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.
觀天品之十四(三十三天之十一)
復次比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天二十九地，名曼陀羅。眾生何業生此天中？彼以聞慧見：有善人順法修行，以正直心不惱眾生，實見業果，清淨持戒、常樂持戒，離於諂曲。如煉真金，清淨無垢。正見修行受持善戒，畏未來世，布施修福。
· The Gods in Dwelling on the Disk ·
4.B. -1697 “As the monk who has knowledge of the ripening of karmic effects continues to examine 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 on the Disk. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing and thus notice how there are noble beings who are righteous, adhere to the Dharma, are honest and sincere, do no harm to others, always acknowledge the reality of karmic results, keep totally pure discipline, are always cheerful, spurn any falsity and deceit, are flawless like refined gold, have the genuine view, [F.269.a] keep the pure discipline of the guides of the past through the genuine view, and are wary of what may ensue following the present life. Such people, who practice generosity and create merit, will be born in this realm.
所謂見有修禪比丘欲斷魔縛，盛夏熱時流汗熱渴，施石蜜漿或施拂扇。
4.B. -1698 “As for their generosity, monks who live in seclusion, practicing concentration out of a desire to destroy the chains of Māra, may be overcome by the heat, tormented by heat and thirst. In such cases, the aforementioned people will offer the monks sugarcane juice, water, ventilators, or fans.
如是善人不殺眾生，或見獵師羅捕孔雀、山鷄種種眾鳥，獵師捕得，或養或殺，或以眾鳥作遊戲具。是人見之，恐其殺害，贖此生命，放之本處令得安樂。是名不殺利益眾生。
4.B. -1699 “How do they give up killing? A householder might think that it would be fun to have a cuckoo or a peacock, and thus arrange for such a bird to be trapped in the forest. The bird may later be neglected so that it is on the verge of dying. In such a situation, the aforementioned people will ransom the bird’s life with material goods and set it free, returning it to the forest once again. They will also keep feeding the bird and thereby make sure that it lives a happy life. Such is the way they abandon killing.
云何不盜？云何捨盜？見於微細業之果報而生怖畏。是持戒人若河池岸邊或於異處，見有楊枝或有蜜漿，為施行人，是人渴乏，不取不飲，以慈心故。是名不盜。如是之人命終生於三十三天。
4.B. -1700 “How do they put a stop to stealing? How do they abandon taking what was not given? Wary of even the smallest karmic consequence, such people will, without any thought of stealing, leave behind abandoned teeth-cleaning twigs or honey drinks that may be found by the side of a pool, pond, river, or the like, so that those things may instead be of benefit to people who are practicing pure conduct and observing vows. In this manner, they turn away from stealing.
既生天已，一切諸欲皆悉具足，五樂音聲，遊戲園林，種種眾鳥出妙音聲，於蓮花中眾蜂音聲、鴻鳥之音。林中眾樹七寶莊嚴。諸蓮花池香水充滿如毘琉璃，在中遊戲。其山峯中七寶焰光、七寶石窟，金銀頗梨、因陀青寶。
4.B. -1701 “When such people later separate from their bodies, they will proceed to the joyful higher realms and be born among the gods in Dwelling on the Disk within the Heaven of the Thirty-Three. Having been born there, they will receive all they may desire. The forests and parks of that realm are filled with music from the five types of instruments and the calls of many different species of birds. The humming of numerous bees [F.269.b] can be heard around lotus ponds, while geese and swans make their calls amid groves adorned with trees formed from the seven precious substances. There are pools filled with water that looks like blue beryl powder, and the mountain peaks are formed from luminous rocks of the seven precious substances and contain caverns of gold, silver, crystal, and sapphire.
如是種種眾鳥出妙音聲。如是眾鳥，七寶為翅而以莊嚴，種種音聲聞之悅樂。一切天眾互相隨順，無量美音遍園林中。於其林中可愛飲食從河而流，若天見之，生大歡喜，歎未曾有。如是林中種種眾色，種種莊嚴，莊嚴其身。
Many kinds of birds play and sing their songs, and their colors and feathers appear as if they were made from the seven precious substances. They warble many melodious songs that reach one’s ears in a rich symphony of lovely singing. In this way, as the birds warble throughout the realm, the forests and parks are filled with enrapturing and deeply sonorous tunes. Feasts of all manner of incredibly delicious food and drink just rain down in these forests, and if even the gods feel ecstatic in these circumstances, we need not mention how humans would respond to that environment. In such forests and parks, they take on myriad appearances and costumes and wear myriad adornments. Thus, they frolic and revel in hundreds and thousands of ways.
與諸玉女百千同眾，遊戲受樂，受於天中種種快樂。其身光明，威德第一。如是天子受業果報，與諸天女圍遶受樂，心生歡喜。
4.B. -1702 “Those who have previously engaged in positive actions have a personal glow and splendor that sets them above the rest. They are surrounded by myriad pleasures that they relish and enjoy, savoring all kinds of delights. When other gods see them completely intoxicated by all their pleasures, they joyfully surround them and participate in the joyful celebrations.
既受樂已，如是思惟：我當往詣毘琉璃寶莊嚴欄楯圍遶林中。眾寶莊嚴，種種眾鳥出妙音聲充滿林中，一切天眾心皆歡喜，五樂音聲，遊戲受樂，與諸天眾及諸天女遊戲林中。
4.B. -1703 “While the gods frolic, revel, and celebrate, they will at some point think, ‘Why don’t we go to the forest that lies within a beryl fence, the forest that grows bejeweled trees, glitters with many hues, and is filled with songbirds?’ Then, to the accompaniment of the five types of musical instruments, they will venture into that forest to enjoy themselves and celebrate with the throngs of ecstatic gods and goddesses who live there. [F.270.a]
林中有池，名曰清水，清淨可愛。諸天眾等，於蓮花池遊戲受樂。爾時，初生天子與天女眾欲至此林，爾時諸天遙見天子歌舞戲笑，徐步而行，往迎天子，詣清水池，於此池邊歡娛受樂。
4.B. -1704 “In that forest lies a pool called Abode of Water, which is extremely charming and limpid, and on the banks of this pool the gods play around and enjoy themselves. When gods are newly born, they will go to join the others by this pool, and when the gods there behold these new arrivals, they will laugh and splash about and then go forth to welcome them. Thus, at the pool called Abode of Water, everyone will become friends and together join in the merriment and joyful celebration.
以池力故，隨諸天子心之所念，一切皆現。若念色香，眾蜂具足。若念天飲，天飲即生。若念須陀，色香味具亦復如是，柔軟淨潔，色如滿月。
4.B. -1705 “The powers of this pool are such that it transforms itself into anything one wishes. For instance, if one so wishes, the water will become an extremely delicious wine with the most exquisite color, fragrance, and taste, and around it bees will hover. It becomes whatever one wishes and thus may also turn into divine nectar. In this way, this pool has a wonderful appearance and a delicious taste and aroma. It is filled to the brim with divine nectar that is delicious, smooth, and has the color of the moon.
若念林樹，即生第一功德具足種種樹林，鈴網彌覆，微風吹動出妙音聲，如乾闥婆音。
4.B. -1706 “If the gods wish for the pool to be filled with trees, it will transform such that it is full of trees of the finest qualities, covered with nets of small and large bells, and the leaves of the trees will produce the sound of music. Thus, when moved by the wind, the trees will play music of the five types of instruments.
復次天眾作如是念：我當入池。作是念已，即入池中，沒身深入。見於池中種種寶珠以為欄楯，莊嚴寶殿，或真金白銀、毘琉璃寶、青寶頗梨、雜寶為床，敷以天衣。
4.B. -1707 “If the gods then think, ‘We should jump into the pool!’ they will immediately dive in and the pool will once again contain water. The gods who jump into the pool will find within it celestial palaces that are adorned with jeweled fences of myriad colors and beautiful trees. Some are of beryl, some are of gold, some are of silver, some are of crystal, some are of sapphire, and some are made of a mixture of these. In these palaces and groves, the gods will find incredibly comfortable, multicolored beds that are prepared with unwoven fabrics and mattresses just as soft as they wish. [F.270.b]
天子天女遊戲受樂於其池中，無量種種，不知厭足於五欲樂。無有妬嫉，互相愛敬，遊戲歌舞，娛樂受樂。
Upon these beds will rest bevies of gods, goddesses, and divine maidens with whom they can enjoy themselves and take their pleasure. In this enrapturing place, they will ecstatically and insatiably partake of the pleasures of the senses, free from any of the problems of strife and jealousy. Seeing each other as endearing and full of extraordinary qualities, they will regard each other as friends with whom they can freely enjoy themselves and celebrate. Thus, they will together enjoy the pleasures of the five senses.
既出池水，復往詣於尼單多林，於其林中多有眾鳥，蓮花林池具足莊嚴。無量眾鳥出妙音聲遍滿林中，其樹常有種種光明，其林具足種種功德，眾蓮花池以為莊嚴。諸天眾等，其身光明種種功德具足境界，受天快樂。愚癡凡夫第一樂者，所謂天子天女娛樂受樂。愚癡凡夫為婇女羅網之所纏縛，流轉生死，互相娛樂。
4.B. -1708 “Once they move on, they will go to a forest called Beautiful Grove. In this forest, one often hears the delightful call of the madtadangda bird. 344 Tens of thousands of these birds flock around the waterfalls, streams, ponds, and embankments, filling them with the jabber of their songs in a most pleasing way. This forest has many attributes including trees that shine like sunlight. Flocks of birds flit here and there. In this setting, adorned with hundreds of thousands of waterfalls, these gods that possess their own natural glow will together with the goddesses enjoy myriad divine sense pleasures. The highest joy experienced by the ignorant is the enjoyment of women. All childish, ordinary beings caught by this lasso are happy to remain stuck in cyclic existence.
久受樂已，復往詣於摩多山峯宮殿之處，昇須彌峯，與諸天女共昇山峯。微風吹衣，幡然隨風，皆共上昇摩多山峯。爾時，天子見此宮殿殊特妙好，蓮花莊嚴，七寶光明嚴好山峯，如山功德具足相應。摩多山峯其處高峻，奇特嚴好，不可譬喻。於此峯中遊戲歌舞，娛樂受樂。既受樂已，見大光明過其本相。其山峯中先具光明猶如日光，時有異光來照山峯，其光照已，過百千倍。天子見之，怪未曾有，即閉兩目，低頭而住。
4.B. -1709 “Once these gods have enjoyed themselves in sundry ways with the goddesses for an extremely long time, they will travel to a peak of Mount Sumeru known as Madtakaṭama. 345 There they will enter a celestial palace together with goddesses, who possess their own radiance, have an exquisite appearance, and wear beautiful ornaments. Once they have entered, the palace will ascend into the expanse of the sky. In this way, residing in the midst of the sky with their garments fluttering in the breeze, they will enjoy themselves within the celestial domain above that particular peak of Mount Sumeru. There they will behold celestial palaces of beautiful shape, adorned with divine lotus ponds and pools, and they will further behold mountain peaks of the seven precious substances decorated with unwoven materials of [F.271.a] the finest quality. In this lofty abode, which defies any comparison, they will enjoy themselves and take their pleasure. However, after they have frolicked in this manner for a short time, a burst of light, like the light of the sun, will suddenly shine forth in their midst. As this powerful light blazes, the terrified and dismayed gods will throw themselves to the ground with their eyes closed.
何以故？先未曾見此光明故。其光照之，不久還滅，如閻浮提見天火下，眾生見之皆大怖畏，時諸天子見此光明，亦復如是。怖畏未久，心還安隱，怖畏滅已，一切皆共籌量此事。何故有此希有之相，令我等天皆生怖畏，未久還滅？
Never have they seen such a light. Yet, as suddenly as the light appeared, it will disappear, just like a shooting star that suddenly flashes in the sky above Jambudvīpa, terrifying those that live there. In the same way, the sudden light shocks these gods. After some time, however, they will breathe a sigh of relief and instead begin to wonder, ‘What was this light that shocked us all and then disappeared?’
時諸天眾怪未曾有，詣善法堂，與諸天女至帝釋所。見天帝釋，頂禮供養，皆悉圍遶恭敬而住。
4.B. -1710 “Dumbfounded, these gods will then go to Sudarśana, the divine assembly hall. There, surrounded by other gods and goddesses, the astonished and shocked gods will go before Śakra. Seeing him, they will bow their heads and take places around him.
爾時，釋迦天王近住天眾，歌舞遊戲，種種蓮華以為莊嚴，歡喜戲笑，一切天眾於帝釋前歌舞遊戲，曼陀羅地諸天眾等，不歌不舞亦不遊戲，亦不歌頌讚歎帝釋，不與餘天言談語論。
4.B. -1711 “The gods who attend Śakra frolic and enjoy themselves. They wear garlands, jewelry, and wreaths of lotuses. With smiling faces, they are seated on deep blue gems, and they glow with the radiance of pure gold. In this way, Śakra’s retinue rollick, enjoy themselves, and celebrate before Śakra. Yet, the gods who just arrived will not enjoy themselves or take part in the celebrations. They will not praise Śakra, nor will they sing, dance, or say anything to the other gods. [F.271.b]
爾時，帝釋告曼陀羅所住天眾：諸天子！汝等何故不歌、不舞、不遊戲耶？爾時，曼陀羅所住天眾白天王言：我於住處見未曾有、本所未聞奇特之事。
4.B. -1712 “Śakra will address this group of gods, saying, ‘Mighty ones, what is amiss? Why are you not singing, dancing, and laughing?’ “The newly arrived ones will reply, ‘Śakra, we just saw and heard something that we have never seen or heard before.’
爾時，天王告曼陀羅所住諸天：汝見何等希有之事，自言昔來未見未聞？時曼陀羅諸天白帝釋言：天王！我等遊戲摩多山峯，昇彼山上，見大光明從上而下，一切山峯皆大焰起。我見此事，怪未曾有。未知當有何等因緣？
4.B. -1713 “Śakra will then press them further: ‘You who stand before me, what astonishing thing did you see?’ “The gods will then reply, ‘Śakra, we had gone to the mountain peak of Madtakaṭama to frolic in the parks there. But then we then saw a flash of light in the sky that illuminated the entire summit of the mountain. The light shocked us. Śakra, what was it?’
帝釋聞之，少思惟已，告諸天眾：有如斯事！我已先聞如是之事。我於爾時聞此事已，即問世尊：以何因緣有此奇特希有之事？爾時世尊而告我言：憍尸迦！汝已閉於惡道之門，勿生怖畏。一切有為，生死所攝，所謂無常。汝今諦聽，當為汝說。
4.B. -1714 “Hearing this, Śakra will think for a short while, and then say to the gods, ‘Gods, such a light occurs from time to time. This is the second time I have heard of such a wonder. When I first heard of it, I asked the Thus-Gone One, ‘Blessed One, what is this wondrous event?’ The Blessed One answered me, “Kauśika, as you have closed the doors to the lower realms, do not be afraid. This is the nature of things for all beings in cyclic existence: impermanence. I will explain to you what this light is, so listen attentively.
此是夜摩天上諸天命終。夜摩諸天色量形貌及以受樂勝三十三天過百千倍，以業盡故，命終還退，去此無量百千由旬，從上而墮。其光薄少，如燈欲滅，光明微少。如是夜摩天子於虛空中退時墮落，光明微少，猶尚如是，況夜摩天大光明相不可具說。
There are gods who inhabit a heaven called Free from Strife, and the gods in the Heaven of the Thirty-Three cannot match even a hundred thousandth of their body size, complexion, shape, or enjoyments. Once their karma is exhausted and they fall from that state, they fall for hundreds of thousands of leagues, and their radiance grows dimmer. When they die, their light in the sky dims just as the light of a butter lamp will dim and shed less light when it is running dry.
夜摩天光，三十三天所不能視。何以故？非境界故。憍尸迦！三十三天不能視於夜摩天光。夜摩天眾三種業故，三十三天但說二業。我從世尊聞如是說，汝今所見亦復如是，今為汝說。時諸天眾聞是語已，於五欲中生厭離心。此是夜摩諸天命終之時，退歿相也。其光去此無量百千由旬，從空而下，汝勿怖也。
Śakra, the incandescence of this light is indescribable, and the gods in the Heaven of the Thirty-Three [F.272.a] cannot bear to look at it. Why is this? Because it is beyond their grasp, it is more than they can conceive of. Kauśika, none of the gods in the Heaven of the Thirty-Three can bear to look at the light of the gods in the Heaven Free from Strife. Compared to others, the karmic results of the gods in Free from Strife represent a tripling, whereas the gods in the Thirty-Three only constitute a doubling.” These things I heard from the Thus-Gone One, and I have related them to you. Mighty ones, what you witnessed was a sad occasion. What you saw from a distance of hundreds of thousands of leagues was the light of such dying gods. However, do not be afraid of it.’
爾時，釋迦天王為諸天眾而說頌曰：
隨如是大樂，富樂亦如是，決定當墮落，受如是大苦。
4.B. -1715“Then Śakra will utter the following verses: “ ‘To the degree that one experiences Great bliss and enjoyments,One’s suffering will multiply, And it will finally lead one to fall to lower states.
業得相似果，世尊如是說，以其業勝故，其果亦如是。
4.B. -1716 “ ‘The Thus-Gone One eternally observes That results accord with their causes. When you engage with a specific karmic action, You will also encounter its specific result.
上上相續法，如業之所得；上上相續縛，其果亦如是。
4.B. -1717 “ ‘As one sees the relationships between karmic actions At a higher and higher level, One will also see the relationships between their results At a higher and higher level.
此威德上故，知業決定勝；以業上勝故，得勝命色力。
4.B. -1718 “ ‘The karmic actions of beings Will certainly persist, And so they may from birth achieve The highest form, complexion, strength, and lifespan.
一切諸天眾，業盡故還退，譬如焦敗種，種之不復生。
4.B. -1719 “ ‘When that karma is exhausted, however, they will fall — All of them will definitely fall. Yet a seed that has been burned Will never sprout.
觀心性相續，念念如燈焰，心因念念滅，諸業亦如是。
4.B. -1720 “ ‘Just as a butter lamp is momentary, So mind can be seen in terms of linked moments. Causes accord with intention — Such karmic actions are also momentary.
無常業因故，終必有破壞，謂樂有常者，是則不可得，樂若非無常，不生亦不滅。cf. Dhs.33.37
若有智慧者，應離愛境界，厭離愛欲人，則得離愛樂。cf. Dhs.33.38
4.B. -1721 “ ‘Whatever is born from impermanent karmic actions Is subject to birth and destruction. Defiled pleasure will never Follow one from the past to the future.
4.B. -1722 “ ‘What is characterized by being unborn and indestructible, Liberated from afflictions —that is bliss. Someone who achieves this is liberated from, And cannot be harmed by, the phenomena of cyclic existence.
一切有漏法，無常苦不實；若得無漏法，乃名不動樂。cf. Dhs.33.39
4.B. -1723 “ ‘One who reaches desirelessness and escapes existence, Liberated from its flaws, [F.272.b] Can protect, from the far shore, The happiness of embodied beings.
4.B. -1724 “ ‘They realize that these trifling defiled pleasures Are all momentary. All those who are liberated from them Reach lasting bliss.’
如是天帝釋為曼陀羅諸天如實說已，復更安慰曼陀羅天，令歸自地，告諸天眾：汝等諸天於一切時莫得放逸。
4.B. -1725 “In this manner, Śakra will teach the assembled gods about reality, and when he has brought them relief through this teaching, he will send them back to their own realm. Before they leave, he will also offer them this Dharma instruction: ‘Be careful at all times!’
爾時，諸天禮天帝釋，還其所止，到本地已，受五欲樂，五樂音聲種種莊嚴園林之中，受天之樂。乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. -1726 “Once they have returned to their realm, some of them will still be enthralled with their objects and thus keep enjoying themselves and celebrating to the accompaniment of the five types of instruments. In forests and homes filled with the beautiful tunes of instruments and cymbals, they will continue to enjoy themselves and celebrate until finally their completed and accumulated acts that bring desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world, only to be born among hell beings, starving spirits, or animals, in accordance with their karmic actions.
若生人中，生安樂處，或作大人，為一切人之所愛念，無有病惱，生大種姓、大長者家，常受安樂乃至老死。以餘業故。
Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, always enjoy the highest pleasure. They will possess great miraculous powers, be appreciated by everybody, be free from disease and suffering, and be born into a pure and great family. From the moment they are born, they will live a life filled with tremendous enjoyment and beauty.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第三十處名曰上行。眾生何業生於此天？彼以聞慧見：有眾生順法修行，信業果報，行於正見，布施修福，持一分戒。初持多分，後一切持。於道行僧布施靴鞋及施澡瓶。不殺不盜。或有邊地夷人捉人欲殺，是持戒人救贖令脫。若是王者，或見曠野征伐得財，恐犯偷盜，不受其分。是名不盜。
· The Gods in High Conduct ·
4.B. -1727 “As the monk who has knowledge of the ripening of karmic effects continues to examine the world 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 High Conduct. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing and so notice how people who are righteous and follow the Dharma, who always consider karmic results, and who always let their actions be preceded by a recollection of the [F.273.a] authentic view may make a gift of their wealth and create merit. Then, when members of the saṅgha —who observe a single, several, or all aspects of the discipline —are on the road, the aforementioned people will offer them shoes or utensils. Moreover, they abandon killing and stealing in the following ways. Whenever the subjects of Dramiḍa, mountain dwellers, or people who let their hair hang loose have caught people who live in remote areas in order to kill them, the aforementioned people will release them. Moreover, when such people encounter bandits carrying their loot through the forest, they will not take their share, even if they are the king himself, because of their fear of stealing.
云何不殺生？是持戒人或是王者，見有惡人欲來害己，以持戒故不斷其命。如是之人畏業果報。
4.B. -1728 “How do they give up killing? If they are the king, such people will not execute any apprehended criminals that may be handed over to them out of fear of the karmic consequences.
命終生於三十三天，名上行地。生此天已，以善業故，三千天女以為給侍，諸天女眾種種瓔珞莊嚴其身，手執種種伎樂琴瑟及種種香，種種歌頌讚歎天子，向天子所欲心親近。天子見之，亦向天女各各生於歡喜之心。
4.B. -1729 “When such people later separate from their bodies, they will proceed to the joyful higher realms and be born among the gods in High Conduct within the Heaven of the Thirty-Three. Once born there they will, by virtue of having previously performed positive actions, be served by three thousand goddesses who wear special costumes and ornamentation and carry various cymbals, instruments, and special preparations in their hands. As they approach the gods, they will offer numerous praises in song. When the gods see them coming, they will go forth to meet them, and the goddesses will treat them with extraordinary respect.
皆共往詣常歡喜園。其林一切毘琉璃寶、金銀之樹以為莊嚴，種種流泉蓮花林池莊嚴其園。有無量河而為莊嚴，種種鈴網彌覆其上，無量眾鳥周遍莊嚴，出於無量種種美妙和雅之音。其林如是種種莊嚴，天子天女於園林中互相映發，轉增妙好。
4.B. -1730 “Enamored by one another, everyone will then proceed to the park called Always Joyous. This park is adorned with trees made of beryl, silver, and gold. It is filled with waterfalls, ponds, and lotus pools, and hundreds of streams flow through it. The park is draped with various nets of fine bells [F.273.b] and features copious species of birds that flit about, singing thousands of different captivating songs. It is filled with myriad divine features, and the gods and the park only serve to reinforce each other’s beauty.
林中有山，名曰遊戲，七寶所成，有無量種眾色寶鹿端正莊嚴，赤蓮花寶以為其脇，真金為背，白銀為腹，真金為頂，珊瑚為足，頗梨為角。或有一色，所謂金色，或有二色——金色、銀色，一切眾色以為莊嚴。一切諸鹿於林樹間隨天眾行，出眾妙音如天女歌，如是眾鹿歌眾妙聲。
4.B. -1731 “In the center of the park stands a mountain composed of the seven precious substances called Mount Playful. This mountain is home to various precious deer that have the following gorgeous features: their chests are red like the color of red lotuses, their backs are white like silver, their bellies are yellow like gold, their legs are like coral, and their horns are like crystal. Some are of a single color, with their entire bodies silver or gold in color. The bodies of the deer that roam these forests are adorned with myriad qualities. The gods play with the deer, and the deer sing with the goddesses; as they sing, the goddesses will produce songs that are harmonious, pleasing, and captivating.
此諸天眾既受如是無量樂已，復往詣於須彌山峯，於山峯中有一大河，名曰山谷。乘種種殿，種種伎樂五樂音聲，勝欲具足，第一歡喜，威德具足，往詣須彌山峯山谷河所。於此種種河岸之間，遊戲受樂。流水岸中、蓮花林中、園林之中歌音悅耳，受於欲樂，皆生歡喜互相愛敬。
4.B. -1732 “When the gods have had fun in this way, they will all pay a visit to a place with many waterfalls. Riding different chariots, they will travel to a peak of Mount Sumeru that is called Rivers and Flatlands. Singing to music produced by the five types of instruments, and endowed with the finest pleasures, these jubilant and supremely prosperous beings set out to enjoy themselves by the streams, waterfalls, and the summit on Mount Sumeru known as Rivers and Flatlands. By the streams, waterfalls, and lotus ponds, where the sounds of music ring out, the infatuated gods and goddesses indulge in constant rollicking, happiness, and cheerfulness.
多有天子及天女眾，花香塗身，花鬘貫頂。以善業故，受天快樂，以業力故，隨順遊戲。如天所應，受天之樂，不可譬喻，今說少分，一切世人不能具說。何以故？不可譬喻，如是天樂無相似故。人中持戒，善業因故，受如是樂。
As they enjoy themselves, their bodies are draped with flower garlands and massaged with powders and ointments, and on their heads they wear garlands of lotuses. As they experience the results and effects of their past positive karmic actions, they frolic in incomparable heavenly happiness. [F.274.a] This is merely a partial description —nobody could describe these gods in full. Divine pleasure is indescribable, and the pleasures of these gods in particular are unlike any others. The realm they experience is one of copious pleasures, produced by concordant positive karmic actions performed in the past.
於此天中，受五欲樂，乃至可愛善業破壞朽盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。若生人中，第一安樂，近於山澤、多有河林國土之中，或為大王或為大臣，第一威德。以餘業故。
4.B. -1733 “In these ways, these gods continue to enjoy the five sense pleasures until finally their completed and accumulated acts that bring desirable, attractive, and delightful effects have been exhausted, relinquished, and consumed. Once that happens, they will die and leave their divine world, only to be born among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they be born with the general lot in life of a human, they will, in accordance with their causal actions, experience constant happiness. They will live in the wilderness and in the mountains, possess great splendor and expansive opportunities, 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：三十三天第三十一地名威德顏。眾生何業生於彼天？彼以聞慧見：有眾生第一淨心，布施修福，持七種戒，不近惡友，持戒不濁，護持福德，常勤精進，一心直心，如煉真金。
· The Gods in Supreme Splendor ·
4.B. -1734 “As the monk who has knowledge of the ripening of karmic effects continues to examine the realm of 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 Supreme Splendor. Wondering what karmic actions enable beings to be born there, he will examine this matter with knowledge derived from hearing, and thus will see how some virtuous beings of great intelligence practice generosity, create merit, uphold the seven aspects of discipline, avoid association with evil companions, 346 avoid unvirtuous discipline, generate merit as it should be generated, apply themselves in one single endeavor, are honest by nature, and resemble refined gold.
護幾種戒？所謂不殺及不偷盜。云何不殺？若國土荒亂互相殺害，是持戒人畏破戒故，寧自捨命，不害他人，不教他殺，是名不殺生。
What aspects of discipline do such people uphold? They abandon taking life and taking what was not given. Hence, if they are forced into a great battle, they will be cautious of their vows. No matter who comes before them, they will not kill them, even at the cost of their own lives. Such is the way they give up taking life. [F.274.b]
云何不盜？若國土荒壞亂，一切眾人競取他物，是持戒人畏破戒故，飢渴垂死，寧自捨命，不取他物。
4.B. -1735 “How do they abandon stealing? Even if their land is conquered by enemy forces that reduce the mountain peaks to dust, such that everyone begins to plunder one another, the aforementioned people will out of concern for their vows not take anything that was not given to them, even if they are starving and thirsting and on the brink of death.
云何布施？施何福田？若供養佛、若說法處而施與之。第一修心，其意正見。是人命終生於天上威德顏地。生此天已，威德光輪周遍圍遶，第一勝色。受相似因果，以善業故。
4.B. -1736 “What is their generosity directed toward? In order to venerate the buddhas and listen to the Dharma, they will offer lamps with a mind that is trained in kind intention and has been preceded by the authentic view. Thereby, they will, upon separating from their bodies, proceed to the joyous higher realms and be born among the gods in Supreme Splendor within the Heaven of the Thirty-Three. Once born there, they will wear garlands of great splendor and be endowed with stunning countenances and physical forms. Thus, they will experience karmic results that accord with their positive karmic actions in the past.
五樂音聲以悅其耳；常聞曼陀羅香、俱賒耶舍香、青蓮花香、七寶花香，以悅其鼻；舌得種種上妙須陀天上味飲；目見種種七寶山谷上妙之色；身得種種勝妙天衣，無有經緯；優鉢羅華香以塗其身。如是天子以善業故，善果成就。
4.B. -1737 “Again and again, they will hear the five types of musical instruments. Again and again, they will smell the fragrance of mandāravas, white and blue lotuses, and flowers of the seven precious substances. They will constantly taste the sweet flavor of honey and divine wines, they will behold various mountain valleys and the forms of the seven precious substances, and their bodies will be dressed in sweet-smelling clothing made of unwoven fabric of the type that is accessible to divine tactile sensation. They will experience the touch of lotuses, garlands made of blue lotus petals, and myriad ointments. In this fashion, they will indulge in the results of their past positive actions.
千天女眾以為圍遶，園林莊嚴，其林勝妙如融金色。金銀枝中懸以寶鈴，微風吹動出妙音聲，以為娛樂，又聞種種歌頌讚歎之音，受第一樂。天鬘天衣以為莊嚴，遊戲山谷，見於無量種種眾色毘琉璃寶、金銀青寶、大青寶王。於頗梨山峯自見其身，猶如明鏡。
Amid thousands of goddesses, they will experience supreme happiness in groves and forests where trees appear like refined gold and are draped with nets of tinkling bells, and silver vines are wafted by the breeze. When the gods take to singing, their cymbals, drums, flutes, and voices will be heard in symphony. They will wear incredibly comfortable, divine garlands and clothing. They will behold mountain valleys made of various types of gold, Mount Sumeru, and the peaks of mountains made of beryl, gold, silver, [F.275.a] sapphire, lapis lazuli, and crystal. [B44] Each of these peaks acts as a mirror, reflecting all the others within it.
時初生天子，天女圍遶入寶山峯，見百千身，百倍歡喜。諸天女眾亦復歡喜，嗚呼歎言：我身如是端正莊嚴！我今常樂五樂音聲，受天五欲功德之樂。
Surrounded by their goddesses, the gods will see themselves reflected hundreds and thousands of times in these mirror-like mountains, and as they behold their own reflections, their happiness will increase hundreds of times. The goddesses will also be exhilarated at that sight, and they will exclaim, ‘Accompanied by the music of the five types of instruments, we must go to have fun with those blissful beings, who possess such magnificently gorgeous faces and bodies! We shall indulge in the joys afforded by the divine sense pleasures.’
諸天女眾心生歡喜，從一山峯至一山峯，從一山谷至一山谷，皆於其中遊戲受樂。愛毒所醉，如狂病人心行不正，如是天眾放逸所壞亦復如是。共諸天女遊於山頂，種種飲食須陀之味，種種鳥音，於園林中受無量樂。互相愛樂，一心共遊，一心係念。如是遊戲，以天衣鬘瓔珞莊嚴。
4.B. -1738 “In this way, their minds will be distracted as they fly from mountain to mountain, hill to hill. Like humans drunk on the poison of lust, their minds will be totally unrestrained, and thus the gods and goddesses will together roam the King of Mountains, enervated by their carelessness. Intoxicated by ambrosial food and drink in many forms, they will fall in love with each other. Their minds will be mutually captivated, and their hearts deeply connected. They will enjoy themselves amid groves and forests filled with the constant chorus of the songs of many different birds. Constantly roving about in this fashion, they will travel from wish-fulfilling tree to wish-fulfilling tree decked out in costumes, wearing garlands, with flower garlands wrapped around their heads, and adorned with dangling jewelry.
皆共往詣如意園林，或往詣於酒水河池。於此河中，赤優鉢羅花遍覆其上，鵝鴨鴛鴦以為莊嚴。時諸天眾於河岸上食於花汁，或飲上味天之美飲，與諸天鳥遊戲受樂。見之悅目。爾時，諸天愛毒所醉，復飲天酒，百倍增長。愛火燒五欲薪，愛欲所渴，不知厭足，一切皆為欲網所縛。譬如有人犯官禁法，為王所縛。一切天眾見於無量百千愛欲，見之往趣，遊戲其中。
4.B. -1739 “These gods who find such pleasure in wandering about will occasionally bathe in a stream called Flow of Wine. This stream is covered with red, blue, pink, and white lotus flowers and beautified by the presence of ducks, swans, and geese. The gods will befriend one another on the banks of the stream, drink wine together, and play with the beautiful birds. As these gods who are crazed by craving repeatedly drink their wine, [F.275.b] their radiance will increase hundreds of times. Even though the fire that comes from the firewood of the five sense objects burns them, they never have enough of being tormented by craving and desire. Bound by the shackles of such desire, they keep flitting between the myriad beautiful god realms they behold, as if they were convicts imprisoned because of offenses toward the king.
於飲河岸既遊戲已，河中蓮花、鉢頭摩花、優鉢羅花、拘物陀花，眾鳥在中歡喜受樂。池中有鳥，名曰赤水，七寶為身及以兩翅，其身光明。見諸天眾樂放逸行，即為天子而說頌曰：
4.B. -1740 “Thus, along the banks of Flow of Wine, the intoxicated and exhilarated gods and birds enjoy themselves among the pink and blue lotuses. There, they will also befriend the so-called red water birds, whose feathers are formed from the seven precious substances and shine with their own light. When the birds see the crazed gods, they will utter the following verses:
天眾常放逸，天鳥亦復然，天眾及飛鳥，彼此無勝劣。cf. Dhs.6.88-102
4.B. -1741 “ ‘The gods are always pleased, And we are constantly happy. No divisions can we find Between the gods and the birds.
樂行於非法，不求解脫樂，天眾若如是，與鳥無差別。
4.B. -1742 “ ‘If neither can be observed practicing Dharma, And neither pursues liberation, Then the gods and the birds Must be just the same.
若離於放逸，順法而修行，則為世間勝，以不放逸故。
4.B. -1743 “ ‘Those who are free from carelessness And always delight in the Dharma Are the gods of the world, And the sublime ones are aware of their carefulness.
若天樂遊戲，禽鳥亦如是，天眾則與鳥，平等無差別。
4.B. -1744 “ ‘If gods enjoy their play, Just as we enjoy our play, There can be no difference Between the gods and the birds of the sky.
以其業勝故，受生法亦勝，若入於惡法，不得生善處。
4.B. -1745 “ ‘Different qualities of life Are due to different actions. The unwholesome will fall, And not find a good life anywhere.
若不覺生死，一切皆無常，天眾若如是，愚癡如畜生。
4.B. -1746 “ ‘When neither knows the way To liberation and the exhaustion of cyclic existence, The gods and the ignorant birds Will remain the same.
生苦及老苦、死苦亦如是，恩愛及別離，次第受眾苦。
4.B. -1747 “ ‘Thus, they continue to suffer From birth, sickness, and aging, As well as death, And separation from their loved ones.
若人有智慧，視於無垢法，彼於世間勝，非汝放逸行。
4.B. -1748 “ ‘Those whose minds remain engaged In the practice of the immaculate Dharma Are the gods of the world, And the sublime ones are aware of their carefulness.
若人覺苦惱，而生淨智慧，是人名為天，非汝著欲者。
4.B. -1749 “ ‘Gods who know that birth [F.276.a] Produces suffering And treat pleasures as pointless Will not develop any attachment.
親友及兄弟，數數愛別離，若不厭生死，與鳥等無異。
4.B. -1750 “ ‘When gods who feel no revulsion for cyclic existence Must part from their vast retinue And their friends and family, They are then akin to birds.
飲酒過雖重，酒醉尚可醒，放逸不可悟，是故應遠離。
4.B. -1751 “ ‘Those who see the nature of carelessness Will be less inclined to drinking wine. Thus, they may still consume alcohol, But they will not give in to carelessness.
放逸破壞人，輪轉於五道，是故離放逸，第一勝方便。
4.B. -1752 “ ‘People who have sunk into carelessness Will wander in fivefold saṃsāra. The carelessness induced by alcohol Is distinctive in many respects.
酒醉但一日，令人不醒悟；放逸惛醉人，流轉百千劫。
4.B. -1753 “ ‘Delicious alcohol can for a day Make embodied beings totally careless. But even as such beings wander for millions of eons, They still will not purify this carelessness.
若離於放逸，則得不滅處，若人樂放逸，常受於生死。
4.B. -1754 “ ‘Anyone who can free themselves from carelessness Will travel to the realm of deathlessness. Anyone who is under the spell of carelessness Will constantly migrate through existence.
若人求利益，當捨於放逸，放逸生煩惱，大聖之所說。
4.B. -1755 “ ‘For people to receive help, They must give up carelessness, For the buddhas have proclaimed that Carelessness is a terrible affliction.
鳥行於放逸，畜生輕心故；天何故放逸，而不能捨離？
4.B. -1756 “ ‘If even the minds of birds Are unable to find any joy in carelessness, Why then do the careless gods Not make a point of spurning it?’
如是天鳥以善業故，教化利益一切諸天。如是天鳥，猶如父母，利益教示。此諸天眾放逸心故，不覺天鳥說利益法。
4.B. -1757 “Thus, inspired by past positive actions, the birds will instruct the gods, just as parents do, in order to benefit them and help them understand. However, these gods, whose minds are gripped by carelessness, will not take to heart what has been taught for their benefit.
爾時，諸天復往詣於摩多羅林。種種音聲，互相愛敬，至摩多羅林遊戲受樂。其林皆是七寶之樹，枝葉相接，無量眾蜂遊戲在於林樹之上天寶花中。天眾見之，皆生歡喜，共天女眾遊戲歌舞。天女歌音遍園林中，於園林中出於響音，皆如歌聲。鳥音、蜂音，其音齊等，遍須彌山。其須彌山本性可愛，既有此音，二倍轉勝。時諸天眾若見、若聞，皆受快樂，大欲成就。
4.B. -1758 “Thereafter, the gods who are absorbed in play, exhilarated and constantly enraptured, will go to another grove, called Matala, playing cymbals and musical instruments and bringing various nice-looking items with them. Once they arrive at Matala Grove, these gods, who are all friends, overjoyed and exhilarated will sing throughout that forest of interwoven vines, leaves, and flower clusters of the seven precious substances. The flowers are visited by hundreds of thousands of bees, and this forest of the seven precious substances is also filled with goddesses, who join in the singing. [F.276.b] Echoes of melodies will fill the forests and parks as the gods enjoy themselves and celebrate. Their songs, the humming of the bees, and the calls of the birds will all mingle together, forming a beautiful symphony. All these delightful tunes and agreeable sights cause the enjoyments on this extremely delightful Mount Sumeru to double. Together with smiling and laughing goddesses with stunning faces, physical forms, and apparel, the gods will in this way partake of abundant sense pleasures.
共諸天女遊戲受樂，種種莊嚴，妙色具足，遊戲歌舞，受天之樂，乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。有餘善業，若生人中，受第一樂。心常歡喜，顏貌端正，為一切人之所愛敬，或為王者或為大臣。以餘業故。
4.B. -1759 “These gods will continue to enjoy themselves and frolic until finally their completed and accumulated acts that bring desirable, attractive, and delightful effects, and that are to be individually experienced, have all been exhausted, relinquished, and consumed. Once that happens, they will pass away from their realm of abundant divine pleasures and delights. After they die, they will be born among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, find tremendous happiness. They will enjoy play and experience great satisfaction and joy, and their appearance will be attractive.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有天處第三十二地，名威德焰輪。眾生何業而生彼處？彼以聞慧見：此眾生善心修福，不諂不幻，觀於正法，以正見心利益一切眾生，信佛法僧。其心柔軟，修行福業。
· The Gods in Garland of Splendor ·
4.B. -1760 “As the monk who has knowledge of the ripening of karmic effects continues to examine the realm of 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 Garland of Splendor. Wondering what karmic actions allow beings to be born there, he will examine this matter with knowledge derived from hearing. He will then see how people who are virtuous and good create the merit that yields birth among the gods. Such people are virtuous and honest, do not harm others, understand the sacred Dharma, [F.277.a] wish to benefit all beings, and are guided by an authentic view, and their minds are always respectful of the Buddha, Dharma, and Saṅgha. People whose minds are permeated by such qualities will create the merit to be born there.
若於僧寺或見佛塔有破壞者，為之修治。或時塔寺為火所燒，竭力救護，不惜身命。或見大火焚燒佛法眾僧珍寶財物，喪身救之。或見有人為火所燒，入火救之。以悲心故，能作如是難為福德。
4.B. -1761 “What forms does this generation of merit take? If a monastic residence or stūpa falls into disrepair, they repair it. They will reinforce dwellings or stūpas or likewise repair their foundation. Or, should fire break out among valuables belonging to the Buddha, a stūpa, or the saṅgha, they will enter the fire with no concern for their own lives to put it out, rescuing the valuables from the flames. Or should people be threatened with fire, they will rescue them from the flames out of their caring compassion for beings. Such are ways they create merit.
云何不殺及不偷盜？若見道邊遺落之物——若金若銀及餘財寶，取已唱令：此是誰物？若有人言此是我物，當問其相，實者當還。若無人認，七日持行，日日唱之，若無主認，以此寶物付王大臣、州郡令長。若王大臣、州郡令長見福德人不取此物，後當持與佛法眾僧。是名不偷盜。
4.B. -1762 “What forms will their turning away from killing and stealing assume? If they are traveling along a road and find a piece of gold or silver, a precious substance, or some other valuable that has fallen by the wayside, they will ask, ‘Hey! Whose is this? Hey! Whose is this?’ If someone says, ‘This is mine,’ and it is indeed theirs, they will give it to them. If nobody wants it and nobody says anything, they will keep it for seven days. Then they will call upon the king or a high minister who resides in that place, so that the item may be advertised and not stolen. If at that time there is a risk that it may be stolen by unrighteous people, they will not call upon anyone and instead respectfully offer the item to the Buddha, Dharma, and Saṅgha. This is how they refrain from stealing.
云何不殺？若行道路見諸虫蟻蚓、蛾蝦蟇及餘小蟲，捨避諸蟲，行於遠道。以慈悲心護眾生故，信業果報，知生死過，觀生滅法。是名不殺生。
4.B. -1763 “How do they abandon taking life? If they are traveling upon the road and find that the road is covered with ants, frogs, scorpions, or snakes, they will avoid treading upon them out of their compassion for such beings. Being mindful of karmic results, the defects of cyclic existence, and the cycle of birth and death, they will gladly work for meaningful results [F.277.b] and so they will detour to take another path. This is how they abandon taking life.
是持戒人身壞命終生於善道，三十三天威德焰輪所住之地。生彼天已，第一善業，其威德輪周匝莊嚴，而受快樂，不可具說，今說少分。其身周遍威德熾光如日之照，而不曜目，以善業故。
4.B. -1764 “When such people who have taken vows later separate from their bodies, they will proceed to the joyous higher realms and be born among the gods in the blazing Garland of Splendor within the Heaven of the Thirty-Three. Once born there, they will be immersed in and endowed with tremendous pleasures. Experiencing the result of their own past actions, the bliss that they enjoy defies description. To nevertheless give some sort of indication, it may be said that this realm is totally ablaze with light. The distinctive quality of this light, however, is that although it resembles the light of the sun and is seen in a similar way, the light is not as hard to look at, because this light shines due to the gods’ past actions, which lead to happiness.
百千天女圍遶其人而受快樂，金毘琉璃、青因陀寶以為宮殿，遊戲歌舞。復有園林，花常開敷，多有眾鳥出妙音聲，見色聞聲皆可愛樂。復有一林，名曰開合，處處諸林開目、閉目常見光明。
4.B. -1765 “These luminous beings enjoy themselves, surrounded by thousands of goddesses, within fine celestial mansions of gold, beryl, crystal, and sapphire. There they play and take their pleasure with their minds directed toward numerous desirable things. Within groves of broad-leaf trees that constantly flower, beautified by flocks of birds that continuously sing sweet songs, they see and hear pleasing sense objects and attend to them with their eyes and ears. Within such groves they see trees called opening and shutting eyes —trees that appear to have eyes that open and shut. These gods with extraordinary power and strength enjoy themselves within such groves.
於此林中共諸天女遊戲受樂，生希有心。復往詣於祇多之林，與無量百千天女歌舞音聲遊戲山峯。以歌音故，出眾響聲猶如歌音。
4.B. -1766 “At some point, surrounded by groups of gods and goddesses, they will move over to the so-called Pleasure Grove of Song, when their eyes and hearts are distracted by that sight. When they have spent time there, many thousands of gods will proceed into the narrow valleys on Mount Sumeru, singing songs and playing instruments. As echoes ring back and forth, it will seem that these singers cause the entirety of Mount Sumeru to reverberate with song.
若有異天於諸林中遊戲受樂，聞此歌音，即出其林，自相謂言：是何等聲？猶如第二釋迦天王。出已即見初生天子，天眾見之，生歡喜心出迎天子，發希有心。既見天子，皆生歡喜，命天子言：善來天子！汝來我所。汝於天眾最為殊勝。於此天中，猶如第二釋迦天王。
4.B. -1767 “As they proceed, other gods who are frolicking and enjoying themselves in the forests and pleasure groves [F.278.a] will hear these pleasing and captivating sounds. They will then go there, wondering who these gods, each of whom seems like a second Śakra, might be. Relishing the tunes, they will approach the arriving gods, and when they see them they will become astonished and hurry before them. When the delighted gods see the other gods, they will say to each other, ‘Come here! Come here! These gods are much larger than us. It seems as if a second Śakra has come to our world.’
爾時，餘天皆悉速往至天子所，到已圍遶。時諸天子歌舞戲笑，心生歡喜圍遶天子，皆共往詣歡喜園林遊戲受樂。諸天女等圍遶天子歌舞遊戲，爾時天子須臾迴顧，見諸天眾皆隨其後，心生歡喜問天眾言：欲至何所？
4.B. -1768 “When the approaching gods arrive, they will hurry over to the other gods, and so the gods will mingle with each other and pay each other respect. Singing and dancing, laughing and carousing, overjoyed and intent on worship, they will then go off to pursue the pleasures of the parks at a grove known as Utter Joy. The joyous groups of laughing and dancing gods and goddesses will then return and look at those who remain engaged inpaying each other heartfelt respect. When the latter see them, they will be pleased and say, ‘O beautiful beloveds, if you would take us along and enjoy yourselves together with us, then where should we go?’
時諸天眾語初生天子：今當往詣歡喜園林可愛之處，五欲功德受於勝樂。爾時，天子未曾見此奇特園林，徐行往詣歡喜園林。其林晃曜光明普照猶如日輪，初生天子見此園林，復生歡喜入此林中。見此林樹有無量種，甚可愛樂。一林之中具四威德，無量百千眾鳥音聲，或有出於微妙音聲，或有命言：善來天子！或有圍遶歡喜踊躍，如是天鳥莊嚴園林。
4.B. -1769 “The gods will then say to the newly born gods, ‘Let’s go to the most pleasing divine grove, called Grove of Utter Joy, where we will indulge in sense pleasures.’ Then, eager to watch the spectacles at this park that they have never seen before, the gods will proceed to that grove. Still at a great distance from the grove, they will see how it shines, as if it were the sun, ablaze with exquisite light. Upon seeing this grove, the newly born gods will be overwhelmed by waves of joy and hasten to that place. [F.278.b] There they will find four times as many delights as there are in any other forest. Having traveled to this delightful grove, they will find many thousands of birds singing in a reverberating chorus. Some sing, some call, and some warble their melodies in ecstatic joy, surrounded by a great audience.
復有異處，於山谷中，河水之聲出眾妙音，真金為岸。於其水中多有種種鵝鴨眾鳥出妙音聲。既見此河，與無量天女在於河岸遊戲受樂。
4.B. -1770 “Elsewhere, at a place of various ravines, water splashes over multiple tiles of gold while swans, geese, and ducks make their calls, thus filling the atmosphere with their diverse voices. Attracted by the sound of the cascading waters, the gods will arrive, attended to by groups of gods and goddesses, to enjoy themselves, frolic, and take their pleasure on the banks of the water. In these forests and groves, they will experience the deepest bliss.
五樂音聲歡娛受樂。既受樂已，復往詣於如意樹林，見如是樹光明如月，或見如日。 新生天子於此樹下受五欲樂，不可具說。
4.B. -1771 “Once they have in this way experienced the happiness that arises from the five sense pleasures, they will next hasten to visit wish-fulfilling trees. When they see these trees, they will notice that some are bright like moonlight and others radiant like sunlight. Before these trees multiple gatherings of gods assemble to enjoy themselves and celebrate, relishing the pleasures of the five objects and experiencing a passionate ecstasy that defies description.
既受如是無量樂已，向蓮花池。至蓮花池，天眾圍遶如奉帝釋，皆生歡喜。於蓮花池既受樂已，復往詣於高聚山頂歌舞遊戲，天子天女互相娛樂，受五欲樂。至高聚頂，見山頂上有蓮花池，無量眾鳥共諸天眾受第一樂。以善業故，第一威德。共諸天眾於園林中、如意林中、上味林中。多有眾鳥莊嚴其林，於此林中遊戲受樂。
4.B. -1772 “When they have experienced various forms of bliss amid the wish- fulfilling trees, these gods, surrounded as they are, like Śakra, by great gatherings of supremely joyous gods, will jubilantly proceed to a lotus grove adorned with swans, geese, and ducks. Once they have indulged in the bliss of divine passion there, they will proceed to the mountain peaks called Lofty Mound. Singing songs, dancing, smiling, and carousing, these gods and goddesses who are all mutually congenial and caring, and fond of and never harmful to one another, will find extraordinary happiness. They will climb the many peaks of Lofty Mound, a mountain that is replete with all good qualities and adorned with various waterfalls, [F.279.a] pools, ponds, and divine lotus groves filled with gorgeous flowers. Thousands of flocks of birds gather there, and all of them are extremely blissful, happy, and beautiful. Once they have seen the wonders of these extraordinary features,the newly arriving gods will join in with the resident gods to enjoy themselves, rollick, and celebrate in parks, forests, and groves of wish-fulfilling trees, where bees fly about and myriad birds sing.
是時天子於高聚峯，與諸天眾久受樂已，復觀自地新生天子，生希有心，百千天眾皆共圍遶。復與天眾詣善法堂，見天帝釋。爾時，新生天子至善法堂。見善法堂種種眾寶以為莊嚴，眾寶欄楯，如前所說。
4.B. -1773 “When these gods who have previously created positive actions have played among the many peaks of Lofty Mound, they will think of their own realm and the enjoyments in its forests. Thus, the newly born gods who wish to see that sight will follow the others as they travel in congregations of thousands that are further encircled by thousands of other gods. 347 In this way they will travel to see Śakra at Sudarśana, the assembly hall of the gods, which is adorned with many kinds of jewels and ringed by different types of fences, just as explained before.
爾時，釋迦提婆見此天子，心生歡喜而說頌曰：
以善業果報，今生於此地，於此天世間，命終當墮落。
4.B. -1774 “When Śakra, lord of the gods, sees the arriving gods, he will first greet them and then utter the following verses: “ ‘All of this is the result of past positive deeds — That is why you now live so well. Once they are exhausted, You will fall from the god realms.
業盡還墮落，隨業之所生，今若修善業，後不生悔心。
4.B. -1775 “ ‘Those who fall, lacking in karmic action, Could be born anywhere. If, later, you have no pain, It will be because of your actions.
放逸著欲樂，消盡於善業，以時自在故，業盡墮惡道。
4.B. -1776 “ ‘Attachment to pleasures And carelessness will bring you down. Those who fail to act will fall under Māra’s sway, And thus such gods will enter the hells.
見餘天退沒，云何不生厭？我亦當墮落，決定無有疑。cf. Dhs.5.86
4.B. -1777 “ ‘Once someone has seen that this downfall is imminent, Why would they not be alarmed? Even I remain constantly concerned About such downfalls.
若有畏未來，隨順於法行，其人命終時，則無惡道畏。cf. Dhs.5.87
4.B. -1778 “ ‘Those who see these fearsome things from afar And exert themselves in practice Will be unharmed, without fear, When the time of their death arrives.
放逸無怖畏，其心行不善，後得大憂惱，臨終生悔熱。cf. Dhs.6.103
4.B. -1779 “ ‘Those who have long been careless And thus, with base minds, harbor no fear [F.279.b] Will later, when the difficult time arrives, Proceed to burn with pain.
一切諸天眾，必當有退沒，既知欲無常，莫行於放逸。cf. Dhs.6.104
4.B. -1780 “ ‘Everything within the realm of the gods Will have to collapse. If those who are governed by desire can recognize this, They will never again have to fall.
五欲誑眾生，為欲之所迷，欲網所纏縛，常墮於地獄。cf. Dhs.7.71
4.B. -1781 “ ‘Beings deceived by desire, Deluded by desire, Or dragged on by the noose of desire Will always fall into hell.
知此衰惱已，當作自利益，以心調伏故，命終心不悔。cf. Dhs.7.72
4.B. -1782 “ ‘Those who remain aware of their afflictions, Who intend to help themselves And who have well-tamed minds, Will, as gods, not be tormented.
為欲蛇所螫，欲如海潮波，癡人趣死路，為欲火所燒。cf. Dhs.7.73
4.B. -1783 “ ‘Those who are always caught By the power of desire and the mind’s poisons Will in their delusion fall under the Lord of Death’s power. Such beings are ruined by desire’s flames.
親愛及兄弟、親友皆別離，死時眾苦集，不可得具說。cf. Dhs.5.88
4.B. -1784 “ ‘The sufferings at the time of death, When one must part from Family, relatives, and close friends, Is a pain that cannot be described.
死時既至已，猶如墜山巖，大力不可避，將人入惡道。cf. Dhs.5.89
4.B. -1785 “ ‘When death approaches, One falls as if from a mountain. There is no halting this As one is grabbed by powerful beings.
大力執持人，能壞於世間，天眾既知已，當捨於放逸。cf. Dhs.5.90
4.B. -1786 “ ‘All the beautiful things one encountered Will definitely be lost. The supreme god who realizes this Will not develop any attachment to the careless.
諸根生貪著，而不知厭足，愛心常增長，如酥油投火。cf. Dhs.8.57-61
4.B. -1787 “ ‘Those whose faculties are always desirous Will never experience satisfaction. Just like a fire fueled with butter, Their craving will constantly increase.
如是種種門，因愛有世間，輪轉於地獄、餓鬼及畜生。
4.B. -1788 “ ‘Thus, through many different avenues, The world of craving brings destruction, As beings keep wandering through the realms Of hell beings, starving spirits, and animals.
生死所擾動，苦惱自迷心，既知能離愛，則到第一道。
4.B. -1789 “ ‘Those lacking skill in the face of uncertain death and birth Will remain afflicted. Understanding this, one can escape craving And enter a supreme world.
勇健者斷愛，離憂無苦惱，則得安隱眠，以能離愛故。
4.B. -1790 “ ‘The steadfast who are free from bondage Are free from anguish and from harm. Those who are free from craving’s sway Will always live in bliss.
若人心常樂，修行於智慧，不為於生死，愛網之所縛。
4.B. -1791 “ ‘The skillful whose minds in all situations Draw closer and closer to wisdom Will achieve such births, And they cannot be caught by the snares of suffering.
若人心無相，厭離於愛欲，離垢及曠野，到安樂彼岸。 cf. Dhs.8.61
4.B. -1792 “ ‘The one whose mind is beyond signs And has renounced craving Will be free from the stains of the wilderness And achieve a supreme source of bliss.
若人不厭苦，得樂亦不欣，是人脫苦樂，能到涅槃城。cf. Dhs.33.40
4.B. -1793 “ ‘One who is not depressed by suffering Or attached to happiness Will be liberated from happiness and suffering [F.280.a] And travel to the city of suffering’s transcendence.
若有人修行，常起慈悲心，是人知因果，則能脫苦網。cf. Dhs.21.22
4.B. -1794 “ ‘People whose minds are constantly filled With love and compassion, Who understand cause and effect in its essence, Will escape suffering’s noose.
若人不分別，離意分別過，是人離眾過，能得無上道。cf. Dhs.21.23
4.B. -1795 “ ‘Those who disdain and abandon the flaws Of conceptual thinking Will be liberated from such fearsome flaws And travel to the sublime and supreme abode.
和合則有離，盛色必有衰，有命皆歸死，一切法如是。cf. Dhs.5.91
4.B. -1796 “ ‘What is gathered will disperse. What is young will always age. What is alive will always pass. These truths are always true.
諸天將退沒，念念欲現前，當知如是法，莫行於放逸。
4.B. -1797 “ ‘Those who fall from the god realms Will gradually experience the unbearable. Anyone who considers this yet remains careless Is someone on whom you should never rely.
愚人無方便，常求於欲樂，如沙中求油，則是不可得。cf. Dhs.33.41
4.B. -1798 “ ‘The foolish, lacking methods, Constantly seek happiness. But they never find what they seek, As if trying to extract oil from sand.
若人樂放逸，則不得安樂，放逸受大苦，如樹根堅牢。cf. Dhs.6.105
4.B. -1799 “ ‘Those who prefer constant carelessness Give themselves no chance to be happy. Carelessness is the cause of misery, The sole linchpin of suffering.
我為汝實說，法非法之義，汝當善思惟，勿於後生悔。
4.B. -1800 “ ‘With this, I have taught you Certainty as to what is Dharma and what is not. Please keep this in mind And, in the future, do not harm yourselves.
若有愚癡人，不受善師教，臨終衰惱至，心必生悔熱。
4.B. -1801 “ ‘It is the foolish who fail to keep The master’s beneficial words in mind. Later, when the difficult time comes, They will be tortured by their own minds.
億千那由他，無數億兆載，阿僧祇諸天，皆為放逸誑。cf. Dhs.6.106
4.B. -1802 “ ‘Tens of thousands, millions, billions, Trillions, and quadrillions of gods — Indeed, countless numbers of them — Are deceived by carelessness.
無常大劫火，尚燒此山王，何況諸天身，如水沫芭蕉。cf. Dhs.5.92
4.B. -1803 “ ‘If it is certain that the fires of impermanence Will consume the supreme mountain at the end of the eon, What need to speak of gods Who are like bubbles or plantain trees.
諸行皆遷動，生法悉無常，如是諸法中，求樂不可得。
4.B. -1804 “ ‘What is conditioned, what arises and vibrates, Deserves not even the slightest craving. Such things do not support The eternal and the blissful.
如是天帝釋為新生天子方便說利益法，時新生天子以放逸故，不受一言。
4.B. -1805 “ ‘Though Śakra has, with this speech and with many methods, Tried to benefit the newly born gods Who are caught by carelessness, They have not seized upon even a single word.’
爾時，帝釋知其不受，默然而住。時初生天子合掌頂上，禮帝釋已，與諸天眾歌舞遊戲，百眾千眾還歸自地，園林花池處處遊戲。遍觀住處，流泉華池莊嚴之處，種種眾鳥其聲可愛，種種山谷寶光焰輪，與諸天眾受無量樂。
4.B. -1806 “As Śakra realizes this, he will sit there silently. The gods, however, will bow their heads to Śakra. Surrounded by hundreds of thousands of gods who are attached to song and the sound of instruments and cymbals, the gods will return to their own places, [F.280.b] which are adorned with groves, lotuses,ponds, and lotus groves; replete with the pleasing sounding of divine music and hundreds of thousands of waterfalls; and filled with the most delightful birdsong. As the gods are nourished and experience various pleasures there, the surrounding mountains are awash in bright, gem-like rays of light. 348 Beholding so many intensely enjoyable things, they will retire to the parks in order to take their pleasure.
放逸覆心，愛著慾心，慾火所燒，從於五根生五種焰，心窟住處，不覺自燒。與諸天女放逸遊戲，覆藏怨賊，謂為親友。如是受樂乃至愛善業盡，隨業流轉，墮於地獄、餓鬼、畜生。若有善業生於人中，常受安樂，第一端正，無量功德，生大種姓，為一切人之所愛念，或為人王或為大臣，生處長壽，乃至命終受樂不壞。以餘業故。
4.B. -1807 “In these ways, their minds are ruined by myriad forms of carelessness. Those whose minds are attached to pleasures are burned by the flames of desire, yet they do not recognize the basis for renunciation —the fact that they are burned by the five flames that spring from the five sense faculties. The gods do not realize that such pleasures are enemies. Instead, they enjoy themselves with those terrible enemies that appear in the form of friends. In this way they will continue to enjoy themselves, play, and celebrate until finally their completed and accumulated acts that bring desirable, attractive, and delightful effects, and that are to be individually experienced, have been exhausted. Once that happens, they will die and leave their divine world, only to be born among hell beings, starving spirits, or animals, in accordance with their karmic actions. In the unlikely event that some positive karmic actions should cause them to be born with the general lot in life of a human, they will, in accordance with their causal actions, be constantly happy, have an excellent appearance, be born into a family of many distinctive qualities, be venerated by everyone, and for the duration of that life be granted great favors by the king.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第三十三地名曰清淨。眾生何業生於彼天？彼以聞慧見：此眾生以善心故，信於因果，持七種戒，於一切眾生起慈悲心，不近惡友，不與惡人言語談論，常信三寶。其心寂靜，心無障礙，意無散亂，不行惡法，不與下賤惡人交友，於一切眾生常說愛語、利益時語。供養法師，常聽正法，隨力布施。若於行路乃至不以盜心取他草葉，是名不盜。
· The Gods in Unmixed ·
4.B. -1808 “As the monk who has knowledge of the ripening of karmic effects continues to examine the god realm of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Unmixed. Wondering what karmic actions cause people to be born there, he will examine this matter with knowledge derived from hearing [F.281.a] and thus see that there exist people who have excellent and virtuous minds, have great trust in cause and effect, uphold the seven aspects of discipline, have minds saturated with compassion, avoid association with evil companions, avoid conversing with those who indulge in nonvirtue, have constant faith in the Three Jewels, have peaceful minds, have minds that rest in equipoise without becoming distracted or confused, and do not restlessly seek entertainment. They speak pleasantly to all beings, speak in a timely way, and speak truthfully. They serve spiritual masters, listen to the sacred Dharma, adhere to the right view, and uphold generosity and discipline to the best of their ability. When traveling, such people refrain from intentionally stealing even grass that might belong to others.
云何不殺生？若蝦蟇、若屯頭迦(兩頭蛇也)，乃至目見不起殺心。何以故？一切眾生皆自愛命，以此因緣，一心係念，諦視而行，不傷眾生。
They will also look out for, and be considerate of, frogs, insects, and snakes. Thus, because the most precious possession of all living beings is their own lives, they will think, ‘I shall not kill any being.’ With undivided focus on this matter, they will diligently protect living beings.
云何不殺生？若有疾病恐喪其命，買肉療病。若於熱時或經多時，肉中生蟲，若去此蟲則斷蟲命，寧自喪命，不去此蟲，護蟲命故。如是善人乃至微細小罪，見之生怖。
4.B. -1809 “In what way do they abandon killing? If, for the pleasure of having something to eat, they obtain a piece of meat or some other food, they may find that heat or long periods of humidity have caused the food to become infested with insects. If at that point they realize that the insects would certainly die if removed from the food, they will think, ‘I would rather die myself than cause the death of those beings. I shall not kill living beings!’ They would prefer to sacrifice their own lives, and thus they will not remove the insects from their food. Such sublime beings are wary of even the slightest evils, and they ardently pursue proper causes.
云何不盜？如是善人安樂利益一切眾生。若田澤園林有乾牛糞，知他所攝，終不故取，恐犯偷盜。如是之人捨於盜心，持戒離垢，不雜不濁，離於穅秸。是持戒人身壞命終生於善道，名清淨地。
4.B. -1810 “How do they give up stealing? Such virtuous beings who are intent on benefiting beings [F.281.b] will, for the welfare of others, think, ‘If not given to me, I shall not take anything that belongs to others.’ Thus, they will not take even the dust of buffalo dung or manure that has been spread in fields, gardens, or towns. They spurn taking that which is not given even to this minute a degree. They engage in discipline that is uncontaminated, unsullied, without negative action, and faultless. Once those who have lived in this way later separate from their bodies, they will proceed to the joyous higher realms and be born among the gods in Unmixed within the Heaven of the Thirty-Three.
如是天子生此天已，受第一樂。其身光明勝於日光，威德熾盛，受於無量天之快樂。以善業故，受如是樂。諸天女眾百千圍遶，天鬘天衣莊嚴其身，七寶林中與諸天女遊戲。
4.B. -1811 “Once born there, they will be supremely happy, and their bodies will emit light that exceeds that of the sun. These gods have engaged in and accumulated positive actions and the results of those actions are to be individually experienced. Hence, they will experience myriad divine pleasures. Adorned with divine garlands and garments, they will live within groves and forests formed from the seven precious substances where, surrounded by hundreds of thousands of gods, they enjoy themselves with these divine hosts.
受於第一之樂。復往詣於樂鹿頂林，見此園林可愛奇特，生大歡喜，問諸天曰：以何因故，如此園林勝諸園林？花果莊嚴山窟嵠谷崖岸，河泉花池流水，無量眾鳥出妙音聲。於其山中處處多有眾寶之鹿，種種莊嚴第一殊勝。
4.B. -1812 “As they relish their various extraordinary pleasures, these gods will periodically retire to the grove called Sustained by the Finest Tastes. Once they see this grove, they will be exceedingly pleased and exclaim, ‘Ah! Such a grove as this is far more beautiful than any other. What might be the special karmic causes behind these flowers, fruits, herbs, caves, ponds, waterfalls, songbirds, well-proportioned grounds, animals, and deer?’
爾時，先生諸舊天等，告初生天子曰：天子當知！如我往昔次第曾聞先世天子作如是說：有轉輪聖王，名曰頂生，主四天下，受於無量百千之樂，欲無厭足。以自在力，來至此天。從四天王天次至此天。於人中數無量百千歲，在此天中受於欲樂而無厭足。既至此天，與天帝釋分座而坐，與帝釋天共出遊戲。知此林中無量功德，至此林中遊戲受樂。以此因緣，此林殊勝乃至於今，勝於餘林。時頂生王於此天中，與天帝釋同處而坐，自業盡故，從天還退。我昔曾從先舊諸天傳聞斯事，非我自見，此林具足乃至於今時。
4.B. -1813 “Other gods, who had arrived there earlier, will hear them and reply, ‘This is what we have heard from others: The universal monarch Māndhāta lived for many hundreds of thousands of years, ruling the four continents and the areas between them, but his desires were not satisfied. Disappointed in this way, he was led by his wheel [F.282.a] along the path to the Heaven of the Four Great Kings, and thus he arrived in this heaven. In terms of human reckoning, he lived for many hundreds of thousands of years without his desires ever being satisfied. Being thus discontented wherever he went, he lived on in this heaven. Even though he shared the throne with Śakra, still his desires were not satisfied. He used to come to this grove to enjoy himself and partake of the pleasures of the parks. That is why this grove still has such an abundance of exceptionally delightful qualities. We were also told that when the past positive actions of King Māndhāta, who was able to sit upon Śakra’s throne, finally were exhausted, he fell from the abode of the gods. As for us, we have not seen this grove for ourselves before, but this is how it is still so richly endowed.’
新生天子聞已歡喜，遠離疑惑，以五樂音聲受於無量五欲之樂。林中有鳥，名曰悕樂，以善業故，為諸天子而說頌曰：
4.B. -1814 “When the gods hear this message, they will overcome their astonishment. Exhilarated, they will begin to enjoy themselves, play, and celebrate to the accompaniment of the five types of musical instruments. With their minds absorbed in the five types of sense pleasures, they will proceed into the grove. As they enter, the birds called extraordinarily playful will chirp the following verses, exhorting the gods to positive actions:
以愛因緣故，欲心無厭足，多欲從愛生，心意不可滿。cf. Dhs.7.74
4.B. -1815 “ ‘The cause of this is craving, Which cannot be satisfied by pleasures. Though you try to satisfy your craving, The mind will not find satisfaction.
一切眾生類，死法常現前，設以諸方便，不能遮此法。
4.B. -1816 “ ‘Death is near — This everyone should understand. There is nothing that can be done To reverse this.
久受無量樂，必定當退沒，是故諸天子，應隨順法行。cf. Dhs.31.22-25
4.B. -1817 “ ‘After indulging in various pleasures, For even a long stretch of time, One is certain to fall. Therefore, we must now summon you to the Dharma.
唯有法能救，能令得善道，以法得壽命，無法則無壽。
4.B. -1818 “ ‘There is but one supreme refuge, There is but one supreme support. Through Dharma, life will flourish, But non-Dharma is the way to death.
若能愛樂法，隨順於法行，從樂得樂處，則不見眾苦。
4.B. -1819 “ ‘If one practices Dharma and acts in accordance with it, And if one relies on what is true, [F.282.b] One will go from happiness to happiness,And will not have to encounter suffering.
若不愛樂法，樂行於非法，則墮於地獄，常受諸苦惱。cf. Dhs.31.25
4.B. -1820 “ ‘When beings are unrighteous And adhere to what is not Dharma, They will again and again suffer The constant experience of hell.
如是天王界，所說諸地處，除斯更無有，其餘諸地住。
4.B. -1821 “ ‘All the realms that have been presented Are all the domain of Śakra. There are no other realms of Śakra, So this presentation is definitive.
此三十三天，更無微少處，而能脫死地，以無常業故。
4.B. -1822 “ ‘Throughout all of the Thirty-Three, There is no place whatsoever Where gods do not die Or are free from the karma that makes them fall back.
應知此因緣，種種無常法，帝釋所說法，而天不能受。
4.B. -1823 “ ‘The causes that lead to multiple destinations And the various definitive essences Have all been explained by Śakra in his Dharma teaching. Yet, the gods pay no attention.
善智憍尸迦，其身如妙藏，愛於俱賒花，捨離於惡眾；
4.B. -1824 “ ‘Since Kauśika is like a treasury among all learned ones, He is the principal god. Although he enjoys lotuses, He nonetheless spurns evil deeds.
為諸天父母，善說於正法，愚天不受教，放逸亂心故。
4.B. -1825 “ ‘Constantly instructing them in the sacred Dharma, He is like a father to the gods. Yet, in their carelessness, their minds are turbulent, And thus these deluded beings fail to hold to his words.’
如是天鳥為諸天子說是偈已，時諸天子性放逸故，不生厭心，放逸覆心，不受其教，還著欲樂。但觀現在，不觀未來。於此天中受五欲樂，乃至愛善業盡，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，好行善法，端正第一，為一切人之所愛樂。以餘業故。
4.B. -1826 “The gods hear all that is sung by the birds, but the nature of things causes their minds to become disturbed by carelessness, and so they do not grow disenchanted. Without giving any consideration to these matters, they will once again commence their enjoyment of the pleasures of the moment, with no awareness of anything else. In this fashion, this class of divine beings will continue to enjoy the five sense pleasures until finally their completed and accumulated positive acts that bring desirable, attractive, and delightful effects, and that are to be individually experienced, have been exhausted. Once that happens, they will die and leave their divine world, only to be born among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, always have the finest joys, possess supreme virtues and the finest enjoyments, have excellent bodies, and be loving toward all beings.
復次，彼比丘知業果報，觀三十三天所住地處，除此三十三地，更無餘地。彼作是念：但有如是三十三天，更無餘地。此是釋迦天王之地，天王福力、天王自在，更無有餘。
4.B. -1827 “As the monk who has knowledge of the ripening of karmic effects continues [F.283.a] to examine the realms of the Heaven of the Thirty-Three, he will fail to see any thirty-fourth realm anywhere. Thus, there are just these thirty-three realms of the gods, and not any other. This, also, is as far as Śakra’s power extends; he remains powerful only to this extent. These are the realms he enjoys, and not any other.
如是觀於第二天眾因果相似，相續而生，業果之鏡皆悉相應，一一諸地各各差別。具觀察已，於無量生死怖畏，生厭離心。生死險處，愛別離苦、怨憎會苦、老病死苦逼迫之處，見無量苦，暴河所漂，心生厭離。嗚呼！世間甚為大苦，於生老病死大險難處，沒在其中而不覺知，不知求出。如是生死無有少樂、無常敗壞、變易之法。眾生愚癡，不知不覺，以身因緣，多作眾惡，身雖破壞，業縛不亡。
4.B. -1828 “The monk will in this way first examine these god realms, noticing the relations and similarities between cause and effect. With such perception of the effects of karmic actions, he will discern all the relevant factors. Thereby he will develop weariness with cyclic existence because he will clearly see death, transference, and rebirth; parting from the beloved and encountering the enemy; the precipices of aging, sickness, and death; and the way one is invariably plunged into myriad ghastly terrors. Directly seeing how every aspect involves numerous rivers of suffering and burning, he will think with overwhelming sorrow, ‘Alas! Our world is cycling through total misery. Everyone is falling over the fearsome precipices of birth, aging, sickness, and death. And yet, no one realizes this —nor does anyone have the means to go beyond cyclic existence. There is not the slightest bit that is pleasant, permanent, stable, enduring, or unchanging. Because childish beings are for the most part deluded about this, they do not understand what is going on, and thus they keep carrying out numerous misdeeds for the sake of their physical well-being. However, their bodies will be destroyed. The karma of their misdeeds, on the other hand, will keep following them.’
爾時，比丘觀是事已，而說頌曰：
種種內供養，床褥及臥具，此身要當壞，無人能自護。cf. Dhs.3.1-4
4.B. -1829 “At this point, the monk will utter the following verses: [F.283.b] “ ‘By spoiling the body with bedding and seats, One may end up entirely devastated. Yet, the body will not do anything in return For the one who so skillfully serves it.
不念於恩惠，得便則傷害，智者為身怨，則不造惡業。
4.B. -1830 “ ‘As the body lets all efforts go to dreadful waste, While constantly searching for a way to strike, How could the learned commit negative deeds For the sake of their enemy —the body?
衰病所住處，種種眾苦集，不淨穢惡聚，是故名為身。
4.B. -1831 “ ‘Instead, they must keep discerning Its numerous inner flaws and futility, And thus pronounce that body Refers to a heap of filth.
智者所觀察，死相常現前，命念念不住，須臾歸磨滅。cf. Dhs.3.4
4.B. -1832 “ ‘One must understand that while on the brink of death The body behaves in this way. Its life cannot be extended by even a moment, And thus it comes to an end.
此身念念老，終無有增長，為愚癡所迷，恃少生憍慢。cf. Dhs.3.6
4.B. -1833 “ ‘In every moment, this body is, Irreversibly, getting older. Even though this is true, unthinking, childish people Are deceived by their arrogant infatuation with youth.
恃財生憍慢，不益於自身，財物皆亡失，惡業還自燒。cf. Dhs.3.7
4.B. -1834 “ ‘Inflated by their arrogant infatuation with wealth, They do things that do not benefit them. Then, as death draws ever nearer, They are burned by their unwholesome deeds.
若不行布施，則無受樂報，財物會歸盡，貪狂故守護。
4.B. -1835 “ ‘Those lacking the wish To give and share Will protect their things avariciously; Yet, as they are hoarded, they are squandered.
若所愛財物，布施於師長，此財則堅牢，慳者財如草。
4.B. -1836 “ ‘Wealth that is used with a sublime intention, And likewise offered to spiritual masters, Is beautiful to behold. Otherwise, it is no more than grass.
淨心布施者，猶如盲者導，此世未來世，能護怯弱者。
4.B. -1837 “ ‘If one is generous in a flawless way, In both this world and in the next, The value of these small possessions Will become like fresh eyes to a blind person.
持戒七種福，不可破壞句，戒能護丈夫，上生於天中。
4.B. -1838 “ ‘The excellent sevenfold discipline Is a nondeceptive progression. People who have guarded themselves with such discipline Will walk among the gods.
第一勝智者，常欲殺煩惱，是人脫眾縛，則到不退處。
4.B. -1839 “ ‘Those who possess supreme and vast insight, And always delight in defeating the afflictions, Will prevent death altogether And proceed to the state beyond transference.
有海大險難，此三堅牢筏，若得無垢心，則能到彼岸。
4.B. -1840 “ ‘Thus, in the terrifying ocean of existence, One will discover the shore. 349 Riding upon these mounts,The wise gain freedom as they reach beyond.’ [The Eighteenth Ground]
如是比丘觀布施、持戒、智慧果報，如實見之，欲至實諦，三種觀已，得十八地。於一切生死中，心得厭離，修行精進以求涅槃，不住魔境。地行夜叉知此事已，告虛空夜叉。虛空夜叉告四護世，護世天王告三十三天，三十三天告夜摩天，如是展轉至光音天，如上所說。
4.B. -1841 “In this way, the monk who clearly understands the results of generosity, discipline, and insight, who sees reality, and who desires to set forth will see all these matters fully and clearly. Abiding upon this distinct, eighteenth ground, he will be weary of cyclic existence, practice with the intent to transcend suffering, [F.284.a] and have no desire for the domain of the māras. When they come to know of this, the celestial gods will inform the heavenly gods, who in turn will pass the news to the four guardians of the world. The latter will inform the gods in the Heaven of the Four Great Kings, who will tell the gods in the Heaven of the Thirty-Three. From there the news will pass to the gods in the Heaven Free from Strife, and in this way eventually reach the gods in Luminosity.”
4.B. -1842 This completes the section on the realms in the Heaven of the Thirty-Three.
