X88n1658_重編諸天傳
卍新續藏第 88 冊 No. 1658 重編諸天傳
No. 1658-A 諸天傳序
迦文降世。宿同願行者。隱實施權示為天神。慈威折接。保衛國民輔翼至教。以福資慧助於說聽。然其列位當就跡論。天臺百錄依光明鬼神品列之詳矣。自慈雲制懺。供天之設。時有移易。北禪首非之。而紛紜之論逮今未已。鄣南師因欲刊正。而集天傳。尚或循舊。人亦病諸。紹興間偶主烏戍塔院鏡庵。霆老出住寶閣。具元覆在焉。考槃雙槐蓮社晦庵一時諸方士以道義相忘。每以禪教詩文雅會激揚。嘗論天位。考槃有言。兩剎每供天會。既排列失序。二公之辯正。使無謬誤可也。后既退。間分散南北。今十有五年餘。但于文藁間辯辯。時見於舊軸。回思昔會。真成落謝塵耳。既出空相。來謁鏡庵。乃見重編天傳已成。詳以閱之。豈止於舊傳筆削潤色而已。且補入經論天文。辯證前失。仍立兩端。明排列之次。及各為讚詞。可謂始末大備矣。則如斯文草創于鄣南。功成於鏡庵。使今古凝滯泮然冰釋。誠有補於流通。且喜不負考槃之囑。輒因勸請刊行。博利見聞。敢書卷首以告云來。
乾道癸巳一陽前十日傳天臺教觀釋 奉規 序
No. 1658
重編諸天傳(並序)
烏戍釋
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 88 冊 No. 1658 重編諸天傳
No. 1658-A 諸天傳序
釋迦牟尼佛降生於世。過去生中共同發願修行的菩薩們，爲了方便教化，權巧示現為天神。他們以慈悲和威嚴來引導眾生，保衛國家，輔助佛教的傳播，用福報來幫助人們聽聞佛法、增長智慧。然而，要確定他們的位次，應當根據他們示現的形跡來討論。《天臺百錄》依據《光明鬼神品》來排列他們的位次，已經非常詳細了。自從慈雲法師制定供天儀軌后，供天的設定有時會有變動。北禪法師對此提出異議，而相關的爭論直到現在還沒有停止。鄣南法師因此想要刊正，而收集整理的《諸天傳》，仍然有些地方沿用了舊說，人們也對此感到不滿。紹興年間（1131-1162）我偶然住在烏戍塔院的鏡庵。霆老住在寶閣，具元也在那裡。考槃、雙槐、蓮社、晦庵等當時各地的修行人都以道義互相交往，經常用禪、教、詩、文等雅集來互相激勵。曾經討論過天神的位次問題。考槃說，兩座寺院每次舉行供天法會，排列都失去了秩序，希望二位法師能夠辯正，使之沒有謬誤。後來大家各自離開，分散在南北各地。現在已經過去十五年多了，只能在文稿中偶爾看到辯論的內容，回憶起以前的聚會，真像落入塵土一樣。我從空相寺出來，來拜訪鏡庵，才看到重編的《天傳》已經完成。詳細閱讀後，發現不僅僅是對舊傳的修改和潤色，而且還補充了經論和天文知識，辯證了之前的錯誤，並且設立了兩點，明確了排列的次序，以及為各位天神撰寫了讚詞，可以說是從頭到尾都非常完備了。這樣看來，這部書的草創是在鄣南，完成是在鏡庵，使古今的凝滯都像冰一樣融化，確實對流通佛法有所幫助。並且很高興沒有辜負考槃的囑託，於是勸請刊行，讓更多的人能夠看到和聽到。因此寫在書的開頭，告訴後來的人。
乾道癸巳年（1173）冬至前十日，傳天臺教觀的釋奉規 序
No. 1658
重編諸天傳(並序)
烏戍 釋 English version
卍 New Continued Tripitaka, Volume 88, No. 1658, Recompiled Biographies of the Devas
No. 1658-A Preface to the Biographies of the Devas
Śākyamuni Buddha descended into the world. Those who shared vows and practices from past lives, concealed their true identities and expediently manifested as devas (gods). With compassion and majesty, they guided beings, protected the nation, and assisted the supreme teachings. They used blessings to aid in the hearing and understanding of the Dharma. However, to determine their positions, one should discuss them based on their manifested traces. The 'Tiāntái Hundred Records' arranges them in detail according to the 'Chapter on Luminous Ghosts and Gods' (光明鬼神品). Since the establishment of the offering to the devas by Master Ciyun (慈雲), the arrangements for the offering have sometimes changed. Northern Chan Master (北禪) disagreed with this, and the related debates have not ceased to this day. Master Zhangnan (鄣南) therefore wanted to correct it, and the collected and compiled 'Biographies of the Devas' still retained some of the old sayings, which people were also dissatisfied with. During the Shaoxing era (1131-1162), I happened to reside at the Jing'an (鏡庵) of the Wuwei Pagoda Temple (烏戍塔院). Elder Ting (霆老) resided in the Treasure Pavilion, and Juyuan (具元) was also there. Kaopan (考槃), Shuanghuai (雙槐), Lianshe (蓮社), Huian (晦庵), and other practitioners from various places at that time interacted with each other with moral principles, and often used Chan, teachings, poetry, and prose gatherings to encourage each other. They once discussed the positions of the devas. Kaopan said that each time the two monasteries held offerings to the devas, the arrangements were out of order, and hoped that the two masters could correct them so that there would be no errors. Later, everyone left and dispersed in the north and south. Now more than fifteen years have passed, and I can only occasionally see the content of the debates in the manuscripts. Recalling the previous gatherings, it is truly like falling into the dust. I came out of the Kongxiang Temple (空相寺) to visit Jing'an, and saw that the recompiled 'Biographies of the Devas' had been completed. After reading it in detail, I found that it was not only a modification and polishing of the old biographies, but also supplemented with scriptures and astronomical knowledge, debated the previous errors, and established two points, clarifying the order of arrangement, and writing eulogies for each deva, which can be said to be complete from beginning to end. In this way, the creation of this book was in Zhangnan, and the completion was in Jing'an, making the stagnation of ancient and modern times melt like ice, which is indeed helpful for the circulation of the Dharma. And I am very happy that I have not failed Kaopan's entrustment, so I urged the publication so that more people can see and hear it. Therefore, I write at the beginning of the book to tell those who come later.
On the tenth day before the winter solstice in the Gui Si year (1173) of the Qiandao era (乾道), Shì Fèngguī (釋奉規), who transmitted the Tiantai teachings and contemplation, wrote the preface.
No. 1658
Recompiled Biographies of the Devas (with Preface)
Shì (釋) of Wushe (烏戍)
【English Translation】 English version
卍 New Continued Tripitaka, Volume 88, No. 1658, Recompiled Biographies of the Devas
No. 1658-A Preface to the Biographies of the Devas
Śākyamuni Buddha descended into the world. Those who shared vows and practices from past lives, concealed their true identities and expediently manifested as devas (gods). With compassion and majesty, they guided beings, protected the nation, and assisted the supreme teachings. They used blessings to aid in the hearing and understanding of the Dharma. However, to determine their positions, one should discuss them based on their manifested traces. The 'Tiāntái Hundred Records' arranges them in detail according to the 'Chapter on Luminous Ghosts and Gods' (光明鬼神品). Since the establishment of the offering to the devas by Master Ciyun (慈雲), the arrangements for the offering have sometimes changed. Northern Chan Master (北禪) disagreed with this, and the related debates have not ceased to this day. Master Zhangnan (鄣南) therefore wanted to correct it, and the collected and compiled 'Biographies of the Devas' still retained some of the old sayings, which people were also dissatisfied with. During the Shaoxing era (1131-1162), I happened to reside at the Jing'an (鏡庵) of the Wuwei Pagoda Temple (烏戍塔院). Elder Ting (霆老) resided in the Treasure Pavilion, and Juyuan (具元) was also there. Kaopan (考槃), Shuanghuai (雙槐), Lianshe (蓮社), Huian (晦庵), and other practitioners from various places at that time interacted with each other with moral principles, and often used Chan, teachings, poetry, and prose gatherings to encourage each other. They once discussed the positions of the devas. Kaopan said that each time the two monasteries held offerings to the devas, the arrangements were out of order, and hoped that the two masters could correct them so that there would be no errors. Later, everyone left and dispersed in the north and south. Now more than fifteen years have passed, and I can only occasionally see the content of the debates in the manuscripts. Recalling the previous gatherings, it is truly like falling into the dust. I came out of the Kongxiang Temple (空相寺) to visit Jing'an, and saw that the recompiled 'Biographies of the Devas' had been completed. After reading it in detail, I found that it was not only a modification and polishing of the old biographies, but also supplemented with scriptures and astronomical knowledge, debated the previous errors, and established two points, clarifying the order of arrangement, and writing eulogies for each deva, which can be said to be complete from beginning to end. In this way, the creation of this book was in Zhangnan, and the completion was in Jing'an, making the stagnation of ancient and modern times melt like ice, which is indeed helpful for the circulation of the Dharma. And I am very happy that I have not failed Kaopan's entrustment, so I urged the publication so that more people can see and hear it. Therefore, I write at the beginning of the book to tell those who come later.
On the tenth day before the winter solstice in the Gui Si year (1173) of the Qiandao era (乾道), Shì Fèngguī (釋奉規), who transmitted the Tiantai teachings and contemplation, wrote the preface.
No. 1658
Recompiled Biographies of the Devas (with Preface)
Shì (釋) of Wushe (烏戍)
行霆 述
昔鄣南煥師謂。凡列天位。失尊卑之序。無昭穆之儀。嘆其習俗既久。未有刊正其事者。因撿大藏。作諸天列傳。然草創之功良可尚也。但其列位之次及各為傳詞。多從己意。至於經論顯文而不錄入。今事筆削以全始終。於是去繁凡輔闕略。以輔先志。孤山嘗曰。后之病今。亦猶今之病昔。儻有未安。更俟來哲。庶使天神呵護之跡。大權垂應之本。無失其正而歸於是而已。
時
乾道癸巳仲秋之晦于福田西華嚴蘭若志
息總別位次之諍
百錄之文乃云。大梵尊天三十三天。護世四王金剛密跡。散脂大將。大辯天神。功德天神。訶利帝南。鬼子母等五百眷屬。此依光明鬼神品等。前後收束。以列之也。四明法師移功德大辯二位在後。別召乃準散脂品中之文故也。慈雲法師獨移功德天女在後。別召乃準功德天品。供養佛已。別以香華種種美味供施於我。由此今古各據經文互相排斥。今為息諍者。以經論質之。凡列天位。自有兩端。一如常佛會總相排列當先梵王帝釋四王等。如百錄所次。蓋非一席之設。如光明中前後之文非一。以總別故也。又如孔雀經索訶世界主。梵天王。天帝釋。四天王。二十八大藥叉。乃云余經文非一處。此猶世之朝儀。尊卑高下各安其位。雖間有不次。必
【現代漢語翻譯】 現代漢語譯本
行霆 述
昔日鄣南煥師曾說，凡是排列天上的神位，如果失去了尊卑的次序，沒有了昭穆的禮儀，令人感嘆這種習俗已經很久了，沒有人去刊正這件事。因此他查閱大藏經，撰寫了《諸天列傳》。然而，草創的功勞是很值得稱讚的。但是，他排列神位的次序以及各自的傳記，大多是按照自己的意思。至於經論中明顯的文字卻沒有收錄進去。現在我加以刪改，以求完整。於是刪去繁雜的，補上缺失的，以輔助先賢的志向。孤山曾說：『後人批評現在，也就像現在批評過去一樣。』如果有什麼地方不妥當，就等待後來的賢哲來改正吧。希望天神的呵護的軌跡，大權示現的根本，不會失去其正道而歸於此。
時
乾道癸巳（1173年）仲秋之晦于福田西華嚴蘭若志
平息總別位次的爭論
《百錄》中的文字說：大梵尊天（Mahābrahmā），三十三天（Trāyastriṃśa），護世四王（Lokapāla），金剛密跡（Vajrapāṇi），散脂大將（Sañjaya），大辯天神（Mahāpratisarā），功德天神（Śrīmahādevī），訶利帝南（Hāritī），鬼子母等五百眷屬。這是依據《光明鬼神品》等，前後收錄，排列出來的。四明法師將功德天、大辯天二位移到後面，特別召請是依據《散脂品》中的文字。慈雲法師單獨將功德天女移到後面，特別召請是依據《功德天品》，供養佛之後，另外用香花種種美味供施於我。因此，現在和過去各自根據經文互相排斥。現在爲了平息爭論，用經論來驗證。凡是排列天上的神位，自然有兩種情況。一種是如常在佛會中總相排列，當先是梵王（Brahmā）、帝釋（Indra）、四王（Lokapāla）等，如《百錄》所排列的次序。大概不是一次法會的設定，如《光明經》中前後的文字不是一次。這是因為總別的原因。又如《孔雀經》中索訶世界主（Sahālokadhātu），梵天王（Brahmā），天帝釋（Indra），四天王（Lokapāla），二十八大藥叉（Yakṣa），說其他經文不止一處。這就像世間的朝儀，尊卑高下各自安其位，即使偶爾有不合次序的，也
【English Translation】 English version
Written by Xingting
In the past, Master Huan of Zhangnan said that when arranging the positions of deities in the heavens, if the order of seniority and inferiority is lost, and the rituals of zhaomu (ancestral order) are absent, it is lamentable that this custom has persisted for a long time, and no one has corrected it. Therefore, he consulted the Tripitaka and wrote 'Biographies of the Devas'. However, the merit of the initial creation is commendable. However, the order in which he arranged the positions of the deities and their respective biographies were mostly based on his own ideas. As for the clear texts in the scriptures and treatises, they were not included. Now I have revised it to complete it from beginning to end. Thus, I have removed the complex and supplemented the missing, in order to assist the aspirations of the predecessors. Gushan once said: 'Later generations criticize the present, just as the present criticizes the past.' If there is anything inappropriate, wait for later sages to correct it. May the traces of the protection of the devas, and the foundation of the manifestation of great power, not lose their correctness and return to this.
Time:
Written on the last day of the second month of the year Gui Si (1173) of the Qiandao era at the Xihua Yan Lanruo in Futian.
To Settle the Dispute over the Order of General and Specific Positions
The text in the 'Hundred Records' says: Mahābrahmā, Trāyastriṃśa, Lokapāla, Vajrapāṇi, Sañjaya, Mahāpratisarā, Śrīmahādevī, Hāritī, and the five hundred attendants of Guizimu (Hāritī). This is based on the 'Chapter on Ghosts and Gods of Light' and others, collected and arranged before and after. The Four Ming Dharma Master moved the positions of Merit Deva and Great Eloquence Deva to the back, specially summoned according to the text in the 'Sanjaya Chapter'. The Ci Yun Dharma Master alone moved the Merit Heavenly Woman to the back, specially summoned according to the 'Merit Heavenly Chapter', after offering to the Buddha, he separately offered incense, flowers, and various delicacies to me. Therefore, now and in the past, they reject each other based on the scriptures. Now, in order to settle the dispute, I verify it with scriptures and treatises. Whenever arranging the positions of deities, there are naturally two situations. One is the general arrangement in the Buddha assembly, with Brahma, Indra, and the Four Heavenly Kings at the forefront, as arranged in the 'Hundred Records'. It is probably not a one-time Dharma assembly setting, such as the texts before and after in the 'Sutra of Light' are not one-time. This is because of the general and specific reasons. Furthermore, as in the 'Peacock Sutra', the Lord of the Sahālokadhātu, Brahma, Indra, the Four Heavenly Kings, and the twenty-eight great Yakṣas, it is said that other scriptures are not in one place. This is like the court etiquette of the world, where the noble and the humble, the high and the low, each settle in their positions, even if there are occasional irregularities.
先梵釋者。世界主故。佛八相中先守護故。二專修金光明。依功德天教。以祈福力助於說聽。當特設功德大辯之像于佛座之左右。次以梵釋四王別分首排列。此猶世之選用良將。特旌異之而超于品類。所以百錄令于佛座之左右安功德天像。意在只奉此天。依經文別敷好座以待於我故也。然後百錄又云。若道場寬。更安大辯四天王座。所以後人又加梵釋等。是知止一席之設。非常儀耳。又其如常自古列十六天像者。皆選其上首各有所主。又約言行明顯訶護殊功。其所主者雖各不同。生善滅惡其實同也。又若約其本。無非皆是大菩薩等。若以列次莫非就跡。又十六位中如摩醯首羅當有二神。今之所供乃大自在天尊特之主。非藥叉中同名之者。又訶利帝南鬼子母神。本只一位。或分二天。具如本傳以詳明之。今先出如常佛會所主之次者。娑婆界主號令獨尊大梵天王 男地居世主忉利稱王帝釋尊天 男北方護世大藥叉王多聞尊天 男東方護世鳩槃茶主增長尊天 男西方護世為大龍王廣目天王 男親伏怨魔誓為力士金剛密跡尊特之主居色頂天魔醯首羅二十八部總領鬼神散脂大將 男能與總持大智慧聚大辯財天 女隨其所求令得成就大功德天 女殷憂四部外護三洲韋馱天神 男增長出生證明功德堅牢地神 女覺場垂蔭因果互嚴菩提
樹神 女生諸鬼王保護男女鬼子母神 女行日月前救兵戈難摩利支天
已上凡十六位也。又有添為二十位者。百名利生千光破暗日宮天子星主宿王清涼照夜月宮天子秘藏法寶主執群龍娑竭羅王掌幽陰權為地獄主閻摩羅王
又有添入風水等神通前作三十三位。目為三十三天者。若更添多則無害。但不應指作三十三天耳。此上乃如常佛會排列之序。若金光明道場之中。則于佛左安功德天像。右安大辯天像。其梵釋等卻就兩面別分首排列之也。有識之士請熟思之。尚恐未曉。今示以圖。庶列位既明自然無諍。
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大梵天王傳
言梵王者。語略故也。西域云[口*梵]囕摩。此翻離欲。或云清凈。或云極凈。楞嚴經云。身心妙圓。威儀不闕。清凈禁戒。加以明悟。是人應時能統梵眾為大梵王。自他化天之上即有四禪。凡十八天。于初禪中有乎三天。所謂梵眾．梵輔及大梵也。雖上有三禪一十五天。內無雜想。外無語言。唯味禪悅。皆梵天統。故楞嚴云。其次梵天。統攝梵人。圓滿梵行。法華文句云。梵王號令總上冠下。荊溪云。梵即色界主。亦三界主。余皆臣屬。良由此天內有覺觀。外有語言故也。華嚴稱梵王。主小千界。由居小千
【現代漢語翻譯】 現代漢語譯本 樹神（居住在樹木中的神靈） 女生諸鬼王（生育眾多鬼王的女神） 保護男女鬼子母神（保護男性和女性鬼子母神的女神） 女行日月前救兵戈難摩利支天（在日月之前行走，拯救戰爭苦難的摩利支天）
以上總共十六位。又有增加到二十位的，包括：百名利生（以百種名字利益眾生的神） 千光破暗（以千道光芒破除黑暗的神） 日宮天子（太陽宮殿的天子） 星主宿王（星辰的主宰，星宿之王） 清涼照夜月宮天子（清涼地照亮夜晚的月宮天子） 秘藏法寶主（秘密收藏的法寶的主人） 執群龍娑竭羅王（統領眾多龍的娑竭羅龍王） 掌幽陰權為地獄主閻摩羅王（掌握幽冥的權力，作為地獄之主的閻摩羅王）。
又有增加風水等神通，在前面組成三十三位，稱為三十三天。如果再增加更多也沒有妨礙，但不應該指認為三十三天。以上是通常佛會的排列順序。如果在金光明道場之中，則在佛的左邊安放功德天像，右邊安放大辯天像，那些梵天、帝釋天等就在兩邊分別排列。有見識的人請仔細思考。還恐怕沒有明白，現在用圖示說明，希望各位的位置明確，自然就沒有爭論。
大梵天王傳
說到梵王，是省略的說法。西域（古代印度）叫做[口梵]囕摩（梵語 Brahmā 的音譯），這裡翻譯為離欲，或者翻譯為清凈，或者翻譯為極凈。《楞嚴經》說：『身心微妙圓融，威儀沒有缺失，清凈持守禁戒，加上明智覺悟，這個人應時能夠統領梵眾，成為大梵天王。』在他化自在天之上，就是四禪天，總共有十八天。在初禪天中有三天，所謂梵眾天、梵輔天和大梵天。雖然上面有三禪天一十五天，內心沒有雜念，外表沒有語言，只品味禪定的喜悅，都由梵天統領。所以《楞嚴經》說：『其次是梵天，統攝梵人，圓滿梵行。』《法華文句》說：『梵王號令，總領上下。』荊溪（唐代天臺宗僧人湛然）說：『梵天就是*主，也是三界之主，其餘都是臣屬。』這是因為此天內心有覺觀，外表有語言的緣故。《華嚴經》稱梵王，主宰小千世界，因為居住在小千世界。
【English Translation】 English version Tree Spirit (a spirit residing in trees) Female-born All-Ghost-Kings (a goddess who gives birth to many ghost kings) Protectress of Male and Female Hariti (a goddess who protects both male and female Hariti) Female Walking Before the Sun and Moon, Saving from the Calamity of War, Marici (a goddess who walks before the sun and moon, saving from the suffering of war, Marici)
The above are sixteen in total. There are also additions to make twenty, including: Hundred-Named Benefactor (a deity who benefits beings with a hundred names) Thousand-Rayed Destroyer of Darkness (a deity who destroys darkness with a thousand rays of light) Sun Palace Deva (a deva of the sun palace) Star Lord, Constellation King (the master of stars, the king of constellations) Coolly Illuminating the Night Moon Palace Deva (a deva of the moon palace who coolly illuminates the night) Master of the Secretly Stored Dharma Treasures (the master of secretly stored Dharma treasures) Holder of the Dragon Hosts, Sagara King (the Sagara Dragon King who commands many dragons) Holding the Power of the Netherworld, Lord of Hell, Yama Raja (Yama Raja who holds the power of the netherworld, the lord of hell).
There are also additions of Feng Shui (geomancy) and other supernatural powers, forming thirty-three positions in front, called the Thirty-Three Heavens. If more are added, there is no harm, but they should not be designated as the Thirty-Three Heavens. The above is the usual order of arrangement for Buddhist assemblies. In the Golden Light Dharma assembly, the image of Sri-devi (Goddess of Merit) is placed on the left of the Buddha, and the image of Sarasvati (Great Eloquence Goddess) is placed on the right. The Brahma, Indra, etc., are arranged separately on both sides. Those with knowledge, please consider this carefully. Still fearing that it is not understood, I now illustrate it with a diagram, hoping that the positions of each are clear, and naturally there will be no disputes.
Biography of the Great Brahma King
Speaking of Brahma King, it is an abbreviated term. In the Western Regions (ancient India), it is called Brahmā (transliteration of Sanskrit Brahmā), which is translated here as 'free from desire', or translated as 'pure', or translated as 'extremely pure'. The Shurangama Sutra says: 'Body and mind are wonderfully perfect and harmonious, demeanor is without fault, purely upholding precepts, coupled with wisdom and enlightenment, this person can immediately lead the Brahma hosts and become the Great Brahma King.' Above the Paranirmita-vasavartin Heaven are the Four Dhyana Heavens, totaling eighteen heavens. In the First Dhyana Heaven, there are three heavens, namely the Brahma-parisadya Heaven, the Brahma-purohita Heaven, and the Maha-brahma Heaven. Although above are the Three Dhyana Heavens, totaling fifteen heavens, the mind has no distracting thoughts, the exterior has no language, only savoring the joy of dhyana, all are governed by Brahma. Therefore, the Shurangama Sutra says: 'Next is Brahma, governing the Brahma people, perfecting Brahma conduct.' The Fa Hua Wen Ju says: 'Brahma King's commands govern all above and below.' Jingxi (Tang Dynasty Tiantai monk Zhanran) said: 'Brahma is the ** Lord, also the lord of the Three Realms, the rest are all subjects.' This is because this heaven has inner awareness and observation, and outer language. The Avatamsaka Sutra calls Brahma King the ruler of the small chiliocosm, because he resides in the small chiliocosm.
之中。法華稱娑婆界主。主大千界。乃居大千之中。故統余界。是知橫則統小千大千。豎則總上冠下。總稱王號。其別名者。梵語尸棄。此雲頂髻。亦翻螺髻。由肉髻似螺。法華文句云。外國稱火為樹提尸棄。由此王本修火光定。破欲界惑。俱舍論云。大梵天王無別處所。但于梵輔天中高樓閣者名大梵王。身量長一逾繕那半。身白銀色。宮殿衣服皆黃金色。壽命一劫半。阿含經云。諸梵來下。並同人形。經律異相云。梵王顏如童子。法苑云。色界諸天不著衣服。如著不異。頭雖無髻。似如天冠。無男女形。相唯一種。華嚴經中以十地對十王。則梵王乃八地菩薩。智論校量梵福云。滿閻浮地人福不如西瞿耶尼一人福。滿西瞿耶尼人福不如東弗喻逮一人福。滿東弗喻逮人福不如北郁單越一人福。乃至第六天眾福不如梵天一人福。加修四量心。報為天王。求法傳云。佛下忉利天時。梵王在佛右邊手執白拂而下。佛成道已。以宮殿奉佛。請轉法輪。七佛咒經。白佛。若有人王欲護其國。有災疫時。持我此咒。一心禪思念。諸疫鬼速出其國。諸經護法之類。其文非一。婆沙論云。馬勝不知四大種當於何處盡滅無餘。問至梵王。王遂執馬勝手引出眾外云。何不問佛。華嚴經云。梵王語音清妙。一切梵眾各謂梵王獨與己言。遠近同等
。涅槃云。婆藪仙與梵王論義。于其面門作三目示之。劫章頌云。獨住時經一增減。后念民輔有情生。即成劫之初梵王先生。梵輔梵眾後生。故彼計為我能生也。維摩經。梵王曰。我見釋迦牟尼佛土。如自在天宮似。寶莊嚴佛土。今之佛會所以列之居首者。其意有五。一是三界號令之主。二是從佛下生之者。三是請轉法輪之者。四乃諸經弘護推先。五以百錄標請在初。舊傳引擎雞持鈴。六帖錄問眼鑿眸既非顯要。今不附錄。余文例此。然探玄記引俱舍論。得梵福有七種。一未造支提于中而作。二立僧伽藍。三僧已散能和。四修四無量。五代父母佛命。六自出家教人出家。七建立法幢。若人于上七業中隨作一業。得生梵天。是知生其初禪梵天。由此七業而受梵福。況其王乎。故樂福者得不勉力而修。又其梵福之量。俱舍又云。用諸眾生惡業感一三千大千世界業。為一梵福之量則又勝。智論校量六天之量。且一梵天福。量之尚爾。況梵王乎。是宜興供以崇佛會矣。贊曰。
我佛天上下生時 大梵天王前引之 手執白拂或居右 宮殿奉獻吉祥師 請轉法輪真世主 大千萬億統邊夷 十八梵中遵號令 故應上下總依歸 身量修長六千里 一劫半壽數希奇 色若白銀頂有髻 別名尸棄破邪思 欲界
六天難並福 禁戒明凈具威儀 護法護國護修行 別召眾典每高推 雖則計為眾生父 天宮佛土動相隨 欲生其中七種福 造立佛寺建支提 和合眾生代父命 法幢高樹度群機 自他出家超慾海 喜舍無量廣慈悲 聞茲聖力難思議 首當崇奉仰靈儀
帝釋天王傳
帝釋。華梵互舉而語略也。梵云釋迦因陀羅。或云釋提桓因。此云能天帝。或云能天主。俱舍具梵語。乃云釋迦提婆因達羅。今于梵語取釋字。華言取帝字。合而言之云帝釋也。大般若等佛舉其名曰憍尸迦。本有千名。翻譯不備。隨文別示耳。其所居也。在須彌山頂。即欲界第二天。梵語忉利。此翻三十三。由其因中曾與三十三人在摩竭國同修勝業。置橋造井。與園生．善法．赦支夫人同業共行。又凈名疏。昔迦葉滅后。有一女人發心修塔。仍有三十二人助之。今乃同生忉利。由此天四圍有三十二天宮。其中間帝釋居之。故云三十三。以帝釋因中為首。故報為天王。並有園生．善法．赦支三夫人。其宮之東北有園生樹。西南有善法堂。帝釋每升其堂。集天眾說法。若帝釋不在其堂。諸天凡到必恭敬其座。其身量一里。具三十二相。而諸天不具。其壽限則人間一百年為彼一日一夜。三十日為月。十二月為年。以人間三萬
【現代漢語翻譯】 現代漢語譯本 六天難以相比的福報，持守禁戒，身心清凈，具足威儀。 護持佛法，護衛國家，護助修行之人，特別召集眾神，給予高度推崇。 雖然被視為眾生的父親，天宮佛土都隨著他的心念而動。 想要在其中獲得七種福報，應當建造佛寺和佛塔（支提，梵文Caitya，指佛塔或紀念建築物）。 以和合之心對待眾生，代行父親的職責，高高樹立法幢，度化各種根器的眾生。 自己和他人出家，超越慾望的苦海，以喜悅和佈施之心，行無量的慈悲。 聽聞這聖者的力量不可思議，首先應當崇敬供奉他的神聖儀容。
帝釋天王傳
帝釋（梵文Śakra-devānām-Indra），是梵語和漢語混合的簡略說法。梵語是釋迦因陀羅（Śakra-devānām-Indra），或者釋提桓因（Śakra-devendra），漢譯為能天帝，或者能天主。《俱舍論》完整地使用梵語，稱之為釋迦提婆因達羅（Śakra-devānām-Indra）。現在從梵語中取『釋』字，漢語中取『帝』字，合起來稱為帝釋。在《大般若經》等經典中，佛陀稱他為憍尸迦（Kauśika），他本來有一千個名字，因為翻譯不完整，所以根據不同的經文而有所不同。他所居住的地方，在須彌山頂，也就是欲界的第二天，梵語是忉利（Trāyastriṃśa），漢譯為三十三。這是因為他在過去世中，曾經與三十三個人在摩竭陀國（Magadha）共同修行殊勝的善業，如修橋、鑿井，與園生（ উদ্যানপাল，Udyānapāla）、善法（Sudharma）、赦支（Suci）夫人共同行善。此外，《凈名疏》中記載，過去迦葉佛（Kāśyapa Buddha）滅度后，有一位女人發心修建佛塔，有三十二個人幫助她，現在他們一同轉生到忉利天。因此，這個天界的四周圍繞著三十二個天宮，帝釋就居住在中間。所以稱為三十三。因為帝釋在過去世中是他們的首領，所以今生感得果報成為天王，並且有園生、善法、赦支三位夫人。他的宮殿東北方有園生樹，西南方有善法堂。帝釋經常升到善法堂，聚集天眾說法。如果帝釋不在善法堂，諸天凡是來到這裡，必定恭敬他的座位。他的身量有一里（約等於五華里），具足三十二相，而其他諸天則不具足。他的壽命是人間一百年為他的一日一夜，三十日為一月，十二月為一年，以人間三萬六千年為他的壽命。
【English Translation】 English version The blessings of the six heavens are incomparable; upholding precepts, being pure in body and mind, and possessing dignified conduct. Protecting the Dharma, safeguarding the country, and supporting practitioners; specially summoning the deities and highly esteeming them. Although regarded as the father of all beings, the heavenly palace and Buddha-land move according to his thoughts. To generate the seven kinds of blessings within, one should build Buddhist temples and erect stupas (Caitya, Sanskrit, referring to a Buddhist shrine or commemorative monument). Treating all beings with harmony, acting on behalf of the father's duty, raising high the Dharma banner to liberate beings of various capacities. Oneself and others renounce the world, transcending the sea of desires, with joy and generosity, practicing immeasurable loving-kindness and compassion. Hearing of this saint's inconceivable power, one should first revere and venerate his divine appearance.
The Biography of Śakra-devānām-Indra
Śakra (Śakra-devānām-Indra, Sanskrit) is an abbreviated term combining Sanskrit and Chinese. The Sanskrit is Śakra-devānām-Indra, or Śakra-devendra, translated into Chinese as Able Heavenly Emperor, or Able Heavenly Lord. The Abhidharmakośa uses the complete Sanskrit term, Śakra-devānām-Indra. Now, the character 'Śakra' is taken from Sanskrit, and the character 'Emperor' is taken from Chinese, combined to form Śakra. In the Mahāprajñāpāramitā Sūtra and other scriptures, the Buddha refers to him as Kauśika, he originally had a thousand names, but because the translation is incomplete, it varies according to different scriptures. His residence is on the summit of Mount Sumeru, which is the second heaven of the desire realm, in Sanskrit it is called Trāyastriṃśa, translated into Chinese as Thirty-three. This is because in his past life, he and thirty-three people in the kingdom of Magadha jointly cultivated meritorious deeds, such as building bridges and digging wells, and together with Udyānapāla, Sudharma, and Suci, practiced good deeds. Furthermore, the Vimalakīrti-nirdesa Sūtra states that in the past, after the extinction of Kāśyapa Buddha, a woman made a vow to build a stupa, and thirty-two people helped her, and now they are reborn together in the Trāyastriṃśa Heaven. Therefore, this heaven is surrounded by thirty-two heavenly palaces, and Śakra resides in the middle. Hence it is called Thirty-three. Because Śakra was their leader in his past life, he is now rewarded with the position of heavenly king, and has three consorts: Udyānapāla, Sudharma, and Suci. To the northeast of his palace is the Udyānapāla tree, and to the southwest is the Sudharma Hall. Śakra often ascends to the Sudharma Hall to gather the heavenly assembly and preach the Dharma. If Śakra is not in the Sudharma Hall, all the devas who come here will surely revere his seat. His height is one li (approximately equal to five Chinese li), possessing the thirty-two major marks, while the other devas do not possess them. His lifespan is that one hundred years in the human realm is one day and night for him, thirty days is one month, twelve months is one year, with thirty-six thousand human years as his lifespan.
六千年為一歲。如是壽滿十歲。手執金剛寶杵。表至貴而卻敵。故大論云。帝釋有之。薄福者難見。又涅槃云。帝釋金剛寶杵。能滅阿修羅。凈土三昧經云。天帝釋鎮臣三十二人。四鎮大王司命司錄。于諸齋日地獄審行禍福。除死定生。註記文籍。若爾則橫于忉利。統三十三天。豎則四王已下無不總之。光明文句云。帝釋共八十億那由他天女縱逸嬉戲。看東忘西。欲猶不足。化為老修羅納舍支。使諸天忘身失首。華嚴云。有大象能化身與諸天娛樂。十地經云。第三地菩薩多作忉利天王。天臺云。阿含中帝釋是阿那含。若別圓教中帝釋位住楞嚴三昧。未來成佛。號曰無著。西域記。佛下忉利天時。作七寶金階。在佛左邊執七寶蓋侍佛而下。同與梵王請佛說法。佛于其宮中累說眾經。在佛因中累為化人。或化師子鷹鴿以試其心。與阿修羅戰。奔車而走。遇金翔鳥巢。見卵欲生。令御者回車。不肯傷之。至於誘人行施。種種示現。其事非一。要集云。帝釋為大迦葉從貧行乞。乃化為貧夫婦織蓆為生。施食與迦葉。求其福而無厭。至於五衰相現。墮身驢胎。聞人三歸。善心再生。還為帝釋而受天福。別譯阿含云。有一夜叉其形甚小。顏色黑惡。坐天帝座。三十三天皆大瞋忿。天帝釋言。此名助瞋鬼也。即偏袒右肩。手擎香爐語
夜叉言。大仙。我是天帝釋。三自稱名。夜叉身形轉小。於是銷滅。是知雖處忉利之尊。而慈不傷物。求福不厭。五衰縱現。三歸還生。洎乎欲境非常。身壽殊報。來崇佛會。請轉法輪。弘贊真乘。統攝諸趣。司察善惡。注籍死生。慈以折伏助瞋夜叉。勤以來試修行菩薩。則設像崇敬必致禎祥。贊曰。
成佛忉利下降時 帝釋天王從靈儀 化現金階三道布 左邊寶蓋手執持 此天住在須彌頂 三十三人福共為 修橋造井摩竭國 更兼佛塔建支提 昔因今感非常報 乃為天主化邊維 升善法堂時教誡 無邊天眾總歸依 三十二相如華璨 身長一里實希奇 人世百年為日夜 彼壽千歲是年期 五欲之樂時不足 化作修羅納舍支 曾墮驢胎興善念 暫逢瞋鬼反生慈 昔與梵王同請佛 累于其處闡慈悲 每現化人行化事 常司善惡運無私 大哉世主堪崇奉 庶希降鑒賜純禧
四天王總傳
起世經云。須彌山半。四萬二千由旬。有四天王天所居宮殿。此即六慾界之初天也。楞嚴云。諸世間人不求常住。未能捨諸妻妾恩愛。于邪淫中心不流逸。澄瑩生明。命終之後。鄰于日月。如是一類。名四天王天。增一阿含經云。須彌山半。有四種天。在彼居止。初生乃
【現代漢語翻譯】 現代漢語譯本 夜叉說道：『大仙，我是天帝釋（Śakra-devānām-Indra）。』他三次自稱名號，夜叉的身形逐漸縮小，最終消失。由此可知，即使身處忉利天（Trāyastriṃśa）的尊位，也要慈悲不傷害眾生，追求福報永不滿足。即使五衰相現，只要皈依三寶（Triratna）還能轉生。然而，欲界（Kāmadhātu）的境界無常，身壽的果報也各不相同。他前來參加佛會，懇請佛陀轉法輪（Dharmacakra），弘揚真正的佛法，統攝一切眾生，司掌善惡，記錄生死。用慈悲來折服助長嗔恨的夜叉，用勤奮來考驗修行的菩薩。因此，設立佛像崇敬必定會帶來吉祥。讚頌如下： 成佛在忉利天下降時，帝釋天王跟隨在莊嚴的儀仗隊中。 化現黃金階梯三道排列，左邊手持寶蓋。 此天住在須彌山頂，三十三人共同享受福報。 在摩竭陀國（Magadha）修橋造井，還建造佛塔（stūpa）。 過去的原因感得今天的果報，成為天主化身在邊地。 在善法堂（Sudharmā）時教誨，無邊的天眾都歸依。 三十二相（lakṣaṇa）如鮮花般燦爛，身長一由旬（yojana）實在稀奇。 人間百年是他們的一日一夜，他們的壽命一千歲才是一年。 五欲（pañca kāmaguṇāḥ）的快樂有時還不足夠，化作阿修羅（Asura）納舍支（Namuci）。 曾經墮入驢胎還能興起善念，暫時遇到嗔恨的鬼反而生起慈悲。 過去與梵天（Brahmā）一同請佛，多次在那裡闡述慈悲。 常常顯現化身行化導之事，經常司掌善惡執行無私。 偉大啊，世間的主宰值得崇敬供奉，希望降臨鑑察賜予純粹的幸福。 四天王（Cāturmahārājakāyika）總傳 《起世經》說：須彌山（Sumeru）一半，四萬二千由旬（yojana）處，有四天王天（Cāturmahārājakāyika-deva）所居住的宮殿。這就是六慾界（kāmadhātu）的初天。《楞嚴經》說：諸世間人不求常住，未能捨諸妻妾恩愛，于邪淫中心不流逸，澄瑩生明，命終之後，鄰于日月，如是一類，名四天王天。《增一阿含經》說：須彌山一半，有四種天，在那裡居住，最初生起
【English Translation】 English version The Yaksha said, 'Great Immortal, I am Śakra-devānām-Indra (天帝釋).' He proclaimed his name three times, and the Yaksha's form gradually diminished and then vanished. From this, it is known that even in the exalted position of Trāyastriṃśa (忉利天), one should be compassionate and not harm living beings, and one should never be satisfied in seeking blessings. Even when the five signs of decay appear, one can still be reborn by taking refuge in the Three Jewels (Triratna). However, the realm of desire (Kāmadhātu) is impermanent, and the karmic rewards of lifespan vary. He came to attend the Buddha's assembly, requesting the Buddha to turn the Wheel of Dharma (Dharmacakra), propagate the true Dharma, govern all beings, oversee good and evil, and record life and death. He used compassion to subdue the Yaksha who fostered anger, and used diligence to test the Bodhisattva who practiced. Therefore, establishing and venerating Buddha images will surely bring auspiciousness. The verse of praise says: When the Buddha descended from Trāyastriṃśa (忉利天) after attaining enlightenment, Śakra-devānām-Indra (帝釋天王) followed in the solemn procession. He manifested three rows of golden stairs, holding a jeweled canopy in his left hand. This deva resides on the summit of Mount Sumeru (須彌山), where thirty-three beings share their blessings. He built bridges and wells in Magadha (摩竭陀國), and also constructed stūpas (佛塔). Past causes have resulted in today's karmic reward, becoming the lord of the devas, incarnated in the borderlands. During the teachings in the Sudharmā (善法堂) hall, countless devas took refuge. The thirty-two marks (lakṣaṇa) are as radiant as flowers, and the body length of one yojana (由旬) is truly extraordinary. A hundred years in the human world is one day and night for them, and their lifespan of a thousand years is one year. The pleasures of the five desires (pañca kāmaguṇāḥ) are sometimes not enough, transforming into the Asura (阿修羅) Namuci (納舍支). Having once fallen into a donkey's womb, he could still generate good thoughts, and temporarily encountering an angry ghost, he instead generated compassion. In the past, he and Brahmā (梵天) together invited the Buddha, repeatedly expounding compassion in that place. He often manifests incarnations to perform transformative deeds, constantly overseeing good and evil with impartiality. Great is the lord of the world, worthy of reverence and veneration, hoping for his descent and inspection to bestow pure happiness. General Transmission of the Four Heavenly Kings (Cāturmahārājakāyika) The Qishi Jing (起世經) says: Halfway up Mount Sumeru (須彌山), at 42,000 yojanas (由旬), are the palaces where the Four Heavenly Kings (Cāturmahārājakāyika-deva) reside. This is the first heaven of the desire realm (kāmadhātu). The Śūraṅgama Sūtra (楞嚴經) says: People in the world do not seek permanence, are unable to relinquish the love and affection for their wives and concubines, and do not allow their minds to stray in improper sexual conduct, but maintain clarity and brightness. After death, they reside near the sun and moon. This type is called the Heaven of the Four Heavenly Kings. The Ekottara Āgama (增一阿含經) says: Halfway up Mount Sumeru (須彌山), there are four types of devas residing there, initially arising
自然化現。在天膝上自然寶器盛天百味。食已長大。與余天等入池浴訖。詣香樹下。香樹曲躬取香涂身。復詣吉具衣樹取種種衣著。復詣莊嚴樹鬘樹器樹果樹樂樹隨意受用。視東忘西。視西忘東。無量快樂。身長半里。衣重半兩。壽以人間五十年為一晝夜。三十日為一月。十二月為一年。以人間一萬八千年為一歲。如是滿五百歲。俱舍云。住欲界初天。依妙高山。四面第四層級去地萬逾繕那。四面背山。日月星辰皆是所部封邑。其王有四。光明經內。毗沙門天王主北方也。提頭賴吒天王主東方也。毗留勒叉天王主南方也。毗留博叉天王主西方也。佛言。過去已曾供養恭敬尊重讚歎無量百千萬億諸佛。于諸佛所種諸善根說于正法。修行正法。以法治世。為人天王。若有人王能供養恭敬金光明經及說法者。隨是經典所流佈處而作擁護。令無留難。亦護國王及其人民。除其患難悉令安穩。他方怨賊立使退散。乃至日月星宿不失常度。風雨隨時無諸災殃。人民豐實自足於財。心無貪吝亦無嫉妒。等行十善。其人壽終。多生天上。又云。我等四王二十八部諸鬼神等。及無量百千鬼神。以凈天眼。常觀擁護此閻浮提。是故我等名護世王。佛與四王。對揚文廣。略舉一二矣。毗婆沙論云。佛初下生。四天王以天繒接太子身。置寶幾。
【現代漢語翻譯】 現代漢語譯本：自然化生顯現。在天人的膝上自然出現寶器，盛滿天上的各種美味。食用後身體長大。與其餘天人一同進入池中沐浴完畢后，前往香樹下。香樹彎曲樹枝，取下香料塗抹身體。又前往吉具衣樹，取各種各樣的衣服穿戴。又前往莊嚴樹、鬘樹、器樹、果樹、樂樹，隨意享用。看東邊就忘了西邊，看西邊就忘了東邊，享受著無量的快樂。身長半里（約合現在的250米），衣服重量只有半兩（約合現在的25克）。壽命以人間五十年為一天，三十天為一月，十二個月為一年。以人間一萬八千年為一歲，這樣經過五百歲。俱舍論中說，住在欲界的第一層天，依靠妙高山（須彌山），四面第四層階梯距離地面一萬由旬（古印度長度單位）。四面背靠山，日月星辰都是所管轄的封地。其王有四位。《光明經》中說，毗沙門天王（梵文：Vaiśravaṇa）主管北方，提頭賴吒天王（梵文：Dhṛtarāṣṭra）主管東方，毗留勒叉天王（梵文：Virūḍhaka）主管南方，毗留博叉天王（梵文：Virūpākṣa）主管西方。佛說，過去曾經供養、恭敬、尊重、讚歎無量百千萬億諸佛，在諸佛那裡種下各種善根，宣說正法，修行正法，以佛法治理世間，成為人中之王、天人之王。如果有人王能夠供養、恭敬《金光明經》以及說法的人，就在這部經典所流佈的地方進行擁護，使其沒有阻礙，也保護國王及其人民，消除他們的患難，使他們都得到安穩。使其他地方的怨賊立即退散，甚至使日月星宿不失去執行的規律，風雨按時到來，沒有各種災殃，人民豐衣足食，心無貪婪吝嗇，也沒有嫉妒，普遍奉行十善。這樣的人壽命終結后，多會轉生到天上。又說，我們四天王、二十八部諸鬼神等，以及無量百千鬼神，以清凈的天眼，經常觀察擁護這個閻浮提（Jambudvīpa，指我們所居住的這個世界）。所以我們被稱為護世王。佛與四天王，對揚文廣，這裡只是略舉一二。毗婆沙論中說，佛初生時，四天王用天上的絲綢接住太子身體，放置在寶幾上。 English version: Naturally manifested. On the laps of the Devas (gods) appeared natural treasure vessels filled with heavenly flavors. After eating, they grew in size. Together with other Devas, they entered the pond for bathing and then went to the fragrant tree. The fragrant tree bent its branches, and they took the fragrance to anoint their bodies. They then went to the auspicious clothing tree to take various kinds of clothing to wear. They also went to the adornment tree, garland tree, utensil tree, fruit tree, and music tree, enjoying them at will. Looking east, they forgot the west; looking west, they forgot the east, experiencing immeasurable joy. Their bodies were half a li (approximately 250 meters) long, and their clothes weighed only half a liang (approximately 25 grams). Their lifespan was measured with fifty human years as one day and night, thirty days as one month, and twelve months as one year. One of their years was equivalent to 18,000 human years, and they lived for 500 such years. The Abhidharmakośa states that they reside in the first heaven of the Desire Realm, relying on Mount Meru (Sumeru), with the fourth level on each side being 10,000 yojanas (ancient Indian unit of distance) away from the ground. The four sides are backed by mountains, and the sun, moon, and stars are all part of their governed territories. There are four kings. In the Golden Light Sutra, Vaiśravaṇa (毗沙門天王) is the king of the north, Dhṛtarāṣṭra (提頭賴吒天王) is the king of the east, Virūḍhaka (毗留勒叉天王) is the king of the south, and Virūpākṣa (毗留博叉天王) is the king of the west. The Buddha said that in the past, they had offered, revered, respected, and praised countless hundreds of thousands of millions of Buddhas. At the places of the Buddhas, they planted various good roots, spoke of the Dharma, practiced the Dharma, and governed the world with the Dharma, becoming kings among humans and Devas. If a human king can offer and respect the Golden Light Sutra and those who preach it, he should protect it wherever this sutra is spread, ensuring there are no obstacles. He should also protect the king and his people, removing their suffering and ensuring their peace. He should cause the enemy bandits from other places to retreat immediately, and even ensure that the sun, moon, and stars do not lose their regular orbits, that wind and rain come on time, and that there are no disasters. The people should be prosperous and self-sufficient in wealth, without greed or jealousy, and universally practice the ten virtues. When such a person's life ends, they will often be reborn in the heavens. It is also said that we, the Four Heavenly Kings, the twenty-eight classes of Yakshas (諸鬼神), and countless hundreds of thousands of Yakshas, with pure heavenly eyes, constantly observe and protect this Jambudvīpa (閻浮提, the world we live in). Therefore, we are called the Guardian Kings of the World (護世王). The Buddha and the Four Heavenly Kings spoke extensively, but only a few points are mentioned here. The Vibhasa states that when the Buddha was first born, the Four Heavenly Kings received the body of the prince with heavenly silk and placed him on a jeweled dais.
【English Translation】 Naturally manifested. On the laps of the Devas appeared natural treasure vessels filled with heavenly flavors. After eating, they grew in size. Together with other Devas, they entered the pond for bathing and then went to the fragrant tree. The fragrant tree bent its branches, and they took the fragrance to anoint their bodies. They then went to the auspicious clothing tree to take various kinds of clothing to wear. They also went to the adornment tree, garland tree, utensil tree, fruit tree, and music tree, enjoying them at will. Looking east, they forgot the west; looking west, they forgot the east, experiencing immeasurable joy. Their bodies were half a li long, and their clothes weighed only half a liang. Their lifespan was measured with fifty human years as one day and night, thirty days as one month, and twelve months as one year. One of their years was equivalent to 18,000 human years, and they lived for 500 such years. The Abhidharmakośa states that they reside in the first heaven of the Desire Realm, relying on Mount Meru, with the fourth level on each side being 10,000 yojanas away from the ground. The four sides are backed by mountains, and the sun, moon, and stars are all part of their governed territories. There are four kings. In the Golden Light Sutra, Vaiśravaṇa is the king of the north, Dhṛtarāṣṭra is the king of the east, Virūḍhaka is the king of the south, and Virūpākṣa is the king of the west. The Buddha said that in the past, they had offered, revered, respected, and praised countless hundreds of thousands of millions of Buddhas. At the places of the Buddhas, they planted various good roots, spoke of the Dharma, practiced the Dharma, and governed the world with the Dharma, becoming kings among humans and Devas. If a human king can offer and respect the Golden Light Sutra and those who preach it, he should protect it wherever this sutra is spread, ensuring there are no obstacles. He should also protect the king and his people, removing their suffering and ensuring their peace. He should cause the enemy bandits from other places to retreat immediately, and even ensure that the sun, moon, and stars do not lose their regular orbits, that wind and rain come on time, and that there are no disasters. The people should be prosperous and self-sufficient in wealth, without greed or jealousy, and universally practice the ten virtues. When such a person's life ends, they will often be reborn in the heavens. It is also said that we, the Four Heavenly Kings, the twenty-eight classes of Yakshas, and countless hundreds of thousands of Yakshas, with pure heavenly eyes, constantly observe and protect this Jambudvīpa. Therefore, we are called the Guardian Kings of the World. The Buddha and the Four Heavenly Kings spoke extensively, but only a few points are mentioned here. The Vibhasa states that when the Buddha was first born, the Four Heavenly Kings received the body of the prince with heavenly silk and placed him on a jeweled dais.
逾城之時。四天王捧馬四足。本行經云。佛初成道。欲受食故。四天王各獻其缽。佛總受之。按令成一。四楞如舊。西域記。有寺多寶物收藏。以修其寺宇。塑四天王以護之。有突厥王貪其寶。故率眾來取。夢見天王以戟刺心。其心大痛至明而卒。于闐國王無子。求于天王。志誠無怠。感於自額裂而生一子。地生其乳。王收養之。高僧傳。杯度持一葦圌至其齋家當路而放。主人嫌之。數人舉之不動。乃見四小兒在內。問之。答曰。四天王也。食畢杯度自舉而去。其輕如毛。分陀利經。海濟婆羅門欲供養佛。時四天王令諸藥叉取旃檀為薪。及諸上味助營七日之供。洎乎諸經弘護。其文非一。然四王所統。或云各統八部。或云各主二部。四天王經云。有三十二輔臣靈威。要略云。四王共有三十二將。孔雀經中。四王各領二十八將。金光明經乃云。我等四王各各自有五百鬼神。又云。及諸眷屬有無量百千鬼神擁護四方。令無災禍。是知鬼神部類開合有殊。皆四王所統。於四方崇善之所。悉來守護。令其安穩。暴惡之所。悉皆遠離。由遠離故。致興災害。其于賞善罰惡護國利民。可謂至矣力。觀其意。專在護法。欲說聽流佈。蓋由居民若不安。正教難敷闡。自非大權。安能若示。至乎獻如來缽于成道之後。持杯度圌于齋主之家
【現代漢語翻譯】 現代漢語譯本 逾城之時，四大天王（佛教護法神）捧著馬的四隻腳。《本行經》記載，佛陀初成道時，爲了接受供養，四大天王各自獻上自己的缽。佛陀全部接受，按壓使之合為一個，四方的棱角如舊。《西域記》記載，有一座寺廟收藏了許多寶物，用來修繕寺廟，並塑造了四大天王來守護。有一個突厥國王貪圖這些寶物，於是率領眾人前來奪取。他夢見天王用戟刺他的心臟，他的心臟劇痛，直到天亮就死了。于闐國王沒有兒子，向天王祈求，至誠懇切，沒有懈怠。天王感動，從自己的額頭裂開而生下一個兒子，地上生出乳汁。國王收養了他。《高僧傳》記載，杯度禪師拿著一捆蘆葦，來到一家齋飯主人家的路邊放下。主人嫌棄他，幾個人抬它都抬不動。於是看見四個小兒在裡面。問他們，回答說：『我們是四大天王。』吃完飯，杯度禪師自己舉起蘆葦就走了，輕得像羽毛。《分陀利經》記載，海濟婆羅門想要供養佛陀，當時四大天王命令眾藥叉（一種鬼神）取旃檀（一種香木）作為柴火，以及各種上等美味，幫助操辦七天的供養。像這樣，在各種經典中弘揚護持，這樣的記載不止一處。然而，四大天王所統領的部眾，有的說是各統領八部，有的說是各主管二部。《四天王經》記載，有三十二位輔臣具有靈威。《要略》記載，四大天王共有三十二位將領。《孔雀經》中，四大天王各領二十八位將領。《金光明經》則說：『我們四大天王各自都有五百鬼神。』又說：『以及諸眷屬，有無量百千鬼神擁護四方，使沒有災禍。』由此可知，鬼神部類的開合各有不同，都由四大天王所統領。對於四方崇尚善良的地方，都來守護，使其安穩；對於暴虐邪惡的地方，都使之遠離。由於遠離邪惡，才能夠避免災害。他們在獎賞善良、懲罰邪惡、護國利民方面，可以說是盡心盡力了。觀察他們的用意，專在於護持佛法，希望佛法能夠廣為流傳。大概是因為居民如果不安寧，正教就難以傳播闡述。如果不是大權示現，怎麼能夠做到這樣呢？至於在佛陀成道之後獻上缽，在齋飯主人家拿著杯度禪師的蘆葦捆。
【English Translation】 English version At the time of leaving the city, the Four Heavenly Kings (Buddhist guardian deities) held the four feet of the horse. The Ben Xing Jing (Sutra of the Fundamental Acts) says that when the Buddha first attained enlightenment, in order to receive offerings, the Four Heavenly Kings each offered their own alms bowl. The Buddha accepted them all and pressed them together into one, with the square edges remaining as before. The Western Regions Records (Xi Yu Ji) records that there was a temple that collected many treasures to repair the temple buildings, and sculpted the Four Heavenly Kings to protect it. A Turkic king coveted these treasures, so he led his people to seize them. He dreamed that a Heavenly King pierced his heart with a halberd, and his heart ached greatly, and he died by dawn. The King of Khotan had no son and prayed to the Heavenly Kings with sincerity and diligence. The Heavenly King was moved, and a son was born from a split in his forehead, and milk sprang from the ground. The king adopted him. The Biographies of Eminent Monks (Gao Seng Zhuan) records that the monk Beidu held a bundle of reeds and placed it on the road to the house of a vegetarian meal host. The host disliked it, and several people could not lift it. Then they saw four small children inside. When asked, they replied, 'We are the Four Heavenly Kings.' After the meal, Beidu himself lifted the reeds and left, as light as a feather. The Pundarika Sutra records that the Brahmin Haiji wanted to make offerings to the Buddha. At that time, the Four Heavenly Kings ordered the yakshas (a type of spirit) to take sandalwood as firewood and various superior delicacies to help prepare the seven-day offering. Like this, the promotion and protection in various scriptures, such records are not just one place. However, the subordinates of the Four Heavenly Kings, some say that each leads eight divisions, and some say that each is in charge of two divisions. The Sutra of the Four Heavenly Kings says that there are thirty-two auxiliary ministers with spiritual power. The Essentials (Yao Lue) records that the Four Heavenly Kings have a total of thirty-two generals. In the Peacock Sutra, the Four Heavenly Kings each lead twenty-eight generals. The Golden Light Sutra (Jin Guang Ming Jing) says: 'We Four Heavenly Kings each have five hundred ghosts and spirits.' It also says: 'And all the relatives, there are countless hundreds of thousands of ghosts and spirits who protect the four directions, so that there are no disasters.' From this, it can be known that the opening and closing of the categories of ghosts and spirits are different, all under the command of the Four Heavenly Kings. For places in the four directions that advocate goodness, they all come to protect them, making them peaceful; for places that are violent and evil, they all keep them away. Because of staying away from evil, disasters can be avoided. They can be said to be doing their best in rewarding good, punishing evil, protecting the country and benefiting the people. Observing their intention, it is focused on protecting the Dharma, hoping that the Dharma can be widely spread. Probably because if the residents are not peaceful, it is difficult to spread and explain the orthodox teachings. If it were not for the manifestation of great power, how could it be done like this? As for offering the alms bowl to the Buddha after his enlightenment, holding the bundle of reeds of the monk Beidu at the house of the vegetarian meal host.
。敗突厥之貪。生於闐之子。助營佛供。持護法門。則四王之功可謂大矣。故晉唐已來立像崇奉。良可尚也。贊曰。
我佛成道受食時 四王取缽爭獻持 是時一缽化為四 各各將奉釋迦師 我佛手按還成一 令其所愿各無違 此天住在須彌半 第四層中分四圍 生者化形來膝上 自然香樹及泉池 身相修長各半里 輕鮮半兩以為衣 人世百年為兩日 積之五百壽希奇 日月星辰皆所統 四方護世闡靈威 二十八部皆統領 咸令降福免災危 可使國民常富樂 流通正法布祥禧 突厥懷貪心忽痛 于闐無嗣額生兒 高僧圌內形雖小 海濟家中供倍滋 爰自晉唐咸俯仰 每彰靈應赴䖍祈
此分此四天王壽量身品及靈蹟護法之功。不可分故。先總錄之。今乃各列其事而為別傳。
北方天王傳
梵語毗沙門。此翻多聞。福德之名。聞四方故。陀羅尼集云。父名羅婆陀。又云婆難陀。母名密阇盧。又云蘇富。四明云。西土以北方為上。由彼居多面東。以北為左。故光明中首以毗沙門天王為列也。其所居乃須彌山半之第四層之北也。智論云。北方天王護北郁單越。亦兼余洲。四埵之中乃水精埵。俱舍論云。黃金埵。增一阿含云金銀城。中間毗沙門天王
【現代漢語翻譯】 現代漢語譯本 擊敗突厥的貪婪之心，使于闐（古代西域國名）生下兒子，幫助興建佛寺，護持佛法，四天王的功德真是太大了。所以自晉朝（266-420）唐朝（618-907）以來，人們為他們建立雕像，崇拜供奉，實在是值得提倡的。讚頌說： 我佛釋迦牟尼成道接受供養時，四大天王爭著獻上缽。 當時一個缽化為四個，各自拿來供奉釋迦牟尼佛。 佛用手按住，又恢復成一個，使他們的願望都能實現。 這些天神住在須彌山的一半，在第四層分為四個方位。 有的是化生而來，出現在膝上，有天然的香樹和泉池。 身形修長，各有半里長，穿著輕薄鮮艷的衣服，重量只有半兩。 人間一百年是他們那裡的兩天，積累五百年，壽命才算稀奇。 日月星辰都由他們統管，在四方護衛世界，彰顯神威。 二十八部眾都由他們統領，讓他們降福，免除災難。 可以使國家百姓常常富足快樂，正法流通，傳播吉祥喜慶。 突厥心懷貪念突然疼痛，于闐沒有後嗣卻額頭生出兒子。 高僧圌（音chuí，小土堆）內，天王像雖然小，海濟家中，供奉卻加倍豐厚。 從晉朝（266-420）唐朝（618-907）以來，人們都敬仰他們，每每彰顯靈驗，迴應虔誠的祈禱。
這一部分總括了四天王的壽命、身形品貌以及靈蹟護法的功德。因為不可分割，所以先總的記錄下來。現在分別列出他們的事蹟，作為單獨的傳記。
北方天王傳
梵語Vaisravana（毗沙門），翻譯成中文是『多聞』，是福德之名，因為他聽聞四方之事。陀羅尼經集中說，他的父親名叫羅婆陀，又說叫婆難陀，母親名叫密阇盧，又說叫蘇富。四明（地名）的記載說，西土以北方為尊，因為他們大多面朝東方，以北為左，所以光明中首先列出毗沙門天王。他所居住的地方是須彌山一半的第四層北部。《智度論》中說，北方天王護衛北郁單越（四大部洲之一），也兼顧其他洲。四埵（山峰）之中是水精埵。《俱舍論》中說是黃金埵。《增一阿含經》中說是金銀城。毗沙門天王就在中間。
【English Translation】 English version Defeating the greed of the Tujue (Turkic Khaganate), causing Khotan (an ancient kingdom in the Western Regions) to have a son, helping to build Buddhist temples, and protecting the Dharma, the merits of the Four Heavenly Kings are truly great. Therefore, since the Jin Dynasty (266-420) and Tang Dynasty (618-907), people have erected statues for them, worshiping and offering sacrifices, which is indeed worthy of promotion. The praise says: When my Buddha Shakyamuni attained enlightenment and received offerings, the Four Heavenly Kings competed to offer the bowl. At that time, one bowl transformed into four, each taking it to offer to Shakyamuni Buddha. The Buddha pressed down with his hand, and it returned to one, so that their wishes could all be fulfilled. These gods live on half of Mount Sumeru, divided into four directions on the fourth level. Some are born through transformation, appearing on the knees, with natural fragrant trees and springs. Their bodies are slender, each half a li (unit of distance) long, wearing light and bright clothes, weighing only half a liang (unit of weight). One hundred years in the human world is two days for them, accumulating five hundred years, and their lifespan is considered rare. The sun, moon, and stars are all under their control, protecting the world in the four directions, displaying divine power. The twenty-eight divisions are all under their command, causing them to bestow blessings and avert disasters. They can make the country and its people always rich and happy, the Dharma circulate, and spread auspiciousness and joy. The Tujue (Turkic Khaganate) harbored greed and suddenly felt pain, Khotan had no heir but a son was born on his forehead. In the small mound of the high monk, the statue of the Heavenly King is small, but in the Haiji family, the offerings are doubled. Since the Jin Dynasty (266-420) and Tang Dynasty (618-907), people have looked up to them, and they often show their spiritual efficacy, responding to sincere prayers.
This section summarizes the lifespan, physical appearance, and merits of the Four Heavenly Kings, as well as their spiritual traces and Dharma-protecting merits. Because they cannot be separated, they are recorded together first. Now, their deeds are listed separately as individual biographies.
The Biography of the Northern Heavenly King
The Sanskrit name is Vaisravana (毗沙門), which translates to 'Much-Hearing,' a name of merit, because he hears about things in all directions. The Dharani Collection says that his father's name is Ravana, also called Bhavananda, and his mother's name is Mijalu, also called Supu. The records of Siming (place name) say that the Western Lands respect the north, because they mostly face east, with the north on the left, so Vaisravana Heavenly King is listed first in the light. The place where he lives is the northern part of the fourth level of half of Mount Sumeru. The Mahaprajnaparamita-sastra says that the Northern Heavenly King protects Uttarakuru (one of the four continents), and also takes care of other continents. Among the four tirthas (mountain peaks), it is the Crystal tirtha. The Abhidharmakosa says it is the Golden tirtha. The Ekottara Agama Sutra says it is the City of Gold and Silver. Vaisravana Heavenly King is in the middle.
。將諸閱叉眾。孔雀經云。北方有大天王。名曰多聞。是藥叉主。以無量百千藥叉而為眷屬。守護北方。彼有子孫兄弟將軍大臣雜使。阿毗曇云。頻婆羅王死為北方天王長子。名曰祇那利沙。護持佛法。安慰眾生。陀羅尼集令作北方天王像法。其身量一肘。著種種天衣。嚴飾極令精妙。與身相稱。左手伸臂執槊拄地。右手屈肘擎于佛塔。槊音朔。矛屬。長一丈八尺。唐立像儀。令身被金甲而足踏女人之肩下。作云以擁之。或云乃其母也。其手中執捉與前亦同。于其左右羅列八部。風水雷電諸鬼圍繞。其子祇那利沙。並九十一子前後隨從。由唐天寶中。西番．大石．康居三國。兵圍西涼府。詔不空三藏誦仁王密語。玄宗乃見神人五百員在乎殿庭。帝問不空。不空曰。毗沙門天王子領兵救安西。請急設食發遣。四月二十日果奏。二月十二日城東北三十里雲霧間。見神兵長偉。鼓角喧鳴。山地崩震。番部驚潰。彼營疊中有鼠金色。咬弓弩弦皆絕。北門樓有光明天王怒視。番師大奔。帝覽表。來諸道城樓置天王像。此其始也。大論中北方領二部。一名夜叉。此云輕健。二名羅剎。此云可畏。若余經中。開合總別或異。皆屬所統故也。又唐懿宗咸通三年。西川及四州現僧相天王。皆有記錄。賢愚經云。有優婆夷誦經。毗沙門天王
從空而過。乃曰。姊妹。我與汝寶物。可請舍利弗齋。當得勝福。洎其餘感通難以盡紀。然多聞天王師鬼神而統八部。護世界而保國民。可謂顯矣。而國朝因唐制。凡立城寨必先立像。事固宜然。至乎金鼠絕番部之弦。與寶增女人之福。凡所祈響。應猶形聲。豈特西涼川蜀者乎。贊曰。
北方天王號多聞 護世元首鬼神尊 須彌四層金埵住 夜叉羅剎統其倫 祇那利沙為的嗣 無量兄弟及兒孫 設像儀令長一肘 天衣種種稱其身 左手持槊令拄地 右擎佛塔敬能仁 曾向李唐垂化跡 西涼脫難現威神 金鼠嚙弓弦盡絕 山崩地吼震風霆 城頭怒目番戎懼 群兵潰散靜煙塵 詔下國民皆立像 至今城寨尚依遵 或現僧形護西蜀 或復乘空教女人 儻能恪志崇靈化 定應降鑒賜殊勛
東方天王傳
梵語提頭賴吒。此云持國。即護持國土也。陀羅尼集云。父名難陀。母名蜜阇盧。其所居也即須彌山半第四層之東埵也。智論云。東方天王護東弗喻逮。亦兼余洲。住黃金埵。俱舍云。住白金埵。又云。諸琉璃城中間提頭賴吒天王將諸干沓和眾。智論明此天王領二部。一名乾闥婆。此翻尋香行。即天帝釋樂神也。二名富單那。此翻臭鬼。或云主熱病鬼。孔雀經云。東
方有大天王名曰持國。是彥達縛主。以無量百千彥達縛而為眷屬。守護東方。彼有子孫兄弟軍將大臣雜使。陀羅尼集云。此左手伸臂垂下把刀。右手屈臂向前仰手。掌中著寶珠。珠上出光。賞善罰惡。彰此神用。持世護國四王同功。而此特名持國。則持世得非如經所謂。如諸國王所有土境。是持經者。若至其國。是王應當往是人所聽受如是微妙經典。聞已歡喜。復當護念。恭敬是人。我等四王復當勤心擁護是王及國人民。為除衰患。令得安穩。則覽總成別以立其名。良由護法以護國者乎。贊曰。
東方天王號持國 居白金埵護東洲 琉璃城中立宮殿 無邊欲樂恣嬉遊 天像巍峨全甲冑 威楞剛毅出常流 左臂舒下刀在手 右手持珠光𦦨浮 統領鬼神數無量 略言二部類應周 彥達縛乃尋香者 每隨天帝樂神收 富單那即名臭鬼 時行熱病使人憂 天王禁御令調伏 庶令國界得安休 賞善罰惡難思力 是宜眾彙總歸投
南方天王傳
梵語毗留勒叉。此翻增長。令自他威德增長也。亦令自他善根增長。陀羅尼集云。父字和修吉。母名慪惙帝。其所居也即須彌山半第四層南埵。智論云。毗留勒叉天王。護南善部洲。亦兼余洲。住琉璃埵。梵語吠琉璃。此云不遠山寶。復
【現代漢語翻譯】 現代漢語譯本 東方有一位大天王，名叫持國（Dhṛtarāṣṭra），他是彥達縛（Gandharva，一種天神，以香為食）的主，統領著無量百千的彥達縛作為眷屬，負責守護東方。他有子孫、兄弟、軍將、大臣以及各種使者。《陀羅尼集經》中記載，持國天王左手伸臂垂下，握著刀；右手屈臂向前，仰著手，掌中托著寶珠，寶珠上發出光芒，以此來賞善罰惡，彰顯他的神力。持世（Dhrtarashtra）和護國（lokapāla）是四大天王的共同功德，而這位天王特別以持國為名，那麼，持世的意義是否就像經書里所說的，『如果各個國王所擁有的土地境內，有持經的人來到他們的國家，國王應當前往那人所在之處，聽受這樣微妙的經典。聽聞之後，心生歡喜，並且應當護念、恭敬那人。我們四大天王也會盡心盡力地擁護這位國王以及國家的人民，為他們消除衰敗和災患，使他們得到安穩』？那麼，總覽其功德，分別加以命名，是因為護法才能護國吧？讚頌說：
東方天王號持國，居住在白金山，守護東勝神洲。 琉璃城中建立宮殿，享受無邊的欲樂，恣意嬉戲遊玩。 天王像巍峨高大，身披全副甲冑，威嚴剛毅，超出常人。 左臂舒展垂下，手中握著刀，右手持著寶珠，光芒閃耀。 統領的鬼神數量無量，簡略地說，有彥達縛和富單那兩部。 彥達縛就是尋香者，常常跟隨天帝，是天上的樂神。 富單那又名臭鬼，時常流行熱病，使人憂愁。 天王禁止約束，使他們調伏，希望國家安定，百姓安寧。 賞善罰惡，力量不可思議，所以大眾都應該歸順投靠。
南方天王傳
梵語毗留勒叉（Virūḍhaka），翻譯成漢語是增長，使自己和他人威德增長，也使自己和他人善根增長。《陀羅尼集經》中記載，毗留勒叉天王的父親名叫和修吉（Vasuki），母親名叫慪惙帝。他所居住的地方是須彌山（Mount Sumeru）半山腰的第四層南埵。《智度論》中說，毗留勒叉天王守護南贍部洲（Jambudvipa），也兼顧其他洲，住在琉璃山。梵語吠琉璃（Vaiḍūrya），翻譯成漢語是不遠山寶，又
【English Translation】 English version There is a great heavenly king in the east named Dhṛtarāṣṭra (持國, upholder of the realm). He is the lord of the Gandharvas (彥達縛, celestial musicians who feed on fragrance), with countless hundreds of thousands of Gandharvas as his retinue, guarding the east. He has sons, grandsons, brothers, generals, ministers, and various messengers. The Dharani Collection Sutra says that this heavenly king extends his left arm downward, holding a sword. His right arm is bent forward, with his hand upturned, holding a jewel in his palm. Light emanates from the jewel, rewarding the good and punishing the wicked, manifesting his divine power. Dhṛtarāṣṭra (持世, upholder of the world) and Lokapāla (護國, protector of the country) are the common merits of the Four Great Heavenly Kings, but this one is specifically named Dhṛtarāṣṭra. Is the meaning of Dhṛtarāṣṭra like what the sutra says: 'If there are sutra-holders in the lands of all kings, and they come to their countries, the kings should go to where those people are and listen to such subtle and wonderful scriptures. After hearing them, they should rejoice and protect and respect those people. We, the Four Great Heavenly Kings, will also diligently protect these kings and the people of their countries, to remove decline and calamities and bring them peace and stability'? Then, considering all their merits and naming them separately, is it because protecting the Dharma is the way to protect the country? A verse of praise:
The Eastern Heavenly King is named Dhṛtarāṣṭra, residing on White Gold Mountain, guarding the Eastern Continent. He establishes palaces in the Crystal City, indulging in boundless sensual pleasures, freely playing and enjoying himself. The heavenly king's image is majestic and tall, wearing full armor, his imposing and resolute demeanor surpassing ordinary people. His left arm extends downward, holding a sword in his hand, his right hand holds a jewel, its light shimmering. He commands countless numbers of ghosts and spirits, briefly speaking, there are two categories: Gandharvas and Pūtanas. Gandharvas are those who seek fragrance, often following the heavenly emperor, celestial musicians. Pūtanas are also called foul-smelling ghosts, often spreading feverish diseases, causing people to worry. The heavenly king prohibits and restrains them, causing them to be subdued, hoping that the country will be stable and the people will be at peace. Rewarding the good and punishing the wicked, his power is inconceivable, so the masses should all submit and rely on him.
Transmission of the Southern Heavenly King
In Sanskrit, Virūḍhaka (毗留勒叉). Translated into Chinese, it means 'growth,' causing the majesty and virtue of oneself and others to grow, and also causing the roots of goodness of oneself and others to grow. The Dharani Collection Sutra says that Virūḍhaka's father is named Vasuki (和修吉), and his mother is named Autteji. The place where he resides is the fourth layer, the southern peak, halfway up Mount Sumeru (須彌山). The Mahāprajñāpāramitāśāstra says that Virūḍhaka guards Jambudvipa (南贍部洲), and also oversees other continents, residing on Crystal Mountain. In Sanskrit, it is called Vaiḍūrya (吠琉璃), which translates to 'treasure of the not-distant mountain,' and also
古編云。字當作流離。不當從玉。以此寶出須彌山不遠故也。增一阿含經云。水精城。琉璃城。中間毗留勒叉天王。將諸魔鬼。孔雀經云。南方有大天王。名曰增長。是矩畔拿。主以無量百千矩畔拿而為眷屬。守護南方。彼有子孫兄弟軍將大臣雜使。智論明此天領二部鬼眾。一名鳩槃荼。此云甕形。由似冬瓜。是魘魅鬼也。二名薜荔多。此云祖父。乃餓鬼中之劣者。毗沙門天王經云。南方有鳩槃荼王。名尾嚕吒迦。此乃與孔雀經舉其一也。陀羅尼集云。此天王左手亦伸臂垂下把刀。右手持槊。槊根著地。是知由折伏邪惡方能增長善根。雖四王同功。而今以總從別。故目其號。如經所謂增長身力。心進勇銳。增益諸天。此則增長善根也。又云。是諸人王應得擁護。乃至護宅之神。增長威德。此則增長威德也。通自他益。經有其文。然此南洲。正屬此天王所護。欲善根威德增長。而無增長惡趣增長惡伴自他之患。得不荷其呵護之賜乎。贊曰。
南方天王號增長 居琉璃埵護南洲 水精城中立宮殿 無邊欲樂恣嬉遊 天像威嚴施甲冑 右手持槊拄其矛 左手把刀卻垂下 摧邪輔正護真流 百千眷屬子孫等 略言二部統應周 鳩槃荼乃甕形鬼 所謂魘魅在閻浮 薜荔多名祖父鬼 鬼中劣者是其
【現代漢語翻譯】 現代漢語譯本 古籍記載說，『字』應當寫作『流離』，不應當寫作『琉璃』。這是因為這種寶物產自靠近須彌山的地方。 《增一阿含經》中說，水精城和琉璃城之間有毗留勒叉天王（Virūḍhaka，增長天王），統領著各種魔鬼。《孔雀經》中說，南方有一位大天王，名叫增長（Virūḍhaka），他是矩畔拿（Kumbhāṇḍa，甕形鬼）的主宰，統領著無量百千的矩畔拿作為眷屬，守護南方。他有子孫、兄弟、軍將、大臣以及各種使者。 《智度論》中說明這位天王統領兩部鬼眾，一部名叫鳩槃荼（Kumbhāṇḍa），意思是甕形，形狀像冬瓜，是魘魅鬼。另一部名叫薜荔多（Preta），意思是祖父，是餓鬼中最差的。 《毗沙門天王經》中說，南方有一位鳩槃荼王，名叫尾嚕吒迦（Virūḍhaka），這與《孔雀經》中提到的是同一位。 《陀羅尼集經》中說，這位天王左手伸臂垂下握著刀，右手拿著長矛，長矛的根部拄在地上。由此可知，只有折伏邪惡，才能增長善根。雖然四大天王功德相同，但現在以總括的名稱來代替個別的名稱，所以只稱呼他的名號。如經文所說，增長身力，心進勇銳，增益諸天，這就是增長善根。 經中又說，這些國王應當得到擁護，乃至守護住宅的神，增長威德，這就是增長威德。這既能利益自己，也能利益他人，經文中有這樣的記載。然而這南贍部洲，正是屬於這位天王所守護的。想要善根和威德增長，而沒有增長惡趣、增長惡伴自他之患，難道能不接受他的呵護之恩嗎？ 讚頌說： 南方天王名為增長天，居住在琉璃山守護南贍部洲 在水精城中建立起宮殿，享受著無邊的欲樂恣意嬉戲遊玩 天王的形象威嚴身披甲冑，右手拿著長矛拄在地上 左手握著刀垂下來，摧毀邪惡扶助正義守護真正的法流 成百上千的眷屬子孫等，簡略地說統領著兩部鬼眾 鳩槃荼是甕形的鬼，就是所謂的魘魅鬼在閻浮提 薜荔多名為祖父鬼，是鬼中最差的那些
【English Translation】 English version Ancient records say that the character should be written as 'liúlí' (流離, a type of gemstone), not 'liúlí' (琉璃, lapis lazuli). This is because this treasure comes from a place not far from Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology). The Ekottara Agama Sutra (增一阿含經) says that between the Crystal City and the Lapis Lazuli City is Virūḍhaka (毗留勒叉天王, Guardian King of the South), who leads various demons. The Peacock Sutra (孔雀經) says that in the south there is a great heavenly king named Virūḍhaka (增長, Growth), who is the master of the Kumbhāṇḍas (矩畔拿, a type of demon) and leads countless hundreds of thousands of Kumbhāṇḍas as his retinue, guarding the south. He has descendants, brothers, generals, ministers, and various messengers. The Mahaprajnaparamita Sastra (智度論) explains that this heavenly king leads two groups of ghosts, one named Kumbhāṇḍa (鳩槃荼), meaning 'pot-shaped,' resembling a winter melon, which are nightmare demons. The other is named Preta (薜荔多), meaning 'ancestor,' the worst among the hungry ghosts. The Sutra of Vaisravana (毗沙門天王經) says that in the south there is a Kumbhāṇḍa king named Virūḍhaka (尾嚕吒迦), which is the same one mentioned in the Peacock Sutra. The Dharani Collection Sutra (陀羅尼集經) says that this heavenly king's left hand extends down holding a knife, and his right hand holds a spear, with the base of the spear resting on the ground. From this, it is known that only by subduing evil can one increase good roots. Although the Four Heavenly Kings have the same merits, now the general term is used instead of the individual names, so only his title is mentioned. As the sutra says, increasing bodily strength, advancing courageously in mind, and benefiting the heavens, this is increasing good roots. The sutra also says that these kings should be protected, even the gods who protect dwellings, increasing their majestic virtue, which is increasing majestic virtue. This benefits both oneself and others, as recorded in the sutra. However, this Jambudvipa (南贍部洲, the continent where humans reside), is precisely under the protection of this heavenly king. If one desires to increase good roots and majestic virtue, and avoid the suffering of increasing evil destinies and evil companions for oneself and others, how can one not receive his grace of protection? The praise says: The Southern Heavenly King is named Growth, residing in the Lapis Lazuli mountain, guarding Jambudvipa Establishing palaces in the Crystal City, enjoying boundless pleasures and indulging in play The heavenly king's image is majestic, wearing armor, holding a spear in his right hand, resting it on the ground His left hand holds a knife, hanging down, destroying evil and supporting righteousness, protecting the true Dharma stream Hundreds of thousands of retinues, descendants, etc., briefly speaking, he governs two groups of ghosts Kumbhāṇḍa is a pot-shaped ghost, the so-called nightmare demon in Jambudvipa Preta is named ancestor ghost, the worst among the ghosts
儔 天王統攝遮其惡 不令侵惱起群憂 雖則四王功不異 總中彰別有因由 增長善根心勇銳 增長威德每同休 況我此方真世主 素蒙呵護免愆尤
西方天王傳
梵語毗留博叉。亦云尾嚕叉。此云雜語。以能作種種語故。又翻惡眼。又非好報。孔雀翻云廣目。陀羅尼集云。父名婆伽羅。母名澀秀卑。其所居也即須彌山半第四層之西白銀埵。阿含。金城。水精城。中間毗留波叉天王。將諸龍神。智論云。毗留博叉天王。護西洲亦兼余洲。領二部鬼眾。一名毗舍阇。此云啖人精氣。令人四百四病。遇苦發心。亦啖五穀精氣。令國饑饉。二名毒龍。護世經說。龍有四毒。謂視毒．噓毒．氣毒．觸毒。遇此毒者隨一皆死。孔雀經云。西方有大天王名曰廣目。是大龍王。以無量百千諸龍而為眷屬。守護西方。彼有子孫兄弟將軍大臣雜使。陀羅尼集云。此天王左手同前執槊少異。右手中把赤索。亦由折伏方能生善。然名廣目惡眼者。口怒目張。威使邪惡潰散。如西涼府城北門樓天王怒視。番師大奔兵眾驚潰也。又其雜語。亦以種種語言折伏邪辯也。故經云。以凈天眼過於人眼。常觀擁護此閻浮提。若此國土有諸衰耗怨賊侵境饑饉疾疫。乃至悉皆滅盡。此其廣目之義也。又云能說正法。修行正法。為
【現代漢語翻譯】 現代漢語譯本 天王統領鎮壓邪惡，不讓它們侵擾人間，引起民眾的憂愁。 雖然四大天王的功德沒有差別，但在總體之中又有各自的職責和因緣。 增長善根，內心勇敢精進，增長威德，永遠安樂。 何況我這裡是真正的世間之主（指皇帝），一向蒙受天王的呵護，免除了過失和罪責。
西方天王傳
梵語名為毗留博叉（Virūpākṣa），也寫作尾嚕叉。意為『雜語』，因為他能說各種各樣的語言。又翻譯為『惡眼』，或『非好報』。孔雀經翻譯為『廣目』。陀羅尼集中記載，他的父親名為婆伽羅（Bhagala），母親名為澀秀卑（Sṛṣṭibhi）。他所居住的地方在須彌山（Sumeru）半山腰第四層的西邊，是白銀堆砌而成的地方。《阿含經》記載，在金城、水晶城中間，毗留博叉天王統領著諸龍神。《智論》中說，毗留博叉天王守護西牛賀洲，也兼顧其他洲，統領兩部鬼眾：一部名為毗舍阇（Piśāca），意為『啖人精氣』，使人生四百零四種疾病，遇到苦難才發善心；另一部吞食五穀精氣，使國家發生饑荒。護世經說，龍有四種毒，即視毒、噓毒、氣毒、觸毒，遇到其中任何一種都會死亡。《孔雀經》說，西方有大天王，名叫廣目，是大龍王，統領無量百千的龍作為眷屬，守護西方。他有子孫、兄弟、將軍、大臣和各種使者。《陀羅尼集》中說，這位天王左手像之前一樣拿著長矛，稍有不同，右手拿著赤索，也是通過折服才能使眾生向善。之所以名為廣目或惡眼，是因為他口怒目張，用威勢使邪惡潰散，就像西涼府城北門樓上的天王怒視，使番兵大敗，兵眾驚慌潰散一樣。他又善於雜語，用各種語言折服邪辯。所以經中說，他以清凈的天眼，超過人眼，經常觀察和擁護這閻浮提（Jambudvīpa）。如果這個國家有衰敗、怨賊侵犯、饑荒、疾病，乃至一切都能消滅乾淨，這就是他廣目的意義。又說他能說正法，修行正法，爲了……
【English Translation】 English version The Heavenly King commands and suppresses evil, preventing it from disturbing the world and causing sorrow to the people. Although the merits of the Four Great Kings are not different, within the whole, each has their own responsibilities and causes. Increasing good roots, with a brave and vigorous heart, increasing majesty and virtue, always in peace and happiness. Moreover, I here am the true lord of the world (referring to the emperor), and have always been protected by the Heavenly King, avoiding faults and sins.
Biography of the Western Heavenly King
In Sanskrit, he is called Virūpākṣa, also written as尾嚕叉. It means 'mixed speech,' because he can speak all kinds of languages. It is also translated as 'evil eye' or 'not good retribution.' The Peacock Sutra translates it as 'Wide-Eyed.' The Dharani Collection records that his father is called Bhagala, and his mother is called Sṛṣṭibhi. His residence is on the western side of the fourth layer of Mount Sumeru, made of silver. The Agama Sutra records that between the Golden City and the Crystal City, the Heavenly King Virūpākṣa leads the dragon gods. The Treatise on the Great Perfection of Wisdom says that the Heavenly King Virūpākṣa protects the Western Continent, and also takes care of other continents, leading two groups of ghosts: one is called Piśāca, meaning 'devourer of human essence,' causing people to have four hundred and four diseases, and only developing good intentions when encountering suffering; the other devours the essence of the five grains, causing famine in the country. The Sutra of Protecting the World says that dragons have four kinds of poisons, namely visual poison, exhalation poison, gas poison, and touch poison, and encountering any one of them will result in death. The Peacock Sutra says that in the west there is a great Heavenly King named Wide-Eyed, who is a great dragon king, leading countless hundreds of thousands of dragons as his retinue, guarding the west. He has sons, brothers, generals, ministers, and various messengers. The Dharani Collection says that this Heavenly King holds a spear in his left hand as before, slightly different, and holds a red rope in his right hand, also using subjugation to enable sentient beings to turn to good. The reason why he is called Wide-Eyed or Evil-Eyed is because his mouth is angry and his eyes are wide open, using his power to cause evil to collapse, just like the Heavenly King on the North Gate Tower of Xiliang Prefecture City glaring angrily, causing the Fan soldiers to be defeated and the soldiers to panic and collapse. He is also good at mixed speech, using various languages to subdue evil arguments. Therefore, the sutra says that he uses pure heavenly eyes, surpassing human eyes, to constantly observe and protect this Jambudvīpa. If this country has decline, invasion by rebellious thieves, famine, disease, and even everything can be eliminated, this is the meaning of his Wide Eyes. It is also said that he can speak the right Dharma and practice the right Dharma, for...
世法王。以法治世。又云。能以正法摧伏諸惡。能壞三千大千世界外道邪論。摧伏諸魔怨賊異形。此皆種種語言折伏邪義也。然滅惡生善。四王同功。今亦以總彰別。總顯其名。而弘護真乘。加被說聽。法力聖力共摧煩惱之魔怨。惡眼天眼咸鑒流通之邪正。贊曰。
西方天王名廣目 居白銀埵護西洲 水精城中立宮殿 無邊欲樂恣嬉遊 天像左手持矛槊 右把赤索御邪流 眷屬百千及軍將 略言二部類應周 毗舍阇鬼啖精氣 生人癡病省愆尤 亦虛五穀作饑饉 國民為害起災憂 諸惡毒龍無量數 亦隨統攝護田疇 能以語言挫邪辯 時張怒目散兵酋 滅惡四王功豈異 總中彰別有因由 天眼洞視除衰耗 正法治世護薰脩 光及四方皆保衛 故當䖍恪用歸投
金剛密跡傳
梵語䟦折那。或云䟦阇羅。此云金剛。又梵語那羅延。此翻金剛手。由羅延翻手。或翻執。而略䟦折二字。只云那羅延也。由此力士手中執金剛寶杵。故從所執以立名。楞嚴中本名烏芻瑟摩。此云火頭。經云。我以火光三昧力故。成阿羅漢。心發大愿。諸佛成道。我為力士。親伏魔怨。寶積經云。法意太子愿作力士。立名密跡。常親近佛。在外威儀。省知如來一切密跡秘要之事。信樂不疑
【現代漢語翻譯】 現代漢語譯本 世法王，以正法治理世間。又說，能夠以正法摧毀一切邪惡，能夠摧毀三千大千世界中外道的邪說，降伏各種魔怨賊寇和異形。這些都是用各種語言來折服邪惡的含義。然而，消滅罪惡，產生善良，四大天王具有相同的功德。現在用總括來彰顯個別，總括地顯示他們的名號，從而弘揚和護持真正的佛法，加持說法和聽法的人。佛法的力量和聖人的力量共同摧毀煩惱的魔怨，天眼和惡眼共同鑑別流通中的邪正。讚頌說： 西方天王名為廣目（含義：增長見識），居住在白銀山，守護西牛賀洲。 在水精城中建立宮殿，享受無邊的慾望和快樂。 天王的形象是左手拿著長矛，右手拿著紅色的繩索來駕馭邪惡的潮流。 眷屬有成百上千以及眾多的將領，簡略地說，包括毗舍阇（含義：食精氣鬼）和龍這兩大類。 毗舍阇鬼吞噬人的精氣，使人生病，讓人反省自己的過錯。 他們也會使五穀歉收，造成饑荒，給國家帶來災害和憂患。 各種各樣的惡毒龍類，數量無量，也歸他統領，守護田地。 能夠用語言挫敗邪惡的辯論，時常張開憤怒的眼睛，驅散敵兵。 消滅罪惡，四大天王的功德難道有什麼不同嗎？總括之中彰顯個別，自有其因由。 天眼洞察一切，消除衰敗和損耗，用正法治理世間，護持修行。 光明照耀四方，都加以保衛，所以應當虔誠恭敬地歸依投靠。 《金剛密跡傳》 梵語跋折那（Vajra），或說跋阇羅（Vajra），翻譯成漢語就是金剛（含義：堅硬無比）。又有梵語那羅延（Narayana），翻譯成漢語就是金剛手（含義：手持金剛杵）。由羅延（Narayana）翻譯成手，或者翻譯成執持。而省略跋折（Vajra）二字，只說那羅延（Narayana）。因為這位力士手中執持金剛寶杵，所以根據他所執持的來立名。《楞嚴經》中本名烏芻瑟摩（Ucchusma），翻譯成漢語就是火頭（含義：以火光三昧力降伏慾念）。經中說：『我以火光三昧的力量，成就阿羅漢。』心中發出大愿：『諸佛成道時，我為力士，親自降伏魔怨。』《寶積經》中說：法意太子發願作力士，立名為密跡（含義：秘密的軌跡），常常親近佛，在外護衛，瞭解如來一切秘密的事情，深信不疑。
【English Translation】 English version Worldly Law King, governs the world with the Dharma. It is also said that he can destroy all evils with the true Dharma, destroy the heretical theories of external paths in the three thousand great thousand worlds, and subdue various demonic enemies and heteromorphic beings. These are all meanings of subduing evil with various languages. However, eliminating evil and generating goodness are the same merits of the Four Heavenly Kings. Now, the general is used to highlight the individual, and the general shows their names, so as to promote and protect the true Dharma, and bless those who speak and listen to the Dharma. The power of the Dharma and the power of the saints jointly destroy the demonic enemies of troubles, and the heavenly eyes and evil eyes jointly identify the evil and the righteousness in circulation. The praise says: The Western Heavenly King is named Virupaksa (meaning: increasing knowledge), residing in the Silver Mountain, guarding the Western Continent of Godaniya. He establishes palaces in the Crystal City, enjoying boundless desires and pleasures. The image of the Heavenly King is that he holds a spear in his left hand and a red rope in his right hand to control the evil currents. His retinue includes hundreds of thousands and many generals, briefly including the two categories of Pisacas (meaning: spirit-eating ghosts) and dragons. Pisacas devour people's essence, causing people to get sick and reflect on their mistakes. They can also cause crop failures, causing famine, and bring disasters and worries to the country. All kinds of poisonous dragons, in countless numbers, are also under his command, guarding the fields. He can use language to defeat evil arguments, often opening his angry eyes and dispersing enemy soldiers. Is there any difference in the merits of the Four Heavenly Kings in eliminating evil? Highlighting the individual in the general has its own reasons. The heavenly eye sees through everything, eliminating decline and loss, governing the world with the true Dharma, and protecting cultivation. The light shines in all directions, and all are protected, so one should sincerely and respectfully take refuge and rely on him. 《Record of Vajrapani's Secret Traces》 The Sanskrit word is Vajra, or Vajrapani. Translated into Chinese, it is Vajra (meaning: extremely hard). There is also the Sanskrit word Narayana, which translated into Chinese is Vajrapani (meaning: holding the vajra in hand). Narayana is translated as hand, or as holding. And the word Vajra is omitted, and only Narayana is said. Because this warrior holds the vajra treasure pestle in his hand, he is named according to what he holds. In the Surangama Sutra, his original name is Ucchusma, which translated into Chinese is Fire Head (meaning: subduing desires with the power of the fire-light samadhi). The sutra says: 'I have attained Arhatship by the power of the fire-light samadhi.' He made a great vow in his heart: 'When the Buddhas attain enlightenment, I will be a warrior and personally subdue demonic enemies.' The Ratnakuta Sutra says: Prince Dharma-mati vowed to be a warrior and was named Guhyapati (meaning: secret traces), often close to the Buddha, guarding outside, and knowing all the secret matters of the Tathagata, believing and not doubting.
。其始因也。集要引佛名經及上生經說。昔有一王生千單二子。千兄同詣佛所發心修道。而二弟不知。一弟發願。若千兄成道。我佛佛所為魔惱害。一弟發願。我佛佛所為力士。護千兄教法。故賢劫千佛中皆其護法也。其居處也。孔雀經云。大聖金剛手。住居王舍城。常在鷲峰山。以為依止處。其同類及顯現者。俱舍頌云。妙高頂八萬。三十三天居。四角有四峰。金剛手所住。世尊云。山頂四角各有一峰。其量高廣各有五百藥叉神。名金剛手于中止住。光明雲。金剛密跡。大鬼神王。及其眷屬五百徒黨。一切皆是大菩薩等。什師譯孔雀經。列五百各有金剛密跡力士。圓覺經。火頭摧碎八萬金剛。楞嚴經中十恒河沙金剛密跡。如是之類。眾經非一。今之所奉。即密跡力士火頭金剛也。其像也。露袒其身。怒目開口。遍體赤色。頭上有髻。手中執杵。以跣雙足。威楞勇倢。長阿含云。外道阿摩晝問佛四姓。佛云汝姓是釋迦奴種。彼不肯信。故不答。佛云。汝宜速答。密跡力士手執金剛鈴杵在吾左右。當破汝頭分為七分。時力士即現空中。彼方信伏。又秦始皇時。天竺室利房等沙門一十八人來至長安。始皇囚于獄中。金剛力士破獄垣以出之。江西有一寺。乃金剛打供。寸土不居於寺界之外。皆二聖力士。一切所須令施者送至
【現代漢語翻譯】 現代漢語譯本 這是金剛手菩薩（Vajrapani，佛教護法神）的起源。根據《集要》引用的《佛名經》和《上生經》記載，過去有一位國王生了一千零二個兒子。一千個哥哥一同前往佛陀處發願修行。而兩個弟弟並不知道。一個弟弟發願：如果一千個哥哥成道，我願在佛陀處成為魔，惱害他們。另一個弟弟發願：我願成為佛陀處的力士，護持千兄的教法。因此，在賢劫千佛中，他都是護法。 關於他的住所。《孔雀經》說：『大聖金剛手，住居王舍城（Rajagrha，古印度摩揭陀國首都），常在鷲峰山（Grdhrakuta，又名靈鷲山），以為依止處。』 關於他的同類和顯現。《俱舍論》的頌詞說：『妙高頂八萬，三十三天居。四角有四峰，金剛手所住。』世尊說：『山頂四角各有一峰，其量高廣各有五百藥叉神（Yaksa，一種守護神），名叫金剛手于中止住。』《光明經》說：『金剛密跡（Guhyapati Vajrapani，金剛手菩薩的別名），大鬼神王，及其眷屬五百徒黨，一切皆是大菩薩等。』鳩摩羅什（Kumarajiva，著名佛經翻譯家）翻譯的《孔雀經》列舉了五百各有金剛密跡力士。《圓覺經》中說，火頭金剛摧碎八萬金剛。《楞嚴經》中說有十恒河沙金剛密跡。』這樣的例子，在眾多經典中不止一例。現在我們所供奉的，就是密跡力士火頭金剛。 關於他的形象。他裸露著身體，怒目圓睜，遍體赤色，頭上有髮髻，手中執杵（Vajra，金剛杵），光著雙腳，威猛勇猛。』《長阿含經》記載，外道阿摩晝問佛陀關於四姓（印度種姓制度），佛陀說你的姓是釋迦（Sakya，佛陀的姓氏）的奴隸種。他不肯相信，所以佛陀沒有回答。佛陀說：『你應當快速回答。密跡力士手執金剛鈴杵在吾左右，當破汝頭分為七分。』當時力士即現空中，他才信服。』 又在秦始皇（前259年—前210年）時期，天竺（印度古稱）室利房等沙門（Sramana，佛教出家人的通稱）一十八人來到長安（今陜西西安），始皇將他們囚禁在獄中。金剛力士破獄墻將他們救出。江西有一座寺廟，乃金剛打供，寸土不居於寺界之外，都是二聖力士，一切所需都令施捨者送至。
【English Translation】 English version This is about the origin of Vajrapani (a Dharma protector in Buddhism). According to the 'Collection of Essentials' citing the 'Buddha Name Sutra' and the 'Upper Birth Sutra', there was once a king who had one thousand and two sons. The one thousand elder brothers went to the Buddha together to vow to cultivate the Way. The two younger brothers did not know about this. One younger brother vowed: 'If the one thousand elder brothers attain enlightenment, I will become a demon at the Buddha's place and harass them.' The other younger brother vowed: 'I will become a powerful warrior at the Buddha's place to protect the teachings of the one thousand elder brothers.' Therefore, among the one thousand Buddhas of the Bhadrakalpa (the current 'Fortunate Aeon'), he is always a Dharma protector. Regarding his residence. The 'Peacock Sutra' says: 'The great sage Vajrapani resides in Rajagrha (the capital of the ancient Indian kingdom of Magadha), and always relies on Grdhrakuta (also known as Vulture Peak Mountain) as his dwelling place.' Regarding his kind and manifestations. The verse of the 'Abhidharma-kosa' says: 'Mount Meru is eighty thousand yojanas high, and the Trayastrimsa Heaven resides there. There are four peaks at the four corners, where Vajrapani dwells.' The World-Honored One said: 'There is a peak at each of the four corners of the mountain, each of which is five hundred yakshas (a type of guardian deity) in height and breadth, named Vajrapani, dwelling in the middle.' The 'Golden Light Sutra' says: 'Guhyapati Vajrapani (another name for Vajrapani), the great ghost king, and his five hundred followers are all great Bodhisattvas.' Kumarajiva (a famous translator of Buddhist scriptures) translated the 'Peacock Sutra' and listed five hundred powerful warriors, each with the power of Vajrapani. The 'Surangama Sutra' says that the Fire Head Vajra shatters eighty thousand Vajras. The 'Surangama Sutra' says there are ten Ganges sands of Vajrapani.' Such examples are not unique in many scriptures. What we now worship is the Guhyapati Vajrapani, the Fire Head Vajra. Regarding his image. He is naked, with angry eyes, his body is red, he has a topknot on his head, he holds a vajra (thunderbolt scepter) in his hand, and he is barefoot, majestic and brave. The 'Dirgha Agama Sutra' records that the heretic Amavasu asked the Buddha about the four castes (the Indian caste system), and the Buddha said that your surname is a slave of the Sakya (the Buddha's surname). He refused to believe it, so the Buddha did not answer. The Buddha said: 'You should answer quickly. Guhyapati Vajrapani is holding a vajra bell and scepter on my left and right, and will break your head into seven pieces.' At that time, the warrior appeared in the air, and he was convinced.' Also, during the time of Emperor Qin Shi Huang (259 BC - 210 BC), eighteen Sramanas (a general term for Buddhist monks) including Sri Fang from Tianzhu (ancient name for India) came to Chang'an (now Xi'an, Shaanxi), and Emperor Qin imprisoned them in prison. Vajrapani broke the prison wall and rescued them. There is a temple in Jiangxi, which is supplied by Vajra, and not an inch of land is outside the temple boundary. They are all two holy warriors, and all needs are sent by the donors.
。建炎初金人犯順。既至其寺。不信靈感。以鐵索拽之。忽力士發聲。兵眾皆倒。至今尚在。其靈應之事不唯紀之於文。亦往來者皆能言之。夫本華實芽。母鳴子應。其猶映象谷聲。則大願力護善遮惡。信不評矣。然賢劫千佛之二弟。一為調達。以魔惱。一為力士。以護持。則法華以提婆達多善知識故得成正覺。授記號天王如來。上生經中婁至佛愿作力。士護千兄教。得非逆順皆其助乎。是故形氣相求各因其類。故楞嚴云。是故鬼神及諸天魔魍魎妖精。於三昧時僉來惱汝。然彼諸魔雖有大怒。彼塵勞內汝妙覺中。如風吹光。如刀斷水。了不相觸。汝如沸湯。彼如堅冰。暖氣漸鄰。不日銷殞。徒恃威神。但為其客。成就破亂。由汝心中五陰主人。主人若迷。客得其便。當處禪那覺悟無惑。則彼魔事無柰汝何。是知邪念若生。魔必得便。正心若發。力士潛護。故佛一呼空中頓現。室利枉囚。破垣脫厄。得非是與故修行者能持正法。則大士必執金剛之杵而左右之。所謂能以正法摧滅諸惡者也。贊曰。
密跡力士執金剛 群魔來惱悉能防 烏芻瑟摩初發愿 三昧圓成號火光 法意昔因曾立誓 千兄賢劫護行藏 一一盡皆成正覺 教法遐宣遍一方 最後成佛名婁至 即是密跡證法王 見住鷲峰或天上
【現代漢語翻譯】 現代漢語譯本： 建炎（1127-1130）初年，金人入侵作亂。到達這座寺廟時，他們不相信寺廟的靈驗，用鐵索拉拽寺廟。忽然，力士（Vajrapani，佛教護法神）發出聲音，所有士兵都倒下了。至今鐵索還在。關於寺廟靈驗的事蹟，不僅記載在文獻中，來往的人們也都能講述。這就像根本、花朵、果實和萌芽，母鳴子應，如同映象和谷聲。這是因為大願力守護善良、遮蔽邪惡，真實不虛。然而，賢劫千佛（Bhadrakalpika Buddhas，現在賢劫中的一千尊佛）中的兩兄弟，一個是調達（Devadatta，佛陀的堂兄弟，常與佛陀作對），以魔事來惱亂；一個是力士（Vajrapani），以護持。因此，《法華經》（Lotus Sutra）中說，提婆達多（Devadatta）是善知識，所以能成就正覺，被授記為天王如來（Deva Raja Buddha）。《上生經》（Maitreya's Descent to Life Sutra）中，婁至佛（Rucika Buddha）發願作力士（Vajrapani），護持千位兄長修行。這難道不是逆境和順境都在幫助修行嗎？所以說，形氣相求，各因其類。因此《楞嚴經》（Surangama Sutra）說：『所以鬼神以及諸天魔、魍魎妖精，在修三昧（Samadhi，禪定）時都來惱亂你。』然而那些魔雖然有大怒，但在你塵勞（Klesha，煩惱）之內、妙覺（Sublime Enlightenment）之中，就如同風吹光、刀斷水，了不相觸。你如同沸湯，他們如同堅冰，暖氣漸漸靠近，不日就會消融殞滅。徒然依仗威神，只不過是你的客人，成就破亂，都是由於你心中五陰（Skandha，構成人身的五種要素）的主人。主人如果迷惑，客人就得其便。應當在禪那（Dhyana，禪定）中覺悟，沒有疑惑，那麼魔事就奈何不了你。由此可知，邪念如果產生，魔必得其便；正心如果發起，力士（Vajrapani）就會暗中守護。所以佛一呼喚，空中立刻顯現室利（Sri，吉祥天女），使被冤枉囚禁的人破墻脫困。這難道不是因為修行者能持守正法，所以大士（Mahasattva，偉大的菩薩）必定執持金剛杵（Vajra，金剛杵）而左右護衛他嗎？這就是所謂的能以正法摧滅諸惡。』贊曰：
密跡力士執金剛，群魔來惱悉能防。 烏芻瑟摩初發愿，三昧圓成號火光。 法意昔因曾立誓，千兄賢劫護行藏。 一一盡皆成正覺，教法遐宣遍一方。 最後成佛名婁至，即是密跡證法王。 見住鷲峰或天上。
【English Translation】 English version: In the early years of Jianyan (1127-1130), the Jin people invaded and rebelled. When they arrived at this temple, they did not believe in its spiritual efficacy and tried to drag it down with iron chains. Suddenly, Vajrapani (a Buddhist Dharma protector) emitted a sound, and all the soldiers fell. To this day, the iron chains remain. The stories of the temple's miraculous events are not only recorded in documents, but also told by everyone who passes by. This is like the root, flower, fruit, and sprout; the mother calls and the child responds, like a mirror image and an echo in the valley. This is because great vows protect the good and shield against evil, which is truly not false. However, among the thousand Buddhas of the Bhadrakalpika (the current fortunate eon), two brothers, one is Devadatta (Buddha's cousin, often opposing the Buddha), who uses demonic deeds to harass; the other is Vajrapani, who protects. Therefore, the Lotus Sutra says that Devadatta is a good teacher, so he can achieve perfect enlightenment and be prophesied as Deva Raja Buddha. In the Maitreya's Descent to Life Sutra, Rucika Buddha vowed to become Vajrapani to protect the practice of a thousand brothers. Isn't this both adversity and favorable circumstances helping the practice? Therefore, forms and energies seek each other, each according to its kind. Thus, the Surangama Sutra says: 'Therefore, ghosts, spirits, as well as devas, demons, goblins, and sprites, all come to harass you when you cultivate samadhi (meditative absorption).' However, although those demons have great anger, within your defilements (kleshas) and sublime enlightenment, it is like wind blowing light, a knife cutting water, without touching each other. You are like boiling water, and they are like solid ice; the warm air gradually approaches, and they will melt and perish in no time. Relying solely on divine power, they are merely your guests, achieving disruption, all due to the master of the five skandhas (the five aggregates constituting a person) in your heart. If the master is deluded, the guest will take advantage. You should awaken in dhyana (meditation) without doubt, then demonic deeds can do nothing to you. From this, it can be known that if evil thoughts arise, demons will surely take advantage; if righteous thoughts arise, Vajrapani will secretly protect. Therefore, when the Buddha calls, Sri (Goddess of Auspiciousness) immediately appears in the air, allowing the wrongly imprisoned to break through the walls and escape. Isn't this because practitioners can uphold the Dharma, so the Mahasattva (great Bodhisattva) will surely hold the vajra (thunderbolt scepter) and protect them on the left and right? This is what is called being able to destroy all evils with the Dharma.' Praise says:
The secret trace Vajrapani wields the vajra, all demons come to harass, but he can prevent them all. Ucchusma initially made a vow, his samadhi perfected, he is called the Fire Light. Dharmamati in the past made a vow, to protect the practice of a thousand brothers in the fortunate eon. Each and every one of them will achieve perfect enlightenment, the teachings will be widely proclaimed in all directions. The last to become a Buddha is named Rucika, who is the secret trace, proving the Dharma King. Seen dwelling on Vulture Peak or in the heavens.
或云五百守天堂 或云八萬皆名異 十恒河沙數莫量 其身赤色頭有髻 手持寶杵力難當 現身曾折阿摩晝 破獄因救室利房 由慈誓願弘持故 至今佛宇息它殃 自此仰祈呵護力 永銷魔罥法門昌
摩醯首天傳
梵語摩醯首羅。此翻大自在。或翻威靈帝。或云三目。智論立三界主。即摩醯首羅為三界尊極之主。華嚴經亦稱三界主。其居處也在色界頂。樓炭經云。阿迦尼吒。即首羅。所居有頂天也。華嚴疏引智論云。過五凈居有十住菩薩住處。亦名凈居。號大自在天王。輔行記云。色界頂。夫三目八臂。騎白牛。報白拂。有大威力。能傾䨱世界。舉世以尊之。妙樂云。色究竟天。壽萬六千劫。身長一萬六千逾繕那。華嚴經云。能知大千雨滴之數。是十地菩薩。入大乘論等說魔醯首羅天上。有一實報土。成佛以大千世界為所統境。然經中別有摩醯首羅。乃藥叉神。非此天主。如孔雀經云。摩醯首藥叉。止羅多國住。既云藥叉止住羅多國。定非色頂天主也。光明經鬼神品內先云大自在天。即此天主。次云大力鬼王那羅延等。摩醯首羅即藥叉者。所以舊傳以列位卑下為疑也。又本行經說。太子以西國之法。令禮天神。名曰摩醯首羅。其神極惡。而復有靈。太子至其神所。神自離座下階先
【現代漢語翻譯】 現代漢語譯本 或者說有五百位守護天堂的神。 或者說有八萬位名字各異的神。 數量多達十個恒河沙數，無法衡量。 他們的身體是紅色的，頭上盤著髮髻。 手中拿著寶杵，力量難以抵擋。 曾顯現神力折服阿摩晝（Amavasa，印度教節日）。 因為拯救室利房（Sri Rupa，人名）而破開地獄。 由於慈悲的誓願而大力護持。 直到今天，佛寺才得以平息災殃。 從此仰仗祈求呵護的力量。 永遠消滅魔王的羅網，佛法昌盛。
《摩醯首天傳》
梵語摩醯首羅（Maheśvara），翻譯成漢語是『大自在』的意思。也有翻譯成『威靈帝』的，或者稱為『三目』。智度論認為他是三界之主，即摩醯首羅是三界中最尊貴的主宰。《華嚴經》也稱其為三界主。他的居所也在頂。樓炭經說，阿迦尼吒（Akaniṣṭha）天，就是首羅（Śūra）所居住的有頂天。華嚴疏引用智度論說，超過五凈居天，有十住菩薩的住所，也叫凈居天，被稱為大自在天王。輔行記說，頂。這位神有三隻眼睛，八條手臂，騎著白牛，拿著白拂塵，有很大的威力，能傾覆世界，世人都很尊敬他。妙樂說，色究竟天（Akaniṣṭha），壽命有一萬六千劫，身高一萬六千由旬。《華嚴經》說，能知道大千世界雨滴的數量，是十地菩薩。入大乘論等經書說，魔醯首羅（Maheśvara）天上，有一實報土，成佛后以大千世界為所統領的境界。然而經書中另有摩醯首羅（Maheśvara），是藥叉神（Yaksa，夜叉，一種守護神），不是這位天主。如《孔雀經》說，摩醯首藥叉（Maheśvara Yaksa），住在止羅多國。既然說是藥叉住在止羅多國，肯定不是色界頂天的天主。《光明經》鬼神品中先說大自在天，就是這位天主。接著說大力鬼王那羅延（Nārāyaṇa）等。摩醯首羅（Maheśvara）是藥叉，所以舊的傳記因為排列的位次低下而感到疑惑。另外，《本行經》說，太子用西國的方法，讓人禮拜天神，名叫摩醯首羅（Maheśvara）。這位神非常兇惡，但又很靈驗。太子到他的神像前，神像自己離開座位，走下臺階先
【English Translation】 English version Some say there are five hundred guardians of paradise. Some say there are eighty thousand with different names. Their number is as immeasurable as ten Ganges sands. Their bodies are red, with hair tied in a topknot. They hold precious clubs in their hands, their strength is hard to match. They once manifested their power to subdue Amavasa (Hindu festival). They broke open hell to save Sri Rupa (name of a person). Because of their compassionate vows and great support. To this day, Buddhist temples can quell disasters. From now on, we look up to and pray for their protective power. May they forever destroy the nets of demons, and may the Dharma flourish.
Biography of Maheśvara Deva
The Sanskrit word is Maheśvara, which translates to 'Great自在(zìzài, freedom, at ease)' in Chinese. It is also translated as 'Majestic and Spiritual Emperor' or called 'Three-Eyed One'. The Mahaprajnaparamita Sastra considers him the lord of the three realms, that is, Maheśvara is the most honorable master of the three realms. The Avatamsaka Sutra also calls him the lord of the three realms. His residence is also at the top. The Lou Tan Sutra says that the Akaniṣṭha heaven is where Śūra resides. The Avatamsaka Sutra commentary quotes the Mahaprajnaparamita Sastra, saying that beyond the five Pure Abodes, there are residences for Bodhisattvas of the ten stages, also called Pure Abodes, known as the Great自在(zìzài, freedom, at ease) Heavenly King. The Auxiliary Record says, top. This deity has three eyes and eight arms, rides a white bull, holds a white whisk, and has great power, capable of overturning the world, and is revered by all. The Wonderful Joy says that the Akaniṣṭha heaven has a lifespan of sixteen thousand kalpas, and a height of sixteen thousand yojanas. The Avatamsaka Sutra says that he can know the number of raindrops in the great chiliocosm, and is a Bodhisattva of the ten stages. The Entering the Mahayana Sutra and other scriptures say that in the heaven of Maheśvara, there is a True Reward Land, and upon becoming a Buddha, he governs the realm of the great chiliocosm. However, there is another Maheśvara in the scriptures, who is a Yaksha (a type of guardian deity), not this heavenly lord. For example, the Peacock Sutra says, 'Maheśvara Yaksha resides in the country of Zhiluoduo.' Since it is said that the Yaksha resides in the country of Zhiluoduo, he is definitely not the lord of the top of the Form Realm. In the 'Ghosts and Gods' chapter of the Golden Light Sutra, it first mentions the Great自在(zìzài, freedom, at ease) Heaven, who is this heavenly lord. Then it mentions the powerful ghost king Nārāyaṇa and others. The reason why the old records doubted that Maheśvara was a Yaksha was because of the low position in the arrangement. Furthermore, the Fundamental Conduct Sutra says that the prince used the methods of the Western countries to have people worship a heavenly deity named Maheśvara. This deity was extremely evil, but also very efficacious. When the prince arrived at his shrine, the deity himself left his seat and descended the steps first.
禮太子。是既知云極惡。必非天主耳。所以古人嘗議摩醯首羅有二神而不決者。以名同故也。蓋摩醯首羅。此云三目。由二神皆有三目。名故相濫。今古𦘕像作兩種不同。一作菩薩相。但三目八臂。執拂持鈴杵並尺結印合掌。一作藥叉之形。赤髮髼起三目八臂執弓箭等。至今二像不同。今既曰大自在及威靈帝。定非藥叉矣。然楞嚴又云。窮諸行空已滅生滅。而於寂滅精妙未圓。若於所歸。覽為自體。盡虛空界十二類內所有眾生。皆我身中一類流出生勝解者。是人則墮能非能執。摩醯首羅現無邊身。成其伴侶。迷佛菩提。忘失知見。若爾則雖無覺觀。號令地獄。而其執情未除也。又云背涅槃城。生大慢天。所謂尊極三界。慢心不忘。未免念動。則傾覆世界耳。既居十地。統攝大千。雖無號令。而有形色中此天獨尊。故當崇敬。以仰威靈。儻指為三目藥叉。則其陋矣。贊曰。
摩醯首羅尊極主 居於色頂自在天 總攝三界為所統 一一雨滴知大千 三目八臂執白拂 乘騎白牛化無邊 能覆世界傾天地 舉世尊崇仰大權 萬六千劫乃其壽 身量高勝難比肩 十地菩薩之報處 威靈超出無與先 但執慢心迷正見 計十二類為生緣 別有藥叉亦三目 住羅多國名濫傳 昔年太子曾往謁
【現代漢語翻譯】 現代漢語譯本 禮拜太子。如果（他）已經知道（摩醯首羅）是極惡的，那麼必定不是天主。因此古人曾經討論摩醯首羅（Maheśvara，大自在天）有兩個神，但沒有定論，因為名字相同。大概摩醯首羅（Maheśvara，大自在天），這裡的意思是三目（擁有三隻眼睛）。由於兩個神都有三隻眼睛，所以名字才會被混淆。現在古代的畫像有兩種不同的形象。一種是菩薩相，只是有三隻眼睛和八隻手臂，拿著拂塵、鈴杵、尺子，並且結印合掌。另一種是藥叉（Yaksa，夜叉）的形象，紅頭髮蓬亂豎起，有三隻眼睛和八隻手臂，拿著弓箭等。至今這兩種形象仍然不同。現在既然說是大自在（Mahadeva，偉大的神）以及威靈帝，肯定不是藥叉（Yaksa，夜叉）了。然而《楞嚴經》又說，窮盡諸行空，已經滅除了生滅，但是在寂滅精妙方面還沒有圓滿。如果對於所歸宿之處，認為是自體，將盡虛空界十二類內的所有眾生，都看作是我自身中一類流出，產生殊勝的理解，那麼這個人就會墮入能非能執（認為自己既能又不能的執著）。摩醯首羅（Maheśvara，大自在天）會顯現無邊的身體，成為他們的伴侶，迷惑于佛菩提，忘失知見。如果這樣，那麼即使沒有覺察觀照，號令地獄，但是他的執著情結仍然沒有消除。又說背離涅槃城，生於大慢天，所謂尊貴到了三界的頂點，慢心仍然沒有忘記，未免念頭動搖，就會傾覆世界。既然居住在十地，統攝大千世界，即使沒有號令，而在有形有色的世界中，此天最為尊貴，所以應當崇敬，以仰仗其威靈。如果指為三目藥叉（Yaksa，夜叉），那就太簡陋了。讚頌說：
摩醯首羅尊極主 居於色頂自在天 總攝三界為所統 一一雨滴知大千 三目八臂執白拂 乘騎白牛化無邊 能覆世界傾天地 舉世尊崇仰大權 萬六千劫乃其壽 身量高勝難比肩 十地菩薩之報處 威靈超出無與先 但執慢心迷正見 計十二類為生緣 別有藥叉亦三目 住羅多國名濫傳 昔年太子曾往謁
【English Translation】 English version Paying respects to the crown prince. If he already knows that (Maheśvara, the Great Lord) is extremely evil, then he certainly isn't the Lord of Heaven. Therefore, the ancients once discussed whether Maheśvara (Maheśvara, the Great Lord) was two gods, but couldn't decide, because the names were the same. Probably Maheśvara (Maheśvara, the Great Lord), here meaning 'Three-Eyed' (possessing three eyes). Because both gods have three eyes, the names are confused. Now, ancient images depict two different forms. One is the form of a Bodhisattva, but with three eyes and eight arms, holding a whisk, bell, vajra, and ruler, and forming mudras with joined palms. The other is the form of a Yaksha (Yaksa, a type of spirit), with red hair standing on end, three eyes, and eight arms, holding bows and arrows, etc. To this day, these two images remain different. Now that it is said to be Mahadeva (Mahadeva, the Great God) and the Emperor of Spiritual Might, it is certainly not a Yaksha (Yaksa, a type of spirit). However, the Śūraṅgama Sūtra also says, 'Exhausting all conditioned processes, having extinguished arising and ceasing, but not yet perfecting the subtle wonder of stillness. If, regarding what one returns to, one takes it as one's self, considering all beings within the twelve categories of the entire realm of empty space as a stream flowing forth from one's own body, and generating a superior understanding, then this person will fall into the attachment of 'able and not able' (thinking oneself both capable and incapable). Maheśvara (Maheśvara, the Great Lord) will manifest boundless bodies, becoming their companions, deluding them regarding Bodhi, forgetting knowledge and vision. If so, then even without awareness and contemplation, commanding the lower realms, his attachment is still not eliminated. It also says, turning one's back on the city of Nirvana, being born in the Great Arrogance Heaven, so-called being supremely honored at the peak of the Three Realms, but still not forgetting arrogance, inevitably having thoughts that move, which will overturn the world. Since he dwells in the Tenth Ground, governing the great thousand world system, even without commands, in the world of form and color, this heaven is uniquely honored, so one should revere him, relying on his spiritual might. If one refers to him as a three-eyed Yaksha (Yaksa, a type of spirit), that would be too crude. The verse of praise says:
Maheśvara, the supremely honored lord, dwells in the Heaven of Self-Mastery at the peak of form. Governing the Three Realms as his domain, knowing the great thousand worlds with each drop of rain. Three eyes, eight arms, holding a white whisk, riding a white bull, transforming without end. Able to overturn the world and topple heaven and earth, the world reveres and relies on his great power. Sixteen thousand kalpas is his lifespan, his body's height and superiority are difficult to compare. The reward-place of Tenth Ground Bodhisattvas, his spiritual might surpasses all others. But clinging to arrogance, he is deluded about right view, counting the twelve categories as the source of life. There is also another Yaksha with three eyes, dwelling in the country of Rodha, the name is confusedly transmitted. In the past, the crown prince once went to visit.
西域欽奉類真仙 既非色頂尊崇主 品位難齊地上賢 故今明示知終始 庶希降鑒赴幾筵
散脂大將傳
梵語散脂修摩。或雲散脂迦。此云密。陀羅尼集云。鬼子母有三男。長名唯奢叉。次名散脂大將。小名摩尼䟦陀。則知其父乃德叉迦也。不空譯孔雀經云。復有二十八藥叉大將。能於十方世界覆護一切眾生。為除衰惱患厄之事。有藥叉大將住于東方。擁護東方。乃至南西北並各住四圍。常居於地。常在空居。蓋每方及上下共二十四。而四圍各一。則共成二十八部。智者云。散脂乃北方天王大將余。三方則東方名樂欲。南方名檀帝。西方善現。各有五百眷屬。管領二十八部。光明經鬼神品云。二十八部諸鬼神等。散脂為首。百千鬼神。散脂品云。隨是經典所流佈處。我當與此二十八部大鬼神等往至彼所。隱蔽其形。隨逐擁護是說法者。銷滅諸惡。令得安穩。又對佛前自說名義。云何因緣。故我名散脂鬼神大將。唯然世尊。自當證知。世尊。我知一切法。一切緣法。了一切法。知法分齊。如法安住。一切法如性。於一切法含受一切法。世尊。我現見不可思議智光。不可思議智炬。不可思議智行。不可思議智聚。不可思議智境。世尊。我于諸法正解正觀。得正分別。正解于緣。正能覺了。智者以三五
【現代漢語翻譯】 現代漢語譯本 西域欽奉類真仙 既非色界頂天的尊崇之主，品位難以與地上的賢者相比。 所以現在明白地揭示其始終，希望能夠降臨鑑察，赴宴參與。
散脂大將傳
梵語稱散脂修摩（Sanzhi Xiūmó），或稱散脂迦（Sanzhi Jiā），這裡譯為『密』（Mì）。《陀羅尼集經》中說，鬼子母（Guǐzǐmǔ）有三個兒子，長子名為唯奢叉（Wéishēchā），次子名為散脂大將（Sanzhi Dàjiàng），小兒子名為摩尼䟦陀（Móníbátuó）。由此可知他的父親是德叉迦（Déchājiā）。不空（Bùkōng）翻譯的《孔雀經》中說，還有二十八藥叉大將（Èrshíbā Yàchā Dàjiàng），能夠在十方世界覆蓋守護一切眾生，為他們消除衰敗惱怒患難之事。有藥叉大將住在東方，擁護東方，乃至南西北方，各自住在四周圍。常居於地，常在空中。大概每方及上下共有二十四位，而四周圍各一位，總共組成二十八部。智者（Zhìzhě）說，散脂（Sanzhi）是北方天王（Běifāng Tiānwáng）的大將。其餘三方，東方名為樂欲（Lèyù），南方名為檀帝（Tándì），西方名為善現（Shànxiàn），各自有五百眷屬，管領二十八部。《光明經·鬼神品》中說，二十八部諸鬼神等，以散脂（Sanzhi）為首。《散脂品》中說，凡是這部經典流佈的地方，我將與這二十八部大鬼神等前往那裡，隱藏身形，隨從擁護說法之人，消除各種罪惡，使他們得到安穩。又在佛前親自述說自己的名義，『是什麼因緣，所以我名為散脂鬼神大將（Sanzhi Guǐshén Dàjiàng）？』世尊（Shìzūn），您應當知曉。世尊（Shìzūn），我知道一切法，一切緣法，瞭解一切法，知道法的界限，如法安住。一切法如其自性，於一切法中包含接受一切法。世尊（Shìzūn），我現見不可思議的智光，不可思議的智炬，不可思議的智行，不可思議的智聚，不可思議的智境。世尊（Shìzūn），我對於諸法正確理解，正確觀察，得到正確的分別，正確理解因緣，正確能夠覺悟明瞭。智者以三五
【English Translation】 English version In the Western Regions, they revered those akin to true immortals. They are not the revered lords of the Form Realm's summit; their rank is difficult to equate with the sages on Earth. Therefore, I now clearly reveal their beginning and end, hoping they will descend to observe and attend the feast.
The Biography of General Sanzhi
In Sanskrit, it is Sanzhi Xiumo (散脂修摩), or Sanzhi Jia (散脂迦), here translated as 'Secret' (密). The Dharani Collection Sutra says that Guizimu (鬼子母, Hariti) has three sons: the eldest is named Weishecha (唯奢叉), the second is General Sanzhi (散脂大將), and the youngest is Mani Batuo (摩尼跋陀). From this, we know that his father is Dechajia (德叉迦). The Peacock Sutra, translated by Bukong (不空), says that there are also twenty-eight Yaksha Generals (二十八藥叉大將) who can cover and protect all sentient beings in the ten directions, eliminating their decline, annoyance, and suffering. There are Yaksha Generals residing in the east, protecting the east, and so on to the south, west, and north, each residing in the four directions. They often dwell on the earth and often reside in the sky. Roughly, each direction and above and below have a total of twenty-four, and each of the four surrounding areas has one, forming a total of twenty-eight divisions. The wise one (智者) says that Sanzhi (散脂) is a general of the Northern Heavenly King (北方天王). The other three directions are Leyu (樂欲) in the east, Tandi (檀帝) in the south, and Shanxian (善現) in the west, each with five hundred attendants, governing the twenty-eight divisions. The Ghost God Chapter of the Golden Light Sutra says that the twenty-eight divisions of ghost gods are headed by Sanzhi (散脂). The Sanzhi Chapter says, 'Wherever this sutra is circulated, I will go there with these twenty-eight great ghost gods, hide our forms, and follow and protect the speaker, eliminating all evils and bringing them peace.' He also personally stated his name and meaning before the Buddha, 'What is the cause and condition that I am named General Sanzhi Ghost God (散脂鬼神大將)?' World Honored One (世尊), you should know. World Honored One (世尊), I know all dharmas, all conditioned dharmas, understand all dharmas, know the boundaries of dharmas, and abide in accordance with the dharma. All dharmas are as their own nature, containing and accepting all dharmas within all dharmas. World Honored One (世尊), I now see inconceivable wisdom light, inconceivable wisdom torch, inconceivable wisdom conduct, inconceivable wisdom accumulation, inconceivable wisdom realm. World Honored One (世尊), I correctly understand, correctly observe, and obtain correct distinctions regarding all dharmas, correctly understand conditions, and am able to awaken and understand correctly. The wise one uses three fives
十五句圓義釋之。此乃法門解也。仍以三密加被說者。經云。令說法者莊嚴言辭。辯不斷絕。此口密加被也。眾味精氣從毛孔入等。此身密加被也。心進勇銳等。意密加被也。乃至令其聞者智聚功德聚。受人天樂。未來疾得菩提。是知內證外應微妙難思。而以弘應為任。福智所聚。終至佛果。仍以辯才加被說者。則為二十八部之司總。其于賞善罰惡功亦大矣。儻在流佈正法。得不加被。贊曰。
二十八部鬼神中 散脂大將最威雄 乃鬼子母之次子 北方元首實靈聰 無量藥叉皆所統 護持正法使流通 隱蔽其形常守衛 或居城邑或王宮 自說立名之本意 一切法義總含容 正解正觀正分別 正緣覺了義圓融 密加說者以詞辨 精氣皆入使身充 心進勇銳意加被 自然和悅保安沖 仍令聞者智慧聚 菩提疾證表深功 大哉圓密難思議 賞善罰惡利何窮 儻在聞持並演說 是宜崇敬展精衷
重編諸天傳上卷 卍新續藏第 88 冊 No. 1658 重編諸天傳
重編諸天傳下卷
大辯天傳
大辯天。乃略名也。光明經云。是說法者。我當益其樂說辯才。令其所說莊嚴次第。善得大智。若散脂品中乃云。不可思量智慧功德成就。大辯天經又
【現代漢語翻譯】 現代漢語譯本 十五句圓義釋之。這是一種法門的解釋。仍然以三密（身密、語密、意密）加持說法者。《經》中說：『令說法者莊嚴言辭，辯才不斷絕。』這是口密加持。『眾味精氣從毛孔入等』，這是身密加持。『心進勇銳等』，這是意密加持。乃至令聽聞者智慧聚集，功德聚集，享受人天之樂，未來迅速證得菩提。可知內證外應，微妙難思，而以弘揚佛法為己任，福慧所聚，終至佛果。仍然以辯才加持說法者，則為二十八部鬼神之總司，其于賞善罰惡的功勞也很大啊。如果在流佈正法，怎能不加持呢？贊曰： 二十八部鬼神中，散脂大將（護法神）最威猛雄壯， 乃鬼子母（Hariti，佛教護法神）的次子，北方元首實在靈驗聰慧。 無量藥叉（Yaksa，一種守護神）都由他統領，護持正法使其流通。 隱蔽身形常常守衛，或居住在城邑或王宮。 親自述說立名的本意，一切法義總能含容。 正解、正觀、正分別，正緣覺了義理圓融。 以詞辯密加持說法者，精氣都進入使其身體充盈。 心進勇銳是意密加持，自然和悅平安穩重。 仍然令聽聞者智慧聚集，菩提迅速證得彰顯深功。 偉大啊，圓滿秘密難以思議，賞善罰惡利益無窮。 如果在聞持並演說佛法，就應該崇敬並展現精誠。 重編諸天傳上卷 卍新續藏第 88 冊 No. 1658 重編諸天傳 重編諸天傳下卷 大辯天傳 大辯天（Mahasarasvati），是略稱。光明經云：『是說法者，我當益其樂說辯才，令其所說莊嚴次第，善得大智。』若散脂品中乃云：『不可思量智慧功德成就。』大辯天經又
【English Translation】 English version Fifteen sentences explain the complete meaning. This is an explanation of the Dharma gate. Still using the three mysteries (body, speech, and mind) to bless the speaker. The Sutra says: 'To make the speaker's words dignified and eloquent, with uninterrupted eloquence.' This is the blessing of the mouth mystery. 'The essence of various flavors enters through the pores,' this is the blessing of the body mystery. 'The mind advances bravely,' this is the blessing of the mind mystery. Even to the point of causing the listeners to gather wisdom, accumulate merit, enjoy the pleasures of humans and gods, and quickly attain Bodhi in the future. It can be known that inner realization and outer response are subtle and difficult to conceive, and taking the propagation of the Dharma as one's responsibility, accumulating blessings and wisdom, ultimately leads to Buddhahood. Still using eloquence to bless the speaker, then he is the chief of the twenty-eight classes of gods and demons, and his merit in rewarding good and punishing evil is also great. If one is spreading the true Dharma, how can one not be blessed? A eulogy says: Among the twenty-eight classes of gods and demons, General Samjna (Sanjinayaksa, a guardian deity) is the most majestic and heroic, He is the second son of Hariti (a Buddhist protective deity), the leader of the North is truly efficacious and intelligent. Countless Yakshas (a type of guardian spirit) are all under his command, protecting and upholding the true Dharma to make it circulate. Concealing his form, he often guards, either residing in cities or palaces. He personally narrates the original intention of establishing his name, encompassing all meanings of the Dharma. Correct understanding, correct contemplation, correct differentiation, correct conditions awaken to the complete and harmonious meaning. Secretly blessing the speaker with eloquence, the essence enters and fills his body. The mind advances bravely, this is the blessing of the mind mystery, naturally harmonious, peaceful, and stable. Still causing the listeners to gather wisdom, quickly attaining Bodhi, manifesting profound merit. Great indeed, the complete secret is inconceivable, the benefits of rewarding good and punishing evil are boundless. If one is hearing, upholding, and expounding the Dharma, one should revere and display sincerity. Recompiled Biographies of the Devas, Upper Volume Supplement to the Manji Tripitaka, Volume 88, No. 1658, Recompiled Biographies of the Devas Recompiled Biographies of the Devas, Lower Volume Biography of the Great Goddess of Eloquence The Great Goddess of Eloquence (Mahasarasvati) is an abbreviated name. The Golden Light Sutra says: 'For those who preach the Dharma, I will increase their eloquence, so that their preaching is dignified and orderly, and they will attain great wisdom.' In the Samjna Chapter, it says: 'Inconceivable wisdom and merit are achieved.' The Great Goddess of Eloquence Sutra also
云。廣宣流佈。乃至得聞是經。當令是等悉得猛利不可思議大智慧聚。不可稱量福德之報。廣略之名。其義可見。然最勝王經詳言其跡云。或在山巖深險處。或在坎窟及河道。或在大樹諸叢林。現為閻浮之長姊。身著青色野蠶衣。在處常翹於一足。常以八臂自莊嚴。各持弓箭刀槊斧長杵鐵輪並罥索。帝釋諸天常供養。皆共讚歎。盡歸依。師子虎狼恒圍繞。牛羊雞等亦相依。於一切時常護世。亦護一切眾生者。所言辯者。略有四種。一者法無礙辯。百千名字分別不錯。即經云善解無量種種方便。二者詞無礙辯。法流灌注而無壅滯。即經云善能辯暢一切諸論。三者義無礙辯。諸法究竟會行證真。即經云善知世間種種技術。能出生死得不退轉。必定疾得阿耨多羅三藐三菩提。四者樂說無礙辯。接物利生流通不倦。即經云我當益其樂說辯才。乃至令不斷絕。夫超出三界疾至菩提。以慧為先。故光明列品及鬼神品中皆以大辯在功德天之前。此論正助為次也。散脂品中先功德而後大辯者。以福慧為次。意謂由福以資慧。故大辯品中雲。能出生死。疾得菩提。功德品中以常在天上人中受樂。值遇諸佛。速成菩提。散脂品中以人天之中常受快樂。于未來世值遇諸佛。疾成菩提。是知正助則以慧為正。以福為助。出生死故。超三界故。福
【現代漢語翻譯】 現代漢語譯本： 云。廣為宣揚流佈。乃至能夠聽聞這部經。應當使這些人全部獲得猛利不可思議的大智慧聚集，不可稱量的福德之報。『廣』和『略』的名稱，其中的含義可以理解。然而《最勝王經》詳細地描述了她的事蹟，說：『或者在山巖深險之處，或者在坑洞和河道，或者在大樹和各種叢林中，顯現為閻浮提（Jambudvipa，指我們所居住的這個世界）的長姊。身上穿著青色的野蠶絲衣，在所處的地方常常單腳站立。常常用八隻手臂來莊嚴自己，各自拿著弓、箭、刀、槊、斧、長杵、鐵輪和罥索。帝釋（Indra，佛教中的護法神）和諸天常常供養她，都一起讚歎，完全歸依。獅子、老虎、豺狼常常圍繞著她，牛、羊、雞等也相互依偎。在一切時候常常守護世間，也守護一切眾生。』 所說的『辯』，大致有四種：第一是法無礙辯，對於成百上千的名字分別不會錯亂，也就是經文所說的『善於理解無量種種方便』。第二是詞無礙辯，法流灌注而沒有阻塞停滯，也就是經文所說的『善於辯論通暢一切諸論』。第三是義無礙辯，對於諸法的究竟能夠會悟修行證得真理，也就是經文所說的『善於知道世間種種技術，能夠出生死，得到不退轉，必定快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』。第四是樂說無礙辯，接引眾生利益眾生，流通佛法而不疲倦，也就是經文所說的『我應當增加他們的樂說辯才，乃至使之不斷絕』。 要超出三界，快速到達菩提（Bodhi，覺悟），以智慧為先導。所以光明列品和鬼神品中，都以大辯天女在功德天女之前。這裡是討論正助的關係，以智慧為正，以福德為助。散脂品中先說功德天女而後說大辯天女，是以福慧為順序。意思是說，通過福德來資助智慧。所以大辯天女品中說，『能夠出生死，快速證得菩提』。功德天女品中說，『常常在天上和人間享受快樂，值遇諸佛，快速成就菩提』。散脂品中說，『在人天之中常常享受快樂，在未來世值遇諸佛，快速成就菩提』。由此可知，在正助的關係中，以智慧為正，以福德為助。因為能夠出生死，能夠超出三界。福德
【English Translation】 English version: Cloud. Widely propagate and disseminate. Even to be able to hear this sutra. One should enable all these beings to obtain a fierce and inconceivable great wisdom accumulation, and immeasurable meritorious rewards. The terms 'extensive' and 'brief', their meanings are understandable. However, the King of Supreme Victory Sutra describes her deeds in detail, saying: 'Either in deep and dangerous mountain cliffs, or in pits and river channels, or in large trees and various forests, she appears as the eldest sister of Jambudvipa (the world we live in). She wears a blue wild silkworm garment, and often stands on one foot wherever she is. She often adorns herself with eight arms, each holding a bow, arrow, knife, spear, axe, long pestle, iron wheel, and lasso. Indra (a protective deity in Buddhism) and the devas (gods) often make offerings to her, all praising and completely taking refuge. Lions, tigers, and wolves often surround her, and cows, sheep, chickens, etc., also rely on each other. At all times, she constantly protects the world and also protects all sentient beings.' The 'eloquence' mentioned is roughly of four types: First is unobstructed eloquence in dharma (teachings), distinguishing hundreds of thousands of names without error, which is what the sutra says, 'skilled in understanding immeasurable various expedient means.' Second is unobstructed eloquence in words, the flow of dharma pouring forth without obstruction or stagnation, which is what the sutra says, 'skilled in eloquently debating all treatises.' Third is unobstructed eloquence in meaning, the ultimate understanding of all dharmas, able to realize practice and attain truth, which is what the sutra says, 'skilled in knowing all kinds of worldly techniques, able to escape birth and death, attain non-retrogression, and surely quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment).' Fourth is unobstructed eloquence in joyful speaking, receiving and benefiting beings, circulating the Dharma without fatigue, which is what the sutra says, 'I shall increase their eloquence in joyful speaking, even to the point of never ceasing.' To transcend the three realms and quickly reach Bodhi (enlightenment), wisdom is the guide. Therefore, in the chapters on light and the chapters on ghosts and spirits, the goddess of great eloquence is placed before the goddess of merit. This is discussing the relationship between the primary and auxiliary, with wisdom as the primary and merit as the auxiliary. In the Sanjhi chapter, the goddess of merit is mentioned before the goddess of great eloquence, which is in the order of merit and wisdom. The meaning is that merit assists wisdom. Therefore, in the chapter on the goddess of great eloquence, it says, 'able to escape birth and death, quickly attain Bodhi.' In the chapter on the goddess of merit, it says, 'often enjoying happiness in the heavens and among humans, encountering all Buddhas, quickly achieving Bodhi.' In the Sanjhi chapter, it says, 'often enjoying happiness among humans and devas, encountering all Buddhas in the future, quickly achieving Bodhi.' From this, it can be known that in the relationship between the primary and auxiliary, wisdom is the primary and merit is the auxiliary. Because one can escape birth and death, one can transcend the three realms. Merit
若無慧非波羅蜜故也。若以在人天中。必乃先福后慧。蓋未出三界以修福故。且離三塗而生在人天。然後以福資慧。可至菩提。所以功德品云。三惡道苦。悉畢無餘。散脂品中三惡趣分永滅無餘。古師謂。只欲求福。助於說聽。良有以也。今之人推求福之心。但欲富樂而莫存說聽之懷。良可鄙也。志於學者。得不仰大辯才能與總持令不忘失者乎。贊曰。
大辯才天智慧主 于說法人無總持 令其句義無忘失 文字次第使無違 以大威神資四辯 法義樂說及言詞 此天所住依巖谷 深險坎窟最幽奇 泉澗叢林孤絕處 身著青色野蠶衣 現為閻浮之長姊 一足常翹一足垂 八臂自在莊嚴具 弓槊箭斧手持之 寶杵鐵輪並罥索 帝釋天眾共歸依 師子虎狼牛羊等 並來前後每相隨 護諸眾生弘正法 護世令安一切時 有人若欲超三界 當知智辯力難思
功德天傳
梵語室利摩訶提毗耶。此云吉祥大天。涅槃及陀羅尼集名功德天。皆其略也。光明散脂品中乃其云第一威德成就眾事。大功德天舊傳釋云。第一威德。言其體德也。成就眾事。言其功用也。其本因。則經云。我已於過去寶華功德海琉璃金山照明如來所。種諸善根。其現益。則經云。是故我今隨念所視所
{ "translations": [ "現代漢語譯本：", "如果沒有智慧，就無法達到波羅蜜（Paramita，到彼岸）。如果（修行者）只是在人天道中，必定是先修福報后修智慧。這是因為他們尚未超出三界，所以先修福報。這樣，他們就能脫離三惡道，轉生到人天道，然後用福報來資助智慧，最終達到菩提（Bodhi，覺悟）。所以《功德品》中說：『三惡道的痛苦，全部徹底消除。』《散脂品》中說：『三惡趣的業因永遠滅盡無餘。』古時的法師說：『只求福報，有助於說法和聽法。』確實有道理。現在的人追求福報，只是想要富裕快樂，卻沒有說法和聽法的意願，真是可鄙啊。立志于佛學的人，難道不需要仰仗大辯才天（Sarasvati，智慧女神）的才能和總持（Dharani，總攝憶持）的能力，以保證不忘失所學嗎？讚頌說：", "大辯才天（Sarasvati，智慧女神）是智慧之主，對於說法之人，能賜予總持（Dharani，總攝憶持）之力，", "使他們句義不忘失，文字次第不違背。", "以大威神力資助四種辯才（catupratisamvid，四無礙解），法義、樂說、言辭皆得自在。", "此天（Sarasvati，智慧女神）所居住的地方，依傍巖石山谷，深險的洞穴最為幽靜奇特。", "泉水澗流、叢林孤絕之處，她身穿青色的野蠶絲衣。", "顯現為閻浮提（Jambudvipa，我們所居住的娑婆世界）的長姊，一隻腳常常翹起，一隻腳垂下。", "八臂自在，持有各種莊嚴的器具，弓、槊、箭、斧都拿在手中。", "寶杵、鐵輪和罥索，帝釋天（Indra，忉利天之主）和天眾都共同歸依。", "獅子、老虎、狼、牛、羊等，都來到她的前後，常常跟隨。", "護佑一切眾生，弘揚正法，護衛世間，使一切時都平安。", "如果有人想要超出三界，應當知道智慧和辯才的力量難以思議。", "《功德天傳》", "梵語是室利摩訶提毗耶（Sri Mahadeviya），這裡翻譯為吉祥大天。在《涅槃經》和《陀羅尼集經》中，稱為功德天，都是它的簡稱。《光明散脂品》中說她是『第一威德成就眾事』。舊傳的解釋是：『第一威德』，是說她的本體功德；『成就眾事』，是說她的功用。她的本因，經中說：『我已經在過去寶華功德海琉璃金山照明如來那裡，種下了各種善根。』她的現世利益，經中說：『所以我現在隨念所視之處，』", "", "", "", "", "", "", "", 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至。方能令眾生受諸快樂。若衣服飲食資生之具。七寶等。悉無所乏。陀羅尼集云。鬼子母夫名德叉迦。女名功德天。有妹名黑暗女。其居止也。光明雲。於此北方毗沙門天王。有城名曰阿尼曼陀。其城有園。名功德華光。於是園中有最勝園。名曰金幢。七寶極妙。此即是我常止住處。其天相也。陀羅尼集云。其身端正。赤白二臂。𦘕作種種纓珞镮釧耳珰天衣寶冠。天女左手持如意珠。右手施無畏。于寶臺上坐。左邊𦘕梵摩天。手執寶鏡。右邊𦘕帝釋天女散花供養。天女背後𦘕七寶山。于天像上作五色云。云上安六牙白象。鼻絞瑪瑙。瓶瓶中傾出種種物。灌於功德天頂上。天神背後𦘕百寶花林。頭上𦘕作千葉寶蓋。蓋上諸天妓樂散花供養。其像底下右邊𦘕作咒師形。著鮮白衣。手把香爐胡跪供養。良由此天昔種善根之故。所感福報如是。能令眾產生就眾福。護持一切令足所須。亦與大辯四王等擁護四方。令無災禍。又令稱金光明經。為我供養諸佛世尊。三稱我名燒香供養。別以香華種種美味供施於我。灑散諸方。即能聚集資財寶物。我時慈念多與資生。若供施時。令誦其咒。讀誦通利。七日七夜受持八戒。供十方佛。為自及他迴向具足阿耨多羅。智論云。昔有人十二年事于大天。遂感天人賜與德瓶。瓶中出生一切珍寶
。此人忽起憍慢。以雙足踏于瓶上。其瓶遂破。寶物皆無。古師嘗謂。凡求福者助於說聽。所以經云。是說法者我當隨其所須之物及余資產。供給無乏。令心安住。晝夜勸樂。正念思惟是經章句。分別深義廣宣流佈。令不斷絕。是諸眾生聽是經已。于未來世常在人天。值遇諸佛。速成菩提。四明云。若為自身受五欲樂。希望財寶。即輪迴業。眾聖所呵。尊天寧護。是知若世間福。雖感德瓶。終須破散。以福資慧。成出世因財。果滿二嚴。依正殊報。凡興供者無時於斯。贊曰。
有天女號大吉祥 成就眾事最為長 寶華佛時種善本 感應能隨所念方 常在北天為止住 阿尼城園號華光 更有勝園金幢處 七寶極妙數難量 天身鮮白相端正 坐在金臺高勝床 纓絡花冠及镮釧 種種天衣及耳珰 左手持珠右無畏 梵天執鏡侍其傍 背于寶山云五色 花林百卉盡芬芳 白象鼻絞瑪瑙器 瓶中傾寶數無央 灌其天頂莊嚴聚 咒師跪伏兒端莊 若或稱名而供養 別敷好座具花香 一切資生皆具足 無論財寶及牛羊 所求成就難思事 意令法會善敷揚
韋天將軍傳
靈威要略曰。天神姓韋。諱琨。南方天王八將之一臣也。四王合三十二將。而為其首。生知聦
【現代漢語翻譯】 此人忽然生起驕慢之心，用雙腳踩在寶瓶上，寶瓶隨即破碎，寶物也全部消失。古時的祖師曾經說過，凡是求福的人，要幫助說法和聽法的人。所以經書上說：『對於說法的人，我應當隨其所需之物以及其他資產，供給他們，使他們沒有缺乏，令他們內心安住，日夜勸勉他們快樂地以正念思維這部經的章句，分辨其中深刻的含義，廣泛地宣揚流佈，使之不斷絕。這些眾生聽了這部經后，在未來世常常在人天之中，值遇諸佛，迅速成就菩提。』四明法師說：『如果爲了自身享受五欲之樂，希望得到財寶，那就是輪迴的業因，為眾聖所呵斥，尊貴的天神也不會護佑。』由此可知，世間的福報，即使能感得寶瓶，最終也必然會破散。應當用福報來資助智慧，成就出世間的因緣，使福德和智慧圓滿，成就莊嚴的果報，依報和正報都殊勝。凡是興辦供養的人，沒有哪個時候不應該這樣做。讚頌說： 有一位天女名為大吉祥（Mahasri），成就各種事情最為殊勝長久。 她在寶華佛（Ratnakara Buddha）時種下善的根本，她的感應能夠隨著所念的方向而顯現。 她常住在北方天，在阿尼城（Alaka）的花園裡，名為華光（Pushpavati）。 還有勝妙的花園，有金色的寶幢，七寶極其精妙，數量難以衡量。 天女的身體鮮白，相貌端正，坐在金色高勝的床上。 身上有瓔珞、花冠以及手鐲，穿著各種天衣，戴著耳珰。 左手拿著寶珠，右手施無畏印，梵天（Brahma）拿著鏡子侍立在她旁邊。 背後是五色祥雲環繞的寶山，花林中各種花草都散發著芬芳。 白象用鼻子絞起瑪瑙器，從瓶中傾倒出無數的珍寶。 灌注在天女的頭頂，形成莊嚴的聚集，咒師跪伏在地，孩童端莊。 如果有人稱念她的名字而供養，另外鋪設好的座位，備好鮮花和香。 一切生活所需都具備，無論是財寶還是牛羊。 所求成就不可思議的事情，希望法會能夠善妙地敷揚。 韋天將軍傳 《靈威要略》中記載，天神的姓氏為韋，名為琨（韋琨），是南方增長天王（Virudhaka）手下的八大將之一。四大天王共有三十二位天將，而韋琨是他們的首領。他天生就非常聰慧。
【English Translation】 This person suddenly arose with arrogance and stepped on the vase with both feet, causing the vase to break and all the treasures to disappear. Ancient teachers have said that those who seek blessings should assist those who preach and listen to the Dharma. Therefore, the scriptures say: 'For those who preach the Dharma, I should provide them with whatever they need and other assets, so that they have no lack, and their hearts are at peace. Day and night, I should encourage them to joyfully contemplate the verses of this scripture with right mindfulness, discern its profound meanings, and widely propagate it, so that it never ceases. After these sentient beings hear this scripture, they will always be in the realms of humans and gods in future lives, encounter all Buddhas, and quickly attain Bodhi.' The Four Bright Masters said: 'If one seeks the pleasures of the five desires for oneself, hoping to obtain wealth and treasures, that is the cause of reincarnation, which is condemned by all the saints, and the noble gods will not protect one.' From this, it can be known that worldly blessings, even if they can attract a treasure vase, will eventually be broken and scattered. One should use blessings to support wisdom, accomplish the causes and conditions for transcending the world, and perfect both merit and wisdom, achieving the adornment of the rewards of the environment and the individual. Those who make offerings should always do so. There is a goddess named Mahasri (大吉祥), who accomplishes all things most excellently and enduringly. She planted the roots of goodness during the time of Ratnakara Buddha (寶華佛), and her response can manifest in the direction of one's thoughts. She often resides in the northern heavens, in the garden of Alaka (阿尼城), named Pushpavati (華光). There is also a wonderful garden with golden banners, with seven treasures that are extremely exquisite and countless in number. The goddess's body is pure white, her appearance is dignified, and she sits on a golden, high, and excellent bed. She wears necklaces, flower crowns, and bracelets, various celestial garments, and earrings. Her left hand holds a pearl, and her right hand displays the gesture of fearlessness. Brahma (梵天) holds a mirror and stands beside her. Behind her is a treasure mountain surrounded by five-colored auspicious clouds, and all kinds of flowers and plants in the flower forest emit fragrance. A white elephant uses its trunk to twist a agate vessel, pouring out countless treasures from the vase. Pouring on the top of the goddess's head, forming a magnificent gathering, the mantra master kneels on the ground, and the child is dignified. If someone chants her name and makes offerings, additionally setting up a good seat, preparing flowers and incense. All necessities of life are provided, whether it be wealth, treasures, or cattle and sheep. The things that are asked for are accomplished in an inconceivable way, hoping that the Dharma assembly can be wonderfully spread. The Biography of General Weitian The 'Essential Summary of Spiritual Power' records that the deity's surname is Wei, and his name is Kun (韋琨). He is one of the eight generals under the Southern Heavenly King Virudhaka (增長天王). The Four Heavenly Kings have a total of thirty-two generals, and Wei Kun is their leader. He was born with great intelligence.
慧。早離塵欲。清凈梵行。修童真業。面受佛囑。外護在懷。用統三洲。住持為最。亡我亡瑕。殷憂於四部。達物達化。大濟於五乘。光明鬼神品中有韋䭾天神。梵語韋䭾。此云智論。今此則以韋為姓。雖類華夏一經之裔。而其天神隱顯其號。烏可惻量。唐高宗干封歲。京師凈業寺道宣律師。因睹韋天嘗問律相等事。律師述靈威要略。並律相感通二傳。備載其實。如要略中。天神姓費。自述云。弟子迦葉佛時生在初天。在韋將軍下。諸天貪慾如醉。弟子以宿願力不受天欲。清凈梵行。遍敬毗尼。韋將軍童真梵行。不受天欲。若有事至四王所。王見皆起。自唐高宗已來。諸處伽藍及建立熏修。皆設像崇敬。彰護法之功。其間感應錄于文集者甚多。然童真乃十住中第八住。而賢乎聖乎。孰可知之。贊曰。
四王三十二大將 南方韋天以為先 生知聰慧離塵欲 清凈梵行威儀全 修童真業持禁戒 迦葉佛時志已堅 四部殷憂常守衛 三洲護法應機緣 名姓隨凡安可惻 示跡唐朝遇道宣 備言佛教深幽事 律相靈威二集傳 或見四王王起接 是知無染所當然 爰自干封崇至化 逮今名位列諸天 每在伽藍或蘭若 熏修之所現威權 頭頂金兜橫寶杵 合十指掌兒童年 或警行人令
【現代漢語翻譯】 現代漢語譯本 慧根深種，早早地遠離世俗的慾望，保持清凈的梵行，修持童真之業，親自接受佛的囑託，將護法之責銘記在心，以統領三洲為己任，以住持佛法為最高目標。他忘卻自我，忘卻瑕疵，殷切地關懷著比丘、比丘尼、優婆塞、優婆夷四部弟子，通達萬物之理，教化眾生，以大乘佛法普度五乘根器之人。在《光明鬼神品》中記載有韋䭾（Veda，意為智論）天神。現在人們以韋為姓。雖然類似於華夏一經的後裔，但其天神的隱顯事蹟，又怎麼可以輕易揣測呢？唐高宗干封年間（666-668），京師凈業寺的道宣律師，曾親眼見到韋䭾天神，並詢問有關戒律等方面的事情。道宣律師撰寫了《靈威要略》和《律相感通》二傳，詳細記載了這些事蹟。如《要略》中記載，天神姓費，他自己說：『弟子在迦葉佛（Kasyapa Buddha）時出生在初天，在韋將軍手下。諸天貪慾如醉，弟子以宿世的願力，不受天欲的誘惑，保持清凈的梵行，普遍地尊敬毗尼（Vinaya，戒律）。韋將軍童真梵行，不受天欲。如有事情到四天王（Four Heavenly Kings）那裡，天王見到他都會起身。』自從唐高宗（650-683）以來，各處的伽藍（僧院）都建立熏修之所，都設立韋䭾天神的像來崇敬，彰顯其護法的功德。其間感應的事蹟記錄在文集中的很多。然而童真乃是十住中第八住的境界，他是賢是聖，誰又能知道呢？讚頌說： 四天王和三十二大將，南方韋䭾天神為首當先。 天生聰慧遠離塵世慾望，清凈梵行威儀莊嚴。 修持童真之業嚴守戒律，迦葉佛時早已立下堅定的志向。 殷切關懷四部弟子常守衛，三洲護法應機示現種種因緣。 名姓隨順凡俗怎可揣測，示現事蹟在唐朝遇到道宣。 詳細講述佛教深奧幽微之事，記錄在《律相》、《靈威》二集中流傳。 有時見到四天王，天王起身相迎接，由此可知韋䭾天神無染是自然。 從唐高宗干封年間開始崇敬直至教化，直到如今名位已位列諸天。 每當在伽藍或者蘭若（Aranya，寂靜處），熏修的地方顯現威權。 頭頂金盔橫著寶杵，合十指掌，宛如兒童的年齡。 或者警示行人，令...
【English Translation】 English version With profound wisdom, he early abandoned worldly desires, maintained pure Brahma conduct, cultivated the practice of a virgin, personally received the Buddha's entrustment, kept the protection of the Dharma in mind, took unifying the three continents as his responsibility, and regarded upholding the Dharma as the highest goal. He forgot himself, forgot flaws, earnestly cared for the fourfold assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas, understood the principles of all things, and taught sentient beings, universally delivering those of the five vehicles with the Great Vehicle Dharma. In the 'Chapter of Bright Ghosts and Gods,' the Veda (meaning 'Treatise on Wisdom') deva is recorded. Now people use Wei as their surname. Although similar to the descendants of a classic of China, how can the manifestations of this deva be easily speculated? During the Qianfeng era (666-668) of Emperor Gaozong of the Tang Dynasty, Lawyer Daoxuan of Jingye Temple in the capital personally saw the Veda deva and inquired about matters related to the precepts. Lawyer Daoxuan wrote the two biographies 'Essential Outline of Spiritual Power' and 'Response and Communication of the Precepts,' which detailed these events. As recorded in the 'Essential Outline,' the deva's surname was Fei, and he himself said: 'This disciple was born in the first heaven during the time of Kasyapa Buddha, under General Wei. The devas are drunk with greed, but this disciple, with the power of past vows, does not accept the temptation of heavenly desires, maintains pure Brahma conduct, and universally respects the Vinaya (precepts). General Wei practices pure Brahma conduct as a virgin, not accepting heavenly desires. If there is something to go to the Four Heavenly Kings, the kings will rise to greet him.' Since Emperor Gaozong of the Tang Dynasty (650-683), monasteries everywhere have established places for cultivation and have set up statues of Veda deva to worship, demonstrating his merit in protecting the Dharma. Many records of his responses have been recorded in literary collections. However, virginity is the eighth stage of the ten abodes, whether he is a worthy or a sage, who can know? The praise says: The Four Heavenly Kings and the thirty-two great generals, Veda deva of the south is the first to lead. Born with wisdom, he is far from worldly desires, pure Brahma conduct is dignified and complete. Cultivating the practice of a virgin, strictly observing the precepts, his determination was firm during the time of Kasyapa Buddha. Earnestly caring for the fourfold assembly, he constantly guards and protects, protecting the Dharma in the three continents, responding to opportunities with various causes. How can his name and surname, which follow the mundane, be speculated, he manifested in the Tang Dynasty and met Daoxuan. He spoke in detail about the profound and subtle matters of Buddhism, recorded in the two collections 'Precepts' and 'Spiritual Power'. Sometimes when the Four Heavenly Kings are seen, the kings rise to greet him, from this it is known that Veda deva's freedom from defilement is natural. Starting from the Qianfeng era of Emperor Gaozong of the Tang Dynasty, he was revered and taught, until now his name and position are listed among the devas. Whenever in a monastery or Aranya (quiet place), he manifests his power in places of cultivation. Wearing a golden helmet on his head and holding a treasure pestle horizontally, with his palms together, he is like a child in age. Or he warns pedestrians, causing...
進行 或隨方所護其邊 卻除外障令無惱 庶幾佛日照三千
堅牢地神傳
地神乃總號。安住不動皆地神。故堅牢乃別名。揀非他故。光明中品名與標人。左右其語。今依品名也。集要引嘉祥雲。堅牢者。理體不可壞也。如金剛王無能破者。地者。依持出生。乃智用也。造化不測。故稱為神。智者亦云。已上諸天或住善權方便道。為眾生法父。住善實智度母。為眾生母。譬如陰陽覆載萬物。智度養育出生眾善無改變。曰堅牢。常也。能荷樂也。能生凈也。名之為他德自在。戒也。稱之為神。此舊傳引四德以釋其名也。觀佛三昧經有王問佛。汝之功德誰為證明。佛即垂無畏手指地。一切大地六種震動。堅牢地神涌出唱言。我是證明。金光明中。隨是經典所流佈處。是地分中。敷師子座。令說法者。廣演宣說。我當在中常作宿衛。隱蔽其身。於法座下。頂戴其足。此其護法敬人也。我聞法已。服甘露味。增益身力等。此其聞法得益也。而此大地深十六萬八千由旬。悉得眾味增長具足。豐壤肥濃過於今日。此其舉體依持也。藥草華果美色香味皆悉具足。眾生食已增長壽命色力辯安。乃至隨其所樂。此其出生利物也。得是威德。乃至聽受是經。此其令他獲益也。各應相慶。乃至常生天上人中受樂。此其遇佛
【現代漢語翻譯】 現代漢語譯本 或隨其所處之處守護其疆界， 驅除外在的障礙使其無法侵擾， 希望佛陀的智慧之光照耀整個三千大千世界。
堅牢地神傳
『地神』是總稱，安住不動的都可稱為地神。因此『堅牢』是特別的名稱，用以區別其他的地神。『光明中品』是名稱也標明了人物，左右著這句話的含義。現在依照品名來解釋。集要引用嘉祥的說法：『堅牢』是指理體不可破壞，如同金剛王一樣無法被摧毀。『地』是指依持和出生，是智慧的運用。造化深不可測，所以稱為『神』。智者也說，以上的諸天或者安住在善權方便的道路上，作為眾生的法父；安住在善實智的度母上，作為眾生的母親。譬如陰陽覆蓋承載萬物，智度養育出生各種善行而沒有改變，這叫做『堅牢』，是常恒的意思，能夠承擔快樂，能夠產生清凈，名為他的德自在。戒律也稱之為『神』。這是舊的傳說引用四德來解釋它的名字。觀佛三昧經中有國王問佛，您的功德誰來證明？佛就垂下無畏的手指指向地面，一切大地發生六種震動，堅牢地神涌出並唱言：我是證明。金光明經中說，隨著這部經典所流佈的地方，在這片土地上，鋪設獅子座，讓說法的人，廣泛地演說，我應當在其中常常作為宿衛，隱藏我的身形，在法座下，用頭頂戴他的雙足，這就是她護法和尊敬人的表現。我聽聞佛法后，服用甘露的味道，增加身力等等，這就是她聽聞佛法得到的利益。而這大地深十六萬八千由旬，全部得到各種滋味，增長具足，豐饒肥沃超過今天。這就是她舉體依持的表現。藥草華果的美麗顏色和香味都全部具足，眾生食用后增長壽命、色力、辯才和安樂，乃至隨其所樂。這就是她出生利益萬物的表現。得到這樣的威德，乃至聽受這部經典，這就是她令他人獲得利益的表現。各自應當互相慶賀，乃至常常生在天上人間享受快樂，這就是她遇到佛陀的表現。 （註：由旬為古印度長度單位，一說為國王一日行軍的里程，約合11-15公里）
【English Translation】 English version Or protect its borders wherever it is located, Remove external obstacles so that they cannot disturb, Hoping that the Buddha's wisdom light shines on the entire three thousand great thousand worlds.
The Transmission of the Firm Earth Goddess
'Earth Goddess' is a general term; those who dwell and do not move can be called Earth Goddesses. Therefore, 'Firm' is a special name to distinguish it from other Earth Goddesses. 'Middle Chapter of Radiance' is the name and also indicates the person, influencing the meaning of this sentence. Now, we explain according to the chapter name. The Collected Essentials quotes Ji Xiang saying: 'Firm' refers to the principle body that cannot be destroyed, like the Vajra King who cannot be destroyed. 'Earth' refers to reliance and birth, which is the application of wisdom. Creation is unfathomable, so it is called 'Goddess'. The Wise One also says that the above devas either dwell on the path of skillful means, as the Dharma Father of sentient beings; or dwell on the Mother of Wisdom of Good Reality, as the Mother of sentient beings. For example, Yin and Yang cover and carry all things, and wisdom nurtures and gives birth to all kinds of good deeds without change. This is called 'Firm', which means constant, able to bear happiness, and able to produce purity, named his virtue self-existent. Precepts are also called 'Goddess'. This is the old legend quoting the four virtues to explain its name. In the Sutra of Contemplation of the Buddha, a king asked the Buddha, who will prove your merits? The Buddha lowered his fearless finger and pointed to the ground, and all the earth shook in six ways. The Firm Earth Goddess emerged and chanted: I am the proof. The Sutra of Golden Light says that wherever this sutra is spread, on this land, set up a lion throne, so that the speaker can widely expound, and I should always be in it as a guard, hiding my figure, under the Dharma seat, with my head carrying his feet, which is her protection of the Dharma and respect for people. After I heard the Dharma, I took the taste of nectar, increased my physical strength, etc., which is the benefit she gained from hearing the Dharma. And this earth is 168,000 yojanas deep, all of which have various flavors, growing fully, rich and fertile beyond today. This is her embodiment of reliance. The beautiful colors and fragrances of medicinal herbs, flowers, and fruits are all complete. After sentient beings eat them, they increase their lifespan, physical strength, eloquence, and peace, and even follow their pleasures. This is her manifestation of benefiting all things. Obtaining such power, and even listening to this sutra, this is her manifestation of benefiting others. Each should congratulate each other, and even often be born in heaven and enjoy happiness, which is her manifestation of encountering the Buddha. (Note: Yojana is an ancient Indian unit of length, said to be the distance a king's army marches in a day, approximately 11-15 kilometers)
遠惡也。若說一喻一句及稱首題。令其受樂。深信三寶。疾至菩提。此其不退正信也。此土並略所述之文。以題其行其像也。集要令作天女之相。花卉林木一時𥪰秀。地天合掌。無量諸仙采時花果。前後圍繞。轉法輪經云。有諸地天知波羅柰欲轉法輪。為佛置大圓轉殿。種種莊嚴。縱橫七千由旬。虛空諸天以寶蓋嚴飾。地藏經。佛告堅牢地神。汝大神力。諸神少及。何以故。閻浮土地悉蒙汝護。乃至草木沙石稻麻竹葦穀米寶具從地而有。皆因汝力然。流佈經處。于說法人。以頂其足。于其花果出生滋益。世出世法皆受其賜。而功亦大矣。贊曰。
住善實智以為母 荷負萬物使依持 體性堅牢不可壞 備彰神用以名之 果實花卉因其力 出生地味倍豐肥 始自如來成道處 便為作證現希奇 初轉法輪置宮殿 莊嚴異寶及琉璃 洎向光明宣妙旨 欲言宿衛每相隨 于說法人頂雙足 由服甘露色充滋 一切事業令成辦 身心適悅每安怡 聽是經者長深信 值遇諸佛成菩提 天像莊嚴天女相 執華果從盡周圍 百卉芬芳于大地 群木森秀茂繁枝 萬物出生皆地力 況于成實總其司 又向法門垂勝力 敢忘孚祐致虔祈
菩提樹神傳
梵語菩提。此云道。由
此神守護如來成道之處菩提樹。故以立其名。光明中乃連別名云道場菩提樹神。名等增益。西域記曰。其樹在摩竭國尼連河西南十里。本行集經云。菩薩將至道樹。色界諸天先以天繒幡蓋懸于樹上。用為幖幟。又慈恩傳。玄奘至彼。見其樹枯悴。唯向東茂發一枝。色甚青翠。以表大教東流之像也。西域記云。樹本名畢缽羅。佛昔在世。高數百尺。累經殘伐。猶高四五丈。華嚴經中言菩提樹王。即此處也。其樹莖幹黃白。枝葉青翠。冬夏不凋。每涅槃日葉皆凋落。頃之復故。此天女不唯守護此樹。而乃彰益。亦在佛因中為流水長者子。時現半身。贊隨名定。實救十千魚。故光明會中凡四品經。佛獨與此天說。于昔因而兼讚歎。而贊佛中女天自云。我常唸佛。樂見世尊。常作誓願。不離佛日。乃至亦常修行最上大悲。至乎世尊贊云。善哉善哉。快說是言。是知大權示跡微妙難思。舊傳約表云。依實相理地。一切種智而為根莖。三十七品以為枝葉。開萬行因花。結四十二位之果。四接覆陰于群生。現神身而佐嘉會。華嚴表法廣有其文。諸經贊護亦非一二。贊曰。
摩竭提國西南隅 去尼連河十里餘 有菩提樹甚高聳 上有天神於此居 既乃守護令堅固 立名因此著經書 此即如來成道處 至今垂陰尚扶疏
佛始將往于其下 諸天繒蓋預高舒 樹神別名等增益 曾告流水乃其初 應當隨名以定實 枯池速救十千魚 故今天子蒙授記 信知因行果應如 金光明會對揚處 經文四品委談諸 常發誓愿樂見佛 觀一切性皆空虛 我佛即從三昧起 善哉快說以稱譽 因果互嚴於佛化 端知真是大權歟
鬼子母天傳
顯正論云。鬼子母。父名歡喜。夫名圓滿具足藥叉。姊名炙匿。妹名摩尼缽。鬼子母生一千子。在閻浮提最小者名愛奴。偏所憐惜。常食人子。佛為化彼。將愛奴缽下藏之。母于天上人間覓之不得。佛遂化之。令僧施食與之。鬼子母經云。有一千子。皆為鬼王。一王統數萬鬼眾。五百在天上嬈諸天。五百在世上嬈帝王人民。或自稱林木神水神地神船車宅舍。晝夜夢𥧌。恐怖作怪。佛為受五戒。得須陀洹。白佛言。我欲止佛精舍旁。呼千子。凡天上人間無子息者。我當與之。姊名炙匿主人產。妹名浮陀羅尼缽。主天上人間鬼。四海船車治生財產。陀羅尼集云。鬼子母。夫名德叉迦。大兒名唯奢叉。次兒名散脂大將。小兒名摩尼䟦陀。女名功德天。寄歸傳云。西方諸寺𦘕天母抱一兒于膝。乃四天王之眾有疾病無兒膝者饗食薦之。咸皆遂願。其名號也。或云訶利帝母。光明中
【現代漢語翻譯】 現代漢語譯本： 佛陀開始前往菩提樹下，諸天神預先在高處舒展開綾羅寶蓋。 樹神的名字是等增益，（佛陀）曾經告訴流水，這是最初的因緣。 應當根據名字來確定其實質，迅速拯救乾涸池塘中的一萬條魚。 所以今天的天子蒙受佛陀的授記，深信因果報應真實不虛。 在《金光明經》的法會上，詳細地宣講了四品經文。 （菩薩）常常發誓愿要樂意見到佛陀，觀照一切事物的本性都是空虛的。 我佛即從三昧禪定中起身，讚歎說：『說得好啊！』 因果互相莊嚴于佛陀的教化之中，確實知道這是佛陀的大權示現啊！
鬼子母天傳
《顯正論》中說：鬼子母（Hariti，佛教護法神）。父親名叫歡喜，丈夫名叫圓滿具足藥叉（Yaksa，一種鬼神）。姐姐名叫炙匿，妹妹名叫摩尼缽（Manibhadra）。鬼子母生了一千個兒子，在閻浮提（Jambudvipa，我們所居住的這個世界）中最小的兒子名叫愛奴，特別憐愛他，常常吃人家的孩子。佛陀爲了教化她，把愛奴的缽藏了起來。鬼子母在天上人間尋找愛奴卻找不到。佛陀於是教化她，讓僧眾佈施食物給她。鬼子母經中說，她有一千個兒子，都是鬼王，一個鬼王統領數萬鬼眾，五百個在天上騷擾諸天，五百個在世上騷擾帝王人民，或者自稱是林木神、水神、地神、船車宅舍之神，晝夜在夢中驚嚇作怪。佛陀為她授五戒，使她證得須陀洹果（Sotapanna，小乘佛教修行 प्रथम果位）。鬼子母對佛說：『我想要住在佛的精舍旁邊，呼喚我的千個兒子，凡是天上人間沒有子息的人，我應當給他們孩子。』姐姐名叫炙匿，主管生產；妹妹名叫浮陀羅尼缽，主管天上人間鬼神、四海船車、治理生計財產。《陀羅尼集經》中說，鬼子母的丈夫名叫德叉迦（Takshaka，蛇王），大兒子名叫唯奢叉，二兒子名叫散脂大將（Samjina，守護神），小兒子名叫摩尼䟦陀，女兒名叫功德天（Lakshmi，吉祥天女）。《寄歸傳》中說，西方的寺廟裡畫著天母抱著一個孩子在膝上，乃是四天王（Lokapala，佛教護世四天王）的眷屬，有疾病沒有兒女的人供養她，都能夠如願。她的名號是訶利帝母（Hariti，鬼子母的另一個名字）。《金光明經》中
【English Translation】 English version: The Buddha was about to go under the Bodhi tree, and the gods pre-emptively unfurled silken canopies high above. The name of the tree deity is Deng Zengyi (等增益), and (the Buddha) once told the flowing water that this was the initial cause. One should determine the reality based on the name, and quickly save the ten thousand fish in the dried-up pond. Therefore, today's emperor received the prediction from the Buddha, and deeply believes that the law of cause and effect is true. At the assembly of the Golden Light Sutra, the four chapters of the scripture were explained in detail. (Bodhisattvas) often vow to joyfully see the Buddha, and contemplate that the nature of all things is empty. Our Buddha then arose from samadhi (三昧，meditative state), and praised: 'Well said!' Cause and effect mutually adorn each other in the Buddha's teachings, and it is truly known that this is the great power manifestation of the Buddha!
A Transmission about the Hariti (鬼子母)
The Xian Zheng Lun says: Hariti (鬼子母, Buddhist protective deity). Her father is named Huanxi (歡喜, Joy), and her husband is named Yuanman Juzu Yaksha (圓滿具足藥叉, Yaksa of Complete Perfection). Her elder sister is named Zhi Ni (炙匿), and her younger sister is named Manibhadra (摩尼缽). Hariti gave birth to a thousand children, and the youngest one in Jambudvipa (閻浮提, the world we live in) is named Ainu (愛奴), whom she especially loves, and often eats other people's children. The Buddha, in order to transform her, hid Ainu's bowl. Hariti searched for Ainu in heaven and on earth but could not find him. The Buddha then transformed her, allowing the Sangha to give her food. The Hariti Sutra says that she has a thousand sons, all of whom are ghost kings, and one ghost king leads tens of thousands of ghosts. Five hundred harass the gods in heaven, and five hundred harass emperors and people on earth, or claim to be the gods of forests, water, earth, boats, vehicles, and houses, frightening and creating monsters in dreams day and night. The Buddha gave her the five precepts, causing her to attain the state of Sotapanna (須陀洹果, the first stage of enlightenment in Theravada Buddhism). Hariti said to the Buddha: 'I want to live next to the Buddha's monastery and call out to my thousand sons. For those who have no children in heaven and on earth, I shall give them children.' Her elder sister is named Zhi Ni, who is in charge of childbirth; her younger sister is named Fudharani Manibhadra, who is in charge of ghosts in heaven and on earth, boats and vehicles on the four seas, and managing livelihoods and property. The Dharani Collection Sutra says that Hariti's husband is named Takshaka (德叉迦, snake king), her eldest son is named Weisha Cha, her second son is named Samjina (散脂大將, guardian deity), her youngest son is named Manibhadra, and her daughter is named Lakshmi (功德天, goddess of merit). The Jigui Zhuan says that the temples in the West depict the heavenly mother holding a child on her lap, who is a member of the Four Heavenly Kings (四天王, the Four Heavenly Kings who protect the world in Buddhism). Those who are sick and have no children make offerings to her, and all their wishes are fulfilled. Her name is Hariti. In the Golden Light Sutra,
連稱訶利帝南鬼子母等。及五百神。百錄云。訶利帝南鬼子母等五百眷屬。今古多疑為二神。故多不同。今準孔雀經云。散脂迦大將。訶利帝母。及五百子。則知只一神也。又訶利帝母真言法雲。𦘕作天女像。金色身。著天衣。頭冠纓絡。坐寶臺上。垂下兩足。于足兩邊𦘕二孩子。傍其臺立。於一膝上各坐一孩子。又在懷中抱一孩子。于右手中持吉祥果。又其中自云。我本藥叉女。如來授我三歸依。其𦘕像法與前寄歸傳文亦大同。是知止是一天。主人間男女。而鬼主母由授歸戒。故旁為呼千子。同依佛宇。不惱天人。贊曰(有咒曰。唵弩弩莽哩迦呬帝娑婆訶)。
訶利帝南鬼子母 四王所統為藥叉 父名歡喜居凡地 夫乃圓滿德叉迦 親生千子閻浮果 半居人世半天魔 女功德天吉祥者 長男立字號唯奢 妹名浮陀摩尼缽 主領財產及舡車 小兒愛奴偏護惜 或號之為尼䟦陀 由茲鬼眾數無量 食人男女日偏多 我佛化之以方便 取子琉璃缽覆遮 遍往四天無覓處 卻來佛所愿回邪 既授三歸持不殺 令僧施食飽河沙 旁招千子咸興善 卻依佛宇護禪那 人有新產令無害 求男女者裔其家 此實一切鬼之母 敢因法會薦香花
摩利支天傳
梵語
【現代漢語翻譯】 現代漢語譯本： 接著稱念訶利帝南（Hariti，鬼子母）和她的五百眷屬。百錄中記載：『訶利帝南鬼子母等五百眷屬，今人和古人都懷疑是兩位神，所以說法各不相同。』現在根據《孔雀經》所說：『散脂迦大將、訶利帝母，以及她的五百個兒子』，由此可知只是一位神。另外，《訶利帝母真言法》中說：『繪製天女像，金色身，穿著天衣，頭戴寶冠，佩戴瓔珞，坐在寶臺上，雙腳垂下。在腳的兩邊畫兩個孩子，站在臺旁。在一個膝蓋上各坐一個孩子，懷中抱著一個孩子。右手拿著吉祥果。』其中又說：『我本是藥叉女，如來（Tathagata）授予我三歸依。』所畫的像法與之前義凈法師《寄歸傳》中的描述也大致相同。由此可知只是一位天神，主管人間的男女。而鬼子母因為被授予歸戒，所以旁邊被稱為千子，一同依附佛的殿宇，不惱亂天人和讚頌（有咒語說：『唵弩弩莽哩迦呬帝娑婆訶』）。
訶利帝南鬼子母，四天王所統領的藥叉。 父親名叫歡喜，居住在凡間，丈夫是圓滿德叉迦（Takshaka）。 親生一千個兒子，吃閻浮果（Jambudvipa），一半居住在人世，一半是天魔。 女兒是功德天（Lakshmi），吉祥者，長子立字號叫唯奢（Vaishravana）。 妹妹名叫浮陀摩尼缽（Bhutamani-patra），主管財產和船車。 小兒子愛奴特別保護愛惜，或者稱之為尼䟦陀（Nibaddha）。 因為這些鬼眾數量無數，吃人男女的情況日益增多。 我佛用方便法來教化她，取走她的兒子，用琉璃缽覆蓋。 遍往四天（Chatur-maharajika）都找不到，卻回到佛的住所，希望改邪歸正。 既然授予三歸依，持守不殺生，讓僧眾施食，使恒河沙數般的眾生飽足。 招來旁邊的千個兒子，一同行善，依附佛的殿宇，守護禪那（Dhyana）。 人有新生兒，令其不受傷害，求男女的，使其家族繁榮。 這確實是一切鬼的母親，敢於因為法會而獻上香花。
摩利支天（Marici）傳
梵語
【English Translation】 English version: Then recite the names of Hariti (Mother of Demons) and her five hundred attendants. The Bailu records: 'Hariti and her five hundred attendants, people now and in ancient times suspect are two deities, so the sayings are different.' Now according to the Peacock Sutra: 'General Samjñaya, Mother Hariti, and her five hundred sons,' from this it is known that it is only one deity. In addition, the 'Hariti Mantra Method' says: 'Draw an image of a heavenly woman, golden body, wearing heavenly clothes, a crown on her head, adorned with necklaces, sitting on a jeweled platform, with her feet hanging down. Draw two children on either side of her feet, standing beside the platform. Have one child sitting on each knee, and holding a child in her arms. In her right hand, she holds a auspicious fruit.' It also says: 'I was originally a Yaksha woman, the Tathagata (如來) bestowed upon me the Three Refuges.' The image drawn is also roughly the same as the description in Yijing's 'A Record of the Inner Law sent Home from the South Sea'. From this it is known that it is only one heavenly deity, in charge of human men and women. And the Mother of Demons, because she was given the precepts of refuge, is therefore called the Mother of a Thousand Children, together relying on the Buddha's temple, not disturbing gods and humans, and praising (there is a mantra that says: 'Om dhrnu dhrnu mri-gate svaha').
Hariti, the Mother of Demons, is a Yaksha under the command of the Four Heavenly Kings (Chatur-maharajika). Her father is named Joyful, residing in the mortal realm, her husband is the perfect Takshaka (圓滿德叉迦). She gave birth to a thousand sons, eating Jambudvipa (閻浮果), half residing in the human world, half being heavenly demons. Her daughter is Lakshmi (功德天), the auspicious one, the eldest son is named Vaishravana (唯奢). Her younger sister is named Bhutamani-patra (浮陀摩尼缽), in charge of property and ships. The youngest son, Ainu, is especially protected and cherished, or called Nibaddha (尼䟦陀). Because these demon hosts are countless, the situation of eating human men and women is increasing day by day. Our Buddha transformed her with expedient means, taking away her son, covering him with a crystal bowl. Searching everywhere in the Four Heavens (Chatur-maharajika) without finding him, she returned to the Buddha's abode, hoping to abandon evil and return to righteousness. Since she was given the Three Refuges and upholds non-killing, let the Sangha give food, satisfying beings as numerous as the sands of the Ganges. Summoning the thousand sons beside her, together doing good, relying on the Buddha's temple, protecting Dhyana (禪那). When people have newborns, let them be unharmed, those who seek sons and daughters, let their families prosper. This is indeed the mother of all demons, daring to offer incense and flowers because of the Dharma assembly.
The Transmission of Marici (摩利支天)
Sanskrit
摩利支。或云大摩利支。此翻陽炎。由此天不可見。不可捉。火不能燒。水不能漂。如陽炎故也。舊譯有摩利支天經一卷。大宋新譯有大摩里支菩薩經七卷。廣略雖不同。而言此天神用不異。新譯文云。佛言有菩薩名摩里支。恒行日月。不能得見。亦不能捉。不能禁縛。火不能燒。水不能漂。離諸怖畏。無敢輕慢。諸惡怨家皆不得便。我昔知彼名號。亦不能見其菩薩身相。乃黃金色。作童女相。掛青天衣。手執蓮華。頂戴寶塔。坐無憂樹下。孔雀經云。摩利支藥叉。羅摩腳磋住。金光明鬼神品云。睒摩利子。皆梵音楚夏也。其經中新譯七卷之者。廣出諸咒。能令有情隱身於路。或水火王難盜賊軍陣皆可隱身。令不得便。諸咒之中有六字最上心真言。曰。唵(引)摩(引)里支(引)娑縛(二合)賀。此真言印。二字合掌。十指微曲。如華開敷。卻二大指。屈捻二中指。如拳相。結跏趺坐。安印相於臍輪上下。若求最勝上法而得用之。若中下事。不許用之。速能成就。別明成就法。令行人想彼菩薩。坐金色豬身上。著白衣。頂戴寶塔。左手執無憂樹枝。復有群豬圍繞。作此觀已。若速出道路。如有賊等大難。以手執自身衣服。念心真言七遍加持衣角。復結彼衣角。冤賊等難不能侵害。又有大摩里支降伏冤兵之法。文廣不
【現代漢語翻譯】 現代漢語譯本 摩利支，或稱大摩利支，翻譯為陽炎（指陽光照射下空氣中產生的虛幻景象）。因為這位天神不可見，不可捉摸，火不能燒燬，水不能漂流，就像陽炎一樣。舊譯本有《摩利支天經》一卷，大宋（960年-1279年）新譯本有《大摩里支菩薩經》七卷。內容詳略雖有不同，但關於這位天神的神力作用的描述沒有差異。新譯本中說，佛說有位菩薩名叫摩里支（Marici，光明、光線），總是與日月同行，人們無法看見她，也無法捉住她，無法束縛她，火不能燒她，水不能漂她，遠離各種怖畏，無人敢輕慢她，各種惡毒的怨家都無法加害於她。我過去知道她的名號，也無法看見她的菩薩身相，乃是黃金色，呈現童女的形象，身披青色的天衣，手執蓮花，頭頂戴著寶塔，坐在無憂樹下。《孔雀經》中說，摩利支藥叉（Marici Yaksa，摩利支夜叉），羅摩腳磋住。《金光明鬼神品》中說，睒摩利子，這些都是梵語的不同音譯。新譯的七卷經書中，廣泛地列出了各種咒語，能使眾生在道路上隱身，或者在水火之災、王難、盜賊、軍隊陣前都可以隱身，使敵人無法得逞。各種咒語之中，有一個六字最上心真言，是：唵（引）摩（引）里支（引）娑縛（二合）賀。這個真言的印相是：雙手合掌，十指微微彎曲，像花朵開放一樣，然後將兩個大拇指收回，彎曲並捻住兩個中指，形成拳頭的形狀。結跏趺坐，將手印放在臍輪的上下。如果爲了求得最殊勝的上等法門才可以使用這個手印和真言，如果是爲了中等或下等的事情，則不可以使用。這樣可以迅速成就。另外說明成就法，令修行人觀想這位菩薩，坐在金色的豬身上，穿著白色的衣服，頭頂戴著寶塔，左手拿著無憂樹的樹枝，還有一群豬圍繞著她。做了這樣的觀想之後，如果需要迅速出門，遇到盜賊等大的災難，可以用手抓住自己的衣服，唸誦心真言七遍，加持衣角，然後繫好衣角，冤家仇敵等災難就不能侵害你。還有大摩里支降伏冤兵的方法，內容很廣，不一一贅述。
【English Translation】 English version Marici, sometimes called Da Mo-li-zhi, translates to 'Yang Yan' (mirage). This is because this deity is invisible, intangible, cannot be burned by fire, and cannot be carried away by water, just like a mirage. The old translation has one volume of the 'Marici Sutra,' and the new translation of the Great Song Dynasty (960-1279) has seven volumes of the 'Great Marici Bodhisattva Sutra.' Although the content varies in detail, the descriptions of the divine power of this deity are consistent. The new translation says that the Buddha said there is a Bodhisattva named Marici (meaning light, ray), who always travels with the sun and moon. People cannot see her, cannot catch her, cannot bind her, fire cannot burn her, water cannot drift her away, she is far from all fears, and no one dares to despise her. All evil enemies cannot harm her. I knew her name in the past, but I could not see her Bodhisattva form, which is golden in color, appearing as a maiden, wearing blue celestial garments, holding a lotus flower in her hand, and wearing a pagoda on her head, sitting under an Asoka tree. The 'Peacock Sutra' says, 'Marici Yaksa, Luo-mo Jiao-cuo lives.' The 'Golden Light Ghost God Chapter' says, 'Shan Mo-li-zi,' these are all different transliterations of Sanskrit. The newly translated seven volumes of sutras extensively list various mantras that can make sentient beings invisible on the road, or can make them invisible in water and fire disasters, royal difficulties, thieves, and military formations, so that enemies cannot succeed. Among the various mantras, there is a six-character supreme heart mantra, which is: Om (extended) Ma (extended) ri-zhi (extended) Svaha (two combined). The mudra (hand seal) for this mantra is: join the palms together, with the ten fingers slightly curved, like a flower blooming. Then retract the two thumbs, bend and twist the two middle fingers, forming a fist shape. Sit in the lotus position and place the mudra above and below the navel wheel. This mudra and mantra should only be used if seeking the most supreme and superior Dharma; it should not be used for medium or inferior matters. This can be quickly achieved. Another explanation of the accomplishment method is to have the practitioner visualize this Bodhisattva sitting on a golden pig, wearing white clothes, wearing a pagoda on her head, holding a branch of the Asoka tree in her left hand, and with a group of pigs surrounding her. After doing this visualization, if you need to go out quickly and encounter great disasters such as thieves, you can grab your clothes with your hand, recite the heart mantra seven times, bless the corner of your clothes, and then tie the corner of your clothes. Enemies and disasters will not be able to harm you. There is also a method of the Great Marici for subduing enemy soldiers, the content of which is extensive and will not be elaborated on one by one.
錄。復有觀想法。想菩薩身作忿怒。有三面。面有三目。一作豬面。利牙外出。舌如閃電。為大惡相。身出炎𦦨。偏袒青衣。身黃金色。種種莊嚴。臂有其八。右手持金剛杵。金剛鉤。左手持弓。右無憂樹枝罥索。頂戴寶塔。立月輪內。右足如舞蹈勢。左足蹈冤家。經中八臂執捉不同。或云左手持弓索無憂樹枝及線。右手執金剛杵箭。其三面者。正面作黃金色微笑。左面黑色出舌顰眉。作大醜惡相令人怕怖。右面如同秋月圓滿清凈。然此等皆有所謂而對治之耳。此經七卷之文乃 宋朝大宗皇帝時西天譯經三藏大息災所譯。印咒壇場。文其周備。 大宗皇帝御製聖教序以冠其首。故祈福之處參入天位。然印本舊譯。經后附入感應。乃相州有人夜夢群豬繞一車。車中儘是文字。一鬼牽其車。因問其鬼。鬼曰。此乃合殺戮兵戈之籍。其人看之。盡錄人之姓名。遂問曰。有名字如何得免。鬼曰。有大摩利支天經。若能誦之。並稱天名。可得免也。及覺遂請其經。及日持聖號。不數月果有兵危。而得免之。若爾則不思議力誠可依憑。得不崇心以祈求安兵革者乎。贊曰。
有天號曰摩利支 行日月前誰見之 水火兵難及恐怖 一切冤魔難執持 身相乃作黃金色 顏如童子掛青衣 頂戴寶塔或端坐 手執無憂花樹
【現代漢語翻譯】 現代漢語譯本： 此外還有觀想法。觀想菩薩的身體呈現忿怒相，有三張面孔，每張面孔有三隻眼睛。其中一張面孔是豬面，鋒利的牙齒向外突出，舌頭如同閃電，呈現出極其兇惡的相貌。身體發出火焰，袒露著青色的衣袖，身體是黃金色，有各種各樣的裝飾。有八隻手臂，右手拿著金剛杵（佛教法器，象徵摧伏煩惱），金剛鉤（佛教法器，象徵鉤召眾生），左手拿著弓。右手拿著無憂樹的樹枝和罥索（捕鳥的繩索），頭頂戴著寶塔，站立在月輪之中。右腳呈現舞蹈的姿勢，左腳踩著冤家。經書中關於八隻手臂所持物品的描述有所不同，有的說左手拿著弓、罥索、無憂樹枝和線，右手拿著金剛杵和箭。關於三張面孔，正面呈現黃金色，面帶微笑；左面的面孔是黑色的，伸出舌頭，皺著眉頭，呈現出極其醜惡的相貌，令人感到害怕；右面的面孔如同秋天的月亮，圓滿而清凈。然而，這些形象都有其特定的含義，是爲了對治不同的煩惱而設的。 這部經書共有七卷，是宋朝（960-1279）大宗皇帝時期，西天譯經三藏大息災所翻譯的。其中詳細記載了印咒壇場的設定。大宗皇帝親自撰寫了聖教序放在經書的開頭，所以在祈福的地方也供奉著天神。然而，在舊的印本中，經書後面附錄了感應事蹟，說相州有人晚上夢見一群豬圍繞著一輛車，車裡裝滿了文字。一個鬼牽著這輛車。那人就問鬼，鬼說：『這都是應該被殺戮的兵戈之籍。』那人看了看，上面記錄的都是人的姓名。於是問道：『有名字的人如何才能免除災禍？』鬼說：『有《大摩利支天經》，如果能夠誦讀此經，並稱念天神的名號，就可以免除災禍。』等到醒來后，那人就請來了這部經書，並且每天持誦聖號。沒過幾個月，果然發生了兵禍，而他卻得以倖免。如果真是這樣，那麼這種不可思議的力量確實可以依靠。難道不應該虔誠地祈求，以求得兵革的平息嗎？ 讚頌說： 有一位天神名叫摩利支（光明、陽焰）， 行走在日月之前，有誰能看見她？ 水災、火災、兵難以及恐怖， 一切冤家魔難都難以抓住她。 她的身相呈現黃金色， 面容如同童子，身披青衣。 頭頂戴著寶塔，或者端坐著， 手執無憂花樹。
【English Translation】 English version: Furthermore, there is a contemplation method. Contemplate the body of the Bodhisattva as wrathful, with three faces, each face having three eyes. One face is that of a pig, with sharp teeth protruding outwards, and a tongue like lightning, presenting an extremely fierce appearance. Flames emanate from the body, with a partially exposed blue garment, the body is golden in color, adorned with various ornaments. There are eight arms, the right hands holding a vajra (a Buddhist ritual object symbolizing the destruction of afflictions), and a vajra hook (a Buddhist ritual object symbolizing summoning beings), the left hand holding a bow. The right hand holds a branch of the Ashoka tree and a noose (a rope for catching birds), the head adorned with a pagoda, standing within a moon disc. The right foot is in a dancing posture, the left foot treading on an enemy. The scriptures differ in the description of what the eight arms hold, some say the left hand holds a bow, noose, Ashoka tree branch, and thread, while the right hand holds a vajra and arrow. As for the three faces, the front face is golden in color, with a smile; the left face is black, with the tongue protruding and eyebrows furrowed, presenting an extremely ugly appearance, causing fear; the right face is like the autumn moon, full and pure. However, these images all have their specific meanings, intended to counteract different afflictions. This scripture consists of seven volumes, translated by the Tripitaka master Daxizai from Western India during the reign of Emperor Dazong of the Song Dynasty (960-1279). It details the setting up of mandalas with mudras and mantras. Emperor Dazong personally wrote the 'Preface to the Sacred Teachings' to place at the beginning of the scripture, so deities are also enshrined in places of prayer. However, in the old printed editions, accounts of miraculous responses were appended to the end of the scripture, saying that someone in Xiangzhou dreamed one night of a group of pigs surrounding a cart, filled with texts. A ghost was pulling the cart. The person asked the ghost, who said: 'These are the registers of those who should be killed in war.' The person looked at it and saw that it recorded the names of people. So he asked: 'How can those whose names are on it avoid disaster?' The ghost said: 'There is the 'Great Marici (light, mirage) deva Sutra', if one can recite this sutra and invoke the name of the deva, one can avoid disaster.' Upon waking up, the person requested this scripture and recited the sacred name daily. Within a few months, war indeed broke out, but he was spared. If this is true, then this inconceivable power can indeed be relied upon. Should we not sincerely pray for the cessation of war? A verse of praise says: There is a deva named Marici (light, mirage), Who walks before the sun and moon, who can see her? Water disasters, fire disasters, war, and terror, All enemies and demons cannot seize her. Her form is golden in color, Her face is like a child's, wearing a blue garment. Her head is adorned with a pagoda, or she sits upright, Holding an Ashoka flower tree in her hand.
枝 或執蓮華或八臂 前後圍繞乃群豬 或執弓箭金剛杵 鉤索等物示靈儀 或復正面金光聚 或如滿月或顰眉 現以三面面三目 種種威容各對治 咒法觀想令成就 冤魔銷散免災危 由我皇朝經再譯 遍令佛宇建靈祠 每有感通垂化跡 持名誦咒伏慈威
或添作二十位者。更足成日月天子等四位。
日宮天子傳
梵語須梨耶。此云日。說文曰。日者實也。太陽之精。上騰為日。中有金烏。下有大龍輔之。天文曰。日者陽星之宗。張衡志云。日天之精也。金精火珠所成。能熱能照。大威德經云。亦名百光熾盛。無上圓形。普化令喜。勝意不瞋。無畏破暗。約有百名。若華嚴中日天子眾號無量。今準法華云。日宮寶光天子也。十二游經云。成劫之時。人食香稻。黑暗便生。西方阿彌陀佛令寶應聲吉祥二菩薩造其日月。開人眼目。異相云。日月天子白佛言。當作何業為日月天。佛言。由四緣故。一常喜佈施。二修身持行。三奉持戒法不犯威儀。四然燈供佛。次修十善不殺等行。得生其中。俱舍云。日齊須彌山半。去地五十一逾繕那。阿含云。日天子城郭縱橫五十一由旬。樓炭經云。日宮城郭方正二千四十里。纓絡經云。日宮殿七重。相去各七由旬。墻高十二由旬。有其
【現代漢語翻譯】 現代漢語譯本 或者手持蓮花，或者顯現八臂，前後被一群豬圍繞。 或者手持弓箭、金剛杵（vajra，一種象徵堅不可摧的法器），鉤索等物，展現神靈的威儀。 或者顯現正面，聚集金色光芒，或者像滿月一樣，或者緊鎖眉頭。 顯現三面，每面三目，以種種威嚴的形象來對治不同的情況。 通過咒語和觀想，使其成就，冤家魔障消散，免除災難和危險。 由於我朝（指作者所處的皇朝）再次翻譯經典，普遍在佛寺中建立靈驗的祠堂。 每當有感應和垂示化跡時，持念名號，誦持咒語，以慈悲的威嚴降伏一切。
或者增加到二十位，更加補充了日月天子等四位。
日宮天子傳
梵語是須梨耶（Sūrya），這裡翻譯為『日』。說文解字說：『日，是實在的。』是太陽的精華。上升成為太陽，其中有金烏（古代神話中的太陽鳥），下面有大龍輔佐它。天文書上說：『太陽是陽星的宗主。』張衡志說，太陽是天的精華，由金精火珠構成，能發熱能照亮。』大威德經說：『也叫百光熾盛，無上圓形，普遍使人歡喜，心意平和不嗔怒，無畏破除黑暗。』大約有一百個名字。如果按照華嚴經中，日天子的名號是無量的。現在按照法華經所說，是日宮寶光天子。十二游經說：『成劫（宇宙形成時期）的時候，人們吃香稻，黑暗就產生了。西方阿彌陀佛（Amitābha）讓寶應聲吉祥二菩薩創造了日月，開啟人們的眼目。』異相中說：『日月天子對佛說，應當做什麼業才能成為日月天子？』佛說：『由於四種緣故：一是經常喜歡佈施，二是修身持戒，三是奉持戒法不犯威儀，四是燃燈供佛。』其次修十善，不殺生等行為，就能生在其中。』俱舍論說：『太陽與須彌山（Mount Sumeru）一半齊平，距離地面五十一由繕那（Yojana，古印度長度單位）。』阿含經說：『日天子的城郭縱橫五十一由旬。』樓炭經說：『日宮城郭方正二千四十里。』纓絡經說：『日宮殿有七重，相距各七由旬，墻高十二由旬，有其
【English Translation】 English version Or holding a lotus flower, or manifesting eight arms, surrounded by a group of pigs in front and behind. Or holding a bow and arrow, a vajra (a diamond scepter, symbolizing indestructibility), hooks, ropes, and other objects, displaying the majestic demeanor of the divine. Or manifesting a frontal view, gathering golden light, or like a full moon, or frowning. Appearing with three faces, each face with three eyes, using various dignified appearances to counteract different situations. Through mantras and visualization, making it successful, dissolving enemies and demons, and avoiding disasters and dangers. Because my dynasty (referring to the author's dynasty) re-translated the scriptures, spiritual shrines are universally built in Buddhist temples. Whenever there are responses and manifestations of transformation, holding the name, reciting mantras, and subduing everything with compassionate majesty.
Or adding up to twenty positions, further supplementing the four positions of the Sun and Moon Devas.
The Transmission of the Sun Palace Deva
In Sanskrit, it is Sūrya, which is translated here as 'Sun.' Shuowen Jiezi (an ancient Chinese dictionary) says: 'Sun, is real.' It is the essence of the sun. Rising to become the sun, in which there is a golden crow (a mythical sun bird), and below there is a great dragon assisting it. Astronomical books say: 'The sun is the ancestor of yang stars.' Zhang Hengzhi said that the sun is the essence of the sky, composed of golden essence and fire beads, capable of heating and illuminating. The Mahāvajra-bhairava Tantra says: 'Also called Hundred-Light Blazing, Supreme Round, universally making people happy, with a peaceful mind without anger, fearless in dispelling darkness.' There are about a hundred names. If according to the Avataṃsaka Sūtra, the names of the Sun Deva are immeasurable. Now according to the Lotus Sūtra, it is the Sun Palace Treasure Light Deva. The Twelve Travels Sūtra says: 'At the time of the formation of the kalpa (cosmic epoch), people ate fragrant rice, and darkness arose. Amitābha (Amitābha) in the West had the two Bodhisattvas Bao Yingsheng and Jixiang create the sun and moon, opening people's eyes.' Different appearances say: 'The Sun and Moon Devas said to the Buddha, what karma should be done to become the Sun and Moon Devas?' The Buddha said: 'Due to four reasons: first, always liking to give alms; second, cultivating oneself and upholding conduct; third, upholding the precepts and not violating etiquette; fourth, lighting lamps to make offerings to the Buddha.' Secondly, cultivating the ten virtues, such as not killing, one can be born in it.' The Abhidharmakośa says: 'The sun is level with half of Mount Sumeru (Mount Sumeru), fifty-one yojanas (Yojana, an ancient Indian unit of length) away from the ground.' The Agama Sūtra says: 'The city of the Sun Deva is fifty-one yojanas in length and width.' The Loutan Sūtra says: 'The city of the Sun Palace is square and upright, two thousand and forty li.' The Yingluo Sūtra says: 'The Sun Palace has seven layers, each seven yojanas apart, the walls are twelve yojanas high, with its
千門。皆百寶所成。異相云。城方一百四十里。高四十里。光射人目。見之若圓。五風運持。不令停住。長阿含經云。日天宮殿高十六由旬。周匝欄楯。行時百千諸天神導引也。前之所說。或有不同。由城有內外見有小大。故見差別。樓炭經云。日天壽量與四天王同。右繞書云。天輪左轉。日月右旋。其日乃自西南東北而行。由日行遲而天輪速。故帶而轉遂。令人間謂日自東南西北而轉。智度論云。右繞者自東至南。自南至西。自西至北。自北至東。日月星辰圍繞須彌亦復如是。因本經云。日天宮殿繞須彌山半。常行不息。南閻浮提日正中時。東弗婆提日則始沒。西瞿耶尼日將出時。北郁單越正當夜半。六月北行漸移向北。每日六俱盧舍。六月南行亦漸移向南。每日六俱盧舍(一俱盧舍乃六里也)。在閻浮提最極南垂。他形狹近。日過速疾于冬分時。晝短夜長。六月過已。漸向北行。每一日中移六俱盧舍。故在閻浮提洲處中而行。北寬行久。所以晝長夜短。因本經云。須彌山外有佉提羅伽山等山。日天宮殿六月(此傳言。六月以六月陰。六月陽。如莊子六月息者也。非謂定指季夏六月)之中向北道行。照觸彼山。令生熟故。又須彌山佉提羅伽山。二山之間有須彌留海。闊八萬四千由旬。日天宮殿六月之中向南行時。照
【現代漢語翻譯】 千門，都是用各種珍寶造成的。異相云：城池方圓一百四十里，高四十里，光芒耀眼。看起來像是圓形的，五風托著它，不讓它停下來。《長阿含經》說：日天（Sūrya, 太陽神）的宮殿高十六由旬，周圍有欄桿。出行時有成百上千的天神引導。前面所說的，或許有所不同，是因為城池有內外之分，所見有大小之別，所以看到的景像有差別。《樓炭經》說：日天的壽命與四天王相同。《右繞書》說：天輪左轉，日月右旋。太陽從西南向東北執行，因為太陽執行緩慢而天輪轉動迅速，所以帶著太陽轉動，使人間認為太陽是從東南向西北轉動。《智度論》說：右繞是指從東到南，從南到西，從西到北，從北到東。日月星辰圍繞須彌山也是這樣。《因本經》說：日天（Sūrya, 太陽神）的宮殿繞著須彌山的一半執行，從不停息。當南閻浮提（Jambudvīpa, 我們所居住的這個世界）是正午時，東弗婆提（Pūrvavideha, 東勝身洲）太陽剛落山，西瞿耶尼（Aparagodānīya, 西牛貨洲）太陽將要升起，北郁單越（Uttarakuru, 北俱盧洲）正當半夜。六月向北執行，逐漸向北移動，每天移動六俱盧舍。六月向南執行，也逐漸向南移動，每天移動六俱盧舍（一俱盧舍是六里）。在閻浮提（Jambudvīpa, 我們所居住的這個世界）最南邊，地形狹窄靠近，太陽執行迅速，在冬至時，白天短夜晚長。六月過後，逐漸向北執行，每一天移動六俱盧舍，所以在閻浮提（Jambudvīpa, 我們所居住的這個世界）的中間執行，北部寬廣執行時間長，所以白天長夜晚短。《因本經》說：須彌山外有佉提羅伽山等山，日天（Sūrya, 太陽神）的宮殿在六月（這裡說的是六月陰，六月陽，如同莊子說的六月休息一樣，不是指季夏六月）之中向北執行，照觸那些山，使它們生長成熟。又須彌山和佉提羅伽山兩山之間有須彌留海，寬八萬四千由旬，日天（Sūrya, 太陽神）的宮殿在六月之中向南執行時，照
【English Translation】 The thousand gates are all made of various treasures. 'Different Appearances' says: The city is 140 li in circumference and 40 li high, its light dazzling. It appears round, and the five winds support it, preventing it from stopping. The Dirghāgama Sūtra says: The palace of Sūrya (Sun God) is 16 yojanas high, surrounded by railings. When traveling, hundreds of thousands of gods guide it. The preceding descriptions may differ because the city has inner and outer parts, and the views vary in size, resulting in different perceptions. The Loutan Sutra says: The lifespan of Sūrya (Sun God) is the same as that of the Four Heavenly Kings. The Rightward Circumambulation Book says: The heavenly wheel turns to the left, while the sun and moon revolve to the right. The sun travels from southwest to northeast. Because the sun moves slowly while the heavenly wheel turns quickly, it is carried along, leading people to believe that the sun moves from southeast to northwest. The Mahāprajñāpāramitāśāstra says: Rightward circumambulation means going from east to south, from south to west, from west to north, and from north to east. The sun, moon, and stars also revolve around Mount Sumeru in this way. The Cause Sutra says: The palace of Sūrya (Sun God) revolves around half of Mount Sumeru, never ceasing. When it is noon in Jambudvīpa (the world we live in), the sun is just setting in Pūrvavideha (East Videha), the sun is about to rise in Aparagodānīya (West Godānīya), and it is midnight in Uttarakuru (North Kuru). In the sixth month, it travels north, gradually moving northward, six kroshas each day. In the sixth month, it travels south, also gradually moving southward, six kroshas each day (one krosha is six li). In the southernmost part of Jambudvīpa (the world we live in), the terrain is narrow and close, and the sun travels quickly, resulting in short days and long nights during the winter solstice. After the sixth month, it gradually travels northward, moving six kroshas each day, so it travels in the middle of Jambudvīpa (the world we live in). The north is wide and the travel time is long, resulting in long days and short nights. The Cause Sutra says: Outside Mount Sumeru are mountains such as Khadiraka Mountain. The palace of Sūrya (Sun God) travels northward in the sixth month (this refers to the yin of the sixth month and the yang of the sixth month, like Zhuangzi's 'resting in the sixth month,' not specifically referring to the sixth month of summer), illuminating and touching those mountains, causing them to grow and ripen. Also, between Mount Sumeru and Khadiraka Mountain is the Sumeru Sea, which is 84,000 yojanas wide. When the palace of Sūrya (Sun God) travels southward in the sixth month, it illuminates
觸彼海。令寒冷故。因本經云。日天子身光照閻浮檀。輦輦光照。宮殿光明相接。而有一千光明。五百傍照。五百下照其宮殿也。以天金及頗梨合成。起世經云。有五種故。障其光明而暗。謂煙雲塵霧修羅手障。楞嚴經云。惡業眾生同分妄見。遂見薄蝕。金光明中。由其國王專行暴惡。不修善事。故二日並現。或日月薄蝕。日月無光也。漢天文志云。日蝕。君王當修德也。夫日輪昇天。六合皆照。則光明破暗。洎成熟萬物。功實大矣。乃日天子之賜。得不興供於法會焉。贊曰。
日之炎體太陽精 寶光天子御宮城 或號熾盛及勝意 如是共有百種名 由人成劫食香稻 遂即能令黑暗生 無量壽佛遣侍者 菩薩名為寶應聲 來造日輪破長夜 遂得眼目開昏盲 其城高廣千門啟 一一無非七寶成 由光照輦及宮殿 兩處交接映光晶 所以明曜射人目 世間皆謂是圓形 晝夜周行四洲上 五風運持不暫停 六月南行六月北 遂令寒暑有相傾 晝夜短長寬狹異 或時薄蝕有虧盈 大哉照世光明主 愿臨法會赴虔誠
月宮天子傳
梵語婆奴。此翻光者。又翻月也。釋名云。月者闕也。太陰之精。陰星之宗。張衡云。水之精也。大威德經云。金脂星主光者。空主
【現代漢語翻譯】 現代漢語譯本 觸及那片海，使其寒冷。因為《本經》中說：『日天子（Sūrya-deva）的身光照耀閻浮提（Jambudvīpa），光芒相連，宮殿光明相接，有一千道光明，五百道向旁邊照射，五百道向下照射其宮殿。』是用天金和頗梨（sphatika，水晶）合成的。《起世經》中說：『有五種原因，障礙其光明而使其昏暗，即煙、云、塵、霧、修羅（Asura）的手障。』《楞嚴經》中說：『惡業眾生共同的妄見，於是見到（日月）被薄蝕。』《金光明經》中說：『由於國王專行暴虐，不修善事，所以兩個太陽並現，或者日月被薄蝕，日月無光。』《漢天文志》中說：『日蝕，君王應當修德。』太陽升上天空，六合都被照亮，光明破除黑暗，進而成熟萬物，功勞實在太大了。這是日天子的賜予，怎能不在法會上供養呢？讚頌說：
太陽的炎熱本體，是太陽的精華，寶光天子（Ratnaprabha-deva）駕馭著宮城。 或者稱為熾盛（Arcis），或者稱為勝意（Śreṣṭha-mati），像這樣共有百種名號。 由於人類形成劫（kalpa），食用香稻，於是就能令黑暗產生。 無量壽佛（Amitāyus）派遣侍者，菩薩名為寶應聲（Ratnākara）。 來製造日輪，破除長夜，於是得以眼目開啟，驅散昏盲。 他的城池高大寬廣，千門開啟，每一扇門都不是七寶所成。 由於光明照耀車輦和宮殿，兩處交相輝映，光芒晶瑩。 所以明亮的光芒射入人的眼睛，世間都認為是圓形。 日夜周行於四大洲之上，五風（pañca vāyu）運載保持不停。 六月向南行，六月向北行，於是令寒暑有相互傾斜。 晝夜長短寬窄不同，或者有時被薄蝕，有虧缺和盈滿。 偉大啊，照耀世間的光明之主，愿您降臨法會，赴我們的虔誠。
月宮天子傳
梵語婆奴（Bha-nu），這裡翻譯為『光』，又翻譯為『月』。《釋名》中說：『月，是闕也。』是太陰的精華，陰星的宗主。張衡說：『是水的精華。』《大威德經》中說：『金脂星主光者，空主。』
【English Translation】 English version Touching that sea, making it cold. Because the original scripture says: 'The body light of Sūrya-deva (Sun God) illuminates Jambudvīpa (the continent of rose-apple trees), the rays of light are connected, the palace's light is connected, having a thousand rays of light, five hundred rays shining sideways, five hundred rays shining downwards on its palace.' It is made of celestial gold and sphatika (crystal). The Agama of the Beginning of the World says: 'There are five reasons that obstruct its light and make it dim, namely smoke, clouds, dust, mist, and the hand obstruction of Asuras (demi-gods).' The Śūraṅgama Sūtra says: 'The common deluded view of sentient beings with evil karma, thus seeing (the sun and moon) being eclipsed.' The Golden Light Sutra says: 'Because the king exclusively practices tyranny and does not cultivate good deeds, therefore two suns appear together, or the sun and moon are eclipsed, and the sun and moon have no light.' The Annals of Astronomy of the Han Dynasty (206 BCE-220 CE) says: 'A solar eclipse, the king should cultivate virtue.' When the sun rises into the sky, the six directions are illuminated, light breaks through darkness, and then matures all things, its merit is truly great. This is the gift of Sūrya-deva, how can we not make offerings at the Dharma assembly? The verse of praise says:
The fiery essence of the sun, the essence of the sun, Ratnaprabha-deva (Jewel Light Heavenly Son) governs the palace city. Or called Arcis (Blazing), or called Śreṣṭha-mati (Supreme Intention), like this there are a hundred names. Because humans form a kalpa (aeon), eating fragrant rice, thus it can cause darkness to arise. Amitāyus (Immeasurable Life Buddha) sends a attendant, a Bodhisattva named Ratnākara (Treasure Sound). Coming to create the sun wheel, breaking the long night, thus the eyes are opened, dispelling blindness. His city is tall and wide, a thousand gates open, each gate is made of nothing but the seven treasures. Because the light shines on the chariot and the palace, the two places reflect each other, the light is crystal clear. Therefore the bright light shoots into people's eyes, the world all thinks it is round. Day and night traveling around the four continents, the pañca vāyu (five winds) carry and keep it from stopping. Traveling south for six months, traveling north for six months, thus causing cold and heat to incline to each other. The length, width, and narrowness of day and night are different, or sometimes there is an eclipse, with deficiency and fullness. Great is the lord of light illuminating the world, may you come to the Dharma assembly, to our sincerity.
Biography of the Moon Palace Heavenly Son
In Sanskrit, Bha-nu, here translated as 'light', also translated as 'moon'. The Explanation of Names says: 'Moon, is deficiency.' It is the essence of Taiyin (Great Yin), the ancestor of Yin stars. Zhang Heng said: 'It is the essence of water.' The Mahābala Sutra says: 'The master of the golden fat star is light, the master of space.'
宿王等。凡五百名。華嚴中月天子無量。今依法華云。月宮明月天子。成劫之時。人食香稻。黑暗便生。吉祥菩薩造月輪以照夜。其修因壽量並同日光天子也。其去地也。俱舍論云五十逾繕那。阿含云月天子城郭縱廣五十由旬。阿含云。月宮城郭廣長一千九百六十里。俱舍云玻胝迦寶為體。水珠所助。能照能冷。週一百五十由旬。立世阿毗曇云。日月相去四萬八千八十由旬。日行疾三由旬。白月初日在前。黑月初日在後。纓絡經云。以五風運持不令停住。起世經云。月圓闕者有三義故。一背相轉。由月天以天銀及琉璃合成。宮殿背相而轉漸圓者。白銀見故。漸闕者琉璃面轉故。二青衣天所覆光。三日光影覆。即日月相望及合璧而晦。因本經云。以何因緣月宮有影。此大洲中閻浮提樹高大。影現月輪。以此有影。蓮華經云。此樹有雞王。以棲其上。彼鳴則天下雞皆鳴。法苑中雲。婆羅痆斯國有三獸塔。是如來修行時燒身之處。劫初有狐兔猿相悅為友。帝釋欲驗修菩薩行者。乃化作一老夫。安慰三獸。乃曰。今正饑乏。何以饋食。狐取鮮鯉。猿採果實。唯兔空回。兔令猿狐聚薪以火藏內。遂俟火熾投身火中。以身愿充一餐。老夫復帝釋身。感其心。故寄之月輪。傳乎後世。咸言月中之兔。自斯而有。漢紀云。月行之道。黑
【現代漢語翻譯】 現代漢語譯本 宿王等，共五百名。 《華嚴經》中記載的月天子數量無量。現在根據《法華經》所說，月宮中的明月天子，在成劫（宇宙形成時期）之初，人們以香稻為食，之後黑暗產生。吉祥菩薩創造了月輪來照亮夜晚。他修行的因緣和壽命與日光天子相同。月亮距離地面的高度，《俱舍論》中說是五十逾繕那（約合400-600公里）。《阿含經》中說月天子的城郭縱橫廣闊五十由旬（約合400-600公里）。《阿含經》還說，月宮城郭廣長一千九百六十里（約合980公里）。《俱舍論》中說月亮以玻胝迦寶（水晶）為本體，藉助水珠的作用，能夠發光和產生寒冷，周長一百五十由旬（約合1200-1800公里）。 《立世阿毗曇論》中說，太陽和月亮相距四萬八千八十由旬（約合384,640-585,600公里）。太陽執行速度快三由旬（約合24-36公里）。白月初一，太陽在月亮前面；黑月初一，太陽在月亮後面。《纓絡經》中說，用五種風來運轉支撐月亮，使它不會停住。《起世經》中說，月亮有圓缺變化有三種原因：一是背面相對轉動，由於月天以天銀和琉璃合成，宮殿背面相對轉動，逐漸變圓是因為白銀顯現，逐漸變缺是因為琉璃面轉動。二是青衣天所覆蓋的光芒。三是日光陰影覆蓋，即太陽和月亮相對或合璧時月亮會變得晦暗。 《本經》中說，因為什麼因緣月宮會有陰影？因為這個大洲中的閻浮提樹（Jambudvipa tree，一種樹名）高大，陰影顯現在月輪上，因此月亮有陰影。《蓮華經》中說，這棵樹上有雞王棲息在上面，它鳴叫時，天下的雞都會鳴叫。《法苑珠林》中說，在婆羅痆斯國（Varanasi，古印度城市）有三獸塔，是如來（Tathagata，佛的稱號）修行時燒身的地方。劫初時有狐貍、兔子和猿猴相互友愛。帝釋天（Indra，佛教護法神）爲了考驗修行菩薩行的人，就化作一位老夫，安慰三獸，說：『我現在正飢餓，你們用什麼來供養我呢？』狐貍取來新鮮的鯉魚，猿猴採來果實，只有兔子空手而回。兔子讓猿猴和狐貍聚集柴火併點燃，然後自己等待火勢旺盛時，投身火中，用自己的身體來滿足一餐。老夫恢復了帝釋天的身份，被它的心感動，所以將它寄託在月輪中，流傳給後世，大家都說月亮中的兔子，就是從這時開始有的。《漢紀》中說，月亮執行的軌道是黑色的。
【English Translation】 English version There were five hundred individuals, including King Su. In the Avatamsaka Sutra, the number of Moon Devas is immeasurable. Now, according to the Lotus Sutra, the Bright Moon Deva in the Moon Palace, at the beginning of the formation of the kalpa (aeon), people ate fragrant rice, and then darkness arose. Bodhisattva Auspicious created the moon wheel to illuminate the night. His causes of cultivation and lifespan are the same as those of the Sun Deva. The distance of the moon from the earth, according to the Abhidharmakosa, is fifty yojanas (approximately 400-600 kilometers). The Agama Sutra says that the city of the Moon Deva is fifty yojanas (approximately 400-600 kilometers) in length and width. The Agama Sutra also says that the Moon Palace city is one thousand nine hundred and sixty li (approximately 980 kilometers) in length. The Abhidharmakosa says that the moon is made of Sphatika (crystal) and is aided by water droplets, capable of emitting light and producing coldness, with a circumference of one hundred and fifty yojanas (approximately 1200-1800 kilometers). The Lokaprajnapti Sastra says that the sun and moon are forty-eight thousand and eighty yojanas (approximately 384,640-585,600 kilometers) apart. The sun travels three yojanas (approximately 24-36 kilometers) faster. On the first day of the waxing moon, the sun is in front of the moon; on the first day of the waning moon, the sun is behind the moon. The Inngluo Sutra says that the moon is supported by five winds to prevent it from stopping. The Agganna Sutta says that the moon has phases of waxing and waning for three reasons: first, the backs are rotating relative to each other, because the Moon Deva is made of celestial silver and lapis lazuli, and the backs of the palaces are rotating relative to each other. It gradually waxes because the silver is visible, and it gradually wanes because the lapis lazuli face is rotating. Second, the light is covered by the Blue-robed Deva. Third, the shadow of the sun covers it, that is, the moon becomes dim when the sun and moon are opposite or in conjunction. The Sutra says, for what reason does the Moon Palace have a shadow? Because the Jambudvipa tree (Jambudvipa tree, a type of tree) in this continent is tall, and its shadow appears on the moon wheel, therefore the moon has a shadow. The Lotus Sutra says that there is a Rooster King dwelling on this tree, and when it crows, all the chickens in the world crow. The Dharma Forest says that in the country of Varanasi (Varanasi, an ancient Indian city) there is a Three Beasts Pagoda, which is the place where the Tathagata (Tathagata, an epithet of the Buddha) burned his body during his practice. At the beginning of the kalpa, there were a fox, a rabbit, and a monkey who loved each other as friends. Indra (Indra, a Buddhist protector deity), in order to test those who practice the Bodhisattva path, transformed into an old man and comforted the three beasts, saying, 'I am now hungry, what will you offer me?' The fox brought fresh carp, the monkey gathered fruits, but the rabbit returned empty-handed. The rabbit asked the monkey and fox to gather firewood and light it, and then waited for the fire to blaze before throwing himself into the fire, using his body to satisfy a meal. The old man restored his identity as Indra and was moved by his heart, so he entrusted him to the moon wheel, which was passed down to later generations. Everyone said that the rabbit in the moon has existed since then. The Han Dynasty Records say that the path of the moon is black.
道二出黃道北。赤道二出黃道南。白道二出黃道東。立春春分東從青道。立秋秋分西從白道。立冬冬至北從黑道。立夏夏至南從赤道。青赤出陽道。白黑出陰道。若夏月失節度而妄行。出陽道則旱。出陰道則水。楞嚴經暈適背玦負耳虹霓。種種惡相。凈覺解云。此皆日月邊之惡氣也。漢天文志云。日月薄蝕。怪云變氣。皆陰陽之精。本在地而上應于天者也。政失於此而變見於彼。猶影之象形。響之應聲。又云。月者刑也。月食修刑。是以說文凡禍福等字畫從示二。乃古文上字也。小者古文作川。即日月星辰三光也。天欲令人悔過。必於三光以垂象。下示於人。令其知過必改也。是知月光陰滋萬物。夜發光明。功次於日光者焉。贊曰。
太陰之精號明月 天子居於白銀宮 成劫時人食香稻 黑暗便生皆昏蒙 吉祥菩薩之所化 月輪於是乘五風 玻胝迦寶水珠體 能照能冷成陰功 去地五十繕那許 修因壽量與日同 右繞須彌常不息 與日遲速咸住空 圓闕由於城面轉 青衣天覆及曈朦 閻浮提樹光影現 上有天雞鳴其中 佛作兔時曾結友 猿狐異類交情通 帝釋試之觀大器 各持所食共來供 唯有兔時無物至 自投入火以身充 帝釋感彼希有事 月中寄跡傳無窮
【現代漢語翻譯】 現代漢語譯本 道二出黃道北：兩條道路從黃道的北方延伸出來。 赤道二出黃道南：兩條道路從黃道的南方延伸出來。 白道二出黃道東：兩條道路從黃道的東方延伸出來。 立春春分東從青道：立春和春分時節，太陽從東方的青道執行。 立秋秋分西從白道：立秋和秋分時節，太陽從西方的白道執行。 立冬冬至北從黑道：立冬和冬至時節，太陽從北方的黑道執行。 立夏夏至南從赤道：立夏和夏至時節，太陽從南方的赤道執行。 青赤出陽道：青道和赤道屬於陽道。 白黑出：白道和黑道屬於。 若夏月失節度而妄行，出陽道則旱，出則水：如果夏天時節太陽執行失去規律，不按常理執行，偏離陽道則會發生旱災，偏離則會發生水災。 《楞嚴經》暈適背玦負耳虹霓，種種惡相。《凈覺》解云：這些都是日月周圍的不祥之氣。 《漢天文志》云：日月薄蝕，怪云變氣，皆陰陽之精，本在地而上應于天者也。政治上的缺失會在此處顯現，並在天象上有所反應，就像影子反映形體，回聲迴應聲音一樣。 又云：月者刑也。月食修刑。所以《說文解字》中凡是禍福等字都從『示』和『二』，這是古文的『上』字。小者古文寫作『川』，即日月星辰三光也。上天想要人們悔過，必定會在日月星辰三光上顯示徵兆，以此來警示人們，使人們知道自己的過錯並加以改正。 由此可知，月光陰柔滋養萬物，夜晚散發光明，其功用僅次於日光。 贊曰： 太陰之精號明月，天子居於白銀宮 成劫時人食香稻，黑暗便生皆昏蒙 吉祥菩薩之所化，月輪於是乘五風 玻胝迦寶水珠體，能照能冷成陰功 去地五十繕那許，修因壽量與日同 右繞須彌常不息，與日遲速咸住空 圓闕由於城面轉，青衣天覆及曈朦 閻浮提樹光影現，上有天雞鳴其中 佛作兔時曾結友，猿狐異類交情通 帝釋試之觀大器，各持所食共來供 唯有兔時無物至，自投入火以身充 帝釋感彼希有事，月中寄跡傳無窮
【English Translation】 English version Two paths emerge north of the ecliptic. Two paths emerge south of the ecliptic. Two paths emerge east of the ecliptic. The Beginning of Spring (lichun) and the Spring Equinox (chunfen) follow the Green Path from the east. The Beginning of Autumn (liqiū) and the Autumn Equinox (qiūfen) follow the White Path from the west. The Beginning of Winter (lidong) and the Winter Solstice (dongzhi) follow the Black Path from the north. The Beginning of Summer (lixia) and the Summer Solstice (xiazhi) follow the Red Path from the south. The Green and Red Paths are Yang Paths. The White and Black Paths are ** Paths. If in the summer months the celestial bodies lose their regularity and move erratically, deviation towards the Yang Paths brings drought, and deviation towards the ** Paths brings floods. The Śūraṅgama Sūtra speaks of halos, comets, backlighting, broken rings, burdens, rainbows, and other ominous signs. Jingjue explains that these are all inauspicious auras around the sun and moon. The Book of Han, Treatise on Astronomy says: 'Solar and lunar eclipses, strange clouds, and unusual atmospheric phenomena are all essences of yin and yang, rooted in the earth but manifested in the heavens. Political failures here will manifest there, just as shadows reflect forms and echoes respond to sounds.' It also says: 'The moon represents punishment. Lunar eclipses are related to the administration of justice.' Therefore, in the Shuowen Jiezi (Explanation of Script and Analysis of Characters), characters related to misfortune and fortune are derived from '示' (shì, meaning 'to show') and '二' (èr, meaning 'two'), which is the ancient form of '上' (shàng, meaning 'above'). The ancient form of 'small' is written as '川' (chuān, meaning 'river'), which represents the three lights of the sun, moon, and stars. Heaven wishes people to repent, so it shows signs in the three lights, warning people to recognize and correct their mistakes. From this, we know that moonlight, being yin, nourishes all things and emits light at night, its function second only to sunlight. A verse says: The essence of Taiyin (Great Yin) is called the bright moon, the Son of Heaven resides in the silver palace. In the age of formation, people ate fragrant rice, darkness then arose, and all became dim. Transformed by the Auspicious Bodhisattva, the moon disc rides the five winds. A body of crystal gem and water pearl, it can illuminate and cool, completing the work of yin. Fifty yojanas (yojana: a unit of distance) away from the earth, its lifespan of cultivation is the same as the sun. It constantly circles Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology) to the right, remaining in the sky with the sun, sometimes faster, sometimes slower. Its waxing and waning are due to the turning of the city's face, covered by blue garments and dimness. The shadows of Jambudvipa (Jambudvipa: the continent where humans live, according to Buddhist cosmology) trees appear, with a celestial rooster crowing within. When the Buddha was a rabbit, he made friends, and apes and foxes of different kinds shared their friendship. Shakra (Shakra: the king of the gods in Buddhist cosmology) tested them to observe their great qualities, each bringing their food to offer. Only the rabbit had nothing to bring, so he threw himself into the fire to offer his body. Shakra, moved by this rare deed, placed his image in the moon to be passed down endlessly.
萬物賴月滋永夜 宜尊寶像啟修崇
娑竭龍王傳
大集等經中雲。娑竭羅。大云請雨經及光明經曰。婆伽羅王。須彌藏等經曰。婆難陀。孔雀經云。娑薛羅。乃梵音楚夏。此云鹹海。華嚴疏梵語三慕達啰。此雲龍王。即大咸海之中龍王也。須彌藏經云。善住龍王為一切象龍主。婆難陀龍王為一切蛇龍主。阿耨達龍王為一切馬龍主。婆樓那龍王為一切魚龍主。摩那蘇婆帝龍王為一切蝦蟆龍主。又孔雀經列一百七十七龍王。今娑竭羅當第七位。居大海龍王之次。大云經列百七十餘龍王。當第三位。今所以獨供娑竭羅者。一是蛇龍之主。為龍本類故。二是大權之中。每對佛弘護故。三佛之法寶在其宮故。四自唐已來遍靈應故。由集要云。蛇龍乃其本類。余皆旁類也。故知為五龍之主耳。又如海龍王經．法華．華嚴．大集偏稱此位。故知大權弘護力勝。又如龍樹入其宮。見法堂無量。法華中文殊師利所化八歲龍女。即娑竭羅王之女。大集亦云娑竭羅龍王有子。名青蓮華。面身相端正等。處胎經云。吾于海中與龍說法。無數龍神龍子得道。吾留金色全身舍利百三十枚令供養之。故知佛之法寶在其宮中。又帝心尊者北塔銘云。唐大宗朝大旱。諸處祈禱無感。遂遣中使命順和尚祈雨。順令中使往抱腹山草菴中。有老
【現代漢語翻譯】 萬物依靠月亮的滋潤度過漫漫長夜，應該尊敬佛像，開始修行。
娑竭龍王傳
《大集經》等經中說：娑竭羅（Sāgara，意為鹹海）。《大云請雨經》及《光明經》說：婆伽羅王（Bhagala-rāja）。《須彌藏經》等經說：婆難陀（Nanda）。《孔雀經》說：娑薛羅（Sāgara），這是梵音在不同地區的音譯。華嚴疏中梵語為三慕達啰（Samudra），意為龍王，即大咸海中的龍王。《須彌藏經》說，善住龍王為一切象龍之主，婆難陀龍王為一切蛇龍之主，阿耨達龍王為一切馬龍之主，婆樓那龍王為一切魚龍之主，摩那蘇婆帝龍王為一切蝦蟆龍之主。另外，《孔雀經》列舉了一百七十七位龍王，現在的娑竭羅排在第七位，位於大海龍王之後。《大云經》列舉了一百七十多位龍王，他排在第三位。現在單獨供奉娑竭羅的原因是：一是他是蛇龍之主，是龍的本類；二是在大權之中，常常護持佛法；三是佛的法寶在他的宮殿中；四是從唐朝（618年-907年）以來，他顯現的靈驗最多。正如《集要》所說，蛇龍是其本類，其餘都是旁類。因此，可知他是五龍之主。又如《海龍王經》、《法華經》、《華嚴經》、《大集經》偏重稱讚這位龍王，可知他弘護佛法的力量強大。又如龍樹菩薩進入他的宮殿，見到法堂無量。法華經中，文殊師利菩薩所化的八歲龍女，就是娑竭羅王之女。《大集經》也說娑竭羅龍王有兒子，名叫青蓮華，面容身體端正等。《處胎經》說，『我于海中與龍說法，無數龍神龍子得道。我留下金色全身舍利一百三十枚令供養之。』可知佛的法寶在他的宮中。又帝心尊者北塔銘說，唐太宗（626年-649年）時期大旱，各處祈禱都沒有感應，於是派遣中使命令順和尚祈雨，順和尚命令中使前往抱腹山草菴中，有一位老
【English Translation】 All things rely on the moon's nourishment to pass the long night, and one should respect the Buddha's image and begin to cultivate.
The Tale of Sāgara Dragon King
The Mahāsamnipāta Sūtra and other sutras say: Sāgara (meaning 'Salt Sea'). The Mahāmegha Requesting Rain Sūtra and the Suvarṇaprabhāsa Sūtra say: Bhagala-rāja. The Sumeru-garbha Sūtra and others say: Nanda. The Mahāmāyūrī Vidyārājñī Sūtra says: Sāgara, which are different transliterations of the Sanskrit sound in different regions. In the commentary on the Avataṃsaka Sūtra, the Sanskrit word is Samudra, meaning Dragon King, that is, the Dragon King in the Great Salt Sea. The Sumeru-garbha Sūtra says that the Good Dwelling Dragon King is the lord of all elephant dragons, the Nanda Dragon King is the lord of all snake dragons, the Anavatapta Dragon King is the lord of all horse dragons, the Varuṇa Dragon King is the lord of all fish dragons, and the Manasvin Dragon King is the lord of all toad dragons. In addition, the Mahāmāyūrī Vidyārājñī Sūtra lists one hundred and seventy-seven Dragon Kings, and the current Sāgara ranks seventh, after the Great Sea Dragon King. The Mahāmegha Sūtra lists more than one hundred and seventy Dragon Kings, and he ranks third. The reason for exclusively offering to Sāgara now is: first, he is the lord of snake dragons, the original type of dragons; second, within the great power, he often protects the Buddha's Dharma; third, the Buddha's Dharma treasures are in his palace; and fourth, since the Tang Dynasty (618-907 CE), he has manifested the most spiritual responses. As the Collection of Essentials says, snake dragons are their original type, and the rest are side types. Therefore, it can be known that he is the lord of the five dragons. Moreover, sutras such as the Sāgara Dragon King Sūtra, Lotus Sūtra, Avataṃsaka Sūtra, and Mahāsamnipāta Sūtra particularly praise this position, so it is known that his power to protect the Dharma is strong. Furthermore, like Nāgārjuna entering his palace and seeing the immeasurable Dharma hall. In the Lotus Sūtra, the eight-year-old Dragon Girl transformed by Mañjuśrī Bodhisattva is the daughter of Sāgara King. The Mahāsamnipāta Sūtra also says that Sāgara Dragon King has a son named Blue Lotus Flower, with a dignified face and body, etc. The Sūtra on the Womb says, 'I preached the Dharma to dragons in the sea, and countless dragon gods and dragon sons attained the Way. I left one hundred and thirty pieces of golden whole-body relics for them to make offerings to.' It can be known that the Buddha's Dharma treasures are in his palace. Also, the inscription on the North Pagoda of Venerable Emperor Heart says that during the reign of Emperor Taizong of the Tang Dynasty (626-649 CE), there was a severe drought, and prayers everywhere were ineffective, so he sent a central envoy to order the monk Shun to pray for rain. Shun ordered the central envoy to go to the thatched hut on Mount Baofu, where there was an old
僧著木履行道。可云終南山杜順和尚伸意。天久不雨。愿降甘澤。使至果如其言。即述前語。老僧乃云。大凡降雨。須天符牒。今雖無天符。順和尚有旨。則如天符牒無異。汝可速回。使回至都。雨即隨至。太宗遣使往謝。順問老僧何人。順乃雲龍王也。遂遣使抱腹山。傳宣使至。止見草木深林。初無草菴。遂賜順為帝心禪師焉。大凡諸龍業報不一。如薰聞記說龍有四種。一守護天宮持令不落。二興雲致雨。三蛇龍決江開瀆。四伏藏龍主輪王及福德人藏。凈名疏云。龍是畜生道。正報似蛇。依報七寶宮殿。與天無異。亦能變形。為端正人。通胎卵濕化四種生。壽一中劫(二十增減為一中劫)。壽盡為金翅之鳥所食。僧護經云。龍有五法不能隱身。一者生時。二者死時。三者睡時。四者瞋時。五者交時。迦葉詰難陀經云。龍有三苦。一者雖食百味飲。入口即化為蝦蟆。二婇女端正。欲為夫歸。二蛇相交。三背道布鱗。沙石生其中。痛乃連心。僧祇律云一。日之中三過皮肉落熱沙薄身。海龍王經云。昔在人中作大福田。受天福故。神受自在。不持齋戒。受惡報身。金翅鳥日食五百水龍。一龍王能受八戒。則免斯害。具如菩薩處胎經說。又若得袈裟一片一縷安於身上。亦可得免。僧祇律云。往因佈施。今日奉養。同天神力。
【現代漢語翻譯】 僧人穿著木屐行走傳揚佛法。可以認為是終南山杜順和尚（Dushun，唐代高僧）的旨意顯現。當時很久沒有下雨，人們希望降下甘霖。事情發展正如他所說。於是講述了之前的話。老僧說：『一般來說，降雨需要天符牒（上天的文書）。現在雖然沒有天符，但杜順和尚有旨意，就和天符牒沒有區別。你可趕快回去，使者回到都城，雨就會跟著下。』唐太宗（公元626年-649年在位）派遣使者前去感謝。杜順問老僧是什麼人，杜順說他是龍王。於是派遣使者前往抱腹山，傳達旨意，使者到達后，只見草木茂盛的森林，最初沒有草菴。於是賜予杜順『帝心禪師』的稱號。一般來說，各種龍的業報不盡相同。如《薰聞記》記載，龍有四種：一是守護天宮，使其不墜落；二是興云降雨；三是蛇龍疏通江河；四是伏藏龍，掌管輪王和有福德之人的寶藏。《凈名疏》說，龍是畜生道，正報像蛇，依報是七寶宮殿，與天界沒有區別，也能變形為端正的人。通胎生、卵生、濕生、化生四種出生方式。壽命為一個中劫（二十個增減劫為一個中劫）。壽命終結後會被金翅鳥所食。《僧護經》說，龍有五種情況不能隱身：一是出生時，二是死亡時，三是睡覺時，四是嗔怒時，五是交配時。《迦葉詰難陀經》說，龍有三種痛苦：一是即使吃各種美味佳餚，入口后也會變成蛤蟆；二是婇女端正，想要嫁人為妻，卻只能與蛇交配；三是背上長出鱗片，沙石生長在其中，疼痛直連心。《僧祇律》說，一天之中，有三次皮肉脫落，被熱沙覆蓋。《海龍王經》說，過去在人間廣種福田，因此享受天福，神力自在，但不持齋戒，所以受惡報之身。金翅鳥每天吃五百條水龍，如果龍王能受持八戒，就能免除這種災害，具體內容如《菩薩處胎經》所說。又如果得到袈裟的一片或一縷，安放在身上，也可以免除災難。《僧祇律》說，往昔因為佈施，今日才能得到供養，擁有和天神一樣的力量。
【English Translation】 A monk wearing wooden clogs walked and propagated the Dharma. It can be said that it was the intention of Venerable Dushun (a prominent monk of the Tang Dynasty) of Zhongnan Mountain manifesting. At that time, it had not rained for a long time, and people hoped for sweet rain to fall. Things developed just as he said. Then he recounted the previous words. The old monk said, 'Generally speaking, rainmaking requires a celestial decree (a document from heaven). Now, although there is no celestial decree, Venerable Dushun has an edict, which is no different from a celestial decree. You can quickly return, and when the envoy returns to the capital, the rain will follow.' Emperor Taizong of Tang (reigned 626-649 AD) sent an envoy to thank him. Dushun asked who the old monk was, and Dushun said he was the Dragon King. So he sent an envoy to Baofu Mountain to convey the edict. When the envoy arrived, he only saw lush forests, and initially there was no hermitage. So he bestowed upon Dushun the title of 'Emperor Heart Zen Master'. Generally speaking, the karmic retributions of various dragons are not the same. As the 'Xun Wen Ji' records, there are four types of dragons: first, those who guard the heavenly palace, preventing it from falling; second, those who raise clouds and bring rain; third, serpent dragons who dredge rivers; fourth, hidden dragons who manage the treasures of wheel-turning kings and people with merit. The 'Vimalakirti Sutra Commentary' says that dragons are in the animal realm, their direct retribution is like snakes, and their dependent retribution is seven-jeweled palaces, which are no different from the heavens. They can also transform into upright people. They are born in four ways: from wombs, eggs, moisture, and transformation. Their lifespan is one intermediate kalpa (twenty increasing and decreasing kalpas make one intermediate kalpa). When their lifespan ends, they are eaten by the Garuda bird. The 'Samgharaksha Sutra' says that dragons cannot hide themselves in five situations: first, at birth; second, at death; third, when sleeping; fourth, when angry; fifth, when mating. The 'Kasyapa's Admonition to Nanda Sutra' says that dragons have three sufferings: first, even if they eat various delicacies, they turn into toads upon entering their mouths; second, beautiful maidens want to marry, but can only mate with snakes; third, scales grow on their backs, and sand and stones grow within them, causing pain that is connected to their hearts. The 'Mahasamghika Vinaya' says that three times a day, their skin and flesh fall off, and they are covered with hot sand. The 'Sagara Dragon King Sutra' says that in the past, they cultivated fields of merit in the human realm, so they enjoy heavenly blessings and have divine powers, but because they did not uphold precepts, they receive the body of evil retribution. The Garuda bird eats five hundred water dragons every day. If a dragon king can uphold the eight precepts, he can avoid this harm, as described in the 'Bodhisattva Embryo Sutra'. Furthermore, if one obtains a piece or thread of a kasaya and places it on their body, they can also avoid disaster. The 'Mahasamghika Vinaya' says that because of past generosity, today they receive offerings and have the same power as the gods.
廣大龍宮。飲食有能盡壽銷者。有二十年銷者。有七年銷者。今娑竭羅龍王乃大權菩薩現此龍身。故華嚴說位皆十地。住不思議解脫。欲降雨時。三日之中先布密雲。所降之雨不從口出。不從身出。端坐深宮。舉念之時其雨普洽。豎亙六天。橫遍四域。以時雨霪無所夭害。位居十地。跡示龍身。護法護民。其利博矣。贊曰。
娑竭羅王主蛇龍 弘護佛法使興隆 大唐已來多感應 故今法會仰深功 有女八歲成正覺 青蓮華子美儀容 佛至其宮宣妙法 金色舍利留其宮 唐初昔年因亢旱 曾蒙杜順指其蹤 天使往見於僧相 即時甘澤降靈空 大抵群龍非一類 胎卵濕化生非同 正報乃蛇受天福 金翅來吞而壽終 三種苦相誠難受 五不能隱事須從 獨有大權垂化跡 位居十地報難窮 欲降雨時身不動 先布密雲三日中 舉念之間洽遐邇 百穀咸秀使年豐 如是利生無礙力 愿臨佛會賜靈通
閻摩羅王傳
梵語閻摩羅。或閻摩杜羅。或夜魔盧迦。俱舍論云。閻羅。或云琰摩羅。藥師經云。琰摩。乃經論互出不同。或梵語之音楚夏。此翻雙王。亦云只王。由兄與妹皆作地獄之主。故名雙。兄治男事。妹治女事。故云只。新譯云靜息。俱舍譯云息諍。由
此止息罪人諍故。或以業鏡。或示罪惡之處。及與伴類。令明瞭故。顯揚論．正法念經以鬼趣收。瑜伽論開地獄趣收。探玄記云。依諸聖教。說有五種。一是地獄趣攝。如瑜伽第二說。二是鬼趣攝。如瑜伽菩薩地說。更有經文不錄。三非二趣攝。如華嚴經文。別有閻羅王趣故。四是變化如觀佛三昧經第五說及二十唯識等說。五是菩薩作。如瑜伽第七十七卷云。炎魔名法王。為利益為作損。應言唯作益。故知是菩薩也。又正法念經中閻羅王為人說偈言。汝得人身不修道。如至寶山空手歸。汝令自作還自受。叫喚苦者欲何為。言地獄者。梵語捺落處。此云苦器。圭山修證儀云。順世間稱為牢獄。今以地下有獄。故稱地獄。若正翻。當云苦器。言盛貯苦人之器。今義凈翻地獄也。凈土三昧經云。閻羅鬼王總治一百四十地獄。正法念經云。閻羅王在冥司。三時自受其苦。宮殿皆變炎熾鐵城。所食鐵丸銅汁等以酬惡報也。過已還舉善心。復見宮殿百寶莊嚴。以酬善因也。阿含經云。閻浮提南有金剛山。山中有宮殿。縱廣六十由旬。地獄經云。城廣三萬里。金銀所成。有十八小王。凈土三昧經云。有三十獄王。十王經云。閻羅于未來世作佛。號曰普王如來。集要云。閻浮洲南二鐵圍山外。有閻羅王宮殿。縱廣六十由旬。七重墻壁。
【現代漢語翻譯】 現代漢語譯本 爲了止息罪人的爭端，或者使用業鏡（karma mirror），或者展示罪惡之處，以及罪人的同伴，使他們明白。顯揚論和正法念經將閻羅王歸於鬼趣（preta-gati），瑜伽師地論則將其歸於地獄趣（naraka-gati）。探玄記說，依據各種聖教，閻羅王有五種不同的歸屬：一是屬於地獄趣，如瑜伽師地論第二卷所說；二是屬於鬼趣，如瑜伽師地論菩薩地說；還有一些經文沒有記錄；三是不屬於以上二趣，如華嚴經文所說，別有閻羅王趣；四是變化所成，如觀佛三昧經第五卷和二十唯識等所說；五是菩薩所化現，如瑜伽師地論第七十七卷所說，閻魔（Yama）名為法王，爲了利益眾生而示現損惱，應當說只是爲了利益。因此可知閻羅王也是菩薩。又正法念經中，閻羅王為人說偈語：『你得到人身卻不修道，如同到了寶山卻空手而歸。你所作的惡業最終還是自己承受，到時叫苦又有什麼用呢？』 說到地獄，梵語是捺落迦（Naraka），這裡翻譯為苦器。圭山修證儀說：『順應世間的說法，稱為牢獄。現在因為地下有監獄，所以稱為地獄。如果正確翻譯，應當是苦器，意思是盛放貯藏受苦之人的器具。』現在義凈法師翻譯為地獄。凈土三昧經說：『閻羅鬼王總共統治一百四十個地獄。』正法念經說：『閻羅王在冥司，三個時辰自己承受苦難，宮殿都變成燃燒的熾熱鐵城，所食用的都是鐵丸銅汁等，以此來酬償惡報。』惡報結束后，又生起善心，又看見宮殿百寶莊嚴，以此來酬償善因。 阿含經說：『閻浮提（Jambudvipa）南方有金剛山，山中有宮殿，縱橫廣闊六十由旬（Yojana）。』地獄經說：『城廣三萬里，用金銀造成，有十八個小王。』凈土三昧經說：『有三十個獄王。』十王經說：『閻羅王在未來世會成佛，名號是普王如來（Samanta-raja-tathagata）。』集要說：『閻浮洲南方二鐵圍山外，有閻羅王宮殿，縱橫廣闊六十由旬，有七重墻壁。』
【English Translation】 English version To stop the disputes of sinners, either a karma mirror is used, or the place of sin and the companions of the sinners are shown, so that they may understand clearly. The Xianyang Lun and Zhengfa Nianjing include Yama (閻羅, the King of Hell) in the preta-gati (鬼趣, realm of hungry ghosts), while the Yogacarabhumi-sastra includes him in the naraka-gati (地獄趣, hell realm). Tanxuan Ji says that according to various sacred teachings, there are five kinds of affiliations for Yama: first, belonging to the hell realm, as stated in the second volume of the Yogacarabhumi-sastra; second, belonging to the ghost realm, as stated in the Yogacarabhumi-sastra』s Bodhisattva-bhumi; there are also some sutras that are not recorded; third, not belonging to either of the above two realms, as stated in the Avatamsaka Sutra, there is a separate Yama realm; fourth, being a transformation, as stated in the fifth volume of the Guanfo Sanmei Jing and the Twenty Verses on Representation-only; fifth, being a manifestation of a Bodhisattva, as stated in the seventy-seventh volume of the Yogacarabhumi-sastra, Yama is called the Dharma King, and appears to cause harm for the benefit of sentient beings, it should be said that it is only for benefit. Therefore, it can be known that Yama is also a Bodhisattva. Furthermore, in the Zhengfa Nianjing, Yama speaks a verse to people: 『You obtained a human body but did not cultivate the Way, like returning empty-handed after reaching a mountain of treasures. The evil karma you create will ultimately be borne by yourself, what is the use of crying out in suffering then?』 Speaking of hell, in Sanskrit it is Naraka (捺落迦), which is translated here as 'container of suffering'. Guishan Xiuzheng Yi says: 『According to worldly sayings, it is called a prison. Now because there is a prison underground, it is called hell. If translated correctly, it should be 'container of suffering', meaning a container for storing those who suffer.』 Now the master Yijing translates it as hell. The Pure Land Samadhi Sutra says: 『Yama, the ghost king, governs a total of one hundred and forty hells.』 The Zhengfa Nianjing says: 『Yama in the underworld, suffers his own torment for three periods of time, the palaces all turn into burning, fiery iron cities, and what he eats are iron pellets and copper juice, etc., to repay his evil retribution.』 After the evil retribution is over, he generates good thoughts again, and sees the palaces decorated with hundreds of treasures, to repay his good causes. The Agama Sutra says: 『South of Jambudvipa (閻浮提) is Mount Vajra, and in the mountain is a palace, sixty yojanas (由旬) in length and breadth.』 The Hell Sutra says: 『The city is thirty thousand li in breadth, made of gold and silver, and has eighteen minor kings.』 The Pure Land Samadhi Sutra says: 『There are thirty hell kings.』 The Ten Kings Sutra says: 『Yama will become a Buddha in the future, with the name Samanta-raja-tathagata (普王如來).』 Jiyao says: 『South of Jambudvipa, outside the two Iron Ring Mountains, is Yama's palace, sixty yojanas in length and breadth, with seven layers of walls.』
七重欄楯。七重鈴網。其外七重多羅行樹。臺殿園苑種種可觀。王以惡業自然而有。赤镕銅汁在前殿。即變成鐵。五欲功德皆沒。王見此已。怖畏不安。即走入內。時守獄者取王高舉撲之。以镕銅汁瀉置口中。次第焦爛。從下而出。王作是念。所住宮殿等由昔作惡悉皆隱沒。今受此苦。愿舍是身。于佛法中出家入道。既發善念。所住宮殿還復如舊。便得快樂。言其惡因者。昔毗沙王與維陀始王共戰。兵刀不如。遂與十八大臣及百萬眾同發願言。愿我復生為地獄主。治此罪人。今日惡報。愿悉現前。其壽限也。俱舍說等活地獄與四天王天等。其八大獄倍倍增之。嗚呼。善惡之報如影隨形。端不虛矣。而其苦樂端由一念故。所以閻羅善念才興。苦相即滅。其由明來暗去耳。藥師又云。一切眾生有俱生神。隨其善惡悉皆記錄。授與琰摩法王之使。隨其善惡而處斷之。又五天使者經云。閻羅見罪人必切齒相責。曾遣發白目暗耳聾病瘦無力五使者相報。云何不知則于警覺。於人誠大權也。所以瑜伽稱為唯益。藥師名王之使。十王記為普王如來。良有以也。此實冥府之主。地獄之尊。光明鬼神品特列其名。既崇法會得不崇奉者乎。贊曰。
閻摩杜羅乃雙王 主于冥府事多彰 兄妹分治男女獄 或稱鬼趣或分張 或說化
【現代漢語翻譯】 現代漢語譯本 七重欄楯（欄桿）。七重鈴網。外面是七重多羅行樹。臺殿園苑種種景緻令人賞心悅目。閻摩（Yama，冥界之王）因過去所造的惡業，自然而然地顯現出赤紅的熔銅汁在前殿，隨即變成鐵。五欲的享樂全都消失了。閻摩見到此情此景，恐懼不安，立刻逃入內殿。這時，看守地獄的獄卒抓住閻摩，高高舉起后摔在地上，並將熔銅汁灌入他的口中，從上到下逐漸焦爛，最終從下身流出。閻摩這時想到，自己所居住的宮殿等，都是因為過去所造的惡業而消失隱沒，現在遭受這樣的痛苦，希望捨棄這個身體，能在佛法中出家修行。當他生起這個善念時，所居住的宮殿又恢復了原來的樣子，便感到快樂。說到他作惡的原因，是過去毗沙王與維陀始王交戰，兵器不如對方，於是與十八位大臣及百萬士兵一同發願說：『愿我來世成為地獄之主，懲治這些罪人。』今天所受的惡報，希望全部顯現出來。至於他的壽命期限，《俱舍論》中說，等活地獄與四天王天相同。其餘八大獄的壽命則倍倍增加。唉！善惡的報應就像影子跟隨形體一樣，一點也不虛假啊。而其中的苦樂，完全取決於一念之間，所以閻摩的善念才一生起，痛苦的景象就立刻消失了，就像光明到來黑暗離去一樣。藥師經又說，一切眾生都有俱生神，將他們的善惡行為全部記錄下來，交給琰摩法王（Yama Dharmaraja，閻魔法王）的使者，根據他們的善惡行為進行判決。又有《五天使者經》說，閻羅（Yama，閻羅王）見到罪人必定切齒責備，曾派遣頭髮變白、眼睛昏花、耳朵失聰、身患疾病、身體瘦弱無力的五位使者來告誡世人，為什麼不知道警覺呢？對於世人來說，這實在是很大的方便啊。所以《瑜伽師地論》稱之為『唯益』，《藥師經》稱之為『王的使者』，《十王經》記載為『普王如來』，確實是有道理的。閻摩（Yama，閻摩）確實是冥府之主，地獄之尊。《光明鬼神品》特意列出他的名字，既然崇尚法會，怎麼能不崇奉他呢？讚頌說：
閻摩杜羅是雙王， 主管冥府事蹟多顯揚。 兄妹分別治理男女獄， 或者稱為鬼趣或者分別掌管。 或者說是化現。
【English Translation】 English version Sevenfold railings. Sevenfold nets of bells. Outside are seven rows of Tala trees. The terraces, pavilions, gardens, and parks are all delightful to behold. Yama (King of the Underworld) , due to his past evil karma, naturally manifested red molten copper in the front hall, which immediately turned into iron. All the merits of the five desires vanished. Upon seeing this, Yama was terrified and uneasy, and immediately fled into the inner palace. At this moment, the prison guards seized Yama, lifted him high, and threw him to the ground, pouring the molten copper into his mouth. It gradually burned and rotted from top to bottom, eventually flowing out from his lower body. Yama then thought, 'The palaces and residences I dwell in have all disappeared due to the evil deeds I committed in the past. Now I suffer such pain. I wish to abandon this body and enter the monastic life in the Buddha's Dharma.' As soon as he had this virtuous thought, the palaces he lived in returned to their original state, and he felt joy. As for the cause of his evil deeds, in the past, King Pisha fought with King Vitasha. Their weapons were inferior, so he and eighteen ministers and a million soldiers together made a vow, saying, 'May I be reborn as the lord of hell, to punish these sinners.' May the evil retribution I receive today all manifest before me. As for his lifespan, the Kusha-ron states that the Saṃjīva Hell is equal to the Heaven of the Four Heavenly Kings. The lifespans of the other eight great hells increase exponentially. Alas! The retribution of good and evil is like a shadow following a form, not at all false. And the joy and suffering within it depend entirely on a single thought. Therefore, as soon as Yama's virtuous thought arose, the painful scene immediately disappeared, just as darkness departs when light arrives. The Bhaisajyaguru Sutra also says that all sentient beings have co-born spirits who record all their good and evil deeds and hand them over to the messengers of Yama Dharmaraja (King Yama of Dharma), who judge them according to their good and evil deeds. Furthermore, the Sutra of the Five Angel Messengers says that Yama (King Yama) , upon seeing sinners, will gnash his teeth and rebuke them, having sent five messengers—white hair, dim eyes, deaf ears, illness, and weak bodies—to warn people. Why do they not know to be vigilant? For people, this is truly a great expedient. Therefore, the Yogacarabhumi-sastra calls it 'sole benefit,' the Bhaisajyaguru Sutra calls it 'messengers of the king,' and the Sutra of the Ten Kings records it as 'Universal King Tathagata,' which is indeed reasonable. Yama (King Yama) is truly the lord of the underworld, the honored one of hell. The Chapter on Light and Ghosts specifically lists his name. Since we revere Dharma assemblies, how can we not revere him? The verse says:
Yama and Yamaraja are twin kings, Presiding over the underworld, their deeds are widely known. Brother and sister separately govern the hells for men and women, Or they are called the realm of ghosts, or they separately manage. Or it is said to be a transformation.
現或菩薩 隨其識境現難量 十八小王三十眾 咸參治事考條章 見罪人至必呵責 自作自受苦須當 所治苦器地下獄 所居宮殿類天堂 其城住在閻浮下 七重行樹七重墻 三時惡報王亦受 鐵丸吞食飲銅漿 善心忽發祈依佛 出家入道向僧坊 所居還復同天報 再羅侍從顯靈光 五天遣使令知覺 信應警䇿念無常 佛曾親授當來記 普王遍證菩提場 大權今日司幽陰 但增利益濟無央 既有恩光利存沒 是宜法會略稱揚
傳後續辯
昔智者法師嘗曰。男天女天所以不同。蓋彰慈威折攝。然此論其相儀耳。非定男女也。如四王．金剛．韋天．散脂．娑竭．閻摩之類。乃男天也。梵釋摩醯．功德．大辨．地神．樹神．鬼子母．摩利支．日月天子。皆女天也。男天故威而折。女天故慈而攝。然此亦大概之論。且如大辨．摩醯摩利支或現八臂。手執利器。豈專慈也。韋天作童男形。豈專威也。故在諸天慈威折攝無不具者。就其勝而言之可也。
右辨慈威折攝。
摩醯首羅。色頂天主。亦三界主。故云尊極梵王。色界天主亦大千主。故以有覺觀。故統上冠下。故云號令主。帝釋地居天主。亦三十三天主。亦欲界主。此即智論三天主也。四王四方四
【現代漢語翻譯】 現代漢語譯本 或者有菩薩，隨著眾生的意識境界顯現出無量的化身。 十八小王和三十位輔佐官員，都參與治理事務，考察律條章程。 見到罪人到來必定呵斥責備，因為自作孽就必須承受相應的苦果。 他們所治理的充滿苦難的場所如同地下的監獄，但他們所居住的宮殿卻如同天堂一般。 這座城池位於閻浮提（Jambudvipa，指我們所居住的這個世界）之下，周圍有七重行列的樹木和七重城墻。 在特定的時間，閻摩（Yama，掌管死亡的神）也會受到惡報，比如吞食鐵丸、飲用銅漿。 如果他忽然生起善心，祈求皈依佛陀，就可以出家修行，進入僧侶的住所。 他所居住的地方又會恢復到如同天界一般的報應，再次有眾多的侍從圍繞，顯現出靈光。 五天（可能是指五種天人）派遣使者讓他覺悟，相信這些警示，策勵自己，念念不忘世事無常。 佛陀曾經親自為他授記，預言他將來會成為普王，普遍證得菩提（Bodhi，覺悟）的果位。 這位大權菩薩如今掌管幽冥之事，只是爲了增加利益，救濟無量眾生。 既然他有恩德和光明，利益著活著和死去的人，就應該在法會上略微稱揚他的功德。
傳後續辯
過去智者法師曾經說過：男天和女天的不同，是爲了彰顯慈悲和威嚴，以折服和攝受眾生。但這只是從他們的外貌儀態上來說的，並非一定是真正的男女。比如四大天王、金剛、韋馱天（韋天）、散脂大將、娑竭龍王、閻摩等等，都是男天。而梵天、帝釋天、摩醯首羅天（Maheśvara）、功德天、大辯才天女、地神、樹神、鬼子母、摩利支天、日月天子，都是女天。男天因此顯得威嚴而能折服眾生，女天因此顯得慈悲而能攝受眾生。但這只是一種大概的說法。比如大辯才天女、摩醯首羅天、摩利支天有時也會顯現出八臂，手持鋒利的武器，難道只是慈悲嗎？韋馱天顯現出童男的形象，難道只是威嚴嗎？所以在諸天之中，慈悲和威嚴、折服和攝受都是具備的，只是就他們所擅長的方面來說而已。
右邊辨析了慈悲和威嚴、折服和攝受。
摩醯首羅（Maheśvara），是色界頂天的天主，也是三界之主，所以被稱為尊極梵王。**天主也是大千世界之主，因此具有覺知和觀察的能力，所以統領上下，被稱為號令主。帝釋天（Indra）是居住在地上之天的主，也是三十三天之主，也是欲界之主。這就是《智度論》中所說的三天主。四大天王掌管四方。
【English Translation】 English version Or a Bodhisattva may appear, manifesting immeasurable forms according to the cognitive realms of beings. The eighteen minor kings and thirty assisting officials all participate in governing affairs, examining laws and regulations. Upon seeing sinners arrive, they will surely scold and rebuke them, for they must bear the suffering that comes from their own actions. The places they govern, filled with suffering, are like underground prisons, yet the palaces they reside in are like heavens. This city is located beneath Jambudvipa (the world we inhabit), surrounded by seven rows of trees and seven layers of walls. At certain times, Yama (the god of death) also receives evil retribution, such as swallowing iron pellets and drinking molten copper. If he suddenly generates a good thought and prays to take refuge in the Buddha, he can renounce the household life and enter the Sangha's (monastic community) abode. The place where he dwells will then revert to a reward like that of the heavens, once again surrounded by numerous attendants, displaying spiritual light. The five heavens (possibly referring to five types of devas) send messengers to awaken him, urging him to believe in these warnings, encourage himself, and be mindful of impermanence. The Buddha once personally bestowed a prophecy upon him, foretelling that he will become a Universal King in the future, universally attaining the fruit of Bodhi (enlightenment). This Bodhisattva of great power now oversees the affairs of the netherworld, solely to increase benefits and save countless beings. Since he possesses grace and light, benefiting both the living and the dead, it is fitting to briefly praise his merits at Dharma assemblies.
Further Discourses
In the past, Dharma Master Zhiyi once said: 'The difference between male devas and female devas is to manifest compassion and majesty, to subdue and embrace beings.' However, this only refers to their outward appearances, and they are not necessarily truly male or female. For example, the Four Heavenly Kings, Vajras, Skanda (Wei Tian), Samjñāya, Sāgara Nāga King, Yama, etc., are all male devas. While Brahma, Indra, Maheśvara (Shiva), Śrī-mahādevī, Saraswati, earth deities, tree deities, Hārītī, Marici, sun and moon devas are all female devas. Male devas therefore appear majestic and can subdue beings, while female devas appear compassionate and can embrace beings. But this is only a general statement. For example, Saraswati, Maheśvara, and Marici sometimes manifest with eight arms, holding sharp weapons, are they only compassionate? Skanda appears in the form of a young boy, is he only majestic? Therefore, among the devas, compassion and majesty, subduing and embracing are all present, but it is only in terms of what they excel at.
The right side distinguishes between compassion and majesty, subduing and embracing.
Maheśvara (Shiva) is the lord of the Akanistha Heaven in the Realm of Form, and also the lord of the Three Realms, so he is called the Supreme Brahma King. The lord of heaven is also the lord of the great thousand world, therefore he has the ability to perceive and observe, so he commands above and below, and is called the commanding lord. Indra is the lord of the heavens residing on earth, also the lord of the Thirty-three Heavens, and also the lord of the Desire Realm. This is the three lords of heaven mentioned in the Mahāprajñāpāramitāśāstra. The Four Heavenly Kings govern the four directions.
界之主。亦八部主。又二十八部三十二將主。金剛密跡護千佛教法主。散脂二十八部主。韋天三洲護法主。地神百穀主。樹神菩提場主。鬼子母鬼王母主。護男女主。摩利支天救兵難主。日月天子為晝夜光明主。娑竭羅五龍主。閻摩羅幽冥主。此皆世間主也。獨有功德天主世出世福德。大辨才主世出世智慧。乃二嚴主。所以光明獨于散脂品中稱之。意在此也。百錄令特奉之。亦為此也。然若列梵釋等世主。自當迴護。欲以臣佐而居帝王之上。恐不可也。
右辨眾天所主。
或云諸天之本莫非大權。故經云。一切皆是大菩薩等。而跡示天身。然推其本。則何獨天神。所以常不輕禮一切眾。唐飛錫念未來佛。而百錄之中不許僧禮天者。蓋就跡之顯了故也。談天之本跡者。當須察此。
右辯天本跡。
或雲散脂密跡洎龍王閻羅地神樹神安得稱天。或鬼趣藥叉品類別故。然法苑云。天有四種。一世間天。諸國王受天福。二生天。四王已上至非非想。三凈天。須陀洹至菩薩。四解義天。于文義自在。又婆娑沙論云。光明照曜故名為天。又天者自然自在為義。若爾則雖娑竭龍身閻摩鬼趣皆受天福。宮殿百寶豈非可以稱天乎。舊說云云。今所不取。
右辯通稱為天。
或云梵釋之尊。鬼趣之劣
【現代漢語翻譯】 現代漢語譯本 界之主（世界的統治者）。亦是八部（天龍八部）之主。又是二十八部和三十二將之主。金剛密跡（佛教護法神）護持千佛教法的法主。散脂（佛教護法神）是二十八部之主。韋天（佛教護法神）是三洲護法之主。地神（土地神）是百穀之主。樹神（樹木之神）是菩提場（菩提樹的場所）之主。鬼子母（鬼王之母）是鬼王母之主，護佑男女。摩利支天（佛教神祇）是救兵難之主。日月天子是晝夜光明之主。娑竭羅（海龍王）是五龍之主。閻摩羅（地獄之王）是幽冥之主。這些都是世間之主。唯獨功德天（帶來功德的神）主宰世間和出世間的福德，大辨才天（智慧女神）主宰世間和出世間的智慧，乃是二位莊嚴之主。所以光明只在散脂品中被稱頌，意義就在於此。百錄令特別尊奉他們，也是為此緣故。然而，如果列舉梵天、帝釋天等世間之主，自然應當迴護，想要以臣佐的身份居於帝王之上，恐怕是不可以的。 右邊辨別了眾天神所主管的事物。 或者說，諸天的本質莫非都是大權示現。所以經中說：『一切皆是大菩薩等』，而示現天神之身。然而推究其根本，又何止是天神呢？所以常不輕菩薩禮拜一切眾生，唐朝的飛錫法師唸誦未來佛，而《百錄》之中不允許僧人禮拜天神，大概是就天神示現的形跡而言的緣故。談論天神的本跡，應當考察這一點。 右邊辨別了天神的本跡。 或者說，散脂、密跡以及龍王、閻羅、地神、樹神怎麼能稱為天呢？或許是因為他們屬於鬼趣、藥叉等不同的類別。然而《法苑珠林》中說，天有四種：一是世間天，指諸國王享受天福；二是生天，指四王天以上直至非想非非想天；三是凈天，指須陀洹（佛教修行第一果）至菩薩；四是解義天，指對於文義自在通達。又《婆娑論》中說，光明照耀所以稱為天。又天有自然自在的含義。如果這樣說，那麼即使是娑竭羅的龍身、閻摩的鬼趣，都享受天福，宮殿充滿百寶，難道不可以稱為天嗎？舊的說法是這樣，現在我們不採納。 右邊辨別了普遍稱為天的情況。 或者說，梵天、帝釋天是尊貴的，鬼趣是低劣的。
【English Translation】 English version Lord of the realms (ruler of the world). Also lord of the Eight Classes (Devas and Nagas). Also lord of the Twenty-eight Classes and Thirty-two Generals. Vajra Guhyapati (a Buddhist protector deity) is the Dharma Lord who protects the Buddhist Dharma of a thousand Buddhas. Samjñā (a Buddhist protector deity) is the lord of the Twenty-eight Classes. Skanda (a Buddhist protector deity) is the Dharma Lord who protects the three continents. Bhūmi-devī (earth goddess) is the lord of the hundred grains. Tree deities are the lords of the Bodhi field (the place of the Bodhi tree). Hārītī (demoness who became a Buddhist deity) is the lord of the demon mothers, protecting men and women. Marici (goddess of light) is the lord who saves from military difficulties. Surya (sun god) and Chandra (moon god) are the lords of daylight and nighttime illumination. Sāgara (dragon king) is the lord of the five dragons. Yama (king of hell) is the lord of the netherworld. These are all lords of the world. Only Mahālakṣmī (goddess of fortune) lords over worldly and otherworldly blessings, and Mahāsarasvatī (goddess of wisdom) lords over worldly and otherworldly wisdom; they are the two lords of adornment. Therefore, light is only praised in the Samjñā chapter, the meaning lies in this. The Bailu Ling (a Buddhist text) especially venerates them, also for this reason. However, if listing the worldly lords such as Brahma and Indra, one should naturally protect them; wanting to place ministers and assistants above emperors and kings is probably not permissible. The above distinguishes what the various deities preside over. Or it is said that the essence of all deities is none other than the manifestation of great power. Therefore, the sutra says: 'All are great Bodhisattvas, etc.,' while manifesting as the bodies of deities. However, examining their origin, it is not only deities. Therefore, Sadāparibhūta (a bodhisattva) always bowed to all beings, and the Tang Dynasty (618-907) monk Feixi recited the future Buddha, while the 'Bailu' does not allow monks to bow to deities, probably because it is based on the manifested traces of the deities. When discussing the origin and traces of deities, one should examine this. The above distinguishes the origin and traces of deities. Or it is said, how can Samjñā, Guhyapati, as well as dragon kings, Yama, earth deities, and tree deities be called deities? Perhaps it is because they belong to different categories such as the realm of ghosts and yakshas. However, the 'Fa Yuan Zhu Lin' says that there are four types of deities: first, worldly deities, referring to kings who enjoy heavenly blessings; second, born deities, referring to the Four Heavenly Kings up to the Neither-perception-nor-non-perception Heaven; third, pure deities, referring to Srotāpanna (the first stage of enlightenment) to Bodhisattvas; fourth, deities who understand the meaning, referring to those who are free and understand the meaning of texts. Also, the 'Vibhāṣā' says that light shines, therefore it is called a deity. Also, a deity has the meaning of being natural and free. If so, then even the dragon body of Sāgara and the ghost realm of Yama both enjoy heavenly blessings, and palaces are filled with hundreds of treasures, can they not be called deities? The old saying is like this, but we do not adopt it now. The above distinguishes the general term 'deity'. Or it is said that Brahma and Indra are venerable, while the realm of ghosts is inferior.
。安得同列(此舊傳文)。今謂如常佛會。八部同臨。華嚴四十二眾。凡聖皆列。諸經廣有其文。何獨至疑於此耶。
右辨尊劣同列。
近有偽書。號總聖錄。出十六天並韋天。昔因其間曰。幾世為國王。幾世為長者等。考之藏典。並無所據。又云一千二百卷在西竺。一百二十卷在唐土。皆不根之語。若果西域有之而傳此方。合有譯師翻傳之事。請見者詳之。
右辨總聖錄偽。
重編諸天傳下卷(終)
武康德證萬歲寺比丘紹德。嘗聞諸天護法多諸靈應。必有傳記載其本末。甲戌春偶得諸天列傳於西余山大覺寺明上座。庶遂平生之愿。於是舍財刊梓廣其傳。
旹元統乙亥夏五日謹志
諸天總咒曰。
唵路迦路迦佉羅耶娑婆呵君 大梵尊天臣 諸天皆臣屬主 三目摩醯為大千主 帝釋主地居三十三天四王賓 大辨在山澤功德在北天園中皆客寄耳男 梵釋四王男天女 功德辨才地神樹神鬼子母有女功德天有男散脂修摩本跡
宋高宗建炎三年己酉八月二十一日。杭州上天竺惠覺法師齊璧入寂。石林葉夢得銘其塔。嗣子神煥嘗考論諸天行位。以君臣賓主男女本跡為綱目。謂大梵尊天君臨三界。統上冠下。諸天皆其臣屬也。大梵為三界主。三目摩醯為大千主。帝釋主地
【現代漢語翻譯】 現代漢語譯本：怎麼能說他們不同列呢（這是舊的傳文）。現在應該說如同往常的佛會一樣，天龍八部一同降臨，華嚴四十二眾，凡人和聖人都位列其中。各種經典中廣泛地記載了這些，為什麼唯獨對此表示懷疑呢？
右邊是辨析尊貴卑賤，是否同列。
最近出現了一本偽書，叫做《總聖錄》，其中提到了十六天和韋陀天。過去有人在其中說，某某幾世是國王，某某幾世是長者等等。查閱藏經，都沒有任何依據。又說有一千二百卷在西竺（古印度），一百二十卷在唐土（唐朝，公元618年-907年），這些都是沒有根據的話。如果西域（古代對今中國西部地區的稱謂）真的有這本書並且傳到了這裡，應該有譯經師翻譯傳播這件事。請見到這本書的人仔細辨別。
右邊是辨析《總聖錄》是偽書。
重編諸天傳下卷（完）
武康德證萬歲寺的比丘紹德，曾經聽說諸天護法有很多靈驗的感應，一定有傳記記載了它們的來龍去脈。甲戌年春天，偶然在西余山大覺寺明上座那裡得到了《諸天列傳》，從而實現了平生的願望。於是捐出錢財刊印傳播這本書。
時值元統乙亥年（元朝，公元1335年）夏五月，謹記。
諸天總咒說：
唵 路迦路迦 佉羅耶 娑婆呵 君 大梵尊天臣 諸天皆臣屬主 三目摩醯為大千主 帝釋主地居三十三天四王賓 大辨在山澤功德在北天園中皆客寄耳男 梵釋四王男天女 功德辨才地神樹神鬼子母有女功德天有男散脂修摩本跡
宋高宗建炎三年己酉（南宋，公元1129年）八月二十一日，杭州上天竺惠覺法師齊璧圓寂。石林葉夢得為他的塔撰寫了銘文。他的繼承人神煥曾經考證諸天的行位，以君臣、賓主、男女、本跡為綱目。認為大梵尊天君臨三界，統領上下，諸天都是他的臣屬。大梵是三界之主，三目摩醯是大千世界之主，帝釋是地界之主
【English Translation】 English version: How can it be said that they are not in the same rank (this is the old transmission)? Now it should be said that, like the usual Buddha assembly, the Eightfold Devas (Nāga, Yaksha, Gandharva, Asura, Garuda, Kinnara, Mahoraga, Pretas) all descend together, and the forty-two assemblies of the Avataṃsaka Sūtra (華嚴) , both ordinary people and saints are among them. These are widely recorded in various scriptures, why doubt this alone?
The right side is to distinguish between the noble and the humble, whether they are in the same rank.
Recently, a false book called 'Zong Sheng Lu (總聖錄)' has appeared, which mentions the Sixteen Devas and Skanda (韋陀). In the past, someone said in it that so-and-so was a king for several lifetimes, and so-and-so was an elder for several lifetimes, etc. After consulting the Tripitaka, there is no basis for this. It also says that there are 1,200 volumes in Western India (西竺) and 120 volumes in the Tang Dynasty (唐朝, 618-907 AD), which are all unfounded words. If there really is such a book in the Western Regions (西域, ancient term for areas in western China) and it has been transmitted here, there should be a translator who translated and spread it. Please those who see this book carefully distinguish it.
The right side is to distinguish that 'Zong Sheng Lu (總聖錄)' is a false book.
Recompiled Biography of the Devas, Volume Two (End)
The Bhikshu Shaode of Wukang Dezheng Wansui Temple (武康德證萬歲寺) once heard that the Dharma protectors among the Devas have many miraculous responses, and there must be a biography recording their origins. In the spring of Jiaxu year, he accidentally obtained 'Biographies of the Devas (諸天列傳)' from the Venerable Ming of Dajue Temple (大覺寺) in Xiyu Mountain (西余山), thus fulfilling his lifelong wish. So he donated money to print and spread this book.
Respectfully recorded in the fifth month of summer in the Yihai year of the Yuantong era (元統乙亥年, Yuan Dynasty, 1335 AD).
The General Mantra of the Devas says:
Om Lokaroka Kharaya Svaha Jun. Great Brahma Deva (大梵尊天) is the minister. All the Devas are subordinate to the Lord. Trimukha Maheśvara (三目摩醯) is the Lord of the Great Thousand World. Indra (帝釋) is the Lord of the land, residing in the Trayastrimsa Heaven (三十三天), with the Four Heavenly Kings (四王) as guests. Saraswati (大辨) is in the mountains and marshes, Merit Deva (功德) is in the northern heavenly garden, all are temporary guests. Brahma (梵), Indra (釋), the Four Heavenly Kings are male Devas and female Devas. Merit Deva (功德), Saraswati (辨才), Earth God (地神), Tree God (樹神), Hariti (鬼子母) has daughters, Merit Deva (功德天) has sons, Sancaya (散脂), Suma (修摩) are the original traces.
On the 21st day of the eighth month of the Jiyou year of the Jianyan era of Emperor Gaozong of the Song Dynasty (宋高宗建炎三年己酉, Southern Song Dynasty, 1129 AD), Dharma Master Qibi of Huijue Temple (惠覺寺) in Upper Tianzhu (上天竺) in Hangzhou passed away. Ye Mengde of Shilin wrote an inscription for his pagoda. His successor, Shenhuan, once studied the ranks of the Devas, using the relationship between ruler and minister, guest and host, male and female, and original traces as the outline. He believed that the Great Brahma Deva (大梵尊天) reigns over the Three Realms, commanding above and below, and all the Devas are his ministers. Brahma (大梵) is the Lord of the Three Realms, Trimukha Maheśvara (三目摩醯) is the Lord of the Great Thousand World, and Indra (帝釋) is the Lord of the earth.
居三十三天。四王主領八部。雖君臣不同。要各有主義。若大辨在山澤。功德在北天。園中皆客寄耳。實無所主領也。梵釋四王是男天。功德大辯地神樹神皆女天。不可使男女失序。況鬼子母有女名功德天。有男名散脂修摩。今子居母上。可謂之以母從子。其可居天主之上乎。梵釋四王本是地住菩薩。金剛密跡本護千兄成佛。不揣其本而齊其跡可乎。知此四義然後始可與言天矣。
聖宗佛法源耳錄九
【現代漢語翻譯】 現代漢語譯本： 居住在三十三天（佛教宇宙觀中的一個天界）。四大天王統領八部眾。雖然有君臣之分，但各自都有其主管的領域。如果說大辯才天（Sarasvati，智慧女神）在山澤，功德天（Lakshmi，吉祥天女）在北方天界，那麼園林中居住的都只是客人罷了，實際上並沒有誰真正主管統領。梵天（Brahma）、帝釋天（Indra）、四大天王都是男天神，而功德天、大辯才天、地神、樹神都是女天神，不能使男女秩序顛倒。更何況鬼子母（Hariti，保護兒童的女神）有個女兒名叫功德天，有個兒子名叫散脂修摩（Sanjaya，藥叉大將）。現在兒子居住在母親之上，可以說是母親聽從兒子，這怎麼能讓他居住在天主之上呢？梵天、帝釋天、四大天王原本是安住于大地的菩薩，金剛密跡（Vajrapani，執金剛神）原本是護衛千位兄長成佛的。不衡量他們的根本而只看齊他們的事蹟可以嗎？瞭解這四層含義，然後才可以和他談論天界的事情。
出自《聖宗佛法源耳錄》第九卷
【English Translation】 English version: They reside in the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology). The Four Heavenly Kings govern the eight classes of beings. Although there is a distinction between rulers and subjects, each has their own domain to oversee. If it is said that Mahapratisara (Sarasvati, goddess of wisdom) is in the mountains and marshes, and Lakshmi (Lakshmi, goddess of fortune) is in the northern heavens, then those residing in the gardens are merely guests; in reality, no one truly governs or leads. Brahma, Indra, and the Four Heavenly Kings are male deities, while Lakshmi, Mahapratisara, the earth deities, and tree deities are female deities. The order between male and female should not be reversed. Moreover, Hariti (Hariti, a demoness who protects children) has a daughter named Lakshmi and a son named Sanjaya (Sanjaya, a Yaksha general). Now, if the son resides above the mother, it can be said that the mother follows the son. How can he reside above the lord of the heavens? Brahma, Indra, and the Four Heavenly Kings were originally Bodhisattvas abiding on the earth. Vajrapani (Vajrapani, a wrathful deity) originally protected his thousand brothers in their attainment of Buddhahood. Is it appropriate to disregard their origins and only compare their deeds? Only after understanding these four meanings can one begin to discuss the heavens with him.
From 'Sheng Zong Fo Fa Yuan Er Lu' (Sacred Lineage's Source Record of Buddhist Teachings Heard), Volume 9.