秘殿珠林續編(乾清宮),頁90&*故宮書畫錄(卷八),第四冊,頁60&*故宮書畫圖錄,第三冊,頁175-176&*諸天各持法器,隨從騎乘護持,皆側身向右,坐立於虛空雲端,或原為一組佛畫其中一幅,描繪諸天恭聆佛陀說法的法會盛況。三面六臂的力士,殆為八部中天部的阿修羅﹔持劍的武士群及貌美的女眾,則為十二天之一的羅剎與羅剎女,原皆異教鬼神,後被收服成為佛教的護法。全幅丹青彩繪,薄施暈染,畫諸天肌肉賁張,衣袖卷摺飄舉,多用蘭葉描法,飛動傳神之姿,是傳承吳道子以來的職業畫家畫風。描金鉤畫衣紋圖案,敷色亦多處泥金,益顯富麗堂皇。就畫風觀之,疑似十五世紀明代的作品。&*Each of the devas depicted here grasp implements in worship, and are followed by protector servants who sidle on the right. Set in a void among clouds, the work may at one point have been part of a larger Buddhist painting, and presents a grand assemblage respectfully listening to Buddha expound the law. The three-faced, six-armed male figure in the middle-left is Asura, formerly a demon who waged war with gods; warriors holding swords and groups of beautiful women surround Raksasa and Raksasi, formerly two female demons. Originally pagan ghosts and spirits, these figures were later figures were later converted into protectors of the Buddhist truth. This entire work is painted in different pigments, with wash applied lightly. The muscles of the devas are lavishly adorned, their sleeves curled and plaited as if blowing in the wind. With the employment of a technique in which lines are painted to resemble orchid leaves, the artists has captured the manner of flying spirits, a style commonly used by painters after Wu Tao-tzu. By applying gold on the outlines and patterns of decoration on the clothes, the artist has increased the richness and beauty of the work. Because of the visible style of this painting, it is suspected that this work dates to the mid Ming period.