2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之二十(夜摩天之六)
爾時，天王牟修樓陀須夜摩天共諸天眾、諸天女眾，無量百千那由他千諸天大眾、諸天女眾。
Accompanied by many trillions of gods and goddesses, the gods of the Heaven Free from Strife and their ruler, Musulundha, [F.52.a] will stay there while the melodies of music from the five types of instruments resound.
一切皆向山樹具足地處之中伽那山所。一切天眾坐蓮花座普遍虛空，上彼山上。見彼天眾有無量種形服莊嚴，無量種色、無量功德，具足天女而為圍遶。彼山中天，五欲功德受諸快樂。
4.C. -2419 “Spending an extremely long time at the backside of these mountains, the perfectly joyous gods of the Heaven Free from Strife and their ruler, Musulundha, take their places upon lotus seats while music from the five types of instruments rings out. With their numerous ornaments and garments, many hundreds of thousands of these radiant gods will sing and play hundreds of thousands of enrapturing melodies and songs as they joyfully fill the sky. Among them are throngs of goddesses with hundreds of thousands of special features, ornaments, costumes, shapes, and qualities. In this way, the divine gatherings at the backside of the mountains can be seen to enjoy the pleasures of the five senses.
爾時，天王牟修樓陀如是見已，心甚歡喜，共天女眾即便速向山樹具足地處天眾。彼處天眾既見天王牟修樓陀，即爾速疾共天女眾一切奉迎，鼓樂音聲，種種歌舞，生歡喜心，迭互相近彼此和合。遍山頂上，種種歌舞讚歎天王牟修樓陀，共到山上。於彼山上，彼此迭互種種音聲娛樂受樂。
4.C. -2420 “To Musulundha, ruler of the Heaven Free from Strife, this sight is utterly enrapturing, and he will rush forth into the playful masses. When the participants see him, they too will come forth and join the ruler of the gods. In this way, all the exuberant singers and musicians will mingle and perform continuous dances in the sky and on the backside of the mountains. Singing songs of praise to Musulundha, and playing music from the five types of instruments, they will keep frolicking for a long time. [F.52.b]
彼諸天眾如是受樂，於長久時。上虛空中，見天狗下。如是天狗光明等事，如前所說。爾時，天眾既見如是希有事已，而復更生疑慮之心，有大怖畏，即爾前近牟修樓陀夜摩天王依止附近。有向虛空直視觀者；有先曾聞彼天狗者，離放逸行，共彼天主牟修樓陀誠心禮佛。
4.C. -2421 “When the gods have thus played and enjoyed themselves for a long time, the exact same light as before will once again appear. This is very surprising to the gods, and some of them will be so terrified that they will run to the ruler of the gods in panic. Others will look into the center of the sky and see it as an omen of great portent. Those among the gods who are free from carelessness, such as Musulundha, and who have heard about the import of the descending light and therefore understand what is happening, will reverently pay homage to the Buddha.
復有怖畏，入金窟者，有依樹者，此二種天，無勇無力。有天走趣牟修樓陀夜摩天王望歸求救。此如是見，第一希有，生疑慮心。爾時，天主牟修樓陀見如是已，告天眾言：汝等天眾為知不知，如此光明在虛空中臨欲墮地？汝等皆來。其中有天先不知者，則白天王牟修樓陀而作是言：我實不知。今見如是希有之事，我實不知。
Others who have poor strength of heart and whose steadfastness has crumbled will take cover in the caves and the dense forests. Still others will run to the ruler of the Heaven Free from Strife, looking for protection. Since the gods understand that Musulundha knows about such supreme wonders and amazing events, they will all request him, ‘Please explain to us gods the nature of this bright light that descends through the sky. Please make us gods properly understand what this descending light is.’ In this way the gods will request their ruler to explain this matter that they do not understand. They will say, ‘We do not understand this. Divine ruler, please explain what it is. We do not understand what we are witnessing, so please explain it to us.’
爾時，天王牟修樓陀喚一切天而告之言：汝等天眾，一切皆聽，我今為說。以虛空中光炎墮地，汝等天眾有怖畏者，希有心者。爾時，如是一切天眾，夜摩天王牟修樓陀為之說言：汝等皆聽！於我此處在上極遠，復有天眾。彼一切種量色形相、長命業因百倍勝我。
4.C. -2422 “In response to the assembled gods, the ruler of the Heaven Free from Strife will then say, ‘All right, let me tell you about this dazzling light that streams downward through the sky, which is too dazzling to behold [F.53.a] and which alarms and amazes you.’ Addressing the gathering of amazed and uneasy gods, the ruler of the Heaven Free from Strife will continue, ‘Listen, what you see descending is a class of gods that live above us, beings who in terms of extent, color, shape, lifespan, and karmic actions are a hundred times our superiors.
是菩薩處第一勝淨。在人中時五種持戒，不孔不穿，堅固不犯，有無量種勝修行故，身壞命終生於善道天世界中。彼天世界，名兜率陀。兜率陀中，若所受樂若諸園林、若諸天女、若諸光明、若色若力、若利智慧、若長壽命、若無量樂或身或心、若所受用資生之具、若天女色，彼十六分，此夜摩天不及其一。
Above us towers a palace of bodhisattvas into which are born those humans who observe the pure fivefold discipline in a way that is flawless, unbroken, undefiled, steadfast, and genuine. Upon the disintegration of their bodies, such humans go to the joyous higher realms and take birth among the gods in that Heaven of Joy. Their amusements, joys, parks, goddesses, radiance, and bodies; their splendor, intelligence, and longevity; and their many enjoyments, physical and mental pleasures, and the appearance of their goddesses are all such that our own cannot even match a sixteenth of them.
彼天功德，非我能說。彼天光明形我此處夜摩天光，如螢火虫於日不異。若諸光明、若所受用資生之具，一切不及。彼天久時，無量種種受諸快樂。彼天之樂第一可愛，種種諸物，五欲功德種種境界而受快樂，勝於此處夜摩天樂。
We inhabitants of the Heaven Free from Strife cannot even find a way to express their splendor. Compared to them, we do not even possess the splendor of a firefly. The same goes for our enjoyments —they are only remotely similar. Their long-lasting abundant delights, their heavenly happiness, and their perfect sense pleasures are all utterly beyond us gods here in the Heaven Free from Strife. [F.53.b]
於長久時，善業乃盡，無常金剛打令碎壞。彼無常法，一切眾生必定皆有，必定種子。不定種子，一切眾生皆悉具有。無常到已，其命則盡，善業盡故，即便退彼兜率天處。
4.C. -2423 “ ‘However, when a long time has passed and their karmic actions are exhausted, they will definitely encounter and experience impermanence. All sentient beings are certain to experience the impermanence of enjoyments, age, and consciousness. By the force of impermanence, their lives will run out and their positive actions will become exhausted. When reaching the time for death and transmigration those gods will fall from their divine kind in the Heaven of Joy.
一切有為，流動如燈，謂生、住、滅，一切三界，無物不動而是常者。一切皆動，一切終盡，非是常法，無處是常。諸有為法必定退失。是故彼處兜率陀天必當退失。
Their karmic formations of becoming are like various kinds of firewood combined with water, 385 yet the factors of formation that determine where they will be born cannot be demolished by any force within the three realms. If they were inexhaustible and endless, they would live on forever, yet no sentient being can be seen in such a situation because destruction is the essence of all conditioned things. Since all beings must eventually fall, those gods will also fall from the Heaven of Joy. Upon the exhaustion of their past positive karmic actions, they will die and transmigrate.
如燈油盡及炷等盡，其燈則滅。燈既滅已，則有闇生；燈生闇滅，燈滅暗生。如種滅已，則有芽生。如是如是，彼業盡故，其命則盡。彼處諸天兜率陀中如是退故，汝等今見彼天已死，以業力故，有如是相。身是無記，雖死而有如是光明，何況復有無量善業所化光明、第一勝上決定善業所化光明。
The wind of time brings gloom around the lamp when its oil and wick are exhausted. Just as the disintegration of the features of a seed are followed by the growth of the sprout, so death and transmigration will follow the exhaustion of that life during which karmic actions had remained hidden. What you saw is the light of those falling beings. The light comes from their disintegrating bodies, their corpses that are the result of the exhaustion of their karmic actions. This supremely dazzling light appears due to a particular kind of karmic action. It is an exceptionally vast karmic effect of dying, a manifestation of virtue. Such is the nature of this light. [F.54.a]
汝夜摩天從今應知彼相如是，彼若未死有何光明？有何威德？有何莊嚴？有何等業？彼不可說，無有譬喻。彼天如是四倍善業之所化作，如是終盡，何況我此三倍持戒，少業所化？汝等皆生夜摩天處，坏脆無常，有為滓濁，是故此天與彼殊絕。彼天如是，猶尚破壞，何況汝等而不破壞？
4.C. -2424 “ ‘O gods of the Heaven Free from Strife, you should understand these indications. Someone who possesses such radiance must be endowed with lights and ornaments that are so beautiful that they cannot be described. Still, even their manifestations, which are created by virtuous actions and are four times greater, will eventually wane. What then to say of the products of your own virtuous actions, which are three times as inferior? Born in the Heaven Free from Strife, your possessions are polluted and your bodies inferior in comparison.’
爾時，天王牟修樓陀而說偈言：
無常天狗瞬，燒兜率陀天，不自在故滅，如燈油炷盡。cf. Dhs.5.150
4.C. -2425“At this point Musulundha will speak these verses: “ ‘With the light of impermanence, too bright to behold, The gods in the Heaven of Joy are burned. Behold their powers —yet these are certain to cease, As when the oil in a lamp is exhausted.
業力之所推，大力十二輻，業輪之所轉，上下不停住。cf. Dhs.5.151-152
4.C. -2426 “ ‘Propelled by the force of karmic actions, The powerful, twelve-spoked wheel Of karmic action keeps revolving, Cycling through downfalls and births.
取種種境界，無量門莊嚴，以時滿足故，闇退不自在。
4.C. -2427 “ ‘Engaging with many objects, And endowed with numerous colors, The gods in the Heaven of Joy cannot help but fall, Since they are under the power of time.
時節自在故，草木如是生，彼既時到已，還復乾枯燥。
4.C. -2428 “ ‘They remain under the power of time, Just like growing trees. When their time is up, Their light will appear down here.
天如是時到，則成就天樂；如是復時到，還退不自在。 cf. Dhs.5.153
4.C. -2429 “ ‘When the time is right, The gods are happy, Yet later they must relinquish everything, As they helplessly fall.
業於時到時，流轉於世間，以時自在故，樂者還受苦。cf. Dhs.5.154
4.C. -2430 “ ‘When faced with the time of karma, This world must move forward, And thus happiness and suffering Appear due to the force of time.
若受樂受苦，勿信境界常，此一切因緣，苦樂則差別。
4.C. -2431 “ ‘Whether happy or painful, The world is not reliable in the long run. Being produced by causes and conditions, The varieties of pleasure and pain appear.
一切皆無樂，一切業自在，苦亦爾無常，皆是業因故。
4.C. -2432 “ ‘Any given pleasure —insubstantial as it is — Depends on karmic actions. Though people do not want to suffer, They are products of karmic actions.
異異諸果生，有為法流轉，欲知此因緣，應知四聖諦。cf. Dhs.29.13
4.C. -2433 “ ‘Thus, as effects arise from one another, All the conditioned factors function And become causes themselves. This knowledge comprises the four truths of noble beings.
若知四聖諦，彼必得解脫；癡樂境界者，世間轉如輪。cf. Dhs.29.14
4.C. -2434 “ ‘Those who understand the four truths of noble beings [F.54.b] Are liberated forever. For beings utterly deluded regarding objects, Cyclic existence is like a wheel.
善知義知諦，彼則得解脫；不知義諦者，則無解脫期。
4.C. -2435 “ ‘The wise who realize this point Attain liberation. Those who see that this is how things are Will know that all beings are impermanent.
彼若如是知，世間無常已，則起解脫意，遮不善業心。
4.C. -2436 “ ‘Therefore, intelligent ones, do what is good And refrain from all that is flawed!’
彼夜摩天如是怖畏，須夜摩天有無量種無量分別。彼夜摩天王牟修樓陀與法相應，如是說道。爾時，彼天既聞天王智者語已，心各差別。有厭離者，厭生死者，畏生死者，又復心轉喜樂境界。伽那山中種種園林、種種戲處，多有流水蓮花池等莊嚴之處，樹枝所覆，寶藏莊嚴，有種種鳥音聲可愛，有蓮花池種種莊嚴，有大七寶而莊嚴山。多有無量可愛聲觸味色香等種種境界，共天女眾喜樂境界，愛樂成就，忘前厭離，不復憶念。又諸境界初樂後苦，共天女眾，如是境界而受諸樂。彼山處故，心之獼猴，以自在力於中受樂。
4.C. -2437 “In this way, the ruler of the Heaven Free from Strife teaches in various ways the path of Dharma to the frightened gods. He does so in a way that is connected with the intrinsic nature of things. The gods have different outlooks and so at this point some will grow disenchanted. Others will turn their minds toward cyclic existence, and others will become terrified. Still others will, upon hearing these words that are free from deception, once more actively pursue their objects. Thus, they will enjoy themselves within forests, parks, and groves; by waterfalls and ponds; among creepers and trees; in delightful locations made of precious substances where many birds sing enchantingly; and at sites adorned by hundreds of lotus pools and by the seven precious substances. In this way, on the delightful backside of these mountains where numerous singers perform beautiful songs, they will experience a variety of sounds, textures, tastes, forms, and scents. Together with their retinues, those who thus crave objects will fail to observe what is supreme. Falling once again under the control of objects, they will have an enjoyable time and frolic within their gatherings of assembled companions. Chasing after the pleasures of the many objects found on these mountains, which are so difficult to encounter, their monkey-like minds will savor all the divine substances.
又復天眾皆共天主牟修樓陀相隨而還，有乘空者，坐蓮華者，有乘無量莊嚴處者。所謂有天乘孔雀者，乘白象者，有乘鵝者，乘鴛鴦者，有如是等種種異乘，天女圍遶若歌若舞，種種樂音，如天相應。在其天主牟修樓陀大王之前，向戲樂林牟修樓陀天王住處。
4.C. -2438 “Some will journey with Musulundha through the sky to the Forest of Amusements. [F.55.a] Some will travel on great mounts, some will drive in various kinds of chariots, some will ride on the backs of peacocks, some will ride elephants, some will ride swans, and some will ride ducks. Some will move in procession, surrounded by ladies who, ahead of Musulundha, sing and play drums and various other instruments as he travels to his residence in the heavenly park known as the Forest of Amusements.
種種深心，生意覺知，有厭離者，有放逸者。如是種種遊戲境界，而受快樂。戲樂林中地處諸天如是差別，種種不同。若復彼處山樹具足地處住天，在伽那山頂上而住。彼種種意，嬉戲受樂。其中有天生厭離者。如是種種無量分別無量境界而受快樂。
4.C. -2439 “The mind states of the gods are affected in different ways, and therefore some will feel sadness. Some will remain careless and enjoy themselves, enjoying the pleasures of the objects in various ways. The gods of the Heaven Free from Strife who stay in the Forest of Amusements, and those who arrive there, have various outlooks and perspectives as they enjoy themselves happily on the backside of these mountains. Some of them will feel weary. And so, they will enjoy themselves in a variety of ways, with various perspectives, and with a variety of objects.
如是無量境界受樂，心不厭足，如是乃至善業樂因盡爛壞失，於彼天處業盡而退。如是退已，種種業繩之所繫縛，生於地獄、餓鬼、畜生。若生人中，常在樂處，諸根具足有善智慧，第一大心、第一大富，為一切人常所供養，端正好色，若為人王、若為大臣。以餘業故。
The gods in this realm will therefore continue to have fun and celebrate until finally their desirable, attractive, and delightful actions have become exhausted, decomposed, and decayed. Once that happens, these gods, who are insatiable in their enjoyment of various objects, will die and transmigrate. At that point, they are in the noose of karmic actions, and thus they will be pulled into the realms of hell beings, starving spirits, or animals. Should they instead be born with the general lot in life of a human, they will remain youthful, and their faculties will be free from impairment. [F.55.b] They will be intelligent and brilliant, have more than they need, and be venerated by the entire land. They will possess fine physiques, be free from fear, and become kings, royal ministers, or the like. Such are the concordant consequences of their actions.
7.又彼比丘知業果報，觀夜摩天所有地處。彼即聞知：復有地處名廣博行。眾生何業生彼地處？彼見聞知：若善男子近善知識，信業果報，心意正直，隨順法行，受持禁戒，正見不邪，修正見行，常近耆宿。
· The Gods in Moving in Vast Environments ·
4.C. -2440 “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 will with insight derived from hearing correctly perceive a realm known as Moving in Vast Environments. 386 Wondering how beings may be born there, he will use insight derived from hearing and so perceive how some excellent people may follow holy people, have faith in the way karmic actions carry consequences, be honest and sincere, apply themselves to the Dharma, and observe discipline. By the power of faith, they are always attentive to their actions, they possess the correct view, and they base themselves on that view so that their minds become workable. They receive instructions from the elders and always follow spiritual teachers.
於佛法僧生清淨信，信於生死，常一切時善攝諸根。不著境界怖畏生死；知愛別離、生老病死，恩愛聚會、恩愛離別一切皆知；於五聚陰識知其過。
They have a natural trust in the Buddha, Dharma, and Saṅgha, just as they have trust in the continuation of death, transmigration, and rebirth. They always guard their senses and they are fearful of the objects that populate cyclic existence. They have clear awareness of the suffering of separation, just as they fully comprehend the sufferings of birth, aging, death, encountering what is undesirable, and lacking the desirable. They understand the flaws of the five appropriated aggregates.
常勤精進，順行善業，離惡知識；常一切時樂聞正法，聞已思惟，思已知義，攝持在心，知離欲味。
They always practice virtuous actions zealously and give up unwholesome company. They delight in listening to the sacred Dharma, examine its contents, and apply their minds to the reality of the subject matter they hear. In this manner they continuously increase such qualities. [F.56.a] Knowing that it is futile to relish pleasures, they always guard their five faculties.
常不殺生、常不偷盜，如前所說。復捨邪行：於婦女根，眼不樂見；於其歌舞莊嚴音聲，聞已不味；於畫婦女若見若聞，無不善念；夢見婦女，覺已不樂，不生愛念；不多行欲，常正觀察，捨離邪婬，棄於欲事如毒無異。
4.C. -2441 “The way such people give up killing and stealing is as described previously. As for the way they refrain from sexual misconduct, such people will not pay attention when they see women, nor will they relish the sound of their songs or their ornaments. Should they happen to see or hear even a little about women, they will not dwell on it or become attached due to inappropriate mental activity, nor will their minds begin to wander. They will not associate with women, even in their dreams. During the day they will not develop any attachment, and their minds will not become captivated or focus incorrectly. They will never pursue women and their minds will always be involved in proper mental conduct. They thus abandon sexual misconduct as if it were poison.
彼人如是功德相應，常行善業，恒有善念，離垢染心，持戒普淨，善護禁戒。彼人如是，身壞命終生於善道天世界中，在夜摩天廣博行處。彼三功德樂修多作，愛樂淨戒，持戒得果，生於彼處。
4.C. -2442 “With such qualities, those people constantly apply themselves to virtue and engage in virtuous conduct, thus purifying their minds of defiling stains. Honest and sincere, they maintain pure discipline. Therefore, when their bodies disintegrate, they go to the joyous higher realms and take birth among the gods in Moving in Vast Environments within the Heaven Free from Strife. Possessing the three qualities, they follow, cultivate, and increase their practice of discipline, which is desirable, attractive, and delightful. It is as the result of this that they are born in the heavenly realm Moving in Vast Environments within the Heaven Free from Strife.
纔生於彼，即聞天鳥種種音聲第一可愛，如跋求聲。鼻所嗅香，本未曾有第一天香，嗅彼香已，生第一樂。身所覺觸本未曾得，心意清淨而不濁亂。如心迴轉，正相應故，則生歡喜。味亦如是，有種種味本未曾得。
4.C. -2443 “Upon taking birth there, they will behold heavenly birds of magnificent colors that warble in the most enchanting way. The birds will also afford them enjoyable fragrances. Upon arriving, they will also experience the most enjoyable objects of touch. These objects are so pleasant to touch that they are unlike anything the gods have ever experienced. The gods’ minds become bright and utterly free from turbidity, [F.56.b] perfectly enraptured and ecstatic, and totally jubilant. The gods will also experience all manner of delicious tastes.
彼天如是六識之身前受樂已，如是思念：此何世間？我住何處？此處一切皆悉可愛、皆悉可樂，與本皆異。此處世間見一切色，無量好色。
In these ways, they will experience things they never knew before, and their six collections of consciousness become attached to and enamored by those unprecedented pleasures. At this point, they may think, ‘What is this world? Where have I arrived? Everything is so perfectly enjoyable! All that I behold in this world are forms that are desirable, attractive, and delightful.’
復見自身所有光明勝日光明，離肉骨污、離諸不淨、離影離睒、離脈離筋、離大小節、離於堅觸。身體柔軟，普身諸分一切皆軟。離於疲惓，自所念行若來若去皆無障礙。離於求索、離身傴曲。彼此迭互不相憎嫉。身體雜毛頭髮皆旋，一一毛旋，眼所對矚，無有妨礙。境界不劣，離於諸障聲觸味香。身不增減，不變不老，恒常有力。
4.C. -2444 “As they notice the constitution of their own bodies, they will see that they are powerful and more radiant than the sun, yet devoid of flesh, bone, lymph, and impurities. Their eyes do not blink, and their bodies are free from veins, sinew, and skeletons. There are no joints or knuckles. Their bodies do not cast shadows and are free from any crudeness. All their body parts are extremely supple and free from perspiration, and movement does not tire them. Their bodies have no tendons and are free from any discomfort due to desires or all the comings and goings in pursuit of things. They are free from any hair on their heads or bodies. 387 Their mobility and vision are unimpeded, and they are free from any confinement with respect to objects of sound, touch, taste, form, and smell. None of the gods has a body that is longer or shorter than any other, and there is no sense of being more or less youthful.
天女妬嫉、怖畏怯弱一切皆離。身自具足，離求莊嚴，離求財物，於諸天女離攝取過。復何所離？於園林中處處遊行無所怖畏，離怨家畏、離不淨畏、離於知足。見自己身，則生愛樂，念念增長。天無量種諸境界樂，如所悕望，有樂皆得。
They know no miserliness, jealousy, fear, or attachment with respect to females, and do not take pleasure in hoarding. They have no fear of begging, no ego-clinging, 388 and no fear of being attacked when traveling. They also have no worries about locations infested with snakes. They are free from the flaws that arise from clinging to one’s own women. They are free from fear when journeying through forests, [F.57.a] free from the fear of enemies, and free from the troubles of having any prohibitions. They are happy and free from any insufficiency in their needs and pleasures.
悕望樂已，以少智故，心如是疑：我何處來？我此身者為是何身？此是何處？此處何名？
4.C. -2445 “Chasing after the many divine substances, they develop an ever- increasing yearning and hankering for pleasure at the expense of their intelligence. And so, these beings will begin to wonder, ‘Who am I? How did I get here? What is this place called?’
彼如是疑，心中思量。譬如醉人或有睡人，夜有四分，三分已過，從睡而寤，於良久時，彼心疑念：我是何人？我何處住？少時思念，爾乃得知。如是如是，始生天子於良久時，心思惟已，然後乃知我人中死，來生此處。彼天如是於人中時，持戒熏思，如是相似生於天中。
4.C. -2446 “When a drunkard who has fallen asleep is suddenly woken up late at night, he does not at first know who or where he is. Only when he has come to his senses will the drunkard understand. In the same way, the newborn god will puzzle over this for a very long time before he finally realizes that he was previously a human being, but then died, transmigrated, and was reborn there. His mind is now unlike how it was when he was a human. The mind that formerly was conditioned for human life is now here in this divine world, where it craves sense objects. Since the mind is now conditioned in this way, it hankers for the pleasures of the divine world. Understanding that his mind has been conditioned over an extremely long period, the god will finally conclude that he was born in this divine world due to positive actions.
若閻浮提不樂境界，在彼天處初生之時，亦不喜樂。何以故？本熏思故，時彼如是。始生天子於良久時，如是覺知我在天處，以善業故天世間生。若人如是，於人中死生於天中，彼持戒來，猶故如是不著境界。如是後時，天上退已，生於人中，本天上時所習熏故，有相似相；如是人中以熏思故，後時死已，生於天中，不樂境界、不近婬欲。時彼如是，始生天子以持戒故，雖生彼天，不近境界。以餘業故，令心如是不樂境界。
4.C. -2447 “He will also see that upon dying and transmigrating from the Heaven Free from Strife, he will not be born as a god, for such is the nature of that state. If, after death and transmigration from this divine state, he should next be born as a human, his nature will be of a similar kind as before, because his mind has been so conditioned. Likewise, when someone dies and transmigrates from a human condition, his nature will be similar to what it was before, since his mind is still conditioned in that way. Thus, as a god, the experience will be similar, since his nature is the outflow of his mind.
若出地獄生天中者，彼生業故，在地獄中難可得出。餘善業故，以少願故，得出地獄生於天中。以在如是苦惱處來，生在天中得樂即著，心生歡喜，又多瞋恚。喜樂園林、流水河池種種蓮花，勝愛樂心嬉戲遊行。彼於飲食，愛樂心強，彼意相續之所熏故。
However, if someone dies in hell and transmigrates to become a god, [F.57.b] this is due to karmic powers to be experienced in the next life, after hell. Even small measures of such actions by a hell being will have results to be experienced in other lives. Thus, when a being in hell engages in just a slight measure of holy conduct, it will lead to birth in the heavens in other lives. Once born there, his previous experience of suffering will cause him to respond to the perception of pleasures with an especially strong yearning that resembles suffering. He will also be unusually wrathful, and he will want to stay in the coolest forests, parks, waterfalls, and ponds. He will move restlessly and experience food with a special fervor. Such are the effects of the conditioning of his mind.
若出餓鬼，有餘業故生天中者，意相續熏，樂食心強，愛於飲食，常處於冷，多樂婦女。彼熏意故。
4.C. -2448 “When a starving spirit dies and transmigrates to a divine state his numerous former activities will have created strong conditioning that will cause him to experience food and drink with special passion. Such a god will also always be fond of cool places, and he will indulge avidly in the company of women, for such is the way that his mind has been conditioned with karmic imprints.
若出畜生，有餘業故生天中者，則多飲食。如畜生中多食多飲，生於天中，亦復如是多食多飲、少飲多食，愛欲心強。以意相續熏故如是。
4.C. -2449 “Alternatively, if, due to karmic actions to be experienced in other lives, an animal dies and is reborn among the gods, it will be inclined toward the enjoyment of drink and food. Since many kinds of animals may take rebirth as gods, the characters of their subsequent lives as gods also differ, but, in short, they shall experience varying degrees of perfection when it comes to their food. Such gods are also subject to especially powerful delusions about their pleasures because that is the way their minds have been conditioned.
若無色界四處退已，生彼天者——以本修得三摩跋提，是故生彼無色界中四地處生，業盡故退，生彼天中——如是本意相續熏故，如是愛觸味色香等如是得已，而復不樂。以心寂靜不多亂故，彼熏心故。
4.C. -2450 “In cases when a god dies and is reborn as a god, such a being may, for example, die after having achieved the attainments of the four formless realms. In the subsequent divine existence, the conditioning of his mind will ensure [F.58.a] that the god does not become distracted by the experience of desirable sounds, textures, tastes, forms, or smells. That is an effect of his former conditioning.
若於色界，依止初禪，如是乃至依止四禪。彼禪盡故，退生欲界，如是本意相續熏故，有下中上，心樂坐禪。境界樂心，少而不多。
If a being practices one of the four concentrations of the form realm and subsequently is born among the gods in the realm of desire, the quality of his mind and his interest in concentration will correspond to his previous achievements, and he will be less fond of objects than otherwise might be the case.
若欲界天，欲界中退，還生欲界，以生業故。如是二道作眾善業，若天、若人如是二種，欲天中退，還生欲天。作善業故，唯欲界中。一切諸天二種業熟，除淨居天。彼淨居天非生業熟、非餘業熟。
4.C. -2451 “If gods in the desire realm die and are reborn in the desire realm, it occasionally happens that their subsequent experience is determined by previous virtuous actions within the realms of gods or humans. As a result, they will be reborn as gods due to their wealth of these two types of former actions as well as their proper conduct. This, however, is not the case with the gods in the pure abodes because such gods do not possess any karmic actions to be experienced either in the subsequent or any other future life.
如是業風常吹一切世間眾生，令其流轉，心羂所繫，亦為種種業羂所縛，無量百千異心信解、無量分別，次第相續，於五道中流轉常行。
4.C. -2452 “In this way, the entire world is blown around by the winds of karmic action. Bound and fettered in such numerous ways, the five classes of beings breed myriad inclinations, thoughts, and lives as they continue wandering.
爾時，如是始生天子如是觀察、如是思念，然後乃知：我於某道退來生此。我人中退而來生此，受生業故。彼如是知彼業故生，若餘業生，如是亦知。以何因緣知此天子非餘業生？
As these matters become evident to the newly born god, he keeps them in mind. With this understanding, he will now comprehend how he died and transmigrated from a previous existence into his present life. Whether he died and transmigrated from a human existence, or whether he was reborn once more as a god, the god will know when the causal karmic action is of the kind that is to be experienced in a subsequent life. But if the causal karmic action is of the kind that is to be experienced in other lives, he will not necessarily recognize it, because such actions may be beyond the scope of his mind. [F.58.b]
若餘業者，久時因緣，或一百劫能與果報；有一千劫或百千劫，少天眼者不自見知。本過去生久遠之業因緣生此生業生者，則知來處。
In some cases, the conditions that bring to ripening karmic actions to be experienced in other lives may occur only after the passage of hundreds of eons. It is even possible that such ripening occurs only after a hundred thousand eons. Thus, if the cause of the god’s birth occurred a hundred thousand unfathomable eons earlier, his divine eye will not be able to perceive the given causal action.
彼如是觀生因緣已，心生憍慢，未久之間，善業熏故，於境界中生愛著心，有無量種。彼天爾乃如是念知：我今在於夜摩天中，名廣博行地處生已。即生心時，諸天女眾而現在前。以善業故，彼天女眾速來圍遶。
4.C. -2453 “In this way, the god will dwell for some time on the perception of the causes of his birth. Thereafter, the many objects that manifest through his former practice of virtue will become evident, for he now realizes that he has been born among the gods in Moving in Vast Environments. As soon that knowledge dawns on him, due to the force of his virtuous actions, a vast gathering of goddesses will come rushing toward him. Conditioned by the god’s virtues, they call out, ‘He has just been born!’ In this way they will raucously dash toward him from far away.
以彼天子善業力故，天女來至。若彼天女生來久者，則不羞恥，近欲抱之，遶彼天子，共園林中而受諸樂。以善業價得彼天女種種功德，第一可愛，而共受樂。於彼地處有好山林、蓮華河池、澗谷流水，有好平地、有好金窟，樹枝之舍，無量百千種種諸鳥，種種音聲。無量百千天女之眾迭相圍遶，在如是處歌舞遊戲。彼處園中有七寶鹿處處遊行。如是種種眼所見者皆悉可愛。
4.C. -2454 “Surrounded by all those divine beings, the newly born god will then enjoy himself within the delightful forests and parks. Endowed with the supreme possessions that his karmic capital has furnished him with, he will now experience amazing pleasures. His realm is filled with mountains, forests, parks, pools, jungles, waterfalls, lotus ponds, slopes, lush groves, caverns, houses covered with vines, and hundreds of thousands of lovely birds that warble enchantingly. Thousands of goddesses who constantly aim to please sing and dance delightfully, doing so in parks that sparkle with the seven precious substances and where live enchanting deer. [F.59.a]
彼處有山，名為廣少，彼山之峯七寶光明，種種莊嚴，種種寶石雜雜間錯。有蓮花林皆是七寶，在園林中多有河池，如是種種莊嚴之處。以善業故，妙色莊嚴，於如是處歌舞遊戲種種受樂。
In this realm stands the mountain known as Great Summit, which shines with the light of hundreds of thousands of stones made of the seven precious substances. On the mountain’s radiant jewel summit stand houses festooned with vines, and the ground is beautifully paved with large tiles. There are woods, lotus groves, parks, ponds, cascades, riverbanks, valleys, and peaks endowed with exquisite shapes and qualities. At hundreds of thousands of waterfalls that cascade with cooling drops of water, the gods, whose bodies are formed due to a variety of virtuous actions, enjoy themselves and frolic, experiencing their many pleasures.
彼天如是同受樂已，有於水中而遊戲者。如是種種欲，到地獄、餓鬼、畜生。以善業故，戲樂不止。彼諸天等自於身中，示一切天業相名字。若天前世作何善業？何心作業？於何時作？何因緣作？何生處作？此如是等，於下中上福田具足、財物具足而作善業。
4.C. -2455 “The gleeful frolicking of those divine gatherings assumes myriad forms. But, in short, those who enjoy the water, and thus joyously play around in it, have for the most part come from the realms of hell beings, starving spirits, and animals. They delight in each other with an exceedingly attached state of mind, yet they do not associate with those who practice wholesome conduct. On the bodies of these gods appear scripts that describe the related karmic actions of all the types of gods. They describe how the gods previously engaged in positive karmic actions, what those karmic actions were and how often they performed them, the manner and duration in which they practiced and what the conditions were, what their lives were like then, whether the beneficiaries of their actions were inferior, intermediate, or supreme, and the qualities of the entities involved.
彼一切相，於自身中見其名字。譬如明了善書畫者，各各別處，隨其所作，歷然分明。如彼名字，此天如是。善業畫師於業地處，一切善業皆悉普畫。善業彩色善淨光明，見則極愛，畫作彼天，一切樂見。如彼善業巧畫之色，如是而生。
All this information, including the timing, is described and listed in writing. As when a shrewd and attentive scribe writes clear and distinct letters, [F.59.b] the accomplished scribe of the gods will write all their past positive actions upon the present surface of their past positive actions. The gods’ magnificence, their shining beauty, and their enrapturing appearance are all perfect due to their past positive actions.
彼天之身以有如是畫字相現，百倍嚴勝。譬如第一百煉真金，或復其餘赤蓮花寶或青色寶，於如是等種種勝寶，端嚴可愛，彼天身相百倍端嚴。
Yet, the splendid writing that conveys their many superior characteristics makes them appear hundreds of times more beautiful. Just as a most splendid and shining piece of gold, which has been purified hundreds of times, can be studded with rubies, sapphires, or some other precious gem of supreme beauty, those gods are, similarly, brilliantly adorned by the accounts that describe the ways they performed their past karmic actions.
如是畫相，自眼不見。何以故？以在頷下咽上相故，是以不見。若彼天子心未放逸，則便更互相見此相；又善業因，如是更互相見此相。彼廣博行地處之天，如是希有。彼天復有希有之相，如咽之相，額上亦爾。
4.C. -2456 “Still, the gods do not see what is written on them with their own eyes, because the writing appears on their throats and chests. Nevertheless, they may recognize it upon each other, and at such times their minds will not be utterly careless —at such times they will see everything clearly. This is a supreme wonder of the gods in the realm of Moving in Vast Environments. Another astonishing fact concerning those gods is that just as they have their positive actions displayed on their chests, so they also have writing on their foreheads.
以善業故，有如是相。種種業畫，種種色相。所謂相者：云何而退？於何時退？如是退已，當生何處？彼種種色，種種畫相，彼天額中皆悉具見。此希有相，是業所作。彼天身上，如是字鬘種種雜雜，如是端嚴。如餘異處所有諸天，種種華鬘莊嚴身首端嚴殊妙，此相莊嚴亦復如是。
Written there in fine lettering is when they will die, where they will transmigrate to, how they will be born, and how long they then will live. That is another wonder of these gods, produced by their karmic actions. The exceptionally elegant rows of bright and beautiful letters are similar to the many garlands of blooming flowers that adorn the gods in other realms. [F.60.a] This particular adornment is due to their having performed a unique type of past positive action.
又彼諸天復有善業果報成熟，自業畫身，共諸天女種種畫身勝莊嚴者，受諸快樂。無量種種園林之內，於廣博行地處之中遊戲受樂。既受樂已，復向一河，河名善雜。彼河從於雜愛山峯流出而來，故名善雜。
4.C. -2457 “The gods do not understand the messages written on their bodies due to karmic actions and, consequently, they go on frolicking together in the heavenly parks decked out in their sundry costumes and ornaments. When in this way they have spent a long time enjoying the realm of Moving in Vast Environments, they will promenade to the banks of the river called Colorful Waters, which flows from one mountain to the next, passing among many different kinds of precious substances.
有種種寶莊嚴彼河，無量鳥眾種種音聲，多有無量種種異樹莊嚴彼河。有種種花，其華雜色有百千分異色不同，莊嚴河岸，無量天女近彼河岸遊戲受樂。又復更有殊妙河水，名為雜河。此河從於雜色崖岸山峯流出，故名雜河。如是雜河，若天近之，於本生處則能憶知。彼天若從地獄中來到彼河岸，則便憶知。既憶知已，有極可愛五欲功德皆悉具足，有諸天女心甚歡喜遊戲受樂。
Flocks of birds warble, there are dense forests, hundreds of thousands of different flowers bloom, and the banks are visited by coteries of goddesses. An amazing feature of this river that flows from the beautiful mountain peaks, Colorful Waters, is that when its surface becomes still for a long period, those gods who previously died and transmigrated from the hells will, as they approach the river, be prompted to remember their previous lives and the actions that gave rise to that existence. They will recollect how the constant enjoyment of perfect sense pleasures among jubilant gods and goddesses kindles an ever- growing attachment in them, which causes them to engage in further endless pleasures that will eventually lead to suffering.
以心憶知曾受苦惱故，於樂事一切皆忘，如是厭欲而說偈言：
地獄熾火中，苦切甚大苦，我等惡業盡，皆來在此處。
Recollecting this, they will forget all their pleasures and, with sadness, speak the following verses:
4.C. -2458 “ ‘I myself created the great cause That led me to the fires in the hell of great suffering. Yet, having purified all unwholesomeness, I have once more come to this world.
業善果亦善，諸功德莊嚴；業惡故果苦，必定如是受。cf. Dhs.15.49-61
4.C. -2459 “ ‘The effect of positive actions is good And possesses numerous qualities, [F.60.b] But flawed actions cause suffering — So it goes, without fail.
我於苦樂中，輪轉生死處，業風吹令轉，猶如海中波。
4.C. -2460 “ ‘With such pleasure and pain, One circles in the abyss of existence, Surrounded by the oceanic wave-like winds of karmic action.
若有心作惡，喜樂惡事者，彼不善行故，因緣墮地獄。
4.C. -2461 “ ‘With their minds engaged in negative actions, People will be fond of unwholesomeness, And as they engage in the unwholesome, They will enter the hells.
得脫彼地獄，來生此天處，忘彼處苦已，而復行欲樂。
4.C. -2462 “ ‘When they no longer roam there, They may instead go to the god realms, And as they separate from suffering, They will become swayed by pleasure once again.
此境界流轉，苦樂如梁繩，而心甚堅[革*卬]，受苦不厭惓。
4.C. -2463 “ ‘In this way, this crude mind May be sad 389 or happy As it wanders all the realms, But it never seems to tire of suffering.
此彼岸和合，諸根之所誑，為愛羂所縛，一切流生死。
4.C. -2464 “ ‘With their faculties deceived Both in this life and beyond, People roam through cyclic existence Pulled by the noose of craving.
出地獄生鬼，出鬼生畜生；出餘畜作龍，出龍生三處；
4.C. -2465 “ ‘From the hells they are born as starving spirits, And are thereafter born as animals. After life as an animal, they are born as nāgas, And after life in the hells, most are born as women.
業如是常行，世間轉如輪，以久來習故，猶不生疲惓。
4.C. -2466 “ ‘Driven in this way by karmic actions, The world spins like a wheel. But no one ever tires of this, For everyone is governed by habit.
愛樂龍宮殿，不樂地獄苦，流轉於有獄，有樂不樂處。
4.C. -2467 “ ‘While life as a nāga may be happy And filled with pleasures, All those who live in the world Will see their pleasures evaporate.
千鉢頭摩苦，百億鉢頭摩，如是時受苦，癡故不厭惓。
4.C. -2468 “ ‘While they may suffer from a thousand lotuses Or even billions of lotuses, 390 Their experience of suffering Will never make the infantile weary.
三界皆無樂，普遍一切苦，眾生為癡誑，而不生厭惓。
4.C. -2469 “ ‘No happiness is to be found in the three realms; Everything is spoiled by suffering. Yet beings never become disillusioned, Even as they are oppressed by suffering.
如是受苦已，癡故造苦因，由因故有果，如果從種子。cf. Dhs.15.61
4.C. -2470 “ ‘Although some childish beings may tire of suffering, They nevertheless pursue its causes. But effects cannot be averted when the causes persist, Just as fruits will appear when productive seeds are planted.
境界所迷心，勇健有大力，眾生調彼心，令彼時寂靜。cf. Dhs.11.72
4.C. -2471 “ ‘The mind is deceived by its objects, Yet the power of mind is great. Therefore, with training, the mind can become gentle, And beings will thereby gain fortune.
彼心調伏已，一切界轉行，輪迴於三有，不能見真諦。cf. Dhs.11.73
4.C. -2472 “ ‘The swift way to become gentle Is to visit all the realms, [F.61.a] Yet even as they spin through the three realms, Beings fail to see this.
如以風因緣，令海水波動；如是因緣心，令世間常轉。cf. Dhs.11.74
4.C. -2473 “ ‘Cyclic existence is just like an ocean Stirred by strong winds. The world keeps spinning, Governed by the power of mind.
眾生著婦女，為苦樂所執，不到於善地，無苦惱之處。
4.C. -2474 “ ‘Time is what links pleasure to pain And makes beings travel through the three realms. Only by abandoning all pain Do they arrive at the highest goodness.
若憶知苦時，則生厭離心，既忘彼苦惱，還著樂放逸。cf. Dhs.15.62-64
4.C. -2475 “ ‘When circling through constant pain, Embodied beings become exhausted. Yet, later, they forget once again And continue to amass suffering.
若有能憶知，地獄苦惱者，如是天中樂，猶如小微塵。
4.C. -2476 “ ‘When we consider the suffering Experienced by beings in the hells, All these pleasures certainly seem No larger than a mere atom.’
彼天皆憶本曾生處。諸有近彼雜色崖岸山峯所出雜河岸者，則皆憶知本曾生處；若離去者，於本生處一切皆忘。彼復於苦心既忘已，忘本生處；忘本生已，而復樂著種種境界，有無量種無異相似可愛聲觸味色香等天妙境界，如是受樂。
4.C. -2477 “For as long as they remain on the banks of Colorful Waters, the gods will recollect their past lives, but as soon as they leave, they will once again forget all they remembered. Forgetting the pain they experienced in other lives, they will develop craving for external objects and thus together enjoy all the exceptionally delightful sounds, textures, tastes, forms, and fragrances of divine substance.
既受樂已，而復更向名久欲山。彼久欲山普皆可愛，有第一河蓮花水池，其水清淨，圍遶彼山。鵝鴨鴛鴦在彼河池而為莊嚴，種種金寶為河兩岸，水流之聲有種種音。彼山之中如是等河，其數一萬。種種樹林，種種眾鳥而為莊嚴。
4.C. -2478 “The gods will also travel to the mountain called Radiant Streams. The area around the mountain is studded with supremely delightful trees and clear waters that are home to swans, ducks, and geese. The streaming currents shimmer with the radiance of gold and produce the most delightful sounds as they rush by. There are a vast multitude of these currents —tens of thousands —and they all have the same length, strength, and shape. The many gorgeous trees and birds there only increase the beauty of all these rivers.
彼諸河中，四河最勝，所謂四者：一名速流；二名金鬘；三名毘琉璃水；四名樂漂。是名為四。爾時天眾自業果熟，一切如是生歡喜心，種種衣服莊嚴其身，遊戲受樂，向速流河。近彼河岸有長妙花極大樹林，名無量樂。其花開敷，其枝密覆間無空處，無量百千種種色花。有流水池，種種諸鳥，鳥身皆是種種雜寶，眾鳥音聲處處遍滿。
4.C. -2479 “Nevertheless, among all the streams, four of them stand out. They are known as Flow of Beauty, [F.61.b] Gold Garland, Beryl River, and Flow of Bliss. As they experience their own past karmic actions, the jubilant gods who bear many great ornaments, garments, and garlands, will playfully proceed to Flow of Beauty. On its banks spreads a glade of long white flowers and within it one finds a lake called Numerous Joys. Flowering vines of the most exquisite kind grow there, as do thousands of lovely flowers. There are also birds of many different sizes and shapes that bear various ornaments and plumages. The birds produce magnificent songs in the most enchanting ways. 391
彼速流河第二岸邊有蓮花池，彼池名曰醉蜂巡行。如日初出赤色蓮花在彼池中以為莊嚴，如是蓮花有第一香普覆池水。彼河二岸，一有樹林，一有花池。彼河長量五百由旬，廣五由旬，其水普清，水中生花遍覆其水，花葉雜色若干種種，有第一香。彼如是香遍五由旬。
On the opposite bank of Flow of Beauty lies Hovering Bees, a wonderfully fragrant lotus pool that glimmers like the sun at dawn and has a constant profusion of exquisite lotus flowers. This lotus grove is five hundred leagues long and five leagues wide. 392 By the stainless waters grow lotuses and other flowers with colorful petals that send forth their delicious fragrance across five leagues.
爾時，彼處如是諸天隨心所念，有天在於園林中者，有天在於蓮花中者。如心所念遊戲受樂，與天女眾彼此迭共歡喜受樂。自有光明。以善業力在彼處生。彼速流河於兩岸邊，廣博行天種種遊戲而受快樂。如是一河。
4.C. -2480 “According to their wishes, the great congregations of splendid gods and goddesses joyfully gallivant in the forest or by the lotus pool, having been born in this realm due to their completed and accumulated actions. When they see Flow of Beauty with its ravishingly beautiful and fragrant flowers, the gods in Moving in Vast Environments will frolic joyfully on its delightful banks by Mount Radiant Streams.
彼金鬘河從山峯出，彼山名衣。又衣山峯復出此河，此金鬘河甚為可愛，河在衣山猶如金鬘，故名此河以為金鬘。彼金鬘河如是功德，所謂其水悉是天酒，遠離酒過，第一善香，味色觸等皆如心意，一切具足。有所憶念，不妨不亂。爾時，彼天共諸天女飲如是酒，復受勝樂。彼一一天皆有無量諸天女眾之所圍遶，心意樂著五欲境界，五樂音聲，稱情美妙。共諸天女，隨心所念如意自在，金鬘河邊成就無量種種勝樂，於境界中心不厭足。
4.C. -2481 “Gold Garland is another river that flows down Mount Radiant Streams. [F.62.a] This river shines brightly, which is why it received its name. It features the following delights. Free from all flaws, its water transforms as one drinks it. Extremely fragrant, the water assumes any flavor, color, scent, or substance one may desire, yet without being intoxicating. As they experience this extraordinary drink, the gods enjoy themselves in a state of great careless abandon. While their minds remain attached to their sense objects, they will rollick together in great gatherings to the rhythmic, melodious, and harmonious music from the five types of instruments. Attended to by beautiful servants adorned with jewelry and costumes, they will freely enjoy whatever they desire. Infatuated with the rich sounds, textures, tastes, forms, and scents that they find on the banks of Gold Garland, they will roam about, enjoying the irresistible objects that this supremely delightful stream provides.
又復歌舞種種遊戲受諸快樂，從一山口至一山口，從一山峯至一山峯，從一河岸至一河岸，從蓮華池至蓮花池，從園林處至園林處，從樹根下至樹根下。如是種種諸處受樂，既受樂已，次復往向毘琉璃水第三河所。
4.C. -2482 “With the sounds of enchanting music and dance in their ears, and with their minds thoroughly attached to their sense objects, the gods will ecstatically gallivant from mountain to mountain, valley to valley, summit to summit, river to river, lotus pool to lotus pool, forest to forest, terrace to terrace, and tree to tree, infatuated and crazed by their rich and prodigious pleasures. While euphorically gadding about in this way, they will at some point also come to the current known as Beryl River.
毘琉璃水第三河中，其水清淨如毘琉璃，彼處多有毘琉璃樹，又復多有毘琉璃鳥在彼水中。其水波鬘，其沫如笑，淨潔清水徐流不急。其水極深，有妙音聲。善業力故，毘琉璃水如是緩流。天欲受樂，有心念時，到彼河中，境界渴故，種種愛貪。彼天受樂不在一處，有在河岸而受樂者，有在水中而受樂者。共諸天女第一嬉戲而受快樂。彼諸天眾皆悉乘鳥，從一水波到一水波處處遊行，從一水漩入一水漩，從一迴波入一迴波。有入水者，入已復出，更入急處。又復彼天從一蓮花入一蓮花，又復從一優鉢羅林更入其餘優鉢羅林。
The gorgeous features of this river are as follows. Flowing with immaculate beryl water, the river courses along beryl stones [F.62.b] amid many trees of beryl. Resplendent in their beryl colors, the trees are filled with songbirds and fruits that look exceedingly delicious. The pure, stainless water flows delightfully and produces deep and appealing sounds due to the force of positive karmic actions. The gods will journey to this river because they seek pleasure. Attached and craving for objects, the gods will roam around that area. Some will frolic on the banks and others will play together in the water. Some will ride gracefully on the backs of birds, from wave to wave. Circling over the waters 393 and along the banks of the river, the gods will pass over its billowing waves and the many groves of lotuses and water lilies. In these ways, they will enjoy themselves at the river.
如是遊行百到千到，成就樂受，不可譬喻。又復彼天善業力故，境界寂靜，毘琉璃水清淨之處，見業果報。若其有天持戒淨勝、若智慧勝，彼則能見本何因緣，如是作業得生彼天毘琉璃水清淨之處，一切皆見。以何因緣如是心生憶念往事？以前世時，於福田中有清淨心深生信故。
4.C. -2483 “Sometimes, when the river is serene, due to their positive past actions, these gods who enjoy all these incomparable pleasures will perceive images upon the stainless beryl that display the record of their former excellent practice of discipline and insight and the karmic effects thereof. There, they will clearly observe the causes, circumstances, connections, and conditions that led to them taking birth in this divine realm. As they perceive and apprehend those mental states and the faith they had in the proper objects at that time, they will keep it in mind and are thereby able to recollect their past lives.
彼一切天一一各各作如是心：我境界力如是動轉，五欲之水在愛河中，如是漂我，令我不覺。無常退至，我於此處必定當退。如過去世所作業相，生此之因自咽上現。彼天既見如是相故，知過去世作如是等善業因緣，來生此處，如是受樂。若彼業盡，於此天上必定當退。如是念已，彼此迭互相向而說。復見五道怖畏之處，見怖畏已，彼一切天各生厭離，毘琉璃水河岸邊處而說偈言：
4.C. -2484 “At this point, they will think, ‘Alas, I am swept away by the river of craving with its wild and treacherous rapids of clinging to objects. [F.63.a] And yet, I have failed to understand the hideous fall that follows from this. Now I have seen the drawings that clearly reveal what happened in the past,and I have witnessed the story of my past lives. Based on those positive acts, I now experience these enjoyments. However, once they become exhausted, I shall fall once again and no longer be one of the gods.’ Sharing such thoughts with each other as they witness the terrors of the five classes of beings, the gods all feel disenchanted. Then, on the banks of the river of beryl, they will utter these verses:
若過去修善，為善人所愛，今此天處受，念念向盡去。
4.C. -2485 “ ‘Resulting from past virtuous deeds, This manifestation of tremendous goodness — The experience of the heavens — Has previously been exhausted, time and again.
彼盡已則退，天中善報處，一切樂因緣，皆如是盡滅。
4.C. -2486 “ ‘The heavens are due to positive actions, But, once karma is exhausted, the fall therefrom follows. The heavens and their causes Are all fleeting.
既入無常手，一切皆破壞，若法無常者，令一切皆貪。
4.C. -2487 “ ‘These temples, subject to impermanence, Will all be destroyed. Since all that is conditioned is impermanent, All of this will also be destroyed.
如是無常法，能與一切貪，愚癡少智者，貪著於欲味。cf. Dhs.7.116-118
4.C. - 2488 “ ‘All beings will meet their ends — This is the way things are. Therefore, only the infantile and low minded Become attached to the experience of pleasure.
癡不覺知過，如今波迦果，色聲等繫縛，愛故受苦惱。
4.C. -2489 “ ‘People fail to understand that such faults Are like poisonous fruits. Therefore, due to the enemy of forms and so forth, Craving will once again resume.
惡業迷眾生，令不得自在，以迷惡業故，則受惡業果。
4.C. -2490 “ ‘Deluded about the effects of negative actions, Beings are destroyed as they follow wrong conduct. Pleasures are like poisonous fruits — As long as they experience them,
諸著欲味者，欲害如毒果，著欲不知足，故墮地獄中。cf. Dhs.7.118
4.C. -2491 “ ‘Beings are insatiable, But later they plunge into the hells. Those whose minds Are constantly engaged
常樂行施戒，施戒福成就，若常如是行，彼則生天上。持戒常修行，捨離不善業，cf. Dhs.32.91
4.C. -2492 “ ‘In the joyous festival of generosity and discipline Will proceed to the heavens. Those who always train in discipline And give up negative actions, [F.63.b]
恭敬修威儀，彼則生天上。愍眾生安慰，深信於佛法，
攝心寂靜者，彼則生天上。若於怨家所，慈心離瞋垢，cf. Dhs.32.92-122
4.C. -2493 “ ‘Such radiant and steadfast beings Will proceed to the heavens. Those whose minds are always loving And free from animosity even toward enemies,
常寂靜心者，彼則生天上。若心中無瞋，彼善而無惱，勇善調伏者，彼則生天上。
4.C. -2494 “ ‘Being always peaceful and serene, Will journey to the heavens. Those whose minds are highly trained And properly guarded,
常實語持戒，而不多言說，知堅知不堅，彼則生天上。
4.C. -2495 “ ‘Who take exclusive joy in observing their vows, Who do not speak excessively, And who know that nothing exists substantially Will journey to the heavens.
若不樂世間，厭離老死法，常樂於涅槃，彼則生天上。
4.C. -2496 “ ‘Those who are attached to cyclic existence Are fooled by aging and death. Yet those who always delight in transcending suffering Will journey to the heavens.
若樹下塚間，如是山谷等，常一心禪者，彼則生天上。
4.C. -2497 “ ‘Those who live by a tree, or in the wilderness, Or in the desolate mountains, Practicing with a concentrated mind, Are beings who will journey to the heavens.
知時敬父母，不近惡知識，常行慈心者，彼則生天上。
4.C. -2498 “ ‘Those who know moderation and are cognizant of place and time, Who give up unwholesome company, And who possess a loving mind Will journey to the heavens.
不樂聚落城，及戲處道行，一處住知足，彼則生天上。
4.C. -2499 “ ‘Those who have no interest in the sights of the cities And who do not roam in parks or on highways But remain serenely in solitude Will journey to the heavens.
若善自觀身，常見其不淨，知自身如是，彼則生天上。
4.C. -2500 “ ‘Serene beings who always keep in mind How the body grows from impurities, Who know the body and its ways, Will journey to the heavens.
若能知法網，種種法網知，不喜樂生死，彼則生天上。
4.C. -2501 “ ‘Those who understand that phenomena Appear as part of the web of karmic action And who have no fondness for cyclic existence Will journey to the heavens.
若覺知諸法，無量種種生，雖見不喜樂，彼則生天上。
4.C. -2502 “ ‘Those who accurately recognize reality And have no interest in the entertainments That are produced in manifold ways Will journey to the heavens.
心念念如幻，如乾闥婆城，若調伏此心，彼則生天上。
4.C. -2503 “ ‘Those who see that things are fleeting And that they resemble illusions and the cities of the gandharvas, And whose minds are always gentle, Will journey to the heavens.
若諦知一相，或善知二相，心於欲厭離，彼則生天上。
4.C. -2504 “ ‘Those who recognize the reality of the momentary And who understand the absence of characteristics, And those who are weary of attachment to pleasures, Will journey to the heavens.
於他妻如母，於一切如父，若如是平等，彼則生天上。
4.C. -2505 “ ‘Those who regard women as their mothers And men as their fathers, And who view the whole world in the same way, Will journey to the heavens.
若恒離兩舌，常樂和合他，心不慳而直，彼則生天上。
4.C. - 2506 “ ‘Those who always refrain from divisive talk But have constant concern for sentient beings And are also free from anger and sincere Will journey to the heavens.
於他一切物，皆如土塊等，自生知足樂，彼則生天上。
4.C. - 2507 “ ‘Those who view riches as mere wood or stone [F.64.a] And who instead care for the minds of others While filled with contentment in their hearts Will journey to the heavens.
若於夜於晝，常能離懈怠，勤行精進者，彼則生天上。
4.C. - 2508 “ ‘Those who, day and night, Stay clear of laziness And act with constant diligence Will journey to the heavens.
若離慢貪瞋，復離於懈怠，如是捨離者，彼則生天上。
4.C. -2509 “ ‘Those who emphatically relinquish Agitation, dullness, drowsiness, and laziness And always remain benevolent Will journey to the heavens.
恒不樂五塵，五塵不破戒，常護戒智者，彼則生天上。
4.C. - 2510 “ ‘Those who always confess Breaches of the fivefold discipline And give up further transgressions Will journey to the heavens.
若能知四取，四諦亦如是，智者如是知，彼則生天上。
4.C. -2511 “ ‘Those who understand the four appropriations As well as the four truths And possess the view with knowledge of proper conduct Will journey to the heavens.
若知苦苦報，亦復知苦沒，如是諦見者，彼則生天上。
4.C. -2512 “ ‘Those who constantly maintain a view Of suffering and its ripening, As well as its cessation, Will journey to the heavens.
若得衰惱己，而不捨於法，是攝受法者，彼則生天上。
4.C. -2513 “ ‘Those who never doubt the Dharma Even though they encounter great troubles, But maintain a peaceful mind inspired by the Dharma, Will journey to the heavens.
若著壞色衣，及著糞掃衣，善心不行惡，彼則生天上。
4.C. -2514 “ ‘Whether wearing the finest white cotton Or fabric found in a garbage dump, Those who are peaceful, serene, And always concentrated
若一切時禪，常有出世心，恒樂空閑處，彼則生天上。
4.C. -2515 “ ‘And who delight in deliverance Will journey to the heavens.
若美若不美，隨他之所得，心不喜不瞋，彼則生天上。
4.C. - 2516 “ ‘Those who have no preference As to food being delicious or tasteless And who remain content and without anger Will journey to the heavens.
若著麁鄙色，塵土糞掃衣，如是衣知足，彼則生天上。
4.C. -2517 “ ‘Whether their garments are soft and white Or obtained from a garbage dump, Those who keep their vows and are fully content Will journey to the heavens.
若床若地樓，或復在餘處，不生苦樂心，彼則生天上。
4.C. -2518 “ ‘Whether they sleep on the ground Or on the top floor of a fine mansion, Those who neither become excited nor upset Will journey to the heavens.
於眼所見色，青黃赤白等，若如實諦見，彼則生天上。
4.C. -2519 “ ‘As for the forms that appear before the eyes, And likewise all the other objects, Those who experience them as they are Will journey to the heavens.
若聞愛不愛，二種聲不樂，心正不動亂，彼則生天上。
4.C. -2520 “ ‘Those who remain free from delusion Whether what they hear is pleasant or not, And who are insightful and intelligent, Will journey to the heavens.
調伏於六根，而不樂境界，攝心不動亂，彼則生天上。
4.C. -2521 “ ‘Those who abandon the six faculties As well as their objects And have no fondness for them Will journey to the heavens. [F.64.b]
如是大饒益，恒常受快樂，若一切皆作，彼則生天上。
4.C. -2522 “ ‘Those who perform deeds of great meaning And always inspire happiness, Acting in accordance with proper behavior, Will journey to the heavens.
如一切業行，是則為最勝，行無垢法者，彼則生天上。
4.C. -2523 “ ‘Those who in reality do not engage In any performed actions And possess the excellent, stainless eye Will journey to the heavens.
若知於業報，而能作業報，於苦常怖畏，彼則生天上。
4.C. -2524 “ ‘Those who, as karmic actions ripen And produce their ripened effects, Continuously discern suffering Will journey to the heavens.’
彼天如是頷下咽中見諸相已，極大怖畏已說此偈。於河岸邊共諸天眾，本性放逸，以本業故，於咽中現。若至餘處，則不復見。若有因緣，則便見之；若無因緣，雖有不見。何以故？以一切法因緣生故。又復彼天本性放逸，性放逸行，離久欲山，復向餘山，山名寶圍。
4.C. -2525 “Seeing what is written on their throats, the gods will utter these verses in a terrified state of mind. Yet as soon as they have done so, the gods who are assembled on the banks of the river will once again become careless, for such is their nature. Although the writings on their throats are still there, they will no longer see them because the conditions for doing so are now absent; things that arise in dependent origination do not occur when their conditions are lacking. Since their nature is such, the gods will again act recklessly, and thus they will proceed to a mountain known as Luminous Jewels that rests upon Mount Radiant Streams.
歡喜心故，種種莊嚴，現在生欲，能牽其心，不計未來所有諸畏，以根搖動不寂靜故，於彼天中受第一樂。歌舞喜笑，種種遊戲，於河岸邊，種種樹枝，諸花具足，彼處多有常歡喜鳥。復有寶山勝寶圍山，無量百千分分之處皆悉具有，雜寶間錯。而彼諸天悕望樂故，欲往見之。
4.C. -2526 “Adorned with ornaments and costumes, the ecstatic gods are pulled by their attachment to the objects before them, and so they ignore any fear of their time coming to an end. Drawn along by their fickle senses and the euphoric nature of the heavens, they will again begin to dance. Exhilarated, they will gallivant along the river through lovely flower meadows and embankments covered with exquisite vines that are home to flocks of joyous birds. Wishing to take in further sights, they will proceed to the mountain known as Luminous Jewels, which is adorned with hundreds of thousands of bright jewels.
時彼天眾遙見彼山光炎圍繞，如穿虛空，光炎上出，天不曾見。忽爾見之，彼山光明青黃赤紫普萬由旬。又復如是雜寶光明，出勝其餘無量寶山所有光明。如須彌山所有光明，能壞一切其餘諸山所有光明；此寶圍山所有光明，能壞其餘寶山光明，亦復如是。彼寶圍山眼若看者，能令眼樂。
4.C. -2527 “The gods will see the mountain from afar, majestically reflected in the waters. It sparkles brilliantly, as if the sky had burst open. The sight of the mountain is unlike anything they have ever witnessed before, and yet just as flawless as they had wished. It shines with a light that reaches across ten thousand leagues in colors of blue, yellow, red, [F.65.a] green, and various blended hues. All the surrounding mountains, wreathed in beams of jewel light, are outmatched by the brilliant radiance of Luminous Jewels. Just as, for example, the light of Mount Sumeru outshines all other mountains, the supreme and expansive light of Luminous Jewels stirs awe and delight in those who behold it.
又復第二能與耳樂。所謂種種河池之聲，有孔雀等七寶翅鳥種種音聲，有如是等無量種鳥種種音聲。彼有寶樹，樹有鈴網，風吹出聲，其聲美妙不可譬喻。寶圍大山以如是聲，能令耳樂。
4.C. -2528 “The mountain also satisfies a second faculty, that of the ears, for the jewels transmit numerous sounds that can be heard by the ear faculty. Numerous streams flow down Mount Luminous Jewels, producing the most delightful, enchanting sounds, and there are also many species of colorful birds, with feathers of the seven precious substances, that sing while sitting in trees studded with bells that are wafted by the wind. It is impossible to illustrate the character of all this, because these features are so stupendous. In this way, the great mountain known as Luminous Jewels is also gratifying to the ear faculties of the gods.
彼寶圍山又復能與第三根樂，而彼天眾猶未至山，謂：彼山中從無量華出無量香，令天鼻樂。彼寶圍山如是能令第三根樂。
4.C. -2529 “Third, the nose faculty will also be satisfied from afar, for the gods can smell the aromas emanating from the numerous different flower beds and from the rivers that are lined with fragrant flowers.
彼寶圍山又復能與第四根樂，所謂能令舌根得樂。色香味酒能令豐足，種種美果皆令飽滿。
Mount Luminous Jewels is also gratifying to the fourth faculty because the tongues of the gods relish numerous kinds of fruit that have perfect taste, color, appearance, and fragrance.
彼寶圍山又復能令天身皆得無縷衣觸。無量衣服皆甚柔軟，復有冷風隨念樂觸，以吹其身。彼大寶山如是能與天之快樂。
Likewise, the delightful touch of unwoven fabrics and the caresses of the wind satisfy their bodies.
彼天五根如是受樂。如五根樂，意亦如是得第一樂。此寶圍山於一切根皆令得樂，如是饒益一切天眾。
In this way, all of the gods’ five faculties experience blissful versions of their specific objects, [F.65.b] and their minds that receive such gratification are deeply satisfied. In these ways, Mount Luminous Jewels yields pleasures of the five senses. and thus the gods linger there in utter happiness.
爾時，彼天既到如是寶圍山已。彼寶圍山光炎圍遶，出無量種炎光明圍，多有無量百千蓮花流水河池以為莊嚴，金毘琉璃、青色妙寶、白銀寶等種種雜雜百千莊嚴。彼天既見如是山已，本性自樂，見彼山故，百倍受樂。共諸天女，迭互各各更相受樂，生歡喜心，勝勝悕望，意甚欲見。彼寶圍山窟窟谷谷處處皆有蓮花池林。從一山峯至一山峯，從河至河，須陀之處。從一寶林至一寶林，處處遍見種種鳥眾，復聞其聲，五樂之音，遊戲受樂。
4.C. -2530 “As the gods arrive on this brilliant mountain, the many precious jewels shine with a flood of light. At the sight of the thousands of gorgeous streams, waterfalls, ponds, and lotus pools dotted with flowers with bright and colorful petals of gold, beryl, sapphire, and silver, the gods will run joyfully toward it all as their happiness increases a hundredfold. Along with their joyous companions, they all take in the delightful environment without any sense of animosity between them. Exulted, they will all go to explore the special sights at Mount Luminous Jewels, visiting the caverns and the highland retreats and traipsing among the lotus pools, summits, riverbanks, encampments, and jewel forests. Encountering flocks of birds that are enchanting to behold and to listen to, the gods will continue their tour to the sounds of music from the five types of instruments, enjoying themselves and celebrating together.
彼天眼耳鼻舌身等五種境界，一切可愛。彼根聲觸味色香等，各各勝妙，如是諸根於境界中一一受樂。如是境界愛放逸故，現在世中若苦、若樂，過去世時若苦、若樂，皆悉忘失。如前業果種種字畫，於其咽中先所見者，一切皆忘。如是遊戲種種受樂，是故皆忘本所作業。
Everything they hear, touch, taste, see, and smell is nothing but gratifying, and thus they relish the five objects of sound, texture, taste, form, and smell. Their minds revel in the experience of these sense objects as they enjoy indescribable and superlative pleasures. Experiencing incomparable heavenly ecstasy, the gods relish the great variety of sights, sounds, smells, tastes, and mental objects. [F.66.a] As the gods are overcome by their present pleasures and the suffering they lead to, they will stray into carelessness with their minds attached to these objects. Although the effects of karmic action are written conspicuously upon them, they will no longer recall any of that.
彼天勝妙寶圍山峯，名淨無垢。如是無垢清淨之處，見行殿塵。天在殿行，殿所行處有妙寶塵。彼清淨處尚見殿塵，何況其餘天身等物。種種莊嚴、可愛身色，業盡所作，有異異種。若此天眾命盡故退，何業所作，以善業力，咽中字畫如是皆見。彼初見已，不生厭離。何以故？以愚癡故。初得欲味，即便樂著，不生厭心。
4.C. -2531 “Still, as a result of their past positive actions their frolicking will lead the gods to the many summits of Mount Luminous Jewels. There, they will find a mirror known as the stainless one. That mirror is so immaculate that even a small particle becomes perceptible upon it and so, of course, the mirror also reflects the vivid and delightful features and colors of their agile and magnificent bodies, upon which are written their individual past actions. Indeed, their chests and throats bear the accounts of their past lives, revealing what beings they were, how they died and transmigrated, and what the underlying causes were. By the power of their past positive actions, they will now realize the flaws of existence and develop sadness.
彼愚鈍天，若為他示或自覺知，見彼欲過，即便覺知事至怖畏。彼天如是貪著欲味，見其過患，則於後時，悔火所燒。云何我本不捨此欲，如毒刀火？此欲乃是地獄、餓鬼、畜生之因。我今以此欲因緣故，必墮地獄、餓鬼、畜生惡趣之中。如是後時，悔火所燒。
4.C. -2532 “The experience of pleasure prevents childish beings from developing sadness. But when they are shown the flaws of pleasure, or understand them on their own, such beings are indeed able to apprehend pleasure’s flaws. When childish and ignorant beings gain understanding in this way, they will no longer be attached to the experience of pleasures. Rather, they will clearly perceive its flaws. The fire of regret will eventually consume all pleasures, because their entire body will be discarded. The gods will think, ‘The fire of objects will ultimately bring us the weapons of hell! We will be scorched by the fires of regret.’ In this way, those whose minds are accustomed to objects will feel displeasure with the experience of enjoyments and instead perceive their shortcomings. They will no longer value the experience of pleasures. [F.66.b] Although they still have all their pleasures, they will no longer be subservient to them, and they will not dwell on them. At that point, they will no longer be subject to the rule of pleasure.
若修心者，則於欲味不生味樂；見欲過患，則於彼欲不味、不著。知欲過故，以有智慧見彼過故，後則不悔。若不悕樂彼欲境界，失不憂者，本修心故。
4.C. -2533 “Moreover, the remedy against attachment to pleasures is as follows. When seeing a form, one should consider how all forms are subject to destruction. By correctly considering it in this way, one will destroy longing and desire. When this way of correctly observing the flaws of the five objects becomes natural, one will become free from the craving of lustful desire that serves as the seed of cyclic existence. Realizing that pleasures are in fact defects, one will understand them as such and then regret will follow. One will no longer be harmed by any desire for cherished objects.
