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.
天品第六之四(三十三天初)
復次，比丘觀於持戒，若有離於持戒智慧，不得生天。
4.A. 416 “At this point the monk will investigate discipline by asking himself, ‘Is it due to a lack of discipline or a lack of knowledge that people are not born as gods in the higher realms?’
彼以聞慧見：持戒者生於天中，受天快樂。以有智故，命終退時，不墮惡道。
4.A. 417 “As he examines this matter with knowledge derived from hearing, he will see that discipline itself can lead to birth in the higher realms. Generosity alone will not bring birth there, although it does result in enormous wealth. Knowledge prevents one from going to the lower realms after death. [F.107.a]
以何等戒、有幾種戒，生於天中？以何相生？見七種戒化生天中，有上中下：不殺生戒，生四天王處；不殺、不盜，生三十三天；不殺、不盜、不行邪婬，生夜摩天；不殺、不盜、不邪婬、不妄語，不兩舌、惡口、綺語，生兜率陀天；受世間戒，信奉佛戒，不殺、不盜、不邪婬，不妄語、兩舌、惡口、綺語，生化樂天，他化自在天亦如是。
4.A. 418 “Wondering about the character of the discipline that brings birth in the world of the gods, the monk will apply knowledge derived from hearing. He will then see how the seven forms of discipline yield inferior, intermediate, and superior births among the gods. Thus, giving up killing leads to birth among the gods of the Four Great Kings. Renouncing killing and stealing leads to birth among the gods in the Heaven of the Thirty-Three. Giving up killing, stealing, and sexual misconduct leads to birth among the gods in the Heaven Free from Strife. By taking vows and thus refraining from killing, stealing, and sexual misconduct, as well as from lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Joy. By taking mundane vows and having faith exclusively in the Buddha, in addition to refraining from killing, stealing, and sexual misconduct, as well as lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Delighting in Emanations. Likewise, by refraining from killing, stealing, and sexual misconduct, as well as lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Making Use of Others’ Emanations.
比丘如是觀於戒業繫諸眾生，上生天中。云何持戒？生於何處？彼以聞慧見：此眾生受不殺戒，生四天處，身量、色力、富命第一。若受不殺、不盜戒，生三十三天，身量、色力、富命轉勝。若受不殺、不盜、不婬，親近修習，生夜摩天，身量、色力、富命轉勝。信智勝故，生兜率陀天，身量、色力、富命轉勝。不殺、不盜、不邪婬，不妄語、兩舌、惡口、綺語，生化樂天，身量、色力、受樂富命轉勝於前。受持不殺、不盜、不邪婬，不妄語、兩舌、惡口、綺語，生於他化自在天中，身量、色力、壽命、富樂勝於餘天。非魔波旬自在所使，亦不使魔。
4.A. 419 “As the monk in this way acknowledges how karmic actions combined with discipline lead to birth in the world of the gods, he will ask himself where and how people who have taken vows are born. Examining this matter with knowledge derived from hearing, he will understand that those who have taken a vow to give up killing are born in the Heaven of the Four Great Kings, because abandoning killing results in a body size, vigor, complexion, mastery, and longevity that are greater than one had before. Those who have taken a vow to give up killing as well as stealing are born in the Heaven of the Thirty-Three, because this relinquishment yields such a body size, vigor, joy, appearance, power, [F.107.b] mastery, and tremendous longevity. Resorting to, becoming habituated to, and increasing the relinquishment of killing, stealing, and sexual misconduct, one will be born in the Heaven of Free from Strife, because such relinquishment yields that most excellent body size, complexion, mastery, lifespan, and so forth. Birth in the Heaven of Joy is due to a special combination of attention and knowledge, which yields an utterly supreme body size, complexion, mastery, faith, bliss, and longevity. Taking and observing a vow to give up killing, stealing, sexual misconduct, lying, and divisive talk leads to birth in the Heaven of Delighting in Emanations because such relinquishment yields such a tremendous body size, complexion, bliss, power, physique, and longevity. One will not listen to the words of the evil Māra but remain indomitable to him.
復次，比丘知業果報，觀微細因生於天上。彼見：思心為勝戒因，上中下戒，生六欲天，心勝業勝，生於六天，以心勝故生處亦勝。
4.A. 420 “Next the monk who has knowledge of the effects of the ripening of karmic actions will ask himself how discipline can plant the seeds for birth in the higher realms and he will examine this matter in great detail. Investigating the matter in this way, he will understand that mind and great mental states engage in lesser, intermediate, and greater forms of discipline. Thus, he will see how, in the case of the six classes of gods living within the desire realm, a specific mind produces specific mental states, which in turn produce a particular form of discipline that causes such specific births.
復次，比丘觀戒幾種？彼見世間有二種戒：一者自生；二者從他。自生者，自性能持；從他者，和合而生。復有二種戒：一者在家；二者出家。在家戒者，所謂五戒；出家戒者，持解脫戒。
4.A. 421 “As the monk continues to examine discipline, he will wonder about its various categories. Investigating this matter, he notices that discipline may be either [F.108.a] mundane and innate, or produced through composure. Innate discipline is not fabricated whereas that of composure is. Furthermore, he will see that discipline likewise is twofold in terms of whether or not one lives at home. Thus, discipline for householders consists of the five bases for training, whereas discipline for those who do not keep a home comprises the bases of training for those who have taken ordination by means of training in the prātimokṣa.
復有二種戒，謂一行戒，非一行戒。一行者，所謂一戒；非一行者，或受二戒，或持三戒。復有二種：一者久時；二、不久時。久時者，盡形護戒；不久時者，隨心所要，隨力持戒。復有二種：一者有垢；二者無垢。有垢戒者，生於天中；無垢戒者，至於涅槃。
4.A. 422 “Similarly, there are also the two categories of singular and manifold discipline. Singular discipline is when one adheres to one among the bases for training, whereas manifold discipline is when one adheres to two or three. There is also a twofold division in terms of whether or not one’s discipline is well grounded. Being well grounded means that one adheres to the bases for training throughout all lives, whereas being ungrounded means that one only adheres to the bases for training because of a particular state of mind or inspiration. Discipline may also be either turbid or free from turbidity, where the first refers to the mind that wishes for the higher realms and the second to the mind that wishes to go beyond suffering.
復有二種戒：一者世間戒；二者出世間戒。世間戒者則有流動，出世間戒則無流動。復有二種戒：一者自護；二者護他。自持戒者，名曰自護；他護者，令他住於世間染戒。
Likewise, discipline may be either mundane or supramundane: the first is defiled and the second undefiled. Discipline may also be undertaken personally or undertaken by others. In the first case, one observes discipline oneself, and in the second, one also establishes others in appropriate forms of discipline.
復有二種：一者止；二者作。作者，成就諸行，轉於生死；止者，知因知緣而不進學。復有二種：一者智攝；二者施攝。布施攝戒，得大富樂；智所攝戒，得至涅槃。
Discipline may also take the form of engagement or disengagement. The first type causes engagement in cyclic existence, whereas the second is the cause of wakefulness and thus focuses on wakefulness beyond training. Discipline may also be endowed with wakefulness or endowed with generosity. Discipline endowed with generosity accomplishes great wealth, while discipline endowed with wakefulness achieves the transcendence of suffering.
復有二種：一者內行；二者外行。外行者，依於淨身；內行者，心口意淨。復有二種：一者修習；二者不習。修習者，已於無量世來修習；不習者，一世持戒。如是比丘觀如是等無量二戒。
Discipline may likewise be an engagement in outer or inner conduct. [F.108.b] While engagement in outer conduct is based on the body, engagement in inner conduct is carried out by the mind of inspired faith and is of a mental and verbal nature. Discipline may also be familiar or unfamiliar. In the first case one has become accustomed to it across many lives, and in the second familiarization has taken place in one life only. Thus, the monk will examine binary sets of discipline in numerous ways.
復次，比丘觀微細戒，有幾種戒？比丘觀戒復有三種：一者少分戒；二者多分戒；三者盡受戒。少分戒者，持於一戒；多分戒者，或持二、三；盡受戒者，持一切戒。
4.A. 423 “As the monk thus investigates discipline in tremendous detail, he will ask himself how many types of discipline there might be, and how those types may differ from each other. On this basis, he will notice the following triads of discipline. Discipline may be either one-dimensional, not one-dimensional, or one that transfers to the higher realms. One-dimensional discipline adheres to one among the bases of training, discipline that is not one-dimensional adheres to two or three bases, and discipline that transfers to the higher realms adheres to a wide range of bases of training.
復有三種：一者愛；二者不愛；三者自性愛。愛者，為財利故而受禁戒；不愛者，疾病故而受禁戒；自性者，自性淨行，此功德勝。
4.A. 424 “Discipline may also pertain to those who craved for wealth, those who did not crave for wealth, or those for whom discipline is innate. Those who craved for wealth refers to those who live in good health, those who did not crave for wealth are the sickly, and those for whom discipline is innate, which is of a lesser kind, refers to those struck by great suffering.
復有三種戒：一者禪行戒；二者無禪戒；三者離惡戒。禪行戒者，修世間禪，乃至入於城邑聚落而常修禪；非禪戒者，離禪行戒；離惡戒者，恐遭眾惡，捨之不為，如人醉酒，行不善業，智人見之，斷酒不飲。
4.A. 425 “Discipline may also be practiced while one is concentrated, or practiced while one is not concentrated, or it may be practiced as one takes it up. Discipline that is practiced while one is concentrated is practiced by mundane people and prevents the arising of desire and so forth during the time that their conditions are absent. Discipline that is practiced while one is not concentrated comprises non-Buddhist practices that, despite an absence of concentration, must nevertheless be classified as discipline. Discipline that is practiced as one takes it up focuses on flaws and causes one to relinquish them, such as when one abstains from alcohol with the understanding that intoxication may cause one to engage in uncouth conduct.
復有三種戒：一者諂曲戒；二者不諂曲戒；三者性善戒。諂曲戒者，垢染不淨，得少果報；不諂曲戒者，得大果報；性善戒者，若心增上則得大果，若心劣弱其果則小。
4.A. 426 “Discipline may also be observed hypocritically, unhypocritically, or innately. The observance of hypocritical discipline [F.109.a] is afflicted and has little effect. The observance of unhypocritical discipline has great effect. Depending on the particular mental states, innate discipline may have great or little effect.
復有三種：一者因緣持；二、非因緣持；三者法不應作。因緣持者，有因緣故，護持禁戒；非因緣者，無緣持戒；不應作者，生於大姓所不應作，護種姓故。復次，從緣持戒者，為得佛故、以思勝故，其果則大；無緣持戒，其果則小，不識果故；不應作者，求世名故，其果亦小，生於人中。
4.A. 427 “Discipline may also be embraced with the help of conditions, not embraced with the help of conditions, or by way of non-engagement. Discipline embraced with the help of conditions is when one has properly adopted the discipline of the bases of training. Such discipline is observed while possessing the relevant conditions and it is upheld once one has gathered the bases for training. Discipline that is not embraced with the help of conditions is observed without the former conditions. Discipline of non-engagement refers to not engaging in any misdeeds that should be avoided by members of a high caste. The first of these three is embraced by particular mental states and hence has great effect. The second is ignorant and therefore of little effect. The third refers to what are considered positive deeds in this world and may therefore have either great or little effect.
復有三種：一者畏師；二非畏師；三者畏於惡道。畏師持戒，名下持戒；非畏師持戒，名中持戒；若畏惡道，名上持戒。
4.A. 428 “Discipline may also be inspired by fear of the guru, fear of something other than the guru, or fear of the lower realms. Discipline that is assumed due to fear of the guru is lesser, discipline that is assumed due to fear of something other than the guru is intermediate, and discipline due to fear of the lower realms is greater.
復有三種：一者自持戒而不教人；二者自行、教人；三者於他行捨。
4.A. 429 “Discipline may also function to make oneself adhere to it, make others adopt it, or make oneself be neutral toward others.
復有三種：一者缺戒；二者不缺戒；三者一切缺戒。缺戒者，初善持戒，後則破戒，是名缺戒；不缺戒者，初中後時常善持戒，是名不缺戒；一切缺戒者，會諸外道而受齋戒，邪見殺生，是名一切缺戒。
4.A. 430 “Discipline may also be interrupted, uninterrupted, or completely interrupted. Interrupted discipline is when someone who is observing discipline loses it. Uninterrupted discipline is discipline adhered to throughout all lives —in the beginning, the middle, and the end. Completely interrupted discipline is based on wrong view and enjoins one to perform sacrificial acts of killing or the like.
復次，比丘觀四種戒。何等為四？離口四過：一者妄語；二者兩舌；三者惡口；四者綺語。
4.A. 431 “Next, the monk will discern and conceive of a fourfold set of discipline, which is in terms of abstaining from the verbal misdeeds of [F.109.b] lying, divisive talk, harsh words, and chatter.
復有五種戒，止五境界，是名為五。復有六種因緣而持禁戒：一者畏他求便；二者畏於罰戮；三者怖畏；四者因緣；五者不觀；六者自性。復有七種戒，謂身三戒，口有四戒。
4.A. 432 “Discipline may also be fivefold, as it causes the relinquishment of the five objects. It may also be sixfold: with impediment, without impediment, adopted out of fear of royal punishment, adopted due to a relation, non-analytical, or innate. It may also be sevenfold in relation to the body and speech.
比丘如是觀無量持戒，眾生畏於惡道，持戒能度。如是持戒略說二種：一者世間；二者出世間。
4.A. 433 “As the monk thus examines numerous forms of discipline, he will think, ‘The discipline that frees sentient beings from the terrors of the lower realms is, in short, of two types, for it may be either mundane or supramundane.’ [B30]
如是比丘觀四天王天已，觀三十三天所住之地及觀業行。以何業故生三十三天？
4.B. The Heaven of the Thirty-Three
4.B. 434 “When the monk has seen the gods of the Four Great Kings, he will next examine the realms of the Heaven of the Thirty-Three and its associated karmic actions. Thus, he will ask himself, ‘How do positive and negative karmic actions relate to beings taking birth among the gods in the Heaven of the Thirty-Three?’
彼以聞慧見：三十三天所住之地，何等三十三？一者名曰住善法堂天；二者名住峯天；三者名住山頂天；四者名善見城天；五者名鉢私地天；六者名住俱吒天(俱吒者山名也)；七者名雜殿天；八者名住歡喜園天；九者名光明天；十者名波利耶多樹園天；十一者名險岸天；十二者名住雜險岸天；十三者名住摩尼藏天；十四者名旋行地天；十五者名金殿天；十六者名鬘影處天；十七者名住柔軟地天；十八者名雜莊嚴天；十九者名如意地天；二十者名微細行天；二十一者名歌音喜樂天；二十二者名威德輪天；二十三者名月行天；二十四者名閻摩娑羅天；二十五者名速行天；二十六者名影照天；二十七者名智慧行天；二十八者名眾分天；二十九者名住輪天；三十者名上行天；三十一者名威德顏天；三十二者名威德焰輪天；三十三者名清淨天。
4.B. 435 “As he applies knowledge derived from hearing, he will then correctly perceive the following realms of the gods of the Heaven of the Thirty-Three: Dwelling in Sudharma, Dwelling in the Lofty, Dwelling on Summits, Dwelling in Excellent View, Dwelling in One Direction, Dwelling in Forests, Dwelling in Various Chariots, Dwelling in Enjoyment, Dwelling in Beauty, Dwelling by the Pārijāta Tree, Dwelling on Mixed Riverbanks, Dwelling on Forest Riverbanks, Dwelling in Essence of Jewels, Engaging in Clarification, House of Refined Gold, Shaded by Garlands, Moving on Springy Ground, Distinguished in Many Colorful Ways, Subtle Engagement, Enraptured by and Attached to Song, Blazing Splendor, Resembling the Full Moon, Pair of Śāla Trees, Moving in the Wink of an Eye, Fine Complexion and Large Body, Draped with Jewels, [F.110.a] Part of the Assembly, Dwelling on the Disk, High Conduct, Supreme Splendor, Garland of Splendor, and Unmixed. Thus, thirty-three classes of gods inhabit thirty-three realms.
如是三十三天，比丘觀於微細業之果報，持戒善業，集何等業生於善道？善業因緣，得善果報，樂報處生？
4.B. 436 “Next, the monk who has comprehension of the ripening of the effects of karmic actions and discipline will examine the positive completed actions of those gods. Doing so, he wonders, ‘What are the completed and accumulated karmic actions that produce such happy realms, such desirable and attractive ripening, such happy ripening, such congregations of teachers, 276 and such delightful sounds, textures, tastes, and maturations?’ ·
彼以聞慧，聞佛說法，非外道法。彼見：諸天所生之處，遊戲受樂不可稱說，帝釋天王之所擁護，住善法堂。外道說為常住不滅。
The Gods Dwelling in Sudharma ·
4.B. 437 “Examining this matter with knowledge derived from hearing, he will understand that, apart from the teaching of the buddhas, no other amazing sight or sound is necessary for attaining those joyous and blissful realms for which there is no example. At Sudharma, the assembly hall of the gods, Kauśika rules in accordance with the Dharma.
初觀善法，次分別觀善修何戒，生善法堂？
4.B. 438 “By paying attention to the external features, the monk will start out by examining the first level of the gods and from there proceed to distinguish the designs of all the other grounds. He will ask himself how discipline may be cultivated so as to result in birth in the divine assembly hall of Sudharma.
彼見聞知：若人持於七種之戒，不缺戒、不穿戒、不隟戒，堅固持戒不可譏嫌；布施修心，於福田中稱時而施，若施阿羅漢、若看病人、若父母、若阿那含、若斯陀含、若須陀洹、若起滅定、若道行人，行慈悲心歡喜捨與，於怖畏者，施其壽命。
Inquiring with knowledge derived from hearing, he will then see how some people may practice sevenfold discipline in a way that is uncorrupted, unbroken, intact, genuine, and special. When it comes time to practice that generosity in which they have trained their minds thoroughly, they will be unstinting and helpful. In this way they will offer gifts to worthy ones, ailing parents, non-returners, once-returners, stream enterers, those arisen from cessation, those who have entered the path, and those trained in love, compassion, joy, and equanimity, or they may offer vitality to those who are afraid of dying and whose lives are threatened.
是人命終生善法殿，作釋迦提婆，姓憍尸迦，名能天主。有九十九那由他天女以為眷屬，恭敬圍遶供養帝釋，如一女人供給丈夫。諸天女等心無嫉妬，供養天后同奉帝釋，亦無妬心。
When such people later separate from their bodies, they will go to the joyful higher realms and become the rulers of gods, residing within Sudharma, the divine assembly hall. Thus, they will reside within the assembly hall of Śakra Kauśika, [F.110.b] enjoying themselves while being served by a retinue of nine million nine hundred thousand lovely and endearing goddesses. Each god will be served by such a retinue, and each goddess will be just as caring as a single wife to her only husband. Among the goddesses there will be a lovely, endearing, and sympathetic primary queen. All the goddesses will wait upon this queen and the queen will be respectful toward them all in return.
其善法殿廣五百由旬，毘琉璃珠以為欄楯，珊瑚為柱，頗梨車璩馬瑙莊嚴，閻浮檀金而為殿壁，如融金色。其床皆以金剛摩尼、赤蓮華珠、青珠玉寶以為莊嚴。
4.B. 439 “The divine assembly hall of Sudharma measures five hundred leagues. Its foundation is made of beryl and its exceptionally attractive columns are of coral. The fences are made of crystal adorned with coral. The walls are of refined gold studded with diamonds. The delightful jewel thrones are studded with gorgeous rubies and sapphires.
其諸蓮華，金剛為鬚，真金為莖，清淨華池以為莊嚴。復有眾鳥，毘琉璃翅，赤蓮華珠以為其嘴，青因陀寶以為其身，遍滿池中。其池四岸，青摩尼華、摩尼布地。
4.B. 440 “At certain places there are lotus flowers with beryl petals and vajra anthers. These lotuses do not grow from mud but from even ground that is beautifully adorned with gold, and the like. Among some of the lotus ponds swim songbirds with feathers of beryl, beaks of ruby, and dark blue bodies. Such birds fill the lotus ponds.
復有眾鳥，青因陀寶以為其足，車璩為嘴，珊瑚為眼，充滿池中。其池復有眾鳥，具足其身皆如閻浮檀金，珊瑚為翅，因陀羅寶以為其眼。
4.B. 441 “Elsewhere the ponds are full of other kinds of jewel birds. With legs of beryl, dark blue feathers, beaks of coral, and eyes the color of coral, other birds occupy the land between the ponds. Still other ponds are home to different birds. Their bodies are made of gold from the Jambu River, they have coral feathers, their eyes are extremely gentle, and their legs are the color of pearls.
復有浴池，眾蜂莊嚴，其蜂色相如毘琉璃，莊嚴浴池。其善法堂有十大華池。何等為十？一名難陀蓮華池；二名摩訶難陀蓮華池；三名歡喜蓮華池；四名大歡喜蓮華池；五名遊戲蓮華池；六名正憶念蓮華池；七名一切義蓮華池；八名正分別蓮華池；九名如意樹蓮華池；十名因陀羅覆處自在大光明蓮華池。是為十種大蓮華池，以用莊嚴天善法堂。
4.B. 442 “Other ponds are abuzz with beryl-colored, ecstatic bees. Such bees adorn the following ten great pools that add further beauty to the divine assembly hall of Sudharma: Source of Joy, Source of Great Lotuses, Utter Joy, Great and Utter Joy, Playful Frolicking, Fulfillment of Wishes, Ever-Present Chariots, Movement, Enjoyment of Wish-fulfilling Trees, and Powerful Luminous Retreat. Such lakes adorn Sudharma, the assembly hall of the gods.
復有其餘蓮華林池，其華清淨，白銀為莖，真金為鬚，琉璃為葉，金剛為臺。復有蓮華，金剛為莖，雜色為葉，一一華葉如赤寶華、如毘琉璃、有如車璩、有如金色，有如是等雜色蓮葉，或有百葉、有二百葉乃至千葉，種種色華各各差別，以為莊嚴。釋迦天王善法殿堂。
4.B. 443 “There are also other lotus groves in which the flower stems are of silver, the anthers of gold, and the petals [F.111.a] of beryl. The cores of these flowers that do not grow from mud are the color of diamonds. Other lotuses have stalks colored like diamond, and petals that are a mix of ruby, beryl, coral, and gold, thus giving each lotus numerous colors. Some of the lotuses that belong to Śakra, king of the gods, have a hundred petals. Others have two hundred, three hundred, four hundred, five hundred, six hundred, seven hundred, eight hundred, nine hundred, or a thousand petals. Some have many colors and some just one. Some move and some are fixed. Such are the lotuses that grow at Śakra’s residence, the divine assembly hall of Sudharma.
其蓮華中多有眾鳥——常欲之鳥、一切行鳥、常音聲鳥。若天帝釋與諸天女入蓮華池娛樂遊戲，鳥亦遊戲；天奏音樂，鳥亦發聲。復有眾鳥，名欲放逸，若天帝釋遊於華池，鳥亦遊戲，如天女身。復有眾鳥名曰遊行，於華池岸，口銜華鬚，遍於池側，舞弄遊戲，出妙音聲。釋迦天王有如是等勝蓮華池。
4.B. 444 “Heavenly birds enter among the lotuses and fill the meadows. The birds are infatuated throughout the year, they have glistening cheeks, 277 and they always dance to the sound of music. When Śakra visits the ponds and frolics there with his retinue of goddesses, the birds are equally joyous, and the songs they sing sound like the five types of instruments. The bird known as crazed by infatuation is a great dancer. When Śakra enjoys himself by the ponds, this bird comes to dance in the same way as the goddesses. Golden birds known as dwelling on the outskirts will then arrive, carrying flower garlands in their beaks. Those birds will then dance and sing by the ponds and on their banks. In this way the monk will regard the ponds of Śakra, king of the gods.
復次，比丘觀天帝釋善業所化。彼見：華池真金為魚，或白銀魚、毘琉璃魚，赤蓮華寶以為其翼，車璩為目——若瞋恚時如赤蓮花，種種雜寶以為鱗鮔或七寶翅，遊戲受樂於蓮花池。
4.B. 445 “Next the monk will examine the manifestations of positive karmic action that appear at Sudharma, Śakra’s divine assembly hall. Thus, he will notice how the ponds feature various fish. Some are colored like gold, [F.111.b] some like silver, and some like beryl. The scales of the fish are ruby colored, their eyes are like coral, and their bellies like lotuses. Some of the fish have backs that are adorned with colorful spheres of various jewels, some have scales that are colored like the seven precious substances. Such are the fish that frolic in the ponds.
復次，比丘復觀帝釋蓮華林池。彼以聞慧觀蓮華池以何為地？彼以聞慧見：天帝釋真珠為沙以覆其地，或以銀沙、或以金沙、或毘琉璃以為其沙。如是種種雜色莊嚴，悉分別見。帝釋天王善業所化。
4.B. 446 “As the monk continues to examine the lotus ponds of Śakra, he will wonder what their different designs might be. Thus, with knowledge derived from hearing he will see that at some places there are sand beds made of pearls, whereas elsewhere the sand is of silver, gold, or beryl. Such are the colorful designs that manifest from Śakra’s positive karmic actions.
復次，比丘如是分別觀察地分。彼以聞慧見：彼波頭摩華之林，周匝皆以真金欄楯，或毘琉璃以為欄楯，或以白銀而為欄楯，真金羅網以覆其上，種種眾鳥出妙音聲遊戲池邊。
4.B. 447 “As the monk continues to examine those designs, he will apply knowledge derived from hearing and see that some pools have banks that are surrounded by railings of gold, whereas other ponds feature railings of beryl, silver, or gold draped with nets of pearls. The banks of the lotus ponds are full of birds of variegated colors that sing joyous tunes and dart about.
復次，比丘知業果報，觀善法堂蓮華池中，其蓮華池眾蜂雜色出眾妙音，金色華中白銀色蜂，金剛為翅，其身柔軟；白銀蓮華，金色為蜂。如是種種眾蜂遊戲其中。如是善業成就種種果報。
4.B. 448 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine Sudharma, the divine assembly hall, he will notice how the lotus flowers in the ponds are visited by bees of myriad colors. Thus, silver-colored bees visit golden lotuses. The wings of the bees are like vajra sprouts and delightful to touch. Similarly, golden bees visit silver lotuses. In this way, numerous bees fly among the lotus flowers. The monk recognizes that all these things are the varied effects of virtuous actions.
復次，比丘觀善法堂。彼以聞慧觀善法林釋迦天王，幾種園林？
4.B. 449 “As the monk continues to examine the divine assembly hall of Sudharma, he will apply knowledge derived from hearing and so proceed to examine the surrounding forests. Wondering what kinds of forests Śakra, king of the gods, [F.112.a] may possess, he will apply knowledge derived from hearing.
彼以聞慧見善法堂所有園林，一一觀察善法諸天。帝釋天王與諸天女在何等林遊戲受樂，五欲自娛？
Thus, he will examine each of the forests located at Sudharma, the divine assembly hall. There are four such forests, known as Joyous Women, Joyous, Incomparable, and Colorful. The monk will examine each of these forests within which Śakra, ruler of the gods, surrounded by goddesses, enjoys heavenly pleasures of the five senses, reveling in his playful experience of forms, sounds, smells, tastes, and textures.
彼見：有林名天女遊戲，天樹華果皆悉具足，眾鳥充滿。樹名如意，隨天所念，悉從林生。若諸天眾遊戲林中，勝華開敷。
4.B. 450 “Wondering what delightful features the forests may contain, the monk will then apply knowledge derived from hearing and so notice the forest known as Joyous Women. The heavenly trees of this forest are adorned with flowers and fruits and are visited by numerous birds. Known as wish fulfillers and wish granters, the trees yield whatever the gods of the Heaven of the Thirty-Three may wish. When the gods go to the forest to play, the trees will bloom with large and exquisite flowers.
天女入林，若近其樹，華即下垂，授諸天女。時諸天女，既取華已，枝條還舉。如是眾華色香相貌各各差別，隨其念生，故名意樹。
Thus, when females enter the forest and approach the trees to pluck the flowers, the trees will extend themselves as soon as the women arrive. When they have plucked their flowers, the trees will immediately grow new flowers that display fresh and different colors, scents, shapes, and features. Anything the goddesses wish for appears from the trees.
若念音樂亦復如是，聞種種音，隨心所念，善業之風吹諸樹葉互相[敲-高+亭]觸，其聲美妙如天樂音，故名意樹。
4.B. 451 “The trees may also transform and produce a fivefold, delightful music of sitars, drums, cymbals, flutes, and vīṇās. [F.112.b] Whatever the goddesses may wish to listen to, that sound will emerge from the trees. As soon as a given wish for music has occurred, a wind produced by wholesome karmic action will stir among the leaves of the trees. As the wind touches the leaves, each leaf will produce the sound of music. Enrapturing music of the five instruments —sitars, drums, cymbals, flutes, and vīṇās —will thus ring out from the leaves. Because of this, the trees are known as wish fulfillers.
復有無量憶念之樹，隨諸天女心之所念，莊嚴之具、天衣、天華隨念皆得，故名意樹。
4.B. 452 “The trees also display other wish-fulfilling features. For instance, whenever the passionate goddesses develop a wish for a certain ornament, garment, or fruit, the trees will immediately produce whatever was desired, all the while remaining resplendent. Because of this, too, the trees are known as wish fulfillers.
復有意樹毘琉璃色，真金莖葉，白銀為枝、毘琉璃葉；珊瑚為枝，或七寶葉，流出美味。
4.B. 453 “Some of the trees have the color of beryl and bear golden leaves. Some have golden trunks, silver branches, beryl flower petals, and keraṭaka 278 leaves. Some trees bear leaves of the seven precious substances and yield various delicious fruits.
復有意樹，若諸天女欲見帝釋，以善業故，即於此林見化帝釋，與之娛樂。此林功德，見化帝釋，如是林中，九十九那由他天女，一一天女各見與己共相娛樂，不見餘女與天主會。隨諸天女心念莊嚴，見帝釋身，即隨所念，故名意樹。
4.B. 454 “The trees are also wish-fulfilling in the following way. Whenever a goddess wishes to see Śakra, she will behold a magical emanation of the ruler of the gods, produced by Śakra’s positive karmic actions. This emanation will then revel and frolic with the goddess. In this way, emanations of millions of such rulers of the gods may appear. In front of the trees may stand nine hundred and ninety million goddesses, yet a ruler of the gods will appear to each one of them. Thus, the goddesses may play and frolic with their individual emanation but without being able to see one another. Whenever a goddess brings the features and ornaments of Śakra to mind she will immediately perceive that which she had in mind, and in this way be with him. In this way she will be able to frolic with him within the forest for as long as she wishes. Because of this, too, the trees are known as wish fulfillers. [F.113.a]
如是林中無量欲樂，於此林中次第遊戲，至喜樂山。其山莊嚴，七寶所成，以金剛身巖崿莊嚴，真金樹枝彌覆周遍猶如宮殿，金銀青珠以為麞鹿莊嚴其山，多有眾鳥出妙音聲。
4.B. 455 “As the monk investigates the forest, he will notice that it contains a mountain known as Mount Playful. This mountain, which is made of the seven precious substances, functions as a dwelling place, since it has a vajra dome made of vajra sprouts and a mesh of golden twigs. It is filled with golden, silver, and sapphire deer, and numerous birds sing there.
其山有殿，名曰勝上，殿有千柱，其柱皆以金毘琉璃、青摩尼寶之所成就。金剛廁填，百千天宮猶如紅色，端嚴殊特，師子之座敷具柔軟。殿有千床，毘琉璃寶以為莊嚴。
Upon that delightful mountain sits the mansion called Victorious Supreme Movement with its one thousand beautiful pillars. The pillars are constructed of gold, silver, and sapphire and studded with diamonds and large pearls. Within the mansion rest beryl thrones clad with rainbow-colored covers 279 and colorful mats, and soft cushions are arranged upon them. One thousand such beautiful thrones can be found within the mansion.
釋迦天王攻阿修羅軍，既得勝已，一切天眾皆懷歡喜，讚歎帝釋，共諸天女昇於此殿遊戲歌舞共相娛樂，隨其本業，各各自受上中下樂。
When Śakra has been victorious in the gods’ wars against the asuras, he adorns himself and proceeds to the Heaven of the Thirty-Three to celebrate with all the gods. Later, goddesses will come to the mansion to play, sing, dance, perform, and participate in games. Thus, everyone enjoys themselves corresponding with their bad, good, or intermediate karmic actions.
既遊戲已，復入山中遊戲受樂，一心念欲。何以故？女人多欲，天欲勝故，天欲熾然。復詣一河，於其河中，上味飲食隨河而流，種種色香上味之飲充滿其中，若有飲者，離於醉亂。飲名歡喜，天女飲之，心大歡悅。
4.B. 456 “At times the goddesses will descend from the mansion of Victorious Supreme Movement. They will then stay on Mount Playful, passionately pursuing nothing but desire and enjoying one another in this way. While all women in the higher realms are abundantly desirous, this is particularly the case among the gods. While roaming the mountain they arrive in places where they find food and drink of all sorts of colors, fragrances, and tastes. There will also be intoxicating beverages. Thus, they will find an abundance of exquisite divine forms, smells, and tastes. The beverages are free from the flaws of inebriation, and when the goddesses partake of these uplifting drinks, they will become extremely joyous.
復有美飲，名曰能觀，既得飲已，悉能遍觀一切天中所有園林、無量山障，一切皆見。復有天飲，名曰眾味，其飲甚多，飲之色力百倍增長。
When they consume the beverage known as vision giver, [F.113.b] they will be able to see heavenly forests and parks that lie beyond many mountains. The drink called sundry tastes yields an abundance of delicious tastes, and when the goddesses partake of it, their joy, complexions, physiques, and strength will intensify a hundred times.
天女飲已，復入食地，以其自作上中下業，得如是報，種種色香美味具足。
4.B. 457 “When the goddesses look for food, they will find sustenance that corresponds with their own bad, intermediate, or excellent karmic actions. Thus, as the products of their karmic actions, they will find foods of exquisite taste, color, scent, and texture. Moreover, the nature of their drinks is the product of their karmic actions.
既飲食已，復往詣於音樂之地，遊戲山中，毘琉璃寶以為樂器，真金為絃，眾寶鼓音，馬瑙雜寶以為簫笛，諸天女眾無量音聲，如是無量無數音樂、乾闥婆音。諸天女眾遍身莊嚴，身諸樂具遊戲受樂，以自娛樂，歌樂音聲宮商和雅，音曲齊等，皆悉具足。
4.B. 458 “When the goddesses have consumed their drinks and ambrosial foods they will next visit musical performances on Mount Playful. There, to the beat of golden drums, they will hear the delightful tunes of vīṇās that are made of beryl, adorned with gold leaf, and equipped with strings of gold. Likewise, the goddesses will also see numerous hollow bamboos that are intertwined. 280 They will have tremendous fun with cymbals, flutes, string instruments, and other musical instruments. Wearing all manner of fine jewelry, they will take up the instruments and play them so as to delight one another, stir various passions, intensify desires, captivate those who live in the forest, and produce tremendous passion of the most exquisite kind.
為增欲樂，既作歌音，復往詣於鈴音之地。其地鈴網微風吹動，出於無量百千妙音，聞之歡喜歌舞戲笑，種種妙寶莊嚴其身。
4.B. 459 “When they have played the instruments, the goddesses will next go to a place where beautiful tunes produced by the ringing and tinkling of small bells can be heard. As the breeze carries the tunes, the melodious ringing is enriched a hundred times. The goddesses, equipped with their variegated attire, outfits, and ornaments, are overjoyed upon hearing these tunes and thus begin to dance, frolic, and sing.
復往詣於眾鳥莊嚴蓮華之池，其池眾鳥，金銀雜寶以為莊嚴，天女入中遊戲受樂，各取金華而共遊戲，以華相散，心無嫉妬，種種遊戲，其聲美妙。八功德水，遊戲其中。
4.B. 460 “When satisfied by these sounds, they will proceed to descend from that place and instead visit ponds that are adorned with swans and yellow geese. [F.114.a] Swans, ducks, yellow geese, and various other golden and silvery birds embellish these ponds, and the goddesses will enter the water to play there. Free from the flaws of stinginess and envy, the goddesses will tap one another with the golden, silvery, and beryl-like stems of lotus flowers, and so they will for a long time prattle and play in the water, which is endowed with the eight features and all the good qualities of water. They will also play with the birds in the ponds.
既遊戲已，為增欲故，自欲難滿，貪著欲燒，不知厭足。復往詣於鏡樹之林，於此林中自見其身種種莊嚴，功德具足，種種鏡中見種種色，十倍放逸。何以故？女人之性，三種放逸。何等為三？一者自恃身色而生放逸；二者自恃丈夫而生放逸；三者憍慢而生放逸。自見身色，輕餘女人。
4.B. 461 “Later, the goddesses will develop abundant passion. Thus, they will enjoy this passion and perpetuate it until it overtakes them, and they become insatiable. Thirsting for the objects of their passions, they will decide to go somewhere else. As they enter the so-called Mirror Forest, they will see their bodies reflected, adorned with their various garments and jewelry, and so they will see gorgeous and diverse reflections of themselves. Within various mirrors they will see their own exquisite qualities, garments, and perfect adornments, and in that way their excitement about their physical appearance increases tenfold. There are three ways that women become crazed by excitement: because of their looks, because of men, and because of pride. Those who become madly excited by seeing their own bodies will no longer think that any other female can at all qualify as a woman.
復捨此地，更詣一林，名一切時。其林一日具有六時，常不斷絕猶如輪轉，以六種時而為莊嚴。林中眾鳥無量雜色，隨其林中時分相似，共遊林中，離於嫉妬，心懷悅樂。見此林已，隨心所念，入六時林，隨時遊戲而受悅樂。種種時鳥自集遊戲，與諸天女而相娛樂，於此林中受五欲樂，不念餘林。時天帝釋既至此林，天女歡喜歌舞戲笑，供養帝釋。如是帝釋，一林之中種種功德皆悉具足。
4.B. 462 “From the site where these mirrors are found, the goddesses will next proceed to another part of the forest known as All Seasons. All six seasons are represented there and continue to revolve, like a spinning wheel. Thus, the forest has specific regions of early winter, late winter, spring, summer, monsoon, and fall. The beautiful, colorful birds that adorn the forest likewise follow the seasons. The goddesses will enter this forest for their pleasure. They do so as friends, free from disagreement, envy, or displeasure, [F.114.b] and filled with mutual care, affection, and love. When they see the forest, they will enter whichever season they prefer and then play and enjoy themselves there. Since the forest displays all the different seasons, it inspires the goddesses to play. Thus, they will enjoy themselves and play with the flocks of birds until they feel like doing something else. Finally, the playful and utterly joyous goddesses will go to the residence of Śakra, ruler of the gods. When they see their husband, the goddesses, who are accomplished in various arts, will surround him, dancing and singing. Such are the perfect qualities of one of the forests of Śakra, ruler of the gods. This is what just one of his forests is like.
復次，比丘觀天帝釋第二園林有幾種林？名字何等？彼以聞慧見：帝釋林名一切遊戲。有何功德？彼見聞知：其林自體名一切林，於此林中多有天子，共諸天女遊戲受樂。
4.B. 463 “Next, the monk will examine the second among the forests of Śakra, king of the gods. The monk will wonder, ‘What are the features of that forest, and what is it called?’ Through knowledge derived from hearing he will understand that the forest is called Joyous. Wondering about the extent of the forest’s fine qualities, the monk will apply knowledge derived from hearing and so understand that by its very nature this forest is a place of joy, for it is full of ecstatically joyous gods and goddesses. They remain very close to one another, and their noble faces increase one another’s beauty. 281
百千天女隨念遊戲。於遊戲處有八萬四千行殿，毘琉璃寶以為其輪，閻浮檀金以為鈴網，白銀羅網以覆其上，七寶莊嚴。第一天子或有乘馬、或有乘鵝，或有乘空、或有地行，或有伎樂、或作歌音，圍遶帝釋向遊戲處。
4.B. 464 “Surrounded by one hundred thousand divine maidens, Śakra, king of the gods, comes to this forest for pleasure. As he goes to this park, Śakra is accompanied by eighty-four thousand beryl chariots that are draped in nets of small bells. Some of the chariots are adorned with the head of a horse made of gold from the Jambu River, the sides of the chariots are clad in silver, and they are adorned with the seven precious substances. Some of the chariots are pulled by swans. Some of them fly through the sky, others move across the earth. [F.115.a] Amid singing and the sound of instruments and music, the leaders of the gods thus travel as Śakra’s retinue.
八萬四千龍象，金網覆身，寶鈴莊嚴，柔軟繒褥以覆象上。若象念慾，頤則開敷，香汁流出。第一勝天乘此龍象，瞻仰帝釋，前後圍遶，詣遊戲處。
4.B. 465 “Eighty-four thousand strong and agile elephants saunter alongside them, draped in nets of gold. Large and small bells hang from their bodies, on their backs lie colorful carpets and cushions, and from their cheeks trickle drops of clear silver. 282 Singing and playing divine music, leaders of the gods ride upon those elephants, all the while gazing at the face of Śakra. Such is his retinue on the way to the forest.
八萬四千天女種種莊嚴，瞻仰帝釋，或歌或舞、或奏天樂、種種遊戲，詣遊戲處。
4.B. 466 “There are also eighty-four thousand goddesses who accompany Śakra, gazing at his face. They wear various garments and ornaments and have a variety of skin colors and physical shapes. Some dance, some sing, some play the five types of instruments, and some engage in various games as they proceed to the forest.
八萬四千天女作眾伎樂，遊戲歌舞娛樂帝釋，種種莊嚴，瞻仰帝釋。
4.B. 467 “There are also dancers who perform and entertain and gaze at Śakra’s face as they advance into the forest. They are dressed in the four costumes, have various shapely physiques, and sport a variety of fashions.
天后舍脂，乘千輻輪七寶之殿，真金毘琉璃、硨璩馬瑙、天青珠寶、大青珠寶以為莊嚴。駕百千鵝，閻浮檀金為身，珊瑚為足，赤寶為目，赤蓮華寶以為其身，珊瑚為嘴，真珠為翅，以駕其殿。隨帝釋念而有所至，帝釋坐上，以種種寶莊嚴其身，威德光明勝百日光同時並照，與后舍脂詣遊戲處，勝餘一切天女莊嚴足一百倍，共天帝釋分座而坐，詣遊戲處。
4.B. 468 “Amid this retinue travels Śakra together with Śaci. Their chariot has wheels with a hundred spokes and is adorned with beryl, gold, coral, ruby, lapis lazuli, and great sapphires. The chariot is pulled by a hundred thousand swans whose bodies are of a color like gold from the Jambu River, their legs like coral, their eyes like tiger eye, their bodies like ruby, their beaks like coral, and their feathers like pearls. The swans carry Śakra wherever he wishes. Thus, within this supreme chariot rides Śakra together with Śaci. Adorned with various precious stones and more splendid than a hundred suns, he travels to the forest. Śaci’s form, attire, and jewelry are a hundred times more perfect than any of the other goddesses. Occupying half of Śakra’s seat, she thus rides to forest. [F.115.b]
如是諸天受於色聲香味觸樂，與三十三天向一切樂林。一切天眾圍遶帝釋及以舍脂，如前所說，受於無量百千種樂。龍象之殿，大臣侍衛歌樂音聲娛樂帝釋，向一切樂林遊戲受樂。
4.B. 469 “In this way, all the gods of the Heaven of the Thirty-Three enjoy divine pleasures. Crazed by heavenly sounds, textures, tastes, forms, and smells, they surround Śakra, ruler of the gods, as he tours the forests and parks, riding his golden chariot together with Śaci, just as mentioned before. While he enjoys a hundred thousand pleasures, the ruler of the gods is honored from chariots and elephants by gods and divine dignitaries with the sounds of instruments, song, and music as they all journey to the forest.
欲至彼林，先住天女聞天樂音，手執蓮華作眾伎樂出迎帝釋。
4.B. 470 “When the charming goddesses who live in the forest hear the singing, the music, and the instruments, they and the gods of the forest will all stop and listen. Then they will rush forth with tremendous joy. As they emerge from the forest, they will carry lotus flowers, play instruments, and sing beautiful songs.
帝釋見之，告諸天眾：此諸天女，一切林中種種眾寶以為莊嚴，種種音聲。我今與之遊戲林中。
4.B. 471 “When Śakra, ruler of the gods, sees this, he will say to the gods, ‘O gods, those goddesses saw me approaching and have now come out to welcome us with instruments and music. Gods, behold their precious garments and numerous forms. They have come to play and enjoy themselves with us.’
時諸天眾聞帝釋說，白言：天王！此諸天女，王之給侍，常歸於王，以王為主。
4.B. 472 “When the gods hear these words from Śakra, ruler of the gods, they will respond, ‘Ruler of the gods, all these goddesses are yours. You are their refuge, support, and protector.’
帝釋告言：此天女等，非我給使，非歸於我，非我業力；以自業力，自業受身，隨其自業有上中下，是故天女有上中下，非是我力。
4.B. 473 “To this Śakra, ruler of the gods, will reply, ‘I am not the leader of these goddesses. Nor am I their refuge, support, or protector. They proceed due to the force of karmic action. Karmic action is their master and their support, and on that they rely. They are what they are due to negative, neutral, and positive actions. Under the power of karmic actions, they engaged in negative, [F.116.a] neutral, or positive acts.’
爾時，帝釋而說頌曰：
下業得下報，眾生道成就，中業得中報，上業丈夫身。
4.B. 474 “At that point the ruler of the gods will speak these verses: “ ‘Negative actions lead beings Into unfortunate realms of existence. Neutral acts will make them see the mediocre, And nothing better than that.
若人所作業，隨業得果報，其人時處業，於此身中受。
4.B. 475 “ ‘Whenever someone Does something, The resulting experience Will ripen in the body.
若天光明輪，遊戲種種樂，斯人得善果，清淨勝業故。
4.B. 476 “ ‘Divine palaces, shining garlands, And reveling in bliss Are all seen to be the effects of virtue, Which is uniquely stainless.
若丈夫作業，或善或不善，受於果報時，或苦或受樂。
4.B. 477 “ ‘Whatever actions humans do, Whether virtuous or unvirtuous, Their effects are seen at the respective times Of happiness and unhappiness.
此種種樂報，種種天遊戲，此非我因緣，由彼前業得。cf. Dhs.32.53
4.B. 478 “ ‘The many enjoyments that the gods Playfully experience Are not caused by me But by their own former actions.’
時諸天眾聞天帝釋說此偈已，皆生隨喜，合掌頂受，向一切樂林，欲共遊戲。
4.B. 479 “When the gods hear these words of Śakra, they will rejoice, honor him above their heads, and then go to stay in the forest.
諸天女等，或百或千，手執蓮華種種莊嚴。一一天女形貌色相悉無差別，歌音亦爾，善業所化。瞻仰帝釋舞戲而行向遊戲林。
4.B. 480 “The thousands or hundreds of thousands of goddesses all hold lotus flowers in their hands, wear various garments, take numerous forms, and wear different kinds of ornaments. In this way, they each have their own particular attire, form, and demeanor, and they all have their own unique way of singing and playing music. Thus, these hundreds or thousands of goddesses, who have manifested due to a number of wholesome karmic actions, now appear in extremely skillful ways. Dancing before Śakra, ruler of the gods, they will all return to the forest.
其林寶樹，白銀為葉，白銀為地，銀色眾鳥充滿其中，出種種音。帝釋為首與諸天眾次第而入。
4.B. 481 “Where they first enter the forest, the trees are of silver and display silver leaves. The ground is also of silver and embellished with many silvery adornments. All the birds are silvery, and there are many flocks of them, singing in many different ways. The goddesses serve Śakra, ruler of the gods, as they enter this beautiful forest together with him.
種種寶光，若身若地，光明旋轉遍虛空中，帝釋見已，心大歡喜。天女歌音，宮商齊等，天樂音聲。八萬四千行殿，駕以龍象，鈴網莊嚴出眾妙音。
4.B. 482 “As they enter the forest, the light of the myriad different jewel ornaments [F.116.b] and the light of the silver forest swirl together, and the ensuing splendor forms ornaments of light in the sky. Śakra is delighted, and the goddesses each sing their own beautiful and soothing songs to the tunes of the five types of instruments. Thousands of goddesses offer praise as they hear the sounds of small bells and flutes emerging from the eighty-four thousand bejeweled chariots and the eighty-four thousand elephants.
無量天子、九十九億天女讚歎帝釋，受六欲樂。
At the same time, nine million nine hundred thousand goddesses form the retinue. In this way, the lord of the Heaven of the Thirty-Three enjoys pleasures of the body and mind for which no example exists. Why is that so? Because the heavenly environment and delightful foods that are enjoyed by the lord of the Heaven of the Thirty-Three are unlike anything else.
時天帝釋與諸天女復往詣於一切樂林，乘大龍殿，亦如前說。
4.B. 483 “When Śakra, ruler of the gods, has entered the silver forest, which is filled with divine pleasures of the five senses, the gods and goddesses also remain within the forest for a long time so they can play, enjoy themselves, and take supreme pleasure from the delightful objects.
天主釋迦及餘天眾，次入金林，金葉金果五丈夫量，其味甜美，眾香具足。
4.B. 484 “At some point Śakra, ruler of the gods, will then proceed to a second part of the forest along with all the goddesses, chariots, and elephants in order to play and rest there. The part of the forest where they now arrive has the color of refined gold. Its trees bear beautiful fruits that are the size of five humans and have a sweet, honey-like taste and a perfect fragrance.
食之增欲。龍象食之，醉欲而行，聞眾樂音，舞戲自娛；諸天見之，生希有心，舞戲可愛。食已舞戲。
When the gods realize that consuming these fruits has an extremely infatuating effect, they will bend down the branches of the trees and let their elephants eat the fruits. As they consume the fruits, the elephants become inebriated and boisterously romp about. The gods will then say, ‘Ah, our elephants are inebriated and boisterously romp about. They enjoyed the full flavor of these fruits and now they are drunk and dance in joy and excitement to the sounds of the instruments.’ [F.117.a]
種種鳥音於此林中，銀色眾鳥住於金林，第一端嚴。
4.B. 485 “Within the golden forest live many flocks of songbirds. The silvery birds are attracted to this forest, and so they also stay there and beautify it.
時天帝釋與后舍脂，及諸天眾、天子天女遊戲受樂，餘天子等各與天女歌舞戲笑互相娛樂，以善業故，不生嫉妬。
4.B. 486 “Śakra, ruler of the gods, enjoys himself with his divine maiden Śaci, just as the gods enjoy themselves with the other goddesses. Thus, everyone enjoys themselves and rollicks to their hearts’ delight. The gods also enjoy themselves and play around within the circle of their friends —singing, dancing, and joking —for the gods who have done good will play with one another without any envy or miserliness.
復往金林，林中有池，名曰清涼，金色蓮華、毘琉璃華種種和集，圍遶帝釋天善法堂，共天帝釋娛樂受樂，與天女眾久時在於蓮華池邊作眾伎樂。
4.B. 487 “Within the golden forest is another pond known as Cool Water, which is adorned with lotus flowers of gold and beryl. The banks of this pond are frequented by the gods of the Heaven of the Thirty-Three and the courtiers of Śakra at the divine assembly hall of Sudharma. They all come there to play and enjoy themselves with flocks of goddesses to the tunes of the five types of instruments.
共善法殿一切天眾，復入一切樂林，其林皆悉毘琉璃樹，金果具足，美味充滿如波那婆果，色香味具。諸天取果，開而飲之，其味勝於人中上味摩偷之酒，諸天飲之，無有醉亂。天有三種放逸受樂：一者天女；二者食果；三者五欲。是為三種受放逸樂。
4.B. 488 “From there the gods posted at the mansion of Sudharma go to a part of the forest where beautiful beryl trees grow exquisite golden fruits. Those divine fruits are full of a delicious juice that tastes like the jackfruit 283 of Jambudvīpa. Within this fruit’s hard shell is a fragrant flesh called the sweet one, which has many beautiful colors. The gods pick the fruits, split them open, and drink from them. The fruits taste sweeter than honey, and they produce inebriation without any of the negative side effects of intoxication. These gods actually become intoxicated in three ways because they get drunk on women, fruit juice, and divine pleasures of the five senses. [F.117.b] When the gods are together with the goddesses, their drunkenness is thus threefold.
如釋迦天主所食天飯蘇陀之味，自業成就。
Śakra, ruler of the gods, enjoys the nectar together with his courtiers. They gather and consume that nectar, which is the fruit of their own actions and which has manifested as if through a business transaction.
一切天眾恭敬圍遶，一一方面於毘琉璃林遊戲受樂，種種眾鳥及以眾蜂，鈴網彌覆。既遊戲已，還與天眾入善法堂。
4.B. 489 “In this way, Śakra and his retinue travel from land to land, place to place, enjoying themselves, rollicking, and reveling. The beryl forests are delightful with their birds, bees, small bells, and numerous flavors, and thus they enjoy themselves there for a long time. Then Śakra, ruler of the gods, will enter the divine assembly hall of Sudharma together with the pantheon of gods.
有第三林，名曰無比。釋迦天王有五百子，天女圍遶遊戲其中，其園廣博，所受之樂，次如帝釋。
4.B. 490 “At Sudharma, the assembly hall of the gods, lies a third forest, known as Incomparable. This forest is of an incomparable nature. and within it Śakra frolics and enjoys himself with his five hundred sons and their retinues, who are his wealth.
常順法行，正見無邪；以正見故，於鬪戰時，勝阿修羅。若人供養父母，恭敬沙門、婆羅門，隨順無諍。彼作是念：我今當將諸天女等，詣無比林。
4.B. 491 “Furthermore, the sons of Śakra, ruler of the gods, are all righteous and follow the Dharma. All possess a genuine view. They are gods who previously adopted the genuine view and who have attained victory in the war against the asuras. They all acknowledge their mother, father, mendicants, and brahmins, and they are all in agreement with one another. At times they think, ‘We should definitely go enjoy ourselves with the goddesses at the forest called Incomparable.’ They will then set out, surrounded by hosts of goddesses, to the forest called Incomparable.
一一天子有一那由他天女以為眷屬，妙色具足，皆共一心，遊戲受樂。時諸天子詣帝釋所，白言：天王！我今欲往至無比林遊戲娛樂，願與我等，至彼林中。
4.B. 492 “For each divine son there will be ten million youthful and beautiful goddesses. The sons share a single pursuit, [F.118.a] they are passionate, they pursue passion, and they are in constant agreement. Thus, they will go before Śakra, ruler of the gods, and say, ‘Your Majesty, we wish to go and stay in the Incomparable forest. Your Majesty, please bear in mind that it would be appropriate for you to proceed with us and take up residence in that forest.’
時天帝釋告天子言：吾已遊戲，今欲順法以自利益，樂從欲生，不可滿足。我今捨樂，畏放逸過，放逸過毒，是故捨離。
4.B. 493 “To this Śakra will reply, ‘I have already had my enjoyments in pleasure gardens. I shall practice the Dharma in accordance with the Dharma and form aspirations. Thus, I shall accomplish our objectives. As I am cautious on behalf of the gods, I have returned here, having had my enjoyments in pleasure gardens. The gods are afflicted by the flaws of carelessness, so you should be careful. Give up the terrible poison of the flaws of carelessness!’
時天帝釋而說偈言：
不放逸不死，放逸是死處；不放逸不死，放逸常生死；cf. Dhs.6.8
4.B. 494 “He will then utter the following verses: “ ‘Carefulness is the site of ambrosia. Carelessness is the site of death. The careful shall not die, But the careless always die.
不放逸不死，放逸是死句；我以不放逸，今得天中勝。
4.B. 495 “ ‘Carefulness is the basis of immortality. Carelessness is the basis of death. Sons, by means of carefulness, I have become the leader of the gods.
我今信如來，汝當修行法，我於佛教法，不敢有違失。
4.B. 496 “ ‘The instruction of the blissful ones — That, sons, I shall accomplish. Never shall I transgress The instructions of those who persevere in the vows.
若違如來語，貪欲愚癡人，不得脫眾苦，常受諸衰惱。
4.B. 497 “ ‘Those who transgress the teachings of the able ones Are blinded by desire. For them there will be no freedom from suffering, As they will always pursue suffering.’
時天帝釋說是語已，入善法堂。爾時，帝釋子、諸天子等，生大歡喜，共詣本宮，金寶莊嚴，歌頌娛樂。
4.B. 498 “Having thus instructed his sons in this way, the ruler of the gods will remain at his residence, the divine assembly hall of Sudharma. Utterly delighted and in agreement with one another, the sons of Śakra will then enter the palace of Śakra, which is made of divine gold, resounds with song and music, and is adorned with numerous splendid features. [F.118.b]
還其所止，擊鼓相命，欲詣園林遊戲受樂。爾時，七萬天子各乘寶殿，有乘天鳥，與諸天女遊行空中，天眾圍繞。或有遊於蓮華池間，奏諸天樂歌舞戲笑，詣無比林。
4.B. 499 “Once there, they will say, ‘We should go and enjoy ourselves in the forest. Let us go to the Incomparable forest.’ “Thus, seventy thousand divine sons will proceed there, some riding golden chariots and others riding divine birds. They will be followed by goddesses, some of whom travel in the sky, while others, surrounded by retinues of gods and goddesses, travel within supreme lotus flowers. Supremely blissful, they play music and sing songs. In this way they all proceed to the Incomparable forest.
時帝釋子天鬘莊嚴，雨栴檀香，其明晃耀猶如日光，或有光明如月盛滿、有如星宿，隨其自業，向無比林，各各愛戀，其心無間。
4.B. 500 “The bodies of the sons of Śakra are adorned with divine garlands and massaged with divine sandal oil. Some shine in a natural light like the sun, while some are resplendent like the moon and others like the planets or the stars. Their beauty accords with their past actions. In this way they journey to the bountiful pleasure garden known as Incomparable. They then enter that forest while caring for one another and enjoying their gorgeous heavenly realm.
入彼林中受天快樂，其林端嚴不可喻說。入彼林時，香氣無比，牛頭栴檀香十六分中不及其一，聞此香已，生希有心。
4.B. 501 “Everything about this forest is incomparable, so the following is just an example of a mere fraction of its qualities. Upon entering this forest, one senses incomparable aromas, such that the even the most exquisite sandalwood cannot compare to even a sixteenth of those fragrances. Such is the character of the attractive and gratifying aromas.
復入飲林，為求樂故，次第入林。以善業故，毘琉璃樹、金樹銀樹、頗梨迦樹，各有百數種種雜色，猶如雜綵。
4.B. 502 “As they enter the forest, the gods are amazed and wonder, ‘Is this really here for our pleasure?’ Having quenched their thirst, they will then proceed into the forest. The first sight that meets them is that of gorgeous trees, for the trees of the forest have very attractive trunks. Grouped in thickets of about a hundred trees, some of the trees there are made of beryl, whereas others are made of gold, silver, and crystal. Such are the various trees found there as the gods enter the forest. [F.119.a] It all resembles a lovely painting produced in Jambudvīpa.
其樹雜色，莊嚴奇妙，亦復如是無量色相。天子見之，如淨明鏡無量百千，四顧觀視生大歡喜，天女圍遶，聞眾樂音，心甚歡喜。
4.B. 503 “The trees have many gorgeous features, colors, forms, and shapes. As if looking at the surface of a clear mirror, the gods see reflections of goddesses upon the trees. Enraptured, they will rush forth to see more. In this manner, they venture into that Incomparable forest in order to fully enjoy the many pleasures of the forest, which is full of goddesses, music, and the sounds of instruments.
復於異處遊戲自娛，其林眾鳥，真金為翅，毘琉璃為胸，珊瑚為足，白銀為背，赤真珠寶以為其目，出眾妙音。復有天子聞斯妙音，各相謂言：諦聽，諦聽！眾鳥之音，無量音曲，與天女音不可分別。聞鳥聲已，復詣異林遊戲受樂。
4.B. 504 “When they enter the forest, divine birds sing in a deeply endearing manner. The gods behold these flocks of birds with their golden feathers and bellies like beryl, silvery backs, and eyes that resemble karketana. As they see and hear these birds that warble in the most enchanting manner, the gods will rebuke their own birds, telling them, ‘Birds, listen! The singing of these birds, with their vibrant tunes, calls, and colors, outshines even the songs of goddesses and makes them sound plain.’ Then, having listened to the songs of the birds, the divine sons proceed farther into the forest to play.
見諸池中千葉蓮華，光明如日。至彼池間，種種莊嚴如前所說，與諸天女圍遶華池，歌舞戲笑娛樂受樂。
4.B. 505 “At this point, they will see a lotus pond called Lotuses Resembling Sunlight teeming with lotus flowers with petals that beam like a thousand suns. Dressed in their multifarious garments and ornaments, the divine sons will approach the pond to examine it further. As they encircle the pond, the gods and their accompanying goddesses will then dance, sing, joke, play, and enjoy themselves upon the banks of the pond. This drives the gods crazy with passion due to their numerous intense experiences of bliss, and thus, right there, they all succumb completely to their divine passions. [F.119.b]
復與天女更至異林，於此林中河泉流水，於其河中有種種水，所謂流乳及以流飲，甜美眾水，天子飲之。多有眾蜂、眾鳥百數，金銀珊瑚雜色寶石集在河中。天子天女於此林中遊戲自娛，經於多時，受五欲樂。
4.B. 506 “Next, the gods will venture farther into the forest in that great heavenly realm. As troupes of goddesses dance decked out in their various garments and ornaments, they all proceed toward a place known as Forest of Flowing Rivers. There, the sundry rivers flow with streams of milk, water that tastes like wine, winter wine water, and divine drinking water. Many bees and hundreds of flocks of birds thrive by these rivers that cascade over stones of gold, coral, silver, and numerous other minerals. Attended to by coteries of goddesses, the divine sons come to play, and thus they tarry for a long time, enjoying themselves and carousing with the goddesses.
復往詣於華樹林中，其林眾華悉不萎變，香氣普熏滿十由旬，所謂月光明華、月色華、白色華，清涼無熱如星色華。
4.B. 507 “From the flowing rivers the gods next proceed to another part of the forest where divine flowers grow. The fragrance of these heavenly flowers that never wither can be detected for up to ten leagues. One of the flowers is called moonlight and has a color like the moon. Another one is called sunlight and is of the color of the sun, yet without any burning light. The fruits of that orchard resemble the planets and stars.
復詣果林，其林有果，所謂蜜搏樹果、辛味樹果、柔濡樹果、香鬘樹果，聞香即飽。六味樹果、如意味果、無厭足果，如是無比林中，具足此果，善業所生。
The divine sons will enter that part of the forest and discover a rich variety of fruits. Some of these fruits are sweet like honey, some have a tart taste, while others are soft and melt in your mouth. There are also fragrant fruits, fruits that have a wonderful fragrance, fruits possessing all six tastes, fruits that taste just as one pleases, and fruits with a taste one never tires of. The fruits with such features are the product of the gods’ positive karmic actions as they manifest within the Incomparable forest.
於此林中，遊戲受樂，飯食餐飲。復往詣於鳥舞之林，其林眾鳥遊戲歌舞，出妙音聲，天子聞之，即受快樂。
4.B. 508 “When the gods have enjoyed themselves, played, and frolicked, and also plucked, eaten, munched, drunk, and relished the fruits in that part of the forest, they proceed to another part of the forest known as Dancing Birds. There they will encounter flocks of birds that sing, call out in various ways, perform various dances, and fill the air with mellifluous tunes. [F.120.a] The gods gambol freely there, listening to the melodious sounds.
復詣雜林，其林異色，一切華果如前所說，河池眾鳥亦復如是，故名雜林。於此林中，五欲自娛，乾闥婆音，久受快樂。
4.B. 509 “Next they proceed to another grove known as Merging. This part of the forest receives its name from the fact that all the fruits, flowers, rivers, trees, and birds that were mentioned previously can be found there. This forest is filled with the five divine sense pleasures, and thus the divine sons can frolic and enjoy themselves there. 284 Taking up residence, they will keep rollicking there for an exceedingly long time.
釋迦天王作是思惟：我諸子等，何處受於放逸之樂，不覺退沒？
4.B. 510 “At this point Śakra, ruler of the gods, will think, ‘My divine sons are lost in carelessness. Have they not yet understood that all these pleasures eventually will come to nothing?’
時諸天子知天帝釋心之所念，至帝釋所，諸天女等，各還本宮遊戲受樂。
4.B. 511 “Aware of the thoughts of Śakra, king of the gods, the divine sons will then return along the way they came and eventually arrive back at the residence of Śakra, king of the gods. The goddesses will also rush ahead, wishing to enjoy themselves at Sudharma, the divine assembly hall.
爾時，帝釋見諸天子而說頌曰：
悕望諸境界，愛心難厭足，離愛則知足，此人無憂惱。cf. Dhs.8.39
When Śakra has inspected the divine sons upon their return, he will utter the following verses:
4.B. 512 “ ‘How could one ever be satisfied By those objects one craves for? When free from the craving for satisfaction, Embodied beings are free from suffering.
若人愛欲境，則不得安樂，境界如毒害，後世受苦惱。cf. Dhs.8.40, 7.21
4.B. 513 “ ‘People who are fond of objects Will never be happy. The objects are seen to be like poison; Their vicissitudes are unbearable.
若初若中後，若現在未來，求樂不可得，後則受苦惱。cf. Dhs.7.22
4.B. 514 “ ‘How could those who pursue objects Without beginning or end Possibly be happy,Either in this world or the next?
一切諸世間，增長於生死，流轉不暫停，和合必有離，未曾有免者。
4.B. 515 “ ‘Birth always 285 ends in nothing at all, And youth passes quickly. Meeting and parting Are invariably seen together.
樂為苦所覆，無量諸誑惑，眾生癡所誑，遊戲於愛欲。
4.B. 516 “ ‘Fooled in so many ways And obscured due to pleasure and beauty, Beings who are deceived by delusion Will never develop disenchantment.
一切癡愛人，未曾有厭足，境界難滿足，如火益乾薪。cf. Dhs.7.23
4.B. 517 “ ‘Thus, all childish beings Play with the objects they crave. Still, in the same way as burning wood, These objects will never satisfy them.
世間愛所誑，難滿亦如是，雖近於死地，猶不生厭離。cf. Dhs.7.24
4.B. 518 “ ‘People thus deprived of satisfaction Are all fooled by objects. [F.120.b] Even as they approach death, They still cannot separate from these various appearances.
為愛境所誑，不求善資糧，天退不自在，為愛所誑惑。
4.B. 519 “ ‘Without having gathered provisions for their journey, They remain deceived by objects. Dulled completely by their craving, The gods die helplessly.
我今教呵汝：汝為欲所迷，當作自利益。法為第一道。
4.B. 520 “ ‘To you who are deluded by desire, This is my teaching. This is a true ground for the Dharma, But you must always take care of yourselves. 286
若有行法者，從樂得樂報，能如是行者，得寂滅涅槃。cf. Dhs.31.12-13
4.B. 521 “ ‘People who practice the Dharma Will gain happiness upon happiness And rapidly proceed To suffering’s transcendence and peace.
是故應修福，以求涅槃樂，若有常修福，得至無盡處。
4.B. 522 “ ‘Therefore, always create stores Of merit for the beyond. Those who constantly create virtue Become well trained and proceed to the realm without defilement.’
天聞帝釋說，寂靜心調柔。是時帝釋子，調伏順父教。
4.B. 523 “As they hear these words of Śakra, Their minds then become pure, peaceful, and gentle. For all the sons of Śakra,This is their father’s teaching.
時天帝釋教呵諸子令順正道、修行善業，閉惡道門。
4.B. 524 “In this way Śakra, king of the gods, will explain to his sons how positive actions block the gateways to the lower realms, and in this way he establishes them upon the excellent path.
詣於雜林遊戲受樂，諸善所生。帝釋天王有五百殿，種種諸寶頗梨珊瑚金銀、天青寶王、天大青寶種種諸寶。釋迦天王見種種林，諸蓮華葉如日初出，以為莊嚴。
4.B. 525 “Next, everyone will proceed to the forest called Colorful in order to dwell happily there and engage in virtuous actions. As a result of his many positive actions in the past, the forest called Colorful features many different palaces of Śakra, king of the gods. There are five hundred such palaces — some made of crystal and others of coral, gold, silver, sapphire, great sapphire, and refined gold. Many hundreds of thousands of beautiful trees grow in that forest, and it is also adorned with lotus flowers in the colors of the rising sun.
帝釋見已，而說頌曰：
人中造福德，人中無量種，作種種福德，種種皆成就。
Acknowledging this, Śakra will utter the following verses:
4.B. 526 “ ‘Merits will yield enjoyments Numbering in the hundreds of thousands. Performing many kinds of virtue Will ripen in many different ways.
不作眾善業，為心怨所誑，退時不自在，墮於極惡處。
4.B. 527 “ ‘People who fail to perform positive actions And instead become slaves of their minds Will be deceived by the enemy that is their mind. Thus, they will helplessly fall into the lower realms.
一切諸宮殿，諸業所莊嚴，以善業增長，成就天人報。 cf. Dhs.32.54
4.B. 528 “ ‘All the different palaces Are due to different karmic actions. [F.121.a] When gods reap divine experiences within them, Their positive activity will only increase.’
爾時，釋迦天王說此偈已，復詣餘殿，其殿敷置無量柔軟寶莊嚴座以為嚴飾，善業所化。時憍尸迦見此宮殿，處之受樂。
4.B. 529 “When Śakra, king of the gods, has spoken these words, they will proceed to another multistoried palace, also produced by positive karmic actions. The palace is equipped with colorful seats that are soft, spongy, and studded with beautiful jewels. The palace is also adorned with splendorous garlands. When he has examined the palace, Śakra, king of the gods, will enter for the sake of pleasure and enjoyment. The palace is made of precious materials and adorned with resplendent jewels.
復至銀殿，無量光明、無量眾寶、無量眾華嚴飾其殿，無量天女遊戲受樂。復至園林諸天女等，其地柔軟，眾華莊嚴，其林廣博，種種金鳥出眾妙音，眾蜂圍遶如意之樹。釋迦天王普眼所觀，天眾圍遶遊戲受樂，其身威德勝於日月。
It is aglow with numerous lights and is teeming with gorgeous flowers. When he has entered this palace, Śakra will play and revel in the park, attended to by many bevies of goddesses. The park displays an exquisite undulating landscape with a wealth of different kinds of flowers and various golden birds that sing. Here and there stand gorgeous trees of the seven precious substances in which birds tweet and bees hum. The landscape also features several wish-fulfilling trees. Śakra, ruler of the gods, inspects all these features, and then he and the gathering of splendid and magnificent gods, more radiant than the sun and the moon, venture into the park and frolic there.
金樹林中毘琉璃殿，以眾寶柱而為莊嚴，諸蓮華池青寶莊嚴。時天帝釋作如是念：我入寶殿遊戲受樂。
4.B. 530 “Śakra, king of the gods, will then catch sight of a beryl mansion surrounded by golden trees. The mansion is beautified with pairs of golden and silver pillars and adorned with lotus pools of blue beryl. Seeing this, he will think, ‘I should go to stay in that mansion.’
諸天亦念：天王欲入，與諸眷屬、天女圍遶歡娛受樂。
4.B. 531 “At this point the gods will think, ‘Now Śakra, king of the gods, will enter that multistoried mansion. We, along with our retinues [F.121.b] and attending goddesses, should now go singing through the forests and parks where we can play and be happy.’
爾時，帝釋知天所念，告諸天子：汝等各各遊戲園林。時諸天子聞天王教，各入華池與其天女遊戲自娛。
4.B. 532 “Śakra, for his part, thinks, ‘If the gods and goddesses grant me the opportunity, I shall enter that mansion.’ “The gods will then exclaim, ‘Please go and enjoy yourself in your parks!’ Having heard those words, Śakra will then go where his attendants are and play within the groves, parks, and gardens, among the lotus pools and ponds.
天王入殿，坐於清淨毘琉璃床。以善業故，其殿清淨猶如明鏡。
4.B. 533 “Next, the king of gods will proceed to the multistoried mansion and enter that beryl abode, taking his place upon a seat of colorful, divine cushions made of unwoven fabrics. While seated there, inspired by his previous positive and virtuous karmic action, he will begin to examine the surface of a very bright wall.
於此淨壁，悉見古昔諸天王等退沒之相及以名字，其名曰：鉢浮多天王、自在天王、無憂天王、正慧天王、一切樂天王、善住天王、普明天王、一切愛天王、千見天王、威德天王、持德天王、青色天王、不退天王、如幻天王、齋戒天王、福德天王、諸遊戲天王、挮羅天王、憍尸迦天王。
Then, as if here were looking at a painting, upon that wall he will perceive all the Śakras that have previously passed away. He will behold the names that are written upon the wall, all of them being names of deceased rulers: Excellent Wealth, Endowment, Possessor of Excellent Conduct, White, Excellent Intelligence, Universally Blissful, Steadfast One, Universal Observer, Thousand-Eyed One, Enjoyer of All, Thousandfold Light, Adorned with Glorious Garlands, Endowed with Glory, Blue-Colored One, Immortal One, Immutable One, Bliss Maker, Holder of Supreme Gifts, Auspicious One, Ever-Joyous One, Śakra, and so forth.
以善業故，見如是等三十三天王。如是天王善業盡故，退墮地獄、餓鬼、畜生，隨所生處受大苦惱。
4.B. 534 “Śakra will see how all those rulers passed away from the Heaven of the Thirty-Three. 287 He will notice how they took birth there due to virtuous karmic actions and how once those actions were exhausted they transmigrated. He will observe how they again took birth among hell beings, animals, and starving spirits and thus underwent numerous forms of physical pain. He will see how they were tormented and struck by severe suffering throughout all those lives. All of this Śakra will see reflected upon the wall. [F.122.a] [B31]
若入地獄，壁上見其受大苦惱；若墮餓鬼，見其壁上受大苦惱，飢渴燒身羸瘦苦惱，筋骨相連；若墮畜生，見其壁上互相殘害，受大苦惱；若生人中，追求作業，受種種苦。
4.B. 535 “When those previous rulers were born as starving spirits, they suffered the physical pain of starvation and thirst, and their bodies were held together by nothing but skin, bones, and sinew. When born as animals, they underwent the torments of mutual predation, and as humans, they suffered the pains of continuous searching.
如是見諸生死無可樂處，於生死中多諸過患，無堅無常，變易破壞。如是天王皆悉退沒，以自業果，生於地獄、餓鬼、畜生。云何捨於如是大樂，受斯苦惱？云何可忍？奇哉！生死甚為大苦，能將天人至大怖處。第二天王受斯大苦。
4.B. 536 “Seeing all this, Śakra will think, ‘Cyclic existence is excruciating and can yield no happiness. Alas, the harms of cyclic existence are pervasive and abundant. All is pointless. In this cyclic existence, there is not so much as a hair tip of anything permanent, lasting, durable, or changeless. Alas, all those rulers experienced the fruits of their own actions and then died, only to take birth among hell beings, animals, and starving spirits. Who can enjoy such happiness, which in the end turns into pain? Alas, this cyclic existence is utterly unbearable and horrifying —extremely unpleasant. All those so- called rulers of the Heaven of the Thirty-Three had the fortune of tremendous bliss and yet, by the same token, went to destinations that are exceedingly unbearable.’
釋迦天王第一勝人，見此事已，生大厭離，自觀其身閉三惡道，從天中死生於人中，人中命終還生天上。若生人中，生安樂國城邑聚落，生大姓家，行正法處，離於邪見憍慢諂曲。復有自見生於人中，為國王子、大臣之子、正見家生，大富自在。
4.B. 537 “Thus disillusioned, Śakra will think of his own situation. He will then see that for him the passage to the lower realms is closed, and that once he leaves the heavens, he will be born among humans. When he then later dies as a human, he will again be born among the gods. Moreover, while being human, he will be born in an excellent land with affluent regions, towns, and cities. He will become a member of a good family, abide by excellent conduct, and have excellent qualities. His family will be free from wrong views, arrogance, conceit, and pride. Śakra will observe that if he is born among humans, [F.122.b] he will either take birth in a royal family or otherwise become a minister who constantly pursues pure conduct and is endowed with excellent qualities, true mastery, and great power.
人中命終，當生何處？即自見身還生天中，具大神通，第一光明，共餘天眾食於雜食，心生愧恥，以業薄故，隨所作業，如業得食。
4.B. 538 “When he asks himself where he may be born once he has died as a human, he shall foresee that he will take birth among the gods, where he will possess supreme miraculous powers and tremendous strength and be free from any remaining shameful faults. Thus, when the other gods eat, they will feel very ashamed of their food, which is mixed with negativity and produced through negative karmic actions. Such food appears whenever such actions have been engaged in, and the sight of that food causes the gods tremendous shame.
後於生處，不見勝食，愧心思惟：我當幾世受如是報？以善業故，於殿壁中自見其身，天中七生，人中七生，去來七返，無第八生，非於天中，非於人中，非地獄中，非餓鬼中，非畜生中。帝釋心念：云何我身無復生處，我生何處而不可見？
4.B. 539 “When Śakra sees his amazingly plentiful, delicious, and abundant foods, he will wonder how many lives will remain like this for him. As he scrutinizes the palace wall, he will then observe how he will transmigrate back and forth between the realms of gods and humans seven times. However, he will fail to see an eighth life of his —neither among gods noramong humans, hell beings, animals, or starving spirits. This will make him wonder, ‘I do not see myself anywhere among those beings. Where might I be born next?’
心生驚怪，何故無有第八生處？久思惟已。即自念知：先聞世尊說如是言：須陀洹人，七生之後入無餘涅槃。我必如是。
4.B. 540 “Failing to see himself anywhere, he will become very shocked. He will for a long time remain perplexed, thinking, ‘Oh, I cannot see my eighth life!’ “Finally, he will remember, ‘I did hear the Blessed One say that after seven lives, I would become a stream enterer and that thereafter I would enter the field free from any remainder of the aggregates. I must now be in possession of that kind of fortune.’
以清淨心敬禮世尊，發歡喜心，坐其金座，閻浮檀金以為床座，眾寶莊嚴。復於壁中見諸先世退沒天王，復念入於善法堂上，見諸天眾，利益諸天。
4.B. 541 “Having realized this, Śakra will prostrate to the Blessed One, paying homage with an extremely buoyant and unsullied mind. [F.123.a] Then he will once more sit down upon his exquisite cushions of extremely luxuriant, unwoven fabrics and his seat of gold from the Jambu River. At that point, his reflection will again appear upon the surface of the wall. “Śakra, king of the gods, will now think, ‘I shall go to the divine assembly hall of Sudharma to see the gods there.’
時天帝釋從其座起，往詣雜林，共諸天子天女眷屬遊戲自娛，受五欲樂。種種眾鳥莊嚴林樹，及以蓮華以為嚴飾。
4.B. 542 “He will then rise from his seat and proceed to the forest Colorful, where he will enjoy himself and frolic among the gods and goddesses, reveling ecstatically in his rich possessions of divine pleasures of the five senses. The forest Colorful abounds with beautiful birds, trees, lotus ponds, pools, and parks.
諸天見已，作諸伎樂乾闥婆音，至帝釋所，皆為作禮圍遶帝釋。天子天女歌舞遊戲，種種歡喜。
When the gods and goddesses who live there see Śakra, king of the gods, they will take up their cymbals and various instruments and approach him. As they approach him, they will address him sincerely and minister to him, all of them performing dances, singing, and engaging in merrymaking.
善法堂天種種莊嚴，共諸天女圍遶帝釋，作眾伎樂，詣善法堂，一切歡喜歌舞戲笑。
At this time, walking in front of Śakra, an attending troupe of goddesses striking various poses and wearing various garments will play musical instruments. In this way, Śakra will proceed to the divine assembly hall of Sudharma. Everyone will follow him delightedly, playing cymbals and various instruments, dancing, laughing, rollicking, and making merry.
時善法堂所住諸天，隨帝釋行，供養帝釋，種種音聲，鼓天伎樂，種種歌舞出美妙音，遍諸天眾。異住諸天聞此樂音，皆來詣於善法堂上，皆為天王稽首作禮，右遶而住。
4.B. 543 “Next, the gods who stay at Sudharma will come forth, wishing to pay their respects to Śakra. They will emerge in groups from Sudharma, playing cymbals and singing various songs. As the great assembly of deeply joyous gods [F.123.b] perform dances and sing extremely beautiful songs, their tunes fill the entire realm of gods. When the gods that reside in other heavenly forests and parks hear those tunes, they will also experience the divine pleasures of the five senses, and they too will frolic and enjoy themselves. They will then also proceed to the divine assembly hall. Once there, they will address Śakra sincerely and request him to proceed victoriously.
無量百千詣善法堂，善知歌舞，種種莊嚴。以善業故，生在其中，戒善所護，受斯大果。
Thereupon Śakra will journey to the divine assembly hall of Sudharma accompanied by many hundreds of thousands of gods. Due to their various virtuous actions, the gods sing and dance and wear variegated garments and ornaments. To be born among them is an effect of having observed and cultivated discipline well.
一切天眾樂報成就。其善法堂縱廣五百由旬，其色鮮妙如融金聚，毘琉璃樹以為莊嚴，種種寶花周匝嚴飾。其花香氣滿五由旬，常若新出，令心愛樂，未曾厭足。如是天眾給侍帝釋，九十九那由他天女隨天帝釋。
4.B. 544 “The entire gathering of gods will then enter Sudharma. This abode of Śakra measures five hundred leagues and is adorned with pure gold. It features beautiful trees of beryl and other magnificent trees, as well as delicate blooming flowers with exceedingly delectable fragrances that can be sensed from a distance of five leagues. The abode is attractive, delightful, beautiful, agreeable, and unconquerable, and everyone at the divine assembly hall is protected by Śakra. In this way, everyone there enjoys pleasures of the five senses, frolicking together with Śakra and a throng of nine hundred million goddesses.
入歡喜殿，金毘琉璃車璩寶柱以為莊嚴，其床柔軟，敷以天衣，釋迦天王悉令就坐。諸天受教，即皆就坐。
4.B. 545 “Within Sudharma, the gathering of gods will proceed to the Mansion of Great Joy with its pillars of beryl, gold, silver, and coral. The mansion is adorned with seats of gold that are covered with colorful cushions of unwoven fabrics. The cushions are soft and spongy. [F.124.a] Upon those perfect seats, the entire gathering of gods will seat themselves at Śakra’s invitation.
