正法念處經-觀天品之四十一(夜摩天之二十七)-迦羅村陀佛的教導-22法-16.念死-22.不信心、32地-14.樂行

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.

觀天品之四十一(夜摩天之二十七)

16.時，孔雀王菩薩知天眾心，復為宣說第十六法，告諸天眾：復有善法、可愛樂法，能制放逸猶如鐵鉤，應念修行。何等善法？所謂念死。若人念死，常勤修習，不休不息。無等大惡惱亂一切諸眾生等，無能逃避，決定無免。有生必死，能令一切恩愛別離。

· · · (16) Recollection of Death 551 · · ·

4.C. -4676 “Realizing that their minds are now fearful of cyclic existence, the peacock king will then continue to explain the teachings: ‘There is also another desirable, attractive, and delightful factor that is like a hook for the careless and that those who abide within the Great Vehicle should keep in mind. What is that? Recollection of death. When practicing, becoming habituated to, and increasing the recollection of death one understands that this suffering is encountered by absolutely all beings. Death is unstoppable and unavoidable for everyone. As death is absolutely certain, it will make one lose everything and separate from everything, no matter how agreeable and delightful it may otherwise be.

令人喪滅，生於異處，或有從樂生於苦處，業繩繫縛，自業所資，墮於地獄、餓鬼、畜生。於命終時，無有伴侶，唯有善業及不善業以為同伴。

4.C. -4677 “ ‘Once we pass away from this world, we will be born in another, where we will experience happiness or pain. Riding on karmic actions, sentient beings thus follow the path where they have to taste the fruits of their own actions, and thus they take birth among hell beings, starving spirits, and animals. When beings are born and pass away, they may be completely without company, and yet at that time they will always be accompanied by their virtuous and unvirtuous karmic actions.

所作善業猶如父母，將至樂處；不善惡業猶如大怨，將至地獄、餓鬼、畜生。以是義故，應修善業，捨離諸惡。

Therefore, virtuous karmic actions are like one’s mother and father, and misdeeds are like one’s enemies, causing one to be born among hell beings, starving spirits, and animals. Therefore, positive actions are always to be carried out, whereas all misdeeds must be avoided. [F.67.a]

若能如是修行念死，其心則不著於境界，不著貪欲、瞋恚、愚癡。怖畏死故，不為妻子眷屬因緣作不善業。一切在家若修此念，尚得寂靜，何況出家。

4.C. -4678 “ ‘When the recollection of death is explained in this way, one will develop weariness and no longer be so attracted to objects. One will not be marred by desire, anger, or ignorance. Nor will one engage in unvirtuous actions for the sake of one’s children or spouse. Since even the minds of householders who fear death will calm down, there is no need to mention monastics.

若有沙門修於念死，則不犯戒，不樂境界，不處憒閙。若處憒閙，心則散亂，多言之本，多見女人。能生一切貪欲之處應當捨離。

Monastics who remember death will never stray from their discipline. Nor will they develop any fondness for objects. Nor will they roam the land. Even if they do travel through the land, such monks will give up all distractions, including women, who are the root of all diversions, and all other such sources of distraction.

思惟念死，若處憒閙，心意不善，於命終時，當得一切無利衰惱，不得安樂。臨死之時，刀風、劍風之所解截，無歸無救，業繩所縛，將至餘世，非父母、兄弟、妻子、眷屬所能救護。

4.C. -4679 “ ‘Recollecting death, they will think, “Were I to travel through the land, I would only be able to keep but a few virtuous factors in mind. Once I arrive at the place and time of my death, those factors will not be sufficient to help me or give me relief. When the assisting and piercing winds 552 take me to the time and place of my death, then what will be my refuge, who will protect me? Tied by the shackles of my own karmic actions, I will be led away and dragged into the next life. My mother, father, siblings, relatives, companions, and friends —none of them can protect me at the place and time of my death.”

若能如是修念死相，是人則樂持戒、智慧，如是修行，是則能令善業增長，不善消滅，以善業故，受人天樂，後得涅槃。

4.C. -4680 “ ‘In that way, they cultivate the recollection of death, and whenever they do so, they also naturally develop fondness for generosity, discipline, and insight. Hence, karmic actions that are positive and virtuous will increase, and they will disengage from unvirtuous actions. [F.67.b] Based on such wholesome karmic actions, they will experience the happiness and enjoyments of gods and humans and ultimately attain the transcendence of suffering.

若男、若女知此功德，若在家、出家，若沙門、婆羅門，常應念死。以念死故，其心怖畏，不作一切不善之業。

Therefore, whether you are female or male, householder or monastic, mendicant or brahmin, you should understand those qualities and always remember death. People endowed with such mindfulness will fear the terrors of the Lord of Death, and thus they will disengage from all unvirtuous actions.

心作是念：一切眾生皆當歸死，天人、地獄、餓鬼境界無處不死。若能如是修行念死，畏未來世，其心不著色聲香味觸。如是境界非常不變、非不壞法，常念無常、苦、空、無我。若心念死，不為諸惡之所惱亂，常當數數修不淨觀，善觀增長。

4.C. -4681 “ ‘Cultivating this understanding, one then thinks, “All sentient beings are sure to die. Nowhere in the realms of gods, humans, hell beings, starving spirits, or animals is there any place that is not ruled by the Lord of Death.” Cultivating this understanding, one will be wary of the terrors that are to follow this life and so will not chase after sounds, textures, tastes, forms, or scents. One’s mind will not think in terms of things being permanent, stable, and enduring. Rather, one will be aware of impermanence, suffering, emptiness, and the absence of self. When mindful of death, one will not be harmed by flaws but will always and continuously remain attentive to virtuous factors. Such mental activity will then increase.

數數念死，修習增長，係念無常。無有常處而不破壞、不變不滅。可愛山峯百千萬億乃至須彌山王，劫火所燒，皆當摧滅，況人、天身。大海無邊，一切大河、一切龍王所住之處，一切諸龍及阿修羅，七日既出，則皆乾竭，何況我身。

4.C. -4682 “ ‘When constantly practicing, becoming habituated to, and increasing the recollection of death, one will always keep these points in mind. One will think, “Nowhere at all is there anything that will not disintegrate, fall, split apart, or transform. Mount Sumeru towers majestically amid a hundred thousand delightful mountains, yet even that will be destroyed by the fire at the end of the eon. Ah, how could my body then possibly endure? The infinite ocean into which all rivers flow, the home of nāgas and asuras, [F.68.a] will certainly dry up when the seven suns blaze. What then can be said of my body?

舉要言之，欲界、色界、無色界，一切三界無常變動皆當破壞，況我身命當是常住不動、不破壞法？

In short, the desire realm, the form realm, and the formless realm are all impermanent and unstable; they do not endure and are subject to transformation. So there is no need to mention that my body and life force are also impermanent and unstable, that they also do not endure and are subject to transformation.”

若能如是心意常念，意善觀察，如是修心，無處可樂、無處可貪、無處可瞋。貪瞋淨故，癡亦隨滅，離三過故，得第一處，不老不死、不盡不滅。如是念死，無所緣念，是故念死於一切念最為第一。

4.C. -4683 “ ‘As one contemplates that which is wholly and certainly virtuous with a mind that is constantly composed, such a practice will prevent any form of clinging. With a mind free from attachment, one will not be bound by desire or anger, and when desire and anger are continuously overcome, there will not be any ignorance. Freed from all flaws, one attains the supreme stage that knows no death, aging, or exhaustion whatsoever. Therefore, remain focused on the recollection of death. The best among all types of mindfulness is the mindfulness of death.

修念死相，復有功德。若沙門、婆羅門如是修行，諦觀此身猶如虎檻。云何觀苦？如我此身，身心病惱，為老所壞，死王將去，死網所縛，為何所作，不能修行布施、持戒及修智慧。是故應當於死未至，修行施、戒及以智慧，不久死至，壞於一切眾生之命。若沙門、婆羅門如是係心念於死相，所作不空，必得涅槃。

4.C. - 4684 “ ‘Cultivating the recollection of death also involves other qualities. When a mendicant or brahmin practices this recollection, he will understand that the body is like a casket of suffering. With an awareness of suffering he will then think, “When sickness and disease manifest, my body will be destroyed. What can I do once I am bound by the shackles of the Lord of Death? At that time, I will be unable to cultivate generosity, discipline, and insight. Therefore, until the Lord of Death arrives, [F.68.b] I shall make sure to cultivate generosity, discipline, and insight. The Lord of Death who kills the life force of all sentient beings will soon be here!” For mendicants and brahmins who thus keep in mind nothing but the recollection of death, such considerations will bear fruit and lead them to the final transcendence of suffering.

復次念死，所謂此身唯有無常，一切諸行皆悉無常、苦、空、無我，念念變壞，速疾不停，破壞之法，空無所有，非堅固法，如旋火輪、乾闥婆城。

4.C. -4685 “ ‘There is also another way of being mindful of death. What is that? Here one thinks as follows: “This aggregate of form is emptiness. This body is empty and impermanent. These conditioned factors are all impermanent, painful, empty, and devoid of self. They are always in rapid motion, and thus they constantly shift and deteriorate. They are nothing, void, empty, and insubstantial, resembling a spinning waterwheel and a city of gandharvas.

一切諸行皆亦如是。我之身命亦復如是，無有堅固，猶如水沫、乾闥婆城。如是死法，一切皆有，畢定來至，甚可怖畏；是故當修堅固之法，攝三善業，捨三不善。當作如是念於死想。若沙門、婆羅門自心修念，修是念故，得大利益。

Alas, all these conditioned factors, including my own body and life force, are just like foam and bubbles of water —they have no essence and are like a city of gandharvas. Any moment, without exception, might very well be the occasion for the terror of my death. Therefore, I must now do what is meaningful: I must cultivate the three kinds of virtuous action, give up the three kinds of unvirtuous action, and be mindful of death. That is what mendicants and brahmins cherish. I must train so that I am mindful of this fact.” ’

爾時，孔雀王菩薩以先佛偈，而作頌曰：

此六惡怨家，破壞於世間，老病死不斷，由於三毒故。

4.C. -4686 “At that point the peacock king will utter these verses: “ ‘Six great terrors Cause destruction in this world: Aging, disease, and death, And the three stains of desire and the rest.

五境界大賊，能劫於善財，此怨詐親善，行於嶮惡處。

4.C. -4687 “ ‘The five objects are thieves That steal the substance of virtue. Like enemies pretending to be friends, They roam the wilderness of existence.

放逸不善心，堅著於境界，能將諸眾生，疾至三惡道。

4.C. -4688 “ ‘A mind full of carelessness [F.69.a] Is perpetuated by objects. Such a person will soon be destroyed In the hells and among the starving spirits.

若有能覺知，苦等真實諦，是人則能得，安隱寂靜處。

4.C. -4689 “ ‘When the truths of suffering and so forth Are understood and comprehended, That supreme being attains The level of happiness and fortune.

拔斷諸毒根，增長功德行，應離懈怠心，莫近惡知識。cf. Dhs.34.9

4.C. -4690 “ ‘Work at uprooting all flaws And let excellent qualities flourish. Do not befriend unvirtuous people, But turn your back on the lazy.

若比丘精進，勤修念死觀，則得無上處，永離老病死。

4.C. -4691 “ ‘Mustering diligence and endowed with mindfulness, A mendicant who is protected by insight Will proceed to the supreme abode That lies beyond aging and death.

若有能如實，覺知於根塵，依止正智慧，則能渡有海。cf. Dhs.27.4

4.C. -4692 “ ‘When the faculties and their objects Are understood precisely as they are, One proceeds, based on insight, Beyond the ocean of existence.

念死常生怖，離慢及懈怠，親近智慧人，眾惡不污心。 cf. Dhs.34.10

4.C. -4693 “ ‘The wise do not befriend Those who are proud or lazy, Or those who are suspicious, Arrogant, or unwholesomely inclined.

精進心柔軟，修法離眾惡，正見心不動，此人應親近。cf. Dhs.34.11

4.C. -4694 “ ‘Those who are highly diligent and naturally gentle, Who observe the Dharma and have given up their flaws, Who possess the true view and are uncorrupted — It is beautiful to befriend such people.

若近惡知識，則不得善法；若近於勝者，則不畏眾過。cf. Dhs.34.12

4.C. -4695 “ ‘The unvirtuous are not suited for friendship, But supreme people are indeed. When befriending supreme beings, There will be no terrors of the flaws.

一念及須臾，晝夜常不離，智者常念死，無有逃避處。cf. Dhs.14.61-64

4.C. - 4696 “ ‘Every instant, every moment, every period of time, Throughout day and night, Think of death, O steadfast ones. Death cannot possibly be halted.

念死最殊勝，諸念無與等，修行得寂滅，永離諸塵垢。

4.C. -4697 “ ‘Remembering one’s impending death Is praised as the supreme mindfulness. Those who practice in this way will find perfect peace And proceed to the immaculate state.

若有念死畏，則不起心惡，心離一切過，當得寂滅處。

4.C. - 4698“ ‘Keeping in mind the terrors of the Lord of Death, How can one possibly engage with flaws? Free from flaws, one permanently Pacifies all the stains.

不放逸勝果，世尊如是說，若常念死畏，則離諸不善。

4.C. -4699 “ ‘The thus-gone ones teach That carefulness is the supreme stage. Be constantly mindful of the Lord of Death And thereby relinquish all unvirtuous factors.’

時，孔雀王菩薩為諸天眾說如斯法 。

4.C. 4700- “In this way, the peacock king teaches the Dharma to the gods of the Heaven of Joy and the Heaven Free from Strife. [F.69.b]

17.復次，第十七法能多利益沙門、婆羅門，有何等法？所謂離於色慢、種姓之慢及財富慢。若有色慢、種姓之慢及財富慢，是愚癡人口行惡業、身行惡業、意行惡業，以此因緣，身壞命終墮於地獄、餓鬼、畜生，於彼生處處處輪轉，無量生死受大苦惱，不可稱說。既知過已，不起色慢、種姓之慢及財富慢。若有人能離於色慢、種姓之慢及財富慢，當知是人則不造作身口惡業。

· · · (17) Freedom from Infatuation with One’s Body, Family, and Nobility 553 · · ·

4.C. - 4701 “He will then proceed: ‘There is also another factor that is cherished by mendicants and brahmins who abide in the Great Vehicle. What is that? Freedom from infatuation with one’s body, family, and nobility. Childish beings who are infatuated and attached to their bodies, family, and nobility will engage in negative bodily activities. And just as this applies to physical actions, so it applies to verbal and mental actions. Hence, due to such causes and conditions, these people will, upon the disintegration of their bodies, suffer an inauspicious fall and be born in the hells. Likewise, they will obtain lives as animals and take birth in the realms of starving spirits. As they keep changing lives, they will experience myriad sufferings of various kinds —it is hard to even know all their names! Therefore, recognize these terrifying flaws and do not be infatuated with your body, family, or nobility. In this way, you will avoid misdeeds of body, speech, and mind.

如實見色無常、苦、空、無我，空無所有，無有堅固，是不淨器，髮毛爪齒、皮肉和合，無量骨鎖筋髓脂肉，屎尿膿血充滿其中。我此色身初亦不淨，中亦不淨，後亦不淨，無量業煩惱因緣所生，無堅無常、無實無我。

4.C. -4702 “ ‘Seeing the body as it is means acknowledging that it is impermanent, painful, empty, and devoid of self. It is fake, hollow, and insubstantial; a vessel of impurities that contains hair, body hair, nails, teeth, blood, skin, and so on; a bone frame that is filled with muscles, fat, urine, and excrement. This body is not clean to begin with, nor is it clean in the middle or the end. A product of karmic actions and affliction, it possesses no essence whatsoever. It does not last and does not contain a self.

今我此身若至死時，不為我伴乃至一步，棄於塚間或以火燒，或為雕鷲烏鵄狐狗之所啖食。若人如是思惟憶念，於色慢中，或滅或薄。

At the place and time of one’s death this body cannot accompany one for even a single step. Rather, it ends up being cremated in the charnel ground [F.70.a] or consumed by vultures, owls, jackals, crows, or the like. Holy people who contemplate these matters will give up or curb any form of infatuation with the body and nobility.

復次，若沙門、婆羅門起種姓慢，自言：我種姓勝。若以實觀於真諦中，無有種姓，但妄分別。以愚癡故，妄生分別：此種姓勝。此種姓不如。如實不然。何以故？以有生故，是故有姓，如是變易。

4.C. -4703 “ ‘Likewise, if infatuation with their family should arise in mendicants or brahmins due to the thought “I was born into a good family,” they will proceed to examine and investigate what family really is. They will then realize that ultimately there is no such thing as family; it is entirely a conceptual construct that childish people believe in. Families do not truly exist because they lack causes. The same goes for one’s parental lineage — there is no such thing. Only through virtuous causes can one join a high family.

隨何等人有實布施、持戒、智慧、定心調伏，有此功德：其人雖生下姓之中，名大種姓。何以故？以有功德勝種姓故，非生種姓；功德因緣，非生因緣，若無功德，則無因緣。是故沙門、婆羅門不應起於種姓憍慢。

What are those causes? They are the qualities of truth, discipline, generosity, insight, serenity, and gentleness. Through such causes, even those who belong to a low family will take birth in an important family. The reason is that family depends on one’s qualities, not on one’s birth. Therefore, mendicants, brahmins, or others of similar pedigree must not get elated about their birth, family, or nobility.

復次觀於色慢。若沙門、婆羅門及餘行人，觀我此色於嬰兒時，雖有色貌，昂面不動非動時色，動時之色非匍匐色，乃至少年非中年色，中年之色非老年色，老年之色非死時色，如新死色非久死色。如我死屍，眾蠅唼食、蛆蟲所啖，風吹日曝、雨漬濕爛，一切破壞分散狼藉滿於塚間，此身分散為無量分，骨節分張，髑髏異處，咽喉肩臂、手指爪甲諸節異處，脊骨、臗骨、髀骨、脛骨、踝骨、足骨、指骨。以斯如實觀於色故，離於色慢。

4.C. -4704 “ ‘Mendicants, brahmins, or kindred spirits also investigate the nature of the body in a different way. They say to themselves: “This body that I now possess has been mine since I was an infant, and as I have aged. However, the body of the infant that was lying on its back is not the body of the crawling baby. The body of the crawling baby is not that of the child whose hair was shaven, and the body of the child whose hair was shaven is not that of the youth. [F.70.b] The body of the young adult is not that of a person who might die suddenly, nor is it the body of a person who might die after a long time has passed. Once my body has turned into a corpse, ants and other such creatures will devour it, and it will be ravaged by the wind, sun, and rain. The myriad fragments of it will end up strewn over all the ten directions. Once I have been carted off to the charnel ground, my body will be sundered into numerous different parts. Some will take off with my bones, some will take my skull, some my neck bones, some my nose, some my elbows, some my shoulders, some my fingers, some my nails, some my ribs, some my back, some my spine, some my thighs, some the bones of my feet, some my toes.” In this way, by correctly discerning the different parts of one’s body, one will not develop any infatuation based on one’s body.

云何如實觀財富慢，觀已，遠離一切世間？如實觀知，一切世間皆無自在，無量種法皆無自在，云何此法當有自在？以一切有為諸法因緣所縛，不得自在，從因緣生。譬如屋宅，集眾材木、塼墼合和，互相依止，名之為屋；身亦如是，皮肉脂骨、筋髓和合，名之為身，無有自在，是身色相亦無作者。如是沙門、婆羅門如實觀察色慢、種姓慢、財富慢，一切皆滅，或令薄少。

4.C. -4705 “ ‘What type of perspective and understanding will make infatuation with nobility disappear? Such infatuation vanishes when it is correctly understood that everyone depends on extraneous factors, and that no one is independent. Everyone is subject to numerous factors other than themselves, so how could they be independent? All these conditioned phenomena that depend on other factors are thoroughly influenced by external factors. That is to say, [F.71.a] they all arise based on causes and conditions. Consider, for example, a house. A so-called house is a mere convention that applies to a gathering of numerous factors, such as the roof, that are all interdependent and mutually reliant. Similarly, the aggregate of form that is referred to as a body becomes known as such due to the coming together of skin, flesh, bones, and fat. No god or creator is involved. Such is the aggregate of form that is referred to as a body. When mendicants, brahmins, or other kindred spirits examine matters in this way and investigate the body in accordance with the way things really are, they will free themselves from, or otherwise curb, any infatuation with their bodies, family, and nobility.

復次，以不實觀故起種姓慢，若如實觀，如是種姓但有分別，無目之人妄生憶念。若布施、持戒、智慧、淨行、正見和合，如是種姓則為殊勝，非如愚癡妄起慢心念種姓勝。若沙門、婆羅門及以餘人，若能如實知於種姓，於種姓慢一切皆滅，或令薄少。

4.C. - 4706 “ ‘Moreover, when someone thinks, “I was born into a family of high standing,” and thereby becomes conceited based on their family, that perception is not in accordance with the way things in fact are. Later, such people may regard matters in a way that accords with reality, and they will then realize that family is a mere notion. In this way, the blind will come to comprehend the nature of reality. They will then come to regard those who are endowed with insight, discipline, and generosity as members of the pure family. They will understand that childish beings become arrogant in the absence of that family. For example, mendicants, brahmins, and others like them will, by understanding family in a way that accords with reality, become utterly free from infatuation with family, and they may also curb such infatuation.’

爾時，孔雀王菩薩以迦迦村陀如來經偈而作頌曰：

若有人常起，色姓財富慢，是人如醉象，不見嶮惡岸。cf. Dhs.34.13-18

4.C. -4707 “At that point the peacock king will sing these verses: “ ‘Beings who view things While infatuated with their bodies, nobility, and family Are insane and resemble mad elephants; [F.71.b] In this way, they fall and do not see well.

一切諸憍慢，放逸亂諸根，現在人所輕，命終墮惡道。

4.C. -4708 “ ‘The faculties of crude people Become agitated through their carelessness. In this world, they carry no weight, And they later go to the lower realms.

若人起憍慢，色富慢所盲，其人則無樂，命終墮惡道。

4.C. -4709 “ ‘Blinded by infatuation based on body and nobility, People engage in negative actions. Failing to find happiness, They later come to see the lower realms.

若恃色富慢，非為如實見，愚癡無智慧，不能渡苦海。

4.C. - 4710 “ ‘Those stained by body, nobility, and family Are therefore not worthy ones. Failing to realize that, Childish beings do not cross the ocean of existence.

色種姓財富，及以諸樂具，一切皆無常，智者不應信。

4.C. -4711 “ ‘People wish to have family, Perfect circumstances, and happiness, But all of that is impermanent. Therefore, do not place your trust in these things!

若離施戒智，則無有種姓；若有施戒智，是種姓最勝。cf. Dhs.34.18

4.C. -4712 “ ‘A family devoid of insight and discipline Will not receive the praises of the wise. Yet, the insightful and disciplined Belong to the family of great beings.

愚者不名富，非善道種姓，是故智為因，離智無種姓。cf. Dhs.34.21

4.C. -4713 “ ‘Without insight, one will possess no power, No good family, and no good customs. Therefore, family indeed comes down to insight; Without insight there is no family.

若有持淨戒，猶如清涼池，斯人大種姓，是名勝種子。cf. Dhs.34.19

4.C. -4714 “ ‘The discipline of those with stainless conduct Resembles a cooling pond. People of that kind are born into the family of great ones, But those who are stained are not.

布施戒及智，勇猛實精進，能與此相應，是名勝種姓。cf. Dhs.34.20

4.C. -4715 “ ‘Discipline, endurance, concentration, generosity, Truthfulness, steadfastness, and overcoming adversity — Those are the true features of the family. If you shave your head while abandoning those qualities,

若離於正法，非剃髮種姓，名之為沙門，名為婆羅門；

若修於正法，有施戒智慧，乃名為沙門，乃名婆羅門。

4.C. -4716 “ ‘You cannot be regarded as a monk. Being a brahmin is not a matter of family lineage. Mendicants and brahmins are those Who are by nature insightful and disciplined.

老能奪壯色，死能斷命根，財物必散壞，一切法如是。

4.C. - 4717 “ ‘Old age destroys the body, The Lord of Death extinguishes life, Destitution ruins riches — This is the constant state of affairs.

病能壞強健，令眾生流轉；若有智慧者，應離色財慢，

4.C. -4718 “ ‘Disease conquers good health In all embodied beings. So wise people will never fall Due to infatuation based on nobility.

知如是惡已，誰有起憍慢？是故色財慢，智人所捨離，

4.C. - 4719 “ ‘Comprehend the tortures of cyclic existence And do not develop infatuation. Therefore, with prudence, do not Get excited about your body and do not cherish power. [F.72.a]

以修行善法，則無諸苦惱。

4.C. -4720 “ ‘Practice the Dharma well, And you will not be brought down by suffering.’

(上顯文中少第十八標文或合或闕本同未詳)。如是孔雀王菩薩為諸天眾如是說法：

4.C. -4721 “In this manner, the peacock king teaches them the Dharma.

19.復次，沙門、婆羅門復有行法，謂第十九，於一切眾生起平等心。若沙門、婆羅門及以餘眾，若平等心，得第一樂，一切眾生之所愛敬，身壞命終生於善道天世界中。

· · · (18) Equality with Respect to All Beings 554 · · ·

4.C. - 4722 “Next, he will say, ‘There is also another factor that mendicants and monks who belong to the Great Vehicle should cultivate. What is that? Equality with respect to all beings. The factor known as equality with respect to all beings brings supreme happiness to mendicants, brahmins, and others like them. It causes them to act in a way that is agreeable to all sentient beings. And when their bodies disintegrate, they will, after dying, be born in the world of the higher realms.

云何於一切眾生起平等心？若沙門、婆羅門捨於諍論，不與人諍，既捨諍亂，於一切眾生得平等心。是故沙門、婆羅門能捨諍論，則於一切眾生得平等心。

4.C. -4723 “ ‘How then should mendicants and brahmins cultivate equality with respect to all sentient beings? They should avoid mendicants and brahmins who are involved in disputes and they should not argue with anyone. When they have given up disputes, they will regard all beings in the same way. Therefore, first of all, mendicants and brahmins should at all times and by any means give up participating in disputes. That will make them even-minded toward all beings.

復次，有法能令沙門、婆羅門於一切眾生得平等心：觀一切眾生皆為衰惱，觀於怨家猶如親友。此諸眾生生死所攝，生死不斷，以有生故，有老病死憂悲苦惱、寒熱飢渴、打縛鞭撻、怨憎會苦、愛別離苦。如是觀於苦惱眾生得大衰惱，於怨親中修平等觀。若沙門、婆羅門作是觀已，於一切眾生中得平等心。

4.C. -4724 “ ‘There is also another remedy that helps mendicants and brahmins to regard all beings in terms of equality: they correctly recognize that all beings suffer. Suffering is a fact for everyone, whether they are one’s friends or not. All beings trapped in cyclic existence must by the very nature of things separate from all the qualities of the family into which they have been born. Their lives are truly marked by aging, disease, [F.72.b] death, sorrow, lamentation, suffering, unhappiness, and exhaustion. They are subject to cold, heat, hunger, thirst, killing, and the Lord of Death. They suffer as they encounter what they detest and are separated from what they love. Such suffering equally strikes one’s friends and all others. Contemplating those facts causes mendicants and monks to regard all beings in terms of equality.

若沙門、婆羅門復作是念：此諸眾生眾苦所惱，所謂疾病惱諸眾生身心疾病，以病衰惱，得大苦惱。於怨親中如是思惟，作是念故，心得清淨；以心淨故，血則清淨；以血淨故，顏色清淨，一切諸根皆亦清淨。如是觀察，得現果報，一切眾生之所樂見，愛敬瞻仰，以是因緣，身壞命終生於天上。

4.C. -4725 “ ‘Mendicants and brahmins further think, “Alas, these beings experience suffering in the form of an utterly oppressive 555 pain. What is that pain? The experience of disease. All sentient beings are brought down by disease. The torments of disease afflict both their bodies and their minds.” Noticing how this applies to their friends as well as all others, they come to regard all beings from a perspective of equality. With that perspective, their minds will be uplifted, and so also their voices become uplifted. As even their blood will clear up thereby, their complexion clears too, and so all their faculties thus become clear in a constant and continuous manner. That is an effect with respect to the present life. Moreover, everyone will find such people desirable, attractive, and delightful. Upon the disintegration of their bodies, those who have love for all sentient beings in this way will go to the joyous higher realms after they die and be born among the gods. [F.73.a]

復次，沙門、婆羅門復以異法觀諸親友猶如怨家。一切眾生無有不死，不離生死，生已復死。如是眾生以自業故，墮於地獄、餓鬼、畜生，此等眾生諸苦所惱。

4.C. -4726 “ ‘There is also another way in which mendicants and brahmins train in regarding all sentient beings from a perspective of equality. Here they observe the following: “Whether friend or enemy, all living beings are equally subject to death, and they are never beyond the nature of death. Whoever is born must also die. And due to their own karmic actions, sentient beings are then born in the realms of hell beings, starving spirits, and animals —alas, this has gone on for so long!”

如是思惟，利益一切眾生，心則清淨；心清淨故，血則清淨；血清淨故，顏色清淨；顏色淨故，端正無比，一切眾生愛樂瞻仰，得現果報，身壞命終生於善道天世界中。如是比丘修大善業，於諸眾生起平等心。

4.C. -4727 “ ‘When they meditate in this way and develop the desire to help other beings, their blood will clear up. As their blood clears up, their complexion clears as well. And when their complexion brightens, they become beautiful to behold. All beings will find them endearing. Such are the effects of their training in terms of the present life. As their actions ripen, they will upon the disintegration of their bodies journey to the joyous higher realms and be born among the gods. In this way, monks carry out great virtuous actions by embracing all beings from a perspective of equality.

復次，沙門、婆羅門及餘世間復以異法修平等觀。此諸眾生業與業藏，因業流轉，如業所作，或善不善，皆悉成就。以善業故，生人、天中；以惡業故，墮於地獄、餓鬼、畜生。

4.C. -4728 “ ‘There is also another way in which mendicants, brahmins, and others of such kind cultivate equality toward sentient beings. Here they think, “All these beings each experience their own share of karmic action. They are born according to their actions and keep appropriating actions, and thus they each create their own karmic destiny based on whichever virtuous or unvirtuous actions they may carry out. Through positive actions, they are born among gods and humans, and through misdeeds they take birth among hell beings, starving spirits, and animals.”

若沙門、婆羅門及餘人、天如是修行，心則清淨；心清淨故，血則清淨；血清淨故，顏色清淨；顏色淨故，一切眾生愛樂瞻仰，身壞命終生於善道，受諸天身，必得涅槃。心清淨故，於一切眾生起平等心，得如是果。

4.C. -4729 “ ‘When mendicants, brahmins, or others of their kind contemplate matters in this way, their minds will brighten, as will their faces. When their visages thus become radiant, they will appear desirable, attractive, and delightful to everyone. [F.73.b] Upon the disintegration of their bodies, they will go to the joyous higher realms and be born among the gods. In the end, they will go completely beyond suffering. Such are the effects for mendicants and brahmins whose minds thus brighten as they regard all beings from a perspective of equality.

復次，若沙門、婆羅門復有異法於一切眾生修平等心。何等異法？所謂一切眾生共愛別離。一切眾生生死所攝，無一眾生非愛別離，此愛別離甚為大惡。

4.C. -4730 “ ‘There is also another way in which mendicants and brahmins cultivate the perception of equality with respect to all beings. What is that? In this case, they think, “All beings will, without any exception, have to separate from what is attractive and delightful to them. It will all be lost, and everything will be dispersed. They will have to separate from it all and lose it all. Nowhere in cyclic existence is there any being at all who will remain together with, and not have to depart from, that which is desirable, attractive, and delightful to them. And losing what one holds dear is extremely painful.”

如是修行，心則清淨；心清淨故，血則清淨；血清淨故，顏色清淨；顏色淨故，端正無比。以端正故，一切人見心得清淨，愛樂瞻仰。以於一切眾生起平等故，得現果報，身壞命終生於善道，受諸天身。以餘業故，後得涅槃。

4.C. -4731 “ ‘As they contemplate matters in this way, their minds brighten; when their minds become bright, also their faces will light up, and with a bright and clear countenance, everyone will find their physical appearance delightful. With their fine physical form they will light up the minds of all beings. They will appear delightful, attractive, and desirable. Such are the effects experienced in the present life that occur due to the power of seeing all beings in terms of sameness. Upon the disintegration of their bodies, they will go to the joyous higher realms and be born among the gods. By means of the remainder of their karmic actions, they will pass completely beyond suffering.

復次，若沙門、婆羅門及以餘人復以異法於一切眾生修平等心。何等異法？所謂是心輕轉，速行不住，若欲心起，修不淨觀；若瞋心起，修慈心觀；若癡心起，當觀察思惟十二因緣。是三種心，三法對治，於一切眾生起平等心。

4.C. -4732 “ ‘There is also another way in which mendicants and brahmins cultivate a mind that perceives all beings in terms of equality. [F.74.a] What is that? The mind is fickle and engages fleetingly and without stability. Therefore, when a desirous state of mind crops up, mendicants and brahmins contemplate the repulsive nature of things; when an aggressive state occurs, they cultivate love; and when a deluded state of mind manifests, they contemplate dependent origination. Directing their minds in these three remedial ways, they come to regard all beings from a perspective of impartiality.

於怨親中修平等心。意清淨故，一切行處心無疑慮，則得第一清淨樂行，覺安臥安，諸天所護，無能得便，有大威德。以心淨故，血則清淨；血清淨故，顏色清淨；顏色淨故，端正無比，一切眾生愛樂瞻仰。於一切眾生起平等心，得現果報，身壞命終生於善道，天世界中受諸天身。以是業故，終得涅槃。

Without considering them as either friend or enemy, but rather as equal, they develop an intelligence that is unburdened and bright, and so they move without hesitation and remain perfectly pure and happy. They sleep delightfully at night, are happy and awake during the day, and the gods protect them. They also develop great mastery and become highly powerful. When their minds brighten in this fashion, their blood is purified as well. When their blood ispurified, their countenance also brightens, and when their complexion is bright, their physical form becomes lovely to behold. They become beautiful people who appear delightful, attractive, and desirable to everyone. Due to the karmic effects of regarding all beings from a perspective of equality, such people will, when their bodies disintegrate and they have died, go to the joyous higher realms and be born among the gods. Based on such superior acts they will also, in accordance with their wishes, achieve the transcendence of suffering.’

爾時，孔雀王菩薩以偈頌曰：

若於怨親中，其心常平等，如法無偏黨，牟尼說智慧。cf. Dhs.30.166-174

4.C. -4733 “At that point the peacock king will sing the following verses: “ ‘The able ones are said to be those Who understand the Dharma Without any attachments In terms of friend or enemy. [F.74.b]

若人心清淨，不為過所污，獨行林樹間，牟尼說無貪。

4.C. -4734 “ ‘The able ones are said to be those Whose minds are unstained By the mud of the flaws, Who delight in solitude, and who are free from attachment.

心無悕望垢，遠離一切濁，不樂諸境界，牟尼說寂靜。

4.C. -4735 “ ‘The able ones are said to be those Who do not think in terms of “mine,” Whose conduct is stainless and free from dirt, And who are not carried away by objects or afflictions.

一切無常等，如實諦觀察，知世間明闇，牟尼說勇猛。

4.C. -4736 “ ‘The able ones are said to be those Who correctly see the truths Of impermanence and so forth, And who are steadfast within the darkness of the world.

不厭世間法，而修行善法，於苦樂平等，牟尼說離垢。

4.C. -4737 “ ‘The able ones are said to be those Who never tire in the face of any mundane phenomena, But are stainless with the insight That pleasure and pain are equal.

心常知止足，常遠離諸欲，不悕重供養，牟尼說清淨。

4.C. -4738 “ ‘The able ones are said to be those Who, with constant and supreme delight, Always relinquish desires, Live purely and modestly, and are free from craving.

不近惡親友，不行非義處，獨行自堅心，牟尼說正業。

4.C. -4739 “ ‘The able ones are said to be those Who do not follow after companions, But live alone and observe their commitments By means of steadfast intelligence.

遠離喜及畏，愛力不能壞，諸根悉寂靜，聖說不悕望。

4.C. -4740 “ ‘The able ones are said to be those Who are free from fear and aging, Who are not destroyed by the force of craving, And who are not attached to the taste of the mastery of peace.

平等平等心，境界常平等，於一切平等，牟尼說智慧。

4.C. -4741 “ ‘The able ones are said to be those Who, with insight, regard all beings as equal, Remaining the same regardless of any differences, Seeing everyone as the same.

了知一切法，善不善業果，捨於善不善，牟尼為人說。

4.C. -4742 “ ‘The able ones are said to be those Who recognize the nature of the causes and effects Of all virtuous and unvirtuous qualities, Including the world that abandons virtue and nonvirtue.

精進斷諸惡，常修身念處，如實知受生，牟尼說為智。

4.C. -4743 “ ‘The able ones are said to be those Who, with insight, endeavor to conquer the flaws, Are constantly mindful of what is contained in the body, And who recognize the nature of sensation and the rest.

若人畏生死，時處常作業，法語攝諸根，牟尼說寂滅。

4.C. -4744 “ ‘The able ones are said to be those Who engage in deeds at the proper time and place, Who speak with reason, whose faculties are subdued, And who have pacified the awful terrors of cyclic existence.’

如是孔雀王菩薩為夜摩天、兜率陀天眾，以無量種方便說法。時諸天眾一心正念，捨諸欲樂，以柔軟心樂聞說法。

4.C. -4745 “In this way, the peacock king teaches the gods of the Heaven of Joy and the Heaven Free from Strife in numerous ways. The minds of all the gods will now be utterly composed [F.75.a] and, despite their attainment of all the pleasures of their objects, will now be satisfied by the drink of the thoroughly virtuous Dharma.

20.時，孔雀王知諸天眾心調伏故，復為說法：復次，若沙門、婆羅門及餘世間，心當念法。念何等法？所謂第二十，知足之法。知足法者，利益安樂。若沙門、婆羅門身心知足，知足為伴、知足為救，成就安樂。知足之人於一切處無所追求，第一安樂，眼不貪色，於無量色不生悕望亦不分別。

· · · (19) Contentment 556 · · ·

4.C. -4746 “As the minds of the gods have now been softened, the peacock king will continue to explain to them the authoritative teachings of the Dharma. He will say, ‘There is yet another factor that mendicants, brahmins, or others like them who abide within the Great Vehicle should keep in mind and train in. What is that? Contentment. Contentment is a most cherished factor that bestows happiness and satisfies body and mind. Mendicants and brahmins who have contentment as their friend and protector enjoy supreme happiness. Those who are content in all situations will always enjoy the greatest happiness. They do not become attached to delightful, attractive, or desirable sights. They do not pursue such sights and do not think of them.

若見色相，心不憶念，不求過去可愛之色，不愛不樂亦不悕求，不生欲心亦不生念，不生味著。若沙門、婆羅門如是知足，常得安樂。

4.C. -4747 “ ‘They do not think about the forms that are the objects of the eyes. They do not conceive of them or wish for them. Nor do they pursue them in the future. They do not think of delightful, attractive, or desirable forms of the past, and they do not give rise to wishes or desires based on such forms. They do not recollect them or wish for them. They do not let craving for such forms proliferate. Mendicants and brahmins who bring about their own supreme happiness are thus always joyous.

如是，耳聞可愛之聲，不愛不樂亦不心念，於過去境界若起貪欲，心不分別，如實觀之：此聲非常、非樂、非我，但有分別，害諸眾生。愚癡凡夫妄念分別，聲至耳根，令心惱亂。如實觀之，如是善觀，如實知足。如實觀聲，空無所有，無堅無實，但有分別。如是觀察，於一切愛美妙音聲、一切愛境不生貪著。以知足故，得如是樂。

4.C. -4748 “ ‘Likewise, they do not conceive of hearing delightful, attractive, and desirable sounds in the future, and they do not wish for any of these. [F.75.b] They do not develop any yearning desire based on past objects, and they do not entertain thoughts about them. Rather, they discern sounds with an awareness of the way they really are. They recognize that while sounds are not permanent, not enjoyable, and do not involve any self, childish beings who are destroyed by nothing but thinking nevertheless conceive of and become attached to sounds as sources of enjoyment. Sounds, the objects of the ears, thus thoroughly disturb the minds of childish beings. By correctly and repeatedly bringing these matters to mind, they come to see things as they are and thus develop genuine joy. By discerning sounds in accordance with their real nature, they realize that they are void, empty, without continuity, and without essence. But while there is not the slightest essence to sound, childish beings in cyclic existence, who are ruined by their own thinking, believe otherwise. When sounds are considered in this way, one will not be distracted by even the most delightful, attractive, or desirable sound. Rather, through contentment one will attain perfect happiness.

若沙門、婆羅門及以餘人，鼻所聞香，不生分別，不起惡覺亦不思惟。鼻聞香已，如實觀之：如此香者，無常敗壞，變易不實，空無所有。若著此香，則不能脫惡覺亂心。是名知足。若沙門、婆羅門鼻不愛樂，如是境界皆悉觀察。以知足故，則得第一清淨之樂，修習增廣，得第一樂。

4.C. -4749 “ ‘Moreover, mendicants, brahmins, and others of their kind do not engage their noses in the sensing of aromas and they do not develop any thoughts about aromas. They do not give rise to any incorrect mental activity based on them. Rather, they regard the olfactory experience of scents in accordance with the way things really are. Recognizing that aromas are neither permanent, nor stable, nor enduring, nor unchanging, they will not develop any attachment to them. The desired aromas that otherwise thoroughly disturb the mind by causing delusion and improper mental activity [F.76.a] are all impermanent; they have no essence and are fake and hollow. In this way, mendicants, brahmins, and others of their kind develop tremendous contentment and are not ruined by any craving associated with the nose. The more they examine things, the more joyous they become. The more they practice, become accustomed to, and increase their supremely pure contentment, the more joyous they become.

復次，若沙門、婆羅門及以餘人於舌味中，心不貪著、不念、不分別，於過去味不念不思惟，不善憶念亦不悕求，非不知足。如實觀味：此味無常，敗壞變易，但以分別而生貪著，謂為可取。若如實觀，於味不樂，心不貪著，不生味愛。若能如是於味知足，則得安樂。

4.C. -4750 “ ‘Moreover, mendicants, brahmins, or others of their kind do not develop attachments based on the experiences of the tongue. They do not think of such experiences. They do not keep bringing to mind the experiences of taste that they have had in the past. They do not incorrectly engage their minds in the recollection of such experiences. They do not repeatedly relive and pursue the experience of taste. Contentment itself makes them happy, and contentment ensures that they are not led astray. They do not develop attachments internally. Rather, they think of taste in accordance with the way things really are. They recognize that by the nature of things, taste does not possess any essence and is neither stable nor enduring or unchanging. So-called “delicious taste” is simply an idea in the minds of sentient beings who are ruined by desirous thoughts. When they discern taste in accordance with reality, they do not develop any attachments to taste. They do not become polluted and will not mentally crave for the experience of taste. Contentment itself gives them joy, and thus they are not led astray by tastes.

復次，沙門、婆羅門及餘世間，如實觀觸：如此觸者，非有自性，無常敗壞，變易之法，如是觸者，空無所有，無堅無實，先無今有，已有還無。若能如是如實觀觸，於過去觸不生係念，不愛不樂，於觸不求，隨何等觸來觸其身，離貪欲觸。是名知足。

4.C. - 4751 “ ‘Likewise, when mendicants or brahmins experience texture they respond joyfully, with contentment and mindfulness. As they experience textures, they regard them in accordance with the way things are. [F.76.b] Hence, they recognize that textures are neither permanent nor stable, enduring, or unchanging, and thus they regard them as fake and hollow and lacking any essence. Textures arise, only to disappear and vanish again. They regard textures in accordance with reality and do not entertain thoughts about them. They do not keep past experiences of texture in mind. They do not foster any craving or desire for textures. They will no longer pursue textures but are content with whatever texture happens to manifest. Free from desirous pursuits, they feel contentment with respect to textures. That is what is known as contentment with respect to texture.

復次，若沙門、婆羅門觀於意法，愛以不愛，如實思惟：觀法無常，敗壞變易，空無所有，無堅無實。此法無常、苦、空、無我，先無今有，已有還無，一切磨滅。如是憶念愛不愛法，則知止足。於不愛法不生憎嫉，於可愛法不生喜樂，於過去法，心不係念亦不味著。如是善觀意所樂法，於一切意法不念不味、不愛不樂。諸沙門、婆羅門以知足故，於六愛中而得解脫。

4.C. -4752 “ ‘Moreover, mendicants, brahmins, and others of their kind examine desirable and undesirable mental phenomena in accordance with reality. They recognize that none of them are permanent, stable, enduring, or unchanging, and they therefore regard them as empty and devoid of any essence. They see them as impermanent, painful, empty, and devoid of self. Such phenomena come and go, and all that appears will also disappear. As they consider how all mental phenomena degenerate, whether desirable or undesirable, they feel great joy. Hence, they are not brought down by the undesirable, nor do they become attached to the desirable. Even if they recollect past phenomena, they do not become mentally involved and do not keep dwelling on the past. Relating correctly to mental phenomena, [F.77.a] they do not become attached. They do not mentally dwell on the experience of any phenomena at all. They are not ruined by craving. Such is the contentment of mendicants, brahmins, and others like them who are free from the six types of craving.’

爾時，孔雀王以偈頌曰：

若能觀知足，脫六愛境界，不念不悕望，是人常得樂。

4.C. -4753 “At that point the peacock king will sing the following verses: “ ‘Liberation is contentment, Free from craving for the six objects. Freedom from longing and attachment Is held to be ultimate happiness.

若以正念心，如實觀於色，其人於色愛，不能亂其心。

4.C. -4754 “ ‘Those who regard all forms From the perspective of equipoise Will not develop any mental Craving for form.

4.C. -4755 “ ‘When their ears encounter sounds, Their minds do not tie themselves to them. Thus, no desire based on what is heard Will disturb their hearts.

鼻與境相應，若能不貪著，其人意清淨，鼻過不能亂。

4.C. - 4756 “ ‘When their noses encounter objects, They register them in accordance with reality. Therefore, their minds will not be bound By the flaws of the nose.

智者得舌味，正觀不貪著，其人於味過，不能污其心。

4.C. - 4757 “ ‘Steadfastly, they recognize The experience of taste in accordance with reality. Therefore, the houses of their minds Will not be ruined by flaws ensuing from taste.

身受種種觸，得之不貪著，其人知觸故，常得安隱樂。

4.C. -4758 “ ‘As their bodies touch various textures, These cause them no delusion. Knowing how to abandon craving for textures, They experience infinite joy.

於愛不愛法，其意不貪著，善住如大山，是意世所讚。

4.C. - 4759 “ ‘Their minds accept phenomena, Be they pleasant or unpleasant, And thus they are famed For being steadfast like rocks.

若沙門、婆羅門行知足法，能離如是六種之愛，佛所讚歎。

4.C. - 4760 “ ‘In this way, mendicants and brahmins who are liberated from craving are renowned for their contentment.’

21.如是孔雀王菩薩為夜摩天、兜率陀天眾說斯真法：復次，若沙門、婆羅門思惟念法，念何等法？所謂第二十一，畏於境界，畏惡境界，不實之見，不得利益。若沙門、婆羅門如實觀色境界，如眼緣色而生眼識，意識決了，分別觀察。若境界來，生於貪欲，如是貪欲境界來惱亂我，當生恐怖。若見境界，斷欲貪愛而不觀視。

· · · (20) Weariness of Objects 557 · · ·

4.C. - 4761 “The peacock king will then continue to convey the authoritative teachings to the gods of the Heaven Free from Strife and the Heaven of Joy: ‘There is yet another factor that mendicants or brahmins who abide within the Great Vehicle must keep in mind. What is that? [F.77.b] Weariness of the objects. Mendicants and brahmins also regard the objects in the following way. When their eyes see a form, and when visual consciousness and mental experience manifest, they discern the event and so give up the desirous pursuit of delightful objects. They are wary of any desirous pursuit of objects that will bind their minds. In this way, they must cut through desirous pursuits. They must cause craving to evaporate. They must give up incorrect mental activity.

如所分別，意亦如是。或貪或瞋，皆如實知。若煩惱起，如實觀起，得無利益，現在、未來以此煩惱不得安樂，一切眾生由此煩惱不得利益、不得安樂。如此煩惱，悉能繫縛一切眾生。沙門、婆羅門若能如是觀境界者，貪欲心生，一切能滅，或令薄少。

4.C. -4762 “ ‘When thoughts arise in conjunction with the seeing of objects, they understand. Whether their state of mind is accompanied by desire or anger, they understand the situation in accordance with reality. They recognize that such ultimately defiling mental activity does not do anything good for oneself. It brings no happiness, either in this world or beyond. The afflictions achieve nothing good for oneself and do not lead to happiness. Rather, for all beings, they are the universal bonds. When monks or brahmins understand this about the objects, they will not give rise to any desirous pursuits in their minds. They separate from such pursuits and cast them off.

如是如實觀於眼色，復觀於耳，因緣和合而生耳識，因耳因聲而生於念，或生苦受或生樂受。

4.C. - 4763“ ‘Just as they understand this about the forms that are seen by the eye, they also arrive at the same understanding with respect to the sounds that are heard by the ear. They understand that the ear consciousness manifests due to the conditions of the ear as well as mental activity, [F.78.a] thus producing a sensation or a consciousness that may be either pleasant or painful. Such mental activity arises from the notion of a self.

如是觀識，或復多生貪、瞋與癡，或生餘識，猶如然燈。觀不善念：我生不善念。知不善念。知不善念從緣而生，當斷滅之。若斷不善，善法滿足，實觀境界，善念增長。

4.C. -4764 “ ‘Whether there is a predominance of desire, anger, or ignorance, consciousness resembles the light of a lamp and, within the same continuum, one consciousness cognizes another such that one may be aware that “such and such unvirtuous mental engagement has arisen in me.” Unvirtuous factors can thus be correctly discerned and abandoned, and when such unvirtuous factors are relinquished, virtuous factors will instead fill one’s mindstream. When one regards objects in accordance with the way things really are, correct mental engagements will become dominant while incorrect mental engagements will be absent.

不善之念，憙愛共生、有愛共生，皆悉令滅，以滅除故，而得清淨，離濁惡垢，得一切樂。是故沙門、婆羅門及餘世間，初觀境界中，若生惡欲，即應斷滅，觀於善法，滅諸不善。如是於耳聲中如實了知，應生善念。

The craving that accompanies lustful desire will no longer be present and, as that is extinguished, purification is achieved. Free from the contaminating afflictions and the associated stains of unwholesomeness, one becomes blissful in all regards. Therefore, mendicants, brahmins, and others must first of all overcome the negative factors that take the form of a covetous pursuit of objects. They must always discern the virtuous qualities and overcome all negative and unwholesome qualities. In that way, the ear’s hearing of sounds will correctly engender forms of consciousness that are exclusively virtuous. [F.78.b]

復次，若沙門、婆羅門及餘世間，鼻所聞香，云何生識？因鼻因香而生鼻識。若不善念生，知不善念。若沙門、婆羅門作如是念：我今若生不善之念，不得利益、不得安樂，今當斷滅。如實觀察則能斷滅不善之念。作是念已，如實觀香，生於善念，以善念故，則能滅於共喜生愛。如是觀已，於一切香不生樂著，以斷著故，而得安樂。如是如實知於境界，則得如實安隱之處。若能如是如實觀香，鼻雖聞香，於香不樂。

4.C. -4765 “ ‘How, then, do mendicants, brahmins, and others of their kind understand the experience of smell that occurs by means of the nose? The arising of the olfactory consciousness is conditioned by the nose and smell, and when these give rise to mental engagements, such mental engagements may have an unvirtuous nature. In such a case, mendicants or brahmins will understand as follows: “These unvirtuous and unwholesome qualities have now arisen. Their presence will bring misfortune upon me, so I shall give up these unfortunate factors.” As they proceed to give up the relevant unvirtuous mental engagements, they discern matters in accordance with reality. Accordingly, at that point they give rise to correct mental activity, and as such proper mental engagements manifest, they conquer the craving that accompanies lustful desire. When they continue to examine smells in this way, they become in all regards free from attachments to smell and the process of successfully conquering attachment brings them joy. As they continue to develop correct understanding, they attain the highest and most supreme happiness. Regarding the olfactory experience in accordance with the way things really are, they no longer develop any attachments to smells.

若沙門、婆羅門舌得味時，若生不善貪欲，如實念知，因舌因味而生舌識，作是念時，於味不樂不貪不著。如實知舌識，若知舌識喜愛於味，於識得脫，得第一樂。如是如是實知境界，如是如是得無上樂，不為喜愛之所壞也。

4.C. -4766 “ ‘Moreover, when mendicants or brahmins experience a taste by means of the tongue, they will correctly recognize the arising of all unvirtuous craving for taste. They understand that the arising of the gustatory consciousness is conditioned by the tongue and taste. The former two give rise to mental engagements that in turn become conditions for the arising of consciousness associated with the tongue. [F.79.a] As they comprehend the characteristics of the gustatory consciousness, they will not develop any grasping or attachment but will instead cognize the gustatory consciousness in accordance with the way things really are. When in possession of genuine knowledge, their consciousness that registers taste will no longer be tied by craving for desirous pleasure. Liberated from that, they will be endowed with the highest happiness. The more they cognize the objects in accordance with the way things really are, the more they will be free from all contaminating stains and thus achieve perfect happiness. They will no longer be tied by any craving for desirous pleasure.

於舌味中如實觀已，復觀身觸，因身因觸而生身識，三法和合而生於觸，以共觸故，生受、想、思。若沙門、婆羅門如實觀觸，此觸無常，動壞變易，若生不善覺觀，得無利益，不得安樂。如實知觸，善念觀察，不為喜愛之所惱亂，不樂境界。

4.C. -4767 “ ‘When throughout all situations they recognize the tastes of the tongue in accordance with reality, they will next concern themselves with those objects that take the form of textures felt by the body. They will then recognize how consciousness of tactility arises due to the conditions of the body, texture, and the productive mental engagements. Textures arise from the coming together of those three factors. Next, in conjunction with textures, feeling, perception, and attention arise. When mendicants and brahmins regard textures in accordance with reality, they recognize, “Those are neither permanent, stable, nor enduring. Rather, they occur due to my incorrect mental engagements, and such incorrect mental engagements will not do me any good. They do not yield any happiness and they have no benefit.” As they correctly comprehend the nature of textures, they examine textures by means of proper mental engagements and thus they are no longer ravaged by any craving for desirous pleasure. They are no longer tied by the power of objects.

以諸方便觀身觸已，復觀意法云何而生？因意因法而生意識，或善不善或無記。若緣不善，起不善念，如實了知：我緣不善而生意識，我生喜愛，不得利益，惱亂不安。

4.C. -4768 “ ‘When they have correctly examined, by various means, the textures that are engaged by the body, [F.79.b] they next concern themselves with the phenomena that are engaged by the mind. They then recognize that with respect to mental phenomena, the conditions of mind and phenomena give rise to mental consciousness of a kind that may be either virtuous, unvirtuous, or neutral. Whenever there occurs an improper mental consciousness that observes something unvirtuous, they notice it and think, “That which has arisen from the notion of a self is a mental consciousness swayed by unvirtuous factors. When the craving for desirous pleasure is present in my mind, it will not bring me any good. It will not be of any benefit and it will not make me happy.”

如是思惟，觀法出沒則順法行。順法行故，如實見於一切諸法自相同相，不為喜愛之所惱亂。以愛薄故，而得解脫；以解脫愛故，得第一樂，知一切法皆悉生滅。以能如是觀諸境界，則生正智，能滅一切諸結煩惱。煩惱盡故，得無漏智。以得無漏智相應故，得第一處。

4.C. -4769 “ ‘Those who thus examine the appearance of phenomena and abide by the observation of phenomena will correctly see phenomena’s particular and general characteristics. Thereby, they will no longer be bound by craving aimed at desirous pleasure. As they are freed from the craving that is produced by desirous pleasure, they become endowed with the highest bliss. They understand the ways phenomena increase and decrease. As they discern all objects, they give rise to correct cognition. Correct cognition leads to the exhaustion of afflictions. The exhaustion of afflictions brings undefiled wakefulness. Then, when endowed with undefiled wakefulness, they attain the highest stage.

是故沙門、婆羅門莫信境界，一切境界猶如怨家，一切眾生境界如蛇，若人未得無漏智慧，莫信境界。境界輕動，猶如怨賊，詐為親友，如此境界悉能繫縛一切眾生。

4.C. -4770 “ ‘In this way, mendicants, brahmins, and others of their kind should never place any trust in objects. Objects are like enemies and should therefore be left alone, for they keep all living beings under their power. [F.80.a] Therefore, until undefiled wakefulness has arisen, one must never put one’s trust in any object whatsoever. The objects are deceptive enemies that appear in the form of friends. They are nothing but the sum total of all the bonds within cyclic existence.’

爾時，孔雀王菩薩以偈頌曰：

若實知境界，如以鐵鉤持，馳散輕動故，作諸不利益。 cf. Dhs.7.180-186

4.C. -4771 “At that point the peacock king will utter these verses: “ ‘By seeing the real nature of the objects,One catches them with the hook of wakefulness. Unless they are caught that way, They are known to create all forms of misfortune.

悕望迷境界，樂於分別心，死網羂欲至，能斷眾生命。

4.C. - 4772 “ ‘Those obscured by thoughts of the objects Keep having thoughts in their hearts. Tied by concerns about their livelihood, The noose of the Lord of Death is coming for them.

為境界所牽，令人心躁擾，為愚癡所誑，而不能覺知。

4.C. -4773 “ ‘The fickle minds of beings Are led along by objects. Yet, deceived in their delusion, The ignorant fail to understand.

境界無定實，如乾闥婆城，能增長眾苦，為地獄因緣。

4.C. -4774 “ ‘All the fluctuating objects Are like a city of gandharvas. Causing the flaws to proliferate, They function as the causes of hell.

境界火所燒，愚癡欲所誑，輪轉不停息，不覺燒其身。

4.C. -4775 “ ‘Deluded by their pleasures, Childish beings burn in the fire of the objects. Yet, without even noticing that they are being consumed, They keep engaging with them.

因念故生欲，因欲生瞋恚，瞋恚覆人心，死則入地獄。

4.C. -4776 “ ‘Thought gives rise to desire And desire gives way to anger. Beings afflicted by anger Rush off toward the hells.

是故有智者，離欲滅瞋恚，速遠離愚癡，則能到涅槃。

4.C. -4777 “ ‘Therefore, give up pleasures! As the wise pacify anger, They quickly overcome ignorance And actualize the transcendence of suffering.

知境界如怨，遮之而不樂，智者厭境界，畢定到涅槃。

4.C. -4778 “ ‘Understand that objects are your enemies And see the transcendence of suffering as your friend. By turning toward the transcendence of suffering, You will realize the transcendence of suffering.’

是為孔雀王菩薩為諸天眾說佛經法。

4.C. -4779 “In this way, the peacock king teaches the gods the authoritative discourse.

22.復次，第二十二法得大利益，何等法耶？所謂不信心。若沙門、婆羅門及餘善人，乃至盡命，不應信心。如此心者，輕躁難攝，自性曲戾，不住一境，樂於異境。一切愚癡凡夫以此心故，流轉地獄、餓鬼、畜生。此心一切不可親友，輕躁緣境，迷惑一切愚癡凡夫，令其流轉在於地獄、餓鬼、畜生，雖常流轉而不厭離如此惡習，於生死中受大苦惱。

· · · (21) Distrust of the Mind 558 · · ·

4.C. -4780 “ ‘There is yet another factor that one must carefully observe. What is that? Distrust of the mind. [F.80.b] For as long as they are alive, mendicants, brahmins, and others like them, as they progress, should not trust their minds. Otherwise, they will end up craving the fleeting, unstoppable, and deceptive objects that ceaselessly cause childish ordinary beings to cycle through the various realms of hell beings, starving spirits, and animals. Without ever taking hold of these objects, they remain deluded by their mutability and impermanence, and in this way childish ordinary beings keep meandering all over the realms of hell beings, starving spirits, and animals. And yet, they do not become weary. Such are the horrifying, merciless miseries of cyclic existence!

是故不應信此惡心，乃至未得聖印所印、不得須陀洹——閉惡道門。若不如是，遍行諸道受一切苦。一切繫縛、一切羂縛，諸使和合，甚難調伏，是故沙門、婆羅門不應信心。

4.C. -4781 “ ‘Therefore, until this utterly unbearable and terrifying mind has received the seal of the noble ones, it cannot be trusted. Only when the result of a stream enterer is achieved will the gateways to the lower realms be closed. Otherwise, one will keep roaming everywhere and experience all forms of suffering. Tied by all the bonds and bearing the totality of connections, the mind is extremely hard to master and tame. Therefore, mendicants, brahmins, and others of their kind who abide within the Great Vehicle should not trust the mind for even one moment.’

爾時，孔雀王菩薩以偈頌曰：

深速而無垢，遍一切眾生，是心猶如王，流轉諸世間， cf. Dhs.11.1-3

4.C. -4782 “At that point the peacock king will sing the following verses: “ ‘Hard to go beyond, fast, spotless, And a cause for great upheavals in sentient beings, The mind keeps ever-active, Like a king governing all beings. [F.81.a]

難見甚可畏，輕躁造惡業，若人能攝心，則至第一道。

4.C. -4783 “ ‘Insight is what apprehends The unseen but terrifying Karmic actions that stir the hells. And with insight, one proceeds to the supreme destination.

能將至善處，亦至於惡道，若調伏離垢，則至於涅槃。 cf. Dhs.11.3

4.C. -4784 “ ‘In this way, one reaches the abode of happiness. Taming the river of the lower realms, One realizes the stainless Transcendence of suffering.

心能作苦樂，心勢力流轉，能作種種業，調伏則得樂，

4.C. - 4785 “ ‘The mind creates happiness and suffering, And happiness flows from the taming of the mind. All the many forms of karmic action Follow the course taken by the mind.

是故應護心，護心則得樂。

4.C. - 4786 “ ‘Therefore, always guard your minds, For by taming them, you will find happiness.

若人於境界，諸根心寂滅，脫生死憂悲，則到無住處。

4.C. -4787 “ ‘Those whose minds and actions Are utterly serene Go beyond birth and death And reach the level that is free from disease.’

如是孔雀王為諸天眾說迦迦村陀如來真法。

4.C. -4788 “In this way, the peacock king teaches the authoritative discourse of Buddha Krakucchanda to the gods of the Heaven Free from Strife and the Heaven of Joy.

爾時，諸天眾皆悉歡喜，敬心圍遶作如是言：善哉，善哉！大士快說妙法，初中後善，為天眾說，能至涅槃。

4.C. -4789 “Assembled around him, the enraptured gods will now exclaim, ‘Excellent, excellent! How beautiful is the gracious Dharma! You have taught us what is beautiful in the beginning, middle, and end and transports us all the way to the transcendence of suffering.’

爾時，孔雀王復為天眾說如是言：我於迦迦村陀如來所，聞二十二法，以義利益安樂天人，能到涅槃。我以此法利益天眾，是故宣說。

4.C. - 4790“In response, the peacock king will say to them, ‘I have passed to you the special twentyfold teaching that I myself heard from Blessed Krakucchanda. I have taught you the supremely beneficial and meaningful Dharma-Vinaya in order to benefit you, bring you happiness, and make you reach the transcendence of suffering.’

時，諸天眾歡喜讚歎，合掌敬禮，供養孔雀王菩薩。既禮拜已，夜摩天眾入蓮花林遊戲受樂，兜率天眾上昇虛空歸兜率天。

4.C. -4791 “When all the gods have thus praised the teaching and offered their gifts and veneration to the peacock king, the gods of the Heaven Free from Strife will go on to play in the forests and parks, the ponds and the lotus pools. [F.81.b] The gods of the Heaven of Joy will ascend into the sky and proceed to their homes in the Heaven of Joy.”

4.C. -4792 This completes the Dharma teaching of the twenty-two principles.

爾時，夜摩天眾於園林中遊戲受樂，乃至愛善業盡，隨其自業墮於地獄、餓鬼、畜生。若有餘業，生於人中，生大種姓，常順法行，顏貌端正，財富具足，處好國土或王大臣。以餘業故。

4.C. -4793 “The gods of the Heaven Free from Strife then continue to enjoy themselves and play within the forests and parks until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. Then, experiencing their own past karmic actions, they will be born among hell beings, starving spirits, and animals. Should they instead be born as humans due to karmic actions to be experienced in other lives, they will, in accordance with their positive causal deeds, always follow the Dharma, and they will be born into an important, glorious, and influential family, thus becoming the king or a royal minister in a fine country.

14.復次，比丘知業果報，觀夜摩天所住之地，彼見：有地名曰樂行。眾生何業生於彼地？彼見聞知：若人大心善行，直心持戒，不殺不盜，如前所說。

· The Gods in Living by Rājanina 559 ·

4.C. -4794 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to explore the realms of the Heaven Free from Strife, he will with insight derived from hearing, or by seeing with the divine eye, correctly perceive a realm of the Heaven Free from Strife known as Living by Rājanina. Wondering what karmic actions cause beings to take birth in that realm, he will apply insight derived from hearing or use the divine eye. He will then notice how great beings, holy people who practice virtues and are honest and sincere and endowed with constant discipline, may give up killing and stealing, just as before.

復離邪婬。若見素畫女人，不生邪觀，見作勸捨，令住持戒，常為眾生數數說法，令住法中，為一切眾生說邪婬過，說業果報。

As for their abandonment of sexual misconduct, such people are careful even with respect to statues of females and will not ogle them by improperly engaging the mind in a way that is ridden with lust. Likewise, if others do so, they will attempt to stop them [F.82.a] and establish them in the practice of discipline. They will also keep teaching the Dharma, again and again, and thus establish others in the teachings. They declare the flaws of sexual misconduct to all beings and explain the ripening of the results of actions.

若人邪婬，甚為下賤，身壞命終墮於地獄，以是業報受大苦惱。作是觀已，不應邪婬，勿於後悔。邪婬之罪，受報大苦。為諸眾生說如是法，令住正行，救惡道行。

4.C. -4795 “They will say, ‘Base sentient beings who engage in sexual misconduct will, upon the disintegration of their bodies, suffer an inauspicious fall and be born in the hells. Bear in mind that the karmic actions that ripen in the hells are utterly fierce and extremely painful. Do not engage in sexual misconduct, lest you later have regrets. The suffering is terrible, fierce, and excruciating.’ In this way they teach others about the ripening of sexual misconduct. They cause others to understand this, and thus they instill fear about the terrors of going to the lower realms.

如是之人，自利利他，持戒依戒，盡形持戒，不破戒、不缺戒、不穿戒，不外實內空，身壞命終生於善道，夜摩天中名樂行地。生彼天已，受無等樂。

4.C. -4796 “Such wholesome beings practice what is beneficial for themselves and others. They observe discipline, abide by discipline, and adhere to discipline for as long as they live, maintaining discipline free from corruption, discontinuity, or transgression. When their bodies disintegrate and they die, they will next go to the joyous higher realms and be born among the gods in Living by Rājanina within the Heaven Free from Strife. Once born there, they will experience unequaled and perfect happiness and possess incomparable enjoyments.

有一大池名曰樂行，縱廣五百由旬，其池清涼，湛然清淨。復有摩偷甜美飲樹，周遍皆是毘琉璃樹，真金為葉，青寶玉枝圍遶此池五百由旬，蓮華充滿遍覆池水。其諸蓮華，真金為葉，毘琉璃莖，琉璃為鬚。復有蓮華，七寶莊嚴。種種蓮華遍覆池中，種種眾鳥七寶莊嚴，出妙音聲。無量百千天子天女圍遶此池，一一天子，無量百千天女以為眷屬，與此天子娛樂受樂，自善業故。

4.C. -4797 “In that land of joy lies the lake known as Rājanina, spanning five hundred leagues and brimming with cool, bright waters that illumine the land. Its banks are lush with golden and beryl trees that grow leaves of refined gold and branches of sapphire. [F.82.b] Everywhere around this lake, which is five hundred leagues across, grow lotuses, some of which have beryl stems and golden leaves. Others have golden stems and beryl anthers, and still others are of the seven precious substances. Bright and colorful lotuses thus fill the lake. Around the lake live many different colorful birds, resplendent like the seven precious substances, that display their beauty and sing delightfully. The Rājanina lake is also a venue for a hundred thousand gods, each of whom is surrounded by a retinue of at least several hundred goddesses. To the accompaniment of music from the five types of instruments, goddesses and gods celebrate and play by the lake, consuming the effects of their own former actions.

復於池邊有七寶林，名曰心樂。於此林中有種種鳥，一百流水而以莊嚴，無量眾寶莊嚴其林。天子天女或在樂池或於此林，於五根中受境界樂。

4.C. - 4798 “Near the banks of the lake lies the forest known as Happy Mind in which grow the most delightful trees of the seven precious substances. The forest is adorned by lovely flocks of birds and hundreds of thousands of delightful waterfalls. Studded with jewels, the forest abounds with heavenly substances that are indescribably gratifying to the senses. There, in the forest of Happy Mind, the gods enjoy themselves, frolicking together in numerous ways by Lake Rājanina. [F.83.a]

以善業故。生此天中，聞歌所牽，向於岸林。復有餘天於此天中命終退歿，有諸天女天衣莊嚴，見新生天子速馳往趣，求為給事。

4.C. -4799 “When, due to his past positive actions, a god takes birth in that realm, he will first become attracted by the sounds of indescribably beautiful songs, the likes of which he has never heard before. He will then set out toward the source of the songs within the forest of trees made of the seven precious substances. Other gods of that class will have already died and hence, as the god who has just been born into Living by Rājanina arrives, he will be spotted by divine ladies draped with flower garlands. These goddesses will now regard him as their new lord and therefore rush forth to greet him.

是諸天眾，不殺不盜，不行邪婬，善業果報生此天中。不邪婬故，命未終時，天女不捨趣於異天，命終乃去。

4.C. -4800 “The karmic effects that ripen within that class of gods are produced by having given up killing, stealing, and sexual misconduct. Gods who previously relinquished sexual misconduct will not have to watch their goddesses leave them for others, but those who did not will instead be abandoned.

四天王天、三十三天不離邪婬，未命終時，天女背叛，捨之而去如捨晝燈，往趣餘天，與新生天子而共娛樂歌舞遊戲。

Since the gods of the Heaven of the Four Great Kings and the Heaven of the Thirty-Three have not given up sexual misconduct, when they are about to die, new gods will therefore be born among their goddesses. In this way, when their lights begin to fade, like oil lamps that are about to burn out, and their lives are drawing to an end, they will be abandoned by their goddesses, who will instead pair up with a newly born god and begin to play, enjoy themselves, and carouse with him.

時，彼天子臨欲命終，見諸天女背叛趣他，心生嫉妒，生大苦惱如地獄苦，以心瞋故，墮於地獄。夜摩天中離邪婬故，無此果報。

The god who is about to die will therefore pass away while experiencing the excruciating pangs of jealousy. That in itself is an exceptionally great hell, and when such mental flaws culminate, that also becomes a further cause for taking rebirth in hell. Such karmic effects at the time of dying do not occur among the gods in the Heaven Free from Strife, for they generally happen only to those gods who have not given up sexual misconduct. [F.83.b]

以是因緣，先退天子諸天女等，皆共往詣新生天子，到已圍遶，入大林中為受欲樂，向諸天眾。時，諸天眾見新生天子，心皆歡喜，與諸天眾及諸天女，或萬或億，往詣園林。其園林中，如意之樹以為莊嚴，多有無量種種眾樹，無量百千蓮華莊嚴，鵝鴨鴛鴦充滿池中。

4.C. -4801 “For that reason, the goddesses who have not previously been with a god will now approach the newly born god. Having mingled and coupled, they will now proceed to the great forest. Excited in their single pursuit, they move joyfully as a group. Upon seeing the newly born god, the goddesses all become thrilled, and in this state the entire group of companions will arrive at the lake. In their hundreds and thousands, they will enjoy themselves in forests and parks, among wish-fulfilling trees filled with flocks of birds and among one hundred thousand ponds that are sprinkled with lotuses and adorned with gorgeous, infatuated ducks, swans, and geese.

無量百千功德大池，久於此池作天伎樂，受五欲樂。久受樂已，於境界中不知厭足。

4.C. -4802 “In this way, by the great lake that is endowed with hundreds of thousands of excellent qualities, they will enjoy themselves for an extremely long time. To the accompaniment of music from the five types of instruments, they will experience heavenly sense pleasures and enjoy their objects insatiably, again and again.

復與新生天子向普光明山遊戲受樂，歌舞戲笑一一華池、一一園林、一一流泉、一一山峯、一一山原、一一山谷、一一榛林、一一花林、一一河中、一一山窟。一一如意林中，一一樹枝蔭覆宮室，一切天眾五樂音聲，受五欲樂，不可為喻，以其自業相似相應。一切往詣普光明山，歌舞遊戲互相娛樂，於境界樂不知厭足。一切歡喜，諸欲具足，向普光明山。

4.C. -4803 “As they roam about, they will approach the mountain known as Illuminating the Surroundings. Dancing and laughing in their pursuit of happiness, they will gallivant from pond to pond, forest to forest, park to park, waterfall to waterfall, peak to peak, plateau to plateau, mountain range to mountain range, vine thicket to vine thicket, flower forest to flower forest, [F.84.a] cascade to cascade, stream to stream, forest of wish-fulfilling trees to forest of wish-fulfilling trees, and vine-clad mansion to vine-clad mansion. Within the mountainous ranges that abound with numerous precious substances, they will freely frolic to the accompaniment of music from the five types of instruments, experiencing incomparable sense pleasures in causal accord with their own former actions. In this way, they approach the mountain known as Illuminating the Surroundings. Amazed by the sounds of beautiful songs, they will swiftly arrive at the mountain, wanting to see more.

爾時，山中有舊住天，聞歌音聲，生希有心，觀諸天眾。時，諸天眾即皆昇於普光明山，舊天見之皆大歡喜。初來天眾皆昇虛空，無量莊嚴，威德光明，互相瞻仰。一切天眾於此可愛山峯之中，河泉流水、華池園林、七寶光明莊嚴宮殿，林樹莊嚴，諸樂行天而受快樂。或在華池或在河岸，或在林中或在如意林樹之間，或在虛空飛至異處，或有歌舞，或有無量天女圍遶，飲天上味，離於醉亂。既飲上味，轉增歡喜，為如是等二種所轉，境界火燒，歡喜如煙。

4.C. -4804 “Once they have come to that lofty mountain, Illuminating the Surroundings, the gods will look around and in sheer exultation, and they will ascend into the sky as if they were birds. Adorned by ornaments and attire and radiating their own brilliant light, they will look at and mingle with each other, and thus they will joyfully begin to play among all the streams, waterfalls, ponds, lotus groves, vine-clad mansions, and wish-fulfilling trees ablaze with the seven precious substances that are found in Living by Rājanina. Some will enter the lotus groves, while others will seek out the streams and the jungles. Some will visit lotus groves and others will enter forests of wish-fulfilling trees. Some will enter the interiors of the mountains and others will ascend into the sky and fly off to visit other gods. Some will listen to songs [F.84.b] and imbibe inebriating drinks free from the flaws of intoxication while attended by besotted ladies. In this way, the ecstatic gods will experience ever more enjoyments, and thus they will be consumed by the smoke and fire of ecstasy induced by their exquisite objects.

爾時，有鳥名曰實智，見諸天眾受放逸樂，以偈頌曰：

4.C. -4805 “However, seeing the gods who live in this way, the bird called knower of reality will sing the following verses:

五炎遍熾然，愛風之所吹，諸欲所迷惑，放逸火焚燒；

4.C. -4806 “ ‘Driven by the winds of craving For the five flames, The careless gods are burned, Deluded by their pleasures.

故業將欲盡，而不作新業，業盡故還退，諸天皆如是。

4.C. -4807 “ ‘As their past karmic actions come to an end, Without any new ones being produced, They will fall when it is all over. All gods will encounter this.

若至欲退時，苦惱破壞心，無有能救者，唯除於善業。

4.C. -4808 “ ‘When the time of their death is up, Their minds will be racked by pain. Apart from virtue, I see no other refuge at that time.

喜樂於富樂，常愛諸天女，自心之所誑，當至大惡處，

4.C. -4809 “ ‘Obsessed with women And fixated on wealth and enjoyments, The mind is deceived, And thus one moves quickly to the final destination.

為無常所壞，云何不覺知？終至於命盡，一切皆別離。

4.C. -4810 “ ‘Life ends in death, But have they understood this? All pleasures are destroyed And nothing lasting is to be found.

以心貪境界，為自業所誑，天命念念過，以愛破壞心；

4.C. -4811 “ ‘Overwhelmed by objects And deceived by their own actions, Their minds are ruined by craving, And thus the lives of the gods pass.

譬如畫壁滅，彩畫皆亦亡，以其業盡故，天報亦隨失。

4.C. -4812 “ ‘Just as a mural is destroyed When its wall falls apart, So the gods are destroyed Once their karmic actions are exhausted.

五根貪境界，未曾有厭足，如蘇油投火，熾然無厭足。

4.C. -4813 “ ‘Their senses will never Be satisfied by their objects, Just as a fire will keep blazing As long as it is fed with oil.’

如是實智鳥為斷天眾放逸心故，說偈頌法。時，諸天眾以放逸故，迷惑不受，以放逸心，共諸天女，或飛虛空，或有昇大普光明山，昇彼山已，其身光明勝百千日。其山先有七寶光明，以天光故，山轉殊勝。山中無量眾寶園林，以天光故，十倍轉勝。復有餘天在園林中或蓮華中，或在枝葉蔭覆宮室眾寶光明莊嚴之處，遊戲歌舞受天之樂。

4.C. -4814 “In this way, the bird sings verses that have the power to overcome the carelessness of the gods and bring understanding instead. [F.85.a] Yet, deluded by their carelessness, the gods will pay no attention. Surrounded by goddesses, some of them will celebrate with the community, some with their own retinue, and some will ascend into the sky and settle on the mountain. That mountain where they settle is more radiant and resplendent than a hundred thousand suns and illumines its surroundings with a jewel light that blazes from its luminous summits. The mountain also features numerous forests of gorgeous jewel trees that increase the natural radiance of these astonishing gods tenfold. Other gods play and revel in the forests, lotus groves, and vine-clad mansions that are illuminated with many different precious light rays.

見此光明，得未曾有。爾時，天眾於園林中既遊戲已，一切皆向樂蓮華池遊戲受樂，互相愛樂，不起嫉姤，安詳昇於七寶光山歌舞戲笑，離於怖畏，離瞋憂悲，離他所攝，隨念而行，受第一樂，音聲遊戲，歌舞如意，所念須陀之食，上味美飲，第一歡喜，遊戲娛樂。

4.C. - 4815 “Seeing the light, the arriving gods will be struck with wonder as they witness the true beauty of this lofty mountain. The gods who have been celebrating and enjoying themselves in the forests and parks will now also emerge from these settings, wishing to play on the lofty mountain by the great lake Rājanina. Everyone will then befriend one another, and without any animosity in their joyful hearts they will gather to celebrate. To the accompaniment of luxuriant music from the five types of instruments, they will move leisurely on the mountain, which is bathed in light from the seven precious substances. Singing, dancing, laughing, posing, and playing, [F.85.b] they will sway about just as they please, free from any fear of disease, agony, or hidden dangers. Thrilled, they will dance to music of the five types of instruments while the precious substances provide them with any food or drink they desire. Drinking the elixirs will make them exhilarated and joyful. 560

受自業樂。如是久時受天樂已，向喜見池。其蓮華池長十由旬，廣五由旬，甚可愛樂，多有眾鳥、鵝鴨鴛鴦充滿池中，金色蓮華遍覆池水，一切皆以青毘琉璃、青因陀寶、大青寶王、赤蓮華寶以砌池底。於此池岸周遍生樹，黃金為莖，白銀枝葉，或青寶枝，赤蓮華葉。

4.C. -4816 “While thus celebrating and enjoying themselves, experiencing pleasures in line with their own karmic actions, the gods will at some point come to a lotus pond known as Utterly Delightful to Behold. Ten leagues wide and five hundred leagues long, this most delightful lotus pond is adorned by swans, ducks, and geese and studded with gorgeous lotuses the color of refined gold. On its banks grow magnificent trees of gold, beryl, blue sapphire, great blue sapphire, and ruby, all radiating with stunning beauty all around the lake. Some trees are of gold with leaves of silver, others have branches of silver and leaves of gold.

毘琉璃樹，頗梨為枝，黃金為葉。大青寶樹，白銀為枝，黃金為葉，青寶為枝。金毘琉璃以為其樹，大青寶枝，真金、硨磲二寶為葉。或有金樹，金葉金枝勝於日光。

Some trees are of crystal and grow ruby leaves. Some trees have crystal branches with leaves of beryl, gold, and blue sapphire. Some trees have trunks of great sapphire, branches of crystal and blue sapphire, and leaves of pure gold. [F.86.a] Some have golden trunks that are half made of beryl and grow branches of great blue sapphire bearing leaves of pure gold and musāragalva. Some are of gold throughout —trunk, leaves, and branches —shining with a golden splendor more magnificent than the sun.

或有金樹，毘琉璃枝，毘琉璃葉猶如雲聚，莊嚴可愛。或有金樹，金枝金葉猶如火聚。或有銀樹，銀枝銀葉光明端正，如月盛滿。

Some trees have branches and leaves of beryl, thus beautifying their surroundings 561 like banks of clouds. Some trees have trunks, branches, and leaves of pure gold, blazing like fire. Some have silver leaves, branches, and trunks that shine like the moon.

或青寶王樹，青寶王枝，青寶王葉，如沈水煙，色相端嚴。或有寶樹，種種枝條以為莊嚴，或白銀枝，青寶挍飾。復有寶樹，金銀挍飾。復有寶樹，金、銀、頗梨三種挍飾。復有寶樹，赤蓮華寶、白銀挍飾。復有寶樹種種諸色，眾花具足，曼陀羅花、俱賒耶舍花以為莊嚴。復有果樹果汁之味，天上味酒所不能及。

Some have sapphire trunks and branches, shining with the hue of aloes wood smoke. Other trees are draped with various species of vines, and some trees are of refined gold and enveloped by glittering vines of sapphire that shine brilliantly. Other trees are of gold and silver. Still other trees are adorned by gorgeous flowers in numerous colors. Other trees are of the mandārava kind. Some bear leaves of radiant lotuses. Some trees are draped with nets of small tinkling bells and covered by vines of gold and silver. Other trees are of crystal and enveloped by vines of copper. [F.86.b] Certain other trees are of ruby and enveloped by vines of silver. Some trees are covered by nets of small bells, the tinkling of which can be heard from afar. Some trees bear abundant ripe fruits that trickle with a juice so delicious that it far surpasses the flavor of any of the divine wines.

復有花樹熏百由旬。復有聲樹，微風吹動，其音勝於乾闥婆音。復有眾樹，見之悅樂，其樹色相，彩畫莊嚴所不能及。復有寶樹名曰香煙，種種香煙從樹而出，諸天嗅已，皆大歡喜。多有如是種種寶樹遶喜見池。

Other trees are in bloom with flowers so fragrant that the wind carries their scent across a hundred leagues. Other trees resound with music, and when fanned by the breeze, their leaves produce the most enrapturing melodies. Some trees are so enchanting to behold that no king-of-the-forest, no matter how colorful and splendid, can match even a sixteenth of their beauty. Other trees are wonderfully fragrant, emitting numerous perfumes that delight the gods with their exquisite scent. Such trees of incomparable qualities abound on the banks of that great lotus pool, Utterly Delightful to Behold.

時，諸天眾見此池已，得未曾有，或食其果或飲果汁，或共天女採華莊嚴，或有入於天園林中飲於上味，與諸天女戲笑歌舞，或有入於蓮華林中遊戲受樂，或有食於須陀味食，或有天子與諸天女飛昇虛空，或有天子共諸天女昇七寶殿，受諸欲樂。如是天眾於蓮華池受五欲樂，於境界中不知厭足。以愛心故，不知厭足，如酥投火、如燒乾薪，於愛欲境不知厭足亦復如是。

4.C. -4817 “Upon seeing all this, the gods are struck with wonder, amazed by the sight of such exquisite enjoyments. Some of the gods in Living by Rājanina will begin to eat of the trees’ fruit, [F.87.a] others to drink of their juice, and some will begin to play with the flowers together with their companions. Some will find a place in the forest where they will sit down to enjoy various inebriating drinks and sing songs. Some will sing together with their companions. Some will dance. Some will pluck flowers from the lotus ponds. Some will consume nectar. Some will ascend into the sky together with their companions. Others will enter mansions made of the seven precious substances to revel in the rich sense pleasures together with their attending goddesses. In this way, the gods will enjoy themselves by the lotus pond. Perfectly endowed with sense pleasures they will celebrate and play, insatiably enjoying the objects. Due to their craving, however, they are never satisfied, just as fire will never be satisfied no matter how much firewood drenched in oil it may receive. Humans who crave for objects are just like that.

時，蓮華池多有眾鳥，有一鵝王名曰善時，是大菩薩，以願力故，生夜摩天，無量百千鵝眾圍遶，如閻浮提滿月處空眾星圍繞。如是鵝王，眾鳥圍遶亦復如是。為利天眾，以偈頌曰：

4.C. -4818 “In the center of the pond floats a grove of delightful lotuses, exquisite and vast. This flower grove abounds with many kinds of birds, and in the midst of them resides the king of swans, Auspicious Time, a bodhisattva who has taken birth by the power of his own aspirations. He is surround by a hundred thousand swans, just as the moon in Jambudvīpa is surrounded by the stars and planets. In the same way, he also illumines his surroundings. The lotus grove is also adorned by gorgeous swarms of bees. [F.87.b]

4.C. -4819 “Upon seeing the gods around him, Auspicious Time will utter the following very beneficial verses:

如是去來住，遊戲歌舞笑，無比最大惡，不覺死欲至。cf. Dhs.5.2-10

4.C. -4820 “ ‘No matter where one goes or lives, Or how much one frolics or laughs, The unbearable Lord of Death will appear, So overpowering and forceful.

隨其所至處，死怨不可避，如是愚癡人，而猶不覺知。

4.C. -4821 “ ‘There is no place in this world or the next Where he does not hold sway. And yet, in their delusion, Wandering beings do not understand.

不擇於貧富，少壯及老年，若在家出家，無不為死壞。

4.C. -4822 “ ‘Whether poor or rich, Young or mature, Householder or otherwise, No one will escape him.

樂人及苦人，功德無功德，有戒及無戒，無不為死壞。

4.C. - 4823 “ ‘Whether happy or destitute, Educated or not, Observant of vows or otherwise, Everyone is led away by him.

若持戒破戒，智慧及愚癡，諸王及庶民，皆為死所壞。

4.C. -4824 “ ‘Whether their discipline is flawed or impeccable, Whether they are insightful or deluded, Whether they are kings or otherwise, Everyone is led away by him.

若天若地獄，若餓鬼畜生，放逸不放逸，皆為死所壞。

4.C. -4825 “ ‘Whether gods or hell beings, Whether starving spirits or animals, Whether careless or careful, Everyone is led away by him.

若生於欲界、色界無色界，如是三界中，皆為死所壞。

4.C. -4826 “ ‘Whether born in the realm of desire, Or born in the realm of form, Or born in the realm without form, Everyone is taken by him.

業網老所壞，病苦有大力，是死如夜叉，攝縛諸眾生。

4.C. - 4827 “ ‘They are caught by the noose of karmic action, punished by aging, And overcome by sickness —such is his might! In this way, like a rākṣasa, the Lord of Death Takes off with all beings.

如是死怖畏，第一大暴惡，天為欲所迷，應泣而更笑。cf. Dhs.5.10

4.C. -4828 “ ‘Thus the terrifying Lord of Death is powerful. Yet, deluded by their pleasures, The gods celebrate when instead they should be crying.

如是習近欲，欲為苦惱因，習近轉增長，如蘇油投火。

4.C. -4829 “ ‘Every desire indulged in Is the cause of suffering. They only increase, As when oil is fed to flames.

欲能壞善法，初味後不安，欲為眾苦因，後得大衰惱。

4.C. -4830 “ ‘Unwholesome factors deceive, Wasting actions and creating suffering. Pleasures taste sweet at first But their ripening is terrible.

欲初無安隱，中後亦如是，非悕望非得，非為寂靜因。

4.C. -4831 “ ‘At first pleasures bring happiness, But not later, or in the end. [F.88.a] They do not lead to peace later on, As they deteriorate and come to an end.

諸根於塵境，迷著各差別，愚人愛欲樂，是故墮地獄。

4.C. -4832 “ ‘Childish beings are deluded About the senses and their objects, And thus the pleasures that captivate their minds Lead them into the hells.

若共癡受樂，隨受得苦惱，此怨詐親善，能害一切人。

4.C. -4833 “ ‘That which the childish find delightful Is actually the most awful thing of all. As an enemy that appears to be a friend, It causes them to wander the way they do.’

如是善時鵝王為放逸諸天說如是偈時，諸天眾為欲所迷，雖聞鵝王說如此法而不聽受。於園林中、蓮華林中、果樹林中，樹枝蔭覆香淨之室，無量百千眾蜂妙音，天眾天女各共歌舞出妙音聲，不可譬喻。復有天眾坐天寶地，觀於可愛蓮華之池，受自業果。

4.C. -4834 “In this way, seeing the careless gods, Auspicious Time speaks these verses. Yet, deluded by their pleasures, the gods do not comprehend his beneficial words. Instead, on the banks of the lotus pond, the gods in Living by Rājanina will continue to enjoy the pond and the mansions draped with supremely fragrant vines that are home to a hundred thousand delightfully humming bees. There, they will celebrate and frolic together with throngs of goddesses. To the exquisite tunes of music from the five types of instruments —deep and lovely as well as high-pitched and melodious —they will enjoy themselves indescribably. Other gods will take in the scenery of the perfect lotus pond from the rooftops of their mansions. In accordance with their own past actions, the gods in Living by Rājanina will gaze at the panorama.

遍觀天眾，菩薩鵝王作是思惟：此諸天眾無心識耶？不知必定受大苦惱。天中欲退，有五怖相。何等為五？一者，一切可愛可樂愛重天女，與天同業，不復和合，愛別大苦，是為初苦。

4.C. -4835 “As he looks at them, Auspicious Time will think to himself, ‘What is wrong with the minds of those gods? They are bound to suffer, and yet they do not understand this. When gods die, they encounter five terrors. What are the five? [F.88.b] At that point they will no longer meet with the desirable, attractive, and delightful females that belong to their heavenly realm. Having to separate from them is the first great suffering.

二者，可愛可樂天之境界，不復和合，與之離別。是為第二退沒大苦。三者，退時見異天眾遊戲受樂，自觀己身如燈將盡，業風所吹，不知何趣，心生苦惱過於地獄。是名第三退沒大苦。四者，欲退沒時，隨所生處，或生地獄、餓鬼、畜生，了了自見，見生處故，心生大悔，悔火所燒，受無量苦。是名第四退沒大苦。

The second suffering when gods are about to die is that they lose and are deprived of their desirable, attractive, and delightful heavenly objects. That is the second great terror at the time of a god’s death. There is also a third suffering of the dying gods: the gods with whom they have been celebrating will just then understand that the dying god is like an oil lamp that is about to burn out. At that point the departing gods will be struck by agony as they think, “I am about to be destroyed by the winds of karmic action.” The suffering of the hells cannot match even a fraction of the pain that the gods feel at that point. The gods also experience a fourth suffering, for as they approach death, they begin to perceive the world of their coming birth and the realms of hell beings, starving spirits, or animals into which they will be born. At that point they experience a regret that burns like fire.

五者，退時受大苦惱，作如是念：我本曾聞知識說法，以放逸故，貪著境界而不聽受，亦不修行。以放逸故、貪境界故。復作是念：我作惡法，不聽受法，不持禁戒，不集智慧。我從生來放逸所誑，今為悔火而燒我心，業繩繫縛而將我去，由放逸故。是為諸天於退沒時五種大苦。如是天眾不覺不知，放逸所誑，貪心所壞。

There is also a fifth great suffering of the gods. When spiritual teachers explained the Dharma, they did not listen, and without practicing the sacred Dharma, they lived carelessly, their minds captured by objects. Now, at the time of death, they will remember this and think, “Alas, what horrible suffering have I created! I have not listened to the Dharma, observed discipline, [F.89.a] or cultivated insight.” At that point, their minds are consumed by the fire of regret. Helplessly bound by the noose of their own actions, they are deceived by the enemy, carelessness. This is the fivefold great suffering that the gods encounter. Yet they do not recognize this pain, because they are fooled, deceived, and corrupted by that enemy, carelessness.’

善時鵝王一心思惟，欲設方便：我當以何方便為天說法，令得善業？爾時，菩薩鵝王久思惟已，為利他故，說願偈言：

4.C. -4836 “With this clear understanding and certainty, the ruler of swans will discern the available means for helping the gods. Thinking, ‘I shall teach these gods the Dharma so that they may practice wholesome actions,’ he will then proceed:

常行於戒施，哀愍諸眾生，成就一切事，是故應持戒。cf. Dhs.1.11

4.C. -4837 “ ‘Those who are always generous and disciplined, And who love all sentient beings, Achieve anything they wish for. Therefore, discipline is supreme.

與慈悲和合，遠離於悕望，利益諸眾生，所作必成就。cf. Dhs.1.12

4.C. -4838 “ ‘Beings who are loving and compassionate, And who put an end to their wants, Will always obtain a body That brings benefit others.

4.C. -4839 “ ‘Those who are content and careful, Who wish to benefit all beings, And who are free from desire and anger Will always enjoy good physical circumstances.

4.C. -4840 “ ‘Those for whom there is no friend or enemy, And who regard all beings in the same way, Will always enjoy physical accomplishment, Free from the terrors of the lower realms.

勇猛無虛誑，常行於法施，遠離慳嫉姤，所作必成就。cf. Dhs.1.15

4.C. - 4841 “ ‘Those who are honest and steadfast, Who enjoy giving the gift of Dharma, And who are free from stinginess and envy Will always enjoy good physical circumstances.

持戒寂滅人，尊重供養師，知應作不作，所作必成就。cf. Dhs.1.16

4.C. -4842 “ ‘Those who observe the vows and are at peace, Who enjoy worshiping their teachers, And who know what is beneficial and what is not [F.89.b] Will always accomplish what is beneficial.

不諂曲憎愱，常說於愛語，誠實不虛誑，所作必成就。cf. Dhs.1.17

4.C. -4843 “ ‘The highly skilled who are free from deception, Who always speak in pleasant ways, And who persevere in the vows for the sake of those without a protector Will always accomplish what is beneficial.

知處及知時，知可作不作，知有力無力，所作必成就。cf. Dhs.1.18

4.C. - 4844 “ ‘Those who know the proper time and object, Who know what should and should not be accomplished, And who are skilled in purifying unvirtuous actions Will always enjoy good physical circumstances.’

如是鵝王知法修行為說法師，以法成就利益眾生。

4.C. -4845 “In this way, based on his insight, the ruler of swans teaches the gods the Dharma because he is aware that those who actively care for others will experience the fulfillment of all their wishes.

此天放逸，我當云何為之說法令離放逸？

4.C. -4846 “He will then think to himself, ‘These gods live in carelessness and are lost in careless abandon —how might I succeed in freeing them from their carelessness?’

久思惟已，憶念本生：我於往昔生閻浮提，於迦那迦牟尼世尊所曾聞之法，我今應說。我於爾時生閻浮提大長者家，作長者子，名優鉢羅達多。彼佛如來知我命終，生夜摩天樂行之地，願生鵝王，當為放逸諸天子等宣說我法，今正是時，當為宣說。

4.C. -4847 “With his mighty wisdom he understands proper action and recollects his past lives, and thus he will remember, ‘When in the past I was born as a human in Jambudvīpa, I heard the Dharma from the blessed Kanakamuni and achieved some small measure of certainty. With his understanding of time, the Blessed One taught me the Dharma and then said, “When this merchant leader Utpala Gift passes away, he will be born as a swan in Living by Rājanina within the Heaven Free from Strife. At that time, he will teach my Dharma to the gods who are lost in careless abandon.” Now is the time to pass on that teaching of the Dharma. I must by all means teach that Dharma.’

爾時，鵝王思惟是已，以清淨心利益天眾，以慈悲心念阿耨多羅三藐三菩提心故，往詣天眾受五欲處，與諸鵝眾圍遶而住。見彼天眾遊戲山林，或遊花園或遊枝葉蔭覆宮室，或於虛空坐寶宮殿，或有天子共諸天女食須陀味。

4.C. -4848 “With this knowledge, the ruler of swans, who practices what is beneficial for others and who is filled with compassion, will bring to mind unsurpassable and perfect awakening by means of his abundant love and compassion. [F.90.a] He will then go before the gods who are frolicking to the tune of music from the five types of instruments. The gods will see him as he approaches, surrounded by a great gathering of swans. At that time, some of the gods will be playing in the forests, others by the lotus pools, and some in the vine-clad mansions, others still will be playing in mansions in the sky, while still others will be drinking nectar together with their companions.

爾時，菩薩鵝王作如是念：今正是時，當為放逸諸天說法。我今當以美妙音聲演說偈頌，掩蔽天子天女歌音。天子天女著欲放逸，不得聞法，聞我音聲，耳識愛樂，必至我所。

4.C. - 4849 “At that point Auspicious Time will think, ‘Now is the time to teach the Dharma to those gods who are lost in careless abandon. At the very least I should sing them a beautiful song with some verses of the Dharma. I will sing in a melody so enchanting that it outshines all the songs of the gods and goddesses. I shall sing in such a way that the gods direct their ear consciousness exclusively to my voice and listen captivated by the sound, rather than listening carelessly, swayed by their pleasures.’

作是念已，出妙音聲，念佛功德，起慈悲心，昇七寶山，鵝眾圍遶滿十由旬，無等妙音，以偈頌曰：

4.C. - 4850 “With these matters on his mind, the king of swans will bring to mind the voice of Brahmā, recollect the qualities of the buddhas, and give rise to abundant love and compassion. Residing on that mountain peak, which is adorned with the seven precious substances, he will then sing, accompanied by all the other swans, the following verses in an incomparably beautiful voice that can be heard across a thousand leagues:

及死時未至，應修行福德，勿自保其命，於後生悔恨。

4.C. -4851 “ ‘Until death has come, Destroying all hopes of life, You must do what is virtuous So that you will not have any future regrets. [F.90.b]

若行於放逸，是名為死處；若不放逸行，第一不死句。

4.C. -4852 “ ‘Those indulging in carelessness Are at the abode of the Lord of Death. By adhering to carefulness, One achieves the supreme abode of immortality.

若行於放逸，此道非寂滅；依不放逸故，智慧得涅槃。

4.C. -4853 “ ‘For those obscured by ignorance, This path is not auspicious. The wise who engage continuously in carefulness Proceed to the transcendence of suffering.

天眾莫放逸，放逸非寂滅，非寂滅行故，則墮於地獄。

4.C. -4854 “ ‘Do not delight in carelessness, Which makes this life go to waste. If you accept a situation without tranquility, It is certain you will be rushing off to hell.

若已失當失，若今現在失，皆由放逸過，如來如是說。

4.C. -4855 “ ‘Thus, destroyed and wasted, Embodied beings are going down. The thus-gone ones explain That this is due to the flaws of carelessness.

是故一切時，當勤加精進，遠離於放逸，則得寂滅法。

4.C. -4856 “ ‘Therefore, in all times and occasions, Be sure to engage in diligence In order to give up carelessness. I declare that this is the way gods will find peace.’

如是菩薩鵝王昇彼山上，以美妙音說此偈頌，令天女歌皆悉掩蔽，其聲不美。時，諸天眾聞鵝王音，皆生愛樂。遍於山上一切諸天，得未曾有，謂是歌音——以貪著心，非敬重法——一切皆來向山峯中，至鵝王所。

4.C. -4857 “In this way, the lord of the swans, residing on that mountain summit, sings to the gods. His melody is so delightful, clear, and captivating that the gods will become entirely disenchanted with their own songs. Enraptured by his melody, they therefore will approach the summit from which the tunes rang out. None of them will have ever before heard anything as melodious and loud, and thus they will now draw closer —not out of respect for the Dharma, however, but because they are drawn to the sound of the song.

爾時，菩薩鵝王復以偈頌，如前所說，時諸天眾天子天女聞其音聲，心皆隨順。

4.C. -4858 “When Auspicious Time, king of swans, sees the gods assembling around him, he will continue singing verses just as before. Attracted by his supremely beautiful and penetrating voice, the gods and goddesses will listen devotedly and one-pointedly as they gather around him. [F.91.a] From the verses, they will also grasp a few beautiful words.

如是鵝王於人中時，大長者子，名優鉢羅達多，於迦那迦牟尼佛所，得聞正法，而來生此。今以妙音敷揚宣說，勝妙無等，天子天女一心諦聽鵝王所說。

· · The Thirty Qualities of Listening to the Dharma · ·

4.C. -4859 “Seeing that the gods are in a one-pointed state of mind, the king of swans will speak to them: ‘Once, when I was a human, I was a young leader named Utpala Gift. At that time, I heard this Dharma from the blessed Kanakamuni. Based on that teaching, I am now teaching in the same way by means of this delightful, loud voice to those who have one-pointed minds.