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.
畜生品第五之一
復次，比丘知業果報，如實觀諸地獄。知業果報，一百三十六地獄中，眾生壽命長短增減如實知已，觀第二道無量餓鬼，略而說之三十六種，及觀業行亦如實知。彼以聞慧，觀諸畜生種類差別三十四億。
3. 6 The Animals · “The monk who has knowledge of the effects of the ripening of karmic action has correctly understood the ripening of the karmic phenomena in hell. He has understood the extent of the lifespans and the remainder of lives within the hundred and thirty-six regions of the hells. He has also concerned himself with the second realm of beings and thus examined, in short, the thirty-six classes of starving spirits. Now, as he examines the nature of the various levels of life, he will apply knowledge derived from hearing and thus perceive thirty-four different kinds of animal life.
隨心自在生於五道。於五道中，畜生種類其數最多，種種相貌、種種色類，行食不同，群飛各異，憎愛違順，伴行雙隻同生共遊。所謂飛禽及諸走獸：烏鵲鵝鴈、鴻鳥眾類，異群別遊，不相怨害；狐狗野干等互相憎嫉；烏與角鵄、馬及水牛、蚖蛇鼬等共相殘害。形相不同，行食各異。以何業故，種種形相行食各異？
3. 7 “He will consider, ‘The five realms of beings have come about in dependence on mental misdeeds. In general, the animals all have distinct appearances, forms, movements, and means of sustenance. Some live in harmony while others do not, some are aggressive and some are not, some are friendly and some are not, some live together and some do not. [F.314.b] Those bearing wings include eagles, 202 fowl, crows, swans, and so on. Those that may or may not live in harmony include foxes, dogs, and the like. Those that may or may not be aggressive include crows, owls, horses, buffalo, snakes, and mongooses. What are the karmic actions that result in all those different appearances, forms, movements, and feeding habits?’
彼以聞慧觀：是眾生為種種心之所役使，作種種業、入種種道、噉種種食。觀察彼等以何因故，各各異類共相憎嫉？
3. 8 “Here the monk will apply knowledge derived from hearing, and further consider, ‘These beings have different types of minds, different things on which they depend, and engage in different actions. They constitute many different types of beings and partake of distinct forms of food. Now, what are the causes for those animals that may or may not be in harmony?’
即以聞慧知：此眾生於前世時，以邪見故，習學邪法；復有眾生亦學邪法而生邪慢，以邪見論、邪見譬喻互相諍論，雖共談論，無所利益、無有安樂，亦非善道。
3. 9 “As he examines their karmic actions, he will apply knowledge derived from hearing and so see how two proud human beings who are skilled in reciting treatises that promulgate wrong views may recite such unwholesome treatises to each other. What they let each other hear is meaningless, joyless, and offers no means to ascend to the higher realms. Nevertheless, they may cause each other to be zealous about the positions linked with such unwholesome treatises, unwholesome causes, and unwholesome views.
如是二人，身壞命終墮於地獄受無量苦。從地獄出，以本怨憎，墮畜生中，是故怨對還相殺害，所謂蚖蛇黃鼬、馬及水牛、烏角鵄等。
When two such people die, they will both be born in hell. In the event that they are born as animals, the causes that can inspire both harmony and disharmony will make them become furious at each other, as in the case of snakes, mongooses, horses, buffalo, crows, owls, and so forth.
復次，比丘知業果報，觀諸畜生以何業故，畜生之類相隨無害？即以聞慧知：此眾生於人中時，為生死故，行布施時，尋共發願：於當來世常為夫妻。是人身壞命終之後，生畜生中，而有少樂非大苦惱，謂命命鳥、鴛鴦鴿鳥。多樂愛欲，以業因故。
3. 10 “The monk who has knowledge of the ripening of karmic effects will continue to examine the animal world, wondering what karmic actions and causes may lead to birth as a member of a herd or flock of animals. He will apply knowledge derived from hearing and thus perceive how some female patrons, who are strongly attached to cyclic existence, think, ‘If I am later born as an animal, by this gift may you be my husband [F.315.a] and may I be your wife.’ When later such people separate from their bodies, they will fall into the lower realms and be born among animals that are fond of pleasure. Thus, due to their completed acts, they will be born as pheasants, pigeons, or ducks that enjoy copulating.
復次，比丘知業果報，觀諸畜生，狐狗野干以何業故，性相憎害？即以聞慧知：此眾生於人中時，於諸善人、出家人所，污其淨食，常戲鬪諍，貪心因緣。身壞命終墮畜生中，受於野干狐狗之身，互相憎嫉。
3. 11 “Next, the monk who has knowledge of the ripening of karmic effects will think of foxes and other such disharmonious animals, wondering, ‘What actions will make one take birth as a fox or a dog?’ As he applies knowledge derived from hearing, he will notice how some people steal and constantly covet the delicious food of scholars and people who have taken vows. When people with such inordinate covetousness later separate from their bodies, they will fall into the lower realms and be born as foxes that look for fights and engage in fierce competition among one another.
復次，比丘知業果報，觀諸麞鹿以何業故，而生彼處？即以聞慧知：此眾生為前世時，喜作強賊，擊鼓吹貝，至於城邑聚落村營，破壞人柵，作大音聲加諸恐怖。如是之人，身壞命終墮於地獄具受眾苦。
3. 12 “Next, the monk who has knowledge of the ripening of karmic effects will examine deer. Applying knowledge derived from hearing, he will notice how some people blow conches or beat drums to drive out other people from towns, cities, or marketplaces and thus incite panic. When later such people separate from their bodies, they will be born in hell.
從地獄出，生麞鹿中，心常怖畏，以本宿世破人村落令他恐怖，是故生於曠野山林常多恐怖。
Once they escape the hells, they will become deer that suffer from constant fear. Just as in the past they drove out people from towns, cities, and marketplaces and into the wilderness, they will now themselves live in the jungle or in the forest.
以業力故，若生人中，心常恐怖小心怯弱，多懷怖畏。餘業緣故，如是少分，觀畜生處互相憎嫉；以多業故，共相殘害，隨本業故。
If they should be born with the general lot in life of a human, they will, inaccordance with their causal actions, suffer from constant fear, and their minds will be extremely feeble and witless. Thus, they will to some extent think like those in the animal world, as if they were animals trapped with snares. 203 As for those that remain, due to the power of their karmic actions, they will live in mutual discord. [F.315.b]
復次，比丘知業果報，觀諸畜生以何業故，受化生身？即以聞慧知：此眾生於前世時，為求絲絹，養蠶殺繭，或蒸或煮，以水漬之，生無量虫，名火髻虫。有諸外道受邪齋法，取此細虫，置於火中供養諸天以求福德。身壞命終墮於地獄具受眾苦。從地獄出，生於俱舍諸化生中，種種異類。
3. 13 “As the monk who has knowledge of the ripening of karmic effects continues to examine the animal world, he will ask himself, ‘What karmic actions cause one to take spontaneous birth?’ As he applies knowledge derived from hearing, he will notice how some people out of desire boil worms in water to produce silk. When worms are boiled in this way, millions of tiny insects 204 are born spontaneously. People then burn these small insects in a fire offering sacrifice. When later such people separate from their bodies, they will fall into the lower realms and be born in hell. Once freed from hell, they will repeatedly take spontaneous birth as animals, such as silkworms.
復次，比丘知業果報，觀諸畜生以何業故，墮濕生中？彼以聞慧知：此眾生起惡邪見，殺害龜鼈魚蟹蜯蛤；及小池中多有細蟲，或酢中細蟲，或有惡人為貪財故，殺諸細蟲；或邪見事天，殺蟲祭祀。身壞命終墮於地獄具受眾苦，不可稱計。
3. 14 “As the monk who has knowledge of the ripening of karmic effects continues to examine the animal world, he will ask himself, ‘What karmic actions cause one to take birth from warmth and moisture?’ As he applies knowledge derived from hearing, he will notice how for the sake of wealth some evil people who have wrong views kill fish and turtles, 205 and bury them in the ground. In a similar vein, other people do the same to otters. Later, as maggots are born from warmth and moisture there, these people will also kill those beings, either sacrificing them or killing them for the sake of profit. When later such people separate from their bodies, they will fall into the lower realms and be born in hell.
從地獄出，受濕生身，或作蚊子、或為蚤虱。觀二種生已，如是次第以微細心觀業果報。
Once they escape hell, they will be born from warmth and moisture as ants, lice, or the like. Thus, the monk will carefully discern the second mode of birth by means of the path that is true in all respects, comprehending it with exhaustive intelligence.
觀於卵生諸眾生等，以何業故而生彼處？若人未斷貪欲、恚、癡，修學禪定，得世俗通，有因緣故，起瞋恚心破壞國土。是人身壞命終墮於地獄受無量苦。
3. 15 “As the monk who has knowledge of the ripening of karmic effects [F.316.a] continues to examine the animal world, he will ask himself, ‘What karmic actions cause one to take birth from an egg?’ As he applies knowledge derived from hearing, he will notice how some people who have attained mundane concentration may pacify desire, anger, and delusion. If, however, some condition should make them angry, that mental flaw will make them lose their objective. When separating from their bodies, such people will then fall into the lower realms and be born in the hells.
從地獄出，受於卵生、飛鳥雕鷲之形。從此命終，若生人中，常多瞋恚，以餘業故。
Once free from hell, they will be born from an egg in the animal realm, as a vulture, a crow, or the like. If, when free from such an existence, they are born with the general lot in life of a human, they will constantly be angry and afraid.
復次，比丘知業果報。彼以聞慧，觀諸畜生以何業故，受胎生身？若有眾生以欲愛心，和合牛馬，令其交會以自悅意，或令他人邪行非禮。是人身壞命終之後，墮於地獄具受眾苦。從地獄出，受於胎生畜生之身；若生人中，受黃門身，以餘業故。
3. 16 “As the monk who has knowledge of the ripening of karmic effects continues to examine the animal world, he will ask himself, ‘What karmic actions cause one to take birth from a womb?’ As he applies knowledge derived from hearing, he will notice how there are some desirous people who let a stallion have its way with a mare, or likewise a bull with a cow, or they set fire to a forest, or associate with a promiscuous, unsuitable person. When such people later separate from their bodies, they will be born in hell. Once free from hell, they will take birth as an animal from a womb. If, when free from such a state, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, be born as the third kind of being. 206
復次，比丘觀十一種畜生已，次觀四種眾生從地獄出，受四種食。何等為四？一者摶食；二者意思食；三者觸食；四者識愛食。比丘思惟觀察四食果報，以聞慧觀見：有眾生以諸摶食與惡戒者及諸賊人，既食之後，令此賊人殺害除怨，是賊受語即殺彼怨。如是惡人，身壞命終墮於地獄具受眾苦。
3. 17 “As the monk who has knowledge of the ripening of karmic effects examines the eleven types of animals, 207 he will proceed to concern himself with the four kinds of food: coarse food, the food of contact, the food of volition, and the food of joy. As he examines the ripening of the effects of these four kinds of food, [F.316.b] he will apply knowledge derived from hearing and so notice how some people of bad character offer food to robbers and thieves, telling them, ‘Eat this and then go kill my enemy.’ If, craving for food, the criminals then proceed to murder the other people, they will, upon separating from their bodies, fall into the lower realms and be born in hell.
從地獄出，墮於段食畜生之中，受水牛、牛羊駝驢、象馬猪狗、野干麞鹿犛牛、烏鵄雕鷲、鵝鴨孔雀、命命鴻鳥、雜類眾鳥，多處曠野嶮岸中生。是名少分摶食眾生。
Once free from hell they will, by force of their actions, be born as animals that live from coarse food. Thus, they will be born as cows, buffalo, donkeys, pigs, dogs, foxes, camels, elephants, horses, sheep, deer, goats, jungle cows, crows, vultures, geese, 208 herons, gazelle, antelopes, barking deer, spotted deer, 209 domestic fowl, pheasants, or snakes. They may be born in myriad habitats, living in thorny places, wildernesses, and so forth.
復次，比丘觀於觸食眾生之類，住在[穀-禾+卵]中或初出[穀-禾+卵]，以觸為食。復有眾鳥樂住水中，依岸為巢，或穿河岸以為窼窟，敷產卵[穀-禾+卵]——龍蛇等類，以何業故而受觸食？
3. 18 “As the monk carefully examines the directions, he will then concern himself with sustenance through contact. Thus, he will think, ‘Some animals are born from an egg. This concerns birds, as well as those animals that live in the water, 210 on the shore, and in the ocean, as well as nāgas, snakes, animals that live in burrows, or any other such animal. What karmic actions may cause them to eat the food of contact?’
比丘觀察，即以聞慧知：此眾生於前世時，心許行施，思惟籌量，後心還悔而不施與。以不善業，墮畜生中，以本思心，受觸食報。
3. 19 “Inquiring in this way, the monk will apply knowledge derived from hearing and thus perceive how some people think, ‘I shall give to others,’ yet they only make gifts mentally, without saying anything. Once they have died, due to karmic actions to be experienced in other lives, they may take birth as animals. In that case their purely mental acts [F.317.a] will make them later consume the food of contact.
復次，比丘觀於思食諸眾生等，以何業故而受思食？即以聞慧知：眾生類謂赤魚子、堤彌魚子、錯魚等子、螺蜯蛤卵，思心為食。若母憶念則不飢渴，身命增長。
3. 20 “As the monk who has knowledge of the ripening of karmic effects continues to examine the animal world, he will ask himself, ‘How do sentient beings subsist on the food of volition, the third kind of sustenance?’ As he applies knowledge derived from hearing, he will notice how those animals that are born from an egg, such as fish, sea monsters, crocodiles, alligators, oysters, conches, and so forth, live from the food of volition. Thus, if such a mother or father merely thinks of their offspring, they will be satiated by that alone, and they may grow and derive nourishment from that, just as if they were eating with their mouths.
以何業故而生此處？即以聞慧知：此眾生愚癡少智，不識業果，許施人物而語之言：却後半月或至一月，我當施汝財物飲食、金銀珍寶。時彼貧人聞其許施，心生歡喜美言讚歎，一月、半月望有所得。時貧窮人往至其家，是時其人更作異語，不復本信。
3. 21 “Wondering what karmic actions may cause one to be born in that way, the monk will apply knowledge derived from hearing and so notice how some feeble-minded people, who have no understanding of the consequences of actions, will promise another person that in two weeks, or a month, they will give them a little bit of money, food, or gemstones. The poor person who hears this may then become elated and think, ‘That benefactor is going to give a gift to this poor fellow!’ Yet when the poor person shows up two weeks or a month later filled with joy, the cruel person will go back on his promise.
如是惡人命終之後，墮於憂喜地獄之中具受眾苦。從彼命終墮畜生中，意思為食。以其前世許他貧人，令生歡喜，後竟無實。以是因緣，若生人中，為人奴婢。以餘業故。
3. 22 “When later such people separate from their bodies, they will fall into the lower realms and be born in a hell of shifting happiness and pain. Once free from that, they will proceed to take birth among the animals and, by force of having falsely made someone happy, they will gain nourishment from acts of volition. If they should be born among humans, they will, in accordance with their causal actions, become servants of the people they lied to. [F.317.b]
復次，比丘知業果報，觀諸畜生第四識食，即以聞慧見：有畜生愛識苦惱，常憶飲食，生曠野中，受大蟒身、蜥蝪等身，唯吸風氣。復有光明天，亦名愛識憶食而非苦惱，見食憶持，隨念即飽。
3. 23 “Next, the monk who has knowledge of the ripening of karmic effects will concern himself with the fourth kind of sustenance, the so-called food of joy, as it is partaken of in the animal world. With knowledge derived from hearing he will notice how certain animals subsist on the afflictive food of joy. Thus, for example, the great ajagara snake that dwells in dark dungeons derives sustenance from the food of joy and wind. The same is the case with creatures such as lizards 211 and the so-called mountain dweller. The gods in Luminosity also draw nourishment from the food of joy, yet their sustenance is free from ill will. The food of joy sought by animals, on the other hand, is connected with resentful beliefs and sustained by tightly held grudges.
畜生憶食，以何業故而受斯報？即以聞慧知：此眾生或以多瞋、或以多癡殺害眾生。彼人身壞生惡道中，受大蟒身。
3. 24 “Wondering what karmic actions may cause one to be born in that way, the monk will apply knowledge derived from hearing and thus notice how some people, who are predominantly angry and have a naturally hostile disposition, become motivated by a grudge, which incites them to murder others while under the strong influence of delusion. When later such people separate from their bodies, they will fall into the lower realms and be born in hell.
以前世時好愛怨結，自縛其心，以是因緣，生畜生中，受斯苦惱，愛識食風。若生人中，於無因處，常懷瞋恚而起鬪諍。以餘業故。
If such beings, who possess both the bases for resentment and pleasure, are born as animals, they will live on the food of joy and wind. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, always get into random and baseless fights with others.
復次，比丘知業果報，觀無量無邊畜生世間，云何眾生受水蟲身？彼以聞慧知：此眾生愚癡少智，無有慧心，臨命終時極患渴病，貪愛念水。身壞命終墮於惡道，受水蟲身，作種種魚。
3. 25 “As the monk who has knowledge of the ripening of karmic effects continues to concern himself with the infinite world of animals, he will ask himself how the animals that live in water take birth. With knowledge derived from hearing he will notice how some people of feeble mind and consciousness may die while tormented by thirst. When that happens, such people fall into the lower realms, where they take birth as water creatures. [F.318.a] Likewise, they may be born into a solitary life in one of the numerous worlds of fish.
是人命終，於中陰有，見諸水時起心即往，生於水中，取因緣有，此中陰有分。若本不行布施、持戒，是人則生煖水之中，口常乾燥，如觸灰汁，以本業故。
When people tormented by thirst see water during the intermediate existence, they may pursue it and think, ‘Let me be born there!’ The moment that wish occurs, they will be born in water. Existence manifests due to causes and conditions, and this is how one remains within the corridors of existence. As the karmic actions of those beings —who were not generous and who did not practice virtue —ripen, they will have a constant feeling that the water is hot. Their thirst will continue and the water will feel salty.
復次，比丘知業果報，觀諸飛鳥畜生之類，以何業故，行於虛空無礙之處？即以聞慧觀三種神通。何等為三？一者解脫神通；二者身行神通；三者心自在神通。
3. 26 “Next, the monk who has knowledge of the ripening of karmic effects will concern himself with birds that scuttle about on dry land and those that fly in the sky. He will wonder, ‘What karmic actions allow birds to fly in empty space and be supported where there is no support?’ As he employs knowledge derived from hearing, he will then notice three forms of miraculous ability: intentional transformation, physical movement, and mental speed.
是解脫人隨心憶念，若鳥行地界，若飛於空亦如地行，非解脫法。諸佛如來神通之力，如心念緣，隨意能至，有三種作，如是三種聖神通勝。
Intentional transformation pertains to those who have miraculous powers. Such individuals are able to travel wherever they wish. If they wish for space to become earth, they will be able to see it as such and walk upon it. Physical movement occurs according to particular features of reality, as in the case of the birds. Mental speed is the provenance of thus-gone buddhas, who are able to arrive in whichever location they set their sights on. In this way, the monk will see that, due to the particular differences in the karmic actions associated with the three realms, there are three forms of miraculous ability. [V69][B21] [F.1.b]
復次，比丘知業果報，觀於畜生。云何觀於地獄畜生、天人、水行陸行空行、飛鳥走獸？彼以聞慧觀：地獄中種種苦惱有二種畜生：有眾生數、非眾生數。
3. 27 “As the monk who has knowledge of the ripening of karmic effects continues to examine the world of animals, he will notice that certain animals, such as birds or deer —whether they move in water, on dry land, or in the sky —may appear in the realms of hell beings, starving spirits, animals, gods, or humans. The monk will then ask himself, ‘Why do such animals experience pain in hell?’ Examining this matter with knowledge derived from hearing, he will see that the hells contain both animals that are counted as sentient beings and animals that are not counted as sentient beings.
眾生數者，生於彼處被燒苦惱。非眾生數者，地獄罪人以顛倒心，見諸大鳥於虛空中翱翔遊戲，心即生念：願生此處。隨念即生，受飛鳥身，具受如上地獄苦惱。
When beings are born in hell and burn in the fires, there are some birds with physiological distortions that make them perceive that place as enjoyable and therefore form the wish to be born there. Then, as soon as that thought crops up, [F.2.a] they will be born as birds in hell and experience all the sufferings of hell beings that were explained earlier.
以惡業報，生地獄中，見諸師子，形色可畏虎豹、大鳥、惡蟲蟒蛇大惡色者——非眾生數，以諸逼惱害地獄人——是眾生數。業之所得，令諸罪人受大苦惱。彼無苦惱畜生眾生在地獄中，為師子虎豹乃至蟒蛇之所惱害。
3. 28 “When beings take birth in the various regions of hell in accordance with their completed and accumulated acts, they will be frightened by animals that are not counted as sentient beings, such as all the horrifying throngs of lions, tigers, owls, insects, vipers, and constrictors. Those hell beings that are counted as sentient beings may also be hurt by those that are not counted as sentient beings. However, although they may be wounded by such animals that manifest due to their karmic actions, those animals that are not counted as sentient beings do not feel any pain themselves.
復次，比丘知業果報，觀飢渴燒身諸餓鬼道，有諸畜生受飢渴苦。即以聞慧見三十六種餓鬼道中生諸飛鳥：從人中死，生於鳥中，受烏鵄雕、鷲鷹鷂等鳥——害生之類。
3. 29 “Next, the monk who has knowledge of the ripening of karmic effects will examine the world of starving spirits. He will ask himself, ‘What action may cause an animal to be born in the world of starving spirits, tormented by hunger and thirst?’ Applying knowledge derived from hearing, he will see that animals take birth in all thirty-six classes of starving spirits. Thus, some birds that live in the human realm, such as crows, vultures, or the like, 212 may kill and eat other birds there.
從鳥中死，生餓鬼世間受餓鳥身，飢渴燒身，啄諸餓鬼，拔其眼出或破其頭而食其腦。如是餓鬼眼睛、腦髓熱如融銅，此等眾生皆共食之，以惡業故。
When they later die, the ripening of killing will make them take birth as birds in the realms of starving spirits, [F.2.b] and so they will suffer the physical torments of hunger and thirst. Such birds live from plucking out and eating the eyes of starving spirits, but, as they feed in this way, their negative acts will make their marrow and brains feel extremely hot, as if they were made of acid or molten copper.
比丘如是觀餓鬼鳥已，即以伽他而呵責言：
熱業得熱報，具受諸大苦，如是應捨離，此惡不善業。
3. 30 “As the monk thus examines the birds that live in the realm of starving spirits, he will utter the following verses of instruction: “ ‘The heat of negative and unvirtuous actions Ripens here as a heat That brings great pain. Therefore, give up evil.
勿造斯惡業，貪嫉自破壞，若行貪嫉者，墮餓鬼畜生。
3. 31 “ ‘Stinginess corrupts completely; Do not engage in flawed actions. People corrupted by stinginess Journey to the realms of starving spirits and animals.
互共相殘害，或打縛繫閉，則受餓畜生，故應捨愚癡。cf. Dhs.18.1-4
3. 32 “ ‘Those who are born in the animal realm Are aggressive to each other, And they catch, kill, and eat one another. Therefore, get rid of dullness.
愚癡自壞心，遠離於戒施，為愛所誑惑，則墮畜生中。
3. 33 “ ‘A mind harmed by dullness Will give up spiritual discipline and generosity. Childish beings fooled by craving Will be born in the realm of the animals.
不識行邪正，食所不應食；應作而不作，不解法非法；
3. 34 “ ‘Outsiders do not know right from wrong, What to eat from what not to eat, Or how to tell the meaningful from the meaningless. Such people mix up Dharma and non-Dharma.
五根癡頑鈍，但作畜生業。
3. 35 “ ‘Since their five senses are dumb and obscured, Such humans will travel to the animal realm.’
如是比丘觀諸畜生但有一業，時所繫縛，流轉無量百千生死受畜生中，無量百千種種苦網之所繫縛。畜生一業，無量因緣次第貪欲，業繫不斷，生大海中，深十由旬。
3. 36 “Thus, the monk will briefly consider the animal realm, noticing how the chains of karmic action connect many hundreds of thousands of lives, thus causing the river of immeasurable pain and suffering to flow. In this way, due to the interplay of numerous actions that lead to lives as animals, as well as a variety of causes and conditions involving various intentions, there arises an ocean measuring ten leagues.
受於摩竭大魚、螺蜯蛤蟲、提彌鯢羅、那迦錯魚，迭互相畏，常懷恐怖，多行婬欲，愚癡因緣，非法邪行，不識應行、不應行處。生大海中，為水焦惱，常患飢渴，互相殘害，惶怖相畏。
Within this ocean live various fish, sea monsters, whales, crocodiles, and shellfish that torment one another. Those beings have obscured and desirous minds and hence, without any understanding of right and wrong, [F.3.a] they take birth in the deep sea. With a feeling like being burned by acid, and constantly tormented by thirst, they live in fear of mutual killing.
若多行瞋癡，生大海中，深萬由旬，受毒龍身。迭共瞋惱，瞋心亂心吐毒相害，常行惡業。龍所住城名曰戲樂，其城縱廣三千由旬，龍王滿中。
3. 37 “Those that live in the middle ocean 213 experience anger. Anger may cause beings to take birth as nāgas that lurk in this middle sea. Such nāgas feel hostile toward each other, and, due to this aggression, they shoot poison at each other and are constantly intent on harming one another. Their realm is called Endowed with Enjoyments. Measuring one thousand leagues, it is full of nāga kings.
有二種龍王：一者法行；二者非法行。一護世界；二壞世間。於其城中法行龍王所住之處，不雨熱沙；非法龍王所住之處，常雨熱沙。若熱沙著頂，熱如熾火，焚燒宮殿及其眷屬，皆悉磨滅，滅已復生。
Two kinds of nāga kings live there: those that are righteous and those that are not righteous. The righteous nāga kings bring happiness to the entire human world, whereas the latter cause harm there. Moreover, within the realms of the righteous nāga kings, there is no rain of nāga particles, which are particles that feel like burning sand falling on their heads. However, throughout the realms of the unrighteous nāga kings, such particles do pour down, and thus they burn all the female nāgas there. This happens repeatedly.
復次，比丘知業果報，觀龍世界雨熱沙苦，以何業因而受斯報？即以聞慧知：此眾生於人中時，愚癡之人以瞋恚心，焚燒僧房、聚落城邑。
3. 38 “The monk who has knowledge of the ripening of karmic effects will contemplate the causes of the nāga particles and their related karmic actions, wondering what acts cause the nāga particles to fall. As he examines this with knowledge derived from hearing, he will notice how some people who are overcome and driven by anger, or who are deluded, set fire to the temples of the saṅgha, or to villages, towns, or markets.
如是惡人，身壞命終墮於地獄受無量苦。從地獄出，生於龍中，以前世時以火燒人村落僧房，以是因緣受畜生身，熱沙所燒。
When such people later separate from their bodies, they will be born in hell. [F.3.b] When they escape from there, they will be born among the nāgas, where, due to their earlier misdeeds of arson, they will be bombarded by the falling nāga particles.
復次，比丘觀龍世間，以何業故生於彼處？以何緣故，不為熱沙之所燒害？即以聞慧知：此眾生於前世時，受諸外道世間邪戒，行於布施而不清淨——如上所說七種不淨，以瞋恚心，願生龍中。是人身壞命終之後，墮戲樂城，受龍王身。生彼城已，瞋恚心薄，憶念福德，隨順法行。如是龍王，其身不受熱沙之苦。
3. 39 “The monk will further examine the world of the nāgas, wondering what actions may cause one to be born where no nāga particles fall. Investigating with knowledge derived from hearing, he will notice how some non- Buddhists with mundane afflictions give thorn-like gifts, and are born within ‘seven thorns’ in the way that was described earlier. 214 While obscured by anger they may thus pray to be born among the nāgas. When such people later separate from their bodies, they will fall into the lower realms and be born among the nāgas. However, once born as nāgas, rather than having an aggressive nature, they will be righteous and practice the Dharma. Thus, nāga particles will not fall upon their heads.
復次，比丘知業果報，觀龍世間，以何業故，法行龍王生戲樂城？戲樂城者為何等相？
3. 40 “As the monk who has knowledge of the ripening of karmic effects continues to examine the world of the nāgas, he will wonder, ‘Karmic actions cause beings to take birth as nāgas in Endowed with Enjoyments, yet how many kinds of righteous nāgas are there, and how many unrighteous nāgas are there?’
即以聞慧觀：法行龍王所住之城，七寶城郭、七寶色光，諸池水中優波羅花、眾花具足，酥陀味食，常受快樂，香鬘瓔珞、末香塗香莊嚴其身，神通憶念隨意皆得。然其頂上有龍蛇頭。
3. 41 “Investigating with knowledge derived from hearing, he will notice how the righteous nāgas live in abodes encircled by jewel fences made of the seven precious substances. Their abodes are radiant and feature perfect ponds, cascades, and blue lotuses. The nāgas there live on elixir and are always happy. Their bodies are adorned with flowers, powders, and ointments. While they all have the head of a serpent, they can nevertheless transform themselves into any form they like. Wherever they wish to proceed or relocate to, they will appear there.
於其城中有諸法行龍王，其名曰七頭龍王、象面龍王、婆修吉龍王、德叉迦龍王、跋陀羅龍王(魏言賢龍)、盧醯多龍王(魏言赤龍)、鉢摩梯龍王、雲鬘龍王、阿跋多龍王、一切道龍王、鉢婆呵龍王(魏言忍龍)，如是等福德諸龍，隨順法行，以善心故依時降雨，令諸世間五穀成熟，豐樂安隱不降災雹；信佛法僧，隨順法行，護佛舍利。如是龍王，無熱沙苦，受第一樂。
3. 42 “The righteous nāga kings are the following: [F.4.a] Seven-Headed, Gajānana, the nāga king Vāsuki, the nāga king Takṣaka, the nāga king Bhadraka, the nāga king Janaka, the nāga king Undefeatable, the nāga king Meghamālin, the nāga king Kuṇḍalin, and the nāga king Shining. All these nāga kings are righteous and follow the Dharma. To ensure fine harvests, they bring timely, sufficient, and delightful rainfall, and they will not cause untimely hail, clouds, or winds. They have faith in the Buddha, Dharma, and Saṅgha, and follow them with faith. They also protect buddha relics. Since no nāga particles fall on them, their lives are very pleasant.
於四天下降澍甘雨，謂閻浮提、瞿陀尼、弗婆提、欝單越。若人順法，孝養父母，供養沙門及婆羅門，修行正法，令法行龍王增長大力。以法勝故，降微細雨，五穀熟成色香味具，無諸災害，果實繁茂，眾花妙色，日月晶光，威德明淨，福德龍王不放毒風。
3. 43 “These nāgas will make rain shower down on the four human abodes: Jambudvīpa, Godānīya in the west, Videha in the east, and Kuru in the north. Whenever mendicants, brahmins, and people in general are righteous and follow the Dharma, the strength of these nāga kings will, as a unique effect of the Dharma, increase. They will then send abundant rain and there will be fine crops with exquisite smell, taste, and color. These nāga kings will not create any harmful disturbances, poisons, or winds. Fine fruits will grow forth and no one will be harmed by the light of the sun or the moon. The righteous nāga kings will not create any nāga trouble, and they will not rouse storms.
閻浮提人有四因緣，則多喪命。何等為四？一者飢儉；二者刀兵；三者毒風；四者惡雨。若諸世間隨順法行，修諸福德，法行龍王增長大力，不出惡雲、不降惡雨，無惡風氣，眾水調善，稻穀豐熟、果味肥美色香味具，食之無病，離諸飢惱，色力具足，四大安隱，修行善業。以行善業，助其果報，田稼豐熟。法行龍王如是次第擁護順法修善眾生。
3. 44 “Four factors create obstacles to the lives of beings in Jambudvīpa: failed harvests, armed conflicts, being struck by poison and wind, and water problems. When people are righteous and follow the Dharma, [F.4.b] the righteous nāgas will gain strength. They will then abstain from creating any dark clouds —they will not gather any such clouds, and they will not release any troublesome storms. They will not disrupt the rivers but instead they will water the crops and nourish them well. Flowers and fruits will have fine fragrances and tastes. Thus, sentient beings will be happy, free of disease, and strong. These nāgas create positive karmic actions and, as a beneficent effect for sentient beings, they also ensure that the crops are excellent. Thus, these nāgas regard the people of Jambudvīpa with great affection on many levels.
觀閻浮提已，觀瞿陀尼。云何順法龍王護瞿陀尼？
3. 45 “When the monk who has knowledge of the ripening of karmic effects has examined Jambudvīpa in this way, he will next consider Godānīya in the west. Thus, he will wonder, ‘In what ways do the righteous nāgas that follow the Dharma protect that realm?’
瞿陀尼界眾生心軟，唯有一惡：以水濁因緣，食之夭命。順法龍王於彼世界不雨濁水，瞿陀尼人食清水故，得無病惱。以龍力故。
3. 46 “The people of Godānīya in the west have extremely gentle minds. One obstacle that they do experience, however, is unclean water, which may shorten their lives. The righteous nāga kings who follow the Dharma will not create any clouds and thereby let unclean water fall into ravines, gorges, or the mighty mountains. Instead, such nāgas will use their power to purify the water, and so the people of the western realm of Godānīya live happily.
復次，比丘知業果報，觀弗婆提，法行龍王云何與樂？
3. 47 “Next, the monk who has knowledge of the ripening of karmic effects will consider Videha in the east, and so ask himself, ‘Well, how are the righteous nāgas that follow the Dharma able to bring happiness to Videha in the east?’
彼以聞慧知：弗婆提人若聞雷聲、若見電光，以心軟故，即得病苦。法行龍王於彼世界不作雷音、不放電光，令弗婆提人不遭病苦。龍王力故。
3. 48 “As he applies knowledge derived from hearing, he will see that the people on the eastern continent of Videha encounter obstacles in the form of frightening flashes of lightning and thunderclaps. [F.5.a] Seeing lightning and hearing thunder will make their extremely gentle minds unsound. Thus, whenever the lords of the righteous nāgas that follow the Dharma abstain from causing any thunder or lightning, this protects the humans in Videha from illness.
復次，比丘知業果報，觀欝單越人，云何衰惱？彼以聞慧知：欝單越人若遇黑雲、冷風所吹，香花不敷；既見花合，心懷憂惱。黑雲起故，僧迦賒山鳥鳴麁惡，眾樂音聲悉無美音，於惡龍所得此衰惱。
3. 49 “Next, the monk who has knowledge of the ripening of karmic effects will think of the harms suffered by the humans in Kuru in the north. Thus, he will ask himself, ‘What harms do the human beings in Kuru encounter?’As he examines this matter with knowledge derived from hearing, he will see that the people of Kuru in the north are vexed by cold winds. Black clouds and cold winds cause the flowers there to wither and lose their pleasant scent, which makes the inhabitants of that realm despondent. Due to the presence of those black clouds, birds will no longer sing beautifully, and the sounds of lutes and clay drums will no longer be pleasing. In such ways, the activities of the nāgas may cause harm to those who live on mountains such as Mount Illuminator.
法行龍王不以黑雲、冷風飄[颱-台+鼓]。如是四天下，法行龍王以義安樂，利益眾生。
Yet when righteous nāga kings who follow the Dharma appear there, there will not be any cold winds or black clouds. In these ways the righteous nāga kings that follow the Dharma will bring happiness and benefit to the inhabitants of all four human abodes.
復次，比丘知業果報，觀龍世間。何等惡龍不順法行？
3. 50 “As the monk who has knowledge of the ripening of karmic effects continues to examine the world of the nāgas, he will ask himself, ‘What actions cause nāgas to become unrighteous and abandon the Dharma?’
即以聞慧知：戲樂城諸惡龍王不順法行，其名曰波羅摩梯龍王(魏言惱亂)、毘諶林婆龍王(魏言奮迅)、迦羅龍王(魏言黑色)、睺樓睺樓龍王(魏言多聲)，住於海中戲樂城內。
3. 51 “When he examines this matter with knowledge derived from hearing, he will notice that the nāga realm known as Endowed with Enjoyments contains the following unrighteous nāga kings: the nāga king Pramatha, the nāga king Aṭopa, the nāga king Kāla, [F.5.b] and the nāga king Huluhulu. All of these reside in the realm known as Endowed with Enjoyments within the middle ocean.
云何此等非法惡龍增長勢力？彼以聞慧知：諸眾生行不善法，不孝父母，不敬沙門及婆羅門，如是惡龍增長勢力，於閻浮提作大惡身。以惡心故，起惡雲雨，所雨之處，生惡毒樹，惡風吹樹，毒氣入水令水雜毒，一切五穀皆悉弊惡，若有食者則得病苦，穀力薄故令人短命。是弊龍王惡心災毒迭互相害，以是惡故，閻浮提人悉皆毀壞。以非法龍作諸惡故。
3. 52 “Wondering what powers the unrighteous nāga kings possess, the monk will apply knowledge derived from hearing and so notice how those nāgas hold sway whenever people do not respect mendicants or brahmins. In Jambudvīpa those nāgas will then create hostility and emit poison from their bodies. They will move within black clouds and cause poisonous trees to grow. They will stir harmful winds that spoil the water, which in turn spoil the crops, so that those who consume them are stricken by severe disease. As the crops are ruined, the lifespan of people will shorten, and wicked and aggressive kings will kill each other. Due to such drawbacks, the number of humans in Jambudvīpa will greatly diminish. These are the ways that evil nāgas create obstacles.
復次，比丘知業果報，觀於自在大力龍王。云何非法惡行龍王以諸衰患惱瞿陀尼？彼以聞慧知：非法惡龍於瞿陀尼空山嶮處降澍洪雨，令一切水皆悉潦濁。瞿陀尼人若有飲者，以此因緣得大衰惱。如是比丘觀瞿陀尼，如實了知。
3. 53 “As the monk who has knowledge of the ripening of karmic effects concerns himself with the nāga kings, he will next ask himself how the unrighteous nāga kings may cause obstacles for humans living in Godānīya in the west. Applying knowledge derived from hearing, he will then see that that realm is ruled by unrighteous human kings. Unrighteous nāga kings that do not follow the Dharma will cause a toxic rain to fall in all the ravines, gorges, and mighty mountain peaks. This rainwater will pollute the water table in general, and so, when consumed by the people of Godānīya in the west, it will cause them obstacles. Thus, the monk will correctly examine Godānīya in the west, and become aware of this.
復次，比丘知業果報，觀弗婆提。彼以聞慧知：諸世間不修法行，時惡龍王力勢增長，震吼大雷如大山崩，弗婆提人以軟心故，多遭病苦。或燿電光遍滿世界如火熾燃，雲中龍現，眼如車輪，其身黑惡猶如黑山，其頸三頭，奮出眾花，形如馬相或作蛇身。現如是等種種惡身，令弗婆提有人見之得大衰惱。
3. 54 “Next, the monk who has knowledge of the ripening of karmic effects will examine Videha in the east. [F.6.a] Applying knowledge derived from hearing, he will see that when unrighteous people who do not follow the Dharma appear, it will make the hostile nāgas become powerful. They will then produce very loud thunderclaps in Videha in the east. The noise will be as loud as if a mountain were being crushed. When the people in Videha hear this, their hearts will be disturbed, and some will even become sick. The nāgas will also produce flashes of lightning that shoot tongues of flames in the ten directions, while the nāgas dwelling in the clouds take on frightening forms. Their eyes will be as large as chariots, their bodies will be like black mountains, and fire will burn from their three heads. They can also assume the forms of dogs, snakes, and many other horrible forms. Seeing all this will create obstacles for the people of Videha in the east.
復次，比丘知業果報，觀欝單越如第二天，云何惡龍於欝單越人加諸衰惱？即以聞慧知：欝單越僧迦賒山，如前所說，蓮華常開香氣馚流其色妙好，彼國眾人嗅之歡喜。
3. 55 “Next, the monk who has knowledge of the effects of the ripening of karmic action will examine Kuru in the north, which, although different from the heavens, is like a second heaven. Thus, he will wonder, ‘How do the hostile nāga lords cause harm to the people of Kuru in the north?’ As he applies knowledge derived from hearing, he will notice how, as mentioned before, the people of Kuru in the north enjoy lotuses, blooming flowers, fragrant flowers, and many other exquisite pleasures. Seeing such things satisfies and delights the people of Kuru.
若世間人不孝父母，不供養沙門、婆羅門，時惡龍王以自在心勢力增長，起大重雲猶如黑山，黤黮垂布，掩蔽日光，蓮華即合無有香氣失金色光。欝單越人見華既合，愁惱怯劣，雲中出風，吹眾樂音皆悉亂壞，不可愛樂。如是四天下惡龍勢力，而作衰害。
However, whenever people who do not respect mendicants or brahmins show up, the hostile nāgas will create thick clouds on the northern continent of Kuru, and those clouds will obscure the sun. As the clouds cover the sun, the lotuses will wither, their smell will become unpleasant, and the flowers will disappear from sight, just like the sun. [F.6.b] When the flowers fade, the minds of the people of Kuru in the north will become gloomy, and the clouds and winds will make the sound of their lutes and clay drums seem unpleasant. Thus, the monk will see how the nāgas can create obstacles in all four realms of human beings.
復次，比丘知業果報，觀四天下有勝有劣。彼以聞慧觀：欝單越國快樂安隱勝三天下。閻浮提人行法、非法，以是因緣苦樂增減。是三天下增長業地，行十善道，有佛出世；以閻浮提因緣故，有四天下。閻浮提人思惟修行十善業道，能修梵行，此世界中多能思惟觀察生滅。
3. 56 “Next, the monk who has knowledge of the effects of the ripening of karmic action will consider the four continents in terms of their positive and negative attributes. Thus, with knowledge derived from hearing, he will see that while there is tremendous happiness in Kuru in the north, this not so in the other three human realms. In Jambudvīpa the people may be either righteous or unrighteous, and accordingly there will be both prosperity and decline, happiness and suffering. Among these three continents, this one manifests according to people’s karmic actions. Here people may pay heartfelt respect to the ten virtuous actions. Here buddhas appear. Here one depends on the four human abodes. Here people can consider and examine the ten virtuous actions. Here pure conduct is practiced. Here people are mindful of death and birth.
此國金剛座處，一切世間閻浮提國悉無此座，金剛座處八萬四千由旬。佛坐此座生菩提心，以此因緣，如來出於閻浮提國，非餘天下。何以故？善根成就，得佛菩提。須彌山王尚不能持，何況餘地！
Here the Vajra Seat is made of vajra. Even if all of cyclic existence within a distance of eighty-four thousand leagues from Jambudvīpa were destroyed and disappeared, the Vajra Seat would endure and could not be demolished. Since the very cause for them to set their minds on awakening is found here, the blessed buddhas take birth in Jambudvīpa. The number of roots of virtue that cause the attainment of awakening cannot be fathomed, even with the example of Mount Sumeru, so how could anything else within the directions serve as an example?
以是因緣，佛處閻浮提，不處餘國。人身難得，閻浮提中造業因緣，得生人中。以此因緣，四天下中閻浮提國第一最勝，非餘天下。
The causes for the emergence of buddhas are here. Although the causes for the birth of buddhas are as rare as a sea turtle poking its head through a yoke floating on the ocean, they are here and not on any other continent. This is where such causes and conditions lie. Among all four human abodes, [F.7.a] Jambudvīpa is the foremost —not any of the others.
復次，比丘知業果報，觀龍世界。以何業故，非法行龍王吞食蝦蟇、噉食沙土、呼吸食風？彼以聞慧知：此眾生於人中時欺陵妻子，獨飯美食，其人妻子見之戀著，口中流涎。此人獨食飽滿充足，於妻子所但與麁澁。如是之人，身壞命終墮於龍中，吞食蝦蟇、噉沙吸風，受相似業果。
3. 57 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of the nāgas, he will ask himself, ‘What karmic actions will make the unrighteous nāga kings who do not act according to the Dharma eat frogs, sand, or air?’ With knowledge derived from hearing he will then see how, in previous human lives, such nāgas would enslave and rule over 215 their children and wives. Thus, with watering mouths, the women would watch while their masters had their main meal alone, while they themselves would only be given inferior food. Having separated from their bodies those men are then born in the nāga realm, where they subsist on frogs, sand, or air, because karmic effects ripen in ways that accord with their relevant actions.
復次，比丘知業果報，觀龍世界。以何業故，諸龍降雨？復以何業，降諸災雹？即以聞慧知：此惡龍含毒瞋恚，不順法行，一一龍王瞋恚鬪諍，起惡雲雨、惡風災雹，悉令五穀散壞不收。以諸眾生行於非法，惡龍瞋恚，故有斯變。
3. 58 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of the nāgas, he will ask himself, ‘What karmic actions cause the nāgas to bring rain and hail?’ As he applies knowledge derived from hearing, he will see that when unrighteous nāgas become incensed and angry at each other, they produce harmful rain clouds and rouse fierce rain- and hailstorms that destroy the barley, rice, and other grains in the fields.
復次，比丘知業果報，觀龍世界。云何於閻浮提降澍時雨，潤益甘蔗、稻麻叢林、大小麥豆，五穀增長？即以聞慧見：法行龍王降注時雨，以義安樂利益眾生。以諸眾生隨順法行，降澍時雨，令國豐樂。
3. 59 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of the nāgas, he will ask himself, ‘How do the nāgas create wealth in the human realm by sending delightful rains that nourish sugarcane, barley, wheat, and other grains?’ With knowledge derived from hearing, he will then see that as a determinate effect brought about by sentient beings, [F.7.b] the righteous nāga kings that follow the Dharma send rains that enrich harvests for the benefit and happiness of all the people.
復次，比丘知業果報，觀一切龍所住宮殿，幾許龍眾住於海中？幾許龍眾住於眾流？即以聞慧知：閻浮提人不順法行，無量諸龍住於眾流；閻浮提人隨順法行，五十七億龍住於眾流。
3. 60 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of the nāgas, he will ask himself, ‘How many nāgas live in the ocean and the waters of the sea?’ As he examines this matter with knowledge derived from hearing, he will see that when most people in Jambudvīpa are unrighteous, countless nāgas will be born at the ocean shores. When most people are righteous, five hundred and seventy million nāgas will appear.
復次，比丘知業果報，觀龍世間、觀戲樂城及流水龍已，觀大海底。何等眾生住在其中？
3. 61 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of the nāgas, he will examine the nāga city known as Endowed with Enjoyments, which is situated underneath the ocean. As he examines the bottom of the sea, he wonders who might live there.
即以聞慧知：大海地下天之怨敵，名阿修羅，略說二種。何等為二？一者鬼道所攝；二者畜生所攝。鬼道攝者，魔身餓鬼有神通力。
3. 62 “As he investigates this with knowledge derived from hearing, the monk will see that this is the abode of the so-called asuras, who compete with the gods. These asuras are, briefly, of two kinds, because some belong to the class of starving spirits while others belong to the animal realm. Those that belong to starving spirits are, moreover, either starving spirits of the māra class or starving spirits with great magical powers.
畜生所攝阿修羅者，住大海底須彌山側，在海地下八萬四千由旬，略說四地：第一地處，二萬一千由旬。
3. 63 “Those that belong to the animal realm live at the bottom of the sea, upon which rests the subterranean base of Mount Sumeru, which in total measures eighty-four thousand leagues. This mountain has four plateaus, of which the first measures twenty-one thousand leagues.
是羅睺阿修羅王所住之處。此羅睺阿修羅王於欲界中化身大小，隨意能作，以人行善不善力故。時阿修羅作是思惟：我當觀彼怨家園林遊戲之處，與諸婇女共相娛樂，恣意受樂。
3. 64 “On that first plateau resides Rāhu, king of the asuras, whose magical power to create forms exceeds that of anyone else within the desire realm. Because of the virtues and vices of human beings, Rāhu [F.8.a] will think to himself, ‘The gods are rivals of us, the asuras. Let us go and have a look at those groves, forests, and divine maidens that the gods are so fond of and so attached to!’
思惟是已，即自莊嚴，以大青珠王、波頭摩珠王、光明威德珠王，或以金玉五色赤珠王，或以雜色衣王，若青若赤、若黃若黑，種種諸色莊嚴其身，以為鉀冑，光明晃昱。時羅睺阿修羅王，身量廣大如須彌山王。
3. 65 “With that thought in mind, Rāhu will adorn his body with precious gems such as sapphire and ruby, or with dazzling and pure royal gold, or with natural royal fabrics of blue, red, yellow, or black. Whichever precious stone Rāhu may choose as his adornment, it will make his entire body, which is as large as Mount Sumeru, shine with that same hue.
遍身珠寶出大光明，大青珠寶出青色光，黃黑赤色亦復如是。以珠光明，心大憍慢，謂無與等，欲令天女、阿修羅女愛敬其身。
Thus, if he wears a great sapphire, his body will emit an awesome bluish light. Likewise, he may also shine with a red or a yellow radiance, and if he adorns himself with coral, he will shine with the light of that gem. Whichever gem he may choose will lend him its radiance. In this fashion, he is able to compete with the gods and attract the attention of maidens among both the asuras and the gods.
從城中出。其所住城名曰光明，縱廣八千由旬，無量寶林、流泉浴池、諸樹蓮花莊嚴其城，首冠花鬘塗香自嚴，散以末香，從城而起，觀天園林遊戲之處。
3. 66 “Wanting to meet the goddesses, Rāhu will put on his travel attire and then set forth from his abode. He will make his way into his city, which is known as Radiant. Spanning a hundred thousand leagues, this city is adorned with delightful groves, forests, trees, mansions, ponds, fountains, pools, and spouts that are all made of jewels. The lord of the asuras, who is adorned with flower garlands, powders, and ointments, will then leave this city to inspect the groves and forests of the gods.
若閻浮提人不行正法，不孝養父母，不敬沙門、婆羅門及諸尊長，不依法行、不奉三寶、不觀善法及不善法，諸天勢力悉為減少，四天王天展轉相告，悉避逃逝，恐師子兒羅睺阿修羅王來殺我等。
3. 67 “If at that time the humans in Jambudvīpa pursue non-Dharma —if they do not respect their fathers, [F.8.b] mothers, mendicants, or brahmins; if they do not maintain the traditions of their paternal ancestors; or if they do not rely on the Dharma, worship the Three Jewels, or take care regarding virtuous and unvirtuous actions —then the gods of the Four Great Kings, who inhabit the lowest of the divine abodes, will feel their power diminish. Alarmed, they will shout to each other, ‘O gods, the son of the lioness, Rāhu, has come to subdue and kill us!’
若閻浮提人修行正法，孝養父母、敬事師長，供養沙門耆舊長宿，一切諸天勢力增長。時四天王以眾寶衣莊嚴其身，塗香末香，即時當於師子兒羅睺阿修羅上虛空之中，雨諸刀劍，一切天眾心生喜悅，至須彌側發聲大叫。
3. 68 “However, if at that time the humans in Jambudvīpa are righteous —if they respect their fathers, their mothers, mendicants, and brahmins; if they maintain the traditions of their paternal ancestors; and if they rely on the Dharma, worship the Three Jewels, and take care regarding virtuous and unvirtuous actions —then the gods of the Four Great Kings will proceed to dress up in their various jewels, adorn their bodies with numerous ornaments and garments, drape themselves with flower garlands, and apply colored powders and fragrant ointments. They will then let a rain of weapons fall, and, with a roar of laughter, hasten to the groves and forests on Mount Sumeru where the son of the lioness, Rāhu, is now present.
若天不出，阿修羅王欲觀園林，日百千光照其身上，莊嚴之具映障其目，而不能見諸天園林遊戲娛樂受樂之處。
3. 69 “While Rāhu is still in the groves and forests on the slopes of Mount Sumeru, he will feel millions of light rays strike his face and impair his vision. Unable to see and with his eyes aching, he will think, ‘It is the sun’s fault that I cannot see the divine maidens or the groves, forests, ponds, or riches of the gods!’
時羅睺阿修羅王作是思惟：日障我目，不能得見諸天婇女，我當以手障日光輪，觀諸天女。即舉右手以障日輪，欲見天女可愛妙色，手出四光如上所說。
Angry and red-eyed, he will think, ‘Because of the sun I cannot see the goddesses!’ and so he will block out the sunlight with his hand. [F.9.a] While blocking the sun with his hand, Rāhu will think, ‘I want to see the goddesses and the heavens!’ and so he will eagerly and earnestly try to see those beautiful sights.
立海水中，水至其腰，寶珠光明或青或黃、或赤或黑，以手障日。
3. 70 “As he stands there, the ocean will reach to his waist, but his jewel ornaments will still saturate everything above his waist with their colors. Thus, as he stands there blocking the harmful sunlight, the light from his jewels will make his hand blue, red, yellow, or black.
世間邪見諸論師等，咸生異說言：羅睺阿修羅王蝕日。若日赤色黑色，以如是法，相人壽命。不識業果諸相師等，作如是說，或言當豐，或言當儉，或言凶禍殃及王者，或言吉慶。時阿修羅手障日已，諦觀諸天園林浴池遊戲之處。
When brahmin pundits, who are deceived by incorrect learning, see this, they will say, ‘The sun has been taken by an evil planet! The sun has been taken by a red planet! The sun has been eclipsed by a yellow planet! The sun has been eclipsed by a black planet!’ Harboring disregard for the consequences of actions and seeking to make a living, such people will proceed to make prognostications that this eclipse means harvests will be either good or bad, that the king will have either success or failure, or that this is either an auspicious or an inauspicious sign. In fact, this is just Rāhu blocking the sun with his hand as he seeks to better see the divine forests, groves, pools, and jeweled beauties.
時天帝釋見是事已，勅諸天眾莊嚴宮殿，令諸天子以種種寶莊嚴其身，往趣羅睺阿修羅所，欲共鬪戰。時羅睺阿修羅王見諸天眾，即還宮城。
3. 71 “When Śakra, lord of the gods, sees this, he will summon the gods and order them, ‘Send forth my chariot and drive back this Rāhu!’ Heeding Śakra’s command, the gods will adorn their bodies with numerous jewels and race forth to meet the son of the lioness, Rāhu, in battle. As Rāhu then beholds the advancing gods, he will retreat to his own realm.
復次，比丘！云何觀月蝕？即以聞慧知：羅睺阿修羅王眷屬官眾行於海上，見月常遊憂陀延山頂，行閻浮提，住毘琉璃光明之中，端嚴殊妙百倍轉勝。官屬見已，即至羅睺阿修羅所，白言：大王！滿月端嚴如天女面。
3. 72 “Next, the monk who has knowledge of the effects of the ripening of karmic action will consider lunar eclipses, and so he will wonder, ‘How can Rāhu engulf the moon?’ Examining this matter with knowledge derived from hearing, he notices how Rāhu’s servants, who always glide over the surface of the sea, see the moon as it rises [F.9.b] over the summits of the eastern mountains and approaches Jambudvīpa with its full orb of radiant beryl beauty. The servants report this to Rāhu, saying, ‘Your Majesty, the full moon, which looks just as if it were the face of a divine maiden, is approaching.’
時羅睺王聞是語已，愛心即生，欲見天女，從地而起渴仰欲見，以手障月，欲見天女。
3. 73 “When Rāhu, who is full of desire for divine maidens, hears this, he will want to see the moon and so he will leave his abode. Wanting to touch the face of a divine maiden, he will hold up his hand from a long distance, thereby covering the moon disk.
阿修羅王無量眾寶莊嚴其身如上所說。閻浮提中呪術師等，而作呪曰：一切國土聚落城邑眾惡速滅，一切世間土地眾惡速滅，一切婆羅門中眾惡速滅。若月黑色黃色，世間相師作如是說，或言當豐，或言當儉，或言王者凶危，或言吉慶，或言兵刃勇起、或言不起。
As before, his body will be adorned with numerous jewels, and when the sophists in Jambudvīpa see this, they will proclaim to the people of their lands, ‘There is a black planet!’ ‘There is a red planet!’ ‘There is a yellow planet!’ ‘Harvests will be good!’ ‘Harvests will be bad!’ ‘Things will go well for our king!’ ‘Things will go badly for our king!’ ‘There will be war!’ ‘There will be peace!’
瞿陀尼、弗婆提、欝單越，何其方面所蝕之處，無邪見說。以此一因緣故，日月掩蔽，謂是月蝕。
3. 74 “Eclipses also occur in Godānīya in the west, Videha in the east, and Kuru in the north, but there are no sophists on those continents, nor are there any false teachers. “Thus, such is the underlying cause when the sun and moon appear eclipsed by a planet.
復次，二因緣故，掩蔽日月，天降大聲。羅睺阿修羅王住大海下，時諸官屬白言：大王！天主憍尸迦住須彌山頂善見城內，處善法堂。諸天功德，五欲具足，眷屬圍遶，歡娛受樂。天主憍尸迦為諸天主，大王今為我等所尊，王有大力，神通勝彼，可率官屬往攻天主，壞善見城。
3. 75 “The sophists will also make pronouncements because of noises heard from the sky. Thus, when Rāhu resides below the ground, the asuras may approach him and say, ‘The king of the gods, Kauśika, resides on the summit of Mount Sumeru. His city is delightful and Sudharma, the assembly hall of the gods, is rich in sense pleasures, to the delight the gods. That is how Kauśika, king of the gods, lives. But you are our king. You are greater and more powerful than him, and your miraculous feats are greater than his. Therefore, let us march on him. Let us wage war on the gods and their king! Let us crush their city!’
時阿修羅即受其語，奮威縱怒出光明城，震吼如雷。閻浮提中諸國相師謂天獸下，說如此相，或言豐樂安隱無他，或言災儉五穀勇貴，或言王者崩亡，或言吉慶靈應嘉祥，或言兵刀起於境內，或言人民安樂無變，或言當須齋肅潔淨拜神求福。
3. 76 “When he is invoked in this way, Rāhu, king of the asuras, will become furious, [F.10.a] roar aloud, and immediately sally forth from the city of Radiant. When this happens, the sophists will proclaim, ‘Harvests will be good!’ ‘Harvests will be bad!’ ‘Things will go well for our king!’ ‘Things willgo badly for our king!’ ‘There will be war!’ ‘There will be peace!’ They will proceed to proffer burned offerings and perform rituals for peace and happiness.
時羅睺阿修羅王如是思惟：我寶珠等留此城內，為我諸子作大光明。若無寶珠則無光明，天上亦爾，有日月故則有光明，若無日月則應闇冥。我今寧可覆蔽日月，令天黑闇。
3. 77 “Rāhu, king of the asuras, will then think, ‘When the jewels in the city of Radiant shine, the jewels in my radiant castle will also do so. When the light of the jewels of that city dims, the same will happen in my castle. Now, since the radiance of the gods is due to the full moon and the sun, I shall cover both of them so that the gods are left in darkness.’
時阿修羅思惟是已，從城而起，即以一手覆障日月諸光明輪。世間愚人諸相師等，咸記災祥如上所說。復以一手摩須彌頂，欲與諸天決其得失。是阿修羅畜生少智，見天種種勝相莊嚴威德光明，心生疑悔，還歸所止，住光明城。是名第二因緣掩蔽日月，令日月蝕，天聲震吼。
3. 78 “If Rāhu gets this idea during the day, he will, just as before, block the disk of the sun with his one hand, while holding on to the summit of Mount Sumeru with the other. When the gods see Rāhu’s hand, they will advance on him to wage war. Now, since Rāhu is a kind of animal, he has little courage. Thus, as he beholds the magnificent bodies of the gods, adorned with their various jewels, he will be frightened and again retreat to the subterranean city of Radiant. This is the second cause of solar and lunar eclipse and of thunderous sounds in the sky.
復次，比丘知業果報，觀大羅睺阿修羅王所受之樂。彼以聞慧觀：阿修羅所住城內，種種眾寶以為莊嚴，在須彌山側，深二萬一千由旬，廣八千由旬，蓮華浴池，林樹蔚茂皆悉具足，真金為地，色若電光，金殿堂閣，珊瑚寶樹，懸眾寶鈴出妙音聲，種種樂音歡娛受樂。
3. 79 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the pleasures of Rāhu, king of the asuras. Investigating with knowledge derived from hearing, he will see that Rāhu’s city measures eight thousand leagues, rests upon Mount Sumeru, and is adorned with various jewels. It features streams, ponds, and parks, and the ground is paved with refined gold. The houses are made of gold and beautified by coral trees. [F.10.b] Bells and bangles ring from the trees, and delightful songs can be heard, accompanied by large and small cymbals.
一一池中金花莊嚴，鳧鴈鴛鴦皆真金色以為嚴飾，見者愛樂，如天眾鳥，摩尼為嘴，歡喜遊戲，七寶雜色青毘琉璃以為羽翼，於諸樓閣欄楯之間歡娛遊戲，甚可愛樂，出妙音聲見者悅樂，一切眾鳥亦復如是，清淨無穢端正莊嚴。
In the pools grow lovely golden lotuses, and beautiful golden swans, buffalo, and ducks live there. The beautiful peacocks resemble those of the land of the gods. These birds have jewel beaks and are always delightful and beautiful to behold. They move in ravishing ways and their bodies are made of the seven precious substances. Some are colored in hues of blue beryl and azure. Frolicking, they beautify the tops of the palaces. Their eyes do not close and the sounds they emit are like the rumble of thunder in rain clouds. The birds behave as though they are performing dramatic spectacles and regal duties. 216 They are delightful to behold and they can always be seen clearly, whether one is near or far away. 217
孔雀翡翠(尾也)眼互開合，頭頂勝冠，雙類隨行，飲食華汁——婆鳩羅華，其聲雅妙如童子音，頂冠金色或毘琉璃，於欄楯間翱翔遊戲未曾休息，恣於華汁。
3. 80 “Another bird in that realm is the agnicūḍa bird, which has two heads and casts sidelong glances. It is accompanied by two female partners. These birds are intoxicated by flower nectar and, like the flowers of the bakula tree, they are clustered together. 218 The songs of these birds echo. They have golden or beryl horns, and they frolic in the water. Some mate only once a year, while others are passionate and amorous all the time.
其目紺青，身色雜綵如間電光，眾色分明，黃色細軟鮮明如電。行於林樹山巖之間縱逸遊戲，華鬘瓔珞如天虹色，光明遶身如鬘莊嚴，咽喉含美如赤珠色。
They all have shiny eyes. The karada bird is of the color of fire and its voice is like thunder. Another bird 219 that lives there is soft and of the color of lightning. With its beautiful feathers it flies through the forests, gorges, and valleys. It is always passionate. Several other birds live inside the mansions. 220 Their colors are gorgeous like rainbows and exquisite flower bouquets. Their necks are lovely, red, [F.11.a] and resemble lotuses.
兩翅柔軟如蓮華敷，無量眾色，長摩尼嘴，身氣香潔如畢利迦，遊戲宮殿，雙類同行，羽翼潤澤；飛則俱遊，澡潔清池，翱翔陸庭亦復如是。哀鳴相呼出微妙音，發欲之音，俱枳羅鳥、遮俱羅鳥、婆求羅鳥，如是眾鳥遍滿城中，林樹之間悉聞其音。
Their feathers are soft, undulating, and sport myriad colors and shapes. Their long beaks are all made of jewels or gold. The bodies of the cuckoos and ravens are firm, and they hold their necks of spotless, beautiful feathers high. These birds soar in the sky, drink from the waters, and gather on the ground. They dance, sing, mate, and chirp. The different types of birds that live in the bakula trees sing in parks and groves throughout the city.
多有林樹、蓮華浴池以為莊嚴，於其城中有四園林，皆是金樹，一一園林縱廣正等滿百由旬：一名遊戲；二名耽樂；三名鵝住；四名俱枳羅。此四園林映飾其城，一一林樹有三千種如願之樹。
3. 81 “The ponds of the city are covered with clusters of various lotuses and surrounded by beautiful groves. The city is also surrounded by four forests filled with golden trees. Each forest measures eight leagues. Known as Pinnacle, Park of Passion, Home of Geese, and Park of the Cuckoo Birds, these four forests cover the city limits. Three thousand types of trees flourish in these forests. 221
其樹金色如雲如影，其枝柔軟，鳥棲其上，眾華常敷，香氣馚馥滿一由旬，多有群蜂，流蜜充溢。或金色樹、酒泉流樹。
Most of the trees have thick crowns and tall, slender branches full of birds. The trees are constantly in bloom and their scent extends an entire league. Bees swarm around them and they drip with honey. They are golden-hued and also drip with nectar.
牛頭栴檀香樹，有如雲色。七葉香樹、枳多迦樹、畢利迦樹，微風吹動。黑沈水樹、普眼香樹、明燈香樹、摩尼香樹、火色香樹、青無憂樹、赤無憂樹、婆究羅樹、阿枳多樹、阿殊那樹、尼珠羅樹、青荊香樹、堤羅迦樹，有如是等眾華香樹，其華敷榮，常若新出。
The forests include the following trees: gośīrṣacandana, black-cloud-color, milkwood-pine, keṭaka, 222 fragrant-breeze, black agarwood, pine, jewel pine, agnivarṇa, blue aśoka tree, [F.11.b] red aśoka tree, bakula, arjuna, mango-pine, sinduvarati, tilaka, and burflower-tree.
復有眾果，摩頭迦樹、鳳凰子樹、婆那娑樹(其果如瓮)、無遮果樹、垂瓠果樹、毘頭羅樹、地蓋果樹、虛空蓋樹、雲色果樹、樂見果樹、遮雲果樹、鳥集果樹、蜂芒果樹、香鬘樹、香華樹，種種色華時時常敷。
On the outskirts of the forests lie lotus ponds and many other trees that bloom with flowers such as maduka, nalikera, and panasa. 223 There are plantain trees and trees that contain juice. 224 The trees cover the ground, hide the sky like clouds, and are delightful to behold. They have thick crowns filled with birds and bees. They smell of incense and are full of sweet-scented flowers in all colors. Ripe with flowers, some bloom throughout the year while others bloom according to the seasons.
女人見之皆生樂著樹、蒱桃樹、迦卑他樹、波流沙迦樹，其葉具足，光明莊嚴，欝映渠流，嚴飾泉池，觀之可愛。
Women delight in their sight, and their flowers are given to women as colorful ornaments. 225 These beautiful trees are radiant, and some of them grow on embankments, while others are delightful to behold on mountainsides where they are visible from afar.
如是種種諸樹，或有生於閻浮提中，或有生於欝單越國，或有生於阿修羅王光明城中，或有華樹、或有果樹、或有酒樹。
Some of the trees are also found in Jambudvīpa, others in Kuru in the north, while some grow exclusively in the cities of the asuras. Some of the trees that adorn the city of the asuras, which is known as Radiant, only have flowers, while others bear flowers or fruits, or yield nectar.
阿修羅王遍行遊觀，歡娛受樂，與眾婇女圍遶自娛，於此煩惱染、無常不堅、速朽之樂，謂為甘露不死之地。
3. 82 “Rāhu, king of the asuras, is himself surrounded by a circle of asurīs who dance, giggle, and try to look their best. Frolicking most delightfully, they indulge in afflictive pleasures that soon prove to be impermanent, unreliable,and unpleasant.
阿修羅王有四婇女從憶念生：一名如影；二名諸香；三名妙林；四名勝德。此四婇女有十二那由他侍女以為眷屬，圍遶阿修羅王，娛樂恣情，縱逸受樂，無喻可說。阿修羅王自業成就，無量億眾婇女圍遶，歡娛喜樂，千柱寶殿，寶房行列。
The asura king has four queens who are called Delightful Beauty, Lovely Scent, Grove of Beauty, and Maṅgalā. One billion two hundred million asura ladies-in-waiting serve the queens. Surrounded by this retinue, [F.12.a] Rāhu remains attached to the pleasures of the senses. It would be no easy task to even name the astonishing pleasures and enjoyments of his realm. He is served by many millions of asuras. His mansion is adorned with one thousand pillars, and the rooms, which are made of silver, are covered with circular designs. 226 There Rāhu sports, delights, and enjoys himself, experiencing the effects of his own actions.
復次，比丘知業果報，觀羅睺阿修羅王以何業報得阿修羅道？作何業故得如是報？
3. 83 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will inquire into Rāhu’s karmic actions and destiny. Thus, he will wonder, ‘What actions did he perform that he now experiences the results of such ripening?’
伽他頌曰：
無因則無果，造業必有報，如種子得果，善業生人天。
3. 84 “At this point there are some verses: “ ‘Without any causes There will be no pleasure, no matter what. Results depend on actions, Just as fruits depend on seeds.
善業得樂果，常處天人中，惡業墮三處。
3. 85 “ ‘The effect of good deeds is auspicious, Turning one into a god or a human. Misdeeds are certain to lead to The three lower realms.
阿修羅云何，彼受畜生道？云何受樂報？少智莫能了，此有何因緣？
3. 86 “ ‘The world of asuras involves weak and misguided intelligence. So why do those born in that animal realm Experience pleasures? There must be a cause for that.’
比丘思惟已，即以聞慧觀：阿修羅往昔過去習婆羅門法，第一聰慧，善知世間種種技術，喜行布施，於曠野中施諸飲食果食根食、清泉美水、房舍敷具，又於四交路首，施諸病人、行路估客、盲冥貧窮，施於房舍、飲食敷具悉令滿足，而不正見。
3. 87 “Examining these matters with knowledge derived from hearing, the bright-minded monk will see that in earlier times Rāhu practiced the brahmins’ Vedas and Vedic auxiliary studies, including studying their traditional legends, and that he was very fond of being generous. To those traveling through deep forests he would offer drink, food, fruits, roots, water, shelter, bedding, and entertainment. When requested by the lowly, beggars, the poor, and the destitute, he would offer them abundant food, drink, bedding, and entertainment. Thus, in those days he possessed an authentic view.
爾時，彌梯羅林有僧伽藍，縱廣二十由旬，於其寺中有無量百千佛塔寶焰莊嚴，泥彌王等五百大王共造斯福。中有一塔，真金瓔珞焰鬘莊嚴，七寶映飾種種莊校，隨其曾聞諸佛名號，皆悉圖畫如來影像，種種林樹、池流泉源莊嚴勝妙如上所說。
3. 88 “At that time there was temple of the saṅgha [F.12.b] known as Mithila Grove. The temple measured twenty leagues and was surrounded by many hundreds of thousands of beautiful stūpas made of shining gold. The stūpas had been constructed by five hundred kings, including King Nimi. The stūpas had foundations and surrounding ledges that were also made of shining gold, and they were adorned with the seven precious substances, various types of stucco, and edicts from the Buddha Vehicle. They had also been decorated with drawings of forests and groves of the same kind as described before.
爾時，閻浮提中，如羅睺阿修羅王城中林樹皆悉具有，如所見樹，畫工圖飾莊嚴佛塔，浴池流泉、眾妙蓮華、眾鳥遊戲亦如上說。
All the trees that grow in the realm of Rāhu could in those days also be found here in Jambudvīpa, and artists had thus painted them accurately on the stūpas just as they had seen them. The various ponds mentioned before were also painted on the stūpas.
時婆羅門名曰婆利，誦毘陀論，廣造福業如上所說。時婆羅門以四千乘車載眾飲食，至大曠野眾人行路，欲施所須，見一佛塔高二由旬，廣五十里。時有惡人以火燒塔，捨之而去。
3. 89 “One time, when one thousand chariots were traveling through the deep forest, the brahmin 227 brought food, soup, and water to the travelers. At that time, however, an evil person set fire to a stūpa that was two leagues tall and five leagues wide, and the stūpa was about to burn down.
時婆羅門見火燒塔，作是思惟：我今寧可且住施福，救如來塔——奇妙莊嚴、彫飾精麗、廣大希有——當滅此火，令塔不壞。若我不救，王若知者，或加重罰。
Seeing that the stūpa had caught fire, the brahmin thought, ‘I have no need for any of its merits, nor is this stūpa an abode of omniscience. Still, because of its beauty, it would be a shame if it burned down. Moreover, if I can save it, the king will surely not reprimand me.’
非實信心，非尊重心。即以四千乘車載水以滅此火。既滅火已含笑而言：我救此塔為有福德、無福德耶？若有福德，願我後身得大身相，欲界無等。雖作此願，而猶不信，不正思惟，常愛鬪戰，不信正業。福田力故，生光明城作阿修羅王。
3. 90 “Thus, without any faith or reverence, he arranged for the chariots to carry water to extinguish the fire. Not thinking much of what he had done, he later said with a laugh, ‘Should there be any meritorious ripening from having done this act, it may be rather coarse. Therefore, by the ripening of this, may I become the being with the largest body within the desire realm.’ Thus, he made this wish without faith or proper attention, [F.13.a] and under the influence of his competitive nature. By the power of that act —as the result of such mindless action as well as the ripening of such true merits —he was born as the lord of the asuras.
