According to Buddhist tradition, around 2,500 years ago in India, two young priests were debating the most direct path to union with Brahma, the Hindu creator god.

根據佛教傳統，大約 2500 年前，在印度，兩位年輕的祭司正在爭論與印度創世神梵天結合的最直接途徑。

Reaching an impasse, they decided to get a third opinion.

在陷入僵局後，他們決定徵求第三者的意見。

A third opinion from the Awakened One himself, the Buddha.

第三種觀點來自覺醒者佛陀本人。

After listening carefully to their arguments, the Buddha asked,

佛陀仔細聆聽了他們的爭論後問道、

Well, has anyone back to the seventh generation of teachers seen Brahma with their own eyes?

那麼，從第七代教師開始，有人親眼見過梵天嗎？

No, Master Gautama, they admitted.

不，喬達摩大師，他們承認了。

Since apparently no one had met Brahma face to face, the Buddha declared their goal laughable, vain, and empty.

由於顯然沒有人面對面見過梵天，佛陀宣佈他們的目標是可笑的、虛妄的和空洞的。

This story is recorded in the Tevijja Sutta, an early Buddhist text from around the 2nd century BCE.

這個故事記錄在《Tevijja Sutta》中，這是一部大約公元前 2 世紀的早期佛教典籍。

And it sounds kind of atheistic, right?

這聽起來有點像無神論，對嗎？

As in, the Buddha is rejecting the notion of a creator god with a capital G.

就像佛陀拒絕接受 "創世神 "的概念一樣。

There's a widespread assumption that Buddhism is fundamentally an atheistic religion, or maybe not a religion at all, but a way of life, or a set of practices that you could do without any appeal to the supernatural.

人們普遍認為，佛教從根本上說是一種無神論宗教，或者說它根本就不是一種宗教，而是一種生活方式，或者說是一套不訴諸超自然的修行方法。

Even big-name atheists like Sam Harris have found a lot of value in Buddhist ideas and practices, even while at the same time rejecting its supernatural claims.

即使像山姆-哈里斯這樣的大名鼎鼎的無神論者，也發現了佛教思想和實踐中的很多價值，即使同時又拒絕接受其超自然的主張。

So, can we call Buddhism atheistic?

那麼，我們可以稱佛教為無神論嗎？

Well, no, for the most part.

嗯，大部分情況下沒有。

As we saw in the Tevijja Sutta, the Buddha rejected the notion of a supreme creator god, and taught there was no ultimate beginning to the universe.

正如我們在《特維賈經》中所看到的，佛陀拒絕接受至高無上的創世神的概念，並認為宇宙沒有終極的開端。

But he did not reject the existence of gods in general, and other supernatural beings.

但他並不否認一般神靈和其他超自然生物的存在。

In these early centuries, the Buddhist pantheon included many Indian supernatural figures, and as it spread to other cultures and regions, the veneration of local deities and spirits was often integrated into Buddhism.

在早期的幾個世紀中，佛教萬神殿包括了許多印度超自然人物，隨著佛教向其他文化和地區傳播，對當地神靈的崇拜也常常融入佛教之中。

But the importance or role of these supernatural beings can differ a lot depending on the form of Buddhism.

但這些超自然存在的重要性或作用會因佛教形式的不同而有很大差異。

The two major branches of Buddhism are Theravada and Mahayana.

佛教的兩大分支是小乘佛教和大乘佛教。

Theravada, meaning the teaching of the elders, is the oldest surviving Buddhist school, and is primarily practiced in Southeast Asian countries such as Sri Lanka, Thailand, and Cambodia.

上座部，意為長老的教誨，是現存最古老的佛教流派，主要在斯里蘭卡、泰國和高棉等東南亞國家流傳。

It emphasizes the teachings of the Buddha found in the Pali Canon, and generally maintains a more reserved approach to the role of deities and supernatural beings in the pursuit of enlightenment.

它強調《巴利聖典》中的佛陀教義，對神靈和超自然生物在追求覺悟過程中的作用一般持保留態度。

Mahayana Buddhism, on the other hand, which means the great vehicle, emerged around the 1st century BCE, and is widely practiced across East Asian countries like China, Japan, and Korea.

另一方面，大乘佛教（意為大乘）於公元前 1 世紀左右興起，在中國、日本和韓國等東亞國家廣泛流傳。

Mahayana introduced new scriptures and concepts, including the idea of bodhisattvas, compassionate beings who postponed their enlightenment to help all sentient beings.

大乘佛教引入了新的經文和概念，其中包括菩薩的概念，菩薩是慈悲的眾生，他們延後覺悟以幫助所有眾生。

In Mahayana traditions, these bodhisattvas, along with various Buddhas and other divine beings, play a more active role in the spiritual lives of practitioners.

在大乘傳統中，這些菩薩與各種佛陀和其他神靈一起，在修行者的精神生活中發揮著更積極的作用。

Devotional practices directed toward these beings are an integral part of the path to enlightenment.

針對這些生命的虔誠修行是通往覺悟之路不可或缺的一部分。

People often venerate or pray to them for guidance and protection, which can make them appear more god-like in their attributes and functions.

人們通常崇敬或祈求它們的指引和保護，這會讓它們的屬性和功能顯得更像神。

In recent years, there's also been a growing interest in what's called secular Buddhism, especially in Western countries.

近年來，人們對所謂的世俗佛教也越來越感興趣，尤其是在西方國家。

Secular Buddhists identify as Buddhist and engage in Buddhist practices, but may themselves be metaphysical naturalists, meaning they don't believe in any supernatural phenomena.

世俗佛教徒認定自己是佛教徒，並參與佛教修行，但他們自己可能是形而上學自然主義者，這意味著他們不相信任何超自然現象。

This approach to Buddhism focuses on the practical and philosophical aspects of the Buddha's teachings, while downplaying or reinterpreting the supernatural elements found in traditional Buddhist cosmology.

這種佛教方法側重於佛陀教義的實踐和哲學方面，而淡化或重新詮釋傳統佛教宇宙論中的超自然因素。

So, acknowledging this diversity, let's start by exploring how Buddhist scriptures describe the universe and the gods within it.

是以，在承認這種多樣性的同時，讓我們先來探討一下佛經是如何描述宇宙和宇宙中的神靈的。

According to Buddhist cosmology, the universe is populated by mortal gods called devas, a Sanskrit and Pali word literally meaning radiant one or shining one.

根據佛教宇宙論，宇宙中的凡人神靈被稱為 "魔神"（devas）。"魔神 "是梵語和巴利語的音譯，字面意思是光芒四射或閃閃發光的神靈。

The word is distantly related to the English word divinity, as part of the Indo-European language family.

作為印歐語系的一部分，該詞與英語單詞 "divinity"（神性）有很遠的關係。

But these devas are not all-knowing, they are not all-powerful, and they are not eternal.

但這些魔鬼並非無所不知，並非無所不能，也並非永恆不變。

They're more like the universe's fancy VIPs, but they're stuck in the cycle of rebirth along with humans, animals, and ghosts.

它們更像是宇宙中的高級貴賓，但它們與人類、動物和鬼魂一樣，都被困在輪迴中。

And it's possible for a human to be reborn as a deva as a result of their virtuous actions.

人類也有可能因為自己的善行而轉生為魔鬼。

Now, this gets complicated, so buckle up.

現在，情況變得複雜了，請繫好安全帶。

Devas exist in three realms.

魔王存在於三個領域。

From lowest to highest, we first have Kamadhatu, the realm of desire.

從低到高，首先是 "欲界"（Kamadhatu）。

Then there's Rupadhatu, the realm of subtle materiality, also known as the realm of form.

然後是 "如來藏"（Rupadhatu），即微妙的物質領域，也被稱為 "形 "的領域。

And then there's Arupadhatu, the immaterial or formless realm.

然後是阿魯巴達圖（Arupadhatu），即非物質或無形的領域。

These realms are located on and above the center of the Buddhist universe, Mount Meru.

這些境界位於佛教宇宙的中心--梅魯山上方。

This is the vertical axis of the entire universe in Buddhist cosmology.

在佛教宇宙論中，這是整個宇宙的垂直軸。

Stretching up from the summit of Mount Meru and in the sky above it are layers of heavens.

從梅魯山頂往上延伸，在梅魯山的上空是層層疊疊的天。

31 realms stacked upon each other, 26 of which are devalokas, realms of existence where devas live.

31 個境界層層疊疊，其中 26 個是魔界（devalokas），即魔神居住的存在境界。

Each layer has its own unique characteristics and is occupied by specific devas.

每一層都有自己獨特的特點，並由特定的魔鬼佔據。

At the bottom of this cosmic layer cake are the six heavens of the lowest realm, the desire realm.

在這層宇宙蛋糕的最底層，是最低境界--慾望境界的六重天界。

There's the heaven of the four heavenly kings, located on the upper slopes of Mount Meru.

還有位於梅魯山上坡的四大天王天。

On its summit is the heaven of the 33 devas, Trayastrimsa, which is ruled by the deva chakra, also known as Indra.

山頂上是三十三天中的天國--Trayastrimsa，由魔鬼輪（又稱因陀羅）掌管。

You might recognize him as a prominent Vedic god in the Rig Veda.

你可能會認出他是《梨俱吠陀經》中一位著名的吠陀神。

There's also the heaven of the contented, or Tushta, where the future Buddha Maitreya is believed to live.

還有一個知足天堂，或稱 "兜率天"，據說未來佛彌勒就住在那裡。

And at the highest level of the realm of desire, you have the home to the malignant celestial king Mara.

而在慾望領域的最高層，則是惡天王馬拉的家。

So, yeah, there are a lot of devas, and we've only covered the entry-level heavens.

所以，是的，魔神有很多，我們只介紹了入門級的天堂。

In the middle realm, Rupadhatu, or the form realm, you start running into the big leagues, the Brahma gods.

在中界，即如來界，也就是形界，你開始接觸到大聯盟，也就是梵天諸神。

These devas have longer lifespans, bigger celestial bodies, and generally just more splendor.

這些魔神擁有更長的壽命、更大的天體，而且一般都更加輝煌。

While the devas of the lower heavens might live for a few hundred or thousand years, the devas of the higher heavens live for tens or hundreds of thousands of years.

低等天堂的魔鬼可能活上幾百年或上千年，而高等天堂的魔鬼則活上幾萬年或幾十萬年。

In fact, years aren't even a useful unit of time when measuring the lifespan of these devas.

事實上，在衡量這些魔鬼的壽命時，年甚至都不是一個有用的時間組織、部門。

They live for kalpas, or eons.

它們的壽命是一劫，也就是幾千年。

The gods of the lower heavens eat food and have sex, while the gods of the upper realms don't eat and procreate simply by embracing, holding hands, or smiling at each other.

下界的神吃食物、做愛，而上界的神不吃食物，僅僅通過擁抱、牽手或微笑就能生育。

In fact, in one heaven, they procreate with a single glance.

事實上，在一個天堂裡，他們只需一個眼神就能繁衍後代。

So, watch your eye contact if you ever get reborn there. Things could get awkward.

所以，如果你在那裡重生，請注意你的眼神交流。事情可能會變得很尷尬。

And don't get me started with the devas residing in the highest realm, the immaterial realm.

別跟我提那些居住在最高境界--非物質境界--的魔鬼們。

Well, they don't even have bodies. Their existence is entirely mental.

他們甚至沒有身體。他們的存在完全是精神上的。

They've transcended the physical world entirely, living in such a refined state that it's impossible to even say where they exist.

他們完全超越了物質世界，生活在如此精煉的狀態中，甚至無法說清他們存在於何處。

It's like trying to point to a thought or a dream. Where exactly is it?

這就像試圖指出一個想法或一個夢想。它到底在哪裡？

But even these devas, devas at the highest pinnacle of immaterial existence, whose lives appear to be infinite, they cannot escape one fundamental truth of Buddhism.

但是，即使是這些魔王，這些處於非物質存在最高頂峰的魔王，他們的生命似乎是無限的，他們也無法逃脫佛教的一個基本真理。

Everything is impermanent.

一切都是無常的。

No matter how long they live, no matter how splendid their bodies are, they don't possess a permanent essence.

無論他們活得有多長，無論他們的身體多麼輝煌，他們都不具備永久的本質。

They will eventually die and be reborn.

它們終將死去，然後重生。

According to various sutras, there are five warning signs when a deva of the realm of desire is about to die.

根據各種佛經的記載，當欲界魔王即將死亡時，會有五個警告信號。

Their garland of flowers begins to fade, their clothes and palace become dusty, they begin to sweat, their body becomes opaque and loses its shine, and their throne becomes uncomfortable.

他們的花環開始褪色，他們的衣服和宮殿蒙上灰塵，他們開始出汗，他們的身體變得不透明，失去光澤，他們的寶座也變得不舒服。

Then before they die, they witness their next rebirth.

然後，在他們死之前，他們會見證下一次重生。

This alone is said to be absolutely excruciating.

據說，僅這一點就絕對令人痛苦不堪。

Imagine you're a deva, you're living in absolute splendor, and now you're witnessing your next lifetime that will almost certainly be dramatically worse.

想象一下，你是一個魔鬼，你生活在絕對的輝煌中，而現在你正在見證你的下一世，幾乎可以肯定的是，你的下一世將變得更加糟糕。

It's quite literally all downhill from here, down the slopes of Mount Meru.

從這裡開始，沿著梅魯山的山坡一路下坡。

Of course, unless they can hear the teachings of the Buddha and attain nirvana.

當然，除非他們能聽聞佛陀的教誨並獲得涅槃。

This is why the Buddha himself is often described as a teacher of gods and men.

這就是佛陀本人經常被描述為神人之師的原因。

So yes, Buddhism definitely acknowledges the existence of countless gods.

所以，是的，佛教肯定承認有無數的神靈存在。

The question isn't whether they exist.

問題不在於它們是否存在。

According to the scriptures, they do.

根據《聖經》，他們是這樣做的。

The question is, can humans interact with these beings?

問題是，人類能與這些生物互動嗎？

And more importantly, can they assist us toward full liberation?

更重要的是，它們能幫助我們實現全面解放嗎？

Which is, after all, the ultimate goal.

畢竟，這才是最終目標。

This is where regional differences matter.

這就是地區差異的重要性所在。

From the Theravada perspective, the answer is not really.

從小乘佛教的角度來看，答案並不盡然。

While gods do exist, they can't do much to save us.

雖然神確實存在，但他們並不能拯救我們。

This is partly because the higher gods of the plane of formlessness are way beyond our reach.

這部分是因為無形層面的高級神靈遠非我們所能企及。

Simply because these beings have no physical form or location.

原因很簡單，因為這些生命沒有實體，也沒有位置。

They're entirely composed of mind.

它們完全由思想構成。

Even the gods that occupy the 16 or so heavens of the form realm are also out of our league for the most part.

即使是佔據形界十六重天左右的神靈，在大多數情況下也與我們格格不入。

Sure, the Buddha and a few of his most talented students are said to have contacted them.

當然，據說佛陀和他的幾個最有才華的學生曾與他們接觸過。

But for the rest of us mortals, not so much.

但對於我們這些凡人來說，就沒那麼簡單了。

But even if we could somehow contact these higher gods, they can't really help us toward awakening.

但是，即使我們能以某種方式聯繫到這些更高級的神靈，他們也無法真正幫助我們走向覺醒。

Since, as we've said, they're also trapped in the cycle of death and rebirth.

正如我們所說，他們也陷入了死亡和重生的輪迴。

In fact, the heavenly realms lack the proper conditions for awakening.

事實上，天界缺乏覺醒的適當條件。

Put simply, life is too comfy there.

簡而言之，那裡的生活太舒適了。

These gods are said to be compassionate, but they're prone to delusion.

據說這些神慈悲為懷，但容易產生幻覺。

For example, they might end up thinking that they are the eternal creator.

例如，他們最終可能會認為自己是永恆的造物主。

For example, consider a story found in the Kavata Sutta, a text from the Pali Canon.

例如，請看巴利文《卡瓦塔經》（Kavata Sutta）中的一個故事。

In this text, the Buddha tells a story about a monk who ascends into the heavens, stopping at different heavens along the way, and asking the devas living there to answer his question about the ultimate nature of reality.

在這篇經文中，佛陀講述了這樣一個故事：一位僧人飛昇到天界，沿途在不同的天界停留，並請求居住在那裡的魔鬼回答他關於現實終極本質的問題。

How and where do the elements fire, water, earth, and wind come to an end?

火、水、土和風這四種元素是如何結束的？

First, he ascends to the realm of the four great kings, which, as we've seen, is a lower heavenly realm on the slopes of Mount Meru.

首先，他升入四大天王的境界，正如我們所看到的，這是位於梅魯山山坡上的一個較低的天界。

And he asks the devas living there, friends, where do these four great elements cease without remainder?

他問住在那裡的魔王們：朋友們，這四大元素在哪裡停止而沒有剩餘？

They say, we also don't know, but there are the gods of the 33 who are higher and more sublime than we.

他們說，我們也不知道，但有比我們更崇高的 33 神。

They should know.

他們應該知道。

So the monk continues to ascend through higher and higher heavens, the realm of the 33 gods, and then the Tushita gods.

是以，僧侶不斷升入更高的天界、三十三天神的境界，然後是兜率天神。

And in each realm, the gods just don't know and keep giving him the runaround, sending him higher and higher up the heavenly chain.

而在每一個領域，眾神都不知道，還不斷地刁難他，把他越送越高。

Until finally, the monk encounters Brahma himself.

直到最後，和尚遇到了梵天本人。

But Brahma tries to dodge the question, three times, each time bragging that he is the great Brahma, the conqueror, the all-seeing, the all-powerful, the creator.

但梵天三次試圖迴避這個問題，每次都吹噓自己是偉大的梵天、征服者、無所不知、無所不能、創造者。

And when the monk insists on an answer, Brahma then takes him aside.

當和尚堅持要得到答案時，梵天就把他帶到一邊。

These gods of the retinue of Brahma believe there is nothing that the great Brahma does not know.

這些梵天的隨從神相信，沒有什麼是偉大的梵天不知道的。

That is why I did not say in their presence that I too don't know where the four great elements cease without remainder.

這就是為什麼我沒有當著他們的面說，我也不知道四大元素在哪裡沒有剩餘。

So he doesn't know everything, and he didn't want to admit it to save face in front of the other devas.

所以，他並不是什麼都知道，而且為了在其他魔鬼面前保住面子，他也不想承認這一點。

The Buddha tells this story to illustrate the limitations of seeking answers from the devas.

佛陀講述這個故事是為了說明向魔鬼尋求答案的侷限性。

Even when a gifted monk consults even the supposed creator himself, they're generally unable to offer much help since their wisdom and insight are always inferior to the Buddha.

即使有天賦的僧侶向所謂的造物主本人請教，他們一般也無法提供太多幫助，因為他們的智慧和洞察力總是不如佛陀。

So humans have little use for these gods, especially when it comes to awakening.

是以，人類對這些神靈沒有什麼用處，尤其是在覺醒的時候。

This fits right in with the Buddha's teachings, that the ultimate goal of awakening can only be achieved through insight, wisdom, ethics, and self-cultivation through meditation.

這與佛陀的教導不謀而合，即只有通過洞察力、智慧、道德和冥想的自我修煉，才能實現覺醒的終極目標。

The emphasis is on one's thoughts, words, and actions determining the course of rebirth.

重點在於一個人的思想、言語和行為決定了他的重生過程。

That leaves us with the lower devas of the realm of desire.

剩下的就是慾望領域的低等惡魔了。

These devas are closer to us humans, and they might be open to helping us if people share some of their good karma with them.

這些魔鬼與我們人類更親近，如果人們與他們分享一些善業，他們可能會願意幫助我們。

Examples of these gods include the aforementioned Chakra, the king of the Trayastrimsa heaven.

這些神的例子包括前面提到的特拉亞斯特里姆薩（Trayastrimsa）天堂之王查克拉（Chakra）。

Also Maitreya, who will someday be reborn as the next Buddha.

還有彌勒佛，他有一天會轉世成為下一尊佛。

And the also aforementioned four heavenly kings, the devas who preside over each of the four cardinal directions.

還有前面提到的四大天王，即分別掌管四大方位的魔王。

Even though the Pali Canon does not endorse worshipping them, you can find shrines to these devas at Theravada temples, or just around town.

儘管《巴利聖典》並不認可對他們的崇拜，但在上座部佛教寺廟或城鎮周圍，您還是能找到供奉這些魔鬼的神龕。

For example, there are shrines to various devas around downtown Bangkok, where devotees make offerings, light incense, or pray, petitioning the deva for protection.

例如，曼谷市中心到處都有供奉各種神靈的神龕，信徒們在那裡供奉、點香或祈禱，祈求神靈的保護。

In fact, Chakra is one of the most popular devas in Thailand.

事實上，查克拉是泰國最受歡迎的魔神之一。

He's even on the flag of Bangkok and is the symbol of the Bangkok Metropolitan Administration, a symbol of service who embodies the role and figure of the mayor of Bangkok.

他甚至出現在曼谷的國旗上，是曼谷市政府的象徵，是曼谷市長角色和形象的服務象徵。

These devas are also sometimes invoked in Theravada ritual chants called paritta, the practice of chanting short verses from a sutra for protection.

在小乘佛教的誦經儀式中，這些魔神有時也會被召喚出來，這種誦經儀式被稱為 paritta，即誦讀佛經中的簡短經文以求保護的做法。

This is a particularly popular practice among Theravada Buddhists at all sorts of events, including weddings, funerals, or house blessings.

這是小乘佛教徒在婚禮、葬禮或房屋祈福等各種活動中特別流行的做法。

One chant reads,

其中一段吟唱道

May there be for me all blessings,

願我得到所有的祝福、

May all the devas guard me well,

願所有的魔鬼都能好好守護我、

By the power of all the Buddhas,

藉助所有佛陀的力量

Ever in safety may I be.

願我永遠平安

So devas may be called upon for protection, but notice the chant does immediately pivot to the Buddhas.

是以，可以祈求魔神的保護，但請注意，吟誦的內容會立即轉向佛陀。

Of course, the way these gods are venerated varies quite a bit depending on where you are in the Theravada world.

當然，這些神靈的供奉方式因所處的上座部世界而有很大不同。

Local deities and spirits get more attention in some countries compared to others.

與其他國家相比，一些國家的地方神靈更受關注。

So while devas can be called upon for a little extra help, enlightenment is still something you've got to work on for yourself.

是以，雖然可以向魔鬼尋求額外的幫助，但悟性還是要靠你自己努力。

Though this question of whether these devas truly exist might tell us more about our own assumptions of what counts as atheism in the first place.

不過，關於這些魔鬼是否真的存在的問題，也許更能說明我們自己對於什麼是無神論的假設。

The scholar Rupert Gethin points out that in a lot of Buddhist texts, devas lend themselves to a psychological interpretation in which they represent different mental states.

學者魯珀特-蓋辛指出，在很多佛教典籍中，魔神都可以用心理學來解釋，它們代表著不同的心理狀態。

For example, in one set of teachings called the Vanasamhita within the Samhita Nikaya, there's a series of stories about devas visiting monks living in the forest, urging them not to be lazy.

例如，在《三摩尼迦耶》（Samhita Nikaya）中名為《梵那沙彌多》（Vanasamhita）的一套教義中，有一系列故事講述了魔鬼拜訪住在森林裡的僧侶，勸他們不要懶惰。

The devas represent positive mental qualities to keep the monks motivated in their meditation practice.

魔神代表著積極的精神品質，使僧侶在冥想修行中保持動力。

In other texts like the Mara Samhita,

在其他文本中，如《瑪拉三摩西陀經》（Mara Samhita）、

Mara shows up to tempt monks, nuns, and even the Buddha himself.

馬拉現身誘惑僧侶、尼姑，甚至佛祖本人。

Mara personifies the five hindrances of Buddhism.

馬拉是佛教五大障礙的化身。

Sensory desire, ill will, sloth, worry, and doubt.

感官慾望、惡意、懶惰、憂慮和懷疑。

Dr. Gethin argues that this is not about demythologizing Buddhism.

格辛博士認為，這並不是要將佛教非神學化。

In fact, these texts encourage the psychological interpretation of devas.

事實上，這些文本鼓勵對魔鬼進行心理解讀。

The text called the Sutta Nipata describes the armies of Mara in psychological terms.

名為《尼帕塔經》（Sutta Nipata）的經文從心理學角度描述了馬拉的軍隊。

Sensual desire is called your first army.

感官慾望被稱為你的第一支軍隊。

Discontent, your second.

不滿，你的第二個。

Your third is called hunger and thirst.

你們的第三種叫飢餓和口渴。

Your fourth, craving.

你的第四個，渴望。

Your fifth is called tiredness and sleepiness.

你的第五種情況叫做疲倦和嗜睡。

Your sixth, fear.

你的第六個恐懼

The point is, within Buddhist texts, we often find figurative or psychologized interpretations of Buddhist cosmology.

問題是，在佛教典籍中，我們經常可以找到對佛教宇宙觀的形象化或心理學解釋。

Descriptions of the god realms may be taken as literal descriptions of places and their literal inhabitants.