpasses the first most excellent place of Mount Sumeru. That place is wide and long, with many forests, and the trees are lush with branches that block the sunlight. Love and joy arise in the heart, a gentle breeze blows the flowers, scattering fragrance, which touches the body. Śacī's body is neither tall nor short, neither coarse nor thin, her face is dignified and beautiful like an open lotus flower, her mouth emits a wonderful fragrance, and she is skilled in using skillful words to increase the seeds of Buddhahood.' 'Great Immortal, you should know that all the heavenly beings of the Trāyastriṃśa Heaven have fragrant bodies, are free from illness, and are like this in places of play or in palaces.' 'Furthermore, Great Immortal! The lifespan of the Trāyastriṃśa Heaven is a thousand years. When those heavenly beings have lived in that place until their lifespan is about to end, five unprecedented signs will appear in their palaces, and you should know this. What are the five? There is clear water on the ground, like crystal, cool and with patterns, and a pleasant wind blows. There are many kinds of flowers in that place, and when they enter the pond, they will sweat oily sweat. When they see this oily sweat, doubts will arise in their hearts, and they will leave the pond and go to the forest. When they walk quickly, the heavenly maidens will see them and follow closely behind, walking with them. When they reach a tree, they will sit down. After they sit down, the heavenly maidens will sigh sadly, their throats making a broken sound, and ask: 'Holy Son! Why do you abandon us now and stay alone under the tree? What joy is there here?' After saying this, the heavenly youth will say to the heavenly maidens with a sad sigh: 'My forehead has never had any oily substance on it since the beginning.' After saying this, sweat will flow from his armpits. When the heavenly maidens see the sweat flowing, they will abandon him and leave far away. When he sees the heavenly maidens leaving him, fear will arise in his heart, and his breathing will become heavy. When his breathing becomes heavy, his heart will become hot. When his heart becomes hot, the beautiful garland on his head, which was originally not withered, will now wither. When the garland withers, the clothes on his body, which were originally not dirty, will now become dirty. The place where he lies down will make him feel unhappy.' 'When those heavenly maidens see these signs, they will think.'
：『此天童子死相已出，將欲破壞。』知其必死，聞其氣臭不可堪耐，即爾遠之，圍繞而住。以聞其臭憐愍悲嘆，咽喉聲破，口不能正，作如是言：『何期第一柔軟身天，在戲樂處林中行者——此三天處如是池水有鴛鴦鳥，善法堂處歡喜之林，鵝王、鴛鴦、曼陀耆泥池水香潔，多有樹林，樹名象塵、波利耶多俱、耆多羅，在彼戲處多有蜜蜂在雜林中以為莊嚴——常此處行，今忽舍我，去向何處？五相既現，壞破欲去。』彼諸天女如是啼哭，復更啼哭。彼見啼哭，心則破壞，生大怖畏。其身發熱，眼目亂視，如行道路失伴之人、亦如商人海行船沒、亦如遺失如意珠者心懊惱躄地。如大力風能墮山角，無常大風令天子墮亦復如是。
「彼身極熱，在地旋轉——如伽樓羅所捉龍子——生大怖畏，舉身戰動，兩手合掌向天女言：『我今患熱，汝來汝來，可以手掌摩我令冷。』如是心急，身熱欲然，如是身心俱受苦惱。彼諸天女憂悲燒心，住在遠處，心生憐愍，憂悲苦惱，身不能近、不摩、不觸。于樹林中取枝花葉，舒手遙置天子心上，作如是言：『童子今者天福德盡，愿汝速生閻浮提處。』彼天聞已知必定死，高聲唱言：『何期苦哉！何期苦哉！此三十三天處乃是惡處。如是種種具足莊嚴戲樂之處、第一宮殿受諸戲樂、
【現代漢語翻譯】 現代漢語譯本：『這個天童的死相已經顯現，即將要壞滅。』知道他必定會死，聞到他身上散發出的臭氣難以忍受，便遠遠地避開他，圍繞著他站立。因為聞到他的臭氣而憐憫悲嘆，咽喉都嘶啞了，口齒不清，這樣說道：『怎麼會想到這第一柔軟的天身，在嬉戲娛樂的林中行走——這三天之處有這樣的池水，有鴛鴦鳥，善法堂處有歡喜的樹林，鵝王、鴛鴦、曼陀耆泥（曼陀羅花）池水香潔，有很多樹林，樹的名字叫象塵、波利耶多俱（一種樹）、耆多羅（一種樹），在那裡嬉戲的地方有很多蜜蜂在雜林中作為裝飾——常常在這裡行走，現在忽然要捨棄我們，去向哪裡？五種衰相既然已經顯現，壞滅將要離去。』那些天女這樣啼哭，又更加啼哭。他看到她們啼哭，心中就崩潰了，產生極大的恐懼。他的身體發熱，眼睛也看不清東西，就像行走在路上失去同伴的人，也像商人航海時船隻沉沒，也像遺失瞭如意寶珠的人一樣，心中懊惱地跌倒在地。就像強大的風能吹落山角一樣，無常的大風使天子墜落也是這樣。 他的身體極度發熱，在地上旋轉——就像被伽樓羅（一種神鳥）抓住的龍子一樣——產生極大的恐懼，全身戰慄，雙手合掌向天女們說：『我現在發熱，你們過來，你們過來，可以用手掌撫摩我讓我涼快。』他這樣心急如焚，身體發熱得快要燃燒起來，這樣身心都遭受痛苦。那些天女憂愁悲傷，內心像被火燒一樣，住在遠處，心中生起憐憫，憂愁悲傷，身體不能靠近、不能撫摩、不能觸碰。她們從樹林中取來樹枝花葉，伸出手遠遠地放在天子的心上，這樣說道：『童子現在天福已經用盡，希望你快點投生到閻浮提（我們所居住的世界）去。』那天人聽到後知道自己必定會死，高聲喊道：『多麼痛苦啊！多麼痛苦啊！這三十三天（欲界第二天）的地方真是個惡處。像這樣種種具足莊嚴嬉戲娛樂的地方、第一宮殿享受各種嬉戲娛樂、』
【English Translation】 English version: 'This heavenly child's signs of death have already appeared, and he is about to perish.' Knowing that he would surely die, and smelling the unbearable stench emanating from him, they moved far away from him, standing around him. Because they smelled his stench, they felt pity and lamented, their throats hoarse, their speech unclear, saying: 'How could we have imagined that this first soft heavenly body, who walks in the forest of play and pleasure—this place of the three heavens has such ponds with mandarin ducks, the Good Dharma Hall has a forest of joy, the goose king, mandarin ducks, and the fragrant and pure waters of the Mandakini (Mandala flower) pond, with many forests, trees named Elephant Dust, Parijataka (a type of tree), and Kitaka (a type of tree), where there are many bees in the mixed forest as adornment—who used to walk here, now suddenly abandons us, where will he go? Since the five signs of decay have appeared, he is about to perish and leave.' Those heavenly women wept like this, and wept even more. Seeing them weep, his heart collapsed, and he felt great fear. His body became hot, his eyes blurred, like a person who has lost his companions on the road, like a merchant whose ship has sunk at sea, like a person who has lost a wish-fulfilling jewel, his heart distressed and he fell to the ground. Just as a strong wind can knock down a mountain corner, so too does the impermanent wind cause the heavenly child to fall. His body was extremely hot, spinning on the ground—like a dragon child caught by Garuda (a mythical bird)—he felt great fear, his whole body trembling, he put his hands together and said to the heavenly women: 'I am now hot, come here, come here, you can use your palms to rub me and make me cool.' He was so anxious, his body was so hot that it was about to burn, and thus both his body and mind suffered. Those heavenly women were worried and sad, their hearts burning like fire, staying far away, feeling pity in their hearts, worried and sad, their bodies unable to approach, unable to rub, unable to touch. They took branches, flowers, and leaves from the forest, stretched out their hands, and placed them far away on the heavenly child's heart, saying: 'Child, your heavenly blessings are now exhausted, may you quickly be reborn in Jambudvipa (the world we live in).' When that heavenly being heard this, he knew that he would surely die, and cried out loudly: 'How painful! How painful! This place of the Thirty-Three Heavens (the second heaven of the desire realm) is truly an evil place. Such a place with all kinds of adornments for play and pleasure, the first palace enjoying all kinds of play and pleasure,'
多有天女種種愛染繫縛心已，忽於今者趣于死道，住在遠處如是說言：「愿汝死已，生閻浮提。」』彼天如是數思惟已、聞彼語已，舉身欲起，極生悲苦，啼哭而言：『何期苦哉，歡喜樹林、種雜樹林、白衣石上、遊戲坐處。何其善法，彼留沙迦、波利耶多、此毗婆阇、曼陀耆尼、大波流沙迦。如是宮殿——第一宮殿——堅固門扇一切和集，我今忽舍此天宮殿，不得自在而便退此。』
「三十三天命欲盡故，于自宮殿不能復見，唯見天女低面向下，以手拭眼，引氣破面。彼欲退天覆作如是言：『我於今者欲行死道，何期汝等退我所愛、不共我語？我今欲行生死長道，愛人可來急抱我咽。我從今已不復見汝，汝亦如是不復見我。如是天處何期甚惡，業果盡已，闇無所見。云何此處三十三天，欲退之時皆悉空耶？云何此處三十三天，豈無琴樂、拍手等耶？而我今者不復聞聲。何期此處三十三天——第一可愛天——乾闥婆天色莊嚴，金剛堅地，如是千眼帝釋天王，復有何等福德眾生和集往彼而得見耶？波利耶多、俱枳陀羅、諸樹花鬘在我頭上，何期萎蔫？』
「彼欲退天如是號喚，三十三天聞彼聲已，一切愁憂，取種種花以自莊嚴，清凈鬚髮。帝釋天王百千天眾而為圍繞，天后舍支、天女圍繞，那羅達離、支多
【現代漢語翻譯】 現代漢語譯本：許多天女心中充滿了各種愛慾的束縛，忽然間，她們意識到自己即將走向死亡，便在遠處說道：『愿你死後，能轉生到閻浮提（Jambudvipa，人世間）。』那天人如此反覆思索，聽到這些話后，全身顫抖，極度悲傷，哭泣著說：『何等悲苦啊！我將要離開這歡喜的樹林、各種樹木交錯的樹林、白衣石上的遊戲之處。那些美好的事物，如留沙迦（Lushaka，一種天界的樹）、波利耶多（Pariyatra，一種天界的樹）、此毗婆阇（Vibhajja，一種天界的樹）、曼陀耆尼（Mandakini，一種天界的樹）、流沙迦（Lushaka，一種天界的樹）。還有這宮殿——最美好的宮殿——堅固的門扇，一切都如此和諧，我如今卻要突然捨棄這天宮，無法自主地離開這裡。』 三十三天（Trayastrimsha，欲界六天中的第二天）的天人壽命將盡時，在自己的宮殿里再也看不到任何東西，只能看到天女們低著頭，用手擦拭眼睛，嘆息著，面容憔悴。那天人即將離開天界，又說道：『我如今將要走向死亡，為何你們要拋棄我這個所愛之人，不與我說話？我將要踏上漫長的生死輪迴之路，愛我的人快來緊緊抱住我的脖子。從今以後，我再也見不到你們，你們也再也見不到我。這天界是多麼的令人厭惡啊，業報耗盡后，便陷入一片黑暗，什麼也看不見。為何這三十三天，在天人即將離去時，一切都變得空虛？為何這三十三天，難道沒有琴樂、拍手等娛樂嗎？而我如今卻什麼也聽不見。這三十三天——最可愛的天界——乾闥婆（Gandharva，天界的樂神）天人容貌莊嚴，地面堅固如金剛，還有那千眼帝釋天王（Sakra devanam Indra，三十三天的統治者），究竟是何等有福德的眾生才能聚集到那裡並得見他呢？波利耶多（Pariyatra，一種天界的樹）、俱枳陀羅（Kukkutara，一種天界的樹）等樹的花鬘戴在我的頭上，為何會枯萎凋謝？』 那天人即將離開天界，如此呼喊著，三十三天的天人們聽到他的聲音后，都感到憂愁悲傷，他們用各種鮮花來裝飾自己，整理乾淨鬚髮。帝釋天王被成百上千的天眾圍繞著，天后舍支（Sachi，帝釋天王的妻子）、天女們也圍繞著他，那羅達離（Narada，天界的一位仙人）、支多（Chitra，天界的一位仙人）也來了。
【English Translation】 English version: Many celestial nymphs, their hearts bound by various attachments, suddenly realize they are approaching death. From afar, they say, 'May you, upon death, be reborn in Jambudvipa (the human world).' The celestial being, having pondered this repeatedly and hearing these words, trembles all over, experiencing extreme sorrow, and cries out, 'How bitter! I am to leave this joyous grove, this grove of mixed trees, this place of play upon the white stone. Those beautiful things, such as the Lushaka (a celestial tree), Pariyatra (a celestial tree), Vibhajja (a celestial tree), Mandakini (a celestial tree), and Lushaka (a celestial tree). And this palace—the most excellent palace—with its sturdy doors, all in harmony, I must now suddenly abandon this celestial palace, unable to leave of my own accord.' When the life of a celestial being in Trayastrimsha (the second of the six heavens of the desire realm) is about to end, they can no longer see anything in their own palace, only the celestial nymphs with their heads lowered, wiping their eyes with their hands, sighing, and their faces pale. The celestial being, about to depart from the heavens, says again, 'I am now about to walk the path of death, why do you abandon me, the one you love, and not speak to me? I am about to embark on the long path of birth and death, let those who love me come quickly and embrace my neck. From now on, I will never see you again, and you will never see me again. How hateful is this heaven, once the karmic results are exhausted, one falls into darkness, unable to see anything. Why is it that in Trayastrimsha, when a celestial being is about to depart, everything becomes empty? Why is it that in Trayastrimsha, are there no musical instruments, clapping, and other entertainments? And yet I can hear nothing now. How wonderful is this Trayastrimsha—the most beloved heaven—where the Gandharvas (celestial musicians) are adorned with beauty, the ground is as firm as diamond, and the thousand-eyed Sakra devanam Indra (the ruler of Trayastrimsha), what kind of blessed beings gather there and are able to see him? The garlands of Pariyatra (a celestial tree), Kukkutara (a celestial tree), and other trees on my head, why do they wither and fade?' The celestial being, about to depart from the heavens, cries out like this. The celestial beings of Trayastrimsha, hearing his voice, all feel sorrow and grief. They adorn themselves with various flowers and tidy their hair and beards. Sakra devanam Indra is surrounded by hundreds and thousands of celestial beings, and his queen Sachi (Sakra's wife), and celestial nymphs also surround him. Narada (a celestial sage) and Chitra (a celestial sage) also come.
伽大、般遮尸棄、敦扶盧等，天乾闥婆天樂歌聲、美妙音聲，而來向彼欲趣死道五相出者。既近見已，一切如是生憐愍心，同聲唱言：『何期苦哉！此惡無常，無有悲心。』
「帝釋天王見彼如是欲退天已，梵聲說言：『我等一切法皆如是，莫生愛著，當斷愛心。若不斷愛則生惡道。』諸餘天子亦復如是，一切同聲如是說言：『君善道去，生於人中，一切眾生造善業之地。』
「如是說已，彼欲退天心即念言：『我今實退。』即時合掌向彼天眾如是說言：『三十三天一切天子！唯愿忍我，我退時至。』彼時天子引氣直視，有二相出：蓮花葉眼、一切莊嚴皆悉失沒。
「彼諸天子見欲退天離莊嚴已，取曼羅婆、居世舍耶、居迦那大如是等花遙散其身。即作天樂，琵琶、鼓、笛種種音聲而以樂之。
「彼見如是供養身已，雖退天處心生歡喜，于閻浮提心生悕望。眼中淚出，其聲則粗：『有因時、業法集，相應盡命。』命盡死已，伽阿那風吹彼死天。彼風善香，吹之令散。如是散已，即時遠離三十三天，不知所在、無有處所，不能生他若想、若知。
「彼既退已，生於人間。在胎藏中，母則相現，喜笑歌舞，心喜染欲，心常歡喜，喜樂花、果、樹林之處，樂著種種雜色衣服，常喜飲食。雖住
【現代漢語翻譯】 現代漢語譯本 伽大（Gadha，天神名）、般遮尸棄（Pañcaśikha，天神名）、敦扶盧（Tumburu，天神名）等，天乾闥婆（Gandharva，天界樂神）奏響天樂，發出美妙的歌聲，來到那些即將從天界逝去、顯現五種衰敗之相的天人面前。他們一見到這些天人，都生起憐憫之心，同聲唱道：『多麼痛苦啊！這無常如此殘酷，毫無憐憫之心。』 帝釋天王（Śakra，天界之主）看到這些天人即將退離天界，便以梵音說道：『我們一切的法都是如此，不要執著愛戀，應當斷除愛慾之心。如果不斷除愛慾，就會墮入惡道。』其他天子也同樣如此，都同聲說道：『您好好地去吧，轉生到人間，那裡是一切眾生造善業的地方。』 說完這些話，那些即將退離天界的天人心想：『我真的要退離了。』隨即合掌向天眾說道：『三十三天（Trāyastriṃśa，欲界第二天）的一切天子們！請原諒我，我退離的時候到了。』這時，天子們氣息微弱，目光呆滯，出現兩種衰敗之相：蓮花般的眼睛失去光澤，一切莊嚴的裝飾都消失了。 那些天子看到即將退離的天人失去莊嚴后，便取來曼羅婆（Mandārava，天花名）、居世舍耶（Kuśeśaya，天花名）、居迦那大（Kanakadā，天花名）等花，遙遙地散在他們身上。同時奏起天樂，用琵琶、鼓、笛等各種樂器演奏音樂來為他們送行。 那些即將退離的天人看到這樣的供養后，雖然要離開天界，心中卻感到歡喜，對閻浮提（Jambudvīpa，人間）生起嚮往之心。眼中流出淚水，聲音也變得粗重：『因緣時至，業力聚集，生命終將耗盡。』生命結束后，伽阿那風（Gagana，天風名）吹散了死去的天人。這風帶著香氣，將他們吹散。這樣散去後，他們就立即離開了三十三天，不知去向，沒有固定的處所，不能產生任何想法或認知。 他們退離天界后，便轉生到人間。在胎藏中時，母親就會出現相應的徵兆，喜笑歌舞，心中充滿愛慾，常常感到歡喜，喜歡花、果、樹林等地方，喜歡穿著各種顏色的衣服，常常喜歡飲食。雖然住在
【English Translation】 English version Gadha, Pañcaśikha, Tumburu, and other Gandharvas of the heavens, with their celestial music and beautiful songs, came to those who were about to depart from the heavens and were showing the five signs of decline. Upon seeing them, they all felt compassion and cried out in unison, 'How painful! This impermanence is so cruel and without pity.' Śakra, the king of the gods, seeing that these devas were about to leave the heavens, spoke in a Brahma voice, 'All our dharmas are like this, do not cling to love, you should cut off the desire for love. If you do not cut off love, you will fall into evil paths.' The other devas also said the same thing in unison, 'Go well, be reborn in the human realm, a place where all beings create good karma.' Having said this, the devas who were about to leave the heavens thought, 'I am truly leaving.' Immediately, they joined their palms and said to the heavenly assembly, 'All the devas of the Trāyastriṃśa heaven! Please forgive me, the time for my departure has come.' At this time, the devas' breath became weak, their eyes became dull, and two signs of decline appeared: their lotus-like eyes lost their luster, and all their magnificent adornments disappeared. When the devas saw that the departing devas had lost their adornments, they took Mandārava, Kuśeśaya, Kanakadā, and other flowers and scattered them on their bodies from afar. At the same time, they played celestial music, using instruments such as the lute, drums, and flutes to send them off. Seeing such offerings, the devas who were about to leave the heavens, although departing from the heavens, felt joy in their hearts and longed for Jambudvīpa. Tears flowed from their eyes, and their voices became coarse: 'When the time comes, karma gathers, and life will come to an end.' After their lives ended, the Gagana wind blew the dead devas away. This wind carried fragrance and scattered them. Having been scattered in this way, they immediately left the Trāyastriṃśa heaven, not knowing where they were going, having no fixed place, and unable to generate any thoughts or awareness. After they left the heavens, they were reborn in the human realm. While in the womb, their mothers would show corresponding signs, laughing, singing, and dancing, their hearts filled with desire, often feeling joy, liking places with flowers, fruits, and forests, liking to wear clothes of various colors, and often enjoying food. Although living in
藏內，母脅不苦，不樂邪欲，心喜善香、花鬘莊嚴，臥則善夢，非顛倒見。大仙當知，三十三天退生此時，住母藏中有如是相。
「大仙當知，其母爾時一切藏過皆悉遠離，后則出生。大仙當知，彼時童子既出生已，身份平正，掌文成就，可喜柔軟，腰細齒密，身體柔軟。其心愛樂勝功德欲，性愛慾事、心愛細衣，樂林戲處。身有勝香，大富豐財，金寶具足，大姓種族，常行施、戒；欲心多者則生貧家。心喜佈施，不黑、不白，手足齊平，一切見者皆悉愛敬。性愛論義，其心柔軟，少於瞋心、樂行他妻，于自妻妾不生愛樂，于諸親舊、兄弟、眷屬心不愛戀。大仙當知，三十三天退生人中，本性如是。」
世尊說已，毗耶娑仙、一切仙眾心生歡喜，嘆言：「善哉。」
毗耶娑問經卷下
【現代漢語翻譯】 現代漢語譯本：在母胎中，母親不會感到痛苦，也不會貪戀情慾，內心喜悅於美好的香氣和花環裝飾，睡眠時會做美夢，不會有顛倒的見解。大仙應當知道，三十三天（佛教欲界六天中的第二天）的天人退生到此時，住在母親的子宮中會有這樣的徵兆。 大仙應當知道，那時，母親的一切胎藏的過患都會遠離，之後就會順利生產。大仙應當知道，那時，孩子出生后，身體各部分端正勻稱，手掌紋路清晰，令人喜愛且柔軟，腰細牙齒緊密，身體柔軟。他的內心喜愛殊勝的功德和慾望，喜歡性事，內心喜愛精美的衣服，喜歡在樹林中嬉戲。身上散發著美好的香氣，非常富有，金銀財寶充足，出身于高貴的種族，常常行佈施和持戒；如果慾望心強烈，就會出生在貧窮的家庭。內心喜歡佈施，面板不黑也不白，手腳平直，所有見到他的人都會愛戴和尊敬他。在辯論時，他的內心柔軟，很少有嗔恨心，喜歡與他人的妻子發生關係，對於自己的妻子和妾室不會產生愛戀，對於親戚、兄弟和眷屬也不會有愛戀。大仙應當知道，三十三天退生到人間的人，本性就是如此。 世尊說完這些話后，毗耶娑仙（Vyasa，印度古代聖賢）和所有的仙眾都心生歡喜，讚歎說：『太好了！』 毗耶娑問經卷下
【English Translation】 English version: While in the womb, the mother does not suffer, nor does she crave sensual desires. Her heart is joyful with pleasant fragrances and floral adornments. She has good dreams while sleeping and does not have inverted views. Great sage, you should know that when beings from the Trayastrimsha Heaven (the second of the six heavens of the desire realm in Buddhism) are reborn at this time, they have such signs while dwelling in the mother's womb. Great sage, you should know that at that time, all the faults of the mother's womb are completely removed, and then she will give birth smoothly. Great sage, you should know that when the child is born, his body parts are well-proportioned, the lines on his palms are clear, he is pleasing and soft, with a slender waist and close-set teeth, and a soft body. His heart loves superior merits and desires, enjoys sexual matters, loves fine clothes, and enjoys playing in the forests. His body emits a pleasant fragrance, he is very wealthy, with abundant gold and treasures, and comes from a noble lineage. He often practices giving and observing precepts; if his desires are strong, he will be born into a poor family. His heart is fond of giving, his skin is neither dark nor white, his hands and feet are straight, and all who see him love and respect him. In debates, his heart is gentle, he has little anger, he likes to engage with other men's wives, and he does not develop love for his own wives and concubines, nor does he have affection for relatives, brothers, and family members. Great sage, you should know that those who are reborn in the human realm from the Trayastrimsha Heaven have such a nature. After the World Honored One spoke these words, the sage Vyasa and all the other sages were filled with joy and exclaimed, 'Excellent!' Vyasa's Questions Sutra, Volume 2