大寶積經

賢護長者會第三十九之一

隋天竺三藏闍那崛多譯

T11n0310_109

大寶積經卷第一百九

如是我聞：

Thus have I heard:

一時佛在王舍大城，住迦蘭陀長者竹園，與諸比丘眾千二百五十人俱，所作已辦不受後有，長老舍利弗為眾之首。時諸比丘圍遶世尊欲聽受法，身心調順無有睡眠。當於爾時，如來世尊面貌容色，猶如初日開敷蓮花，端嚴顯耀微笑熙怡。爾時彼諸比丘等作如是念：「今婆伽婆欲宣說何等法門，面相乃然如是光顯？」當於彼時有一最大巨富商主長者之子，名跋陀羅波梨(隋言賢護)，與其一千眷屬圍遶，威力欲似震動大地，安詳徐步向世尊前。爾時賢護長者之子，宿福因緣受天果報，身體柔軟猶如初出新嫩花枝，詣於佛所。到佛所已，觀見如來最勝最妙容色，寂靜澄定功德藏身，猶如金樹光耀顯赫遍滿竹林。是時賢護即於佛所生淨信心，合十指掌作如是念：「於世間中得大名聞，此不虛說，謂言薩婆若、多陀阿伽度、阿羅呵、三藐三佛陀者，斯真實也。」爾時賢護即便低頭頂禮佛足，兩膝著地一心舉頭，諦視世尊目未曾瞬。如是瞻仰如來之時，其身儼然不傾不動。

Once, the Buddha was staying in the great city of Rajagriha, at the Bamboo Grove of Kalanda, together with one thousand two hundred and fifty bhikṣus who had completed their tasks and would not receive further existence, with Elder Śāriputra as their leader. The bhikṣus surrounded the World-Honored One, wishing to hear the Dharma, their bodies and minds well-disciplined and free from drowsiness. At that time, the Tathāgata's countenance was like a newly blooming lotus in the morning sun, dignified and radiant with a gentle smile. The bhikṣus thought to themselves, "What teaching does the Bhagavan wish to expound, that his face shines with such brilliance?"

At that time, there was an extremely wealthy merchant's son named Bhadrapala (’Wise Protector’), who approached the World-Honored One accompanied by a thousand attendants, with majesty that seemed to shake the earth, walking slowly and gracefully. At that time, Elder Bhadrapala's son, due to past merit causing heavenly rewards, had a body as soft as newly sprouted tender flower branches, and approached the Buddha. Upon reaching the Buddha, he observed the Tathāgata's supreme and wondrous appearance, his tranquil and concentrated body that was a treasury of merit, which was like a golden tree radiating brilliant light throughout the bamboo grove. Then Bhadrapala developed pure faith in the Buddha's presence and, joining his palms together, thought, ‘The great renown in the world is not falsely spoken - that is, when they speak of the Sarvajña, Tathāgata, Arhat, Samyak-sambuddha, this is truly so." Then Bhadrapala bowed his head to worship the Buddha's feet, knelt with both knees on the ground, and raised his head single-mindedly to gaze at the World-Honored One without blinking. As he gazed up at the Tathāgata in this way, his body remained perfectly upright without swaying or moving.

爾時世尊見跋陀羅波梨長者，內心如是生渴仰已，如來即更身放妙光。而彼光明出照之時，其跋陀羅波梨長者即得無畏，從地而起遶佛三匝，復更頂禮佛世尊足。禮已長跪而白佛言：「唯願世尊哀愍於我，唯願世尊教示於我。大聖世尊！我於佛邊信心未久，是故世尊但當為我隨逐現事說一法門。我今渴仰欲聞諸法，以生死中煩惱所逼、多有疑惑心恒分別，以是義故唯願世尊慈悲憐愍，為我說法令我決疑。大聖世尊！我無正知故有迷惑，不知出離生老病死煩惱海津。唯大聖尊是一切智，世間希有猶如意珠，能與一切眾生諸樂令成就故。又復世尊猶如父母，為令一切諸眾生等得善果報，即是根本。」

At that time, when the World-Honored One saw Elder Bhadrapala's heart filled with such yearning, the Tathagata emitted wondrous light from his body. When that light shone forth, Elder Bhadrapala became fearless, rose from the ground, circumambulated the Buddha three times, and again bowed his head to the World-Honored One's feet. After bowing, he knelt and said to the Buddha: "May the World-Honored One have compassion for me, may the World-Honored One instruct me. Great Holy World-Honored One! My faith in the Buddha has not been long, therefore please teach me one Dharma gate according to present circumstances. I now yearn to hear the Dharmas, for I am oppressed by afflictions in birth and death, with many doubts and constant discriminating thoughts. For this reason, I only wish that the World-Honored One, with compassion and mercy, will teach me the Dharma to resolve my doubts. Great Holy World-Honored One! Because I lack right knowledge I am confused, not knowing how to escape from the ocean of afflictions of birth, old age, sickness and death. Only the Great Holy One has all-knowledge, rare in the world like a wish-fulfilling jewel, able to bring all beings to accomplishment of various pleasures. Furthermore, the World-Honored One is like a parent, being the root cause for all beings to obtain good karmic rewards.”

爾時世尊告跋陀羅波梨長者作如是言：「跋陀羅波梨！若有疑者，今恣汝問，我當為汝分別解說。」爾時跋陀羅波梨長者蒙佛印可，內懷歡喜欲問心疑，即便起立却住一面。住一面已，其身威光圓滿具足。

At that time, the World-Honored One said to Elder Bhadrapala: "Bhadrapala! If you have any doubts, you may now freely ask your questions, and I will explain them in detail for you." Then Elder Bhadrapala, having received the Buddha's permission, felt joy in his heart wanting to ask about his doubts, and stood up to stand to one side. After standing to one side, his bodily radiance became completely perfect.

爾時長老阿難比丘既見彼已，即白佛言：「希有世尊！此長者子跋陀羅波梨，身光德力勝諸王威，殊妙絕群端正可愛，於世間內獨無有雙。」

At that time, Elder Ananda, having seen this, said to the Buddha: "How extraordinary, World-Honored One! This elder's son Bhadrapala has a bodily radiance and virtuous power surpassing all royal majesty, supremely wonderful and handsome beyond compare, unmatched in all the world.

爾時世尊告阿難言：「長老阿難！汝今欲聞此跋陀羅波梨長者家中所有眾樂事乎？乃至具足說其受於快樂果報，雖復忉利帝釋天王猶不能及，況復人間此閻浮提能得及者，無有是處。唯除一人，長者童子名蘇摩浮帝(隋言真月)。」

Then the World-Honored One said to Ananda, "Elder Ananda! Would you like to hear about all the pleasures in Elder Bhadrapala's household? Even up to the complete description of his enjoyment of happy rewards - which even the Heaven King Indra of the Thirty-Three Heavens cannot match, much less anyone in this human realm of Jambudvipa. There is only one exception: the elder's son named Sumavuti ('True Moon')."

爾時阿難即白佛言：「唯然世尊！此跋陀羅婆梨長者家宅之中有何殊勝，世尊乃爾稱譽？」

Then Ananda said to the Buddha: "Yes, World-Honored One! What special qualities are there in Elder Bhadrapala's household that the World-Honored One praises it so?”

爾時佛告長老阿難：「汝當至心諦聽諦受。是長者子所有資財善根廣大，我今為汝次第宣說。阿難！是長者子，凡有六萬最大商主恒隨其後，彼諸商主各有無量奇異財寶種種富饒。其跋陀羅波梨家內，恒常鋪設六萬上妙六合床榻，雜色被褥以覆其上，復以真緋雜色繒綵用為倚枕，持來兩邊雜色妙衣憍奢耶等，一一之處皆有四具，又火浣布及以麁紵。諸是四方土地所出種種衣服眾雜異物，皆悉具足莊嚴其家。彼之衣裳悉皆柔軟，猶如手掌清潔光潤。其宅處處周遍皆懸真珠瓔珞以為挍飾。復有六萬婇女，端正殊絕身體柔軟細滑，閑於戲笑善巧語言，姿態艷美承接人意，瞋恚見之自然歡喜、憂慼遇者便生欣慰，調謔音詞開心悅目，並皆孝順瞻仰己夫婦禮具足，於餘男子遠離欲心。或復有時自知慚愧羞恥，合掌低眉曲躬恭敬，專向其夫無復餘顧。或復有時各各為其夫婿別憐愛故，心生妬嫉爭鬪相嫌，皺眉蹙頞猶如深鉤，假此為戲實無妬心。手爪纖長指節圓傭，踝腕細密以欲醉身，妖冶顧眄行步庠序進止逶迤。髮彩紺青細潤柔軟，巧為結梳能驚惑人，在於如是等諸婇女之中或侍或憑。彼諸婇女皆專奉夫，清淨名聞處處流布。然此婇女種姓最大，處其家中亦好名聞，並堪匹偶大家為嫡婦。有如是種種等莊嚴，長者賢護家中不可稱量宅甚寬曠。又其長者欲食之時，則有六萬雜種羹臛飯食微妙香美，猶若天厨無有異也。其飯悉是糠糧，色味充盈具八功德，隨意進噉入口便銷，食已隨順無所妨礙，果報感致稱心自然。又復食已身體光鮮無諸臭穢。又其長者家內復有六萬輦輿，各以種種珍奇莊嚴，真珠間錯上下正等，悉有妙衣以覆其上，又以香花各各布散。水灑於地無有塵埃清淨潤澤。又其家內復有種種最上音聲，手打指彈及以氣吹，其響微妙鳴亮入神，歌曲正得猶白鴿聲心所樂聞，如此微妙莊嚴其家。又其家內園林樹木扶疎茂盛，花卉交加紅紫鮮潔。其樹林間復有諸鳥，各各出好音聲，其音和雅猶如天宮、約須彌山眾寶合成、龍窟無異。又然種種燈明，其燈光明無風動搖，處處洞徹朗夜赫奕與晝不殊。又復其家所住國界有六萬城，其城各有街巷相當，樓櫓却敵悉皆具足。彼城處處諸國商人往來聚集，種種形狀、種種語言，種種珍奇眾雜寶貨共相貿易填咽城市，百千萬眾不可勝計。又彼諸城周匝四邊，園圃雜樹數百千種，花果繁茂枝葉扶疎，蜂眾競來採其香味。又彼諸城多有象馬及諸車乘。

Then the Buddha said to Elder Ananda, "Listen carefully and attentively. This elder's son has vast wealth and great roots of goodness, which I will now explain to you in detail. Ananda! This elder's son has sixty thousand great merchant chiefs who constantly follow him, each possessing countless rare treasures and various forms of wealth.

In Bhadrapala's household, there are constantly laid out sixty thousand exquisite six-panel beds covered with multi-colored bedding, with genuine crimson and colorful silk used for pillows, and fine silks like kauśeya on both sides, with four sets at each place, along with fire-cleaned cloth and coarse hemp. All kinds of clothing and various objects from the four directions adorn his home completely. His clothes are all soft, clean and smooth like the palm of a hand. Throughout his residence hang pearl necklaces as decorations.

He also has sixty thousand consorts, exceptionally beautiful with soft and smooth bodies, skilled in playful banter and clever speech, with charming manners that please people's minds - even those who are angry become happy upon seeing them, and those who are sad find comfort. Their witty words bring joy to hearts and eyes. They are all filial and respectful, devoted to their husbands with perfect propriety, and have no desire for other men. Sometimes they show modesty and humility, joining palms with lowered brows in reverence, focused solely on their husbands without other glances.

When he wishes to eat, there are sixty thousand varieties of soups and foods, exquisite and fragrant, just like heavenly cuisine. The rice is of the finest quality, perfect in color and taste with eight excellent qualities, easily digested when eaten, causing no discomfort afterwards - a natural reward of his merit. After eating, his body becomes radiant without any impurities.

His household also has sixty thousand carriages, each adorned with various precious decorations, inlaid with pearls evenly arranged top and bottom, covered with fine clothing and scattered with fragrant flowers. Water is sprinkled on the ground leaving it clean and free of dust.

In his home there are also the finest musical sounds from hand drums, finger snapping and wind instruments, with wonderful resonance like the song of white doves that delights the heart. His gardens and groves are lush with trees, flowers of red and purple blooming pristinely. Among the trees are birds singing beautiful songs, their voices as harmonious as those in the heavenly palaces.

There are also various lamps whose light remains steady without wind, illuminating everywhere so that night is as bright as day. Furthermore, his domain includes sixty thousand cities, each with corresponding streets and fully equipped towers and fortifications. These cities are filled with merchants from various countries gathering to trade, with countless people of different appearances and languages exchanging various precious goods and merchandise.

Around these cities are gardens with hundreds of thousands of different trees, abundant with flowers and fruits, their branches and leaves luxuriant, with bees competing to gather their fragrance. These cities also have many elephants, horses and various carriages.

「阿難！彼諸城內所有大富長者居士商主及以商人，恒常一心皆共稱嘆跋陀羅波梨所有功德，合十指掌頂禮讚詠，況彼名聞心皆願樂欲得覩見。又其國主波斯匿王，見跋陀羅波梨長者資財富饒形勢福德，自身卑愻猶如貧人羨其財寶。

"Ananda! All the wealthy elders, householders, merchant chiefs and merchants in these cities constantly praise with one mind the merits of Bhadrapala, joining their palms and bowing in worship. Given his fame, all wish to see him. Even King Prasenajit, upon seeing Elder Bhadrapala's abundant wealth, power and merit, feels humble like a poor man envying his treasures.

「阿難！其彼真月長者童子，每一食時即有千種珍味，晨昏左右所須自然。又有五千婇女圍遶承奉以為娛樂。阿難！是真月長者童子所受快樂，比天帝釋已勝千倍，匹於跋陀羅波梨形貌顏色庫藏資財受樂果報，百倍不及其一。

Ananda! As for the elder's son True Moon, at every mealtime he has a thousand kinds of delicacies, with all needs naturally fulfilled morning and evening. He also has five thousand consorts surrounding him for entertainment. Ananda! The pleasures enjoyed by the elder's son True Moon surpass those of Indra a thousandfold, yet compared to Bhadrapala's appearance, complexion, treasures, wealth and pleasurable rewards, he does not equal even one hundredth.

「復次阿難！是跋陀羅波梨長者有一妙車名為奪意，奇巧精麗人間所無。而此車中有天寶座。其車純以天諸雜寶雕飾間錯，彼諸天寶馬瑙金剛真珠珍貝，光明顯曜如虛空星，莊嚴如是。其車行時迅疾如風。阿難！跋陀羅波梨意欲至於海內採珍寶時，坐彼車中如意即至，受快樂已若欲還家應念便至。」

Furthermore, Ananda! Elder Bhadrapala has a wondrous chariot named 'Mind-Captivating', of extraordinary craftsmanship unmatched in the human realm. Within this chariot is a heavenly jeweled seat. The chariot is purely adorned with various heavenly treasures inlaid together - heavenly jewels, agates, diamonds, pearls and precious shells - radiating light like stars in the void, thus adorned. When the chariot moves, it is as swift as the wind. Ananda! When Bhadrapala wishes to gather treasures from the seas, he sits in this chariot and arrives there instantly according to his wishes, and after enjoying himself, if he wishes to return home, he arrives there with a mere thought.

爾時阿難頂禮佛足，合掌恭敬而白佛言：「希有世尊！此跋陀羅波梨長者往昔造何等善根，今世乃爾受斯果報？」

Then Ananda bowed to the Buddha's feet, joined his palms respectfully and said: "How extraordinary, World-Honored One! What good roots did Elder Bhadrapala plant in the past to receive such rewards in this life?"

爾時世尊告阿難言：「長老阿難！汝欲知者應當諦聽。此之因緣皆由過去於諸佛邊種殖善根，今得如是勝上果報。阿難！我念往昔有一如來出現於世，名曰樂光多陀阿伽度、阿羅訶、三藐三佛陀。阿難！爾時此跋陀羅波梨長者於彼佛邊作聲聞僧，名為法髻，持戒不完多有毀缺，而善宣說諸佛教法開示未聞。是大法師，一聞總持修多羅藏亦持律藏，為諸眾生常說法要，博識辯聰義味甚深，音聲朗徹令人樂聞，得聽法者心生歡喜，永即不復墮諸惡道。阿難！彼以如是法施因緣，九十一劫恒生天人端正富貴。阿難！是長者子所得妙車因緣報者，我更為汝次第解說。阿難！是跋陀羅波梨長者於彼樂光佛世作法師時，見諸梵行持戒比丘羸瘦頓乏力弱無堪，凡有所須悉皆布施，復造鞋襪靴履等物歡喜施與。藉此功德，今感妙車如意果報。

The World-Honored One said to Ananda, "Elder Ananda! If you wish to know, listen carefully. These causes and conditions all come from planting good roots with various Buddhas in the past, resulting in such superior rewards now. Ananda! I remember in the past there was a Tathagata who appeared in the world named Joyous Light, the Tathagata, Arhat, Samyak-sambuddha. At that time, this Elder Bhadrapala was a Śrāvaka monk under that Buddha, named Dharma-topknot. Though his observance of precepts was incomplete with many violations, he was skilled at expounding the Buddha's teachings and revealing what had not been heard before. As a great Dharma master, he could memorize and retain the sutras and vinaya with one hearing, constantly teaching the essential Dharma to beings. He was erudite and eloquent, with profound understanding of meaning, his voice clear and pleasing to hear. Those who heard the Dharma from him became joyful and would never again fall into evil paths.

Ananda! Due to the karmic causes and conditions of giving this Dharma, for ninety-one kalpas he was continually reborn among gods and humans, handsome and wealthy. Ananda! As for the causes and conditions for obtaining his wondrous chariot now, I will explain further. Ananda! When Elder Bhadrapala was a Dharma teacher during the time of Buddha Joyous Light, he saw monks who practiced pure conduct and upheld precepts becoming thin, exhausted and weak. He gave them everything they needed, and also made shoes, socks, boots and other items to joyfully give to them. Due to this merit, he now experiences the reward of having this wish-fulfilling chariot.

「復次阿難！往昔有佛，號曰迦葉多陀阿伽度、阿羅呵、三藐三佛陀。爾時彼佛告長者言：『於未來世有佛，名曰釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，彼佛世尊當授汝記。』阿難！此跋陀羅波梨長者，我須教之令其生解。」

"Furthermore, Ananda! In the past there was a Buddha named Kasyapa Tathagata, Arhat, Samyak-sambuddha. At that time, that Buddha said to the elder, 'In the future there will be a Buddha named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, and that World-Honored One will give you a prediction.' Ananda! I must teach this Elder Bhadrapala to help him understand."

爾時阿難重白佛言：「希有世尊！此長者子如是富饒多蓄財產，而性柔和不生貢高，在於五欲不染其心。」

Then Ananda said again to the Buddha, "How extraordinary, World-Honored One! Though this elder's son is so wealthy and has accumulated such riches, he remains gentle in nature and does not become arrogant, his mind remains unstained by the five desires."

佛告阿難：「汝今當知，凡是智者，不以資財及諸五欲心生憍傲。阿難！此長者子以妙法因，多受種種無盡福報。」

The Buddha told Ananda, "You should know that the wise do not become proud due to wealth and the five desires. Ananda! This elder's son, due to the causes of the wonderful Dharma, receives many kinds of inexhaustible merit as rewards."

爾時跋陀羅波梨長者蒙佛許可欲問所疑，即便一心在於佛前，長跪合掌而白佛言：「大慈世尊攝受一切眾生、哀愍眾生。我今心中有疑欲問，唯願世尊為我解說使得斷疑。」

At that time, having received the Buddha's permission to ask about his doubts, Elder Bhadrapala focused single-mindedly before the Buddha, knelt with palms joined and said to the Buddha, "Great Compassionate World-Honored One who embraces and has mercy on all beings, I now have doubts in my heart that I wish to ask about. I only wish the World-Honored One will explain and help me resolve these doubts."

爾時佛告跋陀羅波梨長者子言：「跋陀羅波梨！汝心有疑欲斷除者，今正是時。恣汝所問，我當為汝分別解說。」

At that time the Buddha said to Elder Bhadrapala's son, "Bhadrapala! If you have doubts you wish to eliminate, now is the right time. Feel free to ask your questions, and I will explain them in detail for you."

爾時跋陀羅波梨長者即白佛言：「世尊！諸眾生等知有神識，而是神識猶如寶篋未開之時，不知其中是何等寶。世尊！此之神識相貌云何？復何因緣名為神識？世尊！云何人死無手脚眼，命終之時諸根欲滅諸大欲分，而此神識云何從此身中而得移出？世尊！而此神識復云何色？復云何體？從於身中云何得離？此識云何捨於此身成就別身？云何捨此諸大諸入向於後世，云何成就各各別身？世尊！人今既死，未來諸入云何隨順？云何此世作諸善根，於未來世受於果報？既是此世諸入陰等造作善根，其人云何更復於後別諸陰中受其果報？云何此識彼處得身？云何諸入體隨彼處？」

Then Elder Bhadrapala said to the Buddha, "World-Honored One! All beings know there is consciousness, but this consciousness is like an unopened treasure chest - we don't know what treasures lie within. World-Honored One, what is the appearance of this consciousness? And for what reason is it called consciousness? World-Honored One, when a person dies without hands, feet or eyes, when life ends and the sense faculties are about to cease and the elements separate, how does this consciousness move out from this body? World-Honored One, what form does this consciousness have? What is its substance? How does it leave the body? How does this consciousness abandon this body and accomplish another body? How does it abandon these elements and sense faculties and move toward the next world, and how does it accomplish separate bodies? World-Honored One, when a person has died, how do the future sense faculties follow along? How do good roots created in this world receive their rewards in future worlds? Since the aggregates in this world create good roots, how does that person again receive karmic rewards in different aggregates later? How does this consciousness obtain a body in that place? How do the sense faculties follow to that place?"

爾時世尊讚長者言：「善哉善哉。跋陀羅波梨！如是如是，如汝所問。汝今至心諦聽諦受，我當為汝說神識去來移滅。跋陀羅波梨！猶如風大，雖無形色不可覩見，然由因緣而現形色。現形色者其義云何？譬如風吹動諸樹木，發起山壁水崖觸已作聲，以冷熱因緣所生是故能受，然彼風體不可得見。手足目等亦復如是不可得見，於諸色上增益勝處，或黑或白。跋陀羅波梨！如是如是，此神識界亦復如是，不可以色得見，亦不至色體，但以所入行作體而現色。此識界亦復然。當須知云何於彼處此識界得名受觸法界耶？復云何此識界捨此身已後受愛觸等？譬如風界能移香氣，故知此花香從風吹來。而其風界實不持花香而來，亦非無風而花香能來。彼香無色，彼風亦無色，其彼聞香根亦無色。跋陀羅波梨！如是如是，彼死人識欲移，持觸受等及諸界已，有於彼世以父母和合故然後可知有識，其識有故即知有受有觸和合而成。猶如勝人識強勝故有香根，香根勝故有勝香。復有二身勝故有二事勝可見，二事勝者所謂色觸。其風多故花香亦多，如是如是，以識大故受亦大，受大故識亦大，識大故諸界亦大，然知此善此惡也。譬如畫師既善成就板，隨欲出向作即能為，善意解故隨色能作。然彼畫師若無色不可現色，如是如是，此識成就六色身，所謂因眼見色所有識智，因眼見色者實無有色，因耳聞聲者亦無色，因鼻聞香者亦無色，因舌知味者亦無色，因身覺觸者彼觸亦無色，因意有諸大者彼亦無色，所有知者亦無色，當知彼境界內亦無有色。如是次第此識當知皆亦無色，當應如是觀。而汝問此識云何捨此身至於彼世者，跋陀羅波梨！夫命終時此識以業持故，此業及命盡時，譬如入寂滅三昧人有識身體，此識身體滅已，然後入寂滅內住。如是如是，此識於死人邊捨身及以諸大，捨已唯有念力，如是知我是彼某甲。凡人捨身之時，有二種觸正念。何等為二？一者正念，二者觸。而彼人命終之時，於身有觸二受：一身受，二念受。死後念有觸。

At that time, the World-Honored One praised the elder saying, "Excellent, excellent, Bhadrapala! Just so, just so, as you have asked. Now listen carefully and attentively, and I will explain to you about consciousness's coming and going, moving and ceasing. Bhadrapala! Just like the wind element, though it has no form or color and cannot be seen, it manifests form and color through causes and conditions. What does this manifestation mean? It is like when wind moves trees, strikes mountain cliffs and water banks making sounds, and through cold and hot conditions can be felt, yet the wind's substance cannot be seen. Similarly, hands, feet, and eyes cannot be seen, yet they enhance various colors, whether black or white.

Bhadrapala! Just so, this consciousness realm is also like this - it cannot be seen through form, nor does it reach a form-body, but it manifests form through what it enters and does. This consciousness realm is also thus. One must understand how in that place this consciousness realm gets its name from experiencing the dharma realm of touch. And how does this consciousness realm, after abandoning this body, experience love and touch? It is like how the wind element can carry fragrance - thus we know flower fragrance comes from wind blowing. Yet the wind element does not actually carry the flower's fragrance, nor could the fragrance come without wind. The fragrance has no form, the wind has no form, and the faculty that smells the fragrance also has no form.

Bhadrapala! Just so, when a dead person's consciousness wishes to move, carrying sensations and various realms, it becomes known in that world through the union of father and mother. Because consciousness exists, there are sensations and touch combining together. Like how a superior person's strong consciousness leads to superior sensory faculties, and superior faculties lead to superior sensations. And because two bodies are superior, two superior things can be seen - namely form and touch. Just as more wind means more flower fragrance, similarly, when consciousness is great the sensations are great, when sensations are great consciousness is great, and when consciousness is great all realms are great - thus one knows good and evil.

It is like how a skilled painter can create whatever they wish on a board, able to make any color through their skillful understanding. Yet without color the painter cannot manifest color. Similarly, consciousness accomplishes the six form-bodies - that is, the consciousness and knowledge that comes from seeing forms with the eyes, though the seeing of forms has no actual form; hearing sounds with the ears has no form; smelling scents with the nose has no form; tasting flavors with the tongue has no form; feeling touch with the body, that touch has no form; and the elements that come from mind also have no form. All knowing has no form - one should know that within those sense realms there is also no form. Thus in sequence one should know that this consciousness also has no form - this is how it should be contemplated.

As for your question about how consciousness leaves this body for the next world, Bhadrapala: At the time of death, consciousness is held by karma. When karma and life are exhausted, it is like someone entering the samadhi of cessation - they have a consciousness-body, but after that consciousness-body ceases, they then dwell within cessation. Similarly, at death consciousness abandons the body and elements, and after abandoning them has only the power of mindfulness, knowing "I am such-and-such a person." When people abandon their bodies, there are two kinds of right mindfulness - what are these two? First is right mindfulness, second is touch. At the time of death, there are two sensations in the body: bodily sensation and mental sensation. After death, mindfulness has touch.

「復次汝問識者何義？然有子能生牙，從智生識即名為念，是故智及子故名為識。然後還受於觸，苦樂智知故名為識。後復受善惡，亦能知善惡境界故名為識。猶如從子生牙，其身成就故名為識。

"Furthermore, regarding your question about the meaning of consciousness: Just as a seed can sprout, consciousness arises from wisdom and is called mindfulness. Therefore, due to wisdom and seed-like nature it is called consciousness. It then experiences touch, and because it knows pleasure and pain it is called consciousness. Later it experiences good and evil, and because it can know good and evil realms it is called consciousness. Just as a sprout grows from a seed, when the body is accomplished it is called consciousness.

「復次跋陀羅波梨！汝又問言此識云何捨身已移向彼者，譬如鏡中照現身形，又如泥團模內鑄出身形，又復如日出時能滅諸暗。其日沒已還復生暗，然而彼暗無有常定，非無常定之處，然彼暗無色無受不可見。如是此識生身已，如暗離明身生亦然。其人不見此識，然識受此身。譬如婦人受胎，然不知此我懷胎為男為女、或黑或白、或諸根具以不具、或手足正等。以不然彼在胎之者，或以熱食觸故覺已即動。如是如是，此識來去伸縮共眼開閉，昔所造諸業故，所有境界即笑語言等。諸有所生得色身內住識，然諸眾生不知我身內所住識有何體。跋陀羅波梨！此識善成就故，流至於一切諸有，然諸有不染著。跋陀羅波梨！諸有及識六根境界，是六界處有四大處、有五陰處。跋陀羅波梨！如是識等境界汝當知。跋陀羅波梨！譬如木人以一機關作一切諸事，走跳現種種諸伎。跋陀羅波梨！於汝意云何？彼木人有何因緣作如是事？」

Furthermore, Bhadrapala, regarding your question about how consciousness leaves the body and moves elsewhere: It is like an image reflected in a mirror, or like a form cast from a clay mold, or like how the sun rising dispels darkness. When the sun sets, darkness returns, yet this darkness has no fixed permanence, nor is it without fixed permanence - this darkness has no form, no sensation, and cannot be seen. Similarly, once consciousness produces a body, it is like darkness separating from light. People cannot see this consciousness, yet consciousness experiences this body. It is like a pregnant woman who does not know whether she carries a boy or girl, whether dark or fair, whether the faculties are complete or incomplete, whether the limbs are properly formed. The fetus moves when touched by hot food. Just so, this consciousness comes and goes, extends and contracts along with the opening and closing of eyes. Due to past karma, there arise realms of laughter, speech and so on. Though beings obtain physical bodies with consciousness dwelling within, they do not know what form this consciousness dwelling in their bodies takes.

Bhadrapala! Because this consciousness is well accomplished, it flows through all states of existence, yet is not attached to them. Bhadrapala! The states of existence and consciousness have six sense-faculty realms, these are the six elements' places, the four great elements' places, and the five aggregates' places. Bhadrapala! You should understand these realms of consciousness. Bhadrapala! It is like a wooden puppet that through a single mechanism performs all kinds of actions, running, jumping and displaying various skills. Bhadrapala, what do you think - what causes the wooden puppet to act in this way?

跋陀羅波梨白佛言：「世尊！如來所問非我境界，我無智能答。」

Bhadrapala said to the Buddha, "World-Honored One! What the Tathagata asks is beyond my realm - I lack the wisdom to answer."

佛復言：「跋陀羅波梨！彼者由巧智慧力作種種事。而彼巧業無有色，以智所生。如是如是，此身人由識巧故生，而此種種身由識所作。此識造身故生，而此識無有可盡。猶法界修熏故，往昔諸身憶念意成就。猶如日光，此識應須當見。譬如日光照於穢濁臭惡諸尸，亦不為其所染，而其臭穢不離日光所生。如是如是，此識欲初生在糞穢所食諸不淨，又在猪狗等腹內受胎，然彼識不為臭穢所染。

The Buddha further said: "Bhadrapala! Through the power of skillful wisdom, various things are accomplished. Though these skillful actions have no form, they arise from wisdom. Similarly, this human body is born through the skill of consciousness, and various bodies are created by consciousness. This consciousness creates bodies and is born, yet this consciousness is inexhaustible. Due to permeating the dharma realm, the memories of past bodies are accomplished. Like sunlight, this consciousness should be seen. Just as sunlight shines on filthy, foul-smelling corpses yet remains untainted, though the foulness exists in the sunlight's presence. Similarly, though this consciousness may initially be born where filth is consumed or take birth in the wombs of pigs and dogs, that consciousness remains untainted by the filth.

「復次跋陀羅波梨！此識捨身已，隨善惡所行。此義何也？此識捨此身體即受彼罪福。譬如風界從山首出至於瞻婆林，因觸故受微妙香，至臭穢之處、或至諸尸臭處，跋陀羅波梨！彼風隨至多處而取多氣，至彼即多。猶如彼風界將彼香氣過，而彼風界無有色，及彼香亦無色。如是如是，此識捨身已將善惡而移，如是次第而去。彼識欲移，猶如睡夢人知一切諸物有，身不移本處。如是如是，有福亦生。欲移識時，猶如夢見諸事，然此識不從咽喉出，亦不從諸孔出，其識出時亦復不求諸孔。」

"Furthermore, Bhadrapala! After consciousness abandons the body, it follows its good and evil actions. What does this mean? When consciousness leaves this body, it immediately receives the corresponding karmic rewards or punishments. It is like wind emerging from a mountaintop and reaching the Champa forest - through contact it receives subtle fragrances, then reaches places of foul odors or corpses. Bhadrapala! The wind takes on many scents as it reaches many places. Just as wind carries fragrances while both wind and fragrance have no form, similarly consciousness moves with its good and evil deeds after leaving the body, proceeding in sequence. When consciousness wishes to move, it is like a dreaming person who knows all things exist while their body remains in place. Similarly, merit also arises. When consciousness is about to move, it is like seeing things in a dream - this consciousness does not exit through the throat or other openings, nor does it seek openings when departing."

爾時跋陀羅波梨頂禮佛足白佛言：「世尊！云何或雞卵鵝卵在[穀-禾+卵]內，其[穀-禾+卵]無孔，云何知識別而[穀-禾+卵]不破？其識云何移徙？」

Then Bhadrapala bowed to the Buddha's feet and said: "World-Honored One! How is it that when chicken eggs or goose eggs are in their shells with no openings, consciousness can distinguish while the shell remains unbroken? How does consciousness transfer?"

佛告跋陀羅波梨：「譬如以瞻婆等諸花熏烏麻，善熟然後壓取油，而言此是瞻婆等花油。如彼香不破壞烏麻而香氣移徙，彼香不著烏麻，因麻及花共和合故香氣相著，然彼香氣不從麻子邊求孔然後入，因彼二故其香移徙。如是如是，此識不破壞卵[穀-禾+卵]。妙香移徙，此識轉移亦復如是，汝當如是知。

The Buddha told Bhadrapala: "It is like when champa and other flowers are used to perfume sesame seeds, which are then well-ripened and pressed for oil - this is called flower-scented oil. Just as the fragrance does not break the sesame seeds but transfers to them, the fragrance does not originally belong to the sesame seeds but attaches due to the combination of seeds and flowers. The fragrance does not need to seek holes in the sesame seeds to enter - it transfers due to these two factors coming together. Similarly, consciousness does not break the eggshell. Just as fragrance transfers, consciousness transfers in the same way - you should understand it like this.

「復次此識不移徙，猶如日火摩尼寶等光明，應如是見。復次此識移徙，猶如種子所至地方種子，而彼種子擲置地內，生牙莖葉花果子，或白或赤或黑，各有自味力成熟。而彼地界是一水火風大亦然。如是如是，此識有一法界，一切諸有中成就身然後生，或黑或白或赤等色、或本性剛強、或本性調柔。

Furthermore, this consciousness does not transfer in the way that sunlight, fire, or jewels shine their light - it should be seen this way. Rather, this consciousness transfers like a seed that is thrown into the ground and grows stems, leaves, flowers and fruits that may be white, red or black, each maturing with its own flavor and power. Though the earth element is one, the water, fire and wind elements are likewise. Similarly, consciousness has one dharma realm, accomplishing bodies and then being born in all states of existence - whether black, white or red in color, whether naturally firm or naturally gentle in nature.

「復次跋陀羅波梨！命終之時，此神識捨身已，成後身種子因，欲作手足等體。而當時未有身分，而彼捨地分取法界分，而彼諸界共念和合。然彼念以信敬力故，法界念和合，取識不離識，而法界可見，亦不離法界識有因。然彼識風為助，自餘法界皆為微妙，所謂念界受界法界色界。」

Furthermore, Bhadrapala! At the time of death, after consciousness abandons the body, it becomes the seed-cause for the next body, wishing to form limbs and other body parts. Though at that time there are no body parts yet, it abandons the earth element portion and takes the dharma realm portion, and those realms combine with mindfulness. Through the power of faith and reverence, the dharma realm combines with mindfulness, taking consciousness without leaving consciousness, while the dharma realm becomes visible, and consciousness's causes do not leave the dharma realm. The wind aids this consciousness, while the remaining dharma realms are all subtle - namely the realms of mindfulness, sensation, dharma and form."

爾時跋陀羅白佛言：「世尊！彼識云何有色？」

Then Bhadrapala said to the Buddha: "World-Honored One! How does consciousness have form?"

佛告跋陀羅波梨：「凡有二種色：一者內，二者外。言內色者何？所謂眼也。外者是色。若有眼識彼名內色；耳內聲外，鼻內香外，舌內味外，身內觸外，意內法外。跋陀羅波梨！譬如生盲之人夜睡眠中，夢見種種天妙諸色最勝最上，而彼人見已生最勝喜樂。睡眠覺已便即不見，及至天曉而向他說：『諸人輩！聽我昨夜眠中夢也。我見最妙最上端正婦女之形，復見丈夫百千數眾，復見園林。此中彼處我皆夢見。或有人身體柔軟，手足端嚴臂膊傭長，身體纖細腰跨正等。』而彼生盲夢中所見諸人，身體形容及莊嚴瓔珞皆悉具說。爾時彼生盲人如是所說形體，生識不見。於汝意云何？彼生盲之人睡眠所夢，云何得見？」

The Buddha told Bhadrapala: "There are two kinds of form: internal and external. What is internal form? It refers to the eye. External refers to visible forms. When there is eye-consciousness, that is called internal form. Similarly, the ear is internal and sound external, the nose internal and scents external, the tongue internal and tastes external, the body internal and tactile sensations external, the mind internal and mental objects external.

Bhadrapala! It is like a person blind from birth who, while sleeping at night, dreams of seeing various heavenly forms of the highest excellence, and upon seeing them experiences supreme joy and delight. After waking from sleep they no longer see these forms, but when dawn comes they tell others: 'Listen everyone to my dream from last night! I saw the most excellent and beautiful forms of women, and saw hundreds and thousands of men, and saw gardens and groves. I saw all these things in my dream. Some had soft bodies, with graceful limbs and long arms, slender bodies and well-proportioned waists.' The blind person described in detail all the forms, bodies and ornaments of the people seen in the dream. At that time, though the blind person described these forms, consciousness does not see them. What do you think - how was the blind person able to see in their sleep?"

跋陀羅波梨白佛言：「善哉世尊！唯願為我解說此事，云何得見？」

Bhadrapala said to the Buddha: "Excellent, World-Honored One! Please explain to me, how were they able to see?"

佛告跋陀羅波梨：「跋陀羅波梨！汝當知以內眼因智力，彼生盲人在夢中見，非實眼見。跋陀羅波梨！如夢中人見色少時正念其死，人見內色亦復如是。復次跋陀羅波梨！更為汝解。其死人神識如種子移。譬如種子散於地上受取四大，如是此識受正念已、受受已、受善及不善已、捨身已然後移。」

The Buddha told Bhadrapala: "Bhadrapala! You should know that through the power of inner eye wisdom, the blind person was able to see in their dream, not through physical eyes. Bhadrapala! Just as a person in a dream briefly sees forms while mindful of death, so too do people see internal forms. Furthermore Bhadrapala, let me explain further. The consciousness of a dead person moves like a seed. Just as a seed scattered on the ground receives the four elements, similarly this consciousness receives right mindfulness, receives sensations, receives good and bad karma, and then moves after abandoning the body."

跋陀羅波梨復問世尊：「云何此識受善及不善識然後移？」

Bhadrapala asked the World-Honored One again: "How does consciousness receive good and bad karma before moving?"

佛告跋陀羅波梨：「譬如蓮花色摩尼寶隨色影變，若置黑影形即變黑，若置白中即變為白，隨其影形所在之處，彼摩尼寶即同其色，所安置處隨其地分色即隨變。如是此識受善及惡而即移去，亦復如是。」

The Buddha told Bhadrapala: "It is like how a lotus-colored mani jewel changes according to what color is reflected in it - placed in a black shadow it becomes black, placed in white it becomes white, taking on the color of whatever reflection is present. Wherever the mani jewel is placed, it matches the color of that place. Similarly, consciousness takes on good and evil karma and then moves on in the same way."

爾時跋陀羅波梨復問佛言：「世尊！此神識何體而現？」

Then Bhadrapala asked the Buddha: "World-Honored One! In what form does this consciousness manifest?"

佛告跋陀羅波梨：「此神識無形，無聚處、無積貯處，畢竟不可得、不可得言。此神識有生有滅有惱，亦不可言。跋陀羅波梨！譬如從子生牙，亦不可得爛子生牙，亦非壞子生牙，而彼好子乃生牙成就。跋陀羅波梨！於汝意云何？彼子牙住何處？或在莖、或在葉、或在根，為彼子在樹枝？如是如是，此識於身體無處倚住，不在眼、不在耳、不在鼻，乃至亦不在意。猶如從子生牙，所生子牙者以取受為本，彼處取故即便受胎，受胎已即有觸，如生牙已依時即有枝葉花，有枝葉花即有子。如是如是，此識先成就身體，身體成就已其神識無處可住，亦不離神識有身。如彼種子從樹熟已然後有子，非生果有子。如是如是，此身命終之時，從身體中此神識顯現以受和合，以愛相縛以念相執，善攀緣和合、或非善攀緣和合，以風界相持，智熏逐業緣，父母和合，然後此識顯現。跋陀羅波梨！譬如善成就好明鏡見面形，非無其面得見面形，亦非無明鏡可有面形。如明鏡及面兩緣和合得有面形，而其面形無有色，亦無受亦無有識，但隨身轉動其鏡內形亦轉動，如身言語移徙轉動申縮俯仰，隨所作者，其鏡內面形亦作如是事相顯現。跋陀羅波梨！於汝意云何？其面形因何事故而現形鏡中？」

The Buddha told Bhadrapala: "This consciousness has no form, no place of gathering, no place of accumulation - it ultimately cannot be grasped or spoken of. Though this consciousness has birth, cessation and affliction, these too cannot be spoken of. Bhadrapala! It is like a sprout growing from a seed - a rotten seed cannot produce a sprout, nor can a damaged seed, but a good seed will successfully produce a sprout. Bhadrapala, what do you think? Where does this sprout reside? Is it in the stem, the leaves, the roots, or the branches? Similarly, consciousness has no fixed dwelling place in the body - it is not in the eyes, not in the ears, not in the nose, and not even in the mind.

Just as a sprout emerges from a seed, with receiving and grasping as its basis, when there is grasping there is conception, and after conception there is contact. Like how after a sprout grows, in time there are branches, leaves and flowers, and from flowers come seeds. Similarly, consciousness first accomplishes the body, but once the body is accomplished, consciousness has no fixed dwelling place, yet there can be no body without consciousness. Like how seeds come only after a tree matures, not when fruit first appears.

Similarly, at the time of death, this consciousness manifests from the body through the combination of sensation, bound by attachment and held by mindfulness, combining with wholesome or unwholesome conditions, sustained by the wind element, permeated by wisdom and pursuing karmic conditions, and through the union of parents, consciousness then manifests.

Bhadrapala! It is like seeing one's face in a well-polished mirror - without a face there can be no reflection, and without a mirror there can be no reflection. When mirror and face come together as conditions, there is a reflection, yet that reflection has no color, no sensation, and no consciousness. It simply follows the body's movements - as the body moves, speaks, shifts, stretches or bends, the reflection in the mirror displays all these actions. Bhadrapala, what do you think? What causes the face to appear in the mirror?"

跋陀羅波梨白佛言：「世尊！因人身體故現彼鏡中如是形，隨其身色面亦有如是色，彼形亦如是色，或諸根具足或不具足，彼面形於明鏡中亦復如是現其形相。」

Bhadrapala said to the Buddha: "World-Honored One! It appears in the mirror because of the physical body - the reflection has the same color as the body and face, whether the faculties are complete or incomplete, the reflection appears accordingly in the bright mirror."

「跋陀羅波梨！如彼明鏡成就面形，以有身故彼明鏡中現形。如是此身因識有受有取有識有諸行思念成就身體。言彼明鏡者，彼緣父母和合。當知如身滅已無有識形。如彼明鏡現面形已，又清水中更見面形。如此識捨此身形已，至於彼復受餘諸陰。譬如尼拘陀樹子或優曇婆羅等諸樹子雖復細小，而能生極大樹枝。生大樹枝已，捨彼形復更餘處生。而彼子界捨樹形已，隨時乾枯無復本味。其本味滅已，彼樹便即乾枯萎悴。如是此識微細無定色形，生諸身已更復捨，更成就前別體。猶如大麥小麥烏麻小粒大粒等子，隨所地方散處，於彼地方即便著根。如是如是，此識所有眾生身內移於彼處，即有取有受而住，或受福或受罪，從此世移至彼世。猶如蜜蜂見其味於花內，取其味香而捨其花更移別花，或捨惡花移至好花。坐花上已，樂著彼花取彼香味。如是如是，此神識以多善根，或受天身。受天身已，以惡果故或復受地獄、畜生、餓鬼等身，受已復受別身。而此神識云何須觀？譬如欝金香子、或紅藍花子、或分陀利花子，其體本隨分色不定，而彼子內不可見牙亦無定色。而彼子入地得水潤澤即便生牙，有牙已然後生花。而彼色不可以子得見，亦不離子有牙及色。如是如是，此識捨此身已欲成彼身，彼肉團內未有諸根，何況諸入。既無諸根及入，豈可有天眼天耳及香味觸？體得有知理豈可知。我於彼時作如是諸業，我過去如是身體，但因識而受。譬如蠶虫以自身口出於絲縷作繭，纏繞其身於中即死。如是如是，此識自生身已還自造業，猶如蠶虫出絲纏繞，即自滅身移向於彼。譬如蓮花生於水中即有妙色香味，而彼花內無水正體而可得見。彼花滅已，所有地方置子於中，即有色香所住。如是如是，此識所移之處，諸根境界無共移者，受亦無移；其所移者唯有法界。譬如如意珠隨所至之處，有須之物即隨念得。猶如日天光明，自隨逐日而行，日所至處光亦至彼。如是如是，此神識所移至處，受想法界等相隨不離。

"Bhadrapala! Just as a clear mirror shows a face's form because there is a body, and that form appears in the mirror. Similarly, this body exists because of consciousness - there is sensation, grasping, consciousness, and mental formations that accomplish the body. Speaking of that mirror - it relies on the union of father and mother. You should know that when the body perishes, there is no form of consciousness. Just as after a face appears in a mirror, one can also see its reflection in clear water. Similarly, after consciousness abandons this body's form, it goes elsewhere to receive other aggregates.

It is like the seeds of the banyan tree or udumbara tree - though tiny, they can produce enormous tree branches. After producing large branches, they abandon that form and grow again elsewhere. When the seed-realm abandons the tree's form, it withers according to time and loses its original essence. When its original essence is gone, the tree then withers and wilts. Similarly, this consciousness is subtle with no fixed form or color - after producing various bodies it abandons them again, accomplishing different previous bodies.

Just as seeds of barley, wheat, and sesame, whether small or large grains, take root wherever they are scattered. Similarly, when this consciousness moves to another place within beings' bodies, there is grasping and receiving while dwelling there, experiencing either fortune or misfortune, moving from this world to that world. It is like a bee seeing nectar within flowers, taking their fragrance and nectar while abandoning that flower for another, leaving bad flowers for good ones. After alighting on a flower, it delights in that flower and takes its fragrance and taste. Similarly, this spirit-consciousness, through many good roots, may receive a celestial body. After receiving a celestial body, due to evil fruits it may receive bodies of hell-beings, animals, or hungry ghosts, and after receiving these may receive yet other bodies.

How should this spirit-consciousness be contemplated? It is like turmeric seeds, blue lotus seeds, or pundarika seeds - their substance originally has no fixed color, and within the seeds no sprout can be seen nor is there any fixed color. Yet when those seeds enter the earth and receive moisture, they sprout, and after sprouting they produce flowers. Though their color cannot be seen in the seed, neither can sprouts and color exist apart from the seed. Similarly, after this consciousness abandons this body wishing to form another body, within that mass of flesh there are not yet any sense faculties, much less sense bases. Since there are no sense faculties or bases, how could there be divine eyes, divine ears, or the sensing of fragrances, tastes and touches? How can the principle of having awareness be known? At that time I performed such actions, I had such a body in the past - this is all received due to consciousness.

It is like a silkworm producing silk threads from its mouth to make a cocoon, wrapping around its body and dying within. Similarly, after this consciousness produces a body it creates karma again, just like the silkworm producing silk that wraps around itself, destroying its body and moving elsewhere. It is like a lotus flower growing in water with its wonderful color, fragrance and taste, yet within that flower no actual water substance can be seen. After the flower perishes, wherever seeds are placed, there will be color and fragrance dwelling there. Similarly, wherever this consciousness moves, the realms of the sense faculties do not move together, sensation also does not move; what moves is only the dharma-realm. It is like a wish-fulfilling jewel - wherever it goes, whatever is needed is obtained according to thought. Like the sun's light naturally following the sun, wherever the sun goes its light also reaches there. Similarly, wherever this spirit-consciousness moves to, sensation, perception, dharma-realm and other attributes follow without separation.

「復次！此識捨身已取一切諸有。聚集取已，無肉無骨來就後身。彼取色身有及諸觸等事，以天眼觀見善惡受取。譬如小棗千年棗、菴摩羅果、迦毘陀等，果成就時各有一味，或苦或酢、或甘或醎，等諸六味。而彼諸果熟已，在所地方其味在內，子移彼處各自有味。如是如是，此識子所移之處，彼自有觸隨福及無福，以有及念自隨而移。

"Furthermore! After consciousness abandons the body, it takes on all states of existence. After gathering and taking, it comes to the next body without flesh or bones. It takes on form bodies and various tactile experiences, observing good and evil reception with divine eyes. It is like different types of dates - small dates, thousand-year dates, amla fruits, kapittha fruits - when these fruits mature, each has its own taste: some bitter, some sour, some sweet, some salty, among the six tastes. When these fruits ripen, wherever they are, their taste remains within, and when the seeds move elsewhere, each maintains its own taste. Similarly, wherever this consciousness-seed moves, it has its own sensations following merit and lack of merit, moving along with existence and mindfulness.

「復次！此識捨身時作如是念：『如我今捨此身故，名此念識。為識知善業不善業，知此業隨我而行，知我隨此業而行。』如是等知，故名為識。

Furthermore! When consciousness abandons the body, it thinks thus: 'As I now abandon this body, this is called mindful consciousness. It is consciousness that knows good and bad karma, knows this karma follows me, and knows I follow this karma.' Because it knows thus, it is called consciousness.

「復次！此身知造一切諸業，故名為識。猶如風界，或時冷、或時熱，或時隨臭有氣、或時因香有氣，故知為風。如是此識體無有色，以取因色故、或欲取因故、或見取因故、或持戒求報取因故，乃至有受，受因故受身體色成就，故言為識。」

Furthermore! Because this body knows and creates all karmic actions, it is called consciousness. It is like the wind element - sometimes cold, sometimes hot, sometimes carrying foul odors, sometimes carrying fragrances - thus it is known as wind. Similarly, though this consciousness has no form, it takes on form through grasping causes, desire-grasping causes, view-grasping causes, or precept-observance-seeking causes, up until there is reception; because of reception-causes it accomplishes bodily form, therefore it is called consciousness."

爾時彼眾中有一長者童子，名曰蘇摩浮坻(音多尼反，隋言真月)，從座而起，合十指掌而白佛言：「世尊！其色云何須觀？取云何須觀？欲取云何須觀？見取云何須觀？戒取云何須觀？」

At that time, there was an elder's son in the assembly named Sumavuti (which means 'True Moon'), who rose from his seat, joined his palms and said to the Buddha: "World-Honored One! How should form be contemplated? How should grasping be contemplated? How should desire-grasping be contemplated? How should view-grasping be contemplated? How should precept-grasping be contemplated?"

佛告真月：「凡有智者欲知汝所問，當如是知。真月！若有善色、若有非善色，從肉團時須觀筋血、脈及氣脈、髑髏縫腦、大腸小腸、肺心肝腎、脾膽諸藏、脂[月*冊]髓血、痰陰涕唾、不淨臭穢非常可畏。毛髮髭鬢皮膚裹覆聚集，聚已所有諸色皆為四大所成。四大者，取色以成身，故名取色。蘇摩坻！彼身以父母和合成牢鞕者，彼即是地大。所有稀軟者，彼名為水大。所有煖成熟者，彼名為火大。所有搖動屈伸者，彼名為風大。所有知者，彼名聲香味觸等界。所念知者，故名為識。」

The Buddha told True Moon: "Those with wisdom who wish to understand what you ask should know thus. True Moon! Whether there are wholesome forms or unwholesome forms, from the time of the flesh-mass one should contemplate the sinews, blood, vessels and energy channels, skull sutures and brain, large and small intestines, lungs, heart, liver, kidneys, spleen, gallbladder and other organs, fat, marrow, blood, phlegm, mucus, saliva - all impure, foul-smelling and fearsome things. Hair, beard, skin wrapping and gathering together - all these forms are made up of the four great elements. The four great elements take on form to make up the body, hence it is called form-grasping. Sumavati! What becomes firm and solid through the union of parents is the earth element. What is fluid and soft is called the water element. What provides warmth and maturation is called the fire element. What moves, bends and stretches is called the wind element. What knows is called the realm of sound, smell, taste and touch. What is known through mindfulness is called consciousness."

爾時蘇摩浮坻復白佛言：「世尊！云何死時捨彼色界？云何彼識從彼身出？云何彼身捨已作如是知，此是我身？」

Then Sumavuti further asked the Buddha: "World-Honored One! How at the time of death does one abandon the form realm? How does consciousness leave the body? How after abandoning the body does one know 'this was my body'?"

佛報真月言：「真月！受此身正住之時，身業既盡捨於諸大。譬如以乳和水以火煎煮，以得熱氣乳水各別，而彼乳所有脂膩味彼無有色。真月！如是如是，死人身別，諸大亦有別，神識亦有別。然彼識取諸大及取法界已，以法界熏念，取善及惡至於來世。譬如摩訶迦良那藥蘇(隋言大真藥蘇)，取種種藥味力煎，其內或有辛或有苦、或有醋或有醎、或有淡或有甜，取諸味已入體成熟。色香等味取已，彼蘇體捨移而成藥味。此識亦復如是，捨身已取善及惡及取法界，此識移去。言彼蘇味體者，即以喻身。言彼諸藥和合聚集者，喻彼諸根。言諸藥色香味觸者，喻識移去故言識。諸味將去者，即是識移。應當如是觀。言人色別異者，或善色或惡色。或入體大真藥蘇熟消，即是喻善業。當如是觀。若言因彼大真蘇食已出痿黃色，即是喻不善業。當如是觀。如大摩訶迦良那藥蘇寶者，如是此識。應當觀如摩訶迦良那藥蘇取諸藥色味，取已成大真藥蘇，而彼蘇無有手足及諸根，但取彼味。如是如是，此識捨身已及捨諸界，唯取法界。取受已，取善及惡而去。真月！彼人捨身已，於來世得正念得天念，或見六欲諸天，或見十六大地獄，或見身體諸根具足。彼於爾時作如是知，此是我身也。彼人命終之時，彼念見種種相，或見微妙輦輿、或見微妙園林。其園林內有種種樹木，新生蓊欝可愛，或有妙池，或見種種成就諸事。彼見如是等諸相，心生歡喜。生歡喜已，安隱如法取命終，而彼人神識猶如乘馬。應當如是觀。言乘馬者，譬如有人在戰場內，身著好牢鎧甲，善持馬控轡速疾騙騎。如是此識，著攀緣鎧甲善果報，速疾乘出入息捨諸界諸入等。捨已取後生諸梵天，乃至阿迦膩吒等天微妙之處。」

The Buddha told True Moon: "True Moon! When this body dwells correctly, after bodily karma is exhausted, it abandons the elements. It is like when milk mixed with water is boiled by fire - through heat the milk and water separate, though the milk's oily taste has no form. True Moon! Similarly, when a person dies, the body separates, the elements separate, and consciousness separates. Yet consciousness takes the elements and dharma realm, and through permeation by the dharma realm, it takes good and evil into the next life.

It is like the great medicinal ghee (mahā-kalyāṇa-ghṛta) that takes various medicinal flavors when boiled - some pungent, some bitter, some sour, some salty, some bland, some sweet. After taking these flavors and maturing in the body, the ghee substance transfers and becomes medicinal in taste. Similarly, consciousness, after abandoning the body, takes good and evil and the dharma realm, and moves on. The ghee's taste and substance is a metaphor for the body. The combination of medicines represents the sense faculties. The medicines' color, fragrance, taste and touch represent consciousness moving, hence it is called consciousness. The flavors moving represent consciousness transferring - it should be observed thus.

Speaking of different human forms - there are wholesome forms and unwholesome forms. When the great medicinal ghee is digested in the body, this represents wholesome karma. When consuming the great ghee produces a withered yellow color, this represents unwholesome karma. Like the precious great medicinal ghee, so is this consciousness. It should be observed like how the great medicinal ghee takes the medicines' colors and tastes to become the great true medicinal ghee, though that ghee has no limbs or sense faculties - it only takes the flavors. Similarly, after consciousness abandons the body and elements, it only takes the dharma realm. After taking sensations, it takes good and evil and departs.

True Moon! After abandoning the body, in the next life one gains right mindfulness and heavenly mindfulness, seeing either the six desire heavens, or the sixteen great hells, or seeing a body complete with sense faculties. At that time, one knows 'this is my body'. At the time of death, one sees various signs - either seeing wondrous carriages or seeing wondrous gardens. In these gardens are various trees, newly grown and lovely, or wonderful ponds, or various accomplishments. Seeing such signs, the mind becomes joyful. After becoming joyful, one peacefully takes death according to dharma, with consciousness like mounting a horse.

This should be observed thus: It is like a person on a battlefield wearing good solid armor, skillfully controlling the horse's reins and riding swiftly. Similarly, consciousness wears the armor of conditions and good karmic rewards, swiftly riding the in-and-out breath, abandoning the elements and sense bases. After abandoning these, it takes rebirth among the Brahma heavens, up to the subtle realm of Akaniṣṭha heaven.

爾時會中有月實勝上童真，從座而起，合掌白佛言：「世尊！云何見色因？云何見欲因？云何見見因？云何見戒取因？」

At that time, a youth named True Moon rose from his seat in the assembly, joined his palms and asked the Buddha: "World-Honored One! How should one contemplate the cause of form? How should one contemplate the cause of desire? How should one contemplate the cause of views? How should one contemplate the cause of attachment to precepts?"

佛告月實：「智見智境，愚見愚境。智者見諸姝麗美色，了知穢惡，唯是肉段、筋骨膿血、大脈小脈、大腸小腸、[月*冊]液腦膜、腎心脾膽、肝肺肚胃、生藏熟藏、黃淡涕唾、髮鬚毛爪、大小便利，薄皮裹之，不淨污露、可畏可惡。凡所有色皆四大生，是為色因。月實！如父母生身，身之堅鞕為地大，流潤為水大，暖熱為火大，飄動為風大，有所覺知念及聲香味觸等界斯皆為識。」

The Buddha told True Moon: "The wise see the realm of wisdom, while the foolish see the realm of foolishness. When the wise see beautiful and attractive forms, they understand their impurity - that they are merely pieces of flesh, sinews, bones, pus, blood, major and minor vessels, large and small intestines, bodily fluids, brain membrane, kidneys, heart, spleen, gallbladder, liver, lungs, stomach, organs, mucus, saliva, hair, beard, nails, urine and feces, all wrapped in thin skin - impure, filthy, fearsome and detestable. All forms arise from the four great elements - this is the cause of form. True Moon! As for the body born of parents: what is solid is the earth element, what is fluid is the water element, what is warm is the fire element, what is moving is the wind element. That which is aware and cognizes sounds, smells, tastes, touches and other realms - all these are consciousness."

月實童真復白佛言：「世尊！將死之時，云何識捨於身？云何識遷於身？云何識知今捨此身？」

The youth True Moon further asked the Buddha: "World-Honored One! At the time of death, how does consciousness abandon the body? How does consciousness transfer to another body? How does consciousness know it is now abandoning this body?"

佛告月實：「眾生隨業獲報，識流相續持身不絕。期畢報終，識棄捨身隨業遷受。譬如水乳和煎，以火熱力，乳水及膩各各分散。如是月實！眾生命盡，以業力故，形骸與識及諸入界各各分散；識為所依，以取法界及法界念并善惡業，遷受他報。月實！譬如大吉善蘇，以眾良藥味力熟功和合為之。大吉善蘇棄凡蘇性，持良藥力，辛苦酸鹹澁甘六味以資人身，便與人身作色香味。識棄此身，持善惡業及法果等，遷受餘報亦復如是。月實！蘇質如身，諸藥和合為大吉善。如諸法諸根和合為業，眾藥味觸資成於蘇。如業資識，服大吉善悅澤充盛光色美好安隱無患，如善資識獲諸樂報。服蘇違法，顏容變惡慘無血氣色死土白，如惡資識獲諸苦報。月實！吉善寶蘇無手足眼，能取良藥色香味力。識亦如是，取法界受及諸善業，棄此身界受於中陰，得天妙念，見六欲天，十六地獄，見己之身手足端嚴諸根麗美，見所棄屍，云此是我前生之身。復見高勝妙相天宮，種種莊嚴花果卉木，藤蔓蒙覆光明赫麗，如新鍊金眾寶鈿飾。彼見此已心大歡喜，因大喜愛識便託之。此善業人捨身受身安樂無苦，如乘馬者棄一乘一。譬如壯士武略備具，見敵兵至著堅甲冑，乘策驥駿所去無畏。識資善根棄出入息捨界入身，遷受勝樂亦復如是，自梵身天爰至有頂，生於其中。」

The Buddha told True Moon: "Beings receive karmic rewards according to their actions, with consciousness flowing continuously to sustain the body without interruption. When the time of karmic retribution ends, consciousness abandons the body and transfers according to karma. It is like when milk mixed with water is boiled - through the power of heat, the milk, water, and oily parts each separate.

True Moon! When a being's life ends, due to karmic force, the physical form, consciousness, and sense realms each separate. Consciousness serves as the basis, taking the dharma realm, mindfulness of the dharma realm, and good and evil karma to receive other rewards. True Moon! It is like the great medicinal ghee that is made by combining various medicinal flavors through mature refinement. The great medicinal ghee abandons ordinary ghee properties and retains the power of medicines - the six tastes of pungent, bitter, sour, salty, astringent and sweet to nourish the human body, giving the body color, fragrance and taste. Similarly, when consciousness abandons this body, it carries good and evil karma and dharmic fruits to receive other rewards.

True Moon! The substance of ghee is like the body, with medicines combining to make great medicinal benefits. Just as dharmas and sense faculties combine to create karma, medicinal flavors and touches contribute to making ghee. Just as karma supports consciousness, consuming great medicinal ghee brings moisture, fullness, radiance and wellness without affliction - like how good karma supporting consciousness brings pleasant rewards. When taking ghee improperly, the complexion becomes ugly and pallid without vitality - like how evil karma supporting consciousness brings suffering rewards.

True Moon! The precious medicinal ghee has no hands, feet or eyes, yet can take the power of medicines' color, fragrance and taste. Similarly, consciousness takes the dharma realm's sensations and various good karmas, abandons this body's elements to receive the intermediate state, gains heavenly mindfulness, sees the six desire heavens and sixteen hells, sees its own body with graceful limbs and beautiful faculties, sees the abandoned corpse and says 'This was my previous life's body.' It also sees magnificent heavenly palaces with various ornaments, flowers, fruits and plants, covered with vines and radiating brilliant light like newly refined gold and jewels. Seeing this, the mind becomes greatly joyful, and due to this great joy and love, consciousness takes refuge there.

For one with good karma, abandoning one body and receiving another is peaceful without suffering, like dismounting one horse to mount another. It is like a strong warrior fully equipped in military arts who, seeing enemy troops approach, dons solid armor and rides a swift steed without fear. Similarly, consciousness supported by good roots abandons the breath and elements to enter a body and receive superior pleasures, being born among the Brahma heavens up to the peak of existence."

爾時會中大藥王子，從座而起，合掌白佛言：「世尊！識捨於身作何色像？」

At that time, Prince Medicine King in the assembly rose from his seat, joined his palms and said to the Buddha: "World-Honored One! When consciousness abandons the body, what form does it take?"

佛言：「善哉善哉。大藥！汝今所問是大甚深佛之境界，唯除如來更無能了。」

The Buddha said: "Excellent, excellent, Medicine King! What you ask about is an extremely profound realm of the Buddha, which only the Tathagata can fully understand."

於是賢護勝上童真白佛言：「大藥王子所問甚深，其智微妙敏利明決。」

Then the youth Bhadrapala said: "Prince Medicine King's question is very profound, his wisdom subtle, keen and decisive."

佛告賢護：「此大藥王子已於毘婆尸佛所植諸善根，曾於五百生中生外道家。為外道時常思識義。識者云何？云何為識？於五百生不能決了識之去來，莫知由緒。我於今日為破疑網，令得開解。」

The Buddha told Bhadrapala: "This Prince Medicine King previously planted good roots with Vipassi Buddha, and was born into non-Buddhist families for five hundred lifetimes. During those times as a non-Buddhist, he constantly contemplated the meaning of consciousness, asking 'What is consciousness? How is consciousness defined?' For five hundred lives he could not resolve the coming and going of consciousness, unable to understand its workings. Today I will break through his net of doubts and help him gain understanding."

於是賢護勝上童真謂大藥王子言：「善哉善哉。仁今所問微妙甚深。月實之問其義淺狹猶如孾兒，心遊外境而不知內。正法希聞，諸佛難遇，佛圓廣智無測深慧，至妙之理應專啟請。」

Then the youth Bhadrapala said to Prince Medicine King: "Excellent, excellent! Your question is subtle and profound. True Moon's questions were shallow and narrow like an infant's, his mind wandering in external realms without knowing the internal. The true Dharma is rarely heard, Buddhas are difficult to encounter. The Buddha's perfect and vast wisdom has immeasurable profound insight - one should exclusively request such wondrous principles."

時大藥王子見佛熙怡，顏容舒悅如秋蓮開，踊躍歡喜，一心合掌而白佛言：「世尊！我愛深法渴仰深法，常恐如來入般涅槃不聞正法，而於末濁眾生之中愚無所知、不識善惡，於善不善、熟與不熟不能覺了，迷惑輪轉生死苦趣。」

At that time, Prince Medicine King saw the Buddha's smiling face, serene and joyful like an autumn lotus in bloom. He was overjoyed and with single-minded focus joined his palms and said to the Buddha: "World-Honored One! I love and thirst for the profound Dharma, always fearing that when the Tathagata enters parinirvana I will no longer hear the true Dharma. Among beings in the degenerate age who are ignorant and cannot distinguish good from evil, who cannot comprehend what is wholesome or unwholesome, what is mature or immature, they remain confused, cycling through the suffering realms of birth and death."

佛告大藥王子：「如來正法難遇難得。我於往昔為半伽他，登山自墜棄捨身命，為求正法經歷無量百千萬億種種苦難。大藥！汝所希望，皆恣汝問，我當為汝分別解說。」

The Buddha told Prince Medicine King: "The true Dharma is difficult to encounter and difficult to obtain. In the past, for half a verse, I threw myself from a mountain, giving up my body and life, and endured countless hundreds of thousands of millions of various hardships in seeking the true Dharma. Medicine King! Whatever you hope to ask, feel free to ask, and I will explain it in detail for you."

大藥王子白佛言：「唯然奉教。世尊！識相云何？願垂開示。」

Prince Medicine King said to the Buddha: "Yes, I receive your teaching. World-Honored One! What is the appearance of consciousness? Please explain."

佛告大藥：「如人影像現之於水，此像不可執持，非有無辨，如芻洛迦形、如渴愛像。」

The Buddha told Medicine King: "It is like a person's reflection appearing in water - this image cannot be grasped, cannot be distinguished as existent or non-existent, like the form of an illusion, like the form of craving."

大藥王子白佛言：「世尊！云何渴愛？」

Prince Medicine King said to the Buddha: "World-Honored One! What is craving?"

佛言：「如人對可意色，眼根趣之，名為渴愛。猶持明鏡視己面像，若去於鏡面像不現。識之遷運亦復如是，善惡業形與識色像皆不可見。如生盲人，日出日沒晝夜明闇皆悉不知。識莫能見亦復如是，身中渴愛受想與念皆不可見。身之諸大諸入諸陰，彼皆是識。諸有色體，眼耳鼻舌及身、色聲香味觸等，并無色體受苦樂心，皆亦是識。大藥！如人舌得食物，知甜苦辛酸鹹澁等，六味皆辨。舌與食物俱有形色，而味無形。又因身骨髓肉血覺知諸受，骨等有形受無形色。知識福非福果亦復如是。」

The Buddha said: "It is like when someone encounters a pleasing form - when the eye faculty moves toward it, this is called craving. Like looking at one's face in a clear mirror - when you move away from the mirror, the reflection disappears. Consciousness' transfer is also like this - its good and evil karmic forms and consciousness-forms cannot be seen. Like a person blind from birth who cannot know sunrise, sunset, day, night, light or darkness. Consciousness also cannot be seen like this - the craving, sensations, perceptions and thoughts within the body cannot be seen. The elements, sense bases and aggregates of the body - all these are consciousness. All form-bodies - eyes, ears, nose, tongue and body, along with forms, sounds, smells, tastes and touches, as well as the formless experiencer of pleasure and pain - all these are also consciousness. Medicine King! Like when the tongue encounters food and distinguishes the six tastes - sweet, bitter, pungent, sour, salty and astringent. The tongue and food both have form and color, but taste has no form. Similarly, through the body's bones, marrow, flesh and blood one knows various sensations - bones etc. have form but sensations have no form. Knowledge of karmic rewards and retributions is also like this."

時賢護勝上童真禮佛雙足，白佛言：「世尊！此識可知福非福耶？」

Then the youth Bhadrapala bowed to the Buddha's feet and asked: "World-Honored One! Can this consciousness know rewards and retributions?"

佛言：「善聽。非未見諦而能見識。識不可視，非如掌中阿摩勒果，識不在於眼等之中。若識在於眼等之中，剖破眼等應當見識。賢護！恒沙諸佛見識無色，我亦如是見識無色。識非凡愚之所能見，但以譬喻而開顯耳。賢護！欲知識之罪福，汝今當聽。譬如有人為諸天神或乾闥婆等及塞建陀等鬼神所著，賢護！於意云何？其為天等鬼神所著，其著之體求於身中，可得見不？」

The Buddha said: "Listen well. One who has not seen the truth cannot see consciousness. Consciousness cannot be seen - it is not like an amalaka fruit in your palm. Consciousness is not located within the eyes and other sense organs. If consciousness were within the eyes and other organs, you should be able to see it by dissecting them. Bhadrapala! The Buddhas as numerous as the sands of the Ganges see consciousness as formless, and I too see consciousness as formless. Consciousness cannot be seen by ordinary foolish people - it can only be revealed through metaphors. Bhadrapala! If you wish to understand consciousness's rewards and retributions, listen now. It is like someone possessed by devas, gandharvas or skandha spirits. Bhadrapala, what do you think - when someone is possessed by devas and other spirits, can their possessing essence be found within the body?"

賢護白佛言：「不也。世尊！天等鬼神所著，其著之體無色無形，身內外求皆不可見。」

Bhadrapala replied to the Buddha: "No, World-Honored One! When possessed by devas and other spirits, their possessing essence has no form or shape - it cannot be seen whether searching inside or outside the body."

「賢護！其為福勝諸大天神之所著者，即須好香花燒眾名香，香美飲食清淨安置，祭解供具咸須香潔。如是此識為福資者，便獲尊貴安樂之果，或為人王、或為輔相、或豪望貴重、或財富自在、或為諸長、或作大商主、或得天身受天勝果，由識為福資身獲樂報。如彼福勝天神所著，得勝妙花香香美飲食便即歡喜，病者安隱。今得尊貴豪富自在，當知皆是由福資識身獲樂果。賢護！其為富丹那等下惡鬼神之所著者，便愛糞垢腐敗涕唾諸不淨物，以此祭解，歡喜病愈。其人以鬼神力，隨鬼神欲，愛樂不淨臭朽糞穢。識以罪資亦復如是，或生貧窮、或生餓鬼及諸食穢畜生之中種種惡趣，由罪資識身獲苦果。賢護！勝上天神其著之體，無質無形，而受種種香潔供養。識福無形，受勝樂報亦復如是。富丹那等下惡鬼神為彼著者，便受不淨穢惡飲食。識資罪業，獲識苦報亦復如是。賢護當知，識無形質，如天等鬼神所著之體，供具飲食所獲好惡，如資罪福得苦樂報。」

"Bhadrapala! When possessed by great devas of superior merit, one must offer fine incense, flowers, burn various renowned fragrances, and purely arrange fragrant and delicious food offerings - all offerings must be pure and fragrant. Similarly, when consciousness is supported by merit, it obtains noble and peaceful fruits - one may become a human king, a minister, someone of high status and respect, someone of independent wealth, a leader, a great merchant chief, or obtain a celestial body and receive superior celestial rewards. Through consciousness being supported by merit, the body obtains pleasant rewards. Just as when possessed by meritorious devas, obtaining superior flowers, fragrances and delicious food brings joy and the sick become peaceful.

The attainment of nobility, wealth and independence now should be known as the pleasant fruits obtained through merit supporting consciousness. Bhadrapala! Those possessed by lower evil spirits like pūtanas delight in filth, decay, mucus, saliva and impure things, making offerings of these and becoming happy when illness is cured. Such people, through the power of spirits, following the spirits' desires, take pleasure in impure, foul and rotting filth. Consciousness supported by evil karma is also like this - one may be born poor, or among hungry ghosts and various animals that eat filth, in various evil destinies. Through evil supporting consciousness, the body obtains suffering as its fruit.

Bhadrapala! The essence of possession by superior devas has no substance or form, yet receives various pure and fragrant offerings. Consciousness's merit has no form, yet receives superior pleasant rewards in the same way. When possessed by lower evil spirits like pūtanas, one receives impure and foul food. When consciousness draws upon evil karma, it obtains suffering rewards in the same way. Bhadrapala, you should know that consciousness has no physical form - like the essence of possession by devas and spirits, the good or bad obtained from offerings and food is like obtaining suffering or pleasure as rewards from evil or merit."

大藥王子白佛言：「世尊！云何見欲因？」

Prince Medicine King said to the Buddha: "World-Honored One! What are the causes of seeing and desire?"

佛言：「大藥！互因生欲，猶如鑽燧兩木互因，加之人功而有火生。如是因識及因男女色聲香味觸等而有欲生。譬如因花生果，花中無果果生花滅。如是因身顯識，循身求識識不可見。識業果生身便謝滅，身骨髓等不淨諸物咸悉銷散。又如種子，持將來果味色香觸遷植而生。識棄此身，持善惡業受想作意受來生報，亦復如是。又如男女愛欲歡會分離而去。識身和合戀結愛著味玩慳悋，報盡分離隨業受報，父母因緣中陰對之，以業力生識獲身果。愛情及業俱無形質，欲色相因而生於欲，是為欲因。

The Buddha said: "Medicine King! Desire arises from mutual causes, just as when two pieces of wood rub together and human effort is added to produce fire. Similarly, desire arises from consciousness and from the interaction of male and female forms, sounds, smells, tastes and touches. It is like how fruit comes from flowers - there is no fruit within the flower, yet when the fruit emerges the flower withers. Similarly, consciousness manifests through the body, but when searching through the body consciousness cannot be seen. When consciousness and karma bear fruit in a body, that body eventually decays and dies, with bones, marrow and all impure things dissolving away. Like a seed that carries the future fruit's taste, color, smell and touch into its new growth, consciousness abandons this body carrying good and bad karma, perceptions, intentions and rewards into the next life.

Just as men and women come together in desire then part ways, consciousness merges with a body, becomes attached and indulgent, then when rewards are exhausted separates to receive karmic rewards elsewhere. Through the causes and conditions of parents and the intermediate state, consciousness obtains a new bodily fruit through karmic power. Both emotions and karma have no physical form - desire arises from the mutual causation of desire and form - this is the cause of desire."

「大藥！云何見戒取因？戒謂師所制戒，不殺、不盜、不邪婬、不妄語、不飲酒等行。取謂執取是戒，作如是見：因是持戒，當得須陀洹果、斯陀含果、阿那含果。以是因故獲於勝有，謂受人天等身。斯皆是有漏善非無漏善，無漏之善無陰熟果。今此戒取是有漏種，植之於識報善惡業。識不淳淨，煩惱因故受熱惱苦，是為見戒取因。」

"Medicine King! What about the cause of attachment to precepts? Precepts refer to those established by teachers - not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol and so forth. 'Attachment' means clinging to these precepts with the view that: 'By keeping these precepts, I will attain the fruit of stream-entry, once-return, or non-return.' Because of this cause one obtains superior existence, meaning rebirth as humans or gods. These are all contaminated good deeds, not uncontaminated ones. Uncontaminated good has no ripening of aggregates as its fruit. This attachment to precepts is a contaminated seed, planted in consciousness to bear good and bad karmic rewards. When consciousness is not pure, it experiences burning suffering due to afflictions - this is the cause of attachment to precepts."

大藥白佛言：「云何識取天身乃至取地獄身？」

Medicine King asked the Buddha: "How does consciousness obtain heavenly bodies or hell bodies?"

佛言：「大藥！識與法界持微妙視，非肉眼所依以為見因。此微妙視與福境合，見於天宮欲樂嬉戲，見已歡喜識便繫著，作如是念：『我當往彼。』染愛戀念而為有因。見已故身臥棄屍所，作如是念：『此屍是我大善知識，由其積集諸善業故，令我今者獲於天報。』」

The Buddha said to Medicine King: "Medicine King! Consciousness with the dharma realm maintains subtle vision, not relying on physical eyes as a cause of seeing. This subtle vision combines with meritorious realms, seeing pleasure and play in heavenly palaces. Upon seeing this, consciousness becomes joyfully attached and thinks: 'I shall go there.' This attachment and longing becomes the cause of existence. Seeing its former body lying as a corpse, it thinks: 'This corpse was my great spiritual friend - because it accumulated good karma, I now obtain heavenly rewards.'"

大藥白佛言：「世尊！此識於屍既有愛重，何不託止？」

Medicine King asked the Buddha: "World-Honored One! If consciousness has such attachment to the corpse, why does it not stay?"

佛言：「大藥！譬如剪棄鬚髮，雖見烏光香澤，寧可更植於身令重生不？」

The Buddha said: "Medicine King! It is like cut-off hair and beard - though one sees their black luster and fragrance, can they be replanted to grow again?"

大藥白佛言：「不也。世尊！已棄鬚髮，不可重植於身令其更生。」

Medicine King replied: "No, World-Honored One! Once hair and beard are cut off, they cannot be replanted to grow again."

佛言：「如是。大藥！已棄之屍，識亦不可重託受報。」

The Buddha said: "Just so, Medicine King! Once a corpse is abandoned, consciousness cannot again rely on it to receive rewards."

大藥復白佛言：「世尊！此識冥寞玄微，無質可取、無狀可尋，云何能持象等大身眾生？縱身堅固猶若金剛，而能貫入壯夫之身，力敵九象而能持之？」

Medicine King further asked the Buddha: "World-Honored One! This consciousness is dark and profound, without substance to grasp or form to seek - how can it maintain great bodies like elephants? Even if the body is as solid as vajra, how can it penetrate a strong man's body and maintain strength equal to nine elephants?"

佛言：「大藥！譬如風大無質無形，止於幽谷或竅隙中，其出暴猛，或摧倒須彌碎為塵粉。大藥！須彌風大色相云何？」

The Buddha said: "Medicine King! It is like how the great wind element has no substance or form, residing in deep valleys or crevices. When it emerges violently, it can even crush Mount Sumeru into dust. Medicine King, what is the form and appearance of this great wind?"

大藥白佛言：「風大微妙，無質無形。」

Medicine King replied to the Buddha: "The great wind is subtle and magnificent, without substance or form."

佛言：「大藥！風大微妙，無質無形。識亦如是，妙無形質，大身小身咸悉能持，或受蚊身、或受象身。譬如明燈，其焰微妙置之於室，隨室大小眾闇咸除。識亦如是，隨諸業因任持大小。」

The Buddha said: "Medicine King! The great wind is subtle and magnificent, without substance or form. Consciousness is also like this - subtle and formless, yet able to maintain both large and small bodies, whether taking on the body of a mosquito or an elephant. It is like a lamp, whose subtle flame placed in a room dispels all darkness according to the room's size. Similarly, consciousness maintains large or small forms according to karmic causes."

大藥白佛言：「世尊！諸業相性，彼復云何？以何因緣而得顯現？」

Medicine King asked the Buddha: "World-Honored One! What are the characteristics and nature of karma? Through what causes and conditions does it become manifest?"

佛言：「大藥！生諸天宮，食天妙饌安寧快樂，斯皆業果之所致也。如人渴乏巡遊曠野，一得清涼美水，一無所得受渴乏苦。得冷水者無人持與，受渴乏者亦無遮障不許與水，各以業因受苦樂報。大藥！應當以是見善惡業，如空中月白黑二分，又如生果由火大增熟便色異。如是此身，由福增故生勝族家，資產豐盈金寶溢滿勝相顯盛，或生諸天宮快樂自在，斯皆善業福相顯現。譬如種子植之於地，果現樹首。然其種子不從枝入枝而至樹首，剖析樹身亦不見子，無人持子置於枝上，樹成根固求種不見。如是諸善惡業咸依於身，求之於身亦不見業。如因種有花、種中無花，因花有果、花中無果，花果增進，增進不見。因身有業、因業有身，身中無業、業中無身，亦復如是。如花熟落其果乃現，身熟謝殞業果方出。如有種子，花果之因具有。如是有身，善惡業因備在彼業，無形亦無熟相。如人身影無質無礙，不可執持不繫著人，進止往來隨人運動，亦不見影從身而出。業身亦爾，有身有業而不見業，繫著於身亦不離身，而能有業。如辛苦澁殊味諸藥，能滌淨身除一切病，令身充悅顏色光澤。人見之者，知服良藥，藥味可取熟功無形，視不可見、執不可得，而能資人膚容色澤。業無形質能資於身，亦復如是。善業資者，飲食衣服內外諸資豐饒美麗，手足端正形容姝好，屋宅華侈，摩尼金銀眾寶盈積，安寧快樂歡娛適意，當知此為善業之相。生於下賤邊地貧窮，資用闕乏希羨他樂，飲食麁惡或不得食，形容弊陋所止卑下，當知此為惡業之相。猶如明鏡鑒面好醜，鏡像無質取不可得。如是識資善不善業，生人天中、或生地獄畜生等中。大藥、應當如是見業與識和合遷化。」

The Buddha said: "Medicine King! Birth in heavenly palaces, eating heavenly delicacies and experiencing peace and happiness - these are all results of karmic fruits. It is like when two thirsty people wander in the wilderness - one finds cool, refreshing water while the other suffers from thirst. The one who finds cool water wasn't given it by anyone, and the one who suffers from thirst wasn't prevented from getting water - each experiences suffering or pleasure according to their karmic causes.

Medicine King! You should see good and evil karma like the moon's bright and dark phases, or like how a fruit changes color as it ripens through the power of fire. Similarly, this body, through increased merit, may be born into a noble family with abundant wealth and treasures, with auspicious signs flourishing, or may be born in heavenly palaces enjoying pleasure and freedom - these are all manifestations of good karmic merit.

It is like a seed planted in the ground that produces fruit at the treetop. Yet the seed doesn't travel branch by branch to reach the top, and when you split open the tree you cannot see the seed - no one placed the seed on the branches, and when the tree is fully grown you cannot find the seed. Similarly, all good and evil karma depend on the body, yet when you search the body you cannot find karma. Just as seeds produce flowers but flowers aren't in the seeds, and flowers produce fruits but fruits aren't in the flowers - they develop progressively yet this progression cannot be seen. Because of the body there is karma, because of karma there is body - yet karma is not in the body, and body is not in karma.

Like when flowers fall and fruits appear, when the body declines karma's fruits emerge. Like a seed contains the causes for flowers and fruits, the body contains the causes of good and evil karma, yet karma has no form or ripened appearance. Like a person's shadow has no substance or obstruction, cannot be grasped or attached to a person, yet follows their movements - you cannot see the shadow emerging from the body. The karmic body is also like this - there is body and karma but karma cannot be seen, it is attached to the body yet not separate from it, and can produce karma.

It is like bitter and astringent medicines that can cleanse the body and cure all illnesses, making the body healthy and the complexion radiant. Seeing this, people know good medicine was taken - the medicine's taste can be experienced but its effects have no form, cannot be seen or grasped, yet can nourish one's appearance. Karma has no form yet can support the body in the same way. Those supported by good karma have abundant and beautiful food, clothing and resources inside and out, with graceful limbs and attractive appearance, luxurious homes, and abundant jewels, gold and silver treasures - peaceful, happy and content. Know these as signs of good karma. Being born in lowly borderlands in poverty, lacking resources and envying others' pleasures, having coarse food or no food, with ugly appearance and living in humble dwellings - know these as signs of bad karma. It is like a bright mirror reflecting beauty and ugliness, though the reflection has no substance and cannot be grasped. Similarly, consciousness draws upon good and bad karma to be born among humans and gods, or in hells and animal realms. Medicine King, you should see how karma and consciousness combine and transform in this way."

大藥言：「世尊！云何微識能持諸根、能取大身？」

Medicine King asked: "World-Honored One, how can such subtle consciousness maintain the sense faculties and take on a large body?"

佛言：「大藥！譬如獵者入於山林，持弓毒箭而射香象。箭毒霑血毒運象身，支體既廢根境同喪，毒流要害身色青赤。猶如淤血毒殺象已便即遷化。於意云何？毒與象身多少大小可得比不？」

The Buddha replied: "Medicine King, it is like a hunter entering the forest with a poisoned arrow to shoot an elephant. When the poison touches the blood and spreads through the elephant's body, its limbs fail and senses are lost, its body turns blue-black like congealed blood, and after the poison kills it, it passes away. What do you think - how does the amount of poison compare to the size of the elephant's body?"

大藥白佛言：「世尊！毒與象身多少大小，其量懸殊不可為對，猶如須彌比之芥子。」

Medicine King said: "World-Honored One, the difference between the amount of poison and the elephant's body is as vast as comparing Mount Sumeru to a mustard seed."

「大藥！如是識棄此身以取諸根、棄此諸界隨業遷化，亦復如是。」

"Just so, Medicine King - consciousness abandons this body, takes up new sense faculties, and transforms according to karma in the same way.

大藥復白佛言：「世尊！云何微細之識任持大身而不疲倦？」

Medicine King further asked: "World-Honored One, how can such subtle consciousness maintain a large body without becoming tired?"

佛言：「大藥！須彌山王高八萬四千由旬，難陀、烏波難陀二大龍王各遶三匝，二龍大息搖振須彌，內海中水咸變成毒。此二龍王長大力壯，和修吉龍、德叉迦龍二大龍王亦與之等。於意云何？四龍王識與蚊蚋識寧有異不？」

The Buddha said: "Medicine King, Mount Sumeru is 84,000 yojanas high. The two great Dragon Kings Nanda and Upananda each encircle it three times. Their great breath shakes Mount Sumeru and turns the inner sea waters to poison. These two Dragon Kings are large and powerful, equal to the Dragon Kings Vasuki and Takshaka. What do you think - is the consciousness of these four Dragon Kings any different from that of a mosquito?"

大藥言：「世尊！四龍蚊蚋其識無異。」

Medicine King replied: "World-Honored One, the consciousness of the dragons and mosquito are no different."

「大藥！如一小渧跋錯那婆入四龍口，四龍便死。於意云何？小渧藥毒、龍口中毒，何毒為大？」

"Medicine King, if a single drop of vatsanabha poison enters the mouths of the four dragons, they die. What do you think - which is greater, the small drop of poison or the dragons' venom?"

大藥白佛言：「龍口毒大，小渧藥毒甚為微少。」

Medicine King said: "The dragons' venom is great, while the drop of poison is extremely small."

「大藥！大身眾生力敵九象，微妙之識無色無形非分別量，隨業任持亦復如是。如尼瞿陀子極微細，種之生樹，婆娑廣大枝條百千。於意云何？其子與樹大小類不？」

"Medicine King, just as beings with bodies as strong as nine elephants have consciousness that is formless and immeasurable, following karma's power - it is like a tiny banyan seed that grows into a vast tree with hundreds of thousands of branches. What do you think - how does the seed compare in size to the tree?"

大藥言：「世尊！其子與樹大小相懸，如藕絲孔比虛空界。」

Medicine King said: "World-Honored One, the difference between the seed and tree is as vast as comparing a lotus fiber's hole to the expanse of space."

「如是大藥！樹於子中求不可得，若不因子樹則不生。微細尼瞿陀子能生大樹，微細之識能生大身，識中求身身不可得，若除於識身則無有。」

"Just so, Medicine King! You cannot find the tree within the seed, yet without the seed the tree cannot grow. Just as a tiny banyan seed can produce a great tree, subtle consciousness can produce a large body. The body cannot be found within consciousness, yet without consciousness there can be no body."

大藥復白佛言：「云何金剛堅固不可壞識，止於危脆速朽身內？」

Medicine King asked: "World-Honored One, how can consciousness that is as indestructible as vajra reside in a fragile, quickly decaying body?"

佛言：「大藥！譬如貧人得如意寶，以寶力故，高宇彫樹妙麗宮室，園林欝茂花果敷榮，象馬妓侍資用樂具自然而至。其人於後失如意寶，眾資樂具咸悉銷滅。如意神寶堅固貞牢，縱千金剛不能毀壞，所生資用虛假無常速散速滅。識亦如是堅固不壞，所生之身速朽速滅。」

The Buddha said: "Medicine King, it is like a poor person obtaining a wish-fulfilling jewel. Through the jewel's power, they obtain magnificent palaces, carved buildings, lush gardens with blooming flowers and fruits, and elephants, horses, entertainers and pleasures naturally appear. Later when that person loses the wish-fulfilling jewel, all these enjoyments disappear. Though the divine wish-fulfilling jewel is solid and indestructible - even a thousand vajras cannot destroy it - the enjoyments it produces are illusory, impermanent and quickly vanish. Similarly, consciousness is solid and indestructible, while the body it produces quickly decays and perishes."

大藥言：「世尊！柔妙之識云何穿入麁鞕色中？」

Medicine King asked: "World-Honored One, how can such soft and subtle consciousness penetrate into coarse and solid form?"

佛言：「大藥！水體至柔，激流懸泉能穿山石。於意云何？水石之質鞕軟如何？」

The Buddha said: "Medicine King, water is extremely soft, yet rushing waterfalls can penetrate mountain rocks. What do you think - how do water and stone compare in hardness and softness?"

大藥言：「世尊！石質堅鞕猶若金剛，水質柔軟為諸樂觸。」

Medicine King said: "World-Honored One, stone is as hard as vajra, while water is soft and pleasing to touch."

「大藥！識亦如是至妙至柔，能穿剛鞕大身之色遷入受報。」

"Medicine King, consciousness is likewise extremely subtle and soft, yet can penetrate solid, large bodies to receive karmic rewards."

大藥復白佛言：「世尊！眾生捨身，云何生諸天中？乃至云何生於地獄等中？」

Medicine King further asked: "World-Honored One, when beings abandon their bodies, how are they born among the gods? And how are they born in the hells?"

佛言：「大藥！眾生臨終之時，福業資者，棄本之視得天妙視，以天妙視見六欲天，爰及六趣見身搖動，見天宮殿及歡喜園雜花園等。又見諸天處蓮花殿，麗妓侍繞笑謔嬉戲，眾花飾耳服憍奢耶，臂印環釧種種莊嚴，花常開敷眾具備設。見天天女心便染戀，歡喜適意姿顏舒悅，面若蓮花視不錯亂，鼻不虧曲，口氣不臭，目色明鮮如青蓮葉，身諸節際無有苦痛，眼耳鼻口又無血出，不失大小便利，不毛驚孔現，掌不死黃，甲不青黑，手足不亂亦不捲縮，好相顯現。見虛空中有高大殿，彩柱百千彫麗列布垂諸鈴網，和風吹拂清音悅美，種種香花莊嚴寶殿，諸天童子眾寶嚴身遊戲殿內。見已歡喜，微笑齒現如君圖花，自不張開亦不合閉，語音和潤身不極冷亦不極熱，親屬圍遶亦不憂苦。日初出時當捨其壽，所見明白無諸黑闇，異香芬馥四方而至。見佛尊儀歡喜敬重，見已親愛歡喜離詞，猶如暫行便即旋返，安慰親知不令憂惱。有流法爾生必當死，勿以分別而生苦惱。大藥！善業之人臨命終時好樂布施，種種伽他、種種頌歎、種種明因、重重稱說正法之教，如睡不睡安隱捨壽。將捨壽時，天父天母同止一座，天母手中自然花出。天母見花顧謂天父：『甚為福吉希奇勝果。天今當知，子慶之歡時將不久。』天母遂以兩手搖弄其花，弄花之時命便終盡。無相之識棄捨諸根，持諸境業棄捨諸界，持諸界事遷受異報，猶如乘馬棄一乘一、如日愛引光、如木生火、又如月影現澄清水，識資善業遷受天報，如脈風移速託花內。天父天母同座視之，甘露欲風吹花七日，寶璫嚴身曜動炫煥，天童朗潔現天母手。」

The Buddha said to Medicine King: "At the time of death, for those supported by meritorious karma, they abandon ordinary vision and gain divine vision. With this divine vision they see the six desire heavens, and among the six realms they see their body moving. They see heavenly palaces, gardens of joy, and various flower gardens. They also see devas dwelling in lotus palaces, surrounded by beautiful entertainers laughing and playing, wearing flowers as ear ornaments and fine silks, with arm bracelets and various adornments, flowers always blooming and all necessities provided.

Upon seeing the heavenly maidens, their hearts become attached with love. They are happy and content, their faces serene and joyful, like lotus flowers with steady gaze. Their noses are not crooked, their breath does not smell, their eyes are bright like blue lotus petals. Their joints have no pain, no blood comes from their eyes, ears, nose or mouth, they do not lose control of bodily functions, their pores do not stand on end, their palms do not turn deathly yellow, their nails do not turn blue-black, their hands and feet do not become disordered or curl up - all auspicious signs appear.

They see in space great high palaces with thousands of colorful pillars beautifully arrayed with hanging bell nets. Gentle winds blow making pleasing sounds, various fragrant flowers adorn the jeweled palaces, and heavenly children adorned with jewels play inside. Seeing this brings joy - they smile showing teeth like kunda flowers, neither too open nor too closed. Their voice is gentle, their body neither too cold nor too hot, and though surrounded by relatives they feel no sorrow.

When the sun first rises they will give up their life, seeing everything clearly without darkness, as extraordinary fragrances waft from all directions. They see the Buddha's noble form with joy and reverence, and after seeing him feel loving joy beyond words, as if briefly departing only to quickly return, comforting their loved ones to prevent worry. Birth and death flow naturally - one should not generate suffering through discrimination.

Medicine King! People of good karma at death delight in giving, reciting various gathas, verses of praise, explaining causes, repeatedly expounding the true Dharma teachings, peacefully giving up life as if half-asleep. When about to pass away, the heavenly father and mother sit together on one seat, and flowers naturally appear in the heavenly mother's hands. Seeing the flowers, the heavenly mother turns to the heavenly father saying: "What extraordinary and auspicious supreme fruits! Know that the time of the child's joy approaches." The heavenly mother then plays with the flowers in both hands, and at that moment life comes to an end.

The formless consciousness abandons the sense faculties, carrying karmic conditions and abandoning the elements, carrying elemental matters to receive different rewards - like dismounting one horse to mount another, like sunlight drawing forth light, like wood producing fire, like the moon's reflection appearing in clear water. Consciousness supported by good karma receives heavenly rewards, quickly taking refuge in the flowers like moving through channels of wind. The heavenly father and mother watch together from their seat as sweet dew-desire winds blow on the flowers for seven days. The body adorned with precious ornaments shines and sparkles, and the pure heavenly child appears in the heavenly mother's hands.

大藥白佛言：「世尊！無形之識云何假因緣力而生有形？云何有形止因緣內？」

Medicine King asked the Buddha: "World-Honored One, how does formless consciousness take on form through causes and conditions? How does form abide within causes and conditions?"

佛言：「大藥！如木和合相觸生火。此火木中求不可得，若除於木亦不得火，因緣和合而生於火，因緣不具火即不生。木等之中尋火色相竟不可見，然咸見火從木中出。如是大藥！識假父母因緣和合生有形身，有形身中求識不得，離有形身亦無有識。大藥！如火未出火相不現，亦無暖觸諸相皆無。如是大藥！若未有身，識受想行皆悉不現。大藥！如見日輪光明照曜，而諸凡夫不見日體，是黑是白黃白黃赤皆不能知，但以照熱光明出沒循還諸作用事而知有日。識亦如是，以諸作用而知有識。」

The Buddha said: "Medicine King, it is like when wood pieces come together to produce fire. You cannot find the fire within the wood, and without the wood there is no fire - the fire arises from causes and conditions coming together. Without complete causes and conditions, fire cannot arise. Though you cannot see the fire's form within the wood, everyone sees fire emerge from wood. Similarly, consciousness takes on form through the causes and conditions of parents coming together to produce a physical body. You cannot find consciousness within the physical body, yet without a physical body there is no consciousness. Medicine King, just as fire's characteristics are not manifest before it emerges and there is no warmth or other qualities, similarly before there is a body, consciousness, sensation, perception and mental formations are not manifest. Medicine King, it is like seeing the sun's radiant light - ordinary people cannot see the sun's actual substance or know if it is black, white, yellow-white or yellow-red, they only know the sun exists through its functions of illumination, heat, rising and setting. Consciousness is also like this - it is known through its functions."

大藥白佛言：「云何為識作用？」

Medicine King asked: "What are consciousness's functions?"

佛言：「大藥！受覺想行思憂苦惱，此為識之作用。復有善不善業熏習為種，作用顯識。」

The Buddha replied: "Medicine King, sensation, perception, mental formations, thinking, worry and suffering - these are consciousness's functions. Additionally, the habitual energies of good and bad karma serve as seeds that manifest consciousness's functions."

大藥白佛言：「云何識離於身便速受身？識捨故身新身未受，當爾之時識作何相？」

Medicine King asked: "How does consciousness leave one body and quickly take on another? When consciousness abandons the old body but hasn't yet received a new one, what form does it take?"

佛言：「大藥！如有丈夫長臂勇健著堅甲冑，馬疾如風乘以入陣，干戈既交心亂墜馬，武藝捷疾還即跳上。識棄於身速即受身，亦復如是。又如怯人，見敵怖懼乘馬退走。識資善業見天父母同座而坐，速託生彼亦復如是。大藥！如汝所問，識棄故身新身未受，當爾之時識作何相？大藥！譬如人影現於水中無質可取，手足面目及諸形狀與人不異，體質事業影中皆無，無冷無熱及與諸觸，亦無疲乏肉段諸大，無言聲身聲苦樂之聲。識棄故身新身未受，相亦如是，大藥！是資善業生諸天者。」

The Buddha said: "Medicine King, it is like a strong warrior with long arms wearing solid armor who rides swiftly into battle on horseback - when weapons clash his mind becomes confused and he falls, but with his martial skill he quickly leaps back up. Similarly, consciousness abandons one body and quickly takes on another. It is also like a coward who sees the enemy and fearfully flees on horseback. When consciousness supported by good karma sees heavenly parents sitting together, it quickly takes birth there in the same way. Medicine King, regarding your question about consciousness's form between bodies - it is like a person's reflection in water that cannot be grasped. Though it shows identical hands, feet, face and features, the reflection has no actual substance or functions, no cold or heat or other sensations, no fatigue or flesh or elements, no voice or sounds of suffering or joy. Consciousness between bodies is like this, Medicine King, for those whose good karma leads to birth in the heavens."

大藥白佛言：「云何識生地獄？」

Medicine King asked: "How does consciousness take birth in the hells?"

佛言：「大藥！行惡業者入於地獄。汝當諦聽。大藥！此中眾生積不善根，命終之時作如是念：『我今於此身死，棄捨父母親知所愛甚大憂苦。』見諸地獄及見己身應合入者，見足在上頭倒向下，又見一處地純是血。見此血已心有味著，緣味著心便生地獄，腐敗惡水臭穢因力識託其中。譬如糞穢臭處臭酪臭酒，諸臭因力蟲生其中。入地獄者託臭物生亦復如是。」

The Buddha said: "Medicine King! Those who perform evil deeds enter the hells. Listen carefully. Medicine King! When beings who have accumulated unwholesome roots are about to die, they think: 'I am dying now, abandoning my beloved parents and relatives with great sorrow and suffering.' They see the hells and see themselves having to enter them, with feet up and head down, and they see a place where the ground is pure blood. Upon seeing this blood, their minds become attached to it, and due to this attachment they are born in hell, where their consciousness takes refuge in rotting, foul water and filth. It is like how worms are born in places of foul excrement, spoiled curds, and rotten wine - those born in hell similarly take birth in foul things."

賢護勝上童真合掌白佛言：「地獄眾生作何色相？身復云何？」

Bhadrapala joined his palms and asked the Buddha: "What appearance do hell beings have? What are their bodies like?"

佛言：「大藥！其愛血地生地獄者，遍身血光身如血色。生湯隍者，身如黑雲。生乳湯河者，身點斑雜作種種色，體極軟脆，猶如貴樂孾孩之身。其身長大過八肘量，鬚髮身毛並長垂曳，手足面目虧曲不全，閻浮提人遙見便死。」

The Buddha said: "Medicine King! Those born in the blood ground hell have bodies radiating blood-colored light, their entire form like the color of blood. Those born in the boiling moat have bodies like black clouds. Those born in the river of boiling milk have bodies spotted and mottled with various colors, their flesh extremely soft and tender like the body of a noble's pampered infant. Their bodies are over eight cubits in length, with beard, hair and body hair hanging long, their hands, feet, faces and eyes incomplete and distorted. If people of Jambudvipa see them even from afar, they die instantly."

大藥白佛言：「地獄眾生以何為食？」

Medicine King asked the Buddha: "What do hell beings eat?"

佛言：「大藥！地獄眾生食無少樂，惶懼馳走，遙見鎔銅赤汁意謂是血，眾奔趣之。又有聲呼：『諸有飢者可速來食。』便走向彼，至已而住以手承口，獄卒以熱銅汁寫手掬中逼之令飲。銅汁入腹，骨節爆裂舉身火起。大藥！地獄眾生所食之物，唯增苦痛無少安樂。地獄眾生苦痛如是，識不捨之亦不毀壞，身如骨聚識止不離，非業報盡苦身不捨。飢渴苦逼便見園林，花果敷榮廣博翠茂。見已喜笑互相謂言：『此園翠茂清風涼美。』眾急入園須臾暫樂，樹葉花果咸成刀劍斬截罪者，或中破身分為兩段，或大叫呼四面馳走。獄卒群起執金剛棒、或執鐵棒鐵斧鐵杖，齧脣瞋怒身出火焰，斫棒罪者遮不令出。斯皆已業見如是事。獄卒隨罪者後，語罪者云：『汝何處去？汝可住此勿復東西。欲何逃竄？今此園者汝業莊嚴，可得離不？』如是大藥！地獄眾生受種種苦，七日而死還生地獄，以業力故如遊蜂採花還歸本處。罪業眾生應入地獄，初死之時見死使來繫項驅逼，身心大苦入大黑闇，如被劫賊執捉將去，作如是言：『訶訶禍哉苦哉。我今棄閻浮提種種愛好親屬知友，入於地獄。我今不見天路但見苦事，如蠶作絲自纏取死。我自作罪為業纏縛，羂索繫項牽曳驅逼，將入地獄。』賢護！罪業眾生生地獄者，苦相如是。」

The Buddha said: "Medicine King! Hell beings find no pleasure in eating. In fear and panic they run about, and seeing molten copper's red liquid from afar, they mistake it for blood and rush toward it. Then they hear a voice calling: 'Those who are hungry, come quickly to eat!' They run there, and upon arriving, cup their hands to their mouths. The hell guards pour hot molten copper into their cupped hands and force them to drink. When the copper enters their bellies, their joints burst apart and their entire bodies catch fire.

Medicine King! The food of hell beings only increases their suffering without providing any comfort. Though hell beings suffer such torments, consciousness neither abandons nor destroys them - their bodies are like piles of bones but consciousness remains, and until their karmic retribution is exhausted, they cannot leave their suffering bodies.

When tormented by hunger and thirst, they see gardens with blooming flowers and fruits, lush and verdant. Seeing this, they smile and say to each other: 'This garden is verdant with cool, pleasant breezes.' They rush into the garden for a moment's pleasure, but the tree leaves, flowers and fruits all become swords that cut the offenders, either splitting their bodies in two or causing them to run in all directions screaming. Groups of hell guards arise wielding vajra clubs, iron clubs, iron axes and iron staffs, gnashing their teeth in anger with flames shooting from their bodies, striking the offenders and preventing their escape.

All this appears due to their karma. The hell guards follow the offenders saying: 'Where are you going? Stay here, do not run east and west. Where do you think you can escape to? This garden is adorned by your own karma - can you leave it?' Thus, Medicine King! Hell beings suffer various torments, die after seven days only to be reborn in hell, returning like bees gathering nectar due to the power of karma.

When beings who have committed evil karma are about to die and enter hell, they see death's messengers come to bind their necks and drive them on. With great bodily and mental suffering they enter deep darkness, like being seized and carried off by bandits. They cry out: 'Alas! Woe is me! Now I abandon Jambudvipa and all my beloved relatives and friends to enter hell. I see no path to heaven but only suffering, like a silkworm wrapping itself in threads to die. My own evil deeds bind me with karma, with ropes around my neck dragging me into hell.' Bhadrapala! Such are the signs of suffering for beings born in hell due to evil karma."

爾時賢護與大藥王子聞說是已，身驚毛竪，俱起合掌作如是言：「我等今者俱歸依佛，請垂救護，願今以此聞法功德，未脫有流處生死輪，不落三塗入於地獄。」

At that time, Bhadrapala and Prince Medicine King, upon hearing this, their bodies trembled and hair stood on end. They both rose, joined their palms and said: "We now take refuge in the Buddha. Please extend your protection. Through the merit of hearing this Dharma, while we remain in the flow of existence turning in the wheel of birth and death, may we not fall into the three evil paths or enter the hells."

賢護復白佛言：「欲有請問，唯願聽許。」

Bhadrapala further said to the Buddha: "I wish to ask a question, please permit me."

佛言：「如汝希望，恣汝所問。」

The Buddha said: "As you wish, ask freely."

賢護白佛言：「世尊！云何為積？云何為聚？云何為陰？云何為身不遷？」

Bhadrapala asked the Buddha: "World-Honored One! What is accumulation? What is aggregation? What are the aggregates? What is non-transference of the body?"

佛言賢護：「智界、見界、意界、明界，以此四界和合成身，四界境識名之為積。聚謂六界六入六入境，三界二入因。即髮鬚毛爪、皮肉膿血、涕唾黃痰、脂[月*冊]髓液、手足面目、大小支節和合崇聚，名之為聚。猶如穀豆麻麥，積集聚貯而成高大，謂之為聚。其地水火風空識，名為六界。眼耳鼻舌身意，名為六入。色聲香味觸法，名六入境。即貪瞋癡名三界因。又風黃痰亦名三因。二入者謂戒與信。又有二因謂捨與施。又有二因謂進與定。又有二因謂善不善。其受想行識，此四名無色陰。受謂領受苦樂等相及不苦不樂之相，想謂知苦樂相，行謂現念作意及觸，識者是身之主遍行諸體，身有所為莫不由識。不遷者謂身語意淨證獲道果。此人死已識棄有陰，不重受有不流諸趣，極樂而遷不復重遷，是名不遷。」

The Buddha told Bhadrapala: "The realms of wisdom, views, mind, and illumination - these four realms combine to form the body, and the consciousness of these four realms' boundaries is called accumulation. Aggregation refers to the six realms, six sense bases, and their objects, with three realms and two causal factors. That is, hair, beard, nails, skin, flesh, pus, blood, mucus, saliva, phlegm, fat, marrow, fluids, limbs, face, eyes, and all major and minor joints combining together is called aggregation. Like grains, beans, hemp and wheat piled and stored to form a great heap - this is called aggregation.

Earth, water, fire, wind, space and consciousness are called the six realms. Eyes, ears, nose, tongue, body and mind are called the six sense bases. Form, sound, smell, taste, touch and mental objects are called the six sense objects. Greed, anger and delusion are called the three realm-causes. Wind, bile and phlegm are also called three causes. The two entrances refer to precepts and faith. There are also two causes: giving and renunciation. Two more causes are diligence and concentration. And two more are good and evil.

Sensation, perception, mental formations and consciousness - these four are called the formless aggregates. Sensation means experiencing pleasant, unpleasant and neutral feelings. Perception means knowing pleasant and unpleasant characteristics. Mental formations refer to present mindfulness, attention and contact. Consciousness is the master of the body pervading all parts - nothing the body does is not due to consciousness. Non-transference means purifying body, speech and mind to attain the fruit of the path. When such a person dies, consciousness abandons the aggregates of existence, does not take on further existence or flow into other destinies, but transfers to ultimate bliss without further transfer - this is called non-transference."

於是賢護與大藥王子禮佛雙足，白言：「世尊！佛一切智說此法聚，當於未來作大利益安樂眾生。」

Then Bhadrapala and Prince Medicine King bowed to the Buddha's feet and said: "World-Honored One! The Buddha's omniscient teaching of this collection of Dharma will bring great benefit and peace to beings in the future."

佛言：「如來法聚常住非斷，一切智者知而不為。我經無量勤苦積集智光，今說此經此正法日，為諸眾生作大明照，德譽普流一切智海，為能調心流注者說。此經所在之處讀誦解說，皆天、鬼神、阿修羅、摩睺羅伽咸悉擁護皆來拜禮，水火王賊等怖皆不能害。諸比丘從今已往，於不信前勿說此經，求經過者慎勿示之，於尼乾子尼乾部眾諸外道中亦勿說之，不恭敬渴請亦勿為說。若違我教虧損法事，此人則為虧損如來。諸比丘若有禮拜供養此經典者，應當恭敬供養是人，斯人則為持如來藏。」

The Buddha said: "The Tathagata's collection of Dharma remains constant and unbroken - those with all-knowledge know this but do not act on it. Through countless hardships I have accumulated the light of wisdom, and now on this day of true Dharma I speak this sutra to illuminate all beings with great light, with merit and praise flowing throughout the ocean of omniscience, speaking for those who can tame and direct their minds. Wherever this sutra is read, recited and explained, all devas, spirits, asuras and mahoragas will protect and come to pay homage, and fears of water, fire, kings and bandits cannot harm them. bhikṣus, from now on, do not speak this sutra before those without faith, do not show it to those who seek faults in sutras, do not speak it among Nirgrantha followers or other non-Buddhist groups, and do not speak it to those who request it without reverence. Those who violate my teaching and damage the Dharma thereby damage the Tathagata. Bhikṣus, if there are those who bow to and make offerings to this sutra, you should respectfully make offerings to such people, for they uphold the Tathagata's treasury."

爾時世尊而說偈言：

At that time the World-Honored One spoke these verses:

當勇超塵累，　　 勤修佛正教，　 除滅死軍眾，　　 如象踐葦蘆。　

Bravely transcend worldly attachments, Diligently cultivate the Buddha's true teachings, Eliminate the armies of death, Like an elephant trampling reeds.

持法奉禁戒，　　 專精勿虧怠，　 以棄生流轉，　　 盡諸苦有邊。」

Uphold the Dharma and observe the precepts, Be focused and never slack off, Abandon the cycle of birth and rebirth, To end all suffering and existence.

佛說此經已，賢護勝上童真、大藥王子，并諸比丘、菩薩摩訶薩，天、人、阿修羅、乾闥婆等，普大會眾，聞佛所說，歡喜奉行。

When the Buddha had spoken this sutra, the noble youth Bhadrapala, Prince Medicine King, along with the assembly of bhikṣus, bodhisattva-mahasattvas, devas, humans, asuras, gandharvas and the great assembly all heard what the Buddha had taught and joyfully put it into practice.

爾時眾中有一王子菩薩摩訶薩，名為大藥，從座而起，整理衣服合掌向佛，而白佛言：「世尊！彼神識從此身移，當有何色？」

At that time, among the assembly there was a prince bodhisattva-mahāsattva named Medicine King, who rose from his seat, adjusted his robes, joined his palms toward the Buddha and said: "World-Honored One! When consciousness leaves this body, what form does it take?"

佛讚彼大藥菩薩言：「善哉善哉。大藥！如是如是，汝之所問此義，其義甚深，唯諸如來乃能知耳。然此識除於如來，更無有人而能知者。」

The Buddha praised Medicine King Bodhisattva saying: "Excellent, excellent, Medicine King! Just so, just so. The meaning of what you ask is extremely profound - only the Tathāgatas can understand it. Apart from the Tathāgata, there is no one who can understand this consciousness."

爾時跋陀羅波梨白佛言：「世尊！希有，此大藥王子能問甚深之事，最微最細甚深甚密。」

Then Bhadrapāla said to the Buddha: "World-Honored One! How extraordinary that this Prince Medicine King is able to ask about such profound matters, so subtle and mysterious."

佛報跋陀羅波梨言：「如是跋陀羅波梨！此大藥王子於往昔已曾供養毘婆尸世尊種善根故。跋陀羅波梨！此大藥王子昔五百世曾作外道，當於爾時甞問此識義。然此大藥王子當於爾時，於此識中亦不能了知此識何來何去？此義不了，我今應當為其決了此義。」

The Buddha told Bhadrapāla: "Just so, Bhadrapāla! This Prince Medicine King has planted good roots by making offerings to the Buddha Vipaśyin in the past. Bhadrapāla! This Prince Medicine King was previously a non-Buddhist for five hundred lifetimes, and during that time he also inquired about the meaning of consciousness. However, at that time he was unable to understand where this consciousness comes from and where it goes. Since this meaning was not clear to him then, I should now resolve this meaning for him."

爾時跋陀羅波梨長者子讚大藥王子言：「大藥！善哉善哉。仁者智慧廣大無有邊際，乃能問世尊甚深之義。我今勸請大藥，願問世尊此義。入一切難智者巧解深意，勿令此蘇摩浮坻娛樂少事而先問佛。所以者何？其故數數惱亂不善問於世尊。但佛世尊出世甚難，世間如此法會聚集復難，是故汝今應當勸請世尊，解釋甚深義處。」

Then the elder's son Bhadrapāla praised Prince Medicine King saying: "Medicine King! Excellent, excellent. Your wisdom is vast and boundless, that you are able to ask the World-Honored One about such profound meaning. I now urge you, Medicine King, to ask the World-Honored One about this meaning. One who understands all difficulties skillfully comprehends deep meanings - do not let Sumavuti ask trivial questions of entertainment to the Buddha first. Why? Because he repeatedly disturbs and inappropriately questions the World-Honored One. But it is extremely rare for the Buddha World-Honored One to appear in the world, and such Dharma assemblies are also rare to gather, therefore you should now urge the World-Honored One to explain these profound meanings."

爾時大藥王子菩薩摩訶薩瞻仰世尊，而見世尊喜悅微笑，清淨猶如初秋蓮華始開。見已歡喜，爾時大藥王子菩薩白佛言：「世尊！我渴仰故樂聞正法，慮恐世尊不具與我顯說法要、不決我疑，又恐世尊不久當取涅槃，又恐諸眾生不能了知善惡業報恒受生死煩惱不能捨離。」

At that time, Bodhisattva-mahāsattva Prince Medicine King gazed up at the World-Honored One and saw him smiling with joy, pure like a lotus flower first blooming in early autumn. Seeing this, he became joyful and said to the Buddha: "World-Honored One! I yearn to hear the true Dharma, but I worry that you will not fully explain the essential teachings to me or resolve my doubts. I also fear that you will soon enter nirvana, and I fear that sentient beings will not be able to understand karmic rewards of good and evil, forever experiencing the afflictions of birth and death without being able to abandon them."

佛告大藥言：「大藥！我於往昔故為此偈，從大山崖投身布施，復行無量無邊難行苦行百千億等種種諸事。大藥！汝所有疑但當問我，莫以為難，我隨汝意當分別說。」

The Buddha told Medicine King: "Medicine King! In the past for this verse, I threw my body off great mountain cliffs as an offering, and performed countless difficult ascetic practices and myriad other deeds numbering in the billions. Medicine King! Whatever doubts you have, just ask me - do not consider it difficult. I will explain according to your wishes."

爾時大藥復白佛言：「世尊！此識何色？」

Then Medicine King again asked the Buddha: "World-Honored One! What form does this consciousness take?"

佛告大藥言：「大藥！此識如幻師火、如人水內影、如風輪無定，無有定色，如眾生眼見虛空、如似愛。」

The Buddha told Medicine King: "Medicine King! This consciousness is like a magician's fire, like a person's reflection in water, like the wind - without fixed form. It has no definite color, like how beings see empty space, like love."

大藥復問：「其愛云何？」

Medicine King further asked: "How is it like love?"

佛言：「猶如人射，以有眼根見箭去時。如人執明淨鏡，於其鏡內見己面形，若除鏡已形便不見。此識亦爾，從人身移，其識界唯見罪福。譬如生盲人，不見日天出時中時後時，夜亦不見月天，出時闇時並皆不見。此神識亦復如是，於其身內不可得見。大藥！此身內愛著及取及想，智者但有識。所有此身和合集聚諸界、諸入、諸陰等所有色者，眼耳鼻舌及色等諸受，或苦或樂意等所有諸色者，是名為識。大藥！如人以舌知味或苦或辛，而彼人舌有色、彼味無色。此身內所有骨髓肉血是有色，所受者是無色。是名為識受罪福者。」

The Buddha said: "It is like when someone shoots an arrow and sees it fly with their eye faculty. It is like someone holding up a clear mirror and seeing their face's form within it - when the mirror is removed, the form can no longer be seen. Consciousness is also like this - when it moves from a person's body, its realm only sees karmic rewards and punishments. It is like a person blind from birth who cannot see the sun rising, at midday, or setting, nor can they see the moon at night - they see neither its appearance nor its darkness. This spirit-consciousness is also like this - it cannot be seen within the body. Medicine King! The attachments, grasping and conceptions within this body - for the wise there is only consciousness. All the elements, sense bases, aggregates and forms that make up this body, the sensations of eye, ear, nose, tongue and forms, whether pleasant or unpleasant mental states and their forms - this is called consciousness. Medicine King! Just as someone knows tastes with their tongue, whether bitter or pungent, while their tongue has form but taste has no form - within this body the bones, marrow, flesh and blood have form, but what is experienced has no form. This is what is called the experiencer of karmic rewards and punishments."

爾時跋陀羅波梨頂禮佛足而白佛言：「世尊！受罪福者是誰？」

At that time Bhadrapāla bowed to the Buddha's feet and asked: "World-Honored One! Who is it that experiences karmic rewards and punishments?"

佛告跋陀羅波梨：「汝諦聽諦受，我為汝說。有見實者，彼見此識，而此識不可得。如菴婆羅果掌中可見，此識不住眼道亦非以眼能得見。彼如恒河沙數如來見此識，我亦然無色可見。唯愚癡輩不知不見故，我為說但有識名，不可以見。跋陀羅波梨！此識如受罪福，我為汝說，汝當諦聽。譬如有人著陰鬼、或羊顛鬼、或乾闥婆鬼、或天神。跋陀羅波梨！於汝意云何？彼人身內有彼諸鬼或陰鬼等可見以不？」

The Buddha told Bhadrapala: "Listen carefully and accept what I say. One who sees reality sees this consciousness, yet this consciousness cannot be grasped. Like an āmra fruit can be seen in one's palm, this consciousness does not dwell in the eye's path nor can it be seen by the eye. As numerous Tathagatas as there are grains of sand in the Ganges see this consciousness, and I too see it as formless. Only the foolish do not know or see it, thus I explain that there is only consciousness in name, which cannot be seen. Bhadrapala! Let me explain to you how this consciousness experiences karmic rewards and punishments - listen carefully. It is like when someone is possessed by a shadow ghost, a sheep-madness ghost, a gandharva ghost, or a deva spirit. Bhadrapala, what do you think - can these ghosts or shadow ghosts be seen within that person's body?"

跋陀羅波梨言：「世尊！彼鬼在人身中或內或外，實不可見。」

Bhadrapala said: "World-Honored One! Whether inside or outside the body, these ghosts truly cannot be seen."

「但彼諸鬼在人身內亦無有色。跋陀羅波梨！如彼天神最勝在人身中，取最妙香華塗香末香，并諸華鬘及以飲食，皆取最上殊勝。如是此身取最勝業時，以識故受。或取王位治化自在，或取富饒大長者家，或受天果報，如是此識受福如此。最勝天神靈在人身內受最勝祭祀，或受王位、或受富饒，潤彼人身令使歡喜。如是此識受福果報亦復如是。跋陀羅波梨！如彼不淨毘舍闍鬼神倚在人身中，受不淨諸物臭穢，或在圊屏內受諸祭祀，得祭祀已即生歡喜。而彼人被不淨鬼神力故，常樂臭穢不淨之處。心既愛樂，得臭穢物便生歡喜。如是此識得惡果報生不淨意，或生貧賤家、或生下劣家、或生餓鬼，恒食糞穢之物心生歡喜。然此識如是受惡果報。如彼勝天神靈雖無色形，但受最勝最上祭祀。如是此識雖無有色，但受最勝最妙果報，隨業受身。如彼無色富多那鬼倚著人身，恒樂食諸糞穢。如是此識在不淨業中，恒樂下賤之處。跋陀羅波梨！汝當知此不淨識如是。跋陀羅波梨！如彼鬼形在人身中而無有色，此識受善不善果報如彼鬼神，汝應當如是知見。」爾時大藥王子白佛言：「世尊！凡受欲云何？」

"Indeed these ghosts within the human body have no form. Bhadrapala! Just as when a supreme deva spirit in a human body receives the finest incense, flowers, perfumes, garlands and food offerings - all of the highest quality. Similarly, when this body receives supreme karma, it is through consciousness that it experiences it. One may receive kingship with sovereign power, or be born into a wealthy elder's family, or receive heavenly rewards - thus does consciousness receive such blessings. Just as a supreme deva spirit within a human body receives the finest offerings, or receives kingship or wealth, moistening that person's body and bringing joy. Similarly does consciousness receive blessed karmic rewards.

Bhadrapala! Just as when an impure piśāca ghost relies on a human body and receives impure and foul things, accepting offerings in latrines, becoming joyful upon receiving such offerings - and due to the impure ghost's power, that person constantly delights in foul and impure places, their mind taking pleasure in receiving filthy things. Similarly, when consciousness receives evil karmic rewards it generates impure thoughts, being born into poor and lowly families, or inferior households, or as hungry ghosts, constantly delighting in consuming filth. Thus does consciousness receive evil karmic rewards. Just as the supreme deva spirit, though formless, receives the highest and most supreme offerings, similarly consciousness though formless receives the most supreme and wondrous karmic rewards according to karma. Like a formless pūtana ghost attaching to a human body and constantly delighting in consuming filth, so too does consciousness in impure karma constantly delight in base places. Bhadrapala! You should understand this impure consciousness thus. Bhadrapala! Just as these ghost forms within human bodies have no form, consciousness receives good and bad karmic rewards like these spirits - you should understand and see it thus."

At that time, Prince Medicine King asked the Buddha: "World-Honored One! How does one receive desire?"

佛答大藥言：「當見有人各各和合故生欲想。譬如以木鑽火，因人身力然後出火。欲受於欲，因於男子意感於觸後生欲事。譬如因華成子，然彼華內初無有子，有華故然後結子可見。如是此身生已，然後識可見，而此身內亦無識可見。以識故身內有骨髓肉血等不淨之物，如彼種子種已生華，因華而受色香味等。既成果已還滅，如是此識成身已亦復還滅，但取善惡受心想意識至於彼世，趣彼男女和合生歡喜心，因彼交會相持出於不淨，出不淨已還各相離。而彼二人受欲樂時心生歡喜，既受欲已無復欲想，還各相離或生厭離。欲想如是。如是此識因身攀緣生歡喜心增長受想，猶如人身因見女色即生欲想各各著身，受欲訖已還復厭離而去。此識亦然，既受身已還復捨去生厭離想。復次因父母欲事來中陰受身攀緣業，此識有從中入，欲因成就身。而彼業無色，其男子女人因亦無色，但因受攀緣故生欲想而即有色。是故言受欲想也。色受欲想故名為受欲。復次大藥！因持戒攀緣故受後果報。此事云何？我為汝說。言持戒者，身斷殺生、不盜他物、不行邪婬、不妄言、不飲酒鬪亂，謹慎不放逸。是為攀緣，欲受後世須陀洹果、斯陀含果，即受後有，或天身或人身。而彼有善業，或有漏或無漏，成就諸陰等，潤彼處識。受持或善或不善諸業成就識等，受諸欲事已，還自厭離。是故名此因持戒故受後果報也。」

The Buddha told Medicine King: "When people come together, desire arises. It is like how fire emerges through human effort when drilling wood. Desire for desire arises when a man's mind is touched by sensations. It is like how a fruit comes from a flower - though there is initially no fruit within the flower, when there is a flower the fruit can later be seen. Similarly, after this body is born, consciousness becomes visible, though consciousness cannot be seen within the body. Due to consciousness, the body contains impure substances like bones, marrow, flesh and blood. Like a seed that grows into a flower, receiving color, fragrance and taste - after the fruit forms it perishes. Similarly, after consciousness forms a body it also perishes, taking only good and evil sensations, thoughts and consciousness to the next world.

When male and female unite, joy arises. Through their union impurity emerges, and after the impurity emerges they separate. The two people feel joy during sensual pleasure, but after experiencing desire, the desire-thoughts vanish and they separate or become disgusted. Such is desire-thought. Similarly, consciousness clings to the body, generates joy and increases sensations. Just as a person seeing a woman's form generates desire-thoughts and becomes attached to the body, but after experiencing desire becomes disgusted and leaves - consciousness is also like this, taking on a body but later abandoning it with thoughts of disgust.

Furthermore, due to the parents' desire, consciousness enters through the intermediate state with karmic conditions, wishing to accomplish a body. Though karma has no form, and the male and female causes have no form, due to clinging conditions desire-thoughts arise and form appears. This is called experiencing desire-thoughts. Because form experiences desire-thoughts it is called experiencing desire.

Furthermore, Medicine King! Due to the conditions of keeping precepts one receives future karmic rewards. What is this? I will explain. Keeping precepts means: abstaining from killing, not stealing others' property, not engaging in sexual misconduct, not lying, not drinking alcohol or causing disputes, being careful and not negligent. These are the conditions for wanting to receive the fruit of stream-entry or once-return in the future life, taking rebirth as either a god or human. That is good karma, either with outflows or without outflows, accomplishing the aggregates and moistening consciousness in that place. Whether holding good or bad karma accomplishes consciousness, after experiencing desires, one becomes disgusted. Therefore this is called receiving future karmic rewards due to keeping precepts."

爾時大藥王子白佛言：「世尊！此識云何受天身？復云何受地獄身？」

Prince Medicine King asked the Buddha: "World-Honored One! How does consciousness obtain a heavenly body? And how does it obtain a hell body?"

佛告大藥王子菩薩言：「大藥！汝今諦聽，我當為汝解說此事。大藥！此識以法界持故生，作天心見。而彼天見不在肉眼，彼見體所見即是受因，故名見受因也。而此人所見天見者，即是福攀緣善成就即見天宮，於欲天中受種種五欲樂事。如是見已便生欲心，因即如是起念智：『我今應須至彼處耳。』彼生如是欲心已，而發染著念，心取有相。復見其故身棄在尸陀林內。彼如是見已，便作是念：『是我天識也。此造善根已，我當欲向天上。』」

The Buddha told Bodhisattva Prince Medicine King: "Medicine King! Listen carefully, I will explain this to you. Medicine King! When consciousness is sustained by the dharma realm, it produces heavenly vision. This heavenly vision is not in the physical eyes - what is seen by the essence of this vision is the cause of experience, hence it is called the cause of vision and experience. What such a person sees with heavenly vision is the fruition of meritorious conditions - they see heavenly palaces and experience various sensual pleasures in the desire heavens. Upon seeing this, desire arises, and they think with awareness: 'I should go to that place.' After such desire arises, thoughts of attachment develop and the mind grasps at forms. They also see their former body abandoned in the charnel ground. Seeing this, they think: 'This is my heavenly consciousness. Having created good roots, I wish to go to heaven.'"

爾時大藥王子復白佛言：「世尊！彼識既如是著故尸，云何不即入故尸？」

Then Prince Medicine King asked the Buddha: "World-Honored One! If consciousness is so attached to the corpse, why doesn't it enter back into the corpse?"

佛告大藥王子言：「大藥！譬如有人剃除鬚髮。既見鬚髮落地，作如是念：『我此鬚髮好黑香潔，願我此髮還著頭上如舊。』大藥！於汝意云何？彼之頭髮還能更著頭以不？」

The Buddha told Prince Medicine King: "Medicine King! It is like someone who has shaved off their beard and hair. Seeing the hair fallen on the ground, they think: 'My hair was so black and clean - I wish this hair could be reattached to my head as before.' Medicine King, what do you think - can that hair be reattached to the head?"

大藥言：「不也。世尊。」

Medicine King said: "No, World-Honored One."

佛言：「大藥！如是如是。彼人神識捨其身已，還欲入中更依住者，無有是處。」

The Buddha said: "Just so, Medicine King. Just so. Once a person's consciousness has abandoned their body, there is no way it can re-enter and dwell there again."

爾時大藥王子復白佛言：「世尊！此識既是微細，無有正色廣大無邊，云何能來就大白象身？復能破金剛之身？既無千象力，云何人生即能持千象力？」

Then Prince Medicine King further asked the Buddha: "World-Honored One! Since this consciousness is so subtle, without definite form and boundlessly vast, how can it enter a great white elephant's body? How can it break through a vajra body? Without the strength of a thousand elephants, how can a person at birth possess the strength of a thousand elephants?"

佛告大藥：「譬如風界，無色不可見，住山谷間。而彼風從彼山谷出已，能摧折崩倒如須彌等高大之山使其破裂。大藥！於汝意云何？彼風界有何色？彼山復何色也？」

The Buddha told Medicine King: "It is like the wind element - colorless and invisible, dwelling in mountain valleys. Yet when that wind emerges from the mountain valleys, it can crush and split even mountains as high as Mount Sumeru. Medicine King, what do you think? What color is the wind element? And what color is the mountain?"

大藥白佛言：「世尊！彼風柔弱復無色身，當如是見。」

Medicine King said to the Buddha: "World-Honored One! The wind is soft and without physical form - this is how it should be seen."

佛復告大藥言：「大藥！如彼風界軟弱無色體，彼識亦復然，軟弱復無色身，然其無妨能成就大身、能成就微細小身。而彼識，蚊子及象一種不異。大藥！譬如小燈燭光，或在壁或在室，能滅大黑闇分。此識亦復如是，雖復微小，能成大小形色，而皆因業受故。」

The Buddha further told Medicine King: "Medicine King! Just as the wind element is soft and without physical form, consciousness is also like this - soft and without physical form, yet it can accomplish both great bodies and tiny subtle bodies without obstruction. This consciousness is no different whether in a mosquito or an elephant. Medicine King! It is like a small lamp's light, whether on a wall or in a room, can dispel great darkness. Consciousness is also like this - though subtle, it can accomplish forms both large and small, all due to receiving karma."

爾時大藥復白佛言：「世尊！彼業有何色？有何體？幾種因？應當可觀。」

Then Medicine King further asked the Buddha: "World-Honored One! What color does karma have? What substance? How many kinds of causes? How should it be contemplated?"

佛報大藥言：「諸業境界者，是微妙受快樂、受得天飲食。譬如有二人同共遊行至於曠野。然彼二人，一人忽值涼冷清水而得飲之，一人飢渴命終。而彼水不能自入彼人之口，亦無於此一人不與飲者。但以因緣故，一人值水涼冷飲之，一人不值。如是如是，此善不善諸法亦復如是。如黑月白月，善不善應須當見。譬如生果熟已變成別色，然彼色以火力多故令其成熟。如是如是，此身以福力故生於大富長者家，多饒財寶現受快樂。在於天宮，顯現受天快樂。然後失天自在勢，即顯現無福之勢。猶如種子於地上種，生樹以後其種子於樹上不現，亦不從枝移枝，亦不在樹內顯現，亦無有人手執彼子置於樹上，亦不從根移。彼種子可現。如是如是，此諸業若善若惡，倚住身內而不顯現。如從種子然後有華，從華然後有子。其華不在於種子內，其子亦不在於華內，子華無有二別體。如是如是，此身內諸業有，從業有身，其身不在業內可見，業不在身內可見。如華成熟然後成子。如是身成熟已，諸業可現。如種子何地方有，彼地方即有華，有華然後有子。如是如是，此身所有生處，於彼之處見善及惡便即有現，然彼諸業根無有色。如人因身有影，而彼影無定無色還隨人而行。而彼影不倚住於人，亦不離身有影可現。如是此身內現善惡相隨而不相離，身行之處隨逐而行。其業處處隨逐，其業不離身有，亦不離身業可有現。如諸藥若辛若甜若苦等，人飲服已能除諸病。既除其身諸惡，成其柔軟現好顏色。眾人見者形相可知，此人身值甘藥。然彼諸藥等味及力無有色，其味力色不可得現，唯在人身形色端正可現耳。如是如是，此善業無色而至人身，以美飲食故、身著好服故、其人諸根具足故，身受快樂。復以金銀珍寶莊嚴此身，有富貴形勢，此皆是善業境界。其失勢無有福業，貧窮困苦遠離資財，恒常乏少規求他物，飲食麁澁行住坐臥悉皆下劣，無好福報養育身體，所生醜陋，此皆是不善業境界。猶如明鏡，以其明故面形妍醜分明顯現，而彼鏡內影無有色。如是如是，由善惡力故，此識顯現於人中，若地獄、餓鬼、畜生中。大藥！此諸業隨於此識。大藥！應須如是知如是見。」

The Buddha told Medicine King: "The realms of karma are experiencing subtle pleasures and receiving heavenly food. It is like two people traveling together through a wilderness. Of these two, one happens to find cool, clear water to drink, while the other dies of thirst. The water cannot enter the person's mouth by itself, nor is there anyone preventing the person from drinking. It is simply due to causes and conditions that one person finds cool water to drink while the other does not. Similarly, good and evil dharmas are like this. Like the dark and bright phases of the moon, good and evil should be seen this way.

It is like how a ripened fruit changes color, becoming mature through the power of fire. Similarly, through the power of merit, one is born into a wealthy elder's family, enjoying abundant treasures and pleasures. In the heavenly palaces, one experiences celestial pleasures. But after losing heavenly power, one manifests a state without merit. It is like a seed planted in the ground - after the tree grows, the seed is not visible in the tree, does not move from branch to branch, is not visible inside the tree, no one places it on the tree, nor does it move from the roots. The seed can be seen. Similarly, whether good or evil, karma dwells within the body but is not visible.

Like how flowers come from seeds and fruits come from flowers - the flower is not in the seed, and the fruit is not in the flower, yet they are not two separate entities. Similarly, there is karma within this body, and from karma there is body - the body cannot be seen within karma, and karma cannot be seen within the body. Like how flowers mature to become fruits, when the body matures, karma becomes manifest. Like how wherever there is a seed, there are flowers, and where there are flowers, there are fruits. Similarly, wherever this body is born, good and evil become manifest there, though the roots of karma have no form.

Like how a person has a shadow that has no fixed form or color but follows the person - the shadow does not rely on the person, yet cannot appear separate from the body. Similarly, good and evil signs follow the body without separation, following wherever the body goes. Karma follows everywhere, neither existing apart from the body nor visible within it.

It is like how medicines - whether pungent, sweet or bitter - when consumed can cure illnesses. After eliminating bodily ailments, one becomes soft and shows a good complexion. People who see this can know by the appearance that this person has taken good medicine. Though the medicines' tastes and powers have no form and cannot be seen, they become visible only in the person's proper form and complexion. Similarly, though good karma has no form, it comes to the person's body through fine food and drink, wearing good clothes, having complete faculties, and experiencing bodily pleasure. Further adorned with gold, silver and precious jewels, having noble and wealthy bearing - these are all realms of good karma.

Those who lose power and have no merit experience poverty and hardship far from resources, constantly lacking and seeking things from others, with coarse food and inferior conduct in all postures, without good karmic rewards to nourish the body, born ugly - these are all realms of bad karma. Like a bright mirror clearly showing beautiful and ugly facial forms, though the reflection in the mirror has no form. Similarly, through the power of good and evil, consciousness manifests among humans or in the hells, hungry ghost realm, or animal realm. Medicine King! These karmas follow this consciousness. Medicine King! You should know and see it thus."

大藥復白佛言：「世尊！此識云何成就諸根受大身？云何捨諸根？」

Medicine King further asked the Buddha: "World-Honored One, how does consciousness accomplish the sense faculties and take on a large body? How does it abandon the sense faculties?"

佛告大藥：「譬如獵師入深山林，手執強弓，即取毒藥塗其箭鏃以射大象。而彼毒滴雖少入皮至血，毒氣移行遍滿身中，至一切諸根境界，令根閉塞屈折諸節，令血變色遍諸身分遂即捨身。其毒還至本所入處自然出外。大藥！其毒藥一滴極甚微小，其象身極大。於汝意云何？」

The Buddha told Medicine King: "It is like a hunter entering deep forest, holding a strong bow and applying poison to his arrowhead to shoot a great elephant. Though only a small drop of poison enters through the skin to the blood, the poison's energy spreads throughout the entire body, reaching all the sense faculties' realms, causing the faculties to close and joints to bend, making the blood change color throughout the body parts until life is abandoned. The poison naturally returns to and exits from where it first entered. Medicine King, the drop of poison is extremely tiny while the elephant's body is extremely large. What do you think?"

大藥報佛言：「世尊！計毒藥極微小，其象身如須彌山。毒藥移行，所以遍體。」

Medicine King replied: "World-Honored One, the poison is extremely minute while the elephant's body is like Mount Sumeru. The poison spreads throughout the body as it moves."

佛告大藥：「如是此神識捨身之時，捨諸根捨諸界，次第亦復如是如是。」

The Buddha told Medicine King: "Similarly, when consciousness abandons the body, it abandons all sense faculties and elements in the same sequence."

大藥復白佛言：「世尊！云何受如是廣大身不曾畏難？」

Medicine King further asked: "World-Honored One, how does it receive such a vast body without fear?"

佛告大藥：「譬如須彌山高八萬四千由旬，而彼山有二龍王：一名難陀，二名優波難陀，繞之三匝住持彼山。而彼龍王喘息之氣，海水不堪飲。彼龍王出入息時，彼須彌山即動。如彼龍王身廣大多力，彼婆修吉、德叉迦龍王亦復然。大藥！於汝意云何？彼龍王等識，欲與蚊子識一等以不？汝勿別見。」

The Buddha told Medicine King: "It is like Mount Sumeru, which is 84,000 yojanas high, where two Dragon Kings - Nanda and Upananda - encircle it three times to sustain the mountain. The Dragon Kings' breath is so powerful that seawater becomes undrinkable. When these Dragon Kings inhale and exhale, Mount Sumeru shakes. Just as these Dragon Kings have vast bodies and great power, so too do the Dragon Kings Vasuki and Takshaka. Medicine King, what do you think - is the consciousness of these Dragon Kings any different from a mosquito's consciousness? Do not see them as different."

大藥王子白佛言：「世尊！如我意所見，彼之龍王及蚊子識一等無異。」

Prince Medicine King said to the Buddha: "World-Honored One, as I see it, the consciousness of the Dragon Kings and mosquitos is exactly the same without difference."

佛復告大藥：「如有一毒名婆蹉那婆，復有毒藥名訶羅訶羅。將如芥子與難陀、波難陀等食，即速疾命終。大藥！於汝意云何？龍毒、藥毒何毒力大？為龍毒大？為藥毒大？」

The Buddha further told Medicine King: "There is a poison called vatsanabha, and another poison called halahala. If given to Nanda and Upananda in an amount as small as a mustard seed, they would quickly die. Medicine King, what do you think - which poison is more powerful, the dragons' venom or these poisons?"

大藥報言：「世尊！如我意見，其難陀、波難陀毒多，其婆蹉那婆毒少。」

Medicine King replied: "World-Honored One, as I see it, Nanda and Upananda's venom is greater, while the vatsanabha poison is lesser."

佛告大藥：「如是如是，雖有大身敵九千象力，無妨其識雖小無定色不可見，但此識因業緣成就大身。大藥！譬如尼拘陀子，其形雖小，無妨能成就大樹，枝條長廣覆蓋數百千地。大藥！於汝意云何？其子形及樹身二種，何者是大？」

The Buddha told Medicine King: "Just so, just so. Though one may have a body with the strength of nine thousand elephants, this does not prevent consciousness - though subtle, formless and invisible - from accomplishing a great body through karmic conditions. Medicine King! It is like a banyan seed - though tiny, it can accomplish a great tree with branches spreading to cover hundreds of thousands of areas. Medicine King, what do you think - between the seed's form and the tree's body, which is greater?"

大藥報佛言：「世尊！如以小孔比於虛空。」

Medicine King replied to the Buddha: "World-Honored One, it is like comparing a small hole to empty space."

佛復告大藥：「而彼樹不可在子內見，亦不離子而生於樹。大藥！如彼微細子有廣大樹。如是如是，無色識成就大色身，因識故現色身，不離識色身可見。」

The Buddha further told Medicine King: "Though the tree cannot be seen within the seed, the tree cannot grow apart from the seed. Medicine King! Just as that tiny seed produces a vast tree, similarly formless consciousness accomplishes a form body - because of consciousness the form body manifests, and the form body cannot be seen apart from consciousness."

爾時大藥復白佛言：「世尊！其識牢固猶如金剛，云何成就羸弱之身？」

Then Medicine King further asked the Buddha: "World-Honored One, if consciousness is as solid as vajra, how does it accomplish a weak body?"

佛告大藥：「譬如有人貧窮不能自濟，忽然值遇如意寶珠。彼人得珠，執已所造如意，即得稱成樓觀池臺，城門坑塹周匝高門，園林華果枝葉蓊欝彌覆其上，及餘資財諸物皆悉如心自然化作。大藥！彼等諸事悉皆羸弱，速疾破壞離散之法。然後彼人手執如意珠忽然失落，彼等樂事即滅不現。大藥！如彼如意珠，千金剛破終不可壞，有此功能隨意所念皆悉剋果。如是如是，此識牢固猶如金剛，而受身者此不堅牢也。」

The Buddha told Medicine King: "It is like a poor person who cannot support themselves suddenly finding a wish-fulfilling jewel. Upon obtaining the jewel, they immediately manifest according to their wishes - towers, pavilions, pools and terraces, city gates and moats surrounded by high walls, gardens with flowers and fruits whose branches and leaves grow lush overhead, and all other kinds of wealth and objects naturally manifest according to their mind. Medicine King! All these things are weak and fragile, quickly breaking apart and dispersing. Later when that person holding the wish-fulfilling jewel suddenly loses it, all those pleasurable things immediately vanish. Medicine King! Like that wish-fulfilling jewel which cannot be destroyed even by a thousand vajras and has the power to fulfill all wishes - just so, consciousness is as solid as vajra, while the body that receives it is not firm."

爾時大藥復問世尊：「彼識既是軟弱，云何破壞堅牢之身而移至彼世？」

At that time Medicine King further asked the World-Honored One: "If consciousness is so soft, how can it break through the solid body and move to another world?"

佛告大藥：「譬如水流注下在於山內，還穿山而出。大藥！於汝意云何？彼水有何堅牢？」

The Buddha told Medicine King: "It is like water flowing down into a mountain and penetrating through to emerge on the other side. Medicine King, what do you think - how solid is the water?"

大藥報佛言：「世尊！其山體是堅鞕牢如金剛，而彼水滴本性柔軟。」

Medicine King replied to the Buddha: "World-Honored One! The mountain's substance is as hard and solid as vajra, while the water drops are naturally soft."

「猶如夢為觸者安藥。如是如是，彼識本體柔軟，能破大身即得出去。」

"Just as in dreams one applies medicine to touch. Similarly, though consciousness is soft in nature, it can break through the great body and depart."

爾時大藥復問佛言：「世尊！凡有眾生從眾生界捨身命終之後，云何受諸天之身？云何復受諸趣之身？」

At that time Medicine King further asked the Buddha: "World-Honored One! When beings leave the realm of beings and die, how do they receive heavenly bodies? How do they receive bodies in the various destinies?"

佛告大藥言：「大藥！汝諦聽，我當為汝解說此事。大藥！凡有眾生捨眾生體命終之後，以行福業之事以受身。還捨彼身，其識捨人身見得天身見。彼既得天眼已，即見六欲諸天，又見六欲天宮。而見彼人身破時，復見天上園林歡喜林、壞亂林等。彼處有高座天衣覆上，處處臺殿微妙樹林，處處有端正玉女聚。而彼識見常有華莊嚴諸事心喜見者，種種瓔珞耳璫臂釧。而彼見座上有天童子，其玉女及天子二人歡喜共見。而彼天童子生已，復更見生天之童女。彼天童子見童女已即生欲心，生欲心已即得歡喜，得歡喜已即得遍體心意歡喜，心意歡喜已彼於爾時即變身色，而色猶如蓮華。其人命終之時即得不顛倒見，鼻不喎綟、口氣不臭，彼人耳目似青蓮華色，身分支節更不離解。彼亦不流血亦不生糞尿，身諸毛孔亦不揩折，諸甲無復青色手無黃色，手脚不動亦不申縮而取命終。大藥！彼人命終之時預有天相，所謂現前見輦輿。彼輦輿有千數柱莊嚴，懸諸鈴網，其鈴出好微妙音聲。有種種微妙香華而散其上，又出好妙香氣。復有種種瓔珞莊嚴其上。復有無量諸天童子。彼見如是已，生大歡喜心。彼生歡喜心已，於身生相二齒，白淨猶君陀華；顯現其兩目，不甚大開不甚大閉；其聲微妙哀美；二足下猶如蓮華色。而彼死屍命終之後，身心不冷不熱。彼亡人有眷屬不甚悲戀。而彼人欲依法取命終之時，其時正日初出諸方無有黑闇，了了覩見眾色。諸方復有善妙香氣遍滿而來。其人臨欲終時兩目不閉，其所見諸方無有迷惑。若見如來像，即得信心發清淨意。復見心所喜愛諸眷屬，以歡喜心抱其身，猶如人死已還活，亦如遠行人歸，慰喻諸眷屬，作如是言：『諸眷屬等莫憂莫愁，一切諸有生者皆有如是別離法也。』大藥！彼眾生若福業強、若內發布施心，其辯才數數自讚歎歌詠布施功德，或種種功德因緣。而彼人作如是語已，意樂欲睡眠，身心得安樂遍滿其體，安隱捨身命。捨身命時，上見諸天共同榻坐。見同坐已，其玉女將手置其身上。其玉女兩手掬滿香華，既掬華已白彼天言：『大善大善。願有吉利事，欲生天童子時至。』而彼玉女作是語已，手即索華，索已復索。索華之時，而彼眾生即取命終，彼捨諸根共識、捨諸根境界、捨諸大時，四陰無定體無色。如人欲騎馬、或如日天、或如明珠、或如火炎、或如水月、或如幻化，身攀緣善業，速疾如筒出氣移去。而彼神識欲生彼處，因彼華見父母坐天榻上。見彼天和合，其神識於華內有形出。彼時有微妙風、甘露味和合而吹。而彼起已，彼識於七日內頭戴天冠生天童子。」

The Buddha told Medicine King: "Medicine King, listen carefully, I will explain this to you. Medicine King! When beings abandon their physical form after death, they receive a body according to their meritorious karma. After abandoning that body, their consciousness leaves the human body's vision and gains heavenly vision. Having gained divine eyes, they see the six desire heavens and their palaces. When their human body breaks down, they also see the celestial gardens, joy gardens, and other groves. There are high seats covered with heavenly cloth, palatial towers and wondrous forests everywhere, with gatherings of beautiful celestial maidens.

That consciousness sees constant floral decorations that bring joy to observers, with various necklaces, earrings and bracelets. They see heavenly children on the seats, with celestial maidens and sons joyfully seeing each other. After the heavenly child is born, they see celestial maidens being born. Upon seeing the maidens, desire arises in the heavenly child's heart, bringing joy that fills their entire being, and their complexion becomes like a lotus flower.

At the time of death, their vision is not distorted, their nose is not crooked, their breath does not smell foul, their ears and eyes are like blue lotus flowers, and their body parts do not separate. They do not bleed or produce waste, their pores are not damaged, their nails do not turn blue nor their hands yellow, and their limbs neither move nor contract as they pass away.

Medicine King! At the time of death, heavenly signs appear - they see carriages adorned with thousands of pillars, hanging bell nets that make wonderful sounds, various fragrant flowers scattered about emitting sweet fragrances, and numerous ornaments decorating them. Countless heavenly children appear. Seeing this, they become greatly joyful. After becoming joyful, two teeth appear white as kunda flowers; their eyes are neither too open nor too closed; their voice is gentle and beautiful; their feet are the color of lotus flowers.

After death, their corpse is neither cold nor hot. Their relatives do not grieve excessively. When they pass away according to dharma, as the sun first rises there is no darkness in any direction, and they see all forms clearly. Sweet fragrances pervade all directions. At death their eyes remain open, seeing clearly in all directions without confusion. If they see the Tathagata's image, they develop faith and pure intention. They see their beloved relatives embrace them with joy, like someone returned from death or a long journey, comforting their family saying: "Relatives, do not worry or grieve - all beings who are born must face such separation."

Medicine King! If beings have strong merit and a generous heart, they repeatedly praise and sing of the merits of giving and various virtuous causes. After speaking thus, they wish to sleep, their body and mind filled with peace as they peacefully pass away. At death, they see devas sitting together on couches. Seeing this, celestial maidens place their hands on them. The maidens' hands are full of fragrant flowers, and they say to the deva: "Excellent, excellent! May there be auspicious events - the time has come for a heavenly child to be born." After saying this, they reach for flowers again and again. At this time, the being passes away, abandoning their sense faculties with consciousness, abandoning the realms of the senses, abandoning the elements - the four formless aggregates have no fixed substance or form.

Like someone mounting a horse, like the sun god, like a bright jewel, like flames, like the moon's reflection in water, or like an illusion, supported by good karma they swiftly depart like air through a tube. As that spirit-consciousness wishes to be born there, through those flowers they see divine parents seated on a heavenly couch. Seeing the devas unite, their spirit-consciousness takes form within the flowers. At that time, wonderful winds with the taste of nectar blow together. After arising, within seven days that consciousness is born as a heavenly child wearing a celestial crown.

爾時大藥菩薩復白佛言：「世尊！彼神識既無有色，云何為因緣而成就色？云何為因緣而現見？」

At that time, Bodhisattva Great Medicine further asked the Buddha: "World-Honored One! Since consciousness has no form, how does it accomplish form through causes and conditions? How does it become manifest through causes and conditions?"

佛言：「大藥！譬如二木和合，各各相揩而出於火，而彼火不在木內可見，不離木而可得火，亦非一因而能生火，亦非無因而得出火，非是木上即得見色。以因故出出乃見色，亦非離木而別有色可得。如是如是，大藥！彼識以父母和合故成就受身，其識亦不在身內可見，亦不離身而有彼識。大藥！譬如火出已然後見色，亦非熱故可見有色，亦非赤故可言見色。如是大藥！彼神識以成就身故言有識，亦不由受故可見，亦不由諸行故可見。大藥！譬如日天圓滿光明照曜，大有威光顯赫可見。而諸凡夫輩不見正色，或言黑色、或言白色、或言黃白色、或言綠色。大藥！不可以身不見神識或黑或白等，猶如日喻，不可以煖可見光明，其可見者但出沒行時，如是須觀。大藥！此神識凡欲觀時，但取其諸性。」

The Buddha said: "Great Medicine! It is like when two pieces of wood come together and rub against each other to produce fire. The fire cannot be seen within the wood, yet without the wood there can be no fire. It does not arise from a single cause, nor can it arise without causes, nor can form be seen directly on the wood. Due to causes it emerges and form becomes visible, yet apart from the wood no separate form can be found. Similarly, Great Medicine! Consciousness accomplishes a receptive body through the union of parents, yet consciousness cannot be seen within the body, nor can consciousness exist apart from the body.

Great Medicine! Just as form is seen only after fire emerges, and cannot be seen merely due to heat or redness, similarly this spirit-consciousness is said to exist because it accomplishes a body, yet it cannot be seen through sensation or through various activities. Great Medicine! Just as the sun god's perfect light shines with great majestic radiance that can be seen, yet ordinary people do not see its true color - some say it is black, some white, some yellowish-white, some green. Great Medicine! Just as with the sun analogy, one cannot see spirit-consciousness as black or white through the body, nor can light be seen through warmth - what can be seen is only its arising and setting. This is how it should be contemplated. Great Medicine! When observing this spirit-consciousness, one should only grasp its various natures."

大藥復白佛言：「世尊！其識有何諸性也？」

Great Medicine further asked: "World-Honored One! What are these various natures of consciousness?"

佛言大藥：「彼性受性、取性、諸行性、憂愁性、思惟性、惱性、喜性、不喜性等。是識諸性，應當如是觀。復次神識有本性可觀。何等為本？所謂善心不善心等為本。」

The Buddha told Great Medicine: "Its natures are: the nature of sensation, the nature of grasping, the nature of various activities, the nature of worry, the nature of thinking, the nature of affliction, the nature of joy, the nature of non-joy, and so forth. These natures of consciousness should be contemplated thus. Furthermore, spirit-consciousness has fundamental natures that can be observed. What are these fundamentals? They are good mind, bad mind and so forth as the basis."

爾時大藥復白佛言：「世尊！彼神識從此身出已，云何速疾而受彼生處？云何從此身出已，未至彼身受生之時，於何處住？此之神識當云何觀？」

At that time Great Medicine further asked: "World-Honored One! After consciousness leaves this body, how does it quickly receive a new birth place? After leaving this body but before receiving birth in another body, where does it dwell? How should this spirit-consciousness be contemplated?"

佛答大藥言：「譬如有人其臂纖長，手足上下一切正等，乘微妙速疾駿馬馳走入陣。入陣已，被刀槊弓箭所傷，其心惱亂。在彼陣內，其心迷悶墮馬倒地。而彼人善解戎仗，倒地已速疾而起，手執其馬即便騎上。譬如彼人倒地之時速疾得馬，得馬已即乘彼馬，如彼馬速疾得速疾乘。彼神識亦如是，應當知。如彼人被賊趁心生恐怖，乘彼馬速疾而走。此神識初捨身欲至彼亦復然。欲生天即攀緣天念，見天父母在一座上，見已攀緣速疾即得受生。復次大藥！汝問凡人初移識時，其識未至，彼時在何處住，其性當云何觀者。大藥！譬如人影在於水中，雖復現色非人正形色，當如是觀。大藥！彼人影上下手足正等，成就色時在於水中，亦不作如是念言：『我有熱惱、我有寒凍、我身疲乏。』彼無如是心言：『我是真體如前在胎肉塊。』而彼影無有擾亂處。而彼人身影在水中之時，無有聲出或苦聲或樂聲。大藥！此神識從此身捨已未至彼身，有如是形、有如是性。大藥！凡有福神識初欲取天身時，作如是受。」

The Buddha told Medicine King: "It is like someone with long slender arms and perfectly proportioned limbs riding a swift and excellent horse into battle. Once in battle, they are wounded by swords, spears and arrows, their mind becomes disturbed. In the midst of battle, their mind becomes confused and they fall from the horse. But being skilled in warfare, they quickly rise after falling and grab the horse to mount it again. Just as that person quickly gets back on the horse after falling, and rides swiftly once mounted, consciousness should be understood to be like this.

Like someone whose heart fills with fear when chased by bandits and quickly flees on horseback, when consciousness first leaves the body wishing to go elsewhere, it is also like this. Wishing to be born in heaven, it clings to heavenly thoughts, sees heavenly parents sitting together on one seat, and upon seeing them quickly clings to take birth there.

Furthermore, Medicine King! Regarding your question about where consciousness dwells and how its nature should be contemplated when it first transfers but hasn't yet reached its destination: Medicine King! It should be observed like a person's reflection in water - though it shows form, it is not the person's true form. Medicine King! Though that reflection shows perfectly proportioned limbs up and down when its form manifests in water, it does not think 'I am hot' or 'I am cold' or 'I am tired.' It does not think 'I am the true body like the flesh-mass before in the womb.' That reflection has no place of disturbance. When a person's reflection is in water, it makes no sounds - neither sounds of suffering nor pleasure. Medicine King! When consciousness has abandoned this body but not yet reached another body, its form and nature are like this. Medicine King! When consciousness with merit first wishes to take on a heavenly body, this is how it experiences things."

爾時大藥菩薩復白佛言：「世尊！此神識欲取地獄生，云何受？」

At that time, Bodhisattva Medicine King further asked the Buddha: "World-Honored One! How does consciousness receive birth in hell?"

佛告大藥：「汝今諦聽，如無福眾生欲取地獄生者，我為汝說。大藥！凡有眾生若造不善業，以彼業攀緣所攝，而彼眾生此處欲捨其身，捨身之時生如是念：『我即是彼人，從此地獄捨身，此是我父母。』而彼人捨身之時，一等成就色身如本性有。成就彼人如本身體，即見身分。而彼人初捨身被憂愁所流，即見種種地獄。彼神識初捨身已在彼地獄，即成就有業，即見彼地獄。或有他方見如血灑，而彼即心生染著相，生染著相已即成地獄身。而彼神識猶如下濕臭爛地因故生蟲身，譬如屏臭穢爛故生蟲，譬如酪內臭壞有諸蟲生。大藥！眾生欲生地獄亦復如是。」

The Buddha told Medicine King: "Listen carefully - I will explain to you about beings without merit who take birth in hell. Medicine King! When beings create unwholesome karma, bound by the conditions of that karma, when they are about to abandon their body, at the time of abandoning the body they think: 'I am that person, abandoning this body from hell, these are my parents.' When that person abandons their body, they accomplish a form body according to their original nature. Accomplishing that person's original body form, they see their body parts. When that person first abandons their body, they are overcome by sorrow and see various hells. After consciousness first abandons the body and is in that hell, karma is accomplished and they see that hell. Some see in other directions what appears like sprayed blood, and their mind generates attachment to these appearances. After generating these marks of attachment, they take on a hell body. That consciousness, like insects born from damp, foul-smelling rotting ground, or like insects born from foul-smelling decay, or like insects born in spoiled curds - Medicine King! Beings who take birth in hell are also like this."

爾時跋陀羅波梨合掌向佛而白佛言：「世尊！諸眾生輩在地獄，其身有何色？云何而受身體？」

At that time, Bhadrapala joined his palms toward the Buddha and asked: "World-Honored One! What color are the bodies of beings in hell? How do they receive their bodies?"

佛告跋陀羅波梨言：「若有眾生染著血處，彼等身體生血色。若有眾生染著毘羅尼河，彼等身體即生不白不黑雲色。若有眾生染著灰河，彼等身體生斑駮色。而彼等諸眾生於彼處身體柔軟，猶如王子安樂養育其身。跋陀羅波梨！於彼處諸眾生受身廣大，長八肘半，其髭鬢頭髮甚長，其足可畏反向於後。若有閻浮提人欲往地獄觀者，見彼地獄人即便怖死。復次跋陀羅波梨！地獄眾生雖復有食，無暫時樂。」

The Buddha told Bhadrapala: "If beings are attached to places of blood, their bodies take on a blood color. If beings are attached to the Virani River, their bodies become a cloudy color that is neither white nor black. If beings are attached to the ash river, their bodies become mottled in color. The bodies of these beings in that place are soft, like the body of a prince raised in comfort. Bhadrapala! The beings there receive large bodies, eight and a half cubits long, with very long beards, sideburns and hair, and their feet are frightfully turned backwards. If people from Jambudvipa wish to observe hell, upon seeing these hell beings they would die of fright. Furthermore, Bhadrapala! Though hell beings have food, they never experience even a moment's pleasure."

爾時大藥復白佛言：「世尊！彼諸眾生食時，有何等食？」

At that time Medicine King further asked the Buddha: "World-Honored One! What kind of food do these beings eat?"

佛報大藥菩薩言：「大藥！彼眾生輩在地獄遊歷時，遙見赤色或鎔銅或鎔鍮石，見已各相唱言：『嗚呼！仁者誰欲得食？近來相共食此。』聞是聲已聚一處，向鎔銅所會堂而住已，求食故張口欲食。而彼鎔銅及以鍮石，熾盛放光，作如是聲多吒多吒，入其口然其全身。大藥！彼諸眾生以為食故受如是苦事。復次大藥！彼地獄中眾生於彼時，其神識唯在骸骨內，而彼等神識不離骸骨，神識不離骸骨故不取命終。雖然，而彼等眾生猶尚飢惱，彼處亦無食事。於彼處有微妙園林，彼等眼見種種華果、種種樹木蓊欝青色，亦見微妙廣大地方柔軟青草所覆。彼等見如是園林地方微妙，各各歡喜微笑，各各起念各各相喚：『汝等人輩！如是園林微妙可受快樂，又有涼冷微風。』彼等聞見此事已速來聚集，即共入彼園林之內。入已少時受樂，於彼樹上所有華果及諸葉等悉皆成鐵，彼眾生等即被彼鐵枝葉華果擘裂其身。彼地獄眾生被枝葉華果猶如竹根擘裂身時，口大叫喚處處馳走。如是之時，其後有諸閻羅王人，手執利鈇或執大鐵杖，其目可畏牙齒極利頭髮火然，其炎高大全身燒然，手執種種器杖。罪人隨業所生，彼人順後趁逐，口唱是言：『人等住住莫走。汝等自業所作此園林，何故苦走不在此受斯業也？』大藥！彼諸眾生在於地獄受如是苦惱，當如是觀。復次大藥！其地獄人過七日後，具足受地獄苦，猶如蜂採華造蜜。所以者何？種種諸有因故成，神識始受取地獄諸苦。而彼神識初捨身不自由，被諸苦所逼心中不樂。初見大黑闇至彼處，猶如有人被賊所逼牽挽，心作如是念：『嗚呼！我今何故捨微妙閻浮提，棄所愛諸親侶，向地獄速疾而行？今不見天上之路。』其於彼時猶如蠶蟲被絲所纏，速疾求受生處。彼不自由，被業所纏縛，不能得住。大藥！其地獄眾生有如是因緣，有受如是等諸苦惱之事。」

The Buddha told Bodhisattva Medicine King: "Medicine King! When beings wander in hell, they see from afar something red like molten copper or molten brass. Upon seeing it, they call out to each other: 'Alas! Who wants food? Let us eat this together.' After hearing this sound, they gather in one place and go to a hall with molten copper. Seeking food, they open their mouths to eat. But that molten copper and brass, blazing and radiant, makes a crackling sound and enters their mouths, burning their entire bodies. Medicine King! These beings suffer thus because of their desire for food.

Furthermore Medicine King! At that time in hell, their consciousness remains only within their skeletons. Their consciousness does not leave their bones, and because consciousness does not leave the bones, they cannot die. Yet these beings still suffer from hunger, though there is no real food there. In that place there are wondrous gardens where they see various flowers and fruits, various lush green trees, and see vast grounds covered with soft green grass. Seeing such wondrous gardens, they all smile with joy and call to each other: 'Everyone! These gardens are wonderful and can bring pleasure, with cool gentle breezes.' Seeing this, they quickly gather and enter the gardens together.

After entering and experiencing brief pleasure, all the flowers, fruits and leaves on the trees turn to iron, and these beings have their bodies torn apart by these iron branches, leaves, flowers and fruits. When these hell beings' bodies are split open like bamboo roots by the branches, leaves, flowers and fruits, they cry out loudly and run everywhere. At this time, the servants of King Yama appear, holding sharp axes or great iron staffs, with terrifying eyes, razor-sharp teeth, and flaming hair, their entire bodies burning with high flames, holding various weapons. As the sinners run according to their karma, these beings chase after them saying: 'People, stop! Don't run. These gardens were created by your own karma - why do you run instead of staying to receive your karmic retribution?' Medicine King! You should contemplate how beings suffer such torments in hell.

Furthermore Medicine King! After seven days, these hell beings fully experience hell's sufferings, like bees gathering nectar to make honey. Why? Because of various karmic causes, consciousness begins to experience hell's sufferings. When consciousness first leaves the body it is not free, being oppressed by sufferings and unhappy in mind. Initially seeing great darkness come to that place, like someone being dragged away by bandits, they think: 'Alas! Why am I now abandoning the wondrous Jambudvipa, leaving my beloved relatives, and rushing quickly toward hell? Now I cannot see the path to heaven.' At that time they are like silkworms wrapped in their own threads, quickly seeking a place to be reborn. They are not free, being bound by karma, unable to remain. Medicine King! Hell beings have such causes and conditions, experiencing such sufferings."

爾時大藥王子及跋陀羅波梨長者子聞此事已，身毛皆竪，合十指掌向佛歸依。其大藥王子等發心作如是願：「藉此聞法因緣，在流轉生死煩惱內，願莫生惡道，願莫受地獄苦也。」

At that time, Prince Medicine King and Elder Bhadrapala's son, upon hearing this, had their hair stand on end and joined their palms in taking refuge in the Buddha. Prince Medicine King and the others made this aspiration: "Through the causes and conditions of hearing this Dharma, while we remain within the cycle of birth, death and afflictions, may we not be born in evil paths, may we not suffer the torments of hell."

爾時跋陀羅波梨復白佛言：「世尊！我更欲問佛前所心疑。」

Then Bhadrapala again said to the Buddha: "World-Honored One! I wish to ask about another doubt in my mind."

佛告言：「跋陀羅波梨！隨汝所疑恣汝意問。」

The Buddha said: "Bhadrapala! Feel free to ask about whatever doubts you have."

跋陀羅波梨白佛言：「世尊！何者名聚何者名積？何者名陰？何者名移？」

Bhadrapala said to the Buddha: "World-Honored One! What is called aggregation? What is called accumulation? What are the aggregates? What is migration?"

佛言：「跋陀羅波梨！凡有四種法界成就此身。何者為四？諸界和合、智慧見意、無明、諸境界識。此是總義，我已說言。聚者即是六界諸入境。於六界內麁者三：一者入，復有二種取。其內有髮髭鬚、眾毛皮肉、膿血涕唾脂、五藏、手足頭面、身分支節，和合故名為聚。譬如諸穀積聚，或烏麻、或大小麥、或豆豌豆，以聚集故名積聚。如是如是，此身有身分有支節聚集故，名為積聚。言六界，何等為六？一地界，二水界，三火界，四風界，五空界，六識界。言六入者，何等為六？一眼，二耳，三鼻，四舌，五身，六意。言六入境界者，何等為六？一色，二聲，三香，四味，五觸，六法。此名為六入境界。言諸麁界本體三，何者為三？一者欲，二者恚，三者癡。彼等發起有三，何等為三？一者風，二者黃白痰，三者涕唾。言諸入取者有二，何等為二？一者持戒，二者信。復有六，何等為六？一者施，二者財，三者精進，四者禪定，五者善，六者非善。言陰者，云何名陰？一者受，二者想，三者諸行，四者識；此四陰是無色。言受者，即是受用。言想者，即是知別樂苦。言諸行者，見聞觸受。此名為識，為身作主，能得自在，一切諸物中自在故。言移者，善成就清淨戒，身業口業意業。受根取命終時，於彼時彼識捨諸陰更不受有生，更不迴故一向受樂，故名為移。是名為移。離此者。不名為有移。如是次第別者。不名為移。」

The Buddha said: "Bhadrapala! There are four kinds of dharma realms that accomplish this body. What are the four? The combination of elements, wisdom-view-mind, ignorance, and consciousness of sense realms. This is the general meaning I have explained. 'Aggregation' refers to the six elements and sense bases with their objects. Within the six elements there are three coarse ones: sense bases and two kinds of grasping. Within it are hair, beard, body hair, skin, flesh, pus, blood, mucus, saliva, fat, five organs, limbs, head, face, body parts and joints - their combination is called aggregation. It is like grains piled together - whether sesame, barley, wheat, or beans and peas - because they are gathered together it is called accumulation. Similarly, because this body has body parts and joints gathered together, it is called accumulation.

The six elements are: earth element, water element, fire element, wind element, space element, and consciousness element. The six sense bases are: eyes, ears, nose, tongue, body, and mind. The six sense objects are: form, sound, smell, taste, touch, and mental objects. These are called the six sense object realms.

The three basic coarse elements are: desire, anger, and delusion. There are three that arise from these: wind, yellow-white phlegm, and mucus-saliva. The two kinds of grasping through the sense bases are: maintaining precepts and faith. There are also six: giving, wealth, diligence, meditation, good, and non-good.

As for the aggregates, what are they called? Sensation, perception, mental formations, and consciousness - these four aggregates are formless. 'Sensation' means experiencing. 'Perception' means distinguishing pleasure and pain. 'Mental formations' means seeing, hearing, touching and receiving. This is called consciousness, which is master of the body, able to gain mastery, because it has mastery over all things.

'Non-transference' means successfully accomplishing pure precepts in body, speech and mind karma. When the sense faculties take hold at death, at that time consciousness abandons the aggregates and does not take on further existence or rebirth, and because it does not return it experiences only pleasure - thus it is called non-transference. This is called non-transference. Apart from this, it is not called having non-transference. Proceeding in sequence differently is not called non-transference."

作如是語已，跋陀羅波梨及大藥菩薩頂禮佛足，而作是言：「善哉世尊！善能為我說如是義、真實一切智。世尊！於未來世，此法門為諸迷惑愚癡眾生當作潤益。」

After saying these words, Bhadrapala and Bodhisattva Medicine King bowed to the Buddha's feet and said: "Excellent, World-Honored One! You have skillfully explained such meaning - truly all-knowing. World-Honored One! In the future, this Dharma gate will benefit confused and deluded beings."

佛報彼二人言：「跋陀羅波梨！此諸如來智者無有虛妄，非一切智亦不能知此真實體。我於過去行無量苦行熏修此智光明，如今日所說無有異也。此是智光明法自處處流布，功德名聞一切智海藏為諸眾生教化故說。所在之處、所說之處，於彼之處非人護持，及諸天、脩羅、摩睺羅伽、人非人等來彼護持處。頂禮於彼之處，無諸恐怖，縣官不能作惡、劫賊當不能害。」

The Buddha told these two: "Bhadrapala! This wisdom of the Tathagatas contains no falsehood - even those without all-knowledge cannot know this true nature. In the past, I practiced countless austerities to cultivate this light of wisdom, which is no different from what I have spoken today. This light of wisdom Dharma spreads everywhere by itself, with merit and renown flowing into the ocean treasury of omniscience, spoken to teach all beings. Wherever it exists and is taught, non-humans protect it, and devas, asuras, mahoragas, humans and non-humans come to guard those places. They bow in reverence at those places, where there are no fears - officials cannot do evil there, and bandits cannot harm them."

佛告諸比丘：「汝等諸比丘！若知從今去，此法門不得無信人邊說，亦不得覓過失人邊說，亦不得外道尼乾等邊說，亦不得尼乾陀聲聞邊說，在阿蘭若空閑者邊亦不得說，亦不得不至心請人邊說。所以者何？恐其求過失。如來實無過失。若有出家比丘或在家俗人，信受隨順此事者，彼人應須當順彼人邊，應須起慈悲心，一如如來一種。須發如是心，此人持諸佛庫藏也。」

The Buddha told the bhikṣus: "You bhikṣus! Know that from now on, this Dharma gate must not be spoken to those without faith, those who seek faults, non-Buddhist Nirgranthas and their followers, Nirgrantha śrāvakas, those dwelling in remote aranya places, or those who do not sincerely request it. Why? For fear they will seek faults, though the Tathagata truly has no faults. If there are monastics or laypeople who faithfully accept and follow this teaching, one should be agreeable to such people and give rise to compassion for them, just like the Tathagata. One should develop such a mind, for these people uphold the treasury of all Buddhas."

爾時世尊而說偈言：

At that time the World-Honored One spoke these verses:

發心出家故，　　 應當行佛法，　 降伏魔軍眾，　　 如象壞竹舍　

Having given rise to the mind to leave home, One should practice the Buddha's Dharma, Subjugate the hosts of Mara's armies, Like an elephant destroying a bamboo house.

若能行此法，　　 謹慎放逸事，　 滅生死煩惱，　　 當盡一切苦。」

If one can practice this Dharma, Being careful about matters of negligence, Extinguishing birth-death afflictions, One will end all suffering.

佛說此經已，其跋陀羅長者子、大藥王子菩薩，及大比丘眾，天、龍、阿脩羅、乾闥婆等，聞佛所說，歡喜奉行。

When the Buddha had finished speaking this sutra, Elder Bhadrapala's son, Bodhisattva Prince Medicine King, along with the great assembly of bhikṣus, devas, nagas, asuras, gandharvas and others, having heard what the Buddha taught, joyfully accepted and practiced it.