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.
觀天品之二十九(夜摩天之十五)
又彼比丘共己同侶於檀越家，先所相識持戒比丘，以諂誑心說其過惡，或以嫉心說其破戒，或以嫉心說其無聞，或以嫉心說其行相，語檀越言：汝此門師毀破禁戒。或說懈怠，無聞無智，愚癡如鳥，少聞少智。彼惡比丘向他檀越如是惡說，恒常習近非法境界，
4.C. -3325 “ ‘Moreover, when such monks are in the company of others, they will gossip about all the disciplined monks who previously visited that home and declare their discipline flawed. Or they may engage in criticism, saying, “That monk who in the past came to your house has broken his discipline. He is lazy, extremely base, stupid like a bird, and his intelligence is low.” Such strong disparagements they constantly pursue with great delight.
何處得修禪誦等業？彼空無物，不堅不實，身壞命終墮於惡道，生地獄中。
4.C. -3326 “ ‘How could people engaged in that sort of “Dharma activity” possibly pursue the practice of concentration? They are false, hollow, and have no core. [F.180.a] Hence, when their bodies disintegrate, they will die and fall into the lower realms, taking birth in the hells.’
爾時，世尊迦葉如來而說偈言：
妄語言說者，惱一切眾生，彼常如黑闇，有命亦同死。cf. Dhs.12.59-66
4.C. -3327 “At this point the blessed Kāśyapa utters the following verses: “ ‘While declaring themselves to be holy people, They destroy all sentient beings. Resembling a mass of darkness, Even though they are alive, they might as well be dead.
語刀自割舌，云何舌不墮？若妄語言說，則失實功德。
4.C. -3328 “ ‘Until they finally fall, Their words are like weapons on the tongue. As they keep telling lies, They destroy genuine qualities.
若人妄語說，口中有毒蛇，刀在口中住，炎火口中燃。
4.C. - 3329 “ ‘Their mouths are like predators; Their mouths are like dogs. Those who speak lies Have mouths like blazing fire.
口中毒是毒，蛇上毒非毒；口毒壞眾生，命終墮地獄。
4.C. -3330 “ ‘Words are poison, so it is said. Realms and existences are not poison. Beings destroyed by the poison of speech Are heading for the deepest hell.
若人妄語說，自口中出膿，舌則是泥濁，舌亦如熾火。
4.C. -3331 “ ‘Lies are like pus dripping from one’s mouth, Emerging with the help of one’s tongue. Those who speak lies Are like excrement or fire. 450
此如是羂縛，地獄之前使，破壞法橋等，皆是妄語過。
4.C. -3332 “ ‘With such tight nooses Come the foremost harbingers of hell. In cutting the bridge of the Dharma, Lies are indeed most efficient.
彼妄語之人，則非有父母，亦不能持戒，墮於惡道中。
4.C. -3333 “ ‘Such people have no mother or father, And they lack any of the vows of the buddhas. Falling due to their unwholesome actions, They keep speaking lies.
若人妄語說，彼人速輕賤，為善人捨離，天則不攝護。
4.C. -3334 “ ‘Such people are inappropriate and low, And are shunned by holy people. Those who speak lies Are also abandoned by the gods.
自不攝言語，速疾多瞋恚，心[懂-重+隻]多語說，常受諸苦惱；
4.C. - 3335 “ ‘Their words are not heeded, And they are easy to anger. They are fickle, of little worth, And meet with infinite suffering.
常憎嫉他人，與諸眾生惡，方便惱亂他，因是入地獄。
4.C. -3336 “ ‘Those who seek to destroy all beings, Who are angry about the happiness of others And search for a chance to inflict pain, Will be bound for hell.’
彼佛世尊迦葉如來如是已說妨廢禪誦七種惡法。彼惡比丘於持戒者作不饒益，是故天捨。口中生刀，為少利故，他實功德而說言無，彼實無過而說有過。如是之人是惡沙門，自謂沙門，妄語言說。彼人如是常有惡意惡行惡法，彼檀越主後時知已，心則輕薄，知其諂曲。此第七法。是故比丘應當捨此第七惡法，所謂悕望飲食供養，皆欲在己。
4.C. -3337 “In this way, the blessed Kāśyapa explains the seventh obstacle to concentration. When for the purpose of appropriating wealth and honor, evil people try to belittle others who are endowed with discipline, [F.180.b] such people will be forsaken by the gods. Those who disregard the genuine qualities of others and instead speak false and faulty words for selfish purposes will find that their mouths become filled with razor blades. This will be the experience of such bad mendicants, who claim to be mendicants but nonetheless come up with lies in order to seize others’ wealth and honor for themselves. Although their conduct is evil, such people may not realize it, and instead they rush off to the homes of benefactors, unable to see the Dharma. Therefore, monks should also give up this seventh factor, namely, pursuit of the wealth and honor of others.
8.又復第八障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。何者第八？所謂採集種種寶性，造作諸寶。如是比丘怖畏生死，剃除鬚髮披服法衣，以信出家。彼生死中多諸苦惱，略而言之，有二種苦。依陰界入，在三界中。
4.C. -3338 “ ‘There is also an eighth factor that causes obstacles for monks who practice concentration. What is that? Being an alchemical piśāca demon. Monks shave off their hair and beards, don the saffron-colored robes, and faithfully go forth from the household to become homeless mendicants because they are frightened by the terrors of cyclic existence. Cyclic existence abounds with suffering, but in short there are two types: the aggregates, elements, and sense sources, and the three realms that are based on them.
廣則五道，又復廣者，八大地獄、餓鬼、畜生；欲界六天，於欲界中復有枝條種種諸苦；於色界中，復有心苦；無色界中，則有退苦，故欲退時，三昧則亂。如是心者，有無量種分別之苦。彼善男子觀苦惱已，心生厭離，怖畏如是無量過惡，剃除鬚髮披服法衣，以信出家。
More elaborately, this involves the five classes of beings and, if described in even more detail, there are the eight realms of hell, the starving spirits, the animals, and the six classes of gods in the desire realm. Nevertheless, the beings of the desire realm are too numerous to enumerate. As for the various levels of the form realm, they too are painful because the beings there suffer at the time of their death and transmigration. The same holds for the beings in the formless realm, whose absorption is disturbed when the time comes for their death and transmigration. [F.181.a] Noble children become aware of these overwhelming varieties of suffering and thus, weary of cyclic existence, they shave off their hair and beards, don the saffron-colored robes, and faithfully go forth from the household to become homeless mendicants.
又彼沙門復觀餘苦，心生怖畏，所謂身苦。身苦二處，謂欲、色界，隨有身處皆受苦惱。彼色界中，云何受苦？謂於禪中疲惓故起，起彼禪已，身則疲惓。彼欲退時，身威德劣，風觸其身。如是風者，本來不觸，是故觸身，則受苦惱。唯除眼觸，受樂無苦，則是無記。如是分別受苦不同，依色身有。彼善男子如是聞已，知生死中一切苦惱，陰界入聚，和合皆苦。彼觀如是無量無邊生死苦已，而便出家。
4.C. -3339 “ ‘Where does the training of a mendicant take place based on the perception of suffering? In the realms of desire and form where beings have bodies, which thus make sensation possible. How can appropriated sensations be painful in the realm of form? When the mind grows tired of concentration, such weariness may cause it to emerge from equipoise, at which point the body will also experience fatigue. Moreover, at the time of death and transmigration, the body’s radiance is extinguished and, as the winds reach the body’s interiors, some unprecedented sensations will arise in the body. Thus, except for feelings that arise from the condition of contact associated with the eye, all sensations are certain to be felt as pleasurable. When a noble son learns about the way suffering arises from form, he will come to see all of cyclic existence as having the nature of suffering —a profusion of pain that is associated with the aggregates, elements, and sense sources —and with this perception of a constant and oppressive suffering in cyclic existence, he will decide to go forth.
既出家已，近不善人。近彼人故，同其作業，聞寶性方。畏何性故，以信出家？聞餘性故，更生貪心，或聞金性、或聞銀性、或聞寶性，如是聞已，不知厭足，貪火所燒。彼既燒已，共惡知識行於山中，從山至山，從一山峯至一山峯，如是遍行在隱密處。貪火所燒，晝夜常苦，無有樂時。
4.C. -3340 “ ‘Having become a monastic, he should then keep company with holy people. If, however, he should begin to associate with unholy beings, he may become influenced by their character and thus begin to endeavor to bring forth various elements. Although hearing of the terrors of other elements originally caused him to go forth to become a mendicant, 451 hearing about the elements of gold, silver, or other precious substances may now cause him to burn in the flames of craving. [F.181.b] Burned by that fire, he will travel far in the company of unwholesome people —from mountain to mountain and peak to peak. Burned by the fire of craving, he will neither be happy by day nor by night.
以何因緣如是出家？不念彼性，思惟異性，謂捨身性而不思惟，如向所說。
4.C. -3341 “ ‘Once in a rare while, such a person may have the thought, “I should not seek out the elements in this way.” Even though he has given up the elements by which he originally went forth, he may instead explore other elements and so begin to explore the elements of the body, just as before.
彼人如是心意不正，亂心意故，妨廢禪誦，失於善法。彼非沙門亦非俗人，為求涅槃，是故出家，性鬼所著，則生貪心，貪羂繫縛入於地獄。
4.C. -3342 “ ‘However, lacking proper mental restraint, such a person will become distracted and thus fail in the practice of concentration. He will also fail in terms of the cultivation of virtuous qualities. Such a person is then neither a mendicant nor a householder. He stepped forth for the sake of attaining the transcendence of suffering but was led astray by the craving of a piśāca demon. Caught in the noose of craving, he proceeds to hell.’
爾時，世尊迦葉如來而說偈言：
觀察身性者，即是一切性，欲得涅槃者，調身性非餘。 cf. Dhs.3.14-20
4.C. -3343 “At this point the Blessed One utters these verses: “ ‘The body is the source of all the elements, And yet they forsake it. Liberation is deliverance From the assemblage of bodily elements.
若捨離身性，貪著於餘性，彼人迷真性，不得脫苦惱。
4.C. -3344 “ ‘Those who give up the elements of the body Out of fondness for other elements Are ignorant about the elements And therefore cannot escape intense suffering.
金性則不能，除捨諸苦惱，諦知真性者，得脫苦不疑。
4.C. -3345 “ ‘They engage with precious elements For the sake of conquering suffering, But it is by knowing the bodily elements, just as they are, That one is utterly freed from suffering.
一切苦生苦，此苦難得脫，財於王賊火，一切皆怖畏，
4.C. -3346 “ ‘Suffering and all its manifestations — From these one becomes free. Gold, on the other hand, becomes the cause of all the terrors Of kings, robbers, thieves, water, and fire.
是故應捨物，如本來無物，捨離則受樂，攝取則受苦。
4.C. - 3347 “ ‘Therefore, that source of constant failure —You should leave it far behind. Rather than happiness, it is said to be unbearable, A source of suffering for all.
諦知於身性，復諦知性相，喜樂於禪誦，能燒煩惱山。
4.C. -3348 “ ‘Knowledge of the body Means knowledge of the characteristics of the elements. Endowed with the practice of concentration, [F.182.a] One burns away the mountain of afflictions.
是故黠慧者，觀察身攝性，眾生知自相，則得涅槃樂。
4.C. -3349 “ ‘Therefore, the adept discerns The elements of the body Because knowledge of their specific characteristics Means liberation for all corporeal beings.
有智之人如是勤心觀此身性，不樂經營金銀等性，此是一切在家之人怖畏根本，況出家人。出家人者，一切捨離；彼財物者，一切怖畏。非賣財物，如是得樂。如是財者，則非財物，非財物性。何者是物？
4.C. -3350 “ ‘In this way, you should indeed strive to comprehend those elements. Adepts do not have any interest in the way the elements of gold, silver, and jewels arise, because such elements are the root of all possible suffering. Since this is the case for monastics, the same is naturally the case for householders as well. Therefore, from such relationships, all forms of terror arise, and one comes to engage in all types of meaningless action. Since the attainment of happiness is futile even through common pursuits, what need is there to mention the pursuit of alchemy?
謂觀身性。若捨身性而樂餘性——非於禪誦勤精進也，如是之人身壞命終墮於地獄。故出家人常應修集禪誦財物，不應求於世間凡物，彼因緣故，能增長愛。是故知足——第一財物，餘財物者，能令衰惱。此第八法妨於禪誦，出家沙門應當捨離。
4.C. -3351 “ ‘Those who become attached to this will not endeavor in concentration and one-pointed attention. When their bodies disintegrate, they will fall into the lower realms and be born in the hells. Therefore, those who have gone forth should cultivate concentration and not wealth. Otherwise, they will develop extensive craving. Therefore, develop contentment with respect to wealth —that is the greatest form of wealth. Material wealth ruins all objectives. This eighth obstacle to concentration should be relinquished.
9.又復第九障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。何者第九？所謂近王。出家之人不應近王。何以故？近王沙門，一切世人嫌不供養。彼親近王惡沙門者，悕望財物，或城或村、或多人處常求財物，不知厭足。若不求者，徒近於王，妨廢禪誦。如是比丘發心欲行解脫之道，而復返入繫縛道中，是故比丘不應近王。
4.C. -3352 “ ‘There is also a ninth factor that causes obstacles for concentration. What is that? Mendicants should never be the servants of kings. Why is that? Because if one serves the king, no one in the country will offer veneration. [F.182.b] When bad mendicants are engaged in royal service, whether in forests, cities, towns, markets, or otherwise, what else will they not pursue? Will they not develop greater craving? Even if they do not pursue many other aims, all that they do will only become meaningless trouble. They will also fail in their practice of concentration. Rather than being on the path of liberation, they will follow the path of bondage. Hence, monks should not serve kings.
又復比丘不近何者？所謂比丘不近惡人。彼是何人？謂惡知識，或時染著五塵境界，所謂色聲香味觸等不善觀察、懈怠愚癡、住村中等，一切除捨。不近一切懈怠之人，不近一切諂誑之人，不近一切貪食味人，不近一切商賈之人，不近一切屠獵師等惡命活者，不近一切本性妬人，不近一切邪見之人，不近一切不審諦人，不近一切我慢之人，不近一切卒富貴人，不近一切博戲之人，不近一切酤酒之人，不近一切嗜酒之人，不近一切酒肆之處，不近樂見婦女之人，不近一切婬女主人，不近一切儲畜雜貨販賣之人，不近一切廚宰之人，不近一切獄卒等人，不近一切捕鳥之人，不近一切戲論之人，不近一切信外道人，不近一切眾所憎人。比丘不應近如是人，或與同住、或共語言、或同道行，一切不應。何以故？多人疑故。若出家人、若離諸過清淨之人皆不應近，彼生疑者謂彼比丘亦同如是，以彼比丘或近彼人、或同處住。如是比丘，他過所污，是故不應近如是等，何況近王。彼近王者，最為凡鄙。
4.C. -3353 “ ‘In what way should monks refrain from royal service? In a way that allows them to avoid mundane business. How should they give up mundane business? They should dissociate from unwholesome companions; avoid incorrect mental engagements with the five afflictive objects of sound, texture, taste, smell, and form; give up sloth and dullness; and refrain from staying in the towns of barbarians. They should not keep company with lazy people or hypocrites, they should not stay together with people who sit on fine seats, and they should not chat with businesspeople. Moreover, monks should not keep company with, chat with, or travel with people who live in ways that make others suffer, people of a defiled character, people with wrong view, the thoughtless, the conceited, the arrogant, those who are in rehabilitation after a fall, gamblers, alcohol vendors, fighters, people who are overly desirous of women, traders, people with black eyes, spies, people with many tasks, scattered people, non-Buddhists, or malicious people. [F.183.a] Why is that so? Individuals of pure character are apprehensive of many people since they risk acquiring the faults of others, even if they are only minor ones, if they associate and keep company with such people. That is why they should not do so. What is the point of attending to kings? It is only a source of abuse.’
爾時，世尊迦葉如來而說偈言：
比丘林應住，近王最凡鄙，著袈裟近他，如奴依主命。 cf. Dhs.30.142-145
4.C. -3354 “At this point the Blessed One utters these verses: “ ‘Monks who live in the forests Receive abuse if they serve the king. What is the point, then, to the saffron garments and honesty? It is better to give up such unclean and harmful ways.
比丘非近他，尚不應近天；鵝不應近狗，以其淨潔故。
4.C. -3355 “ ‘Served by gods and goddesses themselves, Monks are not suited to be servants. Just as no good smell is associated with a corpse, Likewise, associating with the unclean brings recrimination.
無我無悕望，心不求一切，怖畏生死者，近王則非善。
4.C. -3356 “ ‘Beings lack anything related to a self; They have no essence and also no joys. Those who attend to the king out of fear of cyclic existence Are not beautiful to behold.
住園林塚間，若平地若山，則是善比丘；近王則非善。
4.C. - 3357 “ ‘When staying in a forest, the wilderness, A charnel ground, or the dense bush, Monks are beautiful to behold — Not so those who live by the gate of the royal household.
如是種種無量方便捨離近王，若近王者，諸梵行人悉皆呵毀。所應近者，其唯智王，如是近者，畢竟寂靜。近智王故，必得涅槃，隨所得處皆悉不退。近彼智王，則有方便，謂於禪誦堅固精進，不作餘業妨廢禪誦，親近尊長修習知足，其心調順常無貪求，以近尊長隨時諮問，受持不忘，於希有物不求見聞，不生奇特。近智王者，有此方便。
4.C. -3358 “ ‘Monks in the service of kings are scorned in numerous ways, and criticized by their companions of pure conduct. As for royal service, monks should attend to the king of wakefulness. Doing so will be most auspicious. Those who serve the king of wakefulness will attain the highest happiness. The means for rendering such service include firm diligence, following a master, contentment, steadfastness, keeping the mind free from craving, recollection, attentiveness, being free from worries, [F.183.b] and keeping company with fellow practitioners of pure conduct. In this way, there are numerous means whereby a monk may serve the king of wakefulness.’
爾時，世尊迦葉如來而說偈言：
近尊長供養，隨時勤請問，修行施戒智，復親近智王。
4.C. -3359 “At this point the blessed Kāśyapa utters the following verses: “ ‘Knowledge is heard from the master, As are the many vows. Attending to the king of wakefulness, One relies on discipline with mindfulness.
天人世間中，能示安隱者，非有中苦縛，世間之凡王。
4.C. -3360 “ ‘The teacher of happiness Is king of the world, including the gods. Know that this is no ordinary king Who suffers from the chains of craving.
若無苦惱者，此乃名為王；若常受苦惱，不得名為王。
4.C. -3361 “ ‘The one in whom no suffering can be found, That is the real king. How could someone who is overwhelmed by suffering Rightly be called a king?
比丘應近如是智王，勿近凡王，近世王故，妨廢禪誦。若不禪誦，復墮地獄、餓鬼、畜生。此是世間凡王境界，是故比丘知此過已，常不近王。住林之人若親近王，則非所宜，故應捨離。此第九法妨禪誦故。
4.C. - 3362 “ ‘In this way, monks should serve the king of wakefulness and not any ordinary monarchs. Otherwise, if they serve ordinary kings, they will fail to cultivate concentration, and due to that failure, they will again be reborn as hell beings, starving spirits, or animals. Since such flaws of objects that ensue from attending to a king pertain to all sentient beings, a monk should under no circumstances be the king’s servant. Doing so is disgraceful for forest-dwelling monks. Therefore, this ninth factor is reprehensible and an obstacle to concentration.
10.又復第十障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。何者第十？所謂比丘悕望請喚，貪樂食味。既於境界正修行已，乃更後時在人間行，捨棄林野可愛之處，復於人中處處遊行。如是比丘近於放逸，家家村村從城至城，從多人處至多人處，如是遍行，樂多言說，妄行人中，樂世俗語，樂見親舊；親舊知識詳共請喚，得好美食。既得種種美味食已，妄於林中捨離禪誦，放逸而行，悕望飲食。以常貪著種種食故，不覺身盡，如是著味，悕望請喚，心以為樂。
4.C. -3363 “ ‘What is the tenth reprehensible factor that causes obstacles to the practice of concentration? It is to accept convenient meals, which means to seek out tasty meals. If a monk does not maintain lengthy intervals between his journeys through the land, and thus begins to circulate through the region, he will leave behind the delightful forests and retreats and instead embark on incessant trips. When on the road, he may become fond of careless activities and thus travel from house to house, town to town, market to market, village to village, and city to city. [F.184.a] As he mingles with gatherings in the different areas, he will grow fond of seeing and talking with his own kind, and in the process, he will receive meals from parents, relatives, friends, and kinsmen. Craving tasty meals, he will then eat anything whatsoever because of this craving. Forgetting 452 the pleasures of the forest, he loses the practice of concentration and becomes careless and thoughtless. The gods will deride him for running after food, and they will no longer support him.
又若比丘於境界中不如法行，眼見好色，心愛樂故，則生染欲，悕望樂見，轉復愛著。於彼彼處，心生憙樂。如是比丘行於人中，失自利益。禪誦之業，如是失已，常悕食味，常到他舍。眼見色故，心生愛樂。
4.C. -3364 “ ‘Even though the fields of the living are being depleted, such monks will remain attached to their convenient meals and will thus continue to behave without proper restraint. When their eyes catch a beautiful form, they become attached and develop both covetousness and aversion. As they become ever more attached, they will continuously roam the lands and thus fail to achieve their own welfare. They will also fail to maintain the practice of concentration. Thoroughly corrupted, they will become obsessed with delicious meals and will thus travel to and fro, visiting many households. In this way, when their eyes notice a beautiful form, they become attached and develop covetousness and aversion.
如是次第，耳聞於聲，心生愛樂；鼻得香已，心生愛樂。如是樂著一切境界，為一切縛之所繫縛，為一切羂之所繫縛，於一切欲隨逐而行，既非在家，復非出家。如是之人，身壞命終墮於惡道，生地獄中。是故不應樂他請喚，樂他請喚有如是過。
4.C. - 3365“ ‘In the exact same way, when their ears hear sounds, they become attached and develop both covetousness and aversion. And again, when the nose registers smells, they grow attached and develop covetousness and aversion. Enjoying all the objects, they become thoroughly tied down. Shackled by chains, they chase after every attraction and will end up becoming householders, no longer monastics. When their bodies deteriorate and they die, they fall into the lower realms and are born in the hells. [F.184.b] That is the first flaw that ensues from accepting convenient meals.
是故比丘應觀此過，不應常在人中遊行。若須行者，有五因緣得行人中：一為病人推求醫藥資用因緣，得行人中。二為饒益尊長因緣，得行人中。三為佛塔、自舍破壞修治因緣，得行人中。四為饒益眾生因緣，得行人中。五為他王破其國土，欲化彼王救命因緣，得行人中。為如是因，得行人中，若無如是五種因緣行人中者，是虛妄行，妨廢禪誦。如是行者，於老病死、悲啼號哭、愁苦懊惱不能得脫，彼惡沙門、立沙門者，徒爾出家。
4.C. -3366 “ ‘Noticing that flaw, monks should not keep making frequent trips through the land. Otherwise, they will come to depend on the land. When they do travel, they will seek out the pleasures of the five senses. However, if they go to obtain medical supplies or utensils, or if they travel for the sake of their master, they may indeed go. Likewise, they may travel if the reason for their trip is a stūpa, or if they travel because the robes of their monastic community have become worn out. The same is the case with any travel that one undertakes for the sake of the saṅgha. One should also travel through the land to see the king if another king is invading or has conquered the land. Such travels are indeed fruitful, whereas other types of travel 453 are meaningless. They will cause one to lose the practice of concentration. Journeys of that sort will keep one confined to sickness, aging, death, pain, lamentation, suffering, and mental distress. For such bad mendicants who nonetheless claim to be mendicants, their going forth turns out to be meaningless.
是故比丘若心悕望欲斷愛者，心應正觀，寂靜諸根，依憑尊長，附近三寶，攝心而行。攝三寶故，拔斷一切煩惱使根。
4.C. -3367 “ ‘Therefore, those who wish to practice in order to pacify craving and covetousness should let their minds rest in equipoise and with bright faculties, and direct their minds to the Three Jewels. Thereby all their afflictions, including the latent ones, will be severed at the root and removed.’
爾時，世尊迦葉如來而說偈言：
捨離禪誦業，唯貪著食味，是則非比丘，其心如餓鬼。cf. Dhs.30.146-149
4.C. -3368 “At that point the blessed Kāśyapa proclaims these verses: “ ‘Monks who abandon the practice of concentration And are concerned only with food Should understand this: The mind that resembles a piśāca demon
除禪更無樂，智者如是說；離於禪定樂，更無樂可得。
4.C. -3369 “ ‘Achieves neither generosity nor happiness through concentration. That is what the wise explain. [F.185.a] Other than the happiness of concentration, There is no other happiness anywhere.
愚人捨上樂，唯貪著諸味，如是癡惡人，則得衰惱事。
4.C. - 3370 “ ‘Base-minded people abandon The unsurpassable happiness of concentration. Such infants, obsessed with delicious foods, Are destroyed in their oblivion.
若人樂境界，常依境界樂，增長不善法，命終墮惡道。cf. Dhs.30.149
4.C. - 3371 “ ‘The mind that is always busy And gets lost in objects Keeps increasing those unvirtuous factors That will lead one to the next life.
若人離禪誦，捨持戒布施，剛獷不調伏，有命亦如死。cf. Dhs.22.38-45
4.C. -3372 “ ‘Those bereft of the practice of concentration, Who lack generosity and discipline, And are agitated, nervous, rough, and obscured, May be alive, but they could just as well be dead.
若順法行已，在世間不死；離法常愚癡，有命亦如死。
4.C. -3373 “ ‘Although alive in this world, They chase after what is not the Dharma. The chronically deluded who give up the Dharma May be alive but could just as well be dead.
雖有人皮覆，愚癡同畜生，以智燈光明，不照其心故。
4.C. -3374 “ ‘Although covered in human skin, Such infantile people are equal to cattle. They fail to let the lamp of wakefulness Illuminate their hearts.
若受持戒者，可得名為人；一切破戒者，則如狗不異。
4.C. - 3375“ ‘Such people may pursue discipline And delight in discipline, Yet they oppress others Just as much as themselves.
若貪不布施，惡行不調伏，則不名為人，攝在餓鬼數。
4.C. - 3376 “ ‘The greedy who fail to be generous Will not defeat unwholesomeness. Such people should not be thought of as human;Their bodies are those of starving spirits.
若人無戒智，復無布施寶，彼人雖有命，則與死不異。
4.C. - 3377 “ ‘People bereft of knowledge and discipline, Who lack precious generosity, May be alive, But may nonetheless be declared dead.
若行戒施禪，受持念三昧，是人亦名人，應為天所禮。
4.C. - 3378 “ ‘Those endowed with generosity, discipline, resilience, Concentration, steadfastness, mindfulness, and absorption Have truly achieved human birth And receive the homage of even the gods.
有功德是人，無功德如羊，功德知功德，彼人則名天。
4.C. - 3379 “ ‘Endowed with such qualities, one is human; Lacking them, one is just like a beast. The one who understands this distinction Is said to be a god.
如是功德，功德者知。功德人者，一切處樂；若無功德，彼常受苦。
4.C. -3380 “ ‘Knowing good qualities from flaws, People will always be happy. Those who never give a thought to this Are destined to suffer.
是故比丘既聞如是勝功德已，不應貪味。此第十法妨廢禪誦，沙門之人畏生死者，應當怖畏。
4.C. -3381 “ ‘Therefore, listen to the account of these qualities and understand that monks should not develop craving and attachment. Monks who are frightened by the terrors of cyclic existence should also give up this tenth factor that causes obstacles to the practice of concentration. [F.185.b]
11.又第十一障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。第十一者，謂癡比丘我慢心故，不請問他，內智不開，外向化說言一切智：有一切智，故我能說，我能解義，我能讀誦。一切法聚，是我所持。百千法義，我教弟子。更無有人與我等者。
4.C. - 3382 “ ‘There is also an eleventh factor that is an obstacle to the practice of concentration and causes monks to suffer greatly. What is that? Not asking questions. That is an obstacle for those of poor intellect. People who run off at the mouth and like to make a show of their intelligence may proclaim, “I am a holder of all the treatises, and no one compares to me in terms of understanding their words and meaning. I can recite all the collections of knowledge.” To their companions and those who happen to be around they proclaim this with great self-importance in hundreds of thousands of ways.
自心攝受，復為他人作如是說。彼唯智慢而實無智，彼人常為一切眾生說自功德，是故世間一切聞者皆生貴重，一切世人皆作是言：此善比丘具一切智，如是比丘更無與等。一切世人皆如是說，而彼比丘最無所解，內實空虛無所知曉，心中無物猶如空器，亦如秋雲，離於禪誦，諸少智人之所供養。
They will seek out others in order to make them aware of this fact and to make them see it. They are consumed by arrogance about their knowledge and keep trying to make it known to all. They proclaim to the whole world that they know everything that anyone else has ever comprehended and that their expertise is perfectly complete in all regards. But in fact, their learning is extremely limited. Inside they are empty —fake, false, and hollow. They are like empty vessels and resemble autumn clouds. They become separated from the practice of concentration, and if people may make offerings to them, they then abandon any inclination to practice concentration.
唯修禪誦、持戒、布施，勤修精進，攀緣善法，智慧毘尼，調伏莊嚴，安住佛法，勤不休息，大悲熏心，此是沙門所應行法。
4.C. -3383 “ ‘Such people may encounter mendicants who are diligent, observant, and greatly learned —mendicants whose knowledge is stable and who are adorned with mental agility, who cherish the teachings of the buddhas tremendously, whose enthusiasm is unstoppable, and whose mindstreams are permeated with great insight and therefore joyful. [F.186.a]
彼惡比丘內空無智，如是意念：若我今者見彼比丘，則示我法。如是比丘輕賤於我，彼檀越家常供養我，若就彼學，則彼檀越不供養我，輕賤於我。
In that event, the fake and hollow monks who are empty within will think to themselves, “If I speak with those monks, their teachings will outshine mine, and in that case donors and benefactors will no longer flock to me. Those monks will overpower me.”
是故我今隨自所知所解多少，為他宣說，隨彼聞者解與不解，我終不能就彼而學。如是內空，畏他輕賤，以慢心故，既自不解，不請問他，畏人輕賤。
4.C. -3384 “ ‘In this way, they worry that donors and benefactors will notice that they, who are filled with pride, are unable to understand the meaning through their own insight, yet out of fear of being humbled, they do not ask any questions, either. Some of these empty shells will, for fear of being surpassed and defeated, not even ask questions such as, “Have you, or have you not, studied the teachings of the blessed buddhas?”
如是慢心、妄語之人，失五學句。何等為五？所謂妄語。彼未知故，是以為他妄語而說，此是彼人破初學句。
4.C. -3385 “ ‘Such false teachers transgress the five bases of training. They lie because they teach even though they lack the realization of a spiritual teacher, and thus they fail to adhere to the first basis for training.
又復次破第二學句，所謂偷盜。彼不應受他人供養，彼檀越主為智慧故，與物供養，而彼愚人少於智慧而取其物。如是癡人則是偷盜，如是名破第二學句。
In what other way do they transgress the bases of training? By stealing. They declare themselves endowed with insight, yet they are not suited to receiving the offerings of donors and benefactors. Even if they do receive such offerings by virtue of being present in an audience, that too will become an obstacle for them.
又復次破第三學句，所謂比丘初出家時，所受學句，依持戒住，緣於持戒，起如是心：我今出家。而彼比丘若不學問何有持戒，為他說言：我則多知。如是名破第三學句。
4.C. -3386 “ ‘Stealing also leads to transgressing the remaining bases of training. How do they otherwise fail to adhere to the bases of training? When a monk has stepped forth and embraced the bases of training, he relies on, commits to, and observes proper discipline, thus declaring, “I shall relinquish the life of a householder.” [F.186.b] Nevertheless, this type of person will declare to others that those people who observe genuine discipline are not learned, and instead they will claim to be more learned themselves. That is an extremely severe breach of the bases of training.
又復次破第四學句，所謂難問。畏他輕賤，是故謗法，而說非法言此是法，此是第一毀破學句。如是名破第四學句。
How might they otherwise transgress the bases of training? Afraid of being humbled, if they were to engage in a discussion with noble individuals, such people might instead give a different teaching —a teaching that is highly painful and extremely unwholesome.
又復次破第五學句，所謂彼人不知法故，於同梵行所說正法，言非正法，作如是言：汝等一切不知深法，汝所說者非佛所說。彼人如是謗他眾僧作如是言：唯我能知，汝等眾僧一切不知。如是謗僧，畏他輕故，語眾僧言：汝說非法。而僧說者其實是法。彼惡比丘如是則失正法功德，最大妄語，身壞命終墮於惡道，生地獄中。
4.C. -3387 “ ‘What is the most severe way they transgress the bases of training? Those who have no knowledge of the sacred Dharma may tell others who are investigating the sacred Dharma, “These matters are most profound, and you have not heard the true words of the buddhas.” In this way, they hold the saṅgha in contempt. They may then say, “Only I understand these words correctly, not all those venerable ones.” In this way, they deprecate the saṅgha. Afraid of not being heeded, such people may thus proceed to teach, but their teaching is not the sacred Dharma. Those who destroy the qualities of the sacred Dharma in this way and speak severe lies will, upon the disintegration of their bodies, fall into the lower realms and be born in hell.
不請問他，惡業因故。不請問他復有大過，謂我慢心。我慢心故，不入林中，畏他輕賤，於示道者而不請問：何者為道？云何心緣？何所攀緣？云何忘失，復攝在心？如是於他不請不問，慢心過故，彼不能得如是道故，心生疲惓，結加趺坐，即爾復起，作如是念：此法虛妄，彼諸比丘唐為此業。此非是道，實無有禪、無三摩提，亦無禪果、無三昧果。以我慢心，畏他輕賤，如是誹謗。彼邪見者，身壞命終墮於惡道，生地獄中。
4.C. -3388 “ ‘There are also other severe faults that ensue from a failure to inquire. Arrogant people who refrain from asking questions may enter the forest due to fear of being humbled. Afflicted by arrogance, they do not turn to those who could guide them on the true path and thus they fail to ask, “How will the path appear? Which observations should be kept in mind? How does one lose sight of those observations, and how should one resettle one’s attention upon them?” When they thus fail to find the path, they feel a terrible sadness. Arising from their cross-legged posture, they think, [F.187.a] “All my plans have brought me nothing.” Distressed, they think, “There is no path here. No concentration. No attainments.” In this way, their pride and fear of being humbled cause them to denigrate the effects of concentration and absorption. All this because they failed to properly inquire. Those who develop wrong views in this way will, when their bodies disintegrate and they die, fall into the lower realms and be born in the hells.’
爾時，世尊迦葉如來而說偈言：
知時離我慢，請問於尊長，比丘勤精進，速得於涅槃。 cf. Dhs.30.150-153
4.C. -3389 “At this point, the blessed Kāśyapa utters these verses: “ ‘Monks who are knowledgeable and free from pride, Who ask questions of masters And possess great diligence, Will realize the transcendence of suffering.
諸從他所聞，皆為他人說，自知離我慢，彼比丘諦知。
4.C. -3390 “ ‘What they have heard themselves Is precisely what they explain to others. With knowledge and the absence of pride, Such monks recognize reality.
離慢離大慢，知道知非道，如是知自他，是知足比丘。
4.C. - 3391 “ ‘Those who are utterly free from pride But expert in the path of wakefulness Are skilled concerning both themselves and others. True monks are such content beings.
我慢心甚堅，心[懂-重+隻]而愚鈍，悕財利供養，則不得寂靜。
4.C. -3392 “ ‘How could the arrogant and aggressive, The childish and small-minded, Who are so concerned with wealth and honor, Possibly find peace?
彼以如是不請問他，慢故心堅，不能禪誦。如是比丘常食他食，以存性命。彼人唯有比丘形服，名字比丘，身壞命終墮於惡道，生地獄中。或以心慢，不請問他。
4.C. -3393 “ ‘The proud and aggressive who fail to ask questions and lack concentration become indebted by eating the food of others. How could one possibly attain monkhood merely by dressing up? Because of the fault of their pride and because they do not ask questions, they will, when their bodies disintegrate after death, fall into the lower realms and be born in the hells.
是故學者乃至有命未盡以來，常請問他。如是比丘心常安樂，身壞命終生於善道，天世界中。生彼處已，次第乃至到於涅槃，以離慢故。
4.C. -3394 “ ‘Therefore, one should train like this. Monks who inquire for as long as they live will be happy and joyous. When their bodies disintegrate upon dying, they will go to the joyous higher realms and be born among the gods. Also, by virtue of having conquered pride, they will later attain the transcendence of suffering.
12.又第十二障礙惡法，妨廢比丘坐禪讀誦。第十二者，樂多知識。多知識名，作不饒益，如是比丘唯增長愛。若有比丘多知識者，則多妨亂，多所作故，妨亂心意；心意亂故，不得禪誦。出家之人怨親平等，猶尚不應近一知識，何況復有多知識耶？
4.C. -3395 “ ‘What is the twelfth factor that causes obstacles to the practice of concentration? Having many companions, [F.187.b] which is the cause of all misfortune. That is certain to burn monks. When they have many friends, monks become distracted. When they have many tasks, they will be distracted, lack concentration, and be unable to pursue concentration. If those who have stepped forth from the household and given up both friends and enemies should not keep even a single friend, there is no need to talk about having many friends.
若懈怠者，唯名比丘。到他舍故，即眼見時，心則動亂。眼見色故，眼識異本，心不攀緣寂靜之法，不念觀察，心不正直，多有言說。見知識已，次第聞聲，心則亂緣，有異觀察，心不寂靜；不寂靜故，不寂靜觀，有所攀緣。若見知識一念亦妨，況見知識乃至久時。是故沙門乃至不用有一知識，況多知識。
4.C. -3396 “ ‘When a lazy person, a monk in name only, goes to visit the homes of others, he will be distracted merely by what he sees. As his eyes behold forms, his mind will be carried away. His eye consciousness will not be serene, his mental activity will not be stable, and he will not be in equipoise. He will not curtail his time with friends but rather prolong it. The same applies when he hears sounds. He will not be in equipoise, he will fail to remain concentrated, and instead he will engage his mind in a way that lacks serenity. With such disturbed mental observations, he becomes exhausted and falls. In this way, paying visits to friends causes obstacles to his composure. Hence, as monastics should not even keep a single friend, it is certainly not the case that they can have many friends.
若有比丘近知識者，饒人處行，從饒人處至饒人處，如是遊行，念念命盡而不覺知，則失善分。若失善分，最是自誑，乃至不能於一念間修禪讀誦。
4.C. -3397 “ ‘While monks who are fond of friendships travel from place to place, the karmic formations of their lifespans become exhausted and their virtuous factors become depleted. Due to the depletion of their virtuous factors, they will fail to achieve an excellent existence. Not even for an instant are they able to engage either in concentration or in the one-pointed mind in the desire realm.
是故，比丘如是學者增長染愛，不應親近俗人知識。又若能令未來安隱示涅槃道——導師知識、坐禪同行，則應親近。
4.C. -3398 “ ‘Therefore, this is the way to train: A monk must not keep householder friends who cause afflictive craving to increase. [F.188.a] In this life and beyond, monks should be friends with teachers of the path of suffering’s transcendence, people who explain the path of suffering’s transcendence, and virtuous friends who assist them in the practice of concentration.
何者同行？所謂除滅一切煩惱，至涅槃城，此是第一勝善知識。餘知識者，則是怨家，非真知識。以非真故，則非知識，若見共語、共行、共業，同有所作，妨廢善業。若未來世得其力者，乃名知識。若示梵行、若令修行，或教怖畏，未來之世示令怖畏——生於地獄、餓鬼、畜生，名善知識。令身口意造作惡業，到惡道者，一切勿近。
4.C. -3399 “ ‘There are certain companions who will cause one to exhaust the afflictions and enter the city of the transcendence of suffering. Those are supreme friends. All others may appear to be friends, but they are actually enemies, because those who are not friends in this ultimate sense are not true friends. Friends are those who you may meet, speak with, and stay with in a way that prepares you for the next life. They will show you the practice of pure conduct and help you pursue it. They will explain about the terrors that lie beyond this world and show you the horrors of life as a hell being, starving spirit, or animal. One should not engage in any of the misdeeds of body, speech, and mind that cause one to enter the lower realms.’
爾時，世尊迦葉如來而說偈言：
若示未來世，彼是善知識，若能遮惡處，復能救災禍。 cf. Dhs.34.1
4.C. -3400 “At this point the blessed Kāśyapa proclaims these verses: “ ‘Friends are those who accompany you Beyond the world. They will help you abstain from the unwholesome, And protect you from death and transmigration.
常說利益法，利益未來世，彼是善知識，作知識利益。 cf. Dhs.34.2
4.C. - 3401 “ ‘They will always speak of that Which is of benefit beyond. To humans, a friend is someone Who helps you fulfill your wishes.
此勝知識有無量種無量分別，種種說法。
4.C. -3402 “ ‘Supreme friends are those Who strive in many ways And by many means To explain the Dharma to you.
非多飲食、禮拜入舍，非示愛聲觸味香色，得名知識，如是知識非善知識。善比丘者，應當捨離，尚不應近此一知識，況復近多如是知識，生無量過。若有知識於未來世作不利益，雖名知識，實是怨家。若有比丘近彼知識，則妨自業坐禪讀誦。
4.C. - 3403 “ ‘On the other hand, those who praise common enjoyments, cause others to visit households, and explain how to busy oneself with delightful sounds, textures, tastes, forms, and smells are not good friends. You should never befriend even a single person of this sort, so it goes without saying that you should not keep many such companions, who are the source of numerous flaws. If they do not help you ward off the terrors that lie beyond this world, even though they may look like friends, they are actually enemies. [F.188.b] Monks with strong attachment fail in achieving their own objectives, and when such mendicants practice concentration, they will encounter obstacles.
13.又第十三障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。第十三者，所謂比丘與惡同處。一切比丘與惡同處，妨廢禪誦。與惡同處，凡有五種，何等為五？
4.C. - 3404 “ ‘There is also a thirteenth factor that makes the practice of concentration fail. What is that? Being in the wrong company. That will make any monk fail in the practice of concentration. There are five ways of being in the wrong company, which are as follows:
所謂比丘善持淨戒第一善法，有正直心，而與第一破戒惡人同處止住，不得自在。此是第一與惡同處。
4.C. -3405 “ ‘Disciplined and perfectly virtuous monks who are honest and sincere may stay together with monks whose discipline has completely degenerated, and fall under their influence. That flaw constitutes the first type of being in the wrong company.
又復第二與惡同處，所謂比丘不自在過或自在過，與邪見人而共相隨，若村若城、若多人處同行同住。此是第二與惡同處。
4.C. -3406 “ ‘Also, a second type of flaw ensues from being in the wrong company. Whether it is because they are influenced by others or because of their own greed, monks may cohabit with people of wrong view in towns, cities, villages, or markets. That is the second way of being in the wrong company.
又復第三與惡同處，所謂比丘常自樂數親舊知識，欲往欲近，與共相隨，至在俗時先住之家。此是第三與惡同處。
4.C. - 3407 “ ‘There is also a third way of being in the wrong company. Wishing to meet and craving to see their previous friends, companions, or family relations, monks may join them. Together with them, they may then enter the homes they are familiar with and dwell there, in the same way as before. That is the third way of being in the wrong company.
又復第四與惡同處，所謂比丘畏他輕賤，求知見故到惡處住論師之所，共相習近。此是第四與惡同處。
4.C. -3408 “ ‘There is also a fourth way of being in the wrong company. Monks who are fond of discussing the treatises may, due to this predilection, take up residence in a royal household for the sake of humbling others. That is the fourth way of being in the wrong company.
又復第五與惡同處，所謂比丘心意動亂不能正行，於先飲食或臥具等，或先食來、或先飲來、或先臥來、近婦人來，或於先時所受用色聲香味觸，如是種種，憶念思惟，念境界處，境界處念之所破壞。
4.C. 3409 - “ ‘There is also a fifth way of being in the wrong company. Monks who are distracted and not properly observant of their vows [F.189.a] may come to miss their former food, drink, and love making —all those sounds, textures, tastes, forms, and smells. As they keep thinking of those things, they are overcome by their thoughts and thus find themselves in the wrong company altogether, amid objects that are intensely painful, undesirable, repulsive, and unappealing. That is the fifth type of being in the wrong company —one is in the wrong company as one is overcome by thoughts of objects.
餘一切處皆悉可避，此境界處則不可避，以是第一最惡處故。以於一切禪誦等業，最為妨故。自餘惡處皆悉可避，唯此一處最不可避境界之樂。從自心起分別惡處，最為難避，唯除坐禪三摩提樂正觀察念，如是能避。
4.C. -3410 “ ‘One may succeed in avoiding all such ways of being in the wrong company and yet still not be able to relinquish the thoughts of the mind. Yet being in the wrong company, that is to say, with objects, is an extremely powerful obstacle for all who practice concentration. Even if one avoids all other ways of being in the wrong company, if one’s mind is impaired by the enjoyment of objects due to defiling concepts, one will be unable to give up such wrong company because of the profusion of thought. That is only possible for those who are endowed with the mindfulness related to concentration, attainment, pliancy, restraint, and engagement.’
爾時，世尊迦葉如來而說偈言：
不善觀察風，所吹熾然火，彼正觀察雨，能令滅無餘。cf. Dhs.14.43-47
4.C. -3411 “At this point the blessed Kāśyapa utters these verses: “ ‘When the fire produced By incorrect mental engagement blazes, Such incorrect mental engagements Can be overcome by a certain rain. correct mental
眾生先所起，久時無明暗，如起智慧燈，能令滅無餘。
4.C. -3412 “ ‘The darkness that has endured for long, And that emerged due to ignorance, Can be destroyed in an instant When people light the lamp of insight.
欲癡火能燒，地獄愚癡人；智者則不爾，是故得涅槃。
4.C. -3413 “ ‘Those whose intelligence is obscured Will burn in hell through their attachments and delusion. Those with insight will not be destroyed But proceed on the path to suffering’s transcendence.
如是十三法，智光明能除，是故畏過者，常應勤持戒。
4.C. -3414 “ ‘The light of insight dispels The thirteen factors of corporeal beings. [F.189.b] Therefore, pursue the conquest of the flaws, And through constant cultivation of knowledge and discipline,
拔出自身中，三種過根本，以智慧大火，燒多煩惱薪。
4.C. -3415 “ ‘Destroy from their roots The thirteen factors of corporeal beings. The firewood of the afflictions is set ablaze By the fire of wakefulness.
如向所說，與惡同處，應設方便，一切遠離。出家沙門寧當獨行，勿多憶念，亦莫懈怠。本村本城、本多人處過去樂事，勿憶勿樂，勿念本時節會之日饒人之處，本曾遊行，亦勿憶念悕望欲見，亦勿攝受。
4.C. -3416 “ ‘In this way, on all occasions, avoid the various ways of being in the wrong company. Wandering mendicants who have stepped forth from the household should not become absorbed in thinking. They should not be lazy. They should not become involved in thoughts about the experiences of town, cities, villages, and markets. They should not become elated and obsessed with cohabiting and paying visits. They should not become obsessed with gathering disciples.
諸惡弟子、諸惡知識亦勿親近，勿樂愛聲觸味香色，勿生染心，勿不正行，心莫驚動，亦勿悕望飲食敷具、病藥所須。勿著種種雜色袈裟，亦勿方便推搗令平；若洗浴時，不以脚足揩踏身體；勿作種種間雜言語。
They should not become the companions of unwholesome people. They should not develop excessive attachments to sound, touch, taste, form, and smell. They should not let down their guard during travels or activities. They should not be quick to develop craving. They should not be fond of alms, bedding, seats, health articles, or utensils. They should not wear colorful robes, show off, take baths, receive massages, or speak in flirtatious ways.
如是燒滅無始闇聚。極惡生死，五道是門，六塵境界分別焰起地獄、餓鬼、畜生之中，常燒常炙。一切世間愚癡凡夫處處流轉，燒炙失壞，入苦海中，生死轉行猶不厭離。
4.C. -3417 “ ‘Alas, such afflictions constitute a darkness without beginning, and unless they are burned away, cyclic existence remains intensely painful. As the light rays of thoughts of the six objects appear in the gateways of the five realms, childish beings are scorched, burned, and destroyed in the realms of hell beings, starving spirits, and animals every single day. They keep falling into an ocean of suffering, yet despite their incessant engagements, they do not even grow weary. [F.190.a]
捨行持戒，若人生天，第一放逸，後退彼天，與先同侶勝者離別，生在地獄、餓鬼、畜生，受第一苦。悔火所燒，無有救者。放逸所壞，悔火所燒，生在地獄、餓鬼、畜生。以是等故，諸有怖畏未來退者，一切皆應修行正法，常不斷絕。如是法律，一切如來、應、正遍知，為放逸天斷除放逸。
4.C. -3418 “ ‘Gods bereft of proper discipline roam about in total carelessness. When they fall from their divine world, such former supreme leaders are born as leaders among the hell beings, starving spirits, or animals, where they are burned by the excruciating fires of regret. They have no one at all to protect them. Destroyed in the trap of carelessness, they are scorched by the fires of regret as they take birth in the realms of hell beings and starving spirits. Therefore, until the time of death and transmigration is upon you, you should bring to mind the sacred Dharma, and more than that, each day you should practice the teachings of all the worthy buddhas continuously and comprehensively.’
若人生天，一切皆是持戒力故。若有善修、善調伏心，如是之人不得言死，身壞命終生於善道，天世界中。汝等天眾，一切未知生此天因，戒之輕重。我為饒益，示汝彼業，是故說此十三法門。人天世間，迭互為因。人世界中則能持戒，天世界中則不能持。人死生天，若不放逸，退生人中。以是因緣，故說此經。彼佛世尊迦葉如來利益天人，饒益安樂乃至涅槃，如是利益一切世間。
4.C. -3419 “The utterly careless and thoughtless gods have currently achieved a divine birth, yet all humans who cultivate discipline well, practice positive actions, and maintain a good heart will likewise, when their bodies disintegrate and they die, be born next among the gods. Since the gods may wonder whether they were born there due to some minor karmic actions, the thirteen factors were taught to eradicate their ignorance. People of the human world and the gods mutually cause one another. When gods and humans endowed with discipline die, they are born as gods, and when careless gods die, they may take birth as humans. Bringing benefit, happiness, and the transcendence of suffering to both gods and humans through such causes, and also accomplishing mundane benefits for them, the blessed Kāśyapa taught this discourse.
爾時，彼處牟修樓陀夜摩天王并天眾等，深生厭離，雖處於欲，而於欲中不行放逸，皆悉成就不放逸行。頂禮世尊迦葉佛塔，其心清淨。彼一切天，如本來時還如是去。
4.C. - 3420 “For Musulundha and the other gods who have become very weary of pleasures, [F.190.b] these pleasures lose their appeal, and they no longer pursue them. With faith in the Blessed One and the Blessed One’s stūpa, they will bow their heads in homage and proceed to leave the stūpa in the same way that they entered it.”
迦葉世尊第六經竟。此法名為六修多羅，山樹具足地處流行。
4.C. -3421 This completes the discourse of Kāśyapa. This also completes the six sūtras and the section on the gods in Moving in Gatherings.
爾時，天眾一切皆出迦葉佛塔，問於天主牟修樓陀而作是言：天王云何知此佛塔？爾時天眾如是問已，牟修樓陀天主告言：汝等天眾，一切皆聽。我有因緣，先見此塔。我於先時始生此天，放逸而行，憙樂境界，五羂所縛，周遍行此夜摩地處，五欲功德遊戲受樂，處處而行。從一園林至一園林，從山至山，從巖至巖，從崖至崖，從一花池至一花池，從一峯處至一峯處，多有無量百千天子為天女眾之所圍繞。彼天女眾無量百千服飾莊嚴，在天子前歌舞憙笑遊戲圍繞。我於爾時如是遍觀此天世間，樂著境界五欲功德，心生歡喜，愛心所牽。
4.C. -3422 “Emerging from the stūpa of Kāśyapa, the gods will ask Musulundha, ‘Your Majesty, how did you see that stūpa?’ “Hearing such words from the gods before him, Musulundha will reply, ‘Listen carefully about the ways and reasons that made me see these stūpas. In the past I was born in the world of gods and lived carelessly, obsessed with objects and chained by the shackles of the five sense pleasures. In this way, I embarked on a tour of the entire Heaven Free from Strife, rollicking and reveling in the pleasures of the five senses. I gallivanted among all the forests, mountain slopes, lotus ponds, and great rocks. I was surrounded by many hundreds of thousands of goddesses adorned with ornaments and fine costumes who were dancing, singing, joking, and posing around me. In this way, we traveled together throughout of the whole of this heavenly world. With great interest in all the objects and infatuated by the sense pleasures, we were insatiable, and thus our uninhibited journey of celebration continued.
我三處行皆不妨礙，所謂水中在鵝背上，從一鵝背至一鵝背。次復在於鴛鴦背上，從一鴛鴦至一鴛鴦。次復乘鴨在鴨背上，從一鴨背至一鴨背。次復在於蓮花之中，從一蓮花至一蓮花；在水波中，從波至波。處處遊戲，隨意而行，無有障礙，一切嬉戲歌舞歡笑，心極受樂，如是遊行。
4.C. -3423 “ ‘In the lakes, we frolicked on the backs of innumerable swans, ducks, and geese, 454 [F.191.a] and we played among all the lotus flowers and on the waves of these waters. Without ever sinking into the water, I gracefully and exuberantly experienced all these enjoyments to my heart’s content, in an exhilarated state of mind.
我既如是種種戲已，復念餘戲，謂處陸地乘於殿堂，百千天女圍遶相隨，從山至山，從一山峯至一山峯，從一山谷至一山谷，從一園林至一園林，從一山窟至一山窟。我於爾時，在如是處行不障礙。
4.C. - 3424 “ ‘Likewise, when residing on dry land, I reveled in hundreds of enjoyments, surrounded by hundreds of thousands of gods. Joyfully, I traipsed from mountain to mountain, summit to summit, cavern to cavern, park to park, and mountain retreat to mountain retreat. Everywhere, I was able to rove freely, without obstacles.
如是次第在虛空中，復乘堂殿，百千天眾而為圍遶，作諸天樂出妙音聲，歌舞喜笑遊戲而行，遍此一切天之世間。見不可說種種異處，多有七寶光明照曜勝妙之處，如是山峯處處遍見。有百千樹七寶莊嚴，如是次第，復見有河，百千蓮華集在其岸，處處皆有微妙蓮華。我共天眾皆如是見，在虛空中如是下觀，一切諸欲功德具足。此天世間百千種殿處處皆饒。
4.C. -3425 “ ‘In the sky, I resided in the midst of a hundred thousand mansions filled with hundreds of thousands of gods, all of them playing music, dancing, singing, joking, and posing. As we frolicked, we beheld this entire divine world together. We saw lands of indescribable beauty adorned with the seven precious substances and gorgeous lights, different mountain summits, and valleys flush with hundreds of thousands of lotuses. All this I observed, surrounded by my retinue of gods, as we resided in the open sky. Endowed with all types of pleasures, I was free to move as I pleased throughout this vast divine world surrounded by hundreds of thousands of mansions.
我常於中行無障礙，謂在三處——水、陸、虛空，如是遊戲種種受樂。我復有時，遂見六山有六光明穿空而出，焰色分明，不知何物。我時見已，生希有心，專念思惟：此所見者，昔未曾有，為是何物？
4.C. -3426 “ ‘While thus spending my time reveling on the waters, on dry land, and in the sky, I once came across a mountain made of six overwhelming light rays. Witnessing this blazing burst of light in the center of the sky I became amazed and unsettled, asking myself, [F.191.b] “What is this wonder that I behold?”
如是念已，即并行殿，一切天眾速疾前去，詣六光明。我既到彼六光明所，并殿俱墮，我先所有光明威德一切損減。我於爾時心自思惟：此是何物？是何勢力令我自身并此天眾一切皆墮，威德光明一切損減？
4.C. -3427 “ ‘Together with the many mansions that surrounded me, I swiftly flew toward the six light rays we were watching. However, as we came into the light, we began to fall through the sky, and when eventually I and all the mansions hit the ground, the light went dim. I wondered, “What is this? Does this have to do with my own splendor? Or what else might have caused me and the gods around me to fall from the sky? Why was the light dimmed?”
我於爾時既思惟已，於天眾中有一舊天，名無垢廣。彼天先見如是六山六種光明，而語我言：天王今者莫有所畏，王則無過。此於天王無有不吉，願王今聽。以何因緣，天王今者并此天眾空中而墮？過去曾有無量天王曾於此處虛空中行不能得過，皆如是墮。天王先來未曾得聞，以不知故，欲如是過，即便下墮，威德光明一切欲滅。
4.C. -3428 “ ‘Subdued, and with those questions in mind, I approached a god named Vastness, who had been born long before me. He proceeded to explain, “This has nothing to do with the gods. Nor is it due to a flaw in the objects or because of obstacles. Listen, and I shall explain to you the reasons that you and your divine retinue fell from the sky. The previous rulers of the gods also fell at this place, and they likewise plummeted from the sky. Because you are not learned, you did not understand what was happening. Therefore, you were unable to withstand the light rays, and you therefore fell at this place.
此之因緣，我今為說。此處常有六佛如來、應、正遍知、明行滿足、天中之天，一切世間真實知見，於此山樹具足地中作六佛塔，利益天人。此佛塔者，是所應禮，所應供養。禮拜供養，無不得力。何以故？更無勝故，如是佛塔不可得遇。以此因緣，天王今者如是下墮。
Now, let me explain to you the reasons for this. The worthy ones, the perfect buddhas, who are learned and virtuous, the gods of the gods, who understand the real nature of the entire world, have produced six stūpas in the realm of the gods of Moving in Gatherings in order to benefit gods and humans. [F.192.a] Thus, they created stūpas of a kind that no mendicant could ever build. No matter who comes into the presence of these stūpas, and for whatever reason, they are always humbled. Nobody can surpass these stūpas. That is the reason you fell to the ground.”
我時告彼無垢廣言：佛在何處？彼無垢廣即答我言：今者悉無，世間之中一切皆無。彼一切知，一切悉見，知欲過惡，知生死中諸苦惱已，精勤修行六波羅蜜，劫數滿足三阿僧祇，得一切智，入於涅槃。此是略說，欲得廣聞，見此佛塔更為廣說。此六佛塔，今者在於山樹具足地處中住。
4.C. -3429 “ ‘Those are the words I heard from Vastness. “How were these stūpas formed?” I then inquired. Vastness told me, “Nothing in cyclic existence compares to the hardships practiced by these omniscient ones. Seeing and comprehending the flaws of pleasure, they understood the sufferings of cyclic existence and went on to persevere in the six perfections for three incalculable eons, thus achieving omniscience and eventually passing completely beyond suffering. That is how it transpired, to put it very concisely. If you wish to listen further, you should go to see those stūpas that are located in the realm of Moving in Gatherings.”
我於爾時聞彼舊天無垢廣言，生希有心，見勢力已，共彼宿舊無垢廣天并諸天眾到六塔所，到已思惟為欲聞法度生死故，入佛塔中。入佛塔已，聞如是法，彼佛世尊之所宣說。
4.C. -3430 “ ‘Hearing these words from Vastness, I was overwhelmed by the great wonder of this new vision. So, together with Vastness and the other gods, I traveled to the stūpas, and there we heard the Dharma that liberates from cyclic existence. That is how I saw these stūpas, and that is how I heard their teachings that benefit gods and humans.’
時彼天眾得聞天主牟修樓陀如是語已，各辭天王，向自地去，牟修樓陀夜摩天王亦向先來自住之處。
4.C. -3431 “When the gods have heard these words from the ruler of the Heaven Free from Strife, those who belong to other realms will take leave while Musulundha goes to reside in his own realm.”
說佛塔竟。
4.C. -3432 This completes the section on the wisdom of the stūpas. [F.192.b] · The Gods in Moving in Mixed Environments ·
