大寶積經會第四十九

廣博仙人

大唐三藏菩提流志奉　詔譯

大寶積經卷第一百二十

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如是我聞：

一時佛在無鬪戰城恒河岸上。時有無量諸比丘眾尊者阿難、摩訶迦葉、舍利弗、薄拘羅、離婆多、阿若憍陳如等，所作已辦離諸塵染，諸漏已盡不復退轉，禪誦經行無暫懈息，或如群鴈遊止寂靜，或在林間常處禪定，安住如來光明教門，調伏諸根得無所畏。時娑羅雞林枝葉繁茂香花布地，拘枳羅鳥、迦陵伽鳥、鵝王群蜂棲集和鳴，能令眾生離諸昏墮。爾時如來告諸比丘：「汝等應當勤作所作，以於戒儀而自蔭覆。」

Once, the Buddha was on the banks of the Ganges in the city of Nirdvandva (’No Conflict’). At that time, there were countless bhikṣus including Venerable Ānanda, Mahākāśyapa, Śāriputra, Bakkula, Revata, Ajñāta Kauṇḍinya, and others. They had done what had to be done, were free from defilements, had exhausted all outflows, and would not regress. They chanted sutras and practiced walking meditation without rest, some as serene as a flock of geese at rest, some constantly in dhyāna concentration in the forest. They dwelled peacefully in the Tathāgata's teachings of light, with senses subdued and free from fear.

At that time, the Śāla forest was lush with branches and leaves, fragrant flowers covering the ground. Cuckoos, kalavinka birds, royal geese, and swarms of bees gathered and sang in harmony, able to awaken beings from delusion and torpor.

Then the Tathāgata addressed the bhikṣus, "You should diligently practice what needs to be done, sheltering yourselves with the precepts and proper conduct."

是時西方忽然輝耀如日輪光，尊者阿難未離欲故，白言：「世尊！今此光明是何之相？」

At that time, a light like the disc of the sun suddenly shone brightly in the western direction. Venerable Ananda, who had not yet abandoned desire, asked, "World-Honored One! What is the meaning of this light?"

佛言：「阿難！是五通仙最勝上者黑香之子，名曰廣博。節食羸瘦身無光潤，與其同行五百人俱，所謂不白仙人、天人仙人、苫波野那仙人、丹荼野那仙人、迦摩野那仙人、迷佉那斯仙人、疑味仙人、度羅仙人等，前後圍遶當來詣我。」

The Buddha said, "Ananda! The most excellent among the ṛṣis (’sage’ or ’immortal’) with the five powers is the son of Black Fragrance (Kṛṣṇagandha?), named Vyāsa. He practices fasting and is emaciated with no luster to his body. He is accompanied by five hundred followers, namely Not White-ṛṣi, Celestial Being-ṛṣi, Japayāna-ṛṣi, Danḍayāna-ṛṣi, Kāmayāna-ṛṣi, Mikhanasi-ṛṣi, Flavor of Doubt-ṛṣi, Dula-ṛṣi, and others. They are surrounding him and will come to visit me."

爾時廣博仙人遙覩世尊身意寂靜處在林藪，為諸比丘之所侍衛。即自思惟：「奇哉尊貴！一切智處色相具足，捨去群臣轉輪王位六萬綵女如棄毒食，苦行山林離諸欲樂，名稱普聞，誠不虛也。」

At that time, the ṛṣi Vyāsa saw from afar the World-Honored One's body and mind in a state of tranquility, dwelling in the forest, surrounded and protected by various bhikṣus. He immediately thought to himself, "How wondrous and noble! The All-Knowing One's physical form is perfect in every way. He abandoned his ministers, the position of a wheel-turning king, and sixty thousand beautifully adorned women as if discarding poisonous food. He practiced austerities in the mountains and forests, renouncing all worldly pleasures. His reputation is widely known, and indeed it is not in vain."

時彼眾中有一仙人，字那剌陀，遙瞻如來心生歡喜，即說頌曰：

At that time, among the assembly there was a ṛṣi named Nārada who, gazing from afar at the Tathāgata, felt joy in his heart and spoke these verses:

瞻彼青花樹林下，　　猶紫金聚者何人？　彌樓妙寶流焰光，　　亦如秋月無氛翳。」

Who is that one beneath the blue-flowered trees, Like a mass of purple gold? Radiating light like the precious jewels of Mount Meru, And like the autumn moon without haze."

爾時諸仙皆懷悅豫，合掌恭敬漸詣佛所。於時世尊告諸比丘：「汝等觀彼閻浮洲中諸仙人等，蓬髮上靡棲止林莽塗灰却粒，或月半月節食羸瘦，鹿皮樹皮以充衣服，不剪髮爪蹲處露地。或如煙炭黑蜂之色，呪術祭火以為吉祥，空地樹下隨處而居。或墜高巖或投深水，炎火赫日炙身苦體，恃其種姓離無上智。比丘當知，此諸仙人見不清淨耽著諸有，輪迴生死不能出離。」

At that time, all the sages were filled with joy and, with palms joined in reverence, gradually approached the Buddha. Then the World-Honored One addressed the bhikṣus, "Observe those sages in Jambudvīpa, with their disheveled hair flowing upward, dwelling in forests smeared with ashes and abstaining from grain. Some fast for half a month, becoming emaciated; they wear deerskin and tree bark for clothing, do not cut their hair or nails, and squat exposed on the ground. Some are dark like smoke and charcoal or black bees, performing incantations and fire sacrifices for auspiciousness, dwelling wherever they find empty ground or under trees. Some throw themselves from high cliffs or into deep waters, or scorch their bodies under the blazing sun, relying on their caste while being far from supreme wisdom. Bhikṣus, know that these sages' views are impure, they are attached to existence, and cannot escape the cycle of birth and death.”

時諸比丘聞佛世尊作是說已，同聲白言：「我等今者由依如來勤修梵行，於諸有中永當出離。」

When the bhikṣus heard what the World-Honored One had said, they spoke in unison, "We now, by relying on the Tathāgata and diligently cultivating the pure conduct, will forever escape from all states of existence.”

爾時廣博仙人與其同類漸至佛所，覩諸羅漢威德尊嚴，內懷傾悚曲躬低視。各結散髮，身佩白繩，顏容黑暗，兩目黃綠，頭髮枯燥，執三拒木，身形卑陋，或行虛空。或談俗典，至如來前，白言：「世尊！今此眾會，願佛知時。」

At that time, the ṛṣi Vyāsa and his followers gradually approached the Buddha. Upon seeing the dignified and majestic arhats, they were internally awed and bowed with lowered gaze. Their hair was tied in knots, they wore white cords around their bodies, their faces were dark, their eyes were yellow-green, their hair was dry, they carried three wooden staffs, and their bodies were humble in form. Some walked through the air, some discussed worldly texts. Coming before the Tathāgata, they said, "World-Honored One! For this assembly gathered here, may the Buddha know it is time.”

佛言：「廣博！我已了知諸有受生及於自性。」

The Buddha said, "Vyāsa! I already understand all states of existence and their inherent nature."

時阿難陀白言：「世尊！此何仙人眾所圍遶，詞慧通敏頂髮上靡？」

Then Ānanda asked, "World-Honored One! Who is this sage surrounded by the crowd, with eloquent wisdom and disheveled hair?"

佛言：「阿難！此是廣博，作圍陀典，奉持習行賒羯羅教，造諸種種世俗文字。」

The Buddha said, "Ānanda! This is Vyāsa, who composed the Vedic texts, upholds and practices the Śākala teachings, and has created various kinds of worldly writings."

爾時諸羅漢等共相謂言：「而此仙人有何所得，苦行如是於生死中而不解脫？」復自思惟：「此仙人眾今來佛所，當何所問？為因緣耶？為無我耶？」

At that time, the arhats said among themselves, "What has this sage attained? Despite such austere practices, he is not liberated from birth and death." They further pondered, "Now that these sages have come to the Buddha, what will they ask about? Will it be about dependent-origination? Or about non-self?"

爾時廣博仙人合掌向佛白言：「世尊！佛出現難，眾會亦難。我於今者有少疑問，願垂哀愍。」

Thereupon the ṛṣi Vyāsa joined his palms and addressed the Buddha saying, “World-Honored One! "The Buddha's appearance is rare, and such an assembly is also rare. I now have some small questions, and I pray for your compassionate consideration.”

佛言：「大仙！恣汝所問，當為解說。」

The Buddha said: "Mahāṛṣi! Ask freely what you wish, and I will explain it."

廣博仙言：「云何為施？何者施義？云何施主？施主何義？云何施者不名施主？云何施主不名施者？云何行施於受施者而獲福報？云何施已，若現在世、若命終後，施福隨行為積為聚？世尊！如來滅後供養塔廟，誰為受者獲於福報？」

The ṛṣi Vyāsa asked, "What is giving? What does it mean to give? Who is a donor? What does it mean to be a donor? When is one who gives not called a donor? When is a donor not called one who gives? How does one obtain merit by practicing giving to recipients? After giving, how does the merit of giving accumulate or gather, whether in this life or after death? World-Honored One! After the Tathāgata's extinction, when making offerings to stupas and temples, who receives them and obtains the merit?"

佛言：「大仙！汝今所問甚為希有，為欲覺悟新發意者。」

The Buddha said: "Mahāṛṣi! Your questions are most extraordinary, asked to awaken those who are newly aspiring."

時舍利弗在於眾中髮白面皺，以其右手擡眉顧視，久而言曰：「我昔曾聞廣博仙人世所稱讚，云何今者不知言問如小童子。云何不問因緣無我深妙之義，而乃問於施之果報？」

At that time, Śāriputra, with white hair and wrinkled face, raised his eyebrows with his right hand and gazed for a while before saying, "I have heard that the ṛṣi Vyāsa was praised by the world, but how is it that he now asks questions like a small child? Why does he not ask about the profound meaning of dependent-origination and non-self, but instead asks about the results of giving?"

尊者阿難前禮佛足，白言：「世尊！彼之仙人於施貪著，我願為彼解說施義。」

The Venerable Ānanda came forward, bowed at the Buddha's feet and said: "World-Honored One! This sage is attached to giving. I wish to explain to him the meaning of giving."

佛言：「阿難！若問如來，聲聞答者，非如來教。」

The Buddha said: "Ānanda! When questions are asked of the Tathāgata, answers from śrāvakas are not the Tathāgata's teaching."

時舍利弗復白佛言：「今此仙人有彼彼疑，我願解說。」

Then Śāriputra again addressed the Buddha saying, "This ṛṣi has various doubts, I wish to explain them."

佛言：「不爾。汝於聲聞最為上首，若於我前有所解說，令諸眾生墮於惡趣，謗云如來非決定智，或云如來覺性了已猶有我慢。」

The Buddha said, "Not so. You are foremost among the śrāvakas, but if you were to explain in my presence, it might cause beings to fall into evil destinies, slandering the Tathāgata as not having definitive wisdom, or saying that the Tathāgata, even after realizing enlightenment, still has ego-pride."

爾時諸比丘聞佛世尊作是說已，生淨信心，白言：「世尊！廣博仙人有所疑問，願為除斷。」

At that time, when the bhikṣus heard what the World-Honored One had said, they developed pure faith and said, "World-Honored One! The ṛṣi Vyāsa has some doubts, please remove them."

爾時佛告廣博仙言：「汝今諦聽，施之果報及業差別。若諸受者能令施主生於果報，是為施義。若有眾生發清淨心，以己財寶令執事人隨所施者，其財寶主名為施主，其執事人名為施者。若復有人自持己物淨心施者，得為施主亦名施者。復次大仙！三十二種不淨之施，汝今諦聽。若復有人，倒見施者不名淨施。因報恩者不名淨施。不哀愍者，不名淨施。為色欲者，不名淨施。若施火中，不名淨施。擲水中者，不名淨施。恐怖施者，不名淨施。施五家者，不名淨施。以毒施者，不名淨施。施刀杖者，不名淨施。殺害施者，不名淨施。為攝他故，不名淨施。為稱譽者，不名淨施。為倡伎者，不名淨施。因占相者，不名淨施。求飾好者，不名淨施。結朋友者，不名淨施。於莊宅中鳥獸來喫不歡欣者，不名淨施。學工巧者，不名淨施。因病施醫，不名淨施。先因打罵後施財物，不名淨施。若懷疑惑，言我今施為有報耶為無報耶？如此施者，不名淨施。若捨施已，內懷熱惱慳戀悔恨，不名淨施。若言受者後當為我作牛畜者，不名淨施。若言福報我自受者，不名淨施。若人少壯無淨信心，後遭病苦或臨死路，楚毒在身肢節分解，閻羅使者調弄於前，親屬平生悲泣相視，如此之時方始施者，不名淨施。或有念言，令餘城邑知我施者，不名淨施。若懷嫉妬增上施者，不名淨施。慕他豪族為求婚姻，持諸金銀繒綵衣服而施與者，不名淨施。若求男女及餘雜緣而施與者，不名淨施。若有念言，我於今施來世受報，不名淨施。見貧窮者不生哀愍，翻持錢財施富貴人，不名淨施。或貪花果而施與者，不名淨施。善男子！此三十二愛染之施，猶如有人携持種子，於荒穢田隨所種殖。然彼種子依大地界，遇天雨潤決定生牙，至於花實少得收獲。」

At that time, the Buddha told the ṛṣi Vyāsa, "Listen carefully now to the results of giving and the distinctions of karma. When recipients can cause donors to generate karmic results, this is the meaning of giving. When beings with pure minds have their servants give away their wealth as instructed, the owner of the wealth is called the donor, and the servant is called the giver. If someone personally gives their own possessions with a pure mind, they are both donor and giver.

Furthermore, Mahāṛṣi, listen to these thirty-two types of impure giving:

Giving with wrong views
Giving to repay favors
Giving without compassion
Giving for sensual desires
Giving by throwing into fire
Giving by throwing into water
Giving out of fear
Giving to the five households
Giving poison
Giving weapons
Giving to harm
Giving to attract others
Giving for praise
Giving to entertainers
Giving based on fortune-telling
Giving to seek adornments
Giving to make friends
Being unhappy when birds and beasts eat at one's estate
Giving to learn skills
Giving medicine due to illness
Giving wealth after beating and scolding
Giving while doubting whether there will be results
Giving and later feeling regret and attachment
Giving while saying the recipient will become one's cattle in the future
Giving while claiming all merit for oneself
Giving only when young and healthy, without faith, facing death with suffering Giving to be known in other cities
Giving out of jealousy
Giving gold, silver and fine clothes to seek marriage with noble families
Giving to seek children or other conditions
Giving while thinking of future life's rewards
Giving to the wealthy while ignoring the poor
Giving out of greed for flowers and fruits

Good son! These thirty-two types of defiled giving are like planting seeds in barren soil. Though those seeds depend on the earth and receive rain, they will produce few flowers and fruits."

爾時廣博仙人復白佛言：「如何施與，持戒毀戒而不滅壞。」

At that time, the ṛṣi Vyāsa further asked the Buddha, "How can one give while not destroying either the keeping or breaking of precepts?"

佛言：「大仙！若復有人淨信因果發歡喜心，為諸眾生無有悔悋，亦不分別持戒破戒。復次善男子！有五種施名為大施。何者為五？一者時施，二者道行之者，三者病人及看病者，四者說正法人，五者詣他國者。復有五種：一者法施，二者食施，三者居住，四者燈明，五者香花。」

The Buddha said: "Mahāṛṣi! If someone has pure faith in cause and effect and develops a joyful mind, giving to all beings without regret or stinginess, also not discriminating between those who keep or break precepts.

Furthermore, kulaputra! There are five types of great giving. What are these five? First, timely giving; second, giving to travelers; third, giving to the sick and those who care for them; fourth, giving to those who teach the true Dharma; fifth, giving to those who travel to other countries.

There are another five types: first, giving of Dharma; second, giving of food; third, giving of shelter; fourth, giving of lamps; fifth, giving of incense and flowers."

廣博復言：「何等清淨？」

Vyāsa further asked: "What is pure [giving]?"

佛言：「若發信心，為諸眾生內懷哀愍，迴向菩提遍淨解脫，得為清淨。復有五種無上之施。何者為五？一者施於如來，其施無上；二者施於眾僧，其施無上；三者施說法者，其施無上；四者施父，其施無上；五者施母，其施無上。復有施者名為大施，所謂失位國王名為大施。若為縣官之所逼迫無所依怙，及為疾病之所痛惱，施如此人名為大施。若為王者所棄，臨刑之時及餘命難，捨己之命救於彼命，名為大施。或於疾病之人施與醫藥，亦名大施。或於具戒眾僧以時而施，亦名大施。或施求智慧者，亦名大施。或於傍生之儔蝦蟇蛭烏及餘鳥獸而施與者，亦名大施。或於乏劣之者施令充足，亦名大施。若復有人，勸他淨施及餘隨喜，亦名大施。復次大仙！汝先所問，於我滅後云何種植獲福報者。善男子！諸如來者皆是法身非是色身，若復在世或復滅後，所有供養福無有異。如轉輪王於其大地唱如是言：『我之國界，不應有人殺害眾生及於妄語。』其國之人，雖未見王兼親侍衛，但聞教勅即便遵奉，王於是人必生歡喜。是人由王不殺害故獲生天報，其有違者墮於惡趣。如是大仙！雖有眾生見我色身，不護其戒何所得耶？如提婆達多，雖遇於我猶墮地獄。若復有人於來世中勤修我教，則為希有，如見我身無有異也。

The Buddha said, "If one develops faith, harbors compassion for all beings, and transfers merit to bodhi and complete liberation, this is pure giving. There are five types of supreme giving. What are these five? First, giving to the Tathāgata is supreme; second, giving to the Sangha is supreme; third, giving to Dharma teachers is supreme; fourth, giving to one's father is supreme; fifth, giving to one's mother is supreme.

There are also other types of great giving, Giving to a king who has lost his position is great giving. Giving to those who are oppressed by officials with no one to rely on, or those afflicted by illness - giving to such people is great giving. When someone has been abandoned by the king and faces execution or other mortal danger, giving up one's own life to save their life is great giving. Giving medicine to the sick is also great giving. Giving at the right time to the Sangha who keep the precepts is also great giving. Giving to those who seek wisdom is also great giving. Giving to animals like frogs, leeches, crows and other birds and beasts is also great giving. Giving to the poor and destitute until they are satisfied is also great giving. Furthermore, encouraging others to give purely and rejoicing in their giving is also great giving.

Furthermore, Mahāṛṣi! Regarding your earlier question about how to plant merit after my extinction. Kulaputra! All Tathāgatas are the Dharmakāya, not the physical body. Whether during their lifetime or after their extinction, the merit of making offerings is no different. It is like when a wheel-turning king proclaims throughout his realm, 'In my domain, no one should kill living beings or speak falsely.' Though the people have not seen the king or his attendants, they follow his decree upon hearing it, and the king is pleased with them. Due to following the king's decree against killing, these people gain rebirth in the heavens, while those who violate it fall into evil destinies. Similarly, Mahāṛṣi! Even if beings see my physical body but do not keep the precepts, what benefit do they gain? Like Devadatta, though he met me, he still fell into hell. If someone in future times diligently practices my teachings, this is extraordinary - it is no different from seeing me in person."

「復次大仙！如汝所問，福德因緣為積聚者。如萩葦中因燒出焰，而此光焰不可得言為積為聚。如是施主，積集資糧猶影隨形而無見者。亦如蒲萄甘蔗，未押之時汁不可見，彼於一節二節之中求汁積聚了無見者，然於彼汁不從外得。福德果報亦復如是，不在施主手中心中及於身中，亦不相離。亦如尼拘陀子未成熟時，牙不可見。譬於商人持少財物往詣大城，有所貿易廣獲財利。福報亦爾，如蜂採花不損其色。雲涵雨潤誰見積聚？於其出生必自成辦。」

"Furthermore, Mahāṛṣi! Regarding your question about the causes and conditions for the accumulation of merit - it is like a flame arising from burning reeds, one cannot say where the light and flame are accumulated or gathered. Similarly, though donors accumulate provisions, it is like a shadow following form, yet cannot be seen. It is also like grapes and sugarcane before being pressed - their juice cannot be seen. Though one searches for juice accumulated in one or two segments, none can be seen, yet the juice is not obtained from outside. The karmic results of merit are just like this - they are not in the donor's hands, mind, or body, yet are not separate from them. It is also like a nyagrodha seed before it matures - its sprout cannot be seen. It is like a merchant taking a small amount of wealth to a great city, trading and obtaining great profits. The results of merit are also like this, like bees gathering from flowers without damaging their color. Who can see the gathering of clouds and rain? When the time comes for results to manifest, they naturally come to completion.”

爾時廣博仙人白言：「世尊！施之差別我已了知。云何此識住於身中有所愛著？」

At that time, the ṛṣi Vyāsa said: "World-Honored One! I now understand the distinctions of giving. How does consciousness dwell in and become attached to the body?"

佛言：「大仙！猶如國王住於城中，懼他軍來預作濠塹，積聚糧貯教養戰士，建諸幡旗調習醉象，嚴誡眾兵唱言警備，著於衣甲專情鬪戰，執利刀仗露刃而住。王福盡故，他軍強盛遂即滅壞。如是識王住於身城，見於六處無常侵害，穿信濠塹、被正念甲、御醉法象、調習意馬，告六處云：『今有無常威力軍來，宜應速疾被於施甲、持於智刃、辦慚愧弩、安戒隄防。』時彼六處為無常軍漸相逼迫，爾時彼識如福盡王，棄城而走別住城國。」

The Buddha said, "Mahāṛṣi! It is like a king dwelling in his city who, fearing the approach of enemy armies, digs moats, stockpiles provisions, trains soldiers, raises banners, trains war elephants, warns his troops to be vigilant, dons armor with focused determination for battle, and stands with drawn weapons. When the king's merit is exhausted, the enemy forces become strong and destroy him. Similarly, the king of consciousness dwells in the city of the body, sees impermanence attacking the six sense bases, digs moats of faith, dons armor of right mindfulness, controls the intoxicated elephant of dharmas, trains the horse of mind, and announces to the six sense bases, 'Now the powerful army of impermanence approaches, quickly don the armor of giving, wield weapons of wisdom, prepare bows of remorse, and establish defenses of precepts.' When the six sense bases are gradually pressed by the army of impermanence, that consciousness, like a king whose merit is exhausted, abandons the city and flees to dwell in another city-state."

廣博仙人復白佛言：「云何了知是福德城，非福德城我當捨之。」

The ṛṣi Vyāsa further asked the Buddha, "How does one know which is a city of merit and which is not, so I may abandon the latter?"

佛言：「大仙！猶如有人乘大舟船欲渡大海，時遇風濤鼓涌飄蕩，黿鼉鯨鯢互為嶮害。是人因船遂達彼岸，既得無畏遶船三匝恭敬祭祀，唱言：『善哉。我由此船得渡大海。』如是大仙！有福眾生命終之後作是思惟：『我今此身善趣天上，所得人身為不空過。乘此身船渡惡趣海，善哉前生甚可恭敬。』若復有人墮惡趣者，猶如渡海乘朽爛船，於大海中或沈或浮，搖颺傾覆。是人殘命雖至岸上，復遇師子虎狼充滿，罵言：『咄哉！此朽故船倒行大海，令我怖畏見如此苦。』墮惡趣識亦復如是，毀罵其身：『我徒養育遭此惡報。我久於世擔負穢草，如蠶作繭徒自纏縛。如何令我沈溺若此？』

The Buddha said: "Mahāṛṣi! It is like someone who takes a great ship to cross the ocean and encounters wind and waves surging and tossing, with alligators and whales creating dangers. Because of the ship, this person reaches the other shore. Having reached safety, they circumambulate the ship three times, make offerings with respect, and exclaim, 'Excellent! Because of this ship I was able to cross the great ocean.' Similarly, Mahāṛṣi, beings with merit think thus after death, 'This body has reached the heavenly realms, the human body I obtained was not in vain. Riding this body-ship I crossed the ocean of evil destinies. Excellent! The previous life is worthy of respect.' But if someone falls into evil destinies, it is like crossing the ocean in a rotting ship, sometimes sinking, sometimes floating, tossing and capsizing. Though they might reach shore with their remaining life, they encounter lions and tigers in abundance and curse, 'Alas! This rotten old ship sailing backward in the ocean caused me to see such fearful suffering.' Similarly, consciousness falling into evil destinies curses its body, 'I nourished you in vain to meet this evil result. Long have I carried filthy grass in the world, like a silkworm spinning a cocoon only to bind itself. How have I come to be drowned like this?'"

「爾時彼識於第二身適住母胎，纔七日中能作是念：『我從彼滅而來生此。』由善業者其心歡喜，能令彼母有三種相。所謂母面熙怡顏容端妙、無諸皯[黑*黽]、右脚壓地倍重常時，復以其手數摩右脇，被白色衣增加姝麗。造惡業識亦七日中作是憶念：『我從某城曾作某罪。』作是念已便生悲惱，能令其母現諸惡相，所謂身體臭穢羸瘦萎黃，常懷悲愁數數變吐，禍橫盈門災難逼迫饒諸疾病。將產之時，或損母命或復自死。」

"At that time, when consciousness enters its second body and dwells in the mother's womb, within seven days it can think, 'I died there and have been born here.' For those with good karma, their hearts are joyful, and they can cause their mothers to show three signs: the mother's face is cheerful and beautiful without blemishes, her right foot presses the ground with twice the normal weight, and she frequently strokes her right side with her hand, wearing white clothes that enhance her beauty.

For consciousness with evil karma, within seven days it remembers, 'I committed such and such sins in such and such city.' After this thought, it becomes sorrowful and causes the mother to show evil signs: her body becomes foul-smelling, emaciated and yellow, constantly filled with sadness and frequently vomiting, with misfortunes filling the house and many illnesses afflicting her. At the time of birth, either the mother's life is harmed or the child dies."

爾時廣博仙人復白佛言：「世尊！彼識初入胎時，得何念慧？」

At that time, the ṛṣi Vyāsa further asked the Buddha, "World-Honored One! When consciousness first enters the womb, what wisdom of mindfulness does it obtain?"

佛言：「而此之識亦入胎已，見閻浮洲園苑樹林、宮殿池沼遍滿莊飾，親族聚會情極慕樂。復以天慧光明隨念憶知無量百千彼彼生處，彼是我母，曾五百世生育於我。作是念已生厭離心，唱言：『咄哉！於此世間生死足矣，劬勞諸有永願休息。』」

The Buddha said, "When this consciousness enters the womb, it sees Jambudvīpa's gardens and forests, palaces and ponds all fully adorned, and relatives gathering in extreme delight. Moreover, with heavenly wisdom and light, it remembers countless thousands of previous births, [thinking] 'This was my mother, who gave birth to me for five hundred lifetimes.' After this thought, it develops a mind of renunciation, exclaiming, 'Alas! In this world, birth and death are enough! May all this toilsome existence forever come to rest!'"

時廣博仙人復白佛言：「世尊！彼識既能如是厭離，豈不出離生死中耶？」

The ṛṣi Vyāsa further asked the Buddha, "World-Honored One! Since consciousness can become so detached, why does it not escape from birth and death?"

佛言：「不也。大仙！彼識無出離之相，能得解脫無有是處。而彼識界於生死中雖爾厭離，能出離者不應受生。若不爾者，或有修福及於造罪，一切皆應趣向涅槃。如汝所言，識思惟者，是識增上非智增上。所以者何？識能分別，智能了知，識智和合乃如汝說。」

The Buddha said: "No, Mahāṛṣi! This consciousness shows no signs of liberation, and there is no possibility of attaining release. Although consciousness in the realm of birth and death becomes thus detached, one who can truly escape should not take rebirth. If it were not so, whether one accumulates merit or commits sins, all would tend toward nirvana. As you say, consciousness thinking is consciousness-dominant, not wisdom-dominant. Why? Consciousness can discriminate, wisdom can truly know - only when consciousness and wisdom combine is it as you say."

爾時世尊欲重宣此義而說偈言：

At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

能防諸怨賊，　　積集煩惱者，　了智與無智，　　及慧共愚癡。　

Able to guard against hostile thieves, Those who accumulate afflictions, Understanding wisdom and non-wisdom, And wisdom together with foolishness.

見慢并無明，　　如是等一切，　無有少離智，　　由識能了知。　

Views, pride, and ignorance, All such things as these, None are separate from wisdom, Through consciousness they can be known.

識智不相離，　　和合我常說，　一輪不為車，　　二輪亦不成，　

Consciousness and wisdom are inseparable, Their unity I always teach. One wheel does not make a cart, Nor do two wheels complete it.

亦不由於餘，　　要假人與牛，　并具於輻轄，　　二輞相資備，　

Nor is it due to other things, It requires people and oxen, Along with spokes and axles, Two rims supporting each other.

轅軛兼絡繩，　　爾乃得名車。　身車亦如是，　　諸界和合生，

With shaft, yoke, and binding ropes, Only then can it be called a cart. The body-cart is also like this, Born from the union of elements.

諸根悉備具，　　由識能牽挽。　肢節相綴連，　　筋脈恒遍滿，

All faculties completely equipped, Pulled along by consciousness. Joints and limbs connected together, Tendons and vessels pervading throughout.

髑髏皮髮覆，　　腸肺并心脾，　肝胃眾和合，　　建立假為身。

Skull covered with skin and hair, Intestines, lungs, heart and spleen, Liver, stomach all combined, Provisionally established as a body.　

識王處其中，　　非身為調御，　了知諸體性，　　是名智識俱。

The king of consciousness dwells within, Not the body is the master, Understanding the nature of all elements, This is called wisdom and consciousness together.

「復次大仙！此識微細不可色見，無有諸根亦不相離。若諸丈夫有所怯弱，或生恐怖或起尋思，皆識增上非智作用。」

"Furthermore, Mahāṛṣi! This consciousness is subtle and cannot be seen with physical eyes, has no sense organs yet is not separate from them. When people feel weak, or generate fear or thoughts, these are all functions of consciousness predominating, not wisdom."

爾時廣博仙人復白佛言：「世尊！云何觀察一切眾生從地獄趣而來生者，乃至人趣而來生者？何業差別，生於天人傍生餓鬼及於地獄？」

At that time, the ṛṣi Vyāsa further asked the Buddha: "World-Honored One! How can one observe all beings who come from the hell realms up to the human realm? What are the karmic distinctions that cause birth among devas, humans, animals, hungry ghosts, and hell beings?"

佛言：「大仙！眾生本性沒此生彼，是佛境界，非五通仙之所能知，亦非天人魔梵色究竟等并餘聲聞之所覺了。大仙！若於我法獲離三垢得初果時所有境界，尚非帝釋、那羅延天、汝諸仙等之所能知。」

The Buddha said: "Mahāṛṣi! The fundamental nature of beings sinking here and being born there is the Buddha's domain. It cannot be known by sages with the five supernatural powers, nor can devas, maras, brahmas, those of the highest realms of form, or the remaining śrāvakas understand it. Mahāṛṣi! Even the realm experienced when one obtains the first fruit by becoming free of the three defilements through my Dharma cannot be known by Indra, Nārāyaṇa, or you sages."

爾時如來作是說已，廣博仙人便自思惟：「此輪迴中，聖智境界未曾會遇。」禮佛雙足，白言：「世尊！我於今者衰朽失念不能獲果，無任負荷住持菩提。歸依佛法及離垢僧，我從今日與諸弟子及於眷屬歸佛法僧，唯願世尊示教利喜，以聖智日常住世間除煩惱翳。善哉世尊。願為演說一切眾生從天墜者。」

After the Tathāgata said this, the ṛṣi Vyāsa thought to himself, ‘In this cycle of rebirth, I have never encountered the realm of noble wisdom.’ He bowed at the Buddha's feet and said, "World-Honored One! I am now deteriorated and forgetful, unable to attain the fruit, incapable of bearing and maintaining bodhi. I take refuge in the Buddha, Dharma, and stainless Sangha. From today onwards, I and my disciples and followers take refuge in the Buddha, Dharma, and Sangha. I only wish the World-Honored One would instruct and benefit us with joy, letting the sun of noble wisdom constantly dwell in the world to remove the veil of afflictions. Excellent, World-Honored One! Please expound on all beings who fall from the heavens."

佛言：「諦聽。今正是時。若有眾生堅固成就施香花鬘，此人必當生持鬘天。臨終之時身發妙香及感鮮華，而復自見種種色華來散其上，或有見於樓閣宮殿，懸諸鈴[糸*(乃/木)]雜華嚴飾，百千天女而處其中。命終之後見持鬘天父母和合如贍部人，便為愛風飄入胎藏。時彼天母懷妊七日，於右脇下遂誕其子。彼適生已，於其胸前天悅意花自然為鬘，具七種色，所謂白、黑、黃、赤、天紺、紅蓮及如火銅，光明炫耀，香氣因風遍一由旬，故號彼天謂為持鬘。宮中有樹，其汁香美猶如甘露。園苑果實有八上味，大如頻螺。彼天所食皆是甘果非餘摶食，凡有飢想果自現樹。所履之地無諸荊棘，鮮花柔草周布清淨。或有宮殿如白花聚，或以黃金為屋鵄吻。彼之天女光容藻飾，眺望軒檻相與娛樂。其所壽命天二百年，將終歿時有二種相：所居之樹其葉凋悴枝條垂下，其花香氣自然隱沒；所著花鬘忽然萎黃，清涼之風變為毒熱。最勝天城棄捨而去。時諸天女見此衰相圍遶悲號，歎言：『咄哉。何彼無常無少慈悲，今於我等愛重之者制不由己，將捨我等在於須臾。』時彼天子漸為熱病之所逼迫遍體火現，炎焰雖加而無熱惱，心猶快樂從彼而沒，人間受生在於胎中，能令其母愛香花鬘及諸果實。又於夢中常見城邑場肆嚴飾遍垂花瓔。亦既生已，形容光潤白服花鬘常所眷愛，好遊親屬耽著欲樂，情戀女人往來輕躁，名衣上服及諸園林靡不貪樂，見富貴者倍生喜悅。

The Buddha said, "Listen carefully. Now is the right time. If beings firmly accomplish the giving of incense, flowers, and garlands, they will certainly be born in the Mālādhāra Heaven (’Garland-Bearing’). At the time of death, their body will emit wonderful fragrance and attract fresh flowers, and they will see various colored flowers scattered above them. Some will see towers, palaces, and halls adorned with bells and various flowers, with hundreds of thousands of celestial maidens dwelling within.

After death, they see the parents of the Mālādhāra Heaven united like people of Jambudvīpa, and are blown by the wind of love into the womb. After seven days of pregnancy, the celestial mother gives birth from her right side. As soon as the child is born, heavenly pleasing flowers naturally form a garland on their chest, with seven colors: white, black, yellow, red, heavenly blue, red lotus, and copper-fire colored, radiating brilliance with fragrance spreading for one yojana by the wind. Thus these devas are called Mālādhāras.

In their palace there are trees with sap as sweet as nectar. The fruits in their gardens have eight supreme flavors, as large as bilva fruits. These devas eat only sweet fruits, not other solid foods, and whenever they feel hunger, fruits appear on the trees. The ground they walk on has no thorns, with fresh flowers and soft grass spread cleanly everywhere. Some palaces are like clusters of white flowers, some have roofs of gold. The celestial maidens are radiant and adorned, enjoying themselves at the railings and windows.

Their lifespan is two hundred celestial years. When approaching death, two signs appear: the leaves of their dwelling trees wither and branches droop, and their flower fragrance naturally disappears; their worn garlands suddenly wither and yellow, and the cool breeze turns to poisonous heat. They abandon the supreme heavenly city. When the celestial maidens see these signs of decline, they gather around lamenting, saying, "Alas! How merciless is impermanence, without even a little compassion. Now our beloved one is not in control of themselves and will leave us in an instant."

As that deva is gradually afflicted by fever with fire appearing throughout their body, though flames increase there is no heat-torment and their mind remains happy as they pass away. When reborn in the human realm within a womb, they cause their mother to love fragrant flowers, garlands and fruits. In dreams she constantly sees cities and marketplaces adorned and hung with flower garlands. After birth, they have a radiant appearance, love white clothes and flower garlands, enjoy visiting relatives, are attached to sensual pleasures, are passionate about women, come and go impetuously, delight in fine clothes and gardens, and feel doubled joy upon seeing the wealthy and noble.

「復次大仙！四天王天趣向之者，若有眾生以憐愍心，見貧窮者施於衣食，及諸病人隨與醫藥，或造井泉、或施池沼。其人將終形不羸瘦，容色無變身無垢汗，聲不[斯/瓦]破亦不遺瀝大小便利，六塵充足諸根無損，能見自身在天眾中。命既終已，色如紅蓮口出妙香，復有清風吹妙花香拂其尸上。於是彼識見四天界父母歡遊耽醉情欲。時彼天父以其右手摩天母背，即於母髀而得受胎。經七日已遂即誕生，天飾具足。大仙當知，四天王天所居之地縱廣八萬四千由旬，黃金白銀雌黃雄黃間錯莊飾，百千天女充滿其中，百千花果如人形像。於彼園苑，天摩尼光常所明照，樹林枝莖垂劫波衣及妙繒綵，其樹滑潤見者欣悅。於其龕室常懸樂具，簫笛之儔自然發聲。彼天童子摶食為力，香美秔稻色如紅蓮味逾甘露。其所食器具於二種：一者金器，二者銀器；隨意所樂色香美味皆於中現。復有天漿名為花酒，香冷殊特，設有嗅者亦自然醉。彼之天人各有寢殿名曰初秋，遍垂花條，金銀雜寶娑蘭雞樹，數有百千合覆其上，復有種種坐臥敷具。六萬天女顏容殊妙被服光鮮，其聲寥亮韻合天樂，為諸欲神之所造化，歌舞倡妓言笑往來，能令見者增其染愛。其宮殿前樹以剎柱，金銀間錯繒綵莊嚴，懸諸寶幡隨風搖颺。

"Furthermore, Mahāṛṣi! For those destined for the Heaven of the Four Kings - if beings with compassionate hearts give food and clothing to the poor, provide medicine to the sick, or construct wells, springs, or ponds, when such people approach death, their form does not become emaciated, their complexion remains unchanged, their body has no impurities or sweat, their voice doesn't break, they maintain control of bodily functions, their six senses remain complete, and their faculties undamaged. They can see themselves among the heavenly hosts.

After death, their color becomes like a red lotus and their mouth emits wonderful fragrance. A pure breeze blows fragrant flowers across their corpse. Then their consciousness sees the parents of the Four Heavenly Kings' realm enjoying themselves in sensual pleasure. The heavenly father strokes the heavenly mother's back with his right hand, and conception occurs in the mother's thigh. After seven days, birth occurs with complete celestial adornments.

Know, Mahāṛṣi, that the realm of the Four Heavenly Kings extends 84,000 yojanas, adorned with gold, silver, orpiment and realgar, filled with hundreds of thousands of celestial maidens, and hundreds of thousands of flowers and fruits in human form. In those gardens, heavenly maṇi-light constantly illuminates, trees drape with kalpavṛkṣa garments and fine silks, their trunks smooth and delightful to behold. In the chambers hang musical instruments that naturally produce sound.

The celestial youths gain strength from solid food - fragrant rice the color of red lotus with taste surpassing nectar. Their eating vessels are of two kinds: gold and silver, manifesting whatever colors, fragrances and flavors one desires. There is also a heavenly drink called flower wine, uniquely fragrant and cool - even its scent can intoxicate.

These celestial beings each have sleeping palaces called "Early Autumn," with hanging flower branches and śāla trees of gold, silver and mixed jewels numbering in the hundreds of thousands providing cover above, along with various seats and bedding. Sixty thousand celestial maidens of extraordinary beauty in radiant garments, their voices clear and harmonious with heavenly music, created by the gods of the realm of desire, come and go singing, dancing and laughing, increasing the attachment of all who see them. Before their palaces stand pillars inlaid with gold and silver, adorned with fine silk, with precious banners hanging and swaying in the wind.

「有四天王：一曰持國，二曰增長，三曰威目，四曰多聞。此四天王於彼天界，吟嘯歌舞讌會嬉遊具足安樂。時彼眾中諸天童子，力藝殊勝具天妙身，垂臂往來猶如醉象，身香郁烈遍一由旬。其所壽命天五百年，無中夭者。園苑林樹榮色光潔，迦潭婆花而以莊嚴，咸悉芬馥無諸臭穢，四面階道雜寶所成，百千天女常為歌伎，諸寶器中出妙音聲。善男子！彼等天人壽欲盡時有三種相：一者身光隱沒，二者花無香氣，三者不聞天女奏諸伎樂。常所歡遊園林宮苑鳥聲和雅，是憙好處皆不愛樂，花鬘萎悴天女悲號，衣生垢穢，瞻視昔來欣翫之具復增悶絕，身上汗流眼變枯燥，如取水魚置夏日中，熱惱所逼宛轉于地。時諸女等見彼天男愁苦如此，皆來圍繞同聲號哭，唱言：『苦哉苦哉。我所愛者奈何如是，所好憙事翻為愁苦。今之云何捨我等輩及遊讌處？』時天女等以偈歎曰：

"There are Four Heavenly Kings: first is Dhṛtarāṣṭra (Holder of the Kingdom), second is Virūḍhaka (Growth), third is Virūpākṣa (Fierce Eyes), and fourth is Vaiśravaṇa (Widely Heard). These Four Kings in their heavenly realm enjoy complete happiness with singing, dancing, feasting, and play. The celestial youths among them possess exceptional strength and skills with perfect celestial bodies, their arms swaying like drunken elephants as they move about, their bodily fragrance spreading for one yojana. Their lifespan is five hundred celestial years, with none dying prematurely.

The gardens and groves are splendid and pure, adorned with kadamba flowers, all fragrant without any foul odors. The walkways on all four sides are made of various jewels, hundreds of thousands of celestial maidens constantly perform music and song, with wonderful sounds emerging from precious instruments.

Kulaputra! When these devas' lifespans are about to end, three signs appear: first, their bodily radiance vanishes; second, flowers lose their fragrance; third, they no longer hear the celestial maidens' music. The gardens and palaces they used to enjoy with their harmonious birdsong no longer bring them pleasure. Their flower garlands wither, the celestial maidens wail, their clothes become soiled, and looking at their formerly beloved possessions only increases their despair. Sweat flows from their bodies and their eyes become dry, like fish taken from water and placed in the summer sun, writhing on the ground in torment.

When the celestial maidens see the male devas suffering so, they gather around crying in unison, lamenting, "Alas! Alas! How has our beloved become like this? All that was pleasurable has turned to sorrow. How can you abandon us and our places of enjoyment?" Then the celestial maidens spoke these verses in lament:

種種妙莊嚴，　　仁者所遊讌，　　最上福德城，　　四面具樓閣。

Various wondrous adornments, Where the noble one used to feast, Supreme city of merit, With towers and pavilions on all four sides.　　

天女恒充滿，　　園林鎮榮茂，　　云何捨歡愛？　　苦哉此無常。』

Forever filled with celestial maidens, Gardens and groves ever flourishing, How can you abandon this joyful love? Alas, such impermanence!

「爾時諸天女等說此偈已相視哽咽，各以右手取諸雜花遙散其上，復作是言：『仁者！汝具福故當生人間，彼是福地應以信心植諸善種。』爾時彼天見諸女等皆已背捨，重增熱惱身心熾然，如以蘇滴置炎鐵上欻自銷滅餘微灰燼，復為業風之所吹散，如隣虛塵為千億分更不可見。於是彼識從天降下，見受生處父母和合，心懷喜悅便入胎藏。纔處胎時，母即相現飲食增多不噉血肉，樂著緋衣愛聚會處，於諸親屬倍加眷念。雖懷其子曾無痛惱，口無流涎身不沈重。亦既生已人相端嚴，其眼紺色如天青寶眾所樂見。聞於上界四天王事，自然欣悅常樂捨施，愛妙香衣性好數食，常憙歌舞園林女色靡不留戀。

After the celestial maidens spoke these verses, they looked at each other choking with emotion, and each with their right hand took various flowers to scatter over him from afar, saying, "Noble one! Because you have merit, you will be born in the human realm. That is a land of merit where you should plant good seeds with faith."

At that time, when that deva saw all the maidens turn away, his burning affliction increased further, his body and mind blazing like butter dropped on hot iron, instantly melting away leaving only fine ashes, which were then scattered by the wind of karma like atomic particles divided into billions of parts until no longer visible.

Then that consciousness descended from heaven, saw the place of birth where parents were united, and with joy entered the womb. As soon as it entered the womb, signs appeared in the mother - her appetite increased but she avoided meat, she enjoyed wearing scarlet clothes and gathering places, and felt doubled affection for relatives. Though carrying the child, she felt no pain, had no drooling, and her body did not feel heavy.

After birth, the person had dignified features, with eyes blue like heavenly sapphire that all delighted to see. Upon hearing about the Four Heavenly Kings' realm above, they naturally rejoiced and delighted in giving, loved fine fragrant clothes, enjoyed frequent meals, and constantly took pleasure in singing, dancing, gardens and women's beauty.

「復次大仙！若有眾生以淨信心，遠離殺害及於偷盜，持諸飲食上妙資具衣服財寶而行捨施，勤誠散花禮拜佛塔。壽命盡時，身無疾苦垢膩臭穢，念所習業曾不忘失，面如金色、鼻不陷曲、心不驚惱、喉不閉塞亦不喘息，不為風刀之所解截，聲不[斯/瓦]破，寢膳安寧。大仙當知，如斯之人毒不能害飲食消化，折傷夭枉皆所遠離。其人命終，以天識故見三十三天百千樓閣，金摩竭魚莊飾門柱，蛇勝栴檀香水塗灑，其地柔潔白逾霜雪淨如頸珠，黃檀香樹天寶燈燭雜錯行列，天諸男女遊戲園林耽染狂醉。既覩斯已遂生歡樂，猶如貫珠為人將取，入天母手以為胎藏。時母手掌因即生花，持示天父共相慶悅，復以兩手摩捼其華，子即誕孕。時彼天母告天父曰：『我於今日誕一童子，增長勝種。』便會親族以為歡賀。生滿七日天相具足，憶念前生從某處滅今來生此，某是我父某是我母，曾修某善。作是念時聳然歡欣，便於諸欲而生癡愛，於天界中宮苑園林自然了見貪憙愛著。爾時童子垂臂傭長猶如象鼻，其胸峻實如師子臆，腰腹圓細無有垂皺，背脊端平無高下骨，兩髀圓相如芭蕉莖，肌肉光潔無諸黧皯，無有耏毛及雜臭穢，上妙香氣從身流出。花鬘瓔珞天衣輕密，不假外求自然被體。時宮殿中所有天女無天男者，見此童子共來圍遶，咸作是言：『善來仁者！此之宮殿皆是汝有。我等諸女先無依怙，願相侍從。』其中或云：『此輩盛年，乳如金瓶面猶紅蓮。此園苑中如是天樹拘毘羅林垂覆榮好，六萬天女前後周遍。善哉仁者！可與我等永以娛樂，如雲中電不常而有。』或有宮殿，簫鼓琵琶諸雜天樂自然發聲，上妙敷具及師子座，嚴飾珠瓔垂以繒綵，而諸繒綵非是繭蠶之所作者。時彼童子覩斯珍飾，如灌頂王昇座而坐。既昇座已，諸所珍玩咸出聲言：『此善業人從閻浮洲修天福故而來生此。諸人應當來此承事歌舞娛樂，令此福人歡喜無厭。』出此聲已，園林宮殿六萬綵女，捧持天花被服光耀，身所發香如蒲萄酒蜜酒花酒，聞其香者令人昏醉，同聲唱言：『汝積天福，願時充奉。』於是童子與群天女，遊歡喜林及雜花林、黃毯石林、極光嚴林、日宮園苑、泉聲園苑、音樂園苑、叢花園苑。遊如是等上妙林苑，悅樂清涼無諸惡風，花香芬馥。青摩尼寶以為燈明，諸蜂鳥王出微妙音，其鳥毛羽猶如雜寶，天吠琉璃以為其嘴，飛翔群嬉遍滿林樹。

"Furthermore, Mahāṛṣi! If beings with pure faith avoid killing and stealing, give food, excellent provisions, clothes and wealth, and sincerely scatter flowers and worship Buddha stupas - when their life ends, their body will be free from illness, impurity and foul odors. They will remember their practiced karma without forgetting, their face will be golden, nose not sunken, mind not disturbed, throat not blocked, breathing not labored, not cut by the wind-knife, voice not broken, and sleep and meals peaceful. Know, Mahāṛṣi, such people cannot be harmed by poison, their food digests well, and they avoid injury and untimely death.

At death, due to their celestial consciousness, they see the hundred thousand pavilions of the Thirty-Three Heavens, with door pillars adorned with golden makara fish, sprinkled with superior sandalwood-scented water, ground soft and pure whiter than frost and snow, yellow sandalwood trees and heavenly jeweled lamps arranged in rows, with celestial men and women playing in gardens, intoxicated with pleasure. Seeing this, they feel joy, and like a strung pearl about to be taken, enter the heavenly mother's hand as a womb. Flowers grow in the mother's palm, which she shows to the heavenly father in shared joy. Rubbing the flower with both hands, the child is conceived.

The heavenly mother tells the father: "Today I have given birth to a boy, increasing our superior lineage." They gather relatives to celebrate. After seven days, the celestial marks are complete. The child remembers their previous life, where they died and were reborn, who their parents were, and what good deeds they did. Thinking of this brings sudden joy, and they develop foolish attachment to desires, naturally seeing and becoming attached to the heavenly realm's palaces and gardens.

The youth's hanging arms are long like elephant trunks, chest firm like a lion's, waist and belly round and smooth without wrinkles, spine straight without protruding bones, thighs round like banana stalks, flesh bright and unblemished, without coarse hair or foul odors, emitting supreme fragrance. Flower garlands, jeweled ornaments and fine celestial clothes naturally adorn their body without seeking outside.

The celestial maidens in the palace without male devas gather around this youth, saying, "Welcome, noble one! This palace is all yours. We maidens had no support before, please let us serve you." Some say, "These are in their prime, with breasts like golden vases and faces like red lotuses. In these gardens the celestial Kovidāra trees hang beautifully, with sixty thousand celestial maidens all around. Excellent, noble one! Please enjoy with us forever, though like lightning in clouds it won't last."

In some palaces, various heavenly music from flutes, drums and lutes naturally sounds forth, with excellent furnishings and lion thrones adorned with pearl nets and fine silks not made from cocoons. The youth, seeing these treasures, ascends the throne like a consecrated king. Once seated, all the precious objects speak out, "This person of good karma has come here from Jambudvīpa due to cultivating heavenly merit. Everyone should come serve, sing and dance for this meritorious one's endless joy."

After this proclamation, sixty thousand colorfully dressed maidens from the gardens and palaces hold heavenly flowers in radiant garments, their bodies emitting fragrances like grape wine, honey wine and flower wine that intoxicate those who smell them, saying in unison, "You have accumulated heavenly merit, may we serve you in this time." The youth then tours with the celestial maidens through the Joy Grove, Mixed Flower Grove, Yellow Carpet Stone Grove, Supreme Light Grove, Sun Palace Gardens, Spring Sound Gardens, Music Gardens, and Flower Cluster Gardens. They enjoy these supreme groves, delightfully cool without harmful winds, fragrant with flowers. Blue maṇi jewels serve as lamps, king bees and birds make wonderful sounds, their feathers like various jewels, beaks of heavenly beryl, flying and playing in flocks throughout the trees and groves.

「復次大仙！彼界有池隨月增減，具八功德，悅意無垢清冷澄澈，百葉香花開敷其內，岸樹行列雜花充遍。而彼池中眾多天女遊戲娛樂，諸寶器等隨意而現，色香妙食名天甘露，如拘摩花白逾珂雪，甘香具足亦易消化，無諸苦澁雜惡等味。

"Furthermore, Mahāṛṣi! In that realm there are pools that wax and wane with the moon, possessing eight excellent qualities, delightful and pure, cool and clear, with hundred-petaled fragrant flowers blooming within, trees lining the banks and various flowers filling everywhere. Many celestial maidens play and enjoy themselves in these pools, with precious vessels appearing according to their wishes, and delicious food called heavenly ambrosia, white as kumuda flowers surpassing snow, perfectly fragrant and easily digestible, without any bitter, astringent, or unpleasant tastes.

「復次大仙！有諸天人報不純者，雖同器食，或感赤色、或感蒼色乃至黃黑諸雜等色，天容無別唯食有異。大仙當知，彼諸眾生先雖捨施後復悔恨，由斯報故獲果如是。復有園苑名曰合棔，枝條花葉雜糅莊飾，百千叢林清淨柔軟，猶如水精花果常茂。其林樹間，諸寂靜身離欲牟尼是所棲集。天之男女常所入者，皆不為於貪愛欲樂。

Furthermore, Mahāṛṣi! There are celestial beings whose karmic rewards are not pure - though they eat from the same vessels, some perceive red colors, some blue colors, and even yellow and black mixed colors. Their celestial appearance shows no difference, only their food differs. Know, Mahāṛṣi, these beings, though they gave in the past, later felt regret, and thus receive such results. There is also a garden called Saṃyama, adorned with mixed branches, flowers and leaves, with hundreds of thousands of pure and soft groves, like crystal with ever-flourishing flowers and fruits. Between the trees of this grove dwell silent ones, munis who have abandoned desire. The celestial men and women who regularly enter there do not do so for lustful pleasures."

「大仙當知，我之弟子最上聲聞驕梵鉢提，是婆羅門清淨族子，住於禪定慈悲之心。以彼等持開敷慈眼入三摩地，每經七日方乃一度現出入息。彼入定時，有隨意風應念而至，假使劫火燒於大地成一炎焰，於彼禪身無能損害如芥子分，而彼支體如彌樓山常所鎮壓。難陀龍王及跋難陀有大力勢鼓氣猛烈，彌樓山王為之搖動，鼓作呼噏四大海水變為醎味。驕梵鉢提入定之時，彼二龍王盡其威力無能嬈亂。我此弟子在合棔林，而諸天女雖耽欲愛，覩斯尊者發清淨心，以曼陀花及諸蓮花而散其上，合掌恭敬。三十三天諸童子等亦來圍遶，持天甘露資給供養。而此尊者常為諸天於合棔林說修多羅，及未曾有、無問自說、本事、本生、因緣、方廣、諷誦、論議、重頌、授記、譬喻等經。時諸天人聞斯法要，莫不慇懃恭敬尊重。

"Know, Mahāṛṣi! My disciple, the foremost śrāvaka Gavāṃpati, is a son of pure Brahmin lineage who dwells in meditation with a compassionate heart. With concentrated mindfulness and opened eyes of compassion, he enters samādhi, only breathing once every seven days. When he enters meditation, winds follow his will. Even if a kalpa-ending fire were to consume the earth into one flame, they could not harm his meditative body even by a mustard seed's worth, and his limbs remain as steady as Mount Meru.

The Nāga Kings Nanda and Upananda, with their great power and fierce breath that can shake Mount Meru and make the four great oceans salty with their inhaling and exhaling, cannot disturb Gavāṃpati when he is in meditation. When my disciple is in the Saṃyama Grove, though the celestial maidens are attached to desires, upon seeing this venerable one they develop pure minds, scatter mandāra flowers and lotuses upon him, and join their palms in respect. The youths of the Thirty-Three Heavens also gather around, offering celestial ambrosia.

This venerable one regularly teaches the sutras to the devas in the Saṃyama Grove, including the sūtras, unprecedented teachings, unprompted teachings, past events, past lives, causes and conditions, extensive teachings, verses, discussions, repeated verses, predictions, and parables. When the devas hear these essential teachings, they all pay careful attention with respect and reverence.

「復次大仙！三十三天有聚會堂，其堂有柱八萬四千，皆以金銀跋闍羅寶馬瑙美玉并栴檀心結搆所成。懸鈴垂鐸出微妙聲，列諸天衣建諸幡幢，簫笛琵琶箜篌琴瑟鞞鐃螺鼓妙聲振發。天之男女互相愛敬，和顏慈悅恒所聚會。於彼堂中以摩尼寶而嚴飾之，綠潤琉璃淨滑如鏡，塗香末香雜花周遍，亦無飃風及諸炎熱，毒蛇蚊虻皆所遠離。其所居者，無有惛睡懈怠之想。微風清和遍入林觀。其諸樓閣幰網垂覆，懸妙寶瓔散諸花香。百千天女雖則愛染，而無嫉妬及於鬪諍，面貌端正猶如滿月，花鬘寶珠嚴飾身首，妙歌清淨往來不輟。

"Furthermore, Mahāṛṣi! The Thirty-Three Heavens have an assembly hall with eighty-four thousand pillars, all constructed of gold, silver, vajra jewels, agate, fine jade, and sandalwood core. Hanging bells and chimes emit subtle sounds, heavenly garments are arrayed and banners raised, while flutes, lutes, zithers, drums, conches and other instruments resound with wonderful music.

The celestial men and women show mutual love and respect, gathering regularly with harmonious and joyful expressions. The hall is adorned with maṇi jewels, with beryl smooth and glossy as mirrors, fragrant with perfumes and scattered flowers everywhere. There are no harsh winds or extreme heat, and poisonous snakes and insects stay far away. Those who dwell there have no thoughts of drowsiness or laziness. Gentle breezes blow throughout the groves and pavilions.

The towers and pavilions are covered with canopies and nets, with precious jeweled ornaments hanging and scattered flower fragrances. Though the hundreds of thousands of celestial maidens are passionate, they have no jealousy or quarrels. Their faces are as perfect as the full moon, adorned with flower garlands and precious jewels, and they move about continuously singing wonderful pure songs.

「復次大仙！彼天會堂周迴方整，長廊寬廣高樹周密猶如陰雲。其堂四面復有園苑皆百由旬，間錯種種金蓮雜花，出妙歌聲聞者欣悅。拘迦那陀樹、波梨野多樹、拘毘陀羅樹以為叢林。大仙！善法會堂資玩之具，皆是金銀諸寶玉等，積聚琉璃以為臺榭，珍奇寶物充滿庫藏，宮殿百千莊飾園苑，隣接遠近常聞安樂，無諸疾苦及餘禍患。彼之天人於諸園林遊戲既已，還集此堂受於娛樂。

"Furthermore, Mahāṛṣi! The heavenly assembly hall is square and orderly, with wide corridors and tall trees densely arranged like dark clouds. On all four sides of the hall are gardens extending for a hundred yojanas, interspersed with various golden lotuses and mixed flowers, emitting wonderful songs that delight those who hear them. Groves are formed of kōkanada trees, pārijāta trees, and kovidāra trees.

Mahāṛṣi! The furnishings of the Sudharmā assembly hall are all made of gold, silver, precious stones and jade. Beryl is piled up to form towers and pavilions, treasuries are filled with rare precious objects, and there are hundreds of thousands of palaces adorned with gardens. Near and far, one constantly hears of peace and happiness, without illness, suffering, or other calamities. After the devas have enjoyed themselves in the various gardens and groves, they gather again in this hall to receive entertainment.

「復次大仙！三十三天復有別殿名曰善見，皎如白日淨猶明鏡，四面周匝皆以花[糸*(乃/木)]懸布莊嚴。有千天女藻綴雜花輝耀珠鐸，金翠網旒以為冠飾。象馬車乘踐踏往來，飛颺金塵處處黃色。而於彼殿有六萬柱，櫨栱重疊遞相輝映，間錯奇珍繪以丹彩，栴檀沈水及蘇合香氛氳郁烈用塗其地。釋提桓因持金剛杵，與百千女前後圍遶，來昇寶殿娛翫歡樂。大仙當知，三十三天中有天王名因陀羅，其力勇健敵九千象，垂臂纖好如天象鼻，體如淨金，筋肉堅密骨脈不露，臆如師子，肚不凸垂，其腰束細。金線貫瓔以為頭飾，珠璫晃耀天服修委。天之聲明久已通達，撰造書論，飲食甘露，往來常乘伊跋羅象。

"Furthermore, Mahāṛṣi! The Thirty-Three Heavens have another palace called Sudarśana (Good-Looking), bright as daylight and pure as a clear mirror, adorned on all four sides with hanging flower garlands. A thousand celestial maidens are adorned with various flowers and gleaming pearl bells, with golden and emerald nets as crown decorations. Elephants, horses, and chariots come and go, stirring up golden dust everywhere.

This palace has sixty thousand pillars layered and reflecting each other's brilliance, inlaid with rare jewels and painted with vermillion colors. The ground is anointed with sandalwood, aloewood, and storax incense, filling the air with fragrance. Śakra (Indra) holds his vajra with hundreds of thousands of maidens surrounding him as he ascends the jeweled palace for entertainment.

Know, Mahāṛṣi, among the Thirty-Three Heavens there is a heavenly king named Indra, whose strength equals nine thousand elephants. His hanging arms are delicate like celestial elephant trunks, his body like pure gold, muscles and sinews firm with bones not showing, chest like a lion's, stomach not protruding, and waist slender. His headdress is threaded with gold ornaments, pearl earrings gleaming, wearing flowing celestial garments. Long versed in celestial knowledge, he composes treatises, drinks ambrosia, and always rides the Airāvata elephant.

「復次大仙！彼之天帝然其色身非諸骨肉純花所成，喉聲清美，身香殊特，假令狂象聞其香氣皆自調善，形貌端嚴猶如佛身。其所輝艷映諸金聚，奪其精光皆令黑闇。」

"Furthermore, Mahāṛṣi! This heavenly king's physical form is not made of bone and flesh but purely of flowers, his voice is clear and beautiful, his bodily fragrance extraordinary - even mad elephants become tame upon smelling his fragrance. His appearance is dignified like the Buddha's body. His radiance outshines masses of gold, stealing their brilliance and making them appear dark."

廣博仙言：「如來今者讚美天帝甚為希有。」

The ṛṣi Vyāsa said, "The Tathāgata's praise of the heavenly king is most extraordinary."

爾時世尊告廣博曰：「彼天帝者，是無常身、下劣之身。如脆草器、如假剪花，亦如畫師圖飾彩繪，亦如工人刻木形像，又如結花不久散滅，何足稱歎。復次大仙！我之弟子有神通者名阿那律，但以父母所生之身，節節支體一分之力猶過帝釋。」

Then the World-Honored One told Vyāsa, "That heavenly king has an impermanent body, an inferior body. Like a fragile grass vessel, like cut flowers, like a painter's decorated painting, like a craftsman's carved wooden image, like a garland that soon scatters - what is there to praise? Furthermore, Mahāṛṣi! My disciple with supernatural powers named Aniruddha, with just his body born of parents, has in each joint and limb strength that surpasses Indra."

時阿那律在於座中，聞於如來說如是言，便作是念：「今者世尊覺悟於我。」即入三昧，身光赫奕如天新金，戴殊勝冠珠光輝映，其面潤澤過於醍醐，其眼紺青如吠琉璃，摩尼馬瑙及日光珠以為臂飾，身光香熏普遍輝耀。

At that time, Aniruddha was in the assembly and, hearing the Tathāgata speak thus, thought, "Now the World-Honored One has awakened me." He immediately entered samādhi, his body radiant like fresh celestial gold, wearing a supreme crown reflecting pearl light, his face more lustrous than ghee, his eyes blue like beryl, with maṇi, agate and sun-bright pearls adorning his arms, his body's light and fragrance shining brilliantly everywhere.

時廣博仙既覩斯相心大驚愕，即從坐起，合掌瞻仰生希有心，高聲唱言：「奇哉善哉。我得人身為不唐捐。今遇世尊發揮聚會，昔所未覩今乃得見。」

When the ṛṣi Vyāsa saw these signs, he was greatly amazed. Rising from his seat, he joined his palms in reverence and developed a sense of wonder, exclaiming loudly, "How wonderful, excellent! My human birth has not been in vain. Now I meet the World-Honored One in this assembly, seeing what I have never seen before."

爾時世尊告廣博言：「彼帝釋身與阿那律，誰為勝劣？」

Then the World-Honored One asked Vyāsa, "Between Indra's body and Aniruddha's, which is superior?"

廣博仙言：「彼帝釋身比阿那律，假使百分不及其一，乃至千分亦不及一。」

Vyāsa replied, "Compared to Aniruddha, Indra's body does not equal even one hundredth or even one thousandth."

佛言：「大仙！於如是身不足希有，獲福德者隨其所願身相成就。」

The Buddha said, "Mahāṛṣi! Such a body is not so extraordinary - those who obtain merit achieve bodily marks according to their wishes."

爾時眾會生歡喜心，咸白佛言：「唯願世尊更為我等說於天趣。」

Then the assembly felt joy and said to the Buddha, "We only wish the World-Honored One would tell us more about the heavenly realms."

佛言：「三十三天彼之天帝，最大夫人名曰舍支，住歡喜園。天之婇女百千圍遶，容色姝妙猶花開敷，頰如紅蓮面如金色，著諸鮮明細軟衣服嬉遊園苑。天妙寶花以為首飾，珠瓔環珮動出妙聲，額廣平正垂金旒鎖，其眼纖長如花將開。堅誠傾注在於天帝，曾無瞋恚鬪諍顰妬，亦復離諸懷胎之患。大仙當知，彼之夫人耽愛垢重倍餘天女，志意驕倨，猶於彌樓及漫陀山幽邃難仰。不肥不瘦不長不短，體質香潔無諸穢惡，風送妙花結而成蓋。而此夫人常能發揮如來種性。

The Buddha said, "In the Thirty-Three Heavens, the chief consort of the heavenly king is named Śacī, who dwells in the Garden of Joy. Surrounded by hundreds of thousands of celestial maidens, her beauty is like blooming flowers, cheeks like red lotuses and face like gold, wearing bright, fine soft garments as she plays in the gardens. Her head is adorned with heavenly precious flowers, pearl necklaces and ornaments making wonderful sounds, her forehead broad and even with hanging golden tassels, her eyes long and slender like flowers about to open. She is devoted to the heavenly king, without anger, quarrels or jealousy, and free from the troubles of pregnancy. Know, Mahāṛṣi, this consort's attachment to love surpasses other celestial women, her spirit proud and lofty like Mount Meru and Mandara Mountain. Neither fat nor thin, neither tall nor short, her body is fragrant and pure without any defilement, with wind-blown wonderful flowers forming a canopy above her. This consort is always able to manifest the Tathāgata's lineage."

「復次大仙！三十三天無雜患累，而恒遊戲樓閣宮殿。其所壽命天一千歲。壽將終時有五惡相：一者清冷池沼淨如頗胝，有所觸者令人欣悅，微風輕搖雜花暉映。如此池中將欲洗沐變成脂膩，時彼天人見此相已心生怖懼，從水跳出奔走林中。時諸天女見彼惶遽，亦疾隨從止一樹下，心生憂惱喉中哽噎，同聲告言：『仁者！如何速捨我等孤居若此。』時彼天男聲漸哀切作如是言：『我從昔來未曾有此垢膩現身。』作是言已，其兩腋下忽然流汗，彼諸天女見此衰相皆即遠離。於是彼天見諸女去，憂惱喘息內增熱毒，頭上花鬘颯便萎悴，所著天衣忽復垢膩，天之床敷雜玩等物皆不愛樂。

"Furthermore, Mahāṛṣi! The Thirty-Three Heavens are free from mixed afflictions and troubles, and the devas there constantly play in towers and palaces. Their lifespan is one thousand celestial years. When their life is about to end, there are five evil signs: First, the cool and clear pools pure as crystal, which were pleasant to touch with gentle winds stirring mixed flowers reflecting light - when they try to bathe in such pools, the water becomes greasy. When that deva sees this sign, they become frightened, jump out of the water and run into the forest.

When the celestial maidens see their panic, they quickly follow and stop under a tree, their hearts filled with worry and throats choked with emotion, saying in unison, 'Noble one! How can you abandon us to such solitude so quickly?' Then that male deva's voice gradually becomes mournful as he says, 'Never before have I had such impurity appear on my body.' After saying this, sweat suddenly flows from under both his armpits, and when the celestial maidens see this sign of decline, they all immediately leave.

When that deva sees the maidens leave, he becomes anxious and breathless, internal heat poison increases, the flower garland on his head suddenly withers, his celestial garments suddenly become soiled, and he no longer takes pleasure in celestial bedding and various enjoyments.

「彼諸天女覩如是相知必定死，惡聞穢氣但遙相視，發聲戀泣哽噎酸楚，歎言：『苦哉。此細軟身昔與我等遊行讌樂，於天池中猶如鴛鴦，於善法堂猶如鵝王，歡喜園中如迦蘭鳥，遊漫陀河同於香象，在波耶園及拘羅園猶如蜂王，處雜樹林如天花冠。今者云何為五衰相之所加害，捨離我等將何處去？』時彼天人聞是悲歎，復增恚惱生大怖畏，便為熱病之所纏攝，舉身枯悴眼目慞惶。猶如商人失其徒侶，猶如涉海舟船破壞，亦如有人失如意珠，又如危峯朽壞之樹，為彼猛風搖動吹擊。復如龍子為金翅鳥之所銜啄，迴惶戰懼。合掌告彼諸綵女言：『汝等進來，願能以手摩觸於我令少蘇息。』雖作是語，而諸女等但遙悲泣無有進者，各執樹枝遙擲心上，作如是言：『汝天福盡，當速生彼閻浮提中。』

When the celestial maidens saw these signs and knew death was certain, they could not bear the foul odor and only gazed from afar, crying out in longing with choked sobs, lamenting, "Alas! This delicate soft body once played and feasted with us, was like mandarin ducks in the celestial pools, like the king of geese in the Good Dharma Hall, like a kalavinka bird in the Joy Garden, like a fragrant elephant playing in the Mandā River, like the king of bees in the Pāya Garden and Kula Garden, like a heavenly flower crown in the mixed forest. Now how is it afflicted by the five signs of decline, abandoning us - where will you go?"

When that deva heard these laments, his anguish increased and he became greatly frightened, seized by fever, his whole body withering and eyes filled with panic. Like a merchant who has lost his companions, like a ship wrecked at sea, like one who has lost a wish-fulfilling jewel, like a rotting tree on a dangerous peak shaken and blown by fierce winds, or like a nāga's child pecked at by a garuḍa bird, he turned about in fear and trembling. With joined palms he told the celestial maidens, "Please come closer, I wish you would touch me with your hands to give me some relief."

Though he spoke thus, the maidens only wept from afar and none approached. Each took tree branches and threw them toward his heart, saying, "Your heavenly merit is exhausted, you must quickly be born in Jambudvīpa."

「於是彼天聞是言已，知被棄捨，發聲怨唱：『奇哉奈何。我於此中種種資具園苑宮殿，與諸女等眷屬纏縛。今時命終將行死路，乃何遙立但謂我言當於閻浮而受生耶？』爾時彼天作是語已，復覩常時所遊之處，念念思惟恌舉哀歎，發大聲言：『嗚呼善法堂！嗚呼歡喜園！嗚呼雜樹園！嗚呼黃毯石園！嗚呼波露沙園！嗚呼波梨耶園！嗚呼光勝園等！嗚呼縵陀大河及諸宮殿堂室樓閣！我於今時制不由己，奄相捨離從此墜落。』憂歎未終，復見諸女驚惶去來以手拭淚，歔欷諮嗟容顏怖懼。復傷怨言：『嗚呼愛者！嗚呼親者！如何見我將行死路，曾不與語。我今臨茲生死長路，不垂執別，我與汝曹不復見矣。嗚呼！我今福業盡故，見此住居謂如黑闇颯然空曠。嗚呼天樂為不奏耶？如何我今寂無所聞。嗚呼天中最為悅樂，一切諸天及乾闥婆所侍衛處，妙色堅固持金剛者，嗚呼我今豈復得見千眼之相在眾中耶？嗚呼波利耶花、拘毘羅花，在我頭上何故萎悴？』時諸天眾覩斯天人悲惱如是，悉皆憂歎。

When that deva heard these words and knew he was abandoned, he cried out in lament,"Alas, how can this be! In this place with all its furnishings, gardens, palaces, and attachments to celestial maidens and retinue. Now as my life ends and I walk the path of death, why do you stand far away only telling me I must take birth in Jambudvīpa?"

After speaking thus, he gazed at his familiar haunts, and with each thought raised sorrowful cries, calling out loudly, "Alas, Sudharmā Hall! Alas, Joy Garden! Alas, Mixed Tree Garden! Alas, Yellow Carpet Stone Garden! Alas, Paruṣa Garden! Alas, Pāriyātra Garden! Alas, Light Victory Garden and others! Alas, Mandā River and all the palaces, halls and towers! Now against my will, I must suddenly leave and fall from here."

Before his laments ended, he saw the celestial maidens coming and going in panic, wiping tears with their hands, sobbing and sighing with frightened faces. He cried out in grief, "Alas, beloved ones! Alas, dear ones! How can you see me walking the path of death yet not speak to me? Now as I face this long road of life and death, without a farewell embrace, we shall never meet again. Alas! As my meritorious karma is exhausted, this dwelling appears dark and suddenly empty. Alas, why does the heavenly music not play? How is it that I hear nothing now? Alas, most delightful of heavens, place guarded by all devas and gandharvas, of wonderful form and steadfast vajra-holders - alas, shall I ever again see the thousand-eyed one among the assembly? Alas, why do the pāriyātra and kovidāra flowers on my head wither?"

Seeing this deva's such grief and affliction, all the assembled devas lamented in sorrow.

「爾時妙耳璫者，釋提桓因與諸天眾百千圍遶，并舍支夫人諸餘婇女及乾闥婆等，奏美音樂隨從遊行。見於彼天，為五衰相之所逼害將趣死路，皆生哀憐同聲歎言：『嗚呼奇哉。彼之無常無少悲愍暴惡毒害。』釋提桓因以梵音聲告彼天言：『止止。天子！我等皆當同歸斯路，勿生戀著墮於惡趣。』時諸天眾亦同告言：『仁者！應當具作諸善往生人間，一切眾生修福業地。』於是彼天聞如是言，便自思惟：『我於今時決定墜落。』合掌向彼諸來天言：『汝等諸人住天中者與我歡喜，而我於今墜落時至。』作是言已長歎瞻視，復現二相：一者眼如赤蓮花，二者身莊嚴具忽皆隱沒。其餘諸天見此之相，各持天花而散其上及奏天樂。時臨死者見餘天眾，鼓樂幡花以為贈送并相勸往，即便樂生閻浮提中，涕淚哀感自此而絕(自此已後是《毘耶娑問經》下文)。命盡死已，伽阿那風吹彼死天，彼風善香吹之令散。如是散已，即時遠離三十三天，不知所在無有處所，不能生他若想若知。彼既退已，生於人間在胎藏中，母則相現喜笑歌舞，心喜染欲心常歡喜，喜樂華果樹林之處，樂著種種雜色衣服，常喜飲食。雖住藏內母脇不苦，不樂邪欲，心喜善香華鬘莊嚴，臥則善夢非顛倒見。大仙當知，三十三天退生此時，住母藏中有如是相。大仙當知，其母爾時一切藏過皆悉遠離，後則出生。大仙當知，彼時童子既出生已，身分平正掌文成就可喜柔軟，腰細齒密身體柔軟，其心愛樂勝功德欲，性愛欲事心愛細衣，樂林戲處身有勝香，大富豐財金寶具足大姓種族——常行施戒欲心多者則生貧家——心喜布施不黑不白手足齊平，一切見者皆悉愛敬，性愛論議。其心柔軟少於瞋心，樂行他妻於自妻妾不生愛樂，於諸親舊兄弟眷屬心不愛戀。大仙當知，三十三天退生人中，本性如是。」

At that time, the one with wonderful earrings, Śakra (Indra), surrounded by hundreds of thousands of devas, along with Lady Śacī, other celestial maidens, and gandharvas, played beautiful music as they traveled. Seeing that deva afflicted by the five signs of decline heading toward death, they all felt pity and lamented together, "Alas, how strange! How merciless and cruel is impermanence!" Śakra spoke in a brahmic voice to that deva, "Stop, stop, devaputra! We all must take this same path - do not develop attachment and fall into evil destinies."

The assembled devas also said, "Noble one! You should accumulate good deeds and be born in the human realm, the place where all beings cultivate meritorious karma."

Hearing these words, that deva thought to himself: "Now I will certainly fall." With joined palms he said to the assembled devas, "You who dwell in heaven have brought me joy, but now my time of falling has come." After saying this, he sighed deeply and gazed around, and two more signs appeared: first, his eyes became like red lotuses, and second, his bodily ornaments suddenly vanished. The other devas, seeing these signs, scattered heavenly flowers over him and played celestial music. As he approached death and saw the other devas sending him off with drums, music, banners and flowers, and encouraging him onward, he became happy to be born in Jambudvīpa, and his tears and grief ceased from then on.

After his life ended and he died, the gandha wind blew upon that dead deva, its fragrant breeze causing him to disperse. Having thus dispersed, he immediately departed from the Thirty-Three Heavens, his whereabouts unknown and placeless, unable to generate thoughts or knowledge of others. Having fallen, he was born among humans in a womb, where his mother showed signs of laughing and dancing with joy, delighting in desires and constant happiness, enjoying flowers, fruits and groves, delighting in various colored clothes, and always enjoying food. Though he dwelled in her womb, her sides did not suffer. She did not enjoy wrong desires, but delighted in fine fragrances and flower garland adornments, and had good dreams without distorted views.

Know, Mahāṛṣi, these are the signs when one from the Thirty-Three Heavens falls and dwells in a mother's womb. Know, Mahāṛṣi, at that time the mother becomes free from all womb-related problems, and then gives birth. Know, Mahāṛṣi, when that child is born, their body is well-proportioned with auspicious palm lines, delightfully soft, with a slim waist, close-set teeth, and soft body. Their mind delights in superior merit and desires, they are passionate by nature and love fine clothes, enjoy playing in groves, have a superior fragrance, great wealth and treasures, and noble lineage - though those who mainly practiced giving and precepts but had much desire are born into poor families. They delight in giving, are neither dark nor fair, with balanced hands and feet, are loved and respected by all who see them, and enjoy discussion. Their mind is gentle with little anger, they desire others' wives while not loving their own wives and concubines, and do not feel attachment to relatives, friends, brothers or family. Know, Mahāṛṣi, this is the inherent nature of those who fall from the Thirty-Three Heavens and are born among humans.

世尊說已，毘耶娑仙(即新經中廣博仙也，唐梵二音方言異耳)一切仙眾心生歡喜，歎言善哉。(比因披讀覩斯文闕，三藏泥洹詢疑無所，遂撿舊藏經內獲得《毘耶娑經》，與此梵本是同，先後譯異，兩文對勘二理無殊，故以舊文續斯新闕。後尋覽者幸無惑焉。開元戊辰歲西京崇福寺沙門智昇述記)。

After the World-Honored One spoke, the ṛṣi Vyāsa (who is the same as the ṛṣi Vyāsa in the new sutra, just with different Tang and Sanskrit pronunciations) and all the assembly of sages felt joy and exclaimed "Excellent!"

(Note: When reading through and seeing this text was incomplete, and with the Tripiṭaka master having entered nirvana there was no one to consult, I searched the old canon and found the Vyāsa Sūtra, which is the same as this Sanskrit original, just translated at different times. Comparing the two texts, there is no difference in meaning, so I used the old text to continue where this new one was incomplete. May later readers not be confused.

Written by Śramaṇa Zhisheng of Chongfu Temple in Chang'an in the wuchen year of the Kaiyuan era.)