[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 1.17 # 經律異相 1.17 經律異相 1.17 - **Language:** Classical Chinese ### [1.17](https://indike.org/pramana/in.bauddha.taisho.2121.1.17) 北方天王。名毘沙門。凡住三城。一號可畏。二名天敬。三名眾歸。四王身長皆半由旬。衣長一由旬。廣半由旬。其重二分。天壽五百歲。少出多減。以人間五十歲。為天一日一夜。亦三十日為一月。十二月為一歲也（五百歲即人間九萬歲也）食淨揣食洗浴衣服為細滑食。男娶女嫁身行陰陽一同人間。以昔三業善今生為天。自然化現在天膝上。形之大小如人間兩歲（別記云。男坐父膝上。女坐母膝上）兒生未久便自知飢。七寶妙器盛百味食。若福多者飯色自白。若福中者飯色自青。若福少者飯色自赤。兒食消化化後若渴。寶器甘露如食之色。飲不留停如蘇投火。身體長大便與天等入池沐浴。詣香樹下枝條垂曲。取香塗身衣莊嚴具。華鬘寶器果實樂器各有樹出。遍往詣之隨意所取（樓炭經說。大同小異文多不載）入諸園林無數天女鼓樂絃歌語笑相向。深生染著。視西忘東。當其戲樂忘其初生所念識知。承先世善得生天上（樓炭經略同）池沼清澄華果榮茂。其城七重皆廣六千由旬。欄楯羅網宮牆行樹皆悉七重。毘沙門王。常有五大鬼神。一名那闍婁。二名檀陀羅。三名醯摩拔陀。四名提偈羅。五名修逸路摩。常隨侍側。半月三齋。八日十四日十五日。四天王常以八日勅諸使者。汝等案行世間觀察人民。孝父母敬沙門及婆羅門長老。受持齋戒布施者不。使者奉教具啟善惡。聞惡不悅言善則喜。十四日四王常遣太子案行天下。十五日四天躬自履歷。然後詣善法殿具啟帝釋。聞惡則憂言善則樂。說偈歎受持齋戒人與我同行（出長阿含經第二十卷又出大智論婁炭經）。 > The Heavenly King of the north is named Vaiśravaṇa; he resides in three cities: the first is called Bhīṣaṇa, the second is called Devakānta, and the third is called Samāgamana. The bodies of the four kings are all half a yojana tall; their garments are one yojana long, half a yojana wide, and weigh two fen. The lifespan of the gods is five hundred celestial years, with few exceeding and many falling short. Fifty human years make one day and one night in this heaven; thirty such days make a month, and twelve months make a year (five hundred celestial years equal ninety thousand human years). They eat pure morsel food, and their bathing and clothing constitute fine, smooth food. Men take wives and women take husbands, engaging in sexual intercourse just as in the human world. Due to past wholesome karma of the three actions, they are now born as gods, spontaneously appearing by transformation upon the laps of gods, in size like a two-year-old human (another record says: 'Boys sit upon the father's lap, girls sit upon the mother's lap'). Not long after birth, the child spontaneously feels hunger; exquisite vessels of the seven treasures hold food of a hundred flavours. If the child has much merit, the food is naturally white; if of middling merit, the food is naturally blue; if of little merit, the food is naturally red. When the child has digested the food, if thirsty afterwards, the ambrosia in precious vessels matches the colour of the food; drinking it without retaining, it is like butter cast into fire. When their bodies grow up, they equal the gods, enter ponds to bathe, and approach fragrant trees whose branches bend down. They take fragrance to smear on their bodies, and take garments and ornaments. Garlands, precious vessels, fruits, and musical instruments each come forth from trees; they go to them everywhere, taking as they wish (the \*Loutan jing\* states similarly with minor variations; the extensive text is omitted here). Entering gardens and groves, countless heavenly maidens play drums, music, strings, and songs, laughing and speaking to one another. Generating deep attachment, looking west they forget the east. Amid their play and pleasure, they forget what they had remembered and known at birth, having obtained birth in heaven through the wholesome karma of prior lives (the \*Loutan jing\* is roughly the same). The ponds are pure and clear, with blooming flowers and luxuriant fruits. Their cities have sevenfold walls, all six thousand yojanas wide; the balustrades, nets, palace walls, and rows of trees are all sevenfold. King Vaiśravaṇa constantly has five great spirits: the first is named Rajalu, the second Daṇḍara, the third Himavanta, the fourth Tigira, and the fifth Suviloma, who constantly attend at his side. There are three purification days in each half-month: the eighth, fourteenth, and fifteenth days. On the eighth day, the Four Heavenly Kings always order their messengers: 'Inspect the world and observe whether the people are filial to their parents, respectful to śramaṇas, brāhmaṇas, and elders, and whether they uphold the precepts and practice generosity or not.' The messengers obey the command and fully report the good and the bad; hearing of evil, the kings are displeased, and hearing of good, they are glad. On the fourteenth day, the four kings always dispatch their crown princes to inspect the realm. On the fifteenth day, the four kings personally travel and inspect. Thereafter, they go to the Sudharmā hall to report fully to Śakra. Hearing of evil, he grieves; hearing of good, he rejoices, uttering verses praising those who uphold the precepts as walking together with him (from fascicle 20 of the \*Dīrghāgama\*, and also from the \*Da zhidu lun\* and the \*Loutan jing\*). > — English (machine translation) (machine translation) - [Previous: 1.16](https://indike.org/pramana/in.bauddha.taisho.2121.1.16) - [Next: 1.18](https://indike.org/pramana/in.bauddha.taisho.2121.1.18) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2121.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.1.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.1.17](https://indike.org/pramana/in.bauddha.taisho.2121.1.17) · Pramāṇa