T85n2821_諸經要略文
大正藏第 85 冊 No. 2821 諸經要略文
No. 2821
諸經要略文
尊婆須蜜經說。若為亡人設齋眾僧行食遍。即為亡人下食。若不作者亡人不得食吃。
地獄寶即經說。齋家行食未遍出衆生食者。入截舌地獄。罪福決定經云。伽葉論說。兩愿一處者。死作兩頭蛇遞相教示。大乘莊嚴論說。齋家佛盤上一顆一粒不許俗人。食食者得餓鬼報。亦云。通與蟲鳥吃。入佛境界經說。若人食聖僧槃上食者。得無量罪。亦云。通與守護伽藍人及與蟲鳥吃。決定毗尼經說。應是齋家不問大小供養。佛盤上食不得食。上座應如法處分。若不爾者得無量罪。問曰。購贖得否準罪福決定經。佛且不求科故無人堪。上座教云。獻佛及僧行之則得無犯。若不爾者千劫萬劫墮大地獄。師若不教亦招前殃。縱得人身九百萬歲在下賤中。生曰。藏經云。寧可一日然九百頭牛莫說三寶師僧長短。其罪甚。寶集經不空過。略說七。善提分亦名七寶泉。亦名七聖財。
蛤聽法得生天緣。出善見律毗婆抄要略。昔佛在世到膽婆國迦羅池邊。為眾說法。彼池中有一蛤。聞佛池邊說法之聲。即從池出入草根下聽佛說法。時有一人持杖放牛見佛在座為眾說法。即往佛所欲聽聞故以杖刺地。誤著蛤頭。即命
【現代漢語翻譯】 現代漢語譯本
大藏經第 85 冊 No. 2821 諸經要略文
No. 2821
諸經要略文
《尊婆須蜜經》說：『如果爲了亡者設定齋飯，眾僧行食完畢，就等於為亡者送去了食物。如果不這樣做，亡者就無法吃到食物。』 《地獄寶即經》說：『齋家在行食未完畢時，就拿出食物給眾生吃，會墮入截舌地獄。』《罪福決定經》說，《伽葉論》中說：『兩個願望在同一個地方，死後會變成兩頭蛇，互相教導。』《大乘莊嚴論》說：『齋家佛盤上的一顆一粒，都不允許俗人食用，食用者會得到餓鬼的報應。』也說：『可以分給蟲鳥吃。』《入佛境界經》說：『如果有人食用聖僧盤上的食物，會得到無量的罪過。』也說：『可以分給守護伽藍（Galan，寺院）的人以及蟲鳥吃。』《決定毗尼經》說：『應該是齋家不分大小供養，佛盤上的食物都不得食用。上座（寺院中地位較高者）應該如法處置。如果不這樣，會得到無量的罪過。』問：『購買贖回可以嗎？』按照《罪福決定經》，佛且不追究，所以沒有人能勝任。上座教導說：『獻給佛和僧人，實行就可以沒有過錯。』如果不這樣，千劫萬劫都會墮入大地獄。師父如果不教導，也會招致之前的災殃。縱然得到人身，九百萬歲也會在**中。』說：『藏經云：寧可一天燒掉九百頭牛，也不要說三寶（Sanbao，佛、法、僧）師僧的長短。』其罪過非常嚴重。《寶集經》不空過。簡略地說七。善提分也叫七寶泉，也叫七聖財。 蛤蟆聽法得到生天的因緣。出自《善見律毗婆抄要略》。過去佛在世時，到達膽婆國迦羅池邊，為大眾說法。池中有一隻蛤蟆，聽到佛在池邊說法的聲音，就從池中出來，到草根下聽佛說法。當時有一個人拿著杖放牛，看見佛在座上為大眾說法，就到佛那裡想聽聞佛法，用杖刺地，誤刺中了蛤蟆的頭，蛤蟆立刻死去。
【English Translation】 English version
Taisho Tripitaka Volume 85, No. 2821, Excerpts from Various Sutras
No. 2821
Excerpts from Various Sutras
The Zun Po Su Mi Jing (Sutra of Venerable Subhuti) says: 'If a vegetarian feast is set up for the deceased, and the Sangha (Sangha, monastic community) finishes eating, it is equivalent to sending food to the deceased. If this is not done, the deceased will not be able to eat.' The Di Yu Bao Ji Jing (Sutra of the Precious Collection of Hell) says: 'If the host of the vegetarian feast offers food to sentient beings before the Sangha has finished eating, they will fall into the Hell of Severed Tongues.' The Zui Fu Jue Ding Jing (Sutra on the Decisive Nature of Karma) says, the Jia Ye Lun (Treatise of Kasyapa) states: 'Two vows in one place will result in rebirth as a two-headed snake, teaching each other.' The Da Cheng Zhuang Yan Lun (Treatise on the Ornament of the Great Vehicle) says: 'Not a single grain of food on the Buddha's plate at the vegetarian feast is allowed for laypeople to eat; those who eat it will receive the retribution of a hungry ghost.' It also says: 'It can be shared with insects and birds.' The Ru Fo Jing Jie Jing (Sutra on Entering the Realm of the Buddha) says: 'If someone eats food from the plate of the holy Sangha, they will incur immeasurable sins.' It also says: 'It can be shared with those who guard the Galan (Galan, monastery), as well as insects and birds.' The Jue Ding Pi Ni Jing (Sutra on Decisive Vinaya) says: 'Regardless of the size of the offering, food from the Buddha's plate should not be eaten. The senior monk (senior monk in the monastery) should dispose of it according to the Dharma. If not, immeasurable sins will be incurred.' Question: 'Is it permissible to redeem it?' According to the Zui Fu Jue Ding Jing (Sutra on the Decisive Nature of Karma), the Buddha does not pursue the matter, so no one is qualified. The senior monk teaches: 'Offering it to the Buddha and the Sangha and practicing it will be without fault.' If not, one will fall into the great hell for thousands of kalpas (kalpas, eons). If the teacher does not teach this, they will also incur the previous calamity. Even if one obtains a human body, they will spend nine million years in .' It says: 'The Cang Jing (Tripitaka) says: 'Rather burn nine hundred cows in a day than speak ill of the Three Jewels (Sanbao, Buddha, Dharma, Sangha), teachers, and monks.' The sin is extremely severe. The Bao Ji Jing (Ratnakuta Sutra) is not in vain. Briefly speaking, seven. Shantideva's share is also called the Seven Treasure Spring, also called the Seven Holy Wealths. A frog hearing the Dharma gains the cause for rebirth in heaven. From the Shan Jian Lu Pi Po Chao Yao Lue (Essentials of the Vinaya-Vibhasa of Good Vision). In the past, when the Buddha was in the world, he arrived at the edge of the Kalara Pool in the country of Dambha and preached the Dharma to the assembly. There was a frog in the pool who heard the sound of the Buddha preaching the Dharma by the pool, so it came out of the pool and went under the roots of the grass to listen to the Buddha preaching the Dharma. At that time, a person holding a staff and herding cattle saw the Buddha sitting on the seat preaching the Dharma to the assembly, so he went to the Buddha wanting to hear the Dharma, and struck the ground with his staff, accidentally hitting the frog's head, and the frog immediately died.
終生忉利天。以福報故宮殿縱廣十二由旬。與諸天女娛樂受樂。生天已為聽法故得須陀洹果。
鳥聞比丘誦經得生天緣。出賢愚經 昔佛在世時有比丘林中誦經。音聲雅好。有一鳥聞法。在樹而聽。時有獵師所射。命終生忉利天。面貌端政無有倫比。自識宿命。知因比丘見經聽法得生此中。即持天花到比丘所。禮敬問訊。以天花香供養比丘。比丘且問知其委由。即命令座為其說法得須陀洹果。既得果已還歸天上。禽獸聽法尚獲宿報無量無邊。豈況於人信心聽法寧無善根。
鸚鵡聞說四諦得生天緣。出賢愚經。昔佛在世時。舍衛國中須長者信敬佛法。為僧壇越眾僧所須一切供給。須達家中有二鸚鵡。一名律捉。二名賒律提。稟性點慧解人言語。比丘見來先報家內令出丞迎。阿難后時到長者家見鳥聰明。為說四諦苦集滅道。門前有樹。二鳥聞法飛向樹上。歡喜誦持夜在樹宿野貍所食。緣此善根生四王天忉利天等。如是七返受天已畢。來生人中出家修道得壁支佛果。一名曇摩。二名修曇摩。
謹檢大小乘經。食胡䕑菜得惡趣報。大順經云。食此菜者所生之處不得聞經佛法。華報經云。食此菜者生生之處不睹諸佛被八增疾。天畔經云。若誤食此菜不生悔。長劫處阿鼻地獄無有出期。若故食者不通懺悔。大集
【現代漢語翻譯】 現代漢語譯本 終生於忉利天（Trayastrimsa，佛教欲界六天之一）。因其福報，宮殿縱橫十二由旬（Yojana，古印度長度單位）。與諸天女一同享樂。往生天界后，爲了聽聞佛法，證得須陀洹果（Srotapanna，小乘佛教四果中的初果）。
鳥因聽比丘誦經而得生天之緣。《賢愚經》記載：過去佛陀在世時，有位比丘在樹林中誦經，聲音優美動聽。一隻鳥聽到誦經聲，便停在樹上聆聽。當時，有獵人射箭，鳥被射中身亡，轉生到忉利天。其容貌端正，舉世無雙。他能回憶起前世的經歷，知道是因為聽比丘誦經才得以轉生到這裡。於是，他手持天花來到比丘處，恭敬地頂禮問候，並用天花供養比丘。比丘詢問后得知事情的詳細經過，便請他入座，為他說法，使其證得須陀洹果。證果后，他便返回天界。禽獸聽聞佛法尚且能獲得如此殊勝的果報，何況是具有信心的人聽聞佛法，又怎會沒有善根呢？
鸚鵡因聽聞四諦（Four Noble Truths，佛教基本教義）而得生天之緣。《賢愚經》記載：過去佛陀在世時，舍衛國（Sravasti，古印度城市）的須達長者（Sudatta，給孤獨長者）對佛法非常虔誠，為僧團提供一切所需。須達家中養了兩隻鸚鵡，一隻名叫律捉，另一隻名叫賒律提。它們天性聰慧，能聽懂人話。比丘來訪時，它們會先向家中報信，讓家人出來迎接。後來，阿難（Ananda，佛陀十大弟子之一）到長者家時，見鸚鵡非常聰明，便為它們宣講四諦——苦、集、滅、道。門前有棵樹，兩隻鸚鵡聽聞佛法后，飛到樹上，歡喜地誦唸。晚上，它們在樹上過夜時，被野貍吃掉了。憑藉此善根，它們轉生到四王天（Caturmaharajika，佛教欲界六天之一）、忉利天等。如此往復七次，天福享盡后，轉生到人間出家修行，證得辟支佛果（Pratyekabuddha，又稱獨覺佛）。一隻名叫曇摩，另一隻名叫修曇摩。
仔細查閱大小乘經典，食用胡荽（Coriander）菜會得到惡趣的果報。《大順經》中說，食用此菜的人，所生之處無法聽聞佛經佛法。《華報經》中說，食用此菜的人，生生世世都見不到諸佛，並會遭受八種疾病的困擾。《天畔經》中說，如果誤食此菜而不生懺悔之心，將會在阿鼻地獄（Avici，佛教八大地獄中最苦之處）中遭受長劫的苦難，沒有出離之期。如果明知故犯，則無法懺悔。《大集經》
【English Translation】 English version He was born in Trayastrimsa (one of the six heavens of desire in Buddhism) for his entire life. Due to his blessings, his palace was twelve yojanas (an ancient Indian unit of length) in length and breadth. He enjoyed pleasures with the heavenly maidens. After being born in heaven, he attained the Srotapanna fruit (the first fruit of the four fruits in Hinayana Buddhism) in order to listen to the Dharma.
A bird was born in heaven because it heard a Bhikkhu reciting scriptures. The Sutra of the Wise and Foolish relates: In the past, when the Buddha was in the world, there was a Bhikkhu reciting scriptures in a forest. His voice was elegant and pleasant. A bird heard the Dharma and listened on a tree. At that time, a hunter shot it. It died and was born in Trayastrimsa. Its face was dignified and unparalleled. It recognized its past life and knew that it was born here because it saw the scriptures and heard the Dharma from the Bhikkhu. So, it took heavenly flowers to the Bhikkhu, respectfully bowed and greeted him, and offered the Bhikkhu heavenly flowers and incense. The Bhikkhu asked him about the details. He then ordered a seat for him and spoke the Dharma for him, enabling him to attain the Srotapanna fruit. After attaining the fruit, he returned to heaven. Even birds and beasts can obtain such immeasurable rewards for listening to the Dharma. How much more so will people who listen to the Dharma with faith not have good roots?
A parrot was born in heaven because it heard the Four Noble Truths (the basic teachings of Buddhism). The Sutra of the Wise and Foolish relates: In the past, when the Buddha was in the world, the elder Sudatta (Anathapindika) in Sravasti (an ancient Indian city) had faith and reverence for the Buddha's Dharma. He provided all the needs of the Sangha. There were two parrots in Sudatta's house, one named Luta and the other named Saravati. They were intelligent by nature and understood human language. When a Bhikkhu came, they would first inform the family to come out and greet him. Later, when Ananda (one of the Buddha's ten great disciples) came to the elder's house, he saw that the birds were very intelligent, so he explained the Four Noble Truths—suffering, accumulation, extinction, and the path—to them. There was a tree in front of the door. After hearing the Dharma, the two birds flew to the tree and joyfully recited it. At night, they were eaten by a wild fox while sleeping in the tree. Because of this good root, they were born in the Caturmaharajika Heaven (one of the six heavens of desire in Buddhism), Trayastrimsa Heaven, etc. After receiving heavenly rewards seven times, they were born in the human world, left home to cultivate the Way, and attained the Pratyekabuddha fruit (also known as a solitary Buddha). One was named Dhamma, and the other was named Sudhamma.
Carefully examining the Mahayana and Hinayana scriptures, eating coriander (Coriander) vegetables will result in retribution in the evil realms. The Great Compliance Sutra says that those who eat this vegetable will not be able to hear the Buddha's scriptures and Dharma wherever they are born. The Flower Reward Sutra says that those who eat this vegetable will not see the Buddhas in every life and will suffer from eight kinds of diseases. The Heavenly Shore Sutra says that if one mistakenly eats this vegetable and does not repent, one will suffer kalpas of suffering in Avici Hell (the most painful of the eight great hells in Buddhism) without any hope of escape. If one knowingly eats it, there is no way to repent. The Great Collection Sutra
經云。此菜者是天魔波旬變身作千年媚狐尿處因生此菜。食者能滅道。設今生不諸經典來生決定。能厭聖教作外道一闡提。世間一切罪極不過五逆盜常住物。此不通懺悔。若對吃胡䕑人五逆盜常住僧物人吾即能救。吃胡䕑菜人自業深重厚吾不能救也。菩薩戒經中蘭蔥是也。食者結業罪。龍樹論云。若人食胡䕑入佛塔中墮大地獄。具足十劫受大極苦花報。作穢糞中經無量劫。五明論云。食此菜者令人散亂失於正定。鬼神得便多非命所墮無間獄。尊者婆須蜜識其弟子婆眉多言。汝宜護正法道引群生。便佛種不斷乃真出家。汝當勤精進。將來無食胡䕑五辛酒肉。則十重戒自然清凈現世證果。若人食胡䕑菜者。縱齋戒具足死墮守廁中。神中功令斷之。
勸僧以俗守巖壇 莫吃胡䕑觸佛顏 薩埵投岸由自辨 菜中間擇有何難
修四正勤。一惡法未生方便令不生。二惡法已生方便令除斷。三善法未生方便令生。四善法已生方便令增長。惡從心出還從心滅。善從心生還從心長。當勤心觀察此四種法。
修四無量心。一修慈心。念一切眾生欲與其樂。思惟作無量衣食等物施與眾生怨親平等。皆以土樂是名修慈。二修悲心。念一切眾生欲拔其苦。此名修悲心。三修喜心。念一切眾生。若修善者我悉贊善。若造惡者
【現代漢語翻譯】 現代漢語譯本： 經中說：這種菜是天魔波旬（Mara Papiyas，佛教中的欲界第六天之魔王）變身成千年媚狐，在其排尿之處生長出來的。食用這種菜會斷滅修道的機會。即使今生沒有讀誦經典，來生也必定會厭惡聖教，成為外道一闡提（Icchantika，斷善根的人）。世間一切罪惡，最嚴重的也不過是五逆罪（matricide, patricide, arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha）、盜取常住物（Sanghika property，寺院的公共財產）。這些罪過尚且可以通過懺悔來消除。如果面對吃胡䕑（garlic，大蒜）的人，或者犯下五逆罪、盜取常住僧物的人，我還可以救度。但吃胡䕑菜的人，因為其自身業障深重，我也沒有辦法救度。菩薩戒經中所說的蘭蔥（onions，洋蔥）也是如此。食用這些東西會結下罪業。龍樹菩薩（Nagarjuna，大乘佛教的重要思想家）的論著中說：如果有人吃了胡䕑進入佛塔，會墮入大地獄，經歷十劫的巨大痛苦，死後轉生到污穢的糞便中，經歷無量劫。五明論中說：食用這種菜會使人散亂，失去正定，鬼神容易趁虛而入，導致非正常死亡，墮入無間地獄。尊者婆須蜜（Vasumitra，佛教論師）告誡他的弟子婆眉多（Brahmaitra）：你應該守護正法，引導眾生，使佛種不斷絕，這才是真正的出家。你應該勤奮精進，將來不要食用胡䕑、五辛（garlic, onions, leeks, chives, and shallots，蒜、蔥、韭菜、藠頭和興渠）、酒肉，這樣十重戒（ten major precepts，比丘、比丘尼所受的十條根本戒律）自然清凈，現世就能證得果位。如果有人吃了胡䕑菜，即使齋戒具足，死後也會墮落到守廁所的神中，使其功德斷絕。
勸告僧人以世俗的戒律守護巖石上的道場，不要吃胡䕑來觸犯佛的尊顏。菩薩能夠自己辨別，選擇菜蔬難道有什麼困難？
修四正勤（four right efforts）：一、對於未生的惡法，想方設法使它不產生。二、對於已生的惡法，想方設法使它斷除。三、對於未生的善法，想方設法使它產生。四、對於已生的善法，想方設法使它增長。惡從心中產生，也從心中滅除。善從心中產生，也從心中增長。應當勤奮地觀察這四種法。
修四無量心（four immeasurables）：一、修慈心（loving-kindness）。想著一切眾生，想要給予他們快樂。思惟著製造無量的衣食等物，施與眾生，對怨親平等對待，都讓他們快樂，這叫做修慈。二、修悲心（compassion）。想著一切眾生，想要拔除他們的痛苦。這叫做修悲心。三、修喜心（sympathetic joy）。想著一切眾生，如果他們修習善法，我就讚歎他們的善行；如果他們造作惡業，
【English Translation】 English version: The sutra says: 'This vegetable is born from the urine of the thousand-year-old bewitching fox transformed by Mara Papiyas (the demon king of the sixth heaven of the desire realm in Buddhism). Eating it can destroy the path to enlightenment. Even if one does not recite scriptures in this life, one will surely detest the holy teachings and become an Icchantika (one who has severed their roots of goodness). The most extreme of all sins in the world is no more than the five rebellious acts (matricide, patricide, arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha) or stealing Sanghika property (the common property of the monastery). These sins can still be eliminated through repentance. If I face someone who eats garlic (garlic), or someone who has committed the five rebellious acts or stolen Sanghika property, I can still save them. But for those who eat garlic vegetables, because their own karma is deep and heavy, I cannot save them. The onions (onions) mentioned in the Bodhisattva Precepts Sutra are also like this. Eating these things will create karmic sins.' Nagarjuna's (an important thinker of Mahayana Buddhism) treatise says: 'If someone eats garlic and enters a pagoda, they will fall into the great hell, experience great suffering for ten kalpas, and be reborn in filthy feces for countless kalpas.' The Fivefold Science Treatise says: 'Eating this vegetable will cause people to be scattered and lose their right concentration, and ghosts and spirits can easily take advantage of this, leading to unnatural death and falling into the Avici Hell.' Venerable Vasumitra (a Buddhist master) warned his disciple Brahmaitra: 'You should protect the Dharma and guide sentient beings, so that the Buddha-seed will not be cut off. This is true renunciation. You should diligently practice, and in the future, do not eat garlic, the five pungent roots (garlic, onions, leeks, chives, and shallots), wine, or meat, so that the ten major precepts (the ten fundamental precepts received by monks and nuns) will naturally be pure, and you will attain fruition in this life. If someone eats garlic vegetables, even if they observe complete fasting and precepts, they will fall into the realm of the toilet god after death, causing their merits to be cut off.'
Advise monks to guard the rock altar with secular precepts, and do not eat garlic to offend the Buddha's face. Bodhisattvas can discern for themselves, what difficulty is there in choosing vegetables?
Cultivate the four right efforts: 1. For unarisen evil dharmas, strive to prevent them from arising. 2. For arisen evil dharmas, strive to eliminate them. 3. For unarisen good dharmas, strive to bring them into being. 4. For arisen good dharmas, strive to increase them. Evil arises from the mind and is extinguished from the mind. Good arises from the mind and grows from the mind. One should diligently observe these four dharmas.
Cultivate the four immeasurables: 1. Cultivate loving-kindness (Metta). Thinking of all sentient beings, wanting to give them happiness. Contemplating the creation of immeasurable clothing, food, and other things, giving them to sentient beings, treating enemies and relatives equally, and making them all happy, this is called cultivating loving-kindness. 2. Cultivate compassion (Karuna). Thinking of all sentient beings, wanting to remove their suffering. This is called cultivating compassion. 3. Cultivate sympathetic joy (Mudita). Thinking of all sentient beings, if they cultivate good dharmas, I will praise their good deeds; if they commit evil deeds,
勸令斷惡。當遇惡揚善。四修舍心。於一切眾生皆悉平等不見怨親等。同空法也。
修六妙行。一識不與色觀(繫心不染著眼妙行明者青黃朱)二耳不著聲。三鼻不染香。四舌不含味。五身不著細滑等。六意不思惟惡法。
四恩者。一父母恩。能生己身得有今日。二師僧恩。生我法身以法施我。三國王恩。救我課沒水土草木常以施我。四檀越恩。供給衣食濟我身命。
四輩檀越。一天輩天廚甘露獻出家。二龍輩牛鹿獻乳猿猴。
【現代漢語翻譯】 現代漢語譯本：勸導人們斷絕惡行，當遇到惡事要宣揚善行。修習四種舍心，對於一切眾生都要平等對待，不分怨家和親人等等，都視為空性的顯現。
修習六種微妙的修行方法。第一，認識到不要讓意識與色塵（視覺對像）相聯繫而產生觀想（將心繫於一處而不被眼前的景象所迷惑，這是微妙的修行，能夠明辨青、黃、朱等顏色）。第二，耳朵不執著于聲音。第三，鼻子不被香味所污染。第四，舌頭不貪戀味道。第五，身體不執著于細滑的觸感等等。第六，意念不思惟惡法。
四種恩情是：第一，父母的恩情，能夠生養我的身體，使我能夠有今天。第二，師父和僧侶的恩情，生養我的法身，用佛法來施予我。第三，國王的恩情，救助我免於賦稅的困擾，水土草木常常用來施予我。第四，施主的恩情，供給衣食，救濟我的生命。
四類施主：第一類是天人，以天廚甘露供養出家人。第二類是龍族，以牛乳供養牛、鹿、猿猴。
【English Translation】 English version: Exhort people to cease evil deeds, and when encountering evil, promote good deeds. Cultivate the four immeasurable minds (舍心, she xin, equanimity), treating all sentient beings equally, without distinguishing between enemies and relatives, seeing them all as manifestations of emptiness (空, kong).
Cultivate the six subtle practices. First, recognize that consciousness should not be associated with form (色, se, visual objects) in observation (focusing the mind without being attached to the sights before you is a subtle practice, enabling one to discern blue, yellow, red, etc.). Second, the ear should not be attached to sound. Third, the nose should not be tainted by fragrance. Fourth, the tongue should not crave flavors. Fifth, the body should not be attached to fine and smooth sensations, etc. Sixth, the mind should not contemplate evil dharmas.
The four kinds of gratitude are: First, the gratitude to parents, who gave birth to my body, enabling me to be here today. Second, the gratitude to teachers and monks, who gave birth to my Dharma body, bestowing the Dharma upon me. Third, the gratitude to the king, who saves me from the burden of taxes, and constantly bestows water, land, plants, and trees upon me. Fourth, the gratitude to benefactors (檀越, dan yue), who provide clothing and food, sustaining my life.
The four types of benefactors: The first type is the Devas (天, tian, heavenly beings), who offer the nectar of the heavenly kitchen to renunciants. The second type is the Nagas (龍, long, dragons), who offer milk to cows, deer, and monkeys.