1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
畜生品之二
復次，比丘云何觀羅睺阿修羅王第二住處？彼以天眼智慧觀察：阿修羅王所住之處，縱廣一萬三千由旬，園林浴池、蓮華欝茂，遊戲之處異類眾鳥以為莊嚴。
3. 91 “Next, the monk who has knowledge of the ripening of karmic action will ask himself what further lands of the asuras might exist beyond the residence of Rāhu. Examining this matter with knowledge derived from hearing or through the divine eye, he will perceive a golden ground that measures thirty million leagues. This land features groves, forests, ponds, pools, birds, trees, houses, cities, islands, and a plateau filled with asurīs and numerous jewels.
阿修羅城黃金為地，處處多有摩尼寶珠、珂貝嚴飾，多眾婇女端正殊妙，羅睺阿修羅王之所主領，不相諍訟，隨意憶念能有所至。所住境界有十三處。何等十三？
Adorned with bracelets, these beautiful women are all courtesans of Rāhu alone, and he has no rival. Thus, he sports and circulates among them as he pleases. This land of the lord of the asuras contains thirteen asura realms inhabited by classes of asuras that are known by the following names:
一名遮迷；二名勇走；三名憶念；四名珠瓔；五名蜂旋；六名赤魚目；七名正走；八名水行；九名住空；十名住山窟；十一名愛池；十二名魚口；十三名共道。
eaters, roamers, those fond of causing disease, crystal holders, those who swarm like bees, red-eyed ones, runners, water dwellers, space dwellers, mountain mansion dwellers, ponds of beauty, fish faces, and highway possessors.
若諸世間不孝父母、不供養沙門及婆羅門、不行正法，諸天眾減，增長阿修羅眾；若諸世間供養沙門及婆羅門，修行正法，減損阿修羅，增益諸天眾。以法、非法二因緣故，令諸天、阿修羅增長損減。
3. 92 “These asuras flourish and decline in the following way. When people do not respect mendicants and do not respect brahmins, the forces of the gods weaken, while the forces of the asuras gain strength. At such times, unrighteous beings become extremely powerful and the gods grow weak. When people respect mendicants and respect brahmins, however, the forces of the gods will grow, and the forces of the asuras will weaken. [F.13.b] Thus the success and failure of both gods and asuras depend on Dharma and non-Dharma.
復次，比丘知業果報，觀羅睺阿修羅王所住境界，諸阿修羅業法果報。彼以聞慧知：此眾生見漁獵者，張圍設網、罝罟遮截；為利眾生令其活命，破彼魚堰，或有勢力逼令放生，或為自利、或求名譽、或為王者、或為大臣遮斷屠殺，或護種族，先世相習行不殺法、不行諸善。
3. 93 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the karmic action and destiny of those asuras who live in the realm of Rāhu. He will then see that they are beings who previously protected the lives of animals, released fish from their nets to keep them alive, or who protected the lives of others motivated by a desire for wealth, fame, or royal favors, or due to observing the religious duties of their family. However, while doing so, these people also engaged in a great number of unwholesome activities.
是人身壞命終墮阿修羅道，受阿修羅身，壽命長遠經五千歲。阿修羅中一日一夜，比於人間經五百歲，如是壽命滿五千歲，少出多減，亦有中夭。以下中心因緣力故，身相威德，如業得報。比丘當知！觀眾生心，種種信解。
Therefore, when such people separate from their bodies, they will fall into the lower realms and take birth as asuras in the realm of Rāhu. There, they will live with a lifespan of five thousand asura years, of which one day lasts five hundred human years. It is possible, however, that they will die prematurely. Whether they live in good or mediocre circumstances depends on their states of mind. As for their size, colors, and height, these all depend on their actions and destinies, which are determined by the various attitudes and inclinations of sentient beings. [B22]
復次，比丘知業果報，觀大海底羅睺阿修羅地。彼以聞慧第一清淨利智觀：於地下第二地，有地名月鬘，在羅睺阿修羅下二萬一千由旬，有阿修羅名曰陀摩睺(魏言骨咽)，阿修羅王名曰花鬘。
3. 94 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the depths of the ocean in the land of Rāhu. Inquiring with extremely bright, pure knowledge derived from hearing, he will accurately see how a second plateau exists below that of Rāhu. There, extending for twenty-one thousand leagues, is a distinct realm known as Moon Garland. This realm is inhabited by the so-called necklaces, a class of asuras ruled by their lord, Kaṇṭhamāla.
彼有大城名雙遊戲，縱廣八萬由旬，園林欝茂、清流浴池蓮花映飾、金山巖崿，山窟幽邃多有禽獸周遍莊嚴，青毘琉璃以為其地，地生綠草柔軟可愛，種種眾鳥音聲和雅。諸阿修羅眾悉住其中，充滿國界豐樂安隱，周遍奇特甚可愛樂。
Also found in that realm is the city known as Double Pleasure. 228 Measuring eight thousand leagues, the city is adorned with groves, forests, pools, lotus ponds, waterfalls, mountains, golden mountains, [F.14.a] golden rocks, boulders, rock shelters, wild animals, and feathery birds. The ground is made of beryl and carpeted with beautiful meadows. Various species of birds chirp delightfully, and the asuras who live there have abundant wealth. Thus, they wear exquisite jewelry made of perfect pieces of the seven precious stones and metals.
七寶林樹莊嚴園觀亦如上說。復有眾樹殊特倍前：那伽龍樹、無憂龍樹、陀婆樹、佉提樹、無憂力樹。復有眾樹勝前樹林，謂夜光樹、夜開敷樹、婆究吒樹、尼單多樹、重花樹、普愛樹、集花樹、繁花樹、柔軟花樹、五歲花樹、蜂愛樂樹、瞿流瞿流音聲樹、眾鳥遊戲樹、白齒樹、那羅葉樹。
3. 95 “The city’s trees are beautiful, as mentioned before. There are nāga flowers, nāga aśoka trees, axlewood, teak trees, flame-of-the-forest, and so forth. There are also a great number of other trees, such as niśa, prahasa, itiniśa, bagu, and nitanata. These trees are filled with delightful blooming flowers. They are lavish and grow five types of leaves and flowers, which are cherished by humming bees and singing birds alike. With their rich foliage, they shimmer brightly. All these many trees can be seen in the city of Double Pleasure.
雙遊戲城住四山中，其山金色：一名歡喜山；二名金焰光山；三名不見頂山；四名可愛光山。其山高廣五千由旬，種種林樹、流泉浴池，河水清冷，群獸異類種種雜色，隨色周遊，眾婇女等歡娛受樂。
3. 96 “Centrally located, the city lies between four golden mountains: Delightful Summit, Abhrakrama Summit, Invisible Summit, and Gorgeous Gold Summit. Each of them towers five thousand leagues in height. In their beautiful forests lie waterfalls, rivers, and cool ponds. Herds of deer of sundry colors roam therein, while the men and women enjoy constant and abundant pleasures.
種種眾寶莊嚴門戶。牛頭栴檀樹香風涼冷，觸身悅樂。常遊香林遊戲自娛，種種眾寶以為光明無所障蔽，種種妙花莊嚴其身，無量百千孔雀音聲。大阿修羅王之所守護，寒暑調適，多諸人眾歡樂常悅，音聲伎樂歌舞喜笑以自娛意。
The beautiful gates are made of precious stones and metals and the forests are continually fanned by cool, fragrant, healing breezes that whisper through the delightful sandal trees. The flowers there are always in bloom and one hears the melodious cries of the many hundreds of thousands of peacocks. The land is guarded by great asuras and the temperature is never unpleasant. [F.14.b] Everywhere are found happy individuals, who enjoy themselves with music, song, dance, and laughter.
星鬘城中有大池水，縱廣五百由旬，第一清淨最上美味，無有泥濁亦無垢污，湛然無減，端嚴可愛猶如滿月。星鬘城中其池名曰一切觀見，以池勢力，陀摩睺阿修羅王若欲鬪戰，莊嚴器仗圍遶彼池，自觀其身如視明鏡，自觀其相知戰勝負。
3. 97 “In the center of the great asura city known as Star Garland lies a water basin that measures five leagues. Its water is clear, delicious, free of mud and other impurities, constantly present, and radiant like a second moon. This basin in the center of Star Garland is known as Mirror Lake, and its powers are as follows. Before the asuras march to the battlefield, the necklace asuras first proceed to Mirror Lake. Holding their weapons and helmets, they will line up on the shores of the lake and stare into its waters, watching for any omens concerning their military fortune.
於池水中如明淨鏡，自見退走，知天必勝；若於池中，見身偃臥，知為死相。
As if they were gazing into a spotless mirror, they will see their reflections standing clearly in the lake. If they are about to lose the upcoming battle with the gods, the asuras reflected in the lake will appear to be fleeing. And if they are about to die on the battlefield, they will see themselves dead in the lake.
時陀摩睺阿修羅王——勇健阿修羅王——於池水中，自見其身若走若墮。時阿修羅作是思惟：以何事故，於此池中見如是事？我與天鬪，退墮破壞，即皆還歸所止之處。
3. 98 “In this manner, the asura king Kaṇṭhamāla and the asura leader who resides in the asura city called Desired Wind, may see themselves fleeing or dead in the lake. When that happens, they will wonder, ‘What are the causes and conditions that enable us to see within Mirror Lake whether we will be defeated and killed at the hands of the gods?’ They will then return to their cities.
或至十年、或至百年、或五百年。時勇健阿修羅王以眾器仗、種種鉾鎧、塗香末香花鬘莊嚴，復至一切觀池圍遶自觀，何因緣故見我破壞？
3. 99 “Then, when either a hundred years, five hundred years, or ten years have passed, the necklace asuras, together with the asura king called Firm, will approach the lake. Brandishing their weapons and helmets, donning their military attire, adorned with flowers and colored powders, and with their bodies slathered in ointments, [F.15.a] the asuras will line up, surrounding the shores of the lake.
即於池中見閻浮提人孝養父母、恭敬沙門婆羅門、修行正法、樂生天上，命終之後生諸天中。是故天眾增長，阿修羅眾虧損減少。
As they look at the surface of the water, they will first see how the human beings of Jambudvīpa who respect their fathers, their mothers, mendicants, and brahmins are born as gods once they die. Next, they will see how the battalions of the gods are victorious, and how the battalions of the asuras are defeated.
以於池中見如是相，時陀摩睺、勇健阿修羅王作是思惟：以人修行孝養父母、供養沙門婆羅門、行法因緣，以人力故，天得勝力。我今當與世間之人作不安樂、不饒益事，令天減劣、我等增長。
3. 100 “At this point the necklace asuras and the asura king Firm will think, ‘Ah! The gods depend on humans. The problem is humans, 229 for they are the supporters of the gods. Rather than help the humans, let us do what we can to make them unhappy. When the humans have been brought down, we will be able to defeat the gods.’
時陀摩睺勇健阿修羅王復自思惟：以人因緣，天有勝力。我當云何令此眾人失其所食，令天亦破？人以食故而得壽命，得修法行，今當方便斷人所食。
3. 101 “Further, the necklace asuras and the asura king Firm will think, ‘Humans depend on and are supported by food. Therefore, let’s do what we can to make their food run out.’
思惟是已，即向海中惡龍王所。是惡龍王不順法行，含毒多瞋，常為他人作大衰損不利益事。我今當往至彼住處。惱亂龍王、奮迅龍王、迦羅龍王如是等龍，不順正法。時陀摩睺阿修羅王既至龍所，作如是言：汝於世人快得自在。人今助天，令我損減。人依食故而得壽命，汝當為我斷彼人食。汝若能爾，則無復人，若無人民，天則損減。如婆修吉龍王、德叉迦龍王是汝大怨，我於諸天亦復如是。吾之怨敵，汝可為我殄滅人界。
3. 102 “With such thoughts in mind, they will turn to the unvirtuous, aggressive, and constantly malicious nāgas of the sea. Speaking to Pramatha, Kāla, Aṭopa, Huluhulu, and other such unvirtuous and unrighteous nāga kings, the necklace asuras will say, ‘The humans who depend on you have taken the side of the gods, but they need food to stay alive. Do what you can to destroy all the humans, who depend on you and stay alive based on food. Destroy them, because just as nāga kings such as Vāsuki and Takṣaka are your bitter enemies, so the gods are our enemies. You ought to come and help us.’ [F.15.b]
爾時，惡龍聞陀摩睺、勇健阿修羅王如是說已，答言：甚善！我當與汝共為伴侶，朋翼佐助。是時龍王自入其宮，起大瞋恚，震動大水，或百由旬、二百由旬、三百由旬。地住水上，以水動故大地亦動。
3. 103 “When they hear these words from the asura kings, the unrighteous nāgas will reply, ‘We are your allies. We shall do just that.’ The nāgas, afflicted by anger, will then leave their abodes, thereby stirring the waters within a distance of one hundred, two hundred, or three hundred leagues. Upon the water there is earth, and when the nāgas thus stir up the sea, the earth will tremble as well —the earth will quake as far as the waves reach. Such is the power of aggressive nāgas, afflicted by anger.
非法惡龍動大地已，世間邪見諸論師等咸作是說：如是相者，國土災儉或言豐樂；或言王崩大臣受殃；或言王者靈瑞吉祥；或言兵起；或言安隱；或言水災；或言元旱。世間相師如是說於地動之相，而不能知動之因緣。
3. 104 “When brahmin scholars who are deceived by unwholesome treatises notice this, they will declare, ‘Harvests will be good!’ ‘Harvests will be bad!’ ‘Things will go well for our king!’ ‘Things will go badly for our king!’ ‘There will be war!’ ‘There will be peace!’ ‘Good rain will fall!’ ‘No rain will fall!’ ‘Cows and brahmins will flourish!’ ‘Cows and brahmins will decline!’ The sophists will make such pronouncements when the earth shakes.
復有異因緣故，令大地動，隨諸眾生行善不善業因緣故，令地大動。地下有風名為持風，持風動故，令大水動；大水動故，令大地動，五十由旬、或百由旬、或二百由旬、或三百由旬、或四百由旬。隨風廣狹，水動亦爾；如水廣狹，地動亦然。
3. 105 “Next, the monk will examine other causes of earthquakes by means of knowledge derived from hearing. Thus, he will notice how the so-called gripping wind rises due to the virtue and nonvirtue of sentient beings. When that wind stirs, the waters will stir as well, and when the waters churn, the earth will also do so. The wind thus may blow across one hundred, two hundred, three hundred, four hundred, or five hundred leagues, or some other distance, and as far as the wind blows, the waters will be stirred as well. And when the waters churn, the earth will quake.
以何因緣風動故水動，水動故地動？即以聞慧天眼觀察：風持於水，水持於地，以風動故，大水則動；以水動故，大地則動。是為二因緣，故令地大動。
3. 106 “Noticing this, the monk will wonder, ‘What are the causes and conditions that rouse the wind, thereby stirring the waters, [F.16.a] so that the earth trembles?’ When the monk has examined this matter by means of knowledge derived from hearing or through the divine eye, he will think, ‘The wind seizes the waters and the waters support the earth. Hence, when the wind is stirred, the waters will be stirred, and this will make the ground shake.’
彼比丘觀二種動：若善因緣動，眾生豐樂無諸衰患；若諸眾生作不善行因緣動者，眾生則有不善事起。善不善等一切諸業，從因緣生，非無因生，非有作者，因果相似而得果報。
3. 107 “In this regard, the monk may observe two types of earth tremors. If the ground shakes due to virtuous karmic action, this is auspicious. Beings will be happy, and harvests will be good. But if the ground shakes due to unvirtuous karmic action, the conduct and activity of sentient beings is inauspicious. Since earthquakes thus depend on virtue and nonvirtue, they are not uncaused or random, nor do they happen by the will of an agent. Rather, they are effects that accord with their causes.
邪見相師不識因果，作是說言：天帝動地；或言風動，災禍豐樂、飢儉荒壞，王者吉凶，風雨旱澇，兵革軍陣或起不起，天牛婆羅門或善或惡。世間相師占相吉凶，觀星宿者不識因果，但作此說。記說百災，一言有徵。愚人皆謂我此書記最勝無比。
3. 108 “However, scholars who are ignorant about effects will examine this and say, ‘This earthquake is due to the forces of the Lord!’ ‘This earthquake is due to the forces of the wind!’ ‘This earthquake is due to the forces of the water god!’ ‘Harvests will be good!’ ‘Harvests will be bad!’ ‘Things will go well for our king!’ ‘Things will go badly for our king!’ ‘Good rain will fall!’ ‘No rain will fall!’ ‘There will be war!’ ‘There will be peace!’ ‘Cows and brahmins will flourish!’ ‘Cows and brahmins will decline!’ In this manner, they will proclaim whichever random idea they have arrived at to be the one, true account. 230
復次，比丘知業果報，觀陀摩睺阿修羅、勇健阿修羅王，非法惱亂惡龍王等。具觀察已，為利一切諸世間故，思惟觀察：云何惡龍弊阿修羅，何因緣故損減不勝，不作衰損壞諸世間？
3. 109 “The monk who has knowledge of the effects of the ripening of karmic actions is at this point aware that the necklace asuras, the asura king Firm, and the unrighteous nāga kings, such as Pramatha, will do nothing good for the world. Contemplating the prospects of a just remedy, [F.16.b] the monk will think, ‘What might cause the fall of the aggressive nāgas and evil asuras, who do nothing good for the world?’
即以聞慧知：閻浮提人若修行正法、孝養父母，供養沙門、婆羅門及諸耆老，若王大臣修行正法，爾時地神諸夜叉等，見彼惡龍、惡阿修羅欲行非法壞諸世間，即向大海至婆修吉龍王、德叉迦龍王等諸龍王所說如是事，復告虛空諸夜叉等說如上事。
3. 110 “Investigating with knowledge derived from hearing, he will then notice that the terrestrial yakṣas gain power when people in Jambudvīpa are righteous and follow the Dharma, and when kings and ministers revere mendicants and brahmins and have respect for the previous generations of their families. When the terrestrial yakṣas see that the evil nāgas and asuras that live underground are causing the ground to quake, these righteous yakṣas who follow the Dharma will inform the celestial yakṣas and the nāga kings Takṣaka, Vāsuki, and so on, just as before.
時虛空中諸夜叉等，聞諸地神說是語已，即以大身大神通力，生大瞋恚，口中出煙，乘空上行，往詣四天王所，說如是言：提婆天王！惱亂惡龍、弊阿修羅，今欲破壞閻浮提中順法修行孝養之人。
When the celestial yakṣas receive the message from the terrestrial yakṣas, their miraculous powers and force will increase. In order to summon the wandering gods of the Four Great Kings, they emit a wrathful, steamy breath that fills the atmosphere. With this, they send this message: ‘Gods, aggressive nāgas and evil asuras are preparing to harm those righteous humans who follow the Dharma!’
閻浮提中邪見論師見彼夜叉口中出煙，謂彗星出，言是閻羅王一百一子，不知乃是一百一大力夜叉。時彼世人，或有見者、有不見者。世俗相師說言：是閻羅王一百一子。不如實知，妄生分別，言彗星出：或言豐樂，或言飢饉，或言王者吉祥，或言王崩，或說兵起、或言不起，或言牛婆羅門吉與不吉，或言水旱災異，或言某國凶衰、或言某國無事。雖作此說，虛妄不實。
3. 111 “When sophists who are deluded by unwholesome treatises see the yakṣas’ steamy breath, they will think, ‘Now Ketu, who is one of the hundred sons of the Lord of Death, has arrived.’ Thus, when the one hundred and one very powerful yakṣas soar upward —both those that are visible and those that are not 231 —the sophists will claim that this is Ketu, who is one of the hundred sons of the Lord of Death. They will then proclaim such things as ‘Harvests will be good!’ ‘Harvests will be bad!’ ‘Things will go well for our king!’ ‘Things will go badly for our king!’ ‘There will be war!’ ‘There will be peace!’ ‘Cows and brahmins [F.17.a] will flourish!’ ‘Cows and brahmins will decline!’ ‘Good rain will fall!’ ‘No rain will fall!’ ‘Such and such a place will suffer harm!’ ‘Such and such a place will not suffer harm!’
復次，比丘知業果報，觀於惡龍、惡阿修羅所行之法。彼以聞慧見：彼大身大神通力行使夜叉，告諸天眾說如上事，時四天王告夜叉曰：汝莫怖畏，汝莫怖畏！諸天尊勝，阿修羅眾怯弱下劣，何所能為？所以者何？閻浮提人修行正法，孝養父母，供養沙門、婆羅門，恭敬長宿。以是義故我眾增長，阿修羅弱，無所能為。
3. 112 “The monk who has knowledge of the effects of the ripening of karmic actions will continue to examine the tremors caused by evil nāgas and asuras. Hence, as he applies knowledge derived from hearing, he sees how those yakṣas with great miraculous powers inform the wandering gods in the way just explained. In response, the wandering gods of the Four Great Kings will proclaim, ‘The forces of the asuras are weak, but our own divine forces possess tremendous power. In Jambudvīpa there are righteous people who follow the Dharma, who respect their mothers and fathers, mendicants, brahmins, and vow holders, and who respect their ancestral families. For their sake we shall defeat the aggressive nāgas and evil asuras! Fear not, fear not!’
時虛空神諸大神通大夜叉等聞天所說，歡喜踊躍，於彼惡龍、阿修羅所，生大瞋恚，即下欲詣法行龍王婆修吉、德叉迦等諸龍王所，說上因緣。從空而下，一切身分光焰騰赫，見是相者，皆言憂流迦下(魏言天狗下)。若其夜下，世人皆見；若晝下者，或見不見。下入大海至彼法行大龍王所，說上因緣。
3. 113 “When the yakṣas of great miraculous powers hear these words of the wandering gods, their fury at the asuras will intensify and they will feel exulted. In the same way as before, they will then send the message to Takṣaka, Vāsuki, and all other such righteous nāga kings who follow the Dharma. If these beings, who have blazing bodies, approach during the day, the rays of the sun will outshine them and render them invisible. On the other hand, if these beings set out during the night to inform the righteous nāgas who follow the Dharma, they will be visible to everyone as they enter the ocean.
見是相已，世間邪見諸呪術師咸作異說：是相出者，或言豐樂，或言飢饉，或言王者吉凶，或言兵起、或言不起，或言人民喪歿、或言不死，或言牛婆羅門有吉不吉。雖作此說，不知業果，隨相似說，無有真實。
3. 114 “At this point, sophists will think that they are witnessing a shooting star. Therefore, since they think they have seen a shooting star, they will declare, ‘Harvests will be good!’ [F.17.b] ‘Harvests will be bad!’ ‘Things will go well for our king!’ ‘Things will go badly for our king!’ ‘There will be war!’ ‘There will be peace!’ ‘There will be epidemics!’ ‘There will not be any epidemics!’ ‘Cows and brahmins will flourish!’ ‘Cows and brahmins will decline!’ In this fashion, they imagine things without having any direct knowledge.
復次，比丘觀憂流迦天火下者，復有因緣，憂流迦下。諸天欲行，宮殿隨身，其行速疾，二殿竝馳，互相研磨令火熾焰，光明騰赫，從上而下。
3. 115 “As the monk further examines shooting stars, he will employ knowledge derived from hearing and so perceive other causes for them. He will notice how the chariots of the gods course swiftly across the sky and, as they traverse to and fro, flames emerge in the wake of their being pulled.
世人見已，諸呪術師及占星者作如是說：世間飢饉、或言豐樂，或言王者吉凶災祥，或言國土安寧、或言荒壞，或言畜生疫病流行民遭重疾、或言人畜安吉無為。諸世邪論雖作此說，而不能知相之因緣。何以故？但隨相說，不識業果故。
When the scholars witness that, they will say, ‘Look, a shooting star! Now the harvests will be good!’ ‘Harvests will be bad!’ ‘Things will go well for our king!’ ‘Things will go badly for our king!’ ‘There will be war!’ ‘There will be peace!’ ‘There will be epidemics!’ ‘There will not be any epidemics!’ ‘Cows and brahmins will flourish!’ ‘Cows and brahmins will decline!’ This is how sophists, who have no knowledge of the effects of actions, will interpret mundane signs.
所以者何？一切世間、沙門、婆羅門、若天、魔、梵、若阿修羅，不能如是知微細業因緣果報，不能思惟我此法律十善業道，唯除如來。
Why do they do that? Because among all the gods, humans, and asuras —including gods, māras, brahmās, mendicants, and brahmins — there is no one who fully understands the subtle ripening of actions. Therefore, it is the intention of our Dharma-Vinaya to emphasize the ten virtuous actions.
復次，比丘知業果報，觀於空行大力夜叉，云何而得此大勢力，能行天上、能至大海法行龍王所？彼以聞慧見：空行夜叉大神通力入大海中，至婆修吉、德叉迦隨順法行大龍王所，說如是言：陀摩睺阿修羅、勇健阿修羅王至一切觀池，自觀其身（如上所說）。
3. 116 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will ask himself, ‘How do the celestial yakṣas with great miraculous powers go before the wandering gods, and how do they visit the righteous nāgas that live in the ocean?’ [F.18.a]
3. 117 “As he examines this matter with knowledge derived from hearing, he will notice how the blazing, celestial yakṣas enter the ocean and go before the righteous nāga kings, such as Takṣaka and Vāsuki. They bring them this message: ‘The necklace asuras and the asura king Firm are looking at the surface of Mirror Lake.’
時婆修吉德叉迦等諸大龍王，聞夜叉說，告夜叉曰：非法惡龍，我當呵責，令其折伏。我當於彼閻浮提中降澍時雨，令閻浮提人百穀苗稼悉得增長，豐樂安隱。夜叉聞已，歡喜而去。
3. 118 “When Takṣaka, Vāsuki, and other such wealthy nāga kings hear this, they will instruct the nāgas that travel through the atmosphere, ‘We shall stop the advance of the unrighteous nāgas. Let us drive them out and punish them. Let us ensure that the righteous humans in Jambudvīpa enjoy good harvests and timely rain, and that they are protected from harm. Let us make their rice, barley, and other foods abundant. Let us help the righteous people who follow the Dharma.’
時大龍王婆修吉、德叉迦諸龍王等，自莊嚴已，往至非法惡龍惱亂龍王、奮迅龍王諸惡龍所，作如是言：汝行非法，好作眾惡；我行正法，隨順眾善。汝於我等，非為善伴。我今欲與汝鬪，決其勝負。
3. 119 “When in this way they have informed the nāgas, the celestial yakṣas will next move on the unrighteous nāgas to do battle with them. Thus, to nāga kings such as Pramatha and Aṭopa they will say, ‘You are unrighteous and do not follow the Dharma. We are righteous and follow the Dharma. Hence, we are opposed and rivals. We have come here to defeat you.’
時惱亂龍、奮迅龍等，聞是語已，即起莊嚴，震雷耀電、霹靂起火、降澍大雨。若閻浮提人孝養父母，供養沙門及婆羅門、耆舊長宿，時婆修吉、德叉迦龍王等則得勝力，惱亂奮迅惡龍王等，破壞還退，令閻浮提雨澤以時，人民豐樂。
3. 120 “Hearing this message, the nāga kings Pramatha, Aṭopa, and so on will come forth to meet them in battle, and, as they fight, the two parties will send thunderstorms against each other. If at that time the people in Jambudvīpa respect their mothers, their fathers, mendicants, and brahmins, nāga kings such as Takṣaka and Vāsuki will prevail and Pramatha, Aṭopa, and so on will lose. This will be followed by excellent rainfalls and harvests in Jambudvīpa. [F.18.b]
時諸呪師占星宿者，妄作邪說，言八曜等功德相故、二十八宿功德相故，是故依時降澍大雨；牛婆羅門力故，令天降雨，非餘因緣。
3. 121 “At that time, sophists will say, ‘When rain falls abundantly and in a timely fashion, that is the benefit of celestial bodies, planets, and auspicious omens. The bounty of cows and brahmins is also the effect of that and of nothing else.’
若閻浮提人不孝父母、不供養沙門婆羅門、不敬尊長、不行正法，婆修吉、德叉迦如法龍等退沒不如，時惱亂龍奮迅龍等，得大勢力，令閻浮提雨澤不時，災旱水澇，人民飢饉。世間邪見呪術占星諸相師等，作如是說：八曜過故，時節過故，卦相過故。
3. 122 “If at that time, however, the people of Jambudvīpa do not respect their mothers, fathers, mendicants, or brahmins, and if they are unrighteous and do not follow the Dharma, nāga kings such as Pramatha and Aṭopa will prevail. They will then cause failed harvests, inopportune rain, torrential rains that destroy the crops, or droughts. Brahmin scholars, however, will construe this wrongly and claim, ‘This is due to harm caused by celestial bodies, planets, time, and inauspicious omens.’
諸外道等，不識業果，不知以眾人行惡令國災儉，更作異說，非如實見。何以故？若天世間、若魔世間、若梵世間，若沙門、婆羅門，非其境界，唯除如來及我弟子諸沙門等，聞我所說諸業果報，及餘業報決定之相，非是餘人能知此業。
3. 123 “So say these sophists who have no knowledge of the effects of karmic action, and thus they construe things wrongly and fail to see reality. Why is that? Because this can only be realized by my hearers, or those who hear my Dharma-Vinaya and subsequently apply themselves to understanding karmic ripening, or to understanding effects. Apart from these people, such things remain beyond the domain of any gods, asuras, or humans —the entire godly realm including Brahmā, the entire human realm including mendicants and brahmins, or anyone else.
復次，比丘知業果報，觀陀摩睺阿修羅所住之處，若如法龍王婆修吉等，得大勢力，非法者壞。陀摩睺阿修羅住星鬘城或住林中，心懷憔悴，光明威德悉亦損減，羞愧愁慼，自入其宮，作如是念：我今何時能破諸天？
3. 124 “As the monk who has knowledge of the ripening of karmic effects continues to examine the realm of the asuras, he will notice what happens when the unrighteous nāgas that do not follow the Dharma are defeated by the righteous nāgas that follow the Dharma. When the necklace asuras come to know of that defeat, they and all the asuras who live in the city of Star Garland, [F.19.a] as well as in the surrounding groves and forests, will become gloomy, downcast, and ashamed, and will thus return home. ‘Alas,’ they will think, ‘it turns out that we asuras are incapable of defeating the gods. When will the day come that we finally vanquish the gods?’
時陀摩睺思惟是已，即往羅睺阿修羅所，作如是言：阿修羅王！汝當強力，無得怯弱，不久我當破彼天眾。
3. 125 “At that point the necklace asuras and the asura king Firm will approach Rāhu, saying, ‘Ruler of the asuras, please ensure that we may soon succeed in defeating the gods.’
羅睺阿修羅王聞是語已，告陀摩睺、勇健阿修羅言：汝莫愁怖，且自安意，不久我能壞彼天眾及其天主帝釋天王。時陀摩睺、勇健阿修羅王聞是語已，復更歡喜，還其所止。
3. 126 “When approached in this way, Rāhu, ruler of the asuras, will say to the necklace asuras and the asura king Firm, ‘I shall soon conquer the gods and their king, so do not worry much!’ When they hear Rāhu say this, the necklace asuras will be overjoyed and thus return to their homes.
復次，比丘知業果報，觀星鬘城已，次觀陀摩睺阿修羅王餘地園林。彼以聞慧觀：陀摩睺有異園林，縱廣一萬三千由旬，園林流池，眾鳥異類遊戲之處，蓮華浴池鳧鴈鴛鴦周遍莊嚴，歡娛受樂。
3. 127 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the city of the asuras known as Star Garland, he will proceed to examine the surroundings of the city, wondering, ‘How many groves and forests might the necklace asuras possess?’ With knowledge derived from hearing he will see that the necklace asuras have seven forests that extend across thirty million leagues. That area is full ofgroves inhabited by birds. In the forests lie many pools, waterfalls, and lotus ponds where lovely swans, ducks, and yellow geese frolic. The forests are beautiful, pleasant, delightful, bountiful, and a constant source of pleasure.
其地住處有七園林：一名雲鬘林；二名常林；三名戲樂林；四名果常集林；五名風樂林；六名伎樂林；七名雜寶林。是為七種大林。陀摩睺阿修羅之所住處，多諸眾侶，以自業力皆受富樂悉滿其中。
These seven forests in the land of the necklace asuras are known by the following names: Cloud below Gold, 232 Always Delightful, Lovely Pleasure Garden, Fruits of Constant Beauty, Pleasant Breeze, Always Joyous, 233 and Adorned. [F.19.b] This land is rife with asuras who enjoy themselves due to the karmic effects that are experienced by asuras.
復次，比丘知業果報，觀陀摩睺阿修羅受業報果。以何業故生於彼處？即以聞慧知：此眾生於前身時，作大施會供養外道，行不淨施，雜漏不堅，以種種食施於破戒雜行之人，心無正思。如是施已，命終生於畜生之中，受陀摩睺阿修羅身，以下中上業，所得樂報亦下中上，因果相類。
3. 128 “As the monk who has knowledge of the effects of the ripening of karmic actions concerns himself with the ripening of karmic action as experienced by the asuras, he will ask himself, ‘What actions lead to birth as a necklace asura?’ When inquiring with knowledge derived from hearing, he will see how some non-Buddhists make offerings in a way that is limited, unwholesome, and flawed. Although they arrange much food and drink, they do not offer it to individuals who observe spiritual discipline. Instead, they offer it as an unwholesome gift to those with untrained minds. 234 When they later separate from their bodies, such people will fall into the lower realms and be born as necklace asuras within the animal realm. Their respective level of happiness will depend on whether their offerings were minor, mediocre, or great. They will experience karmic effects that accord with their causes.
復次，比丘知業果報，觀勇健阿修羅王業之果報。以何業報得阿修羅王？彼以聞慧見：此眾生於人中時，憙作賊盜偷竊他物，以不正思，施離欲外道，充足飲食。以是因緣生阿修羅中。
3. 129 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the karmic ripening that is experienced by the asura king Firm. In this regard, he will wonder, ‘What karmic actions ripen as the attainment of Firm’s rule over the asuras?’ Investigating with knowledge derived from hearing, he will then see that when a human thief, who lives from the wealth of others, carelessly offers food to satisfy a non-Buddhist practitioner who has attained freedom from desire, that act will make the person become ruler of the asuras.
復次，比丘觀陀摩睺阿修羅壽命脩促。彼以聞慧、天眼觀察見：阿修羅壽六千歲，於閻浮提中六百歲以為陀摩睺阿修羅中一日一夜。如是壽命滿六千歲，少出多減，命亦不定。以善不善業因緣故。
3. 130 “Next, the monk will examine the lifespan of the necklace asuras, wondering, ‘How long may the necklace asuras live?’ Examining this matter with knowledge derived from hearing or with the divine eye, the monk will see that six hundred human years make one day and night among the necklace asuras and that they live for six thousand years made of such days. [F.20.a] However, they may also die prematurely. The effects of positive and negative actions depend on the totality of their actions.
為畜生道業果所攝，於阿修羅為第二地。觀第二地已，隨順法行，觀一切眾生，順法眾生、法護眾生。一切生死所攝眾生，善業生於人天之中，惡不善業生於地獄、餓鬼、畜生。
3. 131 “As the monk examines the second level of asuras, which is a class of beings that belongs to the animal realm, he observes and abides by the Dharma. He understands that all beings in cyclic existence depend on the Dharma and are protected by the Dharma —through wholesome actions they are born among gods and humans and through unwholesome actions they are born among hell beings, starving spirits, and animals.
復次，比丘知業果報，觀天使者聞虛空中神通夜叉說是事已，為何所作？
3. 132 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will wonder, ‘How will the wandering gods respond to the message they receive from the yakṣas who have great miraculous powers?’
彼以聞慧知：天使者往詣護世鬘持天所，作如是言：阿修羅眾不順法行，教諸惡龍為閻浮提順法行善諸福德人作不饒益，衰害惱亂。所以者何？恐彼行善順法之人命終生天。
3. 133 “As he inquires with knowledge derived from hearing, the monk will notice how the wandering gods utter the following words to the Four Great Kings and the garland-bearer gods: ‘We have heard that the unrighteous asuras who do not follow the Dharma have called on the nāgas to create obstacles for those righteous humans who follow the Dharma and who therefore create the causes for attaining divine births subsequent to their deaths.
彼作是念：閻浮提人以食因緣，能行布施、持戒、智慧，汝當往至閻浮提中降澍惡雨，害民百穀。空行順法諸夜叉等，來至我所，說如是事。我今語汝，汝可展轉告餘天眾——若軍持天、三箜篌天、常恣意天——說如是事，普令得聞。
The asuras have told the nāgas that all the generosity, spiritual discipline, and knowledge of such virtuous people is entirely dependent on food. They therefore encouraged the nāgas to travel to Jambudvīpa and let a rain pour down that will deprive all humans of their crops and destroy their grains. This we have been told by the righteous sky-traveling yakṣas that follow the Dharma, and now we inform you. You too should pass this news on to the gods near you so that the vessel bearers can inform the triple-lute- bearers, who in turn should pass the message to the ever-ecstatic gods.’
時四大天王聞其所說，往詣善見城中善法堂上，五欲功德眷屬具足憍尸迦天王所，廣說上事。
3. 134 “In this way the gods of the Four Great Kings [F.20.b] will spread the news of this campaign against the Dharma far and wide. All the details will, as before, gradually be conveyed all the way up to Kauśika, who —as the lord of the gods endowed with abundant pleasures of the five senses — resides within his Sudharma hall in the city of Sudarśana.
天主憍尸迦即告護世四天王言：汝當往詣閻浮提觀諸眾生，有信佛寶、法寶、比丘僧寶，供養沙門、婆羅門、耆舊長宿，知恩報恩、質直有信、孝養父母、受持齋戒、不諂不佞，不以斗秤欺誑於人互相陵易。
Kauśika, lord of the gods, will then employ the guardians of the world, enjoining them as follows: ‘Guardians of the world, do the people of Jambudvīpa have faith in the jewel of the Buddha? Do they have faith in the jewel of the Dharma? Do they have faith in the jewel of the Saṅgha? Do they respect mendicants? Do they respect brahmins? Do they return kindness? Do they repay help? Are they honest? Are they of an honest character? Do they respect their mothers? Do they respect their fathers? Are they devoted to the elders of their families? Do they observe their periodic fasts? Do they stay clear of deceit and pretense? Are their scales and weights free from trickery and deception? Do they harm one another, or do they not? Go to Jambudvīpa and find out!’
爾時，護世四大天王聞是語已，為利眾生，下閻浮提，一一國土、一一聚落、一一城邑軍營村柵，一一觀察修行法教，遍行普觀。
3. 135 “In response the gods will say, ‘As you command!’ and so they will depart for Jambudvīpa to help the humans who live there. Traveling throughout Jambudvīpa —from country to country, district to district, village to village, town to town, city to city, and market to market —they will determine where and how the righteous people who follow the Dharma live.
爾時，護世四大天王見閻浮提人隨順法行，孝養父母、敬信三寶，見此事已，即詣大海大龍王宮戲樂城內婆修吉、德叉迦等大龍王所，作如是言：法行龍王！勿怖，勿怖！非法減少，正法增長，破壞闇冥，顯發光明，動魔軍眾，天眾增長。天人龍王樂行正法，能擊法鼓、歌頌法音，增益天眾，減損諸魔、非法惡龍及阿修羅。
When the four guardians of the world encounter righteous people who follow the Dharma,they will tell them, ‘Do not be afraid of nāgas such as Vāsuki and Takṣaka, who live among their treasures within the ocean. Friends, do not be afraid! The forces of the sacred Dharma are on the rise. The forces of the māras are waning. The forces of the māras are weak. [F.21.a] The righteous gods, humans, and nāgas who follow the Dharma are celebrating. They beat the drum of the Dharma. They sing the melodies of the Dharma. The forces of the gods are on the rise. The forces of the māras are waning. The nāgas and asuras who have no Dharma remain weak.’
時婆修吉、德叉迦等諸大龍王聞已歡喜，即白護世四天王言：我今歡喜，天王！我今不畏非法惡龍、非法惡行弊阿修羅，不能惱亂閻浮提中法行眾生。唯願仁者為我啟白釋迦天王。
3. 136 “When they hear this, Vāsuki, Takṣaka, and other such nāgas will be delighted. Full of appreciation, they will say to the guardians of the world, ‘Gods, we are overjoyed! The unrighteous nāgas and asuras will not succeed in creating obstacles for us, nor for human beings. Please convey to Śakra, lord of the gods, that we are overjoyed.’
時諸龍王說此語已，護世天王至帝釋所，具說上事。時天帝釋聞是語已，歡喜踊躍，伽陀頌曰：
3. 137 “Upon receiving this message, the guardians of the world will take leave from the nāgas and journey to the residence of Śakra, lord of the gods. As they convey the nāgas’ message to Śakra, he will rejoice deeply and say:
牟尼真知說實道，若人能行生天上。cf. Dhs.32.1-5
3. 138 “ ‘The Able One who perceives reality Has given you the teachings of the path. Humans who follow it Proceed to the assembly of the gods.
諦行布施修慈心，護諸眾生說愛語。正見清淨心離垢，佛說三十三天道。
3. 139 “ ‘Speaking truth to sentient beings, As well as generosity, love, pleasant words, The true view, and the stainless mind — These, as the Buddha has taught, are the path to higher realms.
淨修眾善行相應，能以善心正依止。從此樂處至樂處，復從光明還入明。
譬如朝落光明花，亦如一燈燃異燈，若人欲得如彼燈，莫行放逸自壞心。
3. 140 “ ‘When endowed with the qualities of virtue, You rely on the qualities of virtue. It is like flowers of light growing from light, Or one lamp that gives rise to others.
3. 141 “ ‘Thus, from the light arises supreme light And from bliss arises supreme bliss. Therefore, do not let this sublime lamp of humanity Fall into the precipice.
若有常行淨善心，離垢明淨如寶珠，是人智慧離塵垢，能至諸天所生處。
3. 142 “ ‘Like an ever-stainless jewel, Those whose minds are always pure, Who are serene and adhere to egolessness, Are those who will walk among the gods.
持戒習禪及三昧，若人有能心修行，是人智慧如真金，必得往生諸天宮。cf. Dhs.32.6-10
3. 143 “ ‘Those endowed with concentration, discipline, and absorption, Such steadfast ones who constantly train their minds, Are like pure gold, And will walk among the gods.
若有捨離於殺生，於諸眾生起慈悲，愍哀質直心寂靜，如是之人生天宮。
3. 144 “ ‘Those who give up killing, Have supreme compassion for all beings, And are loving, honest, and peaceful Will walk among the gods. [F.21.b]
於一切人施軟語，捨離眾惡不善業，惡業不能污其心，如是之人生天宮。
3. 145 “ ‘Those who speak gently throughout the world, Give up aggressive acts, And remain unsullied by unwholesome qualities Will walk among the gods.
若人視金如草木，觀諸愛欲如火毒，如是離欲智慧人，則生天宮受快樂。
3. 146 “ ‘Those for whom grass and gold are the same, Who regard desire as poison, And who are firm in their relinquishment of desire Will walk among the gods.
若有不為欲境惑，不隨愛欲之因緣，得脫三惡道怖畏，如是之人生天上。
3. 147 “ ‘Those who cannot be stirred Toward attractive objects, the causes of desire, Will cross the terrifying precipice And walk among the gods.
若見鬪諍能勸喻，知識親族及兄弟，能善和解令無諍，如是之人生天上。cf. Dhs.32.11-15
3. 148 “ ‘When friends, allies, and family members Have fallen into discord, Those who lead them to reconciliation Will walk among the gods.
若人離惡出欲泥，常施一切眾生樂，離垢寂滅心解脫，則能破壞魔軍眾。
3. 149 “ ‘Those who emerge unstained from the mud of desire, Who always wish for beings to be happy, And whose minds are stainless, peaceful, and free, Will conquer the forces of the māras.
若能調伏於心意，不為心意之所使，是人清淨破怨敵，則得上生諸天宮。
3. 150 “ ‘Those who have control of their minds, And are not controlled by their minds, Will be victorious against the enemy And walk among the gods.
若有人能淨身業，遠離眾惡不善法，離欲修習禪定樂，如是之人生天宮。
3. 151 “ ‘Those who pursue a virtuous livelihood, Are free from unwholesomeness and at ease, And give up desires and practice concentration Will walk among the gods.
捨離放逸惡知識，斷除愛毒諸煩惱，不為女人欲所縛，如是之人生天宮。
3. 152 “ ‘Those who give up unwholesome company, Free themselves from the shackles of craving, And are not bound by the ties of women Will walk among the gods.
若人於法勤精進，布施持戒及三昧，志意勇猛心堅固，是人則生於天上。
3. 153 “ ‘Those who persevere in the Dharma, Who practice generosity, discipline, and absorption, And who possess steadfast intelligence and constant diligence Will walk among the gods.
若人能於眾結縛，智刀斬之而不礙，自在離縛無所滯，如是之人生天宮。cf. Dhs.32.16-20
3. 154 “ ‘Like a sword that cuts through shackles, Those who sever their bonds And independently cut through their chains Will walk among the gods.
離諸欲垢不貪著，滅眾過惡除染愛。勇健離垢斷悕望，則得受於自果報，
3. 155 “ ‘Those unstained by desire and free from greed, Who have abandoned and conquered the flaws and are free from craving, And who are blameless, stainless, and steadfast Will experience the effects of that and travel to the higher realms.
若有眾生受人報，能常修行眾善法。如是善人業果報，令天世間得增長，
3. 156 “ ‘Human beings Who do much good Will, as their actions ripen, Fill the world of the gods.
以人力故天增勝，以天擁護人安隱。各各迭互增勢力，得住正法隨順道，
3. 157 “ ‘Gods emerge through the power of humans, And humans emerge through the power of gods. This interplay of each other’s powers Is discovered on the path of the sacred Dharma.
天之善道人世界，人之善道天世間。諸惡道地有三種，行善之人所遠離，
3. 158 “ ‘For gods, the human realms are delightful, And for humans, the divine realms are delightful. Thus, the three lower realms [F.22.a] Are relinquished by means of virtue.
汝應勇猛勤精進，當樂親近善知識，如是常應增長法，勉力勤加昇天宮。
3. 159 “ ‘In this you should constantly persevere. This is the supreme, excellent vision. 235 Those who constantly propagate the Dharma Are called upon by the supreme gods.
法為眾樂之根本，以法因緣得涅槃，眠睡眾生法常覺，法為最勝第一道。
3. 160 “ ‘The Dharma brings all joys; The Dharma brings transcendence of suffering. Show the Dharma to those who are asleep. The Dharma is the supreme journey.’
時天帝釋如是教勅護世四大天王，為護閻浮提人增長正法得利益故，遍行觀察。
3. 161 “When Śakra, lord of the gods, has given these instructions, he will enjoin the guardians of the world, ‘To protect humans and propagate the Dharma, you must call upon everyone.’
復次，比丘知業果報，觀天心行已，內自思惟，隨順法行。
3. 162 “When the monk who has knowledge of the effects of the ripening of karmic action has perceived the thoughts of the gods, he will observe and abide by inner phenomena.
復次，比丘知業果報，觀阿修羅第二地已，次觀第三阿修羅地。何等為第三阿修羅地？
3. 163 “When the monk who has knowledge of the effects of the ripening of karmic action has considered the second level of the asuras, he will proceed to examine the third. In this regard, he wonders, ‘What might the third level of the asuras be like?’
彼以聞慧見：第三地在第二地下二萬一千由旬，有阿修羅地名修那婆，縱廣一萬三千由旬，樹林欝茂，浴池流泉眾花常敷，伎樂充滿。
Examining this matter with knowledge derived from hearing, he will perceive the third ground that extends across twenty-one thousand leagues. Known as Excellent Abode, this land features groves, forests, pools, and springs and is full of individuals living in harmony, perpetually happy, and enjoying the sounds of music.
城名鋡毘羅，縱廣八千由旬，於彼城中，有阿修羅王名曰花鬘，阿修羅民名遊戲行。彼阿修羅鋡毘羅城，種種眾寶以為莊嚴，園林遊戲，清流浴池蓮花具足，遊戲阿修羅眾悉滿其中。
Within it lies the city known as Profound. This city covers eight thousand leagues and is the residence of the asura ruler known as Puṣpamāla. The asuras there are known as the players. The city of Profound has numerous jewels, groves, forests, ponds, and lotus pools. The player asuras spend their time hanging out with their friends around the beautiful pools that are abloom with lotuses free from mud and dirt.
有四大林以為莊嚴，於六時中花常鮮榮。何等為四？一名鈴鬘：一一林樹皆有寶鈴出妙音聲。二名黃鬘：其林皆悉是真金樹。三名焰鬘：其樹花色猶如火焰。四名雜林：諸雜花果以為莊嚴。此四種林莊嚴阿修羅鋡毘羅城。
All six seasons are delightful, and the land is adorned with four great forests. In the forest known as Garland of Bell Bangles, one constantly hears the melodious sounds of trees filled with bangles with bells; [F.22.b] in the second forest, known as Golden Garland, grow trees of gold; in the third forest, known as Fire Garland, grow fire-like trees that yield red fruits; and in the fourth forest, known as Mixture, grow a blend of beautiful flowers and fruits. Those four forests adorn the city of Profound.
遊戲阿修羅住處快樂如天無異，以眾塗香末香，自塗其身，常樂遊戲歌舞戲笑，百千婇女圍遶衛護。花鬘阿修羅王常遊園林而相娛樂，種種眾寶莊嚴其身，是名遊戲阿修羅所受樂處。
When the player asuras thus have a good time with their friends, their happiness is like that of the gods. Adorning their bodies with flower garlands, powders, and ointments, they always have fun, enjoy themselves, play, sport, and joke. Surrounded by a hundred thousand asurīs, the asura king Puṣpamāla sustains the land. He always plays around in the parks and he wears various jewel ornaments around his waist.
時第二地勇健阿修羅王遣使，名曰閻婆，來詣花鬘阿修羅所，作如是言：閻浮提人供養父母、知恩報恩、恭敬沙門及婆羅門，如法行故，令天有力，我當竭力破壞人天所行正法。
3. 164 “The asura king Firm, who lives on the second level, will send an asura called Jambha to go before the asura Puṣpamāla. Jambha will say, ‘In the world of humans everyone respects their mothers, their fathers, mendicants, and brahmins, and they repay the kindness of others. Living in that way, those powerful humans make the gods powerful as well. We and the nāgas must therefore by all means endeavor to create obstacles for the sacred Dharma of gods and humans.’
是時第三地花鬘阿修羅王聞是說已，如上所說，心懷瞋恚作如是言：我當云何壞彼人天？因人故天，人天即是我之大怨。
3. 165 “When Puṣpamāla, king of the third level of the asuras, thus hears the same message as before, he will become extremely upset and declare, ‘The gods are our enemies and the gods depend on humans. We shall therefore create obstacles for both the gods and humans!’
時第三地遊戲阿修羅，即時莊嚴種種鉀冑，執持器仗，欲詣樂城龍王宮殿。時婆修吉、德叉迦大龍王等，聞阿修羅聲，生大瞋恚，身出電光赫焰大明，雨大熾電，無量百千億龍從海中出，共阿修羅興大鬪諍。
3. 166 “The player asuras will at that point brandish their various weapons and don their armor, and will strike out toward the wealthy abodes of the nāgas. When they hear the noises of the asuras, the great nāga gods, such as Vāsuki and Takṣaka, will emit beams of light from their bodies. [F.23.a] Sending forth a great shower of lightning, an army of millions of nāgas will advance toward the center of the ocean where they will meet the asuras in a gigantic battle.
若閻浮提人修行正法，龍則得勝，阿修羅眾四散破壞；若世間人不順正法，則阿修羅勝，龍眾破壞。
As before, if at that time humans are righteous and follow the Dharma, the asuras will suffer defeat, but if people are unrighteous and do not follow the Dharma, the asuras will be victorious and the nāgas will suffer defeat. Thus, everything depends on the Dharma.
既被破已，往白天使者曰：大仙！我今被破，汝應竭力破阿修羅。時天使者聞是事已，心生瞋恚，口中煙出，往告四天王白言：天王！阿修羅勝，龍今破壞。
3. 167 “If the nāgas lose, they will say to the wandering gods, ‘O friends, call upon everyone to stop the power of the asuras!’ Breathing with fury, the wandering gods will then tell the gods of the Four Great Kings, ‘Ah, gods, the battalions of the asuras are strong and have defeated the nāgas. Call on everyone to mobilize so that we may defeat the asuras.’
閻浮提中邪見相師見煙相已，咸作是說：彗星出現，或豐或儉、或水或旱，亦如上說。是為第二因緣彗星出現。
3. 168 “When sophists see the breath of the wandering divine sons, they will say, ‘The comet Ketu has arrived!’ ‘Harvests will be good!’ ‘Harvests will be bad!’ ‘Good rain will fall!’ ‘No rain will fall!’ and so on, just like before. This, then, is the second reason for the appearance of a comet.
若天龍勝，則時雨數降，疫氣不行、兵革不起。邪見相師復作此說：是八曜力之所作為，廣說上事。
3. 169 “When the gods, nāgas, and yakṣas are victorious, there will be timely rain and excellent harvests, and there will be neither plagues nor wars. However, when sophists see such circumstances, they will go on at length about the rain being caused by planets and the like.
若諸世間不修正法、不順法行、不孝父母、不敬沙門及婆羅門，則阿修羅勝。以阿修羅勝故，雨澤不時、人民飢饉、兵刃數起。世間邪見諸相師等作是思惟：八曜所作；為世人說星宿之過，廣說如上。如是一切諸外道等，不知正法及以非法，以愚癡心憶想分別，不如實說。
3. 170 “Now, if at that time people are unrighteous and do not follow the Dharma, if they do not respect their mothers and fathers, and if they are not devoted to their elders, then the asuras will be victorious. In that case there will be no rain, harvests will be destroyed by those who are unrighteous, [F.23.b] and warfare will ensue. Sophists, however, will construe those events differently, blaming the lack of rain on the planets, the failed harvests on the celestial bodies, and so on, as mentioned before. In this way, sophists who cannot distinguish truth from error will construe things wrongly and spread their ideas among the people of the world. All who suffer from ignorance will then be impressed by these non-Buddhists.
以阿修羅勝，龍王不如，時護世四天王即向四天眾，伽陀頌曰：
法勝非法減，增實離妄語，天勝阿修羅，光明勝黑闇。cf. Dhs.32.21
3. 171 “When the asuras subjugate the nāgas, the four guardians of the world will call out to the gods of the Four Great Kings with the following words: “ ‘Let the ways of Dharma prevail, not the ways of non-Dharma! Let the truth prevail, not falsehood!Let gods prevail, not asuras! Let light prevail, not darkness!
布施勝慳貪，持戒莫毀犯，佛勝非外道，不動勝退沒。
3. 172 “ ‘Let generosity prevail, not miserliness! Let discipline prevail, not murder! Let buddhas prevail, not non-Buddhists! Let the steadfast prevail, not the crooked!
實語莫諂曲，悲心勝怨害，慈心勝瞋恚，天王勝修羅。
3. 173 “ ‘Let what is wholesome prevail, not what should be discarded! Let compassion prevail, not cold-heartedness! Let love prevail, not anger! Let Śakra prevail, not an asura!
上勝下莫增，豐勝勿飢饉，智勝滅愚癡，法戒滅眾惡。
3. 174 “ ‘Let the superior prevail, not the inferior! Let full stomachs prevail, not starvation! Let wakefulness prevail, not dullness! Let the proper prevail, not the improper!
精進離懈怠，丈夫勝女人，長者勝小人，忍勝於瞋恚。
3. 175 “ ‘Let diligence prevail, not laziness! Let men prevail, not women! Let elders prevail, not infants! Let patience prevail, not anger!
人勝非惡龍，白日勝於夜，月勝非餘曜。
3. 176 “ ‘Let humans prevail, Not ruinous nāgas such as Pramatha! Let day prevail, not night! Let the moon prevail, not the planets!
五穀勝菅苗，滅苦樂增長，離病常安樂，柔軟勝麁惡。
3. 177 “ ‘Let crops prevail, not husks! 236 Let happiness prevail, not unhappiness! [F.24.a] Let health prevail, not disease! Let the gentle prevail, not the harsh!
解脫滅眾縛，法戒勝一切，善法常增勝，不善常消滅。
3. 178 “ ‘Let freedom prevail, not bondage! Let scriptural traditions prevail, not that which lacks tradition! May all those whom we cherish prevail, And may those whom we do not cherish suffer defeat!’
護世四天王如是說已，即擊天鼓作如是言：諸天大眾！龍王退弱，阿修羅勝。時諸天眾聞是語已，莊嚴器仗，於須臾頃至大海上。
3. 179 “Thus, striking great drums, the four guardians of the world will call to the gods, ‘Let’s go! Let’s go!’ When the gods hear their words, they will arm themselves with weapons and chain mail, and, in the wink of an eye, proceed to face the nāgas and asuras to meet them in battle. The asuras will then take stock of the army of gods.
若世間人孝養父母、敬事沙門，阿修羅眾見諸天來，即時退散，還入其宮。若諸世人不孝父母、不敬沙門及婆羅門，於須臾時，與天共鬪，天亦得勝，花鬘阿修羅王敗散還宮。
If at that time people respect mendicants, respect brahmins, and so on, the sight of the gods will cause theasuras to retreat below the ground. If, however, people do not respect mendicants and brahmins, the asuras will prepare to do battle with the gods. Nevertheless, after just a moment of fighting, the gods will defeat the asuras, and thus King Puṣpamāla and his defeated asuras will return to their respective places.
比丘如是觀阿修羅與天共鬪，如實見已，生厭世心，順法修行。
3. 180 “When the monk who has knowledge of the effects of the ripening of karmic actions sees the battle between the gods and the asuras, he will correctly abide by the observation of inner phenomena. 237
復次，比丘知業果報，觀第三地花鬘阿修羅王所受業報。以何業故，生第三地？
3. 181 “Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the ripening of karmic qualities associated with the third level of the asuras, to which the asura Puṣpamāla belongs. In this regard, he will wonder, ‘What ripening of karmic qualities will cause birth in Excellent Abode, the third level of the asuras?’
彼以聞慧見：此眾生因節會日，相撲射戲、樗蒱圍碁種種博戲。因此事故，行不淨施，無心無思亦無福田。是人身壞墮於惡道，生遊戲行阿修羅中，壽七千歲。以人中七百歲，於阿修羅中一日一夜，如是壽命滿七千歲，亦有中夭，命亦不定。
3. 182 “As he inquires with knowledge derived from hearing, he will notice how some people, for the sake of a seasonal festival, 238 offer improper gifts to members of the saṅgha, 239 such as athletes, music, 240 or food offerings, [F.24.b] thus giving inattentively toward improper recipients. When such people later separate from their bodies, they will fall into the lower realms and be born among the asuras of the third level. Seven hundred human years constitute one day and night in the lives of those asuras and they may live for seven thousand of their own years. However, they could also die prematurely.
復次，比丘知業果報，觀察思惟花鬘阿修羅王。即以聞慧知：此阿修羅王以食施於破戒病人，心無淨思。以此業緣生阿修羅中，於鋡毘羅城作阿修羅王，名曰花鬘。其所食味，如天所食須陀之味，一切樂具，如前所說。
3. 183 “Next, the monk who has knowledge of the ripening of the effects of karmic actions will examine the karmic ripening experienced by the asura ruler, Puṣpamāla. Inquiring with knowledge derived from hearing, he will notice that someone who inattentively offers a meal to people with corrupt discipline may be born as an asura ruler who consumes contaminated elixir in the asura site known as Profound.
