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.
觀天品之十九(夜摩天之五)
牟修樓陀夜摩天王如是呵責，既呵責已，復共無量百千天眾，皆悉從彼赤優鉢羅相隨而出，向餘山峯。其峯名曰一切觀察，五百由旬，七寶莊嚴，流水河池，園林眾華、鳥眾莊嚴，有無量種功德具足。牟修樓陀夜摩天王為欲遊戲受快樂故，上彼山峯。
4.C. - 2313 “In this way, Musulundha will instruct him with great sincerity about the Dharma. Once he has delivered his instructions, Musulundha and a retinue of thousands of gods will leave the red water lily and go to a mountain peak known as All Worlds. Made of the seven precious substances, this peak measures five hundred leagues and is full of the most wonderful waterfalls, pools, lotus ponds, forests, parks, flowers, and flocks of birds. All the major and minor parts of the mountain are replete with excellent qualities. As Musulundha arrives there, he will joyfully amble among the mountain’s numerous exquisite cascades and pools.
一切觀察妙寶山峯種種可愛，所謂其根有妙水池名為愛見，圍遶山峰。於彼池中，有名角峯，出在水中，七寶為節，節如臂釧。彼七寶節有勝光明，狀如竪臂，五百由旬。又其頭上七節枸欄，周匝而有，所謂七者：一、金枸欄；二、銀枸欄；第三枸欄是毘琉璃；第四枸欄則是青寶；第五枸欄則是車璩；第六枸欄，赤蓮花寶；第七枸欄，金剛妙寶。如是諸寶以為間錯，有如是等妙寶枸欄而圍遶之，周匝端嚴甚可愛處。多有天眾、多天女眾第一妙色，可愛音聲，如是莊嚴，如是殊妙。
4.C. -2314 “The five hundred leagues of this mountain, All Worlds, feature the following delights. At the base of the summit lie a group of pools called Joyous to Behold. These pools surround the summit, which looms like an elephant’s tusk in the center. [F.37.b] Also, all around the mountain stretch plateaus of the seven precious substances that illumine the summit in the most magnificent way. Extending from the summit as if they were its shoulders, seven ornamental terraces protrude from the mountain five hundred leagues above the divine world. The terraces are respectively made of gold, silver, beryl, sapphire, pearl, ruby, and mother-of-pearl, and they are filled with vast and exquisite parties of joyous gods and goddesses. Seeing and hearing them is enrapturing, and they shine brilliantly as they are adorned with the finest jewels.
爾時，天王牟修樓陀共多天眾、多天女眾，乃至無量百千之眾，如是共到一切觀察山峰之所。既往到已，見彼山峰諸天眾已，而說偈言：
Musulundha, ruler of the gods in the Heaven Free from Strife, hastens to this mountain surrounded by many hundreds of thousands of gods. As he surveys the billions of frolicking gods, he will speak these words:
夜摩一切處，此高如舉臂，恒於一切時，多饒諸天眾。cf. Dhs.32.85-90
4.C. -2315 “ ‘Above the entire world of the Heaven Free from Strife, All this appears like lofty shoulders. This mountain called All Worlds Is always honored by the other worlds of divine beings.
光明端正山，七寶所莊嚴，有清淨流水，有蓮花池遶。
4.C. -2316 “ ‘This supreme, dazzling mountain Appears resplendent and endowed with jewels. Here are found rivers of the most pristine water, As well as lotus pools.
園林甚可愛，多饒諸鳥鹿，此峯池中出，極高穿虛空。
4.C. -2317 “ ‘In joyous forests and parks Live birds and wild animals. This delightful mountain with its grand caverns Reaches high into the sky.
此處天常樂，天鬘自莊嚴，歌舞心歡喜，天女極甚多。
4.C. -2318 “ ‘Here the gods always dwell Adorned with garlands of divine substances. All of these gods Celebrate with song and dance.
五樂音可愛，覩者心樂見，此峰甚可樂，周匝光明圍。
4.C. - 2319 “ ‘Joyfully the gods make their appearance To the music of the five heavenly instruments. This summit of great joy Is covered with splendorous garlands.
以所作善業，三種持戒因，天眾依此峯，遊戲受快樂。cf. Dhs.32.90
4.C. -2320 “ ‘This beautiful place of positive actions [F.38.a] Endowed with threefold qualities Is everywhere inhabited By congregations of playful gods.
我久依此峯，遊戲受諸樂，此是欲樂地，善業之所化。
4.C. -2321 “ ‘We too shall stay there And enjoy numerous delights. This place is there for the enjoyment Of those in pursuit of pleasure.
此處凡癡天，有已退今生，放逸行眾生，如羊屠者殺。 cf. Dhs.4.56
4.C. - 2322 “ ‘Throughout death, transmigration, and rebirth The gods remain childish. Ruined by carelessness, sentient beings Are led away by the butchers of the Lord of Death.
自死不覺知，如羊不怖畏，若天覺知死，不應行放逸。cf. Dhs.4.57
4.C. -2323 “ ‘They will surely and certainly die, And yet, like cattle, they are unaware of it.’
牟修樓陀夜摩天王如是既見一切觀察妙山峯已，見多無量百千億數那由他天、諸天女眾種種境界，心意受樂。諦見諸天業果報已，復觀諸天行放逸行，為愛所漂，未知厭足，諸欲熾火之所燒然。既見如是愚癡天已，心生憐愍，已為說偈。復更前入一切觀察山峰之中。
4.C. -2324 “As he sees the summit of All Worlds, Musulundha will speak these verses out of compassionate love, noticing the many billions of ecstatic gods and goddesses who fill the realm. He notices how totally attached to objects they are and how they fail to see the truth of the way karmic actions have consequences. He sees that they are bound by the chains of careless craving, and thus scorched in the flames of burning desire. Once he has spoken those words, he will then advance into the realm of All Worlds.
自業受樂，定業所牽，心搖動故。復與百千諸天女眾，如是相共入彼樂處。彼處舊天既見天王牟修樓陀，即便奉迎，有住空者、有以眾香自塗身者、有在鳥背堂中住者、有共天子而前奉迎牟修樓陀夜摩天王乘空行者、有作五樂音聲迎者，如是種種異異莊嚴，各各奉迎牟修樓陀夜摩天王。
4.C. -2325 “Since the consequences of karmic actions are certain to be experienced, Musulundha partakes of the resultant experiences of joyous excitement. Thus, escorted by many hundreds of thousands of gods, he will enter amid the celebrations in the parks and settle on the mountain peak. The gods on that mountaintop possess the five sense pleasures and are therefore all happy, sustained by the food of joy. When they see Musulundha, ruler of the Heaven Free from Strife, some will fly up into the middle of the sky, others will put on numerous garlands and ointments, still others will travel through the sky within chariots that are like birds, and some among his female partners will come to attend on him. To the accompaniment of music of the five types of instruments, troupes of goddesses will form around him in passionate yearning. [F.38.b] Adorned with numerous kinds of ornaments and costumes, they will approach the king as he arrives.
爾時，如是一切天等在上空中，以諸花香皆悉下散牟修樓陀夜摩天王，散已前近。復有餘天以金樂器出妙音聲，并復歌讚，亦復前近牟修樓陀夜摩天王。復有餘天手執花鬘，彼花之香，聞者欲發，住在空中，天風所吹，其衣搖動，漸漸前近牟修樓陀夜摩天王。復有餘天住虛空中，妙聲讚歎牟修樓陀夜摩天王，漸漸前近。有如是等無量異天，種種異異殊勝莊嚴，有種種色——以作業時有下中上，色莊嚴等亦復如是有下中上——一切皆向牟修樓陀夜摩天王各各奉迎。爾時，如是一切天眾皆悉讚歎牟修樓陀夜摩天王，迎已俱到一切觀察山峯上已。
Still other gods will scatter a shower of heavenly fragrant flowers that never wither on the path where the ruler of the Heaven Free from Strife strides. Some gods will play golden great drums, lutes, earthen drums, and cymbals, and others will sing melodious songs as they welcome Musulundha, ruler of the Heaven Free from Strife. Some goddesses will come forth with wine that has the most sumptuous flowery fragrance. Casting glances at him, they will also proffer garlands of divine substances, while their garments flutter in the breeze as they travel through the sky to receive the ruler of the Heaven Free from Strife. There are also gods who will ascend into the open sky to receive Musulundha, ruler of the Heaven Free from Strife. Thus, according to their individual karmic actions that may be inferior, intermediate, or extraordinary, the gods will come forth to present offerings to the ruler of the Heaven Free from Strife, each one of them adorned with numerous ornaments, garments, and designs. As the king of the gods receives the praises of the gods in this way, he arrives on the summit of All Worlds.
天王力故，諸欲功德，五境界樂有無量種，一切增長，以善業故。爾時，天主牟修樓陀共諸天眾在於園林妙蓮花池，成就無量種種諸欲，漸次更上一切觀察山峰之上其餘地處。
4.C. -2326 “Upon his arrival, the king of the gods will be exhilarated by what he sees, and thus he will experience the pleasures of the beings in this land that is filled with sense pleasures. All the incomparable divine substances will keep increasing day by day, due to the power of these beings’ past positive actions. As he experiences the numerous pleasures of the forests, parks, pools, and lotus groves, the ruler of the Heaven Free from Strife will rejoice upon the summit of All Worlds together with the playful gods. [F.39.a]
既到彼已，善業力故，即便得見惡道門開，見有天女時至欲退。彼欲退故，先九相現，所謂：一者皮緩太軟，以其皺故。二者身動。以身動故，頭上著花，離散墮落。復有第三退相已現，謂：著赤花在頭則黃。復有第四退相已現，謂：有風來吹其衣服，無縷之衣則如縷成，如人衣觸。復有第五退相已現，謂：空中飛則生疲倦，地行亦爾。復有第六退相已現，謂：身汗水本清，今濁。復有第七退相已現，謂：至樹下取花取果，樹枝則舉高不可得，則不能取。復有第八退相已現，謂：天子來共行欲者，則見天女色醜無媚。復有第九退相已現，謂：有風來散其頭髮，令不柔軟，觸則麁澁。此退相現，天數十日，於人中數經二千年，猶故不退。
4.C. -2327 “As for the goddesses there, they have taken such a birth among great congregations of gods by virtue of the power of their past positive actions combined with the manifestation of unskillful means. When the time for their death and transmigration draws near, the following early signs of their impending death will be observed. Their breasts will dry out, they will become wrinkled, all the flowers that adorn them will wither upon touch, and even the red flowers that they bind to their heads will become yellowish. A further sign of their approaching death and transmigration is that they will be unable to walk properly. Other such signs are that the wind will tussle their garments, and their unwoven fabrics will now become woven instead and will feel coarse to the touch. Another sign of the death and transmigration of a goddess is that she will become fatigued when flying through the sky. Perspiration will appear on her skin. Her bright luster will become darkened. It is also a sign of death and transmigration that when, for example, she reaches out to pick the flowers or fruits of a tree, they will suddenly move far away and she will be unable to touch them. Also, when the gods listen to her, although they used to desire her, they now lose their lust for her, and instead they will see her as physically unattractive. As a further sign of her death and transmigration, a goddess’s hair will also be tussled by the wind and become stiff. Reckoned in human terms, the above signs of death last for a thousand years, but they take ten days according to the gods’ own calculation. After these have appeared, the signs of the death and transmigration of these divine beings will manifest with double force and then they will die. [F.39.b]
彼退天女復有二種退相現已，則到退時。所謂一者：欲心則多，不能暫住。所謂二者：在遊行地，地不柔軟，下足不容，舉足不起；獨不能住，喚餘天女言：我煩悶，共我住此。
4.C. -2328 “The gods who are always extremely attached to pleasure experience the following signs that they are about to pass away. When they walk on the ground it feels unpleasant, and it no longer yields to their steps and bounces back when they lift their feet. They will find themselves alone without any goddesses for companionship.
彼退天女又復更有退相已現，所謂相者：脣動不住，無語因緣而動不止。彼退天女又復更有退相已現，所謂相者：先來歌舞，音聲皆忘。本始生時歌舞音聲無有教者、不從他學，以善業故自然皆知；如是退時，善業盡故，一切皆忘。
Moreover, at that moment there are some other fore tokens of imminent death. For example, against their wishes the ground will shake. Another omen of death and transmigration is that they will forget their playful songs and they won’t see anyone who can sing them correctly. The performances of dance and song that the goddesses otherwise know so well due to their unique karmic actions will now end and be forgotten.
彼退天女又復更有退相已現，所謂相者：若前往近蓮花池水、若河流水，則於水中見欲生處，隨於何道欲生之處見彼身像。
Another related sign of death and transmigration is that whenever they go to a lotus pool, pond, or stream they will see their future birth reflected in the water.
彼退天女又復更有退相已現，所謂相者：身著莊嚴，若是瓔珞、若是釧等，一切皆重。
An omen of immediately impending death is that their bracelets, necklaces, and side ornaments will begin to feel heavy.
彼退天女又復更有退相已現，所謂相者：隨何處坐，坐處皆變。若坐金處、若毘琉璃、因陀尼羅如是等處，彼一切寶皆變為木。
Another such sign is that the colors of their fine seats will fade, and whether they were made of gold, beryl, or sapphire, they will now turn into wood.
彼退天女又復更有退相已現，所謂相者：本見地等，今見皆異。
Yet another sign of imminent death is that they will misperceive those ponds that have just manifested.
彼退天女又復更有退相已現，所謂相者：普身一切皆悉汗出。
When perspiration drips from their body, just as it does with humans, it is a terrifying fore token that the time of death has come.
如此人中又復更有退相已現，所謂相者：眼見天眾，一切旋轉，如見輪轉，不見天身。一切諸根不樂境界，心作是念：我今無救。命欲盡故，於欲生處，如生處見、如彼色見。如前所說，彼退天女命盡退時，後念命盡，心生中有。
Another omen of death is that all these gods will become dizzy. [F.40.a] They will feel wobbly and discombobulated as when a person has been spinning on a wheel. That experience will be detrimental to all their faculties, and thus the gods will become joyless and perceive only distressing sights. As karmic actions are what maintain their life force, when the time for taking birth elsewhere has come, the gods will begin to perceive things in accord with their future birth, just as mentioned before. The goddesses will also experience the intermediate existence in a similar fashion due to their passionate minds.
牟修樓陀夜摩天王如是見彼天女退已，生厭離心，既見天女如是退已，而說偈言：
When Musulundha observes in this way how they die and transmigrate, he feels intense weariness. Seeing how the goddesses suffer a terrible downfall, he will speak the following verses:
婦女縛世間，誑令長諍懟，非法能壞法，是一切過處。cf. Dhs.9.79-80
4.C. -2329 “ ‘Women tie down the world; They deceive and they cause fighting to increase. They are a constant source of the flaws That bring unvirtuous downfalls.
為女欲所使，此天處被縛，彼死軍來到，破壞而將去。
4.C. -2330 “ ‘Men are caught and controlled By their attachment to women. This is how the armies of the Lord of Death Can wreak devastation so vehemently.
女以種種戲，巧誑惑男子，能令後時退，如自業而去。
4.C. -2331 “ ‘With their flirting, winking, and the like, Women deceive deluded men. Only due to their share of karmic results Can they for a while escape the Lord of Death.
蓮花園林山，若河若谷中，多種戲樂已，天女然後退。
4.C. -2332 “ ‘At lotus ponds, in parks, and by rocks, Rivers, and washing places, Women play numerous games That all end abruptly in misery.
天女必定退，必定愛離別；丈夫如是見，猶行欲不止。
4.C. -2333 “ ‘Although death is certain And separation unavoidable, People nevertheless remain Controlled by their desires.
能令世間失，能多增長愛，為此婦女縛，不可得解脫。cf. Dhs.9.80
4.C. -2334 “ ‘Again and again, the world Is destroyed by craving. The fetters of women Are like a great and unbearable wound.
欲染縛最大，能縛此世間，種種異思量，更無如是縛。cf. Dhs.9.81
4.C. -2335 “ ‘The actual workings of lustful desire Are what hold the world captive. Thus, by endeavoring to do otherwise, One will discover this when one investigates it. 378
無量種欲箭，傷天者何去？女欲使令汝；破女已得勝。cf. Dhs.9.82
4.C. -2336 “ ‘Again and again, the arrows of desire Hit their target unopposed. Ruled by the desire for women, One hands victory to others.’ [F.40.b]
牟修樓陀夜摩天王如是觀察，於退生畏。欲退天女無有方便可救令脫。觀察普遍無量種門，決定退已，復觀餘天五欲功德，受種種樂，於退不畏，如畜相似，作是思惟：云何彼天死時臨到而不怖畏？
4.C. -2337 “Thus speaks Musulundha, ruler of the Heaven Free from Strife, having seen all this and being unable to stop the terrors of death and transmigration. He sees how everyone is bound to change and how, nevertheless, the joyous and playful gods with their numerous sense pleasures still fail to realize the terrors of death and transmigration. Understanding how in this way they are just like cattle, he thinks, ‘Alas, how can they be so near to death, and yet not be terrified!’
如是念已，自心生怖，而亦不能為他天說。何以故？非時說法，令法輕故。而彼餘天境界受樂，樂境界故，如是非時，不可為說。牟修樓陀夜摩天王念死畏已，隨順彼天猶共戲樂，復無量種遊戲受樂。
4.C. -2338 “With this thought, he becomes terrified, and yet he cannot make the others understand the horrors of death and transmigration. Although there are many reasons to teach them about their inappropriate objects and situations, all the gods believe their objects are perfect. Their minds are so absorbed in them that there is no proper occasion, and thus he is unable to introduce the gods to the Dharma. Therefore, while terrified inside, he outwardly engages in abundant joyous games and celebrations so as to make the gods follow him.
在於如是一切觀察山峯之中，多有種種妙好園林及蓮花池，共諸天眾遊戲受樂。六種愛身喜樂境界，於彼園林蓮花池等無量種處，迭互歌舞共飲共食，若觸香味。
4.C. -2339 “And so, at the summit of the world the gods and goddesses live in their exceptionally delightful lotus groves, flower meadows, and parks, where they remain intoxicated in each other’s company. Engaged in that single pursuit, their craving for all the delightful objects there continually increases. In this way, they enjoy the forests, parks, ponds, and landscapes, as they sing songs and drink nectars that have exquisite fragrances and consistency.
如是受樂聞歌音聲甚為可愛。如是受樂，到彼山峯枸欄之所遊戲而行。彼枸欄者是毘琉璃，諸天入中，其身光明一切皆失。彼寶莊嚴，彼毘琉璃寶光明故，皆同一色，所謂青色。諸天既見皆同青色，生希有心，迭互各各如是說言：如我先見多種殿來、百千殿來，初未曾見如此山峯毘琉璃寶如是光明。
4.C. -2340 “While singing a variety of songs and enjoying themselves in this way, the gods will at some point come to the central terrace of the mountain and will notice that this terrace is made of beryl. At that moment, a transformation of the gods will take place. [F.41.a] All of their many different gems will turn blue due to the light that shines from the beryl. It causes everything to turn blue —everything there turns completely blue. When the gods notice this extraordinary blue color, they will be filled with amazement and exclaim, ‘We have seen hundreds of thousands of chariots, but this beryl light is unlike anything that we have seen before! What is it that gives this mountain such splendor?’
爾時，此天如是說已，即諸天中有一舊天，向餘一切後生諸天如是說言：如我次第傳所聞來，今為汝說，以何因緣，如是光明？曾於過去久遠世時，兜率天王下閻浮提，誠心供養正遍正知。供養佛已，來過此處一切觀察山峯之中，以心憐愍夜摩天故，故留一珠。
4.C. -2341 “At that time, a god among them will say, ‘Listen carefully to this account that I have heard concerning the causes of this. Regarding the splendors of this great blue light, I have heard the following. When in the past the king of the Heaven of Joy, Praśānta, descended to Jambudvīpa to worship the perfect buddha Kāśyapa, he inserted a jewel among the beryls here at the summit of All Worlds in order to amaze and delight the gods.
此夜摩天見珠光明，諸夜摩天知業果報有輕有重，則離慢心。若夜摩天行於非法，見此珠已，知夜摩天與兜率天有勝有負，心如是知：我於今者成就何樂？我樂光明色量形相於兜率陀則為微劣，壽命亦劣，地處亦劣，業果亦劣。彼諸天等見彼寶珠勝光明已，則生第一勝歡喜心。若放逸行，則離慢心；若隨法行，增長彼法。以此因緣，兜率天王留珠在此。
The splendor of that jewel made the gods of the Heaven Free from Strife understand how karmic effects may be either heavy or light, and their pride was crushed. In that way, they came to possess the essence of the Dharma. Based on seeing this jewel, the gods of the Heaven Free from Strife understood how the gods of the Heaven of Joy are greater than them. They realized how their own happiness is minor when compared to the happiness of the gods of the Heaven of Joy, and how their own lights, colors, and shapes, as well as their powers and realms, are extremely insignificant in comparison. In the course of these events, they became enraptured by watching the splendor of this jewel. [F.41.b] Those among them who were careless became free of their infatuation. They became true followers of the Dharma, adhered to the Dharma, and, in the future, they kept following the Dharma in better and better ways. For those reasons, the ruler of the Heaven of Joy inserted the jewel.’
爾時，諸天從宿舊天聞是語已，則生第一勝歡喜心，於彼寶珠生希有心，意樂欲見。彼一切天相共在彼一切觀察山峯之中，求覓彼珠。以求覓故，一處見之，有一百倍勝光明出，能覆餘珠，令使不現。被覆未開，猶尚如是，何況不覆。所謂覆者：夜摩天珠覆蓋如是大光明珠。彼夜摩天却餘寶珠，出此一珠，時夜摩天見此一珠所有光明，心則離慢。
4.C. -2342 “The great gathering of gods will listen to these words of this god with tremendous appreciation and then, in amazement, go looking for the jewel at the summit of All Worlds. There they will find it, radiating light that is a hundred times brighter than other gems. This jewel shines even brighter than other very bright gems, so what need is there to mention lackluster gems? Hence, the gods will abandon all the luminous and splendid jewels that are found in the Heaven Free from Strife and now only be preoccupied with this one jewel, which remains resplendent, spreading its light across a thousand leagues. Its light outshines all the jewels of the gods in the Heaven Free from Strife. Just as the rising sun shines brighter than all the planets, stars, and other celestial bodies, so this jewel shines brighter than all other gems within the Heaven Free from Strife. Witnessing such splendor, the pride of the gods is pacified. Humbled by its overpowering light, the gods will now look at this one jewel only.
又夜摩天自身所有一切光明皆悉不現。復觀彼珠，其中則有金書文字，字有偈言：
They will then notice these verses that liberate beings from attachment, written in letters of pure gold:
清淨無垢濁，常隨順法行，彼不放逸故，恒常受快樂。
4.C. -2343 “ ‘Those who stay clear of carelessness And always pursue actions Purified of defiling stains Will find constant happiness.
若樂若苦惱、若老若少年、若大姓小姓，死王皆能殺。cf. Dhs.5.132-148
4.C. -2344 “ ‘The happy as well as the downcast, The old, the mature, and also the youthful, Are all crushed by the Lord of Death. 379 [F.42.a]
若端正若醜、若大力小力、若獨若有主、死王皆能殺。
4.C. -2345 “ ‘The attractive as well as the ugly, The powerful and also the powerless, And also the helpless and the vulnerable Are all crushed by the Lord of Death.
若王若僮僕、若俗若出家、若堅若軟者，死王皆能殺。
4.C. -2346 “ ‘Kings as well as slaves, Monastics as well as householders, The rough as well as the gentle Are all crushed by the Lord of Death.
若富若貧窮、若功德若無、若男若女等，死王皆能殺。
4.C. -2347 “ ‘The wealthy as well as the poor, The educated as well as the uneducated, Women as well as men Are all crushed by the Lord of Death.
若行若在家、若水中若陸、若在山峯住，死王皆能殺。
4.C. -2348 “ ‘Travelers as well as those who stay at home, Along with those living by the water, on the plains, And in the high mountains, Are all crushed by the Lord of Death.
若睡若[宋-木+悎]寤、若食若不食，能歷亂世間，死王皆能殺。
4.C. - 2349 “ ‘Those awake and those asleep, Those who are eating and those who are resting Are all crushed by the Lord of Death, The destroyer of the entire world.
若在下在上、若在傍廂住，時輪無障礙，死王皆能殺。
4.C. -2350 “ ‘Those who live on the ground and those who live in mansions in the sky, In this wheel of time, Are all crushed by the Lord of Death. 380
若吉若不吉、若法非法行、若病若不病，死王皆能殺。
4.C. -2351 “ ‘The fortunate and the good, Killers as well as religious people, The sick and the fit Are all crushed by the Lord of Death.
若惡者善者、若慳若不慳、若放逸若不，死王皆能殺。
4.C. - 2352 “ ‘The fierce and the benevolent, The wealthy and the miserly, The careless and the careful Are all crushed by the Lord of Death.
若地獄餓鬼、若畜生若人，大力不休息，死王皆能殺。
4.C. -2353 “ ‘Hell beings and starving spirits, Animals and humans,The strong and the happy Are all crushed by the Lord of Death.
若欲界諸天、若色界天等，彼天悉大力，死王皆能殺。
4.C. -2354 “ ‘Gods in the realm of desire And in the realm of form Are all helplessly destroyed By the Lord of Death.
若無色界天，三摩跋提生，彼天悉大力，死王皆能殺。
4.C. -2355 “ ‘The gods with and without form, Born from practicing the attainments, Are all powerlessly and helplessly Crushed by the Lord of Death.
有生皆無常，一切必破壞，一切有為法，破壞則不疑。
4.C. -2356 “ ‘Everything whatsoever that is conditioned Will always end up being destroyed. Nowhere is there to be seen anything conditioned That is not subject to destruction.
見死力如是，若見欲過患；見愛染語已，則離生死海。
4.C. -2357 “ ‘Knowing these powers of the Lord of Death, [F.42.b] You must free yourselves From the flaws of desire, the deceptions of craving, And attachment to the ocean of existence.
初時有味堅，貪著欲境界，由之入地獄，猶如蛇舌舐。
4.C. -2358 “ ‘These happy experiences Are the causes of the hells. The changing nature of these pleasant objects Is like a snake in its fickleness.
見此處退已，知死王大力，心則善調伏，知心有此過。
4.C. -2359 “ ‘Understanding all this suffering, You must properly train your mind, Which is powerless against the might of the Lord of Death And which keeps the world circling.
園林山等中，若在堂中住，一切天皆退，為時火所燒。
4.C. -2360 “ ‘From their forests, parks, and rocks, And all of their palaces, The gods will all fall without exception, Burned by the fire of time.
若為境界覆，癡故放逸行，愛羂縛此天，將入惡道去。
4.C. -2361 “ ‘The careless and deluded Will keep being fooled by objects. Thus, bound by the tight noose of craving, The gods will fall into the lower realms.’
時彼諸天大毘琉璃寶珠之中，見彼金書偈句字已，讀已、聞已。若天心有善種子者，見聞是偈，暫生厭離。若迷境界愚癡之天，雖亦見聞，猶著境界嬉戲遊行，受五欲樂，心不生厭。
4.C. -2362 “When the gods hear these verses at the great beryl stone, those of them whose minds are accustomed to virtue will develop great sadness. However, those who are fooled by objects will, due to their delusion, again become excited by their objects and enjoy them.
時彼諸天既見寶珠如是光明，珠內偈說一切世間多諸過患，既見聞已，生希有心。此勝寶珠如是光明，甚為希有。而彼諸天自性放逸，種種遊戲種種受樂，無量分別，多受無量境界之樂。彼樂深勝，不可譬喻。
4.C. -2363 “Thus, having gone to All Worlds, the gods will circumambulate the jewel, completely amazed by the features of its light. Then, as it is in their nature to be careless, they will once again indulge themselves in their bountiful pleasures. It is impossible to provide any example for the happiness that they feel.
爾時，彼天復放逸行，多擊種種歌樂音聲，向一水河，河名速流，堅著放逸。見諸境界，其心堅著，無始集來，愛羂所繫牽向彼河，種種樂聲繫縛其心，彼此迭共遊戲受樂。彼速流河多有樹林，蓮花所覆，種種鳥聲甚可愛樂，蓮花之香以熏其水。彼河兩岸饒歡喜天，若歌若舞，彼天迭共勝歡喜心，在彼河岸受諸快樂，五樂音聲平等美妙，有無量種五欲功德而受快樂。彼河水速，故名速流。
4.C. -2364 “As they once again become careless, they will next proceed to the river called Great Waters, playing various drums and musical instruments. Pulled along by the noose of their tenacious craving for objects and pushed by the relentless concern for objects to which they have become habituated since beginningless time, they now proceed to the river of Great Waters, as they enjoy themselves lustily to the sounds of music and song. [F.43.a] The river of Great Waters is lined with trees and filled with lotuses, and many kinds of songbirds warble delightfully there. The river’s banks are perfumed with the fragrance of lotuses, and the ravished gods will assemble there, singing their songs, having arrived there from a lesser existence. With elated minds, they will enjoy themselves on the riverbanks, experiencing a plethora of sense pleasures while they listen to the captivating and delightful music of the five types of instruments. Meanwhile, the river rushes by with tremendous force.
其河兩岸樹枝間間，鳥在中住，彼鳥即名樹奇間住。鳥善業故，彼此迭共勝歡喜心，利益天故而說偈言：
4.C. - 2365 “On the banks of the river lives the bird known as the one that dwells in fresh foliage. Stirred by past positive actions, the joyful bird will tweet these verses to help the gods:
山河如是速，天如是失樂，癡故不覺知，如是放逸行。
“ ‘Like cascading water in the mountains, All pleasures will pass. Pursuing them with carelessness Would be stupid and uncalled-for.
一切諸眾生，命樂速不停，癡者不覺知，如生盲於道。 cf. Dhs.5.148
4.C. -2366 “ ‘The lives and enjoyments of corporeal beings Will certainly last no more than a moment. To be like a blind person on the holy path Would be stupid and uncalled-for.
寧盲無眼目，不著欲愚癡，為樂隨欲行，趣向地獄去。cf. Dhs.7.105-110
4.C. -2367 “ ‘Being eyeless and blind would be much better Than harboring delusion due to desire. People who pursue enjoyments Rush headlong into the hells.
非盲故地獄，以不知法故，是故寧自盲，不為欲所使。
4.C. -2368 “ ‘Those who observe holy conduct Will not fall blind into hell. Therefore, blind people are much better off Than people under the power of desire.
欲行不利益，常誑惑癡者，以自心癡故，而不厭離欲。
4.C. -2369 “ ‘Desire does nothing good But continues to obscure the mind, again and again. Yet those deluded by their desires Do not grow disenchanted.
若行於欲者，無智亦無知，不數欲生苦，而常樂於欲。
4.C. -2370 “ ‘Those who act on their desires Lack knowledge and understanding. As soon as their suffering, produced by desire, is gone, They will just pursue their desires once more.
見欲怨如友，如今波迦果，能將向死處，數數至惡道。
4.C. - 2371 “ ‘Like a poisonous gourd, Pleasures are an enemy in the guise of a friend. They throw you into the world of the Lord of Death And the lower realms, repeatedly. [F.43.b]
如一切諸河，水流無迴者，天樂亦如是，已去不復還。
4.C. -2372 “ ‘As if in an unstoppable river, One continues in this way. People cannot be halted As they chase their many pleasures.’
彼鳥如是住在樹中，如業之實，已說此偈。時彼諸天善業修心，聞說偈已，心極厭離，如是思惟：我今乃於畜生之所，如是聞法，是故得知我放逸行，定入惡道。
4.C. -2373 “In this way, the bird that dwells in fresh foliage will chirp these verses, motivated by positive karmic actions. When the gods hear these genuinely caring verses, they will become tremendously sad and think, ‘Even though you are an animal, you are still capable of following the Dharma in this way. Our case is different. With minds like ours, we will fall headlong into the lower realms.’
爾時，彼天既生是心，思惟念已。其中有天離彼河岸，在一處住，而說偈言：
一切眾生命，如水沫不異，如河流波動，少年亦如是。 cf. Dhs.5.149
4.C. -2374 “Having gained that understanding, some of the gods will now leave the river behind and assemble elsewhere. To each other those gods will say: “ ‘The lives of beings Are like bubbles on water. Rising and falling like waves on the river, Youth will undergo change.
一切諸眾生，盡皆屬老死，汝等無心意，不念不知慮。
4.C. -2375 “ ‘All remaining beings Are ruled by the Lord of Death, But they feel no inclination to pursue The means for achieving freedom from existence.
諸有身未壞，諸有世間淨，若心皆作法，則不入惡道。
4.C. -2376 “ ‘While our bodies are healthy And our lives are pure,We must think of the Dharma And feel dread of the lower realms.’
彼天如是迭互各各心隨順法，如是說偈，如是念法。未經久時，根羸無力，復不思惟，見無量種可愛可樂五欲境界，隨心樂已，為受樂故，行向餘天。彼天如是迷於境界，五境界因常增天欲，在於彼處受天快樂，第一可愛五欲境界，相應受樂。乃至此愛善業盡已，復為業使，生於地獄、餓鬼、畜生。
4.C. -2377 “With such verses, the gods make a common commitment to follow the Dharma, and for a short while, they will indeed keep the Dharma in mind. However, since their faculties are so fond of pursuing objects, they will soon go back to the other gods when they see how they are enjoying, relishing, and experiencing an inconceivable array of desirable, attractive, and delightful pleasures. In this way, deluded by objects, they will only indulge more and more with each passing day. They will continue to enjoy these perfect divine sense pleasures until finally their many positive acts with desirable and delightful consequences have been exhausted. Although they keep relishing the five objects that manifest as supremely delightful divine substances, [F.44.a] once their actions are exhausted, they will again move on, driven by their karmic actions, and will thus take birth among hell beings, starving spirits, or animals.
若餘天退，若生人中，第一樂處無諸衰惱，第一富樂，生於第一大種姓中，一切敬愛、一切供養，不怖不病，第一聰明，若他餘人、若奴若婢、若諸作人一切皆愛，常於其人有供養心，得生第一善國土中，不在邊地，生在知法知非法處，五根具足，智慧自在。以彼善業作而復集，聖人所愛，三功德業決定生天。以餘業故。
4.C. -2378 “Should they die and transmigrate otherwise, they may be born with the general lot in life of a human. In that case they will possess supreme enjoyments. Free from injury and with many possessions, they will be born in a supreme family. They will live in harmony with all the people of the land and everyone will honor them. They will be free from harm and disease, extremely intelligent, and in perfect accord with their male and female servants, employees, and laborers. They will be born in a desirable land with exquisite cities. They will not be born in a barbaric place where people do not know how to distinguish Dharma from non-Dharma. Their faculties will be fully intact, and they will possess mature intellects, be attentive, and be in full control of their minds. To become such exalted beings with three excellent qualities is the result of having carried out and accumulated positive actions. It is an effect that is in accordance with karmic actions that are certain to cause birth as a god. [B48]
6.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，彼處名為山樹具足。眾生何業生彼地處？彼見聞知，謂：若有人修行善業，直心正心隨順法行，不壞威儀、不缺威儀，遠惡知識，常生善心；微塵等惡，見則深畏；正見不邪，常正見行，常一切時信業果報，心意正直；身行善業，口意善業，護三種戒。
· The Gods in Continuous Movement ·
4.C. -2379 “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 Continuous Movement. Wondering what karmic actions may cause beings to take birth there, he sees with insight how some people engage in positive actions, are honest and have honest minds, practice and adhere to the Dharma, and conduct themselves in ways that are pure, irreproachable, and wholesome. Such people will have the mind of a spiritual teacher who has given up desires. [F.44.b] They are wary of even the subtlest speck of evil, have realized the authentic view, have given up unwholesome friends, and have constant faith in the way karmic actions carry consequences. With their minds in equipoise they practice positive physical and verbal actions and maintain discipline endowed with three qualities.
所謂不殺、不盜、不淫。不殺、不盜如前所說。不邪行者：若於晝中見婦女像，心不生念。白日見已，夜不生念。心生知足，於晝行時善攝其心，以知足繩繫縛諸根，念身而行，善護其心，常樂觀察諸界入陰，不樂多語，不於非時入他舍內，不行惡肆，於一切處非時不行，不近惡狗，不常入村、不常入城、若四出巷；不樂常見親舊知識，心不常念；常勤修行智之境界，常正觀察，恒常正念，敬重尊長，常近奉侍。彼善行人如是持戒，身壞命終生於善道，夜摩天中山樹具足地處之中。於彼生已，受無量樂，如印相似，無量種樂皆悉具得。
4.C. -2380 “As for the way they give up killing, stealing, and sexual misconduct, the former two are as explained before. In terms of giving up sexual misconduct, monks do not look at or enjoy females for even a moment. Even at night they do not contemplate the appearances of women. They have few wants and perfect contentment, and when they go on walks during the day, their minds are in utter equipoise. With the rope of mental control, they quickly rein in their senses. They pay attention to the body. They delight in keeping their minds well guarded and enjoy examining the elements, sense sources, and aggregates. They have no fondness for gatherings or groups and do not become entangled in their society for even half a day. They do not associate with people who are deceptive or aggressive, and they do not keep a household. They are not inclined to go to town or frequent cities, highways, or intersections. They do not pursue meetings with friends or companions and aim to keep them brief. They are diligent and pursue knowledge and understanding with constant endeavor. Directing their minds in the proper way, they follow spiritual masters. When the bodies of those who practice such discipline later disintegrate, these beings will after death [F.45.a] be born among the congregations of the gods in Continuous Movement within the Heaven Free from Strife. Once born there, they will enjoy perfect music and supreme happiness. They will attain abundant and diverse pleasures, as if those were the imprint left by a seal.
有二妙山圍遶彼地，於彼山中有四樹林：一名膩青影；二名無量負；三名一切上；四名清淨負。膩青影林，青色妙寶、青色之樹，金銀為葉皆悉具足，端嚴勝妙不可譬喻。林中殿舍出青光影，遠去遍滿五百由旬，色如青雲。
4.C. -2381 “On the outskirts of Continuous Movement lie two mountains, and this realm also features four forests: Rich and Dark Shade, Diverse Movements, Universal Growth, and Buoyant Movement. In the forest of Rich and Dark Shade the trees are all the color of sapphire, and they bear leaves of gold and silver. With perfect beauty that transcends description, the branches of the trees cast their shadows across five hundred leagues, making them appear like blackish-blue rainclouds.
彼後三林——無量負林、一切上林、清淨負林，一一皆有無量種樹、無量種色、無量種形、無量種相、無量種葉，無量種鳥近於彼林。於彼林中有如是等無量種樹，復有其餘種種諸樹，所謂多有金樹銀葉，復有銀樹毘琉璃葉；有珊瑚樹，白銀為葉；有雜寶樹，雜寶為葉。以樹雜故，其影亦雜，其枝普覆地分處處皆悉有水。彼彼地處極為嚴好，蜂眾莊嚴，有妙音聲，多有天鳥莊嚴地處。彼第二林嚴好如是。
The forests of Diverse Movements and Universal Growth are different, for within them grow many species of trees with different colors and shapes. The sizes and trunks are all different, and many different birds live in them. Thus, there are trees having golden trunks with silvery leaves, beryl trunks with coral leaves, coral trunks with silver leaves, and a variety of trunks that bear a variety of leaves and cast a variety of shadows. There are also trees draped with vines, and in certain areas there are secluded huts made of vines. 381 All the land is extremely vast and delightful, and it is adorned by swarms of beautiful, humming bees.
又第三林多有無量流水河池，其河多有無量諸鳥，種種音聲，所謂孔雀、俱耆羅等，音聲可愛，住可愛處。
Within the second of the two forests, Universal Growth, the gushing and splashing noises of various waterfalls and streams can be heard. Everywhere throughout that land, one hears the sound of gushing water as well as the lovely calls of peacocks and cuckoos.
又第四林多有種種雜色寶樹，園林池水種種蓮花，林影光明。彼諸樹林一切皆如雲母琉璃，若天入中，皆見自身猶如雲母琉璃之色。
Finally, in the forest of Buoyant Movement, the appearances of the trees are indescribably enjoyable and resplendent. [F.45.b] Throughout its shady glades, parks, and lotus groves, one sees everything extremely clearly. The gods who stay in or visit this place are able to see through things, as if they were made of glass or crystal.
又彼處山有異勢力，若天欲退，死時將至，隨業去處，一切皆見。彼既見已，厭離於有，不放逸行，以見自身異生處故。彼福天子於彼如是功德地生，以無量種善業力故。
4.C. -2382 “The splendor of the mountains is such that they display, accurately and completely, the contexts of the gods’ death and transmigration. Hence, as they invariably foresee their own death and transmigration, the gods develop weariness with existence, cognizant of their own impending destruction. Being born in a place that has such qualities is the effect of numerous virtuous actions.
爾時，得生彼處天子，生在山中，山名伽那。如是天子初生之時，行放逸行，既見退已，生惡處故，始生天子不放逸行。如是攝心，未經久時，更著境界五欲之樂。在於園林蓮花池中，極可愛處，五欲功德皆悉具足，五樂音聲，多有無量諸天女眾之所圍遶，有無量種無量分別，無量諸念。彼山林中，如前所說，以彼天子前善業故，如是種種受五欲樂。彼既如是受欲樂已，善業力故，於彼山中則見五種希有色相。
4.C. -2383 “Thus, while the gods initially take birth in these mountains, they will not live carelessly, for they would then fall into the lower realms. Once born there, they begin to enjoy the numerous perfect sense pleasures that are available to them amid the forests, pools, and blooming lotus groves. To the sounds of music and surrounded by hosts of goddesses, they enjoy themselves and celebrate. Thus, as the effects of their previously explained virtuous actions, they will fully enjoy themselves in myriad ways among these mountains. As effects of their positive actions, they will become supremely powerful and splendid, and while they enjoy themselves in this way, they will behold the five great wonders of those mountains.
何等為五？謂：何生處而來生此，見彼來處；乘何業因而來生此，見彼業因；於何時退，見彼退時；見其退已，於何處生；見彼處生，生彼處已，成就苦樂。見彼苦樂，於他身事亦如是見。彼天眾生復見異時，或見百劫或見億劫自身之事，作如是知：我曾於此天中而生，雖知生數，不知時數。何以故？以智少故，不能思量彼山勢力。善業勢力故如是見。
They will perceive how they themselves died and transmigrated in previous lives, how they took birth in their current realm due to actions in past lives, how they eventually will die and transmigrate into other existences, [F.46.a] and how much happiness they will experience in those future lives. They will also see the same with respect to others, perceiving those who will be born into that god realm after a hundred eons, or even a billion eons. In this way, they foresee those who will take birth in that heavenly realm, except for those instances obscured due to very long time spans and therefore inaccessible to their investigations. Such are their wondrous visions caused by the splendor of the mountains, which the gods witness as the result of their virtuous actions.
然彼天子見無量種希有事已，畏生死過，厭離善業，況非福業而不厭離，亦離雜業。以其皆有苦惱過故，以彼雜有多過惡故。如是見已，見彼山中希有事已，於有生死過惡之處，怖畏厭離。
4.C. -2384 “As the gods witness those many wonders, they grow disenchanted as an outcome of their positive past karmic actions. The flaws in the abyss of existence throughout birth, death, and transmigration will initially make them feel weary of even meritorious actions. These unbearably painful and horrifying flaws will then make them feel weary of mixed actions as well. Witnessing the blend of flaws connected to the abyss of existence, they will keep watching as they come to the mountains.
於一切時增長無量種種衰惱，見梁繩已，則於餘樂心離不樂。所謂樂者：天中欲愛觸味色香。如是既見觸味色香如見毒飯，不以為樂。彼既如是見無量種天境界樂，憎惡不樂。彼既如是厭離欲已，向餘天說，令作利益安樂之事。彼天如是則善修行身口意等，而行善業。所謂法師若能為他說正法者，於彼放逸諸眾生等，具足佛語而為說法，畏放逸行。
4.C. -2385 “Cyclic existence is an abyss of constant death, transmigration, and rebirth. The flaws of that abyss cannot be stopped and only increase day and night. Seeing this waterwheel of suffering, the gods will no longer be happy with anything. Their extremely delightful divine sense pleasures —all the exquisite sounds, textures, tastes, forms, and scents —will now seem to them like rice meal mixed with poison. No longer seeing them as enjoyable, they will instead develop strong aversion to their copious pleasures of heavenly substances. Displeased, the gods will now begin to instruct many other gods out of a wish to benefit them and bring them happiness. In that way, the gods will train by means of body, speech, and mind and engage in many positive actions. Emerging as teachers of the sacred Dharma, [F.46.b] they will convey clearly and elaborately the teachings of the buddhas for the sake of those who live in carelessness.
放逸眾生入於無量境界惡處，為彼眾生說五種畏，所謂五者：生畏、老畏、病畏、死畏、自業畏等。此諸眾生如是作業故，如是得愛樂境界，怖畏離別。此等諸畏若能示他，非為貪物、非諂曲心，亦非悕望供養因緣，而能為他正說佛法。
4.C. -2386 “They will explain that careless beings who remain in carelessness and are lost in the great abyss of objects will encounter five terrors: birth, aging, disease, death, and their own karma. Those terrors await them due to karmic actions and are their lot in life. They will explain that careless beings will encounter the terror of losing what is agreeable and beautiful, the terror of being separated from their companions, and the four terrors. They will explain these matters free from desire, without any wish for respect, and without being influenced by conceit or arrogance. Free from such factors, they will teach the words of the buddhas.
復有為他雜說佛法：如己所聞，譬喻相應。畏自少聞、少讀佛語，推時在後，異因譬喻。從他聞來，自思量說，內心貪多種種雜語，推時在後，如是說法。如是因緣，作生死畏。
They will only explain a portion of the buddhas’ teaching at this point, however, for they fear that their learning is insufficient, since they have not elsewhere received further teachings or illustrative examples. Also, worrying that it might take too long, they will provide no other reasoning or examples. Yet, in the future, they will transmit what was not yet heard. They only explain the Dharma out of a wish to make others abandon their many desires, and from their teaching it is discernible how one circles through the horrors of death, transmigration, and rebirth.
彼於山中見有諸業。於如是等一切法中，復有勝者，謂：為父母、尊者說法。復有為於病者說法。為邪見者，令生正見而為說法。為欲死者而說佛法。若見生死無因、無緣，自然有者，是則為之說因緣法。若於生來未聞法者，為之說法。
4.C. -2387 “The following contexts of teaching the Dharma have particularly prodigious effects: Teaching the view of peace to one’s mother, one’s father, a sick person, or someone who adheres to a mistaken view. Teaching the Dharma to beings at the place and time of their death. Teaching the Dharma to eliminate the view that there are no causes, such as in those who believe that beings are in cyclic existence randomly and independent of causes. Teaching the Dharma to those who live in remote places and have never heard it before.
若行曠野、若於海中大船行者、放逸行者、若諸國王、若王大臣、若諸年少行欲放逸種種慢等，令得離故，而為說法。若勇健者能多殺害、若多殺生、放逸行者，為說罪過，遮彼殺生。若樂諍鬪——望生天故，欲取鬪死顛倒見者，為之說法，遮令不作。若常獵者，為之說法，令得捨離。若諸婦女妬嫉之者，為之說法，遮其妬嫉。
Teaching those who are on the road, those traveling the high seas, or those living on the ocean. Teaching the careless. [F.47.a] Pacifying the pride of kings, princes, or those who are reckless due to their youth. Teaching the Dharma in a way that shows the unfortunate consequences of killing to those who kill excessively and are careless, thereby causing themto give up killing. Teaching the path in the higher realms to those who are fond of fighting. Teaching those with deficient learning about how to pursue learning and to endeavor in the Dharma in numerous ways. Teaching the Dharma to women who are suffering from arrogance and afflicted by the terrifying flaws of stinginess, so that they may stop and bring an end to their avarice.
此如是等十二種人，若有能為說法之者，彼人如是真實說法，身壞命終生夜摩天山樹具足地處之中。
既生彼已，則於彼處山壁等中見生死業，見已則於一切生死生厭離心。
4.C. -2388 “If genuine Dharma teachers correctly explain the Dharma to people of those twelve kinds they will, upon the disintegration of their bodies, be born in the realm of the gods in the Heaven Free from Strife. There, they will see how birth, death, and transmigration occur due to karmic actions, and they will develop weariness with respect to the entirety of cyclic existence.
若不為他如是說法而生彼者，一切作業皆悉不見，則於後時，受諸欲樂，遊行嬉戲，五欲功德種種具足。在彼地處聞歌音聲、眾鳥聲音，種種異異色香具足蓮華池中，有無量蜂百千音聲、諸雜音聲。既於彼處受諸樂已，復向山中，山上平處在中受樂，第一端正種種功德具足，天女詠天歌音甚可愛樂，色味香等皆悉具足，生大歡喜。復飲天酒，既飲酒已，轉復增長放逸之樂。
4.C. -2389 “Those gods who are not taught the Dharma and who do not experience any such Dharma teaching will instead continue to enjoy themselves and celebrate. Among their perfect and abundant enjoyments, where birds sing delightful and inspiring tunes while large and small bells jingle, they will enjoy their pleasures at lotus pools of exquisite color and fragrance where hundreds of thousands of bees are buzzing. Next, they will go to enjoy themselves at the feet and on the terraces of the mountains. Together with goddesses who have perfect physiques and marvelous, supreme qualities, they will sing and enjoy themselves. For their perfect pleasure, the gods drink nectars of impeccable flavor, fragrance, and color, and, as they do so, the already careless gods will become even more infatuated. [F.47.b]
久行放逸受諸樂已，復向彼山，名遊戲林。普毘琉璃以為枸欄，莊嚴堂舍如火洋金而為莊嚴，種種七寶莊嚴之處。到彼處已，普於其處多饒眾鳥第一端嚴。既到彼處，五欲功德遊戲受樂，未知厭足，心常悕望，不可厭足。如火得薪，為風所吹，染愛凡夫未知厭足亦復如是。何以故？愚癡凡夫於無始來如是流轉，為愛所誑，自境界中根不知足，從本已來，未曾知足。
Excitedly, they will journey to a forest on those mountains known as Joyous Birds. There they will dwell on a terrace formed from beryl. The terrace is decorated with golden ornaments and gems of the seven precious substances, and around it fly gorgeous birds with superb qualities. As the gods keep reveling in their sense pleasures, they are never satisfied, and their yearning is never fulfilled. So long as a fire is fed fuel and fanned by the wind, it will never burn out. Likewise, childish beings with craving will never be satisfied. Why? Since time without beginning they have been deceived by their craving, their minds have been ruled by insatiable craving, and objects have never satisfied them. In such childish, ordinary individuals, the faculties for pleasure are never satisfied.
彼堂第一可愛枸欄功德具足，天於其中五欲功德而共受樂，有若干種無量分別，有無量種憶念成就。爾時，彼天不放逸行謹慎行者，既見如是放逸行者，心生憐愍而說偈言：
4.C. -2390 “On that delightful terrace, the gods enjoy themselves together. Within supremely enjoyable mansions that have magnificent and superb qualities, they experience a great variety of myriad enjoyable sense pleasures. When other gods, who are cautious and careful, see how those gods roam about absorbed in careless pursuits, they will address them out of love:
如心之所作，還如是受得，善念斷愛欲，不善令增長。 cf. Dhs.11.65-71
4.C. -2391 “ ‘Whatever you think of Only makes you full of desire. Virtue destroys desires, And nonvirtue makes them increase.
若寂靜欲者，見欲如刀毒；癡者不靜意，見欲生愛染。
4.C. -2392 “ ‘A mind of peace sees that desires Are like weapons and poison. The disturbed minds of childish beings See them as delightful.
若根若根塵，此因緣於心，煩惱熏心故，相似流轉行。
4.C. -2393 “ ‘The senses and their objects Depend on one’s own mind. When the mind is entangled in all directions, It creates karmic ripening. [F.48.a]
於如是染淨，勇健者不染，畢竟常見色，云何有別異？
4.C. -2394 “ ‘By solidifying over time, It produces tight bonds. Yet when no universality of form is seen How can ripening be individual? 382
一切皆如是，境界心自緣，調心為第一，雜過甚為鄙。
4.C. -2395 ‘Forms, in whatever ways they exist, Are objects caused by the stirring mind. A trained mind is always peaceful; Entanglement with flaws is despicable.
譬如稻一種，色相各差別，和合種雜生，心亦如是轉。
4.C. -2396 “ ‘While water is one and the same, It may assume different colors and forms. This also is how the various afflictions, and so on, Run through the mind.
如機關水輪，轉故有所作，心因緣故語，此世間流轉。 cf. Dhs.11.71
4.C. -2397 “ ‘When things are produced, The external machinery functions. Likewise, due to the stirrings of the mind, One can engage speech in the world.
放逸壞眾生，心貪著欲味，亦常喜樂色，不覺相續轉。 cf. Dhs.7.112-116
4.C. -2398 “ ‘Sentient beings are destroyed by carelessness, As they hold their enjoyments to be supreme. They are constantly attached to forms But do not realize how these are subject to change.
影中山林色，業故亦見身；天云何見已，貪著欲境界？
4.C. -2399 “ ‘The ripening of karmic actions Is like a continuous shadow. Having seen that, how would it be possible To become bound to the objects of passion?
若恒常有欲，終則愛別離，如是之欲愛，智者則不樂。
4.C. -2400 “ ‘If lust were constant, One could never be rid of it. Yet, rather than being bound to it,You should purify lustful craving.
何況無常空，自身如是空，於彼苦報中，癡者云何樂？cf. Dhs.7.116
4.C. -2401 “ ‘Intelligent ones, how can you be attached To the painful ripening Of that which is impermanent, painful, Empty, and without self?
天既退天已，為惡業將去，境界之所誑，寂靜不可得。
4.C. -2402 “ ‘When one falls from the higher realms And is pulled by karmic actions, One is fooled by the objects, Yet does not see karmic actions.’
若天如是不行放逸，不放逸行。不放逸天為放逸天如是說竟，以自業故，見實色已，於業生畏，復憐愍故，如是已說。如是住彼山樹具足地處之天，有無量種受諸快樂。
4.C. -2403 “With such verses, those gods who are not careless and who do not live carelessly instruct the others. As they see the nature of karmic actions and the way things are produced by one’s individual karmic actions, they develop fear of their own karmic actions. With this, they are filled with love, and thus they begin to explain this to the others. It is apparent that the gods in Continuous Movement enjoy themselves in numerous ways on the mountains there, just as they ascertain reality in various ways.
毘琉璃處，於影像中自見身色。又復於彼山樹具足地處住天，更有其餘毘琉璃林或有銀林。彼林有名，有名常影、有名無影。彼常影林是毘琉璃，如是林中，地分柔軟，眾鳥音聲，百蓮華池以為莊嚴，有流水池莊嚴其處，天於彼處遊行嬉戲受種種樂。
4.C. -2404 “Additionally, the supremely delightful forests and parks that the gods who live on these mountains experience [F.48.b] are for the most part made of beryl and silver. The foremost among them is called Sole Shadow, which is a forest in which there are no shadows. Also, the Sole Shadow forest is made of the most delightful beryl. The ground there gives way to one’s step and bounces back when the foot is lifted. Birds sing and the forest has hundreds of lotus groves, cascades, ponds, and pools. There, the happy gods enjoy themselves in numerous ways.
彼常影林有五大池，池有蓮華、鵝鴨鴛鴦，多有種種跋求之音，迭共出聲，聲甚可愛，受種種樂。於彼水中有風來吹，有種種波令彼鳥身相觸相離。其水清淨離於塵濁。如是眾鳥，蓮花葉中迭共遊行，受種種樂。五華池者：一名樂見；二名水足；三名鳥樂；四者常喜；五名天樂。
4.C. -2405 “Sole Shadow contains five great pools that are home to exquisite swans, ducks, and geese. The infatuated birds produce calls in many enrapturing ways, thus filling the environment with their tunes. Numerous aquatic flowers emerge from the water, yet they are never sullied by mud stirred up by the wind that ripples the surface of the water. Within the lotuses and other flowers that grow in those pristine ponds, the gods befriend each other as they enjoy themselves and celebrate. There are five ponds there, known as Delightful to Behold, Water That One Never Tires Of, Joyous Birds, Constant Happiness, and Joyful Gods.
彼華池中多有眾蜂，無量形色，有無量種百千雜色，飲蓮華汁，無量美味。眾蜂飲已，則出第一勝妙音聲，山樹具足地處之天，聞其聲已，走向蜂所。蓮華池中，彼華池水第一清淨、第一色香。彼諸天眾共天女眾見彼水已，入彼池中遊戲受樂。既入池已，共諸天女在水遊戲，五欲功德種種具足，復行欲樂。彼處如是種種戲樂。
Hundreds of thousands of bright bees in many shapes and colors flit about there, producing a sonorous humming as they sip the flower nectars with an intense fervor for their taste. Hearing the buzzing of the bees makes the gods ecstatic, and when they see the bees they will rush forward. The ponds are filled with extremely clear water, and their colors, shapes, and aromas are all gorgeous. When the gods behold the ponds, they will enter them one after the other and play with each other in the waters. [F.49.a] Relishing these most perfect sense pleasures, they will joyfully frolic among the many enjoyments.
又復更有第一勝聲，種種雜聲，所謂歌聲，復有樂聲，復有水聲。種種諸鳥種種音聲，此種種聲迭互相離、迭互相順，不相壞句，合為一音，如是可愛，如是天眾共天女眾如是受樂。如是雜雜音聲既出，異山中天遊戲受樂則不如此。
4.C. -2406 “At that time, the most enrapturing sounds can be heard, for the sounds of nāgas, gandharvas, the water, and the many different birds all blend into a rich symphony. In this way, numerous sounds and words mingle, and joyous words and sounds ring out in a magnificent stream. The sounds of the exuberant gods blend with the singing of the birds, and the myriad sounds made by nāgas also join the mix. This produces an entrancing symphony that captivates the attention of the gods who reside on other mountains, so that they can no longer focus on their own enjoyment of supreme and superb pleasures.
餘處鹿鳥臨飲食時，若聞此聲，即便止食，住耳不動，聽此雜聲；飲時亦爾，停住不飲，聽聞彼聲。餘異地處所有天眾聞是聲已，生希有心，況餘畜生。
Likewise, when the deer and birds that live in other locations hear these enrapturing tunes, they stop eating their rich and delicious foods. Without moving their eyes or ears, they now listen to the symphony of bird song and sounds produced by the nāgas. They keep relishing, again and again, the unusual and enchanting sounds of the nāgas, tones that are so delightful that even gods who live elsewhere become inspired.
如是五處種種受樂。爾時，如是山樹具足地處住天，於長久時五蓮華池成就樂已，為飲酒故、受欲樂故，向餘園林。園林名飲，多有天酒滿彼園林，以如是義名飲園林。彼諸天眾善業力故，到飲園林，諸有水池清淨滿者一切皆失，第一香色味等具足，天酒出生滿彼河中，彼酒之香乃至遍滿五由旬內，逆順來去。
4.C. -2407 “When the gods in Continuous Movement have enjoyed the pleasures at these five delightful ponds for a very long time, they will proceed to Enjoyment of Drinks, a forest that abounds with drink, in order to enjoy themselves there. In pursuit of beverages and an inspiring place to hang out, they gradually turn up there. [F.49.b] Upon arrival, they will, by the power of their positive actions, immerse themselves in the pristine waters of a fathomless river. This river flows with ambrosias that have sublime fragrance, taste, and color. The aromas of the river can be sensed across five leagues 383 —they gather and spread across the full five leagues. 384
如天憶念，如是酒生此世間中。第一樂者，謂隨念樂，如心憶念得自在者是為最樂；唯此為樂，更無有樂。此隨心念是第一樂，何況復有五欲功德具足之樂，五樂音聲，共天女眾而受快樂。
The waters in the river manifest in accordance with whatever drinks the gods may wish for. Ruled by their desirous minds, the gods participate in the most terrifying games of pleasure. People who roam about in search of pleasure feel their enjoyments increase when their minds can pursue such pleasures, even if they no longer have a home. What then to think of those who enjoy free access to whatever they like while music from the five types of instruments is playing?
復有隨意自在之樂，種種遊戲受種種樂。彼如是酒，離於酒過，飲已極適，不可得說。彼天如是種種受樂，放逸而行，共天女眾同飲天酒，於長久時愛覆其心。無始集來，如是復集，不能捨離。
4.C. -2408 “The frolicking gods enjoy beverages that are completely free of any negative side effects. What they drink is perfectly agreeable and endowed with the most exquisite aromas. The joy that they feel is therefore indescribable. Traipsing around joyfully, they drink nectars and enjoy each other’s company for a long time. Since their minds have been involved in tenacious craving since beginningless time, this is what they continue to cultivate.
為愛所誑。彼天如是不知厭足，如火獲薪。如是彼中，山樹具足地處之天，如是思惟：我於今者上此山頂。彼天如是迭相憶念，同一心生。
4.C. -2409 “Intoxicated by the poison of craving, the gods in Continuous Movement are insatiable, and so they think, ‘We haven’t yet been to the backside of these mountains, so let’s ascend over there.’ They will all entertain this notion collectively, and everyone one will agree: ‘Let’s do it!’ [F.50.a]
如是同心，一切皆共，和合喜心，去向彼山，到已即上。自善業故，第一光焰，向彼山頂，飛昇虛空而上彼山。第一神通上彼山已，五樂音聲皆悉相應，一切所有歌樂之聲普遍山上，復有勝香普熏山上，滿虛空中有妙光明。在虛空中勝耀等光，上彼山上。
4.C. -2410 “Experiencing their past karmic actions, these luminous gods of supreme splendor will joyfully descend onto the mountain summits, having flown there by the power of their minds. Endowed with perfect miraculous powers, they will assemble to the accompaniment of music of the five types of instruments resounding throughout all directions, and even the sublime aromas will increase. Outmatching the stars, their playful bodies gather in the midst of the sky. Then, through their mastery of miraculous powers, which they have obtained due to their past positive actions, they will journey to their destination, the backside of the mountains.
以天神通上彼山已，見彼山頂有無量種流水河池，蓮華滿中，園林眾華種種具足。彼處多有眾鳥音聲，第一天香。彼山頂上普皆平等，光明遍照天眾上已，共天女眾第一受樂。
There, they will find large and small bells, waterfalls, streams, ponds, groves, embankments, flowers, the most delightful singing of birds, and divine substances with delectable fragrances. When they have thus toured the bright and harmonious environment of the mountains’ backside, they will once again congregate in the sky.
山上之天，有百天女、有二百者，復有餘天三百天女。自業作故，有少、中、多。復有餘天有少、中、多，有一千者，有二千者，有三千者，如是乃至有二萬者，種種歌舞遊戲受樂，一一園林處處遊行，嬉戲受樂。如是蓮華勝妙林中，眾蜂莊嚴，在彼林中五樂音聲遊戲受樂。
4.C. -2411 “As these happy friends assemble, some of them will gather in groups of one hundred, whereas others will join groups of two or three hundred. Such differences are due to differences in their karmic backgrounds. Thus, these groups of gods who celebrate together are of various sizes, some containing one thousand, others two thousand, still others three thousand, and so forth, up to twenty thousand assembled gods. Joyfully participating in various dances, playing drums, and singing songs, they will roam from forest to forest. Visiting one nectar-producing lotus grove after the other, they wind their way through the nectar-laden groves to the sound of music of the five types of instruments.
彼山多有種種妙寶而為莊嚴，於彼山中處處遊戲受樂而行。彼山之石，一切是寶，殊妙間錯，光明勝日。其地柔軟如閻浮提、瞿耶尼中第一柔軟劫貝敷具綿等之軟，若兜羅綿、若復餘綿如是等綿；又復如餘柔軟之綿，下足則容，舉足則平。
4.C. -2412 “The backside of the mountains also displays other supreme and delightful elements. All the stones there are gems [F.50.b] and the ground is strikingly colorful, much more resplendent than the sun. It yields to the step and bounces back again when the foot is lifted, as if it were made of the perfectly soft cotton that is produced in Gonakī in Jambudvīpa, or as if it had been supplied with soft padding, or made of some other soft substance so that it is always soft whether a foot is placed on it or not.
彼山頂上如是柔軟。若寶若地、若樹若林、若山之峯，彼一切處第一柔軟。極樂之觸，隨眼所見皆可愛樂。如是山上甚可愛樂。
On the backside of the mountains every single precious stone, all of the ground itself, as well as all the branches of the trees, the mountain summits, the lotuses, and the jewels, are without exception incredibly soft and delightful to touch. Everything is enchanting to behold, and therefore the joy of the gods is as rich as the land. Having gone to the backside of those beautiful mountains, the gods enjoy themselves and celebrate.
天眾天女在上遊戲，彼此迭共受種種樂，諸欲功德一切具足，受天快樂。彼處如是久時受樂，彼天和合第一音聲，歌舞遊戲種種受樂。
4.C. -2413 “Endowed with the fortune of having all these diverse pleasures, these desirous beings will celebrate with each other in groups where they experience the happiness of touching objects that have all manner of perfect qualities. Having gone to the backside of the mountains, many hundreds of thousands of ecstatic gods experience the pleasures of those divine objects while attended to by divine ladies who perform amazing songs and dances. Their celebrations will continue for a long time, accompanied by the music of the five types of instruments. In their joyous gatherings and assemblies, they enjoy the pleasures of the five objects.
於虛空中有大光明，猶如天狗，彼一切天皆悉同見。彼勝天者，見大光明，未曾見聞，生希有心。中天見之，不能眼看，以手掩眼，入於樹下。下天見之，不能忍耐，生怖畏故，共諸天女入自寶窟。又復更有大威德天，眼既見已，則能忍耐，諦觀察之，生希有心如是意念：此是何光？誰有如是勝妙光明？此山如是妙寶光明，如是山中光明具足，此異光照，令不復現，在空如焰。
4.C. -2414 “While they remain attached to their beautiful songs, there comes a time when these gods in the Heaven Free from Strife witness a bright light that is so tremendously dazzling, like nothing they have ever seen before. This light is so bright that the gods of lesser powers cannot take it, [F.51.a] and they will collapse to the ground, covering their eyes with their hands. Unable to bear the light, other gods will hide among the trees. Some will take cover together with their companions within the jewel caves. Those among the gods who are particularly bold will muster courage and gather to take in the wonder they are witnessing. Without letting themselves become intimidated, they will keep watching, wondering, ‘What is this? Where does this light come from? It shines so wonderfully on the backside of this mountain —what a precious, blazing light!’
我於昔來，初未曾見。彼更審看見大天狗如是向下，有大光明遍虛空中，如火焰熾，如是下墮。彼天上觀，如大天狗從天而墮，其量長短大小如是如是思量，然後說言：彼天狗量五千由旬。一切虛空皆悉焰然，不可譬喻。
4.C. -2415 “As the gods think, ‘Never have we seen anything like this!’ they will watch the sky and behold a great light that descends from space. The bright shining light shimmers as it descends through the sky. Watching this downward-streaming light, the gods will wonder, ‘How far might this light reach?’ and they will begin discussing their various estimates. Meanwhile, the blazing and dazzling light will descend five thousand leagues through the sky of the Heaven Free from Strife. It is so brilliant that its radiance defies measurement.
如是如是，次第下來，漸漸近下。彼大勇天亦不能看。何以故？以非彼天眼境界故，不能看彼勝大光明，亦復以手自掩其眼。
As it approaches, the light is so strong that even the boldest among the gods will be unable to watch and must close their eyes. This is because the brilliance is so overwhelming that their eyes cannot take it in, and hence they must cover them.
不久之間，生希有心，還復却手開眼看之，上觀虛空，見彼天狗漸更近下，一切天眾皆生疑慮，彼此迭互相向說言：上虛空中，為是何物？甚為希有，在空而墮。時彼天眾不能決斷，而作是言：此是何物？
4.C. -2416 “Yet, just a moment later the excited gods have to open their eyes again to look at the sky once more. [F.51.b] As they look at the sky, they will step forward and keep watching. At odds about the light, they will discuss it in amazement: ‘What is this light that is descending through space? It is unlike anything else! What is this amazing light that blazes through the entire world of the gods?’
爾時，如是未久之間，如是天狗空中滅沒，不知所在。爾時怯天知彼滅已，從窟而出，共諸天女離於怖畏，彼此迭互相向說言：此希有物為是何物？我心甚疑，令我見之心生怖畏。如是說已，彼此迭互皆不能決。如是久時，彼此迭互相向說言：彼是何物？生希有心而生怖畏。
4.C. -2417 “The downward-streaming light will keep descending for an extremely long time before it finally fades, burns out, and disappears. When the light in the sky has finally vanished, the weak hearted among the gods will begin to emerge from their caves together with their attendants. Now free from fear, they will talk about the amazing thing that has occurred, wondering, ‘What was that astonishing light that so frightened us?’ In this way, they will try for a long time to figure out what that astonishing occurrence might have been. At first, they are amazed and discuss what this wonder might have been. Then, after thinking about it for a long while, they become afraid for a moment.
如是山上遊戲受樂復心動已，猶更受樂，受境界樂，種種受樂有無量種無量分別，五樂音聲。於園林中多有天眾共天女眾，無量百千天眾受樂。
4.C. -2418 “However, since the gods on the backside of these mountains are particularly inclined toward joyous festivities, they will again become captivated by their objects. Enjoying them in numerous ways to the accompaniment of music from the five types of instruments, they will spend a long time within these forests and parks.
