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.
觀天品第六之七(三十三天之四)
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第十一地名離險岸。眾生何業生於彼處？
· The Gods in Dwelling on Mixed Riverbanks ·
4.B. 772 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling on Mixed Riverbanks.
彼聞知見：若人持戒利益眾生，福德熏心，或功德人持戒智慧，或復病人施其一食。自不殺生。
4.B. 773 “Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how disciplined people who have trained their minds thoroughly in an altruistic outlook may offer just a single meal to someone in possession of supreme qualities, someone disciplined, someone insightful, or a person suffering from a disease. Alternatively, such people may personally abstain from killing.
若空樹中或有蟲蟻、種種細虫，若種種放牧牛羊、象馬駝驢之人，或冬寒時氷雪霜降，於曠野中放火焚燒，若有善人或以水土滅此燒火，見作勸止，自不故作，設作改悔，不生隨喜，為說恐怖，令住善法。
4.B. 774 “Additionally, when herders of cows, cattle, camels, or elephants in winter or early spring suffer from cold in the wilderness and therefore set fire to bushes inhabited by ants, mosquitoes, or other living beings, such people may extinguish those fires with water or sand and thus save those beings from death. [F.158.b] In this and other such ways, they may prevent acts of killing and also themselves refrain from killing. In case they should happen to kill anyone, they will regret the act and confess it, and they will refrain from rejoicing in any killing done by others. In this way, they will consider killing a flaw, themselves refrain from killing, avoid encouraging others to kill, and establish others on the path of happiness.
令彼眾生住於善法。自不偷盜亦不教人。如是之人命終生於離險岸天。
4.B. 775 “Such people may also have given up stealing and therefore no longer engage in such activity. The particular aspects of this that are relevant in this context are as follows. During the cold of winter or early spring, travelers may find themselves without firewood or trees in the vicinity. They may then come upon a stack of cow dung, elephant dung, leaves of various kinds, or sticks that have been left as fuel by herders of cows, elephants, or camels to protect them from the cold or to allow them to cook their meals at night. Although they will be extremely cold themselves, the travelers may nevertheless refrain from taking anything, thinking that those things belong to others. Thus, they will not only avoid taking anything themselves, they will also cause others to stop stealing. In case they should happen to take something that was not given, they will confess the act and refrain from doing so again, just as they will refrain from rejoicing in any such actions done by others. In this way, they prevent stealing, including any preliminary and concluding stages, and they personally abstain from such activity, fearing even the most minute unwholesome actions. When such virtuous people later separate from their bodies, they will go to the joyous higher realms of the Heaven of the Thirty-Three and be born among the gods in Dwelling on Mixed Riverbanks. [F.159.a]
其地金銀、種種赤寶以為廁填，如是種種金銀雜寶雜業莊嚴，種種眾寶種種廁填，種種寶樹以為莊嚴，種種禽獸莊嚴其地，處處皆有禽獸之類遍險岸地，一切園林無量七寶以為莊嚴。
4.B. 776 “The grounds in that realm are of the following kinds. There is a silver ground that is brightly ornamented with gold. There are also golden areas with silver ornaments, thus as richly ornamented as the silver ground. Still others have coral and numerous diamonds. Thus, in accordance with the ripening of karmic effects, the realm is beautiful, studded with many different jewels, and delightfully adorned with gorgeous trees. Lovely, multicolored deer and birds of many different species congregate there, and the forests and parks are copiously decorated with the seven precious substances.
離險岸天住此林中，莊嚴之具如融金聚，百千天女以為圍遶受五欲樂。隨其住處，身出光明，岸樹光明亦如天身，於此林中遊戲受樂。
4.B. 777 “The gods who live in the forests of Dwelling on Mixed Riverbanks adorn their bodies with pure gold and, as they relish their wealth of divine sense pleasures, they are attended to by a hundred thousand goddesses. When they stay on a particular slope, the brilliance of the ornamental jewels of that slope will make their bodies take on the same color. Also, the light of the jewel trees will beautify their bodies, and when they approach the trees they will enjoy and partake of various pleasures.
與諸天女往詣河林，其河兩岸多諸金樹，黃金為葉，以樹光明令水黃色，悉無白色。其流駃疾，不見白色。於園林間天子天女遊戲受樂。天作是念：今此樹中應出美飲。以善業故，隨其所念，即時流出種種美飲，色香味具，以諸寶器而用飲之。飲天上味，受天快樂。見諸天女愛火所燒，以樂覆故，而不覺知。
4.B. 778 “As they enjoy themselves, the gods may proceed to a particular waterfall together with the goddesses. The edges of the water are studded with golden trees, and the light of the golden leaves give the cascading water a golden hue. Despite its torrents, the water does not become white. There, in the dense forest, the gods and goddesses will play and romp with each other. [F.159.b] If at some point they should think, ‘May the branches of these trees open up and provide us with a delicious wine,’ the gods’ previous virtuous actions will immediately cause the trees to open, and wines of various exquisite tastes, colors, and fragrances will proceed to flow from the branches. Seeing the flow of wine, the gods will tap it into vessels of different sorts. As they drink it from ornate, precious cups, they will become inebriated to the point that their divine pleasures intensify a hundredfold. Crazed by the drink, the delightful sight of females will cause the fire of craving to ignite. However, obscured by their enjoyable sensations, they will not notice it and will not think that they are being burned.
天子復念：我今欲聞種種音聲。以善業故，隨其所念，有風動樹出妙音聲，勝五樂音。
4.B. 779 “Next the gods may wish, ‘Let us listen to divine music of numerous kinds, melodies that are delightful and yield constant enjoyment!’ [B34] As soon as a god has had that thought, music will emerge from the trees. Moreover, the wind will fan the trees, and as the wind moves through their leaves, the gods will hear the gentle melodies of the five types of instruments.
天子復念：今此樹上應當出於須陀之味。以善業故，隨其所念，即於樹上，猶如大器盛物瀉之，從上而下，石蜜之味不得為比。天子食之，歌眾妙音，往詣寶地，諦觀瞻視，常樂念欲，至寶地中受五欲樂。
4.B. 780 “When the gods have listened to such heavenly tunes, they may wish that ambrosia would appear from the trees. As if a canister were turned upside down to let sweets of various sizes and the most amazing colors pour out, the trees will at that very instant produce an ambrosia that the gods proceed to consume. Satisfied, they will sing and play instruments, and then they will, with their divine eyes wide open, quickly travel to the Precious Ground. [F.160.a] Once the gods have arrived there, those who have befriended each other will immerse themselves in desire and, joyfully engaging in lustful pursuits, partake of and revel in their wealth of heavenly sense pleasures.
捨此地已，復詣普林，其普林中有七種鳥，真金七寶以為鵝鳥，因陀青寶以為鸚鵡，翅多赤寶以為鴛鴦，毘琉璃寶以為鳧鴨，青寶車璩以為孔雀，大青七寶為命命鳥，珊瑚銀寶為迦陵頻伽。其聲美妙如婆求鳥音，眾所樂聞，翱翔空中遊戲自娛，其音美妙如天女音。於蓮花池，眾蜂莊嚴遊戲其中，復於陸地翱翔遊戲。復有金樹，種種葉影映飾鳥身。
4.B. 781 “From that grove, the gods will then proceed to another forest, known as Grove. Seven kinds of birds live there. There are golden swans that resemble the seven precious substances, just as there are multicolored and lapis lazuli-colored parrots. Some ducks are colored like chrysoberyl, and others like beryl. Some geese are colored like lapis lazuli and others resemble coral. Some peacocks have the colors of the seven precious substances, whereas others are like sapphire. There are also various pheasants, some of which are the color of coral, just as there are cuckoos that are colored like the seven precious substances or have a silvery color. All the birds are beautiful to behold, they warble and cry in delightful, masterful ways, and some of them playfully soar in circles in the sky. When the gods play music, the birds accompany them, and when the gods are attracted to the troupes of goddesses who play the five types of instruments, the birds will again sing differently. Some birds sing in infatuation as they frolic with their partners within the lotus groves studded with beautiful bees. Still others enjoy themselves and revel with their partners on dry land, and some gemlike birds frolic and indulge in pleasure within the diverse and shady foliage of the trees of gold and silver.
天見眾鳥，發歡喜心，耳聞其音心意悅樂。天子行空與鳥遊戲，或於水中與鳥遊戲，或於陸地共鳥遊戲。如是天眾共鳥遊戲，天子天女互相娛樂，天鳥仇匹遊戲受樂。
4.B. 782 “When the gods pay attention to the happy and playful birds, [F.160.b] the birds become delighted and sing for the gods in numerous delightful ways, as they wish for the gods to listen to their songs. At this point, the gods and goddesses will mount the birds and thus they will all fly and frolic in the sky. Similarly, they will ride upon the water birds and ply the waters, just as they will ride upon the birds that live on dry land and tour through the landscape. In this manner, the gods and goddesses will together play and frolic with the various birds.
比丘觀鳥受天樂已，而說頌曰：
Seeing how both the gods and birds are equally crazed and maddened by desire, the monk will at this point utter the following verses:
畜生行欲，癡力所作，天若如是，畜生無異。cf. Dhs.7.25
4.B. 783 “ ‘Animals engaged in desirous actions Are driven by delusion. In that regard, gods and animals Are one and the same.
人受富樂，不著放逸，是智慧人，愚者相違。
4.B. 784 “ ‘When fortunate humans Do not act carelessly, They are called wise. But in the opposite case, it is different.
放逸將天，至於地獄，智者所說，放逸如毒。cf. Dhs.6.13-19
4.B. 785 “ ‘The gods are ruined by carelessness, And thus they are bound for the hells. That is why the wise Speak of carelessness as a poison.
愚癡放逸，著現在樂，放逸果熟，後生大悔。
4.B. 786 “ ‘The feeble-minded and careless May look happy at first, But as they meet the effects of carelessness, They will later suffer meaningless torments.
觀於放逸，無少利益，若捨放逸，常無憂惱。
4.B. 787 “ ‘Wise people recognize that carelessness Destroys all objectives, And thus they do not Practice virtue in a careless way.
放逸大苦，不放逸樂，舉要言之，應捨放逸。
4.B. 788 “ ‘The careless will suffer beyond; The careful will be happy beyond. Such are, in short, the characteristics Of the careless and the careful.
若人愛苦，應行放逸，樂行放逸，終無樂報。
4.B. 789 “ ‘Those wishing to suffer Should rely on carelessness, For totally careless beings Will never be happy.
樂不放逸，至不退處，不行放逸，常無苦報。
4.B. 790 “ ‘Holy beings who part from carelessness Proceed to the realm of immortality. Beings careful in all ways Will never experience hell.
此諸天眾，與鳥遊戲，天與畜生，等無差別。
4.B. 791 “ ‘Feeble-minded gods and animals Play together in the same way; Thus, gods and animals Are really no different at all.
界道身意，一切皆壞，天人非人，地獄餓鬼。
4.B. 792 “ ‘Gods, asuras, Starving spirits, and hell beings [F.161.a] Are of the same type, even though their minds and realms Are all unique and separate.
意差業別，業別道分，諸業分異，道亦如是，
4.B. 793 “ ‘When minds differ, actions differ, And different actions lead to different worlds. Therefore, various distinct actions Make the different beings appear.
種種雜業，生於天中，樂著放逸，不覺退沒。cf. Dhs.6.19
4.B. 794 “ ‘Due to their various distinct actions, The gods in their total carelessness Fall from their divine world. Yet, they do not comprehend that.
死相既至，汝當自知，於天中退，受大苦惱。
4.B. 795 “ ‘God, when you fall From your divine world, Your suffering is near. Therefore, you must know the nature of your happiness.
為癡所害，放逸所誑，諸天渴愛，墮於地獄。cf. Dhs.8.40-43
4.B. 796 “ ‘Thus, the gods are brought down by their thoughts And they are fooled by their carelessness. Gods tormented by craving Will eventually plunge into hell.
戲樂自誑，墮於地獄，受天樂已，後受大苦。
4.B. 797 “ ‘A god who enters hell Is extremely disgraceful. Those indulging in playful games Will experience unbearable torture.
為心所惑，不厭生死；為愛所欺，從苦入苦。
4.B. 798 “ ‘Living beings whose minds are obscured Will not become weary of cyclic existence. Those fooled by craving Will earn suffering upon suffering.’
比丘如是以是偈頌呵責放逸諸天子等，貪於五欲，不知厭足，如火得薪。乃至愛善業盡，從天還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 799 “In this way, the monk will teach, having understood the carelessness of the gods. “Although the gods thus experience all the pleasures of their sensory objects, these pleasures are just like fire fueled by wood, and thus the gods are never satisfied by them. In this way, they will continue to enjoy themselves and experience desirable, attractive, and delightful pleasures until their completed and accumulated actions have finally been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals.
若有善業，生於人中，常受安樂，飲食充足，國土豐樂，五穀熟成，或為王者或為大臣。以餘業故。
If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, enjoy constant and intense pleasures. They will live in a land with abundant food and drink, they will be in possession of numerous treasuries and granaries, and they will become kings or great ministers.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第十二地名谷崖岸。此諸眾生以何等業生於彼天？彼聞知見：若人善心修行福德，施坐禪人得初禪者。自施其食，教人施食，施已隨喜，教他隨喜，是名布施。
· The Gods in Dwelling on Forest Riverbanks ·
4.B. 800 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, [F.161.b] he will apply knowledge derived from hearing and so correctly perceive a god realm known as Dwelling on Forest Riverbanks. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing and so notice how a holy person who has trained his mind in virtue may give alms to a monk who has attained the first concentration. That holy person may also cause others to engage in such generosity as well. That person may then rejoice in such acts himself, make others appreciate them, and he may establish others in the practice of such giving. Thus, such a person is truly fond of giving.
不殺不盜：若人道行，井泉池流施水之處，施其瓶罐飲水之器供給行路。復有異人教他盜取持度曠野：汝若不取，必當渴乏。爾時，其人雖知渴死，畏犯罪故，不受其教，不盜財物亦不隨喜，勸人不取，令住善道，乃至失命不犯偷盜。
4.B. 801 “In what sense, then, is such a person free from killing and stealing? The relevant aspects of giving up stealing are as follows. When on the road he might come to a well, a pond, or a waterfall where a jug or pitcher has been attached for the benefit of travelers. At that point, his companion might say, ‘We have to cover a great distance, there will be no water on the way, and we have no jug or pot to keep water in. Unless we take this one from the well with us, we might die of thirst along the way.’ Yet, even when be see ched in such a way, he will refuse to take the vessel, and, although he knows he will suffer thirst, he will leave the jug or pitcher in place out of fear of stealing. Should anyone else take the vessel, he will likewise not rejoice in that, and instead will try to prevent such an act and instead establish the other person on the path of virtue. Such is the character, and such are the features, of not stealing: even if it means that one will die, one will never take what was not given.
云何不殺？自行不殺，勸人不殺，毀呰殺法。若屋窓牖、若戶扇間、若屋樑上有微細蟲，若然火時，懼傷其命，不閉戶牖，是名不殺。復教他人，令行不殺，住於善道。
4.B. 802 “What, then, are the relevant features of giving up killing? Here, he personally refrains from killing, just as he causes others to stop killing and give up the habit. Thus, if killing should occur, he will consider it a flaw and subject it to detailed criticism. He will not have any wish to harm, nor will he ever kill —not any small worms or insects that enter his dwelling through a window, nor those that sit on his blanket, nor those that are harmed by sunlight or smoke. [F.162.a] Should others do so, he will try to stop them and make them realize that such actions are wrong, and he will instead establish them upon the path of virtue.
如是之人命終生於三十三天峪崖岸天。
4.B. 803 “When such virtuous people, who both engage in virtue and establish others in virtue, later separate from their bodies, they will go to the joyous higher realms of the Heaven of the Thirty-Three and be born among the gods on the level of Dwelling on Forest Riverbanks. 294
受善業報。有一林樹名隨時低，其林種種眾寶光明，青毘琉璃清淨無垢，種種眾鳥出妙音聲，花常開敷，流泉河池以為莊嚴，青毘琉璃以為蓮花，莊嚴金峯如融金聚。雜色眾鳥遊戲其中，或於水中或於陸地，或於山峯、險岸山窟出眾妙音。善業所化，受善業果。
4.B. 804 “Once born there the consequences of the positive acts of those who practiced virtue in this way will ripen such that a forest known as Vast Forest of the Seasons will appear. Within that forest are various luminous jewels including flawless and pristine lapis lazuli and beryl. Different kinds of birds sing beautifully, and the trees are in full bloom throughout the six seasons. The realm is also adorned with waterfalls, rivers, and pools with lapis lazuli and beryl lotus flowers, as well as high mountains of pure gold. Within the forests on the mountains and on the banks of the water live aquatic and terrestrial birds of many different forms and appearances that sing clearly. Such are the creations that result from virtuous actions, and thus the gods will for a long time enjoy uninterrupted pleasures as the effect of their virtuous actions.
種種天女之所圍遶，天鬘天衣以為莊嚴，色相威德端嚴殊特，於此林中歌舞遊戲。以善業故，林中天鳥而說頌曰：
4.B. 805 “Thousands of retinues of different goddesses accompany them as they adorn their magnificent bodies with divine garlands and garments and roam singing and reveling through the forest. As they pass through the forest, the birds will sing the following verses:
眾生造善業，天中受快樂；若造不善業，地獄受苦報。
4.B. 806 “ ‘Virtuous actions make people The objects of worship in the land of the gods, Whereas unvirtuous actions lead to hell — Such are the changes that occur due to karmic action.
既生於天中，而能自覺悟，從樂得樂果，不為愛所惑。
4.B. 807 “ ‘Once they have attained heaven, Those gods who do not show contempt, And who are not harmed by craving, Will go from bliss to bliss.
業繩縛眾生，長在三有獄，業力自在轉，如轂轉眾輻。cf. Dhs.6.169
4.B. 808 “ ‘The long ropes of karmic action Bind those roaming throughout existence, As when an enemy is caught by soldiers. [F.162.b] Thus, beings are driven helplessly by karmic action.
輪轉於三有，八方及上下，業力風所吹，如塵遊虛空。
4.B. 809 “ ‘Like pieces of refuse that are swept up and scattered By a strong wind in the sky, Those traveling through existence Move upward and onward.
因緣之所生，如蓮花莊嚴，如是天莊嚴，皆從善業生。
4.B. 810 “ ‘Just as causes and conditions Bring forth beautiful lotus flowers,So virtuous actions make people Emerge beautifully in heaven.
譬如清淨水，如虛空無塵，如是清淨心，能至安樂處。cf. Dhs.11.52
4.B. 811 “ ‘Like an utterly pure crystal Or a bright clear sky, Those whose minds are pristine Will proceed to supreme bliss.
解脫三縛人，能護於五根，遠離一法人，天中受安樂。cf. Dhs.32.55
4.B. 812 “ ‘In this way, beings observe the five, And they will always be free from the three, Go beyond the one phenomenon, And be worshiped in the world of the gods.
無慚無愧人，不調惡知識，如毒亦如火，智者應捨離。cf. Dhs.15.72
4.B. 813 “ ‘Shamelessness, impudence, Frivolousness, and unwholesome companions Are like poison and fire. The wise will therefore be on guard.
實語行施人，常應樂親近，常慈心眾生，此道生天中。cf. Dhs.15.74
4.B. 814 “ ‘Honesty, generosity, Patience, constant association with spiritual teachers, And constant love for all beings Are the provisions for the journey to the divine realms.
直心不諂曲，布施修正念，以是自業因，來生此天中。cf. Dhs.32.56
4.B. 815 “ ‘People with unwavering minds Who remain in equanimity when tempted by pleasures Will perceive their own karmic actions directly As they arrive in the home of the gods.
世間一切命，皆由法非法，救護無過法，是故應行法。cf. Dhs.31.14
4.B. 816 “ ‘Separating Dharma from non-Dharma Is the life force for the whole world. There is no savior like the Dharma. Therefore, rejoice in the Dharma.
若人捨離法，樂行不善業，為惡之所燒，受苦無窮盡。cf. Dhs.31.15
4.B. 817 “ ‘Those who give up Dharma And are fond of misdeeds Will be tormented by their misdeeds And experience constant suffering.
既得生天已，若縱放逸心，其人善業盡，退時乃自覺。cf. Dhs.6.21-23
4.B. 818 “ ‘The person who attains the world of the gods But becomes careless and attached Lets his virtuous actions run dry, But does not see his impending death.
究竟樂為勝，無生亦無死，死網縛眾生，無有安樂處。
4.B. 819 “ ‘Where there is no death, There is constant happiness and goodness. Those tied by the shackles of death Will never be happy.
隨其受樂處，愛心轉增長，愛火燒眾生，地獄受苦報。
4.B. 820 “ ‘The more people secure happiness, The more they build up craving. Those tormented by the fire of craving Will be carted off to hell.
勿得行放逸，諸天所不應，放逸過所壞，退失於天處。
4.B. 821 “ ‘Carelessness is inappropriate for a god — Do not be totally careless! Those damaged by the flaws of carelessness Will die and leave the Heaven of the Thirty-Three.’ [F.163.a]
如是天鳥說此法時，天子心亂，念諸天女，於利益法不聽不受，渴愛五欲，心意耽著，於蓮花池遊戲之處歡娛受樂。
4.B. 822 “This is what the birds teach. Yet, distracted by the goddesses and the craving for objects, the minds of the gods are sullied and carried away, and so they do not take in the truth spoken by the birds. Instead, they remain within their forests, parks, ponds, and cascades.
復往山峯名樂遊戲山峯，有鳥名曰戲樂，遊戲池中互相娛樂。時天見鳥，作如是念：奇哉！此鳥種種眾色、種種音聲，勝一切鳥。是時天子復作是念：我今乘鳥遊觀林池。
4.B. 823 “The gods may also happen to proceed to a high mountain, known as Ponds in Delightful Pleasure Gardens, upon which lives a species of bird called the joyous. The gods and the birds enjoy each other’s company; they love to watch each other, and they play by the ponds and lotus groves. When the gods see the birds they think, ‘Ah, those birds have many delightful forms, warble in many different ways, and are exceptionally delightful. Their tunes are so diverse that they include the songs of all the other birds in the heavens. I would like to ride upon one of them and thus go to view the different forests, parks, and ponds.’
天既念已，即時鳥身自變麁大，爾時天子以手摩捫，乘之遊空，翱翔受樂。天子復念於鳥背上化七寶殿，園林花池皆悉具足，種種眾鳥以為莊嚴。
4.B. 824 “As soon as a god has entertained this thought, the birds will increase the size of their bodies. They will then swiftly fly to the gods, and the gods will hold on to them and ride upon them. In this way, flocks of these delightful birds, which are karmic emanations, will fly into the sky. As soon as a god has sat down upon a bird, he may happen to think, ‘I would like a palace of the seven precious substances —complete with exquisite groves, parks, ponds, cascades, and lotus ponds —and there I would like to play with the many different birds.’
上乘虛空，與諸天女種種莊嚴，處處遊戲受種種樂。
4.B. 825 “The moment a god has had that thought, a palace that exactly matches his wishes will appear on the back of his bird. There the gods will be accompanied by goddesses wearing numerous beautiful garments. They will frolic with them, flying through the sky, from one place to the next.
遍觀諸天所住之處。既觀察已，轉增愛著，足百千倍，不可為比。
4.B. 826 “As the gods play and revel, [F.163.b] they will begin to think of the joys, thrills, and supreme sorts of excitement that abound in the higher realms. As they keep thinking of those various realms, their craving will increase a hundred thousand times, for the realms of sentient beings cannot be illustrated through any analogy.
如是愛火，六欲熾然，不可調伏，妄愛為樂，實為大苦。乘鳥遊空，五樂音聲歌頌之音，其聲美妙不可譬喻。遍見一切天子天女於須彌山，園林池流、山谷樹林蓮花遍覆，多有眾鳥，皆悉見之。
The unbearable fire of craving thus blazes in their minds from the six sense gates. Deeply damaged by the suffering that takes the deceptive form of pleasure, they will then take their places upon the birds and, accompanied by the indescribably delightful tunes of the five types of instruments, they shall fly the birds on a complete tour of the foothills of Mount Sumeru. They will gaze upon all the gorgeous groves, parks, and ponds, and see all the many beautiful forests, mountain slopes, trees, regions, and ornamental lotus groves that are filled with different species of birds, and within which gods, goddesses, and divine maidens play with each other.
一一住處，無量百千諸天所住，處處觀之，猶不厭足。諸根愛著貪著五欲，歡喜無厭，愛心增長。如是多時乘鳥遊戲，觀須彌山王六萬諸山，善業諸天之所住處，無量寶焰光明莊嚴，甚可愛樂。須彌四面有四種色，謂毘琉璃、白銀、黃金、頗梨之色。
4.B. 827 “The land is endowed with hundreds of thousands of pleasures and, as they see all those exceptional enjoyments, their insatiable desire will just keep growing. Distracted in this way by the thoughts that accompany desirous excitement, the senses of the gods will never be satisfied at all. Residing in palaces on the backs of the birds, they will keep traveling for a long time, looking at all the sixty thousand mountains and the king of mountains in their center. Before they return home, the gods who have engaged in positive actions in this way take in all the indescribably delightful heavenly realms that shine with numerous jewels, and they view all four of the distinctive faces of the king of mountains, each with its own color, that are made of the most exquisite beryl, silver, gold, and crystal.
此天遍行觀須彌山，乘於鳥殿還其所止，至其住處，如天所念，色相莊嚴。是時天子復乘鳥殿至摩時多池，其池周匝廣五由旬，青毘琉璃種種蓮花以為莊嚴。鳥至此池與諸天女受五欲樂，猶如眾蜂貪嗜花味，飲於摩偷、食須陀味，色香美味皆悉具足，服天寶衣，與諸天女遊戲受樂。乃至愛善業盡，從天命終，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 828 “As they fly around in this way, the birds will transform and manifest whichever color, form, plumage, or shape the gods may think of. Traveling thus, they will come to a pond called Clear Water. [F.164.a] The pond measures five leagues across, is square, and is decorated with various ornaments of precious beryl and lapis lazuli, and adorned by beautiful lotuses. As their positive actions thus manifest, the gods will proceed to the pond and rollick there together with the goddesses in a wealth of divine sense pleasures. Like bees, they will drink nectar from the lotus flowers and eat of their pollen, which is endowed with exquisite divine fragrance, taste, and color, and is stainless like the moon and extremely flavorful. Dressed in their divine garments, they will keep celebrating and reveling with one another until finally their acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals.
若有善業，得生人中，常受富樂，多有乘騎遊戲之處，或為王者或為大臣，人所敬愛。以餘業故。
Should they be born with the general lot in life of humans, they will, in accordance with their causal actions, enjoy constant and fabulous pleasures, possess perfect riding mounts and gardens, and become kings or chief ministers, who are liked by everyone.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十三地名摩尼藏。眾生何業而生此天？彼聞知見：若有善人利益眾生，不殺不盜，亦教他人令住善道，自不殺生，乃至見於酒蜜之中有濕生蟲，若不漉治，終不故飲。不教他作亦不隨喜，知不善業，捨而不作，見他作惡，捨不親近，勸令修善，是名不殺生。
· The Gods in Dwelling in Essence of Jewels ·
4.B. 829 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Essence of Jewels. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing and so notice how some virtuous people intent on benefiting others refrain from killing and stealing, just as they may prevent others from doing so and instead establish them upon the path of virtue. What are the relevant aspects of personally refraining from killing in this case? When seeing that bees and other insects born from heat and moisture live on honey, such people will abstain from eating honey out of fear that they will kill such insects. They will also stop others from doing so, [F.164.b] just as they avoid rejoicing in such action. Instead they will stop eating honey, knowing it to be unwholesome. Thus, they will by all means avoid eating honey and not even cast a single glance toward honey. Such are the relevant aspects of freedom from killing in this case.
云何不盜？乃至入於塔廟，若有供養佛塔燈明，不以此光營作眾事，亦不取煙以為書墨，微細之罪悉皆畏懼，是名不盜。
4.B. 830 “What, then, are the features of avoiding stealing? When a lamp has been offered to the Buddha at a stūpa by an ordained person, they will refrain from making use of its light or otherwise making personal use of it. They will also not extract any ink from the lamp and will be fearful of even the most minute act of this kind. Such are the relevant aspects of giving up killing and stealing.
復有不殺及不偷盜：不殺生者，乃至蚊蟻惱觸於人亦不殺害，心不念殺，若見他殺，勸令放捨，語其人言：若殺生者，是不善業，命終當墮活地獄中。如是教他令不作惡，安住善法。
4.B. 831 “How do they give up killing and stealing? Here, they do not kill ants, insects, or flying insects. One does not do so haphazardly oneself, and if others have caught such creatures, one seeks to get them released. And one also seeks to abate the effects of the misdeed of killing. If others kill any being, one reminds them, ‘The effect of the unwholesome act of killing is birth in the Reviving Hell, so don’t do it!’ In this way, they seek to prevent others from killing and instead make them take vows and give up such unwholesome actions.
如是善人自持禁戒，令他住戒。若行曠野、若飢饉世，以飲食施。若其飢餓困逼之時，不盜他食。於曠野中，貧窮飢困乏少糧食者，能減己食，施諸貧人。以思心、福田二事勝故，得大果報，以時施故。何以故？病之大者，無過飢饉，是故施食得大果報。
4.B. 832 “As for the ways that they cause themselves and others to practice discipline, when they are in a remote place, or on the road, they may, despite having only a few provisions themselves, and without having any concern for their lives, share their food with others who suffer because they have little or no provisions for their own journey. Such acts of sharing have great effect. Considering the unique effects on the recipients, those effects will manifest in a timely way. This is the case because hunger is among the greatest of all ailments, and, therefore, alleviating hunger yields a great result.
如是二種持戒之人，自利利他，善心直行，第一善人，乃至小罪常懷大懼，以眾寶珠施於父母，或以珠瓔施如來像。是人命終生三十三天摩尼藏地。
4.B. 833 “In these ways, they may practice the twofold discipline of benefiting both themselves and others with an unsullied and honest mind, being apprehensive of even the most subtle unwholesome mental states. [F.165.a] At the same time, they may offer jewelry to the bodies of their parents or jewel ornaments to the Buddha. Those who do so will, upon separating from their bodies, be born in the realm of Essence of Jewels.
生彼天已，受第一樂，五欲自娛。是善業人威德光明皆悉普照五百由旬，譬如日出普照眾山，此天光明照一切地亦復如是。其眾寶地先具光明，如是天子身光既照，百倍轉勝。其諸光明青黃朱紫。如天虹色。其身光明百倍轉勝，莊嚴殊妙。以善業故，身如電光，勝諸天眾。如眾星中月最第一，此天之身亦復如是。遍身光焰，自觀寶地，其地皆以種種摩尼以為莊嚴，種種間錯，分齊分明，一切光明猶如百日一時同照。天子見之，生大歡喜。
4.B. 834 “When those who engaged in positive actions are born there, they will encounter the pleasures of an extremely delightful god realm. As a consequence of their virtuous actions, their bodies are so radiant that their splendor is noticed within a distance of five hundred leagues. Just as the rising sun illuminates the mountains, so the light of these radiant gods shines on other realms and increases their luminosity one hundred times, bathing them in bright blue, yellow, madder, and red lights. Produced by their previous virtuous actions, the splendor of the light that shines from the bodies of these gods is a hundred times more glorious than a gorgeous rainbow, and it completely outshines the other gods. Just as the sun is so resplendent that it outshines all the planets, stars, and other celestial bodies, so the blazing light rays of these gods naturally illumine their realm with their magnificence. Moreover, the realm is studded with many types of gorgeous jewels that shine with a luminosity brighter than a hundred suns. Seeing this will further intensify the rapture of the gods.
復觀異處，見諸天女妙色具足，以不可譬喻種種眾寶以為莊嚴，受諸欲樂，鼓樂絃歌、笙笛箜篌，如是種種歌眾妙音。或有舞戲，天鬘莊嚴，或於花池與鳥遊戲，或食天果。復於意樹取諸花果，歌欲樂音，令眾歡喜。
4.B. 835 “They will also see goddesses with exquisite bodies adorned with the most beautiful ornaments, who put on a show by acting flirtatiously. Some among them play earthen drums, flutes, or cymbals, while others sing and dance within troupes of goddesses. Their necks are adorned with flower garlands, [F.165.b] and in the lotus pools they play with the swans. Some eat from heavenly fruits, and others pluck flowers from wish-fulfilling trees while singing the most amazing, divine songs. In these ways, they are, in numerous ways, stunningly attractive and totally captivating to the minds of all.
天子既至，見諸天女為諸欲境惡蛇所螫，從坐迴顧向諸天女。諸天女等，天鬘莊嚴，天子見之，欲火燒心，迴顧天女。
4.B. 836 “As soon as the gods are born in that realm and see the goddesses, the supremely enjoyable sense pleasures there are so alluring that the gods are struck by the fangs of the snake of desire. They rise from their seats and approach the goddesses, who are wonderfully youthful and draped with divine garlands and garments. As they move toward them, their minds are tormented by the fire of desire. As they approach the goddesses, the latter likewise rush forward to meet the gods.
時諸天女見其丈夫命將臨終，五死相現，猶如眾蜂捨於萎花，赴新開花。諸天女等，捨本所事，趣此天子亦復如是。種種天鬘、種種天衣以自莊嚴，以愛欲心娛樂天子，令心喜悅。
4.B. 837 “Whenever a god dies, the goddesses leave him and instead find someone new, just like swarming bees that will look for new, fresh flowers whenever a flower withers. In this fashion, bearing garlands of various flowers, the bee-like goddesses, lovely and enamored, will approach the flowers of new gods and befriend them. They will then play amorously together, following their desires to which they have been accustomed since beginningless time.
是退天子，以無始來習諸愛欲，見其天女背叛異趣，心生熱惱。如阿鼻獄猛火燒身，見諸天女背己趣他，其心熱惱亦復如是。
When a dying god sees how his goddesses leave him in favor of someone else, he will be completely grief-stricken. Like a hell being whose body burns in Ultimate Torment, the god who observes his loved ones opting for another will be mentally tortured by an incredible anguish that is akin to death.
從天命終，以嫉妬心自害其身，有報將盡，取緣濁心，更無所見，退墮地獄、餓鬼、畜生。以何因緣，見諸天女叛己趣他，生大苦惱？以於前世人中之時，邪行非禮犯他婦女。
4.B. 838 “Thus, the gods who die in the Heaven of the Thirty-Three will depart in a deranged and tortured state of jealousy and covetousness. Tormented by the prospects of their future existence, the gods exacerbate these extremely painful observations and thus work themselves into a tumultuous state of mind that prevents them from seeing anything else. Hence, once they are dead, they will be born among hell beings, starving spirits, or animals. [F.166.a] What is the karmic cause that produces such an experience? Breaking one’s vows in order to engage in an adulterous relationship with someone else’s wife.
以作善業生於天中，侵他妻故，見斯惡業。如是善業之中惡業成熟，是故微少惡業所不應作。若能奉持七種之戒，不缺不漏，則有餘果。夜摩諸天見退沒相，則不如是，未來世報略而說之，不復廣說。
If, due to virtuous actions, one is born among the gods, the negative karmic condition of having stolen the wife of another may manifest in this way at the time of death. Thus, since a misdeed may ripen within an otherwise pleasant context, one ought to refrain from even minor misdeeds. As will be explained later, at the time of death the gods in the Heaven Free from Strife do not encounter any consequences of having broken the sevenfold discipline.
諸天女眾天鬘莊嚴，速往詣於初生天子，以諸天鬘而用上之，令其莊嚴。花鬘香氣色香具足無有萎變，令初生天子著此花鬘。天子著之，心生歡喜，即相親近共遊園林互相娛樂。
4.B. 839 “The goddesses who were with the deceased god will approach a newly arriving god and drape him with divine garlands of fresh flowers that have excellent color, fragrance, and texture. For his part, the god will be overjoyed as soon as he is born, and thus he will approach the divine daughters. Mutually enamored, they will then depart together for the forests and parks.
於此地處天眾所住，見清淨水毘琉璃花，真金為葉，金剛為鬚，百千眾蜂以為圍遶。其蜂或以真金為翅，毘琉璃身，白銀為翅，真金為身，赤寶為翅，雜色為身，珊瑚為翅，常於如是不萎不變蓮花池中遊戲娛樂，其聲清妙如天女音。如是眾蜂以為莊嚴。天子天女入蓮花池遊戲受樂，歌詠戲笑。
4.B. 840 “Within the pure waters of that realm grow beryl-colored lotuses with golden petals and diamond pistils, and these are a swarm with hundreds of thousands of bees. Some bees have beryl-colored bodies and golden wings, others have golden bodies and silvery wings, some have multicolored bodies, and still others have bodies of coral with chrysoberyl. Bees such as these frolic and revel among the ever-fresh lotus flowers. Just as the goddesses sing and play music in the most delightful way, so the bees hum beautifully within the dense lotus groves. The divine sons and daughters proceed to enter the pools and play together in the water —joking, frolicking, rollicking, and enjoying themselves.
久於池中娛樂受樂。復往詣於金鬘樹林，二樹彌覆。既至林中，種種伎樂出妙音聲，見須彌峯如融金聚，見諸天眾在於山峯與諸天女伎樂自娛，天鬘天衣以為莊嚴，閻浮檀金以為瓔珞莊嚴其身。於蓮花池優鉢羅池種種香味皆悉具足，天子天女遊戲受樂。
4.B. 841 “After they have played in the pools for an extremely long time, they proceed to a grove known as Garland of Golden Trees. This grove lies in the shade of two large trees. [F.166.b] Accompanied by song and music, the gods have a view of mountain peaks of gold and gemstones where other groups of gods frolic with coteries of goddesses. Within their own groves of divinely fragrant pink and blue lotuses, gods and goddesses adorned with heavenly garlands, garments, silks, and ornaments of pure gold from the Jambu River enjoy the music of the five types of instruments as they playfully entertain each other.
鵝鴨鴛鴦、大力師子悉為行列，諸天在中遊戲受樂。復見天眾行於虛空，與諸天女猶如明燈，歌頌美音以自娛樂，雨眾妙花，受天快樂，五樂音聲歌戲娛樂。
Others listen to the delightful calls of geese and ducks and rollick freely among flocks of peacocks and swans. Still others stay in palaces in the sky where they frolic with groups of goddesses. Resembling lanterns in the sky, they remain extremely attached to their divine music and let a rain of flowers fall as they blissfully enjoy this heavenly music.
復見天眾飲天美味，無有醉失，各說愛語以相娛樂，令心喜悅。復見天眾食須陀味，以自善業所得果報，色香味觸皆悉具足。復見天眾於七寶樹採七寶花以自莊嚴。
Other groups of gods are seen to befriend each other as they drink delicious wine and engage in joyful and pleasant conversation. In accordance with their causal actions, some groups of gods are seen to partake of an elixir that grants perfect pleasure and that is of exquisite color, taste, and scent. Other gods pluck heavenly flowers from divine trees of the seven precious substances and attach those precious flowers to their bodies.
復見天眾採花摘果，或有食者，或相打擲以為戲笑，共相娛樂。復見天眾乘於天鳥，眾雜七寶以為莊嚴，乘此鵝鳥遊於虛空，互共遊戲。復見天眾歌眾樂音，於天子前，諸天女眾舞戲娛樂，以天蓮華互相打撲，以生欲心言說調謔，增愛境界。
Other groups of gods pick fruits, tossing the fruits to each other and consuming them. Still other groups of gods mount heavenly geese with broad wings made of the seven precious substances. They proceed to travel through the sky without causing any harm to each other. Other gods play gongs, drums, cymbals, and flutes, thus inspiring goddesses to dance before them. [F.167.a] They then celebrate and have fun with the goddesses, throwing lotus flowers, laughing, and speaking passionately to each other.
初生天子見如是等種種天眾、種種業化，心自思惟：我雖見此，眼不知足。聞種種聲，耳亦無厭。種種眾香，鼻亦如是。種種六味，舌無厭足。身貪細觸，天衣妙服莊嚴塗身亦復如是，不知厭足。一切愛法，心常隨順，我今愛樂，當受斯樂。既思惟已，互相愛樂，如天所應受五欲樂。
4.B. 842 “In this way, the newly born divine sons perceive a diverse, divine world, which is the creation of diverse karmic actions. Thus, they will think, ‘I shall never tire of looking at all these forms with my eyes; I shall never tire of listening to all these sounds with my ears; I shall never tire of smelling all these scents with my nose; I shall never tire of tasting the six flavors with my tongue; I shall never tire of feeling the texture of these garments, ornaments, and balms on my body; and I shall never tire of all these delightful phenomena that appear to my mind. That is how I am. I am fond of pleasure and thus I shall enjoy it!’
如是天子六愛著心，一切愛火圍遶焚燒。譬如有人於盛夏日極熱之時，行於曠野，大火卒起，燒諸乾草、樹葉枝條，山谷林樹一切火起，慞惶怖走逃避無地；其火焰熾，四面圍遶同為一焰燒一切林，隨其所趣，煙焰俱起為火所燒不能免離。
4.B. 843 “In this way, they will enjoy the heavenly realm of diverse and extremely delightful objects. Ever craving, their six collections of consciousness remain attached and thus these gods are encircled and scorched by the fire of craving. As an example, think of a man in the middle of the bush at noon during the hot season. Next, imagine that someone lights a fire and that the fire ignites the grass, petals, leaves, branches, trees, dried-out thickets and forests, rocks and cliffs. As the thirsting man in the middle of the wilderness thus finds himself surrounded by a bush fire, he will try to take off as best he can. Yet, wherever he tries to escape, he encounters only blazing heat and masses of fire, for the flames engulf the bush and consume all the vegetation. Thus, whichever path the man takes, he will see nothing but fire. If he steps into the flames, he will burn, yet he has nowhere to escape. Finally, he is forced to run directly into the flames and is burned alive in that very instant. [F.167.b]
世間一切愚癡凡夫亦復如是，乾草樹枝愛火所燒。將至天中造業之人，結使癡風吹大愛火。修禪習觀，得世俗禪，喻乾枯樹、山谷草葉，愛火所燒。
4.B. 844 “In the same way, childish, ordinary people enter the bush of craving where the fire of karmic action burns the dry grass, branches, leaves, and petals. The fire of craving gains strength by the tremendous force of habitual patterning and is fanned by the wind of thinking. Hence, the fire of craving engulfs the wilderness of withered trees and dried bushes —the entire world, including all the attainments of concentration.
猛熾火者，喻六種愛。處處走者，喻於諸根染著境界。其焰熾然，憶念境界，猛風所吹，愛火所燒，破壞天、人世間。火者喻於愛火。
In this example, the great fire alludes to the six collections of the craving consciousness, and the man’s attempt to flee illustrates the way the mind of the attached sense faculties adheres to its objects. As the wind of conceived objects creates distractions, the fire of craving for objects has the power to incinerate in an instant. Thus, the moment the gods enter that fire of craving for objects, they are destroyed. This is how an ordinary fire is used to illustrate the fire of craving.
天善業故，受於無量百千種樂，乃至愛善業盡，從天還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 845 “In this way, the gods will enjoy their heavenly realm with its hundreds of thousands of features created by positive karmic actions. They will continue celebrating until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals.
若生人中，住於寶地，一切眾寶以為莊嚴而生其家，或為大王或為大臣，常受安樂，眾人所愛，子孫具足，豐饒資具。以餘業故。
Should they instead be born with the general lot in life of humans, due to karmic actions to be experienced as a human, they will, in accordance with their causal actions, become kings or great ministers, residing in exquisite, jewel-studded palaces upon a ground of precious substances. They will enjoy constant happiness, be liked by royalty and commoners alike, and possess perfect offspring, wealth, and harvests.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十四地名曰旋行。眾生何業生於彼地？彼以聞慧見：有眾生不殺不盜，見他作者，勸令不作，說不善業得惡果報。
· The Gods in Engaging in Clarification ·
4.B. 846 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Engaging in Clarification. [F.168.a] Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing and so notice how a holy person who practices virtue may refrain from killing and stealing, avoid rejoicing in such actions, seek to prevent others from engaging in them, and also criticize such actions.
云何不殺？乃至菜葉，若於水中見微細蟲，護之不食。若不漉水，終不故飲。漉水之蟲，不棄乾地，還置水中令蟲安隱，不失其命，亦教他人令住善道。
4.B. 847 “What aspects pertain here to the ripening of the karmic effects of abandoning the misdeed of killing? When some people notice how fresh leaves or a body of water contain tiny insects, they will refrain from eating or drinking directly therefrom. Instead, they will use a filter, and when they have filtered the insects out, they will not just discard them on dry land. Instead they will release them into some water where they can continue to live, and they may even look after them there. Additionally, they may cause others to do the same and thus establish them on the path of virtue.
云何不盜？若甘蔗田、若果若菜、若菴婆羅，他所攝物，不起盜心，亦教他人令不偷盜。自持禁戒，教他持戒。
4.B. 848 “What, then, are the relevant aspects of not stealing? Some people have no inclination to steal anything from other people’s sugarcane, amra fruits, lemons, jackfruits, or plantains. 295 Thus, they will not take even a single seed from there, as someone otherwise might have done in order to grow their own field or garden, or for the sake of enjoyment and pleasurable pursuits, or with a wish to earn a profit. Such people may also prevent others from such acts of stealing and instead establish them in the same practice and upon the path of virtue. In this way, such people adopt the discipline of benefiting both themselves and others by giving up killing and stealing.
云何持戒？不殺不盜。乃至失命，不飲蟲水，亦不受用，亦教他人令其不作，是名不殺生。
4.B. 849 “There are also further aspects of pursuing and observing the discipline of refraining from killing and stealing. Some may be afflicted by a terrible disease due to parasites and yet, [F.168.b] although they fear for their life, they will not want to kill those parasites. They will therefore not apply any medical remedy that might have such an aftereffect, nor will they encourage anyone else to do so. Rather, although fearing for their life, they will not kill the parasites and thus practice benefiting both themselves and others.
云何不盜？乃至草葉，亦不故盜。行於布施，若見病人，施其醫藥令得安樂，亦復不以殺蟲之藥與他治病。是善布施，乃至涅槃，其福不盡。是人命終生三十三天旋行之地。
4.B. 850 “How do they refrain from stealing? They refrain from even the subtlest form of stealing and instead practice generosity. What are the specific aspects of generosity? Some may have obtained a certain medicine to heal a disease from which they suffer. Yet, when seeing or hearing of someone else who suffers in the same way, they might think, ‘If I do not use this remedy for myself but give it away, that person can be cured.’ In such a situation, they will then give the medicine to the other person. When such genuine benefactors, who offer a gift aimed at the transcendence of suffering, later separate from their bodies, they will go to the joyous higher realms of the Heaven of the Thirty-Three and be born among the gods in the realm of Engaging in Clarification.
既生之後，以善業故，一切眾寶光明旋轉，殊勝天女以為供養。既供養已，詣光輪林，種種音樂，林中有鳥，名莊嚴樹，充滿林中。
4.B. 851 “As people are born there, the power of their positive actions will manifest an astonishing realm, as beautiful as if it contained the radiance of all the jewels in the world. Those who are born there will be venerated by an extremely large gathering of goddesses. Together, they will then proceed to a forest known as Sphere Endowed with Diverse Music. This realm is also adorned with another forest, known as Decorative Birds and Trees.
以鳥勢力，隨其心念，欲有所至，飛於虛空，林亦隨行。若諸天子在於樹下，亦隨林行。隨所到處生蓮花池，眾雜蓮花以為莊嚴，毘琉璃葉，真金為莖，白銀為鬚。蓮花臺上諸天女等，歌眾妙音。以善業故，其蓮花中流出摩偷(摩偷者美飲，俗名為酒也)，天女飲之，與蓮花臺諸天子等住蓮花臺，天女圍遶共飲摩偷。
4.B. 852 “The power of the birds there is such that wherever they fly, the trees follow them through the sky. Similarly, the gods dwelling among the trees will also bring the trees with them as they fly in the sky. There are also lotus ponds for those who stay in this forest, and in those ponds grow various lotuses adorned with gold. The petals of the flowers are of beryl color, the stalks are golden, and the anthers are made of silver. Goddesses climb onto the lotuses and place themselves in the center of the flowers where they sing. As the goddesses sing, past positive actions will at times manifest a stream of delicious wine. [F.169.a] Known as the joyful stream, it flows among the lotuses, and the goddesses will proceed to drink from the wine. Moreover, all the divine sons who reside in the hearts of the flowers will likewise drink of the wine as they sing and celebrate. Thus, those who dwell blissfully in the lotus grove, attended to by goddesses, will long relish the delicious wine.
久受樂已，從空而下，與鳥相隨，及天女眾，詣優鉢羅殿。其殿縱廣滿二由旬，如是百千優鉢羅花，一一天女住一葉端，歌舞伎樂。復有青色優鉢羅花，以花青光，令諸天女皆作青色，若在赤色，令諸天女皆見赤色，身莊嚴具亦復如是。天子天女坐蓮花臺，以善業故，與諸天女而共圍遶坐蓮華鬚，手擎種種雜色寶幡歌舞遊戲。
4.B. 853 “When they have enjoyed themselves for a long time in this way, they will descend from the sky and proceed to the so-called Water Lily Mansion together with the birds and the attending retinues of goddesses. That mansion is made of water lilies and measures a hundred thousand leagues. Upon each of the petals stand various goddesses who sing and dance to the accompaniment of music of the five instruments. The light from the blue petals of the water lilies can turn everything blue, yet where the petals are red, the light that shines from them can make all the ornaments that are otherwise of many different colors turn red. Within these red and blue lotuses, upon the anthers that are produced from the roots and core of the flower appear many different goddesses. They surround the gods due to the latter’s former positive actions. Thus, on platforms upon the anthers stand goddesses who proffer many different lotuses as they sing, dance, play, and revel with the divine sons.
久受天樂。從花臺下，見雞娑羅殿，河名樂見，兩岸多有眾寶之樹，枝葉具足，莖幹成就，種種眾鳥，嘴翅端正，婆求之音莊嚴河岸，隨天所念，從河而出。
4.B. 854 “When in this way everyone has frolicked for a long time, they will enter the mansion made of petals, and will then see the river called Lovely, which is exceedingly delightful and has trees growing along both its banks. This exceptionally delightful river is studded with flourishing trees of distinctive color, foliage, branches, and twigs. [F.169.b] Among the leaves of the trees sit birds with beautiful feathers and beaks, and the birds warble and chirp delightfully. Thus, the banks are adorned by gorgeous birds with numerous delightful features. When occasionally the gods become inclined to partake of some food or drink, these will naturally manifest from the river.
其河莊嚴，天女歌舞甚可愛樂，互相娛樂。天子來詣如是愛河，天女見之，皆大歡喜，歌舞戲笑作眾伎樂。有異天女作眾伎樂來詣天子，是時天子見諸天女顏色妙美，百倍愛著，走趣天女，與此天女及優鉢花諸天女等河岸遊戲。諸天女等，一切同集，作眾伎樂出妙音聲，其歌音聲遍滿須彌山王寶峯之中。
4.B. 855 “Another feature of this extremely delightful river is that goddesses who bear various garments and forms mingle among one another upon the banks as they play various instruments, sing, dance, and play. The lovely goddesses are agreeable in all regards, and when they enter the river, the gods who have previously engaged in wholesome conduct will see them. The joyful goddesses will carry on dancing, singing, laughing, and playing music of various kinds. Playing divine music with the five types of instruments, the joyous goddesses will then approach the gods who have previously engaged in wholesome conduct. As the gods see the celebrating young and nubile goddesses with their various attire and ornaments, their libidinous excitement will grow a hundred times more intense and along with other goddesses they will then rush toward them. As the goddesses who stay on the riverbank and the gods and goddesses who have come from the Water Lily Mansion thus mingle among each other, they will call out in laughter.
時山峯中一切天眾聞是妙音，皆來集會，心意戀著天女歌音，天子天女大眾和合，不起嫉妬，歌舞遊戲。
4.B. 856 “The entire divine gathering will then fill all the precious mountain peaks with the sounds of heavenly music, and when the music is heard by other gods, the beautiful tunes will inspire them to play with still other goddesses. Those who thus hear the music will be exhilarated and rush toward the delightful banks of the river. [F.170.a] The groups of gods and goddesses who come together in this way are never troubled by fighting, envy, or conceit. Without any kind of discord, they befriend each other, singing and laughing. They pass delicious wine around among one another and collectively partake of the wine, and they invite other groups of gods and goddesses to enjoy their nectar too. When in this way they have frolicked for a long time, they will leave the banks of the river, traveling onward in a state of infatuation, journeying playfully and gracefully toward other forests and parks.
復往詣於遊戲園林，久受無量百千種樂。乃至愛善業盡，從天命終，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 857 “In this manner, these gods will continue to enjoy their hundreds of thousands of pleasures until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals.
若生人中，常受安樂，常樂澡浴，塗香末香，愛眾蓮花、優鉢羅花、拘牟頭花、俱迦那陀花，質直聰慧，愛樂正法；或為國王或為大臣，或作長者或主城戍，或為導師；治生諧偶。以餘業故。
In the rare event that karmic actions to be experienced as a human should make them take birth as humans, they will, in accordance with their causal actions, find constant happiness and be fond of bathing, ointments, and ornaments. They will also always be fond of pink, red, orange, and white lotus flowers. They will be honest and sincere by nature and will become very learned. They will become kings, great ministers, householders, envoys, 296 leaders, or influential merchants.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十五地名曰金殿。眾生何業生於彼處？
· The Gods in House of Refined Gold ·
4.B. 858 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as House of Refined Gold.
彼以天眼智慧觀察見：持戒人不殺不盜。云何不殺？若見怨家欲來害己，或有他人侵其妻室，雖捉擒獲，不打不害，放捨令脫，軟言慰喻。或見有人欲害怨家，以財贖命，令其得脫。
4.B. 859 “Wondering what karmic actions may cause beings to be born there, he will examine that question with knowledge derived from hearing or by seeing with the divine eye. He will then notice how virtuous and disciplined people give up killing and stealing. [F.170.b] How, in this context, are these acts given up? Some people may refrain from beating —and even protect —an enemy who has waged war and sought to kill them, murder their sons, and abduct their wives. Likewise, they may protect enemies who were apprehended by others. Thus, by speaking gently and offering valuable items, they may succeed in gaining the release of such enemies and subsequently do what they can to benefit them.
復有惡人已捉擒獲，放之令去而不加害。如是惡人復至其家，欲侵欲害，而復擒獲，還即放之而不加害，以護持戒、畏業果故。怨家持刀欲來殺人，護彼怨家，令其得脫，不被殺戮。畏破戒故，自捨身命，不害他人，是名不殺。
Even if those evil people, who waged war but were freed, should continue to seek another’s death, the people in question will nonetheless spare their lives and even refrain from any animosity. In this way some people who have taken vows and are afraid of the effects of karmic actions may protect their enemies from the blows of sundry weapons. Out of fear of killing, they will refrain from striking their enemies, even at the cost of their own lives. Such are the aspects of freedom from killing that pertain to the present context.
云何不盜？不盜幾種？此持戒人，乃至小罪生大恐怖，畏業果報，不造惡業，修行善業。
4.B. 860 “What are the relevant features of giving up stealing? People who have taken vows may be afraid of even the most miniscule amount of evil and out of fear of karmic actions and their consequences, they may refrain from anything unwholesome —such holy people will abstain from actions that are unwholesome and that should be avoided. In this way, they will also give up stealing.
復有不盜，見於小罪乃至微塵，心生恐怖。或詣塔寺或至園林，閑靜讀誦、經行之處，或至水邊，不取他物，種種鞋屣悉不故取。他所不聽，亦不受用。以護戒故，若晝若夜，不起盜心，是名不盜。是名不殺不盜。
When such people, who have taken vows and are wary of even minuscule misdeeds, go to a temple or a park to study or to obtain water, they will abstain from using anything that has not been given to them by others, whether military boots, grass products, village produce, corn products, or cane products. 297 Frightened by the prospect of transgressing the commitments entailed by their training, they will abstain from willful stealing, whether by day or by night. Such are the relevant features of giving up killing and stealing.
云何住戒？捨於不淨，不愛、不樂不善之法，持戒清淨，善人所愛，如實不虛。如是持戒，生於天中，必至涅槃，隨心所願成三菩提。
4.B. 861 “In what ways do such people observe discipline? They disengage from what is unvirtuous, undesirable, ugly, and evil. Endowed with unblemished restraint, they thereby increase what is good [F.171.a] and observe a discipline that is free from deception. Such discipline is certain to bring birth in the higher realms. It also culminates in the transcendence of suffering, for if one so wishes, it will bring the experience of the three kinds of awakening and the final transcendence of suffering. [B35]
是持戒人若行曠野，若獨若伴，若行道路、若行非道，若見惡獸懷妊產子，為飢所逼，欲噉其子。是人見之，自捨其身與此惡獸，欲令殺己，不食其兒。是持戒人為續其命，憐愍眾生，自捨身命。孝養父母。
4.B. 862 “Moreover, when visiting a forest, having lost one’s way, whether traveling accompanied or alone, one may witness how, driven by starvation, creatures that eat raw meat may attempt to eat their own cherished offspring. At that point one may wish, ‘May that carnivore not eat its own offspring! May it not succumb to starvation! I shall satisfy it with my own flesh.’ In this manner, one will go before the beast and let it eat one’s own body. Those who compassionately and skillfully sacrifice their bodies in this way, so that both the mother and offspring can survive, possess the relevant type of discipline.
云何布施？若持戒人貧窮困乏，勤苦得物，順法持戒。或有沙門起於滅定，來至其家，從其乞求。如是貧人減於妻子所食之分，有少飯食施此比丘，自屈一日。見其食已，心生歡喜。
4.B. 863 “What is the relevant practice of generosity? A poor man who struggles hard to make a living may be righteous, take vows, and avoid even the smallest misdeed. Then, if a monk who has risen from cessation should come by, the man may be aware of that and offer whatever little food has been prepared for his wife and children to the monk who has risen from cessation. He himself will then be left to either starve day and night or eat only very little by scrounging for leftovers.
復教他人不殺不盜，住於善道，見作隨喜。是持戒人自利利他，命終之後生三十三天，猶如香氣生於金殿。
Such a man may also cause others to relinquish killing and stealing. He may establish them on the path of virtue, causing them to rejoice in the performance of virtuous actions with tremendous delight. Such people, who encourage others and benefit both themselves and others with their virtuous actions, will, upon separating from their bodies, go to the joyous higher realms and be born among the gods in the Heaven of the Thirty-Three where the mansions have the qualities of gold merely through aroma. 298 [F.171.b]
是善業人生彼天已，受欲樂地，黃金為殿，一切眾寶以為莊嚴。帝釋見已，生希有心，百倍受樂，以偈頌曰：
4.B. 864 “Once born in such a mansion with the qualities of gold, those who engaged in good actions are then certain to experience pleasures and sensual delights. Their golden mansion is bathed in the light from all manner of jewels, and their inner residence consists of that light. That inner residence is what is called their ‘mansion,’ and when Śakra visits there, his presence will create great wonder and intensify the gods’ frolicking a hundredfold. Śakra will then utter the following verses:
上上之樂，善業善果，諸天所受，先世業故。cf. Dhs.32.57
4.B. 865 “ ‘Ah! You who engaged in virtue Now experience pleasure after pleasure. The causal factors of your previous acts Have made you gods in heaven.
四輪之殿，駕以象馬，智慧為鉤，殿光如日。
4.B. 866 “ ‘Previously you rode a chariot with two qualities, Pulled by two horses. Using the whip of wisdom, You made that chariot shine like the sun.
持戒之善，遊於天上，憐愍眾生，如母愛子。慈悲之人，能至天中，cf. Dhs.21.1-5
4.B. 867 “ ‘Endowed with discipline and compassion, You had love for all beings, Providing for them as you would for your mother, And thus you have come to the home of the gods.
行慈悲者，饒益眾生，常應供養，後生天中，
4.B. 868 “ ‘People who delight in providing for all beings With such compassion Will by such practice arrive At the Heaven of the Thirty-Three.
悲愍調伏，利益眾生。是人如天，諸天敬仰。
4.B. 869 “ ‘Those who are always gentle and compassionate, And who delight in benefiting all beings, Will become objects of worship And enjoy the heavens in the world that is to come.
慈悲之人，端嚴如月，
4.B. 870 “ ‘People with compassion Are beautiful like the moon. Such people always resemble gods And will be received by gods.
覆護眾生，離於憂惱。是故勤加，修行求樂。
4.B. 871 “ ‘The proper place for all beings Is freedom from suffering and affliction. Those wishing for such happiness Should with buoyant faith rely on compassion.’
時天帝釋說此偈已，入其金殿坐柔濡敷，種種形相以為莊嚴，與諸天眾俱坐其上。天女圍遶。
4.B. 872 “When Śakra has uttered these verses, he will take his seat upon a supreme throne of gold within the inner chamber. His throne is ablaze with the light of the seven precious substances. Upon it are arranged colorful mats that provide a firm and smooth support, and his throne is ornamented with various designs and features. Thus Śakra, king of the gods, takes his seat within the divine congregation. Staying together with the gods, [F.172.a] he will proceed to pursue games and enjoyments along with the attending goddesses, who appear in numerous forms and in a variety of garments.
久時受樂。種種色身、種種莊嚴而相娛樂。時天帝釋復出金殿，詣一切樂林，種種天眾百千圍遶，種種伎樂出眾妙音。其諸天眾出大光明隨天帝釋。去林不遠，見遊戲處無量百千光明莊嚴，金毘琉璃以為其樹，光明赫焰周遍莊嚴。
4.B. 873 “When after a long time Śakra emerges from the inner chamber, he will proceed, surrounded by a retinue of hundreds of gods, to the so-called Pleasure Grove Park. Followed by a throng of powerful gods who play cymbals and various musical instruments, he will journey to Pleasure Grove Park with its hundreds of thousands of luminous trees. From afar the gods will see the splendorous garlands that shine from the trees of gold and beryl.
其遊戲林種種莊嚴不可譬喻，今說少分。譬如七日俱時竝出，其林光明亦復如是。其諸光明有種種色，青黃朱紫、白色諸光。其林莊嚴遊戲之處，光明赫焰。
4.B. 874 “No analogy can adequately illustrate the ornaments that adorn the diverse park lands of this pleasure grove. Nevertheless, to provide some slight indication one can imagine the light rays that would shine with the simultaneous dawning of seven suns. Such is the light of this pleasure garden. Its shining rays are blue, yellow, maroon, and white, and still others are multicolored. In this way, the pleasure garden is ablaze in radiant beauty.
帝釋見已，告諸天眾：汝等見是一切戲樂遊戲之處園莊嚴不？唯然，已見。
4.B. 875 “When Śakra, king of the gods, sees how the light rays of numerous colors illumine and adorn the surroundings of the garden he will say to the gods, ‘All you gods, look at the adornments of Pleasure Grove Park!’ “ ‘We see them!’ the gods will exclaim.
時天帝釋語諸天眾：過去之世，頂生大王於此林中，與天帝釋分座而坐，遊戲受樂。無量天女之所圍遶。主四天下。時二天王受於無量百千萬億五欲之樂，猶不知足，從天還退。時頂生王以善業故，於此林中光明威德端正勢力。
4.B. 876 “Śakra will then continue his address: ‘In the past there resided here a universal monarch who shared Śakra’s throne, held sway over the four continents, and sported with a great retinue of goddesses. He ruled over both humans and gods 299 and lived for many millions of years. Yet he remained dissatisfied. When the monarch’s time was finally over, the residual excellence of his previous positive deeds remained here, providing the forest with its excellence and splendor.
我今說之，汝當善聽。於過去世有頂生王，主四天下，不加刀杖亦無刑罰，欲無厭足。以先世善業，來上此天。其身光明勝須彌山過踰十倍，一切天光至其光中皆滅不現。時四天王見頂生王，即出奉迎，白頂生言：善來，大王！我今故出奉迎大王，應修供給。
4.B. 877 “ ‘Gods, pay heed! In the past there was a king by the name of Māndhāta whose rule was continuous and invulnerable to any military maneuvers throughout the four human abodes. [F.172.b] The king was insatiable in his enjoyment of the results of past good deeds, and so he came to this heavenly realm. Upon his arrival, light began to shine from his body, making it ten times more luminous than Mount Sumeru. Outshining all the gods, he thus remained in a sphere of light. Gods in the Heaven of the Four Great Kings noticed this and came before him with offerings and water to wash his feet. The gods said to him, “Your Majesty, please come with us. We have come here for your sake. You are worthy of our offerings.”
時頂生王受其供已，復上三十三天。是時頂生光明威德，猶如日光，人中最勝，在此天中亦復如是。
4.B. 878 “ ‘Accepting the offerings of the gods, the king went with them to the Heaven of the Thirty-Three. As he approached, the king’s light seemed to dim the light of the entire Heaven of the Thirty-Three in comparison. Hence, just has he had resided like a single, beautiful sun among humans, he was now also resplendent within the land of the gods.
時四護世天自見光明悉不復現，怪未曾有，告諸天曰：此頂生王至此三十三天，或是其身威德之力，或是輪力，非餘天力，亦非人力，勿起怖意。此人順法，為轉輪王。
4.B. 879 “ ‘When the four guardians of the world saw how the gods had lost their light, they said to the frightened gods, “King Māndhāta is coming to the Heaven of the Thirty-Three. The light of this royal being comes from the splendor of his chariot, his wheel, and his body. The light does not come from any asura, nor does it belong to any terrestrial being. In that case you might have had some reason to fear. But this king is righteous and follows the Dharma.”
護世說已，時頂生王到三十三天。爾時，帝釋遊戲在於一切樂林娛樂受樂，遙見頂生，即分半座，命之令坐。
4.B. 880 “ ‘Thus, the king arrived in the Heaven of the Thirty-Three. At the time of his arrival, Śakra was frolicking and enjoying himself in Pleasure Grove Park. Seeing the king, Śakra said to him, “Since you who have arrived here, half of my throne is yours.”
爾時頂生即與帝釋共坐一床。二王久時受五欲樂，業盡還退。
4.B. 881 “ ‘Thus, Śakra, king of the gods, shared his throne with the other king, dividing it in two halves, and so the other king remained for a long time, enjoying a wealth of pleasures of the five senses. Finally, when his positive actions were exhausted, he fell once more.
爾時，三十三天遊戲之處無有及此一切樂林。其林殊妙，無量眾寶以為莊嚴，光明如日。
4.B. 882 “ ‘You may examine all of the Heaven of the Thirty-Three, but you will not find anything as delightful as this Pleasure Grove Park. [F.173.a] This pleasure grove adorned by numerous jewels is so delightful, and the beautiful palace on this ground is as splendorous as the sun.’
時天帝釋說是語已，與百千天女而自圍遶，入一切樂林。既入林已，天子天女娛樂受樂，食於種種須陀之味。既飯食已，昇七寶殿，其殿光明威德端嚴猶如日光，種種樂音，還善法堂。
4.B. 883 “With these words, the ruler of the gods will proceed toward and enter Pleasure Grove Park, surrounded by a retinue of a hundred thousand gods. Amid the gathering of gods and goddesses, he will then play and revel. When he has long enjoyed the pleasures of the various ornamental trees and lights, he will again embark on his sun-like chariot that is made of the seven precious substances. Thereby, he will travel through the sky, followed by musicians, all the way to Sudarśana, the assembly hall of the gods.
帝釋去已，舊住諸天受五欲樂，乃至愛善業盡，墮於地獄、餓鬼、畜生。
Other gods will remain in Pleasure Grove Park, rollicking and reveling in their wealth of the five senses until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will proceed to take birth among hell beings, starving spirits, or animals.
若生人中，常值善世，不值刀兵，生好國土，園林具足，稻麥甘蔗、花果具足，大富之處，常值正法，或為大王或作大臣，為一切人之所愛敬，端正第一，諸根成就，子孫具足。以餘業故。
Should they instead be born with the general lot in life of humans, in accordance with their causal actions they will not be born at a time of strife, but during the age of perfection. They will take birth in an extremely delightful place replete with forests and parks, and ripe with fruits, rice, barley, wheat, and sugarcane —a densely populated place where people are righteous. There, they will become kings or ministers who are liked by everyone, who possess an excellent body with all faculties intact, and who are blessed with sons and grandsons.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十六地名曰鬘影。眾生何業而生彼天？彼以聞慧見：此眾生善業善心，不殺不盜。
· The Gods in Shaded by Garlands ·
4.B. 884 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Shaded by Garlands. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing [F.173.b] and so perceive how some people who pursue a wholesome livelihood and have virtuous minds will give up killing and stealing.
云何不殺？云何不盜？幾種不殺？幾種不盜？不殺生者，自不殺生。若種種魚鼈、若珂若貝，不取不賣。見殺生者，教令住戒，見他作者，心不隨喜，勸令安住善道之中，是名不殺生。
4.B. 885 “What are the relevant features in this context? They will refrain from killing in such a way that they do not catch and seize live crocodiles or alligators on the riverbanks in order to eat them, nor do they kill them for the sake of profit. With respect to others who kill, they will establish them in such discipline. Thus, without rejoicing in any act of killing, they instead prevent such acts and establish others on the path of goodness. Such are the relevant features of giving up killing.
云何不盜？若此善人以清淨心、直心持戒，不以貪心。或佛塔廟或於僧中燒香之處，不嗅香氣，不以方便令薰其衣。若香至鼻，心不貪著，是名微細不偷盜戒。見他作者，勸令不作，令住善道。如是眾生自利利人。
4.B. 886 “What are the relevant features of giving up stealing? Virtuous people who are honest, are sincere, have taken vows, and are free from desirous thoughts may, out of consideration for their vows, refrain from smelling the scent of an incense that has been offered to the members of the saṅgha or at a stūpa. They will thus refrain from exposing their garments to the incense and avoid sensing it, and when their olfactory organs register the scent, they will not indulge in it. Such are the relevant features. Moreover, such people will refrain from even extremely minor acts of stealing, just as they will make others disengage from such acts, establishing them on the path of virtue and ensuring that they continue to abide on the path of goodness. Such people thus benefit both themselves and others.
以何等心利益眾生？見殺生者，如殺己兒，觀諸蟲蟻亦復如是，亦教他人令住善道。
4.B. 887 “How do such people further act for the benefit of living beings? Just as one would not kill one’s own children, such people refrain from killing any being, including ants and other small insects. They also cause others to observe the same discipline, establishing them on the path of virtue.
云何布施？若貧窮人勤苦得財，以用布施持戒行人、得初禪者；在器之食，分半施之，亦教他人令行布施。
4.B. 888 “How do such people delight in generosity? Poor people who struggle hard to maintain a livelihood may share their own meager food rations with people who have attained the first concentration and embarked upon the path. They may also inspire others to practice the same kind of generosity [F.174.a] and cause them to engage in what is meritorious.
如是之人自利利他，命終之後生鬘影天。
4.B. 889 “When such people, who benefit both themselves and others, later separate from their bodies, they will go to the joyous higher realms and be born among the gods in Shaded by Garlands within the Heaven of the Thirty-Three.
既生天已，樹名鬘影，其光明輪周遍園林。其樹花香滿一由旬，勝餘花香。其花修長，若以一花則成首鬘，其花雜色種種莊嚴，青黃赤白繁茂鮮榮。
In that divine realm grows a tree called Shaded by Garlands. The delicious scent of its flowers can be sensed at a league’s distance, and within that distance it also causes the flowers of other trees to open and release their sweet fragrances. The tree’s flowers remain delightful for a long time, and each flower produces a garland that the gods can wear upon their heads. These garlands have numerous colors, including flowers that are blue, yellow, maroon, and white. Thus, the trees produce exquisite garlands in the same way that an expert artist, who is perfectly trained and accomplished, may paint them in the world of humans. Such are the wonders that emerge from these trees.
復於園林受五欲樂，伎樂音聲，欲樂具足，隨心所念皆悉成就。種種殊異無量成就，以善業故，一切成就。
4.B. 890 “Furthermore, the gods in this realm experience the five pleasures of the sense objects as they frolic and revel in the forests and parks to the accompaniment of music of the five types of instruments. Experiencing all manner of pleasures, these gods enjoy the manifestation of whatever they wish for. Thus, as the product of these gods’ past positive karmic actions, numerous and diverse delights now appear.
復於林中有蓮花池，名曰雜花，有大勢力生諸蓮花，花常開敷，七寶色蜂以為莊嚴。蓮花池中種種眾蜂出妙歌音，天子天女聞蜂歌音皆大歡喜，共相謂曰：奇哉！此蜂出妙歌聲令我心悅。如是眾蜂歌眾妙音。
4.B. 891 “Among the enjoyments of these gods there is also the so-called pond filled with flowers. Its power is such that it produces flowers that bloom without ever closing. The pond is graced by bees of the seven precious substances that hum divine melodies. Their singing delights the goddesses who say each other, ‘Ah, how enjoyable these bees are! [F.174.b] They truly delight our hearts.’ Thus, different sorts of bees produce songs by the pond.
復有鵝鳥皆以其翅扇蓮花池，令花勃起如黃金色遍覆池水，鳧鴨見之，歡喜走趣，出妙音聲。如是花池多有眾鳥，天子天女以歡喜心，捨眾樂音，往詣眾鳥遊戲受樂。
4.B. 892 “There is another extremely colorful pond that is frequented by male and female bees that pick up the pollen from its lotuses and spread this golden and silvery pollen across the surface of the water. When yellow ducks see this, they call out and come flying to the pond. Thereby, gods and goddesses will know what is happening at the pond and proceed to travel there as well, singing and dancing all the way with great joy. The sound of their music will also cause other gods to abandon their fun and instead join the traveling gods as they come to frolic where the birds have gathered.
復往詣於行列宮殿遊戲之處，其諸宮殿七寶為柱，金銀琉璃、車璩頗梨以為莊嚴。其地多有種種天女遊戲受樂，天寶莊嚴，天栴檀末以塗其身，共相娛樂，不起嫉心，互相愛樂，離於妬心，受自業果。種種地中，以種種業而生其中，受自業果，遊戲受樂。
4.B. 893 “When they have enjoyed themselves by this pond, the gods will next travel to a forest known as Studded with Mansions. This forest is surrounded by pillars of the seven precious substances and adorned with ornaments of beryl, gold, silver, crystal, and coral. Various goddesses live in the forest and add to its beauty, and joyous gods come play and frolic there. Extremely blissful, they wear divine ornaments and their skin is moistened with divine sandal oil. No one causes anyone harm, and everyone enjoys each other’s company without the least displeasure in their hearts. Free from any weariness caused by envy or dispute, they experience the results of their own past actions. Endowed with diverse karmic actions they frolic and enjoy themselves within these heavenly lands, directly experiencing the results of their own actions.
復往詣於如意之樹，其樹勢力隨天所念，悉皆得之。於此林中飲食河流，第一色香眾味具足，以歡喜心遊戲河中，食須陀味。既飲食已，百倍悅樂。
4.B. 894 “The gods may also go to a forest of wish-fulfilling trees, the power of which is such that they obtain whatever they want. [F.175.a] That forest is wonderfully fragrant, and within it, food and drink flow forth like a river. The gods who directly experience the results of positive actions joyfully frolic there, drinking delicious wine and savoring ambrosia. As they insatiably indulge in the taste of such food and drink, their bliss blazes and their beauty is enhanced a hundredfold.
復往詣於青蓮花林。其花第一色香味具，於花葉中流出摩偷美味之飲，猶如酒糟，酒流而出。其色青綠如分陀利，黃分陀利出黃色飲，琉璃色華出琉璃色飲，頗梨色花出頗梨色飲，車璩色花出車璩色飲，雜色之花出雜色飲。雜色葉花，毘琉璃莖，金剛為鬚。如是種種諸飲從花流出，香味第一。
4.B. 895 “When the gods have rollicked and enjoyed themselves within that grove, they will proceed to the so-called Forest of White Lotus Petals. The petals, colors, fragrances, and tastes of the white lotuses there are exquisite, and the flowers yield a delicious wine that flows like the wine served at a great banquet. The white lotuses produce a wine that is of similar color, taste, and fragrance. Likewise, the golden-colored lotuses produce golden wine, the beryl-colored lotuses produce beryl wine, the crystal-colored lotuses produce crystalline wine, and the lotus flowers that are emerald- and coral-colored produce wine of those colors. Multicolored lotuses with golden petals and beryl stalks yield various types of wine that flow from their vajra sprouts and anthers. The wine is fragrant and exceptionally delicious, and the gods will drink it and frolic.
諸天飲已，復往詣於一切觀林遊戲娛樂，到此林中，悉見一切三十三天所住之地。一切觀林甚可愛樂，於此林中有蓮花池，名曰普流，廣三十里，清淨之水湛然充滿如琉璃色，鵝鴨鴛鴦周匝圍遶。一切眾鳥皆如金色，七寶為背，珊瑚為足，赤寶為目，雜寶莊嚴。其音美妙，遊戲舞弄。
4.B. 896 “Then, once again, for the sake of entertainment, they will proceed to another forest named Universal Illumination. Upon their arrival, they will behold the gods of the Heaven of the Thirty-Three who live within that forest and notice their enjoyment of heavenly pleasures. The gods of the grove will likewise notice the visitors. Among the delights of this grove is the so-called Encircling Pool, which entirely surrounds the grove. The pool is three leagues wide and full of pristine water [F.175.b] that looks as if it were liquid beryl. Geese and yellow ducks in gorgeous colors adorn the Encircling Pool. Their backs resemble refined gold, their legs are like coral, their eyes resemble chrysoberyl, and their heads are as round as circles drawn using orpiment. As they play, the birds call beautifully and melodiously in numerous ways.
時諸天子詣遊戲處，金色之鳥出妙音聲，天子昇於金殿之上，其殿光暉如融金聚，各相謂曰：汝見諸天遊戲之處令諸天眾其身光明，黃色轉妙過踰兩倍。
4.B. 897 “When the gods enter the forest, their golden light gains further beauty, just like gold and brass that is burned within a heap of teak leaves. As the gods look at each other they will say, ‘Behold the power of these divine palaces. By the power of these palaces our golden colors have doubled in intensity.’
於此殿中遊戲自娛，受五欲樂。貪愛境界而無厭足，如火益薪，轉更增熾，諸天愛於色聲香味觸亦復如是不知厭足。於此天中受五欲樂，乃至愛善業盡。
4.B. 898 “They will then revel in the many different palaces. Endowed with a wealth of pleasures of the five senses, they will enjoy themselves and frolic. Attached to their divine realm, they will be insatiable in their craving. Just as the fire that consumes ritual offerings is never sated, these gods will never tire of the stream of objects that consist of delightful sounds, tastes, forms, and fragrances. In this way they go on rollicking and reveling until finally their completed and accumulated acts have been crushed and relinquished.
命終還退，隨業流轉，墮於地獄、餓鬼、畜生。若有餘業，生於人中，常受快樂，花鬘塗香以為莊嚴，坌以末香，心常歡悅，或為王者或為大臣，大富饒財，為一切人之所愛敬，無有怨敵亦無病惱。以餘業故。
4.B. 899 “Once their actions have been exhausted, the gods will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they instead be born as humans due to karmic actions to be experienced in other lives, they will, in accordance with their causal actions, always be extremely happy. Their bodies will be draped with flower garlands and moistened with ointments. They will enjoy constant and tremendous happiness, be eminently wealthy, and become kings or great ministers. They will be liked by everyone and remain free from harm and disease.
