1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之十八(夜摩天之四)
4.又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：夜摩天中復有地處，名為積負。眾生何業生彼地處？彼見聞知：若行善業精勤持戒，常不惱他，持戒和合，成就不缺、不孔、不穿，堅固不壞，能閉一切惡道之門，清涼一切惡道熱惱，能作歸依，猶如父母於未來世。
· The Gods in Living on the Peak 365 ·
4.C. -2178 “As the monk who has knowledge of the ripening of karmic actions continues to examine the realms of the gods in the Heaven Free from Strife, he applies insight derived from hearing and thus correctly perceives a realm known as Living on the Peak. Wondering what karmic actions may cause beings to take birth there, he sees with insight derived from hearing. Thus, he notices how people who pursue positive actions and perfectly observe discipline may continuously refrain from causing others pain, while engaging in and accumulating the supreme discipline that noble beings uphold. They adhere to such discipline in a way that is free from degeneration and flaws. This discipline is irreproachable and stable, and it opens up all the gateways to the higher realms while closing all the gateways to the lower realms. With such cooling karmic ripening, they become like fathers or mothers, who are able to give refuge to others and benefit the world.
隨順而行三種功德具足相應。何等三種？所謂不殺、不盜、不婬。不殺、不盜如前所說。不邪行者：若行道邊、若四出巷，巷巷而行，或乞食行或時餘行，若見婦女種種歌舞莊嚴音聲，不生愛念，心不願樂，見他所作，心不隨喜，慶他作善，教他懺悔，說其過失，言此婦女第一過因，所謂邪行，以此因緣，能令眾生墮於地獄。
4.C. -2179 “Such people are born in that realm due to being endowed with three qualities. What three? Giving up killing, stealing, and sexual misconduct. The way killing and stealing are relinquished has already been explained, but how do they give up sexual misconduct? For example, when quickly passing by a group of women dancing, they may either see the women directly or hear the sounds of them and their jewelry from behind a wall. In such cases, they will not relish what they see or hear, they will not think about it, and they will not form any wishes in relation to it. If others should enjoy women dancing, they will not rejoice but seek to stop them and encourage them to confess their misbehavior. They will also explain to them about the problems that otherwise may ensue, saying, ‘Sexual misconduct is a source of flaws. It causes beings to go to hell.’ [F.23.a] In such ways, they help others to understand the character of sexual misconduct and give it up.
如是持戒，梵行清淨，身壞命終生夜摩天積負地處。
4.C. -2180 “While engaging in virtuous activities such people thoroughly observe discipline and maintain a pure and celibate lifestyle. Hence, when their bodies disintegrate, they go to the joyous higher realms and are born among the gods in Living on the Peak within the Heaven Free from Strife.
既生彼已，善業力故，於中受樂。謂積負山五百由旬，滿中諸鳥音聲可愛，跋求之聲山中甚饒，普彼山中，音聲可愛。
4.C. -2181 “Once born there, such beings who have engaged in positive actions will experience the following pleasures. The mountain of Living on the Peak extends across five hundred leagues. Upon it, hundreds of species of lovely birds sing beautifully. The birds fill the environment with their deep and vibrant songs. These melodious songs can be heard everywhere.
然彼天子初生之時，七寶樹下如是而生，如閻浮提睡眠之人，他人拍手聞聲覺者，彼天如是聞鳥音聲可愛故覺。彼天之身所有光明，勝於秋時山頭出日所有光明。彼日光明則為不如少分相似，天光明勝。
4.C. -2182 “When a god first takes birth in that realm, he will do so in the vicinity of a tree composed of the seven precious substances. Just as when a human is woken up by the sound of birds singing at dawn, the god will wake up similarly enraptured by the singing of those birds. Just as when the first rays of the autumn sun shine on the mountaintops, the things around him will similarly become visible more and more. However, these examples are only slightly comparable.
而彼天子忽然覺已，善業力故，令使彼鳥為說善業相應偈言：
4.C. -2183 “Once the god has become fully conscious, those birds, which manifest due to past positive karmic actions, will attempt to make him mindful by warbling these verses that are all about positive actions:
離筋羂所縛，屎尿唾等處，如是婦人身，故來生此中。cf. Dhs.9.46-63
4.C. -2184 “ ‘A fetter made of sinew, And a receptacle of shit, urine, and spit — Such are women, And yet you cannot get away from them. 366
閃誑曲不直，見男心歡喜，心迷不定住，汝不識故來。
4.C. -2185 “ ‘When facing such a heap of deception, You must muster exceptional diligence. Do not harbor illusions about evil females, Who are shameless and deluded.
不實語誑他，莊嚴令人樂，彼巧誑婦女，善能誑男子。
4.C. -2186 “ ‘Their jewelry and voices Produce the sounds of utter delusion. With the help of their voices, [F.23.b] Women quickly steal men away.
婦女猶如蜂，樂種種花中，種種男子處，如是生愛樂。
4.C. -2187 “ ‘Bees flit among All sorts of different flowers. Similarly, women Flit among men.
如蜂嗽花已，然後異處去；婦女亦如是，嗽男異處行。
4.C. -2188 “ ‘When a bee has drunk the nectar of one flower, It moves on to the next. When a woman has drunk one man, She moves on to the next.
得物如賢善，常瞋不可調，誑惑男子已，復行於異處。
4.C. -2189 “ ‘Women will abuse your wealth and devotion. 367 They are unpleasant 368 and always unreliable. As soon as she has deceived one man, A woman will quickly go on to another.
以誑幻器仗，如惡毒不異，此婦女殺男，能作不利益。
4.C. -2190 “ ‘Women are dishonest, deceitful, and rough, And are like the kālakūṭa poison. Women destroy men And make them engage in meaningless pursuits.
猶如風空火，不可執持取，種種多方便，婦女不可護。
4.C. -2191 “ ‘Just as people cannot tie together Wind, space, and fire, So men cannot control women, Even through a hundred different means.
不利益病死，作不善業等，女第一因緣，能壞涅槃行。
4.C. -2192 “ ‘Women are the supreme cause Of misfortune, disease, and death, As well as all flawed actions. Women keep men away from liberating acts.
若在種種處，隘迮怖畏處，世間男得苦，皆因於婦女。
4.C. -2193 “ ‘In so many ways, Women are the foremost cause Of men being led Into a terrifying abyss.
非少非中年，非未老寂靜，婦女性心動，如日之光明。
4.C. -2194 “ ‘No strength, youth, Or skill is sufficient to pacify them. Like the sun and its rays Women and shamelessness cannot be separated.
婦女非常友，如燈焰不停，彼則是常怨，猶如畫石文。
4.C. -2195 “ ‘Like the light of a candle, Their hearts are fickle. Their anger always resembles The bucking of horses.
唯親近富者，無物則厭人，有物婦女近，無物婦女捨。
4.C. -2196 “ ‘When your wealth disappears, so does their affection. Women will use up your wealth and make you impoverished. As long as you have wealth, there will be women, But how will you find any when your wealth is gone?
與物與供養，作種種功德，其心如火焰，而不可秉執。
4.C. -2197 “ ‘Worship, gifts, wealth, And many other such means Are of no use in keeping women, For their minds are just like fire.
男如是隨順，如心之所欲，彼如是婦女，恒常誑男子。
4.C. -2198 “ ‘As many agreeable conditions As men may assemble, To that same extent Women will deceive them.
如蛇花所覆，如灰土覆火，色如是覆心，婦女亦如是。
4.C. -2199 “ ‘Just as flowers can adorn people, So women can be graced with beauty. Yet the minds of such women Are like the sight of a poisonous flower — [F.24.a]
猶如見毒樹，悅眼而不善；婦女如毒花，智者應捨離。
4.C. -2200 “ ‘Delightful to behold, yet detrimental, Women are like poisonous flowers And should thus be relinquished at all cost. 369
悕望見婦女，復樂於境界，彼恒不得樂，非此世他世。cf. Dhs.9.63
4.C. -2201 “ ‘Men who wish to gaze at women Become increasingly fixated on objects. Neither in this world nor in the next Will they meet the fortune of happiness.
若普樂放逸，懈怠動諂誑，近惡友貪食，彼則不見賢。cf. Dhs.9.90
4.C. -2202 “ ‘Those who are attached to pleasures, Who are careless, lazy, shameless, and deceitful, And who practice unwholesome conduct and eat sumptuous food Will never see what is good.
精勤大力勇，福德捨婦女，恭敬信因果，此人自得善。cf. Dhs.9.91
4.C. -2203 “ ‘Practitioners who have given up women And who are assiduous, steadfast, and diligent, As well as wise and trusting in cause and effect, Will attain what is good.
諸過網婦女，在於世間行，若能離婦女，則生夜摩天。
4.C. -2204 “ ‘Because of the deceptions of women, The people of this realm experience a web of flaws. Erudite, and having given up women, Such is the greatness of the ruler of the Heaven Free from Strife.’
如是彼天聞彼鳥聲，如夢所聞，無量種種勝妙功德皆悉具足，說如是偈，能作兩朋利益善事。始生天子如是聞聲，如是聞已，因緣生智。彼智能念何處生來：善持三種可愛戒來。憶念來處，既憶念已，而說偈言：
4.C. -2205 “As if in a dream, the gods hear these verses when they awaken. The birds that instruct the gods in this way possess numerous excellent qualities, such as their two wings. When the newly born gods hear these verses, which are sung by the birds that appear due to past beneficial actions, they feel trust in them. With the insight they gain, they become able to recollect their mind states of previous lives, and thus remember how they used to observe a desirable, attractive, and delightful discipline, which is endowed with three qualities. As they remember this, the newly born gods will speak these verses:
持戒來生此，婦女不可捨，勇者離婦女，則到涅槃城。
4.C. -2206 “ ‘The single act of giving up women Encapsulates all forms of discipline. The wise who have given up women Proceed to the city of suffering’s transcendence.
非火亦非刀，非火刀非鋸，能割婦女縛，更無異方便。cf. Dhs.9.64
4.C. -2207 “ ‘Neither by fire, weapons, nor force Can living beings cut through the ties That women create. And so, success is hard to come by.
我本已常捨，勤心毀厭來，捨故得此樂，夜摩天勝處。cf. Dhs.9.65
4.C. -2208 “ ‘One must therefore always diligently Give up and disparage such factors. Giving them up, one attains The unsurpassable bliss of the Heaven Free from Strife.
異此樂之外，更復有大樂，當得不退處，必到於涅槃。
4.C. -2209 “ ‘Here I have attained a stage beyond change, A happiness greater than any other.’ [F.24.b]
爾時，如是始生天子既聞鳥語，見鳥色已，心生歡喜觀彼天處。見積負山多有無量百千諸樹，光明圍遶，復見流水百千莊嚴，聞天鳥眾種種音聲。彼鳥則有種種寶翅。多有妙池，種種蓮花而為莊嚴，蜂眾如烟如是群出，莊嚴端正。如是諸事，本皆未見，無異相似。夜摩天處如是觀已，如所見聞，如是歡喜。
4.C. -2210 “Once the gods have seen the beauty of the frolicking birds and heard their sounds, they will joyfully begin to explore their divine world. Looking around, they will see that the mountain at Living on the Peak is covered with hundreds of thousands of trees that are draped in dazzling garlands. A hundred thousand cascades stream down the mountain, and the warbling of birds can be heard everywhere. The mountain is also adorned with a hundred thousand lovely lotus pools of various designs. The pools are made of numerous kinds of precious substances, and gorgeous humming bees buzz around them. This mountain is so enrapturing and unparalleled that when the inhabitants of the Heaven Free from Strife behold it, they attain a joy that matches its beauty.
既歡喜已，從樹下起，如是起已，觀察自身。觀自身已，自身所有威德光明，種種無量。見身威德諸光明已，即生色慢。
4.C. -2211 “When the newly born god stands up from his seat by the foot of a tree, he will take a look at himself and see that his body is brilliantly luminous, radiating hundreds of light rays that illuminate his surroundings with a beautiful splendor. At the sight of his wondrous body, he is amazed and thus he becomes vain regarding his physical form.
次復更生第二慢心，謂如是念：我更無比，隨所憶念一切皆得。此第二慢。次復更生餘五慢心，所謂五根著五境界。生如是等七種慢故，令心破壞，本所作法不得相續，一切不念。以心動故、多放逸故。彼心放逸而行放逸，五境界羂繫縛愛頸，即便上彼積負山上，為受樂故。
4.C. -2212 “Then, as his arrogance begins to swell, he will think, ‘There is no one like me!’ As soon as that idea has occurred to him, he will be confirmed about his own perfection no matter who among the other gods he considers. Next, as his five senses perceive their respective objects, this will delight his heart and mind, and so his conceit will grow even larger. At this point his rapture will increase sevenfold, and therefore he will completely forget the virtuous qualities that he is supposed to pursue, because his mind is so fickle and habituated to carelessness. Thus, constantly frivolous, he lives carelessly. Tied by the noose of the five objects, [F.25.a] his longing will increase due to the stains of feeling desire for existence. In this way he will continue his blissful life upon that mountain of Living on the Peak.
彼山三地，所謂下地、中地、上地。彼下地中有五園林：一名香漂；二名焰勝；三名光明；四名常樂；五名高聚。彼香漂林若有物生，一切香勝，彼香普熏五千由旬。彼焰勝林無量種焰，諸色光明，一切皆勝過百千日所有光明。彼光明林，天身光明，在其中行五欲功德，皆悉具足。彼常樂林，流水河池，無量百千天香味色皆悉具足。彼高聚林第一高峯，七寶光明。如是已說下地園林。
4.C. -2213 “The mountain has three levels —there is a level above and another below. The lower level has five forests known as Traveling Fragrance, Light Ray Peak, Radiant, Constant Enjoyment, and Lofty Peak. Whatever grows in the forest of Traveling Fragrance is endowed with a special scent that can be sensed across five thousand leagues. The forest known as Light Ray Peak is lit up by numerous precious light rays of unparalleled splendor. The forest called Radiant shines with a light that is greater than a thousand suns, and the gods who stay there are blazingly radiant. The forest by the name Constant Enjoyment is filled with perfect sense pleasures. It is a site with many hundreds of thousands of pools and cascades that teem with the perfect taste, fragrance, and color of divine substances. Finally, the forest called Lofty Peak forms a towering and luminous summit formed from the seven precious substances.
第二中地：百千曠野無量七寶，蓮花水池，無量百千眾鳥可愛，種種異聲，觸味色香甚可愛樂，清淨無垢滿彼地中。
4.C. -2214 “The middle level of the mountain features many hundreds of thousands of multistoried mansions made of the seven precious substances, and there are lotus pools in which flocks of hundreds of thousands of birds frolic about. This level abounds with desirable, attractive, delightful, and continuously appealing sounds, textures, tastes, sights, and aromas.
第三上地：山頂之巔，彼處有城百由旬量，諸天滿中。城名寶林，有種種河，河中水流滿中飲食，多有天樹妙蓮花池，樹有花果無量百千具足莊嚴。多有歡喜諸天女眾，無量百千滿彼城中。須夜摩天牟修樓陀往到彼城，於彼城中五欲功德，受天快樂，可愛聲味色香和合，增長愛火。如是彼天積負山上種種受樂，遊行嬉戲種種境界，種種受樂，因果差別。
4.C. -2215 “The upper level measures five hundred leagues and is filled with gods of great power. It also contains the so-called Jewel Forest, which is filled with many different cascades, streams of food and drink, trees, ponds, lotus pools, groves, parks, wish-fulfilling trees, and divine flowers and fruits. This forest of a hundred thousand exceptional qualities is visited by hundreds of thousands of elated gods and goddesses. [F.25.b] In the Heaven Free from Strife, even Musulundha will travel there to enjoy the five divine sense pleasures related to sounds, textures, tastes, sights, and fragrances, all of which kindle the fire of craving. As the gods on that mountain of Living on the Peak enjoy their many pleasurable objects, they experience a delightful range of distinctive causally produced features.
爾時，如是始生天子以心悕望境界樂故，向彼山上，獨一無侶。有一舊天既見如是始生天子，心生歡喜，即前近之，語餘舊天作如是言：此天子者是始生天。
4.C. -2216 “When the newly born god has become excited by the pleasurable objects, many of the other gods on the mountain will approach him. When they see that he is alone, they will come closer. Joyfully looking at him with their eyes wide open, they will tell each other, ‘That god is a newborn.’
餘舊天言：天今云何知其始生？時彼大天答餘天言：此始生天有五種相，所謂一者光明覆身，身無衣服，心作是念：勿令他天見我裸露。即於念時，他見有衣而實無衣，此是初相。始生天子又復更有第二之相，所謂見物生希有心。於園林等未曾見來，見則遍看，此第二相。始生天子又復更有第三之相，謂見天女弱顏羞慚，心生疑慮，未敢正看，此第三相。始生天子又復更有第四之相，若見餘天，雖前近之，心生疑慮，意志不定，此第四相。始生天子又復更有第五之相，欲昇虛空，心生怖畏，設飛不高，安詳不速，去則不遠，近地而遊，或傍城壁或依附城，此第五相。始生天子具有此相，我共汝等相與往詣始生天子。
4.C. -2217 “One of the gods will then ask, ‘How can we know that this is a newborn god?’ “Another god will reply, ‘There are five signs to indicate that a god is newborn. A newborn god shines in a particular way. He is covered only in his own natural light and does not otherwise wear any clothing. That is the first sign of a newborn god. The second is that his eyes wander in amazement as he looks at the forests and parks that he has never seen before. That is the second mark of a newborn god. A third sign is that when he sees females, he becomes embarrassed, confused, and hesitant. Furthermore, a newborn god characteristically approaches other gods whom he has not seen before with hesitance. Finally, it is a sign of a newborn god that he becomes fearful and worried when levitating into the sky. Newborn gods are slightly smaller and move slowly; [F.26.a] they will stay close to the ground and support each other as they move. Those are the five signs of a newborn god. All of them indicate that a god has just been born. Now, I shall go to help this newborn god.’
彼時天眾圍遶大天，一切皆詣始生天子，到已語言：大仙當知！我等諸天見汝始生，相與共來。以善業故，善修學戒，不毀不缺、不孔不穿，離垢清淨，汝得生此。
4.C. - 2218 “As the gods come closer to the newly born god, they will form a circle around him and say, ‘Look, you most fortunate one. Your birth here is the result of your own many beautiful past actions. This is due to your observance and cultivation of discipline free from damage, blame, 370 or interruption.’
如是語說，為始生天如是說已，為放逸故，次上彼山，飛空而去。在虛空中種種樂音，心生歡喜，迭共受樂。彼時如是始生天子既如是見，即便思念：我今獨自步行而去上積負山。既思念已，即爾步行入彼山所。
4.C. -2219 “When those gods whose minds are not consumed by carelessness have said this, they will all spread out and settle in Living on the Peak. Having settled into that world, the newly born god will watch and examine the other gods who, without exception, are engaged in mutual rapture while the sounds of delightful singing and music are heard. Seeing them, he will think, ‘I should go and stay alone in the mountains.’ Hence, he will take off to the mountains of Living on the Peak.
見有大眾、諸天女等，無量衣服莊嚴其身，有無量種樂聲而歌。彼諸天女見始生天，各各歡喜，競共前走向始生天。既見其眼，生希有心而觀察之，復生是心：我應供養，應為其婦。
4.C. -2220 “At that point the god will notice large gatherings of goddesses who are adorned with numerous ornaments, attire, ointments, and powders, and who rejoice to the sounds of musical instruments, drums, and songs. The goddesses are adorned with the finest raiment and ornaments and when see the new god, they will surround him in an ecstatic circle. Gazing at him in amazement, they will offer their salutations.
復更近之，以本未見，初始見之，生希有心，白天子言：我於今者樂見天子，為天子來。天子今者，自業果故，共我受樂。於園林中有種種林，種種林中有種種山高峯澗谷。復有種種異異天處，七寶莊嚴，光明圍遶，諸樹花果遍滿山中，處處皆有樹枝堂舍。彼堂舍中多有種種歌樂音聲，其地處色如火洋金，如是妙色地處受樂。復有異處，流水河池種種蓮花莊嚴其處。又虛空中有百千堂，種種莊嚴第一可愛。我共天子在如是處受諸快樂。
4.C. -2221 “Drawing closer, the goddesses will be pleased by their first sight of the god, and so they will say to him jubilantly, ‘God, we have come here to behold you. These forests and parks, valleys, rocks, and mountains are the results of your own past deeds and virtuous activity. Please enjoy yourself. [F.26.b] This heaven is also adorned with dazzling garlands of the seven precious substances. The many mountains abound with groves of many species of trees that are in constant bloom. In the forests of the mountains stand houses draped with vines, and throughout this heaven you can listen to music, drumming, and song. The realm is illumined by pure radiant gold, and you will discover all sorts of waterfalls, rivers, jungles, and lotus groves. In the midst of the sky stand hundreds of thousands of delightful palaces. Please enjoy yourself together with us.’ “In reply, the god, who has manifested from a vast amount of virtuous actions, will say, ‘Let us enjoy and satisfy ourselves with pleasures throughout the heavens.’
爾時，如是始生天子本善業力，語彼天女作如是言：我今如是共汝受樂。此天地處，一切欲樂不可厭足。爾時，彼處諸天女眾共向異林，名雜殿林。於彼林中種種樂聲，聞彼樂音心生歡喜，善業成就，受樂果報。彼林具足妙色境界，甚可愛樂。如是無量可愛之味，種種勝味，如是無量可愛之香，如是無量可愛之觸——其地柔軟故有此觸。非縷所成，種種天衣，其觸軟滑。如是種種皆甚可愛。有種種鳥妙好音聲，種種歌音甚可愛樂，無量種聲。受如是等五境界樂。
4.C. -2222 “Thus, to the accompaniment of numerous instruments, they will all set out in joyful celebration, experiencing the full effects of their virtuous actions. At one point they will arrive at a forest known as Manifold Chariots, which abounds with beautiful sights, delightful tastes, delicious fragrances, and enjoyable textures. The ground yields to one’s step but bounces back when the foot is lifted. The forest also features fine garments that are smooth, delicate, and exquisite. Many different birds frolic and produce lovely calls. Likewise, many enchanting songs and musical tunes can be heard there. [F.27.a]
共諸天女，種種莊嚴美妙之者，以無量種受諸快樂。爾時，彼林有如是等功德具足，無量天眾、諸天女眾滿彼林中。彼天見已，則生第一希有之心。見種種已，處處遍行，於彼處處園林之中皆是車璩及青寶等莊嚴地處。
Traveling to this place, the gods enjoy all those objects as they joyfully celebrate with divine damsels adorned with many kinds of jewelry and special garments. Arriving within this forest that is endowed with such utterly perfect qualities and filled with gods and goddesses, the new god is amazed as he lets his eyes wander among all the exquisite sights. Within the forests and parks stand emerald trees, and from their crowns dangle sapphire garlands.
復有綠地，鳥在中行，鳥有種種七寶之色間錯其身，彼鳥迭互遨戲受樂，出跋求聲，共彼雌鳥在其綠地。如是而見綠地見已，復於水中見種種鳥，多有鴛鴦諸鵝鴨等，種種異色間錯莊嚴，彼鳥普有第一音聲。如是見已，復見天子共諸天女在園林中，彼園樹林有六時花，一時俱生，彼樹各各爭出勝花。彼樹光明，或攝或放如眼開合，彼諸天子、諸天女眾見已歡喜。
On the ground live many colorful birds adorned with bright circles in the colors of the seven precious substances. These joyous birds warble to each other in melodious ways. In the same way as he surveyed the land, so will he gaze upon the lakes in the forest. There he will notice the colorful forms of infatuated ducks, geese, and swans that make special calls. As the god looks around this vast and diverse forest adorned with sapphire garlands, he will delight in all its beautiful sights.
復見異處，有青林行種種雜色，見已心動，心既動故，種種欲樂。上看虛空，見有無量百千天女滿虛空中，第一衣服而自莊嚴，遍滿虛空，種種間雜，譬如壁上種種畫色，或在絹上或[疊*毛]等上，種種異見，歌舞喜笑，種種遊戲。彼天見已，心則轉動，種種分別。空中見已，而復迴面，
4.C. -2223 “As this god, who now possesses all these diverse sense pleasures, peers into the sky, he will see hundreds of thousands of goddesses adorned with the brightest and most colorful ornaments and raiment. They fill the environment and display their bright colors in the sky as if they were painted on a wall or a canvas —a wondrous spectacle of goddesses singing, dancing, and playing music. However, the flaws connected with seeing soon set in, for as he looks into the sky, he will see in its center a hundred sources of life that fluctuate in a variety of ways. 371
即時見有蓮花池林，種種蓮花滿彼池中，種種形相，種種妙色謂青黃赤，有種種鳥在彼池中。彼天如是既觀察已，生歡喜心。爾時天眾一切處見，間無空處，遍滿虛空，無處不有鳥及天眾，亦遍水中，亦遍虛空，間無空處如微塵許。以於往時修善業力，如是見已，而說偈言：
Next he will cast his gaze upon the lotus groves [F.27.b] and behold with excitement their clusters of bright blue, yellow, and red flowers, as well as the many beautiful aquatic birds that inhabit them, and the various ways they appear. At that point, the gods who are watching all this —all the divine gatherings that are either in the water or gliding through the air, as well as the birds that swim in the lakes, and the coteries of gods that bathe in the water with their perfect and incomparable bodies —will declare that all these sights are the effects of past virtuous actions:
此見之大海，不可得滿足，舌愛味亦爾，無有滿足時；cf. Dhs.7.98-103
4.C. -2224 “ ‘Those watching this great lake Never get enough of the sights they see. The same is true of their delightful tastes — Never will they have enough of them.
鼻貪嗅諸香，如見不可滿，身著於善觸，不知足亦然；
4.C. -2225 “ ‘Nor will their noses ever tire Of the scents they smell, Just as their bodies insatiably Keep experiencing delightful textures.
耳貪著妙聲，亦不曾知足，意念種種法，一切不可滿。
4.C. -2226 “ ‘Extremely endearing and delightful sounds Never cease to captivate their ears, Just as their minds will never tire Of the things that they conceive.
六境界中動，離知足光明，患渴常行轉，欲地無量種。
4.C. -2227 “ ‘Thus, their six senses are caught and bound By the ropes of transformation. And so, within the realms of desire, They keep circling, filled with fear.
不知厭足天，猶如火投薪；若不知厭足，自體無處住。
4.C. -2228 “ ‘Ablaze like hay, The gods are never satisfied; Humans, too, Are of this insatiable nature.
如是六火惡，起念風所吹，此常燒世間，癡者不曾覺。cf. Dhs.7.103
4.C. -2229 “ ‘Their six senses burn with noxious fire And are overwhelmed by the winds of thinking. Yet, while this world is thus consumed by fire, No one realizes that, for they lack intelligence.
此放逸者地，非修行法道，放逸今破我，入受樂境界。
4.C. -2230 “ ‘You who live in this realm of carelessness Do not follow the path of the Dharma. Therefore, turn back from the objects of your passions And free yourselves of your careless attachment!’
如是彼天念本善業，憶念業故，說偈已竟，法爾更復染著境界，多有愛聲觸味香色，無量種種功德相應，念念增長。既增長已，共天女眾處處遊行，五欲功德有無量種，無量分別，種種受樂。復共天女異處園林，山谷之中多有無量百千眾鳥出妙音聲，七寶莊嚴甚可愛樂。到異天處，欲共彼處諸餘天眾、諸天女眾同受樂故。到彼處已，彼此迭互美聲相問，如是語說，如是一心迭共遨戲，遊行受樂。
4.C. -2231 “In this way those gods will recollect their past deeds and, having thus remembered their past lives, will proclaim these verses. Once again, however, they will be led along, habitually, by their attachment to objects. The extremely deceptive attractions of the many desirable sounds, textures, [F.28.a] tastes, sights, and smells will only increase day by day, and so the gods are carried away in hundreds of ways. Celebrating together, they are ruined as they indulge in a glut of sense pleasures. Likewise, the many gods frolic together within the forests, parks, and pristine waters where hundreds of thousands of birds sing and the pathways are composed of the seven precious substances. Great gatherings of joyous gods also travel to celebrate with other parties of happy gods. As the visitors arrive, everyone engages in the most delightful and joyous conversations. Without any animosity, they all mingle as friends, sharing playful games and laughter.
若餘劣天有萬天女而圍遶之，常受欲樂未知厭足，而彼天女常樂遊戲，亦能以欲復供無量百千諸天。如是天女愛樂欲樂。以何因緣，彼天之中多女少男？
4.C. -2232 “Even those among the gods with the least possessions are nevertheless followed by ten thousand goddesses, who remain constantly devoted to pleasure, always and insatiably indulging in the enjoyments of the senses as they sport with their seductive charms. The minds of the goddesses are filled with desire in hundreds of thousands of ways. You may wonder what causes and conditions give rise to such supremely gratifying women. Likewise, you may wonder why the vast majority of the inhabitants of the higher realms are female, and why males are few by comparison.
此有因緣：天世間中欲染強勝，癡則為中。若生彼天，住中有時，已見彼處天女具足。既見彼已，欲心增長，著彼天女，即便迴心取天女身。彼中有者悕望樂故，以心取故，即便受彼天女之身。以此因緣，於諸天中天女則多，男天則少。
There are reasons for this. Those born into the world of the higher realms possess desires to a very strong or a medium degree, whereas their anger is at a medium or a lesser level. In the intermediate state prior to their birth into the god realms, beings will perceive eminently desirable females. This sight will greatly intensify their desire and, as a result, most of them will become female. [F.28.b] It is because of their attachment to pleasure that these beings in the intermediate state assume a female form. This is the reason that females, and not males, predominate in the heavens.
如是有天一萬天女，復有餘天二萬天女，復有餘天三萬天女，復有餘天四萬天女，復有餘天五萬天女，復有餘天六萬天女，如是次第乃至百千萬天女者，或有強者，天女如是多少差別。
4.C. -2233 “Some gods have ten thousand such goddesses while others have twenty thousand, thirty thousand, forty thousand, fifty thousand, sixty thousand, and so forth, up to a hundred thousand, and most gods have even more than that.
彼依地天行欲之法，如人不異。四天王欲，如此人中男女二身迭互交合，迭相觸逼，無有不淨。三十三天行欲之時，彼此相抱，根不相觸。夜摩諸天行欲之時，語笑則成。兜率陀天相視成欲。彼化樂天，語說、聞聲、聞香成欲；迭遠處者，若聞其香、若聞語聲，欲則究竟具足成就。如是他化自在諸天與化樂天一法不異。
Those who indulge their desires with such ladies are born insatiable. Concerning the process of sexual union, in the Heaven of the Four Great Kings, it is the same as among humans. In the Heaven of the Thirty-Three, the gods have intercourse just as humans do. In the Heaven Free from Strife, they rely just on touch. In the Heaven of Joy, speaking is the medium. In the Heaven of Delighting in Emanations, the gods simply gaze at one another, and the gods in the Heaven of Making Use of Others’ Emanations insatiably smell aromas or listen to words that they perceive from a distance.
若一天子，一切天女之所愛念，大生敬重，心不疲惓亦無病患，離肉骨蟲污等皆離。天天之中有增上力和合相應，彼一切時力常不壞，勢力光明皆悉具足。以是因緣，唯一天子共多天女，無量百千極相愛樂，常行欲事。彼天之心不守一女，於一切女心皆樂見，隨意所行，一切天女又復如是第一欲染，迭共受樂不相妨礙，如心憶念如是受樂。又復彼天共彼天女如意所欲，有無量種無量分別。如天相似，自業相似。積負地處，於長久時，無量種種五欲功德遊戲受樂。
4.C. -2234 “Throughout all this, every single god remains in harmony with all the goddesses. Everyone is of one mind, and they all find each other attractive. The bodies of the gods are utterly free from flesh, bones, and worms. The gods are neither long nor short, and all of them are powerful. Their strength never wanes, they are capable of subduing others, and they possess tremendous splendor. In this way, a single god can remain in accord with many hundred thousand goddesses. Filled with a lustrous splendor, the gods move gracefully, and their hearts are extremely joyous. In this way they enter the heavens, going and coming as they please. As they enjoy themselves with one after another supreme goddess of the heavens, they relish such pleasures. [F.29.a] Enjoying their partners and the sensual pleasures, they joyfully revel as they please. In this way, by means of a great variety of features, they experience the higher realms. Spending an exceptionally long time on the level of Living on the Peak within the Heaven Free from Strife, they enjoy the pleasures of the five senses in conformity with their own previous karma.
多饒天眾、諸天女眾次第巡行。復到異林，名嚴風林，為欲受樂遊行嬉戲。見餘天子本業盡故，天女眾中，時至欲退。彼欲退天有相出現，相如有病。所謂相者：彼天若前近蓮花池，花則不開，此是初相。又彼退天，第二相者，若近林樹、若蓮花池，蜂則離林，離蓮花去，此第二相。又彼退天第三相者，若彼天子共諸天女遊戲之時，聞其歌音則生厭離，此第三相。又彼退天第四相者，若近樹林，彼樹之花一切皆萎，此第四相。又彼退天第五相者，欲在所戲殿舍遊行，不能行空，此第五相。如是五種是夜摩天欲退之相，如彼第二三十三天欲退之時，蠅等所著，汗出則知。三十三天欲退之相，兆狀如是。此夜摩天善業盡故，有此諸相，則知其退。
4.C. -2235 “As the clusters of gods and goddesses roam about in this way, 372 they gradually proceed to the forest called Shaken by Fierce Winds, where they will playfully pursue their enjoyments for as long as their past karma permits. When no such karma remains, their retinue of goddesses will abandon them. When the goddesses leave the gods, the following signs in the form of fatal disease will appear. First, whenever they approach an open lotus, it will close. That is the first omen. Another sign of death and transmigration is that whenever they go to a lotus pond or a cluster of trees, all the bees will leave that location. That is the second sign. The third sign is that when they frolic with the goddesses, the latter’s music will make their lust wane. The fourth sign is that whenever they go near a tree, its flowers will wither. The fifth is that when they go sightseeing through the gardens in their chariots, they will be unable to rise into the sky. Those signs pertain to the gods of the Heaven Free from Strife. There are also the signs witnessed by the gods of the Heaven of the Thirty-Three, such as profuse sweating from the armpits, and the like. [F.29.b] Those are signs of certain death and transmigration due to the exhaustion of virtuous actions. They are followed by death conditioned by unvirtuous factors.
彼有十二死之大相，次第見此欲死之相。而彼天子欲退之時，死相即現，所謂彼天欲出光明，光明不出還入身中，猶如日沒。又退相現，所謂彼天見花鬘果，心不愛樂。又退相現，所謂彼天著花在頭，即便墮落。又退相現，所謂彼天水中看身，見自身像非天身像，乃見欲生何道身像——若見地獄、若見餓鬼、若見畜生、若見人色，如是異見，從此退已，生地獄等異生相現。又退相現，所謂彼天水中看身，既見身已，則生怖畏，生怖畏已，身毛皆竪。又退相現，所謂彼天見自處醜而不端嚴。又退相現，所謂彼天於何等處——毘琉璃處、金處銀處、若頗梨處、若青寶處，彼一切處如是處坐，動搖不安。又退相現，所謂彼天若風所吹則大抖擻，其觸堅[革*卬]。又退相現：彼天衣觸重如金剛。如是見已，其心則愁，心既愁已，於可愛聲味觸色香，心則不樂；既如是已，即爾便近無常之火。
4.C. -2236 “There are also twelve great signs that, as they arise, gradually foretoken death. When a god who possesses previous causes is about to die and transmigrate to a human existence, the light that shines from his body and accompanies him will begin to dim, as when the sun is setting. Likewise, when a god’s flower garlands and fruits begin to decay, that is an indication of impending death. Another sign of death is that the flowers that the god attaches to his hair begin to wither. A further sign of death is that when the god takes a bath, his body’s reflection in the water will appear the way he is about to be reborn —be it as a hell being, starving spirit, animal, or human. After those signs comes a fifth omen, which is that, upon seeing his reflection on the water, the god will be terrified and his body hairs will stand on end, as if they were thorns. At that moment, another sign of death and transmigration will manifest in the form of environmental changes. Thus, whether the god has been sitting upon a seat of beryl, silver, gold, or sapphire, the seat now transforms and turns into copper. Another sign of death and transmigration is that the wind will ruffle the god’s clothing. The ground will feel hot and he will have to get up from his seat, feeling as if a vajra had struck him. [F.30.a] These signs will cause the god’s state of mind to change. As his state of mind is transformed, the sounds, textures, tastes, sights, and smells that he perceives become unpleasant. Thus, the god draws closer to the fire of impermanence.
又復更有異退相現，謂：於處處——若毘琉璃石等壁中，或於鏡中、或於異處——看自身像則不見頭。又退相現：或見自頭乃在於地，見如是相，死近不遠。彼諸天女如是知已，厭惡棄捨。彼天憂愁，起離別意，有如是苦。生來之苦，不及此苦十六分一。
4.C. -2237 “The next signs of death and transmigration manifest conjointly. He will no longer see things as other than they actually are, such as stones which are the nature of beryl. He will also witness a complete fall in his standing. 373 After that, the women will soon understand from those signs that the god is about to die and will therefore abandon him. They will also begin to speak badly of him, which causes him tremendous torment. The pain produced by this loss of his companions is so severe that none of his other enjoyments can match even a sixteenth of that.
又第十二退相現者，所謂彼天意亂不定，如旋火輪，不念一處其心極動，退愁苦故，彼現命根將欲盡滅，如燈油盡光明微少。如是彼天知見自身將欲退沒，常自隨身所行天女見其如是，皆捨而去。如火燒樹，鳥見則離，而不觀察先本已來所有功德，彼諸天女見欲退天亦復如是捨離而去，其餘天子相隨而行。
4.C. -2238 “Next follows the onset of a tenth sign as the god’s faculties degenerate. He will begin to appear with rolling eyes, and so forth. Next comes an eleventh sign of death as his mind, like a water wheel, becomes incapable of staying still. Perceiving the pain of death and transmigration, his mind becomes highly unstable. Thereafter, the faculty of his life force will come to an end. The god witnesses this as akin to when the light of a candle dims and extinguishes once its wick is burned and its fuel is used up. Although he has not yet died or transmigrated, he will now perceive the trees he used to enjoy as if scorched by fire, and the birds that live in them will leave and go elsewhere. Nevertheless, others will still perceive all the former qualities. [F.30.b]
時彼天子見婦女去如是相已，安心忍耐而說偈言：
4.C. -2239 “In the midst of this, the goddesses will abandon the god and go elsewhere. When in his final moments the god comes to understand his decline, he will be overcome by despair and utter these verses:
皆以自業故，如是受果報，婦女見欲退，捨遠而不近。cf. Dhs.9.66-69
4.C. -2240 “ ‘When males must relinquish Their realm and their way of life, Which were created by their own karmic actions, Females will no longer find them attractive.
以自業盡故，離於無量樂，天女見退天，則向異天去。
4.C. -2241 “ ‘In departing, one loses all possessions. Upon seeing the god Who is abandoned due to his own karmic actions, His capricious women will run off to others.
此樂無常定，心性亦如是，婦女樂欲惡，友不相信惡。
4.C. -2242 “ ‘With his pleasures filthy and soiled, His unstable mind is unable to rest. These women who are fond of corruption Corrupt their restless companion. 374
此四種大苦，一切時常逼，是故應捨離，如棄毒火等。cf. Dhs.9.69
4.C. -2243 “ ‘Humans always keep company With these four sufferings. Since their objects resemble those of humans, They are definitely left behind. 375
因業故得樂，因業故得苦，由業故破壞，業故如是見。
4.C. -2244 “ ‘Karmic actions produce happiness And suffering as well. Karmic actions guide living beings, And karmic actions make them miserable.
如此天大樂，受用五功德，後時福業盡，退天不自在。
4.C. -2245 “ ‘The gods who are transfixed by the five qualities Attain supreme happiness. But, later, they fall into destitution As their divine lives crumble.
如是說生死，一切是業幻，示解脫道者，真諦佛所示。
4.C. -2246 “ ‘The buddhas point out reality And the path to liberation. This illusory manifestation of karmic actions They declare to be cyclic existence.
若有擾動心，則不見諸過，彼癡有所攝，是故婦女近。cf. Dhs.9.69-79
4.C. -2247 “ ‘That life which is unstable, And filled with so many flaws, Rests firmly supported By the need for female affection.
日則非闇因，不由火故冷，婦女無愛心，少愛心不住。
4.C. -2248 “ ‘Darkness is not caused by the sun And fire is not a cause of cold. Neither is there any bit of joyous affection To be found in the hearts of women.
如地住不動，如風動不住，婦女性無恩，故有如是過。
4.C. -2249 “ ‘For as long as this earth remains, The winds will keep blowing. Similarly, women never have any gratitude But are always in possession of flaws.
丈夫於久時，多供養婦女，見衰則捨遠，如鳥捨枯池。
4.C. - 2250 “ ‘Men may work long and hard But women are fickle and create many obstacles. When times get hard, they give up their men, Like birds that leave an evaporating lake.
上行者不墮，石等不能飛，山則不能行，婦女無善友。
4.C. -2251 “ ‘Just as water will never flow upward, The victorious god will not always be desired. Mountains do not move, [F.31.a] And fires do not soothe the heart.
常能為妨礙，破壞法義名，不饒益納藏，出生一切過。
4.C. -2252 “ ‘The thoughts of men will constantly circle Around that which hinders the delightful wealth of Dharma. And thus they live their lives in futile ways As many problems transpire.
金剛可令軟，日亦可離熱，婦女不捨誑，本性法如是。
4.C. -2253 “ ‘Can a vajra become soft, Or fire lose its heat? Just so, women will never relinquish Their cunning nature.
非種種愛語，非供養非物，而能攝婦女，心如火叵近。
4.C. -2254 “ ‘No act or law can change women, And they are immune to gifts and praise. Since the minds of women are like fire, They are impossible to rule.
得樂共其行，得苦則捨離，無量恩不念，一過計在心。
4.C. -2255 “ ‘In good times they are by your side, But they leave you when times get tough. They forget all the good you have done for them, And remember only faults.
於園林山中，成就無量樂，既得衰惱已，婦女嫌捨去。
4.C. -2256 “ ‘After so many happy moments In these forests, parks, and mountain summits, Women reject you completely As soon as misery sets in.’
彼天既見天女如是捨離其身，即便思惟一切世間法皆如是，已說此偈。
4.C. -2257 “Seeing the goddesses leaving him, the god will speak these thoughtful verses that describe the nature of the world.
婦女心堅，本天欲死，即便離去，依止餘天。猶如冬時蓮花乾枯，眾蜂見之即便捨離，去向餘處。爾時，天女離欲退天，向餘天去，又五樂聲歌舞遊戲，種種受樂，在於園林蓮花水池，種種鳥聲名陀念樹，百千莊嚴，忘前常共受樂天子，共餘天子而受諸樂。俄爾間忘如百千生，見前天退，於一念間忘其功德，婦女如是捨恩不念。婦女之性，無所係戀，唯因物故，有所愛念，或有所須，是故近男。而自體性於一切處皆不究竟，一切過去、未來、現在皆無有能知其體性。以心動故，如旋火輪、如乾闥婆城及陽焰等，不可捉持。婦女體性亦復如是不可執持。如是現前，捨退天子，向餘天去。彼欲退天本業熏故，復說偈曰：
4.C. - 2258 “Since the nature of the goddesses is crude, they will quickly forsake him and instead start to pursue another god. Just as bees hunting for nectar will leave the withered petals of a lotus destroyed by frost and fly off to other lotus flowers, so the goddesses will abandon the dying god for the sake of another. Then, once again, they will enjoy themselves and revel to the sounds of the five types of instruments. In the forests, parks, ponds, and lotus groves where colorful birds with melodious voices flutter among hundreds of thousands of wish-fulfilling trees, they will enjoy themselves while being attentive to the god they have now attached themselves to. Just as a hundred thousand lives can be forgotten in a single instant, so the goddesses destroy any remembrance of the qualities of their former partner. That is why these women are said to be available to anyone. [F.31.b] They are utterly unreliable, and they are even willing to destroy their companions and spouses just for the sake of a little wealth, or some other such objective. By their very nature, they will not stay to the end and will have no gratitude for all that was done for them in the past. Why? Because their minds are always in flux, like the rim of a water wheel, a city of gandharvas, or a mirage. Such is the nature of all women. When other gods, who have gone through previous training, see the condition of that god at the time of death and transmigration, they will utter the following verses:
若天搖動心，如放逸欲樂，於退不生怖，必定退天處。 cf. Dhs.5.125-128
4.C. -2259 “ ‘Gods whose minds fluctuate And carelessly pursue desires Fail to see the terror that awaits them As they die and transmigrate at the end of their lives.
若天天處生，後必定有退；如晝日盡時，必定有夜至。
4.C. -2260 “ ‘When a god passes on, He feels the weariness of death. When the day runs out, Night is certain to follow.
晝日則如命，夜分則如退，既知此二種，應念不生死。
4.C. -2261 “ ‘Day, in this case, is like being alive, Whereas night is like death. Recognizing these two well, We must make up our minds to do what is good.’
彼天如是念本前生，既生念已，取人中時用以為喻，不取天時而為譬況。何以故？天無晝夜，以自光明是故常晝。
4.C. -2262 “Recalling their previous lives in this manner, such gods will say these words in consideration of the human situation. In the god realms, there is constant daytime because the power of the gods’ own light prevents any nightfall, and thus they calculate time accordingly.
爾時，彼天如是久時觀察如是欲退天已，還如天法，決定受用善業果報。又彼天子於園林中遊戲受樂五樂音聲，河坎澗谷、蓮花林中或在山峯。如是等處，共天女眾、共餘異天受諸快樂。
4.C. -2263 “Still, although they have gained that understanding, these gods will once more be compelled by their desires and thus resume playing around and enjoying themselves in the forests and parks. That is because this is the nature of gods and because it is certain and unquestionable that the consequences of performed deeds must be experienced. Thus, to the accompaniment of the sounds of the five types of instruments, they will enjoy themselves together with other divine gatherings by the rivers, in the jungles, in lotus groves, and in mountainous retreats. [F.32.a] Such gods also have fun sharing stories of daily life and making idle conversation with each other. This is all in conformity with the nature of things.
依本善業，受樂果報，乃至所作愛善業盡，善業盡已，退彼天處。既退天已，如行而來，如行而去，墮於地獄、餓鬼、畜生。若有退已，得生人中，常生樂處，隨順修行正法國土，聰明黠慧，一切人愛，若作國王、若作大臣、若作王者，其王國土不畏他國敵陣軍眾，常受快樂。以餘業故。
4.C. -2264 “This will continue until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. Upon death and transmigration, they will proceed to be born among hell beings, starving spirits, or animals, in accordance with their completed and accumulated actions. Alternatively, should they be born with the general lot in life of a human, they will always be happy. They will be born in a country endowed with the Dharma, and they may also be born as princes. They will be intelligent, learned, and have love for everyone. They may also become kings. In the unlikely event that opposing armies should wage war against them, their country will never lose a battle to the enemy’s army. They will be cheerful and yet thoughtful. Due to their careful attention, they may end up becoming kings or royal ministers. In accordance with their causal actions, they will always be very happy.
5.又彼比丘知業果報，復更觀察夜摩天中所有地處。彼見聞知：彼夜摩天復有地處，名為心相。眾生何業生彼地處？彼見聞知：若行善人善意直心，正見不邪，心常諦知善惡因果，不殺、盜、婬。不殺、不盜如前所說。不邪行者：心不生念亦不隨喜，所謂乃至見畫婦女，不念不觀無不善念，心不樂見，不味不著，無欲愛心而觀察之，亦教他人，遮他人作，自身不作，不教他作。
· The Gods in Ornament of the Mind ·
4.C. -2265 “As the monk who has knowledge of the ripening of karmic actions continues to examine the realms of the gods in the Heaven Free from Strife, he employs knowledge derived from hearing and so correctly perceives a realm known as Ornament of the Mind. With insight derived from hearing he will further see what karmic actions cause beings to be born there. Thus, he will see how some beings may be virtuous and wise, honest and sincere, endowed with the genuine view, constantly aware of the nature of karmic actions and their effects, and therefore thoroughly abstinent from killing and stealing. They will also refrain from sexual misconduct, just as explained before. Consequently, such people will not entertain any thoughts of sexual misconduct, nor will they ever rejoice when such actions occur. They will never cast a single glance upon a woman with an inappropriate motivation. [F.32.b] They will never have such thoughts or inclinations. Never do they ogle women while in the clutches of the desire that accompanies lustful craving. Never do they entertain inappropriate mental activity regarding sexual intercourse. Instead, they refrain completely, having understood that the ripening of sexual misconduct is undesirable, unattractive, and unpleasant. They do not under any circumstances engage in such conduct themselves, nor do they ever condone the performance of such actions by others.
彼能自利，復利益他。彼持戒人得脫熱惱，常行諸善，恒念自身，見身不淨，於自身體，常念不迷，不貪婦女，於婦女羂而得解脫，離婦女欲。一切人信，現前持戒相應和集得如是樂。
4.C. -2266 “Such people benefit both themselves and others and engage constantly in what is certain to be good. They are great vow holders who are free from the terrifying fetters and who perfectly practice austerities to the utmost degree. They have constant mindfulness of what is meaningful. They regard the body as unattractive. They consider all entities to be the same. With constant mindfulness of the view of sameness, they are free from attachment. They are free from the shackles of female deception. They have transcended the condition of ‘female’ or ‘male’ condition. They are a source of everyone’s confidence and trust. Such are the effects of their discipline as they manifest in the present life.
離欲邪行，不樂不行、不思不念。彼人如是能滅欲火，第一用心、第一樂行。彼善眾生身壞命終生於善道——夜摩天中心相地處。
4.C. -2267 “Such people extinguish the fire of desire that takes the form of thoughts associated with resorting to, becoming habituated to, and increasing acts of desirous misconduct. They are perfectly stable and perfectly joyous. They abide in supreme bliss and experience supreme joy. When the bodies of such utterly pure beings disintegrate, they will, after their deaths, go to the joyous higher realms and be born among the gods in Ornament of the Mind within the Heaven Free from Strife.
善業眾生生彼處已，無量天樂而受樂行，離肉骨污，自身光明常受勝樂，恒常受用五欲功德，一切欲樂皆悉成就。於彼成就如是功德，受天快樂。多饒百千諸天女等之所圍遶，如須彌山眾星圍遶，光明勝妙而自莊嚴。善業所化，勝光明輪圍遶端嚴，無量光明從身而出。彼天女眾其數甚多，娛樂受樂，五樂音聲，可愛聲觸味色香等，而受快樂。
4.C. -2268 “Once born there, such beings who have performed actions that result in happiness will experience abundant divine pleasures. Their bodies will be free from flesh, bone, and lymph, possess a natural light, and remain constantly blissful. [F.33.a] They will constantly experience vast enjoyments. While relishing the joys of divine substances with great qualities, they will reside amid a hundred thousand goddesses like gorgeous Mount Sumeru, which towers, illuminated and resplendent, amid the planets and stars. These gods are adorned with a supernal light that is produced by their past positive actions. Always luminous, they enjoy themselves amid other gods, sustained by numerous enrapturing sounds, textures, tastes, sights, and smells that gratify their five senses.
彼如是念：我復更於其餘可愛勝妙處行。即於念時，善業力故，彼諸天女觀察其心，既觀察已，語言：天子！我今云何住於此處？異此樂處，復有樂處，今可相隨行向餘處，名為千殿。山峯之上有種種寶之所莊嚴，無量百千天諸住處。今可相隨，共向彼處。爾時，彼天既聞天女如是語已，如心所念，極生歡喜，作如是言：今如汝意，我如是行。
4.C. -2269 “While residing in this way, a god of this kind may think, ‘I should go to some other delightful land.’ “No sooner has this thought occurred than his virtuous actions cause the attending goddesses to understand his wish. They will then say to him, ‘We have enjoyed the pleasures of this heavenly environment, but let us now go somewhere else. Let us go to the summit known as Encircled by a Thousand Houses, a place that is studded with numerous kinds of jewels, a dwelling place of many hundreds of thousands of gods.’ “Hearing about that forest, the god feels tremendously happy, and so he will exclaim, ‘Let us go where you wish!’
爾時，彼天如是語已，飛行虛空向名千殿山。峯之上有無量寶所莊嚴處，有無量天、無量天女，種種妙聲，歌聲遠聞五百由旬，遍於虛空。多饒諸天及諸天女路傍詠歌，令此天子生歡喜心，向名千殿山峯之上速疾而上。遙聞彼處天眾天女歌舞之聲莊嚴具聲，如是聞已，則生希有歡喜之心，速速前近。
4.C. -2270 “The god will then ascend into the open sky, and thence they will journey to the summit of A Thousand Houses, which is endowed with myriad gems. From a distance of five hundred leagues, they will hear the songs of a hundred thousand joyous goddesses, and their delightful, arousing exclamations, as they perform their dances. The god who is flying through the sky, surrounded by his goddesses, will then join in the singing. [F.33.b] With great delight, he will quickly approach the summit of Encircled by a Thousand Houses. Hearing the enchanting sounds of song, dance, and romance, the goddesses are struck with excitement, and thus they follow him gleefully.
時，彼天子即前近彼名千殿山，到已則見種種具足可愛勝處，有無量種。所謂七寶諸妙園林勝蓮花池以為莊嚴，心所樂見，迭共受樂，勝淨水池水流之聲。見園林中種種勝鳥上下來去，種種間雜七寶堂舍皆悉作行。種種雜雜異異諸寶以為莊嚴，彼堂如是甚可愛樂，山谷崖岸種種行林莊嚴殊勝。多有勝妙鵝鴨鴛鴦，是等水鳥，種種音聲皆可愛樂。
4.C. -2271 “As they arrive before the mountain of Encircled by a Thousand Houses, the god will notice its many riches, such as the abundance of the seven precious substances. There are also delightful lotus pools and serene and lovely songbirds that mingle with one another out of sheer joy. There are cascades and cool ponds from which the lovely sounds of water may be heard. The mountain also features forests that abound with birds of enrapturing sounds and appearances, numerous adornments made of the seven precious substances, and rows of delightful mansions arrayed along the ground, which is formed by many types of gems and filled with an abundance of lovely landforms. There, the gorgeous and smiling gods and goddesses sport throughout the glades in a state of great exaltation. This setting features marvelous and stunningly beautiful mountains, streams, and cliff overhangs. There are many elegant swans, ducks, and geese that sail through the waters as they make their enchanting calls of exuberant passion.
種種幡幢為風所吹，莊嚴可愛，見者皆勝。於虛空中有行殿舍，若來若去、若合若離，有光明寶而為莊嚴。復更聞有彼此迭共若歌舞等勝妙音聲，聞有勝妙迭互遊戲笑等音聲。有平不平七寶之聚，無量種種勝妙莊嚴，無量種種勝山峯處。無量千種勝妙好花，形相色香。行住走戲，若相抱等，如是種種在彼天處，如是天子、天女之眾而為圍遶。在名千殿山峯之上，住虛空中，下觀彼殿。
There are myriad colorful standards and banners that flutter in the breeze and display their beauty. There are also rows of splendid mansions in the sky above that are made of copious dazzling jewels that are exceedingly beautiful to behold. [F.34.a] The gatherings of perfect gods and goddesses caress each other and lie down together, chuckling passionately. On the ground made of exquisite gems stands the massive and majestic mountain with its summit of splendid vajra and an abundance of exceptionally delightful terraces and parks. The terraces are studded with hundreds of thousands of types of flowers with unique shapes, colors, and scents. Among the leaves of these flowers, humming bees work busily. 376 Such are the perfections of the mountain Encircled by a Thousand Houses.
如是觀見彼山峯已，生歡喜心告天女言：汝等看此千殿山峯，此殿如是甚為可愛，一切種種皆悉可愛。
4.C. -2272 “As the god and his host of goddesses encircle the mountain in the sky, they will behold all these features. Seeing such perfections, the god is overjoyed, and thus he will call out to the goddesses, ‘Look at this summit with its one thousand mansions! What a delightful and superb mountain!’
彼天女眾聞其語已，白彼天言：天今當知！我今已見，我已如是數數見來，或已百到、若已千到，天未曾見。天今善看於此勝處，第一善觀。
4.C. -2273 “The god will say many such things, and when the goddesses have listened to him, they will reply, ‘We do see all this beauty. We have always been coming to this place, and we have seen it many hundreds of thousands of times. O god, if you have never seen it before, then please look closely!’
彼諸天女如是說已，如是天子共諸天女從空而下，臨近彼殿。於彼殿中有受樂天，見其來已，生歡喜心。有天前迎，近而看之，以彼天子初始生故，如是歡喜以手抱之，而作是言：今我天朋如是增長，天眾由是則有大力。汝於今者，共多諸天同受快樂。多有諸天，多有光明。牟修樓陀天王之所，多有天眾、多天女眾遊戲受樂。
4.C. -2274 “In this manner, accompanied by his own people and his own retinue, the newly born god will behold the summit of a thousand palaces. Having traveled there through the sky, he will, while his divine retinue make playful calls, gaze upon the ecstatic gods with his eyes wide open. Some of them will then come look at the recent arrival. [F.34.b] They will exclaim, ‘He is a newborn!’ and so jubilantly they will come forth and wrap their arms around him. They will say, ‘The more we gather, the more prodigious our group will be. In that way, our enormous divine congregation can perform a musical play. With this vast and powerful divine congregation of ours, we should perform our play before Lord Musulundha.’
復有餘天見始生天，合掌供養。既供養已，而語之言：汝今到此山峯之上。
4.C. -2275 “When, from a distance, other gods see the newly arrived god in this way, surrounded by a divine gathering, they will join their palms above their heads in veneration and say, ‘Come join our play. Please take a good look around.’
此中今有須夜摩天無量天眾、諸天女眾圍遶受樂，復有天王。天善業故，今於無量妙蓮花中迭共遊戲。善業力故，此處受樂。此是好處，汝今來此，汝始生天得來至此。
4.C. -2276 “Surrounded by gatherings of gods of the Heaven Free from Strife and their ruler, the newly arrived god will proceed to enjoy himself and have fun amid vast gatherings of gods, experiencing the consequences of his positive actions. While thus enjoying himself due to his positive actions, he will enter forests and the like. There, he will hear the inhabitants of the Heaven Free from Strife say, ‘A god who was not here before has come to celebrate!’
始生天子既聞是語，語自天女作如是言：夜摩天王何處遊戲，五欲功德而受快樂？天女聞已，答天子言：我今共去，向大天主牟修樓陀住受樂處。
4.C. -2277 “Upon hearing such words, the newly born god will begin to think, ‘Where might the king of the Heaven Free from Strife be amusing himself with the five sense pleasures?’ “He will then call to the gods who follow him in attendance and propose, ‘Let us go to the place where King Musulundha amuses himself!’
彼始生天聞此語已，即共天女去向天王受樂之處。共天女眾歌舞遊行，次前遙見牟修樓陀夜摩天王，赤優鉢羅林中而住。赤優鉢羅有百千葉，彼葉葉中有舍如窟，內有天女，第一妙香，共諸鳥眾種種遊戲。彼諸鳥者是水行鳥，鳥有勝聲種種妙音。彼處如是赤優鉢羅如是莊嚴彼大天王。婦女之身普皆種種妙寶衣服，其寶多有種種光明，赤優鉢羅寶光明故，同一赤色。彼優鉢羅如是赤故，令一切寶光明皆赤。如是勝妙赤蓮花寶，過於秋時初出之日赤色之妙。
4.C. -2278 “To the accompaniment of songs, drums, music, and jubilant tunes, everyone will then set out for the place where the king celebrates. They will see Musulundha from afar, residing in the middle of a red water lily. The flower that the king has entered is gorgeous, displaying a hundred thousand petals that form a cavern-like mansion with the most exquisite fragrance. Inside the flower, goddesses play with water birds that make many different lovely calls. [F.35.a] The red water lily is luminous and glowing in a radiance that resembles the light of many different jewels. However, it is even more beautiful than such light, for this is a most precious flower. Outshining the light of myriad jewels, it shines with a red light. The light is of such a deep red color that it somewhat resembles that of a ruby, or the shining autumn sun, and yet the intensity of this red light is far deeper.
又復於彼赤優鉢羅諸葉之中共蜂遊戲，如是具受五功德樂。若彼赤色優鉢羅中天子、天女有如是心：我於今者欲飲天酒。即心念時，於彼赤色優鉢羅寶花葉之中，勝善色香清冷之觸天酒流出，有無量種，與彼天主牟修樓陀而共飲之，如是受樂。又復彼天更有所念，欲令赤色優鉢羅中歌音聲出。即於念時，則有風吹，而令赤色優鉢羅葉迭互相觸出種種聲。自餘種種五樂音聲，於此音聲十六分中不及其一。聞彼聲已，生歡喜心。既聞彼聲，百倍受樂，共彼天主牟修樓陀在彼赤色優鉢羅葉而受快樂。
4.C. -2279 “Entering the dazzling petals of the red water lily, the goddesses there enjoy the pleasures of the five senses while bees swarm around them. The gods who enter may think, ‘We should have bit of nectar to drink.’ The moment they have this wish, numerous fragrant and cooling streams begin to flow amid the petals. While the gods and Musulundha, ruler of the gods, experience the vast and supreme pleasures of their objects, they may think, ‘Ah, there should be some beautiful songs for us who have entered this water lily.’ At that very moment, a delightful breeze will stir and begin to fan the petals. As the petals touch one another they will produce music so delightful that the five types of instruments cannot match even a sixteenth of it. Hearing such unprecedented music, the gods will keep listening with ecstatic attention. [F.35.b] In this way, the gods who have entered among the petals of the red water lily will enjoy themselves together with Musulundha, ruler of the Heaven Free from Strife.
又復彼天心若憶念遊戲受樂，作如是念：我今住此赤優鉢羅妙寶葉中，如是遊戲，今欲令此赤優鉢羅行於虛空。即於念時，彼優鉢羅如鵝鳥飛，在空而行。天子在中，下觀餘處諸園林等，有餘諸天自善業故，遊戲受樂。時，彼天子復共天主牟修樓陀在優鉢羅妙寶葉中遊戲受樂，處處而行。彼所受樂，無量分別，善持戒故，如彼持戒相似得果，而受快樂。以彼持戒有下、中、上，如是受樂有下、中、上。
4.C. -2280 “As they enjoy themselves, the gods may come to think, ‘Ah, while we abide here, enjoying ourselves and having fun, it would be nice if this water lily would fly up into the sky.’ The moment they form this idea, the water lily will indeed take off into the sky, like a swan. From there, the gods inside the water lily can watch how other gods frolic and enjoy themselves within the forests and parks, enjoying pleasures in accordance with their own karmic actions. By the power of their incomparably immaculate discipline, those who have entered the water lily are able to enjoy numerous such heavenly features together with King Musulundha. In this way, they experience concordant karmic consequences, which are either lesser, medium, middling, or superior, within their forests, parks, ponds, and splendid assemblies.
彼處如是於長久時受快樂已，種種見已，又復行向心相地處千殿山峯。時，彼如是始生天子不可思議種種見已，心生歡喜向彼天主牟修樓陀赤色妙寶優鉢羅中，共多無量諸天女眾彼諸天女歌舞遊戲。彼夜摩地五欲功德，具受第一境界之樂。
4.C. -2281 “When the newly born god has watched and examined all this for a long time, he will approach the summit of Encircled by a Thousand Houses. As he arrives in this land produced by inconceivable karmic actions, he will proceed with an ecstatic mind toward the anthers of the red water lily where Musulundha resides. There, in this vast realm of the Heaven Free from Strife, he will celebrate surrounded by numerous goddesses to the sounds of drums, music, and song, blissfully engaging in perfect sense pleasures.
牟修樓陀夜摩天王赤優鉢羅赤色光明，照耀天主牟修樓陀大王之身亦如是赤。猶如赤色阿舒伽色，於天王身所有赤色十六分中不及其一。如是具受無量種樂。爾時，如是始生天子復更前進，漸近天主牟修樓陀合掌禮拜，低頭未舉。
4.C. -2282 “The radiance from Musulundha’s red water lily fills the environment with a red light so dazzling that there is no example for it. [F.36.a] The color is so red that the color of the blooming aśoka tree cannot match even a sixteenth of it. Within that water lily, the gods and goddesses enjoy diverse and copious divine pleasures, as the newly born god approaches the place where Musulundha, the ruler of the Heaven Free from Strife, resides with his retinue. Standing before him, he will join his palms above his head and prostrate.
牟修樓陀夜摩天王即說偈言：
Musulundha will then address the newly born god with the following verses:
前所作善業，修持三種戒，彼業得此報，今者受快樂。
4.C. -2283 “ ‘Those who have engaged in actions Of discipline endowed with three aspects Will come to live in this blissfulness As such actions ripen.
莫行於放逸，空受彼業盡，應於餘善業，勤行勿放逸。
4.C. -2284 “ ‘Stay clear of carelessness, And do not let all this be wasted! From now on, continue to persevere In actions that are virtuous.
善業則應行，不善業應捨；善行受勝樂，不善行受苦。
4.C. -2285 “ ‘Virtuous actions are good, And unvirtuous actions should be given up. The highest happiness comes from virtue, While unvirtuous actions are meaningless.
若勤不休息，如是作善業，彼則常受樂，後時得涅槃。
4.C. -2286 “ ‘Those who engage in virtuous actions With unswerving potency and joy Will always be happy, And will proceed to the transcendence of suffering.
若行放逸行，則非善轉行，彼善業盡故，則到地獄中。
4.C. -2287 “ ‘Those who end up careless, And who do not pursue what is virtuous, Will rush off into hell Once their virtuous actions are exhausted.
若行清淨業，常勤精進者，則得第一處，彼處無苦惱。cf. Dhs.31.34-37
4.C. -2288 “ ‘Those who diligently engage in positive deeds That are utterly pure and virtuous Will attain a level of merit Where no suffering can be observed.
若為根所使，復為境界驅，一切縛所縛，常轉行生死。
4.C. - 2289 “ ‘Those who remain swayed And bound by all the chains of the objects Will instead continue along The path of cyclic existence.
惡法不污者，如已煉真金，彼脫有曠野，一切處安隱。
4.C. -2290 “ ‘Those who are unsullied by evil And thoroughly purified, like gold, Will be free from the wastelands of existence And shall always find happiness.
若放逸行者，此不利益本；若捨則為吉，安樂無衰惱。cf. Dhs.31.37
4.C. -2291 “ ‘Living in carelessness Is the root of all that is meaningless. Giving up carelessness is supreme And yields all forms of happiness.
汝今既始生，受樂事相應，生如是心意，慎勿著垢染。cf. Dhs.6.132-137
4.C. -2292 “ ‘As you are a newborn Who has truly found happiness, Your mind will find success, Like a fish swimming in a stream. [F.36.b]
放逸能使天，婦女使亦然，婦女火所燒，常受於苦惱。
4.C. -2293 “ ‘The higher realms are ruled by carelessness. A god under the power of women Will be burned by their fire And thus find continuous suffering.
是故天應當，勤捨離婦女，貪欲愚癡者，為心之所縛。
4.C. -2294 “ ‘Therefore, gods should earnestly Give up women, For the lusting thoughts Of mundane beings are bondage.
如是法非法，不知應作不，丈夫少福德，去涅槃大遠。
4.C. -2295 “ ‘In their delusion about what is meaningful or not, And what is Dharma or not, People of little fortune Remain far from the transcendence of suffering.
輕重真實知，行法無遺餘，悕法悕法果，如是者得樂。
4.C. -2296 “ ‘Those who know what is heavy and light And those who discern and practice the Dharma, As well as those who long for the Dharma and the fruition — They will achieve such happiness.
為心所牽者，根馬不調故，若知足牽心，勇到第一處。cf. Dhs.11.63
4.C. -2297 “ ‘Those who always get carried away by their senses Are difficult to train. But those who take hold of what is good Will thereby pass beyond.
知足繩縛心，如心境界爾，勇者能令住，彼是世間智。cf. Dhs.11.64
4.C. -2298 “ ‘The mind absorbed in its objects, The mind pulled by ropes, Can be properly restrained by the wise. Gods who do so are the world’s great adepts.
天無量愛處，得無量種樂，若不貪著欲，則到於善處。
4.C. -2299 “ ‘Those who attain the enjoyment Of copious joyous delights Without forming attachments to them Will go on to attain excellent happiness.
汝作善業已，得可愛境界，今得夜摩處，心勿著放逸。
4.C. -2300 “ ‘You previously engaged in virtuous actions And thus gained the bountiful pleasures Here in the Heaven Free from Strife. So now, do not give in to carelessness!
如是始生天，億鉢頭摩數，天眾天女眾，自業受果報。
4.C. -2301 “ ‘A life such as this, Accompanied by millions and billions Of gods and goddesses, Is the fortunate result of your actions.
業果繩難解，從心而化出，眾生為癡誑，依此而轉行。
4.C. -2302 “ ‘Doubts about karmic actions, produced by the mind, Are hard to recognize. Based on such doubts, beings here in cyclic existence Remain deceived by ignorance.
十二入怨家，巧能誑惑心，置在生死輪，令於世間轉。
4.C. -2303 “ ‘Experiencing the twelve links In the wheel of birth and death, The world keeps spinning, And thus cyclic existence is the mind’s deception.
過去現未來，天處一切退，天處山常爾，眾生流轉行。
4.C. -2304 “ ‘All of these gods Will come and go, But the delightful beryl summits And the delightful peaks remain.
毘琉璃山峯，園林等可愛，山等常不動，諸天轉不停。cf. Dhs.4.48-55
4.C. -2305 “ ‘The same goes for the garlands of forests As well as all the mountaintops — The inhabitants keep changing But the groves, parks
園林甚可愛，地處亦如是，恒爾住不壞，諸天轉不停。
4.C. -2306 “ ‘And all the features of the land Remain the same. [F.37.a] Beings here are intermingled. 377
毘琉璃為莖，真金甚可愛，此蓮花常爾，諸天轉不停。
4.C. -2307 “ ‘Around the beryl flower stems, And in the lotus ponds Made of the finest gold, People keep changing.
河池可愛樂，多諸鳥莊嚴，常如是不闕，諸天轉不停。
4.C. -2308 “ ‘The delightful lakes and rivers, Home to flocks of birds, Remain just as they are, Yet the people there are certain to change.
堂殿常不異，枸欄亦如是，常爾不破壞，諸天轉不停。
4.C. -2309 “ ‘It is the same with the palaces And multistoried mansions — While they remain, The inhabitants keep changing.
為境界所誑，世間如是轉，云何此處天，心不生厭離？
4.C. -2310 “ ‘Because they do not trust that change will come, And since they are deceived by objects, The hearts of mundane people Will never entertain the idea of weariness.
心行於生死，以久習故堅，如是受大苦，而猶不覺知。
4.C. -2311 “ ‘The mind that roams through cyclic existence Becomes hardened by its habits. And thus it does not sense The impending great suffering.
如屠兒縛羊，置之於欄中，一一取而殺，餘者不生怖。
4.C. -2312 “ ‘As when a herd of cattle is rounded up And each one is tied fast, Only to be slaughtered one by one, Those in line should not have any illusions.’
