觀彌勒上生兜率天經贊 1.64

1.64

贊曰：第三、八部眾也。八部者，一天；二龍；三藥叉，舊云夜叉；四犍達縛，舊云乾闥婆；五阿素落，舊云阿修羅；六揭路荼，舊云迦樓羅；七緊捺路，舊云緊那羅；八莫呼路伽，舊云摩睺羅伽。藥叉者，此云勇健、或云暴惡，飛行空中食噉生類，亦攝地行諸羅剎娑。羅剎娑者，此云可畏。犍達縛者，此云尋香行。諸作樂神中有此等輩，由此西方呼諸散樂名犍達縛。不作生業，尋食香氣，作樂乞求。阿素洛者，此云非天。阿之言非，素洛云天，提婆之異名也。多行諂詐，無彼天行，故云非天。揭路荼者，妙翅鳥也。翅羽嚴麗、雜色莊挍，特異眾禽，禽中最大，舊云金翅鳥，一切飛禽皆此所攝。緊捺洛者，此云歌神。莫呼洛伽，此云大腹，田父蝦蟇蟒蛇等類皆此所攝。此中且舉彼類之首，其中一一各有無量形容異類。如是等輩一切大眾，覩佛光明皆來集會。由佛智悲廣為引化，有靈之類皆悉奔波，希法雨以潤萌牙、冀智藥而除眾苦，如歸慈父、若趣醫王，但由平等慈悲恩沾動植故也。

The Commentary says: Third is the assembly of the eight classes [of beings]. As for the eight classes: first, devas; second, nāgas; third, yakṣas, formerly called yecha; fourth, gandharvas, formerly called gandapo; fifth, asuras, formerly called axiuluo; sixth, garuḍas, formerly called jialouluo; seventh, kiṃnaras, formerly called jinnaluo; eighth, mahoragas, formerly called mohouluojia. Yakṣas are here called 'the valiant' or 'the violent and fierce'; they fly in the air and devour living beings, and also encompass terrestrial rākṣasas. Rākṣasa is here called 'terrible'. Gandharvas are here called 'those who proceed seeking fragrance'. Among the gods who make music there are these kinds; hence in the Western Regions itinerant musicians are called gandharvas. They do not engage in productive livelihoods; they seek out the fragrance of food, making music to beg. Asuras are here called 'non-gods'. 'A' means 'non', and 'sura' means 'god', which is another name for deva. They mostly practice flattery and deceit, lacking the conduct of those gods; hence they are called 'non-gods'. Garuḍas are fine-winged birds. Their wings and feathers are magnificent and adorned with varied colors, distinctly extraordinary among flocks of birds, the largest among birds; formerly called golden-winged birds, all flying birds are encompassed by them. Kiṃnaras are here called 'gods of song'. Mahoragas are here called 'large bellies'; species such as field frogs, toads, and pythons are all encompassed by them. Here only the head of each class is cited, but within each there are immeasurable diverse kinds of physical forms. All such assemblies of great multitudes, beholding the Buddha's light, all came and gathered. Because the Buddha's wisdom and compassion broadly guide and transform, all conscious beings rushed forward, hoping for the rain of Dharma to moisten their sprouts and longing for the medicine of wisdom to remove their myriad sufferings, just like returning to a loving father or turning to a king of physicians, simply because [his] equal compassion and kindness extend to both the animate and the inanimate.