---
title: "六道集 · 集諸經文"
description: "六道集是清代高僧弘贊輯錄的一部佛教經典，成書於清初。該書系統彙編了佛教關於六道輪迴的教義，詳細闡述了天道、人道、阿修羅道、畜生道、餓鬼道和地獄道的因果業報與生命形態。弘贊以嚴謹的態度輯錄諸經論要義，結合中土文化背景進行闡釋，為研究佛教輪迴思想提供了重要文獻依據。作為清代佛教重要典籍，六道集在漢傳佛教中具有承前啟後的地位，既是修行者理解業報法則的指南，也是學者研究佛教宇宙觀與生命觀的關鍵文本，對後世佛教理論發展影響深遠。"
url: "https://rushiwowen.co/en/r/cma7itirv00d1l20at2u2jjyk"
---

梵語阿修羅。亦云阿素洛。又云阿須倫。華言非天。其宮殿園林。皆七寶成。似天而非天也。又云無端正。謂男醜女端正故。或云不飲酒。而有鬼。畜。天道也。其天道攝者。居須彌山空處寶城之中。鬼道攝者。居大海邊。或大山石壁之內。畜道攝者。居大海底。海水在上。有風持如雲。不入其宮。如人觀天也。起世經云。須彌山王東面。過千由旬。大海下。有󳺎摩質多阿修羅王國土。縱廣八萬由旬。大城中宮殿。名曰設摩啻。縱廣一萬由旬。七重欄楯。七重金銀鈴網。七重行樹。莊嚴校飾。七重城壁。皆七寶合成。園池華果。眾鳥和鳴。廣如經說。此不繁錄。須彌山南面。過千由旬。大海下。有踊躍阿修羅王宮殿。縱廣八萬由旬。須彌山西面。去千由旬。有奢婆羅阿修羅王宮殿。縱廣如前。須彌山北面。過千由旬。大海下。有羅睺羅阿修羅王宮殿住處。廣大妙好。如前相似。侍女眷屬。不可稱計。共相娛樂。恣情愛樂。自餘臣妾。左右僕使倍多。備如經說。不能具述。阿修羅王。壽數不完。少出多減。本身長一百由旬。乃至七百由旬。化身高十六萬八千由旬。立大海底。與須彌山齊。有大幻術。常與忉利天鬬。日月放光射其目。以手遮障。世人見之。謂日月薄蝕。由福不如天。故常戰敗。即引兵竄入藕絲孔中。彼等皆由前世持戒。好勝布施。作下品十善業之所感報。而心多諂慢。不能忍辱。故受此身。由其持戒布施。故宮殿七寶所成。由不忍辱。故生相醜惡。諂慢好勝。故常與天鬬。業報差別經云。具十種業。得阿修羅報。一身行微惡。二口行微惡。三意行微惡。四起於憍慢。五起於我慢。六起增上慢。七起於大慢。八起於邪慢。九起於慢慢。十迴諸善根向阿修羅趣。正法念經云。修羅居在五住處。一在地上。眾相山中。七山金山。及諸石壁中其力最劣。二在須彌山北。入海二萬一千由旬。有修羅名曰羅睺。統領無量阿修羅眾。三復過二萬一千由旬。有修羅名曰勇健。四復過二萬一千由旬。有修羅名曰華鬘。五復過二萬一千由旬。有修羅名曰毗摩質多。此中出聲。徹於海外。云我是毗摩質多阿修羅。毗摩質多。此云高響第一羅睺阿修羅王。有四玉女。從憶念生。一名如影。二名諸香。三名妙林。四名勝德。即此四女。一一皆有十二那由他侍女。以為眷屬。悉皆圍繞阿修羅王。共相娛樂。恣情愛樂。不可具說。勇健阿修羅。威勢次勝。華鬘阿修羅。威勢更勝。毗摩質多阿修羅。威勢眷屬倍數。更不可稱計。自餘臣妾左右僕使。亦不可說。即知貴賤懸殊。不可一槩而論。阿修羅。壽各各不同。或有壽五百歲者。人間五百年。彼為一日一夜。或有壽六千歲。人間六百年。彼為一日一夜。或有壽七千歲。人間七百年。彼為一日一夜。其殿大小。各各不同。復能變化其身。隨意種種能作。又云。修羅衣食自然。冠纓衣服。純以七寶鮮潔。同天所餐。飲食隨念而有。百味具足。與天同等。如大論說。彼之衣食。雖復勝人。其若喫時。是則不如人也。謂彼凡所食時。末後一口。要變作青泥。亦如龍王。雖食百味。末後一口。要當變作蝦蟇。是故經說。不如人也。阿含經云。阿修羅有大威力。而生念言。此忉利天王。及日月諸天。行我頭上。誓取日月以為耳璫。日月天子見已。各懷恐怖。不寧本處。以其形可畏故。日月威德。有大神力。住壽一中劫。復是世間眾生福祐。日月不為阿修羅所觸惱。時阿修羅。漸大瞋恚。即命舍摩梨。毗摩質多。二阿修羅王。及諸大臣。各辦兵仗。往與天戰。時難陀。䟦難陀。二大龍王。身繞須彌。周圍七帀。山動雲布。以尾打水。大海浪冠須彌。忉利天曰。阿修羅欲戰矣。諸龍鬼神等。各持兵仗。從次交鬬。天若不如。皆奔四天王宮。嚴駕攻伐。先白帝釋。帝釋告上夜摩天。乃至他化自在天。無數天眾。及諸龍鬼。前後圍繞。帝釋命曰。我軍若勝。以五繫縛毗摩質多阿修羅。將還善法堂。我欲觀之。修羅亦曰。我眾若勝。以五繫縛帝釋。還七葉堂。我欲觀之。一時大戰。兩不相傷。但觸身體。生於痛惱。於是帝釋現身。乃有千眼。執金剛杵。頭出煙𦦨。修羅見之。乃退敗。即擒質多修羅。繫縛將還。遙見帝釋。便肆惡口。帝釋答曰。我欲共汝講說道義。何須惡口。觀佛三昧經云。此毗摩質多羅阿修羅王。其兒長大。見於諸天采女圍繞。即白母言。人皆伉儷。我何獨無。其母告曰。香山有神。名乾闥婆。其神有女。容姿美妙。色踰白玉。身諸毛孔。出妙音聲。甚適我意。今為汝聘。適汝願否。子言。善哉善哉。願母往求。爾時其母。行詣香山。告彼樂神。我有一子。威力自在。於四天下。而無等倫。汝有令女。可適吾子。其女聞已。願樂隨從。時阿修羅子。納彼女已。未久之間。即便懷孕。經於千歲。乃生一女。其女顏容。端正挺特。天上天下。更無有比。面上姿媚。八萬四千。左邊右邊。各有八萬四千。前後亦爾。阿修羅見。以為殊異。如月處星。甚為奇特。天帝釋憍尸迦聞。求女為妻。修羅聞喜。以女妻之。帝釋立字。號曰悅意梵語舍脂諸天見之。歎未曾有。視東忘西。視南忘北。乃至毛髮。皆生悅樂。帝釋至歡喜園。共諸采女。入池遊戲。爾時悅意。即生嫉妒。遣五夜叉。往白父王。今此帝釋。不復見寵。與諸采女。自共遊戲。父聞此語。心生瞋恚。即興四兵。往攻帝釋。立大海水。踞須彌山頂。九百九十九手。同時俱作。撼善見城。搖須彌山。四大海水。一時波動。帝釋驚怖。靡知所趣。時宮有神。白天帝言。莫大驚怖。過去佛說。般若波羅蜜。王當誦持鬼兵自碎。是時帝釋坐善法堂。燒眾名香。發大誓願。般若波羅蜜。是大明呪。是無上呪。是無等等呪。真實不虗。我持此法。當成佛道。令阿修羅。自然退散。作是語時。於虗空中。有刀輪自然而下。當阿修羅上。時修羅耳鼻手足。一時盡落。令大海水赤如蜯珠。時阿修羅。即便驚怖。遁走無處。遂入藕絲孔中。

> In Sanskrit, it is Asura, also called Asulo or Axulun. In Chinese, it is translated as "Non-deva" (Feitian), meaning their palaces and gardens are all made of the seven treasures—they resemble devas but are not devas. It is also translated as "Not Upright" (Wuduanzheng), because the males are ugly while the females are beautiful. Or it is called "Not Drinking Alcohol" (Bujiujiu). They exist within the realms of ghosts, animals, and devas. Those under the deva realm dwell in jeweled cities in the sky near Mount Sumeru. Those under the ghost realm dwell by the great seas or within mountain rocks and stone walls. Those under the animal realm dwell at the bottom of the great sea, where the waters above are kept aloft by winds like clouds, preventing the sea from entering their palaces—just as humans look up at the sky. According to the \*Qishi Jing\* (Sutra of the Genesis of the World): On the eastern side of Mount Sumeru, beyond a thousand yojanas beneath the great sea, lies the kingdom of the Asura King Vemacitra (Pimozhiduo), spanning eighty thousand yojanas in width and length. Within its great city, there is a palace called Shemochi, ten thousand yojanas across, adorned with seven tiers of balustrades, seven tiers of golden and silver bell nets, and seven tiers of trees, all beautifully ornamented. The city walls, in seven layers, are made of the seven treasures. Its gardens, ponds, flowers, and fruits, with flocks of birds singing in harmony, are extensively described in the sutra—this summary omits repetition. On the southern side of Mount Sumeru, beyond a thousand yojanas beneath the sea, is the palace of the Asura King Udyāna (Yongyue), spanning eighty thousand yojanas. On the western side, a thousand yojanas away, is the palace of the Asura King Śvabhra (Shepoluo), of similar extent. On the northern side, beyond a thousand yojanas under the sea, resides the Asura King Rāhu (Luohouluo), whose palace is vast, exquisite, and like the previous ones. His attendants and retinue are countless, delighting together in unrestrained pleasure. The remaining ministers, consorts, and servants are even more numerous, as fully detailed in the sutra—this cannot all be related. The lifespans of Asura kings are not fixed; they often fall short rather than exceed. Their bodies naturally measure from one hundred to seven hundred yojanas. Their transformed bodies can reach 168,000 yojanas, standing at the bottom of the sea and reaching level with Mount Sumeru. They possess great illusory powers and constantly battle the Trāyastriṃśa devas. When the sun and moon shine light into their eyes, they use their hands to block it, and people in the world perceive this as an eclipse. Because their blessings are inferior to those of the devas, they are always defeated in battle and then flee with their troops into the holes of lotus roots. These beings are reborn as Asuras due to past lives of keeping moral precepts, loving victory, practicing generosity, and performing the lower grade of the ten good deeds—yet their minds are full of flattery, arrogance, and inability to endure humiliation. Thus, they receive this body. Because of their moral discipline and generosity, their palaces are built of the seven treasures. Because of their inability to endure humiliation, their appearances are ugly. And because of their flattery, arrogance, and competitiveness, they constantly battle the devas. According to the \*Yebao Chabie Jing\* (Sutra on the Distinctions of Karmic Retribution): Ten kinds of deeds lead to rebirth as an Asura: 1) Slightly evil bodily actions, 2) slightly evil verbal actions, 3) slightly evil mental actions, 4) arousing pride, 5) arousing self-importance, 6) arousing overweening pride, 7) arousing great arrogance, 8) arousing false pride, 9) arousing conceit of superiority, and 10) dedicating all virtuous roots toward the Asura realm. The \*Zhengfa Nian Jing\* (Sutra of the Correct Dharma Recollection) states that Asuras dwell in five places. First, on the ground, in the mountain of various forms—<note>among the seven golden mountains and rocky walls</note>—where their power is weakest. Second, to the north of Mount Sumeru, two thousand one hundred yojanas into the sea, there is an Asura named Rāhu, who commands countless Asura multitudes. Third, another two thousand one hundred yojanas further, there is an Asura named Vīrya (Yongjian). Fourth, another two thousand one hundred yojanas beyond that, there is an Asura named Mālāvat (Hualuan). Fifth, another two thousand one hundred yojanas further, there is an Asura named Vemacitra, whose voice resounds beyond the sea, declaring, "I am Vemacitra the Asura."<note>Vemacitra means "Lofty Sound."</note> The first, Rāhu the Asura King, has four divine consorts born from his thoughts: 1) Like a Shadow, 2) All Fragrances, 3) Wondrous Forest, and 4) Supreme Virtue. Each of these four consorts has twelve nayutas of attendant maidens as their retinue, all surrounding the Asura King, delighting together in unrestrained pleasure, beyond full description. The second, Vīrya Asura, has greater authority. The third, Mālāvat Asura, surpasses him. And Vemacitra Asura, in authority and retinue, is even more numerous and incalculable. The remaining ministers, consorts, and servants are likewise beyond telling. From this, one can know how vastly their ranks differ—they cannot be uniformly compared. The lifespans of Asuras all differ. Some live five hundred years, with five hundred human years equaling one of their days and nights. Others live six thousand years, with six hundred human years as one of their days and nights. Others live seven thousand years, with seven hundred human years as one day and night. Their palace sizes also vary. Moreover, they can transform their bodies at will, manifesting all kinds of forms. It is also said that Asuras naturally obtain food and clothing. Their crowns, tassels, and garments are purely of the seven treasures, fresh and clean, like what devas consume. Food and drink appear according to thought, replete with a hundred flavors, equal to the devas. As the \*Da Lun\* (Great Treatise) says: Though their food and clothing surpass humans', when they eat, it is not equal to humans'. For at the last bite of every meal, it turns into blue mud—just as dragon kings, though eating a hundred delicacies, at the final bite have it transform into a toad. Thus, the sutras say they are inferior to humans. The \*Ahan Jing\* (Āgama Sutra) says: Asuras possess great power, yet they think, "This Trāyastriṃśa king and the devas of the sun and moon walk above my head." They vow to seize the sun and moon to wear as earrings. When the sun and moon deities see them, they are filled with terror and cannot remain calm in their places, for the Asuras' forms are terrifying. Yet the sun and moon, with their majestic virtue and great spiritual power, live for one medium kalpa and serve as blessings for sentient beings of the world. The sun and moon are not harmed by the Asuras' disturbances. At that time, the Asura, growing increasingly angry, commanded Śaṅkhapāla (Shemoli) and Vemacitra, the two Asura kings, along with their ministers, to prepare weapons and go to battle with the devas. Then the two great dragon kings, Nanda and Upananda, coiled around Mount Sumeru seven times. The mountain shook, clouds spread, and they struck the water with their tails, causing waves of the great sea to rise above Sumeru. The Trāyastriṃśa devas declared, "The Asuras are about to fight!" All the dragons, spirits, and so forth, bearing weapons, joined the battle in turn. If the devas fared poorly, they all fled to the palaces of the Four Heavenly Kings and prepared for attack. First, they informed Śakra (Dishi), who then proclaimed to the devas of the Yāma heaven and even up to the Paranirmitavaśavartin heaven. Countless divine hosts, along with dragons and spirits, gathered front and behind. Śakra commanded, "If our forces triumph, bind Vemacitra the Asura with five cords and bring him back to the Sudharma Hall, for I wish to see him." The Asura likewise declared, "If my host triumphs, bind Śakra with five cords and bring him back to the Saptaparṇa Hall, for I wish to see him." Then a great battle ensued, yet neither side harmed the other—only their bodies touched, causing pain and distress. Thereupon, Śakra manifested his body with a thousand eyes, wielding a vajra mace, with smoke and flames rising from his head. Seeing this, the Asura retreated in defeat, and Vemacitra was captured, bound, and brought back. From afar, he saw Śakra and spewed harsh abuse. Śakra replied, "I wish to discuss the principles of the Dharma with you—why must you use such foul language?" According to the \*Guanfo Sanmei Jing\* (Sutra on Contemplating the Buddha's Samādhi): When the son of Vemacitra the Asura King grew up and saw the many celestial maidens surrounding the devas, he said to his mother, "Everyone has a spouse—why am I alone without one?" His mother told him, "On Fragrant Mountain, there is a divine being named Gandharva. That deity has a daughter whose beauty is exquisite, her complexion surpassing white jade, and from the pores of her body issues wondrous music. She pleases me greatly. I shall now seek her hand for you. Would this fulfill your wish?" The son replied, "Excellent, excellent! May you go and request her, Mother." At that time, his mother went to Fragrant Mountain and said to that music deity, "I have a son whose power is sovereign and unrivaled throughout the four continents. You have a fair daughter—she can marry my son." When the daughter heard this, she joyfully consented to follow. The Asura's son then wedded her, and not long after, she became pregnant. After a thousand years, she gave birth to a daughter. Her face and form were upright and extraordinary—nowhere in heaven or on earth was her equal. Her enchanting countenance had eighty-four thousand charms, with eighty-four thousand on each side, and likewise in front and behind. The Asura beheld her as unique, like the moon among stars, truly marvelous. When Śakra, lord of the devas, known as Kauśika, heard of her, he sought her as his wife. The Asura rejoiced and gave his daughter to him. Śakra named her Yueyi (Delight of Mind)<note>In Sanskrit, Śacī</note>. All the devas who saw her marveled, saying they had never seen such a one—looking east, they forgot the west; looking south, they forgot the north; even their very hairs thrilled with joy. Śakra then went to the Garden of Delight (Nandana) and played in the pond with his celestial maidens. At that time, Yueyi grew jealous. She sent five yakṣas to tell her father the king, "Now this Śakra no longer favors me—he sports freely with his other maidens." When her father heard this, anger arose in his mind. He immediately mustered the fourfold army and marched to attack Śakra. He stood upon the waters of the great sea and perched atop Mount Sumeru, wielding nine hundred ninety-nine hands all at once, shaking the Sudarśana city and rocking Mount Sumeru until the waters of the four great seas surged in unison. Śakra was terrified, not knowing where to turn. Then a deity within his palace said to the Heavenly Lord, "Do not be greatly alarmed. The Buddhas of the past have spoken of the Prajñāpāramitā. O King, recite and uphold it, and the ghost armies will shatter by themselves." At that time, Śakra sat in the Sudharma Hall, burned all kinds of fragrant incense, and made a great vow: "The Prajñāpāramitā is the great bright mantra, the supreme mantra, the unequaled mantra, true and not false. I hold this Dharma and shall attain Buddhahood, causing the Asuras to naturally retreat and scatter." As he spoke these words, a wheel of blades descended of itself from the sky, striking above the Asuras. At once, the Asuras' ears, noses, hands, and feet all fell away, turning the waters of the great sea red like conch pearls. Stricken with terror, the Asura fled with nowhere to hide, and at last slipped into the hole of a lotus root.