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.
觀天品之三十六(夜摩天之二十二)
時，夜摩天王牟修樓陀知諸天眾心生厭離，復為現化，令增厭離，化作天眾，於華葉中遊戲歌舞，諸實天眾本未曾見。如是天眾遊戲受樂，有無量種無量差別，為實天眾得離慢故。時，實天眾聞諸化天歌樂音聲，心生羞恥，止不歌舞，不能遊戲、不受欲樂，一心正住，觀化天眾。見化天眾作無量種歌舞戲笑，無量差別、無量可愛，更無相似可以譬喻。時諸化天蓮華葉中歌舞遊戲，種種受樂。
4.C. -3986 “ Next, seeing that the gods have fallen into gloom, he will bring forth other emanations that will cause them even further weariness. Numerous such emanated gods will appear, frolicking, singing, and playing in numerous ways. [F.281.a] Such celebrations, which are utterly unprecedented for the original gods, now take place as the emanations frolic ecstatically in myriad special ways —all for the sake of freeing the original gods from carelessness and making them abandon their infatuation. When the original gods hear the ravishing songs of the emanated gods, they will be struck with amazement, and thus they will stop their own singing, dancing, playing, reveling, and celebrating. Instead, they will now watch the emanations with one-pointed attention. The emanations, for their part, will keep dancing, singing, flirting, strutting, and enjoying themselves in sundry inimitable ways, entering among the lotus petals as they sing and dance.
爾時，天王牟修樓陀見實天眾心離憍慢善調伏已，復於蓮華葉中化天歌舞。有一華葉，滿中化天，忽然墜落墮大池中，或有深沒更不復出，或有涌出在於水上，或如死屍浮在水上，或有相抱二俱沈沒，皆唱是言：救我，救我！迭互相喚。或有相抱發聲大叫，或有相抱而便沈沒。諸實天眾在大池岸觀諸化天，見化天眾退沒亂壞，極生怖畏，極大愁惱。
4.C. -3987 “When he knows that the minds of the original gods have become pliable, Musulundha will then cause one of the lotus petals on which the emanations sit and sing to fall off. Some of the emanations will sink into the lake, some will bob up only to disappear again, some will flail on the surface of the water, and some will clutch onto each other as they sink, crying out to one another, ‘Help! Save us!’ Thus they will scream as they try to grab one another for support. The gods who are assembled on the banks of the lake will witness the despair, terror, and torment that the emanations undergo as they cry, plunge, and sink. [F.281.b]
爾時，池中一蓮花葉既墮落已，復有一蓮華葉化天滿中，而復墜落墮大池中，或有沈沒、或有少力浮在水上發聲大叫、或有沈沒不知所在，或有死已沒於水下、或有死已浮在水上猶如船栰。或有叫喚，或共天女相抱大叫，或為天女兩手急抱而沒水中。猶如人間在惡水中，船栰壞時，人皆沈沒。此化天眾住花葉中，與葉俱墜清淨水中，沒在大池，亦復如是。
4.C. -3988 “As soon as this one petal has fallen off, Musulundha will cause another petal, which is also full of emanated gods, to break off and fall into the waters of Lake Expansive. In this way, all the emanated gods on that petal will now also plunge in horror. Some will sink into the water while others scream out furiously in despair due to this sudden change. Some will disappear and cannot be seen. Some will thrash about in the water and then drown. Some will bellow out in rage. The goddesses likewise will suffer devastation and become outraged. All the gods are distraught as they sink. Floundering and clutching onto each other, they will disappear into the water, just like drowning men lost at sea after a shipwreck. In that way, the emanated gods try to escape the waters of misfortune, but as they fall from the petals they disappear into the lake.
爾時，復有一蓮華葉化天滿中，而復墜落墮大池中，如石墮水，不復更出。爾時復有一蓮華葉，多有化天住在其中，而復墜落，墮大池中，迭共相抱，皆大叫喚。或沒半身，久時叫喚，然後盡沒。如是百百千千，有無量種安詳徐墮大池水中，猶如沈石，令實天眾皆悉見之。無量天眾沒已不出。
4.C. -3989 “Next, a third petal will fall into Lake Expansive. All the emanated gods that were sitting on that petal will now plummet and sink like stones, never to be seen again. Then another petal will fall, and the entire assembly gathered on that petal will likewise plummet into Lake Expansive, where they will sink out of sight. They will clutch onto each other tightly as they cry out in despair and holler for help. Their cries, screams, and pleas can be heard for a long time, but in the end they will all drown. [F.282.a] They will cry out hundreds and thousands of times in countless different ways as they plunge downward and sink like stones into the lake. One after the other, they will depart to take rebirth in the realms below.
爾時，復有一蓮華葉滿中化天，臨欲墮落，發聲大叫，如大山崩或如地動，或如大海潮波之聲。化天墮時，出大音聲，亦復如是。時實天眾在彼岸上，聞化天眾如是音聲，見如是等諸衰惱事，皆生厭離，心大恐怖，周匝遶池觀此化天，心極厭離，共相謂言：如此之事，本所未見。有如是等一切天眾極大衰惱，昔所未聞，昔所未見此大怖畏。作是語已，或有思惟，極生厭離。爾時，復有一蓮華葉滿中天女，而復墜落墮大池中，驚怖求哀，唱如是言：救我，救我！
4.C. -3990 “Then another petal full of gods will break off. As that happens, a deafening noise will be heard. It will sound as if a mountain is crumbling, or the earth shaking, or the ocean blasted by storms. Hearing these sudden and overwhelming sounds, the original gods will fall down and lie paralyzed. As they encounter these many horrific sights, they will feel profoundly distressed and terrified, and they will be struck by the deepest gloom. When the emanated gods fall into the lake, those around them will stand by in agony, crying, ‘What is this? Something like this has never happened before! Never have gods experienced anything like this —now even the gods must face such unbearable pain!’ They will cry out in such ways as they witness the utter horror of this terribly alarming turn of events. With all this on their minds, they will confer with each other and be overcome by a tremendous sadness. Then, when yet another petal falls, the goddesses will become enraged and cry furiously to each other, ‘Ahhhhh! Help!’ [F.282.b]
復相謂言：若天放逸，則得如是衰惱殃禍，墜落退沒。互相告已，時諸實天心得調伏，皆生厭離，不行放逸，心得隨順。時，夜摩天王牟修樓陀見實天眾心調伏已，為利益他，自隱其身，入蓮花臺。共諸調伏不放逸天入蓮華臺，令實天眾不見天王。王及天眾第一善心，為利天眾，皆共入於蓮花臺中。餘實天眾不見其身，觀諸實天，作如是念：彼天云何，為調伏不？為離慢不？爾時，天王知諸天眾心善調伏，乃至心中不念放逸，皆生怖畏。今正是時，應為說法而攝取之。
4.C. -3991 “Such is the situation for those who roam in carelessness. Such are the features of their downfall. As the original gods become anxious, their minds will become pliable, for as their carelessness decreases, they become capable of accomplishing the qualities of the transcendence of suffering. Seeing this, Musulundha, who is wholly intent on benefiting others, will make the lotus flowers and the gods disappear. Thereby, a vast congregation of beings lost in carelessness will now obtain a virtuous state of mind. These beings will now be capable of apprehending the teaching of the sacred Dharma and can now be taught the sacred Dharma.
知此事已，於大池中大蓮華內復作變化，令生怖畏。化作蓮華，有無量葉及諸化天，在蓮華葉墜於大池。墮於水時，出無量種怖畏之聲，而復化作無量天眾死屍狼藉。夜摩天王牟修樓陀心自思惟：如是天眾極大怖畏，或當馳走奔於餘地。即復化現令其不去，唯觀化天，轉轉復生大厭離心。如是一切種種化現皆悉作已，與其天眾入花臺中，復更觀察。遍觀察已，第一悲心，為利天眾，出蓮花臺。共諸天眾出華臺已，即攝神力，化事皆滅，安慰天眾作如是言：若天放逸，一切皆當得此衰惱。一切怖畏，放逸為本；不放逸天則不怖畏，不得衰惱。
4.C. -3992 “Having understood this, Musulundha will emanate other great terrors at the lake. He will let a hundred petals fall, causing his emanated gods to undergo numerous horrors and disasters as they sink in the lake, crying in many different ways, mad and wounded, dying in the lake in great numbers. Having watched this for a long time, the determination of the original gods will be broken. Distraught, they will try to go elsewhere, but wherever they go they will see more of the same disheartening appearances. They will become extremely distressed and dejected at what they see. Finally, they will retreat into a lotus bulb where they will find other careless gods to play with. [F.283.a] However, when Musulundha notices what is happening, he will act with altruistic care and concern. With supreme compassion, he acts for the benefit of others, and thus he will make his emanations follow the gods into the lotus flower. At this point, he will finally let all his emanations disappear and bring the gods relief. He will then tell them, ‘You gods who circulate through these realms of profound terror, as you wander through such realms of profound terror, do not wander carelessly! This is the situation awaiting those who roam carelessly! Those who roam carelessly will face profound terror. No one who is careless can possibly avoid suffering.’
爾時，天王牟修樓陀為諸天眾，以偈頌曰：
Then Musulundha will utter these verses:
愚癡樂放逸，常受諸苦惱，若離放逸者，則得常安樂。
4.C. -3993 “ ‘Childish beings fond of carelessness Are always destined for suffering. Those who give up carelessness Are always destined for happiness.
一切諸苦樹，放逸為根本，是故欲離苦，應當捨放逸。
4.C. -3994 “ ‘All the trees of suffering Are said to be rooted in carelessness. Therefore, those who wish to give up suffering Should give up carelessness.’
爾時，實天見夜摩天王牟修樓陀，心皆安隱，歡喜馳趣夜摩天王，共相謂言：我今得主——夜摩天王。今者坐於大蓮華臺，天眾圍遶，能救護我，能攝受我。
4.C. -3995 “When the original gods now see Musulundha, they will all regain their senses, and with tremendous relief they will come rushing toward the ruler of the Heaven Free from Strife. They will think, ‘Our protector is here! Our protector, the lord of all beings in the Heaven Free from Strife, has entered the center of this lotus flower together with a great entourage of gods. He has come to take care of us!’
如是各各共籌量已，一切皆走向大蓮華上蓮花臺。牟修樓陀天王住處師子之座與蓮華臺二俱同色，夜摩天王共餘天眾住華臺中。天眾到已，白天王言：誰令天眾如是破壞、如是衰惱、如是墜墮沈沒水中，唱聲叫喚？誰能如是與諸天眾種種苦惱？
4.C. -3996 “With that understanding, they will all come toward the center of the lotus flower and the place where Musulundha is present. [F.283.b] On his lion throne at the center of the lotus flower sits Musulundha surrounded by attending gods of the same complexion as the flower. As the original gods arrive there, they will address Musulundha: ‘Your Majesty, who were those gods and why did they come to compete with us? They were ravaged, tossed about, and drowned in the waters. Enraged, they suffered in so many ways.’
爾時，天王牟修樓陀告天眾曰：此放逸過，一切眾生必定皆有。汝等天眾皆悉未知。爾時，天主牟修樓陀為諸天眾，以偈頌曰：
4.C. -3997 “In reply, Musulundha will say to them, ‘Such are the consequences that all living beings must endure. Such are the flaws of carelessness, and yet you do not fully understand.’ He will then utter these verses:
一切諸眾生，皆悉不能破，一切諸業行，無有能勝者；
能令諸世間，一切皆失壞，以有如是力，是故名為死。
4.C. - 3998 “ ‘No living being sees him, And he cannot be conquered by any action. That destroyer of the entire world Is known as the Lord of Death.
彼能壞世間，能破陰界入，死王從此世，將至未來世。
4.C. -3999 “ ‘Crushing all beings, Crushing the aggregates and sense sources, The Lord of Death takes everyone From this world and into the beyond.
無力能抵捍，無有能救者，唯有法能救，是故法名救。
4.C. -4000 “ ‘When he takes them away, None of them has any power, Except for that of the Dharma. That is why the Dharma is known as the supreme savior.
命速不久停，壯色亦如是，死來甚迅速，不應生放逸。
4.C. -4001 “ ‘Life passes quickly And youth is soon over. The Lord of Death will soon be here. Therefore, do not delight in carelessness!
一切眾生樂，皆為無常壞，命為死所滅，不應樂放逸。
4.C. - 4002 “ ‘The pleasures of living beings Bring decay and destruction.Even life itself is destroyed in the end. Therefore, do not delight in carelessness!
若善業盡時，必至三惡趣，既知如是過，不應樂放逸。
4.C. -4003 “ ‘When one’s karmic actions are exhausted, one must leave For the realms of hell beings, starving spirits, or animals. Understanding such terrible sufferings, Do not take delight in carelessness!
世間屬無常，皆有三毒刺，有生故有死，不應樂放逸。
4.C. -4004 “ ‘The three realms are a pit, All subject to impermanence. Such is the way of birth and death. [F.284.a] Therefore, do not delight in carelessness.
死能破壞命，老能令衰變，病能壞安隱，不應樂放逸。
4.C. -4005 “ ‘The Lord of Death destroys the body, Aging destroys youth, And disease destroys health. Therefore, do not enjoy yourselves carelessly.
業繩縛眾生，心依繩閣道，流轉三有中，不應樂放逸。cf. Dhs.6.169
4.C. -4006 “ ‘Bound by the ropes of karmic action And preoccupied with mental agitation, Sentient beings roam the three realms. Therefore, do not enjoy yourselves carelessly.
樂者必受苦，苦者苦轉勝，公夫為妻子，不應樂放逸。cf. Dhs.6.170
4.C. -4007 “ ‘Happiness turns into suffering, And those who suffer may find rest. Masters may also become slaves. Therefore, do not delight in carelessness.
母亦為妻室，妻亦為怨家，此等輪轉行，不應樂放逸。cf. Dhs.6.171
4.C. -4008 “ ‘One’s mother may become one’s wife, And one’s wife may become one’s enemy — Things change tremendously. Therefore, do not delight in carelessness.
於園林山谷，天女眾圍遶，世間皆當盡，不應樂放逸。
4.C. -4009 “ ‘This world with its forests, parks, and rocks, Filled with gatherings of gods, Will all disappear without exception. Therefore, do not delight in carelessness.
一切天受樂，皆當歸破壞，虛妄不可信，不應樂放逸。
4.C. -4010 “ ‘The pleasures of corporeal beings Fluctuate and are subject to harm. They are unreliable and empty. Therefore, do not delight in carelessness.
有生皆是苦，是老死之器，決定必當得，不應樂放逸。
4.C. - 4011 “ ‘This life of painful torment Is a vessel for aging and disease. Birth is certain to end in death, And no one can do anything about it.
諸根難調伏，無有能調者，一切樂皆盡，不應樂放逸。
少年必當老，諸欲猶如夢，是故有智者，不應樂放逸。
4.C. -4012 “ ‘All birth ends in death, And youth leads to old age. Pleasures are like a dream. Therefore, do not delight in carelessness.
猶如芭蕉葉，如電不久住，一切皆破壞，不應樂放逸。
4.C. - 4013“ ‘Like the leaves of a plantain Or a flash of lightning, Everything is deceptive. Therefore, do not delight in carelessness.
諸根難調伏，樂著諸境界，唯有智慧者，能住自境界。
4.C. -4014 “ ‘With sense faculties engaged in their spheres of objects, One will never gain victory, But with knowledge one can turn away From each of their specific objects.
如是天王牟修樓陀以諸天眾心得厭離，為利益他，說如是偈。爾時，天王牟修樓陀復為天眾說放逸過，作如是言：汝等天眾云何沒在放逸闇中不見大惡、不見大畏？汝等皆見如是等天以放逸故，皆悉破壞，歸於死滅，無能救者。彼諸天眾一切樂具皆悉勝汝，色量形貌、富樂光明、天女歌詠、舞戲皆勝。汝等現見彼諸天眾以放逸故，一切磨滅。汝等天眾皆應思惟，遠離放逸。
4.C. -4015 “Wishing to benefit the distressed gods, Musulundha instructs them with these verses. The ruler of the Heaven Free from Strife will also reprimand the gods with the following words: ‘You had never before witnessed anyone sinking into the darkness of carelessness, which leads to such great sufferings as well as impending old age and death. [F.284.b] However, you are no different from the gods you saw. You engage in errors and are fond of carelessness, and nothing can save those who engage in errors. Even gods who are in all regards far superior to you are destroyed by carelessness. You have witnessed how they lose their physical features, complexion, enjoyments, mansions, luster, goddesses, and friends. How then can you enjoy these? How then can you linger with your retinue? Since you have seen how they engaged in error and suffered from the flaws of carelessness, you should now, at all times and by all means, avoid carelessness.
一切世間惡龍池中、放逸池中，境界惡龍最為大惡。諸風火惡中，放逸之火與憶念風最為甚惡。一切闇聚，無量時集、無始來集，放逸闇聚最為闇冥。一切求便諸惡怨中，放逸大怨求境界便最為大惡。諸利刀中，放逸利刀最為傷害墮惡道刀。
4.C. -4016 “ ‘Living this short life while governed by carelessness is even worse than being poisoned. When the fire of carelessness is fanned by the wind of thought, it is much stronger than any other fire fanned by the wind. There is no darkness as long and dense as the darkness of carelessness, which has been present since time without beginning. There is no enemy as ruthless and punishing as carelessness, for it strikes with the help of every object. Weapons may be sharp, but there is no blade as sharp as carelessness, for its pointed tip drives you off to the lower realms. [F.285.a]
一切大惡毒蛇之中，放逸毒蛇貪欲之毒，能殺一切愚癡眾生，毒中最惡。一切怨家詐親善中，放逸怨家詐現親善最為大惡，以起一切親故、愛故。一切杻械枷鎖及以繩索繫縛之中，放逸繫縛最為堅固，過堅難故。一切曠野無水無樹、無果無蔭，無量眾生於中遭苦，諸曠野中，放逸曠野最為大惡。以離樂水、離善人樹、離持戒蔭，能與世間一切眾生無量苦惱。
No poisonous snake can compare to the viper of carelessness, for its venom is lethal to all beings, and it definitively overpowers the mental fortitude of childish people. Among those who resemble friends in form only but who are not friends, carelessness is by far the worst because it is thoroughly mixed with lustful desire. Among those chains, bonds, or ropes that bind us, carelessness is by far the worst, for it is thoroughly mixed with fierce aggression. No wasteland devoid of water, trees, fruits, shade, or mounts can be as aggravating as the wasteland of carelessness, for lacking the waters of joy and the shady trees of noble beings’ discipline, it ultimately brings suffering upon all beings. Nothing is as deceptive or as meaningless as carelessness.
一切不實虛妄見中，妄見為實，如旋火輪、乾闥婆城。鹿愛炎中，放逸虛妄最為不實。境界樂動，不停不住，無有如實，唯虛妄見，如旋火輪、乾闥婆城。鹿愛炎中，放逸最為虛妄不實。一切嶮岸顛墜之中，放逸嶮岸最為可畏，必定當墮大惡道故。汝等天眾當知！如是一切五道所攝眾生，以放逸故，三趣眾生行惡業故，墮大惡道。是故一切畏苦惱者，應當勤心捨離放逸。此放逸者，一切苦本。
Carelessness far surpasses the examples of the rim of the water wheel, the city of the gandharvas, or an optical illusion, for the fluctuating enjoyment of objects is far more meaningless and futile than a spinning water wheel, a city of the gandharvas, or an optical illusion. No precipice or abyss is as treacherous as carelessness, for it is certain to bring the experience of the inauspicious fall into the lower realms. [F.285.b] Carelessness causes gods and all living beings —all that are born in the five classes of beings and within the three realms —to suffer that inauspicious fall. Therefore, those who fear suffering and wish for happiness must apply tremendous diligence in all situations such that they give up carelessness, this root of suffering.’
爾時，天王牟修樓陀為諸天眾，以偈頌曰：
不放逸得脫，放逸常受苦，放逸不放逸，已略說其相。
4.C. -4017 “Musulundha will then utter this verse: “ ‘Carefulness is explained as happiness, While carelessness destines one for suffering. This is how the definitions Of carefulness and carelessness are explained.’
如是天王牟修樓陀調伏諸天，為說正道。時諸天眾一心諦聽，心調伏故，折伏諸根，諸根寂靜。夜摩天王牟修樓陀於蓮花臺坐師子座，時諸天眾白天王言：願為我說畢竟利益、畢竟安樂，令我得此畢竟利益、畢竟安樂。我云何行？
4.C. -4018 “In this way, the ruler of the gods, the accurate teacher of the true path, offers instruction to the gods and causes their minds to become pliable and their faculties to become sharp and bright. And thus, they will now listen with one-pointed minds. To Musulundha, who resides upon his lion throne in the middle of the lotus flower, they will now say, ‘You have explained to us that which is extremely beneficial and leads to ultimate happiness. Please teach us more about what is beneficial and delightful. Your Majesty, please tell us what we should do.’
爾時，天王告諸天曰：有佛世尊具一切智，解脫之師，一切諸過皆悉解脫，一切功德皆悉具足，於一切眾生中最為殊勝，若能歸依，則能斷除汝等苦惱。佛無放逸，汝當歸依，能救汝等無量無邊生死怖畏。
4.C. -4019 “Petitioned in this way, the ruler of the gods will say to them, ‘The blessed ones know, understand, and have realized the practices of liberation. Free from all flaws and endowed with all good qualities, they are the superiors of all sentient beings. Take refuge in such buddhas and you shall be free from all suffering. They are free from carelessness, and if you take refuge in them [F.286.a] you will receive unsurpassable refuge and be saved from all the terrors of cyclic existence.’
爾時，天眾聞天王教，一切胡跪——及諸天女——生敬重心，攝伏諸根。於佛世尊生敬重心，合掌頂禮，受三歸依。一切天眾以誠實心歸依佛、歸依法、歸依僧，以善淨心毀呰放逸，誠心悔過，以見化天有無量種衰惱滅壞，不能堪忍無量苦惱。
4.C. -4020 “When the gods assembled before Musunlundha hear these words, they will kneel on the ground. Together with their retinues, they will all feel great reverence and their faculties will be wide awake. Filled with reverence for the blessed buddhas, they will bow their heads in homage and take refuge in the Three Jewels; everyone will take refuge in the Buddha, the Dharma, and the Saṅgha. With deeply inspired minds, they will deprecate carelessness and confess their careless conduct because they now see how carelessness brings the gods unbearable horrors and extreme pain.
爾時，天主牟修樓陀見諸天眾心生厭離，復為化現無量神通。於須臾間，能示一身以為千身，於千身中現百千身。於須臾間，於一形相現於無量種種形相。於須臾間飛昇虛空，種種妙寶嚴飾其身，種種形服。於須臾間，沒於水中，現一千頭，種種寶冠，種種寶印莊嚴其臂，其身光明勝於千日。於須臾間，化作大山，園林具足。在園林中，一切天眾之所圍遶，天眾皆見。或見在於大蓮華中，無量百千光明天女之所圍遶，是諸天女身出光明。時，實天眾皆不能觀天王之身及天女眾。
4.C. -4021 “Noticing that the gods have now developed weariness, Musulundha will again perform numerous miracles. In an instant he will multiply himself, turning himself into a hundred, a thousand, even a hundred thousand. In one moment, he will assume a plethora of appearances with many guises, and in the next moment, that many guises themselves will give rise to further such appearances. In an instant, he will rise into the sky, filling it with various jewel mansions that contain numerous other such manifestations and guises. In the next instant, he will submerge everything in the water. In the instant after that, he will manifest a thousand heads adorned with many different jewel crowns and shoulder ornaments. With a splendor greater than a thousand suns, he resides in the center of the entire gathering of gods, from where he is visible throughout all the parks. [F.286.b] Resplendent in a hundred thousand ways, he will sit amid the great gathering of gods, where he has emerged on top of the great lotus flower. His splendor is so overpowering that the gods can hardly bear looking at him.
爾時，天王牟修樓陀復現神通，為令天眾離放逸故，從其口中出於百千諸天大眾。或有坐於七寶宮殿，種種妙寶光明之身，種種容服，共諸天女莊嚴端正，詠天歌音，以為圍遶。一切皆從牟修樓陀天王口出。或有坐於蓮花之中，如蜂歌音，飲於天酒，香味相應，共諸天女，或百或千，以天衣鬘而為莊嚴，身出光明，皆從天王口中而出。
4.C. -4022 “Musulundha will perform other miraculous feats as well. In order to decrease the carelessness of the gods, he will bring forth a hundred thousand gods from his mouth. Some of them ride in mansions while their bodies are bathed in brilliant jewel light. Some wear rich attire and sing melodious songs together with retinues of superbly youthful goddesses adorned with heavenly ornaments and attire. Such gods and goddesses emerge from the mouth of Musulundha. Some will take a seat within other lotuses made of the seven precious substances, where they will sing beautiful songs and drink nectars of divine taste and fragrance together with their companions. They are draped in heavenly garlands with hundreds and thousands of stunning features, and they glow with a splendid natural luster. Then, still more gods will emerge from Musulundha’s mouth. These magical manifestations ride on the backs of birds of the seven precious substances, frolicking and singing together with their companions and listening to the enrapturing music from the five heavenly instruments. Such careless creatures will emerge from the mouth of Musulundha.
時，牟修樓陀復現神通，從口而出，或有天眾乘七寶鳥遊戲歌詠，五樂音聲，共諸天女歡娛受樂。從於天王口中而出，天之莊嚴不得為比，光明功德皆悉具足。爾時，天王牟修樓陀復以神力，從其口中化天踊出，坐於拘婆羅耶中，作天伎樂出妙音聲，諸天女眾之所圍遶，皆飲天酒，歌頌戲笑。共諸天女，或百或千或億百千，不可喻色殊勝天女而為圍遶。種種遊戲天園林中，遊行空中而行道路，歌頌音聲勝於實天足一百倍。歌音色樂種種功德皆悉具足，令天眾聞。時，實天眾未曾見此希有之事，見已皆生希有之心。或生歡喜，或有生疑作是思惟：此天云何從於天王口中而出？甚為希有！時實天眾如是思惟，或共論說，不知云何。
4.C. -4023 “He will also produce other brilliant forms of incomparable gods that are radiant and beautiful. [F.287.a] Emerging from his mouth, they will mount the centers of the lotus flowers amid an ever-unfolding opulence of beauty. There, they will listen to divine music from the five types of instruments and enjoy heavenly drinks together with circles of attending goddesses. They will sing and celebrate together with their companions, surrounded by retinues of goddesses who display hundreds, thousands, and even billions of different forms, colors, and shapes. They will revel in numerous such ways within the forests and parks. They will also ascend into the sky and traipse about there as if they were on solid ground, while singing songs that the original gods can hear. The original gods will notice how the songs, bodies, and pleasures of the emanations are abundantly superior. Upon seeing these unprecedented wonders, some of them will be struck with amazement, some will become overjoyed, and some will be astonished. Wondering about all this, they will ask each other, ‘Why did these gods appear from the mouth of the ruler of the Heaven Free from Strife? They are so amazing!’
爾時，天王牟修樓陀復現神通，從其口中出化仙人，種種容貌。或有長髮或作螺髻，或有身著樹皮之衣，或有手中執持澡瓶，或著天衣華鬘莊嚴，或著黑色鹿皮之衣。有如是等種種色貌諸大仙人從口中出，或百或千，出已住於虛空之中而說偈言：
4.C. -4024 “Musulundha will display other supreme miraculous feats as well. From the gods that appeared from his mouth there will now emerge many different sages. They will have long hair and wear head ornaments and garments of bark. In their hands they will hold round water jugs, and they will also wear divine ornamental garlands [F.287.b] as well as skins of wild animals that blaze in splendor. They will appear in their hundreds and thousands. As they assemble in the sky, they will utter these verses for the sake of freeing the gods from carelessness:
一切眾生心，如幻法不住，一切必歸死，有中莫放逸。
4.C. -4025 “ ‘As they move away from this illusory existence, These beings are all Heading for their death. Therefore, do not carelessly hanker after things.
一切可愛中，愛心轉增長，終必歸破壞，有中莫放逸。
4.C. - 4026 “ ‘Giving rise to craving, All these delights Are in the end the causes of downfall. Therefore, do not carelessly hanker after things.
有中更無處，有生而不滅，一切樂皆畏，有中莫放逸。
4.C. -4027 “ ‘There is no place Where one is born but does not die. All pleasures perish. Therefore, do not carelessly hanker after things.
一切所見中，謂五欲可愛，一切皆如夢，有中莫放逸。
4.C. -4028 “ ‘All these delightful sights Endowed with great qualities Are without exception like a dream. Therefore, do not carelessly hanker after things.
喜愛難調伏，常為眾生怨，速將入地獄，有中莫放逸。
4.C. - 4029 “ ‘Carelessness is an evil enemy, And lustful desire is difficult to tame. These things make you fall quickly into hell. Therefore, do not carelessly hanker after things.
雖數受欲樂，得已而復失，必當皆壞滅，有中莫放逸。
4.C. -4030 “ ‘Happiness, again and again, Gives way to total deterioration. Everything is going to disappear. Therefore, do not carelessly hanker after this world.
初中後不善，能壞於世間，業鎖所繫縛，猶如鉤釣魚。
4.C. -4031 “ ‘Even after an intermediate eon, People may be overcome by their flaws. Tied by the shackles of karmic action, They are like fish on a hook.
雖種種方便，欲斷於業鎖，一切天非天，不能斷業鎖。
4.C. -4032 “ ‘Iron shackles can be broken By many different means. But no god or asura Can break the chains of karmic action.
生死鎖極長，首尾不可見，是愛甚堅牢，以縛愚癡人。
4.C. -4033 “ ‘Unseen but extremely far-reaching — The chains of beings are vast. With the tight ropes of craving, Childish beings are bound.
我及餘天眾，若人阿修羅，一切皆無常，癡盲不能見。
4.C. -4034 “ ‘All of us gods, As well as humans and also asuras, Are not beyond impermanence. Yet we have no eyes and hence we do not see this.
業身遍一切，常流轉諸有，一切愛縛心，智慧乃能斷。
4.C. -4035 “ ‘The strong currents of karmic action Extend far indeed. [F.288.a] Until it has been conquered by knowledge, Craving will continue.
從於愛水中，生於五鑽燧，覺觀風力故，為時火所燒。
4.C. -4036 “ ‘Based on the igniting fivefold fire sticks, And the kindling wood of craving, And with the powerful wind of thinking, One will be burned severely by the fire of time.
愚癡無智慧，貪苦中妄樂，迷故顛倒取，流轉五道中。
4.C. -4037 “ ‘Small-minded, childish people Always meet with suffering. Deluded by their errors, They cycle through the five realms.
喜樂於妻子，及種種富樂，常保此妄樂，為死王將去。
4.C. -4038 “ ‘While attached to their many possessions And to their wives and children,Their human bodies are destroyed by disease And they are led away by the Lord of Death.
如虎狼殺鹿，害之不疲厭，死王大勢力，殺害亦如是。
4.C. -4039 “ ‘Like wolves that ferociously Devour deer, The hordes of the Lord of Death ferociously Slaughter all human beings.
一切諸有中，無量多種苦，為癡所迷惑，而心不疲惓。
4.C. -4040 “ ‘From one existence to the next, They meet with incomparable, extraordinary suffering. Yet, fooled by their ignorance, They do not grow weary of this world.
若人依止惡，不名自愛身，既不自愛身，世間更何愛？
4.C. -4041 “ ‘People who feel affectionate toward themselves Will indulge in unwholesome actions. Yet those who are not prone to self-affection — How could such people not receive the world’s affection?’
如是天王牟修樓陀從口所出變化仙人，為實天眾除放逸故，說如此偈，畢竟利益。
4.C. -4042 “With these words, the sages who have emerged miraculously from Musulundha’s mouth teach in order to pacify the carelessness of the gods, and thus those original gods are benefited in a lasting manner.
爾時，天王牟修樓陀復為利益，神通變化，從其胸中示現踊出大蓮花池，甚可愛樂。其池多有鵝鴨鴛鴦而為莊嚴，第一清淨八功德水。其蓮華池有百千億七寶蓮華以覆其上，其花香氣滿百由旬。其蓮華臺，王在其上，種種妙寶莊嚴天冠，種種光明、種種寶衣莊嚴其身，種種寶印莊嚴其臂，種種婇女而為圍遶，坐師子座。其諸婇女手執白拂，侍立左右。復有諸人讚歎王言：勝妙增上，猶如帝釋第二天王，有如是等百千化王。夜摩天王以憐愍心，利益他故，為令一切諸實天眾離放逸故，化作帝釋、轉輪聖王及餘無量百千諸王。
4.C. -4043 “The ruler of the Heaven Free from Strife will conjure up other beneficial emanations as well. From his chest he will now emanate a beautiful lotus pool adorned with swans, ducks, and geese and filled with pristine water of the eight qualities. In this great pool grow billions of lovely lotuses, made of the seven precious substances, that transmit their delicious fragrances across a hundred leagues. In the hearts of the flowers reside hundreds of thousands of kings who wear various crowns and are bathed in the bright light of the colorful lotus petals. [F.288.b] The kings are adorned with shoulder ornaments studded with magnificent jewels, and around them cluster youthful attendants who sing to them and fan them with white yak tails as they reside upon their lion thrones. Other attendants wear gorgeous flowers in their hair as they praise the kings. They say, ‘May you be victorious! May you be victorious!’ and other such endearing phrases of tribute. Musulundha in this way will emanate a hundred thousand kings that rival Śakra. In order to make the original gods understand, he emanates a hundred thousand kings that are each able to compete even with hundreds of universal monarchs.
爾時，天王牟修樓陀為利益故，復示變化。從其臍中出大蓮華，廣百由旬，百千億葉。七寶蓮華種種寶葉，多有眾蜂出歌詠音，聞者心悅，見之愛樂。夜摩天王從其臍中所化蓮華，其蓮華莖長五千由旬，毘琉璃莖，金剛間錯，青因陀寶所共集成，而以莊嚴，勝天虹色，甚可愛樂。
4.C. -4044 “Practicing what is of benefit to others, Musulundha will perform other miraculous feats as well. From his body will appear lotus flowers that measure a hundred leagues across and support billions of petals made of the seven precious substances. Among those colorful petals swarm divine bees that produce a most delightful and compelling humming. The sounds of these stunningly beautiful bees that cruise the heavenly flowers can be heard across five hundred leagues. The stems of these emanated flowers are made of beryl, set in diamond, and adorned with sapphires. They are even more lovely than a rainbow.
大蓮華內有諸化人，種種衣服莊嚴其身，第一勝樂，執犁耕地，而說偈言：
4.C. -4045 “Within these great lotuses live plowmen who wear human ornaments and clothing. With heavily ornamented bodies, they are thrilled as they till the fields among the lotuses, and thus they will sing these verses: [F.289.a]
一切犁地者，心皆希望果，癡心希利故，不覺當有死。cf. Dhs.5.214-218
4.C. -4046 “ ‘Wishing for rice, all humans Work these paddies. Yet, those lacking knowledge regarding desires Do not notice death.
愚者希利心，念念常增長，而不覺諸行，念念歸滅盡。
4.C. -4047 “ ‘Obscured in every moment, People are deluded by thinking of pleasures. They do not understand that conditioned phenomena Are brought to exhaustion in every moment.
老罰時欲至，能令少壯盡，病苦若來至，能壞於安隱。
4.C. -4048 “ ‘This plow of old age Brings an end to youth. This plow of disease Does away with the crops of good health.
此三種惡罰，破壞天非天，速來時欲至，愚者不覺知。
4.C. -4049 “ ‘The three plows of destruction Destroy gods and asuras. Yet, the infantile fools of the world Do not see them coming.
天龍阿修羅、揵闥緊那羅、羅剎毘舍闍，皆為老死壞。
4.C. -4050 “ ‘For gods, asuras, gandharvas, Piśācas, nāgas, and rākṣasas, The plow of time Puts an end to life.
能令貪愛者，捨離於親里，癡愛相繫縛，輪轉於諸有，
4.C. -4051 “ ‘It destroys everyone else, And yet people remain attached and cling to their own lives. Life is relinquished as one departs for another world, And yet people are still tied by delusion.
子孫及子孫，如是種子等；人為愛所誑，一切皆當失。
4.C. -4052 “ ‘Sons, grandsons, great grandsons, And everyone else in your family Will disappear without exception, And yet you are still bound by attachment.’
如是化人為利益他，說如此偈。時，實天眾聞是偈已，心念思惟，於境界中不多愛樂。
4.C. -4053 “In this way, the emanations speak these verses for the sake of helping others. As they hear these words, the original gods will take them to heart, and they will no longer be so totally reckless concerning objects.
爾時，天王牟修樓陀為利天眾，復作現化，於其一切身分之中，種種莊嚴、種種容貌、種種寶冠，無量種色、無量種形、無量種相。天、乾闥婆、若人若龍、阿修羅等，各以自法衣服莊嚴，從天王身毛孔中出。各如本色，如其形相，如其自法。自共婇女歌舞嬉笑，娛樂受樂。天王受樂，與人相似，富樂歡悅，自相愛樂，歌舞嬉笑歡娛受樂。
4.C. -4054 “For the sake of benefiting others, the ruler of the Heaven Free from Strife will perform other amazing feats as well. From all his major and minor body parts will emerge gods, gandharvas, humans, nāgas, asuras, and others —an abundance of different beings from different worlds. They will wear different kinds of head ornaments and have different kinds of colors and shapes. They will all wear their typical ornaments and costumes. [F.289.b] Such emanations will appear from the pores of the body of the ruler of the Heaven Free from Strife. Emerging from his entire body, they will all appear in their characteristic manners and styles, acting in accord with their kind, and surrounded by retinues that sing, dance, and strike poses. The humans among them are endowed with supremely delightful possessions of the kind that humans enjoy. Dancing and celebrating, they will enjoy the pleasures of human kings.
復有諸龍，種種莊嚴，或有一頭或有二頭，乃至七頭，有種種色種種形相，勝妙寶冠莊嚴其首，種種音聲歌詠遊戲，生歡喜心，娛樂受樂。
4.C. - 4055 “Similarly, among the emanations will be numerous kinds of nāgas wearing many different ornaments and garments. Some will have a single head, and others will have two, three, four, five, six, or seven heads, each one adorned with a crown of special color and design. Bathed in the radiant light of abundant jewels of many different kinds, these nāgas with their multiple heads will play music, sing, laugh, pose, and frolic in passion, enjoying their bounteous pleasures.
如是勇健、羅睺阿修羅等皆盡化出。天帝釋樂，減夜摩天，共諸婇女圍遶供養。第一莊嚴。阿修羅女圍遶供養，五樂音聲，聞之可愛；阿修羅王住在宮殿，從於天王牟修樓陀身分而出，受第一樂。
4.C. -4056 “Musulundha will also produce the four asura kings, from Acala to Rāhu. They will be attended by the companions of Śakras of previous eons, buoyant asura ladies endowed with supreme physiques, ornaments, and raiment. Ecstatically, they will enjoy the most enchanting and inspiring music of the five types of instruments. The asura rulers reside within their mansions as they emerge from Musulundha’s body and mouth. All the asura emanations will celebrate and revel in the most exquisite pleasures. [F.290.a]
又復化現欝單曰人，住雲鬘等十大山中，富樂自在，少減第二三十三天。園林花池多有種種諸飲食河，種種歌舞遊戲受樂。從於天王牟修樓陀身中而出，復化瞿耶尼人，自樂成就，歡喜遊戲，亦復如是。時，實天眾見如是等無量種類無量差別。夜摩天王成就如是第一神通，為除放逸，勝利益故，作如是化。非不利益。
4.C. -4057 “He will also emanate humans from the northern continent of Kuru, inhabitants of Cloud, Multicolor, and the rest of the ten great mountains. With enjoyments that are only slightly inferior to the gods of the Heaven of the Thirty-Three, they enjoy their forests, parks, pools, lotus ponds, and rivers of assorted food and drink, reveling in a bounty of pleasures. Dancing, they will emerge from everywhere on Musulundha’s body. Likewise, people from the western continent of Godānīya will emerge. Endowed with their specific pleasures, they dance, sing, and laugh in exaltation. Such humans will emerge from the body of Musulundha. Similarly, the original gods will also see humans from the eastern continent of Videha, who play ecstatically, endowed with their own unique pleasures. Thus, in numerous different ways the master of miracles, the ruler of the gods in the Heaven Free from Strife, will produce emanations for the sake of pacifying carelessness and doing what is of help to others.
令放逸天，現見無常，心則柔軟，是故示化種種具足。先示欲味，後示其過，令其厭欲。以是因緣，夜摩天王為實天眾示化欲味。
4.C. -4058 “When impermanence becomes evident to the gods who otherwise are lost in carelessness, they will achieve what is known as a gentle stream of being. That is why Musulundha displays those many perfections. He lets them witness how pleasures are relished and how flaws follow from that. He creates emanations so that the gods may become disenchanted with their pleasures.
受種種樂，歌舞遊戲，衣服莊嚴，飲食婇女，親近供養，五根受樂，如心所念，具足皆得，是名欲味。
4.C. -4059 “As for the relishing of pleasures, this is just as explained. [F.290.b] It refers to a rich variety of dance, laughter, flirtation, and song, as well as a wealth of garments, food, and drink, and refers also to the service and passionate embrace of women. The relishing of pleasure implies an attachment- fueled consumption of exquisite sense pleasures.
云何欲過？若得欲已，心生愛樂，求之不得，共他而有，非獨屬己，愛別離苦，無量種苦，為強力者之所侵奪。復有五種強力所奪，所謂王、賊、水、火、怨家。復有餘苦，常為怨侵，常畏他奪，守護怖畏，或心憂愁死生，貪樂身心常苦。如是欲過，終至於死，有無量種衰惱諸苦。
What are the flaws connected with such relishing? The attainment of pleasure is preceded by craving, and from such an attached pursuit of pleasure follows decay. In this way, generally speaking, the many sufferings associated with destruction will follow. What one has obtained will be taken by others, or one’s possessions may be ruined by the five types of destruction, such as a ruler, flooding, bandits, or fire. Pleasures also become the basis for other types of suffering, for they make one prone to constant worries about any harm or destruction that may be inflicted by enemies. In this way, one becomes subject to an incessant inundation of fear. Preceded by attachment, pleasures create constant mental torment. Such are the physical and mental flaws that ensue from craving pleasure. For as long as they live, childish beings with base minds thus keep suffering from the many forms of distress and torment that ensue as the flaws of attachment to pleasure.
愚癡之人於此欲過，衰惱苦中不生厭離。復有欲過，有何等過？為欲因緣，母子鬪諍，住不同處，一切皆由欲因緣故。若兄弟鬪諍，互相憎嫉，若打若縛，一切皆由欲因緣故，是為欲過。若王者共諍無量國土，互相攻伐、互相打縛，若殺若害，加種種苦，一切皆由欲因緣故，是為欲過。是故當知：皆由於欲繫縛，一切在於生死。爾時，天王牟修樓陀為實天眾，化作如是無量差別。
4.C. -4060 “The pursuit of pleasure also involves other flaws. What are they? The pursuit of pleasure makes one fight and argue even with one’s own mother and children. One will be harmed by the abuse of others. 507 The pursuit of pleasure causes siblings to fight each other. [F.291.a] It even leads to slaughter and imprisonment. All of that is caused by attachment to pleasure. For the sake of pleasure, kings fight and quarrel with one another. They may then enter into war, and countries will be destroyed. They take the many sufferings of killing and imprisonment to an extreme. Since all of that happens for the sake of pleasures, these flaws of pleasures should be clearly discerned. Because they cause bondage for everyone in cyclic existence, pleasures in particular should be comprehended. That is the reason that the lord of the Heaven Free from Strife displays these many different miraculous feats for the gods.
人中欲過，王者共諍，無量方便；及以餘人以欲因緣入於海中，若共鬪諍，若繫若縛，憂悲苦惱，怖畏鬪諍不饒益事，一切皆由欲因緣故。一切人中皆因欲過不得安隱。
4.C. -4061 “For humans, these are some of the flaws of attachment to pleasure, but clearly there are many more, as kings may also pursue pleasures in a wide range of ways. Likewise, for the sake of pleasures, common people will also set out to sea, fight one another, and put up with pointless bondage, suffering, exhaustion, worry, struggle, and destruction. All of that is caused by the pursuit of pleasure; for the sake of pleasure, humans are willing to endure all such flaws.
云何天中因於欲過？所謂諸天共阿修羅鬪戰相壞，一切皆由欲因緣故。若阿修羅共天鬪諍，亦復如是。由欲因緣，有如是等，是為欲過。以此因緣，牟修樓陀夜摩天王為實天眾除放逸故，示如是化。
4.C. -4062 “How do gods endure the flaws related to the pursuit of pleasure? When they enter into war with the asuras and fight with them, that is done for the sake of pleasure. Similarly, the asuras fight with the gods and wage war upon them. That too is a flaw of desire. [F.291.b] Their passion for nothing but material things is also a flaw of desire. Those are the reasons that the emanations are produced.
若諸龍等共龍鬪諍，國土失壞，震雷放雹，一切皆由欲因緣故。若諸畜生互共鬪諍殺縛捕得，一切皆由欲因緣故，是名欲過。於鬼神中，以食因緣或欲因緣，互相撲打，以刀相斫，一切皆由欲因緣故，是為欲過。以此因緣，夜摩天王為實天眾除放逸故，示如是化。
4.C. -4063 “Nāgas likewise fight one another, wage war, and destroy the lands of others. When they cause lighting, hail, and the like, all of that is also for the sake of pleasure. Animals eat one another, and they are caught and killed. They also fight with one another. All of that is done for the sake of pleasure, and so those are likewise certain flaws of attachment to pleasure. Starving spirits strike each other with swords in pursuit of food or intercourse —this is done for the sake of pleasure. Such are the flaws of pleasure, and that is why the ruler of the Heaven Free from Strife produces his emanations: in order to free gods from carelessness.
於地獄中互相燒打、互相殺害，受諸苦惱。於人中時，由欲因緣造作惡業，鬪諍憎嫉，以其念本女色因緣，共相憎嫉，以是惡業墮地獄中，身體裂壞。如是地獄皆由欲過。以此因緣，夜摩天王為實天眾捨離欲故，示如是化，遍於五道，示欲過患，令厭生死，示於人中所有欲味一切皆失。
4.C. -4064 “Hell beings destroy each other when, due to flawed karmic actions, they remember hostilities from other lives. When they recollect those, their resentment drives them to attack each other with knives, and, as a result, both they themselves and others are butchered. Those are certain flaws of desire that are experienced by beings in hell. For those reasons the ruler of the Heaven Free from Strife creates emanations to enable the gods to relinquish their pleasures. In all five realms, beings encounter the flaws of desire. [F.292.a] And so, all these emanations, who turn their back on cyclic existence, will show and explain how to become disenchanted by all the many instances of pleasure.
夜摩天王為示天眾欲味欲過，化作蓮花，百葉墮落破壞磨滅，復廣示現天人之過。既示過已，復示出離解脫種子，利益安樂諸天眾故。
4.C. -4065 “Now the ruler of the Heaven Free from Strife will think, ‘I have revealed the way pleasures are experienced, and by showing the fall of the gods from the lotus with a hundred petals I have also shown the original gods a little about the flaws of pleasures. But I must explain further details of the flaws related to gods and humans, so that I may teach them the way to deliverance. I shall plant the seed of liberation for the benefit and happiness of the original gods.’
夜摩天王復為饒益諸天眾故，示於欲過。何以故？聞異欲過，則於生死生厭離心，以異見故。以此因緣，為諸天眾復示欲過。若天、若龍、阿修羅等，示欲味已，復示欲過，於退沒時得諸衰惱。
4.C. -4066 “Accordingly, for the benefit of the gods, Musulundha will manifest other flaws related to pleasures so that those who see them and hear about them may become disenchanted by cyclic existence. For that reason, he will now display the flaws related to the pleasures of the gods. Having projected gods, asuras, and nāgas, who relish the experience of their pleasures, he now shows their defects as well as the brevity of the time available to gods, humans, nāgas, and asuras.
是諸天人、龍、阿修羅於一切處，受無量種諸欲樂已，至於退時，隨諸天等所應受者，皆悉示其種種退法。所謂高山嶮峻崖岸，有無量種師子虎豹、野狐猪兔、牛驢象馬、駱駝猫牛、失收摩羅魚、摩伽羅魚、龜黿之屬，或有一頭或有二頭，或復多頭，口中含土，手中執火。復有遍身煙焰俱起，或有雨火，或有放於金剛惡雹遍眾多處。
4.C. -4067 “He now shows how death and transmigration await gods who enjoyed so many different pleasures, and he demonstrates how this unfolds. The many features of their deaths and transmigration are as follows: From the mountains emerge creatures with the heads of cats, lynxes, leopards, 508 jackals, rabbits, lions, pigs, nāgas, tigers, owls, horses, 509 buffalo, ravens, 510 [F.292.b] crocodiles, turtles, and camels. Some have a single head and others have two, three, or many heads. Some carry ashes and burning coal, some are completely ablaze, some make fire fall like rain, and some hurl thunderbolts and swords.
其聲虓呴甚可怖畏，如一百山同時俱崩。無量種類身色黤黮，頭如大山，色相可畏，舉身髦髮，焰火熾然。或有百臂或有千臂，於其手中或有執羂，或執刀杖或執金剛，見者大怖。滿大山谷如是等眾，從大山出，走趣化天。奮目大怒，眼赤如血，從其口中出諸火焰，黃赤朱紫無量種色，如黑雲中電光亂起。
Their many terrifying sounds reverberate through the surroundings, as loud as when a strike of lightning hits a mountain. Their horrifying bodies are like black thunderclouds, and their heads are like mountains. Their fur is ablaze, and their bodies emit hundreds of flames. In this way they surround the gods by the hundreds, carrying nooses, swords, spears, thunderbolts, and clubs. Such horrifying forms now emerge from the mountains and surge toward the emanated gods. Their wrath transforms their red faces, making them emit blue, yellow, and red flames like flashes of lightning shooting forth from black clouds.
復化死王閻羅伺命，色貌可畏，走向化天，手捉赤繩及諸器仗。所執器仗，頭皆火然。發大惡聲猶如震雷，其身熾然滿十由旬。或有伺命，有一百眼或四百眼乃至千眼，眼皆焰出，青赤黃鴿種種雜色，其火熾然至於十里。種種相貌，一切眾生之所怖畏，醜陋可惡，從化山中虓呴而出。
Other emanations resemble the Lord of Death as they race toward the emanated gods, carrying shackles and various tools. They raise up their iron hands and emit flames while they roar like thunder. Their blazing bodies are ten leagues tall. Some have a hundred eyes, and others have four hundred, [F.293.a] five hundred, six hundred, seven hundred, eight hundred, nine hundred, or even a thousand flaming eyes a mile wide. Colored blue, yellow, red, and dark blue, they assume all kinds of shapes. Terrifying all beings, they roar ‘Ha! Ha!’ with a sound that is as loud as the crumbling of a mountain summit.
凸腹下垂，脇如山谷，頭如山峯。或有縮咽入兩肩中，或有長髮，髮皆直竪，咽火焰起。或有長爪，火焰熾然。或有身毛焰然火起，或有遍體大火猛熾，如燒大山。皆從大力化山中出，放金剛雹。
Their bellies hang and are, at times, as large as a mountain. Some have heads as large as mountains, others have small heads. Some have long hair that burns with fire and large hands with burning nails. Each of their body hairs is ablaze, and so everything around them is incinerated as they approach like shifting mountains. As the emanations approach from that great mountain of time, 511 they bring down thunderbolt flashes on the entire area.
復有死王閻羅伺命，其頭狀如烏鷲鵄雕、野干狐狗、駱駝之面，遍身火熾，惡蟲覆身，以怖天眾。從於大黑化山中出，一切疾走猶如猛風，吹大黑雲，熾電俱起，走趣化天。
Among the messengers of the Lord of Death, some have heads of vultures, ravens, cranes, jackals, and camels. With their bodies smeared in blood, they race forward in fury at the gods, whose bodies are like ants crawling among each other in comparison. In this way, the emanations that were emanated from the great mountain of time descend on the emanated gods like black storm clouds shooting out flashes of lightning.
爾時，死王閻羅伺命漸近化天，捉得化天，焰火鐵繩返縛其手，縛已牽挽。爾時，化天見餘化天身被繫縛，極大怖畏，各各散走。時，死王使尋逐捉之，舉置頭上，昇空而去不復可見，過眼境界。虓呴之聲甚可怖畏。或有伺命捉得化天，以焰鐵繩而繫其頸，入地而去。復有死王閻羅伺命捉餘化天，擲著水中，訽[口*戒]唱叫。
4.C. -4068 “When these creatures that act like the Lord of Death come close enough, they seize the emanated gods. Thereafter, 512 some among them have burning iron wires tied around their torsos as they are pulled away. [F.293.b] When the other emanated gods see how the other gods are being led away, they begin to flee in terror, but they are also seized. Some of the messengers of the Lord of Death then take the gods by the head and fly up into the sky with a terrifying roar until they disappear from sight. Others seize the gods, tie burning iron wires around their necks, pull them away, and bury them in the ground. Other emanated messengers of the Lord of Death take off with the emanated gods and drown them, furiously pushing them into the water. In this way, the emanations are subjected to numerous great horrors. The original gods watch it all, as if in a dream, and wonder, ‘What is all this?’
[口*戒]諸化天其身不沒，住在水上，為諸化天而說偈言：
4.C. -4069 “Looking at the emanated gods, the emanated henchmen at this point will speak the following verses of instruction:
愚癡憍慢心，為放逸所使，樂時既已過，今當就死苦。
4.C. -4070 “ ‘Deluded beings who indulge in pleasures With passion and carelessness Will, once their time is up, Come to meet the Lord of Death.
無量境界林，惡毒滿其中，愛牙甚廣大，求善應捨離。
4.C. -4071 “ ‘This boundless forested area 513 Is like a forest filled with poison. Giving up the sprouting seeds of craving, Renounce all pursuits of pleasurable aims.
不作眾善業，而常癡放逸，死時既已到，竟為何所作？
4.C. -4072 “ ‘Without performing any beautiful actions, The gods are lost in carelessness. Hence, at that terrifying time of the Lord of Death Those of base intellect will have no clue what to do.
沒在愛水中，不能度眾苦，以沒生死故，永無有安樂。
4.C. -4073 “ ‘Submerged in the waters of craving, They are not yet beyond suffering. Sinking in aging and death, [F.294.a] They know no happiness.
一切有生者，死常隨其後，云何愚癡人，而樂放逸行？
4.C. -4074 “ ‘Behind the backs of all who are born The Lord of Death lies in wait. So why does the world Lose itself in carelessness?
難知不可遮，常有大勢力，是大力死軍，世間不覺知。
4.C. -4075 “ ‘Incorruptible and inconceivable, The powerful army of the Lord of Death Is a constant and tremendous force of destruction and disruption. Yet, the people of the world still do not understand.
非是鬪戰力，無方能捨離，眾生放逸故，不覺死怨至。
4.C. -4076 “ ‘Always advancing, It can never be stopped. All beings will die, But due to carelessness they fail to understand this.
死使有二種，遍行於世間，謂老病衰壞，愚癡不覺知。
4.C. -4077 “ ‘The three worlds belong to the Lord of Death. Please examine the world around you! Childish beings remain unaware Of aging, disease, and decline.’
如是死王閻羅王伺命說此偈頌，呵責天眾，百返千返加諸苦惱。時，實天眾見衰惱已，得離一切放逸之心，受三歸依。
4.C. -4078 “With these verses, the emanated messengers of the Lord of Death instruct the emanated gods before they herd them off to other worlds by the hundreds and thousands. When they see this, the original gods will give up the carelessness that is the source of intense suffering. Appalled, they will develop pure minds and take refuge in the Three Jewels.
時，夜摩天王知諸天眾心已調伏，復示變化，令實天眾心得厭離。是等化王所著天冠，一切欲具皆從天王牟修樓陀身中而出，共諸婇女隨順供養。如前所說上色具足。
4.C. -4079 “Noticing this, the lord of the Heaven Free from Strife will now proceed to bring forth other emanations so that the minds of the gods may become genuinely pliable. In order to further increase the understanding and joy of the gods, Musulundha will emanate from his body kings who are adorned with crowns and endowed with all manner of perfect pleasures. Just as before, the kings are attended by supreme consorts who are in the prime of youth. Everyone is strikingly beautiful and possesses all manner of perfections.
復為衰老之所毀壞，髮白面皺，遍身脈現，柱杖而行，羸瘦憔悴，一切諸業皆不能作，依他而行，為諸愚人輕弄戲笑，上氣不樂。
Yet as time passes, [F.294.b] the bodies of the kings begin to stoop and their hair turns gray. Their bodies become decrepit, their faces wrinkled, and their hair white. They now have to support themselves with staffs, and their emaciated bodies lose their former strength. They can now only move assisted by others, and they become everyone’s laughingstock, drawing their breath with loud wheezing noises and struggling to keep themselves upright.
諸根變熟，一切力盡。眾所輕賤，行步數倒。死時將至，近池而行，身極羸瘦依他扶侍，身色醜惡，行於池側。
The power of their faculties fades, and they no longer find joy in anything. They become repulsive to everyone. Staggering, they will approach the lake and, as their strength has diminished tremendously, they will now have to be supported by other people in order to shuffle their feet and walk.
未經幾時，身中多有種種病起，所謂熱病、下痢欬瘶、盛氣噎病、脈腫疽瘡、癩病，垂近死地，身大穢惡。是大惡病不可療治。
4.C. -4080 “Next, after some time has passed in this way, many different forms of disease will begin to appear. Fevers, dysentery, coughs, wheezing, panting, pneumonia, and boils —unbearable torments and harms that bring everyone to the brink of death. All the most revolting and intense diseases will now strike the kings with great force, such that no cure can be found.
死相已現，其王具嬰如是諸病，得如是等極大苦惱，然後命終。既死之後，膖脹臭爛，多有無量百千種蟲。時，諸天眾見此死屍，復有雕鷲諸惡貪鳥從山飛來，取諸死屍而噉食之，或有取屍騰空而去。時諸天眾見是事已，其心厭欲，一心正念。
Stricken by the most undesirable conditions, the kings will finally pass away in extreme agony. Their corpses soon begin to putrefy, and the stinking remains will become infested with hundreds of thousands of worms that feed on them. The original gods will witness all of this. [F.295.a] Emanated birds will now fly in and lay hold of the bodies, tearing off pieces and devouring them bit by bit. Seeing this, the original gods will flee the scene, but as they have now witnessed these extremely sad states of affairs, the minds of these gods will now become very grounded.
爾時，天王為利天眾，復示神化，示於羅睺阿修羅王、勇健阿修羅王等，一切皆在大海水下。至夜摩天住天王所，去王不遠，住在一面，大聲叫呼。既叫呼已，顛墜墮地，尋即命終，如木如石，不動不覺。
4.C. -4081 “Once again, for the benefit of those gods, the ruler of the Heaven Free from Strife will proceed to emanate all four subterranean asura kings, from Acala to Rāhu, making them appear not far from him. The asura kings are angry, yelling with loud voices and hollering out to each other. Then, as when a karṇikāra tree is felled with an axe, they will suddenly fall to the ground. Collapsing on the ground, they will become lifeless, like a piece of wood or stone.
諸阿修羅王、諸婇女等見是事已，極生苦惱，皆悉圍遶，叫喚啼哭。於啼哭時，有鳥飛來取諸死屍，猶如木石，眾鳥取之，不覺不動。阿修羅女既啼哭已，一切皆死，復為雕鷲烏鵄眾鳥競共取之，從空而去，令諸天眾不復見之。夜摩天王為利天眾，示化如是啼哭悲泣。
Upon seeing this, the asura women will be filled with intense pain. They will become outraged and wail. As they stand there crying, some birds will fly in and take off with the bodies of the kings as if they were twigs, stones, or sticks. At this, the asura women, who are overcome by sorrow, will become so overwhelmed by distress that they also die. The birds will then snatch up their bodies too, and thus the ravens, owls, and vultures will fly up into the sky, taking off with the bodies until they are out of sight. [F.295.b] In this way, the ruler of the Heaven Free from Strife completes another display of emanations for the benefit of the original gods.
爾時，夜摩天王復化龍王，如前所說，復示無常。或有龍王熱沙所燒，猶如焰火。如佉陀羅炭入乾草聚，是諸龍王熱沙所燒，亦復如是。復有龍王，龍女圍遶，為金翅鳥搏撮將去，諸龍女眾發聲大叫。復有龍王為鋸所解，悲聲唱叫，怨心相斫，互相加害。如是化龍，為死將去。時，諸天眾見是事已，心極厭離。
4.C. -4082 “Thereafter, he will emanate a display of nāga kings, just as before. In order to show their impermanence, some of these nāgas will now be struck with hot sand that burns them. Likewise, red-hot coals will also fall upon them and scorch them. As when dry stalks of grass fall into a bonfire of burning teakwood, the nāgas are burned by the hot sand. In this way, the Lord of Death will also take away further nāgas. Amid their consorts, these wrathful beings are all seized by the wheel of time. Other nāgas will begin to fight and struggle and end up killing each other. In this manner, the original gods will come to witness how the Lord of Death leads the emanated nāgas away, and at this sight, they will become totally dejected.
時，夜摩天王復化弗婆提人、瞿陀尼人，無量百千，皆悉衰惱。及諸女人，亦復如是，老極須臾，皆歸於死。既死之後，多生諸蟲，偃臥於地，甚可惡賤。
4.C. -4083 “The lord of the Heaven Free from Strife will produce other emanations as well. Next, he will emanate humans from the eastern continent of Videha and the western continent of Godānīya, who in turn will also become subdued by many different aspects of aging. He will create hundreds and thousands of such humans and their attending consorts. When they die, their bodies will also become ridden with worms and be horrifying to behold as they lie there on the ground.
時，實天眾見此諸事無量差別大惡有過，見死苦已，皆生厭離，互相謂言：此諸眾生有苦而死。此諸眾生老病死盡，終竟不知當詣何處？為誰將去？一切資具皆悉無常，一切諸樂皆雜有過。無常不住，敗壞之法，不可保信。一切諸法皆悉破壞，無有少樂。如是實天互共論說，皆生厭離。
4.C. -4084 “The original gods will witness all this. [F.296.a] When they see the way these humans die so miserably in so many ways, and how they are consumed by parasites, the gods will become profoundly saddened. Deeply distressed and disenchanted, they will say to one another, ‘Such suffering of death is certain to come, and yet no living being understands that in the end there will be aging, sickness, and death. Where will they all go, where will they all be taken? All good riches are impermanent, and all pleasures come mixed with the flaws of existence. They are called conditioned factors because they fluctuate and eventually are destroyed. No wise person can place any trust in that. Such factors, being subject to complete destruction, bring no happiness in this life or the next.’
時，夜摩天王知諸天眾心生厭離，復化丈夫自在離慢，決定上生，謂欝單曰人，少減天福，受第一樂，復化令作老病身死。身既死已，無量百千諸蟲噉食其屍，若有見者，皆生厭惡，猶如屎聚。夜摩天王為利放逸諸天眾故，示如是化欝單曰人。
4.C. -4085 “Well aware of their minds and mental states, the ruler of the Heaven Free from Strife next will let the original gods perceive other emanations. Accordingly, he will emanate humans from the northern continent of Kuru. Those humans have no sense of a self or personal belongings, and they live in such elevated circumstances that their comforts are only slightly inferior to those of the gods. Yet they also become afflicted by aging and disease, and they too are dragged away by the noose of the Lord of Death. At that point, their repulsive corpses will likewise become riddled with hundreds of thousands of worms. No one wants to look at their corpses, as the people of Kuru in the north are transformed into a pile of filth. [F.296.b] In this way, for the sake of the gods who live amid the vast enjoyments of the Heaven Free from Strife, the ruler of the Heaven Free from Strife demonstrates the impermanence of gods, humans, and asuras.
爾時，天王復作化示，令實天見，謂中陰有。無量有網化中陰有，如眾生死，以業因緣，生於地獄、餓鬼、畜生、人、天之中。化中陰有，令諸天眾皆得現見無量種種心行之業，有因緣生，無量百千五道生死。為諸實天得厭離故。
4.C. -4086 “He will then project still further emanations that become perceptible to the original gods. This time, it will be many different beings who are in the intermediate state. They have all passed away and are about to be reborn among the hell beings, starving spirits, animals, gods, or humans, in accordance with their individual karmic actions. Such beings in the intermediate state, on the way to any one of the five realms, will now appear to the original gods. Based on their diverse karmic backgrounds and impelled by their final states of mind, they are about to be reborn. Musulundha will emanate hundreds of thousands of such beings in the intermediate state, on their way to taking rebirth within the five realms of beings, so that the original gods may develop strong disenchantment.
於大池中示如是化，不可思議希有之化。無等無比。令天現見於池水中，具見一切五道眾生以業煩惱因緣力故，流轉而行。從一道死，復生一道，輪轉生死，無救、無歸、無有伴侶。輪轉諸有，輪迴地獄、餓鬼、畜生及以人、天，令實天眾見於種種生中陰有，見已驚怖，極生厭離。
At that very lake, the original gods will now come to see a vast array of inconceivable and amazing sights. Steered by their karmic actions and afflictions, beings roam the five realms, migrating from one world to another, wandering among hell beings, starving spirits, animals, gods, and humans. Unprotected and helpless, they exchange one life for another, turning into hell beings, starving spirits, animals, gods, and humans, as they pass from one life to another. Such is the astonishing and most terrifying condition of the beings in the intermediate state, and the original gods will witness these horrifying and deeply distressing states of affairs in terror. [F.297.a]
復見夜摩諸天中陰之身，見夜摩天以業盡故，從天退墮，悔火所燒。貪放逸故，天身則滅，中陰身生，足上頭下。如印中陰，以惡業故，生地獄陰。見生死業故，極大怖畏，共相謂言：是業因緣，甚大戲弄夜摩天眾。時，實天眾見是事已，生厭離心。
4.C. -4087 “Beholding the intermediate state in this way, the gods in the Heaven Free from Strife will now understand how they will eventually fall when their karmic actions are exhausted, and how the careless gods will then be burned by the fire of regret. Having been utterly deceived, they will at that point fall headfirst. When they die and transmigrate, the aggregates that were previously appropriated in a divine stream of being will at that point fade away. Instead, the aggregates of a being in the intermediate state will emerge, like an imprint made by a seal. Those who have engaged in actions associated with the hells will then, as such karmic actions of cyclic existence ripen, encounter great terror and excruciating pain. Seeing this, the gods in the Heaven Free from Strife will develop tremendous sadness.
是名見地獄中陰，非生有陰。牟修樓陀示如是化。以何義故，不示生陰？以天心軟，不能堪忍，若見生陰，不可譬喻不可說苦，即失身命。是故示化，不示生陰，是名實天觀夜摩天退欲入地獄中陰之身。
4.C. -4088 “In this way, the gods will come to see the intermediate state that leads to rebirth in the hells, but Musulundha does not display their actual existence in the hells, because the gods would not be able to bear that. Since their minds are extremely feeble, they would succumb in that very instant. Still, the gods will now perceive unimaginable sufferings, and that is the reason the ruler of the Heaven Free from Strife manifests his emanations. In this manner, the original gods now watch how the gods fall into the hells.
時，夜摩天王復以希有神化中陰，示夜摩天放逸過惡之所傷害，以業盡故，欲墮餓鬼，足上頭下。如印相似，業繩所牽，隨所作業，如是成熟。時實天眾復見如是第二中陰。
4.C. -4089 “When Musulundha has manifested those astonishing and most incredible emanations, he will next show the way in which the gods in the Heaven Free from Strife, who are overcome by the flaws of carelessness, undergo death and transmigration and emerge in the intermediate state on their way to taking rebirth as starving spirits. For them, the intermediate state appears in ways that accord with their former actions. [F.297.b] Pulled by the long ropes of karmic action, they are herded off. They will then fall headfirst and be burned by their own actions. In this way, the original gods now witness a second type of intermediate state.
復次第三見化中陰，如夜摩天復為放逸之所傷害，業盡還退，惡業所縛，欲墮畜生，足上頭下。如是中陰，如印所印，生畜生中無量種類相似中陰，是名第三道中陰有相。見之怖畏，復生厭離，驚愕惶怖，互相觀視，以偈頌曰：
4.C. -4090 “They will also come to see a third kind of intermediate existence. When the karmic actions of certain gods in the Heaven Free from Strife are exhausted, they will also plunge headfirst, destroyed by carelessness. Undergoing extreme degeneration and loss of freedom, those gods are about to take birth among the animals, and thus they now emerge as beings in the intermediate state, just like imprints made by a seal. They will appear as numerous different beings of the intermediate state, corresponding with the infinitely many forms of animal life. When the original gods see this terrifying third type of intermediate existence, which is like an imprint made by a seal, most of them will again become distressed and terrified. Seeing such horrors, they are shocked. Then, looking at each other, they will utter these verses:
微細難解知，遍行一切處，是業使眾生，流轉於諸趣。
4.C. -4091 “ ‘Hard to notice and extremely subtle, Karmic actions lead everywhere. Sentient beings are impelled by the force of karmic action, And thus they also circulate everywhere.
若人謗賢聖，好行邪見業，不信於業果，死則入地獄。cf. Dhs.16.130
4.C. -4092 “ ‘Those who deprecated noble beings And were hostile to the effects of karmic actions Will, after death, migrate to the hells And receive a terrible punishment.
若人內懷惡，以法諂誑人，世間所不愛，死則入地獄。cf. Dhs.16.131
4.C. -4093 “ ‘Those who hide evil inside, And those who are deceived by other religions, Are in the world extremely evil beings Who are destined for the worst of the hells.
若人著欲樂，常行於惡業，以樂誑其心，死則入地獄。cf. Dhs.16.132
4.C. -4094 “ ‘Those who are attached to enjoyments And take pleasure in constant unwholesomeness Are fooled by their own minds. [F.298.a] Thus, their pleasures will be followed by pain.
若得畢竟樂，乃得名安隱；若樂有苦報，是不名為樂。
4.C. -4095 “ ‘Those pleasures that seem so enjoyable Will ultimately appear like weapons. Such pleasures that ripen as suffering Are actually nothing but suffering.
放逸諸天眾，退失夜摩天；若法具足者，智者所讚歎。
4.C. -4096 “ ‘Careless gods will die and transmigrate From the world of the Heaven Free from Strife. Therefore, the wise praise the Dharma As being the force of life.
遊戲園林中，樂見諸天女，欲境無厭足，以是故退沒。
4.C. -4097 “ ‘Enjoying their mansions and parks, And passionately admiring the ladies, The gods are insatiable in their pursuit of pleasure, But they will eventually fall to the ground.
以樂增長故，渴愛轉增長，智慧人所說，斷愛為第一。
4.C. -4098 “ ‘The greater their pleasures, The greater their yearning becomes. The wise explain that karmic actions Are the greatest of all forms of yearning.
我見世中陰，今生大厭離，誰當救護我，令我得解脫？
4.C. -4099 “ ‘The gods see how the world is born and dies But fail to feel profound weariness. What happiness and refuge do they possess? Nothing can save them!’
時，諸天眾見如是等種種中陰，生厭離心。時，夜摩天王牟修樓陀知諸天眾心調伏已，皆滅化天，示以自身寂滅莊嚴。諸天見之，其心安隱，往詣天王。到已圍遶，住在一面，心生敬重，歡喜踊躍，作如是念：我今得主。時，實天眾見無量惡，皆生厭離。
4.C. -4100 “When the gods witness the many beings that pass through the intermediate state, their minds will become profoundly weary. Knowing their state of mind, Musulundha, ruler of the Heaven Free from Strife, employs the emanated gods in order to foster an understanding and instruct the gods. Now, as the gods see Musulundha’s peaceful appearance, they are comforted and reassured, and thus they will gather around their protector, the lord of the Heaven Free from Strife, encircling him with their minds full of reverence and relief. With their weary minds, they will understand that they have a protector. The original gods therefore will gather around Musulundha, who instills in the gods such tremendous joy, the mere sight of whom fills the gods with an insatiable delight.
