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.
觀天品第六之五(三十三天之二)
時天帝釋告諸天曰：以善業故生此天中，業盡則退，業果因緣而生此天。我於此天必有退沒，當自勉力以求安隱。
4.B. 546 “Then Śakra, king of the gods, will speak to the divine gathering: ‘Due to our positive actions we were born into this divine world. It is certain that once those deeds are exhausted, we will fall. We ended up here among the gods in accordance with our karmic actions and we are now experiencing our share of karmic effects. But in the end, we will once again fall. Therefore, gods, acknowledge all this suffering and do what is virtuous!’
時諸天眾聞天帝釋說是語已，白帝釋言：如是。天王！我等於此善業樂處，不敢復作放逸之行。白言：天王！以何因緣令我不退？
4.B. 547 “When they have heard these words of Śakra, everyone will say, ‘Śakra, it is just as you have understood. We will experience our share of karmic effects and we are going to fall from our bliss and happiness. Therefore, please teach us what causes may prevent such a downfall.’
爾時，帝釋告諸天曰：八方上下所生之處，無非有為，無常破壞，勿生貪著，謂可常保。不淨煩惱，後致大苦，非生樂法、非智因緣、非為正行。如是憶念，後則大苦。諸天子！汝等已曾無量世中生此天上，命盡還退，墮於地獄、餓鬼、畜生。復以善業生此天中，受自業果，受天中樂。業幻所誑，復墮地獄、餓鬼、畜生。是故，天子！不應放逸。
4.B. 548 “To this Śakra will reply, ‘Neither below, around us, right here, or above is there anything that is conditioned and yet permanent, enduring, or unchanging. So enough with this mind that is constantly attached to afflictions! It brings endless suffering and nothing good. Its nature is nothing good. It does not yield knowledge of causes and conditions —it produces them. It prevents us from understanding how vast this suffering is. When you die, most of you will leave these lofty realms and take rebirth among hell beings, starving spirits, or animals. Thus, those who are born here due to their positive actions will come to experience their share of karmic effects. That is how they experience the pleasures of the gods in heaven. Yet when karmic actions turn against them, they will fall, and their experience will become that of the hell beings, starving spirits, or animals. Gods, [F.124.b] you must therefore be extremely careful about this!
我所說者，是恒河沙等諸佛之法，聞此法者，於生死中當得解脫。所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是唯有大苦聚集。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如是大苦聚滅。
4.B. 549 “ ‘In summary, the Dharma that has been taught by as many buddhas as there are sand grains in the river Gaṅgā, that which brings liberation from cyclic existence, is precisely this: Due to the condition of ignorance there will be formation; due to the condition of formation there will be consciousness; due to the condition of consciousness there will be name and form; due to the condition of name and form there will be the six sense sources; due to the condition of the six sense sources there will be contact; due to the condition of contact there will be sensation; due to the condition of sensation there will be craving; due to the condition of craving there will be grasping; due to the condition of grasping there will be becoming; due to the condition of becoming there will be birth; and due to the condition of birth there will be old age and death, grief, lamentation, suffering, distress, and disturbance. This entire great mass of suffering arises in that way. Furthermore, when ignorance ceases, formation will cease; when formation ceases, consciousness will cease; when consciousness ceases, name and form will cease; when name and form cease, the six sense sources will cease; when the six sense sources cease, contact will cease; when contact ceases, sensation will cease; when sensation ceases, craving will cease; when craving ceases, grasping will cease; when grasping ceases, becoming will cease; when becoming ceases, birth will cease; and when birth ceases, old age and death, grief, lamentation, suffering, distress, and disturbance will all cease. This entire great mass of suffering ceases in that way.
如是天中生死迴旋，如是見已，生厭離心。煩惱盡故，常不破壞，不生不老，無死無盡，是名涅槃。諸天子！若能如是，則脫生死。
4.B. 550 “ ‘Therefore, gods, by seeing and understanding this process of the evolution and reversal of cyclic existence, one will bring the afflictions to their point of exhaustion and achieve liberation and what is known as the transcendence of suffering —that which is indestructible, permanent, never aging, deathless, and free from defilements. This, gods, is how living beings [F.125.a] achieve liberation from cyclic existence.
此生死處，無有此法，所謂無生常住、不可破壞、無盡無滅。於生死中則無此法，於生死中，唯有退沒生滅之法。
4.B. 551 “ ‘Other than this, nothing that is conditioned can likewise be indestructible, inexhaustible, unaffected by dissipation, or capable of lasting throughout all lives. No such thing can be found within cyclic existence. Nowhere is there lasting happiness, freedom from falling, or an absence of exhaustion and destruction. There is nothing that does not cease once it has arisen.’
時諸天子聞天帝釋說是法時，於過去世佛正法中修行來者，更不放逸，信佛法僧，一心清淨，種涅槃因。
4.B. 552 “When they have heard these words from Śakra, those gods who in their past lives trained their minds and delighted in the sacred Dharma, but whose minds were nevertheless extremely feeble, will now begin to take care. They will develop single-pointed faith in the Buddha, Dharma, and Saṅgha, and plant the seed of the transcendence of suffering by engaging in actions that lead to bliss.
若有天人於過去世佛正法中不修心者，放逸亂心為愛所誑，受五欲樂。以愛誑故，具受無量生死苦惱。
Those who have not trained their minds, on the other hand, will once more become careless and disturbed. Fooled by craving, they will again pursue the enjoyment of their wealth of divine pleasures of the five senses. Thus, those who are deceived will play and enjoy themselves, and there will be no end to their suffering in cyclic existence.
時天帝釋說是法時，護世四天王如是思惟：釋迦天王共諸天眾住在何處？作是念時，即見天王坐於天宮，天眾圍遶，威德光明，受天快樂。
4.B. 553 “When Śakra, king of the gods, has taught the Dharma, the four guardians of the world will come to the divine assembly hall of Sudharma looking for Śakra, king of the gods, and his retinue of gods. From a distance they will see him residing upon his throne, surrounded by his divine retinue, blazing with splendor and endowed with the incomparable pleasures of the gods.
時四天王即詣善法堂，至帝釋所，頭面作禮，於一面坐。坐已須臾，復從座起，於帝釋前白言：天王！閻浮提人行十善道，順於法行，孝養父母，恭敬沙門、婆羅門、耆舊長宿。天王！願加歡喜。
The four guardians will then approach. As they come before Śakra, they will address him sincerely and take their places upon supremely delightful, divine seats. After a while they will then rise from their supremely delightful, divine seats and, [F.125.b] facing Śakra, they will address him as follows: ‘Ruler of the gods, in Jambudvīpa people endeavor in the ten virtuous actions and they delight in the sacred Dharma. They respect their mothers, their fathers, mendicants, and brahmins, and they are respectful toward the elders in their families. Ruler of the gods, we request that you rejoice!’
時天帝釋告護世言：我亦隨喜護世天王利益世間，令行善法，我聞歡喜。汝得善業，如是閻浮提人隨順法行。
4.B. 554 “Having heard these words, Śakra, ruler of the gods, will reply, ‘Gods, I am happy. Great kings, you guard the world, and you truly enact your wishes to benefit the world. Now that you have heard that I am happy, you should be delighted too.’
護世天王向帝釋說：若閻浮提人不順法行，不孝父母，不敬沙門、婆羅門、耆舊長宿，增長魔眾，減損正法。
4.B. 555 “The guardians of the world will also inform Śakra about people who are unrighteous and pursue improper activities. In this regard, they will say, ‘In Jambudvīpa there are unrighteous people who pursue improper activities. They do not respect their mothers, their fathers, mendicants, or brahmins, and they do not follow the elders of their families. The forces of the māras are flourishing and the forces of the sacred Dharma are waning.’
帝釋聞之，告三十三天及四天王，速疾莊嚴。阿修羅王提羅、勇健、鉢呵娑王、非法惱亂惡龍王等，住於海下，或來戰鬪。
4.B. 556 “When he hears such words, Śakra, king of the gods, will summon the gods of the Heaven of the Four Great Kings and of the Heaven of the Thirty- Three who are inclined toward him. Then he will say to them, ‘Firm, Overjoyed, and other such asuras have risen from the world below. Along with the unrighteous nāgas, such as Pramatha, they are on their way to wage war with us. Gods, prepare yourselves!’
爾時，護世四天王等，聞帝釋教，還四天處，至樂見山，莊嚴器仗，如前所說。時天帝釋與護世天無量千眾而自圍遶，天衣天鬘以自莊嚴，將諸天女詣一切主山。
4.B. 557 “As instructed by Śakra, the gods of the Four Great Kings will then quickly take up their various arms and weapons, just as described earlier, and so they will proceed to Moon Mountain. Then the guardians of the world will set out, as will Śakra, ruler of gods. Śakra will proceed surrounded by a gathering of various gods that are [F.126.a] all in the prime of their youth and adorned with divine garlands, garments, and ornaments. Thus, followed by goddesses and surrounded by gods, he will proceed with his entire gathering to the forest known as Endowed with Everything.
猶如眾星圍遶滿月，遶須彌山，亦如日光處於眾星。如百千金山圍遶須彌，金銀、毘琉璃、青因陀珠、赤蓮華寶，以此寶樹莊嚴。天帝遊戲之處多有眾鳥出妙音聲。
4.B. 558 “Compared to other parks, this one is like Mount Sumeru compared to a single hair. 288 It stands out just as the moon encircled by planets and stars, the sun surrounded by planets, or Mount Sumeru surrounded by a thousand golden mountains. The beautiful trees in this forest display divine colors of gold, silver, beryl, sapphire, and ruby, and the garden is adorned with divine flowers. Flocks of delightful songbirds flutter about in this park, which also features exquisite ponds full of divine lotus flowers.
天蓮華池——伊羅婆那白龍象王遊戲之處，金色蓮華，琉璃為莖，與諸乳象共遊其中，如前所說。雖是畜生，亦受天樂。
This great park is where Airāvaṇa, Śakra’s elephant, plays with his elephant cows in the ponds, as described previously. Within groves of beryl lotuses, he frolics with his elephant cows. Just as Śakra, king of the gods, is attended to by various groups of gods and goddesses, so the king of elephants enjoys a similar situation. Among lotuses of refined gold that beautify him with a wonderful light that resembles the dawn of a hundred thousand suns, he enjoys himself, reveling and frolicking. Although he is an animal, he nevertheless experiences divine pleasures.
時天帝釋至其象所，以手摩捫而戲弄之：我此白象王，善能與諸阿修羅鬪，令我得勝。
4.B. 559 “When Śakra, king of the gods, arrives at the ponds, he will massage and stroke Airāvaṇa with both his hands and say, ‘Ah, my king of elephants is needed in this war. When the gods and asuras fight, I shall ride him to victory.’ [F.126.b]
說是語已，復往詣於一切主山，至無憂殿與諸天子九那由他天女而共遊戲，受五欲樂。
4.B. 560 “Once he has wiped down the supreme elephant, Śakra will proceed toward the mansion known as Freedom from Suffering, which is located within that same forest. Surrounded by his retinue of gods and goddesses, he will ascend the stairway to the mansion, which forms a bridge across the water, and then enter the palace. Inside the mansion, the king of gods will proceed to frolic and enjoy himself along with nine hundred million goddesses. Together they will romp, take pleasure, and revel in their exquisite endowments of divine pleasures of the five senses.
共諸天眾，伎樂音聲遊戲之處，無量莊嚴。天眾受報，乃至愛善業盡、集樂報盡。
4.B. 561 “In this manner, the king of the gods experiences enjoyments in accordance with his own karmic actions. The gods and their king will continue to enjoy every pleasure within the hundreds of parks at the divine assembly hall of Sudharma, until finally their completed and accumulated desirable, attractive, and delightful acts, which are to be distinctly experienced in a blissful karmic ripening, have come to exhaustion. Until that point, they will keep playing and enjoying themselves to the tune of music from the five types of instruments.
於善法堂命終還退，或墮地獄、餓鬼、畜生。若有善業，得生人中，常受快樂，聰明智慧，同生一城或同聚落，於世間中最為上首，或為親友兄弟知識常受安樂。以餘業故。
Once they die at the divine assembly hall of Sudharma, they will, in accordance with their karmic actions that remain to be experienced, be born among hell beings, starving spirits, or animals. If they are born as humans, in accordance with their causal actions they will have perfect happiness and pure intellects. They will become leaders of families, towns, lands, and cities. They will also be born as friends and family and live happily together.
帝釋天王閉三惡趣，觀天退沒而說偈言：
4.B. 562 “In the case of the king of gods himself, the passage to the lower realms is blocked. Still, when he has examined the deaths and rebirths of the other gods, he will utter the following verses: [F.127.a]
此地諸園林，及諸蓮華池，山峯極端嚴，廣大多珍寶。cf. Dhs.5.31-32
4.B. 563 “ ‘The parks of this land are endowed With all sorts of lotus flowers, Supreme diversions and enjoyments, And great jewels.
蓮華諸河池，寶石而莊嚴，林樹種種花，眾鳥皆和集。cf. Dhs.5.33
4.B. 564 “ ‘There are precious ponds and cascades, Various beautiful stones, Assorted trees and flowers, And flocks of different birds.
金樹如意樹，淨如毘琉璃，銀寶或珊瑚，種種雜莊嚴。cf. Dhs.5.34-42
4.B. 565 “ ‘There are wish-fulfilling trees Of gold and flawless beryl. The silver and gold are pure And the forests grow in an abundant variety.
眾蜂出妙音，在於蓮華池，寶樓甚廣大，端嚴極淨妙。
4.B. 566 “ ‘Humming bees adorn The pools of lotus flowers. The mansions are delightful And adorned with precious jewels.
莊嚴甚奇特，諸天所應供，如是諸嚴飾，天人輪迴轉。
4.B. 567 “ ‘Beautifully adorned and delightful, This place offers everything gods require. All the gods experience such pleasures, Yet all beings are subject to change.
如幻亦如泡，如乾闥婆城，五欲愛所誑，天樂亦如是。
4.B. 568 “ ‘Alas, the pleasures of the gods, Who are fooled by craving, Are illusory and resemble bubbles of foam Or the cities of the gandharvas.
愛傷諸世間，流轉生死海，愛毒如猛火，滅壞諸世間。
4.B. 569 “ ‘Craving is like poison or fire, As it brings the world destruction. Those floundering in the ocean of craving Are all being destroyed.
欲樂無厭足，求之而不息，無常火燒已，不知何所趣。
4.B. 570 “ ‘Blinded by desire, they know no contentment. Wishing for pleasure, they cannot get enough. What shall become of these gods When they are burned by the fires of death?
眾生皆為此，愛毒之所誑，愛染覆諸天，不覺時所遷。
4.B. 571 “ ‘Craving makes the whole lofty world Bad from the beginning, nothing noble. It leads the bewildered gods Into the clutches of death.
天人阿修羅、地獄龍夜叉，一切無自在，念念時所遷。
4.B. 572 “ ‘Gods, humans, asuras, Yakṣas, hell beings, and nāgas Must all helplessly shamble onward Due to the horrifying noose of death.
一切三界中，為時網所纏，不知無自在，為愛之所惑。
4.B. 573 “ ‘Thus, the entirety of the three realms Are bound together by the shackles of death. Those bewildered by craving Are helpless and see nothing.’
如是天帝釋見天無常，有生有滅。見無常已，念第一法，以偈讚佛：
4.B. 574 “When Śakra has thus seen how the impermanent gods keep being born and dying, he will utter the following verses so that they may understand:
南無婆伽婆，利益諸眾生，說愛如毒害，為眾廣分別。
4.B. 575 “ ‘Homage to the Blessed One, Who is committed to benefiting all beings. The Blessed One has said much to worldly beings About the poison of craving. [F.127.b]
了知一切法，其智無罣礙，離於智所知，則無第三法。cf. Dhs.29.6
4.B. 576 “ ‘In short, in terms of cognitions and cognized objects, He has comprehended everything. Outside of cognitions and cognized objects, There is no third category to be observed.
無常及苦空，亦無有作者，如來見實諦，為諸眾生說。cf. Dhs.29.5
4.B. 577 “ ‘All of this is impermanent, suffering, empty, And devoid of any creator. This is what the Buddha, the teacher of the path, Has described as cyclic existence.’
爾時，帝釋以清淨心讚歎佛已，如印所印，還住所止，受天快樂。
4.B. 578 “Thus, with a stainless mind marked by this seal, the ruler praises the Blessed One. Afterward, he will once again pursue the enjoyment of divine pleasures and thus experience all the pleasures of the gods.
· The Gods in Dwelling in the Lofty ·
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二處名曰山峯。眾生何業而生彼處？
4.B. 579 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm within the Heaven of the Thirty-Three known as Dwelling in the Lofty. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼以聞慧見：此眾生教人持戒，乃至一日一夜不殺眾生，亦不偷盜、不犯王法，不行偷盜乃至小罪亦不故犯。是人命終生於第二山峯之處。
He will then notice how someone may convince a murderer to observe the discipline of giving up killing for even a single day. Such a person may also cause those who wish to become free from cyclic existence to give up the small fruits that result from stealing, while subsequently living in fear of royal punishment. When such people later separate from their bodies, they will go to the joyful higher realms, taking birth among the gods in the Heaven of the Thirty-Three, within the realm of Dwelling in the Lofty.
其地柔軟，須彌山峯種種雜業光明莊嚴。於此地中觀見一切須彌山根，金銀琉璃雜寶莊嚴，無量天鬘衣服莊嚴其地，妙色如融金聚，毘琉璃林莊嚴山地，與諸天女遊戲其中。
4.B. 580 “Dwelling in the Lofty is situated on the higher reaches of Mount Sumeru. One’s karmic actions cause different appearances, and this realm is distinguished by bright gold and silver. Once the gods have ascended to Dwelling in the Lofty, they have a view of the entirety of the slopes of Mount Sumeru and its many, distinct features of gold, silver, and beryl. Wearing divine garlands and garments, they will then enjoy themselves and frolic upon the ground that is adorned with gold. Surrounded by beautiful goddesses [F.128.a] they will enjoy themselves and romp within the forests and parks.
復往詣於飲食之河：一名天善味河；二名大駛流河；三名流行河；四名大流河；五名曲流河；六名濬鬘河；七名千流河；八名如意河。
4.B. 581 “Rivers of nourishment and beverages flow constantly in that realm. Thus, there are the River of Sweet Taste, River of Strong Current, River of Enjoyments, River of Great Enjoyments, River of Layered Flows, River of Strong Garlands, River of a Thousand Flows, and the River of Free Flow.
飲此河流，離於醉亂。一切諸飲從河而流，種種眾味，種種諸色。或有乳色，或赤寶色、青寶王色、毘琉璃色，或黃金色或有雜色，妙香流出，湛然常滿。
Those rivers all flow with an abundance of different drinks that are of different tastes and colors and are free from the detrimental side effects of intoxication. Some are colored like milk and others like ruby, lapis lazuli, beryl, and gold. Still others have mixed colors. Thus, the waters of those delicious and constant rivers flow in an exceptional way.
復有天食，皆有種種色香味具，味如石蜜香潔白淨，如意之味隨天所念，有種種味。
4.B. 582 “The realm also abounds with delicious edibles having a wide range of fragrances and colors. Sweet like sugarcane, they are endowed with heavenly fragrances. They come in strong and light colors and can yield whichever taste one may desire. Thus, the gods enjoy food with flavors corresponding exactly to their wishes.
種種園林香花莊嚴，種種色鳥以為嚴飾，與諸天女遊戲其中，種種伎樂歌舞戲笑，甚可愛樂。多有諸林，謂娑羅林、大娑羅林、如意樹林、常華香林、如意風林，觸身悅樂，金枝莊嚴，鈴網彌覆，百千眾鳥出妙音聲，受五欲樂，共相娛樂。
4.B. 583 “In the groves and forests of that realm grow beautiful and deliciously fragrant flowers, and many kinds of colorful birds live there. In those lovely lands the gods and goddesses play cymbals, sing, and dance, and thus play, enjoy themselves, and rollick. In the forests are groves of śāla trees, great śāla trees, wish-fulfilling trees, constantly blooming trees, and trees through which the wind blows delightfully according to one’s wishes. The trees in those endearing groves are decorated with golden twigs, [F.128.b] draped with nets of big and small bells, and are home to hundreds of thousands of songbirds. Within those groves the gods and their ruler are sustained by the pleasures of the five senses.
無有病惱，離於飢渴，身無疲極，無所營作，如心所念，遊戲園林蓮華池中見諸妙色。
4.B. 584 “The gods are all friends with one another, and they pursue only enjoyments. All are free from disease and suffering, hunger and thirst. Their bodies never tire, and they remain free from the discomforts of exertion. Thus, they freely pursue their enjoyments, moving and staying as they please within the enrapturing forests, pleasure gardens, and lotus groves.
五欲娛樂。住山峯天，其身光明，如意大小，神通自在，隨意所念皆悉即得，得已不壞，無能奪者。
4.B. 585 “The gods who are thus satisfied by the pleasures of the five senses within Dwelling in the Lofty have luminous bodies that they can make small, large, or light according to their wishes. They go as they please, wherever they please, and just as they please. They obtain whatever they wish for, and whatever they obtain cannot be taken away from them by anyone, for it will remain under their own control.
如是住峯，一切天眾受自業樂，乃至愛善業本所持戒——不殺、不盜，善業既盡。
The gods in Dwelling in the Lofty partake of many more pleasures beyond this, and so, propelled by the causal relations of their own positive actions, they continue to enjoy themselves and frolic with the gatherings of goddesses until finally the desirable, attractive, and delightful results of observing discipline, giving up killing, and refraining from stealing have been exhausted. Once that happens, they will die and leave their divine world.
命終還退，隨業流轉，墮於地獄、餓鬼、畜生。若生人中，住於山谷，大富饒財，端正第一，園林欝茂，寒暑調適。以餘業故。
4.B. 586 “After their death they will take birth in adherence to, in reliance on, and in accordance with their own karmic actions, and so they may be born among hell beings, starving spirits, or animals. Should they instead be born with the general lot in life of humans, they will, in accordance with their causal actions, become mountain dwellers who live in constant happiness. They will be extremely wealthy and enjoy tremendous pleasures. Their bodies will be exquisite, and they will live in excellent places within groves that are both warm and cool. [F.129.a]
復次，比丘知業果報，觀三十三天第三地處。彼以聞慧見：有地處名曰山頂。眾生何業生於彼處？
· The Gods in Dwelling on Summits ·
4.B. 587 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine 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 Dwelling on Summits. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼以聞慧見：有眾生持二種戒；見諸眾生被縛幽閉，解之令脫；行於曠路，為飢所逼，不盜他人甘蔗果菜；雖有勢力，不奪他人漿水飲食。以其不殺、放眾生故，是人命終生三十三天山頂之處。
He will then notice how some people may observe a dual discipline of the body, having given up killing others and having set others free from bondage. Endowed with great power and capacity, such a person may set out on a journey and while on the road come to suffer from hunger and thirst. Still, even if he passes by a sugarcane field, an orchard, or an encampment of shepherds, he will refrain from stealing any milk or sugarcane juice, and he will remain fearful of killing and stealing. When such a holy person, who has set other beings free, later separates from his body, he will go to the joyful higher realms and be born among the gods in Dwelling on Summits within the Heaven of the Thirty-Three.
受無量樂。無量河水，所謂欲流洄澓，悕欲為岸，歡喜之人憶念濤波。
4.B. 588 “Born there such people will have abundant enjoyments. They will chase after the numerous objects there, which will seem like rivers, and their desires will likewise appear with the strength of a river. In this way, they will live within a river of desire and an expanse of conceit, and they will remain attached to the island of gratification. Their enjoyments will be like wellsprings and their thoughts like waves.
於此河中多有眾鳥色香愛味，諸有蛟龍無量欲著，曲戾流行，水沫為栰，嫉妬園林，無量境界以為山谷。如是愛河，諸天沒溺，無能渡者。
The beautiful forms, sounds, smells, tastes, and textures that they encounter will be like beautiful birds. However, their views will be like ferocious crocodiles that confine them in numerous ways. Thus, within their forests and parks, rivers in which swim the fish of envy will surround them. These gods are unable to cross these rivers of excitement that flow from the mountains of many objects. They are unable to escape from these muddy rivers of craving. 289
無始輪轉，不得彼岸，流注不絕，習為甚深，行於三道，瀑流波注，遍於欲界、色界、無色界，生老病死憂悲苦惱為大勢力。如是愛河，諸世間人亦不能渡。山頂諸天，愛河常流，與諸天女遊戲其中，受五欲樂。
4.B. 589 “The waves on the far side of the river Gaṅgā are impossible to see. Similarly, since time without beginning, those gods have been submerged in a deep current. [F.129.b] In the realms of desire, form, and formlessness, they have been ravaged by the waves of birth, old age, death, grief, lamentation, suffering, distress, and disturbance. That swiftly running river of craving is the cause of life in hell and, just as humans are incapable of contentment, so also the gods in Dwelling on Summits are driven by a river-like craving. Thus, attended to by gatherings of goddesses and richly endowed with divine pleasures of the five senses, they enjoy themselves, frolic, and revel.
有六園林。何等為六？一名常歡喜；二名常遊戲；三名白雲聚；四名普樂林；五名如月林；六名恒河林。如是等林，嚴飾山頂，遊戲其中，受無量樂。復向飲河，所謂質多羅河、手觸之河、無厭足河、雜色水河。
4.B. 590 “In that realm stand the following forests: Constantly Ravishing, Constant True Joy, Cloud-Like White Array, Joyous in All Regards, Moon-Like, and Flowing above the Gaṅgā —those are the forests of the gods of Dwelling on Summits. Within them, the gods experience numerous pleasures, and they frolic and revel together with exuberant females. The rivers that they drink from are known as Diversity, Massaged and Touched with the Palm of the Hand, Insatiable, Kumuda Flowers, and Growing Utpalas.
其河兩岸，金銀頗梨以為林樹，華果具足，甚可愛樂。以善業故，其地諸天種種河林，飲食香潔，從河而流，千萬天眾遊戲娛樂。所服天衣無有經緯。
All of them have mountains on both banks. Flowering fruit trees of silver, crystal, and gold embellish the delightful divine ground that has manifested through various virtuous activities and performed karmic actions. In those forests, by those rivers, and upon that ground, food and beverages flow like rivers. [F.130.a] This is where these gods enjoy themselves with divine music, divine dwellings, and divine garments of unwoven fabrics.
身具光明，無有骨肉，亦無津污，口意無惓，常懷歡喜，行步庠序，歌舞戲笑。乃至愛善業盡，身口意業、清涼業盡，第一樂報決定業盡。
4.B. 591 “The bodies of these gods are luminous and without flesh, bones, pus, or blood. Their bodies, voices, and minds are free from weariness, and they remain thoroughly at ease in both body and mind. Thus, they continue to enjoy themselves, frolicking and reveling, until finally their virtuous physical and verbal acts, which are desirable, attractive, delightful, and cooling, and which yield a supremely blissful ripening that is only experienced in the higher realms, have been exhausted.
從天還退，墮於地獄、餓鬼、畜生。若生人中，常受安樂，巨富饒財，樂修智慧，遊戲歌舞，所生國土多處高原。以餘業故。
Once that happens, they will die, leave their divine world, and take birth among hell beings, animals, or starving spirits. Alternatively, karmic actions to be experienced in other lives that produce a human existence may cause them to take birth as humans. In that case they will, in accordance with their causal actions, enjoy constant mental happiness and have playful thoughts. They will sport and frolic and be born in an excellent land.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第四地名善見城。眾生何業生於彼處？
· The Gods in Dwelling in Excellent View ·
4.B. 592 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the gods of the Heaven of the Thirty-Three, he will wonder which other places those gods may live in. When he examines this matter with knowledge derived from hearing, he will correctly perceive a god realm known as Dwelling in Excellent View. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼以聞慧見：有眾生修行持戒，救於溺人，令脫水難，或將被戮，救贖令脫，或以自身投深水中，救彼溺人。若有惡人，教令偷盜，不從他教，不行偷盜，乃至行於曠野，飢渴所逼，尚不盜人粮食果食。尊敬於戒，於微細戒心生畏懼，不敢毀犯。是人命終生善見城。
He will then notice the following instances. People may observe discipline, or they may, without any regard for their own welfare, save the lives or possessions of others who are about to be killed by weapons or who have been taken by a river. Alternatively, some people may suffer from hunger when traveling. Even though others may encourage them to steal, they refrain from doing so. Other people may find themselves in the wilderness, fearing for their survival. Even so, they will not begin to collect fruits and roots unless they have received permission to do so. [F.130.b] Such beings fear becoming disrespectful toward the observance of discipline and they are frightened of even the smallest infraction of the bases of training. Thus, when such people later separate from their bodies, they will go to the joyful higher realms and be born in the city of Excellent View.
其城縱廣十千由旬，十千階道，閻浮檀金以為其地，十千大殿，毘琉璃寶或閻浮檀金，或有白銀因陀青寶及餘七寶間錯莊嚴，於諸街巷多有樓閣寶殿莊嚴，光明晃耀。若以日光喻彼天宮，如日中燈。
4.B. 593 “The city spans ten thousand leagues and is distinguished by having ten thousand courtyards. The grounds there are made of gold from the Jambu River, and the mansions are made of beryl, silver, gold from the Jambu River, or various sapphires. There are also beautiful thrones made of the seven precious substances. The roads are magnificent, and the road crossings, doors, gates, rooftops, and mansions are all extraordinary. Whenever there is no sunlight, the houses become like lanterns —in such instances, these supreme buildings glow like torches and emit light.
其城四面，毘琉璃寶以為園林，周匝莊嚴，真珠羅網遍覆其上。復有金樹銀網彌覆，復有銀樹金網彌覆。有七寶樹為遊戲處。如意之樹，隨天所念，從此樹生因陀青寶。大青寶林，金色眾鳥出妙音聲。金林之中銀色眾鳥，青寶林中赤寶華鳥，赤寶林中雜色眾鳥。如是園林，眾鳥妙音以為莊嚴。
4.B. 594 “The city is also decorated with groves and parks, some of which feature beryl trees draped with nets of pearls. In others, the trees are made of gold and draped with nets of silver. Some have silver trees covered with nets of small golden bells. In some parks the trees are of the seven precious substances. In some grow wish-fulfilling trees that provide whatever the gods may want. Some groves are of lapis lazuli and beryl and within them golden birds sing beautifully in many ways. Within groves of golden trees, silver-colored birds sing and play. Within groves of sapphire, stunning ruby-colored birds sing delightfully and play. Within groves of golden trees, birds with variegated bodies sing beautifully and play. [F.131.a] Such are the parks that adorn the city of Excellent View.
善見大城街巷阡陌，一切皆以真金宮殿，白銀為柱，毘琉璃樹以為莊嚴。復有金殿毘琉璃柱，復有金殿金樹莊嚴。雜寶宮殿莊嚴階道，金色眾鳥出妙音聲，周遍莊嚴善見大城，不可稱說。
4.B. 595 “The beautiful roads and golden houses are decorated with pillars of silver and beryl trees. Along golden roads stand columns of beryl, golden trees, and houses of gold. Where the roads and homes beautifully meet, there are golden birds. In these ways, the beautiful city of Excellent View displays incomparable wonders.
有四大林以為嚴飾：一名雲鬘林；二名大樹林；三名光明音林；四名樂見林。一一園林縱廣二千五百由旬。一一林中有一萬河，皆以金華彌覆水上。兩岸嚴飾，甚可愛樂，金銀頗梨、青寶王樹以為莊嚴。
4.B. 596 “Furthermore, the city is adorned with four great forests, known as Net Garland, Great Trees, Luminosity, and Delightful to Behold. All of them measure two hundred fifty leagues and within them flow tens of thousands of streams with golden embankments. The streams are extremely delightful, and their firm banks are adorned with gold, silver, crystal, beryl, and gorgeous trees.
於此林中多有眾蜂，白銀為身，毘琉璃寶以為兩翅。其音美妙，勝於笙笛絲竹之音過十六倍。毘琉璃樹黃金為果，香美柔軟味勝石蜜，其果香氣滿一由旬，鳥聞香氣百倍受樂。
Swarms of beautiful bees with beryl wings and silver bodies zip around in the forests, and their humming is so melodious that the sound of any human flute cannot match even a sixteenth of their beauty. The beryl trees grow golden fruits that are extremely fragrant —much more so than any herb —and their fragrance can be sensed within a league. The birds that live there are infatuated by their very nature, and yet when they smell the fruits their infatuation increases a hundredfold.
金樹銀果香美上味。毘琉璃樹，黃金為葉，雜寶色果。如是種種無量林樹，莊嚴圍繞善見大城。
From the golden trees grow silver fruits, of heavenly scent and color, endowed with five tastes. On trees with beryl trunks grow leaves of gold and multicolored fruits. Thus, the forests are endowed with copious colors and various extraordinary features, transcending all comparisons. [F.131.b] Such forests surround the great city of Excellent View.
隨其憶念，種種善業皆悉成就，得種種報。如其種子，受如業報，住善見城受無量樂。
4.B. 597 “Like a painting created by thought, all of these features manifest due to the gods’ prior engagement in numerous divine karmic actions, and thus the effects manifest in accordance with their causal actions. As long as the seeds are present, the effects will keep manifesting, and so the gods in the city of Excellent View are carried away by their sundry pleasures.
此城如是，眾所樂見，故名善見。其林種種赤寶莊嚴，珊瑚車璩種種鈴網彌覆園林遊戲之處。善見諸天住在其中，其城宮殿華鬘寶幢。無量百千億寶幢幡蓋，微風吹動出於種種微妙樂音。
4.B. 598 “By its very nature the city is excellent to behold. Its trees and mansions are adorned with gold and various types of coral, festooned with nets of small bells, and decked out with nets of golden bells that chime melodiously. Within such groves, parks, and gardens reside the gods of Dwelling in Excellent View. Within this divine city, the ornate buildings resound with music and the ringing of cymbals. The city is filled with gods and goddesses who wear beautiful garlands and partake of beverages, while the wind animates the hundreds of thousands of banners and standards.
多諸天子天女眷屬圍遶，住於須彌山頂善見城中。善業莊嚴，受勝報者三十六億，帝釋天王之所識知，有大神通，光明威德，心常歡喜。
4.B. 599 “Billions of gods reside in that city on the peak of Mount Sumeru, beautified due to their great karmic actions. The gods are tremendously powerful, worthy of offerings, capable of great miraculous feats, and always delighting 290 in the pleasures of their parks. Without exception, Śakra knows all the billions of gods and goddesses that have assembled in hundreds of thousands of divine gatherings there.
無量百千天子天女出天王城，詣林遊戲，乘於無量百千億殿，種種幢幡百千億種以為莊嚴。其殿種種色相莊嚴，因陀青寶以為箱輿，赤蓮華寶以為殿輪。有乘寶殿紫磨金地，毘琉璃道，車璩為繩以界道側，寶鈴莊嚴。
4.B. 600 “When the gods in the heavenly city of Excellent View go to pursue the delights of the parks, they travel in hundreds of thousands of chariots decorated with numerous stunning banners and standards. Thus, they travel in a display [F.132.a] of billions of beautiful, colorful shapes. Some of their chariots are made of beryl and are equipped with drawbars of ruby. Their interiors are of coral and the outer structure of beryl. The platforms are of gold and the chariots are festooned with small bells that ring beautifully.
復有天子乘眾寶殿，有乘寶宮，車璩為底，真珠羅網以覆其上，珊瑚為壁，白銀為柱。復有天子乘於金殿，真珠為壁，赤寶為底，白銀為柱，珊瑚莊嚴。一一莊嚴出千光明，百千諸殿不可稱說。天眾圍遶，無量百千種種莊嚴。
These gods also travel in other fine chariots. In some chariots the drawbars are of gold and the sidings are made of pearl. The platforms are of coral, the outer structures are decorated with emerald, the sides are of coral, and the shafts of silver. Other gods travel in supreme chariots in which the drawbars are of gold, the sides draped with pearls, the platforms studded with rubies, the shafts of silver, and the chariots overall decorated with coral. Thus the gods travel to their parks, riding in many hundreds of thousands of such brilliant chariots that are endowed with incomparable features.
天子乘之，往詣園林。毘琉璃幢或赤覆幢，或紫金幢或赤蓮寶幢，無量種色寶幢眾幡遍於虛空，歡喜遊戲，往詣四林。無量伎樂，百千億聲，種種妙音皆悉具足，聞者愛樂。
From poles of silver fly banners of gold. Banners are attached to poles of ruby. Banners and standards of bountiful colors are raised to the sky, one next to the other. Thus, it is in sheer joy that the gods travel to the four great gardens to partake of enjoyments. They travel to the accompaniment of hundreds of thousands of instruments that play many different musical melodies, all of them distinguished by exceptionally excellent and delightful qualities. [F.132.b]
如業所得，上中下報，歡喜受樂。往詣大林。一一天子與天女眾，或百或千乃至百千，歌舞戲笑。乾闥婆音伎樂具足，往詣大林受五欲樂。一一天女各與天子娛樂受樂，如意縱逸，往詣種種遊戲之處。
4.B. 601 “In accordance with their individual inferior, intermediate, or great karmic deeds, they proceed blissfully on their journey. Thus, each god is surrounded by a hundred, a thousand, or a hundred thousand goddesses who dance, sing, joke, and play beautiful music of the five instruments. Accompanied by such offering goddesses, they proceed to the great parks. The goddesses are endowed with divine pleasures of the five senses, and as they meet with the gods, they dance, flirt, and play. In this way the gods develop attachment to pleasure and thus they frolic. Heavenly music fills the jungles as the gods revel in their divine enjoyments on their way to the parks.
或行空中如青雲氣，毘琉璃色。如是天眾處於虛空，以種種衣莊嚴其身，種種嚴飾，美音愛語，往詣大林。
4.B. 602 “Some travel through the sky as if they were dark, beryl-colored clouds. Adorned with various ornaments, garments, and attire, these supreme gods converse merrily as they fill the sky on their way to the great forests.
或有天眾行於金道，無量百千寶殿輪輞輾諸金地，金塵滿空，令空陰翳而無染污。若諸天子命欲終時，塵則著身。有諸天子曾見餘天有如是相，不久退沒，受大苦惱，生慈悲心而說頌曰：
4.B. 603 “Other supreme gods travel on the golden ground, riding their hundreds of thousands of chariots and raising golden dust to fill the sky. Although the golden dust colors the atmosphere, it does not stick to the gods, except for the faces and garments of those who are coming close to the time of their death. When the other gods see the dust settling in that way, they will regard it as an omen of death. Recognizing that the suffering of death is endless, they will become overwhelmed by pity and so utter the following verses:
諸天行此道，或百或千還，為於時節火，而燒境界薪。cf. Dhs.5.42-52
4.B. 604 “ ‘The objects that manifest are like firewood, And death like a burning fire. Upon this path the gods proceed In their hundreds and thousands.
見他病死相，而自不覺知，衰相既至已，乃知自苦惱。
4.B. 605 “ ‘Although their death is seen by others, They do not see it themselves. When later they encounter this difficult time, [F.133.a] They will become aware of their suffering.
放逸自濁心，常樂於境界，不覺死隨逐，常不離眾生。
4.B. 606 “ ‘The mind mixed with carelessness Remains fond of objects. Once they are born and obtain a body, They fail to realize that it is sure to die.
受樂遊戲人，樂行於放逸，死軍將欲至，破壞如毒害。
4.B. 607 “ ‘Those who are fond of carelessness And thus enjoy objects Will be received by the hordes of the Lord of Death And destroyed, as if by poison.
非是呪藥力，非天阿修羅，自業之所縛，世所不能救。
4.B. 608 “ ‘You who are caught by the shackles of death Have no one to protect you — Neither can medicine, mantra, nor karmic actions do so, Nor can you be saved by any god or asura.
塵垢覆身面，而猶不自覺，死信既來至，不久必終沒。
4.B. 609 “ ‘Those whose faces are covered with dust Do not themselves realize it, But the messengers of death have arrived. Death will follow thereafter.
眾生常貪欲，渴愛無厭足，死賊忽已至，著樂不覺知。
4.B. 610 “ ‘Those who fail to see the meaning of happiness But remain constantly desirous throughout their lives, Insatiable in their craving, Will suffer a sudden death.
汝已死相現，為死之所牽，須臾必退沒，退時受苦惱。
4.B. 611 “ ‘Death has sent an important sign. It is the first message to you. Later, the utterly unbearable Death itself will arrive.
此山頂眾生，園林莊嚴處，業縛不自在，受於自業報。
4.B. 612 “ ‘That which is adorned with groves and parks Is the experience of one’s own karmic actions. Yet, even on this supreme mountain Sentient beings will be tied up and dragged away.
遊戲放逸行，受樂無厭足，癡人愛增長，退沒不自在。
4.B. 613 “ ‘The intoxicated gods who play here Will never feel satisfied by their pleasures. Insatiable due to their ignorant craving, They will fall helplessly to the ground.
有煙必有火，其相法如是，如是退沒相，必當歸死苦。
4.B. 614 “ ‘Just as smoke always occurs Before there is fire, These are the signs of dying, Heralding death’s arrival.’
如是天子見是相已，放逸心息，修本善根，呵責自心及餘天子。如是說時，有諸天子乘種種殿，寶網彌覆，懸眾寶鈴，無量莊嚴，以自校飾，見者愛樂。天鬘天衣以為莊嚴如融金聚，百千萬眾遍須彌頂。
4.B. 615 “In this way, those gods who are less absorbed in carelessness and who previously have been accustomed to practicing roots of virtue will notice the obstacles of the gods and instruct both themselves and other gods. Meanwhile, as those words are spoken, the gods will keep advancing, riding numerous chariots draped with nets of bells. They shine in their numerous garments and are impressively adorned with divine garlands, garments, and ornaments of pure gold. As they thus proceed, they reduce thousands of the peaks upon Mount Sumeru to dust.
是時天子見天眾來，或乘金殿或在地行，或乘鵝殿，有與天女歌舞戲笑向遊戲林。天蓮華樹，河泉池流，華果茂盛，種種雜寶以為莊嚴，一切園林甚可愛樂。
4.B. 616 “The gods there will be aware of the other gods approaching. Some travel through the sky [F.133.b] while others journey upon the surface of the earth. Some travel in chariots pulled along by birds, and some sing and dance together with the goddesses. They will approach the divine lotuses, trees, rivers, birds, fruits, flowers, jewels, and the supremely delightful groves and parks.
善見諸天既至園林，即皆下殿，往詣金樹。其樹鮮榮曜若日光，空行天眾從空而下，詣遊戲處。一切天眾皆悉雲集，鼓樂絃歌，遊戲受樂，無有嫉妬，歌舞戲笑。
Traveling in these ways in their chariots, the gods of Excellent View will arrive among the golden trees that shine like the sun. Those that travel through the sky will descend and enter the park. Upon arrival, the gods will gather and play instruments, sing, and perform various joyful dances. Rollicking among each other, they will befriend one another and enjoy themselves without any sense of envy. They will dance, play, and revel.
五欲自娛，莊嚴樂音，與諸天女行於飲食河岸之間，向琉璃林。其琉璃林以真金果以為莊嚴，香色具足，味如蜜酒，與諸端正妙色天女，飲摩偷果，久受天樂。
4.B. 617 “Their music is played in the following five ways: using string instruments, drums, cymbals, flutes, and songs. To the sounds of such music, they enjoy food and drink that flow like rivers. In this way, the gods and goddesses enjoy one another’s company as they frolic within the forest. The trees there bear beautiful fruits of beryl and gold, strikingly colored and endowed with a sweet, honey-like taste. Inebriated by the taste of these fruits, the gods will long enjoy themselves together with lovely goddesses of flawless beauty.
如是天眾歌舞戲笑，以受快樂。餘天聞已，往帝釋所，合掌頂禮，白言：天王！善見城中一切天眾皆詣園林遊戲之處。天王當知！帝釋聞已，勅：諸天眾速疾嚴飾，我欲往詣善見諸天遊戲之處。
4.B. 618 “These blissfully infatuated gods and goddesses dance, sing, and joke with one another. When the gods who are servants and followers of Śakra hear their music, they will gather and go before their ruler. Approaching him respectfully, [F.134.a] they will all address him sincerely. With joined palms they will speak to the ruler of the gods in the following way: ‘Ruler of the gods, the gods who live in Excellent View have all gone to celebrate in the parks. Ruler of the gods, we request that you be aware of this.’ “When Śakra hears this, he will tell the gods, ‘We shall also go to the park where the gods of Excellent View are. Prepare yourselves to leave.’
善法堂上一切天眾聞天王勅，乘種種殿——若乘金殿毘琉璃幢；毘琉璃殿真金為幢；七寶雜幡以為莊嚴；金色鳥殿出眾妙音；或有馬殿，其行速疾；或有金鵝，毘琉璃足，赤蓮華寶以為兩翅——天子乘之，隨天帝釋向善見大城遊戲之處。
4.B. 619 “Thus, when Śakra has heard the news, the gods who live at Sudharma will set out in their various chariots. Some ride golden chariots that have beryl shafts and are equipped with standards. Some ride beryl chariots with shafts of gold. Some ride colorful chariots made of the seven precious substances and adorned with standards. Some ride chariots pulled by extremely beautiful golden birds with lovely voices. Some fetch colorful horses with harmonious and agreeable gaits, attach their chariots to them, and thus travel in chariots drawn by horses. There are also some who ride on golden geese whose legs are of beryl and whose feathers are the color of ruby. Thus, the gods travel with Śakra, ruler of gods, to the city of Excellent View and its parks.
復有天子乘孔雀鳥，七寶為身。是孔雀鳥於閻浮提中，勝餘一切眾鳥之色，何況天中善業莊嚴，形相色貌無以為比。乘此孔雀詣遊戲處，種種樂音歌舞戲笑，詣善見天，遊戲受樂。
Other gods ride on peacocks whose bodies are of the seven precious substances. If even in the world of humans the array of a peacock’s feathers constitutes a perfect form, it goes without saying that this is also the case in the heavens that are adorned by the exceptionally positive, karmic actions of the gods. The exquisite colors and designs of the divine peacocks cannot be illustrated by any example. Thus, the gods proceed on their mounts toward the groves and parks of Excellent View. To the sounds of music and song, [F.134.b] the merry, playful, and frolicking gods will proceed to the pleasure garden where the inebriated gods of Excellent View reside.
時天帝釋乘於千輻四輪之殿，其殿莊嚴，七寶所成。何等為七？一者青寶王；二者赤蓮華寶；三者車璩寶；四者清淨毘琉璃寶；五者珊瑚金剛；六者頗梨；七者真金。如是七寶雜色莊嚴，駕以千鵝，身七寶色，種種形相，音聲美妙勝諸天女歌頌之音，帝釋乘之。有五百幡，金銀毘琉璃以為寶幢，青黃赤白紫色雜成莊嚴其殿。
4.B. 620 “The chariot of Śakra, king of the gods, has four wheels, each of which has a thousand spokes. The chariot is made of the following seven precious substances: lapis lazuli, ruby, emerald, coral, vajra, crystal, and golden ornaments. Śakra’s supreme chariot is drawn by a thousand swans also made of the seven precious substances. Fully mature and endowed with the finest bodies and caparisons, the swans resemble golden lotuses in bloom, and their voices are so endearing that before them even the songs of goddesses seem unpleasant. Such swans pull Śakra’s chariot as he travels. The chariot is also decorated with five hundred streamers in sundry colors that are attached to poles of beryl, gold, and silver. Thus, the streamers display beautiful colors of blue, yellow, madder, red, and white.
帝釋乘之。無量天女歌頌妙音在前歌舞，或遊虛空或行於地，隨意自在，無所障礙，受五欲樂，伎樂自娛，向善見天遊戲之處。
4.B. 621 “When the king of the gods in this way rides his chariot, numerous hosts of singing goddesses accompany it, and in front of the chariot travel numerous singing gods, journeying through the sky and upon the surface of the earth in successive groups. Everyone moves as they wish and as they please, enjoying their divine delights to the accompaniment of the five types of instruments. In this fashion, such happy ones proceed to the city of Excellent View and its parks.
餘天見之，執種種華，毘琉璃莖，往帝釋所。善見天眾見帝釋來，皆捨遊戲，往迎帝釋。
4.B. 622 “When the other gods see the approaching travel party, they will begin to dance, laugh, rollick, and play music. Picking up various lotuses with stalks of beryl, the gods of the city of Excellent View will emerge from the parks to greet Śakra, king of the gods, and the gods in his traveling party.
帝釋告言：汝等今應遊戲水中。善法天眾聞帝釋勅，頂受其教，即入池水取蓮華葉，向善見天馳速而走。善見天眾亦執蓮華，走向善法天眾，遊戲喜笑。
4.B. 623 “At this point Śakra will say, ‘Come before me. [F.135.a] It is good for you to play with one another.’ In reverence of the command of Śakra, the gods will then rush toward the gods of Excellent View in order to receive water. The goddesses will also rush forth to receive water from the inhabitants of Excellent View. In this way, the goddesses that live in Excellent View and those that live in Sudharma run toward each other. The gods will receive petals of golden lotus flowers from one another and then rush to the parks, all the while joking and playing with each other.
時天帝釋住在空中，觀諸天眾遊戲水鬪，久時遊戲猶不厭足。復以蓮華而共鬪戲，或以金華、毘琉璃華種種色莖共相打擲。
4.B. 624 “Moving and abiding in the air, Śakra will watch the gods and goddesses as they play with lotus flowers. Even when they have romped around in the water for a long time, the gods still will not have had enough, and so once again they begin to play with the lotus flowers. The gods and goddesses will then play together among the lotuses. Some will play with golden lotuses, others with lotuses that have anthers of beryl and gold, and others again with lotuses that have anthers of various sorts.
久於此處，以蓮華相打以為戲笑。復詣果林取諸軟菓遙相打擲。果戲鬪已，復往酒林，食摩偷飲，以善業故而不醉亂。
4.B. 625 “When in this way they have long played and enjoyed themselves with one another, they will then proceed to the fruit orchards. There they will pick up ripe fruits and playfully toss them at each other. Once they are done playing in the orchard, they will next go to a wine grove to partake of drinks that are free from detrimental side effects of intoxication and do not cause dismay. The wines are perfectly delicious, and their tastes adjust themselves to the individual preferences of the gods.
時天帝釋從殿而下，入於林中，時諸天子見帝釋來，皆大歡喜，供養帝釋。諸天子等，合掌白言：我得善命，得善果報，得值天王利益我等，過於父母。如是天眾既供養已，時天帝釋告諸天子：汝等皆悉如我之子，如兄如弟。相慰勞已，入放逸地。
Śakra, king of the gods, will then dismount his perfect chariot and proceed to the park, where he takes a seat among the gods. When the gods see that their ruler has arrived, they become delighted and pay homage to him. [B32] Everyone will then join their palms above their heads and worship the ruler of the gods, saying, ‘When the ruler of the gods thus remains present, our lives bear fruit. [F.135.b] Śakra, king of the gods, sustains and provides for us in a way that surpasses even that of parents.’ In this manner, they will properly venerate Śakra. In response, Śakra will say, ‘You are like my children and my siblings,’ and thus they will properly venerate one another. Then they will again stray into carelessness and remain that way.
於園林中遊戲受樂，河流泉水蓮華池中，種種眾鳥出妙音聲以為莊嚴。以諸金華莊嚴其地。其地細妙柔軟平正。其諸樹林，金毘琉璃、頗梨諸樹莊嚴其地。
4.B. 626 “In this way, they will roam through the groves and parks where flocks of birds warble, streams and rivers flow, and beautiful shrubs and bushes embellish the landscape. Rivers of gold there are adorned with lotus groves and parks. The ground is even, soft, and without roughness, yet the landscape undulates delightfully and is studded with gorgeous trees of beryl, gold, silver, and crystal.
河泉流水出眾飲食，皆悉具足。曼陀羅華、居賒耶舍大蓮華等，以為莊嚴。天子天女遊戲歌舞於山谷中，歡娛受樂。五樂之音、天女歌音，受五欲樂。
Food and drink flow like rivers and there is an abundance of fruits. Mandārava flowers, lotuses, and other magnificent flowers adorn the land. Within the thicket, divine men and women engage in joking, playing, and rollicking. The five types of instruments can be heard throughout the parks where the gods and goddesses thus partake of divine food and are pleased by divine objects of the five senses.
善見城中諸天子等，善法堂中諸天子等，皆共遊戲於園林中，於人中數經無量時遊戲受樂，還向本宮其道種種遊戲之處，戲笑受樂。種種莊嚴，還於本宮。善見城中所住諸天受於天樂，乃至愛善業盡。
4.B. 627 “When the inhabitants of Excellent View and Sudharma have enjoyed themselves in this way, they will return to their respective places, and there continue to be merry until finally their completed and accumulated acts with desirable, attractive, delightful consequences have been exhausted.
從天命終，隨其本業墮於地獄、餓鬼、畜生。若有善業，得生人中，常受安樂，多聞知見，常愛音樂歌舞戲笑，愛於節會，多饒資生，不遭疫病，離於憂惱。以餘業故。
Once that happens, they will die, leave their divine world, and take birth among hell beings, starving spirits, or animals in accordance with their karmic actions. 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 those causal karmic actions, live in tremendous, constant happiness. Their intellects will be flawless, and they will be fond of music, dance, singing, joking, and playing. They will always delight in merriment, food, and drink, [F.136.a] taking pleasure in copious foods and beverages. They will not be susceptible to epidemics or contagious diseases but live free from suffering.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第五地名鉢私他。眾生何業生於彼處？
· The Gods in Dwelling in One Direction ·
4.B. 628 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and thus correctly perceive a god realm known as Dwelling in One Direction. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼以聞慧見：持戒人貧窮乞索財物飯食，見大貧人，分餐惠施，減妻子分而施貧窮。盲冥孤獨、困病之人善信修集，見他犯姦，為官所執從右門出，執事魁膾欲斷其命，怖畏目冥，救令得脫。是人命終生三十三天鉢私他地。
He will then notice how a disciplined person whose possessions are extremely few and of low quality may take the valuables and food of others. Despite his intense suffering, such a person may then not only give the things he obtains to his children and spouse, but with a well-trained mind, he may also distribute these things among others who are afflicted, and who resort to begging, are destitute, and without a protector. However, because of his attachment to the pleasures of a sexual relationship with someone else’s spouse, that person may then be apprehended and served a death sentence. Thus, he may be delivered into the hands of his executioners and led through the southern gate on the way to the place of execution. Still, in the midst of such calamity, he may succeed in escaping. When later such a person separates from his body, he will go to the joyful higher realms and be born among the gods in Dwelling in One Direction.
生此天已，以善業故，其身光明皆悉普照，猶如日光。其光色相，無量光明，青黃赤白、紫綠諸光遍照諸天，十倍增勝。如閻浮提眾星宿之中月光第一，此地天子，其身光明亦復如是。眾色具足，餘天比之，猶如螢火。
4.B. 629 “Due to their accomplishment of positive actions and their extremely virtuous, great deeds, those who are born in that realm will have luminous bodies that are radiant like the sun. Shining in colors of blue, yellow, madder, green, and white, this natural light of their bodies is ten times stronger than that of all the other gods. As an analogy, while the planets and stars shine their light on Jambudvīpa, the moon is still more luminous. [F.136.b] Thus, the natural light from the bodies of these gods illumines and adorns their entire realm. When the gods who have such superb bodies examine their extraordinary features, they find that next to them all other gods seem like nothing more than fireflies.
諸天女等見此天子，皆走往趣。天子既生，莊嚴之具亦皆隨生，於其頂上，大青寶王以為寶冠，其光普照滿一由旬。餘大珠寶，見此珠光，皆滅不現，猶如日出，螢火失光。
4.B. 630 “As soon as a god is born in that realm, all the goddesses will come to see him. Moreover, as soon as he is born, all his ornaments will manifest. Thus, the newly born god will be in possession of a great sapphire crown jewel that casts its light across a league, outshining any other light in the heavens and all jewels elsewhere. Just as the rising sun outshines the glow of fireflies, so these gods outshine all others.
自然七寶以為花冠，其光普照滿百由旬，一切光明以為莊嚴，青黃赤白紫綠諸光於其身上自然而有。珠寶瓔珞七寶光明，其光普照一百由旬。身服瓔珞，七寶所成，其光能照一百由旬。以金剛綖以為帶繓，垂於胸前，所著腰帶如天虹色，脚著種種雜色履屣，其光明曜猶如電光，行不疲極。
4.B. 631 “From the moment they are born, these gods will bear a crown of the seven precious substances that shines a gorgeous light across a hundred leagues, radiating brilliant colors of blue, yellow, madder, green, and white. Next will appear a necklace adorned with the seven precious substances and then a garland studded with diamonds. Thereafter manifests a belt in the colors of the rainbow, and finally shoes that are studded with the seven precious substances and that radiate variegated light.
若念行空，隨其所向，以屣力故，能有所至，終不疲惓。所著衣服無有經緯，種種眾寶光明照曜，殊勝可愛。
Whenever the god thinks, ‘I, of such and such a name, wish to travel through the sky,’ these boots will carry him wherever he pleases, and he will travel entirely free from any weariness or harm. After the boots will appear a luminous garment made of various unwoven fabrics. [F.137.a] By the light that shines from this garment, their already delightful, heavenly realm will now become even more pleasurable.
天子生已，即自思惟：我以何業來生此中？適生此念，自見往世於閻浮提善不善處，從彼命終來生此天。若閻浮提中修行善業，此中成熟。我作善業故來生此。以因緣生，非無因生。
4.B. 632 “Upon their birth the gods will wonder, ‘What actions could have caused me to take birth here?’ As they examine this question further, they will notice their previous positive and negative actions performed in Jambudvīpa, and how on that basis they have entered into their present experience. Thus, they will think, ‘Positive actions caused me to be born here —it didn’t just happen for no reason.’
於須臾頃，諸天女眾，少壯妙色光明具足，悉來親近初生天子。諸天女等莊嚴之具所出音聲如五樂音，其香普熏滿二由旬，其華勝於一切諸華。
4.B. 633 “As soon as a god has had this thought, numerous youthful goddesses of perfect physique will appear. The sound produced by their jewelry is as melodious as that of the music of the five instruments in the world of humans. Their delicious fragrance can be sensed across two leagues, outstripping the aroma of any flower.
妙色光顏，天服莊嚴，功德所生，天善業故；譬如日出，眾華開敷。
To the satisfaction and joy of everyone, the beauty and youthfulness of the goddesses is unprecedented, and even the quality of their garments will seem better than before. Because of their past positive acts, the gods emit a light that makes the bodies of the goddesses blossom to their fullest, just like the light of the rising sun opens all flowers and makes them bloom.
天子既生，天女色敷至天子所，種種遊戲娛樂天子，抱持天子詣林遊戲，種種伎樂歌舞戲笑，瞻仰天子，共詣林中。
Thus, as the light of the gods touches the goddesses, everyone smiles and indulges in joyous carousing. Placing the goddesses on their laps, the gods carry them gracefully away into the groves and parks. Once there, the goddesses play various instruments before the gods and delight them with smiles as they gaze upon them. This is how they enter the groves and parks.
其林名曰蓮華化生，若諸天子入林戲時，一一足下悉生蓮華以承其足，毘琉璃莖，金剛為鬚，真金為葉，其臺柔軟，眾蜂莊嚴。隨其舉足欲下足時，蓮華即生以承其足。
4.B. 634 “In that heavenly realm, the following forests can be found. The Forest of Marvelous Lotuses is such that whenever a god places either of his feet on the ground, a lotus will grow forth that has a beryl stalk, a diamond sprout, a core of gold, [F.137.b] and soft leaves and petals and is adorned by beautiful bees. When he lifts a foot and places it somewhere else, a new lotus will appear and the previous one will disappear.
從此花林入摩偷林，其林金樹流出香飲，勝葡萄酒，色香味具，諸天飲之無有醉亂，天女飲之。
4.B. 635 “From there the gods will go to the Honey Water Forest, which is thick with divine golden trees dripping with heavenly wine. The greatest among the gods will drink from this wine that is of divine taste and aroma, and he will then invite the other gods to also drink this honey that is free of any of the detrimental side effects of intoxication and of unprecedented bouquet and taste.
復往詣於遮都羅林，其林三眾不可譬喻：一者鳥音；二者蜂音；三者天女歌頌之音。彼諸天子三眾林中，一一遊處、一一華池。
4.B. 636 “Once they have drunk from the wine, they will proceed to the forest of Triple Beauty. No analogy can be given for this Triple Beauty. The warbling of the birds, the humming of the bees, and the music of the goddesses are unlike anything else. Within that forest of Triple Beauty, the gods promenade among the parks, lotus pools, and ponds, enjoying themselves, reveling, and rollicking.
種種鳥音聞之悅樂，不知厭足。愛火所燒，乃至愛善業盡，從天命終，業所繫縛，墮於地獄、餓鬼、畜生。
4.B. 637 “Listening to the many different songs of the birds, and insatiably enjoying the sense pleasures, the minds of these gods are burned by the fire of craving. In this way they continue to enjoy themselves until finally their positive karmic actions have been exhausted. Once that happens, they will die and leave their divine world. Tied by the chains of karmic action, they will be impelled by their own past actions to take birth among hell beings, starving spirits, or animals.
若生人中，妙色端正，生大種姓，功德具足，富樂自在，隨心遊戲，無病安隱，壽命長遠，生值善世或值中國，不生邊地，或為大王或為大臣，多饒財寶為大商主。以餘業故。
If, due to karmic actions to be experienced as a human, they should instead take birth among humans, they will, in accordance with their causal actions, enjoy perfect physiques, be born in excellent families, and possess outstanding qualities. They will have perfect happiness, provide for their own needs, be independent of others, and do as they please. They will be free from sickness, harm, or discomfort and enjoy tremendous wealth. [F.138.a] They will be born during threefold endowment, or within a family of leaders, as someone in charge of half a country, as a regent, or as an exceedingly rich businessperson who possesses wealth, grain, gold, and silver in abundance.
復次，比丘知業果報，觀三十三天所住之處。彼以聞慧見：第六處名曰俱吒。眾生何業而生彼處？
· The Gods in Dwelling in Forests ·
4.B. 638 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine 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 in Forests. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼聞知見：若有眾生獲執賊人，不加罰戮、不令苦惱，或他捉賊，令其得脫。以潤益心利益眾生。供養父母，奉施病藥，隨心所須。
He will then notice how a person who has apprehended a thief that could rightfully be punished may refrain from punishing or harming that thief due to fear of what lies beyond this world. With a wish to benefit others, and out of loving concern, such a person may also work to release thieves that are held by others, offering them a bed, bedding, medicine, and household articles and helping them attain what they need.
不盜父母所有資財，悅意軟語，利益少言。常以香華供養禮拜念佛功德。恭敬師長，禮拜問訊，和言軟善。見惡知識而不親近，不樂其行。
4.B. 639 “Such people would also never knowingly steal anything themselves. They will speak gently, in few words, and in a way that is helpful. They will respectfully bow to the Buddha every day, paying homage and offering flowers or incense while bringing his qualities to mind. They will also physically express veneration for the gurus, rising quickly and bowing with respect. They will always speak pleasantly, and when they see unwholesome company they will not associate with such persons by having fun, walking, or conversing with them.
不善惡人、不正行人，世間所賤，不共同行，不與同住。親近宿老，遵奉祇敬。受佛禁戒，智慧具足，真心持戒，不惱壞他。眾人所愛，善言讚嘆。軟語供養。
They will also avoid enjoying themselves together with people whose minds are afflicted, who are not noble, and who are shunned by the world. Instead they will look straight ahead and refrain from not sitting down with such people. They will have proper regard for elders and respect them. They will have love for sentient beings and not cause pain to others. They will be praised by the whole world and themselves show respect for those who speak pleasantly [F.138.b] and gently.
奴婢僮客，不橫加怖。飲食知足，不飲餘食。不惱眾生，不喜瞋恚，不與下賤屠兒魁膾販賣貿易，賣買質直。不誑眾生。
They will be endowed with a discipline of proper discernment, and they will not unjustly harm male or female servants, employees, or workers. They will refrain from overeating and letting themselves go. They will refrain from living in a harmful way and avoid fits of agitation. They will avoid impure means of livelihood, such as butchery, business, hunting with dogs, trapping, and so on, and they will desist from trading and other forms of non-Dharma.
不入酒肆，不為女人之所輕易，不壞威儀進止庠序。言則奉行。不求他人好惡長短。心不懷恨，不說毀呰亦不言智。見他田植，不生嫉妬。租稅依法，不欺王者。不盜他田溉灌之水。若晝、若夜，不取他果。一切眾惡悉捨不為，或一一止，或復下止。
They will have no interest in bars, and they will avoid dependency on women, unwholesome actions, and flawed conduct. They will avoid divulging the secrets of others, have no hidden ill will against friends, and avoid making enemies. They will refrain from spying on others and informing the authorities. They will refrain from taking produce from the fields of others, refrain from taxing a population at more than a sixth, and they will not confiscate the fields, water, or property of others. They will refrain from taking fruits that belong to others, whether by day or night, and they will be entirely, partially, or slightly free from the intention to steal.
云何下止？遍作諸業是名下止。云何中止？作已懺悔，毀呰不作，是名中止。云何上止？不作遍業，不教他人，勸他令捨，不生隨喜，捨離惡人中下之業。如是三人得三種果，謂上中下。
4.B. 640 “What does it mean to be slightly free from the intention to steal? It means to refrain from engagement in the preparatory stage of the act of stealing. Intermediate freedom from such action is to confess what was done, regard it as a mistake, and refrain from such actions in the future. Great freedom from the act of stealing is to avoid engagement in the preparatory stage of the act, prevent others from engaging in it, encourage others to confess such misdeeds, and avoid rejoicing in such acts while disassociating from its perpetrators. Based on the individual degrees of lesser, intermediate, or greater relinquishment of the intent to steal, there will, correspondingly, be lesser, intermediate, and greater effects.
如是行善、捨惡業人，身壞命終生俱吒天。
4.B. 641 “People who in this way pursue positive actions and give up flaws will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Dwelling in Forests.
既生天已，身無骨皮，離於污垢，受樂成就不可稱說。譬如轉輪聖王，七寶千子、王四天下，所受之樂比此天樂如活地獄。
“Once born there, their divine bodies will have no flesh, bones, pus, or blood, [F.139.a] and there is no analogy that could illustrate the bliss they experience. Nevertheless, to provide some slight indication, think of the difference between being born in the Reviving Hell and being a universal monarch of the golden wheel, a human who experiences the pleasures of the gods and possesses all the seven precious substances that exist on the four continents. That may provide a slight indication about the gods of Dwelling in Forests.
其天住處縱廣三千由旬，七寶天樹、河池莊嚴於彼天中，名曰行林。其林金樹，隨天憶念，悉從樹生。隨天所至，常與天俱，如轉輪王七寶，隨王心念常與王俱。此天園林亦復如是，若天念住，林即住地。譬如飛鳥翱翔於空，住則依地，此天園林亦復如是。此俱吒天一勢力也。以善業故。
4.B. 642 “Dwelling in Forests extends across three thousand leagues on top of Mount Sumeru. The realm is adorned with glorious divine trees of the seven precious substances and features beautiful rivers. In the forest known as Action grow trees of gold. When the gods wish to go somewhere, they think, ‘Let the trees follow us!’ As soon as they develop such a wish, the gods of Dwelling in Forests will be followed by the trees wherever they may go. Just as, for example, the wheel of the universal monarch begins to travel through the sky as soon as the monarch wants it to, so the trees will journey through the sky whenever the gods want them to. They will also descend to the ground wherever the gods want them to. Thus, the trees will move from one place to the next, just as a flock of birds may fly to a place, stay there for some time, and then fly off to another. This is one of the powers of the gods of Dwelling in Forests, generated by their own karmic actions.
復有勢力。以善業故，隨其行處，眾妙音鳥常與天俱，是俱吒天二勢力也。
4.B. 643 “Another such power of their positive actions causes birds that warble as beautifully as music of the five types of instruments to follow them wherever they go.
復有善業隨其行處，諸蓮華池、眾蜂妙音、鵝鴨鴛鴦以為莊嚴，是俱吒天三勢力也。
The power of their positive karmic actions is also such that, wherever the gods may desire to travel, there will be lotus ponds alive with humming bees and beautiful golden swans, [F.139.b] ducks, and yellow geese.
復有善業，著天華鬘，行於空中自然而有千葉蓮華，毘琉璃莖，諸天女等，坐其華臺與共遊戲，是俱吒天四勢力也。
When, adorned with divine garlands and garments, the gods of Dwelling in Forests travel through the sky, the power of their positive actions will also make lotuses with beryl stalks appear. These lotuses have a thousand petals, and upon each of these lotuses is a goddess to whom the gods will flock.
復有善業，隨天所至行於空中，天諸寶器盛滿天飲自然在手，共諸天女次第飲之，歌舞戲笑如意能行，是俱吒天五勢力也。
Once the gods in Dwelling in Forests thus reside within such divine lotuses, the power of their positive karmic actions will make vessels filled with divine beverages appear from the sky and pass into their hands. The gods and goddesses will then drink together and be happy, singing songs and cavorting until they decide to go somewhere else.
復有業力，隨其所念一切成就。若有憶念，欲行異方，能越山峯，園林華果皆悉具足，行於空中與諸天女作天伎樂，隨意所至。
The power of the positive actions of the gods in Dwelling in Forests also lets them obtain whatever they wish for. Whenever they wish to travel from one divine abode to another, the mountain or peak where they arrive will have divine flowers and fruits, perfect rivers, and exquisite groves and parks. All such things will manifest out of the sky. Together with the goddesses that surround them, the gods in this realm sing songs to the accompaniment of music of the five instruments as they travel through space from one place to the next.
善法堂天、善見城天見此天眾，昇此高殿，下觀山谷，生大歡喜，如天使者觀閻浮提。善法堂天、善見城天見此天眾共相謂言：此俱吒天如念能行，能踰我等，處處無礙。是俱吒天六勢力也。
4.B. 644 “Whenever the gods dwelling at Sudharma and Excellent View catch sight of this joyous and lofty abode, they feel just as a traveling human in Jambudvīpa would feel if he happened to come upon a divine palace. The gods of Sudharma and Excellent View will then say to each other, ‘Oh, the gods of Dwelling in Forests enjoy such supreme pleasures. Their bliss is far greater than ours, as they revel to the tune of music from the five instruments, going and [F.140.a] staying wherever they like, roaming unhindered from place to place.’
釋迦天王與其后坐百千葉蓮華臺上，乘空而遊，善業所化。一一華葉有五天女，天鬘莊嚴坐於華葉如融金聚，作天伎樂瞻仰帝釋，端正殊妙，與天帝釋詣俱吒天。
4.B. 645 “Śakra, king of the gods, will then take his seat upon a thousand-petaled lotus flower that has a stalk of divine gold and beryl. Sitting there together with the fine goddesses, he will travel through the sky. Produced by positive karmic actions, Śakra’s delightful lotus flower is delightful in the following ways: upon each of its petals perch five goddesses adorned with divine garlands, garments, and gold ornaments. Playing the music of the five instruments, the goddesses are totally elated and ecstatic, all of them facing toward Śakra. All the goddesses are completely infatuated by their own exquisite forms and youthfulness. Thus, together with Śakra, all of these goddesses glide across the sky to the realm of Dwelling in Forests.
時彼天眾見帝釋來，皆大歡喜出迎帝釋，頭面敬禮，美言讚歎，圍遶帝釋四面而住。或在山峯或遊戲處，或在山頂，或在園林或蓮華池，共帝釋住。俱吒天眾與天帝釋久時遊戲，還歸本宮，釋迦天王還善法堂。
4.B. 646 “When the gods in Dwelling in Forests see Śakra, they are overjoyed. Descending from their abodes, as described before, they will come forth to welcome Śakra, king of the gods. Bowing their heads to the ground before him, they will offer him praises. The gods that serve Śakra and the inhabitants of Dwelling in Forests will then gather around Śakra in utter joy and accompany him across the sky as he travels to whichever pleasure garden, mountain peak, forest, grove, lotus pool, or other destination he may wish to visit. When the followers of Śakra have frolicked for a long time, they will return to their realm, coming back in the same way as they left. Śakra will then proceed to the divine assembly hall of Sudharma.
此天所受五欲之樂，上妙色聲香味觸等，乃至愛善業盡，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 647 “Thus, driven to distraction by delightful forms, sounds, smells, tastes, and textures, these gods continue to enjoy themselves until finally their completed and accumulated acts with desirable, attractive, delightful consequences have been exhausted. Once that happens, they will die, leave their divine world, [F.140.b] and take birth among hell beings, starving spirits, or animals in accordance with their karmic actions.
若生人間，第一安樂，不遭病苦，或居大洲不畏怨敵，或為大王或為大臣，常受安樂。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 karmic actions, enjoy constant and supreme happiness, never falling ill and always being free from harm. They will be extremely wealthy and enjoy supreme pleasures. Without fear of external armies, they will become the king or regent of one of the subcontinents.
