---
title: "起世經 · 2"
description: "起世经是隋代高僧阇那崛多等人翻译的重要佛教经典，属于阿含部经典之一。该经主要阐述宇宙生成、世界构造及众生轮回的佛教世界观，详细描绘了世界的形成、毁灭及再生过程，并探讨了众生业力与轮回的关系。阇那崛多是北印度高僧，隋文帝时期来华，参与译经事业，对汉传佛教经典的传播贡献卓著。起世经在佛教中具有重要地位，为研究佛教宇宙观和轮回思想提供了经典依据，对后世佛教哲学和修行实践影响深远。"
url: "https://rushiwowen.co/en/r/cmadf8y0q008kl804epgqcz05"
---

## 起世經卷第七

> Chapter 7 of the Genesis of the World Sutra

隋天竺三藏闍那崛多等譯

> Translated by Zhi Na Jueduo and others of the Sui Dynasty.

### 三十三天品第八之二

> Chapter 8, Part 2: The Heaven of the Thirty-Three

「諸比丘！又何因緣，彼天有園，名為歡喜？諸比丘！彼歡喜園，三十三天王入其中已，坐於歡喜、善歡喜二石之上，心受歡喜，意念歡喜，念已復念，受諸快樂，受悅樂已，復受極樂，是故諸天、共稱彼園，以為歡樂。諸比丘！又彼天樹，有何因緣，名波利夜怛邏拘毘陀羅？諸比丘！彼波利夜怛邏拘毘陀羅樹下，有天子住，名曰末多，日夜常以彼天種種五欲功德，具足和合遊戱受樂。是故諸天，遂稱彼樹，以為波利夜怛邏拘毘陀羅。復次，諸比丘！三十三天，縱有急疾，未曾肯捨般荼甘婆石，必設供養尊重恭敬，然後乃復隨意而去。所以者何？此石乃是如來昔日所住之處。是故諸天，以為支提，一切世間，天人魔梵、沙門婆羅門等，應供養故。諸比丘！有三十三天，唯得眼見波婁沙迦園，身不能入，身不入故，不得彼處五欲功德受具足樂。何以故？彼業勝故，以其前世善根微劣，不能得入。有三十三天、得見波婁沙迦園，身亦能入，既得入已，具得彼處種種五欲和合功德而受快樂。何以故？以其善根增上勝故。諸比丘！有三十三天，眼不得見雜色車園，身亦不入，亦不得以彼園五欲和合功德而受快樂。何以故？以其善根有別異故。有三十三天，眼雖得見雜色車園，身不得入，亦不得以彼園五欲和合功德而受快樂。何以故？以其善根有優劣故。有三十三天，眼既得見雜色車園，身亦得入，既得入已具足得彼種種五欲，同體和合而受快樂。何以故？以其善根增上勝故。諸比丘！凡是一切三十三天，無不悉見雜亂之園，亦皆得入；既得入已，悉亦同得彼園苑中種種五欲和合功德具足同體而受快樂。何以故？修業等故。彼中無有別異善根故。

> Monks, why is that celestial park called the Grove of Delight? Monks, when the king of the Thirty-Three Gods enters that park, he sits upon the two stones called Delight and Good Delight. His mind experiences delight; his thoughts are filled with delight; continuously he thinks of delight, experiencing various pleasures and joy. He feels supreme bliss. Therefore, the gods collectively call this park the Grove of Delight. Monks, why is the celestial tree named the Parijata Coral Tree? Monks, beneath the Parijata Coral Tree dwells a deity named Mādala. Day and night, he enjoys and sports in a complete combination of the various celestial sensual pleasures. Thus, the gods call that tree the Parijata Coral Tree. Furthermore, monks, even when the Thirty-Three Gods are in a great hurry, they never skip paying homage, respect, and veneration to the Indra-sila stone. Only after doing so do they proceed as they wish. Why is this? Because this stone was once the dwelling place of the Tathāgata (the Thus-Gone One). Therefore, the gods regard it as a sacred shrine (cetiya), a site worthy of veneration by all beings in the world—gods, humans, Māras, Brahmas, ascetics, and priests. Monks, some gods of the Thirty-Three can only see the Park of Parushaka from afar but cannot enter it. Because they cannot enter, they do not experience the complete bliss of the sensual pleasures there. Why? Because of their superior past karma? (No), because their previous roots of goodness were inferior and weak, they cannot enter. Other gods of the Thirty-Three can both see the Park of Parushaka and enter it. Once they enter, they fully experience the various complete sensual pleasures and enjoy bliss. Why? Because their roots of goodness are superior and strong. Monks, some gods of the Thirty-Three cannot even see the Park of Mixed Garments, nor enter it, nor enjoy the complete sensual pleasures there. Why? Because their roots of goodness differ. Some gods of the Thirty-Three can see the Park of Mixed Garments but cannot enter it, nor enjoy the complete sensual pleasures there. Why? Because their roots of goodness are inferior. Other gods of the Thirty-Three can both see the Park of Mixed Garments and enter it. Once they enter, they fully experience the various unified sensual pleasures and enjoy bliss. Why? Because their roots of goodness are superior and strong. Monks, regarding the Park of Confusion: every single one of the Thirty-Three Gods can see it, can enter it, and once they enter, they all equally experience the unified, complete sensual pleasures of that park. Why? Because their cultivated deeds are equal. In that place, there is no difference in their roots of goodness.

「諸比丘！有三十三天，身不得見歡喜之園，亦不得入，不得入故，不得彼中種種五欲和合功德同體具足而受快樂。何以故？彼處果勝，前世造業，有別異故。有三十三天，見歡喜園，而不得入，亦不能得歡喜園中種種五欲和合功德同體具足而受快樂。何以故？以彼諸天業別異故。有三十三天，見歡喜園，身亦得入，既得入已，具足得彼種種五欲和合功德同體快樂，並皆受之。何以故？彼天往昔所修善業，無別異故。

> “Monks, there are beings in the Heaven of the Thirty-Three who cannot see the Garden of Delight, nor can they enter it. Because they cannot enter, they cannot experience the diverse pleasures of the five senses—unified in their completeness—that are found within. Why is this? Because of the excellence of that place and the distinctions in their own past actions. There are other beings in the Heaven of the Thirty-Three who can see the Garden of Delight but cannot enter it, and thus cannot enjoy those pleasures. Why? Again, because their past deeds differ. And there are still others who can see the Garden of Delight, enter it, and fully partake in the diverse pleasures of the five senses—unified in their completeness—and experience them all. Why? Because in their past lives, their good actions were free from such distinctions.”

「諸比丘！其善法堂，三十三天聚會之處，有二岐道；帝釋天王宮殿住處，亦二岐道；諸小天王并餘官屬三十二天宮殿之處，亦二岐道；伊羅婆那大龍象王宮殿處所，亦二岐道；波婁沙迦園，亦二岐道；雜色車園、雜亂園、歡喜園，歡喜池等一一處所，各有二道；波利夜怛邏拘毘陀羅樹下，亦二岐道。諸比丘！帝釋天王，若欲往詣波婁沙迦園、雜色車園、歡喜園等，澡浴遊戲受歡樂時，爾時即念伊羅婆那大龍象王。時，伊羅婆那大龍象王，亦生是念：『帝釋天王，心念於我。』如是知已，從其宮出，即自化作三十三頭，其一一頭具有六牙，一一牙上化作七池，一一池中各有七花，一一花上各七玉女，一一玉女，各復自有七女為侍。

> "Monks, in the Hall of Good Dharma, where the Thirty-Three gather, there are two paths; the dwelling of King Shakra also has two paths; the palaces of the lesser celestial kings and other officials—the thirty-two heavenly kings—each have two paths; the palace of the great dragon-elephant king, Airavana, also has two paths; the garden of Pāruṣaka likewise has two paths; likewise, the gardens of Citraratha, Viśāla, Nandana, and the Nandana Lake—each of these places has two paths; and under the Parijata tree, there are also two paths. Monks, when King Shakra wishes to visit the gardens—Pāruṣaka, Citraratha, Nandana, and so forth—for bathing, amusement, and pleasure, at that moment he thinks of the great dragon-elephant king, Airavana. At that same time, the great dragon-elephant king, Airavana, also thinks: 'King Shakra is thinking of me.' Knowing this, he emerges from his palace and, transforming himself, manifests with thirty-three heads. Each head has six tusks, and from each tusk he conjures seven ponds. In each pond are seven lotuses, on each lotus, seven heavenly maidens, and each of those maidens is attended by seven more."

「爾時，伊羅婆那大龍象王，作如是等諸神變已，即時往詣帝釋王所，到已在前儼然而住。爾時，帝釋天王，復更心念三十二天諸小王等，并三十二諸小天眾。時，彼小王及諸天眾，亦生是心：『帝釋天王，今念我等。』如是知已，各以種種眾妙瓔珞莊嚴其身，各乘車乘，俱共往詣天帝釋所，到已各各在前而住。時，天帝釋見諸天已，亦自種種莊嚴其身，服眾瓔珞。諸天大眾，前後左右，周匝圍遶，與諸小王，共昇伊羅婆那龍象王上。帝釋天王正當中央，坐其頭上。左右兩邊，各有十六諸小天王，坐彼伊羅婆那龍象王化頭之上。各各坐已，時天帝釋將諸天眾，向波婁沙迦及雜色車、雜亂、歡喜等園，到已停住。其歡喜等四園之中，各各皆有三種風輪，謂開、淨、吹，略說如前，開、淨地及吹花等。諸比丘！彼諸園中，吹花分散，遍布地上，深至于膝，其花香氣處處普熏。時，天帝釋，與諸小天王及三十二天眾，前後圍繞，入雜色車、歡喜等園，嬉戲受樂，隨意遊行，或坐或臥。時，釋天王，欲得瓔珞，即念毘守羯磨天子。時，彼天子，即便化作眾寶瓔珞，奉上天王。若三十三天諸眷屬等，須瓔珞者，毘守羯磨亦皆化出而供給之。欲聞音聲及伎樂者，則有諸鳥出種種聲，其聲和雅令天樂聞。諸天爾時如是受樂，一日乃至七日，一月乃至三月種種歡娛，澡浴嬉戲，行住坐臥，隨意東西。

> At that time, the great dragon-elephant king Eravana, having manifested such divine wonders, immediately went to where King Shakra (Indra) resided. Arriving there, he stood gracefully before the king. Then, King Shakra of the Thirty-three thought about the lesser kings and all the heavenly beings. As soon as Shakra held this thought, those lesser kings and heavenly beings knew: "King Shakra is thinking of us now," and so they adorned themselves with various splendid garlands, mounted their chariots, and traveled together to Shakra's dwelling. Arriving, each stood before him. When King Shakra saw them, he too adorned himself with all kinds of fine ornaments and garlands. Surrounded on all sides by the great assembly of heavenly beings, the lesser kings mounted the dragon-elephant Eravana together with the king. King Shakra sat in the center, upon the elephant's head, while sixteen lesser heavenly kings sat on the left and right, also upon the elephant's transformed head. When all were seated, King Shakra led the multitude toward the parks—Pāruṣaka, Saṁkīrṇa, Nandanavana, and others. Arriving there, he stopped. In these four parks, each had three wind-wheels: opening, clearing, and blowing—just as previously described—to open the ground, clear it, and scatter flowers. Monks! The scattered flowers from those parks covered the ground everywhere, knee-deep, and their sweet fragrance perfumed the entire area. King Shakra, together with the lesser kings and the thirty-three heavenly beings, entered the parks (like Rathyacitrapārśvaka and Nandanavana) and enjoyed themselves: playing, resting, walking, sitting, or lying down as they pleased. When Shakra desired garlands, he thought of the architect deity Viśvakarman. That deity then fashioned splendid jeweled garlands and offered them to the heavenly king. If the thirty-three heavenly beings or their retinues required garlands, Viśvakarman created them all and supplied them. As for the sounds and music they desired, various birds sang harmonious and elegant notes, delightful for the heavenly assembly to hear. Thus the heavenly beings enjoyed pleasures for one day, up to seven days, even one month, or three months—bathing, playing, walking, standing, sitting, lying down, and going about as they pleased.

「諸比丘！帝釋天王，有十天子常為守護。何等為十？一名因陀羅迦、二名瞿波迦、三名頻頭迦、四名頻頭婆迦、五名阿俱吒迦、六名吒都多迦、七名時婆迦、八名胡盧祇那、九名難茶迦、十名胡盧婆迦。諸比丘！帝釋天王，有如是等十天子眾，恒隨左右，不曾捨離，為守衛故。

> Monks, the king of gods, Shakra, is constantly guarded by ten celestial beings. Who are these ten? The first is named Indraka, the second Gopaka, the third Pindaka, the fourth Pindavaka, the fifth Akutaka, the sixth Catudaka, the seventh Jivaka, the eighth Huluqina, the ninth Nandaka, and the tenth Huluvaka. Monks, Shakra, the king of gods, has these ten celestial beings who always accompany him, never leaving his side, for the purpose of his protection.

「諸比丘！閻浮提地，為一切人故，有水生諸花，最上精勝，極可樂者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔茶利迦花，此諸花等，芬芳軟美；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

> Monks, the land of Jambudvipa, for the sake of all beings, produces various water-based flowers that are supremely excellent and delightful to behold. These are called the blue lotus, the red lotus, the white lotus, and the great white lotus. These flowers are fragrant, soft, and beautiful. There are also land-based flowers that are the finest, such as the trumpet flower, the champak flower, the yellow flower, the jasmine, the Chinese honeysuckle, the Arabian jasmine, and many others of their kind.

「諸比丘！瞿陀尼人，有水生花，最極好者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔荼利迦花，香氣芬馥，處處普熏；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

> "Monks, in the land of the Uttarakurus, the finest water flowers are the blue lotus, the pink lotus, the white lotus, and the red lotus, all spreading their sweet fragrance everywhere. The finest land flowers include the red jasmine, the champak, the trumpet flower, the jasmine, the night-blooming jasmine, the jasmine vine, and various other beautiful and fragrant blossoms."

「諸比丘！弗婆提人，有水生花，最極好者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔茶利迦花，色甚光鮮，香氣芬馥；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

> "Monks, in the land of the Purvavidehas, the most excellent aquatic flowers include the blue lotus, the pink lotus, the white lotus, and the night-blooming sacred lotus—their colors are vivid and their fragrance is rich and pervasive. As for terrestrial flowers, the most splendid are the trumpet flower, the champak, the trumpet tree flower, the jasmine, the juhi flower, the Arabian jasmine, the star jasmine, the magnolia, the Indian cork tree flower, and the red lotus jasmine, among others."

「諸比丘！鬱單越人，有水生花，最極好者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔茶利迦花，香氣柔軟，處處普熏；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花等。

> Monks, in Uttarakuru, there are aquatic flowers of the finest kind—namely, the blue lotus, the red lotus, the white lotus, and the night-blooming jasmine, whose fragrance is soft and permeates everywhere. There are also land flowers of the finest kind—such as the trumpet flower, the champak, the coral tree flower, the jasmine, the screw pine, the gardenia, the Arabian jasmine, the cypress vine, the cane flower, and the slender mimosa.

「諸比丘！一切諸龍及金翅鳥住處，各有水生眾花，最極好者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔茶利迦花，香氣氛氳，柔軟美妙；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、羯迦羅利迦花、摩訶羯迦羅利迦花等。

> Monks, in the dwellings of all dragons and garudas, there are various water-born flowers of the finest quality—such as the blue lotus, red lotus, white lotus, and jasmine lotus. Their fragrance is abundant, and they are soft and exquisite. There are also land-born flowers of the finest quality—such as the trumpet flower, champak, trumpet-flower tree, jasmine, Arabian jasmine, winter jasmine, large jasmine, screw pine, coral jasmine, white jasmine, and the great white jasmine.

「諸比丘！阿修羅等，亦各具有水生諸花，最極好者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔茶利迦花，香氣普熏，甚可愛樂；有陸生花，最極好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、陀奴師迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻隣曇花、摩訶頻隣曇花、曼陀羅梵花、摩訶曼陀羅梵花等。

> "Monks, the Asuras also possess all kinds of superb water flowers—blooming with beauty, spreading fragrance, and delighting the heart: the blue lotus, the white lotus, the yellow lotus, the red lotus. And they have exquisite land flowers as well: the trumpet flower, the champak, the coral tree blossom, the jasmine, the Arabian jasmine, the Chinese honeysuckle, the climbing jasmine, the star jasmine, the morning glory, the safflower, the tree jasmine, the small white jasmine, the Madagascar jasmine, the great Madagascar jasmine, the heavenly magic blossom, and the great heavenly magic blossom."

「諸比丘！四天王天，所有諸天，有水生花，極妙端正，可愛樂者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔茶利迦花，其氣甚香，質極柔軟；有陸生花，最勝好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、陀奴沙迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻隣曇花、摩訶頻隣曇花等。

> "Monks, in the heavens of the Four Great Kings, there are water-born flowers of supreme beauty and delight, such as the blue lotus, red lotus, night-blooming lotus, and white lotus. These flowers have a wonderful fragrance and are extremely soft to the touch. Among the land-born flowers, the most splendid include the red jasmine, champak, trumpet flower, jasmine, night jasmine, Arabian jasmine, samphire, trumpet creeper, coral vine, and various other delightful blossoms, such as the great jasmine, wild rose, large wild rose, and many more of the same kind."

「諸比丘！三十三天、有水生花，極妙端正，可愛樂者，所謂優鉢羅花、鉢頭摩花、拘牟陀花、奔茶利迦花等，其氣極香，形甚柔軟；有陸生花，最勝好者，所謂阿提目多迦花、瞻波迦花、波吒羅花、蘇摩那花、婆利師迦花、摩利迦花、摩頭揵地迦花、搔揵地迦花、遊提迦花、殊低沙迦利迦花、陀奴沙迦膩迦花、羯迦羅利迦花、摩訶羯迦羅利迦花、頻隣曇花、摩訶頻隣曇花、曼陀羅梵花、摩訶曼陀羅梵花等。如三十三天所有諸花，夜摩天、兜率陀天、化自樂天、他化自在天、魔身天等，如是次第一一具有，更無別異。

> Monks, in the heaven of the Thirty-Three there are water flowers of exquisite beauty and delight, such as the blue lotus, the red lotus, the white lotus, and the great white lotus. They are intensely fragrant, soft to the touch. There are also the finest land flowers: the trumpet flower, the champak, the coral tree flower, the jasmine, the Arabian jasmine, the jasmine sambac, the large jasmine, the climber, the forest jasmine, the pretty bell flower, the copper leaf vine, the red oleander, the great red oleander, the forest twin leaf, the great forest twin leaf, and the coral trumpet flower. The heavens of Yama, Tushita, Nirmanarati, Paranirmita-vasavartin, and the Mara heavens likewise possess all these flowers in the same manner, with no difference whatsoever.

「諸比丘！人間眾花有七種色。何等為七？所謂火色火光、金色金光、青色青光、赤色赤光、白色白光、黃色黃光、黑色黑光。譬如魔梵常所現色，諸比丘！人間有此七種色花，諸阿修羅亦復如是，有此七色。一切天眾亦復有此七種光色，譬如魔梵常所現色。

> "Monks, there are seven colors of flowers in the human world. What are these seven? The color of fire with its fiery light, the color of gold with its golden light, the color of blue with its blue light, the color of red with its red light, the color of white with its white light, the color of yellow with its yellow light, and the color of black with its black light. These are like the colors that Māra and Brahmā commonly display. Monks, these seven colored flowers exist in the human world, and the Asuras likewise have these seven colors. All celestial beings also have these seven kinds of luminous colors, just like the colors that Māra and Brahmā commonly display.

「諸比丘！一切諸天有十種別法。何等為十？諸比丘！一諸天行時，來去無邊；二諸天行時，來去無礙；三諸天行時，無有遲疾；四諸天行時，足無蹤跡；五諸天身力，無患疲勞；六諸天之身有形無影；七一切諸天、無大小便；八一切諸天、無有洟唾；九諸天之身，清淨微妙，無皮肉筋脈脂血髓骨；十諸天之身，欲現長短青黃赤白大小麤細，隨意悉能，並皆美妙，端嚴殊絕，令人愛樂。一切天身，有此十種不可思議。諸比丘！又諸天身，充實洪滿，齒白方密，髮青齊整，柔軟潤澤。身有光明，及有神力。騰虛飛逝，眼視無瞬。瓔珞自然，衣無垢膩。

> "Monks, all celestial beings possess ten distinct characteristics. What are these ten? Monks, firstly, when celestial beings move, their comings and goings are without boundary. Secondly, when celestial beings move, their comings and goings are unimpeded. Thirdly, when celestial beings move, there is no speed or slowness. Fourthly, when celestial beings move, their feet leave no trace. Fifthly, the physical strength of celestial beings knows no exhaustion or fatigue. Sixthly, the bodies of celestial beings have form but cast no shadow. Seventhly, all celestial beings have no need for urination or defecation. Eighthly, all celestial beings have no mucus or saliva. Ninthly, the bodies of celestial beings are pure and subtle, without skin, flesh, tendons, veins, fat, blood, marrow, or bones. Tenthly, the bodies of celestial beings can, at will, appear long or short, blue, yellow, red, white, large or small, coarse or fine, all of which are beautiful, dignified, and extraordinarily lovely, inspiring delight. These are the ten inconceivable qualities possessed by all celestial bodies. Monks, further, the bodies of celestial beings are full and robust, their teeth white and closely set, their hair dark blue and neatly arranged, soft and lustrous. Their bodies shine with light and possess spiritual powers. They soar through the sky and move swiftly, their eyes gaze without blinking. Their necklaces and ornaments appear naturally, and their garments are free from dirt or grease."

「諸比丘！閻浮提人，壽命百年，中有夭逝；瞿陀尼人，壽命二百，亦有夭逝；弗婆提人，壽命三百，亦有中夭；欝單越人，定壽千年，無有夭殤；閻魔羅世諸眾生等，壽七萬二千歲，亦有中夭；諸龍及金翅鳥等，壽命一劫，亦有中夭；諸阿修羅，壽命千歲，同三十三天，然亦中夭；四天王天壽五百歲，亦有中夭；三十三天，壽一千歲；夜摩諸天，壽二千歲；兜率陀天，壽四千歲；化樂諸天，壽八千歲；他化自在天，壽萬六千歲；魔身天，壽三萬二千歲；梵身天，壽命一劫；光憶念天，壽命二劫；遍淨諸天，壽命四劫；廣果諸天，壽命八劫；無想諸天，壽十六劫；不麤諸天，壽命千劫；無惱諸天，壽二千劫；善見諸天，壽三千劫；善現諸天，壽四千劫；色究竟天，壽五千劫；虛空處天，壽十千劫；識處天，壽二萬一千劫；無所有處天，壽四萬二千劫；非想非非想處天，壽八萬四千劫。此等諸天，皆有中夭。

> Monks, the people of Jambudvipa live for a hundred years, but some die prematurely. The people of Godhaniya live for two hundred years, but some also die prematurely. The people of Pūrvavideha live for three hundred years, yet some die before their time. The people of Uttarakuru have a fixed lifespan of a thousand years, without any premature death. The beings in the world of Yama live for seventy-two thousand years, but they too can die early. Dragons and golden-winged garudas have a lifespan of one kalpa, yet they may also die prematurely. The Asuras live for a thousand years, the same as the Thirty-Three Heavens, but they still experience untimely death. The Four Heavenly Kings live for five hundred years, though some die early. The Thirty-Three Heavens live for a thousand years. The Yāma heavens live for two thousand years. The Tuṣita heavens live for four thousand years. The Nirmāṇarati heavens live for eight thousand years. The Paranirmita-vaśavartin heavens live for sixteen thousand years. The Māra heavens live for thirty-two thousand years. The Brahma heavens live for one kalpa. The Ābhāsvara heavens live for two kalpas. The Śubhakṛtsna heavens live for four kalpas. The Bṛhatphala heavens live for eight kalpas. The Asaṃjña heavens live for sixteen kalpas. The Avṛha heavens live for a thousand kalpas. The Atapa heavens live for two thousand kalpas. The Sudṛśa heavens live for three thousand kalpas. The Sudarśana heavens live for four thousand kalpas. The Akaniṣṭha heavens live for five thousand kalpas. The space-perception heavens live for ten thousand kalpas. The consciousness-perception heavens live for twenty-one thousand kalpas. The nothingness-perception heavens live for forty-two thousand kalpas. The neither-perception-nor-non-perception heavens live for eighty-four thousand kalpas. Even among all these heavenly beings, some still die prematurely.

「諸比丘！閻浮提人，身長三肘半，衣長七肘，闊三肘半；瞿陀尼人、弗婆提人，身量及衣，與閻浮等；欝單越人，身長七肘，衣長十四肘，上下七肘；阿修羅身，長一由旬，衣長二由旬，闊一由旬，重半迦利沙隋言半兩也；四天王天，身長半由旬，衣長一由旬，闊半由旬，重一迦利沙；三十三天，身長一由旬，衣長二由旬，闊一由旬，重半迦利沙；夜摩天，身長二由旬，衣長四由旬，闊二由旬，重一迦利沙四分之一；兜率陀天，身長四由旬，衣長八由旬，闊四由旬，重一迦利沙八分之一；化樂天，身長八由旬，衣長十六由旬，闊八由旬，重一迦利沙十六分之一；他化自在天，身長十六由旬，衣長三十二由旬，闊十六由旬，重一迦利沙三十二分之一；魔身諸天，身長三十二由旬，衣長六十四由旬，闊三十二由旬，重一迦利沙六十四分之一。自此已上諸天，身量長短，與衣正等無差。

> Monks, the people of Jambudvipa are three and a half cubits tall, their robes are seven cubits long and three and a half cubits wide. The people of Godhaniya and Purvavideha have the same height and robe measurements as those of Jambudvipa. The people of Uttarakuru are seven cubits tall, their robes are fourteen cubits long, measuring seven cubits from top to bottom. Asuras are one yojana tall, their robes are two yojanas long and one yojana wide, weighing half a karisha. The gods of the Four Heavenly Kings are half a yojana tall, their robes are one yojana long and half a yojana wide, weighing one karisha. The gods of the Thirty-Three Heavens are one yojana tall, their robes are two yojanas long and one yojana wide, weighing half a karisha. The gods of Yama Heaven are two yojanas tall, their robes are four yojanas long and two yojanas wide, weighing one-quarter of a karisha. The gods of Tusita Heaven are four yojanas tall, their robes are eight yojanas long and four yojanas wide, weighing one-eighth of a karisha. The gods of Nirmanarati Heaven are eight yojanas tall, their robes are sixteen yojanas long and eight yojanas wide, weighing one-sixteenth of a karisha. The gods of Paranirmita-Vasavartin Heaven are sixteen yojanas tall, their robes are thirty-two yojanas long and sixteen yojanas wide, weighing one-thirty-second of a karisha. The gods of the Mara heavens are thirty-two yojanas tall, their robes are sixty-four yojanas long and thirty-two yojanas wide, weighing one-sixty-fourth of a karisha. From this point onward, for all higher heavens, the height of the gods and the length of their robes are exactly the same, with no difference.

「諸比丘！閻浮提人，所有市易，或以錢寶，或以穀帛，或以眾生；瞿陀尼人，所有市易，或以牛羊，或摩尼寶；弗婆提人，所作市易，或以財帛，或以五穀，或摩尼寶；欝單越人，無復市易，所欲自然故。

> "Monks, the people of Jambudvīpa conduct trade using currency, grain, silk, or livestock. The people of Godānīya trade with cattle, sheep, or precious gems. The people of Pūrvavideha trade with wealth, silk, grains, or jewels. But the people of Uttarakuru have no trade at all, for all their desires are naturally fulfilled."

「諸比丘！閻浮提人、瞿陀尼人、弗婆提人，悉有男女婚嫁之法；欝單越人，無我我所，樹枝若垂，男女便合，無復婚嫁。諸比丘！諸龍、金翅鳥、阿修羅等，皆有婚嫁，男女法式，略如人間；四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、魔身天等，皆有婚娶，略說如前。從此已上所有諸天，不復婚嫁，以無男女異故。諸比丘！閻浮提人，若行欲時，二根相到，流出不淨；瞿陀尼人、弗婆提人、欝單越人，並亦如是；一切諸龍、金翅鳥等，若行欲時，亦二根相到，但出風氣，即得暢適，無有不淨；諸阿修羅、四天王天、三十三天，行欲之時，根到暢適，亦出風氣，猶如諸龍及金翅鳥，無有差異；夜摩諸天，執手成欲；兜率陀天，憶念成欲；化樂諸天，熟視成欲；他化自在天，共語成欲；魔身諸天，相看成欲，並得暢適，成其欲事。

> Monks, the people of Jambudvīpa, Godānīya, and Pūrvavideha all have marriage customs. In the northern continent of Uttarakuru, people have no concept of "mine" or "self." When tree branches droop, men and women simply come together; there is no formal marriage. Monks, the dragons, garuḍas, and asuras also have marriage practices very similar to humans. The gods of the Four Heavenly Kings, the Thirty-Three Heavens, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Creation, the Heaven of Freely Transforming Others, and the Māra Heaven all have marriage rites much the same as previously described. However, from heavens above this point onward, there is no marriage, for in those realms there is no distinction between male and female. Monks, when humans of Jambudvīpa engage in sexual union, they join their organs and emit impure fluid. The same is true for humans of Godānīya, Pūrvavideha, and Uttarakuru. All dragons and garuḍas, when they engage in sexual union, also join their organs, but they only experience a breeze of pleasure, releasing no impurity. The asuras and the gods of the Four Heavenly Kings and the Thirty-Three Heavens also experience this breeze-like pleasure during union, just like the dragons and garuḍas. In the Yāma Heaven, desire is fulfilled by holding hands. In the Tuṣita Heaven, it is fulfilled by thinking of one another. In the Heaven of Delight in Creation, it is fulfilled by gazing intently. In the Heaven of Freely Transforming Others, it is fulfilled by talking together. In the Māra Heaven, it is fulfilled by simply looking at each other. In all these cases, the experience is complete and satisfying.

「諸比丘！人間所有螢火之明，則復不如燈焰光明；燈焰光明，又復不如炬火之明；炬火之明，不如火聚；火聚之明，不如諸天星宿光明；星宿之明，不如月宮殿明；月宮殿明，又復不如日宮殿明；日宮殿明，光焰照曜，猶尚不如四天王天牆壁宮殿、身瓔珞明；四天王天所有光明，則又不如三十三天所有光明；三十三天所有光明，則又不如夜摩諸天牆壁宮殿、瓔珞光明；夜摩天中所有諸光，則又不如兜率陀天所有光明；兜率陀天所有諸光，則又不如化樂天光明；化樂天中所有光明，則又不如他化自在諸天光明；他化自在所有光明，則又不如魔身天光明；魔身諸天牆壁宮殿、瓔珞光明，比於下天，最勝最妙，殊特無過。諸比丘！雖然此魔身天光，比梵身天光，轉更不及；彼梵身天，比光憶念天則又不及；光憶念天，比遍淨天，則又不及；遍淨諸天，比廣果天，則又不及。如是略說，無惱熱天、善見天、善現天、阿迦膩吒天等，唯除瓔珞，餘如上說，應如是知。

> "Monks, the light of a firefly in the human world is dim compared to the light of a lamp flame; the light of a lamp flame is dim compared to the light of a torch; the light of a torch is dim compared to the light of a bonfire; the light of a bonfire is dim compared to the light of the stars and constellations; the light of the stars is dim compared to the light of the moon palace; the light of the moon palace is dim compared to the light of the sun palace; the radiant light of the sun palace is still not as bright as the walls, palaces, and jeweled ornaments of the Four Heavenly Kings; the light of the Four Heavenly Kings is dim compared to the light of the Thirty-Three Heavens; the light of the Thirty-Three Heavens is dim compared to the light of the walls, palaces, and ornaments of the Yama Heavens; the light of the Yama Heavens is dim compared to the light of the Tusita Heavens; the light of the Tusita Heavens is dim compared to the light of the Nirmāṇarati Heavens; the light of the Nirmāṇarati Heavens is dim compared to the light of the Paranirmita-Vaśavartin Heavens; the light of the Paranirmita-Vaśavartin Heavens is dim compared to the light of the Māra Heavens; the light of the walls, palaces, and ornaments of the Māra Heavens is the most supreme and incomparably excellent among all these lower heavens. Monks, even so, the light of the Māra Heavens is inferior to the light of the Brahma Heavens; the light of the Brahma Heavens is inferior to the light of the Abhāsvara Heavens; the light of the Abhāsvara Heavens is inferior to the light of the Śubhakṛtsna Heavens; the light of the Śubhakṛtsna Heavens is inferior to the light of the Bṛhatphala Heavens. Likewise, of the heavens of Atapta, Sudarśana, Sudarśī, and Akaniṣṭha, except for their ornaments, you should understand them in the same way: each is superior to the one before it, as just described."

「諸比丘！若天世界，若魔若梵沙門婆羅門人等，世間所有光明，欲比如來阿羅呵三藐三佛陀光明，百千萬億恒河沙數，不可為比。此如來光，最勝最妙，殊特第一。所以者何？諸比丘！如來之身，戒行無量故，三摩提、般若、解脫、解脫知見、神通及神通行、教化及教化輪、說處及說處輪等，皆無量故。諸比丘！如來如是無量功德，一切諸法皆悉具足，以是義故，如來光明最勝無上，當如是持。

> "Monastics, consider all the light in the world—whether from the heavens, from celestial or demonic beings, from the supreme god Brahma, or from the spiritual practitioners and priests among humanity. If one tried to compare such light to the radiance of a Buddha, an Arhat, a fully and perfectly Awakened One, that world-light would be immeasurably poor in comparison, less than a single grain of sand in a hundred thousand million Ganges rivers. This Buddha-light is supreme, sublime, extraordinary, and unexcelled. Why is this? Monastics, it is because the qualities of the Buddha are beyond measure. His ethical conduct is infinite. So too are his meditation, wisdom, liberation, the knowledge and vision of liberation, his supernormal powers and their applications, his teaching and the extent of his teaching, as well as his skill in skillful means and the reach of his instructive words. All these are immeasurable. Monastics, the Buddha possesses such limitless virtuous qualities, and is fully endowed with all excellent phenomena. Therefore, his radiance is supreme, unequaled. Hold this understanding in your practice."

「諸比丘！一切眾生，有四種食，以資諸大，得自住持、得成諸有、得相攝受。何等為四？一者麤段及微細食、二者觸食、三意思食、四者識食。何等眾生應食麤段及微細食？諸比丘！閻浮提人，飯食󰉓豆及魚肉等，此等名為麤段之食；覆蓋按摩，澡浴揩拭，脂膏塗摩，此等名為微細之食。瞿陀尼人、弗婆提人，麤段微細，與閻浮提略皆齊等。欝單越人，身不耕種，自然而有成熟粳米，為麤段食；覆蓋澡浴，及按摩等，為微細食。諸比丘！一切諸龍、金翅鳥等，以諸魚鼈黿鼉、蝦蟇虬螭、虵獺金毗羅等，為麤段食；覆蓋澡浴等，為微細食。諸阿修羅，以天須陀妙好之味，以為麤段；諸覆蓋等，以為微細。四天王天并諸天眾，皆用彼天須陀之味，以為麤段；諸覆蓋等，以為微細。三十三天，還以彼天須陀之味，以為麤段；諸覆蓋等，以為微細。如三十三天，乃至夜摩天、兜率陀天、化樂天、他化自在天等，並用彼天須陀之味，以為麤段；諸覆蓋等，以為微細。自此以上，所有諸天，並以禪悅法喜為食、三摩提為食、三摩跋提為食，無復麤段及微細食。

> Monks, all beings rely on four kinds of food to sustain themselves, maintain their existence, develop their bodies, and receive support. What are these four? The first is coarse and fine material food; the second is food of contact; the third is food of mental intention; the fourth is food of consciousness. Which beings consume coarse and fine material food? Monks, the people of Jambudvipa eat rice, beans, fish, meat, and so on — this is called coarse material food. Their food also includes coverings, massages, baths, rubbings, and applying oils and ointments — this is called fine material food. The people of Godāniya and Pūrvavideha consume coarse and fine food similar to that in Jambudvipa. The people of Uttarakuru do not need to farm; naturally, ripe rice grows for them — this is their coarse material food. Their fine food includes coverings, baths, and massages. Monks, all dragons and golden-winged birds eat fish, turtles, alligators, frogs, crocodiles, snakes, otters, and creatures like the Kumbhīra as their coarse material food, with coverings and baths as fine food. The Asuras enjoy the sweet, divine flavors of heaven as their coarse food, with coverings and so on as fine food. The Four Heavenly Kings and all their celestial beings use the heavenly sweet flavors as coarse food, and coverings as fine food. The Thirty-Three Gods also use the heavenly sweet flavors as coarse food, with coverings as fine food. In the same way, from the Heaven of the Thirty-Three Gods up through the Yāma, Tuṣita, Nirmāṇarati, and Paranirmita-Vaśavartin Heavens, all celestial beings enjoy the heavenly sweet flavors as coarse food, with coverings as fine food. Above these heavens, all celestial beings sustain themselves on the joy of meditative absorption, the bliss of the Dharma, and the food of samādhi and samāpatti. They no longer have coarse or fine material food.

「諸比丘！何等眾生，以觸為食？諸比丘！一切眾生，受卵生者，所謂鵝鴈鴻鶴、鷄鴨孔雀、鸚鵡鸜鵒、鳩鴿䴏雀、雉鵲烏等，及餘種種雜類眾生，從卵生者，以彼從卵而得身故，一切皆以觸為其食。何等眾生，以思為食？若有眾生，以意思惟，資潤諸根，增長身命，所謂魚鼈龜虵、蝦蟇伽羅瞿陀等，及餘眾生，以意思惟，潤益諸根，增長壽命者，此等皆用思為其食。何等眾生，以識為食？所謂地獄眾生，及無邊識處天等，此諸眾生，皆用識持以為其食。諸比丘！此四種食，為諸眾生，住持諸大，攝受生分。」此中有優陀那偈：

> "Monks, which beings rely on contact as their nourishment? Monks, all beings born from eggs—such as geese, swans, cranes, chickens, ducks, peacocks, parrots, mynah birds, pigeons, sparrows, pheasants, magpies, crows, and other various kinds of beings that are born from eggs, since they gain their bodies from eggs—all of these rely on contact as their nourishment. Which beings rely on mental intention as their nourishment? Those beings that use mental intention to nourish their sense faculties and sustain their bodies and lives—such as fish, turtles, tortoises, snakes, frogs, crocodiles, and other beings that use mental intention to nourish their sense faculties and prolong their lifespans—all of these rely on mental intention as their nourishment. Which beings rely on consciousness as their nourishment? Beings in hell realms and those in the heaven of infinite consciousness, among others—these beings all rely on consciousness as their nourishment. Monks, these four kinds of nourishment sustain the elements and support the process of rebirth for all beings." There is a verse on this: Contact nourishes beings that live in water, For egg-born beings, contact is also their food. Mental intention and consciousness sustain life— This is how beings abide and maintain existence.

花色與諸法， 壽命衣第五，市易及嫁娶， 根光食為十。

> Flower-colors and all phenomena, Life, clothing, the fifth; Trade and marriage, Roots, light, and food make ten.

「諸比丘！世間眾生皆悉共有三種惡行。何等為三？所謂身惡行、口惡行、意惡行。比丘！有諸眾生，作身惡行、作口惡行、作意惡行，以是因緣，身壞命終，墮於惡趣，生地獄中。彼於此處，最後識滅，地獄之識，初相續生。彼識共生，即有名色，緣名色故，即有六入。

> Monks, all beings in this world share three kinds of harmful actions. What are these three? They are harmful actions of the body, harmful actions of speech, and harmful actions of the mind. Monks, some beings commit harmful actions of the body, harmful actions of speech, and harmful actions of the mind. Because of these causes, when their body breaks down and life ends, they fall into a lower realm, born in hell. There, their final consciousness ceases, and the consciousness of the hell realm first arises in succession. Together with that consciousness, name and form arise. With name and form as a condition, the six sense bases arise.

「諸比丘！復有眾生，作身惡行、作口惡行、作意惡行，以是因緣，身壞命終，墮於惡趣，生畜生中。彼於此處，最後識滅，畜生之識，初相續生。當於彼識共生之時，即有名色，緣名色故，即有六入。諸比丘！復有眾生，作身惡行、作口惡行、作意惡行，以是因緣，身壞命終，墮於惡趣，生閻摩世。彼於此處，最後識滅，閻摩世識，初相續生。當於彼識初生之時，即共名色一時俱生，緣名色故即有六入。諸比丘！此等名為三種惡行，應當遠離。

> Monks, there are beings who engage in harmful deeds through their bodies, harmful speech through their mouths, and harmful thoughts through their minds. Because of such actions, when their bodies break down and their lives end, they fall into a lower realm and are reborn among animals. In that place, their final consciousness ceases, and the consciousness of an animal begins anew. At the moment this new consciousness arises, there is simultaneously name-and-form. Conditioned by name-and-form, there arise the six sense spheres. Monks, there are also beings who engage in harmful deeds through their bodies, harmful speech through their mouths, and harmful thoughts through their minds. Because of such actions, when their bodies break down and their lives end, they fall into a lower realm and are reborn in the Yama world. In that place, their final consciousness ceases, and the consciousness of the Yama world begins anew. At the moment this new consciousness arises, there is simultaneously name-and-form. Conditioned by name-and-form, there arise the six sense spheres. Monks, these are called the three kinds of harmful actions, and they should be abandoned.

「諸比丘！世間復有三種善行。何等為三？所謂身善行、口善行、意善行。諸比丘！或有眾生，身作善行、口作善行、意作善行，以是因緣，身壞命終，生於人道。彼於此處，最後識滅，人道之識，初相續生。彼識生時，即共名色一時同生，緣名色故，即有六入。

> Monks, there are three kinds of good actions in the world. What are these three? Good actions of the body, good actions of speech, and good actions of the mind. Monks, some beings perform good actions with their body, good actions with their speech, and good actions with their mind. Because of this, when their body breaks up and their life ends, they are reborn in the human realm. At that moment, their last consciousness in the previous life ceases, and a new consciousness connected to the human realm arises. When this consciousness arises, it arises together with name and form. Because name and form arise, the six sense fields come into being.

「諸比丘！復有眾生，身作善行、口作善行、意作善行，以是因緣，身壞命終，生於天上。此處識滅，彼天上識，初相續生。彼識生時，即共名色一時俱生，有名色故，即生六入。諸比丘！彼於天中，或在天子、或在天女、或於坐處、或兩膝內、或兩股間，忽然而生，初出生時，即如人間十二歲兒。若是天男，即在天子坐處膝邊，隨一處生。若是天女，即在天女兩股內生。既出生已，彼天即稱是我兒女。如是應知。

> Monks, there are beings who, through good deeds of body, speech, and mind, pass away from this life and are reborn in the heavenly realms. At the moment their consciousness ceases here in this world, a new consciousness arises there, beginning a new continuity. At that very moment, this consciousness together with name and form (mind and body) arise simultaneously. With name and form come the six sense bases. Monks, they are born spontaneously in the heavenly realm—either as a divine son, a divine daughter, in a seated position, on the lap, or between the thighs. The moment they appear, they look like a twelve-year-old child in the human world. If it is a divine son, he appears wherever a divine son would sit or rest. If it is a divine daughter, she appears between the thighs of a divine woman. After birth, the celestials recognize them, saying, "This is my child." This is how you should understand it.

「諸比丘！修善生天，有如是法，所謂天子天女等，初生之時，以自業因所熏習故，得三種念：一者自知從某處死，二者自知今此處生，三知彼生是此業果、是此福報。又作是念：『以我彼處身命壞已來生此間，緣我有是三種業果，三業果熟，得來生此。何者為三？所謂身善行、口善行、意善行。此等三業，果報熟故，身壞命終，來生此處。』復作是念：『願我若於此處死已，當生人間。我於人間，既受生已，還修身口意等善行。以身口意修善行故，身壞已後，還來此生。』作是念已，次便思食。念欲食時，即於其前，有眾寶器，自然盛滿天須陀味，種種異色。諸天子中，有勝業者，其須陀味，色最白淨；若彼天子，果報中者，其須陀味，色則稍赤；若彼天子，福德下者，其須陀味，色則稍黑。時，彼天子，以手把取天須陀味，內其口中，此須陀味，既入口已，即自漸漸消融變化。譬如酥及生酥擲置火中，即自消融無復形影。如是如是，天須陀味，置於口中，自然消化，亦復如是。食此味已，若有渴時，即於其前，有天寶器，盛滿天酒。福上中下，白赤黑色，略說如前。入其口中，消融亦爾。時，彼天子，食飲既訖，身遂長大，麤細高下，與彼舊生天子天女等無有異。

> "Monks, beings who cultivate goodness and are reborn in the heavenly realms experience this: at the moment of their birth, due to the conditioning of their own past actions, they recall three things. First, they know where they have died from. Second, they know where they are now reborn. Third, they understand that this rebirth is the result of their past deeds and the rewards of their good fortune. Then they reflect: 'Since my life in that previous state ended, I have come to be born here. This is due to three kinds of actions that have ripened as their results. What are these three? They are good actions of body, good actions of speech, and good actions of mind. Because these three actions have ripened, I have died and come to be reborn here.' They also think: 'May I, when I die from this realm, be reborn among humans. Once born among humans, may I again cultivate good actions of body, speech, and mind. By doing so, when I later die and my body is destroyed, may I return to this very heavenly realm.' After this reflection, they then experience hunger. When the thought of food arises, various precious vessels naturally appear before them, filled with heavenly nectar of many colors. For those heavenly beings with superior karmic merit, the nectar appears in its purest white form. For those with middling results, the nectar is slightly red. For those with lesser merit, the nectar is slightly dark. Then the heavenly being takes the nectar in their hand and puts it into their mouth. Once it enters, it gradually dissolves and transforms, just as butter or melted butter placed in a fire vanishes without a trace. In exactly the same way, the heavenly nectar in the mouth naturally dissolves. After eating, if they feel thirsty, a heavenly vessel filled with divine wine appears before them. Like the nectar, its color—white, red, or dark—corresponds to their superior, middling, or lower fortune. And as before, once it enters their mouth, it melts away. Having eaten and drunk, their bodies grow to their full size—whether fine or coarse, tall or short—and they become no different from the other heavenly beings, male or female, who were born there earlier.

「諸比丘！此諸天子天女等，身既充足，各隨其意，有所趣向，或詣池水，入彼池中，澡浴清淨，歡喜受樂。既出池已，復詣香樹，彼香樹枝，自然低屈，從枝中出種種妙香，流入其手，諸天子等，取以塗身。塗身訖已，復詣衣樹，爾時衣樹，亦為低枝，於其枝間，又出種種微妙好衣，垂至其手，取而著之。著衣既訖，詣瓔珞樹，低垂入手，亦復如前，上下縈繫，莊嚴身已。復詣鬘樹，其樹低垂，流出種種上妙花鬘，其天取之，嚴飾頭已。復詣器樹，樹出種種眾寶雜器，隨意入手，將詣果林，盛種種果或便噉食，或取汁飲。如是復詣諸音樂樹，樹亦低垂，自然化出種種樂器，隨意取之，或彈或擊、或歌或舞，音聲微妙，令人樂聞。於是復詣諸林苑中，既入苑已，即見無量百數、無量千數、無量無邊百千億數諸天玉女。此諸天等，未見女時，所有知見前世業報，謂：『我從某處來生此間，我身今受如是報果。』以業熟故，當於是時，了了分明，憶宿世事，如視掌中。由見天女迷諸色故，正念覺智此心即滅。既失如是前生念已，著現在欲，口唯唱言：『此等皆是天玉女耶！天玉女耶！』此則名為欲愛所縛。諸比丘！此等名為三種善行，應當修習。

> Monks, when these devas and devis have had their fill, each goes where they wish according to their inclination. Some go to the ponds, enter the water, bathe and purify themselves, experiencing joy and delight. Coming out of the water, they go to the wishing trees. The branches of these trees naturally bend down, releasing various subtle fragrances that flow into their hands. The devas take these scents and anoint themselves. After anointing themselves, they go to the clothing trees. The branches of those trees also bend down, producing all kinds of fine garments that hang down to their hands. They take these and put them on. Having dressed, they go to the garland trees, which also bend down as before, offering garlands to their hands. They adorn themselves all around, from top to bottom. After adorning themselves, they go to the ornament trees, which bend down and produce various precious accessories crafted from jewels. They take them as they wish and go to the fruit groves, gathering different kinds of fruit—some to eat, some to drink as juice. Then they go to the musical trees. These trees also bend down, spontaneously creating all sorts of instruments. The devas take them as they please and either play them by plucking or striking, or sing and dance. The sounds are so subtle and wonderful that they are a pleasure to hear. Next, they go into the parks and gardens. Once inside, they see countless hundreds, thousands, and hundreds of billions of celestial maidens. Before seeing these maidens, the devas had clear knowledge and understanding of their past lives and karmic rewards. They would remember: "I came from such-and-such a place to be reborn here; I am now experiencing this particular karmic result." Because of the ripening of karma, at that moment they clearly recall their past lives, as plainly as seeing something in the palm of their hand. But upon seeing the celestial maidens, they become captivated by their forms, and their mindful awareness of wisdom—this mind—vanishes. Having lost their memory of previous lives, they become attached to present desires and cry out: "Are these celestial maidens? Are these celestial maidens?" This is what is meant by being bound by the craving for sensual pleasures. Monks, these are called the three kinds of wholesome actions that should be cultivated.

「諸比丘！一一月中，有六烏晡沙他隋言增長，謂受持齋法增長善根，白月半分有十五日，黑月半分亦十五日，白黑二月各有三齋。何者白月半分三受齋日？所謂月八日、十四日、十五日；黑月亦有三受齋日，如白月數。何故白黑二月各於三日受持齋戒？諸比丘！白黑二月，各有八日，當於是日，四天大王，集其眷屬，普告之言：『汝等各往遍觀四方，於世間中，頗亦有人修行孝順供養父母，恭敬沙門婆羅門不？於諸尊長崇重以不？修行布施受禁戒不？守攝八關持六齋不？』時，四天王如是勅已，彼諸使者，奉天王命，即下遍觀一切人世，誰修孝行供養父母？何族姓子恭敬沙門及婆羅門？復有誰家男子女人，敬事尊長，敦崇禮讓？誰行布施？誰受六齋？誰持八禁？誰守戒行？爾時使者，次第遍歷觀察世間，若見人中少能孝順供養父母，少能承事尊重沙門，少能祇敬耆舊有德諸婆羅門，於諸長老少能崇敬，布施微薄，受齋稀踈，護戒不全，禁守多缺，是時天使，具足見已，即日還詣四天王所，啟言：『大王當知，世間一切人眾，無多孝養奉事父母，亦復無多恭敬沙門及婆羅門，無多敬重耆舊有德師傅尊長，亦無多人修行布施受持六齋，亦無多人奉行禁戒守護八關。』爾時，四大天王，聞諸天使如是語已，心意慘然甚不歡悅，報使者言：『世間諸人若實爾者，甚為不善。所以者何？人間壽命，極成短促，少時在世，宜修諸善，轉至後世便得安樂。云何今者彼諸人等，無有多行孝養父母，乃至不能修持六齋受行八禁守攝身口？此大損減我諸天眾，轉更增加阿修羅種。』

> “Monks, in each month there are six Uposatha days (restraint days, meaning days for upholding precepts to increase wholesome roots). The bright half has fifteen days, and the dark half also has fifteen days; each half has three observance days. What are the three observance days in the bright half? They are the eighth day, the fourteenth day, and the fifteenth day. The dark half also has three observance days, the same as the bright half. Why are there three observance days in each half? Monks, on the eighth day of both the bright and dark halves, the Four Great Kings gather their retinues and announce to them: ‘Go forth and observe the world thoroughly. In this human realm, do people honor and support their parents? Do they respect ascetics and Brahmins? Do they revere their elders? Do they practice generosity and uphold precepts? Do they observe the eight precepts and keep the six Uposatha days?’ Having given this command, the Four Great Kings send their messengers down to survey all human beings. They look for those who act with filial devotion, support their parents, respect ascetics and Brahmins, honor the elderly, value decorum, practice giving, observe the six fasting days, uphold the eight precepts, and keep their conduct pure. Then the messengers, in turn, travel everywhere examining the world. If they see few people who are filial to their parents, few who respect ascetics, few who honor the elderly and virtuous Brahmins, few who revere their teachers, and find generosity weak, observance of the fasting days rare, and the precepts frequently broken—they immediately return to the Four Great Kings and report: ‘Great Kings, you should know that the people of this world do not much honor or support their parents. They do not greatly respect ascetics and Brahmins, nor do they revere their elders, practice generosity, observe the six fasting days, or keep the eight precepts.’ When the Four Great Kings hear this report, they are deeply troubled and unhappy. They say to the messengers: ‘If this is truly the case, these people are behaving very poorly. Why is this? Human life is extremely short; our time in this world is brief, so we should practice good deeds to find peace and happiness in the next life. How can these people fail to practice filial piety toward their parents, and fail to uphold the six Uposatha days, keep the eight precepts, or restrain their bodies and speech? This greatly diminishes the host of heavenly beings and increases the ranks of the Asuras.’”

「諸比丘！若世間人多行孝順供養父母，尊重沙門及婆羅門，敬事耆舊，敦修禮讓，好行布施，樂受六齋，勤崇福業，恒守八禁，如是修行相續不絕。爾時天使，巡察見已，白四王言：『大王當知，世間眾人，多有孝順供養父母，多有恭敬沙門婆羅門及諸尊長，樂行布施，勤修齋戒。』爾時，四大天王，從諸天使聞此語已，心大歡喜踊躍無量，作如是言：『甚善甚善！諸世間人，能如是修極大賢善。何以故？彼諸人等，壽命短少，不久便當移至他世。今者乃能於彼人間孝養父母，奉事沙門及婆羅門，尊敬耆舊，修行禮讓，多樂布施，持戒守齋，如是便當增長諸天無量眷屬，損減修羅所有種類。』

> "Monks, when many people in the world are filial and support their parents, respect ascetics and Brahmins, honor the elderly, practice propriety and humility, delight in giving, observe the six-day fast, diligently cultivate merit, and constantly keep the eight precepts—if they practice such things continuously without interruption—then the heavenly messengers, having investigated and seen this, report to the Four Great Kings: 'Great King, you should know that many people in the world are filial and support their parents, many respect ascetics, Brahmins, and elders, delight in giving, and diligently observe fasts and precepts.' Hearing these words from the messengers, the Four Great Kings become extremely joyful and delighted beyond measure, saying: 'Excellent! Excellent! It is truly wonderful and virtuous that people in the world can cultivate such conduct. Why? These people have short lifespans and will soon pass to other realms. Yet now in this human world they are able to be filial and support their parents, serve ascetics and Brahmins, respect the elderly, practice propriety and humility, greatly delight in giving, uphold precepts and observe fasts. By doing so, they will increase the countless retinue of the gods and diminish the numbers of the Asuras.'"

「諸比丘！何故黑白二月各十四日，是烏晡沙他？諸比丘！此黑白二月十四日時，四大天王，亦各如前召其太子，使下世間觀察善惡，善少則愁，善多則喜，具足皆如天使所說，唯以太子自下為異。

> “Monks, why does each half-month—the bright half and the dark half—have fourteen days known as the Uposatha? Monks, on the fourteenth day of each half-month, the Four Great Kings once again summon their princes, just as before, and send them down to the human world to observe good and evil. If there is little good, they are troubled; if there is much good, they rejoice. This is all exactly as spoken by the divine messengers, with the only difference being that the princes themselves descend.”

「諸比丘！黑白二月各十五日，何故復是烏晡沙他？諸比丘！今日四大天王，自下世間，躬察善惡，知多少已，即時自往詣善法堂諸天聚集議論之處，在其堂前，面向帝釋，具說人間善惡多少違順之事。爾時帝釋，若聞人間修福者少，便復慘然悵怏不樂，云何如是？天眾減少，阿修羅眾轉更增多。若聞人間如法者多，心則歡喜踊躍無量，作如是言：『我諸天眾漸當增長，阿修羅眾漸當損耗。』諸比丘！由此六日諸天下觀人間善惡，應修齋戒，故名此日為烏晡沙他。

> "Monks, on the fifteenth day of each half-month, why is it called an Uposatha day? Monks, on this day, the Four Great Heavenly Kings descend to the human world themselves to personally inspect good and evil. After learning the details, they immediately go to the Good Dharma Hall, the place where all the gods gather for discussion. Standing before the hall, facing Lord Sakra, they report in full on the mix of good, evil, obedience, and rebellion occurring among humans. Then, Lord Sakra, upon hearing that few in the human world are cultivating merit, becomes saddened and deeply troubled. He laments, 'How can this be? The company of gods is diminishing while the company of Asuras grows even larger.' However, if he hears that many in the human world act in accordance with the Dharma, his heart is filled with boundless joy and elation, and he declares, 'The company of my gods shall gradually increase, while the company of Asuras shall gradually decline.' Monks, because on these six days the gods descend to observe human good and evil, one should cultivate morality and restraint. For this reason, these days are named Uposatha."

## 起世經卷第七

> Chapter 7 of the Genesis of the World Sutra