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.
觀天品之二十七(夜摩天之十三)
彼諸天眾既見如是業果報已，彼佛塔內復更觀察異處壁中覓希有法。於彼壁中，復見天王牟修樓陀隨順法行，不習近欲，愛樂法行，作諸眾生利益之行，善知一切善惡等業。既知業已，不放逸行，雖作天王而不放逸。
4.C. - 3143 “Wondering what further wonders of karmic action they might witness, the gods at this point will proceed to look at another part of the stūpa’s walls. As they watch the surface of the walls, they will see the ruler of the Heaven Free from Strife who goes by the name of Musulundha. He is endowed with the Dharma and adheres to the Dharma, does not indulge in pleasures, and benefits all beings with the supreme Dharma. In this way, with awareness of karmic action, he rules the gods and does not live in carelessness.
彼諸天眾觀見天主牟修樓陀業果報已，心作是念：此大天王本因何業生此天處，而為天王？見其往世於人身時，修行善法，然燈佛所得聞佛法；既聞法已，攝取受持，思惟修行，如所聞法，如是安住。如是聞已，乃至一念心不曾亂，正信出家，剃除鬚髮披服法衣。既出家已，乃至微少塵許等惡，生大怖畏，修行梵行。以彼業因，身壞命終生於善道天世界中，謂在他化自在天處作彼天王，名曰不壞。
4.C. -3144 “The gods will also see the relevant karmic ripening. They will perceive how he faithfully emerged from the household to become a homeless mendicant, [F.151.b] regarding even the most minute negative act as frightening, and how he practiced pure conduct in a perfect way. When his body disintegrated, he therefore went to the joyous higher realms and was reborn as Insuperable, a king of the gods in Making Use of Others’ Emanations.
彼處退已，生於人中，為轉輪王，王四天下。彼業盡已，命終生於四天王天。彼處退已，生於人中，復得為王，所王之土，一千由旬。彼命終已，生弗婆提，於彼為王，大勝身體。彼命終已，次復生於阿修羅中，第一神通，有大勢力。彼處命終，而復更作大富長者，恒常修行，第一大施，次有持戒智等具足，隨所生處何處何處，施、戒、智等三事具足。彼處命盡，修施戒智不斷絕故，身壞命終生於善道，天世界中夜摩天處為夜摩王，名牟修樓陀。
When he died and transmigrated from there, he became a universal monarch who ruled over the four continents. Subsequent to that life, he was reborn as a god of the Heaven of the Four Great Kings. Upon death and transmigration from that life, he next became a very happy and wealthy householder, and then a king whose rule extended across one thousand leagues. Transmigrating from the latter existence, he was then reborn as a king of Videha in the east who possessed supreme powers. When that king died and transmigrated, he was reborn as a god with supreme miraculous powers and strength. When he again died and transmigrated, he became a householder endowed with tremendous happiness and wealth, who practiced generosity, discipline, and insight in a flawless manner. He also steadfastly abided by his training in generosity, discipline, and knowledge throughout his other lives. Therefore, when he died and passed beyond, his generosity, discipline, and insight served as causes to propel him on, and upon the disintegration of his body, he finally went to the joyous higher realms and was born as Musulundha.
彼如是法，次第相續不斷絕故，彼心善故、善調伏故，不放逸行諸欲境界，不壞其心，自他利益，無量善業隨順行故，多有天眾，欲所不攝。
4.C. -3145 “Having cultivated the continua of all those actions and having applied his mind to the purificatory training in such actions, Musulundha has thus developed carefulness. He will not be carried away by pleasures, and objects will not destroy his mind. He will be supremely happy, act for the benefit of others, and practice virtuous actions. In this way, his kindness will ensure that many gods will [F.152.a] avoid becoming swayed and subdued by their pleasures.
爾時，彼處夜摩天眾而說偈言：
隨順善法行，彼則常得善，無量千億劫，善業不失壞。cf. Dhs.31.61
4.C. -3146 “At that time, the gods will proclaim the following verses: “ ‘For those who practice virtue, Virtue will always lead to more virtue. Even in a thousand eons, Virtue will not be exhausted.
常增長持戒，於智轉習行，一切時布施，繫念常不斷。cf. Dhs.31.62
4.C. -3147 “ ‘Those who constantly observe proper discipline Will also experience the increase of insight And engage in the generosity Of deliverance beyond existence.
修行施等三，除斷三種過，捨離彼過故，勤修行功德。cf. Dhs.31.63
4.C. - 3148 “ ‘With the triad of generosity and so forth, People completely overcome the three flaws. Therefore, give up the flaws completely And adhere diligently to excellent qualities!
雖天欲具足，境界樂不壞，彼不放逸故，則不墮地獄。
4.C. - 3149 “ ‘The pleasures of divine substance may be exquisite, But who is not destroyed by objects? Even if one takes birth in hell, From there, one cannot turn back from the Dharma.
法常不斷絕，彼隨順法行；不隨法行者，則是大愚癡。近法戒之人，精勤修智行，
4.C. -3150 “ ‘This is understood by those who are righteous, Whereas childish beings turn away.
Attend to the Dharma and discipline, And diligently give rise to insight.
能滅諸有苦，如日光除闇。能增長法者，為天人所禮，cf. Dhs.31.64
4.C. - 3151 “ ‘Those who conquer the suffering of birth in existence Will be cherished like the orb of the sun. Those endowed with the exalted Dharma Will receive praise, even by the gods.
如是異處生，乃至到涅槃。cf. Dhs.31.65
4.C. - 3152 “ ‘As they attain further lives, They will soon pass beyond suffering. 443
若如是知法，諦思惟法相，彼則解脫有，當得到彼岸。
4.C. -3153 “ ‘Therefore, those who understand These characteristics of the divine DharmaWill soon be free from existence And journey to the beyond.
智忍常愛語，愍一切眾生，或施種種物，此道至涅槃。
4.C. -3154 “ ‘Patience, pleasant speech, Compassion for all beings, And the practice of generosity — Those are the paths of peace.
惡者則近惡，或習近懈怠，堅心增惡法，彼行地獄道。cf. Dhs.20.12
4.C. -3155 “ ‘The malicious who indulge in what is unwholesome, Passing their time in extreme laziness, While being fierce and aggressive toward the Dharma, Are on a journey to hell.
見何人皆喜，見何人皆瞋，處處皆貪著，如是故名癡。cf. Dhs.20.13
4.C. -3156 “ ‘Those who cannot appreciate it, And who develop anger And become thoroughly attached, Are classified as ignorant.
惡法所迷惑，捨離於善法，癡故入地獄，受惡法苦惱。
4.C. - 3157“ ‘They give up virtue and practice the unvirtuous, Obscured by unwholesome qualities. Those scorched by the unwholesome Are, in their delusion, led down to hell.
行法推求善，常捨離於欲，牟修樓陀處，天中住無垢。
4.C. -3158 “ ‘As he practices the Dharma and pursues what is virtuous, While constantly relinquishing pleasures, Musulundha’s life in the Heaven Free from Strife Is the practice that brings an end to affliction.’ [F.152.b]
彼夜摩中山樹具足地處天眾，彼此如是迭相為說，於愛境界而生怖畏。一切衰惱皆現見已，復共天王牟修樓陀彼佛塔內異處壁中，次第復觀，夜摩天王牟修樓陀及諸天眾此處退已，當生何處？在於何道？時諸天眾於彼壁中皆見自身并其天主牟修樓陀，天處退已，生閻浮提，一切皆於彌勒世尊出世之時，諸根具足，一切皆生大種姓中，共為同侶，共一國土，迭相愛念，生大種姓，皆悉大富、尊重姓生。如是壁中皆見自身。牟修樓陀在彼國土生在剎利大種姓中，大富大力，為一切人之所供養，百千億寶滿其舍內，生剎利家以為長子，名曰善戒。
4.C. -3159 “The gods of Moving in Gatherings will speak to each other in just such a way. Having seen all this horrible craving for objects and terrifying pain, the gods in Moving in Gatherings will now continue to scrutinize the walls of the stūpa together with Musulundha. Wondering where the lord of the Heaven Free from Strife will be reborn next, and as what type of being, they keep gazing at the surface of the walls. They will then observe that upon death and transmigration from their heavenly realm, all of them will be reborn together with Musulundha in Jambudvīpa, where the teachings of Maitreya can be found. They will all have their faculties intact and will be reborn in great families within the same country. They will all have supreme affection for each other and will be born in homes of vast wealth, have magnificent qualities, and be of excellent character. Musulundha will be born into a great royal house of tremendous wealth and power, one that is venerated by everyone and abounds with billions of jewels. Born as the foremost son of that family, his name will be Śīlabhadra.
爾時，彼處彌勒世尊說寂靜法向涅槃城，謂四聖諦，功德具足，初中後善、義善語善，獨法具足清淨鮮白，所謂：此色，此色集，此色滅，此色滅道。如是次第，受、想、行、識，總相略說。一切眾生安隱離濁，向涅槃城，無有障礙，為諸世間如是說法。
4.C. -3160 “At that time, the blessed Maitreya will be teaching the Dharma, skillfully leading beings to the city of the transcendence of suffering. His teaching is virtuous in the beginning, virtuous in the middle, and virtuous in the end. It has excellent meanings and excellent words. It is a Dharma that is distinct, complete, and perfect. In this manner, he teaches, ‘This is form; this is the origin of form; this is the cessation of form; this is the path that leads to the cessation of form.’ [F.153.a] In the same way, he also elaborately teaches the characteristics of sensation, perception, formation, and consciousness. He thereby provides all sentient beings with excellent happiness, freedom from affliction, and entry into the city of the transcendence of suffering. He teaches the Dharma whereby all beings become free from stains.
爾時，善戒剎利王子——王之長子，傳聞彌勒世尊說法，如是聞已，如前所說，諸同侶等亦如是聞。前世所修善業因故，彼此籌量，一切皆共向彼善戒剎利子所。有二萬人詣彼善戒剎利王子，如前所說。爾時，善戒聞其語已，本善業故，心生歡喜，生敬重心，面色清淨，一切和合，同時皆起，共詣彌勒佛世尊所。
4.C. -3161 “When Śīlabhadra hears that the blessed Maitreya is teaching the Dharma, all the others will, as before, also join him to hear that. Inspired by the virtuous actions to which they are accustomed from before, they will all convene, and then they will approach Śīlabhadra. All twenty thousand of them will come to confer with Śīlabhadra at length, just as before. Inspired by what their leader has heard and their previous virtuous actions, they will all rise together, rejoicing with deep respect and happiness, and with a lustrous complexion on their faces. In this way, all these wise individuals will proceed as one body, as if they were Śakra and his retinue, toward the site where the blessed Maitreya resides.
如是眾人旋遶善戒，亦如第二三十三天圍遶帝釋。在路遙見彌勒世尊有三十二大丈夫相，廣說妙法，利益一切天人世間，并諸沙門、波羅門等，如是為說入涅槃法，初中後善。彼法清淨猶如水池，能盡諸苦，能除一切生死繫縛，次第乃至到於涅槃，說如是法。爾時眾會廣大於海，彌勒世尊在中說法。
4.C. -3162 “Arriving there, they will behold the Blessed One from afar, his body adorned with the thirty-two marks of a great being, as he is teaching the Dharma. Maitreya benefits all beings, including gods and humans, and is surrounded by attending hosts of mendicants and brahmins as he teaches the Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous in the end. His teaching is bright like a lake, utterly free from pollutants. His Dharma brings an end to all suffering, permanently liberates being from the chains of cyclic existence, and culminates in the transcendence of suffering. [F.153.b] His retinue is extremely profound, deep like the ocean.
爾時，世尊遙見善戒人眾圍遶，告大眾言：此夜摩天主牟修樓陀并其大眾。此夜摩主牟修樓陀修行梵行，先已曾種善法種子，今者根熟。此夜摩主牟修樓陀繫縛已緩，多不善業一切消滅，捨離於欲，諸苦盡時，於今將至。彼人如是得聞如來口言語已，心生歡喜，心生敬重，一切生死皆得遠離。
4.C. -3163 “Seeing the approaching procession from afar, the Blessed One will address them: ‘Musulundha, ruler of the Heaven Free from Strife, bow your head to my feet. Are you and your party all well? Have you practiced pure conduct well? Have you thoroughly ripened your faculties according to the Dharma? Have you made the whole gamut of negative actions diminish, and have you brought them to exhaustion? Have you completely given up your reliance on pleasure? For me, the time of liberation from all those pains has already arrived.’
如來之色甚為希有，不可譬喻。牟修樓陀得見如是希有佛已，頭頂禮足，住在一面，白言：世尊！我行世間生死流轉，疲倦厭離。
4.C. -3164 “Hearing these words of the Thus-Gone One, Śīlabhadra will be extremely delighted and filled with deep respect. Beholding the incomparable form of the Thus-Gone One, who is like a bridge that leads beyond all cyclic existence, he will bow his head to the Blessed One’s feet. Having taken his place in the gathering, Śīlabhadra will then reply, ‘Blessed One, all my engagements in cyclic existence have been exhausted.’
爾時，世尊如應說法，有十千人常近於王、常共王行——先同伴者，得盡諸漏。
4.C. -3165 “Thereafter the Blessed One will teach the Dharma to the party of twenty thousand, who used to accompany Musulundha in the worlds of the gods, by guiding them toward the exhaustion of defilements.
彼夜摩主牟修樓陀如迦那迦牟尼世尊壁中所化，一切未來次第而見。一切智人所化種種希有之事有無量種，非餘境界，并天世間、魔等世間，及諸沙門、婆羅門等，無能見者，除近正士、如來住者。近善知識，出生死中最為第一。
4.C. -3166 “Together with Musulundha, all of them will witness these exact events of the future, just as they are projected by the blessed Kanakamuni. All the many marvelous events that they clearly perceive in this way are projected by the Omniscient One because no one else possesses such a sphere of wisdom. That is why all beings, including the world of the gods, as well as all māras, mendicants, and brahmins, have faith in the Thus-Gone One only, and in no one else. [F.154.a] For all beings, the supreme factor to attend to is the one that causes one to escape from cyclic existence —that is, the spiritual teacher.
時，彼天眾一切共同生歡喜心，於佛法僧生敬重心。時彼天王并諸天眾復更禮佛，出彼佛塔。
4.C. -3167 “Thereafter, when they have received Musulundha’s guidance, the gods will rejoice tremendously and rouse deep respect for the Buddha, as well as for the Dharma and the Saṅgha. Each among the full congregation of gods will also bow his head to the feet of Musulundha, and then everyone will leave and go outside the stūpa.”
於六經中，彼迦那迦牟尼如來世尊所化，第五已竟。
4.C. -3168 Among the six discourses, this completes the fifth, the discourse of Kanakamuni’s emanations.
爾時，天主牟修樓陀夜摩天王生歡喜心，見欲過患，復生怖畏。共諸天眾次復觀察山樹具足地處，天眾歡喜而行。彼處多有種種天眾，多有園林，蓮花水池滿彼地處，有無量種蓮花滿池。有可愛聲種種諸鳥，聞彼聲者，則受快樂。山樹具足地處多有無量百千諸天女眾，歌舞喜笑種種遊戲，多有無量功德具足。有七寶樹具足花果，多有山峯皆是妙寶，滿彼地處而為莊嚴。自業果報有下中上，天眾自業唯樂欲樂，滿彼地處，迭共同侶，不相妨礙，彼此相信。多有天子、多天女眾迭相愛念。多有諸河，河中有飲，味甚可愛。復有種種妙寶堂殿，皆悉作行，雜色可愛，五欲功德皆悉具足，眾寶光明迭相莊嚴。彼諸寶殿爭出勝光，如火煉金。珊瑚硨璩，多有青寶及山峯等，莊嚴地處。
· · · The Stūpa of the Blessed Kāśyapa · · ·
4.C. -3169 “As he joyously reveals the terrifying flaws of desire to the gods, Musulundha will make them all look around in the realm of Moving in Gatherings. With great delight, the gods will examine the environment. They will see the abundant forests, parks, ponds, pools, groves, and rivers; the many lotus pools full of birds that sing cheerfully; the hundreds of thousands of divine maidens of Moving in Gatherings, who sing and dance beautifully while joking around and striking poses; the divine substances endowed with numerous qualities; the special trees of the seven precious substances that are flush with fruits; the abundant jewel mountains with their beautiful forests where the gods indulge in craving in accordance with their previous inferior, intermediate, or superior karmic actions; the extensive congregations of gods and goddesses who without any animosity revitalize each other; the delightful great rivers of refreshments; [F.154.b] the wondrous garlands of bejeweled mansions that are replete with sense pleasures and refract their jewel light upon one another; and the brilliant mountain peaks that illumine one another with their radiance of gold, coral, pearl, and sapphire.
山樹具足地處莊嚴，如是可愛。牟修樓陀夜摩天王既觀察已，告天眾言：汝等天眾看彼天眾歡喜心行，從山至山，從一山峯至一山峯歡喜遊戲，五樂音聲歌舞戲樂。汝等皆當看彼天眾。
4.C. -3170 “As they gaze upon all this beauty in the land of Moving in Gatherings, Musulundha will say, ‘Look at these exuberant gatherings of gods, each more exalted than the last, as they gallivant from one summit to the next, ecstatically playing their five types of instruments.’
如是天眾已於佛塔種種見來，答天王言：我等已見。
4.C. -3171 “ ‘We see them,’ the gods will reply. “ ‘All of these gods are like a stūpa deprived of water,’ 444 Musulundha will then remark.
爾時，如是夜摩天王告天眾言：如來已說，如相應說，天中衰惱。放逸行天，命將欲盡，善業欲爛，退時欲至，戒果欲壞，行業如化，癡不覺知。放逸行天不覺不知，墮於地獄、餓鬼、畜生。此無量種諸苦衰惱，生死流轉，皆由本業。
4.C. -3172 “And then he will continue, ‘The thus-gone ones declare that all these phenomena are definitely suffering, and that is correct. The gods who live in carelessness have clearly not yet achieved liberation. And when the positive actions of beings are exhausted, they die, transmigrate, and soon after will fall. Yet, childish beings do not comprehend the character of illusory karmic formations. These careless gods do not comprehend that they will fall into the realms of hell beings, starving spirits, and animals. Karmic actions are karmic actions, and they make it impossible to avoid painful births.
何以故？以彼命行念念流動，不可迴故。以業力多，不可離故。如此一切有為三相，生、住、滅等三過患故，多有無量諸衰惱事，無有少味。而諸天眾不知不覺，自謂大樂。
Why is that? Because all karmic actions are nothing but formations that are characterized by arising, persisting, and disintegrating, and they continuously accompany sentient beings. Due to these three flaws, everything is rendered unpleasant and becomes a realm of vast and copious suffering, and a place bereft of all savory experiences. [F.155.a]
念念近死。死時欲至，已入死門而不覺知。如此一切有為之法，念念不停，一切有命，無常破壞，少年速變。彼天退時，覺知苦惱，有無量種恩愛別離。
4.C. -3173 “ ‘Also, our own merry congregation is bound to die; we are only subsisting from one moment to the next. We are pierced by the bite of the Lord of Death. All these conditioned phenomena are of a momentary nature. Everyone alive here soon will fall. Youth is nothing to be happy about. All this exquisite abundance soon will be destroyed. This you will understand when the time comes for the Lord of Death, the time of the utterly unbearable pain of loss.’
時，彼天眾既見天王，心生歡喜，速疾速疾莊嚴其身，天衣垂祧，寶冠瓔珞、天妙鬘等以嚴其身。自身光明，多有種種莊嚴天女，百千之眾圍遶天子，種種樂音歌舞戲笑，受第一樂。自善業故，如是莊嚴具足無量百千種色，往向天主牟修樓陀。
4.C. -3174 “When the gods of the realm behold their ruler, they will become overjoyed. They will come rushing toward him wearing their crowns, garlands, and crystals, with bodies aglow in their own natural light. They all will be accompanied by thousands of ladies, who bear magnificent ornaments and fine costumes as they beat drums, sing, dance, joke, and strike poses. Endowed with their own former virtuous actions, the gods possess the splendor of hundreds of thousands of physical marks. With great haste, they will all approach Musulundha, ruler of the gods, in order to attend to their king. They will draw close to him with an expectation of entertainment.
爾時，天王如是見已，隨順瞻觀，即前稍近，見其遊戲受諸快樂。爾時天王順其心故，暫入眾中遊戲受樂，非自喜樂。
4.C. -3175 “At that point, the ruler of the Heaven Free from Strife will mingle with the other gods in order to play, joke, charm others, and enjoy himself. Yet, he does all that only for the sake of guiding the others, and not because it is his nature. And so, entering their midst, he will for a little while joke, pose, and play.
在他天中，於須臾間喜笑遊戲。彼天心動，於欲生樂，遊戲樂已，到餘山峯。種種珊瑚、金銀等樹，無量百種妙色莊嚴，有無量種眾鳥音聲、有無量種光明照曜、有無量種分別異念、有無量種天妙寶性，莊嚴山峯。彼天往到如是山峯，到山峯已，心愛受樂。
4.C. -3176 “Since the gods are corrupted by nature and attached to numerous attractions, [F.155.b] they dwell on the mountainous summits and among the many different coral trees, where there are hundreds of thousands of beautiful sounds, sights, and lights. While they inhabit the colorful summits made of numerous precious elements, their minds are scattered.
彼夜摩主與本曾見佛塔諸天一處同行，共彼天眾無量境界喜樂者行。時，夜摩天主告天眾言：我共汝等相隨而去。自身利益，捨境界故，則得利益；不捨境界則不利益。我等決定隨順法行，乃至畢竟到於涅槃。
4.C. -3177 “At this point, the lord of the Heaven Free from Strife will proclaim to his accompanying gods, who have become free from attachment to the numerous objects, ‘Gods, we must go among those other gods, so that we can make them abandon their pursuit of objects instead of pursuing what is gratifying only for themselves. That way, we can provide them with excellent happiness. We must by all means make sure that they do not pursue objects but instead practice the Dharma.’
向彼天眾如是說已，共彼天眾以寂靜心，一切皆向山樹具足地處而行。到彼處已，於中一處種種流水妙蓮花池，有蓮花林，多有眾鳥莊嚴彼池。復有種種寶蜂莊嚴，普皆如炎。彼如是處可愛地處，則有第六迦葉佛塔，天主見已，生希有心。一切諸寶光明之中，佛塔光勝，穿空而出，種種妙寶而為莊嚴，所有光明勝百千日。光明寂靜，在寬博處見彼佛塔。
4.C. -3178 “Calm-minded and having understood such key points for happiness, the ruler of the gods will then proceed, accompanied by his party of gods, to visit another part of the heavenly realm of Moving in Gatherings. The land there is studded with waterfalls, pools, and various lotus groves where flocks of beautiful birds live. Looming there are myriad sloping mountains that shine with the splendor of jewels. It is indeed an enchanted land that astonishes even the ruler of the Heaven Free from Strife. As if bursting forth from the sky, this lofty realm is ablaze with the overpowering light of myriad kinds of splendid jewels and endowed with a hundred thousand suns. They will soon come to a place of brilliant splendor that is completely peaceful and luminous. There, in a secluded setting, they will behold a stūpa.
爾時，天眾如是見已，白其天主牟修樓陀而作是言：此是何等妙寶光明？如前所見。爾時，天主夜摩天王聞其語已，而告之言：天眾皆聽！如今所見，此種種寶勝妙光明，如前所見。此是大仙第六如來——應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊、天中之天——迦葉佛塔。此佛塔者，諸天本業所修梵行，本曾修心利益饒益。此佛塔內寶壁之上，化現明了。如餘如來所應利益，此佛塔內亦復如是。我共汝等諸天大眾，於佛正法生敬重心，作自利益。
4.C. -3179 “Just as before, the gods will now ask their ruler, 445 [F.156.a] ‘What are these blazing jewels that we perceive?’ “Hearing such words from the gods, the ruler of the Heaven Free from Strife will respond in a manner similar to before: ‘Listen, the many blazing jewels that you behold here belong to the shining reliquary of the sixth Blessed One, Kāśyapa. He is a thus-gone one, a worthy one, someone learned and virtuous, an unsurpassed being, a charioteer, a god of gods. Upon the other stūpas, the downfall of the gods that live due to prior pure conduct were depicted, but upon the walls of this stūpa appear creations that are made for the sake of benefiting and caring for those endowed with prior mental training. Out of respect for the Buddha and the Dharma, and with the wish to do what is good for ourselves, you and I must enter the stūpas of these and the other thus-gone worthy ones.’
夜摩天主如是說已，共諸天眾往向佛塔，到已則見具足種種妙寶光明，如前所說。爾時如是，夜摩天主共其天眾入彼佛塔，即見大仙迦葉佛像。閻浮那陀真金之像，妙寶衣服無量光明，毘琉璃寶為師子座，佛像坐上如現在時說法之相，等無有異。彼像則有不可喻色，如是色者形彼天色。如螢火虫於日不異，佛威德色如是勝妙。
4.C. -3180 “Having uttered these words, the ruler of the Heaven Free from Strife and the gods that accompany him will together approach the site of the reliquary of the supreme sage, and there they will behold numerous blazing jewels, just as before. Once they have entered the stūpa, the gods will stand before an incomparable image of the supreme sage, Kāśyapa, made of gold from the Jambu River. The Blessed One wears robes adorned with many different radiant jewels, and he is seated on a beryl throne as he teaches the Dharma. The splendor of this statue is so extraordinary that it makes the gods seem like fireflies before the sun.
爾時，天王并彼天眾見佛像已，勝歡喜心，敬重深信，頭面敬禮，去冠瓔珞鬘莊嚴具，遠離色慢，止於色樂，離光明慢，一切憍慢皆悉捨離，心離欲垢，以頭頂禮彼世尊足，轉轉離慢，重復更禮。如是禮已，一切天起一心不動。
4.C. -3181 “As they see this form of the Blessed One, the gods will feel a most blissful trust, [F.156.b] and they will bow their heads in respect and yearning. They will have removed their crowns, necklaces, and flower garlands, and will be free from any conceit based on their bodies, power, and radiance. With a pure and selfless attitude, they bow to the feet of the Blessed One. Respectfully bowing and paying homage, they will venerate the Blessed One free from any arrogance. As they rise, their minds will be one-pointed. However, since their nature is not immutable, 446 they will enter the stūpa that contains the image of the Blessed One bearing numerous ornaments and endowed with incomparable forms. There, the gods will then attentively watch the creations of karmic action.
以業因故，彼佛塔中寶壁之上佛像傍廂見有文字。此修多羅是佛神力之所化現，利益天人，一切世間皆悉利益，正字正句，善義善味，次第乃至示於涅槃。
4.C. -3182 “Upon the walls of the stūpa a discourse is miraculously written in clear, bright letters for the benefit of gods and humans. For the benefit of all wandering beings, the bright letters convey excellent words and meanings, show the way to the transcendence of suffering, and act as a lamp for all beings with childish minds. The discourse that is written upon the stūpa states:
乃是一切諸出家人之大和上，如律教學，此謂：比丘有十三法以為妨礙，不得坐禪、讀誦經律，障自利益，不得涅槃。若諸比丘不捨如是十三法者，於病老死悲啼號哭，愁苦懊惱，則不得脫，人中凡下，非實出家，身口意等常不正行。
4.C. - 3183 “ ‘That which tames, bestows happiness, is like a butter lamp, shows the direct way to the city of the transcendence of suffering, and is like a preceptor for all monastics are the bases of training. On the other hand, the following thirteen factors create obstacles for those who are monks. They destroy their composure in concentration, all progress toward the transcendence of suffering, and even their own personal tasks. Monks who engage in these thirteen factors will not be free from sickness, aging, death, suffering, lamentation, pain, mental distress, [F.157.a] and exhaustion. They will be derided in hundreds of ways. These thirteen render monastic life meaningless and prevent them from observing the vows of body, speech, and mind.
不勤精進，如是比丘若於一日受他臥具病藥所須，則不能消。彼如是物，於己為妨，所謂妨者，能令身瘦、懈怠、怖畏、無所知曉。如是之人則於大力速力勇猛甚深大河不能得渡。如是之人自體羸瘦，不能翹勤，心不調伏而常懈怠，不知坐禪、讀誦經律，怖畏、無智，自體無明之所覆蔽。是故不能渡於五河，依止境界故不能渡。境界所漂在愛河中，愛河漂已，入生死海，流轉常行無有休已。
4.C. -3184 “ ‘I do not offer a dwelling place or any medical supplies to those who lack diligence, because such gifts would become obstacles for them. When inferior people who are lazy, cowardly, and lack understanding are overcome with conceit, they will not be able to go beyond that which is hard to endure. In the same way, when those of feeble diligence, whose minds are unobservant and who are predisposed to laziness, practice resting in concentration, they will be frightened by virtue and succumb to stupidity. Because of their ignorant nature, they are unable to cross the five rivers. Neither are they able to cross the waves of the unbearable rivers of objects. Carried away as their hearts are by the river of craving, they must course throughout cyclic existence.
何等十三？所謂喜樂多語言說；治病；工畫；聞邪惡事，歌詠讚頌；數星思惟；思惟占相；唯貪飲食；求諸寶性；親近王等；悕望請呼；不請問他；樂多知識；與惡同處。此十三法，沙門之人坐禪讀誦則為妨礙。如是妨故，失自利益，利益則少。失利益故，生於地獄、餓鬼、畜生，虛妄出家。如是之人既非出家，亦非在家，捨離善法，為同梵行之所輕賤；唯有虛名，貝聲相似；不聞不知涅槃之行；有所憶念，悉不隨意；護身之天，放離而去。
4.C. -3185 “ ‘What, then, are these thirteen factors? Being in a crowd, acting as a doctor, painting, poetic composition based on unwholesome learning, astrological calculations, interpreting omens, accepting wealth and veneration, being a piśāca demon one-pointedly concerned with alchemy, becoming a servant of the king, accepting convenient meals, not asking questions, having many companions, and being in the wrong company. Those thirteen are obstacles for monks who practice concentration. They cause their downfall and make them unable to accomplish their own objectives. They lead to birth among hell beings, starving spirits, and animals. They make the monastic life pointless. Due to those, one will neither be a householder nor a monastic. [F.157.b] One will give up virtuous action and be scorned by all one’s companions who are of pure conduct. One’s behavior will be like the sound of a conch. One will lack learning and understanding and will therefore be unable to accomplish the transcendence of suffering in accordance with one’s intentions. One will also be abandoned by the gods.
1.彼初妨者，妨於坐禪能為大亂。彼初喜樂多言語者，初則可愛，後則悔熱。一切出家應捨此法，所謂喜樂多語言說。樂多語故，心不調伏，不能正行、不能持戒，心常動亂，心動亂故，則多疑網。如是之人憙近惡人，彼惡人者，所謂亂心。
4.C. - 3186 “ ‘First of all, fondness for crowds is a factor that burns those engaged in concentration, making them tremendously distracted. It makes them inclined to downfalls and causes them regret in the future. Hence, all monastics should give up fondness for crowds. The minds of those who thrive on crowds are unrestrained; those who act without restraint will naturally become agitated, and thus their minds will constantly be thinking of things. Their minds will become habituated to an extremely distracted condition, buffeted by the waves of fluctuating thoughts.
彼常樂見伎兒歌舞，從方至方、從處至處遊行不止，若城若村、諸聚落等，常行不住，看其戲樂。常於節會遊戲之日處處觀看，諸聚會處恒常往看，近如是人以為伴侶，自稱己心。意常動亂，常樂言語，晝夜恒爾，無有休息。
Those who become distracted in this way will take pleasure in shows and dances, and they will go to watch such entertaining spectacles and the like. They will thus become habituated to an unrestrained way of life as they make their way to cities, as well as to smaller places, towns, and villages. In constant fascination, they will go there as spectators. Those who go peering around where crowds are gathered will proceed to hook up with each other, and thus they will keep roving from place to place, traveling everywhere while being uncouth and delighting in speaking unvirtuous words. Those whose minds are one- pointedly absorbed in such pursuits will rest neither day or night.
彼人亂意，不聞不知，餘同梵行，常所輕賤。知他賤已，於彼他人持戒行者，心生瞋忿。彼人以是業因緣故，身壞命終墮於惡道——地獄、餓鬼、畜生之中。
4.C. -3187 “ ‘Those who are distracted in this way will fail to gain any learning and will always be scorned by their companions who are of pure conduct. They will even fail to recognize those who have been their friends. When they are in the presence of those endowed with discipline, their minds will be drifting off. When their bodies disintegrate, they will fall into the lower realms and be born in hell. [F.158.a]
又彼憙樂多言語者，復有大過。彼惡比丘未曾多聞，毀破禁戒，樂多言語，自高輕動，雖見佛已，心無慚愧，無慚愧故，不恭敬佛。檀越見之，不生恭敬。以他輕賤，捨戒還俗。
4.C. -3188 “ ‘Crowds are also associated with other great faults. Wicked monks who thrive on crowds and have flawed discipline become agitated when they hear the elated sounds of a crowd that has assembled. As the minds of such unrestrained and disturbed monks breed longing, their donors and benefactors gain importance and these monks are overcome by attachment to wealth and honor. Such monastics will also speak rudely to others.
又彼憙樂多言語者，復有大過。有何者過？所謂自樂多言語故，而復教他餘出家者，令退正法。彼自破壞，復能壞他。彼人如是自他壞故，有惡名聲，彰出四遠，僧眾知故，驅遣捨棄。
4.C. - 3189 “ ‘What are the further faults associated with crowds? If one is obsessed with crowds one will only gravitate toward other monastics who have the same inclination. One will stray from the sacred Dharma. In that fashion, one will cause the decline of both oneself and others. One will be engaged in an outlook that heralds one’s own destruction.
此善持戒諸比丘等，畏彼惡者，令其有失，一切皆言捨此比丘，言此比丘是惡知識。同梵行者，如是惡賤。
4.C. -3190 “ ‘All members of the saṅgha should therefore steer clear of such beings because they destroy the opportunities of monks endowed with discipline. Anyone who possesses discipline should shy away from such people. Because they are unwholesome companions, they are despised by everyone who practices pure conduct.
又彼憙樂多言語者，復有大過。種種言語，先已聞來，心樂謂樂，彼惡沙門既得聞已，心生大樂。彼心樂故，信於非法，信非法義；法為非法，非法為法，亦信其餘非法行人。此人憙樂多語人故，則入邪見，以彼邪見之因緣故，妄語言說。彼人以是惡業因緣，身壞命終墮於惡道，生在地獄、餓鬼、畜生。因此樂多言語過故，復有多過。
4.C. -3191 “ ‘There are also many other flaws that result from loitering in crowds. Crowds produce many different sounds, and the profusion of attractive sounds can titillate the mind so that one becomes exceedingly attached to them. Taking constant delight in such sounds, one will find them tremendously captivating due to one’s overexcited state of mind. Such a tenacious mind has no faith and will not develop faith in anything meaningful. It will join religions that do not espouse the Dharma but will not have faith even in those. Such people engage in downfalls associated with pleasurable conditions [F.158.b] and their speech becomes mistaken as well. When their bodies disintegrate upon dying, they will fall into the lower realms and be reborn in the hells. In this way, many great defects stem from joining in crowds.’
爾時，世尊迦葉如來而說偈言：
多集綺語句，能令心意亂，破壞於梵行，妨礙涅槃道。cf. Dhs.30.118-123
4.C. -3192 “At this point the blessed Kāśyapa proclaims these verses: “ ‘Bound by numerous affairs, The mind is thoroughly distracted. Thereby one’s pure conduct comes to nothing, And one loses interest in the transcendence of suffering.
常憙樂多語，凡鄙不持戒，其人常捨離，坐禪知諦者。
4.C. - 3193 “ ‘If one continuously and constantly behaves this way, One naturally abandons discipline. Those who delight in concentration see that And give up such business completely.
不調為根本，能失於善念，亦能失梵行，令涅槃道暗。
4.C. -3194 “ ‘Based on the single cause of agitation, Mental activity is wasted, And pure conduct that would clearly reveal The transcendence of suffering will come to nothing.
能妨於天道，復能示惡道，令向餓鬼道，令生畜生道。
4.C. - 3195 “ ‘Crowds make one fall from the higher realms That bring respite from pain. They are the harbingers of the world of starving spirits And propel one into the realms of animals.
謂名樂多語，此為生死母，坐禪誦比丘，欲安隱則捨。
4.C. -3196 “ ‘They are the mother of all of cyclic existence; Therefore, avoid even the word crowd. Monks endowed with the equipoise of concentration Should steer clear of crowds.’
彼佛世尊迦葉大仙如是已說，樂多言語有大過失。又復次說不樂多語所有功德，
4.C. -3197 “In this way the supreme sage, blessed Kāśyapa, teaches the flaws that are associated with crowds. The excellent qualities that follow from avoiding crowds he then explains as follows:
所謂：比丘善正心意，唯樂正法、唯知正法，如是正說，唯念正法、思惟正法、唯行正法，恒常禮佛。彼如是等諸比丘輩，未曾見處而能見之，以能捨離多語有故。唯一正行，怖畏生死。
4.C. -3198 “ ‘Such monks rest in great equipoise, and they take delight in nothing but the sacred Dharma. They teach nothing but the sacred Dharma. They realize the sacred Dharma. They have natural, great respect for the buddhas and will behold the presence of those whom they should meet. Having escaped the world of crowds, they delight in one-pointedness and are deeply terrified by the horrors of cyclic existence.
彼語有果，所謂若人說四聖諦之言語也；彼身有果，所謂禮拜佛法眾僧，翹勤精進；彼身精勤，意則有果，意常精勤，自相、同相等思惟相，彼則是果。
Moreover, their verbal endeavors bear fruit in the form of the four truths of noble beings. [F.159.a] That is, they speak the four truths of noble beings. Their physical endeavors bear fruit as they join their palms respectfully before the Buddha, Dharma, and Saṅgha. And they also develop disenchantment with the body. Their mental endeavors bear fruit as they develop composure with respect to the particular and general characteristics of the mind.
三種精勤，去涅槃近。若其有人一切方便、一切精勤，捨多言語，遠惡知識，常不親近。正心、直心、不動亂心，如是三種則到涅槃。三種道者，何等為三？所謂心念阿那波那，觀不淨、界，無常破壞。此一切道，正心能得，非不正心。
4.C. -3199 “ ‘This fruitful, threefold endeavor helps them enter the transcendence of suffering by means of all the methods that they have gained familiarity with. In this way, they are uninterested in crowds and do not keep unwholesome companions. Their minds are properly guarded, and their minds are also fully absorbed in equipoise. There are also three further factors that allow them to authentically transcend suffering. What are those three? Mindfulness of the breath, contemplating the repulsive, and discernment with respect to the elements. By these paths, anyone’s mind will enter equipoise.
樂多言語，非心正念，妨此三道，乃是惡趣——地獄、餓鬼、畜生之行。此羂縛人將入地獄、餓鬼、畜生三惡道去，如是眾生為多言語之所誑惑。是故憙樂多語言說，如毒如刀、如火如蛇、如墮嶮岸，黠慧比丘坐禪讀誦，常應捨離。
4.C. 3200 - “ ‘Fondness for crowds prevents mental equipoise as well as the process of making the mind rest in equipoise, and it causes weariness regarding the three paths. It is a noose that drags one into the realms of hell beings, starving spirits, and animals. It keeps one chained to misfortune and makes people rush into the hells. Furthermore, the realms of starving spirits and animals result from the deceptions that attend fondness for crowds. Therefore, monks who practice composure give up crowds as if they were poison, weapons, fire, ferocious beasts, or an abyss. [F.159.b]
彼多言語能誑多人，令墮地獄、畜生、餓鬼。彼若餘業生於人中，則為伎兒常戲之人，趬行擲絕、力士舞戲、種種歌等；在他門傍處處行乞；或復治生，商賈求利；或復目盲，常在巷中多人之處市肆貿易，以自濟命。樂多言語，惡蛇所齧；樂多言語，大火所燒，墮在如是樂多言語臨嶮之處，為多言語惡毒所螫。如是癡人樂多言語，所有枝條之所迷惑。一切迷惑，由多言語。樂多言語是大闇聚。
4.C. -3201 “ ‘Many careless people are beguiled by crowds and will hence take rebirth among hell beings, starving spirits, and animals. They are careless, and due to karmic actions that are to be experienced in other lives, they become miserable and penurious dancers, drummers, or singers who frequent the doors of other people’s homes, destitute and subsisting on handouts received by the wayside or in doorways. Therefore, crowds are virulent, like an encounter with a poisonous snake. Crowds are like a burning fire. Crowds are like falling into a pit. Crowds are ignorance and delusion. Crowds are lustful desire. Crowds are like a waterwheel. Crowds are witlessness. Crowds are like masses of darkness. Time and again, they block one’s success. They are the one disaster.
畏惡道者一切皆應如是捨離，捨已次第精勤修行，則得見諦。是故應當作如是學：空閑曠野寂靜之處，無諸妨聲、無唱喚聲、歌聲鼓聲修智日處、山谷巖窟、樹根等處，福德之處、無聲妨處，獨無餘人，在一處坐，一心正念，壞煩惱魔。
4.C. -3202 “ ‘Those who are clearly frightened by existence and apply themselves one-pointedly to the view of reality should thus train in peaceful forests, in serene solitudes free from noise and chatter, 447 in the mountains, beneath a tree, in the opening to a cave, or in a sacred place where meritorious activities make no noise. Alone, you must walk into secluded places and, with a withdrawn, one-pointed mind, attain supreme and definitive victory over all the afflictions.
如是善作，以調伏心令心寂靜，離於一切多語言說。一切親舊知識兄弟來去相見，語言皆離，心不悕望，唯樂獨處，以為安樂，常行禪誦，離四顛倒。彼十六種阿那波那皆悉念知，無夜無晝，勤發精進，生死縛中能脫能走。
In this way, you must make your minds properly serviceable. Be free from all crowds. [F.160.a] Be free from attachments to visits and social gatherings among your own people, friends, and associates. Without becoming scattered, be happily alone. Keep your mind stable and focused, free from the four errors. Mindful of the sixteen modes of exhalation and inhalation, persevere diligently and correctly without discriminating between day and night. You will thereby free yourselves from the bonds of cyclic existence.
能如是者，則得勝處。若本未見常安隱處，彼人則應離多言語。有智慧人、善心意者堅固修行，沙門之人離於懈怠，捨此一法，所謂憙樂多語言說。
With the attainment of that supreme stage comes a sublime happiness the likes of which you have never experienced before. And that is not the case for those who are drawn to crowds. Rather, such people lack learning, their minds are fickle, and their movements lack resolve. Without being mendicants, they declare themselves to be so, and they are lazy. Therefore, be sure to overcome that single factor, fondness for crowds.
2.又斷第二妨礙之法所不應行，殺生攝故。何者第二？所謂治病醫師比丘，不能坐禪、不能讀誦。如是行藥醫師比丘，異道異作，常覓病人、常求治病，作如是業，大增長貪。彼貪心故，如是思惟：悕望眾生多有諸病、無量種病。彼病眾生多供養我，多與我物。是故我於多人處行，恒常受樂，從村至村、從城至城、從邊地處至邊地處。彼惡比丘既作如是思惟念已，貪則增長。如是比丘貪增長已，心中生垢，不能坐禪、不能讀誦，非是善行。
4.C. -3203 “ ‘What is the second factor that one should give up and refrain from? Acting as a doctor. That is an obstacle for monks who practice meditation, because if monks act as doctors, they will become engaged in extraneous activities and discussions. They will not offer their minds to the sick, but rather their minds will become absorbed in business. As they keep busy that way, their desires will grow very powerful. Subdued by desire, their minds will become very preoccupied and eventually, when various aggressive diseases occur, such people will take advantage of others. They will think, “Abundant wealth and respect are coming my way! Thus, I should now travel the land —from town to town, city to city, and from one dwelling to the next —so that I can accumulate wealth.” In this way, their greed will only increase, [F.160.b] and such people, being oppressed by greed, will propagate severe defilements — they will not be interested in the cultivation of equipoise. Neither will they practice virtuous actions.
又復治病則得垢過。彼惡比丘自謂比丘，若諸眾生有病患者，彼惡比丘示其藥言：速將油來，若無油者則壓胡麻。壓胡麻故，多有虫死，如是名為治病之過。
4.C. - 3204 “ ‘There are additional great flaws associated with acting as a doctor. Someone who is not a monk but claims to be may, when someone is stricken with diseases associated with wind or the like, dispense medicine and advice and quickly produce a concoction of sesame oil. When the oil runs out, he will then grind more sesame seeds and thereby kill many beings as he exterminates a large quantity of insects.
妄作沙門，唯口自言：我是沙門。實非沙門。又見病者，勅瞻病人令其與肉，作如是言：須新殺者，不用多脂、不用自死、不用病死、不用毒死、不用蛇殺、不用乾者、不用瘦者。如是約勅。以約勅故，彼則殺生；以殺生故，得殺生罪。若教殺生、若殺生者，彼二種人同一殺業，墮活地獄。是故不應作治病業，以貪心故。
4.C. -3205 “ ‘There are other flaws as well. Bad mendicants who nevertheless declare themselves to be mendicants may prescribe meat to someone who is otherwise free from disease. In this way, they may order meat that is fresh — from animals killed by weapons, not very fatty, not obtained from dead animals, and neither from animals that were overcome by disease or contagion nor from animals afflicted by disease or contagion, nor from animals that died from poisoning, nor from animals that were killed by predators, nor from animals that became gaunt and emaciated. In this way, killings may result from their requisition. When that happens, both the one who asked for the slaying and the one who carried out the order will be equally complicit in the karmic action. Due to the flaws of covetousness and ill will, they will both be reborn in the Reviving Hell. Therefore, do not act as a doctor.
又復更有治病之過，唯可口言：我是沙門。實是大賊，是大惡人。為彼眾生多病痛故，處處採拾種種藥草，若樹、樹枝、若樹果等，為財物故，皆悉採取。彼諸藥草一切攝虫，為虫所依，虫在其中處處皆滿。彼以貪心欲得物故，地中拔取或有割取。以拔取故，殺地處虫，或破彼虫所依止處。若割取者，則殺內虫，彼處虫死。此治病過，彼心如是樂不淨命，何處得有修禪、讀誦？彼心恒常憙樂治病。
4.C. -3206 “ ‘For bad mendicants who pretend to be mendicants but are demonic thieves, there are further flaws associated with acting as a doctor. For example, when certain violent diseases break out, such people may decide to travel from place to place, seeking out trees, creepers, and bushes in pursuit of wealth. [F.161.a] In such places, they may dig out and cut through colonies of insects and nests of worms in pursuit of wealth. As they dig, they catch the creatures that live in the bark and roots and destroy their nests. When they cut through the vegetation, they kill the insects that live in or from it. That is another flaw associated with acting as a doctor. How could people who pursue such an unwholesome means of livelihood, which is opposed to the Dharma, possibly become fond of meditation, since their minds are so filled with craving?
又復如是治病比丘惡心思惟，有大勝過。如是比丘思惟惡法，有如是心欲令多人皆有病患：病者若多，我則多得財物供養、飲食臥具，如是多利。彼欲壞心，不念善法、不樂禪誦、不近尊長、不近善友亦不禮佛，作不善行。身壞命終墮於惡道，生地獄中。彼處得出，以餘業故，如彼善業生於人中，則常病痛，貧窮短命。彼惡不善治病業故。
4.C. -3207 “ ‘Such unwholesome attitudes have other powerful flaws as well because with improper motivation, such people may take an inappropriate interest in the destruction of the land. They may think, “If calamities befall the land, people will venerate me, and thus I shall obtain possessions, food, drink, seats, dwellings, wealth, and honor.” Ruined by their desires, such people will not think of what is virtuous. Such people are also not inclined to cultivate equipoise, nor do they follow spiritual masters. They do not keep company with spiritual teachers, nor do they pay homage to the buddhas. When the bodies of such evildoers disintegrate, they fall into the lower realms and are reborn in the hells. If, following their death and transmigration, they should instead be born as a human due to virtuous karmic actions that are to be experienced in other lives, such negative doctors will, because of their actions, always suffer from illness and poverty and their lives will be cut short.
又治病過，依法治病亦復有過。無始以來皆有三種，謂風、熱、冷，此三調停，身則安樂，不墮惡道。是身分故，以身滅故，彼三亦失。而彼愚癡凡夫之人未曾聞來，未有智慧，實非沙門而自說言：我是沙門。治彼三種。何義何因剃除鬚髮，披服法衣而便出家？何故捨此？無始以來欲、瞋、癡等，非身所攝，若燒身者，彼三不燒、不失、不滅，於五道中隨逐繫縛，處處共行。何故於此欲、瞋、癡等三種大過不先療治，而先治彼風、熱、冷等？此妄出家，愚癡無智凡鄙之人，自心所誑。
4.C. -3208 “ ‘Further flaws associated with acting as a doctor include the following. [F.161.b] Wind, gall, and phlegm are simple factors and are therefore simple to balance. But people fail to recognize the factors that have been active since time without beginning, leading them to birth in the lower realms. Ordinary people who lack learning —bad mendicants who simply pretend to be mendicants —may cure destructible bodies, but they cannot cure the body of its primordial torments caused by desire, anger, and delusion. Those are the afflictions that one aims to relinquish by shaving off one’s hair and beard, donning the saffron-colored robes, and going forth. Whoever is burned by those will also be terribly scorched physically. Everything will be wasted and come to nothing. Whoever adheres to and chases after the three great flaws of desire, anger, and delusion will not, when the time comes to give up the present life and transmigrate to another, have achieved anything meaningful by having become a monk.
如有癡人，無主無伴，貧窮無物，彼人乃有大勢力怨，日日惱亂。彼愚癡者若以財物與大力怨，不可遮障，若以勢力亦不能防。以如是怨，大勢力故，恒常伺求，欲來殺害。此愚癡人不恐彼怨，知他餘人有微小怨，如是彼人於微小怨則生怖畏，共愚癡人以為同侶。而愚癡者語同侶言：我今相為除却彼怨。彼愚癡者，大勢力怨知其愚癡，知其懈怠放逸而行，如是知已，即往殺之。何以故？以彼癡人作他事故。
4.C. -3209 “ ‘In their ignorance, people pursue unwholesome means of livelihood and are deceived by their own minds. For example, if those of inferior intellect, who lack support, companions, and wealth, encounter a powerful enemy, they will not be able to defeat that enemy, nor will they have any power to stop him. Rather, given that the enemy is stronger, they must instead follow him. Childish, ordinary beings who lack learning do not consider such an enemy to be frightening. Rather, they befriend him and together they make other weak beings who are afraid of their enemies subservient to them. With unwholesome mindfulness and misguided insight, such lazy and careless people get drunk and misbehave with the wives of others. [F.162.a]
如是如是，彼沙門人自謂沙門、立沙門者，捨離自身大勢力怨而作他事。彼欲瞋癡於無量世隨逐不離，示生死道，有大力勢而無處所，不可尋求，唯智所知，與癡同行。為除如是大怨因緣，捨離自身親舊知識、妻子兄弟，剃髮出家。既出家已，而於如是大勢力怨不能觀察，為財物故而語他言。
In that way, bad monks, who nevertheless declare themselves to be monks, befriend their own enemies. Their pursuit of what transcends the world —otherwise adhered to with great strength and abundant diligence —is thereby abandoned completely as they instead open the doors to desire, anger, and delusion and treat these afflictions as something delightful that one must indulge at all costs. While their bodies may be those of a monk, they give up the mindset that relinquished family, friends, and women, and instead they fall under the power of their enemies and keep company with them, motivated by material concerns.
汝之怨家——風、熱、冷等，我為除滅。如是亂心愚癡之人，死王來至，三種怨家隨逐不離。彼力大怨，謂欲、瞋、癡。彼人乃為欲繩所繫，極放逸行，將向他世，樂作他事，大貪亂意。是故若人知此過已，不用治病。若人治病，應殺欲等，則常無病。
4.C. -3210 “ ‘In the same way that wind, gall, and phlegm are enemies, so you must understand that there are three enemies that disturb the mind and drive it toward the Lord of Death, three enemies that are hard to turn back: desire, anger, and delusion. Those three will bind you with the rope of desire, and thus you will, in total carelessness, be driven toward what lies beyond this world. Carelessness with respect to the supreme objective and strong craving for wealth make the mind suffer. Therefore, you must comprehend these flaws and not act as doctors. Someone who acts as a doctor of healing will not be happy in the lives to come.’
爾時，世尊迦葉如來而說偈言：
風等無多過，欲等過則多，風等不惡道，欲等墮地獄。 cf. Dhs.11.88
4.C. -3211 “At this point the Blessed One proclaims these verses: “ ‘Phlegm and so on are not flaws; Desire and so on are what I hold to be flaws. Phlegm and so on do not Make beings take birth in the lower realms.
心過是大過，常令行惡道，是故除則樂，除風等非樂。cf. Dhs.11.89
4.C. -3212 “ ‘Those flaws of the mind Create the manifestation of the lower realms. Therefore, pacifying these is supreme, Not the pacification of phlegm, and so on.
若捨自作業，憙樂他所作，彼人速失壞，為智者所笑。
風等失壞故，眾生則失身，欲等不曾失，生死無量倒。cf. Dhs.11.90-92
彼欲等滅樂，風等滅非樂；以欲等滅故，畢竟得勝樂。
治心名治病，治身非治病；治心病難知，治風等易解。
4.C. -3213 “ ‘That which is perfect in the beginning and at the end Is never exhibited as, or found in, desire. A true doctor heals the mind, A true doctor does not heal the body.
4.C. -3214 “ ‘The cure for the mind is hard to understand, And thus worldly people fail to understand this.’ 448 [F.162.b]
彼佛世尊迦葉如來以此因緣，如是遮障出家之人不聽治病。
4.C. -3215 “In this way, the blessed Kāśyapa teaches that, for those reasons, monastics should not act as doctors.
又出家人醫方治病，有無量過，謂生貪心。見餘醫師，心則生慢，以不善語毀餘醫師。妨廢作業，心生嫉姤，攝餓鬼業，如是造作餓鬼道因。彼人如是姤心動心，生大貪心。
4.C. -3216 “ ‘There are also other flaws associated with acting as a doctor. Those who do so will experience the increase of numerous flaws and will be overcome by desires. They will therefore become involved in disputes, and other doctors will criticize them. Their means of livelihood will be destroyed. They will live in a way that causes them to take rebirth as starving spirits. Delusion becomes very strong in their minds, which become busy and overcome by defilements.
以生貪故，見婦女時不善觀察，以自妨亂。彼人癡心，見他婦女，欲發壞心。彼治他人風、冷、熱等，而自增長身中諸病——欲、瞋、癡病。增欲等故，是等因緣，增長地獄、餓鬼、畜生種種苦惱，彼為欲等之所破壞。不善醫師則有惡見，大過所縛，將入地獄。是故一切出家之人常應精勤除欲等病，勿治風等。
4.C. -3217 “ ‘When those who are overcome by delusion see women, they will be led astray by incorrect mental engagements. When those of inferior intellect see women, they will be overcome by desire. Such problems do not occur with phlegm and the like. Therefore, heal the flaws of desire and the other afflictions! The causes of the realms of hell beings, starving spirits, and animals are very powerful. Hence, when such people see females, they are carried away by incorrect mental activity. When those with dull recollection see women, they are overcome by desire. Monastics must therefore strive always to comprehend desire and the rest —not phlegm and the other elements.
此等二法，沙門之人欲求涅槃，不應如是醫藥治病，妨廢坐禪、讀誦經律。
4.C. -3218 “ ‘This, then, is the second factor that all mendicants who turn toward the transcendence of suffering should disengage from because it will otherwise burn them when they try to rest in equipoise.
3.又捨第三妨礙之法所不應行。何者第三？所謂畫師。出家業畫，則非所應。云何如是？為除欲故，捨家出家，更生餘欲。既知世間心業畫已，而作其餘種種采畫。若有不知心業畫者，可作種種諸色采畫。
4.C. -3219 “ ‘There is also a third factor to be relinquished. What is that? Painting. Monastics who engage in painting may have gone forth from the household because of desire, but due to infatuation with colors, they end up developing even more desire. [F.163.a] Those who engage in numerous such activities may have given up the world, but they keep creating many different colorful products. Wild minds, in their ignorance, produce such colorful images in abundance.
彼出家人常應如是諦知采畫：五大采色畫作五道，心種雜故。何等為五？謂大采色畫作五道。心之畫師以大白業勝淨采色畫作天道。以信心故，樂行大施，離慳嫉妬。第一白法，施戒山起，畫作諸天，心之畫師，畫作天道。
4.C. -3220 “ ‘Monastics constantly recognize the various karmic actions, while the artist of the mind creates the paintings of the five realms of beings with the five great, ultimate colors. How does the artist of the mind do this, and what are the five great colors? When deep trust and other virtuous states are applied through the refined means of virtuous karmic action with pure motivation, one becomes free from all the vast stains as well as the stains of miserliness. And so, that delightful mind takes up discipline and engages in the designs of discipline. In this way, the painter of the mind draws the vivid displays of the gods.
又出家人復應觀知業之采畫，多種業采畫作人道。人則差別，有下中上。若是富人能持戒者，彼人則是第一白業采色所畫。若人大富不能持戒，彼人則是黑白之業采色所畫。若人貧窮而能持戒，彼人則是赤白之業采色所畫。若人貧窮不能持戒，彼人則是垢黑之業采色所畫。
4.C. -3221 “ ‘Moreover, a mendicant should take note of the following actions of the mind. People create vivid designs with the many colors of inferior, intermediate, and superior actions. Those who possess wealth and firm discipline create vivid displays of highly virtuous actions. Those who possess great wealth and who also have discipline create vivid exhibitions in shades of both black and white. Those who have little wealth but are endowed with discipline create vivid paintings in white and red. Those who are poor and whose discipline is corrupt create paintings in black.
若人懈怠而復多欲，彼人則是黑黃之業采色所畫。若人端正大種姓生，彼人則是白淨之業采色所畫。若人在於中種姓生，彼人則是紅赤之業采色所畫。若人在於下種姓生，彼人則是垢黑之業采色所畫。
Those of inferior diligence and great desire create paintings with black and drab colors. Those with a fine appearance and a noble family are painted in bright white. Those born in an intermediate family are painted in red. [F.163.b] Those who are inferior are painted in black by the artist of the mind.
心之畫師以善業采畫作人道。生於人中，若為國王、若為大臣而復造作不善業者，如是之人白業采滅，黑業采色增長出生。又復若人生卑賤家，若極貧窮常行布施，受持禁戒，如是之人黑業采滅，白業采色增長出生。又復若人生中種姓，有善妙色，或作中業，彼心畫師赤白之業采色所畫。
4.C. -3222 “ ‘As their positive actions transpire, kings or royal ministers may proceed with many unvirtuous actions, and thus their white colors will fade while blackness spreads. The black actions of those who are poor and born in an utterly inferior family may also fade and instead white ones may emerge. In the case of those born in an intermediate family, whose bodies are exquisite, and who engage in intermediate actions, the painter of the mind will paint in white and red.
如是無量雜業采色業畫之師，此人世間種種異業雜色采畫差別不同。又出家人更觀餘道，所謂復觀地獄眾生，心之畫師二種業采之所畫作，所謂黃、黑。黃者謂火，黑謂嫉妬，生在下中，地獄中生，如是二種采色所畫。
In this way, the extremely colorful world of humans is painted in numerous bright hues. You should likewise examine other realms. Which ones? Those of hell. The hells are painted in yellow and black by the artist of the mind. What is the yellow color? Anger. What is the black? Envy. The beings of the inferior and intermediate hells are exclusively painted with two colors: blue and black.
彼比丘觀如是地獄采畫色已，復觀飢渴燒身餓鬼黑業采色。彼一切鬼，一一各各業色所畫。
4.C. -3223 “ ‘Once you have realized how the paintings of the hells are created, you should also examine other realms. Which ones? Those of the starving spirits. The tremendous suffering of starving spirits is created by envy and stinginess. The shades of the painting are black because the starving spirits shamble through and live within pitch-black darkness. The black actions and black bodies of these starving and thirsting creatures are all painted [F.164.a] with this single hue.
又復觀察何業采色畫作畜生？謂黑赤色。彼若受於第一苦惱、第一怖畏，是黑色畫；若相殺害是赤色畫。如是色者，是心畫師畫如是色。又復略說畜生三處，迭相怖畏——畏殺、畏縛、被他食肉。虛空行者，所謂孔雀、雉鵝等鳥；陸地行者，謂牛水牛、猪馬等畜；水中行者，所謂魚等。彼黑色畫，若不畏殺；彼赤色畫，謂天中象。
4.C. -3224 “ ‘What are the colors of karmic action that produce the paintings of the animals? Black and red. Those who suffer terribly and are terrorized by one another are painted in black. Those who are terrified of each other are painted in red by the artist of the mind. Animals that kill one another and become enslaved are boundlessly numerous. Nevertheless, in short, those that fly in the sky and are killed for their meat, such as peafowl, quail, and geese; those that live on the ground, such as cows, water buffalo, pigs, and forest cattle; and those that swim in water, fish and the like, are all painted in black. Those that have no fear of being killed, such as the birds of the divine realms, are painted in red.
如是五道五種采色，彼人不能如是思惟。一切世間種種苦惱，天中五相，人中為作，畜生相殺，餓鬼飢渴，地獄之中受大苦惱，如是種種雜業采色之所畫作。愚癡少智，不忌不慮，是故懈怠，不能坐禪、不能持戒、不能讀誦而不能知心之畫師而作餘畫。
4.C. -3225 “ ‘In this way the five realms of beings are generally painted with five colors. Examine all this! See how everyone is pitifully confined to intense suffering. When their previous suffering fades, they engage in careless pursuits that again create mutual harm, and thus they are overcome by the suffering of hunger and thirst. Without properly observing these spectacles, the tired and lazy artist of the mind, which does not have any familiarity with concentration, turns in its ignorance toward paintings that are different from its own life and pays full attention to them.
第一畫者，謂世間中生老病死、怨憎集會、恩愛別離、寒熱飢渴，迭相破壞，毀呰供養，僮僕人主苦惱安樂，地獄、餓鬼、畜生、人、天業色雜畫，生死種雜不能修行、不能思惟，心念知已，不生厭離。而彼比丘捨離坐禪、讀誦之業，餘心畫作沙門之法，禪誦為本。
The vivid exhibitions of cyclic existence that ensue include birth, aging, death, encounters with the abhorrent, separation from the beloved, cold, heat, hunger, thirst, [F.164.b] mutual likes and dislikes —a continuous mural of pleasure and pain that pertains to the levels of hell beings, starving spirits, animals, gods, and humans in accordance with their many different karmic actions. All such wonders of cyclic existence are indeed nothing to strive for. Yet unless those matters are kept in mind one will never become weary of them. Moreover, for as long as one practices equipoise, further miserable paintings will be created. Thus, mendicants are also scorched.
復有異法生死處畫不能思惟，而便思惟更作異畫，所謂種種根緣境界。若有眾生樂境界者，於長久時流轉地獄、餓鬼、畜生。此法云何？謂眼見色，愛樂境界而生欲心，於彼色中堅固染著。彼人則攝黑業采色，地獄、餓鬼、畜生等處，如是色畫。
4.C. -3226 “ ‘There are also other ways to examine the many colorful features of cyclic existence, for those colorful features are also created in different hues. When the mind is bound by its relations to colorful objects it will continue to roam among hell beings, starving spirits, and animals. How so? When the eyes behold beautiful, delightful, and attractive forms, there arises desire for those objects and the mind becomes attached to what it sees. At such times, black paint is applied, resulting in birth among hell beings, starving spirits, or animals.
若彼眾生眼見色已，如是思惟：此色無常，動轉變異。彼人如是不憙不樂、不貪不著，如是則為攝白色業，天人中生，乃至涅槃。
On the other hand, when the eyes see forms, one may instead think, “Those forms are impermanent and unstable, they are not immutable. All of cyclic existence is nothing but mere phenomena, and so there is nothing to desire.” At that time, the painting is created with white, leading to birth among gods and humans, and even to the transcendence of suffering.
如是有人眼見色已，不樂不緣、不悕不念，無心受用，不生欲心，彼人則以第一白業采色工畫，於天人中而受快樂。彼惡比丘如是癡心，不思不念、不禪不誦，若眼見色，於境界中憙樂染著，如是縛者則是黑業采色工畫。
4.C. - 3227 “ ‘Do not become attached to the objects of the eye consciousness. Do not think of them, do not develop thoughts about them, and do not rouse yearning desire. Your perfectly white karmic activities will then bring you happiness as the greatest among gods or as a human being. Bad mendicants, however, do not practice this way. They do not make these matters the objects of their concentration. When they develop attachment to the objects of their eye consciousness, [F.165.a] they understand them to be real and thus they will engage in black actions. Not realizing that their actions are black, these unwholesome minds will keep on painting.
黠慧之人則能捨彼黑業采色惡意業畫，唯應坐禪、讀誦經律。又復觀察畫師沙門思惟畫時，畫作何像？謂耳聞聲，若愛不愛，彼如實觀：如是聲者，無常不住，不堅破壞。如是知已，心不憙樂，不生歡喜，不念不樂、不聽不觀，如是白業采色工畫。彼白色畫，天人中生，天中生已，如是第一種種畫勝。
4.C. -3228 “ ‘Therefore, when resting in concentration, one should not engage in actions that cause burns. Neither should mendicants keep in mind those actions that they previously engaged in. How? When delightful sounds are registered by means of the ear faculty, and the cognition of something delightful produces attachment, one should observe the sounds correctly. In this regard, if you recognize that “these sounds are unstable, impermanent, and subject to decay,” your consciousness will not become attached. The mind will not be scattered and pursue various thoughts. At that point, one will engage in white conduct. Such exquisite colors will create the bright paintings of life as a god or a human.
而彼畫師惡意沙門，自言沙門，不曾起心思惟聲畫，然作餘畫，而不思惟坐禪讀誦，捨離禪誦，不修白業。又彼聞聲癡意沙門，不曾聞來，愚癡無智，如是思惟：此聲可愛，能令心喜，能令我樂。彼惡沙門不善觀察，故觀彼聲，心生悕望，因之生欲，於彼聲中心生喜樂。此黑采色心之畫師，畫作地獄、餓鬼、畜生。彼惡沙門知業畫已，而作餘畫，捨離坐禪、讀誦等業。
4.C. -3229 “ ‘Nevertheless, bad mendicants who merely pretend to be mendicants do not examine beautiful sounds this way. Instead they engage in further painting and are therefore scorched as they rest in concentration. Moreover, when ordinary, childish people, whose intellects are inferior and who lack learning, hear beautiful sounds, they delight in them and become enchanted by them. Through inappropriate mental activity they develop thoughts, desire, and attachment, and with such black paint, the artist of the mind will then paint the realms of hell beings, starving spirits, and animals. And so, bad mendicants give up beautiful colors and instead draw different images. They are scorched as they rest in concentration. [F.165.b]
