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.
觀天品之十七(夜摩天之三)
爾時，如是始生天子作如是念：彼天大樂，勝於此間夜摩天王。
4.C. -2040 “At this point the newly born god will think, ‘Alas, what, then, are our pleasures? Those gods reside high above even the lord of the Heaven Free from Strife.’
如是思惟，於須臾間心動不定，於境界樂心生愛樂，復更深著觀諸樂處，普於天眾何者何者受樂之事，一切皆見，次第安詳遊歷彼處，如是次近牟修樓陀夜摩天王所住之處。
4.C. -2041 “Still, such thoughts last only a moment and soon, with their fickle minds that are so keenly focused on objects, the gods will again continue taking in the pleasures in that realm. Hearts swelling with tremendous happiness, they will thus proceed in leisurely fashion to their destination.
王於彼處無量百千多億天眾圍遶受樂，多有無量諸天女眾手執蓮花圍遶供養。彼天王色不可比類，無與等色，威德光明功德具足。彼王出勝一切天眾所有光明，如日勝於一切星等眾星圍遶，夜摩天王亦復如是。
4.C. - 2042“Meanwhile, at his residence King Musulundha sports joyfully within a retinue of a hundred thousand gods, [F.8.a] aglow with splendor in the midst of hundreds of lotuses and plentiful divine maidens. His form and attire are unrivaled, and he radiates joy and youth, shining indescribably with qualities of perfect glory. His light outshines all the other gods, just as the sun outshines all the planets, stars, and other celestial bodies.
威德殊勝在師子座。其座軟觸，非絲等成，純是妙寶，希有之色形服莊嚴，威德具足。無量種聲歌樂之音，異異嬉戲，聞欲功德，勝心受樂。夜摩天中如是境界，更無勝者。
4.C. -2043 “The king of the Heaven Free from Strife sits upon a magnificent and excellent lion throne made of the seven precious substances. Endowed with supreme splendor, it is soft to the touch and projects limitless light. Thus he sits, displaying the most wondrous form, attire, and splendor. In front of him the most amazing singing, drumming, and entertainment are performed, inspiring to the heart and ears. The whole place overflows with such rich sense pleasures that there is nothing like it anywhere.
勝帝釋王所有功德：牟修樓陀夜摩天王有五十聚勝妙光明從身而出，皆有焰起；彼帝釋王於兩肩上二處出光，彼光明聚，於此則劣。牟修樓陀夜摩天王六根門眾，以善業故如是和合，於帝釋王所有功德百倍為勝。如是勝故，不可比類。彼色如是無可譬喻，樂及境界亦如是勝，不可譬喻。彼王眷屬下劣威德猶勝帝釋，何況天王牟修樓陀所有威德內外清淨。彼既如是，云何可喻？
The splendors of Śakra cannot match even a fraction of Musulundha’s splendors. Whereas Musulundha’s body shines with five hundred royal lights, Śakra’s shoulders only shine with two supreme lights. The former’s six sense faculties are the result of infinite past actions and virtuous qualities that produce great fortune, and thus he surpasses Śakra hundreds of times. Hence, Śakra cannot serve as an analogy here. Musulundha’s appearance, pleasures, land, and retinue are all peerless. None of the gods of inferior splendor —not even Śakra —can compare in the slightest. Musulundha is a mountain of light, perfectly pure both within and without. No matter what analogy one uses to illustrate him, it falls short. [F.8.b]
爾時，如是始生天子即於遙見牟修樓陀天王之時，色樂威德一切微劣。既見天王，觀自身已，如是思惟：我身於彼天王之身，億百千倍、百千千倍微劣不如。以行第一勝善業故，得此天王牟修樓陀上妙之身。此有如是殊勝威德，何況所聞，名為寂靜，勝於此王。牟修樓陀所有威德皆悉具足，上上天業次第勝勝轉轉微妙。
4.C. -2044 “When the newly born god beholds from a distance Musulundha’s form, majesty, might, and light, he is humbled and thinks, ‘Alas, our own light cannot be compared to even one percent of his. In fact, it is not even comparable to a hundred thousandth of it. Musulundha, lord of gods, must surely have undertaken supremely virtuous actions. If his splendor is so overwhelming, then what can one say of the perfect splendor and appearance of the one I’ve heard of, he who is known as Praśānta? Indeed, the actions undertaken by the gods are increasingly outstanding.’
如是少時心思惟已，而復專聽歌等音聲。爾時，如是始生天子更復前進，安詳徐詣牟修樓陀夜摩天王所住之處。
4.C. -2045 “Having come to this conclusion, he will listen leisurely to the singing, drumming, and music. Very few of the newly born gods come any closer than that to the lord of the Heaven Free from Strife, since it is normally only senior gods who can approach him.
牟修樓陀夜摩天王周匝多有勝妙身色，第一莊嚴，容貌端正，殊勝威德，好身妙音，七千天女近身歌舞喜笑遊行。自餘天女小遠身者，不可計數。嬉戲娛樂，皆飲天酒，彼此共迭意念同心。
4.C. -2046 “Close at hand are seven thousand divine maidens who have the most beautiful appearance, attire, complexions, radiance, proportions, and voices. They sing, charm, laugh, and serve, surrounded by countless numbers of other goddesses. With great attention, they delight Musulundha with pleasures from near and far, and they offer him nectar to drink.
彼諸天女各得天王牟修樓陀共受欲樂，心作是知：王唯愛我，更不愛餘。於我得樂，不於餘女。唯我欲勝，餘則不爾。夜摩天欲，口說則成，身不交合。彼諸天女皆有是意，一一皆謂牟修樓陀夜摩天王唯獨愛之。
Filled with passion, they all pursue the same objective, thinking, ‘I alone shall give Musulundha pleasures; no one else can do so. Without anyone interfering, I alone shall make him feel at ease. [F.9.a] I must make love to Musulundha in ways that far surpass those of ordinary sexual union, and that are suitable only here in the Heaven Free from Strife.’ Thinking in this way, the divine maidens approach him. Each of the goddesses thinks, ‘I alone must please him in all regards. I must delight the lord in any way I can. Musulundha and I shall be happy together —and not anyone else. I alone must be dear to him —no one else shall delight him. How can I have sexual intercourse with Musulundha in a way that it is considered an appropriate way to make love here in the Heaven Free from Strife?’ Thus, they all approach Musulundha with this motivation in mind, thinking, ‘I shall please him in any way I can. Indeed, I must be the one to experience all manner of shared pleasures together with the god.’
爾時，如是始生天子更復前近牟修樓陀夜摩天王，見有無量百千天眾之所圍遶，有無量種具足勝妙功德舌語調伏天眾。牟修樓陀夜摩天王於一切天——若舊生者、若始生者——皆悉普識。牟修樓陀見始生天，眼則不轉，自餘舊天即便語彼始生天子，作如是言：大王今者如是看汝，何以不跪？
4.C. -2047 “Once again, the newly born god will approach the place where the divine ruler Musulundha resides. When he draws very close to Musulundha, he will behold him —exceedingly luminous and splendid in the midst of many hundreds of thousands of gods, who delight him with all manner of praises. For his part, Musulundha is aware of all the gods, including the newly born god. On some rare occasions, Musulundha will even cast a glance at the newly born god so as to acknowledge him. The other gods will then encourage the newly born god in pleasant words, saying, ‘He who now has placed his gaze upon you is king of the gods. Therefore, you must now properly prostrate yourself before him.’
爾時，如是始生天子聞已即跪。爾時天王牟修樓陀見其跪已，告言：大仙！汝今始生夜摩天地。汝今可在夜摩天地第一樂處，於中受樂。汝以修行三種善業得生此處，汝今善來。自善業故，此中受樂，於此天處久住多時，勿放逸行。
4.C. -2048 “The newly born god will then approach [F.9.b] and offer his prostrations before Musulundha. In acknowledgement, Musulundha will tell him, ‘Newly born lord, enter among the gods of the Heaven Free from Strife and you will see that the gods here are joyous, exceedingly overjoyed indeed! They are born here due to accumulations of virtuous actions. That is how they have come to such happiness, and that is why they now enjoy the effects of their own previous actions. Having acted carefully for an extremely long time, they now live in this divine world.’
牟修樓陀夜摩天王為始生天而說偈言：
始初生天子，若愛此生樂，彼不及退苦，十六分中一。cf. Dhs.5.110-111
4.C. -2049 “Then the lord of the Heaven Free from Strife will speak these verses: “ ‘The joy into which A god is born Does not equal a sixteenth of his pain Upon death and transmigration.
味少怖畏多，常誑惑丈夫，如乾闥婆城，欲樂味亦爾。cf. Dhs.7.88
4.C. -2050 “ ‘People are always fooled By many insignificant effects, Which are just like a city of the gandharvas.
此欲極為惡，能破壞眾生，是故有智者，心常不信欲。
4.C. -2051 Hankering only after pleasure, Beings are destroyed. Therefore, the intelligent should not pander to pleasure.’
牟修樓陀夜摩天王如是教彼始生天子，始生天子如是啟白牟修樓陀夜摩天王，而作是言：實爾，天王！我初不知此天之中有如是過，不知天中云何法行？如他餘天之所行作，我如是作，我自不知。
4.C. -2052 “Thus, the ruler of the Heaven Free from Strife will speak to the newly born god, who in turn will reply, ‘Your Majesty, I am not aware of any such flaws here. On the contrary, I see that everyone has a meaning and purpose. How could all the gods, and I along with them, be so ignorant?’
爾時，天王牟修樓陀復說偈言：
若至死到時，更無餘同伴，死後異處去，無有共行者。cf. Dhs.5.111-121
4.C. -2053 “In reply, Musulundha, ruler of the Heaven Free from Strife, will say: “ ‘When the Lord of Death arrives, There is no happiness to be found anywhere. Although that is the way things go, No one pays any heed.
眾生心種種，若干心性欲，如是異異業，造作生死縛。
4.C. -2054 “ ‘Minds differ, as do sentient beings, And their dispositions are all of different kinds; This great diversity of bondage within existence Is the product of karmic actions.
乃至即生時，必定已屬死，種種癡覆心，於此不知怖。
4.C. -2055 “ ‘From the moment they are born, Beings live under the rule of the Lord of Death. Yet, having fallen into such deep ignorance, [F.10.a] People are not even aware of the terror.
若退時已到，能破第一有，彼癡心不覺，死苦之可畏。
4.C. -2056 “ ‘When the time of death and transmigration comes, The greatest of the horrors of existence, The terrifying Lord of Death, will arrive. Only then will the deluded understand.
歡喜生放逸，數數受生死，癡者不覺知，境界能誑天。
4.C. -2057 “ ‘A careful and joyful birth Does not occur repeatedly. Yet, deluded by objects, The mindless gods do not realize this.
境界蛇能齧，境界愛生癡，天常不覺知，退時大怖畏。
4.C. -2058 “ ‘Attached to their objects, the gods are deluded By the poisonous craving of views. Yet they do not realize it, and thus the result is always Great horror as the gods die and transmigrate.
生苦最為大，退無如是苦，如是大生苦，唯天中成就。
4.C. -2059 “ ‘In the end, death causes suffering In all corporeal beings. Since they were certainly born, The gods are also certain to die and transmigrate.
業風之所吹，輪轉受大苦，丈夫死所將，心誑不自在。
4.C. -2060 “ ‘As they revolve due to the winds of karmic actions, Such bondage causes suffering. The sound of the Lord of Death causes beings to fall, And thus they remain deceived.
非父亦非母，非知識非親，若死時既至，無有同伴者。
4.C. -2061 “ ‘ “You have no father, no mother, No friend, no relative to accompany you! Now you have no free will!” In this way, beings will be admonished in time.
本性如是誑，一切無伴侶，唯意如是惡，各各迭相誑。
4.C. -2062 “ ‘Those beings, who are now without any friends, Were deceived by other ordinary beings. It is the shackles of the mind That keep misleading people.
非餘亦非親，而能為救者，死時既到已，親亦如非親。
4.C. -2063 “ ‘Those beings, all alone, Have neither relative nor protector. When the time of the Lord of Death arrives, One must face that on one’s own.
汝若見非親，亦受大快樂，死王力自在，公奪大樂去。
4.C. -2064 “ ‘The ecstatic happiness That the gods perceive Is forcefully robbed By the Lord of Death.
境界令心迷，常為欲所使，雖未覺苦惱，必定得不疑。
4.C. -2065 “ ‘Constantly chasing pleasures, One hankers after the illusion of objects. Great suffering is certain to follow, And yet one does not understand this fact at all.’
牟修樓陀夜摩天王以如是等真實之法，教彼如是始生天子。時彼天子既得聞已，心生厭離；於須臾間，還復歌舞戲樂喜笑，更復染著。一切世間愚癡凡夫心無常故、心不定故、以樂力勝覆其心故、為愛使故，心百倍動。以此因緣，天放逸行。以如是故，乃至少法不住心中。
4.C. -2066 “In accordance with reality, Musulundha thus introduces the newly born god to the way things actually are. When the god hears these words, he will feel sad for a short while, but soon he will once again be egged on by the dancing, singing, and laughter of the other infatuated gods. [F.10.b] If you wonder why, it is because the minds of ordinary, childish beings are fickle. In particular, when they experience happiness while governed by the forces of existence, their insatiability is increased a hundredfold. This is why these careless gods cannot properly pursue even a fraction of the Dharma in their hearts.
爾時，如是始生天子於彼天王牟修樓陀堂殿之所，種種戲樂，共自眷屬如是歌舞種種嬉戲，五欲功德皆悉具有。境界受樂，和集還去，著來時道，到自所止。雲處遊行，本所住處。既還到已，復共餘天種種受樂。
4.C. -2067 “As the newly born god then leaves the residence of Musulundha, he will join the gods in the Forest of Amusements, and there indulge in dance and merrymaking, enjoying the pleasures of the five senses as he continues to ramble through Moving in the Stream. Having attained such an enjoyable land, he will joyfully celebrate together with all the other gods.
嬉戲遊行向名廣殿。彼殿可愛，今具足說。內有二十那由他舍，有種種色、異異形相寶光明集，多有天眾、諸天女眾。如是妙殿，隨天所念，一切皆得。如彼天子心之所念，一切皆得，如是之色、如是形相。園林花池多有無量百千鳥眾以為莊嚴，七寶山峰。彼殿如是，天善業故。若天憶念欲遊行時，殿并園林、蓮花河池、種種天樹飛行虛空，如鳥無異。若天憶念：此殿動去，我則受樂。即於念時飛行而去。
4.C. -2068 “Enjoying himself together with all the others in this manner, he will gradually make his way to the park known as Spacious Palanquin Houses, which abounds with two trillion different joys. There are gardens of numerous colors and shapes, lotus ponds and pools, forests and groves, and many kinds of birds, waterfalls, and mountain peaks formed from the seven precious substances. Such are the many features of Palanquin Houses. Moreover, the positive karmic actions of these gods ensure that whenever they might think, ‘I wish that Palanquin Houses with all its forests, groves, and ponds would rise up into the sky,’ that will indeed happen. Thus, the houses, forests, groves, ponds, waterfalls, trees, [F.11.a] and lotus pools will all take off into the sky, like birds. When the gods then think, ‘For our pleasure, may the great park of Palanquin Houses remain like this without moving!’ that will indeed come to pass.
若天憶念，起如是心：隨我所須，飲食具足。則有河流皆是天食，無量種種皆悉具足，隨念而有，色香味具滿河流出。以彼天子本善業故，若不善業無此境界。
4.C. -2069 “As the gods continue making wishes, they may also wish for many great rivers of food and drink, in which case their positive karmic actions will instantly produce such streams with delicious, beautiful, and sweet-smelling food. This, however, is not understood by humans when the objects of past positive actions manifest for them.
又復此天生如是念：我此殿內轉更寬博，廣百由旬。即於念時，多有無量種種可愛諸流水河、妙蓮花池并諸澗谷，具足房舍、種種園林、妙蓮花等皆悉具足。如是寬博，彼天見已，轉更歡喜，生如是心：我於此處遊行戲樂，我心歡喜，更共餘天此中受樂。復令餘天於此殿中共我戲樂，若夜摩王天眾來此，我共受樂。
4.C. -2070 “The gods might also think, ‘What if all the palaces within a hundred leagues were to open?’ The very moment they have this thought, they will all open. All the exquisite mansions with their many delightful pools, cascades, streams, caverns, rooms, and upper chambers, as well the great abundance of forests, parks, lotus groves, and trees, will at that point open up, and the gods will delight in them with abundant joy. Overjoyed, they will think, ‘Just as other beings live happy lives, we too shall live here in perfect and abundant happiness! We shall live here like such happy beings! Let us celebrate in numerous ways with the other joyous gods within those houses! [F.11.b] Now, if only all the gods who frolic in myriad ways within the realm of Musulundha, ruler of the Heaven Free from Strife, could come to these houses!’
即彼天子心生念時，牟修樓陀夜摩天王所有天眾，向其殿內而共遊戲。即於念時，彼天發行：有乘鵝者、乘孔雀者，復有乘於他養鳥者，有乘花者，有乘鴨者，復有異天乘鴛鴦者，復有乘於命命鳥者，有乘樹者。如是異異種種乘來，勝歡喜心，樂音遊戲，復共種種形服莊嚴諸天女等，喜笑歌舞，蓮花妙鬘角絡其體，受第一樂。勝歡喜心，天女讚歎，乘空而行，向天遊戲殿舍之中。既行到已，彼此迭共種種受樂。
The moment they make that wish, all the gods of Moving in the Stream 359 will begin to journey through the sky, riding different mounts. Thus, traveling on geese, peacocks, cuckoo birds, flowers, ducks, pheasants, and trees, they will all travel to the houses, followed by exuberant divine maidens who play musical instruments, strike drums, and sing joyfully. Playful and charming, they wear necklaces and lotus garlands. 360 Perfectly youthful and joyous, they dance, play drums and musical instruments, and sing exquisite songs. While singing praises, these divine beings will journey to Palanquin Houses, where, appearing in the center of the sky, they will come to stay and celebrate in the houses of great playful joy.
如是遊戲放逸行故，其心不定。牟修樓陀夜摩天王見其放逸，而觀察之。如放逸天，放逸行觀。生如是心：我於今者，以何方便而能利益安樂如是放逸之天？爾時，天王牟修樓陀復微細意，深思惟曰：今令餘天須陀洹者，共我相隨，籌量語論。
4.C. -2071 “With strong mutual appreciation and joy, everyone frolics while remaining careless and mentally restless. Seeing the gods in this condition, Musulundha, ruler of the Heaven Free from Strife, will wonder, ‘What method might there be to help these careless and thoughtless gods? As they focus only on what is vulgar and remain careless, I must use any available means to help them.’ [F.12.a] “With this concern in mind, Musulundha will then travel along with all the other gods, who possess the shared karma to live in that realm.
如彼地處——雲雲遊行地處之中，種種受樂行於放逸，云何善法攝取彼天？自他利益，彼此皆作，令我及彼皆離過罪。我為善友，令彼利益，說法利他，是善知識。若教惡業，則是怨家，能令和集地獄惡業。
4.C. -2072 “Musulundha will think, ‘How may I benefit the gods of Moving in the Stream? How can factors of unsurpassable virtue be employed to benefit both myself and others? How may I be free from obstacles? The supreme friend of the gods is the one who makes them reach liberation. The one who teaches them unvirtuous actions is, on the other hand, their enemy, for he is the circumstance for their engaging in the type of action that creates the hells.’
爾時，天王牟修樓陀共須陀洹既籌量已，自神通力化作妙殿，共昇彼殿，而向彼去。第一河池流水具足，園林諸樹皆悉備有，無量種種皆悉可愛。有如是等勝妙之事，共向彼處。雲雲遊行地處之殿則為下劣，百倍不如、千倍不如。何以故？善業力故，夜摩天中一切諸天所有善業，牟修樓陀夜摩天王善業最勝。善業勝者，神通亦勝。以此因緣，其殿則勝，有妙光明勝於一切夜摩諸天所有殿舍。譬如日殿，一切餘殿不及少分。如是彼殿最為殊勝，餘天之殿不及少分。
4.C. -2073 “So that he may counsel the gods in his realm, Musulundha will then travel toward the site of Palanquin Houses, using a special, miraculous palace for his journey. All the abundance and joys of the rivers, ponds, trees, cascades, forests, and groves in Moving in the Stream cannot match a hundredth, or even a thousandth, of the qualities of this miraculous palace, because Musulundha is the lord of all those who have accomplished positive actions. Among all the gods who have engaged in positive actions within the Heaven Free from Strife, he is the foremost, the master of positive activity. The positive deeds performed by him are vastly superior, as are his miraculous abilities. Therefore, based on such causes, Musulundha’s house appears splendidly bright and radiant, outshining all the palaces of the Heaven Free from Strife. [F.12.b] Just as no chariot is comparable or beautiful before the sun, so none of the other mansions can compare to Musulundha’s.
彼如是殿，自分功德皆悉具足，行虛空中，向彼地處雲雲遊行受樂地處，須陀洹天相隨共往。以須陀洹聖人之天，少放逸行，故與相隨向彼地處。爾時，彼處放逸行天既見天王牟修樓陀，生敬重心，速爾前進，一切皆向牟修樓陀夜摩天王相與奉迎。或百或千、百百千千，如是一切奉迎天王。爾時，天王牟修樓陀既到彼殿，即作神通，變化力故，令彼迎天忽爾之中各不相見，唯見自身獨近天王；於其樂音，一切不聞，種種妙色皆悉不見。以王神通故，令使爾彼天各各有如是心：唯我在此，自餘諸天為何所在？恒常共我坐此殿中，今何處去，一切不見？
4.C. -2074 “Within a mansion of such abundant perfection, Musulundha will travel through the sky to the place where the gods of Moving in the Stream are celebrating. When the gods in this realm witness the arrival of the lord of the Heaven Free from Strife, their liking for carelessness is diminished. The gods who otherwise wander carelessly and thoughtlessly will now quickly enter their houses and thus come forth to receive the king of the Heaven Free from Strife. At this point, however, Musulundha will intensify his miraculous powers a hundred thousand times, and thus the gods inside their houses become unable to see anything at all. Unable see anything around them, they remain confounded in their houses. In this way, the great god uses his miraculous powers to prevent them from seeing each other. Nor can they hear any form of joking, flirtation, or joyous games. In this way, his miraculous powers will render them blinded and stunned, and at this point, sitting inside their houses, they will wonder, ‘What has happened to those gods who were sitting right next to me here in this palace? Where has everyone gone?’
如是念已，彼天各各前向天王牟修樓陀。唯見天王及須陀洹，不見餘者。
4.C. -2075 “Hence, as they approach Musulundha, ruler of the Heaven Free from Strife, they will be able to see only him. [F.13.a] This experience is had only by the gods in Moving in the Stream and not by any of the gods outside of that realm.
彼一切天各各皆生希有之心，心生怖畏，皆白天王牟修樓陀作如是言：我此殿中共住諸天，不知今者向何處去？
4.C. -2076 “Stunned and frightened by the way things have been miraculously hidden, the gods will now say to Musulundha, ‘Your Majesty, inside the palaces were gods accompanied by divine retinues —where have they all gone?’
爾時，天王牟修樓陀告彼天言：如是等天一切放逸，行放逸行，以業盡故，退墮地獄、餓鬼、畜生，或生人中。若放逸天行放逸行，放逸所壞，為境界愛之所破壞。心樂五欲諸功德故，於境界火，心念分別而自焰然，從自心燧生此熾火。業風所吹，名廣殿中，心未厭足，為五焰火所燒然已，復為地獄大火所燒，受種種苦。自心所誑，身壞命終生地獄中。此放逸過，一切過中最為勝上。何以故？為放逸過所破壞者，散失一切諸善法故。彼如是天，自心自誑。如是癡天，後時心悔。
4.C. -2077 “Musulundha will reply, ‘All the gods who roam carelessly and thoughtlessly are subject to karmic actions, and when they die and transmigrate they must proceed based on their karmic actions. Therefore, they are born among hell beings, starving spirits, animals, or humans. Moreover, anyone who is careless and lives carelessly will sooner or later be destroyed by his or her own carelessness. Their craving for objects will ruin them. Those who are thoroughly attached to the five sense pleasures — people who are lost in the play of thought —will see the five peaks of existence ablaze, kindled by the tinder of their minds and fanned by the winds of karmic action. Then, as they have accumulated such factors in the realms of the Heaven Free from Strife, they will later be burned in the painful fires of the hells. Deceived and destroyed by their own unwholesome minds, they are born in the hells once their bodies disintegrate. Carelessness is in this way the most severe among all flaws. Impaired by the flaws of carelessness, the gods fail to see any virtuous factors, and therefore they do not train themselves by means of a wholesome mind. Deceived by their own minds, they will without exception experience pain in the future.’ [F.13.b]
爾時，彼處一切諸天，既於天王牟修樓陀如是聞已，一一心中皆生厭離，皆生怖畏，各白天王牟修樓陀而作是言：天主大王！云何如是一念之頃，一切天退？此未曾有。一切諸天於一念頃，如是皆退，雲雲遊行地處盡空。此為甚苦，以何方便令我不退？不受苦惱，不愛別離，令我不受別離之苦？令我不墮地獄、餓鬼、畜生等中？
4.C. -2078 “When the gods hear such words from Musulundha, ruler of the Heaven Free from Strife, they will fall into gloom and dread, and say, ‘Ruler of gods, in a single instant, all the gods have disappeared, died, and transmigrated. What has happened to them? Why are they now gone, leaving empty this land of Moving in the Stream? Among all suffering, that which is known as death and transmigration is indeed severe. Therefore, please teach us something that is not a wrong method. Please teach us something that can reverse our painful destiny, protect us from the suffering of separating from the beloved, save us from birth as a hell being, a starving spirit, or an animal, and bestow great fortune upon us.’
爾時，天王牟修樓陀即為彼天而說偈言：
行放逸道者，則不見賢善，猶如鑽氷者，火則不可得。
4.C. -2079 “At that time, the master of the gods will respond with these verses: “ ‘One who practices a false path Will not be seen as good. Churning water Cannot yield fire.
離因則無果，無因果叵得，放逸求功德，究竟不可獲。
4.C. -2080 “ ‘Without a cause, there cannot Be any effect whatsoever. The qualities of the careless cannot Lead to any lasting goodness.
放逸破壞生，如是轉行天，彼癡失善業，墮於惡道處。
4.C. -2081 “ ‘A god who lives his life carelessly Brings about his own destruction. When his good actions are exhausted, He will be born in delusion and suffer a terrible fall.
若有是癡心，於愛欲受樂，後得衰惱已，其心則生悔。cf. Dhs.7.91
4.C. -2082 “ ‘Those who develop Attraction to happiness Will later encounter suffering And mental torment in their delusion.
欲火所燒者，為境界所誑，不得寂靜道，一切上樂處。cf. Dhs.7.92
4.C. -2083 “ ‘Those burned by the fire of desire And obscured by objects Will not find the lasting happiness Of unsurpassable bliss.
若世間欲樂，若愛所生樂，不及一內樂，十六分之一。cf. Dhs.7.93
4.C. -2084 “ ‘The pleasures desired by the world And the enjoyments accompanied by craving Cannot match even a sixteenth Of the character of that inner nature. [F.14.a]
猗生為第一，白法離生死，愛盡第一樂，畢竟不退樂。cf. Dhs.29.11
4.C. - 2085“ ‘That nature arises from the pristine river. It is wholesome and liberates from cyclic existence. With craving exhausted, bliss is found — This is what brings boundless bliss.
不怖畏知足，此修者不求，如是禪定樂，更無樂可比。cf. Dhs.26.13
4.C. -2086 “ ‘It leads with certainty to the flawless state Of bliss that is free from fear. That bliss arises from concentration And is free from the ties of craving.
若不為愛縛，疑所不壞者，彼則渡有海，常受一切樂。cf. Dhs.29.12
4.C. -2087 “ ‘As it is unscathed by thought, What’s the point in mentioning its name? Whoever attains this will always be happy, Having transcended existence.
若心住欲者，彼則不受樂，是一切苦器，入於地獄處。cf. Dhs.7.94
4.C. -2088 “ ‘Those who harbor desire in their hearts Will have no joyful existence. Destined for all forms of suffering, They rush off into hell.
常為業羂縛，之所牽挽者，一切無能救，令脫此苦者。
4.C. -2089 “ ‘Pulled by the lariat of karmic action, They become tied to suffering Such that none of them Have the power to become free.
所見去來法，由業有生死，去來皆如是，業因之所得。
4.C. -2090 “ ‘The experience of spinning in cyclic existence Happens due to karmic causes. Going and coming always occur Based on karmic causes.
愚癡故貪欲，乃至終退時，受生死大苦，而不能覺知。
4.C. -2091 “ ‘Childish beings attached to pleasure Do not properly understand death and transmigration. Yet, holy beings see that death and transmigration Are the outcome of birth.
以愚癡覆故，受樂不厭足；以不知足故，如是常破壞。
4.C. -2092 “ ‘Childish beings who indulge in pleasure Never feel satisfied. Childish beings who never feel satisfied Always proceed to destroy themselves.
非初非中後，非今非後世，常修習欲者，無明故流轉。
4.C. -2093 “ ‘It is bad in the beginning, middle, and end, And unsuitable both in this life and the next. To rely of such flaws makes no sense,And yet beings are doing just that.
以善業盡故，於此處必退，食放逸毒者，癡故不覺知。
4.C. -2094 “ ‘Not witnessing the exhaustion of karmic actions, One plunges downward after this life. Only at that point will the deluded and careless, Who indulge in objects, understand.
此身念念變，以癡故不覺，於後欲退時，乃覺知苦惱。
4.C. -2095 “ ‘This life passes extremely quickly. Yet, childish beings do not realize that. Later they will suffer And reap the experience of pain.
若於苦怖畏，及怖畏死者，應念於正法，如是必得樂。
4.C. -2096 “ ‘If you are afraid of suffering, And if you are afraid of the Lord of Death, Then you are intelligent and will be delivered By the sacred Dharma to the state of bliss.’ [F.14.b]
爾時，彼天既聞天王牟修樓陀如是說已，於放逸行少時心離，復白天王牟修樓陀而作是言：天主大王！此一切天皆悉不見，豈一念間皆破壞耶？一切失耶？願王實說。
4.C. -2097 “As the gods hear these statements from the lips of Musulundha, their time of carelessness comes to an end. Turning again to Musulundha, they will say, ‘Ruler of gods, why have all the gods become completely invisible? Have they all died and transmigrated? Have they all passed away in the very same instant? Or have they gone elsewhere? Ruler of gods, by all means, please explain to us what has happened.’
爾時，天王牟修樓陀即告之言：如來善業，還如是去。以業盡故，一切業法決定如是。一切眾生迭相別離，心生懊惱，老、病、死等如是三種有相對法，命少無病。若何丈夫——或人或天——心不放逸，不放逸行，彼於如是三種可畏，則能覺知。如此三種命少無病，以放逸故能令皆失。
4.C. -2098 “In response Musulundha will tell them, ‘Just as everyone comes here due to karmic actions, they must also leave due to karmic actions. Once their relevant karmic actions have been exhausted it is certain that living beings, no matter who they are, must experience the suffering that arises from having to leave one another. It is certain that aging, sickness, and death will occur, each of them in full. The living must face the loss of their life force, health, and youth. Whether human or god, one must not be careless —one must not live carelessly. Those who initially were careless must realize that they will not last. They must understand that from the beginning they are destined for destruction. They must become absolutely certain that their life force, health, and youth will eventually be crushed.
一切諸天畢竟如是，死未來間。勤行精進，作諸方便，三種精進謂施、戒、智，此三能除。
4.C. -2099 “ ‘In the future, when the Lord of Death arrives, there are three strategies for turning him back: generosity, discipline, and insight —those are the three strategies for turning him back.
此三大畏，無量分別常隨逐行，暫時不離，若不畏者，彼則於後臨欲死時，口面破壞、眼目轉動、諸根乾燥，一切諸親兄弟、妻子眷屬皆捨，爾時則為退愛別離火之所燒，極大苦死。彼一切天於一切時無量分別，五欲現前，歌舞戲笑歡喜遊行，於園林中如是受樂放逸境界。如見善友、知識之面，不覺其果，彼於後時，悔火所燒。
4.C. -2100 “ ‘The three great terrors follow, always and continuously, when one has numerous concepts and ideas. [F.15.a] Those who cannot relinquish concepts will, when the time of death arrives, lie there inert with mouths and eyes wide open. Thus, leaving behind one’s people, friends, retinue, and family, one must die and transmigrate. Burning in the fire of having to leave so many dear ones, one will suffer as one is led away by the Lord of Death. All the many thoughts that arise from the five sense pleasures —all the dancing, laughing, posing, and celebrating, and all the boundless enjoyments of the forests and parks —all such pleasures are like poisonous friends that now become hurtful enemies. At that time, they will be the cause of terrible regrets.
我身云何不作善業？何不布施？何不持戒？何不修智？如是三種，我何不作？由放逸故，我於今者孤獨而死，捨離諸親及兄弟等，為死所攝。如是將去，離此世間第一愛處，無量境界受樂之處。如是後時心生悔惱，乃至如是能破壞天。
4.C. -2101 “ ‘Steeped in agony, one will think, “What have I done? I have not accomplished anything in terms of insight, generosity, or austere discipline. Careless, I have remained absentminded and I have not practiced anything worthwhile. Now, all my people, all my friends, have left me alone, while they are still celebrating. Now I must leave behind all the delightful objects here in our divine world.”
大力死王未來之間，汝等畢竟莫行放逸。捨放逸故，必得安隱，於彼死時，不為悔火之所燒然，如此之道第一安隱。凡諸一切衰惱之者，於施、戒、智樂修多作，彼時依此蒙救得脫，是依、是救、是大力伴。
4.C. -2102 “ ‘For as long as the King of Death continues to destroy us gods, we must frankly acknowledge disease and decline. We must be sure to crush carelessness, for those who give up carelessness will find perfect joy. Such people will not be burned in the fires when the time of the Lord of Death arrives. At the time of total decline, these paths will be deeply cherished. [F.15.b] Thus, if we perform, become accustomed to, and increase acts of generosity, discipline, and insight, this is what will save us at that time.
若死至時，必定不免，必能破壞。彼來至時，不可禁制，不可免離，能奪一切眾生之命。如是惡死，何不方便精進勤修，令使不來。一切放逸惡未至時，甚為賢善。如大毒火，放逸亦爾。
4.C. -2103 “ ‘The Lord of Death, who robs all beings of their life force, is undeceiving —he has no forbearance, and there is no way to avoid him. So, why do the gods not endeavor in that which could turn him back? Because the careless gods are so engrossed in meaningless activities that are like an abyss, fierce poison, or burning flames.
汝等諸天是放逸使。又復諸天皆屬放逸，彼放逸怨，隨逐不捨。於園林中山峯之上，遊戲而行，一切諸法皆悉無常而謂是常，生如是心：我常共彼諸天女眾相隨受樂，如是天女常少不老。我此天女常共相隨，終不能別。
4.C. -2104 “ ‘Therefore, the enemy —carelessness —will make those gods who are governed by carelessness intensify their predilection for beholding their gorgeous maidens and expand the tremendous pleasures they get from frolicking in their forests, parks, and ponds and roaming among the beautiful mountain peaks. They will regard things that are in fact impermanent as if they were permanent. They will think, “I will forever enjoy myself with these divine girls! All these young maidens will always be here, and we shall never be without them.”
如是常為諸境界樂之所誑惑，第一大力能為破壞。死王既至，非諸天女能遮能救，彼思量心亦不能救；常不別心亦不能救。彼所思惟，一切皆空、一切無常不堅不牢，既為放逸所破壞已，生於地獄、餓鬼、畜生。為癡所壞，致此大苦。又復彼天於無始時輪轉生退，數數懊惱，常被誑惑，愚癡不覺。
4.C. -2105 “ ‘In this way, those who are obsessed with the pleasures of objects will always be accompanied by that great destroyer who moves without any hindrance: the Lord of Death. And when he shows up, none of the divine women can offer any protection. Without giving any thought to those facts, the gods are constantly on the move, yet whenever their pleasures are examined, they are seen to be fake, false, and hollow. Hence, once the gods are destroyed by carelessness, they will be born among the hell beings, starving spirits, and animals. Moreover, conquered by their own stupidity, the gods have not been destroyed by death, transmigration, and the pain of birth just once. They have been so continuously, since time without beginning, [F.16.a] and yet, lacking intelligence, they do not become any less desirous.’
爾時，天主牟修樓陀，法相應語、義相應語，如是說已。若彼處天有智慧者，則於彼語，猶如甘露無垢清淨，攝取在心，捨離放逸，於欲深厭。彼天如是心正念已，即向天王牟修樓陀而說偈言：
4.C. -2106 “When Musulundha, ruler of the gods, speaks such words that convey the meaning of the Dharma, those gods who are free from mental faults will experience the ambrosial taste of his words. With that in mind, they will develop detachment, and so they will say to the king of the gods:
若利益及實，如相應不異，天作如是語，是利益之因。
4.C. -2107 “ ‘Divine benefactor, Here you have spoken Nothing but words that are endowed With the three beneficial factors.
能攝心寂靜，如是者得樂，從樂至樂處，必得樂不疑。
4.C. -2108 “ ‘Those who grasp the nature of peace And attain true happiness Are always certain to achieve What is far more enjoyable than pleasure.
若於此顛倒，放逸破壞天，如是癡心者，必當墮地獄。
4.C. -2109 “ ‘In the opposite case, The gods will be destroyed by carelessness, And such dull creatures Will be born in the hells.’
如是天子既向天王如是說已，生厭離心。彼諸天子又復重爾問天王言：我今有疑。此殿舍中一切天眾為何處去？
4.C. -2110 “When the gods have spoken about the other gods in this way, in distress, they will again address the king of the gods: ‘Ruler of gods, we are distraught and worry what might have happened to the gods who were inside the houses.’
爾時，天王牟修樓陀見其調伏，心生厭離，已捨放逸，即攝神通，彼諸天眾迭互相見。既相見已，彼此迭共生歡喜心。
4.C. -2111 “When Musulundha sees their distress and notices that they are no longer careless, he will release them from his magical power and once again reveal the gods to one another. As they see each other again, the whole congregation of like-minded gods will become completely overjoyed.
彼諸天眾心歡喜已，牟修樓陀夜摩天王而告之言：汝等各各迭相見障，向來乃是我神通力所障礙故，而令汝等互不相見。汝於今者還復迭共相見如本。彼能破壞——大力死王若來至者，百千億劫永不相見，令汝等退，生在地獄、餓鬼、畜生，更不可得如是相見。是故應念不行放逸，勿起異心，常當攝意，勿樂境界。
4.C. -2112 “To the happy gods Musulundha will then say, ‘The reason that you could not see each other was that I had used my miraculous powers to hide you from one another. Once the terrifying and overpowering Lord of Death has arrived with his tremendous strength, you will take rebirth as hell beings, starving spirits, or animals. [F.16.b] At that time you will not see each other for trillions of eons. You should understand this and avoid being careless. Do not be preoccupied but pay attention. Without becoming wholly absorbed in objects, make sure to accomplish this understanding.’
爾時，多天如是聞已，極生厭離。心厭離故，得須陀洹。爾時，天王牟修樓陀如是知已，甚大歡喜，生如是心：我於今者，所作已辦，自意滿足，捨離此處向嬉戲處。
4.C. -2113 “When Musulundha gives this teaching, a great number of gods will become intensely weary and thereby attain the stage of a stream enterer. Recognizing this, Musulundha will think joyfully, ‘I have done my job.’ With his wishes happily fulfilled in this way, he will then proceed to the Forest of Amusements.
雲處遊行諸天眾等，第一善心，若有已得須陀洹者，不放逸行。若不得者，其心則輕，猶行放逸，樂放逸行、樂放逸樂。如是園林流水河池、山峯澗谷，共諸天女受種種樂，不慮死畏，乃至彼處受樂遊戲，歌舞喜笑，可愛善業和集皆盡。
4.C. -2114 “Some among the utterly careless gods in Moving in the Stream will thus develop a highly virtuous state of mind and become stream enterers. On the other hand, those among them whose minds remain fickle and incautious will recklessly indulge their fondness for being careless. Crazed, they will continue to celebrate together, enjoying themselves in the forests, groves, ponds, parks, and jungles. Without considering the terrors of the Lord of Death, they will enjoy themselves and play, frolicking in lotus grove after lotus grove, and moving from one mountaintop to the next. Sharing a mutual infatuation, they will continue in this way until finally their acts with desirable, attractive, and delightful consequences have been exhausted.
善業盡已，於所應作，悉皆不作，復墮地獄、餓鬼、畜生。若有餘業，生於人中，常一切時第一喜樂，第一端正，第一財物具足而有，一切人愛，本性心喜，隨順法行，嬉戲歌舞而受諸樂，樂行寺舍，有蓮華處流水河池。若王大臣、王等富者，一切知識皆共善友，諸親兄弟心皆愛樂，常不妄語，心常正直，一切善人常樂共行，不壞威儀，無量功德皆悉具足。如是彼人身聚具足，如是得身，以餘業故。
4.C. -2115 “Once that happens, they will, if they have not done what is meaningful, take birth among hell beings, starving spirits, or animals. If, due to other karmic actions, they should be born human and possess the general lot in life of a human, they will always be happy and very successful. Their bodies will be most excellent, and they will enjoy tremendous wealth. [F.17.a] Everyone will appreciate them and find them endearing and delightful. They will have a natural fondness for the Dharma, just as they will enjoy dancing, singing, joking, and socializing. They will visit temples, gardens, ponds, and lotus groves. Becoming kings, or something similarly exceptional, they will remain free from harm, and their companions, friends, and family will always show them affection. They will enjoy themselves together with people who always speak truthfully and have candid and joyous minds, and thus they will maintain their honest conduct without any decline. All those perfect qualities and fortunate circumstances are karmic effects that accord with their causes.
4.又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：彼夜摩天復有地處，名為積負。眾生何業生彼地處？彼見聞知：若善丈夫常畏業果，心性正直，正見不邪，修行正業捨惡知識，常一切時念佛法僧，微少惡業深生怖畏，不殺盜婬，乃至道行。若見婦女若歌若舞莊嚴具聲，聞已不著，心不愛念，心善觀察，無不善心亦不喜樂，見其過已，心不分別。彼若如是不起邪行，身壞命終生於善道——夜摩天中積負地處。
· The Gods in Living on the Peak ·
4.C. -2116 “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 so 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. He then notices how certain holy people who remain constantly concerned about the effects of karmic actions are also honest and sincere. They possess the correct view and pursue correct activities. They completely relinquish unwholesome company and always recollect the Buddha, Dharma, and Saṅgha. Fearful of even the slightest misdeed, they relinquish killing, stealing, and sexual misconduct. When on the road, such people may come across women who dance and sing, or they may hear the sounds of their jewelry or voices. At that point they may give rise to incorrect mental activity and become attracted, but they will nevertheless recognize the flaws of such an inappropriate state of mind and completely refrain from any further such thinking. [F.17.b] Those who thus completely give up sexual misconduct will upon the disintegration of their bodies go to the joyous higher realms and be born among the gods in Living on the Peak.
此善業人生彼處已，受樂不斷，恒常成就自身光明，五欲境界受於快樂。彼處有山名聚積崖，七寶諸樹以為莊嚴，滿彼山中。無量百千種種鳥眾，鳥有無量種種妙色莊嚴彼山，在彼山處出種種聲，行種種處，見則可愛。多有無量種種妙色，種種處行，無量形相，滿彼山中。又復更有流水河池，種種蓮花諸澗谷中，多有種種名憶念樹以為莊嚴，交枝為舍，種種花果皆悉具足。其山之量三百由旬，諸天子眾、諸天女眾處處多饒，普彼山中皆可愛樂。第一天眾所住之處。
4.C. -2117 “Once born there, their past engagement in positive actions will bring them the fortune of experiencing vast enjoyments. They will glow with their own natural light and be attached to the pleasures of the five senses. There is a mountain in that realm known as Heap in the Stream, on which grow trees made of the seven precious substances. The mountain is also full of supreme enjoyments, such as flocks of birds that frolic there with gracefully moving feet. 361 Displaying many different behaviors, plumages, and appearances, the birds number in the hundreds of thousands and present the most delightful spectacle. The mountain also abounds with wild animals in a variety of looks, colors, behaviors, and shapes, and everywhere are delightful waterfalls, rivers, pools, jungles, vine-covered houses, fruits, and flowering trees. The mountain is adorned with wish-fulfilling trees and measures three hundred leagues in circumference. The mountain is home to gorgeous and captivating heavenly beings —groups of gods and goddesses fill the surroundings. As they take in the mountain, they discover its vast and stunning forests and groves.
如是山中分分地處，彼處一切善分分處，七楞七廂皆有園林種種間雜。彼善分處有七種寶，彼七種寶各為一廂。一廂青寶光明遍至六萬由旬，如是光明一切虛空普遍青色。若天憶念欲上山時，天自普身以種種寶間錯莊嚴，在彼如是聚積崖山，行於如是青寶之廂，乘空而去。自身種種莊嚴諸寶，無有色光與山同色，皆作青色及青光明，與山平等。青色青光皆悉第一。聚積崖山，一廂如是青寶之色。
4.C. -2118 “The ground that surrounds the mountain is sparkling and formed from the seven precious substances. One slope of the mountain is made of sapphire, and the light that it projects reaches a distance of sixty thousand leagues. Wherever that light reaches, it lends a blue color to the sky. Adorned with different ornaments and raiment, the bodies of the gods are colorfully decorated with various precious stones and the like. Yet, when they travel through the sky to that particular face of Heap in the Stream, [F.18.a] all of their different colors are overpowered, and thus they all take on the same deep blue color. This is what happens on that one face of the mountain.
又復如是聚積崖山第二廂處皆是頗梨，若天種種莊嚴其身，種種間錯行於彼廂，乘空而去，舉身種種莊嚴諸寶無有光色，與山同色，謂頗梨色。光明亦爾，與山平等。彼天身光如入水池。
4.C. -2119 “A second face of Heap in the Stream is made of crystal. Gods adorned with many different ornaments and various colorful implements also go to visit that slope of the mountain, and when they do so everything becomes of the color of crystal. Thus, all their forms and features come to match the mountain.
又復如是聚積崖山第三廂處，悉皆是銀，色及光明所遍至處五百由旬，第一白光，見者甚樂。若何者天行於彼廂，乘空而去，其身種種莊嚴之色皆同白色，以彼山廂光明力故。
4.C. -2120 “A third face of Heap in the Stream is made of silver and radiates light across five hundred leagues. Perfectly white and dazzling, this slope of the mountain is stunningly beautiful, and when the gods come to visit, all their colorful ornaments and attire turn the same color. Perfectly white and brilliant, they all turn the same color as the mountain.
又復如是聚積崖山第四廂處，一切皆是閻浮那提真金為體，光色如日。彼廂光明其焰圓輪滿千由旬。若何者天行於彼廂，乘空而去，身亦同色。
4.C. -2121 “A fourth face of the mountain is made of gold from the Jambu River and shines on its surroundings like a splendid sun. The light from the mountain shines brilliantly across one thousand leagues, illuminating the sky with its radiance. When gods travel through or rest in the sky above this face of the mountain, they all take on the color of pure gold.
又復如是聚積崖山第五廂處，皆鉢頭摩真寶之色，一切普赤，光明遍至一千由旬。若何者天行於彼廂，乘空而去，身同赤色。彼天若著赤寶莊嚴，本赤色滅，百倍更赤。以彼寶廂光明力故。
4.C. -2122 “A fifth face of the mountain shines with a ruby light, thus lending a brilliant scarlet hue to all its surroundings as it shines across one thousand leagues. When gods come to this face of the mountain, all their many different forms become brilliantly red. [F.18.b] Any red jewels the gods may wear on their bodies will at that time become a hundred times more intense and precious. Such are the special qualities of that slope of the mountain.
又復如是聚積崖山第六廂處，皆是金剛真寶之色，其光遍至五千由旬，楞間色出如天虹色。若何者天行於彼廂，乘空而去，身亦同色。以是彼山光明力故。
4.C. -2123 “A sixth face of the mountain is the color of diamond, and its light reaches across a thousand leagues. Thereby the surroundings become bathed in millions of rainbow-like light rays. Due to the splendor of Heap in the Stream, the gods that visit this slope all become rainbow colored.
又復如是聚積崖山第七廂處，皆是七寶種種雜色，光明遍至百千由旬。若何者天行於彼廂，乘空而去，隨天之身諸莊嚴色皆悉更勝，隨種種衣其色轉勝。如是勝妙聚積崖山威德普勝。
4.C. -2124 “A seventh face of the mountain is made of the seven precious substances. When the gods go to this brilliantly colorful face of the mountain, their bodies become ornamented in many colors, as do their garments. The light radiating from this slope of the mountain also extends across a thousand leagues and thus projects a glorious brilliance on the surrounding environment.
若須彌樓妙寶山王而欲比此聚積崖山光明可愛、妙寶光明，百倍不及、千倍不及，至百千倍亦所不及。彼勝妙山如是威德。何以故？善業勝故，彼山光明亦如是勝。彼夜摩天淨戒勝故、善業勝故，以是勝因，是故彼山普勝可愛。
4.C. -2125 “Compared to Heap in the Stream, the splendors, joys, precious lights, and delightful jewel lights of Mount Sumeru, the king of mountains, cannot match a hundredth, or even a thousandth of the qualities of that mountain. Such are the delights of that mountain. Why is that? Because of the power of virtuous actions. The gods of the Heaven Free from Strife have previously engaged in extremely wholesome and pure actions, and those causal factors now make their surroundings exceptionally joyous.
又復彼山普真珠網，周匝遍覆，第一善淨、第一光明，一切天見皆得利益。彼真珠網如是覆山，甚為端嚴，有大光明。彼有大城名如意念，真珠瓔珞莊嚴殊妙，如是光明甚為廣博。多有無量種種諸鳥，名雜瓔珞，住彼網中。
4.C. -2126 “Moreover, on that mountain are areas that are draped with nets of pearls that are perfectly pure and splendorous. [F.19.a] These pearl garlands, which have arisen from past positive karmic actions, are decoratively arrayed so that the pearls rattle against each other, just as when a city has been decorated with nets of pearls during times of celebration. Where the mountain is festooned with such prodigious pearl nets, hundreds of thousands of flocks of different birds live.
若天放逸，行放逸時，彼鳥說偈教誡之言：
The birds call out to the careless and frivolous gods. For the benefit of these gods, the birds warble the following verses called ‘Detailed Appeals’:
種種業因故，今生此天身，得天不知法，後則心生悔。cf. Dhs.32.74-78
4.C. -2127 “ ‘Due to various karmic factors, The gods have attained their present lives.Yet, if they lack knowledge of the Dharma, They will later suffer torments.
此園林可樂，枝枸欄莊嚴，身生此處者，一切是善果。
4.C. -2128 “ ‘The forests, parks, Vines, and platforms, Here in the environment of this beautiful world, Are all the result of virtuous actions.
何人作何業，作業作善業，彼彼如是成，果亦如是得。
4.C. -2129 “ ‘Whoever in any way engages In beautiful karmic actions Will, in exact accord with those actions, Come to experience their results.
汝等天現見，下中上等樂，何人如業行，彼彼如是果。
4.C. -2130 “ ‘In terms of the gods, Their pleasures are also lesser or higher, In accordance with any action performed Having its own particular effect.
癡種種莊嚴，隨逐癡行人，彼為癡所迷，不見大怖畏。cf. Dhs.32.78-84
4.C. -2131 “ ‘Gods roaming due to delusion Are ignorant beings dressed in many garments. With their ignorant and highly deluded minds, They fail to see the great terrors.
若癡放逸者，不作自利益，喜樂種種欲，悕求種種果。
4.C. -2132 “ ‘The ignorant and careless Do nothing that benefits them. Yet, with lustful desires, They wish for many different results.
天為癡覆故，不造作諸業，若天愛雜果，彼天不持戒。
4.C. -2133 “ ‘Not engaging in proper actions, The gods remain deluded, While delightful results Disappear in great number.
譬如捨離燈，欲唯取光明，彼天亦如是，離因異求果。
4.C. -2134 “ ‘Thus, the gods abandon the lamp, While only watching its light. The god whose wishes accord with the result Is indeed a supreme holy being. [F.19.b]
若以因求果，彼則常受樂；無子果叵得，無燈豈有光。
4.C. -2135 “ ‘He who knows the nature of cause and effect Is destined for happiness. There can be no fruit without a seed, And how could there be light without a lamp?
無戒則無天，離智無解脫；若得解脫者，則無所悕望。
4.C. -2136 “ ‘Without discipline there are no higher realms, And how could there be a path to liberation without insight? If one is liberated, that is happiness; Protection comes from relinquishing desire.
若離欲愛者，慧則非我所；若業所得樂，一切是垢濁。
4.C. -2137 “ ‘Wisdom is liberation from the craving for pleasures — It is free from all possessiveness. Pleasures produced by karmic actions Are always polluted.
若得盡滅樂，一切不垢濁；不得盡滅樂，垢濁則不疑。彼復經百劫，境界不知足，cf. Dhs.32.84
4.C. -2138 “ ‘Remember that the ultimate Is always free from stains. Not even in a hundred eons Will people ever be satisfied by objects.
愛境界樂故，於樂不知足。若常近於欲，數數更增長，cf. Dhs.7.95
4.C. -2139 “ ‘For them pleasure depends on objects, And thus they can never be satisfied. Relying on objects, they constantly crave, And thus their desires multiply.
彼增長如毒，後時與苦惱。欲能為破壞，恒常是退因，cf. Dhs.7.96
4.C. -2140 “ ‘Increasing desire is like poison, And it is a wrong view. For those who are wise about decay, it is terrifying And in many ways always ends in downfall.
若不能捨欲，彼天甚懈怠。若知功德過，此是智慧相；cf. Dhs.7.97
4.C. -2141 “ ‘Unless those causes are abandoned, Those who are so blinded will fall in many ways. Knowledge of flaws and good qualities Is the characteristic of a wise person.
不知功德過，則為愚癡相。若知功德相，過亦如是知，cf. Dhs.15.43-44
4.C. -2142 “ ‘Not knowing what are flaws and good qualities Is the way of the ignorant. One must know good qualities to be just that, And the same applies to flaws.
真知功德過，恒常不離樂。善人知此欲，境界過功德；
4.C. -2143 “ ‘Understanding flaws and good qualities, One will always be destined for happiness. Understanding the flaws and qualities of objects Is what the gods should seek to achieve.
天云何捨智，受行樂境界？
4.C. - 2144 “ ‘How can the gods abandon insight, And instead rely on objects?’
彼如是鳥真珠網中，利益天故，已說此偈。
4.C. -2145 “Wishing to help, the birds that live among the pearl nets thus speak these words in order to render the gods such help.
又復彼山普光明輪之所圍遶，山上種種諸寶輪旋而纏遶之，種種光明如閻浮提虹色相似。若諸天等，見彼輪旋心生歡喜，則有輪旋遶身而生。彼一切天見一一廂，生希有心，有無量寶莊嚴天身。此一一廂遊戲受樂，以修種種勝善業故，如是受樂。
4.C. -2146 “Furthermore, the atmosphere around this mountain is adorned with numerous colorful, magnificent garlands. Thus, both the immediate atmosphere and the sky above are beautifully illuminated. Akin to the way the people of Jambudvīpa look at what is called the triple-colored ‘bow of Indra,’ 362 the gods on the slopes of this mountain enjoy the splendor of various jewel lights. [F.20.a] When the gods look at the individual faces of the mountain, they witness the extremely delightful, amazing lights of numerous jewels. Celebrating on each of these mountainsides, the exuberant gods experience the great joy arising from their numerous past actions.
又彼山中所有諸殿有四園林，如須彌樓。何等為四？一名端正莊嚴、二名峰林、三名甘露端嚴、四名種雜。此等名為四種園林。流水河池、妙蓮花等，種種澗谷有種種鳥，音聲微妙。諸樹花敷、樹鳥音聲皆悉可愛。枸欄重樓、種種堂殿，行行相應。有山名為一切布施，希有殊勝。到彼山已，次到彼林，如彼雲處遊行地處，如是天子共天女眾，受天五欲功德之樂。
4.C. -2147 “Just like Mount Sumeru, this mountain also supports forests: the four forests known as Beautiful Ornament, Joyous Play, Sunshine, and Beautiful Nectar. Likewise, there are parks, waterfalls, ponds, lotus groves, rivers, jungles, and caverns. Birds sing, colorful flowers bloom in the gorgeous trees, and the mansions and palanquin houses are all draped with garlands. Along with their retinues, the gods of Living on the Peak 363 come to that mountain and those forests to continuously enjoy divine substances, reveling in incomparable sense pleasures.
而彼樹林第一可愛，彼中一林皆是閻浮那提金寶，其葉皆是毘琉璃寶、妙蓮花寶、車璩色花。復次，第二林是白銀林，真金色葉。彼林之花有無量種第一善香，熏百由旬。彼天嗅之，既嗅香已，勝歡喜心。彼第三林是毘琉璃，其葉是銀，其花則有種種雜色，有種種香。彼第四林名種雜林，無量雜色，無量河池有妙蓮花，種種諸鳥種種音聲，百千功德具足而有。
4.C. -2148 “The four forests provide a supremely enjoyable environment. In one of the forests, the trees are made of gold from the Jambu River, their foliage is of beryl, and their flowers are ruby colored. Another forest supports silver trees with leaves of exquisite gold and many different flowers that emit perfect fragrances across a hundred leagues, bringing ecstatic bliss to the gods who smell them. [F.20.b] In the third forest, the trees are of beryl, their leaves are of silver, and they bear multicolored flowers with rich aromas. The fourth forest features a hundred thousand cascades, streams, ponds, and songbirds endowed with supreme qualities.
於彼林中種種音聲，如彼第二三十三天帝釋之王。如是彼處須夜摩天光明威力、功德具足，多有無量諸善業者於彼山中，多有無量百千天眾之所圍遶，而受快樂，種種境界功德具足。彼須夜摩大福德天第一神通、第一光明、第一勢力，自業所化，五欲功德皆悉具足，五欲境界皆悉可愛，六根受樂。彼處如是須夜摩天，彼天中勝，以善業故。彼山如是具足可愛。
The many different colorful songbirds can be compared to Śakra amid the gods of the Heaven of the Thirty-Three, for in terms of colors, powers, and splendor, the perfect qualities of the Heaven Free from Strife are exceptional. Because of the gods’ abundant engagement in virtuous karmic actions in the past, this mountain is now endowed with supreme splendor, and many hundreds of thousands of gods surround it as they enjoy the perfect qualities of manifold objects in numerous ways. That is to say, the gods in the Heaven Free from Strife are capable of supremely miraculous feats, and they possess exceptional powers. Perfect sense pleasures manifest due to their own past karmic actions, and they relish the five types of objects by means of their six blissful senses. The gods in the Heaven Free from Strife are magnificent, and their past positive actions are what allow them to enjoy the features of this mountain.
彼中有鳥，名一切時常歡喜鳥。彼鳥如是自業口語，悕望相應，而說偈言：
4.C. -2149 “Seeing the joyous gods, flocks of the birds known as permanently happy will warble in spontaneous melodies produced by past karmic actions, to accompany these delightful verses:
非智慧心念，亦復非悕望，唯業能與樂，樂由作業得。
4.C. -2150 “ ‘Attentive and intelligent individuals May have nine hundred wishes Yet fail to achieve those pleasures, Since karmic actions are the most powerful.
勝中復勝勝，可愛中可愛，持戒善果報，從丈夫作得。cf. Dhs.23.78
4.C. -2151 “ ‘What is magnificent and splendid, The greatest joy of all, Is gained as the effect Of the enaction of beautiful discipline.
境界門搖動，如曲河下流，若能調御心，彼天是樂器。cf. Dhs.11.59
4.C. -2152 “ ‘Like the ebb and flow of a river, [F.21.a] The objects of beings transform. Those who tame their minds to transcend this Gain the fortune of divine bliss.
自作福德業，自身而修行；或受苦受樂，自身如是受。cf. Dhs.31.27
4.C. -2153 “ ‘Merit is produced by oneself. We are our own creator. Thus, both pleasure and pain Are experienced by oneself alone.
造作惡業者，自身則如怨，身善如善友，如是身自行。cf. Dhs.15.45-46
4.C. -2154 “ ‘Those who always commit evil Are their own worst enemies. But those who do good Take care of themselves like a friend.
如河流之速，身轉變亦爾，是故應作福，無垢淨持戒。cf. Dhs.31.28
4.C. -2155 “ ‘Those who train With the constancy of a river And delight in discipline Attain merit that is of stainless splendor.
若意樂不善，常憙境界樂，猶如大闇處，作不饒益行。 cf. Dhs.15.47-48
4.C. -2156 “ ‘Remaining within a great expanse of darkness, Those who do what is meaningless And take delight in the unwholesome Will become highly obsessed with objects.
喜樂境界動，常隨順欲行，有此非法意，彼則受苦惱。
4.C. -2157 “ ‘Those who always pursue their desires, Based on an unstable fondness for objects Such that no Dharma remains in their minds, Are people destined for suffering.
諸苦是魔業，法樂普周遍，如是苦樂相，智者如是知。cf. Dhs.15.73
4.C. -2158 “ ‘Among pleasurable objects Lies suffering —Māra’s domain. Knowing this truth, one should understand The characteristics of pleasure and pain.
若心求樂者，隨順正法行；若有悕望苦，彼心行非法。cf. Dhs.33.43
4.C. -2159 “ ‘Those wishing for happiness Should practice the sacred Dharma. Thereby, clinging to suffering Is said to be a function of that quality. 364
非因不得樂，種種苦皆然，苦樂因差別，爾知自利行。cf. Dhs.33.44
4.C. - 2160 “ ‘There are many kinds of suffering, And happiness is not uncaused. Pleasure and pain are different. Therefore, take care of yourself and practice the Dharma.
若無量分別，則有無量種，彼一切業果，如是得生死。
4.C. -2161 “ ‘People’s many thoughts, And their many different lives, Are all effects that arise Due to past karmic actions.
若不愛樂法，一生身空過，法能將到天，行法者得樂。cf. Dhs.31.29-33
4.C. -2162 “ ‘Those who have no concern for the Dharma Live lives that are devoid of any positive effects. The Dharma leads to the higher realms, And those practicing the Dharma are happy.
若法救護者，此如是善足，離法者非善，必定入地獄。
4.C. -2163 “ ‘The power to attain all this Is an effect determined by the sacred Dharma. Those who do not uphold the Dharma Descend into the hells.
好人寧身死，而不行非法，若捨離法者，生死常轉行。
4.C. -2164 “ ‘There, dying is the best that can happen, Not karmic ripening in the form of a body. Those who give up the Dharma Forever roam in cyclic existence.
離於法眼者，為癡覆於心，樂虛妄無利，如病眼看樂。
4.C. -2165 “ ‘A mind that lacks the eye of the Dharma And is oppressed by dullness [F.21.b] Is like rain falling on the desert — It is futile and leads to no happiness.
法芽意如田，無心則不生，若持戒意鈍，專行於非法。cf. Dhs.31.33
4.C. -2166 “ ‘The sprouts of Dharma do not grow In the field of a mind that lacks attention. A mind that is foolish by nature Takes pleasure in engaging in non-Dharma.
依非法道已，不善使令行，久轉行生死，為心所疲惓。cf. Dhs.11.60
4.C. - 2167 “ ‘Taking the path of non-Dharma, People engage in what is unwholesome. Driven by the mind, They roam in cyclic existence for a long time.
此心念念中，無量種轉行，其體甚輕動，如幻乾闥婆。cf. Dhs.11.61
4.C. -2168 “ ‘Moment by moment, The mind jumps from one thing to another. Fickle by nature and essentially untamed, It appears like an illusion or a gandharva.
彼心有繫縛，謂智慧持戒，不縛有大力，無量種種轉。cf. Dhs.11.62
4.C. -2169 “ ‘Those who control their minds and consciousness Are considered to be people with self-control. It is the great force of unwholesome ties That causes beings to roam in numerous ways.
境界欲樂多，為愛使令行，是故誑惑天，令行放逸行。cf. Dhs.6.130-131
4.C. - 2170 “ ‘Desirous and overwhelmed By craving for objects, The gods are thus deceived And become driven by carelessness.
不覺知終退，命終必破壞，一切無常動，盡時必失樂。
4.C. - 2171 “ ‘In this way, living beings are crushed and go astray, Yet they do not realize that. Subject to destruction and exhaustion, All pleasure is impermanent and fluctuating.
一切天上樂，癡天不覺知，癡愛放逸行，如是喜樂樂。
4.C. - 2172 “ ‘Happiness will always change, Yet the dull do not see that Because of craving, dullness, and carelessness, And also their enjoyable experiences.
天眾愚癡故，常輪轉生死，先無後時有，已有後還無。cf. Dhs.8.62
4.C. -2173 “ ‘The gods are stupefied, And thus they roam from existence to existence. Having disappeared, they reemerge, And that existence too will change.
天當必定退，世間法如是，唯有智慧者，不著世間樂。
4.C. -2174 “ ‘The gods all live based on factors That will eventually cause them to fall.’
如是彼鳥行彼山中作如是說，與種種法和合相應。若天先曾已於多世行善業來，聞彼鳥語，心念攝受。若未多世，一、兩世來行善法者，雖聞鳥語，乃至一句而不覺知。是故應當勤行精進，常作利益，修行智明，除此已外，無如是救，無如是藥。此智能遮一切惡道，乃是第一樂之種子。智者應當心樂正法，正念思惟而修心意。若修意者，是則具有如是功德和合相應，次第乃至到於涅槃。
4.C. -2175 “In this way, the birds convey many points of the sacred Dharma to the gods who roam on that mountain. Those among the gods who in the past engaged in wholesome deeds will understand what the birds are saying and keep it in mind. Yet those who did not previously practice the Dharma will not understand even a single word. Therefore, those who wish to benefit themselves and others must make ample efforts to increase the light of wisdom. Nothing else can save, heal, [F.22.a] and liberate beings from all the lower realms. Wisdom is truly the seed of supreme bliss. Those who rely on, contemplate, and venerate wisdom will gain insight endowed with many qualities and will thus be certain to attain the final transcendence of suffering.
若天聞彼鳥音聲已，於須臾間暫息放逸。又復彼天於山園林無量眾寶光明峰上，彼天山中五欲功德種種和集，嬉戲遊行，多種受樂。乃至可愛善業和集，一切盡已，彼處復退，如業而行，生於地獄、餓鬼、畜生。
4.C. -2176 “The gods who roam carelessly may comprehend the statements of the birds, and their carelessness will be pacified for a moment. Afterward, however, they will continue to enjoy their sense pleasures, reveling in joyous forests and parks and upon bright summits studded with numerous jewels. This will go on until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. At that point they will fall and enter a new existence, taking birth in the realms of hell beings, starving spirits, or animals, in accordance with their karmic actions.
有生人中，彼於一生常受快樂，身得自在，不屬於他，第一大富，心常愛智，第一勝色端正具足，為一切人之所樂見，為一切人之所敬重，生於可愛富樂國土或在城內或多人處，親舊兄弟之所供養，若王、大臣，其心正直，隨順法行，正見不邪。彼餘業故。
4.C. -2177 “Those who do not take such births may instead be born with the general lot in life of a human. In that case they will always be happy. They will not be subject to the commands of others but be able to do as they please. They will possess great wealth, be insightful, and have tremendous joy, supreme qualities, and perfect bodies. Everyone will treat them with affection and hold them dear, seeing them as delightful and agreeable. They will be served and adored by everyone, and they will be born in a pleasant location, in a marketplace, or in a city. They will be served by their families, companions, and friends. They will become kings or ministers, or sincere upholders and followers of the Dharma, who possess the genuine view. Such are the effects that accord with their karmic actions. [B47] [F.22.b]
