法苑珠林 3.29

3.29

依樓炭經云。在欲色二界中間別有魔宮。其魔懷嫉譬如石磨。磨壞功德也。縱廣六千由旬。宮牆七重一切莊嚴猶如下天。上來七天具有十法。一飛來無限數。二飛去無限數。三去無礙。四來無礙。五天身無有皮膚體筋脈血肉。六身無不淨大小便利。七身無疲極。八天女不產。九天目不瞬。十身隨意。好青則青。好黃則黃。好餘色亦爾。又有十事。一飛行無極。二往還無極。三天無盜賊。四不相說身善惡。五無有相侵。六諸天齒等而通。七髮紺青色澤長八尺。八天人青色髮亦青色。九欲得白者身即白色。十欲得黑色身即黑色。起世經亦云。一切諸天有十別法。何等為十。一諸天行時來去無邊。二諸天行時來去無礙。三諸天行時無有遲疾。四諸天行時足無蹤跡。五諸天身力無患疲勞。六諸天之身有形無影。七一切諸天無大小便。八一切諸天無洟唾。九諸天之身清淨微妙。無皮肉筋脈脂血髓骨。十諸天之身欲現長短青黃赤白大小麁細。隨意悉能。並皆美妙端嚴殊絕。令人愛樂。一切諸天有此十種不可思議。又諸天身充實洪滿。齒白方密。髮青齊整。柔軟潤澤。身有光明。及有神力。騰虛飛游眼視無瞬。瓔珞自然衣無垢膩。如順正理論云。四天王眾升見三十三天非三十三天。升見夜摩天等然。彼若得定所發通。一切皆能升見於上。或依他力升見上天。謂得神通及上天眾引接。往彼隨其所應。或上天來亦能見。若上界地來向下時。非下化身下眼不見。非其境界故。如不覺彼觸故。上界地來向下時。必化下身為令下見地居天。立世阿毘曇論云。剡浮提人若離通力及因他功力。不能見障外等色。餘三洲人若離他功力。則不能見障外等色。六欲諸天若神通及他功力。於自處所不能通見障外之色。若遠觀時唯見鐵圍山內。不能見於山外之色。大梵天王於自宮殿。若離神通及他功力。不能得見障外等色。若遠觀時唯見一千世界之內。

According to the Loutan jing: Between the Kāmadhātu and Rūpadhātu, there is separately the palace of Māra. That Māra harbours jealousy, just like a grindstone that grinds down and destroys merit. It is six thousand yojanas in length and breadth, with seven tiers of palace walls, all adorned just like the lower heavens. The seven heavens above possess ten attributes: First, they fly here without limitation; second, they fly there without limitation; third, their going is unimpeded; fourth, their coming is unimpeded; fifth, the bodies of devas have no skin, flesh, sinews, veins, blood, or bone; sixth, their bodies have no impurities, such as faeces or urine; seventh, their bodies are free from extreme exhaustion; eighth, devanārīs do not give birth; ninth, the eyes of devas do not blink; tenth, their bodies change according to their will: if they prefer blue-green, they become blue-green; if they prefer yellow, they become yellow; and likewise for other colours. They also have ten matters: First, flying without limit; second, coming and going without limit; third, the devas have no thieves; fourth, they do not speak of the good or evil of bodies; fifth, there is no mutual encroachment; sixth, the teeth of the devas are uniform and continuous; seventh, their hair is dark blue-green, glossy, and eight cubits long; eighth, when a deva's body is blue-green, their hair is also blue-green; ninth, if they desire to be white, their body immediately becomes white; tenth, if they desire to be black, their body immediately becomes black. The Qishi jing also states: All devas have ten distinct attributes. What are the ten? First, when the devas travel, their coming and going is boundless; second, when the devas travel, their coming and going is unimpeded; third, when the devas travel, there is neither slowness nor haste; fourth, when the devas travel, their feet leave no footprints; fifth, the physical strength of the devas suffers no fatigue; sixth, the bodies of the devas have form but no shadow; seventh, all devas are without faeces and urine; eighth, all devas are without mucus and saliva; ninth, the bodies of the devas are pure, subtle, and without skin, flesh, sinews, veins, fat, blood, marrow, or bone; tenth, if the bodies of the devas desire to manifest long or short, blue-green, yellow, red, or white, large or small, coarse or fine, they can do so entirely as they wish, and all are beautiful, dignified, and extraordinary, inspiring love and delight. All devas have these ten kinds of inconceivable attributes. Furthermore, the bodies of devas are well-filled and plump, their teeth white, square, and close-set, their hair blue-green and even, soft and lustrous. Their bodies have radiance and divine power; they soar through the void, fly and roam, their eyes gazing without blinking, with natural necklaces and garments free from grime. As the Nyāyānusāra states: The host of the Four Heavenly Kings can ascend to see the Trāyastriṃśa Heaven, but the Trāyastriṃśa devas do not ascend to see the Yāma Heaven and so on. However, if they attain the supernatural powers born of meditative absorption, all of them can ascend to see those above. Or, relying on the power of another, they can ascend to see the higher heavens—meaning that by obtaining supernatural powers and being guided and received by the beings of the higher heavens, they go there as appropriate. Or when a higher deva comes down, they are also able to see them. When a being from a higher realm/ground comes downward, unless they transform into a lower body, they cannot be seen by lower eyes, because it is not their sensory domain, just as one does not perceive their touch. Therefore, when one from a higher realm/ground comes downward, they must transform into a lower body to allow the earth-dwelling devas below to see them. The Lokasthitābhidharma-śāstra states: If humans of Jambudvīpa are devoid of supernatural power or the power of others, they cannot see colours/forms beyond obstructions. If humans of the other three continents are devoid of the power of others, they cannot see colours/forms beyond obstructions. If the devas of the six Kāmadhātu heavens are devoid of supernatural power and the power of others, they cannot see colours/forms beyond obstructions from their own places; when looking into the distance, they only see within the Iron Ring Mountains and cannot see colours/forms outside the mountains. If King Mahābrahmā in his own palace is devoid of supernatural power and the power of others, he cannot see colours/forms beyond obstructions; when looking into the distance, he sees only within a single thousand-world system.