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.
觀天品第六之三四王天之三
復次，比丘觀四天王三地住處，一一業果具觀察已，觀第四處。彼以聞慧觀：三箜篌天有十種地。何等為十？一名乾陀羅；二名應聲；三名喜樂；四名探水；五名白身；六名共娛樂；七名喜樂行；八名共行；九名化生；十名集行。是為三箜篌天十地住處。
· The Triple-Lute-Bearer Gods ·
4.A. 283 “When the monk has thus examined the third realm of the gods of the Four Great Kings, and the ripening of karmic results that pertains to it, he will proceed to examine the fourth abode. As he applies knowledge derived from hearing, he will then perceive the so-called triple-lute-bearer gods. Their ten realms are as follows: Enjoyment of Scents, Pleasant Sound, Attached to That, Born in a Tank, White Body, Mutual Liking, Passionate Conduct, Engagement with a Retinue, Activity, and Born in a Lap. These are the ten realms of the triple-lute-bearer gods.
比丘如是分別觀察彼業果報，以何業故生此天處？即以聞慧見：箜篌天修行善業，生彼天中，得相似果。第一地處名乾陀羅，眾生何業生於此天？
4.A. 284 “As the monk examines the karmic ripening of these gods, he will wonder, ‘What actions may cause birth in those realms?’ When he investigates this matter with knowledge derived from hearing, he will see how [F.89.b] certain actions bring about lives of this kind, and how the karmic ripenings in those realms are in accordance with the respective karmic actions. Asking himself what karmic actions may cause sentient beings to be born in the realm of Enjoyment of Scents, the monk will apply knowledge derived from hearing.
若有眾生信心修身，以園林地或甘蔗田，或菴羅林、美果之林施與眾僧，令僧受用。此人命終生乾陀羅天。
He will then notice how some attentive people who train their minds and bodies may, in order to accumulate merit, offer members of the saṅgha a park, a sugarcane field, a sugar date palm grove, or a mango grove, so that they can make use of that gift. When separating from their bodies, these people will go to the joyful higher realms and be born among the gods in Enjoyment of Scents.
受無量樂。以天栴檀、牛頭栴檀以塗其身，無量天女圍遶娛樂，種種莊嚴、種種色貌，善知歌舞戲笑之法，遊戲園林及諸華池，遊戲受樂。
4.A. 285 “Once they are born there, they will procure and enjoy numerous pleasures. With their bodies slathered in ointments of sandalwood or white sandalwood, they will be attended to by harems of goddesses. With fine physiques and dressed in various kinds of apparel, they will be skilled in passion, play, and charms. Bearing flower garlands and garments, they will assemble by lotus groves, ponds, and parks, thoroughly enjoying themselves and reveling freely.
身服天衣，華鬘自嚴，心相愛樂，其華香氣熏百由旬，天諸玉女聞此香氣皆大歡喜，百倍縱逸。
Many divine fragrances will emerge from their lotus groves and divine flower garlands, scents that can be clearly sensed for up to a hundred leagues. The goddesses who sense these delightful, sweet fragrances become intoxicated by their scent and, as they detect these aromas of the gods, their inebriation increases a hundredfold.
瞻仰天子欲情無厭，無量種法百倍恭敬。如是天子心意恣逸，欲樂自娛。有諸河流：一名寶流河；二名波流河；三名金流河；四名酒流河；五名美流河；六名流沫笑河。
4.A. 286 “With their minds fettered by attachment, the gods in this divine realm of intense infatuation thus frolic and enjoy themselves in hundreds and hundreds of ways. Together they go to the banks of rivers known as Stream of Jewels, Stream of Jewel Pieces, Stream of Gold, River of Wine, Honey River, [F.90.a] and Stream of Dark Foam. 272
如是諸河，鵝鴨鴛鴦出眾妙音，於河兩岸多有園林，其林欝映，眾鳥雜色七寶莊嚴，出和雅音，甚可愛樂。
The banks of these rivers are adorned with swans, ducks, and yellow geese, as well as birds that warble delightfully. Studded with trees of the seven precious substances, the banks abound with birds that make beautiful calls. The singing of these birds is endearing to the goddesses who themselves are expert singers.
諸天女眾出妙歌音，聞眾鳥聲，百倍增欲，不樂餘音。聞已歡喜受無量樂，七音具足，柔軟相應。
When the gods hear the singing of these birds and also the singing of other birds that live in the forests, they listen keenly with their divine hearing. Although their minds are so attached to all the pleasures of their environment, their hearts become so fond of the birds’ singing that they abandon all other pleasures in order to listen to the birds. As they hear the exquisite singing of the birds, they will experience numerous kinds of pleasure. In this way, they listen as the birds sing their sweet melodies in seven different tunes.
河中眾鳥、天女歌戲，飲天甘露，無有醉亂，與諸天女歡娛受樂於眾寶山——金、毘琉璃、頗梨山峯。園林池河流泉蓮花、眾鳥嚴飾。復與天女遊於青色毘琉璃地，種種眾華遍覆其地，於此地中遊戲受樂。以善業故，天樂成就。
4.A. 287 “By other rivers there are goddesses who sing beautifully and enjoy themselves with song and passionate dance, all the while savoring divine wines that are free from the flaws of intoxication. When the gods see these goddesses, they will enjoy themselves with them. Upon the summits of mountains of beryl, silver, crystal, and gold; at rivers, cascades, and ponds; and within beautiful forests and by lotus pools adorned with many kinds of birds, the gods and goddesses frolic. Likewise, they frolic at other locations that resemble blue beryl and that are covered with numerous flowers. In accordance with their causal positive acts, they will experience the numerous beautiful aspects of the higher realms to the tunes of the five types of instruments.
如是比丘以聞智慧，觀天樂已，而說頌曰：
五根常受樂，欲境所誑惑，欲火未曾有，須臾間厭足。cf. Dhs.7.11
4.A. 288 “When the monk in this way uses knowledge derived from hearing and comes to understand the nature of these divine pleasures, he will utter the following verses: “ ‘Five clinging faculties Remain bound to their five objects. [F.90.b] Yet these objects will not even grant as much satisfaction As a single moment free from desire.
一一諸境界，處處見天女，一切勝境界，欲火焰熾然。
4.A. 289 “ ‘Among all objects here Only one is of interest: that of women. Women outshine all other objects And cause desires to blaze.
若合若離散，或說或憶念，以天女因緣，火起燒天人。
4.A. 290 “ ‘Whether assembled or not, Whether in death or while talking, Women are the cause Of the fire that burns men.
火法和合有，不合則不生，若合若不合，欲火常熾然。cf. Dhs.7.12-20
4.A. 291 “ ‘Fire burns when its conditions are assembled, But not when they are not. Yet the fire of the gods’ desire keeps blazing Regardless of whether conditions assemble or not.
因緣不合故，火遠則不燒，欲火無遠近，常燒害眾生。
4.A. 292 “ ‘Fire will not burn if its object Is absent or far away. Yet the fire of desire blazes with inexhaustible passion Whether the object is nearby or far away.
以意想薪力，邪憶念所使，愛油投欲火，焚燒愚癡人。
4.A. 293 “ ‘The dry firewood of thinking Is dipped in the fueling butter Of passion and powerful deception, And thus the fire of desire burns with passion.
若以火燒身，燒已須臾滅，名色離散已，欲火猶不滅。
4.A. 294 “ ‘When fire has consumed one single body, It may indeed burn out. Yet without separating from name and form The fire of desire will never be pacified.
欲火燒眾生，過於火燒人，欲火害雖甚，而人不生厭。
4.A. 295 “ ‘Beings do not like it When an ordinary fire burns unbearably. Yet, although the fire of desire is fierce, People seem not get weary of it.
五根因緣起，緣於五境界，愛風之所吹，欲火燒眾生。
4.A. 296 “ ‘The fire that emerges from the five senses Is concealed by the five objects. Craving is forceful like the wind. The fire of desire burns beings.
從憶念燧生，由境界增長，雖非可見法，燒人過熾火。
4.A. 297 “ ‘The fire of desire is kindled by the fire sticks of thought, While its objects make it grow in strength. Thus, the body burns like wood, And yet people do not see that.
欲火亦如是，增長過熾然，如是欲所盲，貪著於欲樂。
4.A. 298 “ ‘As much as the fire of desire Rages and burns, To that degree people will chase the smell of desire, Thinking it is delightful.
火則有光明，欲火闇所覆，是欲如怨毒，智人應捨離。
4.A. 299 “ ‘Ordinary fire is bright, But the fire of desire is shrouded in darkness. Therefore, steadfast ones, let go of the fire of desire, Which is like a poison or an enemy.’
如是比丘觀於欲火焚燒天人，心生悲愍，見其過故，不樂天樂。
4.A. 300 “When the monk sees all this, he will develop compassion for the gods who are burned by the fire of desire. Understanding that such defects can be found even within the divine existences, [F.91.a] he will refrain from craving.
如是乾陀羅天受種種樂，乃至愛善業盡。
4.A. 301 “Thus, the gods in Enjoyment of Scents will continue to experience numerous pleasures until their completed and accumulated acts that produce desirable, attractive, and delightful effects have been exhausted.
從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，多有田封大富饒財，以餘業故。
At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live in a delightful area and be exceedingly wealthy.
復次，比丘知業果報，觀箜篌天所住境界。彼以聞慧觀：箜篌天第二地處名曰應聲。眾生何業生於彼處？
4.A. 302 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Pleasant Sound. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
彼以聞慧見：有眾生正行善業，為邪見人說一偈法，令其心淨，清涼信佛。是人命終生應聲天。
He will then notice how some attentive people, who engage in positive acts and possess the genuine view, may teach a stanza to people who have wrong view. If this causes them to feel faith in the Buddha for even just a moment, these teachers will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Pleasant Sound.
受五欲樂。遊戲天河蓮華池中，金、毘琉璃、頗梨山峯，乾闥婆音。諸天女眾種種莊嚴，歌舞戲笑，端正無比，圍遶天子增長喜樂。
4.A. 303 “Once born there, they will relish and enjoy the objects of the senses, and they will be fond of rollicking on the banks of divine lakes. Adorned with garlands from lotus groves, they live among golden mountains, where they enjoy playing divine music. They are attended to by smiling goddesses of exquisite beauty dressed in various attire. The goddesses enjoy flirting, their faces are beautiful and radiant, and they enjoy unparalleled perfection. Every single day, their happiness only increases.
遊戲山峯受種種樂。天鬘末香莊嚴其身，無量境界以自娛樂。又遊山峪、金山園林遊戲受樂。
4.A. 304 “Residing upon the summits of mountains of beryl, these gods relish numerous pleasures while adorned with flower garlands, powders, [F.91.b] and ointments. They delight in the many features of their objects. Living upon mighty mountains and in spacious mountain retreats, they enjoy themselves among golden mountains and forests.
有諸金山，所謂瞻婆帝山、無影之山、一切樂山、心意化山，如是等山眾寶莊嚴，金園林莊嚴。諸天眾等，歡喜歌頌遊於山峯。
Their gold mountains are known as Mount Sky Reacher, Mount Stainless, Mount Universal Joy, and Mount Wish-Fulfilling Emanation. All of them are gorgeously studded with jewels and forests of gold. Upon the summits of those mountains, the enraptured gods constantly gather to sing.
乃至眾水。眾蓮華池，其水清淨涼美淨潔以為莊嚴，眾鳥縱逸出妙音聲。其山住處甚可愛樂，受自業報，遊戲受樂，天女圍遶，種種眾鳥出眾妙音，眾蜂欲音。遊戲天子所住林殿，與眾天女受第一樂。
4.A. 305 “Their rivers flow with cool, pure water, and their fields are always adorned with lotus pools. The birds there are always infatuated and delightful to listen to as they sing nearby. There, on the slopes of the strikingly beautiful mountains, these gods experience the effects of their own karmic actions as they enjoy themselves, sport, play, and frolic. Surrounded by fine goddesses, infatuated songbirds, and enchanted golden bees, they convene to enjoy themselves in cottages made of divine branches that are delightful to touch.
如是地天所受之樂，乃至愛善業盡，從天還退，隨業流轉，受諸生死，或生地獄、餓鬼、畜生。
4.A. 306 “In this way, these gods live on until finally their desirable, attractive, and delightful acts that maintain their divine existence have been exhausted. Once that happens, they will die and leave their divine world. They will then roam among hell beings, starving spirits, and animals.
若有餘業，得受人身，生於大姓豪富第一，人所敬重，身口意善，眷屬堅固，奴婢僮客皆悉具足，以餘業故。
If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, always be born in an outstandingly great family. They will be venerated by everyone and have fine physiques that befit their pedigree. [F.92.a] Their fortunes will also be in accordance with their kind and they will not have any problems. At their beck and call will be sundry male servants, female servants, and people in general.
復次，比丘知業果報，觀三箜篌天所住之地。彼以聞慧見：箜篌天第三地處名曰喜樂。眾生何業生於彼處？
4.A. 307 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Attached to That. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
彼以聞慧見：此眾生修行善業，以淨信心施人美飲，或施行人清淨美水，令其安樂；或覆泉井，恐諸蛇毒、蜘蛛虫蟻墮於井中，行人飲之而致苦惱，以是因緣，覆蓋泉井，不求恩分，為福德故。彼人命終生三箜篌天喜樂地中。
He will then notice how there are some people who maintain a wholesome livelihood, are considerate, and are highly attached to such wholesome actions. Such people may offer their friends a vessel with a beverage. Alternatively, such people may also cover a well in order to save travelers from the terror caused by poisonous insects 273 —even though they may not be directly aware that such creatures could threaten the lives of travelers by inserting their poisonous proboscises into the water. Still, as long as they have a loving heart and are motivated to benefit others, if they proceed to cover the well, such virtuous people will, after separating from their bodies, go to the joyful higher realms and be born among the gods in Attached to That.
生彼天已，其身光明如第二日，以善業故，遍身莊嚴。遊戲山峪、泉池流水，與諸天女同心共遊。端正少年無有苦老，無量色聲香味愛觸，受五欲樂。
4.A. 308 “Once born there, their bodies will be as splendid as a second sun and adorned with many ornaments created by their past positive actions. Among the hills, mountains, ranges, and waterfalls, young, beautiful goddesses who have exquisite physiques and are adorned with numerous ornaments will attend to them. Thus, these gods live in intense pleasure while being highly attached to the numerous attractive forms, sounds, smells, tastes, and textures that they experience.
其地山林多有七寶以為林樹，無萎林等。其林眾花未曾萎變，香氣常熏。金影樹林，金枝彌覆，毘琉璃峰以為莊嚴。
4.A. 309 “In this realm, the mountains and parks are surrounded by trees made of the seven precious substances. [F.92.b] In these parks, where all the trees are always lush, the flowers never wither and are always fragrant. The so-called Park of Golden Shade is adorned 274 with lattices of golden twigs and beautiful beryl bees.
孔雀眾鳥、俱翅羅鳥七寶羽翼，出美妙音，自觀身相，心生悅樂，所謂雜色羽翼。隨天所念，出美妙音，聞其聲已，各各皆發希有之心——此鳥能知我心所念。隨意出聲，其音美妙。
Peacocks and cuckoos with feathers of the seven precious substances cry out charmingly throughout the forest and present an extremely delightful sight. Their feathers are intensely colorful, and their songs impassion the gods. As they listen to the songs of the birds, the gods marvel at their tremendously agreeable character, amazed at the way the birds sing whatever they desire to hear.
於鳥口中出甘露飲，相續不斷，眾鳥飲之，十倍縱逸，心生歡喜，口出百種功德之音，其音莊嚴功德勝妙。聞種種鳥歌眾妙音，愛欲之心百倍放逸，心生歡樂。
4.A. 310 “There is also a bird called source of delicious liquids, which produces pure wine with an exquisite taste and aroma from its beak. It offers the wine from its mouth to the other birds and, when they sip it, their infatuation increases tenfold. Fully aroused, they sing with a hundredfold greater intensity. Moreover, accompanied by the warbling of the birds, the singing among the gods becomes a hundred times more beautiful. When the gods who are attached to their pleasures hear the songs of the birds and the goddesses, their intense sensations of pleasure will be enhanced a hundred times, and thus they will develop attachment to the melodious tunes and sounds.
復有眾鳥名[口*(隹/乃)]遊戲，於鈴網內出眾妙音，其音清妙與鈴音合，不可分別，和合出聲，兩倍轉妙。
4.A. 311 “There is also a bird known as the beak of transformation, which frolics among bushes that emit the sounds of the tinkling of nets of tiny bells. As the bird makes a similar sound, one cannot clearly tell whether the sound is that of the bird or the ringing of the bells. When this bird joins in, the melodious tunes will double in beauty.
復有眾鳥名曰岸行，住於河岸金蓮華中，流出香飲。
4.A. 312 “The so-called bank dweller bird lives on the banks of rivers that flow with streams of wine and are rife with blazing golden lotuses.
復有眾鳥名曰影遊，隨其行處，地則同色。復有眾鳥名曰輪鳥，若此輪鳥遊行所近，令諸天女端正殊妙，過先百倍。無量林中遊戲受樂未曾斷絕。
The shadow roamer bird [F.93.a] transforms its shape by blending in with the features of whatever is craved for. When the gods enjoy impassioned pleasures together with the goddesses, the so-called bird of attachment will make their beauty increase a hundredfold, thus delighting those who live in constant bliss within their parks and forests.
隨念成就第一勝樂，清淨無比。無量天女而自圍遶，遊戲林中或遊山峯，乘空趣於金毘琉璃山頂。眾蓮華池鵝鴨鴛鴦，其水清淨如毘琉璃，香水湛然充滿其中。於遊戲處，眾香流水，諸林香氣悉皆普熏。無量金樹、毘琉璃樹圍遶彼山，其地柔軟，舉足下足蹈之隨平。
4.A. 313 “Whatever these gods wish for comes to pass —bountifully, delightfully, beautifully, and attractively. Attended to by bevies of goddesses, they frolic within their groves and parks. Moving from one summit of gold, silver, or beryl to the next, they enjoy pools with beryl lotuses that are frequented by swans and ducks. The pools are full of exceptionally fragrant water of a beryl line blue color, from which numerous types of wine manifest. The land is studded with fragrant trees of beryl, gold, and silver. The mountains are such that they fulfill the various wishes of the gods. The land is vast, undulating, uniform, and delightful.
於此地中，與諸天女遊戲其中，皆共娛樂。目視愛色，無量百千種種妙色，無量百千可愛妙聲，無量百千種種妙香，如是諸根受無量樂。乃至愛善業盡。
4.A. 314 “Attended by hosts of goddesses, the gods fly through the sky from one location to the next, enjoying themselves and frolicking. They look at many hundreds of thousands of beautiful forms, listen to as many delightful sounds, and smell that many delicious fragrances. The same goes for the textures that they feel. Thus, all their senses are enraptured by the objects they experience. In this way, they will continue to enjoy themselves until finally their acts with desirable, attractive, and delightful effects have been exhausted.
從此命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，常得安樂，王所愛重，眾人所念，以餘業故。
Once that happens, they will die and leave their divine world. In accordance with their karmic actions [F.93.b] they will then cycle through the realms of hell beings, starving spirits, and 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, in accordance with their causal deeds they will always be happy, live in pleasure gardens, and be cherished by the king and all the people.
復次，比丘知業果報，觀箜篌天。彼以聞慧見：箜篌天第四地處名曰探水。眾生何業生於彼處？
4.A. 315 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Born in a Tank. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
彼以聞慧見：此眾生修行善業，信心悲心、潤益之心，見病困者其命臨終，咽喉之中唿唿出聲，餘命未盡，施其漿飲或施其財，以續彼命。是人以此善業因緣，命終生於三箜篌天探水之地。
He will then notice how some people who pursue a wholesome means of livelihood, who have trained their hearts thoroughly with attentiveness, and whose minds are saturated with compassion, may offer a drink or medicine to relieve beings who are on the verge of death and tormented by thirst, who are hoarse, whose throats are obstructed, and who only have a little bit of life left in them. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the triple-lute-bearer gods in Born in a Tank.
受天快樂。光明威德如帝釋王，諸天女眾周匝圍遶，常受快樂，受自業報，過無量時。見無量林、無量河流，諸天女眾，相隨入林，林名摩利，無量河水蓮華浴池以為莊嚴，天諸音樂出妙音聲。
4.A. 316 “Once born there, their bodies will be equal to that of the king of the gods. They will be surrounded by gatherings of goddesses, and they will enjoy lasting and continuous happiness. In consequence of their own actions they will perceive numerous groves, rivers, and waterfalls. At times they will roam, attended by coteries of goddesses, to the park known as Garland, which is adorned by numerous rivers, ponds, and lotus groves. It resounds with exquisitely divine music and is filled with immensely joyful gods and goddesses.
多有天女歡喜娛樂於其林中，多有華果，乾闥婆音、眾鳥之音。其林寶樹：曼陀羅林、俱舍耶林、不破壞林、常歡喜林、正歡喜林、如意香林。如是華香普熏一切，諸天女眾隨天所念。
The trees of the forest bear copious flowers and fruits, produce divine music, [F.94.a] and are home to delightful songbirds. Throughout the park rise trees of various jewels as well as mandārava flowers, lotus flowers, and flowers with pleasing aromas that all yield constant happiness and enjoyment. The scents of the flowers conform to the wishes of the gods. Thus, they produce any fragrance the gods may desire, and each one of the flowers is just as fragrant as all of them combined.
於摩利林既遊戲已，向五華林互相娛樂。其林眾鳥，名曰宿命，見諸天眾而說頌曰：
4.A. 317 “Dancing together in exhilaration within the Garland Park, the gods will befriend one another and then travel to the park known as Five Flowers. Therein lives the bird known as timely reminder and, when it sees the gods, it will sing the following verses:
福德可愛樂，能得勝果報，是故應修福，無及福船筏。cf. Dhs.31.1-10
4.A. 318 “ ‘Those with merit enjoy themselves, And their fruits are supremely virtuous. There is nothing that liberates like merit. Therefore, do what is meritorious.
福德藏無盡，福德親無上，福德如明燈，亦如慈父母。
4.A. 319 “ ‘Merit is the best of friends;Merit is an inexhaustible treasure. Merit is like a lamp, And merit is like a father and mother.
福德至天中，福能至善道，人能修福故，天上受福樂。
4.A. 320 “ ‘When gods do what is meritorious, Their merits will lead them to realms of goodness. Those who do what is meritorious in the human realms Will be joyous in the realms of the gods.
若人修勝福，常得生樂處，是故應修福，無及福德樂。
4.A. 321 “ ‘Thus, the person of great merit Will always be happy. There is no happiness like that of merit. Therefore, do what is meritorious.
利益於二世，愛敬及財物，常觀此二因，是名福德樂。
4.A. 322 “ ‘That which benefits in both worlds And is the cause of joy and wealth Is always observed to be merit. Thus, merit is endowed with supreme happiness.
福德恒隨身，如影常不離，福為第一樂，無福無樂報。
4.A. 323 “ ‘Happiness always follows merit As if it were its shadow, Thus, merit is supreme happiness — There is no happiness like that of merit.
若天福德盡，退已隨業生，世間善惡果，是故應修福。
4.A. 324 “ ‘Gods whose merits are exhausted Fall in conformity with their own actions. The world is the result of virtue and nonvirtue. Therefore, practice what is meritorious.
我於天世間，今受畜生身，無福因緣故，自業之所欺。
4.A. 325 “ ‘Although beings like us live in heaven, We live as if in the realms of animals. [F.94.b] We created unvirtuous causes, And hence our minds remain ignorant.
若無福調伏，常行於惡道，其人無安樂，如沙不出油。
4.A. 326 “ ‘Those with deficient merit Are hard to train and go to the lower realms. Like a moth flying into a candle, How could they possibly be happy?
愚人為心欺，遠離於福德，其人不得樂，眾苦常不斷。
4.A. 327 “ ‘The ignorant who are fooled by their own minds Are deprived of merit. They have no happiness, But only infinite suffering.
是人數數生，數數還退沒，以天行放逸，彼天樂無常。cf. Dhs.31.10, 5.27
4.A. 328 “ ‘Again and again, they are born;Again and again, they die. Gods crazed by happiness Find no lasting happiness.
業網繫眾生，癡愛之所誑，無始生死來，流轉如水輪。
4.A. 329 “ ‘Caught in the trap of karmic action, They are fooled because of stupidity. In cyclic existence without beginning They keep circling like a spinning wheel.
諸天退沒時，具受大苦惱，地獄眾苦毒，不得以為比。cf. Dhs.5.28
4.A. 330 “ ‘No hell can provide an example Of the hell encountered By the suffering god Who dies in heaven.
天樂必有退，如何不覺悟？不見死滅故，貪著世間樂。
4.A. 331 “ ‘Happiness always ends in downfall — Why do they not understand this? Believing they live in deathlessness, The gods are stupefied by their bliss.
諸世間生滅，不可以數知，而人莫能厭，為愛之所欺。cf. Dhs.5.29
4.A. 332 “ ‘The worlds of birth and death Are beyond number and count, And yet people fooled by craving Do not become weary of them.’
時諸天眾聞鳥說法，心少憶念，還復放逸，為心所使，行於愛欲。
4.A. 333 “When the gods hear these words of the divine bird, they will keep them in mind for a little while. Then again they will be taken by carelessness and continue to enjoy their lives based on craving. In this way, they are constantly beholden to their minds.
於彼林中五樂音聲歌舞戲笑，以自娛樂。為放逸火燒境界薪。一一住處、一一園林、一一山峯、一一宮殿、一一華池，與諸天女遊戲其中。
4.A. 334 “In Garland Park, the gods go from happiness to happiness, dancing to the music of the five types of instruments and experiencing great excitement. Thus, as the fire of carelessness ceaselessly burns the firewood of its objects, the gods and goddesses rove together from place to place, park to park, peak to peak, palace to palace, lotus grove to lotus grove, jewel summit to jewel summit.
受五欲樂。於此天中，受天快樂，乃至愛善業盡。
Driven by craving for their objects, they continue to enjoy themselves in their divine world, [F.95.a] until finally their acts with desirable, attractive, and delightful effects have been exhausted.
從天命終，隨業流轉。若有餘善，不墮地獄、餓鬼、畜生，得受人身，從生至終，不遭病苦，無有惱亂，人所愛敬，生好國土，離於飢渴，色貌端正，以餘業故。
Once that happens, they will fall and then, in accordance with their karmic actions, cycle through the realms of hell beings, starving spirits, and 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 deeds, be free from diseases and afflictions in their successive lives. They will be holy beings, who are pleasing to everyone. They will be born in a fine land free from hunger and thirst, and will wear flower garlands as an adornment.
復次，比丘知業果報，觀箜篌天。彼以聞慧見：箜篌天第五住處名曰白身。眾生何業生於彼處？
4.A. 335 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as White Body. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
若有眾生識於福田，以淨信心見有佛塔風雨所壞——若僧房舍，以福德心塗飾治補，以正信心知業果報，作已隨喜，復教他人，令治故塔。是人命終生白身天。
He will then notice how some people, who are aware of the distinction between sacred and non-sacred fields of generosity, who have tremendous faith, who have trained their hearts thoroughly with attentiveness, and who maintain undistracted awareness of the effects of karmic action, may restore the plaster on a temple when it has been damaged by the wind, sun, or rain. Having done so, such people may then rejoice in the result and inspire others to take up such actions. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in White Body.
生彼天者，服白色衣如珂如雪、如拘牟頭華，十六分中不及其一，所住宮殿亦復如是，一切白光，其身鮮白。
4.A. 336 “Once born there, their appearance will be completely white, so white that conches, snow, white lotuses, and milk cannot compare to even a sixteenth of their whiteness. Moreover, their palaces, chariots, seats, and the like [F.95.b] will have the same pristine white color as their bodies.
遊戲諸林、珊瑚樹林出眾妙香，種種樂音歌舞戲笑，受天快樂。入珊瑚林，其林多有眾鳥音聲，光明莊嚴有大勢力，光明赤色，諸色中上。
Joyful, they will participate in celebrations in their various parks. In the so-called Coral Forest, they will play instruments, sing songs, and frolic with their deeply beloved friends. As they enter the Coral Forest, myriad birds will be warbling, and the forest will be adorned with trees made of pure gold. The power of this Coral Forest, which is adorned with various groves, is such that the trees shine with a crimson light, the color of which is unlike any other.
本身鮮白，以樹赤光，身皆赤色。互相瞻視，各作是言：我等本色皆悉不現，更生異色。此樹色赤，可至餘林。
Hence, by the power of the forest, the gods will lose their whiteness and instead turn completely red. As that happens, they will say to each other, ‘The natural beauty of our bodies has become invisible due to the color of the forest. The trees here are all red. Let’s go to another forest.’
即與天女入毘琉璃林，其林青色，如閻浮提仰觀虛空，令諸天身皆失白色。其樹青光悉覆天身，所有眾鳥及諸蓮華悉亦青色。時諸天子與諸天女而自圍遶，作天伎樂遊戲歌舞，久受天樂，五欲自娛。
4.A. 337 “Together with the goddesses they will proceed to the Beryl Forest, which is the color of beryl, a blue like the sky above Jambudvīpa. Again, the white color of the gods’ bodies will be outshone by the appearance of the beryl trees. The birds perching in the trees will also turn blue, and so will the lotuses there. Everything within the Beryl Forest is blue. Accompanied by divine music, scents, and songs, the gods and their numerous throngs of goddesses will in this way and for a long time enjoy themselves, play, and frolic within the forest, experiencing divine bliss through the five senses pleasures. [F.96.a]
經於久時。復詣銀林縱逸遊戲，其銀林中，一切嚴飾皆為白色，白寶蓮華、白寶眾鳥，是白身天。入此林中，猶如乳中見月色像，久住此林遊戲受樂，天眾伎樂不可譬喻。
4.A. 338 “When this long period has elapsed, these gods will proceed to the Silver Forest wherein their divine bodies turn white as they frolic. Everything in the Silver Forest is exceptionally white. The lotus flowers in this forest are made of silver and extremely delightful. Moreover, the birds in the forest are made of silver. Thus, when they enter this forest, the gods are as beautiful as reflections of the moon that appear upon milk. In this forest the gods will enjoy themselves for a long time, reveling freely and savoring bliss as they experience incomparable, divine pleasures.
捨此林已，詣眾雜林，其林種種諸樹莊嚴，或有金樹或有銀樹、或琉璃樹，種種色葉以為莊嚴，此天身色亦復如是生種種色。
4.A. 339 “When they have thus enjoyed themselves in that forest, they will next proceed to a variegated forest that is adorned with trees of many different kinds. Some of the beautiful trees are of gold, others of silver, still others of beryl, and the trees also have many different types of exquisite leaves. The trees are all gorgeous, sporting luxuriant foliage in various colors. The gods will adorn themselves with many of these natural ornaments within this forest. In this manner, they will enjoy themselves for a long time, reveling and carousing with their multitudes of goddesses and singing melodious songs.
於此林中，與諸天女多時遊戲。復捨此林，詣金山峯，名曰普遍，其金山峯七寶莊嚴，乘彼山頂，悉見須彌山王眷屬六萬金山，須彌山王住在其中。
4.A. 340 “When the gods have played for a long time in that forest, they will proceed to a golden mountain that offers spectacular views. This mountain is adorned with copious streams, waterfalls, and pools and is endowed with groves and forests. It is surrounded by many lotus ponds and is home to many songbirds. As the gods climb the mountain, they will be able to catch sight of Mount Sumeru, the king of mountains, in the midst of its circle of six great summits. [F.96.b]
復至普眼山，上彼山已，久時遊戲，多諸流水河池莊嚴周遍園林，多有眾鳥出妙音聲，白身天等於普眼山久受天樂，與諸天女遊戲受樂。捨彼山已，復往上於大圍山頂，復有異天來在此山共集遊戲，時白身天與諸天眾遊戲受樂，天伎樂音甚可愛樂。
The gods in White Body will then frolic and revel for a long time with the goddesses upon this mountain that affords such fine views. Once they finally descend, they will next journey to another mountain called Pure Direction, which they will also proceed to climb. That mountain is also visited by gods from other realms who come there out of passionate joy. The gods in White Body will play the five types of instruments and enjoy themselves and frolic together there with the other visiting gods.
受樂盡時，如燈油盡，其光則滅，猶如日沒，其明亦滅，天亦如是，業盡還退，隨其本業，生於地獄、餓鬼、畜生。
4.A. 341 “In this way, these gods live joyfully in all those delightful places. Still, a lamp burns out when its oil is exhausted, and when the day is over the sun sets. Likewise, when their positive actions have been exhausted, these gods will die and leave their divine world. In conformity with their actions they will then be born among hell beings, starving spirits, and animals.
若生人中，其身鮮白如藕絲色，生於北天漢國土等，皆悉好色鮮澤具足，受第一樂，統領人民，以餘業故。
Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, have a pure and fine white complexion, like the root of a lotus. They will be born in highlands, vast countries, 275 or the like. They will enjoy constant happiness, and great leaders will befriend them.
復次，比丘知業果報，觀箜篌天所住之地。彼以聞慧見：箜篌天第六地處名共遊戲。眾生何業生於彼處？
4.A. 342 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Mutual Liking. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
彼以聞慧見：此眾生信心持戒，同為法義和合共會，持戒布施。以是因緣，此諸人等，從此命終生共遊戲天。
He will then notice how some people, who support each other’s virtue, who are attentive and disciplined, and who are the foremost members of the liberated saṅgha, may practice generosity and observe discipline. [F.97.a] When such people later separate from their bodies, those causes and conditions will make them take birth among the gods in Mutual Liking.
生彼天已，福德成就，皆共一心和合受樂，遊戲行食皆共愛樂，境界悅樂，五樂音聲，戲笑歌舞歡娛受樂。諸天女眾種種莊嚴，種種珍寶莊嚴山地，遊戲其中。
4.A. 343 “Once such beings, who in this way facilitated each other’s happiness and ensured harmony, are born in that realm, their accumulated merits will ripen. They will bathe in divine lotus pools, savor divine food, live in a lovely land, and experience happiness. The music of the five instruments will exhilarate them and thus they will play, delight, revel, and frolic. Attended to by bevies of goddesses of myriad shapes and draped in myriad kinds of apparel, they will frolic upon a ground made of gold and numerous precious substances, and among the mountains there.
受自業果。毘琉璃珠以為欄楯，種種眾寶鵝鴨鴛鴦莊嚴其河，種種寶樹莊嚴河岸，諸天女眾圍遶遊戲。詣真珠河，於其河中無量流飲，清淨香潔，白真珠沙以布其底，真金為泥，多有金魚，無量寶珠莊嚴魚身。
4.A. 344 “As these gods enjoy the effects of their own previous actions, they frequent beryl riverbanks that are equipped with jewel bannisters and are home to beautiful golden swans and geese. On the banks of the rivers lie groves and delightful flatlands wherein the gods enjoy themselves together with their attending goddesses. While thus frolicking, they will arrive at a river known as Pearl Stream. The water in this river has a taste like wine and is free of any impurities. Its sand is made of pearl and its mud of gold. Many jewels give the river a beautiful color and gorgeous fish swim within it.
其河兩岸，黃金為樹，毘琉璃寶以為其葉；毘琉璃樹，黃金為葉。一切華果妙色具足，華果常敷，眾鳥遊戲，常懷悅樂。聞其音聲皆生愛樂，若以目視，見之心悅。彼諸天子常懷歡喜。
Upon both its banks grow trees of gold with beryl leaves, and also trees of beryl that have golden leaves. These lush trees are filled with exquisite fruits and flowers throughout all seasons. Flocks of birds frolic there continuously and sing enrapturing tunes. The birds are beautiful to behold [F.97.b] and it seems that they always enjoy the company of the joyous gods.
復往詣於本所住處婆求水中，寶樹枝葉如屋如殿，其地柔軟隨足上下，如天青寶，往返遊戲，眾蓮華林以為莊嚴平正廣博，種種眾鳥妙寶莊嚴。或有金地，毘琉璃樹枝如羅網以為宮宅，多眾華香，眾蜂圍遶以為莊嚴。天子天女充滿其中，受天樂報。
4.A. 345 “Having spent happy times by the river, the gods will next go to a different location, known as Melodious Experience. At this place stand homes with roofs made of twigs and siding fashioned from elongated slabs of emerald. The land is undulating and adorned with lotus pools. This very special site is home to beautiful birds. In some places, beryl shrubs cover a lovely golden ground and bees and flowers abound. The land is full of ecstatic gods and goddesses, who blissfully enjoy the effects of their own karmic actions.
復往泉水園林浴池，其林眾鳥遊戲水中，其身金色充滿其中，出妙音聲。河泉流水清淨香潔往注金山，出種種音。諸天女等，於其河側，手執金華圍遶天子，娛樂受樂，以華相撲以為喜樂，經於多時。
4.A. 346 “The gods will also visit another region that abounds in streams, pools, forests, and ponds for bathing. Water birds in striking colors flock to these bathing ponds and to the forests. Singing, the birds fly into the sky and fill it completely. Abundant rivers flow with wine free of any impurities, and the sounds of waves and spraying water can be heard as the streams splash against rocks of gold. Infatuated birds cry as the streams swirl by. On both riverbanks, the gods frolic and enjoy themselves among throngs of goddesses. The gods and goddesses stroke each other with golden lotus flowers in a playful and endearing manner, and spend much time in this way. [B29]
復與諸天詣於欲林，於彼林中，如是一切放逸覆心。其林眾鳥恣於果味，眾蜂色貌如毘琉璃，恣於華味；俱翅羅鳥心常醉逸，猶如春時。河岸眾鳥醉於美飲，如是天子五欲恣意。
4.A. 347 “Next the gods will travel with their beloved companions to the so-called Grove of Infatuation, a place enveloped in a darkness of complete infatuation. The birds there [F.98.a] are infatuated by the taste of the fruits, the beryl bees are infatuated by the taste of the flowers, the cuckoos are infatuated by the sight of spring, the birds on the riverbanks are infatuated by the taste of wine, the gods are infatuated by their divine sense pleasures, and the goddesses are likewise infatuated by their pleasures with the gods.
諸天女眾見諸天子，欲心充滿。如是女人無有餘樂勝於欲樂。如是女人欲味念欲，依止於欲，自性念欲，常念天子，心不捨離，若見天子與諸天女娛樂受樂，百倍惛醉。
Intoxicated by passion, the females have no other thought in mind and thus they eagerly pursue their passion, letting themselves become completely absorbed, engulfed, and consumed by it. As the gods see this, their own lust increases a hundredfold and so they too pursue their pleasures.
如是受樂，乃至愛善業盡，從天命終，隨業流轉，墮於地獄、餓鬼、畜生。
4.A. 348 “In this way the gods will enjoy themselves until finally their acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they shall die and leave their divine world. In accordance with their karmic actions, they will then cycle through the realms of hell beings, starving spirits, and animals.
若生人中，還與眷屬同生一國，同業修福。以餘業故，皆悉巨富，皆行善業，一切皆共同受一業，同處受生。其人善惡皆悉同受，無有差別，以餘業故。
Should they be born with the general lot in life of a human, all those with such merit will be born in the same country, region, and city. They will enjoy perfect material circumstances and be born into a great and noble family. They will be fond of each other, engage in the same sorts of activities, and be born in virtuous circumstances. Thus, whatever virtue or nonvirtue they may encounter in accordance with their causal actions, it will be experienced in unison and never separately.
復次，比丘知業果報，觀箜篌天所住之地。彼以聞慧見：箜篌天第七地處名樂遊戲。若人持戒化諸眾生，令心淨信，勸令歡喜，或教布施或教持戒、信於福田具功德處。是人命終生樂遊戲天。
4.A. 349 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm of the triple-lute-bearer gods known as Passionate Conduct. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how disciplined monastic administrators may inspire and encourage householders [F.98.b] to develop appreciation and faith, thus causing them to be generous toward recipients with special qualities and making them observe discipline themselves. When such people separate from their bodies, they will go to the joyful higher realms and be born among the gods in Passionate Conduct.
身具光明，即自思惟：我以何業來生此處？即自念知：我於前世於人中時布施，此人為我知識，同為福德。以是因緣，生此天中。憶念如是：沙門知識教化力故，令我布施，發清淨心，是故我今生遊戲天。
4.A. 350 “Once born there they will have special powers that allow them to recollect their human lives whenever they wonder what actions caused their birth in that realm. They will then think, ‘In the world of humans such and such a person was my spiritual teacher and I was his benefactor. Due to such causes, conditions, and bases, our merits turned out similarly. So, I hope he’s also here.’ In this way they recollect the hearer who was their spiritual teacher and think, ‘He made me practice generosity with buoyant faith, and due to such causes, conditions, and bases I was born in this god realm as an attentive being.’ “In this way such people are born in the divine realm of Passionate Conduct.
即時迴顧，見諸天女如蓮華林，眾妙色相具足莊嚴。見之心著，不復念本毫微之善，生放逸地，愛著五欲，受天觸樂。
4.A. 351 At this point, however, things change as they lay their eyes on numerous goddesses, who, like a bouquet of lotus flowers, all have gorgeous faces and figures, as well as exquisite complexions and youthfulness. As soon as the gods see these goddesses, they will no longer remember the least bit of their previous lives but instead become attached to their present objects. As a consequence, they are born in a state of carelessness where the experience of pleasure overtakes their minds and their consciousnesses are consumed by desire.
見諸天女無量妙色，心生戀著，無始流轉，欲火所然，猶如猛火焚燒枯林，欲火所然亦復如是。諸天女眾向諸天子，口出香氣遍其住處，手執蓮華無量莊嚴，詣天子所。天子天女無量欲樂，共相娛樂，受五欲樂。
4.A. 352 “In this way, the gods in Passionate Conduct come to see gatherings of hundreds of thousands of goddesses with faces and figures so beautiful that nothing compares to them. The fire of desire that has been ablaze since time without beginning will thus consume and burn their minds for a long time, like a fire that is fed by dry kindling. In this manner, they will approach these goddesses, who are constantly and exclusively immersed in passion. As the sweet fragrance of their breath fills the atmosphere, the goddesses will likewise move toward the gods, proffering various divine objects [F.99.a] and holding lotus flowers in their hands. Then the gods and goddesses will experience numerous forms of divine desire and bliss.
比丘如是觀放逸已，厭離生死，於生死苦大怖畏處，生怯弱心，而說頌曰：
Understanding the carelessness of these gods, the monk will then become disenchanted by the many sufferings of cyclic existence, and he will utter the following verses:
苦樂法初起，則忘久苦樂，譬如初日朝，則無有先日。cf. Dhs.33.2
4.A. 353 “ ‘Like the dawning of a new day, Which makes everything appear as though it lasts, New pleasures and pains erase the understanding Of the fact that everything is aging.
云何天世間，現在受天樂？不知當退沒，一切皆歸盡。
4.A. 354 “ ‘Those who feel attached To the pleasures in the divine realmsLive a life that ends in death, Yet they are unaware of their final parting.
如蜜在棘林，亦如雜毒飯，諸樂亦如是，不覺退沒苦。cf. Dhs.33.3
4.A. 355 “ ‘Like wood mixed into honey, Or food mixed with poison, All these pleasures end unhappily. Yet the gods do not know this.
天中上妙欲，受之無厭足；
4.A. 356 “ ‘How could those who have arrived in the land of the gods Possibly be satisfied by just looking at objects? Insatiable because of their craving, How could they be happy?
天中諸愛力，大樂自覆心。愛火燒眾生，求樂不可得，
4.A. 357 “ ‘The force of their tremendous pleasure Keeps them craving in their heavenly realm. Those tormented by the fire of craving Do not experience any happiness.
若得離愛欲，一心行為樂。無我離欲人，能至涅槃城，cf. Dhs.33.4-8
4.A. 358 “ ‘Yet those who do not have such all-consuming craving, Who are without ego and who are free from hopes, Proceed to the city of the transcendence of suffering. They are the ones who gain happiness.
是人初後淨，從樂得樂處。若人斷愛結，令心無遺餘，
4.A. 359 “ ‘Those who do not even retain Any imprints of craving in their minds, But are stainless from beginning to end, Will achieve the bliss of all bliss.
善攝於心意，不受一切法。知應作不作，彼人常得樂，
4.A. 360 “ ‘Those whose minds are composed, Who have no hopes about anything, And who are free from confusion about right and wrong, Remain in constant bliss.
若能斷愛河，得脫生死流。勇健者能度，必至涅槃城，
4.A. 361 “ ‘Crushing the causes of cyclic existence, Including the pleasant ones, The chiefs among the steadfast go beyond, And abide in the bliss of the transcendence of suffering.
愛者則無樂，三毒和合故，若能解脫欲，是名清淨樂。
4.A. 362 “ ‘The desirous, aggressive, and craving Do not have any happiness. Those who are free from the fires of desire Are held to have uncorrupted happiness.’
如是比丘觀放逸行天愛火增長，生悲愍心。
4.A. 363 “Thus, as the monk sees how every single day the gods who are lost in carelessness keep feeding the fire of craving, he develops compassion.
是時彼天與諸天女詣香烟林遊戲之處，天女圍遶，種種音聲歌舞戲笑娛樂受樂，或行虛空如鳥飛翔天女圍遶，有乘鵝殿、有乘鵝鳥、有行於地，多有天女歌讚音頌，身皆安樂無有疲惓。詣香烟林。
4.A. 364 “Together with troupes of goddesses, these gods will proceed to the forest called Thick Smoke. [F.99.b] The charming goddesses play instruments, sing songs, and laugh. Surrounded by such goddesses, these happy gods go to the pleasure grove to enjoy each other. Surrounded by goddesses, some travel through the sky like birds, some travel in chariots pulled by swans, some travel with companions in their chariots, and some travel on foot, surrounded by goddesses. Thus, singing and free from any physical discomfort, such happy gods will travel to the forest of Thick Smoke.
見彼林中先住諸天，生大歡喜，和合共集，戲笑音聲第一歡悅。
4.A. 365 “As they arrive, the gods who arrived there earlier will welcome the newcomers with great jubilation and tremendous appreciation, and thus the newly arrived and the older gods will mingle among one another, chattering, singing, having fun, and thoroughly enjoying themselves.
於香烟林無量音聲充滿其中，簫笛箜篌種種鼓樂，天女莊嚴衣瓔珞具，出眾妙聲、歌笑之音，諸河流水出種種音，眾寶色鳥種種形色。天諸歌音，聞者悅樂，遍滿林中，其林多有天諸藥草，鳳鳥泉池華果具足，於此戲處受五欲樂。
4.A. 366 “The grove of Thick Smoke resounds with the sounds of flutes, lutes, earthen drums, gongs, and the sounds of the goddesses’ jewelry. Similarly, one hears the sounds of songs and laughter; streams, pools, and cascading water; the singing of exquisite birds with beautiful colors; and the captivating songs of gods. Thus, the forest is filled with many endearing sounds. It is also filled with perfect herbs, birds, streams, pools, flowers, and fruits, and within it the gods passionately enjoy their divine sense pleasures, lost in happiness.
復與天女眷屬圍繞，詣須彌山辯才峯間，於彼山中眾蓮華池園林具足。其山峯中毘樓勒天王之所住處，無量天女所共圍繞，觀諸眾生所作事業法以非法，幾許眾生行於法行？幾許眾生行於非法？
4.A. 367 “Later, the gods will leave the forest, and together with the goddesses venture to the summit of the mountain known as Peak of Distinct Appearance. The summit of Peak of Distinct Appearance features lotus ponds, pools, and parks [F.100.a] that are of divine perfection. Upon the summit of this mountain resides the great king Virūḍhaka with his retinue of goddesses. Working to benefit the entire world, he keeps track of how many people in the world of humans live by the Dharma and are righteous, and how many people are unrighteous.
作何業故，利益世間？作何業故，不益世間？以何令彼正法增長，非法減少？云何令魔軍眾減少，勇健阿修羅、惱亂龍等皆悉損減？
He sees how many people benefit the world and how many do not, whether the forces of the Dharma or non-Dharma prevail, and whether the forces of the māras, such as the asura Firm or the nāga Pramatha, may be gaining strength. In this way, he resides upon Peak of Distinct Appearance, guarding humanity.
如是護世天王於辯才山去峯不遠日所行道，毘留勒天王觀其光明：修行何法有此光明照於世間？思惟觀日行道光明：若世間人順法修行，擁護正法，如法增長，日光清淨，時節隨順，光明照曜，五穀成熟，人無疾病。
4.A. 368 “The sun passes not very far from the summit of this mountain as it circles Mount Sumeru, and the great king Virūḍhaka examines how the sun shines on the world of humans due to the presence of factors of the Dharma. Being an expert concerning the sun’s circular movement, he examines the sun. If there are people who are righteous and rule according to the Dharma, the sun will be full, its colors clear, and it will rise in a timely and luminous manner. People will then be free of physical illness and the crops will be free of disease.
若行非法，則日無光明，五穀不登，人民疾病。如是皆由法、非法力得增上果，日之光明，非無因緣。
If, on the other hand, people are unrighteous and do not pursue the Dharma, the sun will not rise with brilliance, and, due to the power of non-Dharma, crops will not grow and harvests will fail. Such events are the effects of Dharma and non-Dharma, respectively, and they do not occur uncaused.
光明無等，行須彌側，故名大明。毘留勒天王因見日已，觀諸世間。彼諸天眾歡喜受樂，見此大明行山峯間光明威德，百倍歡喜。
4.A. 369 “The mountain is called Distinct Appearance with reference to the light of the sun, and this is where the great king Virūḍhaka resides as he examines the world. When the gods of Passionate Conduct arrive at the summit of Mount Distinct Appearance, they will be overjoyed and when they behold its brilliance, their joy will increase a hundredfold. [F.100.b]
毘留勒天王觀世間已，見天光明威德增勝，心生歡喜而說頌曰：
4.A. 370 “As Virūḍhaka examines the world in this way, he sees how the splendor of these gods and goddesses increases a hundredfold due to their own karmic actions. Seeing this, Virūḍhaka, guardian of the world, will become most delighted and utter the following verses:
三種作善業，有三種三因，三時三地處，三功德三果。cf. Dhs.32.38-40
4.A. 371 “ ‘When three causes manifest from three features, And one engages in three positive actions, One will achieve three great effects and three qualities And remain in three ways at the three levels.
不盜常行施，而行於正法，實忍善相應，一切天中生。
4.A. 372 “ ‘You immersed yourselves in the Dharma, You refrained from harm and practiced supreme generosity, You were truthful, patient, and gentle, And thus you have all come to the higher realms.
具足天莊嚴，天鬘自嚴身，如是天中樂，皆由善業因。
4.A. 373 “ ‘The gods in their divine realms, Perfectly adorned With divine jewelry and garlands, Experience happiness engendered by virtue.
若放逸眾生，不行於善業，如是愚癡人，不得生天中。 cf. Dhs.6.7
4.A. 374 “ ‘People who carelessly pursue pleasure Will not engage in virtuous practice. Being ignorant about the Dharma, How could they be born in the higher realms?
人中作善業，人作業成就，以是業報故，得生此天中。
4.A. 375 “ ‘Positive action causes corporeal beings To be born in this place — The ripening of such karmic actions causes beings To take birth in the land of the gods.
若有愛自身，欲受於樂果，作大福德因，得生天世間。cf. Dhs.31.11
4.A. 376 “ ‘The joyous ones Who are intelligent and at ease Will be born in the land of the gods, As they create great merit.
若於諸天中，受上中下樂，如是三種樂，福德因緣故。 cf. Dhs.32.41
4.A. 377 “ ‘Others of lesser and intermediate merit Also live at ease in the great happiness of the gods. This manifests as a result Of beings’ lesser, intermediate, and greater merits.
若人作諸業，隨業有增減，如是隨諸業，天中受樂報。
4.A. 378 “ ‘The more merits Embodied beings possess, The more happiness will ripen for them Within the worlds of the gods.’
時毘留勒天王觀諸天眾說是偈已，與諸天眾遊戲。
4.A. 379 “Thus, when Virūḍhaka sees the gods, he will speak such verses and then enjoy himself together with them.
山峯園林浴池華果地處，種種眾鳥出妙音聲。多諸天眾目視山谷，心生愛樂，受六欲樂，貪於六境，放逸遊戲、五樂音聲。於蓮華池遊戲之處，或遊飲河毘琉璃林泉池莊嚴皆共遊戲。
4.A. 380 “Upon mountains and in forests, pools, parks, and fields where divine flowers and fruits grow, and where various birds sing and gods and goddesses abound, and upon mountains delightful to behold where the six senses produce bliss, [F.101.a] the gods live in careless attachment. Enjoying themselves to the sound of the five types of instruments, they befriend one another in settings adorned with lotus groves, parks, fountains of wine, beryl forests, ponds, and springs.
乃至愛善業盡，從天命終，隨業受報，墮於地獄、餓鬼、畜生。
Their enjoyments will continue until finally their positive acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then cycle through the realms of hell beings, starving spirits, and animals.
若生人中，智慧辯才為世導師，人所信受，以餘業故。
If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great orators, tycoons, and great leaders.
復次，比丘知業果報，觀三箜篌天所住之地。彼以聞慧見：箜篌天第八地處名曰共遊。眾生何業生於彼處？
4.A. 381 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Engagement with a Retinue. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
彼以聞慧見：此眾生信心修行，持戒布施，法會聽法佐助經營，勸助隨喜深心、善心。以淨信心如是思惟：此人福德。我亦如是，念當修福。是人命終生共遊天。
He will then notice how some disciplined benefactors, who have trained attentively, and who have practiced generosity, observed discipline, and listened to the Dharma, may become inspired by another benefactor. Thus inspired and with a virtuous and faithful mind, they may think, ‘What a meritorious benefactor! Were I to obtain similar possessions, I too would give them away.’ When such faithful beings who think in this way later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Engagement with a Retinue.
隨喜施故，無量境界心生愛樂。其園林中種種音聲遊戲受樂，其池四岸，毘琉璃珠以為欄楯，金華遍覆，種種眾鳥出妙音聲。
4.A. 382 “Once born there, they will have constant possession of numerous objects [F.101.b] that have a maddening effect on the mind. Thus, they will enjoy themselves and frolic within forests that resonate with the music of the five types of instruments, in beryl ponds that are adorned with jewel banisters and studded with golden lotuses, and in parks and groves where birds warble and chirrup excitedly.
與諸天女而共遊戲。其園林中，俱翅羅鳥、孔雀莊嚴。與諸天女遊戲受樂，其諸蓮華，琉璃為莖、黃金為葉、金剛為臺，遊戲其中。於美林中眾果具足，與諸天女飲於美味，受五欲樂。或行山峯毘琉璃地，其地平正。
Some will frolic together with goddesses within dense forests where cuckoos and peacocks make their beautiful and evocative cries. Some will enjoy themselves among groves of lotuses that have stems of beryl, petals of gold, and anthers of diamond. Some will drink winter wine and frolic in groves with desirous goddesses who are drunk on those fruits that produce winter wine. Some will enjoy themselves in mountainous areas where the peaks are studded with rocks of beryl.
或遊山王河泉流水清淨無垢，清凉快樂，與諸天女遊戲其中。或遊渡濟，真珠為沙以布其地，清淨水中而自遊戲。或有樓閣七寶莊嚴高峻廣大。或有伎樂。
Some will enjoy themselves together with cherished beauties within streams of stainless, clean water that flows from lapis lazuli mountain peaks. Some will enjoy themselves at bathing pools where cool, clean, and stainless streams flow over sandy beds of pearls. Some will enjoy themselves within towering multistoried buildings that are adorned with the seven precious substances. Some will enjoy themselves surrounded by harems of goddesses and to the sound of the five types of instruments.
與諸天女遊戲受樂。或有意樹，寶鈴妙聲以為莊嚴。或有林中，六時具足，與諸親友及天女眾常受快樂。或有七寶以為其地，上此山已，觀餘天眾。如是種種不可譬喻，自業所化，受天快樂。
Some will enjoy themselves among beautiful wish-fulfilling trees draped with nets of tinkling bells. Some will enjoy themselves together with beloved and desired companions within groves of trees that remain exceptionally delightful throughout the six seasons. Some will enjoy themselves as they ascend mountain peaks to behold the rivers that flow through a landscape adorned with pure gold. In this way their divine enjoyments, which are produced by their own karmic actions, [F.102.a] constitute an array of pleasures that know no example.
如是諸天愛樂放逸，不知厭足，眼愛無量種種妙色不知厭足，耳鼻舌身意貪於聲香味觸及法，亦復如是。如是六根染愛六境，不知厭足。
4.A. 383 “In this way the eyes of the craving and attached gods insatiably behold desirable, attractive, and delightful forms and colors. Their ears insatiably perceive enjoyable objects in the form of melodious, clear, and attractive sounds. Their noses insatiably smell enjoyable objects in the form of numerous distinct and delectable fragrances. Their tongues insatiably savor enjoyable objects in the form of exquisitely delicious, luscious tastes. Their bodies insatiably feel enjoyable objects in the form of numerous smooth and appealing textures. Their minds insatiably perceive numerous unsullied objects that are desirable, attractive, and delightful. Thus, with their six senses attached to their respective objects, these gods are insatiable.
隨得境界愛心轉增，如火益薪，隨得境界無量增長，愛覆諸天，不識真樂。受如是等無量天樂，乃至愛善業盡。
4.A. 384 “Fueled by these objects, their craving keeps increasing. As they experience these delightful objects, their craving expands like wildfire. Obscured by their craving, these insatiable gods cannot see any end to their intense pleasure, and so they continue enjoying themselves, experiencing copious, unparalleled pleasures. This goes on until finally their positive acts with desirable, attractive, and delightful effects have been exhausted.
從天命終，若無善業，墮於地獄、餓鬼、畜生。若生人間，同集一眾，或入大海商賈求財，或同一城，或在山中同一村落，或同一業，或復親友，或同一王大富自在，以餘業故。
Once that happens, they will die and leave their divine world. At that point, their own former karmic actions will make them take birth within the realms of hell beings, starving spirits, and animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, become members of a guild of seafaring merchants, or a guild of merchants who are stationed in a marketplace, or who are based in mountainous regions. They will be connected with great friends, live freely, and not have to depend on kings. They will be extremely wealthy and independent.
復次，比丘知業果報，觀三箜篌天第九住處名曰化生。眾生何業而生彼處？
4.A. 385 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, [F.102.b] he will apply knowledge derived from hearing and thus correctly perceive a realm of the triple-lute-bearer gods known as Born in a Lap. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
彼以聞慧知：此眾生起大悲心，見有眾生飢饉所逼，投沒深水，欲自喪身，救此溺人，愛之若子，悲心救護。是人命終生於天上。
He will then notice how a person with genuine compassion may save another person who is swept away by a river, or how at the time of famine someone may save a person who is on the verge of death. Thus, with a mind saturated by love, people may protect another person as if he or she were their own child. They may do this without any ulterior motive but only through the power that comes from having trained one’s mind with attentiveness. When such people later separate from their bodies, they will ascend to the joyful higher realms and be miraculously born among the gods in the world known as Born in a Lap.
隨此天子所近天女，加趺而坐，從其懷中，忽然化生，時天父母即生子想，天子生已，生父母想。父母愛子亦如閻浮提人。
4.A. 386 “Within that realm reside gods and goddesses who are spread out across the land, and divine children are born into their laps. Thus, each god and goddess will think of the divine child as their own, and the child will, in turn, regard the god and goddess as his parents. In this way they will love one another, in the same way that happy and loving people in Jambudvīpa do.
如是天中，從坐化生，愛之彌甚，語天子言：汝善果報，從我化生，我與汝樂。我今將汝遊戲一切諸園林中，諸蓮華池及遊山頂，金網所覆泉流浴池，樹枝彌覆蓮華池中金色蓮華、眾蜂莊嚴，清淨流水及諸飲河種種美味，恣意共汝遊戲受樂。
4.A. 387 “The couple will say, ‘Son, it is very fortunate that you became our child. We shall make sure that you are happy here within all the heavenly forests, parks, and ponds. We will ensure your happiness here in this heaven where the mountain peaks are decorated with lattices of golden twigs, and there are exquisite pools and cascades; fine houses made of fresh twigs; lotus pools adorned with flowers of gold, lovely bees, and clear water; wine that flows like rivers; and winter wine with a delicious flavor that arouses various types of infatuation. In the midst of all this, you and we shall be happy together.’
天子白言：我今生此，得善果報，生值父母，我今供養。
“Then the child will say to his parents, ‘Since my father and mother provide for me in all these ways, [F.103.a] my birth in this joyous realm is very meaningful. I shall respect and faithfully listen to my parents.’
時天父母即將天子詣兩閻浮檀林，與諸天女至彼林中，見閻浮檀樹華果欝茂，其香普熏滿五由旬，以華遍散種種妙色，青赤黃紫種種形色長短方圓，以此眾華莊嚴其身如天髮旋。
4.A. 388 “Utterly delighted, the god will then lift up the child and together with the goddess proceed to the forest known as Rain of Jambu Gold. Attended by the goddess and together with his son, the god will thus go forth into theRain of Jambu Gold forest. The forest possesses magnificent trees that are flush with flowers and some that abound with fruits. The flowering trees are exceptionally fragrant and their flowers of different colors and shapes float through the air up to a distance of five leagues. They are colored blue, yellow, green, red, and maroon, and their shapes are round like Takṣaka, elongated, square, and they resemble those earrings, necklaces, and finger rings that delight the gods.
時天父母語其子言：此兩閻浮檀林歡喜花敷，若風動樹，其華遍散一切天眾。汝今可於此林遊戲，與天女眾而自娛樂相隨遊戲。
4.A. 389 “At this point, the god will say to his son, ‘Son, this is the forest known as Rain of Jambu Gold. It is full of the most delightful flowers and when its trees are rustled by the wind, the flowers are scattered among all the gods. Son, together we shall go there and enjoy ourselves, play, and amuse ourselves. Son, you too shall frolic with the groups of endearing, beautiful, and always agreeable goddesses.’
說是語已，與諸天眾共入彼林，見眾天鳥，名曰命喚，即以偈頌讚天子曰：
4.A. 390 “Then they enter the forest to play. As they do so a divine bird, known as the proclaimer, will sing the following verses: “
善來汝賢士，從作善業生，護持七種戒，今得如是果。 cf. Dhs.32.43
‘Welcome, you fine beings. You have done good things And observed sevenfold discipline — Your arrival here is the effect of that.
持戒果安樂，天中受果報，持戒如船筏，能度生死津。 cf. Dhs.23.55-59
4.A. 391 “ ‘The delightful effects of discipline [F.103.b] Ripen in the world of the gods. Liberating discipline Frees beings from cyclic existence.
若人戒水淨，澡浴勇健心，閻浮檀金花，天中自澡潔。
4.A. 392 “ ‘Those who by means of concentration Bathe in the pure waters of discipline Will in the land of the gods Come to bathe in flowers of Jambu gold.
持戒為種子，修種種戒行，遊戲於天中，汝今樂成就。
4.A. 393 “ ‘Growing the seeds of discipline, You came to possess a comprehensive discipline. And thus, within the heavenly realms, You now play and enjoy yourselves.
若人調伏心，常以戒莊嚴，彼人得天處，受無量快樂。
4.A. 394 “ ‘Those whose minds are always pliant And adorned with discipline Will journey to the limitless happiness Of the land of the gods.
若人作善業，從樂生樂處，遊戲於天宮，持戒增長故。
4.A. 395 “ ‘People who engage in positive actions Will journey from happiness to supreme happiness. Enriched by discipline,They will frolic in the home of the gods.
乘於尸羅階，增長於智慧，此人至善道，智慧善業故。 cf. Dhs.23.59
4.A. 396 “ ‘Climbing the staircase of discipline, Humans will go to the happy realms. Enriched by their knowledge, They will fly in the sky with wisdom.
是故常持戒，布施智慧財，常離於破戒，如避刀火毒。cf. Dhs.23.83
4.A. 397 “ ‘Therefore, maintain discipline at all times, And through the wealth of generosity, understanding, and endurance, Give up flawed discipline, Which is like poison, weaponry, and fire.
如是善護戒，將人至善道，若離於持戒，則無安樂處。cf. Dhs.23.84
4.A. 398 “ ‘People who thus sustain their discipline well Will be guided to excellent destinations. Nothing compares to discipline For attaining such joyous realms.’
如是命鳥偈讚天子，令心喜悅。天子聞已，心生歡喜，即與其父共入林中，其林皆以如意之樹以為莊嚴，猶如日光莊嚴奇特，無量百千樹林和合，流泉浴池莊嚴其林，毘琉璃樹真金莊嚴，無量愛樂。初生天子見此林樹，生大歡喜。
4.A. 399 “With such memorable verses the proclaimer birds will delight the divine son. Overjoyed, the divine son will keep the birds’ melody in mind, relish it, and then enter the forest together with his father. The forest of splendid wish-fulfilling trees is radiant like the sun and adorned with a hundred thousand beautiful features. Within it are exquisite waterfalls and ponds and gorgeous trees of beryl and silver. When the divine son sees all the delightful features of the forest, he will soon [F.104.a] achieve indescribable joy.
遊彼林中，見諸天女無所繫屬。時諸天女見此天子獨遊林中，容貌端嚴，未有天女，皆疾走詣此天子所，戲笑歌舞作天伎樂。
4.A. 400 “As he roams through the forest, the divine son will at some point be spotted by goddesses whose spouses have recently died. Those goddesses will understand that the newly arrived divine son has no wife. Noticing his face and physique, they will come before him —giggling, playful, flirtatious, and dancing to the tunes of various instruments.
時彼天子既捨父母，欲心所覆，詣天女眾共相娛樂，歡喜無比。天眾伎樂受樂成就。
Seeing them, the young god’s mind becomes obscured by a wish to leave his parents behind and thus he approaches the goddesses. As they behold each other, the god and the goddesses experience an indescribable happiness. Delighting in each another, they will, to the accompaniment of the five types of instruments, experience an array of pleasures just like other gods do.
於金銀、毘琉璃、車璩、馬瑙寶山峯中，園林浴池，真珠為沙以布其地，天蓮華池種種眾鳥以為莊嚴，與諸天女處處遊行遊戲受樂。
Among the mountains, forests, ponds, gold, silver, gems, golden peaks, beds of pearly sand, silver rocks, pools studded with divine lotuses, birds singing lovely tunes, rivers, cascades, and ornamental ponds, the divine son will enjoy himself together with the goddesses.
一一山中、一一河中、一一流水，與諸天女遊戲受樂。觀察如是希有事已，共天女眾歡娛受樂，乃至愛善業盡。
4.A. 401 “Enjoying divine happiness, they will range from mountain to mountain, and park to park. With their minds obscured in wonderment, they continue to perceive the astonishing world of the gods and so will continue enjoying themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted.
從天命終，隨業流轉，墮於地獄、餓鬼、畜生。若生人中，或作國王或為大臣，為一切人之所愛念，顏貌端正，以餘業故。
Once that happens, they will die and leave their divine world. In accordance with their karmic actions, they will then cycle through the realms of hell beings, starving spirits, and 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 kings or ministers, be appreciated by everyone, [F.104.b] possess an excellent countenance and physique, and be endowed with excellent qualities.
復次，比丘知業果報，觀三箜篌天所住之地。彼以聞慧見：箜篌天有第十地名曰正行。眾生何業而生彼處？
4.A. 402 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Activity. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.
彼見聞知：若有眾生行於善業，見人亡破、為他抄掠，救令得脫，或於曠野嶮處教人正道，或疑怖處令他安隱，利益眾生，善行三業淨身口意。是人命終生正行天。
He will then notice how some people, who engage in benevolent activity, may free others whose lives are endangered to the point of death due to fighting, or because of having entered a dense jungle. Those who do so, motivated by a wish to benefit others and while maintaining tremendous physical, verbal, and mental discipline, will, when they separate from their bodies, go to the joyful higher realms and be born among the gods in Activity.
生彼天已，其身光明猶如滿月，其光明曜，六根常受五欲之樂，常自娛樂，無量天女以為供養。身服天衣及著天鬘，常行遊戲園林華池。入頗梨林。
4.A. 403 “Once born there, they will be radiant like the moon and splendid in all regards. They will enjoy the bliss of serene sense faculties and frolic among objects of the five sense pleasures, day after day. Enjoying themselves together with many coteries of goddesses, they will wear divine garlands and garments and spend their days dancing romantic dances. As they frolic through numerous forests and parks and along the banks of rushing rivers, they will come to the so-called Crystal Forest.
其林皆悉是頗梨樹，普出光明以為嚴飾，華果具足，其葉光澤猶如雲母，果如明鏡其相方正。是時天子入毘留博叉林，見百千身皆悉端正，塗香末香華鬘莊嚴，百倍踊躍，謂餘天眾悉不如己。
All the trees in this forest are made of bright crystal and they bear abundant flowers and fruits. The flowers and leaves are all luminous like talc and clear like mirrors. The fruits that grow on the trees are either square or round and all of them are as bright as mirrors. When a god enters this forest, he will see a hundred thousand reflections of his own body. As he thus beholds his magnificent form, perfectly adorned with flower garlands and powders, [F.105.a] his self-importance will increase a hundredfold, and thus he will think, ‘Ah, no other god has reflections comparable to any of those many reflections of me!’
時毘留博叉入彼林中，觀諸世間。以林勢力，毘留博叉於此林中，見空行夜叉、地行夜叉及閻浮提法、非法相。見增長果。於頗梨樹，見人行法，心則歡喜；見行非法，心則不悅。
4.A. 404 “Virūpākṣa, guardian of the world, will enter this forest and there examine the way the world behaves. The power of this forest is such that if the yakṣas that rove upon the earth and soar through the sky do not quickly report the various righteous and unrighteous actions that take place due to the predetermined effects of sentient beings in Jambudvīpa, then the crystal trees of the forest will reveal whether human beings are involved in righteous or unrighteous actions.
毘留博叉見法、非法，向帝釋說：於夜叉所，知閻浮提人若善、不善。
Only later will the yakṣas come to report on the actions of humanity to the great king. Virūpākṣa therefore appreciates this forest, as it allows him to see all the righteous and unrighteous actions that human beings in Jambudvīpa engage in. If people are unrighteous and do not follow the Dharma, he will report their virtuous and unvirtuous actions to Śakra.
時彼天子於此林中，受五欲樂，乃至愛善業盡，
4.A. 405 “When the gods see the power of the forest, they will become intoxicated by the sundry enjoyable forms, sounds, smells, tastes, and textures, and thus they will continue to enjoy themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted.
墮於地獄、餓鬼、畜生。若生人中，於法城內生於正見大長者家，大富饒財，以餘業故。
Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then cycle through the realms of hell beings, starving spirits, and 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, possess the genuine view and become rich and accomplished in terms of the bases of the Dharma.
復次，比丘知業果報，觀三箜篌天已，
4.A. 406 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will not perceive any eleventh region beyond those ten.
觀四大天王天，名曰行天，遶須彌山王住於宮殿，外道說言：曜及星宿。粗略而說，三十六億。
· The Wandering Gods · 4.A. 407 “Then, among the four realms of the Four Great Kings, only the so-called wandering gods remain. [F.105.b] These gods circle the sides of Mount Sumeru. They soar in their chariots and are therefore thought by non- Buddhists to be planets, stars, and other celestial bodies. Roughly counted, they number three hundred and sixty million.
眾生何業生於彼處？彼以聞慧見：此眾生持七種戒——身戒、口戒：身三種戒，口四種戒——生於彼處，得增上果。以眾生作善、不善業因緣故，現善惡相。
4.A. 408 “Wondering what karmic actions may cause beings to take birth there, the monk will apply knowledge derived from hearing. He will then see that such a birth is due to various manifestations of the seven types of discipline — three of the body and four of speech. In short, beings are born there as the result of numerous karmic actions. He understands this in terms of the particular conditions that take the form of virtuous and unvirtuous actions.
日月星宿名曰行天，遶須彌山；虛空持風名曰風輪，為增上緣，轉持日月星宿，遶於須彌山王。於彼天中，二護世天：一名提頭賴吒；二名毘沙門。此諸天眾與二大天王遊四天下，種種摩尼以為宮殿青黃赤白，如前所說。與行天眾遊戲空中，受五欲樂，如意自娛，乃至愛善業盡。
4.A. 409 “The sun and the moon are also wandering gods that orbit Mount Sumeru, the king of mountains. In the same way, all wandering gods orbit Mount Sumeru, the king of mountains, due to the so-called circulating wind. Within this vast expanse reside Dhṛtarāṣṭra and Kubera, and these gods circle the four continents together with those great kings. Thus, within various chariots made of blue, yellow, and green jewels, the wandering gods enjoy, as explained before, the pleasures of the five senses until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted.
墮於地獄、餓鬼、畜生。若得為人，常樂遊行一切國土，設無因緣常遊諸國，或受安樂、或受苦惱，以餘習故、餘戒力故。
They will then, in accordance with their karmic actions, be born in the realms of hell beings, starving spirits, or animals. Should they be born with the general lot in life of a human, they will, in accordance with their causal actions, constantly relocate from one country to another. In this way, whether their discipline causes them to be happy or unhappy, they constantly migrate.
復次，比丘知業果報，觀四大天王更無餘地，作如是念：四天王天無量無邊。
4.A. 410 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm [F.106.a] of the gods of the Four Great Kings, he will apply knowledge derived from hearing, but he will not notice any other realms. As he fails to see any other realm beyond this, he will think, ‘The gods of the Four Great Kings are infinite and have no limits.’
如是盡觀於須彌山四面受樂，右遶遊行。日月遊行遶須彌山，隨在何方，須彌山王則有影現，人說為夜。閻浮提北，名曰風輪，持北方星，輪轉不沒，風輪持故。諸外道等，見此辰星——北斗七星——常現不沒，便謂此星能持一切世間國土。不如實知，不知風力之所持也，如是外道少分有知。
4.A. 411 “The previous actions of these gods now cause them to meander through and enjoy themselves amid the forests and parks in these four realms upon Mount Sumeru. As the sun orbits Mount Sumeru, the shadow of the mountain falls on the various realms of humans, and thus it turns to night in Jambudvīpa. As the northern wind known as circular shape begins to circulate, it prevents all the northern stars from rising and setting. In this manner, the power of that wind will keep them hovering there. Certain non- Buddhists do not understand this and do not know how to examine the stars. Consequently, they adopt a simplistic position, believing that it is a ferocious crocodile that prevents the stars from setting while the seven sages are holding the world.
比丘如實觀四天王天，厭離生死，見天退苦，觀已厭離，生死無常，一切破壞，一切變動，一切別離，一切業藏，諸業流轉。如是比丘以聞知見。復次，行者內觀於法，順法修行。
4.A. 412 “When the monk has in this way seen each and every god of the Four Great Kings, as well as their domains, he will become weary of cyclic existence. Understanding the suffering of falling gods, he will become disenchanted, thinking that in cyclic existence there is no place that is permanent, stable, enduring, or unchanging. Thus, everyone must experience their share of meeting and parting, and their share of karmic action. Beings live in the realm of karmic action and no one is independent of karmic action. This the monk will understand by means of knowledge derived from hearing. Therefore, he will pursue spiritual practice and abide by the observation of inner phenomena.
一切愚癡凡夫貪著欲樂，為愛所縛，為求生天而修梵行，欲受天樂。如是比丘深生厭離，不樂不著、不修不味。
[The Seventeenth Ground]
4.A. 413 “The monk understands that childish ordinary people come to depend on the objects of their liking and so give rise to the causes of craving. Such people may then pursue pure conduct, wishing to be born in the higher realms [F.106.b] and expecting to be happy there. Yet, the monk does not view the happiness of the gods as real happiness.
觀諸樂已，以聞智慧見：彼比丘能與魔諍，欲度生死海，得第十七地。
Instead, as he looks at it with knowledge derived from hearing, he does not become attracted or attached, nor does he relish the experience of the gods. Rather, he has the power to battle the māras and he develops the wish to go beyond the ocean of cyclic existence. Thus, he enters the seventeenth ground.
地神夜叉聞已歡喜告虛空神，空行夜叉聞已歡喜告四天王，如前所說次第乃至無量光天：閻浮提中某村某邑，某城某國某種姓中，某善男子名字某甲，以信出家，剃除鬚髮而被法服，與魔共戰，欲出諸有。
4.A. 414 “When the terrestrial yakṣas hear this, they will inform the celestial yakṣas, who in turn will pass the news on to the gods of the Four Great Kings. In this manner, the news will, in the same way as before, gradually reach the gods in Limitless Light. At this point, the gods will tell one another, ‘In Jambudvīpa the noble son known as so-and-so, who is from such and such an area, town, family, land, and people, has shaved off his hair and beard, donned the saffron-colored robes, and with faith emerged from the household to become a homeless mendicant. Waging battle on the māras, he endeavors diligently and wishes to go beyond the horrors of existence.’
如是無量光天聞已歡喜，告餘天曰：閻浮提人順行正法，我今隨喜。此人發心，欲出生死，與魔共戰，持戒正行。欲與魔戰，減損魔軍，增長如來所說正法。
4.A. 415 “Hearing this, the gods in Limitless Light will become most exulted and thus they will respond, ‘Gods, in the world of humans, there are definitely people who are righteous and follow the Dharma. There are people who train in wakefulness, who immerse themselves in practice, and who wage battle with the māras. The forces of the māras are down and the forces of the sacred Dharma are up! The sacred Dharma taught by the buddhas is flourishing!’
