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.
觀天品第六之六(三十三天之三)
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第七地名曰雜殿。眾生何業生於彼處？
· The Gods in Dwelling in Various Chariots ·
4.B. 648 “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 thus correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling in Various Chariots. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
若有眾生見故塔寺，或惡國王、邪見大臣斷僧田業；如是眾生不畏王禁，施僧田物，向此惡王說佛功德，善言嘆佛。是人命終生雜殿處。生此天已，五樂音聲歌舞戲笑受種種樂。
He will then notice how an inappropriate king, an inappropriate minister, or other inappropriate people, who are filled with greed and have no fear of karmic action, may prevent the delivery of supplies to the site of a stūpa. However, a holy person who has trained his mind and thoughts may praise the buddhas either by recollecting their qualities or by chanting in an extremely beautiful and clear voice. By doing so, he may prevent this activity or cause such obstructors to be replaced. When such a holy person later separates from his body, he will go to the joyful higher realms and be born among the gods in Dwelling in Various Chariots. Once born there those who engaged in such exceptionally virtuous actions will enjoy themselves, rollick, and revel to the sound of music of the five instruments.
復有異業生於此天：不殺、不盜，於屠兒所，以財贖命；自不作惡，不教他人；若有造惡，心不隨喜。云何不盜？自為國主或為大臣，不枉稅奪，亦教他人令其住戒。以此二業，生雜殿處。
4.B. 649 “Birth in that realm may also be the effect of other actions, namely those of giving up killing and stealing. Thus, one may free deer from hunters with dogs, refrain from such hunting oneself, avoid encouraging others to engage in such hunting, and refrain from rejoicing in such hunting. How does this relate to refraining from [F.141.a] and relinquishing theft? This means to avoid punishing others when one has become the ruler, king, or minister of a given place, to cause others to give up such punishment, and to make others abide within what is right or the rule of law. Those are the second kinds of actions that yield birth in Dwelling in Various Chariots.
其林縱廣三千由旬，種種宮殿天子遊戲，故名雜殿。諸天子等，一一宮殿莊嚴奇妙，金色蓮華香氣第一，毘琉璃蜂出妙音聲。
4.B. 650 “The gods in that realm play with various chariots within a forest that measures three thousand leagues. Hence, the name of that realm: Dwelling in Various Chariots. The gods that live in that realm rollick merrily. Among and within the chariots are beautiful lotus flowers of gold and silver with beryl petals. There are also beautiful, fragrant pools where lovely beryl- colored bees swarm around.
其蓮華林一切雜生，一一華池種種蓮華，或有華池赤寶蓮華、雜琉璃華。或有華池生諸蓮華，金華琉璃二華雜生。一一蓮華各有百葉，或有金葉或赤寶葉。復有雜華毘琉璃葉，金色眾蜂遊戲其中。復有華池生諸蓮華，赤寶眾蜂以為莊嚴。
4.B. 651 “The following colorful features manifest within the forest. In the lotus pools grow flowers with colorful petals, such that some lotuses are half sapphire and half beryl. That is one colorful feature. Other flowers are half beryl and half gold. That is another colorful feature. Another is that some flowers have a hundred petals, half of which are golden and the other half the color of ruby. Another colorful feature is that around lotuses with ruby petals hover golden bees, and around lotuses with silver petals hover ruby bees.
復有華池生諸蓮華，毘琉璃莖，真金為華。或有華池生諸蓮華，真金為莖，白銀為華。或有華池生諸蓮華，車璩為莖，白銀為華。復有華池生諸蓮華，摩羅伽多為莖，閻浮檀金為華。種種色蜂出妙音聲滿蓮華間。譬如閻浮提中香樹之華，眾蜂滿中，雜殿華池亦復如是。
Another colorful feature is that lotus stalks of beryl are enveloped in gold, lotus stalks of gold are enveloped in precious substances, lotus stalks of silver are enveloped in coral, and emerald-colored stalks are enveloped in gold from the Jambu River. The lotus pools are studded with different kinds of colorful humming bees. Just as in Jambudvīpa [F.141.b] where the anthers of certain flowers 291 always attract numerous bees, the same is the case with the flowers in Dwelling in Various Chariots.
譬如畫師、若畫師弟子於閻浮提所曾聞事，以眾雜彩畫種種像，其雜殿林亦復如是。
4.B. 652 “Thus, positive actions give rise to various realms. Painting with various colors, a master artist in Jambudvīpa, or his accomplished student, may create various petals upon the surface of a wall. This forest is equally full of myriad colors.
復有雜色種種眾鳥，頭足雜色，其身胸腹亦復如是。或有眾鳥金臆銀翅，赤寶為背，目如赤寶。或有眾鳥白銀為臆，真金為翅，青毘琉璃以為兩目，赤寶瞳華、雜寶為背，以七寶色種種眾鳥以為莊嚴。
4.B. 653 “Another colorful feature of Dwelling in Various Chariots is its birds. Their feathers, legs, heads, abdomens, and eyes are of many different colors. Thus, some birds have yellow abdomens with silvery feathers, a ruby-colored back, and eyes the color of the karketana stone. Others have silvery abdomens with golden feathers, beryl-colored eyes with ruby pupils, and multicolored backs. Thus, birds in the colors of the seven precious substances embellish this forest.
雜殿林中復有山峯，青寶珠玉、車璩毘琉璃寶、赤寶真金，光明普照遍滿林中，互相間錯旋流宛轉滿此林中，莊嚴奇特，甚可愛樂。
4.B. 654 “Another colorful feature of Dwelling in Various Chariots is its mountain peaks of sapphire, beryl, coral, karketana, and gold. The radiance of such summits adorns the forest, and so it is full of swirling, mingling light rays. The power of such divine light beautifies the forest tremendously.
雜殿林中，復有雜蔓互相交錯，毘琉璃莖，赤寶為鬚以為纏蔓，果實莊嚴；白銀為莖，青寶為鬚光明圍遶。車璩為枝，真金纏遶；赤寶為枝，白銀纏絡。如是二色互相纏裹。
4.B. 655 “Another colorful feature of the forest concerns the way the twigs and branches intertwine. Thus, three colors may appear when ruby fruits hang from twigs of beryl entwined in twigs of lapis lazuli. Likewise, there are silver twigs encircled by ruby light, twigs of coral and gold are interwoven with twigs of gold, and twigs with the color of karketana may become covered by twigs of silver. [F.142.a] In such ways the twigs may appear in two colors as they intertwine.
是雜殿林，復有三色莊嚴樹枝以為幃帳，毘琉璃枝，真金赤寶以為纏遶；如是赤寶為枝，金銀為纏；白銀為枝，車璩赤寶以為纏遶。是一一枝、一一枝纏絡雜殿林中。
Other twigs are also of three colors, as beryl twigs may be covered by other twigs in the colors of gold and karketana. Likewise, twigs with the color of karketana may become covered with gold and silver, and silver twigs may be intertwined with lotuses colored like coral and sapphire. Thus, one type of twig is sometimes covered by two others.
復有雜華，真金為枝，一毘琉璃華；若以銀枝，因陀色華；若金枝，赤寶為華；車璩為枝，毘琉璃華。生眾色果亦復如是。
4.B. 656 “Another colorful feature of the forest of Various Chariots is that golden twigs may bear beryl-colored flowers, just as flowers the color of sapphire may grow on silver twigs, golden twigs may bear karketana flowers, and beryl-colored flowers may grow on coral twigs. Thus, the various twigs bear flowers in a variety of different colors.
雜心所起，作諸雜業，雜因集故，得種種報。以業因緣於雜殿林受雜果報，因果相似，如種種子，得相似果。如其業力，隨其所作，隨其時節，隨心雜生。如是作業，得如是報，如印印物。天中樂果非無因生，地獄苦報亦復如是，非是我作、他人受報。
4.B. 657 “This manifold display is produced by various forms of karmic action, is appropriated by various forms of mind, and accords with various causes. Thus, karmic actions form the causes and bases for the great diversity of theforest of Various Chariots. Just as sprouts grow from their seeds, karmic effects manifest in accordance with their causes. Starting with engagement in propelling actions, and continuing through the features of the recipients, the various forms of attention, and the diverse appropriations —all the effects of distinct karmic actions manifest like the imprint of a seal. Whether in the higher realms or in hell, there is no effect that manifests without a cause, and nobody will ever experience the karmic ripening of acts that were done by another.
復次，比丘知業果報，觀雜殿林。云何眾生造業生於三十三天？
4.B. 658 “As the monk who has knowledge of the effects of the ripening of karmic actions thus examines the vibrant nature of the forest of Various Chariots and its colorful world, [F.142.b] he will ask himself, ‘What actions might the gods engage in within this realm of Various Chariots in the Heaven of the Thirty-Three?’
若諸世間有諸眾生行於非法，不孝父母，不敬沙門、婆羅門及諸長宿，不近善友，不信業果，行於邪見。如是之時，魔王歡喜。行非法時，於此世間有四天眾。
4.B. 659 “As he applies knowledge derived from hearing, he will notice how there are times when people are unrighteous and do not pursue the Dharma; when they do not acknowledge their mothers, their fathers, mendicants, or brahmins; when they do not pay respect to the elders of their families; when they do not follow their spiritual teachers; and when they lack trust in the way actions bear karmic consequences, lack the genuine view, and fail to let their actions be preceded by the genuine view. At such times, the evil Māra will be happy, and within the four circles of people who are righteous and follow the Dharma, the following things will transpire.
何等為四？一名鬪諍魔使；二名荒亂魔使，為法行人而作亂心，令聽法者惛濁睡眠；三名貪癡魔使，令諸施主心生貪惜，作如是念：若我以物施諸福田沙門、婆羅門，我之妻子當如之何，衣食自濟？四名離正念魔使，令出家人離於正念，是為初惡。若人入於城邑市肆，見諸女人酒肆鬪諍，互相撾打，夢行破戒，是名四種魔使。
4.B. 660 “A ruler of the world who belongs to the class of the māras and is known as Strife will, together with another such māra by the name of Distractor, distract the minds of those beings who practice the Dharma and cause them to lose interest in listening to the Dharma. A third one, known as Confused Attachment, will make donors and benefactors who practice generosity develop attachment. Thus, he will make them think, ‘If I give to recipients such as mendicants or brahmins, then what shall my children and spouse eat or wear?’ In this way, that third ruler of the world will confuse sentient beings as he roams throughout the world. A fourth ruler of the world, who is of the class of the māras and is known as Misperception, will travel throughout the world and cause those who have gone forth to renege on their resolve. Thus, he will cause them to develop attachment, engage in mundane affairs, enter town, pursue selling and business, develop the desire to look at females, visit bars, fight, create divisions within the saṅgha, and suffer mental trauma due to dreams.
若閻浮提人行於非法，作此惡時，四種魔使心生歡喜，白魔王言：損減正法，增長魔軍，甚可慶悅。
4.B. 661 “Whenever those four rulers of the world who belong to the class of the māras succeed in causing people in Jambudvīpa become unrighteous and refrain from pursuing the Dharma, [F.143.a] they will inform the evil Māra,‘Your Majesty, the forces of the sacred Dharma are waning; the forces of the māras are on the rise!’
魔王聞之，問使者言：云何世間增長我法，減損正法？時魔使者白魔王言：閻浮提人行於非法，不孝父母，不敬師長、沙門、婆羅門。聽正法者我令惛睡；令出家者還入凡俗，捨離法服；或出家人、或有持戒、或梵行人，於其夢中作婦女身，令其心亂；令諸施主貪惜財物，慳貪覆心，戀著妻子；令出家者習學種種販賣鬪諍，互相撾打。我作如是種種方便，令魔增長，正法損減。
4.B. 662 “Hearing this message from his followers, the evil Māra will respond, ‘In what ways do our forces grow, and in what ways do the forces of the sacred Dharma wane?’ “To this, they will reply, ‘Your Majesty, in Jambudvīpa people are unrighteous and they pursue non-Dharma. They do not respect their mothers, their fathers, mendicants, or brahmins, and they do not respect the elders of their families. Our desirous attachments subdue them and prevent them from listening to the sacred Dharma. In the dreams of those who aroused the motivation to go forth —that is, those who actually went forth, in addition to householders who took vows and practiced pure conduct —we have conjured up appearances of women and in this way made them suffer those impediments resulting from dreams. We have created attachments in the minds of donors and benefactors who practice generosity, thus making their minds dependent on their children and wives. We have caused people to fight with their friends and caused those who have gone forth to pursue business. We have made people fond of strife, argument, and slander. By such means we have caused the forces of the māras to flourish and made the forces of the sacred Dharma deteriorate.’
時魔聞之，即遣使者，告羅睺、勇健、毘摩質多羅阿修羅、鉢摩梯惱亂惡龍：汝等今日應生歡喜，佛之正法今已損減，魔軍增長。如是魔使即詣水底。
4.B. 663 “When the evil Māra hears this, he will say to the rulers of the world, ‘Inform Rāhu, Overjoyed, and other such asuras, along with the nāgas such as Pramatha. Tell them to rejoice since the teaching of the buddhas is being destroyed and our forces are flourishing.’ In this way he will dispatch the rulers of the world to travel below the ground.
至毘摩質多阿修羅所，廣說上事時，阿修羅聞之歡喜，即告惱亂惡龍王等。富樂城中惡龍聞之，生大歡喜，為世間人而作惱亂，如上所說。
4.B. 664 “The asuras Overjoyed and Vemacitrin [F.143.b] will receive the news with great excitement below the ground, and they will, in turn, inform Pramatha and other unrighteous beings who do not follow the Dharma. Upon hearing this news, the nāgas who inhabit Endowed with Enjoyments will become extremely happy and will create obstacles in the manner described earlier.
時天帝釋聞毘留勒天王說如是語，入雜殿林與三十三天，共論斯事：護世天王來白我言：魔天大力，及阿修羅、毘摩質多惱亂惡龍。汝應集諸天眾悉來至此，我當至彼寶莊嚴山與阿修羅鬪。
4.B. 665 “When, as also explained earlier, rulers of the world, such as Virūḍhaka, learn about these things, they will enter the forest of Various Chariots together with Śakra, king of the gods, and the gods of the Heaven of the Thirty-Three. They will then call upon the gods and tell them, ‘People say that the gods who side with the māras have become powerful and that asuras such as Vemacitrin and Overjoyed, and nāgas such as Pramatha, are now very powerful indeed. Therefore, it would be right for you gods to assemble all the gods here. When everyone has assembled, we shall all sally forth to wage war on the asuras, traveling in our chariots with jewel ornaments.’
諸天聞之，答言：如是！各還本宮而自莊嚴。雜殿天眾亦還本宮，種種音聲歌舞戲笑入雜殿林。
4.B. 666 “In response to this all the gods will exclaim, ‘Let it be so!’ They will then proceed to their individual realms to mobilize all the other gods and lead them to the forest of Various Chariots. When everyone has gathered in the parks of Dwelling in Various Chariots, there will be music from the five types of instruments, there will be singing, and everyone will delight in the colorful features of Various Chariots.
時天帝釋與諸天眾捨雜殿林，詣於餘地。
At the same time, those gods who are permanently dwelling in the forest of Various Chariots will not go to any other parks. Once the ruler of the gods has assembled all the gods in this way, everyone will set out from the forest of Various Chariots.
此雜殿林所住天子所受之樂，乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 667 “The gods who live in the forest of Various Chariots will continue to enjoy themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die, leave their divine world, [F.144.a] and take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions.
若生人中，成就快樂，莊嚴端正，從少至終常愛雜色，種種莊嚴，好種種語，眾人所愛；若行出家，昇師子座為說法師，解種種語，聞之知足。以餘業故。
Should they be born with the general lot in life of a human, they will, in accordance with their karmic actions, enjoy constant happiness. From the beginning of their youth until the time of their death, they will bear beautiful flower garlands. They will be fond of various garments and chariots and be popular with everyone. If they take ordination, they will reside upon a lion throne and deliver various Dharma discourses, enrapturing their audience with a multitude of lectures.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第八地處名歡喜園。眾生何業生於彼處？
· The Gods in Dwelling in Enjoyment ·
4.B. 668 “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 thus correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling in Enjoyment. 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：此眾生善心深心，不殺不盜，亦教他人令不殺盜。若見殺者，勸令不殺，不教人作，見作不喜。若有所犯，尋即悔過，離惡知識。
He will then notice how a holy person with virtuous thoughts may refrain from killing and stealing, avoid encouraging others to engage in such actions, and instead cause others to stop doing so. Thus, such people will themselves refrain from such acts and avoid encouraging others. Should they come to engage in such actions, they will confess them; they will regard their actions as flawed, and they will give up unwholesome company.
云何不殺？見鳥殺害，救令放捨。自不作惡，設作即悔，受不殺戒。以財贖命，令其得脫，復教他人令助歡喜。
4.B. 669 “What is understood by abstaining from killing, and what forms does that take? In this context it means to release birds and fish, facilitate the taking of vows, personally disengage from killing, and confess any act of killing. When trappers have captured birds, one may pay them a ransom to release the birds, and one may also encourage others to do the same, making them feel good and enthusiastic about it.
云何不盜？云何偷盜？一切官人，王所勅令，持國理民——聚落城主、若放牧主、若邊戍主，有所勅令取牛羊等，是人護戒而不肯取。以是因緣，命終之後生歡喜天，三十三天歡喜之園。
4.B. 670 “What is understood by abstaining from stealing? As a tax collector, one may be given a royal command to collect sheep, cows, donkeys, and so forth, from a town, market, village, or cattle enclosure. [F.144.b] However, if one is fearful of breaking one’s vows, one will refrain from stealing. Such a person will, after separating from his body, go to the joyful higher realms and be born among the gods in the forest of Enjoyment within the Heaven of the Thirty-Three.
復有聽法，得聞法會，六齋之日，聽法受法，一心聽法。是法會主命終之後，生於天中。一切施中，法施第一，以此因緣，命終生於三十三天歡喜之園。
4.B. 671 “There are other actions that produce such a birth. Those who teach the Dharma may delight listeners through a Dharma discourse that is given on an auspicious day and at an appropriate place and time. If the audience listens one-pointedly with great joy, the teacher of the sacred Dharma will, upon separating from his body, go to the joyful higher realms and be born within the forest of Enjoyment. Among all forms of generosity this gift of the Dharma is supreme. When one has separated from one’s body, this will cause one to ascend to the joyful higher realms and be born among the gods in the forest of Enjoyment that lies within the Heaven of the Thirty-Three.
生彼天已，成就無量百千天樂，不可譬喻，當說少分。其林縱廣三千由旬，七寶林樹以為莊嚴。其歡喜天不詣餘園，是故名曰歡喜園林。
4.B. 672 “Once born in that realm one will enjoy many hundreds of thousands of incomparable pleasures. The forest spans three thousand leagues and is adorned with trees of the seven precious substances. Within this forest the gods spend time in constant enjoyment, and they do not travel anywhere else at all. Hence, due to such innate qualities, this is known as the forest of Enjoyment.
自功德名。其林皆是如意之樹，隨天所念，皆從樹出。若天生念，欲須宮殿，念已欲上，即見樹林是七寶殿，有一百柱，一一殿柱或以金銀琉璃、頗梨赤寶車璩，用如是等一切眾寶以為殿柱。復作是念：欲得柔軟階道昇此殿堂。
4.B. 673 “Each of the trees in that forest provides whatever the gods may wish for. Thus, if a god should think, ‘I would like a house,’ there will immediately appear a house on top of the canopy of the trees. The house that the trees thereby produce will be a thousand-pillared mansion adorned with the seven precious substances. Some of the pillars in the building will be made of beryl. Others will be of gold, crystal, karketana, or emerald. [F.145.a] When seeing such a supreme mansion appear on top of the trees’ branches, the god will think, ‘I would like to enter that home by way of a smooth and even path.’
隨念即見階道成就。既入宮殿，復自思惟：今此宮殿生蓮華池。隨念即生諸蓮華池，七寶之色，鵝鴨鴛鴦以為莊嚴。
At that very moment, the trees will manifest a path and the god will set out upon it. While ascending along that passage, the god may think, ‘It would also be nice if there were a lotus pond within the building,’ and as soon as he has this thought, there will indeed appear such a pond, made of the seven precious substances and adorned with swans, ducks, and yellow geese.
復作是念：我此堂中應有天女歌舞戲笑。隨念即有天女來赴，隨心戲笑歌舞供養。復作是念：我今應得天眾伎樂。隨其所念，風吹樹葉互相[敲-高+亭]觸出妙音聲，勝諸天樂。
The god may then think, ‘Let there be music of the five instruments.’ As soon as he has entertained that thought, gentle fragrant breezes will stir and, as the breezes mingle, they will create the sound of music of the five instruments.
復作是念：今此宮殿應生飲食。隨其心念，樹枝割裂流出飲河，色香味具。復作是念：我今應得須陀之味。隨其念已，即生上味須陀之食，色香味具，天子食之乃至充足。復與天女遊戲娛樂入歡喜園，歡喜園中所住天子成就如是勝妙之樂。
At this point the god might think, ‘May food and drink flow like rivers within this home in the trees,’ and at that very moment the branches of the trees will open up, producing rivers of food and drink that are of exquisite colors, tastes, and textures. At this point, the god may think, ‘Now I would like to drink ambrosial elixir.’ In that very instant an ambrosial elixir having perfect taste, aroma, and color will manifest, and the god will drink it until he is completely satiated. He will then play and frolic with the goddesses. In this manner, the gods experience such enjoyments within that forest.
從殿而下，於此地中即生蓮華，毘琉璃莖，真金為葉。其莖柔濡，見者愛樂。色香具足，舉足下足，蹈華而行。如是步步成就天樂。
4.B. 674 “The gods may also at some point descend from those amazing trees to go for a stroll. In that case heavenly lotus flowers with beryl stalks and golden petals will appear. The flowers are soft, [F.145.b] vibrant, delightful, and fragrant. Thus, as the gods go for their ramble, they will be stepping on those flowers, which in turn produce divine musical sounds of the five instruments. Thus, every step the gods take will be an experience of pleasure.
隨其念念受五欲樂，一切諸根於自境界不知厭足。所謂眼常貪色，種種瞻視愛樂不息，令眼悅樂，見如是色猶不厭足；耳聞妙聲不知厭足。如是鼻香，若嗅諸香，生大愛欲，不知厭足。舌貪美味不知厭足。如是愛觸不知厭足。如是所念皆是愛念，愛樂自身遊戲林中，受欲無厭。
4.B. 675 “In this way hundreds of thousands of the gods’ ideas are realized and blissfully fulfilled as they experience the objects of the five senses. Even so, their senses are never satisfied by their objects. Any form the gods’ eyes may see will be registered as unique, opulent, and delightful. As soon as they open their eyes, they will apprehend and perceive further desirable, attractive, and delightful forms, and so they will never feel satisfied by the forms they see. All that they hear is also exceptionally delightful, and so their ears are likewise insatiable. As their noses register scents, all that they smell is desirable, attractive, and delightful, and thus the gods’ noses are never sated by any amount of aromas. When their tongues experience tastes, all are sensed as extremely pleasant and delicious. Their physical experience of textures is likewise an experience of desirable, attractive, and delightful objects. Similarly, all the things that they bear in mind are similarly desirable, attractive, and delightful.
境界為母，諸根為攢，憶念風吹，自高為薪，欲火熾然。欲無厭足。
4.B. 676 “Thus, with their six collections of craving consciousness and their desirous bodies, the gods laugh, enjoy, revel, and rollick within their forest without ever feeling satisfied. In this way, the wind of thought that stirs the faculties above wafts through the jungle of objects below, fanning the blazing fires of nonvirtue. Although this fire blazes every single day, the objects they crave never bring them any satisfaction.
以愛欲心於歡喜園遊戲受樂。釋迦天主於雜寶聚山破阿修羅，得大名稱，如上所說。
4.B. 677 “While the gods play [F.146.a] and joyfully amuse themselves with numerous objects in this way, Śakra, king of the gods, will upon his victory over the asuras pay a visit to various high mountains, as explained before.
復來入於歡喜林中，告諸天曰：汝等天眾當生歡悅，入歡喜園受五欲樂，遊戲自娛，我亦自當於歡喜園遊戲受樂。已破魔軍毘摩質多羅及惡龍等。一切天眾及諸天女皆可至吾遊戲之處受五欲樂，滿夏四月，五欲自娛。
When he arrives, Śakra will call on the gods and tell them, ‘Gods, enjoy yourselves in this forest. Play with this wealth of divine sense pleasures! I have defeated the hordes of the māras, Vemacitrin, and the rest. Now I shall go to the forest, and I want all gods and goddesses to come and stay there with me during the four months of the monsoon. We shall certainly enjoy ourselves.’
時天帝釋向三十三天說是語已，心大歡喜，告白象王伊羅婆那言：汝今莊嚴，吾欲與汝共諸天眾，并諸天女遊戲娛樂於歡喜園。汝當化身，令諸天眾乘汝頂上牙頂之上，向於遊戲華池園林山峯之中，如先所化。
4.B. 678 “When he has instructed the gods in the Heaven of the Thirty-Three in this way, he will next call upon his elephant, Airāvaṇa: ‘Supreme elephant, get ready. I am going to the forest for the sake of enjoyment and celebration, and I shall be traveling in the company of all the gods and goddesses. Just as you have done before, you must create emanations so that everyone can ride on your back, head, tusks, and shoulders. You must create emanations of forests, lakes, mountains, peaks, groves, and parks.’
爾時，白象伊羅婆那聞天主教，即化大身，身有百頭，頭有十牙，一一牙端有百浴池，一一浴池有千蓮華，一一蓮華皆有千葉，七寶所成，一一葉端皆有千數七寶眾蜂，一一葉間有千天子。其象頂上有諸天女不相妨礙，作天伎樂，乘虛而遊到歡喜園。
4.B. 679 “When he hears Śakra’s words, Airāvaṇa, the supreme elephant, will magnify himself, making his body very large. He will then emanate one hundred heads, each bearing ten white tusks. On each of the tusks lie ten lotus pools, each containing one thousand lotuses that have one thousand petals made of the seven precious substances. On each of the petals sit bees of the seven precious substances, and on each of these petals the gods and goddesses will take their places without any sense of feeling intimidated by one another. Thus, riding upon the heads of the supreme elephant, everyone will journey across the sky to the pleasure garden that is [F.146.b] richly endowed with heavenly enjoyments of the five senses.
其象兩脇化二園林：一名喜林；二名樂林。於其林中河池蓮華皆悉具足七寶意樹，諸天子等，遊戲其中受五欲樂。天子天女充滿林中。時伊羅婆那大白象王譬如第二須彌山王，詣歡喜園。
4.B. 680 “The elephant will emanate two forests on his shoulders, one known as Utter Joy and the other called Desirable. In each of them, there will be perfect trees, cascades, and ponds. There will be exquisite trees of the seven precious substances and perfect wish-fulfilling trees. Within those forests the gods will enjoy themselves and frolic about, and thus the groves will be filled with gods and goddesses who experience divine delights of the five senses. In this setting, Airāvaṇa, king of elephants, will proceed as if he were a second Mount Sumeru.
其象背上化作大城，平正柔軟，其城街巷，七寶宮殿、園林莊嚴，猶如第二善見大城。如是化殿七寶所成，有一百柱以為莊嚴。殿有華池，帝釋天王與諸天女遊戲其中，作天伎樂。
4.B. 681 “On the back of the supreme elephant lies a city called Even and Smooth Surface, which is like a second Sudarśana, complete with beautiful streets, crossroads and forks, parks, trees, and houses made of the seven precious substances. In its center stands a mansion adorned with a hundred pillars of the seven precious substances, and in the center of that building is a lake. Therein, the king of the gods will rollick with his bevy of goddesses. Śakra, king of the gods, will revel and frolic there to the accompaniment of music of the five instruments, all the while traveling to the forest.
憍尸迦天王坐於大殿向歡喜園，其身不動如須彌頂。
4.B. 682 “Even though the gods are traveling, they do not notice any change. Just as they do not perceive that they are staying upon Mount Sumeru, they also do not feel any movement of the supreme elephant.
其象耳中復生華池，其池縱廣滿十由旬，其第二池十一由旬。一名甚深；二名清淨。八功德水充滿其中，池中生華，名優鉢羅，毘琉璃莖，赤寶為華，眾蜂莊嚴，天香具足。其華開敷優鉢羅華，天子天女坐華鬚上遊戲娛樂。或有天子以水遊戲，或有天子蓮華遊戲，不知白象為行為住。
4.B. 683 “Upon his ears, the elephant will manifest two lotus pools, each of them measuring eleven leagues. One of them is called Deep and the other Bright, and these ponds are brimful of water endowed with the eight features. In the ponds grow water lilies with beryl petals and jewel stalks. Some are ruby colored and ornamented by bees, and they abound with blooms [F.147.a] that are intensely fragrant. Upon the anthers of those lilies, the gods and goddesses take their places and frolic. Playing with the water and the lilies, they cannot tell whether the supreme elephant is moving or standing still.
其象鼻端化作樓殿，廣五由旬，種種眾華、曼陀羅華悉遍莊嚴，眾蜂妙音，牛頭栴檀葉以覆樓殿。復有金樹種種眾華以覆其上，有諸天女坐華鬚上，歌眾妙音讚歎天王。如是象鼻所化長殿。
4.B. 684 “Upon its trunk the elephant will emanate a long pool that measures five leagues and is surrounded by mansions with pillars topped by capitals. There are divine trees and the area is studded with mandārava flowers. Bees hum merrily and the place is adorned with the beautiful leaves of divine gośīrṣa sandalwood trees, trees of gold, and numerous other kinds of flowers. Upon the anthers of the flowers sit goddesses who play music, singing and chanting auspicious praises to the king of the gods. In this way, such an elongated pool will be emanated on the tip of the elephant’s trunk.
於白象王蓮華之中，化生蓮華，廣一由旬，有百千葉。其葉廣長，香氣第一，滿十由旬。一一葉中天子天女遊戲其中，各不相見，如是遊戲不相妨礙，與天王釋向歡喜園，皆不覺知象之行住，猶如住於須彌山頂。
4.B. 685 “Upon the tip of his trunk, the elephant will emanate a large pool that measures about a league, and in that pool will be many hundreds of thousands of huge lotuses. The flowers are extremely fragrant, filling the atmosphere with divine aromas for a distance of ten leagues. Upon each petal of these beautiful great lotuses gather throngs of gods and goddesses who sing, frolic, and revel. When the gods thus rollick and are absorbed in their pleasures, they do not see each other, and they remain free from harm. The gods of the Heaven of the Thirty-Three also travel to the forest on the tip of the elephant’s trunk. As they journey upon Mount Sumeru, they do not notice that their destination is a creation of that supreme elephant.
於象頂上，復化大山，名界莊嚴，以種種界而為莊嚴，天樹河池、園林蓮華莊嚴之處遊戲受樂，是名象王頂化大山。
4.B. 686 “Next, the supreme elephant will create upon his trunk a great mountain called Adorned with Springs. This mountain is adorned with various springs and beautiful heavenly trees, cascades, ponds, parks, [F.147.b] lakes, and lotus pools. There, other gods will frolic, enjoy themselves, and have fun. Upon the head of the flower-decorated supreme elephant, another mountain will also be created.
其白象王於其牙上化作園林，如一億月，多有眾華。其地白淨如須陀色，多有眾蜂俱翅羅音充滿其中。無量眾鳥眾寶莊嚴，孔雀、命命，如是無量種種眾鳥從牙化生。
4.B. 687 “The tusks of the supreme elephant resemble the waxing moon. Upon their tips the elephant will emanate parks with an even ground that is adorned with flowers and lakes. Among the beautiful flower petals bees buzz and the clear calls of cuckoos can be heard. On the dry land roam ravishing peacocks, pheasants, and the other divine birds that adorn the emanated parks that have been created upon the tusks.
其白象王身量廣大，天眾圍遶，大身大力行步平正而不搖動，向歡喜園。
4.B. 688 “Thus, when the supreme elephant has in this way extended his body size, he walks toward the pleasure gardens. Surrounded by the gatherings of gods, he ambles on without growing weary and with a gait of elegant majesty.
其白象王從鼻兩孔化作河流，如閻浮提恒河之水、閻牟那河水從池流下，其水清淨，涼冷不濁，從上而下，白象鼻中所出河流亦復如是。
4.B. 689 “From his two nostrils, the supreme elephant sprays streams of water that flow like the rivers Gaṅgā and Yamunā in Jambudvīpa. The cool waters are extremely pure —free from any impurity whatsoever. To provide a slight analogy, when herbs, grass, forests, barley, and wheat suffer from heat and drought within the four human abodes, they can be revived by a rain that falls on the grains and leaves. In the same way, the nostrils of the king of elephants are always like that.
於四天下，人所住處，林樹藥草，亢旱炎熱，穀麥增長，草木葉上有水相現，名之為露。其象鼻水從空而下，去地遠故，為風所吹，散而氣燥，故令露少。三天下中名之為露。復次，天白象王若放霧氣，墮行天中，世人觀之，其色則白，外道說為因陀天王所行之道，復有說言白象王道。如實白水，風持不墮，在於空中猶如陽焰，直以遠故見之不了。
4.B. 690 “As the water flows, the wind will scatter it throughout the sky. The wind causes the water to evaporate over a great distance and thus the water appears as mist within the three abodes of humans. Moreover, when the supreme king of elephants trumpets, he releases water, which showers down among the gods who travel in the midst of the sky. This looks like a moving white light, and so when certain non-Buddhists see that, they will say, ‘That is the path of Indra,’ while others may call it ‘the path of the elephant Airāvaṇa.’ Yet they do not know that what they see is white water. [F.148.a] [B33] Thus, as the water is scattered by the wind and suddenly falls, they see it like thirsting deer see mirages. In this way, its essence is transformed and appears unclear. 292
其象頭上大山之頂，寶幢華蓋懸以寶幡，毘琉璃輪，真金為蓋，其光明曜猶如日光。於其幢上懸以長幡，於其幡中出大光明。大海之中諸阿修羅見是事已，各相謂言：帝釋天王勝幡已現，乘白象王向歡喜園。
4.B. 691 “Next, the supreme king of elephants, who thus carries a mountain upon his head, will above the crown of his head create a supreme victory banner, a beryl ring, and a golden parasol that decorate him beautifully, as if he were a second sun. He will also carry a standard that measures one league and radiates white light. When the asuras who dwell in the sea see that light, they will tell each other, ‘The gods have arrived. That light shines from the standard called Victor, which belongs to Śakra, king of the gods.’
時天帝釋遙見園林，告諸天曰：汝見此林甚可愛樂。釋迦天主破阿修羅，既得勝已，遊戲此林。如此林樹，甚可愛樂。與三十三天，夏四月時，於此林中遊戲受樂。
4.B. 692 “In this way the supreme king of elephants proceeds to the parks. When the gods see the forest in the distance, Śakra will tell them, ‘All of you, look at these great delights. Gods who defeated the asuras, for the four months of the monsoon you shall celebrate with the gods of the Heaven of the Thirty-Three within this great forest that is so delightful to behold.’
時諸天眾白帝釋言：隨王所勅，我當奉行。說是語已，近歡喜林。歡喜林中先住諸天受五欲樂。
4.B. 693 “When the gods hear those words, they will reply, ‘We shall do just as Śakra commands.’ Śakra’s elephant, Airāvaṇa, will then amble into the park, and all the gods will frolic, celebrate, and revel together with the divine inhabitants, who all possess heavenly pleasures of the five senses.
見天勝幢及白象王，心大歡喜，出迎帝釋，禮拜供養，合掌頂上，作天伎樂歌舞遊戲入歡喜林。時天帝釋即下白象，與諸天眾入歡喜園，一切天眾亦皆下象。
4.B. 694 “As the gods who live and play in the hills of the parks see the supreme standard and the king of elephants, Airāvaṇa, they will become overjoyed and proceed to receive Śakra, king of the gods. Joining their palms above their heads, they will venerate him [F.148.b] and merrily entertain him with beautiful melodies, songs, and dances. Śakra, king of the gods, will then descend from his elephant and together with the gathering of gods proceed into the parks.
如是象頭鼻端及象兩脇一切天眾，皆捨白象，入歡喜林遊戲受樂。歡喜林中先住諸天及與天主，伐阿修羅諸天眾等，於夏四月受天快樂。釋迦天王共諸天眾受樂自娛。
The gods that journey upon Airāvaṇa’s head, tusks, and shoulders will likewise descend and enter the parks to play, enjoy themselves, and be happy. Thus, the inhabitants of the great forest and the gods who with Śakra were victorious over the asuras will together enjoy a wealth of pleasures of the five senses, experiencing indescribable enjoyment for the four months of the monsoon. Śakra, king of the gods, will be attended to by groups of gods and goddesses who in turn are attended to by other groups of gods and goddesses. In this way everyone will enjoy themselves and frolic.
如此時間，若諸天子善業將盡，乃至愛善業盡，命終還退，墮於地獄、餓鬼、畜生。
4.B. 695 “Thus, these gods experience incomparable bliss, and they continue to enjoy themselves until finally their completed and accumulated acts have been exhausted. Once that happens, they will die and leave their divine forests. After their death they will, in accordance with their karmic actions, take birth among hell beings, starving spirits, or animals.
若生人中，常受安樂，種種解了，端正第一，眾人所愛，山林河池可愛樂處而生其中，主大國土，富樂自在。以餘業故。
If, possessing the general lot in life of a human, they are born as humans, they will, in accordance with their causal actions, possess an immaculate, dexterous intelligence and a supremely attractive physical form. They will be extremely agreeable to everyone and be born where there are delightful waterfalls, mountains, ponds, and parks. In their environment there will be many people who are joyous, powerful, wealthy, and live happy lives.
復次，比丘知業果報，觀伊羅婆那大龍象王，以何業緣，成就大身、大神通力，與阿修羅鬪，得大名稱？以何業故受畜生身？
4.B. 696 “Next, the monk will examine the karmic actions and ripening effects [F.149.a] that pertain to the great king of elephants, Airāvaṇa. Thus, he will wonder, ‘What actions might be the cause of the tremendous miraculous powers that allow this elephant to be victorious in the battle between the great gods and the asuras? And what might be the actions that caused him to be born as an animal?’
彼以聞慧見：此眾生天中壽命滿七萬歲，過去之世，毘陀論部，名不羅那，有婆羅門大修福德，好行布施貧窮盲冥苦惱之人。以善心故，常樂施與，利益眾生。
4.B. 697 “When he examines these matters with knowledge derived from hearing, he will notice how at the time when people lived for seventy thousand years there was a great brahmin who had attained knowledge of the Vedas, their auxiliary studies, the chronicles, and the Purāṇas. He practiced generosity, engaged in what is virtuous, and with steadfast regularity provided for the lowly, the unprotected, beggars, and those in pain. His mind was extremely virtuous, and he cared for the whole world.
爾時，有王名曰善見，於節會日出宮遊戲如諸天眾。與八萬四千大白象王，金網彌覆，寶鈴莊嚴，猶如如來。一切金鈴以為莊嚴，八萬四千婇女而為圍遶，八萬四千妓樂之音，向遊戲處園林之殿。是善見王第一威德，受大樂果。
4.B. 698 “At that time there was king called Sudarśana, whose vast pleasures and enjoyments were comparable to those of the gods. Once, the king traveled to a palace known as Garland of Parks. On the journey, King Sudarśana was accompanied by eighty-four thousand elephants wearing golden nets and webs of bells, eighty-four thousand horses adorned with golden nets and strings of small bells, eighty-four thousand attending ladies, and eighty-four thousand musicians. The brahmin noticed King Sudarśana’s supreme pleasures and extreme wealth and, although he possessed perfect wealth himself, he decided to go to the palace where the king was partaking of his enjoyments. The brahmin’s name was Even Toward All.
時婆羅門具足威德，詣善見王遊戲之處。是婆羅門名三摩多，見此大王具足威德，王有白象名曰雲聚，寶鈴莊嚴，真珠金網以為瓔珞，善巧工匠之所成就莊嚴白象，種種歌戲，詣遊戲處，端正第一。
4.B. 699 “When he thus visited the king’s rich residence, the brahmin Even Toward All noticed an elephant, known as Cloud Banks, that the king would always ride. The elephant was draped with gorgeous nets of small bells, exquisite pearl garlands, and other beautiful ornaments created by the most expert artisans. [F.149.b] To the melodious sounds of numerous instruments, the elephant was ambling through the park.
時三摩多婆羅門心自念言：此白象王第一快樂，我當願生為天帝釋作白象王。
4.B. 700 “Seeing this virtuous elephant of tremendous majesty and beauty, the brahmin thought, ‘Ah! That elephant is perfectly virtuous and divine. Similarly, may I now take rebirth as the king of elephants, the mount of Śakra, king of the gods!’
以布施力及願力故，命終生天，為天帝釋作白象王。
4.B. 701 “Afterward, when the brahmin separated from his body, by the power of his generosity and the power of his karmic actions he went to the joyful higher realms and took birth in the Heaven of the Thirty-Three as the elephant upon whom Śakra, king of the gods, always rides.
比丘觀已，而說頌曰：如此業畫師，處處業所牽，心王力甚大，造作種種報。cf. Dhs.11.28-51
4.B. 702 “At this point the monk will utter the following verses: “ ‘Wherever the painter of karma Creates its paintings, The great lord of the mind Will draw its designs too.
勝因緣所轉，處處心所使，在在一切處，行於三界道。
4.B. 703 “ ‘Through all their many transformations, Beings reach different destinations Within the three realms of cyclic existence As propelled by the mind.
一切眾生業，自在使心行，是故調伏心，能至不退處。
4.B. 704 “ ‘Corporeal beings engage in their actions Depending on the mind. Those who constantly train their minds Will be led to the realm of immortality.
輕轉難調伏，處處妄攀緣，若善調伏心，調伏則安樂。
4.B. 705 “ ‘The mind is hard to please, feeble, And always ready to fall. Taming the mind is good; Those who do so will win happiness.
若能調伏心，則能斷眾過，勇者離過惡，不復受諸苦。
4.B. 706 “ ‘Those who constantly train their minds Will continually conquer misdeeds. Those who are steadfast in conquering misdeeds Will never be harmed by suffering.
若此世苦惱，若未來世苦，一切不調伏，輕心因緣故。
4.B. 707 “ ‘Suffering here, And suffering elsewhere, Is caused by the unbearable, Feeble, and restless mind.
天龍阿修羅、地獄鬼羅剎，心常為導主，如王行三界。
4.B. 708 “ ‘Gods, asuras, piśācas, nāgas, Mahoragas, and rākṣasas All have a single lord, the mind. This is the king of the three realms of existence.
心將詣天上，復行於人中；心將至惡道，心輪轉世間。
4.B. 709 “ ‘Mind leads to heaven And to the realm of humans. Mind also leads to the lower realms, Making people roam aimlessly.
心輪轉壞人，境界癡所誑，愛漂諸眾生，現得無邊苦。
4.B. 710 “ ‘The mind that is confused and impaired By all its useless objects [F.150.a] Is driven by craving, And confined to infinite pain.
一行常隱覆，大力難調伏，害而不可見，輕動速流行。
4.B. 711 “ ‘Engaged in a single activity but always concealed, Hard to please and yet powerful, Destructive but imperceptible — Thus, the unstable mind is quickly moving.
若人有智慧，調伏如是心，其人離魔網，則能到彼岸。
4.B. 712 “ ‘A mind such as that Is tamed by the wise, Who leave behind the chains of the māras And attain happiness beyond.
憶念邪諂曲，深而極輕動，是心惡險岸，將人至惡道。
4.B. 713 “ ‘The horrible demon of thought Is deceptive and hard to fathom. The mind that relies on him Will fall into the abyss of hell.
如是離眾惡，不為諸根使，不著諸惡法，得至不滅處。
4.B. 714 “ ‘Those free from such flaws, Who are not controlled by the objects of the senses, And are not stained by unwholesome factors, Will be taken to the abode of immortality.
心從因緣生，所須從心得，緣轉速流注，如是流轉行。
4.B. 715 “ ‘The mind arises from causes and conditions And may enter supreme spiritual practice. As it quickly changes, It may become deeply engaged.
如是作諸業，得種種果報，微細心流行，一念常不住。
4.B. 716 “ ‘Based on its engagement in actions, There will be various effects. Singularly subtle and active, It will not last for a second moment.
行處不可知，常無有形色，將人至何所？行於何等道？
4.B. 717 “ ‘Into which body, realm, And part of the world might it lead one, And by which path? All of that it is difficult to know.
到已住何處？身為業所作，見心所作業，作者不可見。
4.B. 718 “ ‘Wherever the body may go, Stay, or be active, When the actions of the body are seen, Spiritual practice remains unseen.
此心難調伏，其形不可見，遍害諸眾生，無目速造業。
4.B. 719 “ ‘The mind is hard to tame And its own body is imperceptible. The horrible thoughts of beings Are unimpeded and have no eyes.
是心性如幻，從惡得惡報；是心性如幻，行處甚難知，
4.B. 720 “ ‘The mind that sees evil and abstains from evil Is like an illusion. Its thoughts are not noticed, It does not move, and it is not seen.
能將一切人，無量生死處。非刀所能割，火亦不能燒。
4.B. 721 “ ‘Throughout beings’ hundreds of lives, It leads them all along, But can neither be cut by weapons Nor burned by fire.
是心雖無目，燒害一切人。業繩甚堅牢，縛諸苦惱人，
4.B. 722 “ ‘Thus, it itself cuts and burns All blind beings, Who suffer tremendously, Bound by the tight ropes of karmic action.
受百千生死，將去不可見。
4.B. 723 “ ‘Throughout thousands of lives This is the guide, yet it remains unseen. 293
須臾作善業，須臾起不善，心作善不善，調伏則得樂。
4.B. 724 “ ‘In one instant, it engages in virtue, And in another instant, it engages in the unwholesome. Taming such a mind of virtue and vice Will bring happiness.
六根緣境界，多貪無厭足，不覺心將至，惡道受苦惱。
4.B. 725 “ ‘Emerging through the six gates, The mind craves objects, [F.150.b]And thus it may be driven to the ends of the world And still not realize its afflictions.
如是比丘觀婆羅門作大善業，其願狹小，見己思惟，自誡其心。如是善業，或得天身，或離生死，為心所使。墮畜生中，心願力故。
4.B. 726 “In this manner, the monk will see how great positive actions can change into inferior ones. Hence, he will declare how so-called positive mental acts that normally bring either ordinary or divine effects can also sometimes lead to an animal existence due to the primary influence of the mind and the transformation of the mind.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第九地名曰光明。眾生何業生於彼處？
· The Gods in Dwelling in Beauty ·
4.B. 727 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling in Beauty. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
彼見聞知：若人持戒，轉教他人，自不作惡，不教他作，見作勸捨，自護禁戒，教人護戒堅固不缺，悉令清淨，不殺不盜。
He will then notice how some people observe discipline and cause others to do so as well. They refrain from unwholesome actions and also cause others to disengage from negative acts, regard them as flaws, and undertake discipline. Thus, they are steadfast in observing unblemished discipline, maintain pure surroundings, and give up killing and stealing.
云何不殺？若見有地多有眾生，為持戒故，不自穿掘，不教人掘。若蠍、若蟻、蝦蟆黃[狂-王+冗]種種眾生，知此眾生所居之處，不自穿壞，教他不作。或受禁戒或不受戒，若見為惡，教令懺悔。
4.B. 728 “Which aspects of killing are abandoned by such people? Adhering to their vows, they will refrain from digging where doing so would harm many animals, such as ants, scorpions, frogs, insects, or mongooses. Moreover, they will cause others, who may or may not have taken vows, to stop such digging and regard this as mistake.
云何不盜？若是他地，若陶師處、若復餘人，乃至泥土，自不盜取，不教人取，令他住戒。見他盜者，不生隨喜，勸令不作。是名不殺不盜。
4.B. 729 “What is then the relevant discipline in terms of giving up stealing? Here, they avoid even the slightest intention to steal the property of potters or anybody else, just as they stop others from taking such property and establish them in discipline. They also refrain from rejoicing in stealing.
是持戒人命終之後，生光明天，心常歡喜，歌舞戲笑遊戲受樂，其身光明常照天眾。多有天人園林遊戲，第一持戒生此天處作善業人，受斯樂報。
4.B. 730 “Holy beings who thus practice discipline and give up killing and stealing will, upon separating from their bodies, go to the joyous higher realms and be born in Dwelling in Beauty. [F.151.a] They will become gods who are always happy, singing, laughing, playing, frolicking, and reveling; who are endowed with a constant, natural glow; and who live in forests and parks. Those who observe excellent discipline will be born in the higher realms.
所有園林金網彌覆，寶鈴妙音、毘琉璃鈴，善業所成。遙見天子鈴中歌頌說如是言：善來天子！修善之人。以寂靜偈而作頌曰：
4.B. 731 “The wealth of enjoyments and extremely delightful objects that those who engaged in positive actions will experience is of the following kind. Nets of golden threads with small tinkling bells attached to them are draped throughout the forest, and when someone from a distance sees those beryl bells, which have been created by karmic actions, the bells will ring out, ‘Peaceful doer of good, come forth and see!’ Then the bells will produce the following verses:
善寂靜心護持戒，持戒清涼今受樂。cf. Dhs.23.60
4.B. 732 “ ‘Those who with extremely buoyant minds Observe discipline Will live to enjoy The bliss of discipline.
善持禁戒種種行，後得涅槃或樂報，cf. Dhs.23.61
4.B. 733 “ ‘Proper adherence to discipline And much familiarization with that Will transform into bliss And the realization of the transcendence of suffering.
或遮惡道至善處，是故持戒後清涼。cf. Dhs.23.62
4.B. 734 “ ‘Discipline protects you from the lower realms And leads you into goodness. Thus, always adhere to discipline, Which has a thoroughly soothing effect.
持戒之人臨終時，其心安隱不恐怖，
4.B. 735 “ ‘When the time of death arrives Those endowed with discipline will have no fear. There is no protector against the lower realms apart from oneself; Discipline is the supreme protector.
我無惡道之怖畏，以持淨戒能救護。汝以持戒善護持，今至天中莫放逸。cf. Dhs.23.63
4.B. 736 “ ‘You have observed great discipline In all your undertakings. As you have now arrived in the realm of the gods, Do not be totally careless.’
如是天子以善業故，鈴網之音演說偈頌，覺悟其心，令離放逸。有諸天子久於先世持戒來者，聞是法已，少時持戒，不入放逸。若天持戒不經多世，則入放逸，不自覺知，雖聞法音，即入放逸，遠離鈴網覺悟之音，更詣餘林。七寶莊嚴，光明林中。
4.B. 737 “Thus, the jingling of the bells that are produced by positive karmic actions will make the gods comprehend the flaws of carelessness. Those gods who have adhered to discipline for a long time will understand the message well and hence avoid even a moment of careless abandon. On the other hand, those gods who, through numerous lives, have not fully accustomed themselves to discipline will fail to understand the message of the bells and therefore will soon become completely careless. [F.151.b] As that happens, those who comprehended the message will go somewhere else, proceeding to forests and parks that are adorned with the seven precious substances.
其林廣長三千由旬，唯除四地及善見城，餘無勝者。其林四維有四如意毘琉璃樹，善淨無垢，其光普照滿一由旬，光明如日，五千由旬悉皆見之。
4.B. 738 “The forest of Beauty measures three thousand leagues. The four main areas are larger than the city of Sudarśana while the rest are smaller. The forest is square, and at its four sides stand four great wish-fulfilling trees of flawless beryl. The shining trees stand about a league tall, and their light reaches across five thousand leagues, shining just like the sun.
天子天女在於樹枝遊戲受樂，隨心所念，從樹得之。四樹之中有光明林，金銀琉璃為蓮花池，莊嚴林樹如融金聚，處處皆有須陀之味，善淨無垢，清潔香美大力自然須陀之味。復有眾鳥，視之可愛，其音美妙以為莊嚴。
On their branches and leaves gods play with retinues of goddesses, receiving whatever they may wish for from the branches and leaves. Encircled by those trees lies the forest of Beauty. It is adorned with lotus pools of gold, silver, and beryl; trees of refined gold; great unplowed fields that consistently yield produce that is in every respect flawless, clean, and delicious; and immaculately white birds that are agreeable to behold and delightful to hear.
真金為首，白銀為翅，毘琉璃胸，赤寶為嘴，蓮華色寶以為其目。如是眾鳥以為莊嚴，銀葉樹上有真金鳥；黃金樹上有白銀鳥；毘琉璃樹赤蓮華鳥；赤蓮華樹青寶王鳥。一切眾鳥飲酒食果。
4.B. 739 “Among the birds of the forest, some have silver feathers, a golden head, a beryl-colored stomach, and ruby eyes. Thus, the birds have numerous colors. Upon silver trees sit golden birds, on golden trees sit silver birds, on beryl trees with bushy branches sit ruby-colored birds, and on ruby trees sit sapphire birds. [F.152.a] All of them consume the fruits and drink from the nectars of the trees.
有七寶樹七寶色鳥遊戲其上。復有眾蜂如赤寶華，作種種業之所受身，於蓮華中遊戲受樂。如是樹中一切功德影皆悉具足，天子天女於此樹上遊戲自娛。
4.B. 740 “Birds with colorful feathers of the seven precious substances frolic and warble on trees of the seven precious substances. Among the numerous lotus flowers, large bee swarms engage in various activities with their colorful bodies and seasonal inclinations. The bees fly among the dense anthers of the lotus flowers and enjoy themselves, play with each other, and mate. Within the rich shades of the trees, gods and hosts of goddesses also enjoy themselves with each other and romp around.
其林具足諸天功德，若天、阿修羅共鬪之時，釋迦天王告諸天眾：速疾莊嚴！阿修羅軍惱亂樂見山頂所住諸天。三十三天聞是語已，向光明林一切天眾，共天帝釋入四樹間光明林中。
4.B. 741 “This forest is further endowed with the following divine qualities, which are particularly excellent. Whenever war breaks out between the gods and the asuras, Śakra, king of the gods, will say to the gods, ‘Gods, get ready. Prepare yourselves, because the asuras on Moon Mountain are inflicting harm upon the gods.’ When they hear this command, the gods of the Heaven of the Thirty-Three will go to the forest of Beauty. All the gathered gods and the divine officials of Śakra will then enter the forest. Upon the trunks of the four great, stainless, divine trees of beryl that grow in the four directions the gods will then see their forms reflected, as if in a mirror.
毘琉璃樹淨如明鏡，自見其相，知鬪勝否？若損身分，具悉見之。如是樹中，自見其身，若打若害若見被割，壞已復生；若見斷首斷腰，即時逝沒。於此樹中皆具見之。如其所見，告諸天子，當避橫死，甚為大利。阿修羅鬪，害此天子。帝釋聞已，告言：大仙！汝勿鬪戰，必當衰害，非時夭壽。
They will behold the signs of their victory, but they will also see reflections that show how certain gods among them will have their limbs cut and severed in the upcoming battle between the gods and asuras. They will see how the gods that lose limbs in this way will grow new limbs back; this will not be the case, however, when the god has his neck cut and is decapitated. Those among them who are going to have their necks cut and their heads severed will see that reflected in the trees. When a god has seen that this is going to happen to him, he will then inform the others. [F.152.b] To ensure that the death of that god will be avoided, the gods will notify Śakra, telling him that this god is going to die in the battle against the asuras. Upon receiving such news, Śakra will then say, ‘Friend, do not go to war. Do not put your life in danger.’
比丘思惟觀天樹中，見衰沒相，以聞慧知：若人悲心，見屠殺者欲殺眾生，令其得脫。以是果報，於光明林，自見身相。
4.B. 742 “As the monk wonders about the causes of this, he will apply knowledge derived from hearing. He will then notice how some people with compassionate minds and thoughts may free others who are about to be executed. As such actions ripen, these people will be born in the realm of Beauty among the mirror-like trees that provide such reflections.
諸天復詣光明林中，名曰雜林，住光明林，如意之樹以為莊嚴。入此林已，各自思惟：天、阿修羅，誰力增勝？以何力故，天得增勝？以何力故，阿修羅勝？
4.B. 743 “Then the gods will proceed into the forest of Beauty. When they come to the grove in the center, which is adorned with trees that fulfill all wishes, the gods will convene. They will compare the sizes of the armies of the gods and asuras and examine the character of the asura army versus that of the gods.
時天帝釋告諸天眾：修行法者，生諸天中。閻浮提人於劫初時，行十善道，或教他人自勅身口，持七種戒，不缺不漏，堅固不諂。如是眾生命終生天。譬如皮囊滿中盛沙，不繫其口，有大力人瀉之速出。劫初之時，生諸天中亦復如是。是故諸天勢力增長，阿修羅眾其力減少，樂見山頂所住諸天能遮阿修羅。
4.B. 744 “Śakra, king of the gods, will then explain to them, ‘When those who follow the Dharma pass away, they are reborn among the gods. When the people in Jambudvīpa rely primarily on the path of the ten virtuous actions during times of dispute —when they adhere to and practice the path of the ten virtues, when they make others do so as well, and when, free from breaches, corruptions, or flaws, they steadfastly maintain the sevenfold discipline of the body and speech without any hypocrisy —they will after their death take birth among the gods. Such people will then be born among the gods, just as the grains of sand filling an open bag will all fall out when the bag is turned upside down. [F.153.a] In this way, the armies of the gods will expand, the armies of the asuras will diminish, and the asuras will lose their vigor. At such times, the asura army on Moon Mountain will be expelled.
復於後時，人行不善，缺漏不堅，行少善業。閻浮提人命終生天。譬如菴羅果欲熟之時，有大力人搖動其樹，其果少墮，生於天中亦復如是。
4.B. 745 “ ‘At other times, however, the conduct of people may be tainted and they may fail to steadfastly practice the path of the ten virtues free from breaches, corruptions, or flaws. At such times, humans in Jambudvīpa will after their death only be born among the gods in a way that resembles how mangos fall when a strong man shakes a tree with ripe fruits.
復於異時，行雜垢業，不持身戒、不持口戒，不堅不淨，不常修習。是人命終少生天中。譬如毘羅大樹之果，其果未熟，少力之人雖復搖之，不能令動；設得動之，果落甚少。若有熟者，其果則墮；若未熟者，則不墮落。如是劫初眾生多生天上，後世眾生生天甚少，亦復如是，以其雜垢破禁戒故。汝等諸天莫行放逸，若行放逸，增益阿修羅，減損諸天眾。
4.B. 746 “ ‘During times of privation, people’s practice of virtue may become extremely tainted. They may fail to observe and steadfastly practice the discipline of the body and speech, and their practice may be neither very wholesome nor constant. At such times, people will be born among very inferior gods, just as when a feeble person embraces a wood apple tree bearing round, hard, and unripe fruits, and shakes the tree with considerable difficulty. In this analogy, the person who shakes the tree is very weak and the wood apples that fall are few and only slightly ripe. That is how people with tainted discipline will be born among the gods. At such times, you gods will become careless and you will be content with your total carelessness. In that way, the armies of the asuras will expand and the armies of the gods will diminish.
今世眾生多行非法，無有戒法，不持七種身口之戒，誑惑他人令生熱惱，不孝父母、不敬師長，不順法行。是人命終墮於地獄。譬如皮囊滿中盛沙，不繫其口，有大力人瀉之速出。今世眾生行不善業，墮阿修羅亦復如是。
4.B. 747 “ ‘When people practice and engage in non-Dharma, when they disengage and refrain from the sevenfold discipline of the body and speech, when they go against each other, when they disrespect their mothers and fathers, and when they are unrighteous and do not pursue the Dharma, they will after their death take birth among hell beings, starving spirits, and asuras. [F.153.b] Just as when a strong man turns a bag of sand upside down and empties it, such humans will be reborn among hell beings, animals, and asuras.
若諸眾生有半持戒，或身或口，是人命終生阿修羅中，或生天中。譬如菴婆羅果樹，有大力人搖動其樹。若果熟者，隨搖則墮；若未熟者，搖之不落。雜業眾生亦復如是，或生天中或墮地獄，或有生於阿修羅中。
4.B. 748 “ ‘If people engage in both virtuous and unvirtuous actions, and thus are slightly observant of some aspects of physical and verbal discipline, some of them will after their death take birth among hell beings, starving spirits, and asuras, whereas others will be born among the gods. Just as a strong man may embrace a mango tree and shake it so that the ripe fruit falls off while the unripe remains, some among the people who practice virtue in a way that is tainted will be born as gods, while others will take birth as hell beings, starving spirits, or asuras.
若諸世間盡行不善，不孝父母，不順法行，不敬師長、沙門、婆羅門，不持身戒及以口戒。是人命終墮於地獄或復墮於阿修羅中，是故令諸阿修羅軍增長大力，天力減少。雖復如是，我今能勝阿修羅軍，非餘天眾。
4.B. 749 “ ‘When the vast majority of the people in Jambudvīpa practice non-Dharma, when they do not respect their mothers, their fathers, mendicants, or brahmins, when they do not follow the elders of their families, and when they completely fail to observe any discipline with their bodies and speech, they will upon dying be born as hell beings, starving spirits, or asuras. At this time, the powers of the asuras will grow and the powers of the gods will diminish. On this occasion, I shall enter the war between the gods and asuras. While I will have the power to prevail, other gods will not have such power.
汝當思惟，行於法行，若於今世、若未來世守護正法。一切力中，法力最勝，餘無及者。汝當思惟，憶念正法，勉力勤加，破阿修羅。
Keep this in mind. The gods must endeavor in the Dharma. True joy in the Dharma offers protection in this world and beyond. Among all powers, that of the Dharma is the greatest, and in comparison to that, nothing else looks powerful. Keep this in mind and be mindful. I call on you to defeat the asuras.’ [F.154.a]
時諸天眾聞天帝釋說如是教，白帝釋言：如天王教，我當奉行。說是語已，向鉀冑林，從樹出生不可壞鉀，以自莊嚴。著此鉀者，無能為敵，其光照曜譬如日出憂陀延山，其光明曜亦復如是。向樂見山，欲與阿修羅列陣大戰，如前所說。
4.B. 750 “In response to these instructions, the gods will say, ‘Let our actions fulfill your command. Let it be as you say. We will act to fulfill the command of Śakra.’ They will then proceed to the Forest of Armor to receive their mail. There, the trees will supply them with an impenetrable armor that renders their bodies invulnerable. In this way, they are able to ward off all opposition. Splendid like the morning sun rising over the mountains, they will then depart for the impending battle at Moon Mountain. The battle between the gods and asuras now ensues, just as explained before.
光明林中所住諸天互相娛樂，受五欲樂，心意放逸。於毘琉璃林、黃金樹林、赤寶林中華果具足，種種眾鳥出妙音聲。
4.B. 751 “After the battle, the gods will again spend time in Beauty, enjoying rich pleasures of the five senses and befriending each other, maddened by desire. Thus, as various birds sing in the flowering and fruit-bearing trees of beryl, gold, and chrysoberyl, the gods will revel delightfully.
復次，比丘知業果報，觀三十三天中種種鳥獸有種種色、種種莊嚴、種種形相、種種音聲、種種寶翅，遊戲受樂於園林中。如實觀之，知微細業因緣果報。
4.B. 752 “Next, the monk who has knowledge of the ripening of karmic effects will consider the karmic ripening of the birds that live in the Heaven of the Thirty-Three. Thus, he will wonder, ‘What actions caused those colorful and diverse birds that sing in such myriad ways among the precious trees to enjoy themselves, rollick, and revel within those groves and parks?’ In this way the monk who has detailed knowledge of the nature of karmic actions will inquire into the effects of actions.
彼以聞慧見：諸眾生為工畫師，雖受雇直，無巧偽心為他營福，圖畫僧房、講堂、精舍明淨彩色，以青黃朱紫種種雜色圖畫佛塔、精舍門閣。或作山樹、人龍鳥獸、師子虎鹿，園林城郭、浴池戲處，蓮華林池，沙門、婆羅門、軍營殿堂，為供養佛莊嚴因緣，圖飾形像。受人雇直，或復刻鏤或以泥木、金銀銅等，如是種種造立形像。
As he examines the matter with knowledge derived from hearing, he will notice how a concentrated, professional painter can create fine and colorful paintings of bodies, pleasure gardens, or delightful groves. Thus, with blue, yellow, red, and various blended colors he may paint on a canvas, the walls of a temple, or a stūpa. By the blessings of the buddhas, such professional artists may paint trees, [F.154.b] birds, people, tigers, horses, cities, forests, parks, pools, gardens, lotus groves, lakes, mendicants, brahmins, towns, markets, palaces, and so on. By the blessings of the buddhas and the Dharma, such professional craftspeople may also, in accordance with the instructions of their sponsors, paint various designs in fine colors upon even and polished surfaces of gold, silver, copper, and the like.
諸工匠師命終生天，受眾鳥身，造作雜業而不持戒，作此鳥身或受鹿形、眾蜂之身，常受快樂。如其作業，得相似果。如天受樂，無智造業，雖有思心，以無智故，癡身受樂，於天園林遊戲受樂。山林峯嶺如畫刻鏤，象牙金銀如素所為，如印印物。於天園林生無量色，如本彩色。
When such people later separate from their bodies, they will go to the joyous higher realms and take birth among the gods as birds with the same appearance that they painted previously. Those among them who lacked discipline and engaged in various actions may be born as happy deer or bees. In such cases, although their karmic actions and the consequences thereof are comparable to those of the gods, when such silly people attentively engage in those actions, they will also be mindless in the heavens, experiencing happiness among the trees and mountain peaks within the delightful divine forests and parks. Those who crafted various images on duly prepared and polished surfaces of ivory, silver, gold, or the like, will, through their diverse actions, take birth with bodies shaped in a multitude of ways.
天復於此光明林中遊戲歌舞，受種種樂此光明天，乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 753 “Accompanied by hosts of goddesses, the gods in the forest of Beauty continue to enjoy themselves, revel, and play, partaking of numerous divine pleasures, until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and take birth among hell beings, starving spirits, or animals in accordance with their karmic actions.
若有善業，生於人中，常受安樂，或為國王或為大臣，為無量人之所供養，樂行遊戲，愛於節會，心常歡喜，顏色端正，飲食如意，常受安樂，他不能奪。床褥臥具、園林遊觀、奴婢充足。以餘業故。
Should they instead take birth among humans, due to positive actions to be experienced as a human in other lives, they will, in accordance with their positive actions, always be born in joyful circumstances as kings or regents. [F.155.a] Venerated by everyone, they will always enjoy themselves in parks and at parties. While in a happy state of mind, their bodies, ornaments, and garments will also be excellent. They will enjoy a permanent supply of food, drink, and other delicious edibles, and they will spend their time in beds and parks. They will be happy and possess male and female servants, laborers, and aides.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十地名波利耶多。眾生何業而生彼處？
· The Gods in Dwelling by the Pārijāta Tree ·
4.B. 754 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling by the Pārijāta Tree. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼見聞知：若人淨信，以久捨物。若衣服飲食、床蓐湯藥以用布施，復教他人不殺眾生，乃至蜫蟻不起殺心。若見有果為蟲所食，為護其命，不食蟲果，見人食者，勸令不食。自持禁戒，復教他人。
He will then notice how some great and knowledgeable individuals provide their mothers and fathers with clothing, food, bedding, and medical supplies, just as they may encourage and establish others in such virtuous activity. While thus practicing generosity, they may also abstain from even the minutest aspects of killing. Thus, they may carefully refrain from eating overripe fruit that may contain worms, just as they may cause others to refrain from and disdain doing so. While observing discipline themselves, they may also cause others to do so.
云何不盜？於他所有，乃至不取根食、果食。若於林中、若於空地，自既不取，亦教他人。如是之人，自利利人，命終之後，生於波利耶多樹園。
As for refraining from stealing, they will abstain from brazenly trespassing and taking fresh fruit and also refrain from taking fallen fruit in parks. They will also encourage others to exhibit such restraint and have disdain for such actions, and they will establish others on the path of virtuous actions. Such great individuals who benefit both themselves and others will, when separating from their bodies, [F.155.b] go to the Heaven of the Thirty-Three and be born among the gods who dwell by the Pārijāta tree.
波利耶多樹第一最勝，於此一樹，能示閻浮提人善不善相。若閻浮提人隨順法行，其樹華果則便具足。以閻浮提人順法行故，其華光明照百由旬，三十三天心懷歡喜圍遶而住。如是波利耶多樹華果茂盛，知閻浮提人孝養父母，供養沙門、婆羅門、耆舊長宿，是故此樹華果敷榮。夏四月時，其諸天眾圍繞此樹娛樂受樂。
4.B. 755 “In that realm stands a single tree of exceptional beauty. Whenever people are righteous and follow the Dharma, the king of the gods will remark how the tree’s scent, color, leaves, and fruits are presently the most exquisite in relation to the balance of all the positive and negative acts of gods and humans in Jambudvīpa. Whenever the humans in Jambudvīpa are righteous and follow the Dharma, this wish-fulfilling tree will bloom splendidly with radiant and fragrant flowers that can be sensed across a hundred leagues. At such times, the gods of the Heaven of the Thirty-Three will be delighted. Surrounding the wish-fulfilling tree they will say, ‘Marvelous! The wish- granting Pārijāta tree is abloom. Without any doubt, the people of Jambudvīpa respect mendicants and brahmins, and they venerate and follow the elders of their families. That is why this tree of ours is now in full bloom.’ Then the gods will spend the four summer months in the vicinity of the tree, nourished by divine pleasures of the five senses.
若波利耶多樹，其華半生，則少歡喜，知閻浮提人少分持戒，令此天樹但生半華。
4.B. 756 “At other times, when only half of the flowers in the wish-granting Pārijāta tree bloom, the gods will still be overjoyed and say, ‘Marvelous! There can be no doubt that the humans of Jambudvīpa are practicing a discipline that is of various qualities. That is why the flowers on this wish- granting Pārijāta tree are similarly varied.’
若一切人盡行非法，則此天樹波利耶多華皆墮落，其色憔悴無有光明亦失香氣。譬如冬天雲霧障日，光明不了，視不曜目。如是波利耶多拘毘陀羅樹光明微少，香氣損減，相貌憔悴。
4.B. 757 “When the vast majority of people engage in non-Dharma, the leaves and flowers of the wish-fulfilling tree will wither. [F.156.a] The colors of the tree will no longer be attractive, and it will have neither sweet fragrance nor any radiance. For example, during winter, the atmosphere may grow foggy and cloudy and the sun may lose its warmth and brilliance. Similarly, the light that shines from the wish-granting Pārijāta tree also decreases and it will no longer have the same fragrance.
時諸天眾見是事已，白帝釋言：天王當知！波利耶多樹光明損減，香氣劣弱，一切威德悉不如本。必是閻浮提人不孝父母，不敬沙門、婆羅門、耆舊長宿。
4.B. 758 “The gods who live in the realm of the wish-granting Pārijāta tree will then say to Śakra, ‘O Majesty, the wish-granting Pārijāta tree has little light and lacks fragrance. It is not as beautiful as it used to be. Without a doubt, the people in Jambudvīpa are engaging in non-Dharma. They do not respect mendicants and brahmins, and they do not follow the elders of their family.’
帝釋聞之，即取寶像，與諸天眾恭敬供養，尊重讚歎如來之像，念佛功德，告諸天眾：此波利耶多拘毘陀羅樹花葉墮落，我今當往至彼樹下，汝等莊嚴。我今善心，持如來塔世尊形像至彼樹下，以天塗香末香供養世尊。爾時，諸天聞帝釋教，無量百千諸天大眾詣帝釋所。
4.B. 759 “When Śakra, king of the gods, hears this, he will take up a statue of the Buddha and then, together with a gathering of gods, set out toward the wish-granting Pārijāta tree. With extreme veneration for the Buddha, he will recollect the qualities of the Buddha and say, ‘I am going to the wish-granting Pārijāta tree. Gods, prepare yourselves. Just as I go forth carrying a resplendent stūpa and holding a statue of the Buddha, so you must all proceed to that king of trees and make offerings of incense, garlands, and ointments to the Blessed One.’ When they hear these words, many hundreds of thousands of gods will come before Śakra.
時天帝釋以如來像置天冠上，頂戴而行，往詣波利耶多樹園。見彼天眾皆無歡悅，以此波利耶多樹葉墮落，失本光明，是故不悅。
4.B. 760 “When in this way Śakra goes to the wish-granting Pārijāta tree carrying a statue of the Buddha above his head, other gods who live near the wish- granting Pārijāta tree will behold it from a distance. [F.156.b] But because the leaves of the wish-granting Pārijāta tree have withered, its light has dimmed, and its glory has waned, they will not be so delighted.
時天帝釋以如來像，安置樹下七寶之地毘琉璃座，一切天眾皆起信敬，生敬重心，以天摩盧迦華、天曼陀羅華、摩訶曼陀羅華、拘賒耶舍華，如是眾華以為供養，香水澡浴如來形像。如是供養已，教諸天眾當起信敬，離於慳嫉，離放逸心。
4.B. 761 “Before the tree, Śakra will place the Blessed One upon a beryl stand that rests upon the ground, which is like refined gold. Faithfully, he and the gods will then worship the Blessed One elaborately with various scents and flowers from the forest, such as mālika flowers, mandārava flowers, and lotuses. In this manner they will wash and venerate the image with incense and flowers. The gods will feel strong faith and be joyous, free from stinginess and carelessness.
此佛如來，三界大師，正法聖眾。
4.B. 762 “To the gods Śakra will then say, ‘Since the Buddha, the Dharma, and the Saṅgha of noble ones are the masters of all the three worlds, they are also our masters.’
諸天子等，聞帝釋教，皆起敬信，頂禮如來天尊之像。爾時，帝釋即以偈頌而讚歎曰：如來解脫恩愛毒，親愛一切諸眾生，久已度於生死海，南無南無一切智。
4.B. 763 “All the faithful gods will then prostrate as Śakra utters the following verse: “ ‘Homage to the Omniscient One, The single friend of all beings, Who is free from the poison of craving And has truly crossed beyond existence.’
爾時，帝釋合掌恭敬向如來像，與諸天眾[跍*月]跪合掌，復以偈頌讚歎如來：
如來永斷欲貪瞋，永離熱惱不可量，一切眾生無上師，南無南無一切智。
4.B. 764 “Joining his palms, Śakra will then approach the Blessed One. As they surround the image, he and the gods will kneel to the ground and utter this verse: “ ‘Homage to the Omniscient One, The single leader of all beings, Who has conquered desire, anger, and delusion, Who is free of all plagues and is incomparable.’
偈讚佛已，一切天眾圍遶樹王，敬重如來，生大信根。如是一切天眾以淨善心增長正法，供養佛像。時波利耶多樹即便生嘴，新葉欲出，諸天見已，皆大歡喜。其樹不久次第花葉，如本不異，其光遍照一百由旬，香氣亦爾。葉如雲色，眾蜂圍遶，其影鮮澤，天眾圍遶，如第二日，見光威德：其香普熏一百由旬，其枝遍覆一百由旬，根亦如是。一切天眾皆大歡喜。其天樹王光明香氣如本具足。譬如六萬眾山之中，須彌山王最為第一：種種樹中，波利耶多樹光明莊嚴亦復如是，最為第一。
4.B. 765 “At this point, the entire gathering of gods will take places around the king of trees, and with genuine faith, keen faculties, bright minds, and virtuous thoughts, they will worship the Buddha and Dharma. As they do so, leaves on the tree will begin to open and unfold. [F.157.a] As the gods see this, they will continue their worship, and thus the wish-granting Pārijāta tree will finally bloom again, just as before, with fragrant flowers, white as clouds, and adorned by bees. Gatherings of gods will abound in its delightful shade, and the tree will be splendid like a second sun. As they see that the tree in this way has been restored to its former glory, the gods will rejoice.
4.B. 766 “This tree emits its fragrance across hundreds of leagues, and the wind also carries the scent several hundred leagues farther. Such is the deliciously fragrant, radiant king of trees. Just as Mount Sumeru is the most beautiful among all the sixty thousand mountains, so this wish-granting Pārijāta tree is the most gorgeously resplendent among all the diverse multitudes of trees.
見勝光明威德殊勝充滿具足，明淨顯現具足明焰，三十三天見之歡喜，共相謂曰：汝等天子！見佛如是大勢力不？此天樹王華葉光明香氣具足，如本不異。三十三天見樹勢力光明增勝，皆離疑網。閻浮提人順法修行，念法心勝，魔軍損減，非法惡龍及阿修羅不能破壞。如法之人，正法增長，天眾不減，於天女中不復劣弱。魔軍減少，天眾大力。以樹王相，當知諸天有大威德。如是三十三天各各說已。
4.B. 767 “As they witness the radiant glory of the tree’s perfect blossoming, the gods of the Heaven of the Thirty-Three will be exhilarated and say to each other, ‘Behold the incomparable blessing of the Buddha. By the power of the Buddha the wish-granting Pārijāta tree has now regained all its color, fragrance, garlands, leaves, and lights. Just as the tree now flourishes, so the gods of the Heaven of the Thirty-Three will undoubtedly likewise experience increasing strength, power, and miraculous abilities. Those in Jambudvīpa who follow the Dharma will engage with the Dharma intelligently and their motivations will be righteous. Hence, the forces of the māras will lose their power and the asuras, nāgas, and world guardians who are associated with the māras and who are unrighteous will be unable to create any obstacles for the Dharma. They cannot find fault with the Dharma and they will be unable to rival us when it comes to the goddesses. The very sight of this king of trees makes them lose their vigor, just as it increases the power of the gods.’ [F.157.b] In this way, the officials of Śakra, king of the gods, will encourage each other.
爾時，護世從閻浮提詣第二天波利耶多樹王園中。是時護世見三十三天於波利耶多樹下，以清淨心供養如來，身出光明。到已，頭面頂禮帝釋，白天王言：諸天大眾今應歡喜。今閻浮提一切人民隨順法行，供養父母、沙門、婆羅門，恭敬長宿。
4.B. 768 “The four guardians of the world, who are righteous and follow the Dharma, will then journey from Jambudvīpa to the assembly hall of the gods of the Heaven of the Thirty-Three. From afar, the four will see how Śakra, leader of the gods, and the others in all their radiant splendor worship the blessed Buddha with clear and faithful minds in front of the wish-granting Pārijāta tree. The four guardians of the world will then go before Śakra, king of the gods. Bowing their heads before him, they will say, ‘Śakra, leader of the gods, and all the rest of you, rejoice! The humans who are righteous and follow the Dharma are now practicing the Dharma and refraining from non- Dharma. They respect their mothers, their fathers, mendicants, and brahmins, and they follow the elders of their families. Since they thus practice the Dharma, rejoice!’
時諸天眾聞其所說，皆大歡喜，供養護世，作如是言：汝令我喜，汝亦如是常得慶悅。以說閻浮提人行法行故，如是天眾聞護世天說如是語，復設供養。
4.B. 769 “When they have heard this message, Śakra, leader of the gods, and the rest of them will be utterly delighted. They will honor the four guardians of the world and say, ‘May the people in Jambudvīpa who are righteous and follow the Dharma have the fortune of the joy of the guardians of the world.’
既供養已，持如來像，詣善法堂。樹王諸天及天帝釋還入波利耶多樹園，夏四月中受天快樂，遊戲娛樂。
4.B. 770 “When he sees that all the gods there are happy, Śakra will once more lift up the blessed Buddha that is standing in front of the wish-granting Pārijāta tree. He will worship it and then bring it back to the divine assembly hall of Sudharma. Thereafter, the remaining gods will journey to the wish-granting Pārijāta tree, as will the delighted officials of Śakra. Before the king of trees, they will then spend the monsoon season enjoying themselves and reveling in their divine sense pleasures. [F.158.a]
天女圍遶，於夏四月遊戲受樂。若有天子從此命終，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 771 “Surrounded by captivating bevies of goddesses, the gods will proceed to enjoy themselves and rollick freely, experiencing incomparable bliss. Then, as the monsoon comes to an end, those gods whose karma and lifespan have been exhausted will pass away and leave their divine world. Thus, in accordance with their karmic actions, they will be born among hell beings, starving spirits, or animals.
若有前業，得生人中，顏貌端正，人所樂見，心常歡喜，安樂無惱，眾人愛敬，歌舞戲笑，常自娛樂，一切女人若有見者，皆生愛敬，或為國王或為大臣。以餘業故。
Should they instead be born with the general lot in life of a human, due to karmic actions to be experienced in other lives and as a human, they will, in accordance with their causal actions, always have fine physiques. They will be exceptionally handsome and attractive and enjoy constant happiness, and everyone will be pleased to behold them. They will be playful and always laugh, enjoy themselves, and frolic. Every woman will love to set eyes upon them, they will possess tremendous enjoyments, and they will become kings or regents.
