Chinese
大正藏第 21 册 No. 1297 供养十二大威德天报恩品 No. 1297 供养十二大威德天报恩品一卷 不空译 尔时普贤菩萨。观察人天哀愍一切。无间自说言。一切众生四大远变。有种种病或鬼魔来作种种病。迷倒世间减损寿命。云何对治如是内外种种损害。谓诸众生不知恩故。有如是违以何为恩。谓地水火风。日月诸天皆有内外养育之恩。云何得酬如是诸恩。谓四大种有其精。天及日月等也。供养是天有种种利。器界生界皆悉增力也。其矣为谁。其数几何。谓彼天数有十二也。地天水天火天风天伊舍那天帝释天焰魔天梵天毗沙门天罗刹天日天月天也。地天喜时有二利益。一者人身坚固色力增长。二者器界地种味力增长。此天瞋时亦有二损。一者人身乱坏色力减少。二者器界地味力皆违本。水天喜时有二利益。一者人身不渴。二者雨泽顺时。此天瞋时亦有二损。一者人身干渴。二者器界旱魃万物干尽。或雨大雨世界满水流损草不及与众生。火天喜时有二利益。一者人身热气随时增减。二者时节不逆此天瞋时亦有二损。一者人身热气非时增减。二者自然散火焚烧诸物。风天喜时有二利益。一者人身轻安举动随心意。二者器界安隐无有倾动。而随世间有冷风和不损情非 现代汉语译本 《供养十二大威德天报恩品》一卷 不空 译 尔时，普贤菩萨观察人天，哀愍一切众生，不待请问，自己说道：‘一切众生的四大（地、水、火、风）发生变异，产生种种疾病，或者有鬼魔前来作祟，制造各种疾病，迷惑颠倒世间，减损人们的寿命。’ ‘应当如何对治这些来自内外各种各样的损害呢？’因为众生不知感恩的缘故，才会出现这样的违逆情况。 ‘那么，什么是恩呢？’地、水、火、风、日月诸天，都具有内外养育的恩德。 ‘应当如何报答这些恩德呢？’四大种有其精华，天以及日月等也是如此。供养这些天神，有种种利益，能够使有情众生的身体和外在世界都得到增长。 ‘这些天神是谁呢？他们的数量有多少呢？’这些天神的数量共有十二位，分别是：地天（土地神），水天（水神），火天（火神），风天（风神），伊舍那天（自在天，湿婆神），帝释天（因陀罗神），焰摩天（阎摩神），梵天（大梵天），毗沙门天（多闻天），罗刹天（罗刹神），日天（太阳神），月天（月亮神）。 地天欢喜时，有两方面的利益：一是人的身体坚固，气色和力量增长；二是外在世界土地的滋味和力量增长。此天瞋怒时，也有两方面的损害：一是人的身体错乱损坏，气色和力量减少；二是外在世界土地的滋味和力量都与原本相违背。 水天欢喜时，有两方面的利益：一是人的身体不会感到干渴；二是降雨适时顺利。此天瞋怒时，也有两方面的损害：一是人的身体感到干渴；二是外在世界出现旱灾，万物干枯殆尽，或者降下大雨，世界充满洪水，冲毁草木，无法供给众生。 火天欢喜时，有两方面的利益：一是人的身体热气随着时节增减；二是时节不会错乱颠倒。此天瞋怒时，也有两方面的损害：一是人的身体热气不按时节增减；二是自然发生火灾，焚烧各种事物。 风天欢喜时，有两方面的利益：一是人的身体轻安，举动随心所欲；二是外在世界安稳，没有倾斜动摇。而且随着世间的变化，有冷风和暖风，不会损害众生的情感。
English
English version A Volume on the Meritorious Deeds of Offering to the Twelve Great Powerful Devas Translated by Bukong (Amoghavajra) At that time, Bodhisattva Samantabhadra (Universal Virtue), observing humans and devas (gods), and having compassion for all beings, without being asked, said: 'The four great elements (earth, water, fire, wind) of all sentient beings undergo changes, producing various diseases, or ghosts and demons come to create various diseases, confusing and bewildering the world, reducing people's lifespans.' 'How should one counteract these various damages from both internal and external sources?' It is because sentient beings do not know gratitude that such adverse situations arise. 'Then, what is grace?' Earth, water, fire, wind, the sun, the moon, and all the devas have the grace of nurturing both internally and externally. 'How should one repay these graces?' The four great elements have their essence, and so do the devas, the sun, and the moon. Offering to these devas has various benefits, enabling both the sentient beings' bodies and the external world to increase in strength. 'Who are these devas? What is their number?' The number of these devas is twelve, namely: Earth Deva (the earth god), Water Deva (the water god), Fire Deva (the fire god), Wind Deva (the wind god), Ishana Deva (the sovereign god, Shiva), Indra Deva (Shakra), Yama Deva (Yama), Brahma Deva (the Great Brahma), Vaishravana Deva (the Guardian King of the North), Rakshasa Deva (the Rakshasa god), Sun Deva (the sun god), and Moon Deva (the moon god). When the Earth Deva is pleased, there are two benefits: first, the human body becomes strong, and complexion and strength increase; second, the taste and strength of the earth element in the external world increase. When this deva is angry, there are also two harms: first, the human body becomes disordered and damaged, and complexion and strength decrease; second, the taste and strength of the earth in the external world are contrary to their original state. When the Water Deva is pleased, there are two benefits: first, the human body does not feel thirsty; second, rainfall is timely and smooth. When this deva is angry, there are also two harms: first, the human body feels thirsty; second, the external world experiences drought, and all things wither and die, or heavy rain falls, the world is filled with floods, destroying vegetation and unable to provide for sentient beings. When the Fire Deva is pleased, there are two benefits: first, the heat in the human body increases or decreases with the seasons; second, the seasons are not disordered or reversed. When this deva is angry, there are also two harms: first, the heat in the human body increases or decreases out of season; second, natural fires occur, burning various things. When the Wind Deva is pleased, there are two benefits: first, the human body is light and comfortable, and movements are as desired; second, the external world is stable, without tilting or shaking. Moreover, according to the changes in the world, there are cold and warm winds that do not harm the feelings of sentient beings. -------------------------------------------------------------------------------- 情等。此天瞋时亦有二损。一者人身及音而不随意。二者大风吹满散破世间。或不吹风草木不顺时也。若有如是四大精。天瞋怒难者王及人民。入于如来五轮塔中。受持诸戒归依三宝。摄心而住应作是观。地依水生水性空故地亦无常。水依风生风性空故水亦无常。火依水风生水风空故火亦无常。风依虚空虚空无体故风亦无常。风空故火空。火空故水空。水空故地空。地空故地上所生。有情非情皆悉无常。作是观时。诸天瞋灭无所依住。尔时行者还作是观。虚空虽无尚有虚空。是故得名虚空。名必有体。所以虚空有故风亦有。风有故火水地等皆悉有体。作是观时诸天欢喜。威光倍增安稳而住。伊舍那天喜时诸天亦喜。魔众不乱也。旧名摩醯首罗也。佛言若供养摩醯首罗(唐云大自在)已为供养一切诸天。此天瞋时魔众皆现国土荒乱。天帝释者地居之主。注记众生所作善恶。此天喜时国土安稳人民不乱。此天瞋时刀兵相战。地居诸王皆悉安。焰魔天喜时人无横死疫气不发。此天瞋时人非时死疫气充满。梵天者上天之主众生之父。此天喜时器世间安稳无有乱动。何以故。劫初之时。此天成立器世间也。众生不乱以正治世。何以故。父王喜故。此天瞋时。世间不安有种种病。至于草木皆悉恼落。众生迷惑名如醉人。毗沙门喜时 { "translations": [ "现代汉语译本：", "情等。当天神嗔怒时，也会有两方面的损害。一是人们的身体和声音不能如意。二是大风吹散破坏世间万物。或者是不刮风，草木生长不顺应时节。如果遇到这样的四大精灵（地、水、火、风）和天神发怒的灾难，国王和人民应当进入如来的五轮塔中，受持各种戒律，归依三宝，收摄心念而住，应当这样观想：地依赖水而生，水的自性是空，所以地也是无常的。水依赖风而生，风的自性是空，所以水也是无常的。火依赖水和风而生，水和风的自性是空，所以火也是无常的。风依赖虚空，虚空没有实体，所以风也是无常的。风空了，所以火也空了。火空了，所以水也空了。水空了，所以地也空了。地空了，所以地上所生的一切有情和无情之物，都全部是无常的。作这样的观想时，诸天神的嗔怒就会平息，没有所依之处而安住。这时修行者再作这样的观想：虚空虽然没有实体，但毕竟有虚空的名称，所以才得名为虚空，名称必定有其本体。所以虚空存在，风也存在。风存在，所以火、水、地等都全部有其本体。作这样的观想时，诸天神就会欢喜，威光倍增，安稳而住。伊舍那天（Ishana，自在天）欢喜时，诸天神也会欢喜，魔众不会扰乱。旧名摩醯首罗（Maheshvara）。佛说，如果供养摩醯首罗（Maheshvara，唐朝时译为大自在天），就等于供养了一切诸天。此天神嗔怒时，魔众就会显现，国土荒乱。天帝释（Indra）是地居之主，记录众生所作的善恶。此天神欢喜时，国土安稳，人民不乱。此天神嗔怒时，就会发生刀兵相战，地居诸王都会感到不安。焰摩天（Yama）欢喜时，人们不会横死，疫病之气不会发生。此天神嗔怒时，人们会非时而死，疫病之气充满。梵天（Brahma）是上天之主，众生之父。此天神欢喜时，器世间安稳，没有乱动。为什么呢？因为劫初之时，此天神成立了器世间。众生不乱，以正法治理世间。为什么呢？因为父王欢喜的缘故。此天神嗔怒时，世间不安，有种种疾病，甚至草木都会凋落。众生迷惑，就像醉酒的人一样。毗沙门（Vaishravana）欢喜时", "english_translations": [ "English version:", "Emotions and so on. When this Deva (celestial being) is angry, there are two kinds of harm. First, people's bodies and voices are not as they wish. Second, great winds blow and scatter, destroying the world. Or there is no wind, and plants and trees do not grow according to the seasons. If there are such calamities of the four great elements (earth, water, fire, wind) and angry Devas, the king and the people should enter the Tathagata's Five-Wheel Pagoda, uphold the various precepts, take refuge in the Three Jewels, and dwell with a concentrated mind. They should contemplate thus: Earth depends on water to arise, and the nature of water is emptiness, so earth is also impermanent. Water depends on wind to arise, and the nature of wind is emptiness, so water is also impermanent. Fire depends on water and wind to arise, and the nature of water and wind is emptiness, so fire is also impermanent. Wind depends on space, and space has no substance, so wind is also impermanent. When wind is empty, fire is also empty. When fire is empty, water is also empty. When water is empty, earth is also empty. When earth is empty, all sentient and non-sentient beings born on earth are all impermanent. When contemplating in this way, the anger of the Devas will subside, and they will abide without any attachment. At this time, the practitioner should contemplate again: Although space has no substance, there is still the name of space, so it is called space, and the name must have its substance. Therefore, because space exists, wind also exists. Because wind exists, fire, water, earth, etc., all have their substance. When contemplating in this way, the Devas will rejoice, their majestic light will increase, and they will abide in peace. When Ishana (自在天, the自在天 Deva) rejoices, the Devas will also rejoice, and the demons will not cause chaos. The old name is Maheshvara (摩醯首羅). The Buddha said that if you make offerings to Maheshvara (摩醯首羅, translated as 大自在天 Great自在天 in the Tang Dynasty), it is the same as making offerings to all the Devas. When this Deva is angry, the demons will appear, and the country will be in turmoil. Indra (天帝釋) is the lord of the earth, recording the good and evil deeds of sentient beings. When this Deva rejoices, the country will be stable, and the people will not be in chaos. When this Deva is angry, there will be wars, and the kings of the earth will feel uneasy. When Yama (焰摩天) rejoices, people will not die prematurely, and epidemics will not occur. When this Deva is angry, people will die untimely, and epidemics will be rampant. Brahma (梵天) is the lord of the heavens, the father of all beings. When this Deva rejoices, the world will be stable and will not be disturbed. Why? Because at the beginning of the kalpa, this Deva established the world. Sentient beings are not in chaos, and the world is governed by righteousness. Why? Because the father king is pleased. When this Deva is angry, the world will be uneasy, there will be various diseases, and even plants and trees will wither. Sentient beings will be confused, like drunken people. When Vaishravana (毗沙門) rejoices" ] } --------------------------------------------------------------------------------
Chinese
。药叉众喜不害人民。不行毒肿。瞋时皆乱。罗刹天喜时。诸啖完鬼随亦喜。不唾毒气不作恶行。此天瞋时皆悉乱现。日天喜时光不损物。人瞋不钝有情非情皆悉快乐。此天瞋时失度无光。虽有眼目不能见物。寒苦匆逼。月天喜时冷光增物人无热病。瞋时皆舍矣。日月互照有大利益时节和融。众生作事一一随喜。劫初之时人如色天而渐贪味减少身光。弥舍善心而作恶业。世皆不顺而有寒热。是故此日月天现世化梦也。如是诸天何时欢喜何时瞋怒。谓诸国王及诸人民。以非治世作不善业。杀盗常行而舍正法。尔时诸天皆生愁忧。愁忧即过便生瞋怒。若天灾欲起先有瑞怪。谓无云而雨矣。诸星随乱(无云而雨者。是诸天悲泣之泪也)若止恶业。以正治世诸天欢喜。皆悉来护妙香遍薰。善增恶减。若人了知如是大圣威德天等。以财之施严彼生身。后以法施显彼法身。兼行慈悲不杀生命。以是供养为报彼恩也。世有诸天鬼神其数甚多。何唯供养此十二天。安立国土万姓安乐。谓十二天总摄一切天龙鬼神星宿冥官。是故供养了知此十二天。即得一切天龙等护也。所以然者地天与地上诸神树下野沙诸鬼神。俱来入坛场同时受供。水天与诸川流江河大海诸神及诸龙众。俱来入坛场同时受供。火天与诸火神及诸持明神仙众。俱来入坛场 现代汉语译本 药叉众（Yaksha，一种守护神）欢喜时不会加害人民，也不会散布毒疮。他们愤怒时会一片混乱。罗刹天（Rakshasa，一种恶鬼）欢喜时，所有吞食残余的鬼也会随之欢喜，不吐毒气，不做恶行。此天愤怒时，一切都会混乱显现。 日天（Surya，太阳神）欢喜时，阳光不会损害万物。人们即使愤怒也不会迟钝，有情众生和无情之物都会感到快乐。此天愤怒时会失去常态，失去光芒。即使有眼睛也看不见东西，寒冷和痛苦逼迫而来。 月天（Chandra，月亮神）欢喜时，清冷的光芒会滋养万物，人们没有热病。愤怒时，一切都会舍弃。日月互相照耀，有大利益，时节和顺融洽，众生做事都感到欢喜。 劫初之时，人们像色界天人一样，但逐渐贪恋味道，减少了身光。逐渐舍弃善心而作恶业，世间都不顺遂，出现寒冷和炎热。所以，这日月天显现在世间，化作梦境。 像这些天神，何时欢喜，何时愤怒呢？当诸国王和人民，以不正当的方式治理世间，做不善的行业，杀盗行为经常发生，舍弃正法时，那时诸天都会感到忧愁。忧愁过后，便会生起愤怒。如果天灾要发生，先会出现怪异的征兆，比如无云而降雨（无云而降雨，是诸天悲伤哭泣的眼泪）。 如果停止恶业，以正法治理世间，诸天就会欢喜，都会前来守护，美妙的香气遍布，善业增加，恶业减少。如果人们了解像这样的大圣的威德，天神等会以财物布施来庄严他的身体，之后以佛法布施来彰显他的法身，同时奉行慈悲，不杀害生命。以此供养来报答他们的恩德。 世间有诸天鬼神，数量非常多，为何只供养这十二天，就能安定国土，使万民安乐呢？因为这十二天总摄了一切天龙鬼神、星宿冥官。所以，供养并了解这十二天，就能得到一切天龙等的守护。 之所以这样，是因为地天（Prithvi，地神）与地上诸神、树下野沙诸鬼神，一同来到坛场，同时接受供养。水天（Varuna，水神）与诸川流江河、大海诸神以及诸龙众，一同来到坛场，同时接受供养。火天（Agni，火神）与诸火神以及诸持明神仙众，一同来到坛场。