1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之十三(三十三天之十)
時諸天眾心生敬重，復聽帝釋所說法要，合掌頂上，白帝釋言：我今現見此法勢力，天王說法隨我等心，得信清淨，閻羅使者亦隨漸滅，隨聞如來所說法力即皆消滅，何況修行，若有修行至不滅處。
Those among the gods who have developed respect for the Dharma and who have listened to the teachings will now supplicate Śakra, saying, [F.255.b] ‘Now we truly see the power of the Dharma! The henchmen of the Lord of Death run away and disappear the more you teach us the Dharma! If merely listening to the Blessed One’s Dharma-Vinaya is that powerful, then what are we to think about actually putting it into practice! That will certainly bring one to the realm of immortality.’
爾時，帝釋心生歡喜作如是言：我於今者，所作已辦。我為如是放逸諸天除斷放逸，得不放逸，令其歡喜。我今當為此諸天眾說深妙法，如我往昔於大師所聞正法要
4.B. -1615 “Thoroughly delighted, Śakra will then think to himself, ‘I have been successful in all regards. I have caught all those who roamed in utter careless with the noose of carefulness. I shall therefore continue to teach the profound Dharma, just as I have heard it from other masters, to those who now rejoice in the teaching.
解脫城門，念出入息阿那般那。於昔舊天次第所聞，既得聞已，復見世尊為我宣說，是故我今為諸天說雜四聖諦法，於一諦中四種分別。我今當說，利益如是一切天眾，亦自利益，亦利益他生死行眾生，種種方便為之說法，令諸眾生心得淳熟。
4.B. -1616 “ ‘Mindfulness of the movement of the breath opens the gates to the city of liberation. Thus have I heard it transmitted previously among the gods, just as I have heard it explained by the Blessed One. I shall now convey to the gods precisely that which I have heard. I shall convey to them the account of the four truths of noble beings and I shall explain to them how each one of the four truths can itself be divided into four. In this way, I shall benefit the gods tremendously. I shall teach the Dharma by means of methods that are extremely beneficial and implant the teachings within the minds of those who are caught in cyclic existence.
我已如是說十五法，我今次為諸天眾等，說十六法，阿那般那出入息法，分別四聖諦，方便自因之相。云何名為次第說也？是修行者，觀於自身縛心獼猴。
4.B. -1617 “ ‘I have already taught the fifteen principles. Now I shall teach the gods about the gradual application of the sixteen stages of mindfulness of breathing and relate this to the topic of the noble truths and thereby account for their divisions as well as their particular and causal characteristics.’
諸天子！云何縛於覺觀心之獼猴？縛何等心？所謂縛識。如是一心，次第觀身相觀：身循身觀，染不染無記觀，受善受循受觀，苦受、樂受、不苦不樂受觀，受自相觀，法循法觀，善、不善、無記如自相，是名四念處。
4.B. -1618 “He then speaks as follows: ‘What are the stages? Spiritual practitioners direct their monkey-like minds to the various aspects of the body. The primary method used to direct their minds so as to tame their consciousness is one-pointed mind. Next, they gradually concern themselves with the characteristics of the body, thus maintaining an observation of the afflictive, non-afflictive, and neutral features of the body. [F.256.a] Then they shall maintain an observation of the pleasant, painful, and neutral characteristics of sensations. Finally, they maintain an observation of virtuous, unvirtuous, or indeterminate phenomena. In this manner, they correctly observe the characteristics of the four applications of mindfulness.
是修行者入如是法，一心觀察一切有為，自相寂滅，觀四念處，是四聖諦相。如是念處遍一切處，所謂次第行相，常無常，合和聚散，空無作者，空無我者，破壞衰惱。如是觀苦無常，見四念處已，
4.B. -1619 “ ‘In this way, spiritual practitioners pursue knowledge of the Dharma. They engage with peace and understanding, observe the characteristics of all conditioned factors, and apply this fourfold mindfulness to the characteristics of the four truths of noble beings. All applications of mindfulness concern factors that are impermanent from one moment to the next, empty in the absence of any permanent controlling agency, selfless in the absence of any controlling agency, and painfully afflictive, destructing, and transitory. In this manner, they observe the four applications of mindfulness.
觀四聖諦自相。如實觀察，生於暖法，從於暖法，生於智慧。譬如鑽火，先見烟相，後乃見火；如鑽如燧，先生熱氣，後乃生火。以信樂故，於一切煩惱無知法中，未來能生聖法、毘尼亦復如是。以十六種觀四聖諦。
4.B. -1620 “ ‘As they correctly observe the individual characteristics of the four truths of noble beings, there arises the Dharma-mind referred to as heat. Smoke precedes the emergence of fire, and heat occurs before fire breaks out when friction is created between two pieces of wood. Similarly, heat arises as a sign that the remedy against all afflictions and ignorance is being applied. This simply refers to the joy and inspiration felt as one analyzes the noble Dharma-Vinaya’s four truths of noble beings in terms of their sixteen aspects.
如是暖法云何生耶？云何觀於四聖諦耶？諸天子！所謂是苦聖諦因緣，有故無常，敗壞故苦，離人故空，不自在故無我。如是四種分別，觀苦聖諦。
4.B. -1621 “ ‘Mighty ones, how do the properties of heat manifest, and how does one discern the aspects of the four truths of noble beings? The noble ones’ truth of suffering is as follows. A spiritual practitioner discerns four features of the noble ones’ truth of suffering, seeing impermanence due to causes and conditions, pain due to harms, emptiness in the absence of a person, and absence of self since there is no controlling agency.
行者觀苦聖諦已，觀集聖諦四種分別。云何分別？所謂行相續轉故，集相似果流轉諸有故，因一切性流轉有故，勢力不相似相續緣有故。
After the noble ones’ truth of suffering comes the truth of origin, which is likewise discerned in terms of four aspects. [F.256.b] In this regard, there is origination because the factors of conditioning arise in relation, causality since effects occur in causal concordance, production in terms of all the discerned factors, and conditionality because of relations that produce discordant effects.
行者復觀苦滅聖諦四種分別。諸天子！云何行者分別修行苦滅聖諦？捨一切衰惱故，滅煩惱火離故，一切法第一寂滅故，清淨法出生死故。
Also, the truth of cessation is discerned as fourfold. Mighty ones, how do spiritual practitioners discern this? They distinguish cessation in the absence of all afflictions, peace since the fire of affliction is extinguished, excellence because this is the foremost among all factors, and deliverance since there is liberation from cyclic existence.
行者復觀道聖諦四種分別。諸天子！云何行者分別觀察？所謂得不退處故，道不顛倒故，一切聖人所住法故，以無礙斷除生死衰惱出世間故。
Mighty ones, a spiritual practitioner also discerns the path in terms of the four features: path because of the attainment of awakening and liberation, reason in the absence of error, practice since it supports all noble beings, and release since all the afflictions of cyclic existence are terminated.
是名十六種修行之法，我已說之，汝等天眾勤修精進，觀現煖法，展轉相教，從出入息生於煖法，從於煖法生於頂法，以信係念三寶功德聚等，勝過前觀。
4.B. -1622 “ ‘Thus, I have now taught you the sixteen features of great spiritual practice, and this is what is understood by heat. As the phenomena of heat increase, the phenomena of summit arise. Thus, a spiritual practitioner who has faith regarding the qualities of the Three Jewels and the flaws of the aggregates will discern a “summit” that surpasses the rest with its special qualities.
如是行者云何觀察，名頂法道？如山頂上頂法增長，次第得生忍法善根。以得忍故，住第三處，名生現前，非現法忍。以現忍法，故名忍法。忍增長故，名世間第一法。於一念時，心心數法，名得世間第一法。次第得成須陀洹。如是之法，我自證之。若人能證如是之法，不見閻羅可畏使者，亦不怖畏。如是，諸天子！以不放逸故，得如是法。是故，諸天子莫得放逸。
This so-called summit is comparable to a mountain peak. Next, mighty ones, as the state of summit increases, there follows a state known as acceptance. This is a state that accords with the summit and produces roots of virtue. However, this state differs from the summit due to its acceptance of the truth of the three occasions. 323 In this regard, because of such acceptance, these factors are known as acceptance. The increase of acceptance brings the instantaneous manifestation of the supreme among all mundane phenomena. That is when such a mind and mental states arise. Subsequent to the attainment of supreme phenomena comes entry into the stream, at which point one gains control of one’s body. One will then neither see nor fear any henchmen of the Lord of Death. The primary factor for all those attainments [F.257.a] is familiarity with carefulness.’
爾時，釋迦天王而說頌曰：
若於出入息，善知十六斷，暖法及頂相，忍法逆順觀。 cf. Dhs.29.7-10
4.B. -1623 “At this point Śakra will utter the following verses: “ ‘Those who know the practice of exhaling and inhaling Are aware of the reality of the sixteen features. Those who understand the way of heat Will be expert regarding the nature of acceptance.
知世第一法，次第知真諦，知次第正法，不失於善道。
4.B. -1624 “ ‘With knowledge of the supreme among mundane phenomena, Recognition of reality will follow. Those who gradually become aware of reality Do not waver from the authentic path.
解脫於三結，破壞八種有，勇猛斷惡道，故名須陀洹。
4.B. -1625 “ ‘With freedom from the three bonds, There will be no eightfold fear and terror. For the steadfast there are no eight lower realms; This is known as the state of a stream enterer.
有漏不善法，決定行惡道；流趣於涅槃，故名須陀洹。
4.B. -1626 “ ‘The unwholesome factors that otherwise Certainly lead to the lower realms are dispelled, And one enters the stream of liberation. This is the stage of a stream enterer.
爾時，天帝釋說此偈已，告諸天眾：如是十六種念阿那般那，我已具說，汝當思惟。此道寂滅，入涅槃城，無所怖畏，一切聖人之所愛念，是故汝等應當決定修行此道。若汝畏於閻羅使者，應當次第憶念如是阿那般那十六之行。
4.B. -1627 “ ‘Therefore, you must certainly follow these paths. In this way I have taught the sixteenfold mindfulness of breathing to you who fear the henchmen of the Lord of Death.
復次，諸天子！有十七種中陰有法，汝當係念行寂滅道。若天、若人念此道者，終不畏於閻羅使者之所加害。何等十七中陰有耶？所謂死時見於色相。若人中死，生於天上，則見樂相。見中陰有猶如白[疊*毛]，垂垂欲墮，細軟白淨，見已歡喜，顏色怡悅。臨命終時，復見園林，甚可愛樂，蓮花池水亦皆可愛，河亦可愛，林亦可愛，次第聞諸歌舞戲笑，次聞諸香，一切愛樂無量種物和合細觸。如是次第，即生天上，以善業故，現得天樂。得此樂已，含笑怡悅，顏色清淨，親族兄弟悲啼號泣，以善相故不聞不見，心亦不念。以善業故，臨命終時，於中陰有，大樂成就。
4.B. -1628 “ ‘Mighty ones, gods or humans who fear the henchmen of the Lord of Death must relinquish the seventeen factors that connect one to the intermediate existence. What is meant by the intermediate existence? This refers to the forms that appear at the time of death. When human beings die in the realm of humans and are about to be born among the gods, they will perceive delightful signs in the intermediate existence. Thus, white fabrics or slender, smooth trumpet-flowers will fall, and at the same time they will feel extremely joyous and their faces will brighten. Thereafter they will perceive delightful forests, ponds, rivers, landscapes, and parks, and they will hear laughter, joking, and captivating songs. [F.257.b] Next, they will sense delicious and unprecedented fragrances of numerous fine substances. Then, they will experience extremely smooth textures, and after that, the gods and goddesses will appear. Such are the manifestations of positive karmic actions. When such people’s vital functions have been cut off, these signs will manifest, and they will bear beautiful smiles and their faces will have a clear hue. These diseased people will be taken in by those signs and so they will not see, hear, or think of their crying and lamenting family and friends. Instead, they will die while experiencing extremely pleasant phenomena.
初生樂處，天身相似，天眾相似，如是之相生處相似，如印所印，亦如一切天眾色相，亦如欲界六天受樂，亦如遊行境界相似，觸亦相似，天色相似。又住中陰，見諸天中生處勝故，即生心取，愛境界故，即受天身，是則名曰初中陰有。
4.B. -1629 “ ‘Such a deeply enjoyable intermediate existence occurs in accord with the realms of the gods, just as when a seal leaves its imprint. Reflections of the god realms appear in concordance with the six abodes of the desire realm, and thus one experiences enjoyments, places, textures, and sights that accord with those realms. Later, during the period of becoming, one will perceive the heaven into which one is to be born as extremely excellent and will therefore take birth there due to one’s craving for objects. This is how one is born, and this is how the first intermediate existence is perceived.
復次，諸天子！云何第二中陰有耶？若閻浮提人中命終生欝單越，則見細軟赤[疊*毛]可愛之色。見之愛樂，即生貪心，以手捉持，舉手攬之如攬虛空，親族謂之兩手摸空。復有風吹：若此病人冬寒之時，暖風來吹，若暑熱時，涼風來吹，除其欝蒸，令心喜樂。以心緣故，不聞哀泣悲啼之聲。若其業動，其心亦動，聞其悲啼哭泣之聲，業風吹令生於異處。是故親族兄弟，臨命終時，悲泣啼哭甚為障礙。若不妨礙，生欝單越。中間次第有善相出：見青蓮花池，鵝鴨鴛鴦充滿池中，周遍具足，其人見之，即走往趣。如是中間生於善心，命終即見青蓮花池，入中遊戲。若於欝單越欲入母胎，從花池出，行於陸地，見於父母染欲和合。因於不淨，以顛倒見，見其父身乃是雄鵝，母為雌鵝。若男子生，自見其身作雄鵝身；若女人生，自見其身作雌鵝身。若男子生，於父生礙，於母愛染。生欝單越，是名第二中陰有也。
4.B. -1630 “ ‘Mighty gods, what other intermediate existences are there? If human beings die in Jambudvīpa and are to be born in the continent of Kuru to the north, they will perceive a red fabric with white apertures that is light, smooth, and extremely beautiful. They will become attached to that and hold on to it. People who die this way will be waving their hands through the air and those around them will say that he or she is grasping at the sky. Then a wind will rise and, at the time of death, they will first feel cold and seek warmth. Warmth will then manifest and the cold will disappear. Their contact with the warmth produces pleasure, and as they focus on that pleasure, their minds become consumed [F.258.a] by it to the extent that they no longer hear any sounds of crying, lamentation, or desperation. However, in some rare circumstances, their previous karmic actions lack stability, and thus they may nevertheless hear some noises. In that case they will be carried elsewhere by the winds of karmic action. This is how family and friends can create obstacles at the time of death. Otherwise, they will take birth in Kuru in the north. As the signs of virtue begin to manifest, they will perceive a blue lake full of swans, ducks, and geese and notice that the lake is covered by flowers. They will proceed to rush toward the lake. Then, as the final moments of their lives pass, they die. Next, the vision of the lake will unfold and they will begin to frolic among the lotus flowers. If they are about to take birth from a mother’s womb in the continent of Kuru in the north, they will move from the lake onto dry land. There, they see their future parents copulating, but they will misinterpret the sight, taking it instead to be a pair of mating geese. If they are about to become a woman, they will perceive themselves as a female goose, and if they are about to become a man, they will see themselves as a male goose. In the latter case, they will chase away the male goose and then copulate with their future mother. That leads to birth in Kuru in the north. Such is the second intermediate existence.
復次，諸天子！云何第三中陰有耶？若閻浮提中死，生瞿陀尼，則有相現。若臨終時，見有屋宅盡作黃色猶如金色，遍覆如雲。見虛空中有黃[疊*毛]相，舉手攬之，親族兄弟說言病人兩手攬空。是人爾時善有將盡，見身如牛，見諸牛群如夢所見。若男子受生，見其父母染愛和合而行不淨。自見人身，多有宅舍，見其父相猶如特牛，除去其父與母和合。瞿陀尼人男子生者，有如是相。若女人生瞿陀尼界，自見其身猶若乳牛，作如是念：何故特牛與彼和合，不與我對？如是念已，受女人身，是名瞿陀尼國女人受生。是名第三中陰有也。
4.B. -1631 “ ‘If, following one’s death in Jambudvīpa, one is about to be born among the humans on the continent of Godānīya in the west, one will at the time of death perceive one’s entire home as yellow, and one will perceive a cloud- like fabric of a fine yellow color. As one seeks to clutch onto the fabric, those nearby will cry and say that he or she is grasping at the sky. Then follows the final moment of mind in the death process, and one will thereafter perceive the forms of cows and herds of cattle, as if in a dream. During the intercourse of one’s prospective parents, one will, if one is about to be born as a man, see oneself as a magnificent bull that challenges the head of the herd. [F.258.b] Successfully chasing away one’s father, one next copulates with one’s mother, and so one is born on Godānīya in the west. Such is the third intermediate existence.
復次，諸天子！云何第四中陰有耶？若閻浮提人命終生於弗婆提界，則有相現。見青[疊*毛]相，一切皆青遍覆虛空。見其屋宅悉如虛空，恐青[疊*毛]墮，以手遮之，親族兄弟說言遮空。命終生於弗婆提國，見中陰身猶如馬形，自見其父猶如父馬，母如草馬，父母交會愛染和合。若男子受生，作如是念：我當與此草馬和合。若女人受生，自見己身如草馬形，作如是念：如是父馬何故不與我共和合？作是念已，即受女身。是名第四中陰有也。
4.B. -1632 “ ‘A fourth intermediate existence leads to birth among the humans on the continent of Videha in the east. In such a case, one will, at the end of one’s life, on the verge of death, perceive a blue fabric and, even though one remains within one’s home, one will behold a beautiful deep blue sky. While enjoying that sight, one will also be concerned that the sky might fall upon oneself. At that point, the assembled friends will say that he or she is grasping at the sky. Next follows the moment at the end of the death process, and in the ensuing intermediate existence one will now perceive oneself as a horse. On the continent of Videha in the east, one will then see one’s future parents as a copulating stallion and mare. If one is about to be born as a male, one will feel like mounting the mare, and if one is going to become a female, one will want to be mounted by the stallion. Such is the fourth intermediate existence.
復次，諸天子！云何第五中陰有耶？若欝單越人臨命終時，見上行相。諸天子！若大業大心，心業自在，生於天上。臨命終時，以手攬空，如一夢心，夢中所見種種好花，見之歡喜，又聞第一上妙之香，第一妙色皆悉具足第一莊嚴青黃赤白，第一香氣在其手中。是人見花，生於貪心，作如是念：今見此樹，我當昇之。作是念已，臨終生於中陰有中，見蓮花樹青黃赤白有無量種。復作是念：我當昇樹。作是念已，即上大樹，乃是昇於須彌寶山。昇此山已，見天世界花果莊嚴，作如是念：我當遊行如是之處，我今至此，花果之林處處具足。是名欝單越人下品受生。是名第五中陰有也。
4.B. -1633 “ ‘A fifth intermediate existence comes about in the following way. What are the definitive signs, in accord with the higher realms, that can be seen when someone is dying in Videha in the east? Mighty ones, when someone who has performed great actions, and in particular great mind-governed actions, dies, the following signs will occur when he or she is about to be born into the world of the gods. As if in a dream, one will at first feel alone and try to hold on to the sky. Then, as if in a dream, one will perceive beautiful and fragrant flowers in the most exquisite colors. [F.259.a] Those magnificent flowers are blue, yellow, red, and white. As they appear in one’s hands, one will develop a fondness for them, thinking, ‘I wish to see and climb the great trees from which these flowers come.’ Then, following those mental perceptions, the mind intent on the future life arises. Thus, in the intermediate existence one will perceive many different trees with blue, yellow, and white flowers. At that point one thinks, ‘I must climb those trees,’ and thereupon one begins to climb the trees, or, alternatively, one begins to climb Mount Sumeru. Next, one beholds the world of the gods with its beautiful flowers and fruits. At that point, one will think, ‘I must go there! I want to live in those lands with such perfect fruits!’ Such is the fifth type of minor birth.
4.B. -1634 “ ‘A sixth intermediate existence is as follows. When those on the continent of Kuru in the north, who have performed previous actions of an intermediate quality, die there, certain signs will manifest in the intermediate existence. At the time of death, such people will perceive an extremely beautiful lotus flower adorned by gorgeous bees. Attached to its delectable fragrance, the beings in the intermediate state will climb the flower, yet assoon as they begin to ascend it, the flower will soar off into space. Alternatively, they may also just find themselves ascending into the sky, as if in a dream. At the time of their birth, they will perceive beautiful lotus flowers surrounded by lovely bees, and at that point they will make the wish, “May this place with such flowers be mine!” At that very moment, they will take birth —such are the links of existence. Thus, one may also take birth among the gods in the heavens based on intermediate actions. [F.259.b]
復次，諸天子！云何第六中陰有耶？若欝單越人，以中業故，臨命終時欲生天上，則有相現。臨命終時，見蓮花池甚可愛樂，眾峯莊嚴，一切皆香。昇此蓮花，昇已須臾，乘空而飛，猶如夢中。生於天上見妙蓮花，可愛勝妙最為第一，作如是念：我今當至勝蓮花池，攝此蓮花。是名欝單越人中品受生。是名第六中陰有也。
4.B. -1635 “ ‘A seventh link to intermediate existence, which is based on excellent karmic actions, leads to a supreme birth in the realms of the Heaven of the Thirty-Three. In this case, if one dies on the continent of Kuru in the north, one will at the time of one’s death perceive beautiful places and exquisite forests and parks. When facing this sight, one will begin to climb toward them, and as one keeps climbing, one will ascend into the sky. Climbing in this way, one will encounter beautiful sights everywhere, and so one will think, “Now I must go and stay here.” Birth then follows the very moment one has had this thought. That is how birth from the realm of Kuru in the north occurs based on supreme karmic actions. That is the seventh link to existence.
復次，諸天子！云何第七中陰有耶？欝單越人以勝業故，生三十三天、善法堂等三十三處。從欝單越臨命終時，見勝妙堂，莊嚴殊妙，其人爾時即昇勝殿。實非昇殿，乃昇虛空，至天世界。見其宮殿，心念即往，生此殿中以為天子。是名欝單越人命終之後生於天上，受上品生。是名第七中陰有也。
4.B. -1636 “ ‘As for the eighth link to existence, one may wonder how many signs occur at the time of a death on the continent of Kuru in the north. Mighty ones, one shall then perceive delightful forests that are studded with beautiful jewels, and one will enjoy the most pleasant fragrances. No terrible sensations will occur at the time of death, nor will one’s mind become muddied by any other sensation. Thus, one’s mind will be bright at the time of death. As the end of life is reached, one will perceive palaces and parklands, and the sight of them will make one think, “I must enter those palaces!” As one enters them and thus proceeds into the intermediate existence, one will see itinerant gods moving to and fro, just as one will perceive mountainous lands and ranges where the gods dwell, meet, or roam. Next, one will perceive oneself, and thus one will enter that place. Everything is experienced vividly, as if in a dream. As one beholds the many different palaces [F.260.a] and their abundant pleasures, one will think, “I must enter there!” As soon as that thought occurs, one is born. Such is the way that becoming manifests, conditioned by grasping, within the links of existence. This way of taking birth can be the result of supreme, intermediate, or lesser factors. As one sees the exquisite forests, groves, and parks, one will develop desire for them, and so one is born into this realm from Kuru in the north.
復次，諸天子！云何名曰第八中陰有道相續？若欝單越人臨命終時，則有相現。諸天子！其人見於園林行列遊戲之處，香潔可愛，聞之悅樂，不多苦惱。無苦惱故，其心不濁，以清淨心捨其壽命，受中陰身。見天宮殿，作如是念：我當昇此宮殿遊戲。作是念已，即昇宮殿，見諸天眾遊空而行，或走或住山峯之中，或身相觸，處處遊戲。住於中陰，自見其身，昇於天上猶如夢中。三十三天勝妙可愛，一切五欲皆悉具足，作如是念：我今當至如是之處。作是念已，即生天上，取因緣有，如是有分，有上中下。生天上已，見於種種殊勝園林，悕望欲得，從欝單越死，生此天中。如是一切欝單越人生此天已，餘業意生，樂於欲樂，貪五欲境，歌舞遊戲受愛欲樂，憙遊山峯多受欲樂，愛一切欲。何以故？由前習故，愛習增長。如是，諸天子！是名欝單越人命終生天，生此天處熏習遊戲及死時相。是名第八中陰有也。
4.B. -1637 “ ‘When one takes birth here from Kuru in the north, the effect that accords with its cause is a tremendous desire for pleasures. Accordingly, everyone is born with an extreme fondness for dance, song, jest, play, food,living quarters, and fun-filled visits to mountain peaks. Everyone there possesses this crazed state of mind. Why is that? Because the gods have become used to such a state of mind and so, having spent their past human lives within that, their craving has now become extremely powerful. Mighty ones, such are the signs, the cooling, 324 and the bases that manifest when someone is born here after having died in Kuru in the north.
復次，諸天子！云何第九中陰有耶？若瞿陀尼人命終生天，有二種業。何等為二？一者餘業；二者生業。生於天上，其人云何中陰受生？臨命終時，則有相生。現報將盡，或中陰有，則有相生，動亂如夢。諸天子！瞿陀尼人臨命終時，以善業故，垂捨命時，氣不咽濁，脈不斷壞，諸根清淨。于時次第見大池水如毘琉璃，入池欲渡，其水調適不冷不熱，洋洋而流浮至彼岸，如是如是近受生處。既至彼岸，見諸天女第一端正，種種莊嚴，戲笑歌舞。其人見已，欲心親近，前抱女人，即時生天，受天快樂。如夢中陰即時滅壞，無量亂心，生已即覺，見眾妙色，受勝妙身。是名第九中陰有也。
4.B. -1638 “ ‘How are humans who die on the continent of Godānīya in the west born among the gods based on karmic actions that are to be experienced in other lives, or karmic actions to be experienced in the subsequent life? What are the signs that accompany such an impending existence? What signs of the intermediate existence will be seen vividly, as if in a dream? Mighty ones, when people on the western continent of Godānīya are dying and the moment of death arrives, those who are moved by positive karmic conditions will not hear forceful noises, nor will they experience painful sickness, and their senses will remain lucid. Instead, they will perceive a clear blue river, colored like beryl, [F.260.b] and, wanting to stay in the river, they will enter the water and swim. The water’s temperature is neither too cold nor overly warm. They are then carried by the water, and the closer they come to the other shore, the closer they get to their ensuing birth. As they take birth due to afflictions, they will then perceive that the shore is filled with gorgeous jewelry-clad women who are singing and dancing. Seeing them, they will feel sexual desire and thus they will approach the women with the urge to have intercourse. When one couples with one of the women, conception occurs, and one experiences the divine pleasures. Birth is the time of awakening from the dream-like, vivid appearances of the intermediate existence to see forms clearly. Such is the tenth intermediate existence. 325
瞿陀尼人生有三品——上、中、下業，同一光明、等一中陰、等同一見、同一生行，一切相似，不如欝單越人三種受生差別相也。
4.B. -1639 “ ‘On the continent of Godānīya in the west, the appearances are of the same kind regardless of whether one is born due to intermediate or lesser karmic actions. The perceptions in the intermediate existence are the same and the stages of birth are similar. This is unlike Kuru in the north, as the three characteristics are all of the same type. 326
復次，諸天子！云何名曰第十中陰有也？若弗婆提人臨命終時，見於死相。見自業相或見他業，或見殿堂殊勝幢幡，欄楯莊嚴，於中陰有心生歡喜，周遍遊戲，欲近受生。於殿堂外，見業相似，見眾婇女與諸丈夫歌頌娛樂，第一莊嚴，歌舞戲笑。於中陰有作如是念：我當出殿見諸婇女及諸丈夫，共其遊戲歌舞戲笑。何以故？以諸婇女與諸丈夫第一遊戲歌舞戲笑。念已即出，入遊戲眾。爾時其人自知我入，猶如睡覺，即生天上。是名第十中陰有也。
4.B. -1640 “ ‘Mighty ones, when people on the continent of Videha in the east die — at which point they are reborn and meet with various signs, realms, and death experiences —what are the signs that they perceive? As their lives in Videha come to an end, they will perceive a delightful mansion with a fenced enclave of standards and banners. Within that home of the intermediate existence, they will feel joyous and, as they run from one object to the next, they draw closer to their rebirth. Outside this place, they will then perceive, as if in a dream, the tuneful melodies of women singing and dancing, dressed in beautiful garments. They will also behold men singing and dancing. Thus, they will feel, “I should go there to gaze upon those men and women, and to sing and dance with them. Those people who sing and dance are so attractive and delightful to listen to. [F.261.a] So I must go and mingle with them.” Conception then occurs when they subsequently think, “Now I have commingled with them.” At that point, the men and women disappear, and instead they behold their rebirth amid the perfect forests and gardens in the heavens.
是名四天下中陰有也。如是光明中陰有生，我微細知，餘不能了。諸餘外道莫能知者，雖世間法，無人能見。
4.B. -1641 “ ‘The eleventh setting pertains to the four human abodes as well as the infinite other forms of life in the world. Mighty ones, the way these life forms occur is subtle and cannot be comprehended through the learning of outsiders or by means of a mundane view.
復次，諸天子！云何名曰第十一中陰有耶？諸餓鬼等，以不善業生餓鬼中，惡業既盡，受餘善業，本於餘道所作善業、可愛之業猶如父母，欲生天中，則有相現。云何盡有而心相現？諸天子！若餓鬼中死，欲生天上，於餓鬼中，飢渴燒身、嫉妬破壞，常貪飲食、常念漿水，但念飲食，餘無所知。命欲終時，不復起念，本念皆滅，其身無熱，柔軟清涼，身有長毛，遍身惡蟲皆悉墮落，面色清淨，涼風觸身。臨至命終，悉無飢渴，諸根淨潔。鵰鷲烏鵄諸惡禽獸常啄其眼，至臨終時，皆悉不近。
4.B. -1642 “ ‘When the unvirtuous actions that caused beings to be born as starving spirits are exhausted, the experience of the consequences of those flawed actions likewise comes to an end. Thus, positive actions that were performed in other realms and are of a kind to be experienced in other lives —actions that were beautiful like the love of parents and of the type that must be experienced —may cause such beings to be born among the gods. What are the signs that manifest in such cases? What signs manifest to the mind of such beings at the end of their lives? Mighty ones, when starving spirits are about to die and be reborn in the higher realms, they will experience a decrease in their physical torments from hunger and thirst, and their minds will be less disturbed by envy and stinginess. Their constant yearning and craving for food and drink will grow less intense, and they will no longer have to run around in constant pursuit of food and drink. Their bodies will cool and no longer feel as rigid. Their hair will not be as long and ugly as before, and the worms that otherwise fill their bodies will be destroyed. Their faces will brighten, and they will experience a cool and delightful breeze. Then, as they approach the experiences at the end of their lives, their hunger and thirst will decrease tremendously, [F.261.b] and they will suddenly feel satisfied. Moreover, the ravens and owls that had been continuously devouring their eyes will now disappear.
見飲食河盈溢充滿，入中陰有，以前習故，雖見飲食，不飲不食，唯以目視，如人夢中見食，不飲不食；或如夢食，雖食不飽。如是雖見而未飽滿，唯生歡喜。見天可愛，如覺見色，心即生念，走往趣之，悕望欲往至於彼處，念已即趣，生於天上。是名十一中陰有也。
4.B. -1643 “ ‘Thereafter, in the intermediate existence, they will perceive various kinds of food and drink, and the force of their previous habituation will make them run for this sustenance. However, as their perceptions are merely mental, they can neither eat nor drink, but only perceive the various items. Something that is seen in a dream does not serve any purpose and cannot quench one’s thirst even if one drinks it. Similarly, although they see those things, they will not be satisfied. Still, merely seeing the food does make them happy. Just as one may recognize actual forms as one awakens from sleep, so these beings will now begin to witness the wondrous objects of the higher realms. Then, as they rush toward all these attractive sights, they will think, “I must lay hold of all those objects.” As soon as they begin to enjoy these objects, they are reborn. Such is the twelfth intermediate existence.
復次，諸天子！云何名曰第十二中陰有耶？希有之業，以愚癡故受畜生身，無量種類多癡因緣。業成熟故，餘業受於無量百千億生死之身。業成就故，墮於地獄、餓鬼、畜生，於無量劫所作之業輪轉世間，不可窮盡、不可思量。無始邪曲，不作利益，惱害眾生，輪轉無窮。於畜生中，無量種類、無量種食、無量諸道、無量種身、無量種地，有無量種諸心種子造無量業，或教他不信，作諸惡業。受報既盡，猶如渧於大海之水，令海枯竭，業海生渧，畜生業盡。
4.B. -1644 “ ‘Mighty ones, subsequent to the exhaustion of dullness there is also a thirteenth intermediate existence. All the many types of animals possess copious stupidity, and, based on their past karmic actions that are to be experienced in other lives, they live billions of such lives, experiencing the flawed karmic actions associated with hell beings, starving spirits, and animals. To live for many eons in cyclic existence, propelled by karmic actions in this way, is excruciating and extremely hard to fathom. As beings are caught in this process since time without beginning, they are helplessly compelled to wander further. It is indeed hard to believe that the flawed actions associated with the countless types of animals and their numerous foods, realms, bodies, abodes, mental seeds, and activities could possibly ever come to an end. Just as it is hard to believe that the ocean could dry up by extracting one drop of water at a time, so indeed is it incredible that the ocean of karmic actions could be emptied one drop at a time. [F.262.a]
以餘善業，畜生中死，生二天處——或生四天王天或生三十三天。於畜生惡道苦報欲盡，將得脫身，則有相現，其相所緣有無量種，不可具說。畜生中死，生於天上，甚為希有，非謂餓鬼、地獄中也。何以故？以癡心故，多作惡業墮畜生中，於一世中所作惡業，百千億生受之不盡，或於一劫至百千劫生死流轉，從生至生，業鎖所繫，流轉世間，受畜生身。是故寧墮地獄、餓鬼，不受愚癡畜生之身。
4.B. -1645 “ ‘When one becomes free from the realms of animals, one may be born in either the Heaven of the Four Great Kings or the Heaven of the Thirty- Three. As one dies and evades the great horrors of the animal realm, the signs of the approaching great pleasures and the perceived features of the many heavenly entities defy description. That hell beings can be born in the higher realms is actually less of a wonder than the fact that starving spirits and animals can also be born there. Why is that? Because the state of mind of a starving spirit or an animal is duller than that of a hell being, and they carry out numerous misdeeds against other beings. Thus, they may, in a single life, tie themselves to many hundreds of thousands of such lives lasting altogether hundreds, thousands, or even hundreds of thousands of eons. In this way, their chains of karmic action extend from life to life. It is therefore better to be born in hell than it is to take birth among starving spirits or animals. It is much better to be born in hell than it is to become an animal.
以是因緣，畜生之中，命終生天，甚為難有，非地獄也。如是畜生苦處臨終見光明現，以餘善業，癡心薄少，本智少增，智心漸利。臨命終時，見光明相，若見山谷、見諸樹林、種種流水、種種河池及見飲食。若憶念見世間智故，見有樂處，或在山中或在林間、或憶飲食或見樂處，即走往趣，如夢所見，走往趣之，如是如是近受生處。即受天身，如從夢覺，見眾色相，於百千億受生之處，悉皆未曾見如是色，見已歡喜發希有心。此何等物？云何有此？何因有此？以不習故、諸識鈍故，是故生於希有之心：我當至此盡攝此物。餘善業故，起如是心，以此因緣生如是意，生此念時，即生天上。是名十二中陰有也。
4.B. -1646 “ ‘In the event that one manages to escape the utterly unbearable misery of the animals, one’s perceptions will generally be of the following kind. At the time of death, the animal’s mind will become comparatively less marked by the darkness of dullness, and its outlook will not be as narrow as before. It will witness the appearance of a mountain that is draped with vines and filled with waterfalls. It will also perceive caches of its regular foods upon that mountain. Whatever its conventional mind may have considered desirable and pleasant it will now behold on that mountain. Then, as if in a dream, it will experience running to that mountain for the sake of food or in order to dwell there, and the farther it runs, the closer it comes to its next birth. When its birth is impending, it will suddenly catch sight of some exceptionally desirable things. [F.262.b] Since it has not seen anything of this sort for hundreds of thousands of lives, it is struck by great wonder and marvel. Why is that? Because the nature of that sight is so different from anything it has otherwise been used to. It is so overwhelming that, as it watches these things, it will even wonder whether to go there at all. However, due to the conditions of its past positive actions, it will also feel, “I should take possession of all that.” As soon as that wish occurs, it will be born into the world of the gods. Such are the relationships of the thirteenth intermediate existence.
第一難有、第一希有、第一難知戲弄之中，業最第一。種種業處，心大幻師遊戲諸道生死之處，戲弄眾生。
4.B. -1647 “ ‘Among all dancers, the most exceptional, spectacular, and unimaginable is the one who performs the great dance of variegated karmic action, the dance of the mind, the show of cyclic existence.’
爾時，諸天聞天帝釋說此語已，心生深信而說頌曰：
天王如父母，利益天世間，天王利我等，此世及未來。
4.B. -1648 “As Śakra speaks these words, the gods develop tremendous veneration, and so they will say: “ ‘Śakra, here and beyond You do what benefits wandering beings. King, to us you are Like a father or a mother.
為我等說法，斷於放逸心，我等必當得，盡苦涅槃道。
4.B. -1649 “ ‘This frees us from carelessness In all situations. Beyond all confines, we progress into freedom. Thus, you have taught us the Dharma.
以現業果報，為我等宣說，以生死之法，示世令解知。
4.B. -1650 “ ‘Karmic actions and their results You have shown us directly. Presenting the different natures of birth and death, Śakra, you deliver your advice to the world.
天王見實諦，饒益於我等，以我愚癡故，示之以智慧。
4.B. -1651 “ ‘You have shown us reality, Done us good, And have transformed Our dull minds into wisdom.
貪心愛婇女，常求於欲樂，天王示我等，生死之因緣，
4.B. -1652 “ ‘Those lusting and yearning for females In the perpetual pursuit of pleasures Will experience cause and effect — That is what you have shown us.
王如盲者導，病者大良藥，演說正法道，利益諸天眾。
4.B. -1653 “ ‘Śakra, you are like eyesight to the blind And medicine to the sick. Like a healer, you have taught us The path of the Dharma.
天王既如是，說法以利益，令閻羅獄卒，悉滅不復現。
4.B. -1654 “ ‘Śakra, as you teach us The auspicious Dharma, [F.263.a] The Lord of Death’s henchmen with their evil eyes Will keep losing their strength.’
爾時諸天眾說此偈已，爾時天帝釋復告諸天子：云何名曰第十三中陰有道？地獄眾生希有難得生於天上。餘業因緣、善因緣故。如業成熟，第一清涼、第一利益。先墮地獄，善為出緣，從於無量苦惱之中既得脫已，生受無量快樂之地。地獄眾生者，所謂活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱大地獄等，及眾隔處、受大苦處、第一可怖毛竪之處，焰火熾然周匝圍遶。是地獄人以業盡故，將欲得脫，從此地獄臨命終時，則有相現。云何中陰有生於天上？業因緣故，捨於大苦，受第一樂。
4.B. -1655 “Once Śakra has explained the intermediate existence of the animals, he will begin to teach the fourteenth way in which beings are linked to the intermediate state: ‘There are some hell beings who begin to experience the ripening of positive karmic conditions and causes that are to be experienced in other lives. As they seek to be cooled down and helped, they are now freed from their indescribable sufferings due to a variety of higher and lower causes. As that happens, they may be reborn in indescribable happiness. Once beings in the great hells, such as the Reviving Hell, Black Line Hell, Crushing Hell, Howling Hell, Great Howling Hell, and Hell of Heat —where the ripening of hellish experiences, such as the blazing fires, is intensely hot and said to make one’s hair stand on end —pass from those hell realms and, in dying, exhaust that karma, what signs of dying will occur? How will they be born and die, passing from one existence to another? And how does the conditioning effect of karma cause them to experience great suffering or great happiness?
諸天子！地獄之人惡業盡故，命欲終時，若諸獄卒擲置鑊中猶如水沫，滅已不生。若以棒打，隨打即死，不復更生。若置鐵函，置已即死，不復更生。若置灰河，入已消融，不復更生。若鐵棒打，隨打即死，滅已不生。若鐵嘴鳥、鐵烏食噉，食已不生。若師子虎狼種種惡獸取之食噉，食已不生。
4.B. -1656 “ ‘Mighty ones, when hell beings die, exhausting their time in lower realms, they can die by experiencing being put into a clay vessel. Just by being placed there, they will evaporate like foam, and will not again take birth in another body in hell. They may also be killed with a hammer, in which case they will also not be born again in another body once they have died. They may also enter a valley and, just by entering it, their life force will be destroyed, and they will not be born again in another such body. They may also be plunged into acid and, as they dissolve, they will not be born again in another body. They may also be struck by spikes, in which case their injuries cause them to die and they will not again be born with a body in hell. [F.263.b] If they are caught and consumed by vultures or ravens, they may likewise not be born there again. If lions, tigers, bears, snow leopards, or other leopards catch and devour them, they may not have to undergo this again. In this fashion, hell beings exhaust their karma and die.
是地獄人惡業既盡，命終之後，不復見於閻羅獄卒。何以故？以彼非是眾生數故，如油炷盡則無有燈，業盡亦爾，不復見於閻羅獄卒。如閻浮提日光既現，則無闇冥。惡業盡時，閻羅獄卒亦復如是。惡口惡眼如眾生相，可畏之色皆悉磨滅，如破畫壁，畫亦隨滅，惡業畫壁亦復如是，不復見於閻羅獄卒可畏之色。以如來說：閻羅獄卒非眾生數故，是名地獄。眾生得脫地獄，生於天上。
4.B. -1657 “ ‘When death strikes, all of the Lord of Death’s aggressive henchmen will disappear. They are not counted as real sentient beings and thus, just as a candle no longer shines once its wick is exhausted, so the henchmen of the Lord of Death who torture the hell beings will no longer manifest once that karma is exhausted. When the sun sets in Jambudvīpa, darkness rises. Likewise, when past karma is exhausted, the manifestations with ugly facesand complexions will also disappear. If a wall collapses, the mural painted upon it is also destroyed. Likewise, when the wall of karma collapses, the awful henchmen of the Lord of Death, who are not considered to be real sentient beings, will also be destroyed. These things have been taught by the Blessed One. In this fashion, once hell beings have exhausted the karma for being a hell being, they will be freed from it.’ [B43]
爾時，天帝釋以偈頌曰：
如人值怨家，得脫無眾難，如得多知識，一切方便利。
4.B. -1658 “Śakra will then utter the following verses to the gods: “ ‘Look at how people may escape From murderous enemies And, in desiring happiness, may use all kinds of strategies To surround themselves with many allies.
既得脫惡業，大力獄卒處，今已得善業，生於天世間。
4.B. -1659 “ ‘In the same way, when free from the powerful karma Of the hell realms, Beings may reach the god realms Through the past positive actions that lead to a peaceful rebirth.
其人生天上，無量諸莊嚴，常受於天樂，乃至善業盡。
4.B. -1660 “ ‘There, they are adorned with myriad sense pleasures And escorted to the divine abodes. They will then enjoy themselves Until their karma of past positive actions is exhausted.
其人不自在，業盡還退沒，如燈油炷盡，光明亦隨滅。
4.B. -1661 “ ‘Once that happens, however, They will again helplessly fall into impure states, Like a candle that dies out [F.264.a] Once its wick is consumed.
業風之所吹，從上而退下，風力之所轉，流轉於世間。
4.B. -1662 “ ‘It is due to the winds of karma That beings end up going higher or lower. Through the power of this wind, This world of confusion revolves.
若人有智慧，不為業所縛，諸業不能縛，不流轉生死。如以藕根絲，欲繫須彌山，
4.B. -1663 “ ‘One who has mastered consciousness Will not need to enter cyclic existence, Just as the roots of a lotus flower Cannot fracture supreme Mount Sumeru.
其人渡曠野，無憂及衰惱；
4.B. -1664 “ ‘Such beings will never be led By the lasso of karma. In this way, although they are bereft of a protector, They are free from anguish and afflictions.
智者不流轉，猶如須彌山。
4.B. -1665“ ‘Like the peak of Mount Sumeru, Such stable beings do not cycle in existence.’
爾時，天帝釋為諸天眾說是偈已，復說地獄中陰有相。本所不見，忽於虛空中見有第一歌舞戲笑，香風觸身，受第一樂。眾妙音聲謂樂器音種種音聲，聞如是等風吹樂音。聞可愛香。見妙色相——園林花池，聞眾妙音。自見身相忽生妙色，威德第一。見身香潔花鬘莊嚴，一切無礙。見諸虛空清淨無垢，星宿滿空。聞河流聲，鵝鴨鴛鴦出種種音，皆悉聞知。
4.B. -1666 “Once Śakra has addressed the gods with these verses, he will continue: ‘When hell beings are about to be freed from the realms of hell, the following unprecedented signs of the intermediate existence manifest: A delightfully cool breeze stirs. Caressing their bodies, it brings great relief, a wonderful scent, and it feels very pleasant to be in. The breeze also produces a pleasing sound, which is like the sound of a tamboura or another such stringed instrument. They also notice a very pleasant scent. Moreover, they behold truly pleasing forms. Thus, they encounter forests, parks, ponds, cascades, and large lotus ponds with sweet scents. They hear the delightful sounds of singing. They see their own appearances as great, splendid, and adorned with extraordinarily sweet-smelling flower garlands. They also see the entire sky, unobscured and clear, filled with planets, stars, and constellations. And they hear the calls of swans and ducks across the lakes.
如是中陰聞當生處有諸音樂，琴瑟箜篌種種樂音，先於無量百千億歲未曾得生。如是歡喜，遍生善相，如自見身在於兄弟親族知識，念念之中生大歡喜。欲近生有，或生三十三天或生四天王天。至此天已，見眾園林及聞香氣，七寶蓮花，天子端正，作如是念：我今當至如是之處。念已即生，如是有分，取因緣有。如是眾生惡業既盡，從地獄出，於不可說大苦惱處命終，生於大樂之處，是名十三中陰有也。
4.B. -1667 “ ‘As they enter into the intermediate existence and are about to take birth, they hear the sound of vīṇās, flutes, drums, and songs, and their minds, which have not experienced music for billions of years, will be overjoyed. Everything will appear exquisitely, and their hearts will be filled with joy for an entire day, just like when meeting with old friends, [F.264.b] relatives, and kin. As they approach their births here or in the Heaven of the Four Great Kings, they will begin to perceive all the groves, ravishing and sweet- smelling parks, forests made of the seven precious substances, and the beautiful women there. They will wish, “May I be born there! May I have these things!” As soon they have this thought, they will take birth there. The reason they are linked to such an existence is that this existence arises conditioned by grasping. In this way, beings are freed from the hell realms and freed from their past negative deeds, and they therefore achieve indescribable happiness. This describes the fourteenth way in which beings are connected to the intermediate state.
復次，諸天子！云何名曰第十四中陰有道相續？云何知耶？若人中死，還生人中，有何等相？云何悕望？其人死時，若生人中，則有相現，云何悕望？若生人中，於臨終時，見如是相。見大石山猶如影相在其身上，爾時其人作如是念：此山或當墮我身上。是故動手欲遮此山，兄弟親里見之，謂為觸於虛空。既見此已，又見此山猶如白[疊*毛]，即昇此[疊*毛]乃見赤[疊*毛]，次第臨終，復見光明，以少習故，臨終迷亂，見一切色如夢所見。以心迷故，見其父母愛欲和合，見之生念而起顛倒。
4.B. -1668 “ ‘How should one understand the fifteenth way in which beings are connected to the intermediate state? When people die in the human world and are to be born again among humans, what indications will there be? What will their desires be like? If people die in the human world and are to be born among humans, the signs will be as follows: A shadow will fall over them as the shadow of a high mountain falls upon a dusty plain. They will have the sense that everything is collapsing upon them. They will try to stop the falling mountain with their hands. Thus, they will clench their fists and move their arms back and forth and, as they do so, their companions will say that they are grasping at the sky. After this, they will perceive a white sheet, and then a red sheet. They will at this point become baffled by the obscure appearances in the final moment of the consciousness of the life that is about to end. Just as one may be deluded about appearances in a dream, so they will be deluded in that instance.
若男子生，自見其身與母交會，謂父妨礙；若女人生，自見其身與父交會，謂母妨礙。
4.B. -1669 “ ‘If they are about to be born male, they will, during the intercourse of their future mother and father, [F.265.a], misperceive this act. They will believe that their mother is their wife and their father an enemy. Thinking, “I must go to be with her,” they will approach the mother in order to have intercourse with her. If they are to become female, they will think, “That woman has stolen my husband!” and become furious with their mother. They will wish to separate their mother from her partner and be with him instead.
當於爾時中陰則壞，生陰識起，次第緣生，如印所印，印壞文成。是名人中命終還生人中，是名十四中陰有也。
4.B. -1670 “ ‘At that moment, the consciousness of the intermediate state will cease and the consciousness of the phase of rebirth will commence. Through this immediately preceding condition, consciousness will come about, as if it were the imprint of a seal. Such are the indications that occur when people die from a human state and are about to be born again as a human.
復次，諸天子！云何名第十五中陰有道相續？天中命終，還生天上，則無苦惱。如餘天子命終之時，愛別離苦，墮於地獄、餓鬼、畜生。如此天子不失己身莊嚴之具，亦無餘天坐其本處，不見種種苦惱之相，所坐之處無餘天生，此天命終生於勝天。
4.B. -1671 “ ‘Furthermore, the setting for the sixteenth intermediate state is as follows. Mighty ones, when one dies as a god and is going to be reborn among the gods, one will not experience the suffering that other gods must endure when they are to be born as hell beings, starving spirits, or animals. One will not experience the suffering of being scorned by one’s partners, nor will one’s jewelry be stolen, nor will one see another god sit on one’s seat. One will not have to witness such unbearable miseries. Instead, upon the very seat where one died, one will be reborn as another god. Such a birth within the god realm is extremely excellent.
若四天處，命終之後生三十三天。可愛勝相，聞眾歌音先所未聞，見五欲境皆悉勝妙。次第命終。見中陰有，第一天女種種音聲，手執蓮花，色相殊勝，河池流水園林勝妙，昔所未覩如夢所見。是中陰有見如是事。若近生有，如從眠覺，見於正色。見五欲功德境界具足，本所未見，嗚呼歎言：如是希有，昔所未見！我當往至如是之處。念已即往生於天中。是名第十五中陰有相續道也。
4.B. -1672 “ ‘For instance, if one passes from the Heaven of the Four Great Kings, one may see wonderful and pleasing indications that one is to be born in the Heaven of the Thirty-Three. This may include hearing music the likes of which one has never heard before. One will see the five objects manifest with excellent features. After this, the final moment of the consciousness of that life will occur. Then, in the intermediate phase of existence, one will perceive fine women, beautiful and with gorgeous features, who hold myriad instruments in their hands. As if in a dream, such a being in the intermediate existence will see waterfalls, parks, and myriad sense pleasures, [F.265.b] the likes of which he has never seen before. As he draws closer to the phase of rebirth, he will clearly perceive, as when one is awake, extremely enjoyable pleasures of the five senses such as he has never seen before. At that point he will think, “Oh, how incredible this is! I have never seen such things before. This is where I must go!” As soon as he has this thought, he will take birth there. Such is the setting for the sixteenth intermediate state.
復次，諸天子！云何名曰第十六中陰有道相續？云何有耶？若從上天退生下天，見眾蓮花園林流池皆亦不如，既見此已，飢渴苦惱，渴仰欲得，即往彼生。如是雖同生天，二種陰有，二種相生。是名第十六中陰有相續道也。
4.B. -1673 “ ‘Mighty ones, you may wonder what the setting for the seventeenth intermediate state is like. When beings are to be born from one god realm into a lower divine state, they will see smaller ponds, banks, and waterfalls. As they develop desire based on such perceptions, their craving will cause them to degenerate, and so they will be born into that given realm. Thus, gods may be reborn among the gods through one of two links of existence.
復次，諸天子！云何名曰第十七中陰有道相續？若弗婆提人生瞿陀尼有何等相？瞿陀尼人生弗婆提復有何相？諸天子！如是二天下人彼此互生，皆以一相。臨命終時，見黑闇窟，於此窟中有赤電光，下垂如幡，或赤或白。其人見之，以手攬捉，是人爾時現陰即滅，以手接幡，次第緣幡入此窟中，受中陰身。近於生陰，見受生法，亦如前說。或見二牛或見二馬愛染交會，即生欲心，既生欲心，即受生陰。如是，諸天子！是名第十七中陰有也。
4.B. -1674 “ ‘Furthermore, in relation to migrating into the intermediate existence, if people from Videha in the east who are going to be born in Godānīya in the west are dying, what kind of indications will there be? Or when humans in Godānīya in the west who are going to be born in Videha in the east are dying, what kind of indications will there be? Mighty ones, the signs that they will be born on the opposite continent are as follows: In the final moments of their lives, they will hazily perceive a giant door to a cave. There will then appear a red or pink banner, marvelous like a shooting star, and they will try to seize the banner with their hands. The more they grasp for the banner, the deeper they will enter the cave, and as they finally release their last bit of life and die, they will enter the intermediate state. Their desire to grasp the banner will propel them forward, [F.266.a] and as they thus rush forward, they will draw nearer to the phase of birth. As before, they will see a bull with his herd around him or a stallion with his wild mares surrounding him, which will arouse desire toward them. Mighty ones, one should understand the seventeenth kind of migration in this way.
汝等當知！既知此法，勿得放逸。何以故？放逸之人不得脫於生老病死，於世間法不得利益。如是放逸，永無安樂；若欲脫苦，當自勉力，捨於放逸。若天、若人有智慧者，應捨放逸。天子當知！是名十七種中陰有道相續不斷，汝等應當捨諸放逸。諸天子！如是十七中陰有道相續，汝等應當思惟觀察。既觀察已，則如實知，如實知已，勤修精進。復次，諸天子！於二十法中從一漸增，已為汝等次第宣說十七中陰有道相續。
4.B. -1675 “ ‘Having understood all this, one must be extremely careful. Why so? The careless will neither find release from cyclic existence nor the attainment of any of the good things of the world. Carelessness renders all good things inaccessible. Therefore, gods and humans who are wise and interested in all that is good should diligently apply themselves to abandoning carelessness —carelessness is to be completely discarded. Mighty ones, gods and humans who wish to understand the nature of craving and recognize reality should therefore acknowledge, examine, and investigate these seventeen contexts of the intermediate existence. Mighty ones, this completes the explanation of the first seventeen among the twenty principles that are enumerated in terms of eight stages. 327
今為汝等，說十八界。何等十八？眾生無量，信解不同，無量種性，怖畏三過。三聚眾生，三種自在，微細信解。種種所作、種種性、種種業、種種道、種種苦樂、種種色、種種增上。一切眾生心界之性，心界廣多，身體各異，如是無量眾生心界。
4.B. -1676 “ ‘Mighty ones, subsequent to the types of migration there follows a presentation of the eighteen elements. I shall now explain these. What is meant by element? In beings who have diverse orientations the elements take diverse forms. Beings who are obscured by the three flaws belong to three groups and are governed by the three flaws. The various deeds, characters, actions, destinies, fortunes, sufferings, characters, and powers of beings that are oriented toward the subtle all reflect the nature, or elements, of the mind. Myriad types of existence occur within the general framework of existence. In this manner, the elements of the minds of all beings are limitless.
總略麁數有十八惡。心過所使，以廣心界，故有地獄、餓鬼、畜生、天、人輪轉。總說諸法，十八所攝。初界性中，欲為增上，天之與人，欲心增上。一切鬼女及畜生女、能變化者，慢心增上、瞋恚增上。以瞋心故，欲心薄少，是則名曰畜生，非人初界性也。於畜生中，復有多欲，欲心增上，謂孔雀鳥、俱翅羅鳥、鳩鴿鷄雀、鵝鴨鴛鴦、眾蜂魚等、迦陵頻伽鳥。其性多欲，是名上欲。
4.B. -1677 “ ‘The gods, humans, animals, starving spirits, and hell beings can be generally included within the enumeration of the eighteen elements, [F.266.b] which are determined by particular flaws of the mind. Hence, the summary of the eighteen elements is an exhaustive summary. In this classification scheme, the first element is the element of predominant desire. The element of predominant desire pertains to all female gods, humans, starving spirits, and animals, who indulge in pride. Their aggression is less predominant. This is the first element. Animals including peacocks, sparrows, cuckoos, doves, 328 hoopoes, bees, fish, chickens, 329 and others possess the element of predominant desire.
復次，諸天子！云何第二心性界也？於畜生中，何等畜生名為中欲？所謂猫狗猪牛、水牛駱駝、象馬騾驢、烏鵄雕鷲、鸜鵒鳥等，是名中欲。是名第二心性界也。
4.B. -1678 “ ‘What members of the animal realm possess the element of medium-level desire? Horses, cats, vomit-eating demons, donkeys, buffalo, pigs, elephants, camels, dogs, 330 crows, 331 owls, 332 and others all have a middling degree of desire. This is the second element of mind.
復次，諸天子！云何第三心性界耶？於畜生中，何等畜生名下欲心？所謂師子虎兕、狼狗熊羆、豺豹狐狸、摩伽羅魚、俱賒耶魚、吉利斯摩羅魚、摩伽羅魚、屯頭摩羅魚。如是等類，時節行欲，非時不行，是名下欲。是名第三心性界也。
4.B. -1679 “ ‘What animals then have the lesser element of desire? Lions, tigers, bears, leopards, goats, musk deer, squirrel, foxes, 333 crocodiles, 334 and others that only engage in intercourse during specific seasons. Such animals that have little desire outside of the season constitute those that possess the third element. There are many additional species —each with its own distinct appearance, lifespan, and name —but they cannot be described or listed here.
諸天子！於畜生中有無量種、無量生處、無量名字，不可具說、不可數知。復次，諸天子！云何第四心性界耶？於畜生中，何等畜生瞋心偏多，非欲心多？此第四界，所謂師子虎狼、狗蛇黃狖、兕豹熊羆、角鵄烏雕、失收摩羅及野猪等。如是眾生瞋心偏多，是名第四心性界也。
4.B. -1680 “ ‘Moreover, some among the animals are predominantly aggressive. Such animals that are overwhelmingly aggressive, rather than desirous, possess the fourth element. These mongooses, 335 include lions, tigers, leopards, snakes, [F.267.a] poisonous spiders, 336 mouse-hawks, 337 alligators, crocodiles, pigs, and others. Their element of aggression is overwhelmingly predominant.
復次，諸天子！云何第五心性界耶？於畜生中，何等畜生名為中瞋？所謂牛馬水牛、迦陵頻伽鳥、娑林陀鳥、迦盧陀鳥、孔雀鷄雉及猫鼠等，中瞋恚性。是名第五心性界也。
4.B. -1681 “ ‘What is the fifth element that concerns animals that have a middling degree of aggression? Cattle, 338 kalaviṅka birds, 339 peafowl, poultry, cats, and rats have a middling degree of aggression.
復次，諸天子！云何第六心性界耶？謂下瞋性。所謂下瞋者，鵝鴨鴛鴦、食魚白鳥、俱翅羅鳥、雀娑羅鳥、驢鹿龜鼈、兔蝟山烏、鴈鳥蝦蟇。如是等比，名為下瞋。是名第六心性界也。
Which of the animals with this fifth element have the least degree of aggression? Geese, storks, 340 deer, cuckoos, sparrows, swans, donkeys, turtles, rabbit killers, 341 frogs, and others have a lesser degree of aggression.
復次，諸天子！云何第七心性界耶？於鬼神中，若有神通，行於欲心。阿修羅神——畜生之數，欲性增多，名為上欲。是名第七心性界也。
4.B. -1682 “ ‘Which beings have the sixth element? The class of starving spirits that have great magical powers and desire possess this element. The seventh element pertains to the asuras that are classified among the animals and have an overwhelming predominance of the element of desire.
復次，諸天子！云何第八心性界耶？若食香餓鬼，名曰中欲。是名第八心性界也。
The eighth element pertains to those that subsist on smoke and have a middle degree of desire.
復次，諸天子！云何第九心性界耶？若悕望鬼、食棄食鬼，是名下欲。是名第九心性界也。
The ninth element pertains to those that subsist on offering cakes and have the least degree of desire.
復次，諸天子！云何第十心性界耶？迦樓足天等，名曰下欲，瞋心則多，好愛鬪諍，常欲與諸阿修羅鬪。以其瞋故，欲心則薄。是名第十心性界也。
The tenth element pertains to the gods who drink from gourd bottles. They have less desire but more anger than other gods. Yearning for war, they constantly pursue it. The asuras who wish for war have especially little desire.
復次，諸天子！云何第十一心性界耶？謂鬘持天，中欲、中瞋、中性，是名第十一心性界也。
Regarding this tenth element, the garland bearers have a middling degree of desire and aggression, and thus have a middling element.
復次，諸天子！云何第十二心性界耶？所謂常恣意天，欲性則多，瞋恚性少，不善鬪諍。
The ever-infatuated gods have an overwhelming predominance of the element of desire and little of the element of aggression, and so they are vigorous in all their pursuits.
行使諸天，多瞋少欲。是名十二心性界也。
4.B. -1683 “ ‘The eleventh element [F.267.b] pertains to wandering gods having an overwhelming predominance of the element of aggression, but less desire.
復次，諸天子！云何第十三心性界耶？所謂一切三十三天，欲性則多，瞋恚薄少，是名第十三心性界也。
The twelfth element pertains to the Heaven of the Thirty-Three and involves indulgence in desire but very little indulgence in aggression.
復次，諸天子！云何第十四心性界耶？謂欝單越人，瞋恚心薄，欲性界多，是名第十四心性界也。
The thirteenth element pertains to the residents of the northern continent of Kuru, who are predominantly desirous.
復次，諸天子！云何第十五心性界耶？謂瞿陀尼人，一切瞋恚心多，欲心亦多，二性同等，是名第十五心性界也。
The fourteenth element pertains to the residents of the western continent of Godānīya, who indulge in aggression.
復次，諸天子！云何第十六心性界耶？弗婆提人，欲心、瞋心二俱雜有，是名第十六心性界也。
The fifteenth element pertains to the residents of the eastern continent of Videha, who are involved in a mixture of desire and aggression, and are thus of an even constitution.
復次，諸天子！云何第十七心性界耶？謂閻浮提人，種種性、種種行、種種信解，是名十七心性界也。
The sixteenth element pertains to the humans of Jambudvīpa, whose characters, actions, and orientations are diverse.
復次，諸天子！云何第十八心性界耶？一切餘天及地獄人，雖受苦惱，見業幻女人，猶生欲心。以業作故，如是地獄欲心亦多四天王天。
The seventeenth element pertains to other gods and hell beings who have an overwhelming predominance of desire. Even in the hell realms there are male beings who desire the female sex. Thus, hell beings who have previously engaged in the relevant karmic actions as well as the gods of the four abodes have predominant desire.
眾生心性，如是界，如是依止，如是信解，是名總說一切十八界性。如是一切有欲、有瞋則有癡心，以癡因緣而有貪、瞋。若離癡心則無貪、瞋。以癡心故，或貪、或瞋。如是，諸天子！是名分別三種之過，以依過故，無量分別。
4.B. -1684 “ ‘The element that beings possess thus refers to their character, nature, and inclination, and all of them can be subsumed in terms of these eighteen elements. When beings indulge in desire or aggression, they are always in delusion, and so desire and aggression are dependent upon delusion. If there were no such stupidity, the passions would never stir. Mighty ones, in this way the elements manifest through the flaws of four distinct instances of the three flaws. 342
復次，諸天子！復有十八界，所謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。如是，諸天子！是名十八界。若天、若人思惟如是十八界者，能於境界護放逸行，此是一切愚癡凡夫癡因緣也。
4.B. -1685 “ ‘Mighty ones, there is another classification system of the eighteen elements, which is as follows: the eye element, the form element, and the eye consciousness element; the ear element, the sound element, and the ear consciousness element; the nose element, the smell element, and the nose consciousness element; the tongue element, the taste element, and the tongue consciousness element; the body element, the touch element, and the body consciousness element; and the mind element, the mental phenomena element, and the element of mental consciousness. [F.268.a] Mighty ones,these are also elements. These are the cause of all harm, and they delude all ordinary, childish beings. Careful gods and humans should contemplate these and be on guard.
復次，諸天子！放逸之人有十九處，二種所攝，所謂四禪處除淨居天有十六處，欲界三處——地獄、畜生、餓鬼。人受苦多者，地獄所攝，是為十九。
4.B. -1686 “ ‘There are nineteen types of intermediate existence for careless humans who possess both. 343 They are migration to the sixteen levels of the four realms of concentration, including the pure abodes, and the three migrations within the desire realm. The latter refers to hell beings, animals, and humans. Starving spirits are related to them, insofar as they cause an experience of hell and experience much suffering.
復次，諸天子！如前所說，四禪十六處人，及地獄、餓鬼、畜生，是為二十。如是生死不調伏故，各各差別。或說十種掉悔。
4.B. -1687 “ ‘There are also twenty different abodes belonging to the desire realm, which are also explained in terms of ten aspects. Mighty ones, you should come to understand all of these different entities.’
爾時，諸天眾聞天帝釋說是法已，即以偈頌讚帝釋曰：
4.B. -1688 “Once the gods hear this Dharma teaching from the mouth of Śakra, they will praise him and offer the following verses:
天王說此法，寂靜最第一，我今受此法，怖畏故修行。
“‘Śakra, you have taught a doctrine That fully pacifies everything. When fear and anxiety strike, We will stick with this practice.
若人能說法，利益於他人，其人如父母，示以涅槃城。cf. Dhs.31.17-21
4.B. -1689 “ ‘Any teaching that you explain Is given because you wish to benefit others. You are a teacher who shows the way to nirvāṇa; You are our father and our mother.
若為他人說，一句之善法，則為善導師，為眾生所尊。
4.B. -1690 “ ‘A single word of such wise counsel Taught by such a teacher Helps other beings to understand the path. Thus you are the protector of embodied beings.
天王之所說，善法價無量，此法得寂靜，非為餘寶物。
4.B. -1691 “ ‘O Śakra, a single word of your wise counsel Is absolutely priceless. That which no amount of wealth can buy Is obtained through such words of peace.
寶物歸無常，善法增智慧；世間物破壞，善法常堅固。
4.B. -1692 “ ‘Observing the pursuit of ordinary wealth Does not inspire Dharma practitioners, For human riches will run out, But the riches of the Dharma are inexhaustible.
若有順法行，隨人百千世，雖種種寶物，不能至後世。
4.B. -1693 “ ‘Only the Dharma will stay with us Through thousands and thousands of lives. Ordinary wealth will not stay with us,Even as we take just one step away.
種種財寶物，則可強劫奪，王賊及水火，不能劫法財。
4.B. -1694 “ ‘Kings, thieves, and floods will plunder The possessions of humans. [F.268.b] The wealth of the Dharma, however, Can never be taken away.’
爾時，諸天子讚歎供養天帝釋已，於帝釋前恭敬而住。爾時帝釋調伏諸天，為諸天子示一切天樂皆悉無常，變壞無我，除滅所化。
4.B. -1695 “The gods will venerate Śakra in this manner and then take a seat before him. Once Śakra has performed this majestic activity —revealing how all divine pleasures are in fact impermanent, unreliable, and without self- nature —he will reabsorb his emanations.
時諸天眾皆生厭心，還歸本宮，受天之樂，乃至愛集樂業既盡，命終還退，不墮惡道，生於人中，第一順法以自修行，樂遊林野，畏未來世。得聞法已，出家學道，或得須陀洹、或得斯陀含、或得阿那含、或得阿羅漢。以前聞法因緣力故。
4.B. -1696 “Freed from their distress, the gods in Part of the Assembly will then continue to enjoy themselves until their desirable, attractive, and delightful actions that produce happiness have finally been overcome, relinquished, and exhausted. Once that happens, they will die and leave their divine world. In accordance with the actions explained earlier, most of them will not have to migrate to the lower realms. Those who are born as humans will be righteous and adhere to the excellent Dharma. They will always stay in solitude and be wary of what may ensue after the present life. They will hear the Dharma and take ordination. Some among them will attain the stages of a stream enterer, once-returner, non-returner, or worthy one.
