1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之十六(夜摩天之二)
爾時，世尊知彼調伏心淳熟已，即令聲聞以天眼力而調伏之。爾時聲聞告樂見言：樂見當知！此佛世尊，并諸天、人、魔及沙門、若婆羅門，一切世間諸天及人、阿修羅師。此佛世尊一切悉知、一切悉見，常為一切世間說法，初中後善，義善語善，獨法具足鮮白清淨，說出世法寂靜，乃至到於涅槃。所謂：此色，此色集，此色滅，此色滅道。今者為汝夜摩天眾說法故來，利益安樂饒益故來。
4.C. -1941 “ ‘At that point, the Blessed One, who saw former actions with his divine eye, said to the hearers, 354 “Saumya, he is known as ‘the Buddha, the Blessed One.’ He is the omniscient and all-seeing teacher of the entire world, including the gods. He is the teacher of all sentient beings, including the demons, as well as mendicants, brahmins, gods, humans, and asuras. He teaches the Dharma in all worlds, and the Dharma that he teaches is virtuous in the beginning, virtuous in the middle, and virtuous in the end. With excellent meanings and excellent words, his Dharma is perfect and pure, and it leads to the definite attainment of nirvāṇa. Thus, he explains that ‘this is form,’ ‘this is the origin of form,’ ‘this is the cessation of form,’ and ‘this is the path that leads to the cessation of form.’ That blessed one is your teacher. He has come to the realms of the gods of the Heaven Free from Strife to bring the Dharma to the gods, to benefit them, and to bring them happiness.”
時，彼樂見夜摩天王於聲聞所，如是聞已，喚言：大仙！我今往至佛世尊所，不知云何供養世尊？我於今者，不解儀式，云何供養？
4.C. -1942 “ ‘When he heard those words, Saumya, ruler of the gods in the Heaven Free from Strife, asked, “When I serve our master, how should I worship him? [F.299.a] We have never heard accounts outlining how to worship him.”
時彼聲聞聞已答言：樂見天王來近世尊。樂見聞已，捨冠莊嚴，心善調伏，寂靜諸根，一心正念，整服左肩，右膝著地，頭面敬禮，合掌向佛。
4.C. -1943 “ ‘A mendicant then said to Saumya, “Serve the Thus-Gone One! Saumya, when you serve him, you must leave aside your crown and your other ornaments. With a properly subdued demeanor, acute faculties, and a composed mind, you must kneel on both knees and pay homage to him as if he were a king. Then, draping your Dharma robe over one shoulder, you should prostrate to the Blessed One and remain in his presence.”
一切天眾皆從聲聞如是聞已，捨莊嚴具，一心正念，寂靜諸根，一切皆詣坐蓮花臺。
4.C. -1944 “ ‘With full attention, all the gods together received the mendicant’s explanation of those excellent forms of conduct. Then, surrounded by a hundred thousand gods, the ruler of the gods in the Heaven Free from Strife put aside his crown, his ornaments, and all his elegant garments. He utterly subdued his senses and brought forth a serene state of mind.
如來世尊諸聲聞眾之所圍遶，如月悉為眾星所遶，又亦如彼須彌山王眾山圍遶，又亦如海為諸大河之所圍遶。如轉輪王八萬四千小王圍遶，又亦如日光明圍遶，諸聲聞眾如是圍遶。如來世尊，第一勝妙不可稱量威德光明，於大蓮花臺上而坐。爾時，樂見夜摩天王身著法衣，整服一廂，合掌向佛，正住一面。世尊告言：令汝今者捨離放逸。
4.C. -1945 “ ‘The Blessed One was residing in the heart of the great lotus surrounded by hearers. He was like the moon surrounded by a multitude of planets; like the central king of mountains, Mount Sumeru; like an ocean surrounded by great lakes; like a universal monarch surrounded by his eighty-four great kings; and like the sun surrounded by its light rays. Thus, the Blessed One remained in the heart of the lotus, surrounded by a multitude of hearers, shining and radiating light of incomparable splendor. Then, facing the Blessed One, Saumya, ruler of the gods in the Heaven Free from Strife, joined his palms above his head, and when he had taken a place in the gathering, he asked, [F.299.b] “How may one become genuinely free from carelessness?”
爾時，樂見一處坐已，彼迦那迦牟尼世尊即出勇勝不畏音聲——一切夜摩皆悉遍滿——告言：樂見！我今說法，初中後善，義善語善，獨法具足鮮白梵行，如是而說。汝今諦聽，正念善思，我於今者，善為汝說。時，樂見言：如是，世尊！願樂欲聞。
4.C. -1946 “ ‘At this point, with a profound and vast melodious voice that filled all the worlds of the Heaven Free from Strife, the blessed Kanakamuni said to Saumya, who was in front, “Saumya, I will expound to you the genuine Dharma. I will explain the Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous in the end. With excellent meanings and words, this Dharma is complete, pure, and perfect, and it teaches pure conduct. So, listen to these words attentively and I shall explain.”
爾時，世尊為樂見等天眾說言：有九種因能生放逸，於彼放逸樂行多作，能壞世間愚癡凡夫，身壞命終墮於惡道——地獄、餓鬼、畜生之中。以生因緣，受大苦惱，生死繫縛，不得涅槃安隱之樂，不得利益。
4.C. -1947 “ ‘Receiving the full attention of Saumya and the other gods, the Blessed One said to them, “There are nine causes, nine circumstances, or nine reasons for immature beings to resort to, become accustomed to, and increase carelessness. Those will lead them to destruction and ruin, and when their bodies disintegrate, they will be born in the unwholesome lower realms among hell beings, starving spirits, or animals. When those causes are present, their suffering will greatly increase, they will remain bound to cyclic existence, they will not be able to reach the transcendence of suffering, they will not be free from their attachments, and they will never experience happiness but only misfortune.
何等九因？一者所謂樂於放逸，行於放逸，常行放逸，不近聖人，不能調攝身口意業，不攝根行，不能自正身口意等，而令行於不善境界，常喜樂聞不善之法，而不樂於佛之正法。此是放逸行之初因，能生放逸。若放逸行，愚癡眾生身不善行、口不善行、意不善行，以身口意不善行故，身口意等不善之業和集。癡人放逸所誑，身壞命終墮於惡道，生在地獄、餓鬼、畜生。若捨放逸，是善丈夫，常捨放逸。若求善者，應捨放逸。此是初因能生放逸。
4.C. -1948 “ ‘ “What are those nine causes of carelessness? The first is spending time ogling women. This leads beings to follow their unrestrained faculties by means of an impure body, speech, or mind. The carelessness of sentient beings comes from the single cause of lacking control due to unrestrained faculties. This agitation is related to indulging in inappropriate objects through an improperly motivated body, speech, or mind, and thus to lacking the inclination to listen to the sublime Dharma. Such careless beings do not engage in wholesome actions through their bodies, their speech, or their minds. Since they do not engage in wholesome actions through body, speech, or mind, they will instead engage in negativities with body, speech, or mind, [F.300.a] thereby completing and accumulating negative actions. Such fools will, after they die, be born in the unwholesome lower realms as hell beings, starving spirits, or animals because they have been completely corrupted by carelessness. For those reasons, sublime beings who always long for virtue should completely abandon carelessness. This is the first cause of carelessness.
復次，樂見！復有第二放逸行因，能生放逸，起放逸已，能壞善根，所謂舉動心不審諦。彼眼見已，則生分別，數數如是憶念思惟，樂於彼色，更不異緣。常如是作不善之行，非是善念，心意錯亂。彼放逸者以放逸故，身壞命終墮於惡道，生地獄中。此是第二放逸行因，能生放逸。
4.C. -1949 “ ‘ “Saumya, the second cause that leads to the development of carelessness consists in the opposing factors that destroy the roots of virtue. When beings with restless minds gawk at forms with their eyes, this will generate discursive thoughts. Repeatedly entertaining those thoughts, they will exclusively engage with those objects out of attachment. This will become a habit, and they will therefore only engage in unvirtuous actions. Those beings do not apply mindfulness and their minds are distracted. When their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This is the second cause of carelessness.
復有第三放逸行因，能生放逸，所謂不實未見未聞，本未曾有，唯有心念，心生分別，或依止欲或依止癡。彼如是念、如是思惟，心常緣彼、心常念彼，第一之法不善思惟，以自亂心。此是第三放逸行因，能生放逸，縛諸眾生，能誑眾生，令身口意行不善行，身壞命終墮於惡道，生地獄中。
4.C. -1950 “ ‘ “The third cause of carelessness is as follows. Those who do not follow the genuine Dharma, whose minds have not mingled with the Dharma, and who have not heard the Dharma before will give rise to profuse thinking. Whether their thoughts are based on desire, anger, or ignorance, when they think, their minds will pursue their thoughts without any other concern, and thus their minds will become distracted. Completely bound by this third cause of carelessness, they will engage in negative forms of behavior by way of their bodies, speech, and minds. When their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This degeneracy is the third cause of carelessness.
復有第四放逸行因，能生放逸，能令一切放逸眾生，身壞命終墮於惡道，生地獄中。如是，樂見！何者第四放逸之因？所謂恒常樂見婦女，樂見莊嚴不實之色，於不實色，心生愛樂；見其歌舞，心生分別，彼則心歡。如是分別身口意等，非作善業。彼放逸者，身壞命終墮於惡道，生地獄中。此是第四放逸行因，能生放逸。復有第四放逸行因，能生放逸，所謂憙樂種種園林，樂蓮花池或樂種種諸花樹林，見已心樂，在中戲樂、在中遊行，不念善事、不正心意。彼行放逸，放逸所誑，身壞命終墮於惡道，生地獄中。此是第四放逸行因，能生放逸。
4.C. -1951 “ ‘ “There is also a fourth cause of carelessness that will cause careless beings to be born among hell beings in the unwholesome lower realms when their bodies disintegrate. [F.300.b] Saumya, what is this cause of carelessness? It is obsessively gaping at goddesses. Experiencing pleasure by looking at improper forms, one becomes mentally restless and develops thoughts. Those who indulge in meaningless chatter also entertain such thoughts. They do not adopt wholesome forms of behavior in body, speech, or mind. When their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This is the fourth cause of carelessness.
4.C. -1952 “ ‘ “The fifth cause of carelessness is as follows. Those who enjoy groves, pools, forests, parks, or lotus ponds experience immense pleasure at the sight of them, and they folic and enjoy themselves gleefully in such settings. They never think about virtue, and they never develop mindful composure. Instead, they are governed by carelessness and thus, when their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms.
復有第五放逸行因，能生放逸。如是，樂見！近惡知識，與共和合，毀破淨戒，行於惡行，不善思惟，造作惡行。如是眾生近惡知識，行放逸行，身壞命終墮於惡道，生地獄中。此是第五放逸行因，能生放逸。
4.C. -1953 “ ‘ “Saumya, this fifth cause of carelessness consists in following unwholesome friends. Those who follow such friends will systematically develop unwholesome habits and participate in negative activities. They will adopt negative forms of behavior and engage in negative pursuits. Those who carelessly follow such evil friends will, when their bodies disintegrate, be born among hell beings in the unwholesome lower realms.
復次，樂見！復有第五放逸行因，能生放逸。所謂眾生無量種行、無量種意，無決定意造作善業。如是眾生無一定業，如是眾生不定作業，一切作業悉皆散失。於世間業、出世間業，彼一切業不究竟作，不能布施、不作福業，非善思惟，以放逸過，是故犯戒。身壞命終墮於惡道，生地獄中。此是第五放逸行因，能生放逸。
4.C. -1954 “ ‘ “Furthermore, Saumya, the next cause of carelessness is engagement in many different activities while thinking excessively. Such beings will not undertake wholesome physical activities. Their minds are unstable, restless, and they cannot engage in any single action decisively. Every single physical action they undertake is undercut by their indolence. All their mundane and supramundane aims will therefore be undermined. [F.301.a] They do not practice generosity, they do not accumulate merit, and they do not keep in mind what they should. When those whose discipline is corrupted in this way later experience the disintegration of their bodies, their carelessness will make them take birth in the hell realms after they have died.
復有第六放逸行因，能生放逸。所謂眾生捨離正法、捨離聖諦，乃至捨離八聖道分，有所行作，不善觀察。如是，樂見！如是眾生以放逸行亂其心故，身壞命終墮於惡道，生地獄中。此是第六放逸行因，能生放逸。
4.C. -1955 “ ‘ “This sixth cause of carelessness consists in adopting incorrect views while refuting the true view, the four truths of noble beings, and the eightfold path of the noble ones. Beings who adopt such a careless mindset will remain careless and distracted, and when their bodies disintegrate, they will be born among hell beings in the unwholesome lower realms. This is the sixth cause of carelessness.
復有第七放逸行因，能生放逸，所謂貪味。何處何處著彼諸味，彼處彼處心樂常念，隨彼心作。如是眾生更無異念，不作善業、不持正戒，心常樂他請喚與食，常貪味故，為味所誑。不作善業，於苦、無常、空、無我等，此四種中一亦不念，唯念不善顛倒之法，一切所作非自利益。如是眾生身壞命終墮於惡道，生地獄中。此是第七放逸行因，能生放逸。
4.C. -1956 “ ‘ “The seventh cause of carelessness occurs when careless beings continually crave delicious food and therefore become hostage to this craving. Such beings are attached to delicious tastes, and their minds always crave them. As they develop that habit, it becomes their nature. Such beings do not have anything else in mind, and they do not adopt any wholesome forms of behavior. They are agitated by nature and unrestrained. Those who are duped in this way by their craving for delicious food do not, even for a single moment, engage in wholesome activity such as contemplating impermanence, suffering, emptiness, and selflessness. They do not act in ways that benefit themselves. When their bodies disintegrate, Saumya, they will be born among hell beings in the unwholesome lower realms. This is the seventh cause of carelessness.
如是，樂見！復有第八放逸行因，能生放逸。所謂眾生若得種種無量樂已，於彼樂事喜樂貪著，謂常不動、謂常安隱、謂不破壞。彼常憶念如是之樂，身口意業常行不善，不知應作及不應作，不知是法、不知非法，不覺不知破壞苦惱，不念地獄、餓鬼、畜生無量百千分別苦惱。一切不念，不應念者而便念之。如是不念死滅之法，一切世間生死之中，死能作亂而不知念。如是眾生為樂所誑，如是惡貪著樂眾生，後時死至，爾乃生悔，悔火自燒，身壞命終墮於惡道，生地獄中。此是第八放逸行因，能生放逸。
4.C. -1957 “ ‘ “The eighth cause of carelessness, Saumya, concerns beings who, for as long as they experience pleasures, cling to them and perceive them as being permanent, stable, and enduring without ever realizing that they are subject to change. As a consequence, they do not adopt wholesome forms of behavior in body, speech, or mind. They do not understand the difference between what is appropriate and what is not. [F.301.b] They lack the distinction between Dharma and non-Dharma and thus, governed by that suffering, they do not engage their minds properly. They never think about the fact that they will themselves have to experience many thoughts of suffering during their hundreds of thousands of lives among hell beings, starving spirits, and animals. Inert like a block of wood, they do not pursue any methods to ward off the Lord of Death. Strongly attached to those unwholesome forms of pleasure that undermine all beings in cyclic existence, they will, when the time has come for them to meet the Lord of Death, be consumed by the fire of regret that will be ignited as a consequence of their attachment to those negative enjoyments. Upon the disintegration of their bodies, they will be born among hell beings in the unwholesome lower realms.
如是，樂見！復有第九放逸行因，能生放逸。所謂種種樂樂之心。天人之中為愛所誑，不知歸依佛法眾僧，不持禁戒、不聽佛法、不住聖律；所應作法而不知作，而常憙聞不應作法；不入正法，而心不畏未來世罪，不見後世死後之苦，失自利益，怨心所誑。身壞命終墮於惡道，生地獄中。此是第九放逸行因，能生放逸。
4.C. -1958 “ ‘ “The ninth cause for carelessness, Saumya, concerns gods and humans who, overwhelmed by craving, are attached to various forms of pleasure and therefore do not follow the Buddha, the Dharma, and the Saṅgha. They do not feel any inclination to do so. They do not listen to their words and do not follow them by becoming disciples of noble beings. They do not understand the difference between what is appropriate and what is not, they do not proclaim that difference, and they do not practice the teachings, but instead they teach worldly people that which is the most terrifying of all. They are not aware of the suffering of decline. Those beings undermine their own well-being, fooled by their own minds. When their bodies disintegrate, they will be born among hell beings in the lower realms.
樂見當知！此之富樂，非常、非恒、非不破壞。如是，樂見！夜摩天王過去無量於此已退，彼何處去？彼自業果成就故爾，彼以善業、不善業羂所繫縛故，輪轉生死。以善業故，生天人中；不善業故，生於地獄、餓鬼、畜生。是故，樂見！若有欲得人身之者，莫行放逸。何以故？身命無常，富樂亦爾，當如是念，勿放逸行。何以故？多有無量百千天眾以放逸行，是故退墮。如是勿行放逸之道。愚癡之者行於此道，非善男子。一切生者，必定歸死，死在現前，老亦如是，病亦如是，愛離亦爾，善不善業、富樂亦爾。如是一切不饒益過，常隨不離一切眾生。
4.C. -1959 “ ‘ “Saumya, what you have here is not given by an Almighty Lord, nor is it permanent, stable, or enduring. Instead, it is subject to change. Saumya, ruler of the Heaven Free from Strife, where have all the sundry pleasures that you experienced in the past gone? Experiencing their individual shares of the consequences of their own actions, beings cycle through the realms of cyclic existence, caught by the lasso of their wholesome and unwholesome actions. By performing wholesome actions, they are born among gods or humans. By performing unvirtuous actions, they are born among hell beings, starving spirits, or animals. [F.302.a] Therefore, Saumya, you should not live carelessly because such existences are not desirable! Why is that so? Because your life force, enjoyments, and lifespan are all impermanent; therefore, you should not fix your attention on things and you should not live carelessly! Carelessness causes hundreds of thousands of gods to fall into the lower realms, so you should not go along with your carelessness! It is the path of fools, not the path of holy beings. All beings live in close proximity to a certain death. The same applies with respect to old age, sickness, and being separated from what one likes. The experience of the consequences of virtuous and unvirtuous actions accompanies beings always and without fail, and it destroys them all.”
爾時，世尊而說偈言：
放逸之毒樹，三枝住在上，謂老病死物，常在其上住。cf. Dhs.6.117-130
4.C. -1960“ ‘At that moment, the Blessed One uttered these verses to the gods: “ ‘ “Three branches grow On the tree of carelessness: Old age, sickness, and death. Beings who stand on those branches
老等不能惱，丈夫善行者，若不放逸行，彼行涅槃道。
4.C. -1961 “ ‘ “And adopt sublime forms of conduct Will never be harmed by old age and the like. The wise who remain persistent Will never grow old with carelessness.
不放逸大斧，常能斫諸過，彼解脫過故，得無上之樂。
4.C. -1962 “ ‘ “They are never overcome by faults And will not hold carelessness in high regard. They will be liberated from faults and fear, And attain unsurpassed bliss.
若放逸受樂，彼樂常怖畏，若離彼放逸，彼樂常不退。
4.C. -1963 “ ‘ “The pleasures indulged in through carelessness Are frightening; they do not lead to anything good. Those who are free from carelessness Will experience permanent, unchanging happiness.
如是百百倒，放逸之所誑，以未覺知故，今猶有不離。
4.C. -1964 “ ‘ “Beings corrupted by carelessness, Throughout hundreds of billions of lives, Are helplessly carried away And remain as careless as ever.
四種顛倒見，住在放逸上，捨離放逸故，則失世間怨。
4.C. -1965 “ ‘ “Moreover, the four errors Are based on carelessness. Those who are grounded in carelessness Will be defeated by those four enemies of the world.
此無量分別，無量怖畏逼，生死轉行苦，皆由彼放逸。
4.C. -1966 “ ‘ “The sufferings experienced in cyclic existence, Which is like an abyss Wherein all forms of fear are experienced, [F.302.b] Are all the work of carelessness.
若離一放逸，則得樂不退，一切無漏法，放逸故能失。
4.C. -1967 “ ‘ “Once freed from the last trace of carelessness, Beings will reach the state of unchanging bliss. All good qualities and everything undefiled Are destroyed by carelessness.
天中不放逸，上上而轉行。何放逸癡天，不能得解脫？
4.C. -1968 “ ‘ “The carelessness of the gods Increases forevermore. How could those gods, deluded by their carelessness, Ever reach nirvāṇa?
彼此善思惟，種種分別已，如自利益作，後時則不悔。
4.C. -1969 “ ‘ “Saumya, reflect on These points repeatedly. Think about what is of benefit to you, So that you don’t end up in torment. 355
若天若受樂，若其餘少法，此有為相法，應知皆無常。
4.C. -1970 “ ‘ “Please understand that none of The trifling pleasures of the gods Will endure in the future. This is the fate of conditioned things.
若法有為數，彼畢竟失滅，後時必破壞，常受諸苦惱。
4.C. -1971 “ ‘ “Everything that has been brought together Will definitely disintegrate. Impermanent pleasures —arising and disintegrating — Always result in suffering.
若有憶念樂，放逸所壞者，彼於離散時，則多受苦惱。
4.C. -1972 “ ‘ “Beings who are corrupted by carelessness And focus their minds on pleasures Will be tormented by suffering When they are separated from them.”
彼佛世尊如是如是無量分別種種調御樂見天王。如是因緣，於一切法皆不障礙一切知見。天眾圍遶，種種調御，令彼諸天捨離放逸。若有諸天被放逸縛，不得自在乃至退時。
4.C. -1973 “ ‘In that way, the Blessed One used different methods to tame Saumya. This “eye of the world” did so while surrounded by hosts of gods. He made them understand the defects of carelessness, the terrifying bondage that causes the gods to fall helplessly into the lower realms.
夜摩天王二萬天眾，從佛世尊聞正法已，一切皆得須陀洹果。爾時，世尊如是思念：我所應作，如是作已，更何所作而利益他？爾時，世尊見未來世，如是思量更何所作，如未來世利益安樂苦惱眾生。
4.C. -1974 “ ‘As the king of the gods heard those Dharma teachings from the Blessed One, he and twenty thousand attending gods reached the level of a stream enterer. At that point, the Blessed One analyzed the situation and thought, “Now that I have guided those beings, what else can I do to benefit the rest?” Since the Blessed One could foresee the future, he asked himself, “In the future, what else must I do to accomplish the welfare and happiness of sentient beings and bring an end to their suffering?”
世尊如是又復於彼大蓮花內——神通所化，更作如是天妙神通與天一種住而不滅，令有飛鳥，復為說偈。以彼如是天神通力調伏天已，作如是言：如未來世，樂見天王於彼退已，復有天王，其王名曰牟修樓陀夜摩天王，未來當生，行放逸行。當於彼時有善眾生，彼於一時出遊戲處滑高山中。徐上彼山，上彼山已，次復上彼大蓮花已，亦坐如是蓮花臺上。彼大蓮花是我所化。彼天見已，生希有心而入其中，入彼種種甚可愛樂大蓮花中。復從彼出，向他天說。彼時舊天於前次第先曾聞來，亦復向彼牟修樓陀夜摩天王如是而說。當於爾時，牟修樓陀夜摩天王既得聞已，信佛世尊，信彼佛法——善根種子，於是乃至得到涅槃。彼天如是信心生已，不久時聞釋迦牟尼如來出世。如是彼處牟修樓陀夜摩天王及於釋迦牟尼佛所，得聞正法。
4.C. - 1975 “ ‘Then, through the force of his miraculous powers, the Blessed One once again produced miraculous emanations inside the lotus. [F.303.a] And through his miraculous powers, he also manifested flocks of birds that proclaimed verses. When those miracles had been performed, through the power of those miraculous displays, the following was declared: 356 “In the future, after Saumya passes away, he will be reborn as the ruler of the Heaven Free from Strife where he will be known as Musulundha. He will live carelessly but he will be a good being. One day, wandering through pleasure groves, he will reach a great lotus, on top of that smooth and lofty mountain, and he will take his place at the center of that lotus. He will then enter the flower where I have emanated this light, and with exclamations of wonder he will behold what is inside. He will then emerge from that utterly delightful great lotus, only to enter it once again. As he informs the other gods about what he has seen, those gods will in turn explain to him what is happening. They will explain the whole story about the delightful features just as they have heard it themselves. Merely by listening to those gods, Musulundha will then develop trust in the Buddha, the Blessed One, and that faith will lead him to the transcendence of suffering. Also, soon after that faith has arisen, the buddha known as Śākyamuni will appear, and Musulundha will receive Dharma teachings directly from him.”
牟修樓陀夜摩天王次第傳聞，於舊天邊如是傳聞，如是一切如所聞事，如是一切皆悉具有。如汝今見大蓮花中希有之事，我於今者如是為說。又復釋迦牟尼世尊於今出在閻浮提中，為眾說法，汝今應當到彼聽法。如彼過去名迦那迦牟尼如來世尊所說，汝如是得，必定無疑，必得解脫。
4.C. -1976 “ ‘Musulundha, we have heard the oral account of these past lives from the gods who were here before us, and all the great wonders happened exactly in the way we were told. [F.303.b] Inside the great lotus you have seen all that we told you about, and the Blessed One who has now been born is the unsurpassed Śākyamuni. Therefore, without entertaining any doubts, listen to his Dharma! If you do so, you will achieve the definitive good.’
爾時，彼名牟修樓陀夜摩天王從宿舊天如是聞已，心生歡喜，生敬重心。過去久遠名迦那迦牟尼佛說，次第傳來，我今得聞。以如是故，我心歡喜，心得清淨。以於舊天得傳聞已，故生歡喜心得清淨，何況現見釋迦牟尼如來世尊，從佛聞法。
4.C. -1977 “When Musulundha hears those words from the gods, genuine joy and devotion will arise in him and he will think, ‘Since the discourse of Kanakamuni that has been transmitted to me is so satisfying to the minds of the gods, what need is there to speak of what will happen once I receive the words of the Dharma directly from the Blessed One!’
爾時，彼天如是念已，八萬天子相與共向波羅柰國，見佛世尊無比之色，以三十七菩提分法莊嚴其身，猶如金山，威德焰然。一切眾生皆蒙利益，一切皆見無量百千眷屬圍遶而為說法，四諦相應。
4.C. -1978 “With this understanding, he will set off on a journey to Vārāṇasī accompanied by eighty thousand gods. When they see the Blessed One, they will be unable to stop gazing at him. Adorned with the thirty-seven factors of awakening, his body blazes with golden light and he benefits all the realms of the world. He is the guide of all beings in the world and he expounds the teaching on the four truths of noble beings for hundreds of audiences.
爾時，彼名牟修樓陀夜摩天王、八萬天眾共至佛所。到佛所已，頭頂禮足，爾時佛告牟修樓陀夜摩天王喚言：善來！牟修樓陀！汝已曾聞名迦那迦牟尼佛法修多羅說，如是聞已，來到此處。
Arriving at the place where the Blessed One is residing, Musulundha will prostrate at his feet together with the eighty thousand gods, and the Blessed One will then address them, saying, ‘Welcome, Musulundha. Did you understand the Dharma discourse of the blessed Kanakamuni?’
爾時，彼名牟修樓陀夜摩天王如是念曰：佛一切智、極微細智、無障礙智，如我過去天中之事盡皆解知。
4.C. -1979 “At that moment, Musulundha’s faith will intensify a thousand times and he will think, ‘Oh, this is a great wonder! Through his unimpeded and subtle realization of omniscience, [F.304.a] the Blessed One knows exactly what has happened to me!’
牟修樓陀念已心喜，八萬天眾一切皆共更禮世尊。禮世尊已，住在一面。爾時世尊如是告言：牟修樓陀！我於今者，為汝說法，初中後善，義善語善，獨法具足鮮白清淨。此法門者，名天乘樂，汝當諦聽，善思念之，我為汝說。牟修樓陀夜摩天王受教而言：如是，世尊！我今樂聞。
4.C. -1980 “Musulundha will then prostrate at the feet of the Blessed One and take his place in the gathering, together with the eighty thousand gods. At that point, the Blessed One will say, ‘Musulundha, the Dharma teaching that I will expound to you now is virtuous in the beginning, virtuous in the middle, and virtuous in the end. With excellent meanings and excellent words, it is complete, pure, and perfect. I will expound to you the Dharma teaching called The Joy of Divine Beings. Pay full attention, listen carefully, and take these words to heart. I shall explain.’
爾時，世尊如是說言：何者法門名天乘樂？此有十二。牟修樓陀！何等名為十二天道？若善男子住彼道者，彼正丈夫能上天道，猶如世間著官道者，則得入城，離於怖畏、離於疑慮。如是不壞身口意等，行十二道，則得至天，如是丈夫入於天中。何等十二？
4.C. -1981 “Commanding the full attention of the gods, the Blessed One will then say, ‘Monks, what is this Dharma teaching called The Joy of Divine Beings? Those who enter and adhere to the following twelve divine paths will safely reach the divine abodes. For example, when people follow a royal highway, they may travel free from fears and worries. Without experiencing any injury and free from any physical, verbal, or mental weariness and fatigue, they arrive safely at their destination. Similarly, holy beings who carefully follow these twelve paths will reach the heavenly worlds. What are the twelve paths?
一名實道。若著彼道，得到天上。牟修樓陀！彼實道者有五功德。何等為五？一者實語，實說丈夫一切人信。二者不壞，常一切時無人能壞。三者清淨，常一切時名色清淨。四者可重，常一切時天所貴重。五者上生，身壞命終生於天上。
4.C. -1982 “ ‘The first path is the path of truth. Musulundha, there are five benefits related to truth. Those who speak the truth will be trusted by all beings, [F.304.b] they will always be influential, their faces will always be pure, their complexions will always be pure, and the gods will never revile them. Those are results that they experience in their present lives. Then, when their bodies disintegrate, they will be born among the gods in the joyous higher realms.’
此有偈言：實語常調御，恒為天供養，一切世間愛，後時得生天。
4.C. -1983“At this point, the Blessed One will utter this verse: “ ‘Those who tell the truth are always disciplined. Surrounded by gods, They will be happy in the world And will later find joy in the heavenly realms.
牟修樓陀！此初天道。
4.C. -1984“ ‘Musulundha, this is the first path leading to the higher realms.
牟修樓陀！何者復為第二天道，而著彼道得到天上？所謂布施清淨無垢，不破、不壞、不悕果報。如是熏思，此則名為第二天道，此善業人得至天中。此第二道有三功德。所謂三者：一切人愛；常自熏思，心生歡喜；身壞命終生於天上。此第二道至天世間。
4.C. -1985 “ ‘Musulundha, the second path leading to the higher realms consists in practicing an uncorrupted form of generosity, being free from wrongdoings, not indulging in cyclic existence, and practicing wholesome thought. Those who maintain wholesome conduct by following this path will be born into the heavenly worlds. In short, there are three benefits related to generosity: those who practice generosity will live in harmony with worldly beings, they will experience mental happiness because they always train their minds, and they will be wealthy in the future. This is the second path leading to the heavenly worlds.’
此有偈言：布施人所愛，亦復增長恩，後時生天富，布施果如是。 cf. Dhs.22.32
4.C. -1986“At this point, the Blessed One will utter this verse: “ ‘Those who practice generosity live in harmony with others. They experience mental satisfaction And will enjoy wealth in the future. Such are the results of generosity.
牟修樓陀！何者復是第三天道，而著彼道得到天上？所謂忍辱。能忍之人有五功德，所謂五者：不諍、不懟，此初功德；一切無能偷盜其物，此二功德；一切人愛，此三功德；多有悲心，此四功德；身壞命終得生善道天世界中，此五功德。
4.C. -1987 “ ‘Musulundha, the third path leading to the higher realms is patience. Those who cultivate patience will experience the following benefits. They will be free from strife, disputes, and wars —this is the first benefit. Also, no one will be able to rob them of their wealth, and they will live in harmony with all beings. When their bodies disintegrate, they will be born in the joyous higher realms.
此有偈言：忍辱相應行，悲心亦不怖，一切人所愛，身壞得生天。cf. Dhs.21.24
4.C. -1988“ ‘There is also a verse about this: [F.305.a] “ ‘Those who cultivate patient conduct Will have friends and not be afraid of anything. They will live in harmony within this world And will later enjoy themselves in the god realms.
牟修樓陀！何者復是第四天道，而著彼道得到天上？所謂美語。牟修樓陀！如是美語有六功德：一者一切人愛；二者無怖畏處；三者面常清淨；四者得善名稱；五者行則不慮；六者身壞命終生於天上。牟修樓陀！此是美語六種功德。
4.C. - 1989 “ ‘Musulundha, the fourth path leading to the higher realms consists in speaking pleasant words. Six benefits derive from speaking pleasant words. Pleasant words make everyone happy, and those who speak pleasant words will have no fear, they will always enjoy pleasures, they will be serene, they will be free from anxiety, and others will serve them. Those are the six benefits.
此有偈言：一切人所愛，增長善名稱，普面甚端嚴，身壞則生天。
4.C. -1990“ ‘There is also a verse about speaking pleasant words: “ ‘Those who speak pleasant words will delight worldly beings, Their fame will increase in this life, They will have an attractive appearance, And they will reach the heavenly worlds.
牟修樓陀！何者復是第五天道，而著彼道得到天上？所謂憐愍一切眾生。此善男子乃至終得到於涅槃，我說彼人無等功德。
4.C. - 1991 “ ‘Musulundha, the fifth path leading to the heavenly worlds consists in loving concern for everyone. Those who are filled with love will reach the transcendence of suffering. Each day of their lives, they will be surrounded by boundless retinues and possess immeasurable qualities.
此有偈言：於一切眾生，悲心如父母，彼人憐愍寶，常在心中住。cf. Dhs.21.25
4.C. -1992“ ‘There is also a verse about this: “ ‘The jewel of compassion Causes them to always regard worldly beings As their own parents. This supreme quality will be present in their minds.
牟修樓陀！何者復是第六天道，而著彼道得到天上？所謂正心。正心之者，能作善業；善思惟者，善語言說。總略說此正心功德。
4.C. -1993 “ ‘Musulundha, by following the sixth divine path, beings will encounter the sights of the heavenly parks. Beings who rest within a state of mental equipoise will engage in wholesome activities, develop wholesome thoughts, and speak wholesome words. These, in short, are the benefits related to mental equipoise.
此有偈言：若善正心者，常順法觀察，不為過所使，如日光除闇。cf. Dhs.11.56
4.C. -1994“ ‘There is also a verse about this: “ ‘Those who rest within a state of mental equipoise Always observe the Dharma. They will not fall under the sway of wrongdoings, Just as there can be no darkness when the sun is shining. [F.305.b]
牟修樓陀！凡為一切法之根本，謂善正心。
4.C. -1995 “ ‘Musulundha, settling the mind within a state of equipoise is the root of all virtues.
牟修樓陀！何者復是第七天道，而著彼道得到天上？所謂正見。正見丈夫能到涅槃，何況於天。彼若少有身口意業，一切如是利益眾生，得生天中乃至涅槃。
4.C. -1996 “ ‘Musulundha, there is also a seventh divine path through which beings will reach the heavenly worlds. Those who observe an authentic view will attain the transcendence of suffering, so there is no need to mention that they will also reach the heavenly worlds. Every single activity they engage in with body, speech, and mind, even the most insignificant ones, is always beneficial and directed toward the realization of the transcendence of suffering. Such beings will be born in the heavenly worlds.
此有偈言：唯正見為勝，隨何人有心，俗人亦如是，得脫生死縛。cf. Dhs.11.57
4.C. -1997“ ‘There is also a verse about this: “ ‘Know that those in whom The most excellent authentic view has arisen Will be free from the bondage of cyclic existence, Even if they are householders.
牟修樓陀！何者復是第八天道，而著彼道得到天上？所謂遠離不善知識，無三種過，善人不捨，為同戒故。諸惡因緣一切不生，餘勝大過亦更不得。
4.C. - 1998 “ ‘Musulundha, the eighth divine path consists in abandoning unwholesome company. In short, this will prevent the following three faults. Those who give up unwholesome company will not abandon sublime beings. They will be trusted by such beings who will think, “They are following the same training as us.” This will also prevent special faults from occurring.
此有偈言：近惡知識者，彼則不得樂；近惡知識已，廣得不饒益。cf. Dhs.15.40-41
4.C. -1999“ ‘There is also a verse about this: “ ‘Those who do not associate with unwholesome friends Will have the fortune of happiness. Following unwholesome friends is the worst Among all kinds of inappropriate behavior.
牟修樓陀！何者復是第九天道，而著彼道得到天上？謂聞正法。略說聞法攝七功德：一者得聞未聞異法；二者所聞堅固不失；三者捨離一切惡業；四者諸聖之所樂見；五者深心信敬如來；六者則得增長壽命；七者身壞命終生天。
4.C. -2000 “ ‘Musulundha, the ninth divine path consists in listening to the sacred Dharma. In short, there are seven benefits derived from listening to the sacred Dharma. Those who have not heard the Dharma will be instructed, the knowledge of those who have heard the Dharma will increase, and those beings will abandon every negative action of ordinary beings, they will become naturally inclined to follow the example of noble beings, sincere faith in the Buddha will repeatedly arise in their minds, their lifespans will increase, and [F.306.a] when their bodies disintegrate, they will be born among the gods.
此有偈言：未聞者得聞，已聞者堅固，捨離諸惡業，身壞得生天。cf. Dhs.15.42-43
4.C. -2001“ ‘There is also a verse about this: “ ‘Beings who have not heard the Dharma will be instructed,The knowledge of those who have heard the Dharma will be reinforced, Negative actions will be given up, And in the future they will be born among the gods.
牟修樓陀！何者復是第十天道，而著彼道得到天上？謂柔軟心。牟修樓陀！彼柔軟心有四功德：一者於他不生怨嫌；二者雖作而不堅固；三者不為瞋恚所惱；四者身壞命終生天。
4.C. -2002 “ ‘Musulundha, the tenth divine path consists in cultivating a gentle mind. There are four benefits related to this. One will not become angry. In the unlikely event that one should become angry, one’s anger will not persist. One will not harm others out of hostility. When one’s body disintegrates, one will be born among the gods.
此有偈言：若善淨無垢，諸過不著心，瞋垢不能污，死後得生天。cf. Dhs.11.58
4.C. -2003 “ ‘There is also a verse about this: “ ‘Those whose minds are virtuous and flawless Will never be harmed by anger; They will not be polluted by covetousness, And they will be born in the divine worlds.
牟修樓陀！何者復是十一天道，而著彼道得到天上？謂信業果。信業果者，一切惡業皆悉捨離，乃至不起微塵等惡，唯於惡業見則怖畏。彼人善業、不善業果，一切皆知。彼人知已，造作善業，捨不善業。彼人恒常習作善業，身壞命終得生天上。
4.C. -2004 “ ‘Musulundha, the eleventh divine path consists in developing the power of trust in the way causal actions produce effects. Beings who have done so will abandon all negative actions and will shun even the smallest wrongdoing. They are aware of the consequences of wholesome and unwholesome actions. They do not perpetuate conditioned phenomena. Because they have familiarized themselves with wholesome actions, they will, upon the disintegration of their bodies, join the gods in the joyous higher realms.
此有偈言：若知業果者，常見微細義，彼惡所不染，如空泥不污。cf. Dhs.15.41-42
4.C. -2005 “ ‘There is also a verse about this: “ ‘Those who understand the ripening effects of actions Are always mindful of even the smallest actions. They will be unsullied by negativities Like lotuses growing in a muddy swamp.
牟修樓陀！何者復是十二天道，而著彼道得到天上？謂於三寶深心信敬，不顛倒信。彼於三寶深心信敬，不顛倒故，無量功德。多有無量百百功德，此一功德，則勝一切諸餘功德。謂此丈夫先受人樂，終到涅槃；謂天、天女不放逸行，若放逸天，非世間樂、非出世樂。以是義故，牟修樓陀！如彼大仙名迦那迦牟尼世尊，如是為彼夜摩天王樂見說法。彼如是法，一切如來法皆如是，更不異法，如汝於前舊天所聞。
4.C. -2006 “ ‘Musulundha, those who enter this twelfth path that leads to the higher realms will be born in the worlds of the gods; this path consists in cultivating unmistaken and sincere faith in the Three Jewels. There are hundreds of benefits related to this, [F.306.b] so this beneficial path outshines and surpasses all the others. It is luminous and resplendent. Beings on this path will perfect the transcendence of suffering. Before that happens, they will experience the pleasures of gods and humans. By following this twelfth path, humans or gods who are free from the influence of carelessness will journey to the higher realms. On the other hand, careless beings will fail to achieve either mundane or supramundane happiness. Musulundha, the Dharma that the sage of the past, Kanakamuni, taught to Saumya, lord of the Heaven Free from Strife, is the very same Dharma that all the thus-gone ones teach. You have received it correctly from those very senior gods.
此有偈言：深心信三寶，無量數勤修，於先得生天，終得涅槃果。cf. Dhs.31.26
4.C. -2007 “ ‘There is also a verse about this: “ ‘Those who have sincere faith in the Three Jewels Will enjoy abundant fortunate effects in the future. Before transcending suffering, They will be born in the higher realms.
此等則是十二天道，恒常修行，如是必定得果不疑。
4.C. -2008 “ ‘Those twelve paths are free from hindrances and always lead to their destination and nowhere else.’
爾時，天王牟修樓陀并八萬天，從佛世尊聞此法門，聞已皆得須陀洹果。
4.C. -2009 “Upon hearing this Dharma teaching from the Blessed One, Musulundha and eight million gods will reach the fruition of a stream enterer.
爾時，天王牟修樓陀禮世尊足，而說偈言：
我得脫惡道，依於佛世尊，一切天孤獨，如來法救度。
Then Musulundha, ruler of the Heaven Free from Strife, will prostrate at the feet of the Blessed One and utter these verses:
4.C. -2010 “ ‘Thus-Gone One, through your kindness I am liberated from the fear of the lower realms! Protector, through your Dharma All these gods have also been freed!
我朝日得果，入於佛法中，共天如是入，過生死畏處。
4.C. -2011 “ ‘Today, my own life and the lives of the gods, Who were caught in this great prison of existence, Have become fruitful Due to the teachings of the Blissful One.’ [F.307.a]
牟修樓陀如是說已，飛昇虛空，并諸天眾向夜摩天所居地處。彼天一切如是皆到，既到天中，猶故受樂，遊行嬉戲。一生命業盡已則退，惡道閉塞。生於人中，第一富樂、第一端正，有勝大心，一切國土於中皆勝。若有非是須陀洹者，彼天退已，如其業行，或生地獄、餓鬼、畜生。若餘業故，得生人中，彼亦如是得大富樂，種種莊嚴。以餘業故。
4.C. -2012 “Having uttered those verses, Musulundha and the accompanying gods will leave Vārāṇasī, rising up into the center of the sky, and thus return to the realms of the Heaven Free from Strife. Once there, all the gods will proceed to enjoy themselves and celebrate for a long time, continuing in this fashion until their lives come to an end. When that happens, they will next be born as humans who have ended their engagement in negative actions. They will have a youthful appearance, possess the most exquisite physiques, and be endowed with wealth and land. When those among them who have not yet reached the level of a stream enterer subsequently undergo death and rebirth, they will, in accordance with their karmic qualities, be born among hell beings, starving spirits, or animals. Once they transfer from such existences, some among them may be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, have a youthful appearance and enjoy delightful ornaments and clothing. [V70] [F.1.b] [B46]
又彼比丘知業果報，次復觀察夜摩天中所有地處。彼見聞知：夜摩天中復有地處，彼處名為乘處遊行。眾生何業生彼地處？彼見聞知：若人善心，善深直心，不殺盜婬。
· The Gods in Traveling on Great Mounts 357 ·
4.C. -2013 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the Heaven Free from Strife, he will see by means of knowledge derived from hearing, and so accurately perceive a realm known as Traveling on Great Mounts. Wondering what karmic actions cause beings to take birth there, he again uses knowledge derived from hearing to perceive how some holy people may receive teachings on good fortune from spiritual teachers.
彼人善業，身壞命終生彼地處。始生彼時，即見天中種種樹林、清流水河、蓮花池等，勝妙殊異甚可愛樂。眾鳥音聲，聞香知味觸等皆勝，可愛可樂。見彼妙色、聞妙聲等，作如是言：今此所見種種樹林，種種可愛清流水河、蓮花池等，種種妙色昔所未有，甚為可愛、甚為可樂，有無量種，更無相似，心叵厭足。今此所聞種種歌聲、眾鳥音等，悉皆勝妙昔所未有，甚為可愛、甚為可樂，有無量種，更無相似，心叵厭足。今所聞香昔所未有亦甚可愛，亦甚可樂，有無量種，更無相似，心叵厭足。此味亦爾，昔所未有，亦甚可愛，亦甚可樂，有無量種，更無相似，心叵厭足。此觸亦爾，昔未曾有，亦甚可愛，亦甚可樂，有無量種，更無相似，心叵厭足。彼天如是內心思惟五欲境界，念欲常得。如是勝妙五境界樂，嬉戲遊行，心不厭足。彼處所有一切天女聞已語言：此天世間，法常如是，一切境界一切常爾，無不樂處、無不樂時。如此勝相，處處普遍，具足皆有五欲功德，有無量種隨念皆得，常受天樂，更無與等。
As a result, they are born as gods who experience the qualities of incomparable objects. They see forms that are desirable, attractive, and delightful in a way that is unlike anything else. Their ears hear various songs, songbirds, [F.2.a] and the sounds of cascades, streams, and ponds —all of which are uniquely and exceptionally desirable, attractive, and delightful —and thus they listen insatiably. Likewise, their noses will untiringly perceive desirable, attractive, and delightful aromas that are unique and unprecedented. With their tongues they will insatiably enjoy numerous exceptional tastes. Their bodies will likewise touch many different textures with various unique qualities. Thus, there is no pleasure that is not present within the forests in which they live, as all five divine sense pleasures are abundant, diverse, perfect, enticing, and unique.
天見此林已，生如是希有之心，何況入中。牟修樓陀天王之前，復過於是。彼處九億那由他千種種莊嚴少色天女，歌舞具足，歡喜心面，五欲功德而為供養。
4.C. -2014 “As soon as the gods see and enter these amazing forests, they immediately become astonished. So, there is no need to mention what happens when they behold the divine ruler Musulundha and join the gods living there. There, they are met by the smiling faces of nine quadrillion beautiful and youthful goddesses who bear many types of ornaments and attire. The goddesses sing and play music [F.2.b] as they proffer nine quadrillion offerings of splendid and superb sense pleasures.
牟修樓陀夜摩天王如是受樂，夜摩天王牟修樓陀天子必見。何以故？此處境界，牟修樓陀夜摩天王則是其主，此一切天皆屬彼王，我等依之猶如父母，在此一切夜摩天中所有地處。彼始生天，既聞此已，諸天女等而為圍遶，入彼林中。既入林已，見下中色種種形服莊嚴諸天。
4.C. -2015 “The gods hold King Musulundha in high regard, for the realm belongs to him. They proclaim their ruler to be like a father or a mother who teaches goodness throughout the realms in the Heaven Free from Strife. Hearing this, newly born gods will further behold that god who is surrounded by goddesses, and so they are born with inferior or intermediate bodies, garments, and ornaments. 358
一切皆受五欲功德。行食俱樂，一切皆有五功德食。見彼遊戲，多有無量諸天女眾共餘諸天美聲語說，無量百千種種功德而為莊嚴。復有七寶妙樹莊嚴，復有種種行樹莊嚴。
4.C. -2016 “They all experience nothing but enjoyable qualities and delightful sustenance for the five senses, and thus they frolic. The goddesses and the other gods all speak delightful and pleasing words, and whatever one might wish for manifests from the rows of hundreds of thousands of beautiful wish-fulfilling trees made of the seven precious substances and displaying thousands of excellent qualities.
彼處多有隨憶念樹，天有所念，從彼樹得，如是具足功德寶樹。彼始生天，有無量種勝妙功德皆悉具足，五境界樂亦皆具足。彼天見已，眼著甚樂，生勝愛樂，處處遍見。如是見已，共諸天女入彼大林，入大林已，豐飲食河百千莊嚴，種種色鳥、種種音聲。彼諸天女歌聲普遍，耳聞其樂，與鳥合聲。
4.C. -2017 “The gods who take birth among those trees, which possess such amazing qualities, completely lose themselves as they enjoy this copious wealth of wonderful objects. Enraptured, their eyes never stray from the trees, and so they stare uninterruptedly at these pleasures found in that great forest. The forest is also filled with thousands of streams brimming with food and drink. [F.3.a] The place is filled with the sweet calls of beautiful birds and the most captivating, perfect songs of goddesses. As the songs of the birds and goddesses mingle, they have the most enrapturing effect on the minds of the gods.
彼始生天，復於異處見蓮華林，希有殊妙，長三由旬，廣二由旬。見彼大林有金蓮花，無量形相，有無量色以為莊嚴。譬如秋時，虛空之中諸曜莊嚴，如是如是。百千天女多饒具足，歌舞遊戲，五樂音聲，受諸快樂，迭相心念，迭相附近，一念不離，恒常一心，迭相愛樂。
4.C. -2018 “As older gods arrive, the newborn gods will catch sight of an amazing lotus grove that is three leagues long, two leagues across, and brimful of lotus flowers in gorgeous shapes and appearances. Like resplendent planets and stars in the pure autumn sky, great multitudes of beautiful gods and goddesses assemble there. These gatherings of thousands of joyous gods and goddesses fill the great lotus grove, as they dance and frolic with each other to the tunes of the five types of instruments. The gods and goddesses converse intimately and spend each moment in joyous affection for one another. Never tiring, they become captured by this frame of mind and consciousness, and thus they bask in the midst of these throngs of exuberant gods.
見園林中處處多有歡喜天眾，亦見多有種種鳥群，迭共戲樂，迭相愛念，迭相附近，一念不離，恒常一心，迭相愛樂。如是天等遊戲受樂，鳥亦如是。鵝鴨鴛鴦如是等鳥有無量種，無量群眾在蓮華林清淨水中，處處遊戲於彼河岸。其處有天摘取金葉用飲天酒，共天女眾歌舞遊戲，受種種樂。復摘銀葉用飲赤酒，酒色猶如蓮花寶色，香味清冷一切具足，共諸天女歌戲受樂。自善業力之所感致。
4.C. -2019 “The enamored gods and goddesses also see numerous kinds of infatuated birds that frolic and play around in the waters of the lotus grove, and this further inspires them to enjoy each other’s company. The gods also inspire the birds and thus the swans, ducks, and geese likewise rollick in numerous ways within the lotus grove. [F.3.b] On the shores of this delightful lake, some gods pick lotuses with golden petals and drink nectar from them as they sing songs. In this way, surrounded by gatherings of goddesses, they enjoy an abundance of divine pleasures. Drinking in accordance with their karmic actions, there are other gods who imbibe nectar that is from lotus petals of the nature of silver, and who have teeth with a ruby-like color. Joyfully, they also imbibe from golden lotuses. There are also other gods who drink fragrant and cooling nectar from lotus petals made of crystal. In this way the gods drink nectars that correspond to their individual karmic actions. Moreover, within this lotus grove replete with magnificent wonders and sense pleasures, there are also some gods who drink that nectar from the petals of lotuses the color of sapphire. In this manner, they also celebrate among their joyful retinue.
復有異天亦在彼處蓮花林中極可愛處，如是諸天五欲境界受諸快樂，摘青寶色蓮花之葉，共諸天女用飲天酒。復有異天入彼樹下，天華所覆，既飲天酒，怡然快樂，於園林中共諸天女遊行放逸，飲色香味天果美汁，歡喜歌笑。復有異天金銀玻瓈、青寶樹枝覆蔭為舍，共諸天女歌笑嬉戲，受天快樂。復有異天依止河岸鳥音聲處，在柔軟地、妙觸之地其處生華，摘取彼華。其華五色，有別、有合。共諸天女取已嗅之，彼諸天女近於天子歌舞戲笑。復有異天在種種寶石地之上，所謂青寶、玻瓈金銀，如是地處嬉戲遊行受諸快樂。
4.C. -2020 “Other gods pass among trees that yield divine nectar and that are abloom with heavenly flowers. Infatuated and careless, they roam with their joyous retinue into these forests ripe with substances of exquisite divine taste, fragrance, and color. Gallivanting through these forests, they eat the fruit sand enjoy the taste of various nectars, singing with their minds filled with joy. There are also other gods who sing and celebrate with goddesses within caverns and mansions festooned in blooming vines of gold, silver, crystal, and sapphire. [F.4.a] Still other gods linger on the banks of the rivers, where they don garlands made from flowers in five colors, which grow on trees that resound with the songs of birds. The trees stand on soft ground that yields to one’s step but bounces back when the foot is lifted. Some gods make bouquets of flowers so that they can enjoy the flowers together and relish their scents. Still other gods play music nearby, while other gods take seats on rocks made of sapphire, crystal, gold, and silver, where they enjoy themselves and celebrate.
乃至集作愛善業盡，善業盡已，於彼處退。彼處退已，墮於惡道，生在地獄、餓鬼、畜生。若有餘業，得生人中，常生樂處，則有第一端正之色，大心大富，得為國主。以餘業故。
4.C. -2021 “This continues until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will again be born among hell beings, starving spirits, or animals. When they transmigrate from such existences, they might, due to karmic actions to be experienced in other lives, be born with the general lot in life of a human. In that event they will be youthful, attractive, and strong. They will be happy, wealthy, and in control of the land. Such are the concordant consequences of their actions.
又彼比丘知業果報，次復觀察夜摩天中所有地處。彼見聞知：復有地處，彼處名為雲處遊行。眾生何業生彼地處？彼見聞知：若人直心，本性正直，信於三寶，不殺不盜，不行一切不善邪行——不樂、不行亦不多作。見諸婦女，乃至不生欲意之心，不念婬欲，捨婬欲心，亦不分別，猶如捨毒。此善男子身壞命終生夜摩天，在彼雲處遊行之處。
· The Gods in Moving in the Stream ·
4.C. -2022 “As the monk who has knowledge of the ripening of karmic actions continues to examine the realms of the gods in the Heaven Free from Strife, he uses insight derived from hearing and so correctly perceives a realm known as Moving in the Stream. Wondering what karmic actions may cause beings to take birth there, he sees with insight derived from hearing. [F.4.b] Thus, he notices how some honest and sincere people who possess the power of faith may give up killing and stealing and become completely free from such acts. Furthermore, such people may avoid resorting to, becoming habituated to, and increasing acts of sexual misconduct. In that way, they are no longer dependent on female attention, and their eyes no longer ogle forms with lustful desire. Rather, they overpower and relinquish any improper mental activity through their contemplations. They do not entertain any such thoughts but regard them as poison. Upon the disintegration of their bodies, such holy people will go to the joyous higher realms and be born among the gods in Moving in the Stream within the Heaven Free from Strife.
生彼處已，身之光明與日不異，受善業樂、受無比樂，無量境界受諸快樂。即初生時，甚大歡喜，心生思惟：我今云何獨在此處？即生念時，見諸天女在樹林中。樹種種枝，具足寶鈴，鈴有妙聲。地色猶如火洋真金，地處有如銀玻瓈色，多有百千妙蓮花池以為莊嚴。彼地分處林樹柔軟，有百千鳥出美妙聲。彼諸天女如是林中遊戲受樂，即彼天子心生念時，林間速出妙莊嚴具而自莊嚴。以蓮花鬘莊嚴其頭，其身皆著種種色衣，到天子所。既到近已，種種莊嚴而圍遶之，詠種種歌，微妙音聲心極愛染，娛樂天子。無量樂具，具足而有，彼諸天女如是種種娛樂天子。
4.C. -2023 “Once born there, they will experience the dawning of the effects of virtues that are splendid like the sun. Living in a realm of divine substances, they will experience the pleasures of incomparable enjoyments. As soon as they are born, in their joyful and happy state of mind they will wonder whether they might be alone in that realm. As soon as they have this thought, they will notice goddesses who live in the forests approaching their dwelling place. These goddesses wear copious ornaments and garments, they carry garlands of resplendent lotus flowers upon their heads, and their apparel boasts an abundance of colors. Adorned with hundreds of thousands of ornaments, they artfully approach and surround the newly born god. The goddesses play music and sing beautiful songs as they draw near the god, whom they find attractive in numerous ways. In this fashion, the goddesses come to engage with that supreme god, whose perfect qualities captivate them. [F.5.a]
如是天子於彼天女本未曾見，既得見已，如是思惟：此是何人？從何處來？繫屬於誰？為誰而來？既來見已，見其具有種種色衣，有種種寶莊嚴其身，其手執持無量樂器，且少分喻。何處何處三十三天所有天女歌樂之聲，不得為比，何況三種功德具足，無量善業所得之果。
4.C. -2024 “At the sight of these divine maidens, the god will feel an unprecedented desire and wonder, ‘Who are they? Where do they come from?’ As the goddesses stand before him, many thousands of desirous tendencies will well up. The goddesses’ copious, resplendent ornaments shine from their bodies, their earrings of pure gold grace their cheeks, and with their hands they strum a variety of instruments. If even the youthful goddesses in the choirs of the Heaven of the Thirty-Three are incredibly beautiful, why even mention the beauty of the goddesses within the Heaven Free from Strife, who are born from qualities that are three times greater in terms of their associated virtuous and perfectly pure actions.
夜摩天女於彼三十三天天女歌詠音聲甚為殊勝，色少勢力、身之形量、歌聲樂受、園林諸樹、流水河池、須陀之食、勝妙堂舍、戲樂之處一切皆勝。上上次第乃至他化自在天中，色少勢力、身之形量、歌聲受樂如是等事，一切皆勝。何以故？業果重故。心戒清淨，無垢染故。此夜摩天如是天女不可比類，一切具足。
In terms of their appearance, youth, proportions, and the ease with which they play their instruments, these goddesses are as far superior to those of the Heaven of the Thirty-Three as the latter goddesses are to human songstresses. Likewise, the forests, groves, lotus nectars, waterfalls, mansions, pools, and palaces in this realm are increasingly superior. The appearance, youthfulness, and joys associated with the goddesses also become greater, all the way up to the Heaven of Making Use of Others’ Emanations. Why is that? Because the weight of karmic effects continues to increase in correlation with the actions of their increasingly pure minds and discipline. Hence, the goddesses of the Heaven Free from Strife are incomparable.
彼如是處有二種過，謂無常、欲，唯有少分微樂可說。若愚癡人受持禁戒，悕望於有，作如是心：願我持戒得生天中。為迴彼心，我說：無常、退及愛離，如是等過。何以故？若起少心悕望於有，一切善法皆悉散失。一切有中，無處常者。下上傍廂，若常不動、不破壞者，無有是處。一切分別無不分別，以此因緣，說彼天報非可愛處。
4.C. -2025 “Nevertheless, all of this, without exception, is subject to impermanence. Otherwise, in terms of their pleasures, these realms are indeed desirable and praiseworthy, [F.5.b] which causes less intelligent people to take up discipline out of attachment to existence —less intelligent people, who are attached to existence, take up discipline, thinking that this will make them take birth as gods. This is why the shortcomings of such realms —such as impermanence, transience, and how all agreeable factors will be lost — must be explained. If it wasn’t, even a slight cause of craving for existence would become an obstacle for virtuous qualities to appear. Whether one looks above, below, or ahead, there is nowhere that is permanent, durable, or stable. It is from this perspective that the higher realms are praised, and not merely in terms of craving for existence.
爾時，彼處諸天女等圍遶如是始生天子，歌舞遊戲種種娛樂。爾時，天子本未曾見，心自思惟：此屬於誰，而來近我？
4.C. -2026 “Next, as they serve the newly born god, the divine maidens sing and flirt seductively in sundry ways. Seeing these unprecedented sights, the god will think, ‘Who are these goddesses? Why have they come here? And why are they serving me?’
隨彼天子心之所念，即心念時，以善業故，彼天女言：天為我主，何以不共我等語說？天是我夫，隨天所須，我為給使，令天受樂。
4.C. -2027 “As soon as he has had this thought, the maidens will speak to him, moved by his past positive actions: ‘New one, you are powerful and enticing, so we wish to follow you, serve you, take care of you, and make you happy. Since you are our master, we will do whatever you command.’
時，彼天子既得聞已，作如是言：汝若屬我，今可來近在此林中，何以故？此之天處是受樂地。生此天者，此處受樂。
4.C. -2028 “Hearing those words, the new god will respond, ‘If indeed you all are mine, I must certainly explore the forests and groves with you! [F.6.a] This is because I have been born in this heaven due to the causes of pleasure.’
時，彼天女即抱天子，無量種種受快樂已。天女復起作如是言：我共天子在園林中處處遊行。此園林中多饒無量種種天眾，隨眼所見種種可愛種種諸鳥音聲可樂，多有種種流水河池、蓮花莊嚴，多有百千種種山峯。其峯高峻，種種七寶，多有光明莊嚴山峯。種種山谷處處嚴好，多有種種諸鳥音聲。在地處處有池莊嚴，如是功德悉皆具足。我共天子俱行遊戲，受諸欲樂。
4.C. -2029 “The young divine maidens will then embrace the god and caress him, arousing him in many ways. As they do so, they will tell him, ‘Young god, you see that these forests and groves abound with different gatherings of gods. These forests are full of joys and, within them, many different birds sing their ravishing songs. Here are all sorts of beautiful waterfalls and ponds. Thousands of mountains formed from the seven precious substances shine in lofty splendor, replete with slopes and many gorgeous alpine vistas. The lovely calls of many species of birds can be heard throughout this land, which is arrayed with many ponds and exquisite contours. O god, come with us to enjoy and celebrate within this perfect realm. We shall serve you by giving you deep gratification.’
爾時，如是始生天子從彼天女聞是語已，語天女言：我隨汝意，皆如是作。如是說已，起彼坐處，為受樂故。一切天女共彼天子園林中行，種種音聲天寶樂器在手執持，共彼天子遊行放逸。爾時，天子共彼天女遊行放逸，復有其餘天子、天女共行遊戲合會相逢。時二天子見則相愛迭共語說，彼此天女亦復如是，心迭相愛，一切和合。
4.C. -2030 “Hearing these words from the goddesses, the newly born god will respond, ‘Definitely, let us do as you wish!’ He will then stand up and take off with his goddesses into the forests and parks in pursuit of pleasure. As they sing and play drums and various instruments, the inhabitants in this land of carelessness gad about, enjoying what their land has to offer. Living happily, they wander from place to place, frolicking with their own goddesses and any other goddesses they meet. Whenever they meet, they rush into each other’s arms, driven by their mutual attraction. They appreciate each other deeply and joyfully. [F.6.b]
復向異林。如是林者，名戲樂林，彼林之量三千由旬，彼林無量有百千億那由他數。諸天子眾滿彼林中，如歡喜林曠野無異，如是具足種種功德，名戲樂林。天遊行處種種具足。
4.C. -2031 “Thus, with mutual affection, these groups of gods and goddesses will travel to the Forest of Amusements, a divine forest that measures three thousand leagues. This forest abounds with many quadrillions of pleasures, and it is due to these many special pleasures that it receives its name. It also resembles an awe-inspiring jungle. For their pleasure, the gods in Moving in the Stream go to this Forest of Enjoyment.
彼兩朋天，共見彼處皆悉本來未如是見亦未曾聞，不可譬喻。見彼林已，生歡喜心，面眼目等皆有喜狀。時始生天及其天女即語彼天，作如是言：此如是等，昔來未見。
4.C. -2032 “When a new god arrives in this forest, he will witness joys of a kind he never experienced before, thus seeing and hearing things that are absolutely unprecedented and unparalleled. When the goddesses there see the newly born god whose eyes sparkle in excitement, they will say, ‘Who is this new god who has now come to live with us?’
如是說已，兩朋天子、兩朋天女頭著天鬘，身塗栴檀坐天堂殿，上昇虛空，歌舞喜笑迭共遊戲，相與共詣牟修樓陀夜摩天王。如是上去，復有餘天并其天女，手執蓮花坐天之處，上昇虛空，歌舞喜笑迭共戲樂，相與共詣牟修樓陀夜摩天王。亦爾上去，復有餘天能微細行，手執箜篌，能穿無量百千山過，行不障礙。共諸天女歌舞嬉戲，亦復向彼牟修樓陀夜摩天王所住殿舍，心生歡喜。亦爾上去，復有餘天於虛空中雨諸天花，共諸天女歌舞嬉戲，亦復向彼牟修樓陀夜摩天王所住殿舍。亦爾上去。
4.C. -2033 “Adorned with wonderful divine garlands, the gods also travel through the sky in mansions made of divine sandalwood, celebrating, singing, laughing, and strutting to the accompaniment of music. In this manner, they will journey to the residence of King Musulundha. Other gods in their sky mansions hold divine lotuses in their hands while seated on divine thrones as they travel through space in jubilant poses. Still others travel while holding vīṇās in their hands. Thus, free from any discomfort, they all travel in very refined ways, joyfully journeying to the residence of the great king Musulundha. Still other gods hover in the sky, from which they let a rain of flowers shower down. In this way, singing and in happy unison, [F.7.a] they travel smoothly to the residence of Musulundha.
彼始生天如是無量種種差別，無量遊戲皆悉具見，亦共同行，在天女前如是而行。彼無量天皆以美語共其言說。
4.C. -2034 “Seeing how the gods thus experience tremendous pleasure, enjoying themselves in numerous different ways, the newly born god travels along. On the way, he will engage in many delightful conversations with the accompanying gods and goddesses.
爾時，如是始生天子遙見遠處有勝光明，過百千日，自餘凡夫眼不能觀。復聞彼處無量音聲，聲有四種：一者相應；二者真正；三者和合；四者平等。
4.C. -2035 “At a certain point, in the far distance, he will perceive a light that is as brilliant as a hundred thousand suns. The light is so bright that even the gods are unable to look at it. At the same time, he will also hear a magnificent sound that is delightful, loud, and clear, and that seems to resound from all four directions.
如是音聲彼天聞已，心生歡喜問天女言：今見彼處勝妙可愛，有大光明在於彼處，如是遙見。彼處如是勝上音聲，美妙平等和合歌聲，復有舞戲，云何如是？爾時，天女即便語彼始生天子作如是言：夜摩天王彼處受樂，多有無量百千天眾，復有無量諸天女眾，一切天眾之所讚歎。猶如兜率寂靜天王，受天之樂。
4.C. -2036 “Exhilarated, the god will ask his companions, ‘What is this outstandingly beautiful, clear light, and what is this ravishing, loud sound we now hear?’ “His companions will reply, ‘Just as the lord of the gods in the Heaven Free from Strife enjoys himself within a retinue of many hundreds of thousands of gods —receiving divine praises in the midst of hundreds of lotus flowers and surrounded by divine maidens —such is also the case with Praśānta, lord of the Heaven of Joy. He likewise frolics, enjoys himself, and celebrates.’
爾時，如是始生天子既聞是語，則生第一希有之心，如是念言：除寂靜王，如是受樂，更有何處如是受樂？時，彼如是始生天子既思念已，語天女言：誰名寂靜？於何處住？我見此已，當往見之。
4.C. -2037 “Hearing this, the newly born god will be struck by further wonder. ‘Where,’ he will ask his companions, ‘is the residence of this ruler, Praśānta, of whom you now speak? Who is this Praśānta, whose realm is like that? [F.7.b] Where does he live? He sees us here, yet we cannot see him.’
時，彼天女聞其語已，心則思惟作如是念：此始生故，不知更有大勢力，故作如是言：我見寂靜。
4.C. -2038 “Thus, when he has heard the words of the others and considered them, the newly born god will propose, ‘Now that we have come to know of this great being, let’s go to see Praśānta!’
時，彼天女復語之言：兜率陀天在我之上，於我為勝，過百千倍我之所有受用之樂，一切業果皆悉殊勝。彼於此處夜摩天王威德勢力及餘一切，種種皆勝，在我上住。一切凡天皆不能往，非其境界。彼天一切於我皆勝，若天具有福德之力、大神通力則能往到，非一切天皆能到彼。
4.C. -2039 “Yet, to this call the other gods will respond, ‘The gods in the Heaven of Joy reside above us. Ours cannot be compared to even a hundred thousandth of their special features. All their pleasures are the result of the relationship between actions and results that the gods here in the Heaven Free from Strife cannot match in any way. Their splendor far outshines even that of the ruler here in the Heaven Free from Strife. They reside above us and, accordingly, not just any god can travel to that realm. Only the foremost among the gods, a select few who are endowed with tremendous power, may succeed. Not just anyone can travel to that realm.’
