1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
十善業道品之二
又修行者內心思惟——隨順正法觀察法行——云何如是十善業道對治修行漏、無漏業？彼見聞知或天眼見：以此因緣，世間中縛，善法盡滅，所謂縛因：不善業道。善是佛因、是解脫因，所言善者，謂離殺生，攝取世間一切眾生，施與不畏，於現在世，人所讚歎，面色諸根端正美妙，得長命業。若不殺者，則為羅剎、鳩槃茶等，一切惡鬼能殺人者及餘惡人能殺人者，於夜闇中擁護彼人，諸天常隨，觀察擁護。身壞命終，則生善道天世界中，受妙果報。
1. 78“Having turned away from the path of these ten unvirtuous actions, how does one instead engage in defiled or undefiled acts? Spiritual practitioners who carefully observe inner phenomena see this either through knowledge derived from hearing or by means of the divine eye. Unvirtuous actions lead to bondage in cyclic existence and the exhaustion of Dharma. Virtue, on the other hand, is what causes liberation. Giving up killing, one gives freedom from fear to all the beings in cyclic existence. One will be praised in the present life, have a beautiful countenance, enjoy bright faculties, and carry out acts that engender longevity. Those who day and night protect even harmful creatures such as rākṣasas, piśācas, or kumbhāṇḍas of different kinds will thereafter be protected by the gods, and when they separate from their bodies, they will be born in the joyful divine realms. If you want to experience the effect of such ripening, then know that such experience is proportionate to your diligence.
若勤精進願下、中、上三種菩提，隨願皆得：彼人若願聲聞菩提，得阿羅漢，入於涅槃；彼人若願緣覺菩提，得辟支佛；如是若願無上菩提，得正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
1. 79 “If one wishes to experience the minor, intermediate, or great paths of awakening, then this is how they follow. Dedication toward the awakening of a hearer will turn one into a worthy one and one will go completely beyond suffering. Dedication toward intermediate awakening will make one a solitary buddha. If one’s dedication is toward unsurpassable and perfect awakening, one will become a perfect buddha. Endowed with knowledge and its support, one will become a blissful one, [F.96.a] a knower of the world, a steersman who tames beings, an unexcelled one, a teacher of gods and humans, a blessed buddha.
一切諸法，命為根本，人皆護命，不殺生者，則施其命。若施命者，施一切樂；第一施者，所謂施命。如是思惟：生天之因，最勝戒者，所謂施命。若願染愛境界勝樂，不殺為因，彼人則生若梵、若魔、若帝釋王。彼人若願生人中勝，得轉輪王，七寶具足王四天下。若願大身阿修羅者，捨身得為阿修羅王。彼人若願大身夜叉，得夜叉王。此不殺生最為大業正法種子。行於生死，唯不殺生為歸、為救。入生死闇，不殺為燈。不殺生者，名曰慈悲。正念思惟不殺生善，心常生喜。若遮他殺，他不可遮，則是行捨。彼人如是，行四梵行，以熏身心。
1. 80 “Life is the root of all qualities. Hence, protecting life is a gift that grants all forms of happiness. Among all forms of generosity, the mental state of wishing to give life is supreme. Among all forms of discipline, the discipline of giving life is the supreme way to gain rebirth in the higher realms. If the practice of such discipline is dedicated toward the enjoyment of objects that serve as causes of affliction and craving, then one will become Brahmā, Māra, or Śakra. If it is dedicated to becoming a great human being, then one will become a universal monarch, possessing the seven treasures and ruling the four continents. If it is dedicated to becoming a great asura, one will rule the realm of the asuras. If it is dedicated to becoming a great yakṣa one will rule the realm of the yakṣas. This great compassion is the seed of the sacred Dharma. It is a protection against cyclic existence and a lamp for those who are lost in the darkness of cyclic existence. Such is the practice of refraining from killing. By giving up killing one cultivates love and becomes a compassionate being. Deciding to refrain from killing brings purity and joy. When one is unable to actually save others, one should remain impartial. This will make one’s mind rest in the four abodes of Brahmā.
不殺善根不可思議，最為真實，何等何等種種諸願，如是如是隨願皆得。譬如世間善巧金師，得好真金，如是如是隨所欲作。彼金如是隨意造作種種莊嚴，若作瓶等、若作人像、若作佛像。如是如是，不殺生者，不缺、不穿、不孔、不虛，如是如是隨願皆得。隨何等人如是不殺，則近涅槃。彼人常共善知識行，彼人則是善器眾生，善能攝取自他福德。彼人則是世間福田，不行地獄、餓鬼、畜生。此善行人，成就善法，一切所得皆悉堅固，無有王、賊、水、火等畏，皆自食用；人中尊貴，他不能勝，法具足故。是故智者不應殺生。
1. 81“In essence, the roots of virtue that ensue from having given up killing are inconceivable because they accomplish whatever aim one may dedicate them to in whatever applicable way. As an analogy, when an expert goldsmith works with fine gold, [F.96.b] he can turn it into anything he wants: ornaments, vases, human figures, or buddha figures. Similarly, someone who guards against killing and maintains that practice unerringly without violating it may accomplish whatever aim he or she is dedicated to in whatever applicable way. Thus, those who give up killing are close to the transcendence of suffering. They will enjoy the company of spiritual teachers and possess the fortune of benefiting themselves and others. They are a field of merit for hell beings, animals, and starving spirits. Within cyclic existence they possess and follow the Dharma. They will accomplish the ideals of those who possess the Dharma and also become stable in this accomplishment. They are not frightened or oppressed by rulers, robbers, water, or fire. Rather, they find joy within. They are seen as unassailable by other peers who possess the Dharma. Thus, killing should be given up.
又修行者內心思惟——隨順正法觀察法行——云何不盜則得善法？彼見聞知或天眼見：不偷盜者，出大貪網；彼人現在，善人所信，若王、王等，一切皆信，若於王眾、若長者眾、若剎利眾、若沙門眾、婆羅門眾，一切皆信，憐愛愍念，信受其語；所有財物，一切堅固，不失、不壞，無能劫奪，王、賊、水、火諸畏皆離；不須方便，財物易得；得財物已，如法食用；於持戒人、行道之人諸福田中皆能捨施，若世間中所應用處皆悉能與。身壞命終，則生善道天世界中。若願出世，若梵、若魔、若帝釋王、若轉輪王王四天下七寶具足，隨願皆得；若樂持戒則得菩提，如前所說。
1. 82 “What goodness comes of refraining from stealing? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. By giving up stealing one will escape the net of great avarice for objects owned by others. One will find relief in the present life. Taken into confidence by kings and ministers, as well as by courts, households, noble families, monastic congregations, and priestly gatherings, one will be regarded as delightful, dear, attractive, and authoritative. [F.97.a] The enjoyments of such a person will be constant. And without bringing harm to others, one will have no fear of rulers, water, robbers, or fire. Unanticipated, such enjoyments will arise spontaneously. Once these have arisen, one will be a field of merit, embody discipline, embark upon a good path, and develop close ties with worldly beings. Furthermore, when separating from the body one will be born in the joyful divine realms. If the merit of this is dedicated by means of the path of deliverance, one will find deliverance and, in the same way as before, become a Brahmā, Māra, Śakra, or a universal monarch who rules the four continents and possesses the seven treasures. Likewise, those who delight in discipline will attain their respective forms of awakening.
又修行者內心思惟——隨順正法觀察法行——云何邪婬捨離，得果？彼見聞知或天眼見：離邪婬人，善業道行，見如是法；善人所讚，一切所信；非婦女中，心不生慮；若王、王等，一切皆信；所有妻妾無能侵奪，隨順供養不違其意；設有衰損，妻妾不嫌，心無妬忌，不生外心；一切世間人所見之，如母姊妹，不為世人之所罵辱。
1. 83 “What are the effects of giving up sexual misconduct? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. Giving up sexual misconduct leads to good deeds and virtuous action. One will be praised and trusted in the present life. One will not feel nervous around women. Kings and ministers will take one into their confidence. One’s spouse will never bestolen by someone else, but always act with respect and in accordance with one’s own intentions. Even in hard times there will not be any mockery, disrespect, or inclination to attack one another. One’s spouse will not be blamed by anyone and she will act like a mother or sister to the whole world, [F.97.b] being free from any anger at the world.
不邪婬者，得如是婦。身壞命終，則生善道天世界中，如前所說。彼天退已，餘天子生。若邪婬者欲退未退，彼天女中，餘天子生時，彼天女即於現前與餘天子共相隨逐，娛樂戲笑；彼欲退天，既見天女與餘天子共相隨逐，娛樂戲笑，妬心羂縛，墮於地獄。如是邪婬樂行多作，則為大失。隨何等人能離邪婬，攝大善道，是涅槃器。
1. 84 “As before, when separating from one’s body, one will take birth within the joyful divine realms. When later the time has come to die in that god realm, one will be reborn as another god there. If, on the other hand, one has engaged in sexual misconduct, another god will, while one is still alive in that realm, be born among the divine maidens and become visible to them. The divine maidens will then jest, smile, and have fun with that god. Later, when one’s wife sees one is dying, she will abandon one to be with that other god. Thus, caught by the shackles of envy, one will take birth as a hell being. Resorting to, becoming habituated to, and increasing acts of sexual misconduct is a great obstacle. Therefore, giving up sexual misconduct will allow one to follow the great path of virtue and gain the fortune to transcend suffering.
又修行者內心思惟——隨順正法觀察法行——云何一切不善對治，捨離妄語，大善分攝，現得果報？彼見聞知或天眼見：離妄語者，諸世間人，或有眼見，或有耳聞，一切皆信；設復貧窮無財物者，一切世人供養如王。如眾星中光明之月，一切人中實語之人，光明亦爾。一切寶中，實語寶勝。欲度生死一切船中，實語船勝。若欲出離一切惡行，實語離勝。一切燈中，實語燈勝。一切惡道善將導中，實語導勝。一切世間受用物中，實語物勝。一切治病諸藥草中，實語藥勝。一切奮迅諸勢力中，實語力勝。一切歸中，實語歸勝。一切知識，實語為勝。
1. 85 “By giving up lying, which is incompatible with all virtuous inclinations, one upholds highly virtuous inclination. What, then, are the ripened effects of this in this present life? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. By giving up lying one will be trusted even by people who have never seen or heard of oneself. Should one be lacking in terms of wealth, all one’s wishes will be fulfilled by both the people and the king. Like the moon that shines brightly in the midst of the other planets and celestial bodies, those who speak the truth will shine brightly amid all worldly people. Among all jewels, the great jewel of the truth is supreme and sublime. Among all that liberates us from all cycles of existence, the liberator of the truth is particularly exalted. [F.98.a] Among all that turns us away from the lower realms, the repellent of the truth is supreme. Truth is the lamp of all lamps and the guide of all guides. Among all forms of substance, it is the substance of truth that removes the sickness of others. Truth is the force among all forces, the protector among all protectors, and the most exalted among all friends.
若人攝取實語財物，則於世間不曾惡行，不墮貧窮；與天比近，數數往來；何處何處隨彼所生，常為男子，生勝種姓，一切憐愛，信受其語；彼人不為無色夜叉、毘舍遮等之所能殺；行他國土，多有床敷；設有病痛，藥食具足；無心思念，一切皆得；一切世間第一勝樂，皆悉得之。身壞命終，則生善道天世界中最長命處、大神通處、最高勝處。若願白淨無漏勝道，則得涅槃，如前所說。
1. 86 Those who possess the wealth of truth will never experience the poverty of falling into the lower realms. Instead, they will be close to the gods. Wherever such people are born they will take birth in a fine family and have an excellent physique. Everyone will find them appealing, delightful, attractive, and trustworthy. Such people will be imperceptible to rākṣasas and piśācas, and invulnerable to their harm. Whenever such people travel they will find plentiful and excellent lodging and medical treatment. Anything they may wish for will be fulfilled. Such people will experience supreme human happiness and, when the time of their death comes, they will separate from their bodies only to be born in the joyous divine realms, where they will enjoy extremely long lives, tremendous miraculous powers, and an exceedingly exalted status. Just as before, if one dedicates this in a pure and undefiled manner, it will bring the liberation of transcending suffering.
又修行者內心思惟——隨順正法觀察法行——云何遠離兩舌惡業善業道行，現在、未來得業果報？彼見聞知或天眼見：離兩舌人，於現在世受業果報，知識、親友、兄弟、妻子、奴婢、作使，如是等人皆悉堅固無人能壞，王及怨家、惡兄弟等不能破壞；若無財物亦不捨離；設值時儉，若行曠野山中嶮處，皆悉不捨，常樂不離；若有他人種種方便說破壞語，雖聞不受；王於彼人，好心堅固；水、賊、刀、怨不能令畏，以離兩舌不善業故。如是捨離兩舌功德，身壞命終則生善道天世界中。於天眾中，多有天女之所圍遶，常共相隨、愛念娛樂。彼天女身妙鬘散香塗治莊嚴第一天女，常生歡喜。若捨兩舌願淨無漏，彼人則得無漏禪道，到於涅槃，如前所說。
1. 87 “As one practices virtuous actions, what are the effects of giving up divisive talk, as they ripen in this life and beyond? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. The ripened effect that is experienced in this life due to giving up divisive talk [F.98.b] is to have steadfast friends, acquaintances, relatives, spouses, male servants, female servants, workers, and employees. One will not be led along by others, and none among one’s friends, the members of the royal court, or discordant relatives will be able to create any factions. Should one lose one’s wealth, one will not become destitute. Neither will one suffer any loss when encountering famine, isolated places, mountains, precipices, or temporary adversities. Should one criticize others, one will not be persecuted. At the royal court one will prevail, and one will not have any fear of water, weapons, or animosity. Such are the qualities associated with giving up the great stain that is divisive talk. Having died and separated from the body, one will be born in the joyful and divine higher realms. There great gatherings of affectionate goddesses of similar ilk will please one with flower garlands, colored powders, perfumes, and jewelry. Just as before, if one’s relinquishment of divisive talk is dedicated in a pure and undefiled manner, one will achieve the transcendence of suffering through the path of undefiled concentration.
又修行者內心思惟——隨順正法觀察法行——云何世間不善業道惡口捨離，於現在世得業果報？後何處生？彼見聞知或天眼見：捨離惡口，見勝妙色，真實人信，一切世人皆樂往返；滑語、軟語於一切人，皆悉安慰、不令有怖；一切世人遙遠見之，皆往近赴；多善知識；設無財物，於一念頃令一切人恭敬如奴；若於前世惡業所致得衰惱者，人不捨離；一切財物皆悉易得；此人無有怨家、王、水、刀、火等畏。身壞命終，則生善道天世界中。既生彼已，滑語利益、要略省語、因相應語，得如是語，得大神通，得勝妙體。若願出道坐禪樂行無漏之法，彼人則得三種菩提，如前所說。
1. 88 “Speaking harsh words is an unvirtuous action that saddens the entire world. What are the effects that ripen by giving up harsh words? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. Those who give up harsh words come to witness what is virtuous. Such people are naturally honest and a source of comfort. [F.99.a] They are esteemed by the whole world. They speak gently and pleasantly, while refraining from harming anyone and bringing everyone comfort. When such people are seen in the distance, everyone wants to approach them. Such people have many friends, and even if they lack material wealth, everyone will act like servants toward them. Even if they should happen to disturb anyone, others will not abandon them. All their objectives will be accomplished without any trouble. Such people will never have to fear animosity, the authorities, water, fire, or weapons. When they later separate from their bodies, they will take birth among the gods in the joyful and divine higher realms. Even then, their words will be gentle, beneficial, and delightful, and they will possess great miracles and great powers. As before, if this is dedicated in an undefiled manner toward the blissful abode of the concentration of deliverance, one will attain the three kinds of awakening.
又修行者內心思惟——隨順正法觀察法行——云何世間不善業道綺語捨離，於現在世得善業報？後何處生？彼見聞知或天眼見：捨離綺語，即於現身世間敬重，善人所念，前後語言不相違反，一切世人愛其語說，無人恐嚇求其過者；善語、正語世所尊重；少語、軟語令人易解；法相應語、不麁獷語、有深因語皆有理趣，於法不違；一切世間見者尊重；資財寶物皆悉牢固，受用稱意；於無德者，說有功德，彼無德者，說其功德。身壞命終，則生善道天世界中。既生彼已，諸天敬愛，有大神通，受天富樂，不可具說。若願淨白無漏禪樂，三種菩提隨所求得，如前所說。
1. 89 “Which effects of giving up the unvirtuous action of chatter will be attained in this life, and what form of rebirth does such relinquishment lead to? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. Those who give up chatter will be of a pure family and held in high esteem. Their words will be meaningful and greatly appreciated by everyone. They will never be punished for verbal mistakes. Their speech will be perfectly articulate and respected in the world. Thus, their words will be calm, beautiful, clear, meaningful, gentle, profound, and never in conflict with the way things are. The world will regard them as teachers [F.99.b] and their wealth will be secure. Others will acknowledge their relinquishment of error as an excellent quality, and they will be inspired to uphold such virtues themselves. When they separate from their bodies, such people will take birth in the joyful higher realms. Once born there they will be held in regard by all the gods. Their miraculous powers will be great, and they will enjoy unparalleled divine pleasures. As before, if this is dedicated toward the blissful concentration of undefiled purification, one will achieve the three kinds of awakening.
如是三種身不善業，如是四種口不善業，次第捨離，乃至涅槃。彼善業因，世所稱讚，次得生天，後得涅槃。彼身、口業，實業果報，修行法者內心思惟——隨順正法如是觀察——如實知見。
1. 90 “Thus, by giving up the three physical and four verbal forms of unvirtuous action one will eventually transcend suffering. Such causes of virtuous action will also yield praise within the world and rebirth among the gods. These are the causal factors and ripened effects of authentic physical and verbal action as perceived by spiritual practitioners who carefully observe inner phenomena and are authentic within.
又修行者內心思惟——隨順正法觀察法行——云何意地善業道行？彼見聞知或天眼見：意業三種：貪、瞋、邪見不善對治，現在受樂，身壞命終則生善道天世界中。若厭生死，彼人無餘涅槃界入。
1. 91 “How may mental action be virtuous? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. By stopping the three unvirtuous mental acts one will, as the result of such virtue, experience happiness in this life and, when separating from the body, take birth among the gods in the joyful higher realms. Furthermore, if one becomes disenchanted with cyclic existence, it will cause one to enter the field of nirvāṇa without any remainder of the aggregates.
又修行者內心思惟——隨順正法觀察法行——云何離貪不善業道得善業果？彼見聞知或天眼見：彼離貪者，於現在世，一切財物及珍寶等皆悉豐饒，無人侵奪，若王、王等尚不起心，何況復有偷盜、劫奪？若有因緣漏失財物，他人得者，彼則如親，還送歸之；彼人常富，財物不離，常不為他之所破壞。身壞命終，則生善道天世界中。既生彼已，天、阿修羅共相鬪諍，彼阿修羅無能勝者，不可殺害，無能令怖，不畏他人；一切天子皆悉愛樂，心生憐愍；有不可說可愛聲、觸、色、味、香食。若願出世淨白無漏禪定道果，三種菩提隨願而得，如前所說。
1. 92“The three mental acts are covetousness, ill will, and wrong view. Among these three unvirtuous courses of action, what effects will be ripened by specifically giving up covetousness? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing [F.100.a] or through the divine eye. By giving up covetousness one will not harbor any intent to take possession of the diverse and abundant wealth of kings or royal ministers. Should the wealth of such a person be lost, those who find it will return it, even if they are in a superior position. Those who abandon covetousness will always be wealthy and never subjugated by others. When they separate from their bodies, such people will take birth among the gods in the joyful higher realms. Thus, born as gods, no asura will be able to defeat them in the battles between gods and asuras. No asura will be able to strike them, or even simply mock them. They will never be shunned by the other gods, who will always regard them as agreeable, delightful, and attractive. They will experience unparalleled sounds, textures, tastes, forms, and scents. As before, if this is dedicated toward the effect of the undefiled concentration of deliverance, one will attain the three kinds of awakening.
又修行者內心思惟——隨順正法觀察法行——云何離瞋不善業道得善業果？彼見聞知或天眼見，彼離瞋者於現在世業行果報：豐財大富；一切愛念，心意憐愍；第一嶮隘，怖畏惡處，無能得便；王畏、賊畏、墮嶮岸畏、水畏、火畏、諂曲等畏，無量諸畏，隘處等畏，皆悉遠離；一切世人第一愛念，一切惡人亦生愛念，一切善人如子、兄弟極生愛念。
1. 93 “What effects of virtuous action will be attained by giving up the unvirtuous action of ill will? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. By giving up ill will, one will be wealthy and happy in the present life. Everybody will regard one with joy and delight. Nobody will be able to inflict great and unbearable terror, misfortune, or harm. One will not have to fear the authorities, robbers and thieves, falling into an abyss, other people, injury, deceit, floods, or many other such unpleasant terrors. [F.100.b] Thus one will be free from fear and misfortune. Everybody will look upon one with appreciation and delight. Everyone, whether evil or good, will show one affection as if one were their own child or sibling.
身壞命終，則生善道天世界中，得大神通，得勝妙體，常得一切可愛妙聲、觸、味、香、色，隨心受用；有歡喜園、勝妙樹林，寶間錯輦，於大林中天婇女眾之所圍遶，一切餘天不能起發若身、口、意令其怖者；百千天子心意憐愍，親近愛念，帝釋天王愛念憐愍；天、阿修羅共鬪諍時，不生怯弱，離怖畏心。
1. 94 “When separating from the body, one will take birth among the gods in the joyful higher realms. There, one will master great miraculous feats and powers, and enjoy a wealth of delightful forms, sounds, and textures. One will enjoy delightful parks, perfectly arrayed and of the most beautiful kind. In sprawling gardens filled with delights one will be the center of attention for great gatherings of goddesses, and no god will be able to bring any harm upon one’s body, voice, or mind. Instead, hundreds of thousands of gods will make one happy, and one will be as successful, attractive, happy, and appealing as Śakra, king of the gods. Never afflicted by the warfare between gods and asuras, one will remain free from all conflicts.
若願出離煩惱諸垢，出世間道，彼如是處天世間退，生於人中為轉輪王，如是往返經無量世，王四天下七寶具足。
1. 95“When this is dedicated without affliction toward the supramundane path of deliverance, one will, after dying as a god, become a universal monarch who holds sway over the four continents and partakes of the seven treasures. Those seven treasures are as follows:
所謂女寶：彼女寶身，作栴檀香，口中常出優鉢羅香，身觸細軟，如迦陵伽觸。迦陵伽者，海渚中鳥。彼觸勢力，若觸人身，則無疲乏，遠離飢渴、憂悲苦惱；彼渚上人得彼觸力。女寶亦爾，若轉輪王，若見、若觸，皆受快樂；寒時身溫，熱時涼冷，如是觸力，非餘人得；離瞋善業，順行勢力；一切男人見此女寶，心善分別，如母姊妹，一心於王；於王敬重，專心於王，常與樂行；遠離五種婦女過失，謂不貞良、異男子行、妬心惡貪、樂惡處欲、夫亡命住。如是女寶復有五種功德相應，五者所謂隨夫意轉、多生男子、種姓不劣、喜樂好人、不生妬心。夫共餘女娛樂行時，不生妬心。復有三種大勝婦女功德相應，謂不多語；心不邪見；夫若不在不樂聲、觸、諸味香等，心意不動。以是因緣，身壞命終，則生善道天世界中。如是勝妙女寶之食，唯轉輪王乃得之耳。
1. 96 (1) The precious lady whose body emits a scent of sandalwood and incense powder, while her mouth is redolent of blue lotuses. She is as delightful to touch as the kaliṅga bird. This is a bird inhabiting islands in the ocean that has such power that whoever touches it is freed from physical discomfort. Thus, the people who live on those islands are free from all hunger, thirst, and ailments. When the universal monarch beholds the precious lady, who is similar to that kaliṅga bird, the sight of her warms him during winter and cools him during summer. [F.101.a] All the while, no one but the monarch himself is allowed to touch her. As a result of having given up ill will, this precious lady pursues virtuous actions such that anyone who understands virtue will regard her as their mother or sister. The monarch is dear to her and she treats him with respect. She loves him and follows him joyfully. “The precious lady is free of the following five flaws of a woman: having interest in other men, being stingy, having unreasonable attachments, taking inappropriate pleasures, and killing the lord of the household. Instead the precious lady has these five qualities: she is obliging, bears many sons, is friendly, is of high status, and is not jealous when the lord of the household shows interest in other women. She also possesses three further qualities of great women: she refrains from idle talk, avoids wrong views, and does not fall under the power of sounds, smells, tastes, or textures, even when her husband is absent. As the result of this, once she separates from her body, she is born among the gods in the joyful higher realms. That is the precious lady belonging to the universal monarch.
又修行者內心思惟——隨順正法觀察法行——云何捨離多垢瞋心，得轉輪王善業果報？彼見聞知或天眼見：捨離瞋他惡不善業，餘殘善業，得轉輪王第二寶食，所謂珠寶。此有八種功德具足，謂夜闇中作善光明，如秋滿月遠離雲翳，如是珠寶能於闇中光明遍照，滿百由旬，復於晝時日熱可患，放冷光明除熱清涼；如是珠寶第一功德。又復珠寶第二功德，若行曠野無水之處，兵眾渴乏，能令多有八分相應清淨水流，除一切渴；如是珠寶第二功德。又復珠寶第三功德，若轉輪王憶念水時，如是珠寶隨王意流；如是珠寶第三功德。又復珠寶第四功德，如是珠寶具有八楞，彼一一楞放種種色：青、黃、赤、白、紫、頗梨色；如是珠寶第四功德。又復珠寶第五功德，彼珠寶力百由旬內，人皆離病、心行正直，一切所欲，如業相似，非不得果；如是珠寶第五功德。又復珠寶第六功德，以彼珠寶之勢力故，令彼惡龍不降惡雨；如是珠寶第六功德。又復珠寶第七功德，於無水處、嶮岸曠野、無樹草處，是珠能令多有樹木、池水蓮花、叢林青草皆悉具足；如是珠寶第七功德。又復珠寶第八功德，珠寶力故，無人橫死不盡壽者，能令畜生不相殺害、不相憎嫉。相憎嫉者，謂蛇、鼠、狼。如是八種勝大功德具足相應。彼轉輪王離瞋善業所得果報，滿足千子，皆悉勇健人中第一，勝妙身色能壞他軍，隨轉輪王心意轉行；端正可憙如法善人，隨順法行，與轉輪王種姓相似；一切聚落大眾會處，皆悉敬愛，讚其心行。
1. 97 (2) “What else characterizes the universal monarch, an attainment that is due to the ripening of the virtuous action of relinquishing the great stain of ill will? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. By giving up severe ill will, which is the concordant cause for other unvirtuous actions, one will come to enjoy the second treasure, the precious jewel. [F.101.b] Such a jewel is endowed with eight qualities. It shines at night, like the full moon in autumn. Just like the radiant autumn moon, the precious jewel illumines the darkest of nights and it bathes everything within a hundred leagues in its light. Those tormented by heat during the day are cooled by the jewel’s soothing light. Thus, cooling others is the jewel’s first quality. As for the second quality, when travelers suffer from thirst, rivers of water endowed with eight qualities will gushforth from the jewel, quenching everyone’s thirst. That is the jewel’s second quality. Third, whatever the monarch may want, the jewel will provide. That is its third quality. Fourth, the jewel has eight facets, and from each one of them shines multicolored light: blue, yellow, white, red, and the color of madder. Fifth, all diseases will be healed within a hundred leagues of the jewel. The minds of everyone will enter equipoise, and no wish will go unfulfilled. Sixth, the jewel prevents evil nāgas from causing calamities. Seventh, those lost in deserts, ravines, and wilderness, and those who lack trees or a place to stay, will all find perfect trees, ponds, lotuses, forests, and meadows. The jewel’s eighth quality is that it prevents untimely death among humans as well as rebirth in the animal realm. [F.102.a] Also, animals will not harm each other, even if they belong to opposing species, as in the case of mongooses and snakes. Thus, the jewel is endowed with these eight great qualities. Moreover, due to the ripening of the universal monarch’s practice of giving up ill will, he will father a thousand sons, each of them bold and heroic, endowed with supreme physiques, conquerors of enemy armies. All of them will follow through on their plans, be endowed with the Dharma, and act in accordance with the Dharma. They will be in harmony with their family, and everyone around them will regard them with natural joy and affection.
又修行者，內心思惟——隨順正法觀察法行——云何離瞋善業修行，得轉輪王第三輪寶出於世間？彼見聞知或天眼見：彼之輪寶有五功德相應具足。所謂千輻：其體皆是閻浮檀金，廣五由旬，如第二日，照明世間；如是輪寶最初功德。又復輪寶第二功德，行無障礙，飛空而去，一日能行百千由旬。又復輪寶第三功德，謂隨王意於何方處憶念欲行，若瞿陀尼、若弗婆提、若欝單越、四天王處，於彼彼處，彼千輻輪飛空而往；輪寶力故，能令四兵象、馬、車、步，皆悉相隨飛空而去。又復輪寶第四功德，若有不臣轉輪王者，彼金輪寶王與相隨，能令降伏。又復輪寶第五功德，彼金輪寶無能為敵，若王、王等見即降伏，皆以法力，輪王隨逐，故能使爾。如是輪寶五種功德具足相應。如是已說第三大寶。
1. 98 (3) “How does the precious wheel, which is the third result of giving up ill will, manifest within the world? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. They perceive a precious wheel endowed with five qualities. As for the first quality, the wheel is made of gold from the Jambu River, measures five hundred leagues, has a thousand spokes, and shines beautifully, like a second sun in the world. The second quality is that the wheel travels unhindered through the sky, crossing a hundred thousand leagues in a single day. Third, whether the universal king wishes to go to Godānīya in the west, Videha in the east, Kuru in the north, or to any of the divine realms of the Four Great Kings, the wheel with its thousand spokes travels ahead of him in the sky. By the power of the precious wheel his entire army with its four divisions of elephants, horses, chariots, and infantry will follow after, traversing the sky. [F.102.b] Fourth, the precious wheel articulates and makes audible all that the universal monarch cannot hear. The fifth quality is that, as soon as they see him, all kings and ministers who support the Dharma will without any hesitation offer themselves to the monarch, who is endowed with the Dharma and follows the Dharma. Such is the wheel’s fifth quality. This concludes the explanation of the third royal treasure.
又修行者內心思惟——隨順正法觀察法行——云何離瞋善業修行，得轉輪王第四象寶出於世間？彼見聞知或天眼見：此轉輪王修行法人，隨順法行，得調順象第一調順，能勝他城，七支柱地，所謂四足、尾根、牙等，如是七分皆悉柱地。若有如是七種相者，彼象大力勝餘弱象一千倍力，斷則柔軟，色白如雪，如帝釋王、伊羅槃那；自餘諸象，聞氣即伏，不敢正看；三處能鬪，所謂水處、陸地、空中；能速疾行，於一日中遶閻浮提能行三匝。彼象調順，以一縷綖繫咽牽行，若轉輪王乘行之時，彼象調順與王心同；若轉輪王欲何處行，則不須教速至彼處，平正均行，不震、不掉，行步詳審，身不動搖，次第舉足，不躑、不驟亦不怒力，種種善行；小兒見之，不生怖畏；四出道巷，若重屋上，到彼處行，婦女能捉，手得摩之；若鬪戰時，甚能勇惡，行則調順，綖繫不越。如是輪王大龍象寶，是轉輪王十善道中行一業道種子所得，何況具足和合修行十善業道得。如是順法修行法者，以天眼見彼轉輪王第四象寶。
1. 99 (4) “How does the universal monarch’s precious elephant manifest in the world to those who pursue the virtuous practice of giving up ill will? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. A universal monarch who is endowed with the Dharma and follows the Dharma will possess a purebred and perfectly obedient elephant that is victorious against his enemies in battle. The elephant is endowed with seven perfect appendages: four legs, a tail that does not hang down, a penis in its groin, and a well-poised trunk. With these attributes the precious elephant stands firmly on the ground. It is powerful and possesses the strength of one thousand normal elephants. Its tusks are smooth and of a snowy white, silvery color. It resembles the elephant of Śakra, and as soon as they smell it no other elephants can stand before it. The elephant can battle in three environments: water, dry land, and the sky. With its perfect powers it can circle the outskirts of Jambudvīpa three times in a day. [F.103.a] The elephant can be led along by a rope, but whenever the universal monarch rides it, this purebred will tune into the monarch’s thoughts and go wherever he wishes without being otherwise instructed. The precious elephant moves leisurely, turning its head with majestic poise. Without causing any harm or disturbance, it moves with delightful beauty. Even if it should come into the midst of young children it will not cause any fear. On the highway, at crossings, or as it walks back and forth within fine courtyards, even girls will dare to touch it. The elephant is terrifying on the battlefield, yet when at rest it can be pulled along by a rope. Such are the qualities of the monarch’s elephant. When a universal monarch engages in just one of these ten virtuous actions, it produces these seeds of universal royalty. So, it goes without saying that they also ensue from the practice of all ten virtues together. This is how a spiritual practitioner perceives the precious elephant, the fourth royal treasure, by seeing with the divine eye.
又修行者內心思惟——隨順正法觀察法行——云何輪王得彼馬寶？彼馬寶者，有何功德和合相應？彼見聞知或天眼見：馬寶如鵝、拘物頭花如是淨色，普身皆有天旋等相以為莊嚴，是第一相、量、色、形等，眾相相應，第一調順；於一日中遶閻浮提能行三匝，而身不乏。如是輪王得此第五功德馬寶。
1. 100 (5) “What are the qualities of the universal monarch’s precious horse? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. The universal monarch possesses a precious horse that is white like a swan or white lotus and is adorned with excellent marks such as the divine jewel crest. This horse has the strength of a thousand horses and is of perfect color and shape. If told to do so, the precious horse will circle Jambudvīpa three times in a day. Its body is pure and remains perfectly free of disease. Such is the universal monarch’s fifth treasure.
又修行者內心思惟——隨順正法觀察法行——云何轉輪王得主兵寶？彼見聞知或天眼見：彼主兵寶有何功德？所謂輪王憶念思惟，不待教勅而知王意，隨王所須皆悉能辦；遠離非法，依正法行；時方所須，稱王意辦，不苦、不惱，依正法取；如王意念隨心所須，一切所作不違法義，隨王境界所須所作皆能成辦。如是輪王離瞋善業，得主兵寶，恒常修行十善業道，利益一切世間眾生，猶如父母。
1. 101 (6) “How is the universal monarch’s precious minister? [F.103.b] Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. The precious minister possesses the following qualities. Whenever the monarch has the wish for something, the precious minister will understand what the king desires and offer it to him in the fullest measure, even without being asked. Thus, he gathers such utterly perfect things without any attachment, and he refrains from non-Dharma. His acts are extremely appropriate, befitting the place and time. He is free from the afflictions, does not harm others, and does not make the people suffer. Thus, he remains tirelessly committed to the ways of proper business. His interest is focused on the monarch’s projects and the projects of the Dharma and he devotes himself fully to programs for the future. Such is the universal monarch’s precious minister. He will remain with those who give up ill will and instead follow the path of the ten virtuous actions with the intention of benefiting everyone in the world, as if they were his own parents.
又修行者內心思惟——隨順正法觀察法行——云何輪王得彼第七主藏大臣富長者寶？彼長者寶有何功德？彼見聞知或天眼見：主藏臣寶屬轉輪王，何者功德？能以金剛及因陀羅青色寶珠摩迦羅多及牟瑳羅迦羅婆等種種妙寶，一切坑澗、深山幽谷、險岸惡處、不平之處悉能令滿，不待王勅而寶不盡，何況金銀。此長者寶第一比泥，不誑、不諂、不熱惱他，一切見者清涼愛念。如是輪王富長者寶。
1. 102 (7) “The seventh treasure is the precious master of the household. What are his qualities? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. Without having to be told, the precious master of the household, who obeys the monarch’s command, will fill up gorges, ravines, mountainous wildernesses, and other such inaccessible places with an inexhaustible amount of diamonds, sapphires, emeralds, coral, and other such jewels —as well as, needless to mention, gold and silver. The wealth provided by the precious master of the household is extremely reliable. He is free of deceit and dishonesty, [F.104.a] does not cause anyone harm, and is well liked by the entire populace. Such is the precious master of the household.
如是輪王，七寶具足、王四天下，能與龍眾、天眾同坐。天處有二：四天王天、三十三天。帝釋天王分座而坐。如是七種妙寶具足，得轉輪王。
1. 103 “The monarch who possesses these seven treasures wields power over the four human abodes and assumes half of the throne of the ruler of the nāgas, the two classes of gods, the Four Great Kings, and the gods of the Heaven of the Thirty-Three. Such is the universal monarch who possesses the seven treasures.
又復更有相似七寶、劣前七寶，所謂劍寶、皮寶、床寶、林寶、殿寶、衣寶、履寶。
1. 104 “Slightly inferior to these are the seven subsidiary treasures: sword, skin, bedding, garden, home, garment, and sandals.
彼轉輪王劍相似寶，有何功德？若有國土起拒逆心，如是劍寶疾走而去，一切國土見劍即伏，不殺一人。如是劍寶有此功德：不罰、不殺，一切國土自然降伏。如是第一劍寶功德。
1. 105 (1) “The qualities of the subsidiary treasure of the sword are such that the sword will hasten to wherever people of the realm might feel inclined to transgress the monarch’s thought or word. Nobody will strike the swordand neither does the sword ever strike anyone. Yet as they see the sword, all the people will be filled with respect. Thus, while it never cuts anyone, whether good or evil, and while the sword hence does not function as a weapon, it nevertheless instills reverence in the entire realm. Such are the qualities of the subsidiary treasure of the sword.
云何輪王得彼第二皮相似寶？彼第二寶有何功德？彼皮寶者，海中而生；彼既生已，商人得之將來上王。彼寶功德：廣五由旬、長十由旬，海龍之皮，水雨不爛、風不能動、火不能燒，能却寒熱，寒時能溫、熱時能涼；何處何處輪王行時——隨王軍眾，彼主兵寶之所將行——能以為屋，悉能容受王及軍眾，一一隔別，妻婦不雜，各不相見；其色鮮白，如日光明。如是第二皮寶功德。
1. 106 (2) “What are the qualities of the subsidiary treasure of the skin? This precious hide comes from the ocean and is offered to the monarch by sea merchants. The skin is from an ocean nāga. Five leagues wide and ten leagues long, it repels water, cannot be stirred by the wind, and is fire resistant. It brings warmth when one feels cold, and cools in times of heat. Wherever the monarch and his court may travel, the precious minister will bring this skin along. [F.104.b] The skin causes everyone to serve the royal household in the same way that they take care of their own. The skin prevents the sight of repulsive females. It is white and shines with the light of the moon and sun.
云何輪王得彼第三床相似寶？彼第三寶有何功德？彼床寶者，柔軟細滑，坐上則凹，起則還平。若坐其上禪念思惟，於解脫中得寂靜心。若坐彼床心念欲事，即得離欲。如是次第，瞋、癡亦爾。即彼床上出小禪屋，諸有婦女雖復於王極生染心，見此床寶心則無染。如是第三床寶功德。
1. 107 (3) “Third, the monarch’s precious bedding is light, smooth, and has upper and lower layers 23 that automatically rearrange themselves in response to the body’s pressure. If the monarch wishes to concentrate, this bedding will free his concentration and brighten his intelligence. If the monarch should become overcome by desire, sitting on this bedding will make him become detached and free from desire. The bedding has the same effect on anger and delusion, and thus the precious bedding is like a seat of meditation. When women see the monarch poised on his precious bedding they will feel the most intense joy yet they will not become excessively desirous. Such are the qualities of the bedding that is the third subsidiary treasure.
云何輪王得彼第四林相似寶？彼第四寶有何功德？若王憶念林中遊戲，往彼林中。彼林功德、王善業力，如天世間歡喜林中，出生花菓、賒居尼鳥，蓮花池流於彼濟口，天歌婇女戲笑歌舞，一切天女悉來集會；彼王如天，一切五欲功德相應；於彼林中婦女相隨，娛樂遊行，善業力故。彼修行者，一切觀察。如是第四林寶功德。
1. 108 (4) “What are the qualities of the garden, the fourth subsidiary treasure? Whenever the king approaches his garden, feeling inclined to meditate there, the power of the garden and the monarch’s own virtuous actions cause all the pleasures of the divine parks in the heavenly realms to manifest: flowers, fruits, birds, lotuses, ponds, streams, and embankments, along with goddesses who play music, smile, and display their beauty. All these pleasures descend from the realms of gods and manifest within the garden. In this way the king may, just like a god, enjoy divine pleasures of the five senses. He and the ladies of the garden will find tremendous delight and appreciation in each other’s company. Such is the garden, the fourth subsidiary treasure, as it is seen by the spiritual practitioners of virtuous action.
云何輪王得彼第五殿相似寶？彼第五寶有何功德？謂轉輪王在彼殿中夜偃臥時，欲見月者，則有星月於殿中現，見已眼樂，謂之是珠；天女詠歌，聞則無憂，樂眠安睡，睡已善夢，見妙樂事；寒時則有溫風所吹，熱時則有涼冷觸樂；夜有三分，二分則睡，第三分時離睡而起，受行法樂。如是第五功德殿寶，彼轉輪王報得受用。
1. 109 (5) “What is the subsidiary treasure of the universal monarch’s home like, and what are its features? [F.105.a] When the monarch sleeps within the subsidiary treasure of the royal home, the moon will draw closer if themonarch so wishes. Likewise, all the planets, stars, and other celestial bodies may draw near and display their jewels to everyone’s delight. Goddesses will play divine music. As the people in the house, whose burdens are thus removed, fall happily asleep, they will have auspicious and delightful dreams. During cold weather this home is heated by warm breezes, and when the weather is hot it will be fanned by gentle and delightfully cooling winds. Thus, one will sleep during the night’s first two watches, and wake up pleasantly refreshed in the third. Such is the home that is a subsidiary treasure of the universal monarch.
何者衣寶？有何功德？縷成緻密，第一柔軟，垢所不污，王既著已，則無寒熱、飢渴、痟瘦、疲倦之極，火不能燒、刀不能割。如是第六衣寶功德。
1. 110 (6) “What are the features and special qualities of the subsidiary treasure of the garment? Excellently woven, perfectly smooth, and unstained, the precious garment makes its bearer impervious to cold, heat, hunger, thirst, weakness, exhaustion, and weariness. It is also resistant to being burned by fire or cut by sharp weapons.
又修行者內心思惟——隨順正法觀察法行——轉輪聖王云何得彼第七功德履相似寶？彼第七寶有何功德？彼見聞知或天眼見：履相似寶，王若著之，水行若陸；若遊行時則詳徐涉，若百由旬亦能行去，不損威儀而身不乏。
1. 111 (7) “What is the subsidiary treasure of the universal monarch’s sandals like? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. When the universal monarch wears the subsidiary treasure of the sandals, he may walk on water without sinking in, just as if walking on dry land. If he wishes to gently walk ahead, the sandals will allow him to proceed for a hundred leagues without any weariness.
如是輪王具足七寶，復有如是相似七寶，隨心食用，四天下處及二天處是王所食；滿足千子，皆悉勇健能破他軍。彼轉輪王是一切人所應敬重。離瞋善業，得如是樂，十善業道之餘勢也。
1. 112 “Thus, the universal monarch possesses these seven treasures and seven subsidiary treasures as he rules [F.105.b] the four human abodes and the two classes of gods. Such a monarch is the father of a thousand sons, each of them bold and heroic, a conqueror of enemy armies, and all of them worship the universal monarch. Such are the pleasures that are experienced as the result of restraint from the negative act of ill will, and the associated ten virtuous actions.
又修行者內心思惟——隨順正法觀察法行——云何如是一切世間無始以來，幽冥黑闇邪見為種，一切結使皆亦如是？又復云何捨離邪見，修行正見而得解脫世間生死？彼見聞知或天眼見：彼修行者隨順正法觀察法行，若捨邪見、修習正見，一切結使不饒益法皆悉斷滅，則得涅槃、遠離生死。
1. 113 “Wrong view is the seed of all cyclic existence, a dense darkness since time without beginning, and the latent tendency underlying all worldly entanglements. How is such wrong view abandoned? And how does one reach liberation from cyclic existence by accomplishing the correct view? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine eye. Such spiritual practitioners who observe phenomena see that by giving up wrong view and activating the correct view, one will abandon all that is meaningless, give up the latent tendency underlying all worldly entanglements, approach the transcendence of suffering, and leave cyclic existence behind.
離邪見人，五根不障。如是善人，憙樂正法。如是最初聞佛功德，觀於生死五道之中種種苦惱，觀彼五處極大怖畏：天中則有放逸之苦、後退時苦；人中則有農作等苦；地獄之中，他惱害苦；於餓鬼中，飢渴惱苦；於畜生中，相噉食苦。如是五處一一散說則無量種。
1. 114“Their perception of five types of wrong view will lead such beings to an accomplishment of the five faculties. That is to say, from the moment they hear of the qualities of the buddhas, holy beings who delight in the sacred Dharma will begin to notice the many sufferings of cyclic existence, and thus see the five realms of beings as five great horrors. They will see that due to their carelessness the gods experience the suffering of death, humans suffer due to their desires, hell beings experience the pains of torture, starving spirits suffer from hunger and thirst, and animals suffer as they prey on one another. Each of these five terrors has numerous distinct features and thus beings undergo innumerable kinds of suffering.
如是觀已，則於生死起厭離心猶如光明，通達正法生出家心；生此心故，善法流出。
1. 115 “When they realize this, holy beings will first of all [F.106.a] develop renunciation toward all of cyclic existence. Illuminated by such renunciation, they will develop the mind that is the path for ascertainment of the sacred Dharma, and from that single event arises a stream of virtuous qualities.
若人和合，既生是心，彼地夜叉歡喜讚歎，身毛皆竪，生如是心：『此善男子，如是名字，如是種姓，發心欲斷無始世來貪、瞋、癡等，為欲破壞魔之境界，不樂煩惱染欲境界，心不喜樂欲染心愛。』
1. 116 “The terrestrial yakṣas will notice with great appreciation, fondness, and delight whoever gives rise to and possesses such a mind. Enraptured, they will think, ‘This is the noble son known as so-and-so, who is of such and such a family. This individual is intent on relinquishing beginningless desire, anger, and delusion. This person has no interest in any of the things that belong to the field of the māras. This noble son is averse to the craving that accompanies the desire for afflictive objects.’
又離邪見，彼善男子有出家心，恒常如是樂修多作，近善知識，樂聞正法，常清淨心，禮拜佛法，善淨寂靜身業，口、意業。彼人如是寂靜口、意。是善行人，彼地夜叉知已歡喜，生如是心：『此善男子善心、淨心，不樂在家，所有舍宅如罩如籠，心不喜樂無始貪欲、瞋恚、愚癡，於魔境界不生喜樂，不樂欲愛，欲共魔戰，欲斷煩惱。』
1. 117 “Furthermore, noble offspring who have given up wrong view will constantly practice, 24 cultivate, and increase that mind of freedom. They will serve spiritual teachers and enjoy listening to the sacred Dharma. With bright minds they will turn toward and prostrate before the Dharma of the buddhas, and their physical and verbal conduct will be peaceful and extremely clear. Thus, when they rest in equipoise with peaceful body, speech, and mind, they are noticed and appreciated by the terrestrial yakṣas. These beings will see that there dwells a noble son, someone inspired by a spiritual teacher, someone free from attachment to the web of the household, someone free from attachment to the objects of the māras —an attachment that since beginningless time is created by desire, anger, and delusion, and that accompanies the perceptions of the gods of the desire realm. Thus, the terrestrial yakṣas will notice with great delight that this is a person who is intent on battling the māras and giving up the afflictions.
又復如是，彼善男子如是觀察生死苦已，出家之心轉轉增上，遠離殺生、偷盜、邪婬、飲酒、妄語，具足受持優婆塞戒。彼地夜叉見如是已，轉復歡喜，次第上聞虛空夜叉，作如是言：『某國某村某聚落中某善男子，如是種姓，如是名字，正信如是，堪能出家，欲剃鬚髮，欲被法衣，正信出家，減損魔分，長正法朋，斷魔繫縛，斷貪、瞋、癡。』
1. 118 “Moreover, when such noble offspring observe the sufferings of cyclic existence their strong sense of [F.106.b] renunciation will make them give up killing, stealing, sexual misconduct, the use of intoxicants, and lying. They will also take vows to that effect. When they receive the full vows of a lay practitioner, the terrestrial yakṣas will notice this with joy and proclaim, ‘Lo, this is the noble son known as so-and-so, who is of such and such a family,from such and such a town, and such and such an area. Now his hair and beard are being shaved off and, as he dons the saffron-colored robes, he is leaving the household with true faith. He is rejecting the side of the māras and acceding to the side of the sacred Dharma. He is cutting the chains of the māras and causing liberation from the great afflictions of desire, anger, and delusion.’
一切使結，邪見為本；出世涅槃，正見為本。隨順正法觀一切法而修行者，最初如是讚歎正見，不嫌、不毀、不賤、不惡，亦教他人令住正見，不讚邪見，嫌賤毀惡。
1. 119 “Wrong view is the latent tendency underlying all worldly entanglements, whereas correct view is the basis for the attainment of nirvāṇa. This is seen by spiritual practitioners. Such spiritual practitioners will, therefore, first of all praise right view. They will not laugh at right view, nor will they criticize it or treat it as a flaw. Rather, they will teach right view to others and establish others within that. Wrong view, on the other hand, they will scorn, criticize, and avoid praising.
常說邪見、正見相對二業果報，不令眾生住於邪見。一切世間愚癡凡夫根本繫縛，所謂邪見；一切眾生以邪見故，墮於地獄、餓鬼、畜生。彼善男子捨離邪見，具足當得無量善法。
1. 120 “Through right view one may explain the actions, phenomena, and karmic ripenings that are associated with wrong view, and so avoid establishing others in wrong view. Wrong view is the root of all bondage. This is what binds infantile, ordinary beings and establishes the confines of the realms of ghosts, hell beings, animals, and starving spirits. A noble son who gives up wrong views will thereby achieve numerous virtues.
又復如是，彼善男子觀察居家無量苦惱逼迫繫縛，既觀察已，生厭離心，樂欲出家，欲共魔戰。如是正士，彼地夜叉知已歡喜，轉復上聞虛空夜叉，虛空夜叉向四大王歡喜心說：『某國某村某聚落中某善男子，如是種姓，如是名字，如是正信，堪能出家，欲剃鬚髮，欲被法衣，正信出家，減損魔分，長正法朋。』四大天王如是聞已，心生歡喜。
1. 121 “Moreover, when a noble son becomes acutely aware that the household is a place of suffering, [F.107.a] misfortune, and bondage, he will want to go forth from the household, become ordained, and give battle to the māras. Such a holy person will be noticed and appreciated by the terrestrial and celestial gods. With joy they will convey to the Four Great Kings, ‘A noble son by the name of so-and-so, who is of such and such a city, such and such a town, and such and such an area, is having his hair and beard shaved off. He is donning the saffron-colored robes and is going forth from the household with true faith. The forces of the māras are waning; the forces of the sacred Dharma are on the rise!’ As the Four Great Kings hear this from the terrestrial and celestial gods and yakṣas they will rejoice in the same way as the terrestrial yakṣas.
如是正士聞正法已，厭離欲垢。彼善男子恭敬和上、聖聲聞已，剃除鬚髮被服袈裟，受波羅提木叉戒已。彼地夜叉、虛空夜叉知已歡喜，向四大王說如是言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，捨離邪見修正見業，如法正行，剃除鬚髮被服法衣，受波羅提木叉戒已。一切世間不饒益處、居家隘迮、妻子愛毒皆已捨離，正信出家，在家心業一切捨離，欲共魔戰，欲斷無明。』
1. 122 “Thus, when a human being in Jambudvīpa becomes inspired by the virtuous words of the sacred Dharma, when such a noble son pays reverence to a noble preceptor of mendicants, and when he shaves off his hair and beard, dons the saffron-colored robes, and takes the prātimokṣa vows, the celestial and terrestrial yakṣas will rejoice deeply in this. They will convey to the Four Great Kings, ‘The noble son by such and such a name, and of such and such a town and area, has now given up wrong view and adopted the actions and Dharma of the true view. He has given up the poison of craving for children and spouse and has relinquished all that is meaningless andmiserable. He has shaved his head, donned the saffron-colored robes, and taken the prātimokṣa vows. He is intent on giving battle to the māras and giving up all that involves craving for pleasure.’ [F.107.b]
時，四大王聞已歡喜。既歡喜已，向四天王如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，捨離邪見修行正見，剃除鬚髮被服法衣，正信出家，某甲比丘，受為弟子。』
1. 123 “The Four Great Kings will rejoice deeply, and therefore say to the gods of their realm, ‘In Jambudvīpa a noble son of such and such a family, town, and area has given up wrong view. Adopting right view, he has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. He is now dwelling before the monk known as so-and-so.’
彼天聞已，心歡喜曰：『魔分損減，正法朋長。』彼四大王既如是說，四天王聞，如是歡喜。
1. 124 “As the gods in the realm of the Four Great Kings hear this they will rejoice deeply and think, ‘The forces of the māras are waning; the forces of the sacred Dharma are on the rise!’
又復如是彼善男子，乃至塵許惡不善法，見則深畏，能忍不作，心行正直；不樂多語、不修禮家、不共往返、不近惡友；多人聚集憒閙之處無心欲見，不往惡眾、不往多人集戲之處，不貪美味大器多食；親友、善知識不數往見；於境界中常正念行、常勤精進，如法飲食、如法處行，勤斷魔縛、勤修正見。如是善人，利益一切世間眾生。
1. 125 “Moreover, such a noble son will consider even the slightest evil frightening. He will be accepting and disciplined, and he will guard his mind well. He will have no interest in mundane business and be free of anger. He will continuously attend to noble beings, give up negative company, and avoid views that involve thoughts about objects. He will not crave copious delicious food, nor will he join unwholesome gatherings. He will not be fond of those who are preoccupied with objects, nor will he ever develop friendships with such people. He will not maintain a discipline involving preoccupation with objects but will always endeavor in the application of mindfulness. He will abide by preserving peace and constantly and persistently cutting through the chains of the māras. Always diligently adhering to the right view, such a holy being will be intent on benefiting the entire world.
爾時，世尊而說偈言：
若不殺眾生，慈心常行忍，於眾生如父，彼能觀世間。cf. Dhs.30.1-19
1. 126 “Here follow some verses: “Never inflicting harm on others, His love and patience are constant. He is like a father to all beings And is looked up to by the world.
捨離於偷盜，黠慧常攝根，身業常行善，能度諸有惡。
1. 127 “Having given up stealing, He is always aware, and his senses are subdued. His physical conduct is virtuous, And he passes beyond the realms of existence. [F.108.a]
乃至畫婦女，眼尚不欲觀，破欲堅明慧，故名得解脫。
1. 128 “He will not so much as look at A painting of a woman, And so he conquers the world’s tenacious craving. This is what is known as liberation.
觀金土平等，離愁憂正行，煩惱蛇不嚙，彼得無量樂。
1. 129 “For such a hero dirt is no different than gold. Free from suffering, he rests in equipoise. Not mixed up with the affliction of desire, This is the attainment of the infinite gateways.
利衰心平等，得失意亦然，苦樂心不異，故名為比丘。
1. 130 “He for whom something and nothing are the same, Wealth and no wealth are the same, And pleasure and pain are the same, That person is called a monk.
不見怨親異，攝根不放逸，不為境界傷，故名婆羅門。
1. 131 “He who has given up the notions of ‘friend’ and ‘not friend,’ Whose mind is in equipoise and whose senses have been tamed, And who is not afflicted by objects — He should be recognized as a brahmin.
見境界如毒，勇離如避怨，彼涅槃不遠，正遍知所說。
1. 132 “One who is free from objects that are like poison, And from anger that is a hero’s affliction, Is said by the perfect Buddha To be not far from nirvāṇa.
如實見生滅，正見心不貪，心不動如山，彼解脫生死。
1. 133 “Knowing the nature of arising and cessation Is the correct view, and there is no attachment. Thus, the mind, as immovable as a snow mountain, Has been liberated from cyclic existence.
栴檀餘草等，美惡食心平；袈裟絹布等，彼愛不能縛。
1. 134 “When sandalwood and swords are the same, When tasty and unappealing food are the same, And when silk and raw wool are the same, One will not be harmed by craving.
不貪著利養，知足草為敷，見利養如火，如是乃名見。
1. 135 “One who has no concern for wealth and adulation Is content with merely a straw mat. This is perceived by One who sees wealth and adulation to be like fire.
外境界愛河，之所不能漂，諦知自業果，佛說是比丘。
1. 136 “The one who will not be swayed by objects, Who will not enter the river of craving, But understands his own acts and their effects, He is a monk, according to the Buddha.
已過事不憂，不希望未來，現得依法行，彼不污心意。
1. 137 “When he does not hanker for the past, Does not speculate about the future, And is not infatuated with the present, The practitioner is devoid of thought.
若不壞法意，常於法中住，則不行生死，彼白法具足。
1. 138 “When one withdraws one’s thoughts, Letting the mind rest constantly in the Dharma, One achieves equipoise in the qualities of virtue And will thus not enter into cyclic existence.
若人以智火，燒心中煩惱，境界如僮僕，彼人則無苦。
1. 139 “Those who do not make their minds turbid Achieve an awareness that is like fire. Those for whom objects are servants Will not encounter any suffering.
若人根寂靜，根不得自在，心不著色等，離煩惱如佛。
若人能制根，五根不自在，色等不能劫，離煩惱寂滅。
1. 140 “Those who master their senses, And are not swayed by their senses, [F.108.b] Will not be ruined by forms and so on. Like the Able One, they will be free from the afflictions.
若人心愛念，有忍者亦然，見者心惺悟，彼如月牟尼。
1. 141 “One whose wishes are virtuous, Who is patient, delightful to behold, And whose mind is joyous — That person is a moon-like able one.
若樂住空閑，不樂重樓觀，樂樹下露地，得名乞比丘。
1. 142 “One who delights in the wilderness, Who has no attachment to fine mansions, Who is fond of trees on the plains and who begs for his food, Is one who should be recognized as a monk.
勇寂調善智，如實知苦樂，必到無上處，永離諸憂愁。
1. 143 “The gentle hero of excellent intellect, Who knows the true nature of pleasure and pain, Will go to the unexcelled realm And be free from afflictions wherever he is.
憐愍淳直心，一切時修禪，勝負心平等，如是修得諦。
1. 144 “With a loving heart and honest mind He constantly perfects concentration. Not keeping company with the ordinary, This practitioner possesses the power of true words.
離邪見故，得如是法。
1. 145 “When giving up wrong view, These are the attainments.
又修行者內心思惟——隨順正法觀察法行——云何彼人捨離邪見，修行正見，離疑惑心，如是次第修無漏禪，彼地夜叉、虛空夜叉至四大王見聞歡喜？彼見聞知或天眼見：彼四大王、彼四天王到帝釋所，如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，善戒正行，無礙樂說辯才相應，常正憶念，乃至少罪深生怖畏，減損魔分，長正法朋。』
1. 146 “By giving up wrong view one relinquishes thoughts in a way that brings the mind toward right view. Thus, one will gradually achieve the joy of undefiled concentration. How, you may wonder, do the terrestrial and celestial gods and yakṣas, as well as the Four Great Kings, rejoice in this? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that when the Four Great Kings have passed their message to the gods of their realm those gods will, in turn, pass it to Śakra, lord of the gods. Thus, they will convey to him, ‘In Jambudvīpa, the noble son known as so-and-so, who is of such and such a family, village, and town, has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. Observing discipline and vows, he possesses eloquence, reasoning, and liberation. He remains mindful and regards even a speck of evil with fear. [F.109.a] The forces of the māras are waning; the forces of the sacred Dharma are on the rise! This is our message to the gods.’
彼四王等向帝釋王如是說已，帝釋天王如是聞已心大歡喜，三十三天帝釋王眾皆共歡喜。
1. 147 “Śakra, lord of the gods, will be most delighted when he hears this, and so will the gods who are his close servants, and the gods of the Heaven of the Thirty-Three.”
1. 148 This was the chapter on the ten virtuous courses of action. [B3]
