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.
觀天品第六之一四王天初
復次，比丘知業果報已，觀地獄、餓鬼、畜生不善業報，如實細觀察已，次第當觀善業果報。所以者何？一切眾生樂於樂果、厭捨苦報，諸樂集故，名之為天。復觀微細業，集眾善業，受生滅身，得愛果報。
Chapter 4 4. THE GODS
4. 1 “The monk who has knowledge of the ripening of the effects of karmic action has now carefully examined and understood all the extremely subtle karmic ripening that ensues from the misdeeds associated with hell beings, animals, and starving spirits. Having internalized this understanding, he will next begin to examine the karmic effects that ripen due to wholesome actions. All sentient beings are opposed to suffering [F.53.b] and wish for happiness. As for the gods, they take delight in accumulating happiness, so now the monk will examine the extremely subtle karmic phenomena, ripening, birth, and death of such beings.
The Six Classes of Gods in the Desire Realm
4. 2 “It must be clearly understood that the experience that follows from a completed and accumulated virtuous act represents the ripening of a karmic effect that is desirable, attractive, and delightful.
以七種戒，生於天中。何等為七？口業四種，身業有三。以其親近多修習故，生六欲天。
4. 3 “In this regard there are seven forms of discipline that lead to birth in the higher realms: three of the body and four of the voice. By resorting to, becoming habituated to, and increasing such acts, one will be born as a member of the six classes of gods who live in the desire realm. Based on whether the acts were lesser, intermediate, or great, the existences of those gods are, correspondingly, lesser, intermediate, or great.
六欲天中有上中下道，命亦如是有中、有下，食亦如是有中、有下，色亦如是有中、有下，力亦如是有上中下；樂報亦爾，有中、有下。六欲天中，初之二天，依須彌山；四天依空，猶如雲聚。
Thus, they may experience short, intermediate, or long lives; inferior, intermediate, or excellent food; inferior, intermediate, or excellent bodies; inferior, intermediate, or excellent vigor; or lesser, intermediate, or great happiness. Two of these six classes of gods live upon Mount Sumeru, and the remaining four live in the sky above it, as if in cloud banks.
彼初天眾，屬四天王天。初鬘持天，遶須彌山四埵而住，是鬘持天有十住處，於一一面，異業異名，如是無量業生鬘持天。依業受樂，無量種色娛樂受樂，無有老苦諸業網印印之。從因緣生，非無因生亦非斷滅，非有作者，是故丈夫常當自勉修諸善業，若愛自身。
4.A. The Heaven of the Four Great Kings
4.A. 4 “Put concisely, the first class of gods comprises those in the realm of the Four Great Kings. ·
4.A. 5 The Garland-Bearer Gods · “The first of their subclasses are the garland bearers, who live and reside upon all four sides of Mount Sumeru. The garland bearers differ in terms of the directions. They have different names and distinct karmic actions, and so they spend their lives —produced by numerous karmic actions — experiencing happiness but having many different types of bodies, youthfulness, and agility. The web of karmic action is like the imprint of a seal: it is not uncaused, not random, and not produced by any other action. Therefore, those who wish for happiness [F.54.a] should pursue wholesome qualities.
無始流轉善不善無記業網，縛諸眾生流轉生死猶如水輪，流轉地獄、餓鬼、畜生，於人世間如觀伎眾。若行善業生於天中。
4.A. 6 “Since time without beginning, sentient beings have been caught in the web of karmic action that consists of their wholesome, unwholesome, and neutral deeds. Ensnared in this web, they roam through cyclic existence, spinning through the worlds of hell beings, animals, and humans as if caught on the rim of a water wheel. Such beings are like actors in a play where those who engage in wholesome deeds take birth in the world of the gods.
依須彌山，有六萬山遶須彌山，種種眾寶焰光明曜照諸山峯，蓮華浴池流泉清淨莊嚴其山。山高八萬四千由旬，四寶所成，善業諸天所共圍遶，無量光焰以為照明，甚可愛樂。如是比丘觀於初天鬘持天眾。
4.A. 7 “The divine abode of Sumeru, the king of mountains, is surrounded by sixty thousand mountains and illuminated by the light from garlands of various blazing jewels. Adorned with cascades, ponds, and lotus pools, its surface measures eighty-four thousand leagues. Its four sides are made of precious stone and surrounded by gods who have previously engaged in good deeds. The ground is pleasant and brightly illuminated in many delightful ways. The monk will begin by the examining the various aspects of that ground.
其鬘持天有十住處，何等為十？一名白摩尼；二名峻崖；三名果命；四名白功德行；五名常歡喜；六名行道；七名愛欲；八名愛境；九名意動；十名遊戲林。是為十處，各各異住。
4.A. 8 “The first of the abodes on that ground is that of the garland-bearer gods, which includes ten distinct realms: Peripheral, Lateral, Sustained by Fruition, Experiencing Wholesome Qualities, Universal Joy, Swift Movement, Attached to Objects, Attached to Pleasures, Moving Mind, and Living in Forests and Parks. Thus, ten realms are discerned.
須彌龕向閻浮提有二天住：一名白摩尼；二名峻崖。向閻浮提隨意所至。向瞿陀尼有二天住：一名果命；二名白功德行。向弗婆提有二天處：一名常歡喜；二名行道。向欝單越有四天住：一名愛欲；二名愛境界；三名意動；四名遊戲林。
The side of Mount Sumeru that faces Jambudvīpa is called Peripheral, and the adjacent realm just below it is known as Lateral. On the side that faces Godānīya in the west lies Sustained by Fruition, and close to that is Experiencing Wholesome Qualities. [F.54.b] In the eastern direction toward Videha lies Universal Joy, and close to that is Swift Movement. On the northern slope facing Kuru is Attached to Objects, and after that lies Attached to Pleasures. Close to that realm lie Moving Mind and Living in Forests and Parks.
是諸天等，一一住處廣千由旬，住大海上。彼天壽命，閻浮提中五十歲為一日一夜，如是壽命滿五百歲，亦有中夭。
Each of these realms measures one thousand leagues, the first of which begins at sea level. As for their lifespans, fifty human years equals one day and one night for those gods, and they may live for up to five hundred of their own years. Some die after reaching such a timespan, whereas others die prematurely.
復次，比丘知業果報，觀彼地天遊戲受樂，作何等業，生於何地？彼以聞慧觀：須彌山側所住諸天，若人修善，以清淨心歸佛、歸法、歸比丘僧，十指手頃，不生餘心。彼人命終生須彌埵白摩尼天，以其淨心受三歸故，獲威德身光明莊嚴，受樂自在。所受快樂十六分中，轉輪王樂不及其一。
4.A. 9 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the joys of those realms, wondering, ‘What actions may cause birth in those places?’ As he examines this question with knowledge derived from hearing, he will see that the following positive deed leads to such a birth. When people with extremely devoted, clear, undistracted minds take refuge in the Buddha, the Dharma, and the Saṅgha, they will later, when they separate from their bodies, proceed to the joyful higher realms and be born in the world known as Peripheral —taking refuge with an extremely devoted mind is the cause of such a birth. When born in that realm, one’s body will be splendid and adorned with a natural radiance, and one will live in happiness. To give a slight indication, the pleasures of a universal monarch cannot match as much as a sixteenth of the pleasures of this divine realm.
其地有河名曰欲流，真珠為沙，以布其底。以何力故？峻崖二天，心所憶念，從河而出種種美飲。
4.A. 10 “The sand inside the waters of this realm is composed of pearl and is known as wishes fulfilled. The power of that sand is such that the gods who inhabit Peripheral and Lateral can obtain whatever they wish for from water from their rivers. [F.55.a]
復有珠河名曰真珠，珊瑚寶流，天眾玉女，種種眾寶從河而流，所謂毘琉璃、碎金剛珠、天尼羅珠、天大青珠、天赤真珠、天車璩寶及餘種種眾寶莊嚴，隨念即得。
There is also a river known as Flow of Pearls and Coral, which is always lined by goddesses. Numerous jewels flow with the river, and thus it yields beryl sticks, vajra pieces, sapphires, great sapphires, and various stones with the color of fire. Such stones emerge so that the gods in Peripheral can adorn themselves with them. Whichever ornament the gods may wish to wear will surface in the river.
復有香河名曰香水，鵝鴨鴛鴦以為莊嚴，其河兩岸多有金樹以為園林，種種眾鳥。天聞香氣發欲心喜，受欲樂已，百倍悅樂，及餘五欲，共相娛樂。多有眾樹赤枝青葉、青枝赤葉。
4.A. 11 “In this realm also flows the so-called Incense River, adorned with swans, ducks, and geese. On both banks of the river grow regular trees and trees of gold. These trees have myriad shapes and colors and are home to a variety ofbirds. The scents of the trees are enrapturing to the gods, and so, as they continuously indulge in the smell of these scents, their pleasures are multiplied a hundredfold and satisfy all the five senses. Some of the trees have red branches and green leaves, others have green branches and red leaves.
復有眾樹其葉雜色，青黃綠色雜色眾蜂以為莊嚴。心常悅樂出妙音聲，受善業報，遊戲受樂。
There are also trees bearing foliage of five colors, displaying leaves that are blue, yellow, green, black, and white. Beautiful multicolored bees swarm around the trees with a most charming humming. In this way, the gods relish, savor, and enjoy the effects of wholesome actions.
種種眾寶莊嚴山峯，或嚴平頂有五山峯。何等為五？一名雜種；二名種種流泉；三名眾鳥音；四名香熏；五名常果。
4.A. 12 “Mount Sumeru also features various peaks, cliffs, and caves comprised of various jewels. On this tall and colorful mountain are cooling waterfalls, [F.55.b] birds singing delightfully, and an environment rich in fragrance and always in season.
如是等山，七寶莊嚴。此諸地天遊戲喜樂，恣意自娛，天眾玉女以為圍遶，歌舞戲笑，五欲恣情，心意悅樂。三歸功德，乃至盡報，於未來世得至涅槃。若生人中，財物具足，常得歡喜，受第一樂，好習伎樂，財物具足。以餘業故。
The mountain is adorned with the seven precious substances, and here the gods in Peripheral amuse and enjoy themselves, intoxicated by their numerous pleasures. Surrounded by various goddesses, they laugh, pose, and play around. Thus, until the desirable, attractive, and delightful ripening of the act of taking refuge in the Three Jewels comes to an end, they will continue to experience the pleasures of the five senses. And in the future they will even attain the limit of the transcendence of suffering. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, experience constant and supreme pleasures and be wealthy.
復次，比丘觀天世間，見鬘持天第二住處，名曰峻崖。以何業故而生彼處？
4.A. 13 “The monk who has knowledge of the effects of the ripening of karmic actions will continue to examine the world of the gods, and so, applying knowledge derived from hearing, he will perceive another realm of the garland-bearer gods, known as Lateral. Wondering what action may cause one to be born in that god realm, he will examine this matter with knowledge derived from hearing.
即以聞慧見：此眾生於河津濟造立橋船，或以善心以船渡於持戒之人。以持戒人故，兼渡餘人，不作眾惡，是人命終生於善道，住峻崖處。以善業故，生彼天已，受種種樂。
Thus, he will perceive how someone who observes discipline may be considerate toward others who also observe discipline and may construct a bridge or a boat for them so that they might be free from discomfort when having to cross a large river. If such people otherwise abstain from negative actions, they will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in the divine realm of Lateral. Born there, they will experience the consequences of their wholesome actions, and thus enjoy the various pleasures of that god realm.
多眾華池圍遶莊嚴，清淨涼冷香色妙好無有泥濁，常有戲笑歌舞遊戲，多眾天女以為圍遶，眾寶嚴身，諸天女眾恭敬供養，五樂音聲以為音樂，與諸天女遊戲園林，眾寶浴池娛樂受樂。有六浴池。何等為六？一名流樂；二名樂見；三名一切喜；四名雲鬘；五名池鬘；六名如意。
4.A. 14 “This realm is surrounded by lotus pools full of water that is cool, limpid, fragrant, and unpolluted. [F.56.a] The place is also always full of joking, flirtatious, and playful goddesses who engage in lovemaking. The gods born there are worshiped by great harems of goddesses and wear various precious ornaments on their bodies. They listen to the five types of instruments and enjoy themselves as the goddesses play around with them. In forests, groves, pools, and parks, they experience happiness. The pools are known as Easy Flow, Lovely Girl, Delightful Sight, Ever-Joyous, Cloud Garland, Garland of Pools, Fulfillment of Wishes, and Non-perception of Time.
復有四林，見之可愛，出妙香風，眾華莊嚴。何等為四？一名香風林；二名雜林；三名蜂遊戲；四名悅樂。天、諸玉女於彼林中受五欲樂，隨心所念遊戲園林。
4.A. 15 “It also has forests that present a most delightful and agreeable spectacle and that are fanned by pleasant breezes. Studded with beautiful flowers, the four forests of this realm are known as Fragrant, Colorful, Happy Bees, and Always Delightful. Surrounded by many different goddesses, the gods partake of the five sense pleasures in those forests, enjoying themselves with passionate minds.
所行無礙無所遮止，以眾妙寶莊嚴其身，受樂增長如山濬水，五欲自娛。五根愛河波蕩縱逸，遊戲諸園林樹浴池，種種眾寶莊嚴金山，與諸天女遊戲山峯。
4.A. 16 “And so, adorned with numerous precious ornaments, the gods move without impediment or discomfort to wherever they please. Their attachment to the objects of the five senses is like a mountain stream, and with each day their pleasures increase. Their senses are like the water and their desires like waves. Rollicking in this way, they roam from grove to grove, forest to forest, pool to pool, and from one golden mountain peak adorned with numerous jewels to the next.
多眾天女花鬘自嚴，端正無比，種種美味食之充滿。受斯樂報，心意悅樂，不可稱說。
The playful goddesses are enrapturing and delightful, holding excellent and exquisite flower garlands. Their varied foods and beverages are deeply satisfying. Thus, as long as these incomparably desirable, attractive, and propitious emanations, [F.56.b] produced by incomparably propitious causes, have not come to exhaustion, the gods will continue to experience pleasure.
善業因緣，乃至業盡。從此命終，生於人中，賢直巨富，為王典藏，以餘業故。
4.A. 17 “However, once the effects of their actions are exhausted, they will die. If at that point they are reborn with the general lot in life of a human, they will be honest, upright, wealthy, and manage royal treasuries.
復次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第三住處名曰果命。以何善業生此天中？
4.A. 18 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the world of the gods, he will apply knowledge derived from hearing and thus correctly perceive a third realm of the garland-bearer gods, known as Sustained by Fruition. Wondering what karmic action may cause one to be born among the gods there, he will apply knowledge derived from hearing.
即以聞慧知：此眾生於飢饉世，守持淨戒，淨身口意，為利安樂諸眾生故，種植果樹，行者食之，安樂充滿。以是因緣，得安隱行。是人命終生於天上，生果命天。
He will then notice how some people, who observe physical and verbal discipline and have serene and loving minds, may arrive in a region afflicted by bad harvests and think, ‘Let me satisfy and bring happiness to starving travelers by providing them with fine crops.’ Thus, to benefit and provide for sentient beings, they may plant fruit trees or construct parks, thereby bringing tremendous happiness to others. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in the divine realm known as Sustained by Fruition.
生彼天已，無量天女色妙無比，眷屬具足，受天快樂。園林華果，真金為樹、珊瑚為枝，諸寶交絡，懸眾寶鈴出妙音聲，遊戲林中受五欲樂。
4.A. 19 “In that realm they will be surrounded by youthful goddesses with incomparable figures and indulge in unparalleled pleasures. In the forests and groves grow exquisite divine flowers and fruits, and the trees bear thick golden foliage that resounds with the tinkling of bangles. There these gods will enjoy themselves tremendously as their five senses, which are so attached to pleasure, meet with the most exquisite enjoyments.
有六種林，何等為六？一名一切義林；二名四園林；三名柔軟林；四名遍樂林；五名蜂樂林；六名金影林。此園林中常有天女遊戲受樂，蓮華浴池以為莊嚴，遊戲林中，流泉浴池，出妙音聲，樹出光曜，眾鳥哀鳴，飲食豐足，七寶莊嚴種種山峯，遊戲受樂。
4.A. 20 “The parks in that realm include the following: Yielding All Fruits, [F.57.a] Ground of Constant Joy, High and Low, Thoroughly Enjoyable, Always Joyous, Constantly Crazed Bees, and Golden Shadow. In these forests the gods enjoy themselves surrounded by goddesses, among lotus pools and ponds, and to the delightful sound of flowing water. The environment is illuminated by the light of their own bodies and the glimmering trees. The birds sing in constant delight, the food is plentiful and unconsumed, and the myriad mountain peaks are adorned with the seven precious substances. Among those mountain peaks the gods enjoy their pleasures.
其須彌山有五山峯，何等為五？一名光明莊嚴；二名閻浮；三名白水；四名笑莊嚴；五名常遊戲。此諸天眾遊戲如此眾山峯間，受善業報，與無量百千諸天女眾以為圍遶，共相娛樂。
The summits on Mount Sumeru are known as Mountainous Light Garland, Jaṃbu Forest, White Water, Joyful Garland, and Constant Joy. Among those summits the gods enjoy the results of their positive actions. Due to their own good actions they remain constantly enamored by the objects there. In the places just described, they enjoy such pleasures and gratify themselves together with hundreds of goddesses.
伽他頌曰：以少因生天，得受一切樂，是故應捨惡，常行於善業。cf. Dhs.23.3-27
4.A. 21 “At this point, there are some verses: “The wish for heaven Can be fulfilled even by a minor cause. Therefore, give up flawed actions And always pursue good deeds.
思心行布施，及護持淨戒，戒能生天上，受五欲功德，
4.A. 22 “Those whose minds are accustomed to generosity And the observance of discipline Encounter a wealth of sense pleasures And journey to the realms of the gods.
非父母利益，兄弟及親友，善護持淨戒，從樂得樂處。
4.A. 23 “One’s parents, friends, And good companions can never provide Happiness like that resulting From the observance of discipline.
持戒二世利，或持道最勝，持戒人為上，從樂得樂處。
4.A. 24 “Such discipline protects both here and beyond And is the supreme support. The person who maintains discipline Will progress from one happy state to the next. [F.57.b]
持戒施正行，是名淨行人，以此自業深，從人生天處。
4.A. 25 “Since one’s own actions bring transformation, Train in generosity and discipline. Those who practice pure conduct Will travel to the realms of the gods.
戒為無盡藏，戒樂為無上，丈夫持勝戒，常受於安樂。
4.A. 26 “The treasure of discipline is inexhaustible, And the pleasures of discipline are infinite. The person who observes discipline Will experience constant happiness.
持戒智慧人，常得三種樂，讚嘆及財利，後生於天上。
4.A. 27 “People want praise, wealth, And, beyond this life, heaven. Those who seek such threefold happiness Will intelligently observe discipline.
若人能持戒，如是修戒者，現樂得涅槃，永得不死處。
4.A. 28 “A person who is disciplined Will rely on discipline itself. Achieving deathless happiness, Such people go beyond all pain.
無始生死來，欲癡等怖畏，戒為大光明，是故常行戒。
4.A. 29 “In cyclic existence without beginning, One remains in the dark due to desire and ignorance. Discipline is the supreme illuminator; Therefore, observe it well.
常應讚歎戒，戒如清淨池，王賊及水火，不能劫戒財。
4.A. 30 “Discipline is like an immaculate lake. Discipline is praiseworthy. No king, thief, fire, or water Can take away the wealth of discipline.
是故常修戒，遠離於破戒，若人樂持戒，則得至涅槃。
4.A. 31 “Therefore, always rely on discipline. Flawed discipline is the object of scorn. Those who delight in discipline Are close to the transcendence of suffering.
持戒人為貴，應親近持戒，戒如日月光，破戒可鄙穢。
4.A. 32 “Those endowed with discipline are praised, And others place their trust in them. Discipline is beautiful like the sun, While flawed discipline is scorned.
無垢離曠野，離憂無熱惱，戒為佛所讚，能至涅槃城。
4.A. 33 “Stainless and free From harm, disease, and suffering — So the perfect buddhas praise such discipline, Which lies close to the city beyond suffering.
若人具足滿，淨戒常增長，是人戒守護，臨終無怖畏。
4.A. 34 “Those who observe constant discipline Shall find fulfillment everywhere. Those who observe discipline well Shall be fearless at the time of death.
戒為初後善，一切樂行轉，持戒者為貴，破戒如畜生。
4.A. 35 “Discipline is wholesome from beginning to end, And leads to all forms of happiness. Thus, the disciplined receive praise, While those fond of flawed discipline are oxen.
若人破戒者，行於畜生道，不識作不作，是故常修戒。
4.A. 36 “People with broken discipline Are no different from animals, Having no clue about what to do and not to do. Therefore, you should pursue discipline. [F.58.a]
若人持禁戒，為戒衣所覆；若有不持戒，裸形如畜生。
4.A. 37 “Whoever wears the robes of discipline Is indeed well covered. But whoever gives up discipline Is like a naked cow.
持戒者之天，如至遊戲處，如親人憶念，持戒來至此。
4.A. 38 “People endowed with discipline Stroll as if in their private gardens. When those endowed with discipline arrive They are received as friends.
淨戒持正行，善業皆和合，此人修善業，則生於天中。
4.A. 39 “Practicing pure discipline And endowed with wholesome karmic actions, The doers of good will travel To the world of the gods.
若人欲求樂，常應持淨戒，是人能成就，增長戒充滿。
4.A. 40 “Whatever they wish for and pursue, Those who constantly observe discipline Will experience success and flourish in it By means of their discipline.
現在及未來，戒為第一伴，功德常隨逐，是故應修戒。
4.A. 41 “In this world and beyond, Discipline is the best of friends. Therefore, always practice discipline, This friend whose qualities are supreme.
曠野飢渴怖，戒為能救護，持戒行為勝，隨至未來世。
4.A. 42 “Against hunger, thirst, terror, and despair, This is the supreme protector. Those who observe and practice discipline are praised And will pass beyond the world.
若有持戒人，知戒果如是，彼則以利刀，自斷其身首。
4.A. 43 “When the disciplined understand That discipline has such effects They will even be capable of deeds such as taking up a sharp weapon And cutting off their own heads.
眾樂皆和集，不可以喻說，持戒果清淨，善逝如是說。
4.A. 44 “Beyond example and indescribable, The virtue that comes with this is tremendous. The effects of discipline are immaculate — That is what the blissful ones teach.
初善及中善，後善亦如是，戒果甚廣大，從樂得樂報。cf. Dhs.23.27
4.A. 45 “Discipline is virtuous in the beginning, And also in the middle and the end. The effects of discipline are immaculate. Thus, from virtue follows the attainment of great bliss.
知此功德已，常應修淨戒，戒為能救護，無有與等者。cf. Dhs.23.85
4.A. 46 “Hence, those who become aware of these qualities Will always observe discipline. Granting protection both in this life and what follows, There is nothing at all like discipline.
如是比丘思惟持戒實功德已，常讚持戒，毀呰破戒。
4.A. 47 “Thus the monk will examine the nature of the qualities of discipline, offer praise to discipline, and scorn flawed discipline.
如彼天處受五欲樂，持戒業盡，退生人中，神德無比，第一端正，所生國土多有樹林，以餘業故。
4.A. 48 “The gods continue to enjoy the wealth of the five sense pleasures in the divine realm for as long as they had observed virtuous discipline. [F.58.b] Once that is exhausted, they will die. If at that point they are born with the general lot in life of a human, they will, in accordance with their causal actions, possess miraculous powers, be extremely attractive, and be born in a park near a holy place.
復次，比丘知業果報，觀鬘持天所住之處。彼以聞慧知：鬘持天有第四處受天快樂，名曰白功德行。
4.A. 49 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the garland-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a fourth realm, known as Experiencing Wholesome Qualities, in which the garland-bearer gods delight.
以何等業而生此處？若人少智，見佛行時，以所著鬘，散於佛上，或以華鬘供養佛塔，以善心思福田功德。思功德故，是人命終生於善道白功德天。
Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing and will notice how some feeble-minded people who make a living from making flower garlands develop a state of mind that is only somewhat faithful. This causes them to follow a path where only the recipient and the offering are thought to have special qualities, whereas the attitude is not thought to have special qualities. If such a person then offers a handful of flowers to the Buddha or a stūpa, he or she will, upon separating from the body, be born in the joyful higher realms among the gods in Experiencing Wholesome Qualities.
生彼天已，功德辦鬘莊嚴其身，毘琉璃寶以為其地，七寶莊嚴。多有眾鳥，身七寶色出妙音聲。光明普照，百功德光莊嚴妙好。眾樹叢林無量嚴飾，善宿之樹、兩崖生樹、香熏樹等，以為莊嚴；隨心所念，香氣廣狹滿諸由旬，華果常茂及餘莊嚴，莊嚴其地。
4.A. 50 “On the bodies of the gods born in that realm hang white flower garlands. The realm itself is filled with beryl and adorned by stones made of the seven precious substances. Birds sing delightfully and fly throughout the realm. The birds sport bright ornaments made of the seven precious substances that increase the shining beauty of this realm a hundredfold. Adorned with numerous ornaments, this realm is also filled with beautiful trees, at the feet of which grow lotus flowers. As if they wanted to adorn themselves, the trees are permeated by delightful fragrances that spread for up to a league away. They are in constant bloom and always yield fruits. The beauty of this realm includes these and many other special features.
諸天伎女歌頌舞戲，歡娛受樂，一一方面遊戲之處，娛樂悅樂，笑舞喜戲，圍遶恭敬，所受快樂不可稱說。
4.A. 51 “The happy beings who live there enjoy parks, rivers, [F.59.a] and bevies of goddesses singing songs. The gods wander blissfully from place to place, park to park, and garden to garden. In this fashion, they frolic, play, enjoy themselves, indulge in pleasures, relish their enjoyments, and experience incomparable bliss.
其地柔軟猶若生酥，天人行時，隨足上下如兜羅綿，一一住處足躡隨平亦如前說。一一寶樹出妙色光，其光如日光明悅樂；妙色金樹，華葉常鮮無有萎落，善業所生不可喻說。戒力自在，善業所得，如印印物。
4.A. 52 “The ground of this realm is springy. That is to say, being soft like fresh butter, the ground gives way when one places a foot on it and comes back up when one lifts the foot again. Elsewhere, the ground is soft like cotton and springy in just the same way. All the trees emit their own light, which is pleasant like that of the sun. The leaves of the golden trees do not wither, nor do their flowers. Instead, by the power of discipline produced by karmic action, they bloom perpetually. In this way the gods continue to enjoy an incomparable happiness that is produced by positive karmic actions, as if it were the imprint of a seal.
如是天子遊戲園林、蓮華浴池，自業受報有上中下，受天戲樂。自業身相光明可愛，色聲香味觸等恣情悅樂，身無病惱、無有飢渴。
4.A. 53 “In their delightful parks, forests, and pools, the gods frolic and enjoy themselves based on their respective lesser, intermediate, or excellent karmic actions. The bodies of the gods, which are adorned due to their own karmic actions, emit a natural light as the gods experience form, sound, smell, taste, and texture. Their bodies do not degenerate, nor are they prone to hunger or thirst.
常恣五欲未曾厭足，多起愛欲，心不充滿。若天憶念，隨念皆得。隨念所得，他不能破，自在無礙，心常歡喜。
4.A. 54 “The gods never have enough of their various sounds, tastes, forms, and scents. Yet, even though they are continually attached and crave for more, they always manage to get what they wish for. Moreover, whatever they receive will never be destroyed by extraneous factors. Thus, the gods are always happy, delighted, and overjoyed.
隨念能至，化身隨心——大小任意、廣大輕軟；一眴目頃能行至於百千由旬，無少疲極，如風行空，無所障礙，天亦如是，無有疲極。天身威德從心而生，輕淨無垢，一切行處如意光色。天子天女歡喜遊戲，於園林中，天子天女五欲自娛，意悅受樂。各各相隨共相娛樂。
4.A. 55 “Wherever these joyful gods wish to go, their journey takes place miraculously and with ease. Moreover, although their bodies are very large, they are at the same time very light. [F.59.b] Therefore, in the blink of an eye the gods are able to travel across billions of leagues without becoming weary. Being so light, they accomplish this instantly. Just as the wind in the sky never tires, so the gods are free from the flaws of weariness. The minds of the gods are bright and their bodies stainless. Capable of traveling anywhere, they can shape their bodies as they please. Their realm abounds with happy gods and goddesses, and divine youths reside in the forests and groves. The gods and goddesses together indulge the pleasures of the senses, happily enjoying what is beautiful, attractive, and blissful.
諸地住處，於乾陀羅山園林之中縱逸遊戲，耽著欲樂，不念退沒、無常之苦，放逸自恣，癡愛所誑，遊戲放逸，乃至愛樂。生天因集，業盡還墮地獄、餓鬼、畜生。若有善業生於人中，或守城主、或護國土，多饒人眾常歡喜處，無病端正，以餘業故。
4.A. 56 “Among the heavenly mountains, rocks, forests, and groves, the gods spend their time without any thought of the suffering of separation. Intoxicated by unreliable objects, they spend each day in carelessness, deceived by the craving that accompanies desirous excitement. Until their completed and accumulated acts that served as the causes for their desirable, beautiful, and attractive lives in the higher realms have been exhausted, they continue to live happily. Later, however, they die, and will then, in accordance with their actions, be born as hell beings, starving spirits, or animals. If at that point their previous positive acts cause them to experience a human life, they will take birth as humans. In that case, in accordance with their causal actions, they will become the head of a city or even a country. They will be born in a place where people are happy, they will be free from diseases, and they will be physically attractive.
復次，比丘知業果報，觀鬘持天第五地處。彼以聞慧見：鬘持天有地名一切喜。眾生何業生於彼處？
4.A. 57 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the garland-bearer gods, [F.60.a] he will apply knowledge derived from hearing and thus correctly perceive a realm of the garland-bearer gods known as Universal Joy. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼以聞慧見：持戒人心有正信，以花供養諸佛如來，自力致財買花供養。是人命終生於善道，生一切歡喜行天。
He will then notice how some people who observe discipline may grow or purchase flowers without harming others, and subsequently offer them to the blessed buddhas. When they later separate from their bodies they will be born among the gods in Universal Joy.
生彼天已，受四種樂。何等為四？一者無怨；二者隨念能行；三者餘天不能勝其威德；四者天女不念餘天。
4.A. 58 “The gods in that realm enjoy a fourfold happiness, for they are free from rivals, can go wherever they please, and are not overcome by other gods, and their goddesses do not associate with other gods.
五種伎樂歌舞，互相娛樂種種遊戲，或以水戲、花池遊戲，或以花戲或以果戲，或以香戲或以鳥戲，或遊戲林中蜂音遊戲，互相瞻視，天女圍遶遊戲喜笑。
Thus, to the sounds of the five types of instruments, they merrily frolic, play, and enjoy themselves to their hearts’ content. Their play assumes numerous forms and so they enjoy themselves in the water, by lotus pools, amid flowers, with fruits, with incense, among birds, on forest walks, and amid the sounds of buzzing bees. Gazing insatiably at each other, the gods and their harems of goddesses thoroughly enjoy themselves.
共相愛樂皆悉無有嫉妬之苦。其地勝樂，妙香花池以為圍遶，所謂善香蓮華池、不萎蓮華池、雜優鉢羅蓮華池、常饒蓮花池，如是無量蓮華池莊嚴其地。
4.A. 59 “Because the gods and goddesses are free from mutual jealousy, they will exude a tremendously delectable fragrance. They also have at their disposal an abundance of lotus pools that are extremely fragrant and beyond decay, studded with pink and blue lotuses and other such flowers. Such ponds lie throughout the realm, full of many kinds of lotuses. [F.60.b]
種種快樂遊戲林中，以相娛樂。其林金樹多有眾蜂遊戲林中，種種眾香眾鳥哀鳴甚可愛樂，人中五音，十六分中不及其一。
Alongside those pools, the joyous gods savor all the enrapturing, supreme pleasures they offer. They indulge in their love amid bees that swarm through luminous forests of trees, all of which bear golden leaves. The air carries the fragrance of many kinds of incense, and the birds sing such delightful songs that the five types of human instruments cannot match even a sixteenth of their beauty.
如是天子妙色盈目，乾闥婆音以悅其耳，種種香風鼻所悅樂，如是五欲境界，無量眾色甚可愛樂。非從作生，他不能奪，不從他求，自樂成就。天諸上味，妙色味觸，隨意念生，從自業起。如是一一林樹、一一華池、一一園苑，無量天女眷屬圍遶。
4.A. 60 “The eyes of the gods are wholly satisfied by the various forms they see, their ears listen to pleasant music and songs, their skin senses the smooth textures of woven fabrics, and their noses are filled with various divine scents. Attached to the five objects, they thus experience numerous pleasures. The forms that they enjoy are continuous and abundant. They cannot be robbed from these gods, nor can others carry 256 them away. Their divine food and drink is beautiful to behold and has numerous exquisite smells and tastes. And so these gods wander happily and joyfully, roaming where they please in accordance with their karmic actions. Surrounded by numerous goddesses, they wander from forest to forest, lotus pond to lotus pond, and park to park, partaking of diverse pleasures.
種種欲樂愛樂喜悅，受善業果。多眾金樹流出光明，金色眾鳥出妙音聲，聞之悅意。如是無量不可譬喻，成就如是無量悅樂。
4.A. 61 “As they thus experience the desirable, attractive, and delightful effects of their karmic actions, they are surrounded by naturally shining trees and listen to the sweet melodies of golden birds. The abundant pleasures that these gods experience by means of their divine bodies are incomparable and cannot be stolen by anyone.
乃至愛業盡，從天中退，或墮地獄、餓鬼、畜生。
Thus, until those karmic actions have been exhausted, these gods will continue to experience such desirable, attractive, and delightful results, which have been produced in relation to a sacred recipient and therefore eventually will lead to the transcendence of suffering. Only when these karmic actions have been exhausted will they die and leave their divine world behind. [F.61.a] In accordance with their karmic actions, they will then be born among hell beings, starving spirits, or animals.
若有善業，生於人中，或主城邑、或主聚落，大富自在，心無慳悋，無量給使以為圍遶，受第一樂。以於福田種善業故，乃至涅槃。
If karmic actions to be experienced as a human lead them to rebirth as a human, they will become the head of a city or a town. They will have much wealth, great intelligence, and an extremely enjoyable life. Finally, due to having performed positive actions in relation to an excellent recipient, they will pass beyond suffering.
復次，比丘知業果報，觀鬘持天。彼以聞慧見：鬘持天第六地處名曰行道。以何等業生於彼處？
4.A. 62 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the garland-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm within the world of gods known as Swift Movement. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
彼以聞慧知：持戒人見大火起焚燒眾生，以水滅火，救諸生命。是人命終，上昇善道生鬘持天。
He will then notice how during a forest fire some people who observe discipline may save living beings from the fire by spraying water and so, in an instant, protect those beings that were otherwise on the verge of death. When such people later separate from their bodies, they will ascend to the joyful higher realms and be born among the garland-bearer gods.
以無畏施因緣力故，受天樂報。愛色妙聲眾香味觸，無量天女之所圍遶，種種伎樂歌舞戲笑，多眾天女，黃金欄楯寶鈴莊嚴。
4.A. 63 “In that realm, they will experience unrivaled divine pleasures caused by their acts of protecting others from fear and their observance of a discipline aimed at giving others freedom from fear. Forms, sounds, smells, tastes, and textures will constantly delight them, and they will be surrounded by coteries of hundreds of goddesses playing musical instruments, with whom they will joyfully engage in the ways of love. Their great palaces are decorated with golden fences and resound with the ringing of small bells.
真珠羅網以覆牕牖，無量寶珠以為莊飾，無量天女遊戲其間。諸天女眾皆生愛樂，瞻仰天子視之無厭，種種莊嚴瓔珞其身，其身香潔怡悅含笑，常懷歡喜圍遶天子。如是天女見此妙色，心極愛樂。
In the windows dangle nets of pearls and hundreds of blue jewels festoon the rooms. There, the gods enjoy themselves surrounded by many harems of goddesses. Whichever goddess they lay their eyes on [F.61.b] will arouse them and bring them pleasure. Liking what they see, they will become captivated and harbor thoughts of pleasure. Such are the goddesses that surround them, adorned by a multitude of ornaments and costumes, always fragrant with perfumes, and always impassioned. The sight of these goddesses is deeply gratifying.
耳聞眾聲皆悉悅樂，所謂金色眾鳥，珊瑚為嘴，遊戲翱翔山峪之中，出美妙音不可稱喻，或在山中出眾妙音，或在峪中或在花中，或在水中或在空中，或在平地或在階道，或在山窟出美妙音，如是天耳常聞妙音。
4.A. 64 “The beautiful sounds that they hear are desirable, attractive, and delightful. All around the mountains, rivers, and shrubbery sing numerous kinds of golden birds with legs and beaks of coral. It is not possible to provide any simile for the beautiful sounds that these gods hear when they travel to the mountains, canyons, and flower meadows, or when they swim in the waters, fly through the sky, wander the cliffs and flatlands, or enter the caves in the mountains of gold. Moreover, their ears also perceive only what is desirable, attractive, and delightful.
常聞妙香，所謂善妙香風，無量眾華，無比快樂；天女口中出妙香氣及餘種種可愛妙香，聞之悅意，
4.A. 65 “Their noses sense the most exquisite fragrances. Thus, they smell aromatic flowers that are delightful beyond compare, goddesses of the sweetest fragrance, and numerous other types of gratifying aromas. In this way, their noses also only sense what is desirable, attractive, and delightful.
舌得無量須陀美味，轉輪聖王所食上味，百千倍中不及其一。
Their tongues also taste various ambrosias that are so sumptuous that no human honey wine could equal even a hundred thousandth of their taste. This is just a small illustration of their flavor.
身所衣服無有經緯綖縷之文，細滑柔軟，生愛樂心，無量種衣著之悅樂。若生憶念，隨意即得，清淨可愛，他不能奪。
Their bodies enjoy the texture of natural garments that have not been produced by weaving. This cloth is smooth, soft, fine, pleasing to the touch, and brings much joy to those who wear it. As for the minds of these gods, whatever they may wish for comes to pass, [F.62.a] and so they experience nothing but desirable, attractive, delightful, and extraordinary events.
如是無量六欲境界無量快樂，無量蓮花林中遊戲，無量林樹、金摩尼林，種種眾鳥其音美妙，合共遊戲於摩尼殿，如是遊戲河池蓮華、流泉浴池。如是種種欲樂果報。
4.A. 66 “So, with their minds attached to these six types of enjoyment, the gods partake of abundant pleasures and enjoy themselves by lotus pools, in forests of coral and pure gold, among numerous delightful songbirds, on visits to goddesses, within jewel palaces, surrounded by divine lotus ponds, and among halcyon rivers and cascades.
彼比丘以聞智慧，觀察是已，而說頌曰：
Having examined these various enjoyable ripenings by means of knowledge derived from hearing, the monk will think the following:
六根愛著，境界所燒，愛火燒天，過於焚林。cf. Dhs.8.25
4.A. 67 “ ‘The fire of craving burns the fuel Of the objects that emerge from the six senses. Firewood could never burn in the way That craving burns the gods.
得樂愛樂，為樂所誑，不念退沒，愛所欺誑。cf. Dhs.8.26-27
4.A. 68 “ ‘Those who are deceived by pleasures Enjoy themselves, yet are obscured by pleasure. Those deceived by enjoyment Do not know that they are falling.
諸樂必盡，無有常者，欲得常樂，應捨愛欲。
4.A. 69 “ ‘All pleasures come to an end; There is no permanent pleasure. When the gods leave their divine world, Their death is painful.
諸天退時，離天樂處，恩愛別離，過地獄苦。
4.A. 70 “ ‘The sufferings of hell and separation I shall recollect in advance, And if I wish myself happy I shall not be desirous.’ [B26]
比丘思惟是已，復觀世間諸樂，悉無自在，無常退沒，為愛所誑，不知退沒。作是觀已，厭捨天欲。
4.A. 71 “With such thoughts, the monk will consider how all worldly pleasures are beyond one’s control, unstable, and lead to a fall. He will further think, ‘Alas, these beings are completely fooled by their pleasures and so they do not realize that they are about to fall.’ In this manner, he becomes free from attachment to even the higher realms. [F.62.b]
如是天中所受之樂，乃至善業不盡，業盡還退，隨業受生，或墮地獄、餓鬼、畜生。若生人中，受第一樂，常無怖畏，為一切人之所愛樂，王者信用，乃至盡命無有惱亂。以餘業故，於未來世得至涅槃。
4.A. 72 “Meanwhile, in their divine world, the gods continue to enjoy themselves with the goddesses until finally their completed and accumulated acts that bring desirable, attractive, and delightful effects have been exhausted. Then they will die, and after their death, they will be reborn among hell beings, starving spirits, or animals, in accordance with their karmic actions. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, possess tremendous enjoyments and live in freedom from fear. Appreciated by everyone and respected by kings, they will be free from harm for as long as they are alive. Those who previously gave the gift of freedom from fear will eventually go beyond suffering.
復次，比丘知業果報，觀鬘持天第七地處。
4.A. 73 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the garland-bearer gods known as Attached to Objects. 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：此眾生修行善業，見他親友互相破壞，心懷怨結，能為利益，和合諍訟。以是善業，此人命終，上昇善道生欲愛天。
He will then notice how some people who maintain a wholesome livelihood may reconcile friends, companions, and relatives who have fallen into discord and are otherwise intent on harming one another. When later such people, who reconcile opposing parties out of a wish to help them, separate from their bodies, they will go to the joyful higher realms and take birth among the gods in the heaven of Attached to Objects.
生彼天已，隨心所念，隨念即得種種戲樂、種種衣服、種種莊嚴天冠瓔珞，受天樂具；一一出中種種歌頌伎樂音聲，所謂單茶樂音、天女歌音。
4.A. 74 “Once born there, they will experience the consequences of their positive actions, and so whatever they wish for will come to pass. Likewise, whatever they want to acquire they will obtain. In this way their various ornaments, robes, bracelets, and diadems are all divine in nature. Their realm features rivers, waterfalls, and canyons, and it resounds with numerous kinds of song and music. [F.63.a] At home, the gods enjoy the warbling of divine birds, 257 and their homes resonate with the melodious songs of the goddesses, thus causing them constant happiness.
乘眾寶殿，常懷歡悅。種種園林、山嵠峪澗、河池流泉蓮華欝茂，天女圍遶，金色蓮華香風搖動出妙香氣。所謂毘琉璃林、多羅林、珍頭迦林(魏言[木*甫]果)、鳥樂林、蓮花林、眾樂音林、俱枳羅林，善業所生，遊戲其中。
4.A. 75 “Adorned with numerous jewels of the Swan Charioteer and the seven precious substances, these gods roam through forests and parks, among waterfalls and lotus pools. Surrounded by goddesses, they live amid bountiful forests and groves and romance among golden lotuses. Their forests are of the following kinds: coral forests, beryl forests, plantain forests, 258 forests with exhilarated birds, forests filled with lotuses, forests with divine birds, and forests with cuckoo birds. In these forests, they enjoy themselves, supported by the seeds of their previous positive actions.
天河清淨，摩尼莊嚴，蓮華浴池林樹映飾，於河水中出妙音聲，如是之音，多有眾鳥其鳴哀雅，以此河池，莊嚴其地。譬如女人眾色具足，若無功德、若不孕產，不名莊嚴。
4.A. 76 “Moreover, their rivers are divine. Adorned with cascades, lotus flowers, parks, and jewels, these wish-fulfilling rivers flow with an enrapturing sound that is accompanied by the cheerful warbling of birds. Wherever the rivers flow, there such beauty always abounds. However, wherever the rivers do not reach, even though there are numerous forms, sounds, smells, and tastes, and plenty of women, they are not of the best kind and the women appear unattractive, as if they were pregnant. In such cases, this heaven is not so delightful.
天所住處亦復如是，無河莊嚴，不名淨妙。種種美味，色香具足，是故此河為第一莊嚴。一切世間愛染味中，水為第一，莊嚴園林，乘於寶船，莊嚴人天，常所受用，多所利益。如是功德具足之水，眾生受用，於此水中遊戲受樂。
For this reason, in this divine world, water is of foremost importance. Birth takes place from water and water causes delight. Among all the afflictive tastes that those gods may experience within their parks and resorts, the flavor of their water is supreme. Thus, water is an ornament and a practical necessity for gods as well as humans. All the objectives and pursuits of both gods and humans depend on water. Understanding water to be endowed with such qualities, [F.63.b] these gods who delight in water will partake of water with tremendous appreciation, enjoying the rivers and their melodious sounds as they flow by.
從水戲已，詣鏡水林，受天快樂。入鏡林中，自照其身，樹淨無垢猶如明鏡，自觀見其善惡業相。
4.A. 77 “As the gods frolic on the banks of the rivers, they will go to those places where the water is clear like a mirror. There they will see the heavenly pleasures of their divine forests reflected as if in such a clear mirror. The trunks of the trees will also appear as clearly as reflections in a mirror. On the trees they will see reflected all that they are to experience due to their previous positive karmic actions.
若有善業，自見其身生於善處；若有惡業將受苦報，自見其身先造業相，墮三惡處。
By the power of those positive actions, they will in this way see both good and bad actions reflected among the trees, on the open ground between the groves, upon the golden, mirror-like ground, or on the cleared ground between the groves. Thus, among the trees, the patches of land between the groves, and the cleared ground, they will see those pleasures that are due to positive actions, just as they will see any negative actions that they may have accumulated throughout hundreds of previous lives. Whenever they see the products of their good actions, the whole environment will appear as delightful as before.
五道生死所受苦樂皆悉明見。若不善業，見墮活地獄、黑繩地獄、叫喚、大叫喚等大地獄中，受種種苦，如前所說皆悉具見。如天上樂，不可稱說，地獄罪報亦復如是不可稱說。
4.A. 78 “As the gods correctly perceive all the effects of the actions they engaged in as they lived and died in the past, they will notice how karmic actions produce the pleasures and pains that pertain to the five classes of beings. Therefore, if they have undertaken filthy acts that are associated with life in hell, they will see those as well. In other words, they will witness all the previously described tortures of the Reviving Hell, the Black Line Hell, the Crushing Hell, the Howling Hell, the Great Howling Hell, and so forth. In this way they will perceive all the circumstances in all the various realms, down to the hells, just as described before. Just as they see the unparalleled pleasures of the gods, [F.64.a] they will also perceive the numerous sufferings of the beings in hell. Thus, they will witness the most excruciating suffering of the beings in hell.
於鏡樹中，自見相已，悉忘天樂猶如隔世，見無量苦不復覺樂。如一兩鹽投恒河中，莫知其味，如是心苦如大恒河，其樂微少，如彼鹽味。雖有歌頌伎樂音聲、園林遊觀、眾鳥哀鳴，都無樂心。
4.A. 79 “Due to this perception, which is exclusively their own, as they now look at the divine world with its heavenly pleasures, they will no longer be able to forget those experiences that pertain to their different lives. As they perceive the numerous, extremely unpleasant, painful features of life in hell, they are no longer able to experience their pleasures as enjoyable. As an analogy, if an ounce of salt is added to the river Gaṅgā, it will not be noticeable. In the same way, such a god’s mind will now be unable to notice the pleasures that are otherwise to be experienced in the heavens. The god’s enjoyment of melodious songs to the accompaniment of instruments, and the various delightful bird songs, can at that point of recollection no longer be noticed within the clearing of the forest.
見是事已，捨至異處，心還耽著天諸五欲，復於異樹，自見其身墮於種種餓鬼道中，種種苦惱，飢渴燒身。見是相已，生大怖畏，告餘天曰：大仙！我於鏡樹見大怖相，汝為見不？
4.A. 80 “If, however, at some point the god becomes distracted by the heavenly pleasures, he may go somewhere else. Yet, upon the trunk of a tree he may then see reflected his own suffering as a starving spirit, experiencing the torments of hunger and thirst. As he thus perceives karmic action that is certain to be experienced, he will be frightened and ask some other gods, ‘Friends, do you see those horrendous things on the trees? Do you see what I see?’
時天答言：我不見也。
4.A. 81 “The others may then tell him that they cannot see what he is talking about, because they will be unable to see karmic actions that they did not carry out. They will only see the things they themselves did.
若有惡業，見餓鬼相；若有善業，不見惡相。大仙天子而問之言：汝見何相？天子答曰：見餓鬼相，受諸苦惱。既見餓鬼受苦惱已，悉忘天樂如隔千生，厭捨林觀。
4.A. 82 “However, those gods who are about to go to the world of starving spirits may converse among themselves. Thus, one god will say, ‘Friend, do you see this?’ and the other god will reply that indeed he does see what the other god is talking about. Since both of them thus perceive the great suffering of the world of starving spirits, [F.64.b] which will continue for thousands of lives, they will become extremely distraught and immediately leave that part of the forest.
更向餘處，復貪天樂，五欲自娛，色聲香味觸，種種華池、眾鳥妙音遊戲其中，與眾天女遊戲受樂。
Then, as they once again come under the influence of their divine pleasures, they will regain their attachments to beautiful forms, sounds, smells, tastes, and textures. They will once again enjoy themselves in the forests and parks, on the banks of the various lotus ponds, in places where the birds sing in numerous ways, and within the clearings of the forests. There, they will enjoy themselves together with goddesses adorned with sundry accessories and fashions.
如是愛水之所漂沒，復至鏡林，惡業因緣，見畜生身互相殘害，自見其身受畜生身，受種種苦，心甚厭惡，向餘天所，如前具說。厭捨而去，還著貪愛，受五欲樂，往返生死。
4.A. 83 “Driven by craving, they may at a later point go into the mirror-like forest again. Impelled by karmic action that is certain to be experienced, they may then see themselves as animals that prey on, and become the prey of, other animals. In accordance with their past actions, they will thus witness the tremendous suffering of the animals that feed on one another. When they see themselves in that way, they become extremely displeased, wondering, ‘Why do I see myself with such a huge and ugly body, undergoing so much suffering?’ They will also inquire with others in the same way as before. In this manner, these gods, whose minds are so attached to objects and who have fallen under the power of attractive forms, sounds, smells, tastes, and textures, are introduced to the sufferings of cyclic existence. 259
復於鏡林見人身時，隨業所集，知識親友兄弟破壞，還為和合，以是因緣生此天中。見自業已，厭捨而去，還著欲樂，受愛色聲香味觸等，如是放逸，受天欲樂。
4.A. 84 “The gods may also perceive their former lives as humans. Thus, they will see how they were disciplined people who created harmony and reconciled friends, companions, and relatives. Seeing that, the gods will think, ‘Due to those causes, conditions, and bases, after separating from my body, I went to the higher realms and was born among the gods.’ These gods will see for themselves how karmic action is appropriated and how one’s experience is one’s karmic allotment. Seeing that will make them unhappy. However, as their minds are fickle, they will again come under the sway of their divine pleasures, [F.65.a] and so they will return to their enjoyment of attractive forms, sounds, smells, tastes, and textures. Completely infatuated, crazed by pleasure, and absorbed in distractions, they will again carelessly indulge in their enjoyment of the fruits of virtuous actions.
又入鏡林，復見自身命終退沒，生於餘道，或見自身墮於地獄、餓鬼、畜生，復生厭離：此處無常，我必退沒。離諸天女，諸行無常，離別不久，一切動壞。
4.A. 85 “These gods may also perceive their own deaths in the divine worlds and their subsequent rebirths in other realms. Thus, they may see how they are to be born among hell beings, starving spirits, or animals. As they see themselves turning into such beings, they will become extremely distraught. At that point they will think, ‘This place is impermanent, unstable, and subject to change. I will have to die and leave it behind. These goddesses I cannot keep. Alas, all phenomena must fall apart. All conditioned things are short-lived, because they are unstable and subject to harm. We will all have to leave one another.’
作是念已，時護世天告言：天子！歡喜可愛。閻浮提人順法修行，孝養父母，供養沙門、婆羅門，增長天眾，減損魔軍。如來正覺，出於世間。明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊演說正法，初善、中善、後善，妙義善語，無垢無減，清淨白法，安隱寂靜，所謂此色、此色集、此色滅、此色滅證。
4.A. 86 “At that point the guardians of the world will tell them, ‘Cheer up and rejoice! People in Jambudvīpa are still righteous. People follow the Dharma and respect their mothers, their fathers, mendicants, and brahmins. Therefore, the forces of the gods are increasing and the forces of the māras are on the wane. The perfect Buddha resides in the world. He is knowledgeable and virtuous, a blissful one, a knower of the world. There is no one superior to him, the great guide who trains beings. He teaches a Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous in the end. With excellent meanings and excellent words, this Dharma is clear, complete, pure, and perfect. It is the Dharma of peace that leads to all pleasures. This Dharma teaches form and explains how this form is also origin, cessation, and the path leading to cessation.’
於鏡林中自見業已，聞如是說，問護世言：如來世尊、阿羅呵、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今在何處？護世告言：在閻浮提，為一切眾生宣說正法。
4.A. 87 “When they hear these words, the gods will understand that the images that appear in the mirror-like forest [F.65.b] are reflections of their individual karmic effects. They will then ask the guardians of the world, ‘Who is this blessed buddha that has appeared in the world? Who is that worthy one, the perfect buddha, the one who is knowledgeable and virtuous, the blissful one, the knower of the world, the unsurpassed one, the great guide who trains beings?’ “The guardians of the world will reply, ‘He resides in Jambudvīpa and he teaches the Dharma to all beings.’
是時天子聞護世說，畏退沒苦，下閻浮提。於人道中，死為大苦；於畜生中，相殘害苦；餓鬼道中，飢渴大苦；地獄道中，燒煮拷掠，種種眾苦。如是觀察五道之中五怖畏已。
4.A. 88 “When they hear this, the gods will decide to leave for Jambudvīpa, because they are so frightened by the suffering of death in world of the gods, frightened by death in the world of humans, frightened by the mutual consumption in the world of the animals, frightened by the suffering of hunger and thirst in the world of starving spirits, and frightened by the tortures in the realms of hell. In this way, they are terrified by the five destinies.
來向佛所，遙見世尊端嚴澄淨、諸根寂靜、意善寂滅、無上調伏、賒摩他定、人中之龍、調御丈夫，威德光焰如融金聚，過踰日光，不可傾動如須彌山，甚深如海，端坐樹下如真金山。
4.A. 89 “As the gods arrive before the Blessed One, they will first see him from afar. The Blessed One is beautiful and shining, and his faculties and mind are serene. He is gentle and perfectly calm. He is like an elephant among men, an all-knowing one. Like a heap of gold, he shines in splendor; like a second sun, his presence is luminous. He is stable like Mount Sumeru and deep like the sea. In this manner, they will see him residing, like a golden mountain, underneath a tree.
是天中天，天子見已，發清淨心至世尊所，頭面禮足，在一面住，白佛言：世尊！頗有常處不動、不壞、不變易不？
4.A. 90 “Seeing him like a god of gods, these gods will feel faith in the Blessed One and approach him. Bowing their heads to his feet, they will prostrate to him and then stand to one side. From there the gods will address the Blessed One: ‘Blessed One, is there any place where we may find something that is permanent, stable, enduring, and immutable?’
爾時，世尊即為天子說四聖諦，天子聞已，還歸天宮。到天宮已，受五欲樂，乃至愛善業盡。從天退已，隨業流轉，若生人中，雖未見諦，常值知識，親族眷屬兄弟具足，大富饒財，以餘業故。
4.A. 91 “In response, the Blessed One will the teach the gods about the four truths of noble beings. [F.66.a] When they have heard the Blessed One’s teaching, the gods will keep it in mind and return to their divine world. Endowed with the five divine pleasures, they will then keep enjoying the desirable, attractive, and delightful effects of their completed and accumulated actions until they have become exhausted. When they later die in the world of gods, they will be born among hell beings, starving spirits, or animals, in perfect accordance with their karmic actions. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, fail to see reality but always have extremely loyal friends, associates, and relatives, and they will be endowed with fine wealth.
復次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第八地處名愛境界。此等眾生以何業故而生彼處？即以聞慧見：有眾生作說法會。是人命終，上昇天宮生愛境天，過欲愛天至愛境界。
4.A. 92 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Pleasures. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice that when people who listen to the Dharma separate from their bodies they may go to the joyful higher realms and be born among the gods in Attached to Pleasures.
生彼天已，受善業報，其諸宮殿皆真金色，七寶莊嚴真金欄楯，多有眾鳥——心愛樂鳥、一切音鳥、遊戲河鳥、金色之鳥，如是等鳥其數眾多。河池流水園林遊觀，百河具足百千種鳥。
4.A. 93 “When born in that realm, the following effects of positive karmic actions will occur. One will live in beautiful houses of silver and in spacious palaces made of the seven precious substances, which rest on golden foundations. These structures are frequented by an abundance of divine birds. The birds are gorgeous, warble beautifully, frolic in the waters, and appear like gold. This realm features streams, cascades, ponds, and parks, and it is home to a hundred thousand species of birds. [F.66.b]
或受四欲、或有五欲，以自娛樂。目覩妙色皆生愛樂，耳聞妙音心愛悅樂，鼻聞妙香內心愛悅，舌得美味愛心增悅，身觸細軟愛悅充滿，心所憶念意悅喜樂。五欲功德，心甚愛樂，受第一樂。
4.A. 94 “The gods there enjoy the four, and in some cases five, desirable sense objects they possess. Whichever forms they behold with their divine eyes will be desirable, attractive, and delightful. Whatever they hear will bedesirable, attractive, and delightful. Any aroma that their nose faculties sense will be desirable, attractive, and delightful. All tastes that they experience with their tongues will be desirable, attractive, and delightful. Whatever they touch with their bodies will be desirable, attractive, and delightful. Likewise, all that they think of will be desirable, attractive, and delightful, and all their wishes will be fulfilled. In this way, they remain attached to the five objects of the senses and experience extreme bliss.
於愛境地受無等樂。乃至愛善業盡，此世、他世業盡還退。若有餘業，不墮地獄、餓鬼、畜生，得生人中大富國土，所謂迦尸國、憍薩羅國，或生剎利大姓、婆羅門大姓，以餘業故。
4.A. 95 “The realms of the gods that are attached to desirable objects are heavenly and unlike any other. Until those desirable, attractive, delightful, blissful, and utterly enjoyable effects are exhausted, the gods continue to experience their pleasures, which were created through disciplined karmic actions that affect both current and futures lives. At that point, however, they will die, leaving behind their desirable, attractive, and delightful realm. Thereafter, in accordance with their karmic actions, they will take birth among hell beings, starving spirits, or animals. But if, due to karmic actions to be experienced in other lives, they are born with the general lot in life of a human, they will, in accordance with their causal actions, be born in a great and extremely wealthy country, such as Kāśī or Kosala, and there live as members of a great kṣatriya or brahmin house.
復次，比丘知業果報，觀天世間，以何業故，生鬘持地意躁動天？
4.A. 96 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the gods, he will ask himself, ‘What type of positive action [F.67.a] may cause one to be born among the garland-bearer gods in the realm known as Moving Mind?’
彼以聞慧見：此眾生以淨信心供養眾僧，掃如來塔，清淨信心，知上福田。是人命終生於善道意躁動天。
4.A. 97 “As he examines this matter with knowledge derived from hearing, he will notice how some disciplined people with inspired minds may respectfully and faithfully sweep the site of a buddha, a stūpa, or the saṅgha while being aware that this is an excellent field. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Moving Mind.
生彼天者，身無骨肉亦無污垢，香氣能熏一百由旬，其身潔淨猶如明鏡，悉見一切諸天色像，成就如是善業果報。
4.A. 98 “Once born there, their bodies will have no flesh, bone, or lymph and their delightful fragrance will permeate one hundred leagues. Just as everything is reflected within a stainless mirror, so the bodies of these gods are mirror-like, reflecting one another and their environment. Such are the effects of positive actions that these gods experience.
彼天住處有四園林，何等為四？一名無垢林；二名明了林；三名善香林；四名曼陀羅林。於彼林中有蓮華池，池生蓮華，珊瑚為莖，真金為鬚，鵝鴨鴛鴦出眾妙音，種種色香，上妙之花無有塵垢亦無萎落，水無衣濁，香乳充滿。林中眾鳥常共遊戲，於蓮花池其一一樹，眾華常敷猶若新出，無有萎落，甚可愛樂，六時無變。
4.A. 99 “Their realm has four forests: Flawless Forest, Clear Forest, Fragrant Forest, and Mandārava Forest. Within them are lotus pools, the flowers of which have stems made of beryl and anthers of silver. Swans, ducks, and yellow geese call out, and the pools are studded with lotuses of numerous colors and fragrances. Never muddy, murky, or prone to weeds, the pools always exude delectable fragrances. The forests go through six delightful seasons, and the birds can be seen mating as they come to the pools to frolic and enjoy the effects of their former actions. The trees are in bloom throughout the seasons, and their foliage never withers; they exhibit their blossoms as if in competition with each other.
善業之人遊彼林中，與諸天女，眾寶嚴身，歡娛受樂。於六欲境心意染著，無須臾頃厭離之心，愛網所縛如魚在網，受愛善業，乃至不盡，業盡還退。有餘善業，不墮地獄、畜生、餓鬼，得受人身，作大導師，大富饒財，王所敬愛，以餘業故。
4.A. 100 “In such forests and parks, the gods are, in consequence of their positive actions, always surrounded by ravishing goddesses with numerous ornaments, outfits, and ladies-in-waiting, and so they partake of their desirable, attractive, and delightful enjoyments. [F.67.b] Enjoying the objects of their craving with attachment, they remain enthralled by the six objects. Just as a fishing net catches and gathers fish in the water, the gods never tire of their pleasures, even in the slightest, but continue to enjoy lavish divine pleasures until finally their desirable, attractive, and delightful karmic actions have been exhausted. At that point, however, they will die and leave their divine world. In accordance with their karmic actions, they will then be born among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great captains who are extremely wealthy and venerated even by kings.
復次，比丘知業果報，觀鬘持天所住之處。彼以聞慧見：鬘持天第十地處名曰林戲。以何等業，生於彼處？
4.A. 101 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Living in Forests and Parks. 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：若人持戒，信心清淨，知僧福田，為施衣故，施一果直，為作衣價，心常愛樂而生隨喜。是人命終生林戲天。
He will then notice how some disciplined people with inspired minds may recognize the saṅgha as worthy recipients and thus offer a single pomegranate toward their Dharma robes. Once they have made their offerings they may also rejoice in those acts and congratulate themselves. When such people later separate from their bodies, they will go to the joyful higher realms and take birth among the gods in Living in Forests and Parks.
生彼天已，於天園林自在遊戲，隨意所至，若行水上如遊陸地，若行於空亦無所畏；服天衣鬘受第一樂；如上諸地，遊行無礙。
4.A. 102 “Once born there, they will live in forests and parks, enjoying and pursuing their pleasures to their hearts’ content. These gods will not sink into water but walk on its surface, as if on a plain. They also travel unimpededly through space. In this realm, the gods wear divine flower garlands and fabrics and they possess tremendous pleasures. [F.68.a] Thus they live, joyfully indulging their pleasures and enjoying themselves.
池流泉水出妙香氣，多眾天女，威德光明如第二日，受天快樂。以業因緣，得樂果報，非為自作他人受報，眾生作業自受果報。
4.A. 103 “Amid delightful and extremely fragrant forests, parks, cascades, and ponds, they are attended by bevies of goddesses. They shine with their own splendor, like a second sun, and their divine pleasures arise from causes that they have previously created themselves. In this manner, they partake of bliss due to the power of, and their relationship with, those causes, and none of their pleasures were created by anyone else. Thus, they only experience the effects of their own actions.
若造善業，生天人中；若作不善，墮於地獄、餓鬼、畜生。乘善上生，恣意受樂，乃至善業不盡，業盡還退。有餘善業，不墮地獄、餓鬼、畜生，若生人中，所生國土多有林樹，神德自在，不可破壞，以餘業故。
4.A. 104 “If living beings, who appear due to karmic actions, engage in good deeds, they will be born among gods or humans, but if they engage in misdeeds, their birth will be among hell beings, starving spirits, or animals. Having thus been born in this realm due to positive actions, these gods continue to experience happiness until finally their good deeds are exhausted. They will then die and, in accordance with their actions, be born among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced in other lives, they should be born as humans, they will, in accordance with their causal actions, be born as wealthy members of a forest-dwelling community. They will not suffer any from harm from others but be free to enjoy themselves as they please.
