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.
觀天品之三十七(夜摩天之二十三)
爾時，夜摩天王告天眾曰：汝今何故不於園林華池、無量眾寶莊嚴山峯歌舞戲笑？天王如是觀諸天眾，為生厭離不厭離耶？
4.C. -4101 “At that point the lord of the Heaven Free from Strife will say to them, ‘All of you, you should go dance in the forests and parks, among the lotus pools and the beautiful jewel mountain peaks!’ [F.298.b] Thus, he will encourage them to enjoy themselves.
時諸天眾聞夜摩天王說此語已，白天王言：當於何處園林七寶山峯之中而有樂處？我見無量生死衰惱，無量差別，不可堪忍。我自目見一切諸欲皆悉無常，後皆致苦。此欲無常不住，不久敗壞無堅無樂。
4.C. -4102 “Yet the minds of the gods are now weary, and their minds are on guard against carelessness. Therefore, as they hear those words of the ruler of the Heaven Free from Strife, the original gods will respond with deep weariness, ‘Your Majesty, what is there for us to feel happy about within the forests and parks or among the beautiful jewel mountains? Like the gods that drowned in the lake, we too have no way to remain here at the peak of cyclic existence. We have seen this with our own eyes —all pleasures are impermanent and inevitably culminate in suffering. We too are not eternal, not stable, and will not last. All of this has no point whatsoever.’
爾時，夜摩天王聞天眾說，而告之曰：汝今當知！一切欲樂後皆致苦。時諸天眾白天王言：我今已解，欲為大苦。
4.C. -4103 “Hearing such words from the gods, the ruler of the Heaven Free from Strife will respond, ‘The Blessed One has taught that this will all end in suffering.’ “All the gods will then say, ‘We all believe this, so now, Your Majesty, please inform us about this harsh suffering.’
時，夜摩天王告諸天眾：我能宣說一切生死無量諸苦，今當為汝略說少分，令億千劫不復放逸，常行人天二種善道。若斷放逸，是為智慧。若放逸緣來，即應遠離。若不為放逸之所使役，則不墮地獄、餓鬼、畜生。復告天眾：今當為汝說三惡道、二種善道。二善道者，天之與人。三惡道者，所謂地獄、餓鬼、畜生。如是五道大勢力苦，我能宣說，不可廣說，今當略說。
4.C. -4104 “The ruler of the Heaven Free from Strife will then reply, ‘I could of course tell you about the suffering of all of cyclic existence, but for now I shall explain just one aspect of this. Those who, while drifting in cyclic existence throughout billions of eons, avoid falling under the power of carelessness will through such endeavors take birth in the joyful higher realms. Those two existences of gods and humans are extremely difficult to achieve. Wise are those who stay clear of carelessness, who give up concerns for outer circumstances, [F.299.a] and who do not become swayed by such events. Others are born in the realms of hell beings, starving spirits, and animals. O gods, those states are called the lower realms. The realms of gods and humans are called the higher realms. It is impossible to convey how intense the pain felt in those realms can be.
以要言之，於天、人中有十六苦。何等十六？天、人之中，善道所攝。一者中陰苦；二者住胎苦；三者出胎苦；四者希求食苦；五者怨憎會苦；六者愛別離苦；七者寒熱等苦；八者病苦；九者他給使苦；十者追求營作苦；十一者近惡知識苦；十二者妻子親里衰惱苦；十三者飢渴苦；十四者為他輕毀苦；十五者老苦；十六者死苦。如是十六，人中大苦，於人世間乃至命終，及餘眾苦，於生死中不可堪忍。於有為中，無有少樂，一切無常、一切皆盡、一切敗壞。
4.C. -4105 “ ‘For details, you should look at the Teacher’s statements, but in short, gods and humans experience sixteen types of suffering. What are the sufferings that gods and humans face? The summary of the sufferings they face in the higher realms is as follows: (1) the suffering of the intermediate state, (2) the suffering of being in the womb, (3) the suffering of emerging from the womb, (4) the suffering of feeding, (5) the suffering of wanting, (6) the suffering of encountering the disagreeable, (7) the suffering of being separated from loved ones, (8) the suffering of being oppressed by cold, heat, and so forth, (9) the suffering of disease, (10) the suffering of being controlled by others, (11) the suffering of striving, (12) the suffering of being in unwholesome company, (13) the suffering of taking care of children and family, (14) the suffering of hunger and thirst, (15) the suffering of losing influence and aging, 514 and (16) the most intense and painful suffering of all, the suffering of death. Those sixteen forms of intense suffering pertain to the human world. They are experienced by beings born as humans, and they culminate in death. For other beings there are many other kinds of suffering, which are utterly unbearable. [F.299.b] There is no pleasure to be found in this or any other realm, which is not subject to eventual exhaustion and destruction.
1.初生中陰，識如香氣，有何等苦？業風所吹，非肉眼見，天眼所見而無所礙。若生人中，生種姓家有下中上。以布施、持戒、智慧果報而欲生者，此識香氣中陰亦得如是之食。若欲生於貧窮種姓，所食麁澁，色香味觸皆悉麁惡，身量減劣。少布施故，不得勝報。是名人中生，初中陰苦。
4.C. -4106 “ ‘First of all, what type of suffering is felt by the spirits born into the intermediate state between two lives? Such beings, who are blown about by the winds of karmic action, cannot be seen with the physical eye, but only with the divine eye. These spirits are unrestricted, so when they are about to take birth as humans, their appearance will accord with their future appearance and family, which in turn are effects of their generosity, discipline, and insight that may be of inferior, intermediate, or superior quality. As for the food of such spirits, if they are going to be born into a house of poor people, their food will be crude and of inferior color, smell, texture, and portions. Due to their insufficient power of generosity, they will then also fail to find sustenance in their coming life. This is the first among the sufferings of humans.
2.復次，第二苦：若生胎中，以業煩惱因緣故住，生貧窮家，母食麁澁苦酢之食，膜衣筒中薄少食味入其臍中，令胎中子身羸惡色，氣力劣弱。母疲極故，子於胎中則受大苦，轉向兩脇，走避苦惱。母食冷熱則受痛苦，無力無救，不能叫喚。沒屎尿中，受無量苦。是為善道人中第二大苦，何況地獄、餓鬼、畜生。
4.C. -4107 “ ‘Next, having become a human, one will remain in the womb due to the influence of karmic actions and afflictions. If one is to be born in a poor home, one will, through the umbilical cord from the placenta, receive bad food, rough and sour food, and food in insufficient amounts. Hence, the developing fetus will have an unhealthy complexion and become emaciated. The movements of the mother will be extremely uncomfortable to the fetus, causing it to slosh about within the confines of the abdomen. Cold and hot food will also be painful. In this way, the fetus encounters intense and inescapable suffering, and even though it is traumatized, it lacks any strength to respond. [F.300.a] Sinking in a quagmire of urine and feces, it experiences immense suffering. That is the second kind of suffering, and since such suffering can be found even in the higher realms, there is no need to speak of what hell beings, starving spirits, and animals endure.
3.復次，第三苦：從胎出生，胎藏逼迫猶如壓油，嬰兒出胎，欲墮逼迫亦復如是，是為大苦。
4.C. -4108 “ ‘There is also a third kind of suffering, because if one subsequently emerges from the womb, the confines of the birth canal feel overwhelmingly cramped. Resembling the way sugarcane passes through the opening in a juice press, one emerges from the vagina under an intense crushing pressure. Such is the suffering of being extruded from the womb.
復次以初生時，其身柔軟如生酥摶，亦如芭蕉，又如熟果。母人瞻產，以手捉之。其手堅澁，皴裂劈坼，厭惡蹙面，指甲長利，面目醜惡。以手捉之，猶如火燒，亦如刀割。如是嬰兒身體細軟，母人觸之，得大苦惱。
4.C. -4109 “ ‘Next follows a fourth kind of suffering. Although one’s body is extremely tender and delicate —like freshly churned butter or the leaves of the plantain —one will at birth be handled by crude, hurried, and boorish midwives. Their complexion is poor, and they lack competence. Skinny and with gaping eyes, they are crude, make jokes, and chatter distastefully. Being taken up by their hands feels excruciating, like being burned by flames or cut by a knife, because one’s body is so extremely soft and sensitive.
若得新衣，麁澁厚重。或得故衣，補納破裂，孔穴穿露，狹小單薄，止於草蓐。寒時大冷，受大寒苦；熱則大熱，猶如火燒。以本布施不清淨故，受斯苦惱。從胎而出，受大苦惱。
Even if the newborn is swaddled in the softest of fabrics, it feels like it is being compressed in a horrid, coarse, rough, crude, foul, oppressive, and stifling hovel. In the cold season, the cold will feel penetrating and one’s birth home will be icy. Likewise, in the hot season the heat will be overwhelming, and thus one will be tormented by scorching heat. The reason for this burning pain is a deficiency with respect to generosity. [F.300.b] In this way, one is born from the mother’s womb under searing pain.
復以不淨布施因緣，令母少乳，所食苦澁。母食劣故，其乳則少，或母食麁惡，故令乳少。羸瘦惡色，唯筋皮骨以為其身。飢渴病故，身體無力。
4.C. - 4110“ ‘Next follows the suffering of feeding due to insufficient generosity, for as one is breastfed one also experiences suffering. If one’s mother fails to eat sufficient food, the milk in her breasts will also be scarce. The baby’s body will then become emaciated, lose its luster, take on an unhealthy complexion, and wither away until only sinew, bone, and skin remain. With the body of the baby thus becoming emaciated, it is prone to disease. Subsistence will become unbearable for the baby.
若無所食噉，從他乞求，人所輕賤，少得飲食，色香味薄。依他而食，辛苦繼命，如是乏食，令身苦惱。以本所行不善施故，乃至命盡，常不充足。以乏食故，常受苦惱。
Even if at some point the baby should obtain some food or drink, the baby will be so overcome by thoughts of consuming it that the smell, taste, and texture of the food will seem insufficient and inadequate, and the food may even be consumed by others. In this way, the baby may either die or only barely subsist, suffering from starvation. If at that time, however, the baby should be able to drink from its mother’s breasts, it may survive due to its adoration of her beautiful body. However, because of such inferior generosity, all the mother’s milk will eventually run dry. If at that point the baby eats a well-cooked meal, its stomach may at first feel full, but the food will later cause tremendous pain.
4.復次，第四苦惱：以悕望食而得苦惱，飢餓所惱，或作盜賊，作諸惡業、作無利益或作勇健，因致失命或次死苦。諸苦之重，所謂飢渴。
4.C. -4111 “ ‘After that comes a fifth suffering, which is caused by hankering. Those tormented by the suffering of having to feed will want to explore in all directions because their stomachs are oppressed by starvation. Tormented by such pain, they may resort to stealing or engage in many other acts that are not beneficial. [F.301.a] For that reason, they may be killed by their cohabitants, thus coming to suffer the pain of dying, or they may find themselves on the verge of death. Thirst and starvation are the pinnacle of all those sufferings.’
爾時，夜摩天王牟修樓陀為諸天眾，以偈頌曰：
生死大苦惱，無與飢渴等，眾生以飢苦，作諸不善業。
4.C. -4112 “The ruler of the Heaven Free from Strife will then utter these verses: “ ‘Among all the sufferings of cyclic existence, There is generally none like that of starvation. That torment for sentient beings Comes from having an unwholesome nature.
從自身起火，故名飢渴苦，飢渴燒三處，如劫火燒林。
4.C. -4113 “ ‘Starvation is said to be a fire That rises from one’s own body. The fire of thought then burns what remains Of the three worlds —like a burning tree.
世間大焰火，不能至後世，飢渴火難斷，至於百千劫。
4.C. -4114 “ ‘Such fire spreads And reaches into other worlds, Even though, for a hundred eons, One may never catch any sight of death.
愚人造不善，行於嶮惡道，皆為飲食故，智者如是說。
4.C. -4115 “ ‘Childish beings engage in unwholesome acts, And thus they enter the lower realms. The wise explain that this Takes place due to the search for food.
飢渴有大力，過於大猛火，一切三界中，以食因緣轉。
4.C. -4116 “ ‘As a consequence of hunger, People will not pursue what is good for them. All in the three realms, without exception, Are moved by the search for food.
若於人世間，有種種財物，一切以食故，成就三有海。
4.C. -4117 “ ‘Therefore, all these many different worlds Emerge from the human realm. The great river of the three realms Flows from the pursuit of sustenance.’
5.如是夜摩天王牟修樓陀為諸天說：復次天眾於人世間有第五苦，謂怨憎會有六種苦。何等為六？謂眼見怨等，心不愛樂、心不憐愍。見其身色，心意惱亂，於心心數而起怖畏，生不利益。心心數中而生苦惱。一切惡中，初第一惡，所謂見怨家色及惡知識。
4.C. -4118 “When Musulundha has explained this to the original gods, he will continue: ‘What are the further aspects of suffering in the worlds of gods and humans? There is what is called the suffering from encountering the disagreeable. That suffering is of the following six kinds. When the eye beholds an appearance that is not a close friend or the like, one may instead perceive something unwanted or disagreeable. Due to seeing that appearance, the mind will not feel appreciation or delight. [F.301.b] Instead, the mind and mental states become troubled and one becomes fearful. The mind and mental states then experience a distressing form of suffering. When one first encounters such appearances, they will take the form of meeting an enemy or an unwholesome companion.
復次，第二怨憎會苦：若聞其聲，不得利益，不愛不順，心生惱亂，是為怨憎會苦。第一惡聲，謂所聞攝不正法聲。憎惡聲故，身壞命終墮於地獄、餓鬼、畜生。若聞不愛不利益聲，聞已生於惡心惱亂，不愛不樂，心不憐愍，是為人中怨憎不愛合會之苦。
4.C. -4119 “ ‘Likewise, when the ear hears a sound that is not agreeable, delightful, or pleasing, it will trouble the mind, and thus again there arises the suffering of encountering the disagreeable. The most intense form of disagreeable sound is the sound of untrue teachings being professed. Hearing and listening to that will make one suffer an inauspicious fall and be reborn in hell. Whenever something slightly unpleasant, unappealing, disagreeable, or upsetting is heard, it leads to mental displeasure and the mind becomes disturbed. Such unattractive, ugly, and unpleasant circumstances in the human world belong to what is known as the suffering of encountering the disagreeable.
復次，第三怨憎不愛會苦，謂鼻聞香不愛不樂，心不隨順，聞之心惱或生深苦。是為大惡不愛合會。諸天子等，是名人中不愛合會。若人愚癡無有智慧，或行或住，心生貪著，輕慢不敬，若人以香供養法僧，其人便以欲心嗅之，身壞命終墮於地獄、餓鬼、畜生。如是惡人以身因緣，以貪身故，身心不淨，身壞命終墮於地獄。諸天子！是為人中不愛怨憎合會之苦。
4.C. -4120 “ ‘Gods, what is the third type suffering in the human world that arises from encountering the disagreeable? The suffering that arises from odors that are unattractive, ugly, and unpleasant. When such odors are detected, they disturb the mind, and when the mind perceives these odors as unpleasant, that produces afflictive suffering. O gods, the strongest type of suffering due to encountering the disagreeable within the human world occurs in the context of virtuous people offering incense to venerate the Dharma or the Saṅgha. [F.302.a] When people of coarse minds and dull intellects smell the fragrance, whether they are at rest or on the move, they may develop yearning desire, ill will, disrespect, or hostility. They may smell the fragrance under the influence of various kinds of attachment. Based on such causes, they will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in hell. Based on their olfactory faculty and actions related to it, such people with unwholesome minds will, when their bodies disintegrate, be born in the hells. O gods, that is the third type of suffering that arises from encountering the disagreeable as a human in the human realm.
復次，第四不愛會苦，所謂世間愚癡惡人因於味故而作惡業。以惡業故，身壞命終墮於地獄。若非沙門現沙門像，內懷腐爛猶如蠡聲。或在僧寺或白衣舍，實非沙門著沙門服，常貪美食，為味所縛。以是因緣，身壞命終墮於地獄。復有懈怠比丘，捨離禪味，為美食故處處遊行，心常樂食。以懈怠故，身壞命終墮於地獄。諸天子！是為人中以著味故，不愛合會而生苦惱。
4.C. -4121 “ ‘There is also another intense form of suffering that arises from encountering the disagreeable. What is that? The suffering that occurs when humans of inferior intellect in the human realm act in pursuit of taste. Such people will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in hell. When someone who is not a mendicant but pretends to be so —someone who is rotten on the inside, lacks learning, and whose behavior is like the sound of a conch —enters among the members of the saṅgha or visits a home he may, while bearing the attire of a monk, mentally indulge in the good taste experienced by his tongue. Based on such causes and conditions, he will, upon the disintegration of his body, suffer an inauspicious fall and be reborn in hell. Likewise, a lazy monk may give up his practice of concentration and instead, obsessed with food, [F.302.b] begin to wander from place to place in pursuit of it. When the body of such a lazy person disintegrates, he will suffer an inauspicious fall and be reborn in hell. O gods, such is the suffering of encountering the disagreeable as experienced by humans in the human realm and in relation to the tongue and taste.
復次，諸天子！人中第五不愛會苦，所謂身觸以此縛心，不善思惟，不順法行，意不正念。如是惡人，惡境所縛，身壞命終墮於地獄。諸天子！是為人中不愛合會而生苦惱。
4.C. -4122 “ ‘O gods, what is the next type of suffering that humans wishing for good circumstances experience due to encountering the disagreeable? It is the suffering that arises when people become so caught up in the experience of texture that they fail to consider what is virtuous, do not engage with the path of Dharma, and lose their mental equipoise. Such a situation is referred to as a base person becoming obsessed with a base object, and when the bodies of such people disintegrate, they will suffer an inauspicious fall and be reborn in hell. O gods, such is the suffering of humans in the human realm as they encounter the disagreeable.
復次，天眾！人中第六不愛合會而生苦惱。所謂有人心意躁動不能止住，心意不正，多有散亂，常思惡業，不樂善法，樂不善法、無利益事。以是因緣，身壞命終墮於惡道，生地獄中。諸天子！是為人中不愛合會而生苦惱，及餘種種無量諸苦，人中具受。
4.C. -4123 “ ‘O gods, what is the next suffering of encountering the disagreeable that arises for humans in the human realm? It is the suffering that occurs when people’s minds become restless, unstable, and distracted, such that they take a continuous interest in unwholesome teachings. If such people fail to take joy in the Dharma, or to practice virtue and do what is beneficial to themselves, they will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in hell. Alas, O gods, such is the suffering of encountering the disagreeable for humans in the human realm.
復有三種怨憎會苦，謂近怨家，恐害其命，如眼中刺，常不隨順。是為第一怨憎會苦。復次，第二怨憎會苦：與惡知識共同事業，是名第二怨憎會苦。復次第三怨憎會苦：內懷瞋恚，得便傷害，是名第三不愛怨憎會苦。諸天子！是為人中無量種苦。
4.C. -4124 “ ‘There are so many other ways and forms that the experience of such suffering can take as well. The following are three examples of encountering the disagreeable. Those who engage in killing will endure painful sights as they keep on meeting adversaries and enemies. [F.303.a] That is one kind of suffering in terms of encountering the disagreeable. Another type of suffering from encountering the disagreeable arises due to keeping company with unwholesome people. Suffering from encountering the disagreeable will definitely also occur when one hides a conflict inside and is subsequently overwhelmed by it at another time. These are three types of suffering that result from encountering the disagreeable. O gods, those are different forms of intense suffering that are encountered in the world of humans.’
6.時，夜摩天王牟修樓陀復為天眾得厭離故，說：於第六人中大苦，所謂愛別離苦。二世利益是名為愛，善友別離是為大苦，若離父母兄弟、姊妹妻子親里及餘所愛有恩之人。別離大苦如墮刀火，燒其身心受大苦惱，是為愛別離苦。夜摩天王為利天眾演說此法。
4.C. -4125 “To help the gods develop weariness due to suffering, Musulundha will next teach the gods about the suffering of being separated from loved ones: ‘Here loved ones refers to those who are of benefit in the two worlds. 515 It is an intense form of suffering to be separated from those virtuous companions who have a constant wish to be helpful. Suffering due to separation from loved ones also refers to being separated from one’s parents, siblings, children, relatives, friends, or other loved ones. At that point, one’s mind is tortured more severely than if one were burned, abused, harmed by weapons, or had fallen into a fire. Such is the suffering of being separated from loved ones.’
7.時，夜摩天王復為天眾說：於第七人中大苦，所謂寒熱二苦。諸天子！云何人中寒熱二苦？以於人中飲食不調，應冷而熱，應熱而冷。久坐則苦，久立亦苦，多飲亦苦，不睡亦苦。若於昏夜右脇而臥，久眠亦苦，左脇亦爾，初樂後苦。於人世間以貪樂故，為樂所誑而修善業。以樂誑故，入於地獄。諸天子！人中之樂如苦無異。
4.C. -4126 “Continuing his Dharma teaching for the benefit of the gods, the ruler of the Heaven Free from Strife will next explain about the suffering that arises from cold, heat, and the like. Thus, he addresses the gods: ‘Gods, what sufferings are endured by humans in the human realm? They include the sufferings of cold and heat. Gods, if humans are exposed to cold, they freeze and suffer, but if they are exposed to heat, they suffer just as intensely. [F.303.b] Likewise, those who ingest too much food will also suffer. Taking too much rest also brings suffering, but so does standing or moving about for too long a time as well. Drinking too much is also painful. Dreams can be painful, and when, at night, one lies sleeping on the same side, that becomes painful, but if one shifts to the other side and keeps lying in that way, that position will also become very uncomfortable. The superficial pleasures arising from sexual union deceive humans in the human realm, and thus they fail to engage in positive actions. Completely overcome by such pleasures, they rush off into the hells. Gods, such intense forms of suffering in the human realm are sufferings that give a false appearance of pleasure. Gods, make sure not to end up like that!’
如是夜摩天王牟修樓陀為利益諸天眾，說如是法：汝等天眾勿生此意，謂人中樂應生厭離。為離生死、說法利益，除天放逸故。
4.C. -4127 “In this way, Musulundha teaches the gods the Dharma for their benefit, warning them that their pleasures are just like those of humans. He teaches them the Dharma so that they may become disenchanted by their pleasures and turn away from cyclic existence. The ruler of the Heaven Free from Strife teaches so the gods may benefit from turning away from cyclic existence, and thus he guides those lost in carelessness.
8.復次，夜摩天王為夜摩天眾復說：第八人中大苦，所謂病苦。無量差別無量病起，所謂熱病、下痢上氣欬逆、四百四病害諸眾生。復有病苦害諸眾生，憂悲愁惱等病，人中大苦。
4.C. -4128 “The ruler of the Heaven Free from Strife next proceeds to teach the gods about another type of suffering that humans experience, explaining to them how humans in the human realm suffer from disease. Numerous different illnesses afflict humans. They suffer from contagions, dysentery, respiratory diseases, coughs —the full range of the four hundred and four diseases. Those overcome by the suffering of sexual relations are also eventually overcome by disease. [F.304.a] In this way, the humans in the human realm are ravaged by physical diseases. Likewise, agony and mental unhappiness are also human diseases, for that is what people of the world call them.
9.時，夜摩天王牟修樓陀為利益天眾，復說第九大苦，令離生死，示於人中生死大苦。所謂人中為他所使，是為大苦。同道同生，同根同歲同力，以業劣故為他所使，若晝若夜不得自在，常受大苦。是名人中使役之苦。復次，為他使苦。若人第一種姓，精勤色力，讀誦智慧具足無乏，以貧窮故，為下賤人之所使役。
4.C. -4129 “Musulundha then continues to teach the Dharma for the benefit of the gods. Describing cyclic existence and pointing out the blazing sufferings of the human world, he will go on to say, ‘Being under the power of others is also a source of suffering in the world of humans. O gods, certain humans are born into a shared social position: some belong to the same class, some are equally gifted, some are equally youthful, and some are equally powerful. Those who are in some regard inferior to them are then entirely under the power of their superiors. Throughout day and night, such inferior persons have no freedom and are constantly made to suffer. Such is the suffering of being under the power of others. The suffering of being under the power of others is hard to bear, because those whose family, appearance, diligence, charisma, intelligence, knowledge, or cognitive power are not of the highest class become subdued by their superiors and gradually end up in various positions of subservience.
時，夜摩天王牟修樓陀為夜摩天眾得利益故，復為說法：以業下劣，無布施業，人所輕毀，晝夜辛苦為人所使。無施因緣，常受苦惱，手足破裂，貧窮無食，衣服垢壞，飢渴所惱，寒熱辛苦。如是無量苦惱不可堪忍，晝夜使役，不斷不絕。
4.C. -4130 “ ‘Compared to Musulundha, the karmic actions of the gods are inferior — they lack generosity, and they are under his rule in the Heaven Free from Strife. Nevertheless, they enjoy freedom throughout day and night. However, it is a different story for those whose power of generosity is not as strong. They become impoverished and the skin on their hands and feet cracks and wears out. Wearing smelly clothes, they are constantly oppressed by hunger and thirst and must endure the sufferings of heat and cold. [F.304.b] In this way, the sufferings from being under the power of others are many and difficult to bear, making both day and night devoid of happiness.
人中復有種姓、色貌、勢力下劣而多財富。復有種姓、色力、智慧一切皆勝而常貧窮，以貧窮故，親近賤人，為業所誑、為心誑故，受大劇苦。諸天子！是為人中使役之苦。
Whoever is inferior with respect to family, appearance, youth, charisma, and influence must attend on those with superior family, appearance, knowledge, and cognitive powers. They are outshone in all regards. Living in poverty and defeat, they must endure tremendous suffering. That is another intense form of suffering for gods and humans.
復次，為他使苦。若貧窮人順法而行，以貧窮故，親近惡行不善之人，近不善故，同其惡業，雖不喜樂，為他所使而造惡業，身壞命終墮於惡道，生地獄中。為他使故，二世受苦。
4.C. -4131 “ ‘Another consequence of the suffering of being under the control of others arises when impoverished people who practice the Dharma come to depend on people who engage in unwholesome actions. If one serves and accompanies such people, one too will become unwholesome. Accordingly, when their masters engage in unattractive, ugly, and unpleasant activities, they too end up engaging in the exact same types of activities. Therefore, upon the disintegration of their bodies, they will suffer an inauspicious fall and be reborn in hell. Hence, the suffering of being under the power of others leads to deception with respect to both this world and the next and produces unwholesomeness.
10.復次，天眾！人世界中受大苦惱，所謂第十追求大苦。無量苦惱，為求財故，入於大海、入敵鬪戰、經營造作、言辭辯說、親近下賤、耕田種殖、商賈販賣、畜養畜生、遊方行使。為貨所使，昇大山巖，處處遊行，依附他人。
4.C. -4132 “ ‘O gods, there is also another form of great suffering that is extremely difficult to bear for the humans of the human world: the suffering of striving. Such suffering, which arises due to the pursuit of material things, may take many forms. For the sake of obtaining wealth, people may set out to sea, enter a precipice, or wage war. For various purposes and reasons, people burn themselves out as they become involved with others, serve lowly people, engage in agricultural work, pursue business, take up cow herding, travel abroad, come under the control of others, [F.305.a] scale high mountains, bustle around in the service of others, and so forth.
如此所作，一切追求皆為財物、嚴飾衣服。或貧窮人或愛著人如是追求，愛網所縛，乃至命盡。或作惡業或作妄語誑惑他人，輕稱小斗欺誑於人；沽酒販賣、糶賣胡麻及以賣毒；作如是等惡律儀行，治生販賣。或破國土、城邑聚落、軍營人眾及餘種種眾惡之業。以妻子、飲食、敷具、財物故，追求之苦無量百千，乃至千歲說不可盡。諸天子！是名人中追求之苦。
All such struggles are basically made for the sake of obtaining wealth, food, and clothing. They are undertaken by people who suffer acutely from poverty and destitution and who are overcome by craving. From birth up until they are caught by the noose of craving thrown by the Lord of Death, they continue indulging in misdeeds. Striving to fulfil the wishes of others, 516 causing harm, making false measurements, being deceptive in family matters, peddling alcohol, selling sesame seeds, acquiring wealth by inappropriate means, destroying the environment, destroying the government, and conquering the land —in these and many other unwholesome ways, humans in the human realm act for the sake of their children, clothing, food, and drink. Such is the suffering of striving. Even if one went on for a thousand years, it would be hard to address the hundreds of thousands of forms that this suffering assumes. Gods, this is the epitome of human suffering.’
如是夜摩天王為利益天眾厭離有故，說究竟法。諸天子！勿於人中起悕望心，當生厭離，若貪諸有，不得利益。以是因緣，說於人中一切衰惱。若生人中，以追求故，作不善業，以是因緣，或墮地獄或墮畜生或墮餓鬼。既生惡道，受種種苦。
4.C. -4133 “In this way, the ruler of the Heaven Free from Strife teaches the gods the Dharma for their benefit and so they may feel weary of existence. Like humans, the gods also feel desire. Wishing to benefit beings who crave for existence, Musulundha therefore offers them instruction. Showing them the ways humans eke out a living, he admonishes the gods not to be born into such an existence. Humans are oppressed by such unwholesome endeavors, [F.305.b] and thus they are never genuinely happy. Such causal factors will later cause them to take rebirth among hell beings, starving spirits, and animals. Once reborn in those ways, they will experience numerous other kinds of pain.
11.如是夜摩天王復說十一人中大苦，告諸天眾：人中大苦，所謂近惡知識皆無利益，一切苦因。近惡知識，無惡不得，造身口意一切惡業。以是因緣，身壞命終墮於惡道，生地獄中，受無量苦。於未來世，或墮餓鬼、畜生之中，受無量苦。
4.C. -4134 “Next, the ruler of the Heaven Free from Strife will teach the gods about another type of suffering: ‘O gods, humans in the human realm also experience another type of suffering, which is the suffering of associating with unwholesome companions. This refers to associating with evil people, or those who engage in all manner of pointless activities, and it causes all possible forms of suffering. People who keep unwholesome company will not only fail to achieve what is good for themselves, they will also engage in all kinds of unwholesome activities. All their conduct of body, speech, andmind will become flawed. Hence, due to such causes and conditions, they will, upon the disintegration of their bodies, suffer an inauspicious fall and be reborn in the hells. Such factors lead to copious suffering throughout the three lower realms, and thus they will be reborn in the realms of starving sprits and animals too.’
觀於人中地獄、餓鬼、畜生過已，遮於天眾悕望人有，說一涅槃寂滅之處。
4.C. -4135 “In this way, the gods will understand how the world of humans is greatly flawed. They will see that those are not flaws pertaining to the realms of starving spirits or animals. Musulundha explains this so that upon seeing those flaws, the gods may end their fondness for human life and instead turn toward the state of peace, the transcendence of suffering.
12.復次，夜摩天王為欲利益夜摩天眾，說人中苦：所謂人中第十二妻子親里衰惱大苦，所謂妻子親里殺縛鞭打、飢渴貧窮種種苦惱，所愛之人受苦惱故，亦得苦惱，是名衰惱。於人道中以妻子親里眷屬因緣而得苦惱，以是勿樂生於人中。一切有生，必歸於死，隨有死處，皆是苦惱。於生死中最大苦者，謂生、老、死，人中具有。諸天子！既知人中如是大苦不可堪忍，勿生欣樂。以如是等無量善寂滅、無上道義，示諸天眾。
4.C. -4136 “The ruler of the Heaven Free from Strife will then continue his Dharma teaching for the benefit of the gods: ‘How else do humans suffer? They also suffer on account of their children, family, and friends. O gods, in the world of humans, children, family, and so forth are a source of extreme suffering. [F.306.a] Humans in the human realm feel a sharp pang if their family members or children are killed, enslaved, or the like, or if they suffer from hunger, thirst, or poverty. The reason they feel that intense pain is that they are so fond of such people. Because of this fondness, they suffer when their children are exposed to danger by others. Within the higher realms, such suffering is unique to humans. Such suffering, which is caused by having children and relatives, will often engender a state of mind that leads to further rebirths among humans. This is so because all forms of perception culminate in karmic action and, moreover, the ways all such people die will not be propitious. Birth, aging, and death constitute intense forms of suffering in cyclic existence, and they can all be observed in the world of humans. Therefore, understanding the nature of such unbearable sufferings, the gods must avoid developing a human mindset.’ In this way, Musulundha shows the gods in great detail the highest purpose, which is the path of auspiciousness.
於人道中無利益事，種種有網不可譬喻，況三惡道無量百千億不可譬喻大苦充滿，不比人中。若天退時，少放逸天為之說言：汝當生於人善道中。若人臨終，親里知識願其生天善道之中。二種善道猶尚如是，況三惡道受大苦惱。
4.C. -4137 “Without anyone planning it, a rich network of objects manifests in the world of humans. What all does it comprise? The human world is said to be the foundation for the three lower realms, and thus it portends the innumerably many billions of indescribable sufferings found there. When the gods in the higher realms die and transmigrate, some among them who were not so careless will be told, ‘Gods, within the higher realms of karmic action, you should now proceed to the human world!’ [F.306.b] Then, when such humans subsequently pass away, their friends and companions may offer benedictions and advise them, ‘Please proceed to the joyous realms of the gods!’ In that way, both their origin and destination will be in the higher realms. There are two joyous realms, whereas the remaining three realms are all painful.
如是利益攝他，常不放逸，夜摩天王說無量種無量差別無量方便無量種法、涅槃勝法。
4.C. -4138 “The ruler of the Heaven Free from Strife pursues what is beneficial and he takes care of others. Since he is always careful, he teaches through many different means and methods a Dharma that is bountiful, ultimate, and sublime.
13.說妻子苦已，復為夜摩天眾說：第十三人中大苦，所謂飢渴苦。由飢渴故，作無量惡。其餘眾苦，無如飢渴，以飢渴故，入眾惡處。大種姓人為飲食故，合掌垂淚哀聲親近下賤小人。
Once he has demonstrated the sufferings associated with having sons and daughters, he then proceeds to explain to the gods, ‘There is also another type of suffering in the human realm. What is that? The intense suffering that is experienced due to hunger and thirst. All the many adverse conditions experienced by humans are rooted in the torments of hunger and thirst. The thus-gone ones do not mention any suffering as diverse as this. Fearing the sufferings of hunger and thirst, humans indulge in a wide variety of pitiful activities. When destitute, even those who were born into important families will end up begging from their inferiors with joined palms, tears streaming down their cheeks, and wailing in despair.
說慈愛語，如是一切皆由飢渴。畏飢渴故，不顧其命，入危嶮處刀刃之間及惡象敵，一切皆由飢渴苦故。或入大海，經於無量百千由旬，無量惡魚、鯷彌鯢魚、洪波惡處，自捨身命，乘於舲舟，而沈大海。如是一切皆由畏於飢渴之苦。
Likewise, people who tell lies do so because they are all tormented by the fear of poverty and the resulting hunger and thirst. [F.307.a] Moreover, without giving any thought to their own survival, people may throw themselves into the battlefield amid raised weapons and terrifying elephant tusks, all because of the torments of hunger and thirst. People may also risk their lives sailing across hundreds of thousands of leagues of stormy seas infested with crocodiles and sea monsters, 517 or engage in other such hazardous sea ventures, all due to the suffering of hunger and thirst.
復有無量種種差別，不可具說。如是諸苦，為口腹故。若人執縛，從右門出，打惡聲鼓，嚴以死鬘，災標在前，怖畏愁惱，將詣殺處，命在須臾，雖復大苦，未過飢渴。
In these and many other ways human beings are subject to indescribable suffering. Hardly any human suffering compares to that of being dragged to the executioner’s stake to the beating of the paṭaha drum and with a garland of oleander flowers tied around your neck. Your fear and horror are incredibly intense as you near the end of your life, and yet the terror you thus experience is still not comparable to that of hunger and thirst.
是故應當以淨善心，於福田中以好財物而行布施，時處具足。於生死畏中勤修精進，善心布施。天中少飢，一切生死皆依飲食以除飢渴，是故一切應行布施。
4.C. -4139 “ ‘Therefore, to eliminate that suffering, one must practice acts of generosity that are perfect in terms of one’s intention, the recipients, and the things that are given. The time must be right, one must give what is needed, and the giving must be continuous. Fear and suffering in cyclic existence is, indeed, felt by the gods as well, but their suffering associated with food is very minor by comparison. [F.307.b] Therefore, be generous so that you may be free from hunger and thirst.
諸天眾！是名人中飢渴苦惱無量差別。於天道中苦微而軟，天樂覆之，福德多故，飲食易得。而天不覺，遍於欲界飢渴焰火之所覆蔽，畏於苦火。
O gods, for humans in the world of humans, there is copious suffering due to hunger and thirst. Humans have access to very few of the pleasures of soft and heavenly substances, and thus they suffer. Gods do not comprehend this because, for them, food and drink of heavenly substance are abundant and readily available. But all around you in this desire realm, the terrors and sufferings of hunger and thirst burn like fire fanned by the wind.
諸天子！如是觀於人中種種生老病死之苦，勿生欣樂。
Therefore, gods, make sure that you do not rush off totake birth in the realms of humans! You must be sure to take this to heart once again: the world of humans is mostly marked by birth, aging, and disease.’
如是夜摩天王牟修樓陀見夜摩天眾其心調伏，多調柔軟。既觀察已，復為天眾說人中苦，勤修利他，自利則易。
4.C. -4140 “Observing the mental state of the gods, Musulundha, ruler of the Heaven Free from Strife, will notice that they have now become extremely pliable and gentle, and he therefore will proceed to talk about other types of human suffering. This is the way he diligently engages in what is beneficial for others. Generally speaking, benefiting oneself comes easily, whereas helping others is difficult.
14.牟修樓陀以不斷力，為利他故，為夜摩天眾數數宣說無量種法，說：第十四人中大苦，所謂他輕賤苦。
Still, doing what is beneficial for others is also mutually beneficial, and therefore Musulundha will continue to teach the gods the Dharma in many different ways. He teaches the gods, who have now found other interests in ways that are free from impairment, and who have become fearful of pleasures, about the sufferings of humanity: ‘Ah, gods, there is another type of intense suffering for humans. It is the suffering of losing influence, which occurs when people suffer from a bad reputation, thus rendering them mentally tormented, bereft of mental power, and weak. [F.308.a]
不可堪忍，種種差別。於貧窮人輕毀偏多，有十種苦，種姓、親族、兄弟、富人之所輕賤。
4.C. -4141 “ ‘Ah, gods, humans are of many different types and walks of life, and they all suffer great pains. Poor people, in particular, suffer the pain of a lowly reputation when they are in the presence of friends, family, companions, or relatives who all enjoy favorable circumstances. Due to their own lack of influence, they end up as servants for these people.
以貧窮苦，依他而食。綺語不實，親族空語、無義之語。依他住食，衣服塵垢，他人輕毀。若入城邑，若節會日，人見輕毀。
A second flaw of having a lowly reputation is that such impoverished people become obsessed with eating in the homes of others. A third flaw is that they enjoy talking to strangers. A fourth flaw of such deluded people is that they tell blatant lies to their friends and twist the truth. They are overwrought by the stains of unwholesome dwellings and food, and thus they take delight in being with women adorned with anklets. In this way, they sow the seeds for future problems.
人道之中有如是等無量輕毀大苦。世間之人，無薪之火住在心中，謂輕毀火，親里知識、兄弟火燒最為尤甚。無福德故，得此十苦遍燒其身。大惡怖畏以燒乾身，氣如烟起。
O gods, in the human world, there are many such sufferings related to ill repute that smolder in people’s hearts. For humans in the human world, the fire of gossip becomes ten times worse when the gossip takes place among family, friends, and loved ones. This fire consumes people’s bodies and limbs completely. Horrific and terrifying, such a fire hollows out their bodies and reduces them to ashes.
諸天子！應生知足，勿於人中而生欣樂，人中少樂，甚大苦惱，衰惱短壽，輕毀垢污。唯於人中多有輕毀，非四道中。於人道中，輕毀最重。得他輕毀，一切身分猶如中毒。隨本所得供養之處，後更輕毀。若人先常得好供養，後得少利，得少時供，若善男子如是輕毀，過於死苦。諸天子！是為人中難忍大苦。
4.C. -4142 “ ‘Alas, O gods, in a single inhalation of the breath, you may suddenly take birth as a human! Yet humans experience much suffering, have little success, [F.308.b] suffer much harm, live short lives, and become stained by the flaws of a poor reputation. When it comes to gossip, humans are masters —none of the beings in the four other realms can compare. Humans in the human world are the most highly skilled in that regard and, for those who are arrogant and conceited, gossip is as painful as an unbearable disease. Gossip is intensely painful as it reduces people from a level of equality to a state where they retain only one tenth of their former influence. Such is the suffering of incurring a bad reputation. If it occurs just once, arrogant people may only feel its effects in passing. But as it lingers in their minds 518 and increases over time, it will resurface just as before. Gossip can become even more painful than death because, noble children, it consumes the mind. Alas, O gods, this is another type of suffering that is hard to bear for humans in the human realm, and so I have described it for you.
15.復次，第十五人中大苦，所謂老苦，當為汝說人中老苦。老者能令一切身分羸瘦減劣，諸根皆熟，破壞少壯，拄杖而行，無有氣力，輕毀住處，背傴鼻戾，髮白死使，身意減劣。雖未命終，猶如畜生。諸天子！是則名為人中老苦，名色戲弄，不久必死。若見老苦而不怖畏，當知是人名為無心，猶如木石。以無心故，雖復人身猶如畜生。諸天子！於人道中生為大苦，以有生故，是故老苦。既知老苦，勿於人中起欣樂心。
4.C. -4143 “ ‘But I have more to tell you. I shall inform you about the suffering of aging. Aging refers to the process of degeneration that pertains to all conditioned things. As you age, your faculties wane, while young people become your competitors. You must lean on a cane and you become unable to sit up or move about properly. [F.309.a] Your body and strength degenerate and, as you develop a hunchback, you become the subject of gossip. Your hair also changes appearance. Thereafter, as the first harbingers of death and a future life in destitution begin to manifest, your body, faculties, and mind steadily degenerate. While still alive, it feels as if you are being taken away to another realm. Ah, gods, for humans in the human world, their psychophysical constituents 519 become a liability. This experience is certain to come, so investigate it carefully for a long time. Understand this so that you will not suffer. People eventually become lifeless and insentient, like wood or stone. While they may have the appearance of humans, they are just like animals. Ah, gods, birth is another great source of suffering for humans in the human realm. Understand that the suffering of aging occurs because of birth, and therefore give up your attachment to existence.
16.復次，第十六人中無量種受生，生則有苦，何等苦也？所謂死苦。死已復生，身根入壞，命根斷滅，不復見於兄弟知識。色身滅已，復行異處，以自業果而為資糧。一切眾生必歸終盡，命盡棄身，受中陰有，是名為死。一切有生皆歸於死，若死而不生，生而不死，無有是處！諸天子！勿於人中而生樂心。
4.C. -4144 “ ‘Ah, gods, there is also another type of intense suffering that occurs in human life, which assumes a wide range of forms and is very hard to endure. What is that suffering? It is the suffering of death, which is unavoidable in life. Death causes one’s body, faculties, and sense sources to cease. It destroys the faculty of the life force as well as the sense sources. It permanently puts an end to meeting one’s family, companions, and friends, and it destroys all good fortune. As people depart for the next life, they must traverse a path consisting of the effects of their former actions. At the end of their life, all beings must go through the experience of relinquishing their body. Then, when they subsequently take rebirth in the intermediate state, that is what is referred to as death. O gods, this is certain to be experienced, because whoever is born must also die. [F.309.b] It is completely impossible for anyone to die, take rebirth as a human, and then continue to live without ever having to die. Therefore, you must, quickly and immediately, take to heart what life as a human is like!’
爾時，夜摩天王牟修樓陀以偈頌曰：
於人世界中，有陰皆是苦，有生畢歸死，有死必有生。
4.C. -4145 “At that point Musulundha, ruler of the Heaven Free from Strife, will speak these verses: “ ‘Humans suffer in the ways explained. From the intermediate state They take rebirth And are thereafter certain to die.
若住於中陰，自業受苦惱，長夜遠行苦，此苦不可說。cf. Dhs.19.6-10
4.C. -4146 “ ‘While in the intermediate state, They are pulled along by their karmic actions. The suffering of this long journey Is impossible to bear.
沒於屎尿中，熱氣之所燒，如是住胎苦，不可得具說。
4.C. -4147 “ ‘As one is submerged in feces and urine, And tormented by heat, The suffering in the womb Is too painful to describe.
常貪於食味，其心常悕望，於味受大苦，此苦不可說。
4.C. -4148 “ ‘As one yearns for the taste of food And remains obsessed with that, The suffering of craving food Is too painful to describe.
小心常悕望，於欲不知足，所受諸苦惱，此苦不可說。
4.C. -4149 “ ‘As one is burned by the fire of hankering, The suffering of a craving mind Is so intense That it cannot be described.
怨憎不愛會，猶如大火毒，所生諸苦惱，此苦不可說。cf. Dhs.19.10
4.C. -4150 “ ‘For humans, encountering the disagreeable Is as painful as poison or fire. The suffering that arises thereby Is too intense to describe.
於恩愛別離，眾生起大苦，大惡難堪忍，此苦不可說。
4.C. -4151 “ ‘The suffering of separation from loved ones Arises with tremendous force for humans. Difficult to bear and extremely severe, It is too painful to describe.
寒熱大苦畏，生無量種苦，大苦甚暴惡，此苦不可說。
4.C. -4152 “ ‘The great terrors of heat, cold, and the rest Are immense and abundant. Such excruciating torments Are too painful to describe.
病苦害人命，病為死王使，眾生受斯苦，此苦不可說。
4.C. -4153 “ ‘The manifestation of fatal diseases, And the other envoys of time That living beings must encounter, Are too terrible to describe.
為他所策使，常無有自在，眾生受斯苦，此苦不可說。
4.C. -4154 “ ‘Helpless and destitute, People fall under the power of others. As they lose whatever good they had, Their suffering is too intense to describe.
愛毒燒眾生，追求受大苦，次第乃至死，此苦不可說。cf. Dhs.19.11-17
4.C. -4155 “ ‘The suffering of constantly searching, While scorched by the poison of craving — Gods, that suffering [F.310.a] Is too intense to describe.
若近惡知識，眾苦常不斷，當受惡道苦，此苦不可說。
4.C. - 4156 “ ‘The many endless sufferings That arise from unwholesome company And that lead to birth in the lower realms Are all too painful to describe.
妻子得衰惱，見則生大苦，出過於地獄，此苦不可說。
4.C. -4157 “ ‘The pains in one’s heart That arise from worrying about one’s children Are the peak of hell, And are unbearable to describe.
飢渴自燒身，猶如猛火焰，能壞於身心，此苦不可說。
4.C. - 4158 “ ‘The ferocious flames Of the fire of hunger and thirst Consume the mind, And are too painful to describe.
常為他輕賤，親里及知識，生於憂悲苦，此苦不可說。
4.C. - 4159 “ ‘The agonizing suffering That occurs due to the gossip Of dear friends and relations Is also too painful to describe.
人為老所壓，身羸心意劣，傴僂柱杖行，此苦不可說。
4.C. - 4160 “ ‘Walking hunched over, supported by a stick, While one’s mind and faculties lose strength, One thus suffers the pain of an aging body, Too painful to describe.
人為死所執，從此至他世，是死為大苦，不可得宣說。cf. Dhs.19.17
4.C. -4161 “ ‘The sufferings of wandering beings, As they are rounded up by the Lord of Death And forced to leave their delightful world, Are too painful to describe.
眾生莫能見，諸業不能遮，能壞諸眾生，是故名為死。
4.C. -4162 “ ‘Beings do not see him, And no act can stop him As he destroys all beings — Such is the Lord of Death.
大力難堪忍，能令諸眾生，獨行大怖畏，是故名為死。
4.C. -4163 “ ‘Unbearably powerful, He moves everywhere with rage and resolve Throughout all the different worlds — Such is the Lord of Death.
眾生畢竟有，時火不可避，能斷眾生命，是故名為死。
4.C. -4164 “ ‘The fire of time cannot be extinguished And is certain to be felt by every being, Bringing their lives to an end — Such is the Lord of Death.
死王所破壞，能斷人命根，盡於陰界入，是故名為死。
4.C. -4165 “ ‘As time ravages them, Living beings are destroyed And their aggregates and elements exhausted — Such is the Lord of Death.
生必有別離，知識及兄弟，別已不復合，是故名為死。
4.C. -4166 “ ‘All friends and companions who were born into one’s life Will be lost without exception And shall never be met with again — Such is the Lord of Death.
及死未至時，應當修善行，死惡無慈愍，未至應修善。
是死甚卒暴，極惡無慈愍，未至能修善，乃為天中真。
4.C. -4167 “ ‘As long as the unbearable hardship Of the terror of death is not yet upon you, Be sure to contemplate the Dharma — That will make your heavenly life meaningful.
若法中生慧，是名善命人，若人不離法，是為命中命。
4.C. -4168 “ ‘Those living a good life Are those who keep the Dharma in mind. [F.310.b] A life that is separate from the Dharma Cannot be called a life.
若人心念佛，是名善命人，不離念佛故，是為命中命。cf. Dhs.29.16-23
4.C. -4169 “ ‘A good life is a life With the Buddha in mind. A life that is separate from the Buddha Cannot be called a life.
若人心念法，是名善命人，不離念法故，是為命中命。
4.C. -4170 “ ‘A good life is a life With the Dharma in mind. A life that is separate from the Dharma Cannot be called a life.
若人心念僧，是名善命人，不離念僧故，是為命中命。
4.C. -4171 “ ‘A good life is a life With the Saṅgha in mind. A life that is separate from the Saṅgha Cannot be called a life.
若人心念實，是名善命人，不捨離實故，是為命中命。
4.C. -4172 “ ‘A good life is a life With the truth in mind. A life divorced from the truth Cannot be called a life.
若人心念道，是名善命人，不捨離道故，是為命中命。
4.C. -4173 “ ‘A happy life is a life With the path in mind. A life divorced from the path Cannot be called a life.
若人常憶念，趣向於涅槃，爾乃得名天，非樂欲樂者。
4.C. - 4174“ ‘Those who keep in mind How to move toward suffering’s transcendence Are referred to as gods among gods. Those who play here are not gods.
若常一心念，樂修禪定業，此樂能離有，非謂著欲樂。
4.C. - 4175 “ ‘Those who one-pointedly practiced concentration And thus reached the peak of existence Now live a life attached to their pleasures. Yet, that type of fun is no fun at all.
既知此有過，於欲生厭離，精勤求涅槃，是名真實天。
4.C. - 4176 “ ‘You must understand these flaws Of the ignorant and desirous who frolic in existence, And you must strive for the transcendence of suffering. This is my pith instruction.’
如是夜摩天王以無量種利益諸天，令諸天眾心得清涼，斷除惡道。
4.C. -4177 “As he thus works for the welfare of others in numerous ways, the ruler of the Heaven Free from Strife replenishes the minds of the gods and frees them from passing to the lower realms.
爾時，天眾白天王言：天王！如天王說，我等現見色力形貌十倍勝者，皆受衰惱，而況我等。
4.C. - 4178“The gods of the Heaven Free from Strife will respond, ‘Ah, ruler of the Heaven Free from Strife, we understand this very well. All that you say is true —we have seen that for ourselves. The gods who appeared before us were destroyed; [F.311.a] their suffering was unbearably excruciating. In terms of size, color, looks, and greatness, we could not even match a tenth of theirs —and yet they all met such obstacles. Therefore, why would something like that not happen to us as well?’
夜摩天王聞此語已，而告之曰：如汝所見，此諸天眾少衰惱耳。汝等夜摩天眾當墮地獄、餓鬼、畜生，百倍過此。以汝天眾行於非法，放逸行故。若諸天眾順法而行，遠離放逸，則閉一切惡道之門，常於天人受種種樂，當離憂悲老病死苦，得常住處，永無如上所說諸苦。以是因緣，勿行放逸。如是欲樂比無漏智禪定之樂，百千分中不及其一。
4.C. -4179 “Standing before the gods, the ruler of the Heaven Free from Strife will say, ‘The suffering of those gods that you saw was only minor. You may well encounter something that is a hundred times worse. If you become carried away by carelessness and engage in non-Dharma, you will surely take birth among hell beings, starving spirits, and animals. But if you practice the Dharma, the gateways to the lower realms will be shut and you will enjoynumerous forms of happiness among gods and humans. Thereafter, you will become free from aging and attain the stage of permanent freedom from suffering. None of those pains will then befall you. Therefore, do not lose yourselves in carelessness! There is no happiness to be found in pleasures. They do not last, and they cannot match even a sixteenth of the unsurpassable bliss of the concentration of undefiled wakefulness.’
爾時，天眾聞天王說，現見諸過，復作是言：天王說法利益我等，我今攝受，令我不受如是生死衰惱之苦。
4.C. -4180 “Upon hearing these words from their lord, the gods of the Heaven Free from Strife will perceive the flaws directly. They will then exclaim, ‘You have taught us all this for our own benefit, so we shall do as you have requested. [F.311.b] In that way, Your Majesty, we shall not incur the sufferings created by desire.’
爾時，夜摩天王牟修樓陀以偈頌曰：
若有自作業，非是他人受，若自善調伏，是則得常處。
4.C. -4181 “Musulundha will then utter these verses: “ ‘You are your own protector. Who else can protect you? If you properly tame yourself, You will attain the eternal stage.
若有作異業，無及善業者，無量百千生，業常隨順行。
4.C. -4182 “ ‘Positive actions create beauty, Not some other protector. Throughout thousands of lives, Those actions will follow you.
廣作諸福德，修行於善法，則得最勝處，永離老病死。
4.C. -4183 “ ‘You will arrive at the supreme abode, Free from aging and death. The intention to perform extremely virtuous actions Is the supreme good.
如是自善業，天眾應思惟，若修行善業，此是勝資糧。
4.C. -4184 “ ‘Therefore, practice positive action, And thus consume the food that is truly nourishing.’
如是夜摩天王牟修樓陀說是偈已，告諸天眾：自今已去，勿為貪著色聲香味觸故，而起放逸，遊戲園林。
4.C. -4185 “When Musulundha has taught the gods in this way, he will further instruct them, ‘Now, go to roam the forests and parks, but be careful, lest you become carried away by desirable sounds, tastes, shapes, and fragrances.’
時，諸天眾聞此語已，白天王言：願我未來見彌勒佛、無上士、調御丈夫、天人導師出興於世。我生人中，見彼世尊在初會，數得聞法已，盡諸有漏。
4.C. -4186 “Hearing these words, the gods will respond, ‘We pray that when in the future the perfect buddha, the unsurpassable tamer and guide of beings who bears the name of Maitreya, appears in the human world, we may be born there to receive his teachings. At that time, may we be present in his first retinue. May we listen to his teachings and bring an end to defilements.’
復有天眾願求阿耨多羅三藐三菩提，作是願已，歸佛法僧。
In this way, some of the gods will pray to awaken to unexcelled and perfect buddhahood, [F.312.a] and having made that prayer, they will go for refuge in the Buddha, the Dharma, and the Saṅgha.
七萬天子及餘天眾必生人中，見彌勒佛，得聞法已，諸漏永盡。
Those who do so are certain to be born in the human world and receive Maitreya’s teaching. Upon hearingthe sacred Dharma together with those gods, seventy thousand other gods likewise will bring their defilements to exhaustion.
復有餘天先見佛塔，發阿耨多羅三藐三菩提願。
These other gods will also become destined to behold the relics of that thus-gone one due to having previously made magnificent aspirations toward unexcelled and perfect buddhahood.
復有餘天發緣覺心。一切皆願當來得果。
There are also hundreds of other gods who at this point will make aspirations to attain the attitude of a solitary buddha. All of them will attain the results of their prayers.
爾時，夜摩天王作如是念：我已為他作大利益，令諸天眾離放逸行。時夜摩天王知諸天眾意善調伏，各令還宮。時，諸天眾恭敬圍遶夜摩天王，捨池而去。夜摩天主牟修樓陀為諸天眾作利益已，復詣餘地，為餘天眾而作利益。
4.C. -4187 “Being aware of all this, the ruler of the gods in the Heaven Free from Strife will understand that he has benefited the gods tremendously and that he has advised them to avoid once again becoming lost in carelessness. Since the minds of the gods have now become pliable and gentle, they will circumambulate Musulundha to the right and then depart from the banks of the lake. Having benefited the gods, Musulundha will also depart to help gods in other places.”
夜摩天常樂地第八牟修樓陀天化經具足竟。
4.C. -4188 This completes the account of the realm of Constant Bliss, the eighth 520 realm within the Heaven Free from Strife. This section is also known as ‘Musulundha’s Great Miracles.’ [V71] [F.1.b]
12.復次，比丘知業果報，觀夜摩天所住之地。彼以聞慧見：夜摩天處，名增長法。眾生何業生於此地？彼見：若人善心持戒，不殺不盜，如前所說。復離邪婬，微細亦捨，乃至見畫男女，不生憶念。如是之人不觀不念、不味不著，不濁心念，恐犯淨行，亦不思惟，不念不善，遮於心過。
· The Gods in Endowed with Increasing Bliss ·
4.C. -4189 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the Heaven Free from Strife for the benefit of the gods of the Yāma Heaven, he will apply insight derived from hearing and thus perceive a realm of the Heaven Free from Strife known as Endowed with Increasing Bliss. Wondering what karmic actions cause beings to take birth in that realm, he notices how holy people may observe discipline with a virtuous state of mind and thus give up killing and stealing just as described before. As for sexual misconduct, they give up even the subtlest aspects. For example, should they come upon a depiction of a woman together with a man, they will not for even a moment pay any attention to it, since that would amount to an incorrect engagement of the mind. They will not covet it and they will not relish it. [F.2.a] Rather, they will be afraid of the arising of inappropriate mental engagements and afflictions that pollute the mind. They will abandon anything that might cause them to renounce their pure conduct, or to think about or look at such things —they will end and thereafter repel all incorrect mental engagements that might cause them to renounce their pure conduct.
為他人說邪婬業果以遮其心，令其不喜不愛不樂。此邪婬果不應習近，非寂滅道，不可愛樂，行善之人不應喜樂。為他宣說微細之果。
4.C. -4190 “They also teach others about the consequences of karmic actions, saying, ‘The effects of engaging in sexual misconduct are unattractive, unpleasant, and ugly, so refrain from such actions. Such acts are not the path of peace. They are not pleasant, not beautiful, and not what holy beings wish for.’ In this way, they teach about very subtle consequences.
持戒梵行，於微塵惡見之生怖。如是之人身壞命終生於善道，天世界中增長法地。
4.C. -4191 “When the bodies of such disciplined individuals who practice pure conduct, and who are concerned about even subtle unwholesome acts, disintegrate, such beings will, after their death, go to the joyous higher realms and take birth among the gods in the realm of Endowed with Increasing Bliss of the Yāma Heaven.
生彼天已，善業行故，愛果成就。所謂園林金山峯中，流泉河池眾寶莊嚴，眾鳥妙音。其池四岸七寶莊嚴，青毘琉璃、青因陀寶間錯其地。多有眾峯，種種色聲相類各異，見之可愛，其聲美妙，聞之悅樂，於園林中增長愛樂。
Once born there, they will experience the delightful effects of their practice of positive actions. They will enjoy forests, parks, bathing pools, golden summits, waterfalls, cascades of precious substances, gorgeous songbirds, and jewel-studded palaces with roofs of the seven precious substances; [F.2.b] lotus ponds with features of beryl, sapphire, and gold; and all manner of delightful sights, sounds, colors, and shapes. In that realm, they will play around accompanied by the blissful humming of bees. In those lush groves, the happiness of the gods continuously increases in relation to their thoughts and deeds.
復於異處，金剛青寶、頗梨為石，莊嚴山谷，於光明山聞流水音而受快樂。如意所作，皆悉自在，受無比欲。無量百千天女圍遶，常受欲樂，增長欲樂，受於無量差別不可喻樂。
The many rocks made of diamond, sapphire, and crystal shine with a rich and lovely brilliance. The gods enjoy the enrapturing sound of the many cascading waterfalls and are free to enjoy to their hearts’ content the incomparable divine substances found there. Surrounded by retinues of hundreds of thousands of divine ladies, they enjoy the greatest forms of happiness and an ever-increasing amount of pleasures, while they partake of myriad varieties of divine substance that are beyond compare.
種種金山、毘琉璃峯，行虛空中，種種衣服嚴飾其身，戲笑歌舞。種種妙色諸天女等以為圍遶。
Traveling through the sky, they set out on hundreds of journeys among mountainous summits of gold and beryl. As they do so, they are attended to by female servants with perfect appearance, attire, and ornaments. These servants, who laugh, sing, and dance, form a fawning and playful bevy of goddesses of indescribable beauty, with whom the gods can frolic joyfully as they roam the land.
具天五欲：若見天色無量差別，生無等樂，隨意遊戲，是名色欲。
4.C. -4192 “Surrounded by these divine ladies, who have a natural radiance, the gods become attached to their divine sense pleasures, and any sight they come across reveals a variety of heavenly substances that move their hearts and fill them with indescribable happiness. [F.3.a] All the forms they see are in complete accord with their wishes.
若聞音聲，隨其所念，共諸天女戲笑歌舞。
The same goes for the sounds they hear —all sounds are a source of pleasure. All the sounds manifest in a rich variety of ways that perfectly accord with the gods’ desires. In this way, the gods revel in the delightful laughter and playful flirtations of their exquisite goddesses.
所聞諸香無量差別。風吹花池，蓮花之香及餘異花。山谷風吹，種種花香以悅其鼻。
4.C. -4193 “Their noses likewise sense indescribably delicious divine fragrances, and thus the gods delight in the rich variety of incomparable scents wafted their way by a delightful breeze from the fragrant lotus pools. Likewise, as the breeze envelops the mountains, flatlands, terraces, mountainous regions, and deep forests, it always carries with it the utterly enrapturing scents of incomparable divine substances.
舌得無量種種天味，隨念具足，醎淡苦甘、辛酢等味，有無量種不可譬喻如意之味。
4.C. -4194 “All that the gods taste with their tongues is likewise a source of perfect pleasure. An abundance of incomparable divine substances yields a vast spectrum of sour, salty, bitter, astringent, and stimulating flavors. Whenever the gods wish, they can enjoy rich foods that accord perfectly with their likes and desires. That is how their tongues experience flavors.
如是身觸，無量種業，如意即得，冷暖溫涼、柔軟細滑，衣無縷綖，種種色寶而以莊嚴。無量寶光照十由旬、二十由旬乃至百由旬，光明寶珠而受觸樂。天園林中或有花香，天子聞之，以善業故，受樂希有。
4.C. -4195 “All the textures that their bodies feel are likewise endowed with the eight forms of enjoyable touch. The colorful garments that they wear are cooling, warming, temperate, refreshing, soft, fine, delicate, and unwoven. [F.3.b] Likewise, the many sparkling gems present on their heavenly ornaments, which shine across ten, twenty, thirty, forty, fifty, sixty, or even a hundred leagues, are all deeply enjoyable to the touch. Moreover, the gods’ fragrant ornamental flowers are likewise delightful to touch and can be found in rich abundance and variety within the heavenly forests where they are fanned by the breezes. These flowers, so delightful to touch, also delight the gods.
非不作生，非無因生，所作不失；非是意生，非是他與，亦非他作而我受報。以因緣故，而生果報，業果成就。
4.C. -4196 “In this way the gods enjoy the consequences of their former positive physical actions. It is their former positive actions that result in desirable, attractive, and delightful experiences of such an exalted nature. Nothing occurs that was not engendered in the past. Such events are not random, and the gods’ past actions do not come to nothing. Their realm is not uncaused, and it cannot be engendered by the careless. Produced by the coming together of causes and conditions, karmic consequences are not dissimilar to their causal actions.
是持戒人隨心所念，愛心悕望，天眾妙色，天之細色中色，近遠時生，遠時中時，隨念成就無量樂法。
The gods experience their resultant delightful perceptions as a consequence of former actions that resemble their effects. In accordance with their previous practice of discipline, they now encounter any pleasure they may wish for. Attractive and delightful divine forms are abundant and widespread, and both their increase from subtle to immense and their waning from immense to subtle are achieved in a timely manner. The mere wishes of the gods accomplish corresponding enjoyments of abundant pleasures.
以是丈夫善持戒故。如是天眾其心著於六欲境界，欲河所漂而行遊戲。一一園林、一一山峯七寶莊嚴，園林流泉出妙音聲，百色眾鳥出眾異音。是善業者，遊戲其中。
4.C. -4197 “Those who practiced discipline, and gods in particular, become attached to the fire of the six kinds of objects [F.4.a] and are swept away by the river of pleasures. In this manner, they roam from forest to forest, summit to summit, and from one source of divine substance to the next. In forests and parks, they are drawn to the delightful sounds of cascading waters that combine with the lovely songs of hundreds of different species of birds with exquisite colors, appearances, and characters. Enraptured by heavenly joy, they move through an environment created by their former positive actions.
種種妙色、種種相貌、種種功德、種種嚴飾，令生欲火。天女圍遶，種種山峯，天鬘天衣莊嚴其身，塗香末香以嚴其身，共諸天女於山峯中遊戲受樂，隨其所念生無量欲。復與天女而共往詣等不等地，其地可愛，真金白銀、青毘琉璃、青因陀寶、車璩為地，鈴網音聲，眾鳥莊嚴。
With enthusiasm and infatuation, these congregations of gods with their gorgeous bodies, garments, and ornaments will fan the flames of passion as they explore their environment. Adorned with exquisite divine garlands, flower garlands, colored powders, and perfumes, they reside on the summits of gold, beryl, and blazing gold. Every mental state they experience involves a broad spectrum of pleasures, and so together with their companions they will saunter from forest to forest. These unparalleled lands are made of the most delightful gold, beryl, pure gold, silver, sapphire, and coral and are adorned with nets of bells that tinkle delightfully. They will continue to explore such glades that are filled with flocks of birds, [F.4.b] again and again.
爾時，有鳥名不放逸，見此天子行放逸處，說偈呵責：
However, as the gods roam about in utter carelessness, some birds known as the careful ones may notice them and sing these verses of instruction:
但受故業，不作新業，業盡則墮，諸法如是。
4.C. -4198 “ ‘Recent actions become exhausted While old actions are experienced, Yet a fall is certain when all is exhausted — Such are the divine properties of the higher realms.
業將欲盡，壽命念念，死來卒暴，愚者不覺。
4.C. -4199 “ ‘Karmic actions always lead to downfall, And every instant of life Only brings one closer to the Lord of Death. Yet, childish beings fail to understand this.
天子天女，不覺欲染，念欲時過，退時將至。
4.C. -4200 “ ‘Failing to understand this due to desire, You think that you are beyond this. Yet, time slips away with tremendous speed And thus you too are approaching your downfall.
得失多返，因欲境界，於衰惱中，云何惡意？
4.C. -4201 “ ‘The cause of the destruction of all you have Is your attachment to all your objects. Why do you fools always seek out That which brings harm?
汝以善業，成就受樂，復作善業，將至善道。
4.C. -4202 “ ‘Because of your past positive actions, You now have found happiness. So why do you not continue To engage in positive actions?
若樂境界，則沒有海；若離境界，則得解脫。
4.C. -4203 “ ‘Those attached to objects Sink in the ocean of existence, But those who are free from such attachments Are free from the ocean of pain.
境界波力，起於愛河，智者捨離，趣涅槃城。
4.C. - 4204“ ‘Powerful waves of objects Billow in the river of existence. Proceeding to the city of suffering’s transcendence, Those who are brave leave this all behind.
勇人捨欲，而求真諦，能知愛境，三有洄澓。
4.C. -4205 “ ‘The steadfast who investigate reality Must decisively turn their backs on objects. The craving for objects one nurtures Is what causes one to ramble throughout the three realms.
捨離境界，勿生心念，如甄波迦，果報甚苦。
4.C. -4206 “ ‘One must turn one’s back on objects! This understanding we have considered and reached. 521 Objects are like kimpāka fruits And entail a terrible ripening.
人心著樂，貪馳境界，集不善業，流轉惡道。cf. Dhs.11.103
4.C. -4207 “ ‘Human minds are attached to pleasure And chase after objects, Accumulating unvirtuous karmic actions. How wretched such beings are!
常應護心，輕動麁獷，常著境界，愛境所覆。cf. Dhs.11.104
4.C. -4208 “ ‘Such beings race toward unbearable terror. Thus, you must constantly guard your minds. Constantly attached to objects, They become obscured by the objects of existence.
心馳諸境，不覺衰惱，衰惱既至，乃知業果。cf. Dhs.11.105
4.C. -4209 “ ‘They run toward objects Without understanding that this will be their ruin. [F.5.a] Only later, when they reach their destruction, Will they understand the effects of their actions.
既知此業，及境界過，常應捨離，世間諸縛。
4.C. -4210 “ ‘Knowing this, you should always relinquish Such actions, as well as The flaws of the objects, And the flaws that forever bind all beings.’
如是不放逸鳥說此偈頌，而此天子不聽不受，與天女眾共受欲樂。此諸天女，生死因緣，生大苦因，於無識者與之共遊，常行嶮惡，愛心不停，常求男子，心如惡毒、如惡嶮岸，能然一切男子心火。與如是等可畏天女共受天樂，以愚癡故而不遠避。
4.C. -4211 “In this manner, the birds known as the careful ones instruct the careless and thoughtless gods. Yet the gods do not understand the verses. Instead, craving objects, they pay no attention and will continue as before. Attached to objects, they will continue to create the causes for wandering through the wilderness of cyclic existence and its ferocious sufferings. Always moving among objects, the gods become so infatuated with their environment that they never cease migrating and roaming about. Each of the male gods is in constant pursuit of the amorous company of the heavenly girls —even though these goddesses are actually the cause of all types of misery, comparable to fatal weapons, flames, abysses, or forest fires.
若有智者，怖畏生死，欲求樂者，離諸天女。愚癡迷惑，欲覆心故，雖知因於女人而得苦惱，不能捨離，與諸婇女共受欲樂。
Anyone who wishes for true happiness, who is intelligent, and who is frightened by the terrors of cyclic existence would therefore be better off fearing the company of such ladies. They should endeavor to escape them. Yet the deluded gods are blinded by desire, and even though they know about the suffering that is created thereby, they nevertheless continue to enjoy themselves in the company of the goddesses.
貪欲愚癡瞋恚所覆，沒生死泥。與諸天女遊戲受樂，而不攝受無量利益，遮於惡道。為心所誑，於法不覺，遊戲園林，與不正行諸天女眾愛網受樂。
4.C. -4212 “All infantile beings are blinded by the swamp of cyclic existence. Blinded by desire anger, and ignorance, they are playing with the henchmen of the Lord of Death, [F.5.b] yet the gods do not evaluate these interactions in this way. 522 Although the birds’ advice is very helpful and capable of blocking the passage to the lower realms, the gods remain deluded, and thus, without knowing the way things really are, they will continue to enjoy themselves in the woodlands and parks. They will keep company with those who produce the shackles of craving,and they will frolic with such ignoble beings.
復詣異地，金毘琉璃、青因陀寶、大青寶王周遍莊嚴，遊無量處，聞歌詠音，解其章句，言音美妙。五樂音聲勝德具足，無比妙音昔所未聞，新生天子既聞此音，與諸天女馳往趣林。
4.C. -4213 “When a newly born god thus roams these lands that are lush with gorgeous features of gold, beryl, sapphire, great sapphire, and coral, he may, on rare occasion, happen to hear some delightful and lovely voices that sound divine. Curious about the source of the voices, he will approach together with his attending retinue. As they come closer, the wondrous singing becomes increasingly clear, and thus they will all linger there, listening to the enchanting voices that are accompanied by music from the five types of instruments. The voices are utterly unlike, and incomparable to, anything they have ever heard.
其林無量寶樹具足，林名大歡喜，長百由旬，廣三十由旬。如是大林，眾寶具足，具大功德，無量天眾百百千千，歌舞遊戲娛樂受樂。
As the god and his companions rush closer, they will arrive at a forest known as Great Joy that abounds with numerous jewel trees. This great grove covers one hundred leagues by twenty leagues. Among its superb trees, which possess the most exquisite qualities, [F.6.a] are gatherings of hundreds and thousands of gods who sing, celebrate, and dance.
時，新生天子見此大林毘琉璃樹有大光明，無量香花、功德花鬘，無量種色、種種相貌。見此事已，復見異樹，毘琉璃樹，真金為葉，青寶為枝，白銀為果，天味功德皆悉具足，青因陀寶挍飾其樹，種種色花以嚴樹枝。復見異樹，青寶為樹，真金為枝，毘琉璃葉，無量眾蜂種種色貌，出美妙音，以為莊嚴，見之悅樂。
4.C. -4214 “Seeing all this, the newly born god will enter the forest with its golden trees, beryl foliage, and heavenly fragrant flowers. The forest is draped with flower garlands with equally exquisite qualities, and upon seeing all the many colors and sights in the forest, the god will proceed to explore further. He will then come across trees of beryl with sapphire branches, golden leaves, and silvery ripe fruits having perfect flavors. The sapphire branches are flush with flowers in numerous colors. Next, he will find trees with sapphire trunks, branches of gold, and leaves of beryl. Among them hover bees of many different lovely shapes and colors, humming in the most enchanting way, capturing the eye and mind with their beauty.
時，新生天子復見寶花，猶如開目，觀之可愛，花中眾蜂出妙音聲。復見黃金枝葉蔭覆，猶如宮室，百千眾峯，其音美妙甚可愛樂。復見毘琉璃枝，青寶為葉，蔭覆宮室，第一寶珠，種種色鳥而以莊嚴，其地柔軟，寶鈿莊嚴，熏以天香，多有天女。
The newly born god will encounter divine flowers in full bloom, colored like the seven precious substances and endowed with a splendor so marvelous that they enrapture the mind even if one turns toward them with the eyes closed. There, he will listen to deeply gratifying sounds and discover mansions enveloped in golden vines with fluttering leaves, among which swarm bees that buzz in hundreds of thousands of delightful melodies. Other mansions are draped in vines with sapphire branches and leaves of great sapphire. [F.6.b] They shine in the colors of magnificent gems and serve as homes for various birds. Throughout the forest the ground is soft, giving way when one places a foot on it and bouncing back when one lifts the foot again. This beautifully designed land is permeated with divine fragrances and filled with coteries of divine ladies.
新生天子復見虹色以嚴其地，觀之可愛，覆以七寶，平正可愛，及見天女。新生天子所見諸色皆悉可愛，所聞音聲皆可愛樂，其所聞香有無量種，皆亦可愛，隨所得味，令心愛樂，無量種味，天味具足，隨其所觸，無量諸觸令心愛樂，隨其所念，種種諸法隨念即得。
4.C. -4215 “As the newly born god continues his exploration, he will discover other areas where the land is of a hitherto unseen kind —blanketed with the seven precious substances, which sparkle in divine colors. Accompanied by his retinue, he will travel through this ravishing and level land, amazed and distracted by the scenery. All that the god may lay eyes on within that wildwood is without exception desirable, attractive, and delightful, and the sounds he hears are all likewise always desirable, attractive, delightful, and enchanting. All he smells is desirable, and whatever he sets his mind on becomes the source of an experience that is desirable, attractive, and delightful. The most exquisite divine substances provide him with flavors that are perfect; whatever he listens to delivers tones that are desirable, attractive, and delightful; and all he touches physically, or pays attention to mentally, is always desirable, attractive, and delightful.
如是天子，一切欲縛，欲樂不斷。無量可愛，無量寶地，寶鈿莊嚴，聞天鳥音聲，共諸天女入大林中。復見花池，種種莊嚴，分分差別。或有蓮花，毘琉璃莖，真金為葉，金剛為鬚，青因陀寶以為其臺，花皆柔軟。
4.C. -4216 “Tied by the bonds of all these pleasures, he will experience immense happiness. [F.7.a] Together with his retinue, he will explore the many different features of the landscape in that great forest, where flocks of divine birds warble with extraordinary voices. They will discover many delightful lotus pools that adorn the beautiful landscape, and they will then proceed into ever more captivating regions. In the ponds grow lotuses with sapphire stems, golden petals, and diamond anthers that extend from a flower core made of sapphire, which is extremely soft to the touch.
復有蓮花，真金為莖，毘琉璃葉，白銀為臺，赤蓮花寶以為其鬚，種種眾蜂出妙音聲。復有蓮花七寶合成，真金為葉，七寶廁鈿以為其臺，所謂因陀青寶、赤蓮花寶、毘琉璃寶、紅蓮花寶、車璩之寶、大青寶王，如是種種眾色光明以為其臺。如一花臺，無量花臺皆亦如是。天子見之，觀無厭足，
Other lotuses grow beryl leaves from stems of gold. The silver core of those flowers displays anthers of ruby, and among them hover many different gorgeous bees that hum with lovely melodies. There are colorful lotuses that are in full bloom, bearing petals studded with the seven precious substances, and bearing petals of gold. In the center of these flowers are found many different gorgeous varieties of sapphire, beryl, gold, coral, crystal, and great sapphire, all shining brilliantly with their colorful light. Every single flower displays a core that is just as colorful and beautiful as all the rest. When the gods see these lotus ponds, they will feast their eyes on them insatiably. [F.7.b]
隨其所見種種境界，轉轉增長。如以蘇油灌於大火，不知厭足。不知厭足，云何有樂？以非樂故，亦非寂滅。非愛心者得寂滅心，隨所得樂，愛心增長，隨愛增長，不知厭足。以無厭足則入近苦，以於苦中而生樂想，愛火所燒。復入林中，見山谷中無量林樹，無量種光。
4.C. -4217 “The more objects the gods see, the greater their craving grows, just as a fire blazes when fueled with butter. But how can those who are never satisfied ever be happy, and how can those who are never happy ever find peace? Those who crave will not find peace anywhere. The more pleasures they enjoy, the stronger their craving becomes, and as their craving grows, the more intense it becomes. The more insatiable the gods are, the more insatiable they become, and thus their suffering grows. Mistaking pain for pleasure, the gods are burned by the fire of desirous vanity, and thus they will venture deeper into the wildwood, elated by the many unique features of the jungle that is ablaze in myriad lights.
見之諦視，於五境界欲火之中不知厭足。復入摩尼寶石之池，真金頗梨，色觸柔軟，五種柔軟，無有水衣。眾鳥音聲澄靜淵深。復見異處有蓮花池，頗梨色水充滿其中，周匝寶石以砌四面，光明普遍，鵝鴨鴛鴦以為莊嚴。蓮花嚴飾，林樹圍遶，林中多有美音之鳥，如是種種莊嚴其池。
4.C. -4218 “Upon seeing the many colorful lights of the flowers there, some gods will gaze around in their environs and approach the flowers of the five objects. Insatiable in their craving for sense pleasures, they will continue their tour of the forest. They will pass through jewel groves that shine with golden and crystal lights, and they will come across deep rivers with pristine waters, just like the Jambu River, 523 where the most tender sprouts of the five kinds grow. Elsewhere they will come to an immaculate lake full of silvery waters that sparkle with colorful jewel lights. The lake is home to gorgeous swans, ducks, and geese that make the most delightful calls. [F.8.a] Surrounding the lake lie beautiful lotus pools, and its banks are lined with majestic trees. These form glades that are home to a wide range of beautiful birds that all sing in myriad exquisite ways.
新生天子見此池中種種眾蜂，七寶為翅，岸生香樹，色貌具足以為莊嚴。
Seeing all this beauty spread out right before his eyes, the newly born god will enter the forest. Therein, he will discover groves of blue lotuses among which hover beautiful heavenly bees. And in the ponds, which are free from mud and perfectly endowed with the seven other features, frolic a variety of aquatic birds with feathers made of the seven precious substances. Everywhere swim flocks or pairs of exquisite geese. The trees in the surrounding forests grow fragrant flowers with petals in many different shapes, further embellishing these bountiful lotus groves.
新生天子復前入林，見有大河，須陀充滿。新生天子復見異處有乳粥河，清淨飲河，河流之聲如琴樂音，或百或千處處流行。多有眾鳥飲上味酒，出妙音聲。
4.C. -4219 “As the newly born god continues his journey, he will discover many streams of divine nectar that flow through the environment. These streams of nectar are colorful and utterly free from any impurities. Babbling delightfully, they are found in the forest by the hundreds and thousands. The streams are frequented by beautiful, impassioned birds that are drunk on the nectar.
時，新生天子復見陸地，種種眾花色貌具足，香蜂遍滿眾花之中，莊嚴大林。其林先香，以花香故，轉增百倍。新生天子與諸天女復見林中有大山峯，眾寶莊嚴，無量流水以為嚴飾，樹枝蔭覆猶如宮室，種種寶光。無量百千眾鳥妙音，見之可愛。俱翅羅音。無量百千眾花普熏，光明端嚴，如閻浮提日月光明在於虛空。無量光明莊嚴天處，光明殊勝。
4.C. -4220 “The newly born god continuously comes across new sights, and at one point he will discover a great forest, filled with beauty, growing on dry land. [F.8.b] The plants in the forest take on all manner of forms and shapes, and the flowers, which have a variety of petals, anthers, fragrances, and colors, are adorned by beautiful bees. By nature, the forest is extremely fragrant, emitting the most delicious scents. Together with his companions, the newly born god will also discover that the forest contains mountains with lofty summits that sparkle with the light from a wealth of jewels. On the mountain slopes there are hundreds of thousands of cascades as well. Together with the radiant and dazzling trees that are arched over the waters, they further beautify the gorgeous peaks. The delightful calls of cuckoos can be heard as well as hundreds of thousands of other enchanting, dazzlingly radiant, jewel-like birds singing lovely tunes. The mountains are likewise speckled with hundreds of thousands of fragrant flowers. In Jambudvīpa, the luminous beauty of the sun and moon appear as if the sky itself had burst open to reveal the splendor of its brilliant light. Similarly, in this realm in the Heaven Free from Strife, the mountains emit a brilliant, dazzling, and colorful light. Witnessing the bright, colorful light that shines from the mountains, the newly born god and his companions will enter the lush forests, and the deeper into this forest they penetrate, the more elated they will become at what they find. [F.9.a]
無量光明莊嚴山峯，天子見之，復共天女入山峯中。隨入山峯，觀林轉勝，歌音齊等，漸近轉勝。聞此歌音，速疾往詣，昔所未見。如斯天眾舉目視之，復見可愛笐[竺-二+列]林樹，毘琉璃樹、青因陀樹皆悉端嚴。
4.C. -4221 “Among the numerous perfect qualities they discover are many delightful tunes that are uplifting, gentle, soft, 524 continuous, and inviting. As they proceed in the direction of the sounds, the gods will become intensely inspired, and thus they will eagerly rush forward. With wide-open eyes they will come upon a cheerful gathering of gods they have never met before. As they approach, they will notice a beautiful stretch of woodlands adorned with scattered trees of sparkling beryl as well as beautiful mountains speckled with gorgeous sapphire trees.
新生天子復入七寶蓮花笐林，於此林中多有天子及諸天女，妙色具足嚴身之具，隨念而生。
Furthermore, the newly born god will see colorful and lovely lotus pools of the seven precious substances adorned with king-of-the-forest plants. Gods and goddesses adorned with the most exquisite ornaments and outfits abound there, making an ongoing display of their amazing bodies, youthfulness, jewelry, and costumes.
一一天眾各各異住，共諸天女飲天上味，離於醉亂，種種寶林笐[竺-二+列]之中遊戲受樂。
4.C. -4222 “Some among this lovely congregation of hundreds of thousands of gods and goddesses are enjoying wine that is free from any flaws of intoxication but endowed with the most delightful and heavenly flavor, bouquet, and character. Engaged in a single infatuated pursuit, they drink with their companions and frolic in that colorful and gorgeous stretch of woodland. [F.9.b] In other parts of the beautiful forests, which are illumined by a variety of lights, other groups of radiant gods celebrate. Some of them escort their companions to go celebrate in beautiful stretches of forest filled with magnificent trees, where they can enjoy heavenly sense pleasures to the accompaniment of music, dance, and the beat of drums.
入七寶池，共諸天子五樂音聲歌舞戲笑，歡喜受樂。以愛覆心，不知厭足，樂著五欲。
4.C. -4223 “Other gods enter dense wildwoods lush with trees made of the seven precious substances. There, they celebrate in the forest glades, absorbed in music from the five types of instruments. They are utterly infatuated and enchanted by their incomparable divine pleasures. Impassioned, they gallivant around with their companions, carried away by the sound of music from the five types of instruments, as well as singing and cymbals. Hearts filled with happiness, they revel joyfully in the objects of their insatiable craving. The minds of all the gods are desirous in the same manner and partake wholeheartedly in this joyous celebration of insatiable ecstasy. With craving and yearning, they indulge their five senses and thus become submerged in a river of pleasure.
入蓮花林，以蓮花葉飲天上味而不醉亂。復有天子心樂色聲香味觸等。復有天子住河兩岸而共遊戲。
4.C. -4224 “Some gods enter lotus groves and take a seat in the center of a flower. There, surrounded by lotus petals, they drink inebriating wine, yet they do not suffer any of the stains of intoxication. Rather, their minds become stained by attachment to the delicious flavors and the incomparable character and hue of their drinks. Still other gods visit waterfalls. Befriending one another on both sides of the cascading waters, [F.10.a] they relish a veritable profusion of heavenly enjoyments that defy the imagination.
新生天子復見寶殿，笐[竺-二+列]如林，毘琉璃寶以為欄楯。皆同欲心，以上中下善業力故，得上妙色，五樂音聲受無等樂，不可譬喻。爾時，新生天子本未曾見如此天眾遊戲受樂。
4.C. -4225 “Elsewhere the newly born god will behold gods who befriend each other in their pursuit of pleasure and enjoy themselves upon precious platforms of gold and beryl and between rows of mansions. According to their individual past positive actions, their bodies, youthfulness, and pleasures may be either inferior, intermediate, or superior, yet all of these individuals, who practiced supremely positive actions, are sustained by incomparable enjoyments of their five senses. Here, just as before, the newly born god will behold celebrations of a kind he has never witnessed before.
既見此已，與天女眾以歡喜心，向天眾所。爾時天眾見此天子衣服嚴飾上妙色身，得未曾有，生歡喜心，亦向天子。二眾和合，心無妨礙，共天女眾，一一笐林、一一金峯、一一花池、一一酒河、一一流水如是愛樂，不可具說。如是一切天眾受樂。
4.C. -4226 “The gods who gambol about in this environment are endowed with unparalleled, perfect pleasures, and thus the newly born god and his companions will ecstatically rush forth to join them. Upon seeing the many gorgeous ornaments, garments, and bodies of the gods there, the newcomers will stare in amazement at the unprecedented wonders they encounter. With trust and joy, they will begin to interact with the gods of that locale, and the latter will respond to them in the same manner. Without any sense of competition, everyone will mingle with each other. Full of attachment, they will then gallivant with their consorts from one gorgeous forest to the next, from one golden summit to another, from lotus pool to lotus pool, from one river of food to another, and from one cascading river to the next. [F.10.b] It is not easy to provide an example for the pleasures the divine gatherings ecstatically enjoy in this manner.
時，諸天眾久受樂已，復向一切堅固之山。其山七寶，無量河池、流泉具足。新生天子，天女圍遶，共諸天眾常樂音聲。山河流泉周遍充滿，無量百千笐[竺-二+列]宮殿甚可愛樂，周匝蓮花而以圍遶，猶如燈樹，如意之樹以為莊嚴，天眾見之，生希有心。
4.C. -4227 “When they have frolicked in this way for an extremely long time, they will arrive at a mountain called The Essence of All, which is made of solid gold and features numerous exquisite waterfalls, lotus groves, bathing ponds, forests, and parks. Gods and goddesses abound there, and there is constant music, drumbeats, and singing. Delightful in all regards, the mountain is adorned with hundreds of thousands of cascades and peppered with hundreds of thousands of delightful mansions. Lotuses are in full bloom throughout the land and the pools are adorned by hundreds of thousands of embankments. It is lush with glimmering trees and gorgeous wish-fulfilling trees flourish there as well. The landscape is enchanting to behold, and when the gods see the forests and parks, they are struck with wonder.
其山一面毘琉璃寶，其第二面真金所成，其第三面因陀青寶，其第四面大青寶王，四面嚴飾皆悉平等，於平正處，峯谷笐林皆悉具足。
One slope of the mountain is of beryl, another is of gold, a third is of sapphire, and a fourth is of great sapphire. This perfect jewel mountain of exquisite dimensions is also adorned by plateaus and caverns that befit great beings, flatlands, and the most amazing woodlands.
若念觸樂，欲遊戲時，便上此林。百百千千，一一天子有千天女以為眷屬，天五樂音，無量音聲無量和合，歌舞遊戲。百百千千，共新生天子於園林中花池流泉，所見勝上。百千億樹以為莊嚴。七寶光焰，蓮花林笐。此諸天眾於此諸處歌舞戲笑，安詳徐步向彼大山，互相愛樂。善業為伴，善業所資。
4.C. -4228 “In order to reach all these delights and frolic there, the gods will ascend the mountain with their hearts set on enjoying themselves. [F.11.a] Hundreds and thousands of times, they will rollick about passionately with their attending retinues to the accompaniment of heavenly music of the five types of instruments. Throughout the forests and parks, in the bathing ponds and by the cascading streams, they will playfully celebrate in great assemblies to many sweet-sounding tunes. As the gods ascend the mountain, they will come upon an exceptionally delightful lotus grove that is embellished by hundreds of thousands of heavenly trees that are more beautiful than anyone could desire. Ablaze with radiant jewel light, this grove of lotuses shines brilliantly and forms part of a row of other gorgeous lotus groves. As described before, the gods revel, dance, and sing as they proceed at a leisurely pace. Dancing and singing, they will work their way higher up the mountain, united as friends —all the while assisted by their own former actions.
以善業故，無有骨肉及以垢污，共遊須陀食河之上，及遊飲河。以善業故，色香味觸皆悉具足，天子食之，樂五境界。食之發欲，處處受樂，眾欲具足，受於無等無量之樂。欲昇彼山，見其大山殊勝之處，歎未曾有。久乃至此大山之頂，遊戲山處，甚可愛樂。
4.C. -4229 “Due to their past positive actions, the bodies of the gods glow with a natural light and they are completely free from flesh, bones, or lymph. Without anyone causing harm to others, they enjoy the streams of food, drink, and nectar, savoring their perfect colors, flavors, aromas, and characters in exquisite vessels, all in accordance with their own former actions. In this way, they remain attached to the five objects and to each other. Constantly absorbed in this desirous state, they will revel and celebrate ecstatically. Their pleasures are always perfect, [F.11.b] unprecedented, unequaled, and diverse, and so they pursue them ardently. As they climb the mountain, the gods will discover some truly amazing delights. With their exceptional bodies, the gods will also find each other highly attractive and delightful. Moving leisurely through the unparalleled environment of that lofty mountain, they will finally reach its far side.
於此山頂多有無量遊戲之處，眾寶莊嚴，林樹河池，拘物頭花遍於香林。滿山頂上諸欲具足，隨心所念，無量種愛皆得如意，皆可愛樂，他不能攝。如是天子久受天樂。
From there, they will catch sight of another extremely delightful mountain, known as the Mountain of Play. This mountain, which is formed from jewels, features an abundance of trees, streams, and groves of pink and blue lotuses. Its back side is absolutely splendid and has anything one could ever wish for. The mountain produces, to an unparalleled level of perfection, any desirable, attractive, and delightful thing that could be wished for. Thus, the gods live exactly as they please. The other desirable qualities they enjoy have already been explained. In this setting, the gods will keep on playing around for an extremely long time.
如是受樂處處遍觀，復往詣於七寶山谷。七寶林覆，光明善藥，見眾天鳥出妙音聲。
4.C. - 4230“While they frolic and enjoy themselves and explore the environment in this manner, at some point they will become distracted by some vines that sway in the wind. Just then, they will catch sight of a series of sparkling jewel mountains that rise high into the air and encircle the area. On the perfect ground, which is made of the seven precious substances, live the most gorgeous and peaceful birds that sing in an enthralling manner. [F.12.a]
寂靜之窟圍遶花池，池名寂靜行處。以於先世不具持戒，生此池中。於先世時，其心堅固，能說法要，而身不能如說修行，猶如伎兒說業果報。從於地獄、餓鬼中出，生此池中，多作鵝鳥。以本生處寂靜行故，生寂靜池。
4.C. -4231 “This alpine region is also filled with perfectly peaceful caverns and lakes. The birds living there led serene lives in the past, yet they failed to fully observe discipline. They kept the Dharma in their hearts but became angry nevertheless, and so they did not act in accordance with their own teachings. As Dharma teachers, they were therefore just like impersonators. When they died, they went to the realms of hell beings and starving spirits under great hardship. Later, due to the craving associated with the force of karmic actions to be experienced in other lives, these beings were for the most part born as swans by these lakes.
七寶為翅，身出光明，其音美妙，食於蓮花，雄雌相隨以自娛樂。
4.C. -4232 “The birds have feathers the colors of the seven precious substances, and they are born with delightful voices. They feed on the heavenly lotuses there and frolic around on the lakes together with their companions.
菩薩鵝王，名曰善時，多住此池。夜摩天王牟修樓陀多住於此山窟之中，為天說法。鵝王在池，為鳥說法。
The king of swans, the bodhisattva Auspicious Time, usually resides by these lakes, and in the caverns he teaches the Dharma to Musulundha, the ruler of the Heaven Free from Strife. The flocks of birds there also listen to his Dharma discourses.
爾時，諸天眾遊戲歌舞，分為二分：一分天眾以善業故，至此池所；一分天眾入放逸林，遊戲歌舞，歡娛受樂。
4.C. -4233 “Sometimes the celebrating, reveling gods will divide into two groups. Those that are motivated by past positive actions to be experienced in other lives will proceed to the lakes due to their former positive actions, whereas those lacking such karmic actions will go to enjoy themselves in the forest known as Careless Living.
有善業者往至大池，鵝為說法，見諸天眾，為說偈言：
Those gods who practiced peaceful conduct in past lives will therefore arrive at the lakes, where they will mingle with the birds. [F.12.b] At that point the swans known as teachers will warble to them in verse:
若人雖說法，不能如說行，此愚人空說，常受諸苦惱。
4.C. -4234 “ ‘People who say one thing But do another Speak empty, ignorant words And will not escape suffering.
若但為他說，不能如說行，語堅而無義，名為空無心。
4.C. - 4235 “ ‘Those who teach others the Dharma But do not practice the Dharma themselves Are merely full of words, While their minds remain empty.
放逸故生欲，因欲故生瞋，斯人入惡道，馳赴於地獄。
4.C. - 4236 “ ‘Carelessness gives rise to desire, And desire produces anger. Once people possess those two flaws, They rush off to hell.
若樂已過去，非現前可得；若現受當受，是亦不名樂。
4.C. - 4237“ ‘The happiness of the past Is not here for you now, And the happiness of the future Is not here either.
愚人樂放逸，愛於現在樂，自業果所誑，則入於地獄。
4.C. -4238 “ ‘Gods who spend their time in carelessness, Ignorant and yearning for enjoyments, Are fooled by their own actions And carted off to the hells.
三世愛所誑，常作無利益，生死縛眾生，智者不應信。cf. Dhs.8.88-95
4.C. -4239 “ ‘Craving deceives throughout the three times And always creates unfavorable situations. The wise do not indulge in craving, For it means bondage in cyclic existence.
愚者所親友，被害如大怨，縛世間眾生，智者不應信。
4.C. - 4240 “ ‘The childish regard this enemy as their friend But the wise cut down this enemy And do not trust it, For it leads to bondage in the world.
若為枷鎖縛，猶尚可斷壞，常求欲愛人，不能斷愛縛。
4.C. -4241 “ ‘Shackles of iron or wood Can be severed. But those who constantly wish for pleasures Cannot cut through the bonds of craving.
若人斷愛縛，而愛於常樂，斯人離愛境，行智慧境界。
4.C. -4242 “ ‘Those who wish for inexhaustible happiness And the destruction of all bonds Are freed from the realm of craving And shift to the objects of insight.
智觀樂光明，說愛大闇苦，智者持光明，則能破諸闇。
4.C. -4243 “ ‘Wisdom shines with the light of happiness, While suffering is said to be the darkness of craving. Therefore, by staying in the light, The wise clear away the darkness.
以智慧利刀，斫伐於愛樹，能伐愛樹人，得無上樂處。
4.C. -4244 “ ‘Those who use the sharp weapon of insight To cut down the tree of craving, Felling it from its root, Will attain unsurpassable happiness.
斷伐愛過林，及以多流泉，既斷愛林樹，得脫於諸有。
4.C. -4245 “ ‘Therefore, persevere in clearing the jungle of flaws, With its copious wild torrents. Felling this thicket of flaws, The wise become free from craving.
三道大愛河，放逸水洄澓，若昇智慧船，到安隱彼岸。cf. Dhs.8.95
4.C. -4246 “ ‘The river of craving runs a triple course And, for the careless, is hard to cross. But those who attend to the accomplishment of insight [F.13.a] Will cross to the far side of the flaws.
昇智慧山峯，持戒谷莊嚴，以無量智眼，悉見諸有過。cf. Dhs.27.3
4.C. -4247 “ ‘Ascending to the summit of insight And residing within the beautiful cavern of discipline, You will see all these flaws of existence With the unfathomable eye.
若人遠離法，斯人內外空；若人不樂法，不堅如水沫；cf. Dhs.27.4
4.C. -4248 “ ‘The person who has abandoned the Dharma Is empty both on the outside and the inside. He who has no wish for the Dharma Is as insubstantial as a water bubble.
若有人堅實，內外如金剛，以法行寂靜，益利他眾生。cf. Dhs.27.11
4.C. -4249 “ ‘Genuine both on the outside and the inside And solid like a diamond, He who practices the Dharma of peace Will bring benefit to all beings.
若沒放逸泥，樂於境界樂，境界蛇所螫，常受諸辛苦。
4.C. -4250 “ ‘Those sinking in the mud of carelessness, Enjoying objects, Are consumed by worms And are bereft of the fortune of supreme happiness.
是故求樂者，不應行放逸，若脫放逸者，則近無量樂。
4.C. -4251 “ ‘Therefore, those who pursue happiness Should steer clear of carelessness. Free from the terrors of carelessness, They will abide in boundless happiness.
若有智慧人，不信於放逸，若為放逸螫，流轉於五道。
4.C. -4252 “ ‘You who have discernment, Do not let your minds be careless! Those who are careless Will swirl through the five realms of beings.’
如是鵝鳥為調諸天，說此偈頌。時，諸天眾以著欲樂而不聽受亦不攝取，復作歌舞遊戲受樂。
4.C. -4253 “In this way, the birds offer these verses of instruction to the gods. Still, although the birds thus explain things, the gods do not comprehend the message and consequently fail to recognize the flawed character of sense pleasures. Without paying any heed, they will continue to dance and to ravenously enjoy their pleasures, just as before.
