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.
觀天品之二十一(夜摩天之七)
爾時，彼天次第而行，上彼山峯第一無垢如鏡之地。彼諸天眾，業地鏡中自見其身，分分明了。彼諸天等，若有先修身口意者，業地鏡中得見自身，額中所現業果生死。如彼某時某處某國某因某緣某退相等，一切皆見，亦見他相——當退之相。隨何者天額中書字餘業之相，或有生業，彼一切相，業地鏡中一切自見，退夜摩天。若是餘業或是生業，或身惡業或口惡業或意惡業，如是因緣退已，當生某地獄中、某餓鬼中、某畜生中；從畜生處既得脫已，行欲放逸之所誑故，業風所吹，轉某處生。
4.C. -2534 “Experiencing things based on what occurred in the past, the gods will occasionally assemble on the summit of the mountain, where they are able to see all their limbs in the immaculate mirror. The gods whose bodies and minds are so passionate will then clearly see the descriptions on their foreheads detailing the effects of their actions, as well as their death and transmigration, the circumstances thereof, and their next birth. They will see when, where, and how the gods will die, as well as all the causes for their death. Seeing this written on their foreheads, they come to understand how their former physical, verbal, and mental misdeeds, whether from previous lives or from their present existence, cause them to take birth among the hell beings, starving spirits, and animals, once they die and transmigrate from their heavenly realm. They will see the details of how, once they are free from the animal realm, [F.67.a] they will again be fooled by their careless urges and hence continue to spin through cyclic existence, driven by the winds of karmic action.
又復如是欲過中出，彼於額上字書畫中，一切具見。於額畫中亦如是見欲過中出，如某欲法如是對治，所謂修欲無光明觀，不為彼欲之所能誑。又復彼欲有異對治，謂見此色是虛妄見，於如是色隨順見已，心正觀察，悕欲之心更不增長。如是如是，五境界中如欲過患，如是諦觀，彼天如是則無憙愛。憙愛之心不能為妨、不能為礙，喜愛乃是生死種子，彼天如是欲中得出。額畫字中一切皆見，彼既見已，若勝修身、若勝修意。彼能捨欲，見欲過患故知出欲。
4.C. -2535 “On their foreheads they will see descriptions of the flaws and meaningless character of pleasures. They will also see how individuals can rely on specific remedies to understand that pleasures are impermanent and meaningless. Seeing this written on their foreheads, those gods who have trained their bodies and minds to a great extent in the past will give up all their pleasures. Understanding how pleasures have defects, they will regard them as poison.
知出過已，見先受樂境界過患如食毒棗，今所受欲亦如是見。何以故？以於境界受欲樂故，墮於惡道。如是修故，捨離境界。若於額上書字畫中，見惡道業，墮於惡道——地獄、餓鬼、畜生之中。見彼業已，彼如是業，一切皆失；生善道業，一切皆生。善業力故。彼諸天子如是見已，深生信心，造作善業，如是乃至造作涅槃種子善業。
They will now see how attachment to even subtle objects is like eating poisoned food and how it leads to horrendous downfalls. By cultivating that understanding, they will now abandon all objects. All of this is described on their foreheads. They will see how birth and life in the lower realms of hell beings, starving spirits, and animals also comes to an end, and how that is achieved by positive actions. They also become convinced about the power of actions and the need to engage in positive actions, and they see that actions are only exhausted when they form the seed for the transcendence of suffering.
若更餘天少智慧者，其心樂欲，彼前作業，業網自在，既見業畫文字相已，生如是心：若我此處後時退已，或生人中或生天中。彼天如是見生處已，心不驚怖，而復更入五境界波愛河中洗。以放逸故，行放逸行。如是天者，不曾學來、不曾聞來，少智慧故，於欲不知，不能離欲，善法則滅，而復更作其餘生業——地獄、餓鬼、畜生之業。何以故？一切善業皆悉盡故，欲所誑故，而復墮於地獄、餓鬼、畜生之中。
4.C. -2536 “Other gods, whose mindset is inferior, will notice the description of how the passionate enjoyment of pleasures results from past positive actions and will thereupon think, ‘When I die, I shall become a human, and after that I will become a god again.’ Thinking in this way, they do not become terrified. Later, those gods will again carelessly soak in the waves of the five objects within the river of craving. As their knowledge derived from hearing ceases, other actions that produce birth 394 will follow. They will be deceived by their desires and, when the relevant karmic actions have been exhausted, they will take birth in the realms of hell beings, starving spirits, or animals. After that, this will make them take further births as hell beings, starving spirits, or animals. [F.67.b]
爾時，有鳥名為賢語，見放逸天行放逸行，天善業故，而說偈言：
4.C. -2537 “Seeing the gods who have a view of carelessness, the bird known as supported by mastery will sing the following verses inspired by virtuous karmic actions:
若善牽心者，如是則得善；若隨不善者，如是得不善。 cf. Dhs.11.75-85
4.C. -2538 “ ‘When the mind is guided by virtue, It will continue to follow virtue. Similarly, those who pursue nonvirtue Keep chasing nonvirtue.
一切多用心，如地風水火，隨所得因緣，心如是行轉。
4.C. -2539 “ ‘Human minds that run after fortune Are much like flowing rivers — They run their course Based on the present circumstances.
心能速疾行，亦能速疾迴，速將至天中，速令入惡道。
4.C. -2540 “ ‘The mind that rushes headlong May also quickly meet obstacles — The quickly falling gods Quickly enter the realms bereft of fortune.
心速疾行善，若能防護心，一切法能作，一切業能斷。
4.C. -2541 “ ‘The attachments of the mind Can intensify rapidly. They produce all phenomena And sever all actions.
一切法行主，所謂彼心是；復以如是義，故得名為心。心常求人便，皆不應信之，
4.C. -2542 “ ‘It is taught that this mind Will direct all phenomena. Do not trust this mind, Which is creative yet transgressive.
體性甚[懂-重+隻]動，大力不可持。須臾間作善，須臾作不善；如是作無記，
4.C. -2543 “ ‘The mind is strong, hard to catch, And is never satisfied. In an instant it becomes virtuous or unvirtuous, And it can also assume an indeterminate state.
其行不可測。心來不可知，心去不可識，先無後時有，已有還復無。
4.C. -2544 “ ‘It does not go or stay anywhere, And its coming is also not seen. Once it disappears, it reemerges, And once it has emerged, it goes away again.
心無有處所，和集不可得，以無身體故，不可得捉持。
4.C. -2545 “ ‘There is nothing that it will not do, Yet it is not a composite thing. The mind cannot be grasped As it has no body.
因緣和合故，念念如是生，如珠牛糞合，因緣而生火。
4.C. -2546 “ ‘Yet due to causes and conditions It keeps taking birth. Jewels are not Born from cow dung.
如是根色等，一切因緣心，非一能生心，和合故生心。
4.C. -2547 “ ‘Likewise, consciousness only appears From faculty, form, and so on. Mind does not arise randomly, But emerges from such assemblies.
如是知心已，知心難調伏，意隨正法行，慎勿憙樂欲。
4.C. -2548 “ ‘It is always hard to relinquish pleasures, But when reality is understood, The mind will settle upon the sacred Dharma. It will never settle on pleasures.’
彼天如是既聞偈已，修身修意，二種修心。既修心已，不樂境界，隨順法行，退夜摩天復生勝處，不離天處。若生人中，或為人王或為大臣，或時得種解脫種子，三種菩提，隨願皆得，或具善業作轉輪王。
4.C. -2549 “In this way, it is hard to guide even those gods who have trained their bodies and minds and who have developed awareness of death. Still, those gods who have respect for discipline may, once they die and transmigrate, [F.68.a] be reborn among superior gods. They may also become kings, royal ministers, or individuals who engage in actions conducive to liberation. Those who diligently engage their minds may gain any accomplishment apart from the three kinds of awakening. They may also repeatedly become universal monarchs, for such is the power of their virtuous accumulations.
若彼諸天如是希有見於業相如鏡中見，心不調者，彼天復墮地獄、餓鬼、畜生之中。
Nevertheless, if they are influenced by stinginess and fail to engage in virtuous practices because they lack proper discernment and because their minds are hard to train, they will again be born among hell beings, starving spirits, or animals.
又彼比丘觀此希有業畫文字果報之相，彼則觀見：若人精勤專意深心畫如來像，若有思信寂靜之心如是書寫正法文典，心意寂靜。彼人生天，咽中額上，見則生信。
4.C. -2550 “As the monk keeps examining the highly amazing, wondrous ripening of karmic actions, he will see that those who with strong faith produce paintings of the Blessed One, or that those with bright and devoted minds who copy sacred Dharma books, will attain awakening. Those who lack faith will gain faith once they see all that is drawn on their throats and chests. When they see what is written on their chests, they will become faithful.
又復有人心無正信，或為王勅或為他遣，或為取物，活命因緣，若書經文或畫佛像，亦生天中，見則不信，多行放逸。彼亦造作善業種子，得生天中，雖見不信，以離信來、離思來故。如是無因，則無業果，如是一切皆從因緣相似業生。
Even those who have no faith at all, or those who worry about becoming enlisted in the service of kings, or those who generally are not diligent, or those who write down such texts or draw such depictions for their livelihood, may attain birth in the higher realms. At that point, when they then see the writing concerning their former actions, they will achieve faith, although later they will again become careless. In this way their actions that functioned as seeds for good fortune will become exhausted. They will even lose their mind that is free from carelessness. There are no actions whatsoever that lack causal powers.
若復有天性憙放逸，行放逸行，受天境界五欲之樂，常不厭足，復於增長無量欲山寶圍山中，於長久時五欲功德而受樂已。共天女眾如是種種遊戲受樂，後離如是五欲功德莊嚴之山，復向第三珠圍山去。生歡喜心，五樂音聲在道遊戲，普勝妙事第一成就，於須臾間具足受樂，如意所念種種境界而受快樂。
4.C. -2551 “Then, since the gods are fond of carelessness, and since they indulge in carelessness, they will become infatuated by the substances of their sensory objects, and thus they will insatiably enjoy them. In this way their many desires keep increasing and hence, having spent much time enjoying the sense pleasures at Mount Luminous Jewels, [F.68.b] they will excitedly proceed in festive processions to a third mountain known as Shining Jewel Light, which is also filled with sense pleasures. Enraptured, they will proceed in charming and joyous gatherings to tunes of music from the five types of instruments. Traveling through a land of perfect splendor, the gods enjoy many pleasures and display the most enchanting poses and attire.
既於山中在河岸邊受欲樂已，方至第三珠圍之山。如是如是，天可愛樂境界受樂，如是如是喜愛增長，以於彼愛不解脫故，欲火所燒，於彼聲觸味色香等不知厭足，境界河中亦不厭足，如彌那魚。
4.C. -2552 “In this way they will approach the third great mountain, Shining Jewel Light, which stands ablaze with jewel light by the banks of a river. The more gorgeous objects they experience, the more their craving and lustful desire will increase, and since their minds are not liberated, the fire of desire burns them. Hence, they swim like insatiable fish in the river of objects —sounds, textures, tastes, forms, and scents —as they approach this enchanting third mountain.
如是第三名珠圍山，一廂則是青色珠寶，次第二廂赤蓮花寶，次第三廂是車璩寶，次第四廂是白銀寶。彼天見已，生歡喜心，迭互相向如是說言：天當看此無量種種端嚴殊妙種種光明。此寶光明，百萬由旬皆悉普遍入彼光明，不可分別。此勝光明，青黃赤白有無量種。
The four faces of this mountain are made of sapphire, ruby, coral, and silver. Utterly spellbound by the sight of this splendid mountain, the gods will say to one another, ‘Gods, take a good look at this mountain with such abundant beauty. It’s made of precious materials and extends across ten thousand leagues! Its light bathes the surrounding lands in blue, yellow, and white, and any god will surely be outshone in its midst.’
彼諸天眾如是說已，復向餘林，林名樹稠。彼諸天眾、諸天女眾生歡喜心，無量音樂隨種種處皆悉樂見。次到彼林，善業成熟，種種莊嚴如是遊行，種種受樂，乃於久時行放逸行，為愛所使。
4.C. -2553 “Next, the gods will approach a forest on the mountain known as Majestic Trees. Playing music, singing, [F.69.a] and having fun, the infatuated and ecstatic gods and goddesses pour into the forest. Keen on seeing more, they will spread throughout the forest, all the while sporting their supreme ornaments and costumes and enjoying themselves passionately to the tune of music from the five types of instruments. In this way, they enjoy the consequences of their positive past actions within the great forest of Majestic Trees. Governed by craving and acting carelessly, they will spend a long time in the forest.
爾時，彼天見樹稠林，諸七寶樹於彼林中，見有二河：第一香水，勝味觸水，如心意念則有水滿。彼河之水，隨念而轉。彼河銀岸多有種種異異諸鳥。彼一河者，名為雜水；次第二河名如意水。彼雜水者，本性自體。如是雜水，第一清淨，水流盈滿。彼種種水遠離醉過，善業因緣。其水則有無量種色，是故彼河名為雜水。
4.C. -2554 “Through the middle of this forest filled with trees of the seven precious substances flow two superb rivers brimming with milk. They have exquisite color, taste, and texture, and the streams manifest in accordance with one’s wishes. There the gods can traipse carefree among stones of lapis lazuli and many desirable objects. Swans and geese abound along the cooling rivers. One of these rivers is called Variation and the other is known as Wish- Fulfilling Waters. The river known as Variation flows with an enormous diversity of drinks and liquids. It is always pristine, yet it displays a great variety of colors. For those reasons, it is known as Variation.
又第二河名如意水，隨彼天心種種意念，如是水生。若念須陀，則須陀流第一白淨、第一香味，須陀流滿。若彼諸天意念天酒，則有色香觸味具足美妙天酒滿中流出。若念山澤種種異華，則有色香觸等具足如是妙花，滿河流出；於其花中有種種蜂以為莊嚴。彼華之名，尚不可說。如是第二如意水河，種種流滿。彼處如是樹稠林中有如是花，莊嚴可愛。
Wish-Fulfilling Waters yields a veritable profusion of boons. Manifesting in perfect accordance with the gods, this river will, if the gods so wish, turn into thousands of immaculately white and perfectly fragrant streams. Following the wishes of the gods, it may also flow with ambrosias of perfect colors, tastes, scents, and textures. It may also turn into streams of colorful flowers, just as it may flow with flowers of numerous exquisite colors and fragrances. [F.69.b] Hundreds of thousands of bees, the names of which can hardly be determined, gather by the river as it runs its delightful course through this enchanting glade of majestic trees and blooming flowers.
彼處諸天在兩河中處處遊戲，種種受樂。可愛聲觸味色香等種種受樂，以善業故，共飲天酒，種種受樂。聞樂音聲，種種耳樂，種種歡喜，隨心具足受種種樂。遠離憂悲，遠離飢儉，離於怖畏，於境界中常不知足。如飲醎水，隨增其渴。有無量種無量分別，有無量種受天之樂。彼天如是行林河中受樂行已，彼處有鳥，名曰河行，見天放逸而說偈言：
4.C. -2555 “When the infatuated gods enter the two rivers, they will enjoy, just as they please, the numerous different sounds, textures, tastes, forms, and scents, thereby experiencing the consequences of their positive actions and enjoying their ripening. Frolicking in numerous ways, they drink elixirs and their ears are filled with delightful music. Within an environment that remains free from sorrow, pain, or the fear of attacks, they enjoy their objects insatiably. As when drinking salty water, they never become satisfied, and so they will continue to enjoy the many different features of the heavens, relishing them in many different ways. As they watch how the gods cavort in their pleasures, the birds that live along the rivers will warble these verses:
猶如此水流，天樂亦如是，命念念不住，癡故不覺知。 cf. Dhs.5.159-164
4.C. -2556 “ ‘The arising of physical bliss Is like the stream of these rivers. Everyone lives but for a moment, Yet childish beings do not understand this.
老病死等故，能令業盡退，天不離此法，常隨逐欲行。
4.C. -2557 “ ‘Although they are also subject to Aging, disease, death, and decline, The gods nonetheless continue To pursue their desires.
命則非是常，三界樂亦爾，天癡為欲誑，如是不覺知。
4.C. -2558 “ ‘No one lives forever, And the three realms hold no joy. Yet, constantly maddened by their desires, The gods do not realize this.
如空中水渧，必墮而不停，一切樂如是，與雨渧不異。
4.C. -2559 “ ‘Like a brief drizzle of rain That falls from the sky, All these pleasures Are nothing but a passing shower.
如風吹塵土，迭互競相推，轉於虛空中，身轉亦如是。cf. Dhs.5.164
4.C. -2560 “ ‘The winds may stir And raise the dust So that it gathers in the sky — This composite body is no different than that.
此樂非勝樂，貪誑不常定，與愛毒和合，猶如雜毒食。cf. Dhs.33.45
4.C. -2561 “ ‘The pleasures of divine substances do not last; They are unstable and will be destroyed. Mixed with the toxin of craving, They are like a poisonous meal. [F.70.a]
彼常勝樂者，所謂不死處、無愛別離處、無冷無熱處。cf. Dhs.33.46
4.C. -2562 “ ‘Still, their joys are always alluring, And hence the gods have no thought of death. They are never apart from their beloved, And their realm is neither too warm nor too cold.
彼處常安隱，智者之所說，何處不生死，彼處則無苦。
4.C. -2563 “ ‘Experiencing that level of existence continuously, The gods rely on it, just as the wise explain. Therein, neither birth, death, Nor suffering can be observed.
諸因婦女樂，一切皆有苦，彼愛為種子，復生地獄中。cf. Dhs.33.47
4.C. -2564 “ ‘Suffering due to the deceptions of females They think 395 of as pleasurable, What they see are in fact seeds and causes Paving the way to future hell.
彼樂能生苦，云何說為樂？乃是苦中苦，後時則如毒。cf. Dhs.33.48
4.C. -2565 “ ‘How could one claim that a pleasure That produces pain is pleasure? Because of the force of its ripening, It should be called dreadful pain.
若此眾生生，眾生業風吹，業網癡所覆，隨生處愛樂。
4.C. -2566 “ ‘The beings who are born here Are deceived by karmic actions. Governed by their temptations, They are blinded by the web of karmic actions.
若善不善業，常隨彼共行，處處皆逐去，如香不離花。
4.C. -2567 “ ‘The realization of the highest peace They collectively turn their backs on. Yet, their virtuous and unvirtuous deeds will follow them Just like the fragrances of flowers.
汝如是受樂，此後時則失，如晝日時滿，日沒光隨沒。cf. Dhs.33.49
4.C. -2568 “ ‘All their blissful enjoyments Will be brought to an end in time, Just as the light of the sun only lasts Until the day is done.’
彼水行鳥，天善業故，已為一切放逸行天如是說已。若天放逸行放逸者，聞水行鳥如是偈說，作如是言：此鳥善語，已覺悟我。如此鳥說，我必當得。此鳥實說，我放逸故，行放逸行，猶故如是不能捨離。我於後時必定破壞，得大怖畏。我等從今當善心意，對治放逸，捨離放逸。
4.C. -2569 “In this way, inspired by positive karmic actions, birds that live by the river will tweet these words while everyone remains lost in carelessness. But as they hear these verses, the careless gods who are enjoying the river will say to one another, ‘Those birds have made me understand. What they say is true. Without realizing it, we have been acting carelessly and heedlessly. Although animals are not our superiors, here they have made us understand our own mindless recklessness. Alas, great suffering that will destroy all our pleasures is certain to befall us! We must do our utmost to prevent that!’
彼天如是於長久時，專心善意，捨離放逸，知欲過患。心思惟已，以心動故，心力大故，或於多時久習欲故，還復著樂。彼天如是無量分別無量境界，上下受樂種種諸欲具足之處。種種鳥聲，勝妙園林有蓮花池。七寶山峯多有無量妙蓮花池以為莊嚴，多有無量百千蜂眾出種種聲，莊嚴妙池。彼處有河，滿中飲食。有百千樹，隨念枝網蔭覆彼河，枝間有華，華為堂舍，種種具足。彼天自身有妙光明，無諸憂惱，自善業故得如是報。下中上天皆離妬嫉，迭互相愛，一心一欲，彼此不妨，如是如是遊行受樂。
4.C. -2570 “Since their minds have been virtuous for an extremely long time, the gods will at this point understand and become determined to overcome their desires. [F.70.b] For an extremely long time, they will maintain this frame of mind, keeping in mind the flaws that ensue from the singular pursuit of beauty and the enjoyment of pleasure. They will set their minds on gaining freedom. However, since their minds are fickle and fluctuating, and because they have been habituated to desire for such a long time, the gods will once again go astray, as their many objects repeatedly distract their minds. Completely carried away, they will begin to frolic, play, and celebrate again amid and the many exquisite pleasures. They will enjoy the songs of numerous species of birds and romp through forests and parks, visiting delightful ponds and mountains made of the seven precious substances. At hundreds of thousands of lotus pools graced by birds and millions of humming bees they will enjoy a continuous stream of food and drink. Among hundreds of thousands of trees with magnificent canopies, exquisite flowers, and houses covered with blooming vines and festooned with splendorous flower garlands, they will live free from any harm, illness, or pain. In this way, they will experience the individual effects of their inferior, intermediate, or superior actions. Never subject to the flaws of envy and dispute, they shall cavort among each other without any animosity and remain free from harm.
爾時，彼天既受樂已，迭共籌量而作是言：如我先聞，此夜摩處一切諸天有主，名為牟修樓陀，遊戲受樂，我等今者相與共去。彼處諸天離彼天主牟修樓陀五百由旬，遙聞歌聲，以太遠故，聞不了了。以聲普遍一切天處，是故不了。若鳥音聲，如是歌聲功德具足，聞彼歌聲雖不了了，極生愛樂，不可厭足。
4.C. -2571 “While reveling in abundant joys, the gods will entertain the following notion: ‘We have heard of the ruler of all the gods, Musulundha, who is said to live well, joyfully, and in prosperity. However, since we have never seen him, it would be nice to pay a visit to the ruler of the Heaven Free from Strife.’ At that point, the gods will hear his voice clearly, up to a distance of five thousand leagues. [F.71.a] The delightful sound of his voice will reach them from afar, accompanied by beautiful hymns and the singing of birds. Those sounds will be audible throughout that heavenly realm.
以心動故，生決定意，一切天眾即向天主牟修樓陀戲樂之處。
4.C. -2572 “And so, their unstable minds become captivated by Musulundha’s many excellent qualities. Listening insatiably to the songs, again and again, they will entertain the wish to see him. Due to such conditions, they will decide,‘We should go enjoy ourselves together with the divine ruler Musulundha, who possesses all excellent qualities.’
彼林一切功德具足。彼欲行天共諸天女種種莊嚴，種種衣服一切功德皆悉具足，普身所著無縷天衣以自莊嚴，其手皆執種種樂器，迭相愛念，生歡喜心。有乘空者、乘蓮花者。復有乘於優鉢羅者，彼優鉢羅有第一香，多有眾蜂。復有乘於拘物頭者，彼拘物頭，形量白色皆如月輪。
4.C. -2573 “Throngs of gods will therefore promenade in festive processions along the rivers that have such exquisite qualities, adorned with numerous ornaments, costumes, and unwoven fabrics. Attached to the songs they hear, they will advance with such lavishness toward their majestic leader. Free from mutual animosity, they will proceed with yearning hearts. Some will travel through the sky, some will ride pink lotuses, some will ride white lotuses, and some will ride superbly fragrant lotuses around which swarm humming bees. Some will ride on masses of white lotus petals that resemble the disk of the moon.
彼天皆共如是天女遊戲歌舞在空而行，五欲境界種種受樂，不知厭足。彼天善業自心所化，自如是乘。自業所化有下中上，色亦如是有下中上，樂亦如是有下中上。如是受樂，智慧亦爾有下中上，命亦如是有下中上。一切如是。遍滿虛空，向戲樂林，無量種欲具足之處，牟修樓陀天王住處堂殿之所。
In this way, with their minds entranced by the songs, the celebrating gods roam while enjoying the five types of objects. Following their desirous minds, they will ride in splendid carriages, which are manifested by thought and created by their own inferior, intermediate, or exceptional virtuous karmic actions. Whether their bodies, enjoyments, intelligence, and lifespans are inferior, intermediate, or supreme, all the gods now fill the sky, and thus they will parade together to the residence of Musulundha in the Forest of Amusements, which has an abundance of perfect qualities. [F.71.b]
彼如是行在道，未到戲樂之林，於虛空中遙見如炎，復見一處青寶之色，復於異處見黃白色，復於異處見如火色。彼天如是空中見已，則生第一希有之心，迭相告言：天當看此虛空之中希有之事，如著種種希有色衣在虛空中。我未曾見。
4.C. -2574 “As they travel in the direction of that supreme realm, the Forest of Amusements, they do not see anything except for a light that shines as if from a torch. Then elsewhere in the sky they will see a sapphire light, and then in other directions they will also see yellow, white, and orange light. Beholding all this light shining in the sky, the gods will be struck with great wonder and say to each other, ‘What an amazing sky before us! Never have we seen anything like it —it looks as if the sky is draped in colored fabrics. What could this be?’
彼諸天眾迭互說已，生希有心，少時停住。未經久時，復聞有聲，第一微妙美音歌聲，聞音聲已，復生喜心、希有之心。始從在地乃至遍空一切天眾共諸天女，心皆樂見，悉欲往看。此天如是，空中見者，一切皆是；山樹具足地處諸天，彼天亦爾，遙見此天。山樹具足地處諸天亦向天王須夜摩天。
4.C. -2575 “Discussing this among themselves, the gods will insatiably enjoy these marvels. Yet, before long they will again hear the sounds of totally enchanting songs. Once more spellbound by the songs, the gods who have been filling the sky will again turn toward the ground with excitement. Wanting a closer look, they will descend from the sky with their delightful ornaments and costumes. From afar they will perceive many beings who are adorned with precious ornaments, costumes, and jewels.
須夜摩天坐七寶座，在七寶窟以大青寶瓔珞莊嚴，復以勝妙蓮花之色勝大妙寶而自莊嚴。又復更有第一光明妙寶勝幡，光明普遍一千由旬，有白光炎滿虛空中。如著種種勝妙衣服在於虛空，幡亦如是。
In their midst is the lord of the Heaven Free from Strife, seated on a throne of the seven precious substances within a cavern made of the seven precious substances. One of his earrings is of sapphire and the other of ruby. Around are arrayed jewel standards radiating an astounding light that illumines everything within a thousand leagues and permeates the sky with bright light, as if various fabrics had appeared there.
此廣博行地處諸天如是見已，生希有心，少時停住，須臾則知山樹具足地處諸天亦向天主牟修樓陀所住之處戲樂林所，起如是心：彼如是去，亦如我去。廣博行處勝上諸天籌量說言：我今共彼山樹具足地處諸天，一切和合相與俱去，向彼天主牟修樓陀所住之處。
4.C. -2576 “Seeing this light, the gods of Moving in Vast Environments will be struck with wonder. [F.72.a] Then, when they clearly see the gatherings of gods milling around, they will draw ever closer to Musulundha’s Forest of Amusements. They will think to themselves, ‘We must go to join them. We should befriend those distinguished gods who seem so agreeable. All together, we will be very charming.’
如是時間暫住須臾。爾時彼處山樹具足地處諸天見廣博行地處天眾，生希有心，作如是言：我今共彼廣博行處一切諸天，迭共和合，相與同詣牟修樓陀天王住處戲樂林中。
4.C. -2577 “When the assembled gods see the visitors, they will at first wonder who they are. Then, as they see them more clearly, they will understand, ‘They are gods from Moving in Vast Environments. They have come to visit the palace of the ruler of the Heaven Free from Strife. We lesser gods should also join them and go to the Forest of Amusements.’
爾時，如是山樹具足地處諸天共廣博行地處諸天，一切天眾皆共和合，遍在虛空，無量幢幡，皆乘寶殿，在鳥背上，五樂音聲、五欲功德皆悉具足，向戲樂林須夜摩天遊戲大林。多有無量諸欲功德皆悉具足，不可譬喻。往向彼林受境界樂、五欲功德，不知厭足。一切功德富樂之事皆不厭足，迭互相近，不可厭足。如是一切皆受欲樂，不知厭足。
4.C. -2578 “In this way, everyone is free from animosity and trusts one another. All those gods who are utterly free from strife will then blend together in large congregations that spread throughout the land. Holding aloft standards and banners, they will ride on chariots and birds to the accompaniment of music from the five types of instruments as they travel to see the sights of the great Forest of Amusements, which displays such superb sense pleasures. They will proceed there to experience all its perfect and incomparable enjoyments. Amazed, they yearn for its sense pleasures without ever tiring or getting satisfaction. Gratified by the wonders, they insatiably enjoy all the excellent qualities in the forest.
然彼比丘見彼天已，無量業果皆悉諦知，而說偈言：
4.C. -2579 “When the monk sees how these gods are united in their insatiable pursuit of pleasure, [F.72.b] he will speak these verses that point out some facts about the consequences of karmic actions:
譬如天雨水，是故河增長；如是欲雨故，天增長欲火。cf. Dhs.7.119-127
4.C. -2580 “ ‘Just as the falling rain Fills the lakes, So the rain of the gods’ pleasures Will fuel their fire.
彌那生水中，而常患枯渴；如是樂增渴，故天不知足。
4.C. -2581 “ ‘Just as no amount of water Can ever match the craving of fish, So no amount of pleasure Can ever satisfy the gods.
如虛空無邊，亦復無盡滅；欲如是無邊，界欲不可盡。
4.C. -2582 “ ‘The ends of space cannot be seen, Nor can space be measured. Likewise, there is no end to the desirous’ desires, Nor can they be measured.
海水波旋滿，髣髴有足義；悕望於欲者，畢竟不知足。
4.C. -2583 “ ‘The ocean with its successions of waves Will never be unable to accommodate more water. Likewise, those who crave will never be content With any amount of pleasures.
天未得境界，愚癡不知足；心常悕望樂，得已不知足。
4.C. -2584 “ ‘The childish gods will not stop craving Until they obtain their objects. Yet even when they get them they are never satisfied And instead just develop more craving for pleasure.
既得衰惱已，無量到退失，由境界熱惱，是故應捨欲。
4.C. -2585 “ ‘Even as they meet the unbearable sufferings Of death and transmigration, They will be tormented by other objects, And thus their desires are never pacified.
既被貪欲誑，能壞信欲者，得衰惱則離，而天不覺知。
4.C. -2586 “ ‘Because pleasures destroy beings, Chasing after them will ruin you. When suffering arises and their pleasures are gone, The gods end up in destitution.
境界非可足，不知足無樂；如是不知足，智者能捨離。
4.C. -2587 “ ‘Without satisfaction there is no happiness, But objects will never give satisfaction. Seeing that they do not satisfy, The wise therefore give them up.
寂靜為樂根，苦由境界起，故應修寂靜，遠離境界地。cf. Dhs.7.127
4.C. -2588 “ ‘Happiness comes from peace And objects do not bring peace. Therefore, rely constantly on peace And give up attachments to objects.
常捨離煩惱，修行無上智，從智得解脫，由煩惱繫縛。cf. Dhs.14.36-37
4.C. -2589 “ ‘Always abandon affliction And rely on unsurpassable knowledge. With wisdom one goes beyond suffering, While affliction binds one here.
病殺繫縛等，境界所怖畏，流轉生死中，皆由於境界。cf. Dhs.7.128-134
4.C. -2590 “ ‘Killing, death, disease, and the like Are terrors that arise from objects. Revolving through cyclic existence Is also due to objects.
若合若別離，或百或千到，生生處常爾，唯善逝諦知。
4.C. -2591 “ ‘Hundreds of meetings and partings, And many thousands of actions That have been occurring continuously Can only be seen in the higher realms.
生死無量樂，生死無量苦，一切由境界，生生處皆有。
4.C. -2592 “ ‘When many pleasures have been attained And fears then follow, [F.73.a] Those fears are all produced by objects,Which only produce further rebirths.
如是之境界，破壞癡心者，愚癡無眼故，復憙樂境界。
4.C. - 2593 “ ‘Painful objects are accepted By ignorant minds. In ignorance, they keep chasing objects And follow them blindly.
捨怨而不近，聞名亦生慮，境界如怨家，癡故不曾捨。
4.C. -2594 “ ‘Fearing the words of their enemies, People always shun them. Who then would not abandon These enemies that are objects?
若為境界燒，則是愚癡者，為自業所誑，癡故不能離。
4.C. -2595 “ ‘Childish beings keep Being scorched by objects. The ignorant do not relinquish them, For they are ignorant about their own actions.
如有畏火者，猶故近於火；如是境界迷，亦樂近境界。cf. Dhs.7.134
4.C. -2596 “ ‘Like people terrified by fire Who nevertheless keep producing fire, Those who are ignorant about objects Will continue to chase after them.
猶如食毒者，不為自受樂；近愛癡亦爾，永無安隱事。
4.C. -2597 “ ‘By experiencing beautiful objects, People will not become truly happy. Still, such childish people who keep craving Will always believe this to be so.
如渴者於鹽，舐之不除渴；境界故闇眼，於愛不知足。
4.C. -2598 “ ‘Overcome by craving, People drink salty water, yet they are never fulfilled. Similarly, people who are blinded by objects Will never see their cravings satisfied.
天境界不足，欲心之所誑，為業風所吹，到於惡道處。
4.C. -2599 “ ‘Tirelessly enjoying objects, The careless gods are tormented by desire. Then, propelled by the winds of karmic action, All of them will die.’
彼比丘如是諦知無量道處眾生業生，次第皆知，憐愍彼天，已說此偈。又復彼天迭相和合，一切同行，心生歡喜向戲樂林牟修樓陀天王住處。爾時，彼天如是而行，無量服飾無量樂行，無量業化，無量園林池等受樂，無量百千天女圍遶，如是而行。
4.C. - 2600“In this way, knowing the nature of the continuum that goes from one birth to the next, the monk thinks of the gods with caring. Meanwhile, the gods look at one another and mingle joyfully as they continue their journey to Musulundha’s castle in the Forest of Amusements. Adorned with ornaments and dressed in numerous costumes, they are happy to gallivant and enjoy the many pleasures that are produced by their former actions. Enjoying the many parks, forests, and ponds, they will proceed accompanied by hundreds of thousands of ladies, and along the way they will also visit many thousands of residences of other gods.
復有餘天百千堂殿在上而坐，行虛空中，光明周遍普照虛空，歌舞遊戲，五樂音聲，鬘莊嚴身，以香坌身，頸著瓔珞，頭冠天幘，風吹衣裳如雲而行，天女抱之心甚喜樂。復有餘天，天女詠歌及箜篌聲，既聞此聲，心生愛樂。如是等類，若干種天種種受樂，向戲樂林空中而住，悕望受樂。
As they move ahead, they fill the sky with light, and become lost in their songs, dances, and the sound of music from the five types of instruments. They are adorned with necklaces, powders, [F.73.b] ointments, wreaths, crowns, and flower garlands, and they hold aloft banners that flutter in the wind. Their ear ornaments grace their cheeks and they shine with a natural light. They carry silken ribbons and garlands threaded with delightful flowers, and whenever a breeze stirs, the delightful young ladies around them will hold them by their hands and feet. Some gods become so infatuated by the tunes of the lutes that it further intensifies their wish to enjoy themselves in the Forest of Amusements.
彼地處天一切皆向牟修樓陀天王住處。總說彼天，如業相似，若戲若行若莊嚴具，音聲普遍十方充滿，皆來近在王住堂殿。
4.C. -2601 “In this way all these gods who inhabit the world of the Heaven Free from Strife will proceed to the castle of Musulundha, who rules the Heaven Free from Strife. Briefly stated, everyone moves with a poise that conforms to their karmic actions. As they approach, the sounds of their ornaments can be heard in all directions, as can the melodious songs of the ladies that cluster around them. Everyone is aware that soon they will see Musulundha, and with this in mind they fill up the residence of the ruler of the Heaven Free from Strife.
普彼一切夜摩天眾，牟修樓陀夜摩天王於中最勝。如業之身，以業勝故，其果亦勝。如是因果非不相似，如種子芽。一切天眾皆近天王牟修樓陀所居堂殿，彼天皆劣，唯有天王牟修樓陀於中獨勝。一切諸天，天欲之中，天王欲勝，皆悉具足。無譬喻樂，且說少分。有七寶鳥在樹林上，周匝遍有。嘴銜樹心，身無所依在虛空中。
4.C. -2602 “Musulundha is exalted due to the effects of his past actions. The way causes and effects manifest can be understood through the example of a seed and a sprout. Hence, upon their arrival, all the visitors will be subdued due to the superior character of all the pleasures that are found there. The joys of that place are beyond compare, so the following is just a partial description. From all the surrounding areas many birds fly into the forest from the skies, circling its outer perimeter while precious garlands made of the seven precious substances dangle from their beaks. 396 [F.74.a]
又復異處饒希有鈴，其聲美妙，若天聞者，皆來向之。如是分別心快樂故，在彼林行。又復更有七寶眾鳥間錯雜翅，在彼林外周匝圍遶，嘴中銜鬘繞林飛行。又復多有希有孔雀，背上皆有蓮花水池。
There are also other birds in the forest that carry in their beaks many bells of various sizes that ring delightfully, beckoning the gods. As the gods arrive, they quickly notice all this and enter among the birds while milling around and circumambulating the forest. The plumage of the birds is colorful and made of the seven precious substances. The birds always circle to the right as they fly around the perimeter of this forest. In this way, the birds encircle the perimeter of the forest. There are also multicolored peacocks that dangle garlands of the seven precious substances from their beaks.
於彼池中饒種種鳥，有百千蜂在彼池水蓮花之中，蜂有音聲。池名清水。彼蓮華葉種種不同，或有花葉是毘琉璃，或有花葉是七寶者。有餘蓮花，五由旬香。如是彼鳥孔雀背上端嚴殊妙，歌樂嬉戲，池鳥相應。
4.C. -2603 “Farther away, other wonders may be found. There lie lotus pools where many different birds sing and hundreds of thousands of bees buzz merrily. In the water called utter brightness grow flowers with petals of beryl and other precious substances. There are lotus flowers of the most fragrant sort that fill the atmosphere with their fragrances across five leagues. In this way, the environment farther afield abounds with tremendous beauty and splendor.
彼孔雀背亦甚希有。又復多有大希有鳥，孔雀銜鬘，謂其背上有大蓮花。天子坐彼蓮花臺上，有百天女而為圍遶，種種嬉戲美妙歌音而受快樂。又復多有大希有鳥，孔雀銜鬘。彼受樂天自業所化，一一孔雀頭上皆有隨念樹生。有種種花，其花甚饒，樹上多有七寶翅鳥。
4.C. -2604 “Other great wonders are found higher up in the forest. Residing upon the anthers of lotus flowers, the gods here play among these flowers. They are surrounded by hundreds of goddesses, who sing in the most enchanting way. Together with the goddesses they express their passion as they play flutes, drums, tambourines, and conches and sing songs. As they carouse together, their bejeweled bodies glimmer in their own light. Furthermore, there are other great marvels that unfold by the trees higher in the forest. As emanations created by the gods’ own positive karmic actions, wish-fulfilling trees in full bloom flourish at various elevations, and their lush canopies are brightly embellished with the seven precious substances. [F.74.b]
其諸天子既上彼樹，與天女眾共飲天酒，歌舞嬉戲而受快樂。又復多有大希有鳥，孔雀銜鬘。一一孔雀叢毛之中，多諸天眾共天女眾坐受快樂，迭相愛樂，嬉戲歌舞受天之樂。天見如是孔雀銜鬘希有事故，生希有心。
The gods linger by these trees where they drink ambrosia, sing, and experience the bliss of divine substances. Moreover, the wonders of the glittering garlands in the forest are such that near each of them loom colorful wish-fulfilling trees where the gods can enjoy themselves, absorbed in their pleasures. Without oppressing one another, the gods can sing and play carelessly. When they first see these great wonders, the gods, who are adorned with their perfect ornaments and costumes, will be overcome by joy and wonder as these garlands enchant them. 397
又復更見第二希有，所謂蓮花妙池銜鬘。彼蓮花池其數二萬，離於泥濁，有金銀沙，八功德水盈滿彼池，鵝鴨鴛鴦池中甚饒。天善業故，鵝說偈言：
4.C. - 2605 “A second wonder they perceive is as follows. The so-called Garland of Lotus Ponds consists of twenty thousand pools that contain no mud but have sand of gold and silver. The ponds are full of water endowed with the eight qualities and abound with swans, ducks, and geese. Inspired by positive karmic actions, the infatuated swans will call out the following verses:
久時受此樂，此樂非常法，一切皆無常，而天不覺知。cf. Dhs.5.164-168
4.C. -2606 “ ‘Though they may be happy for a very long time, Embodied beings cannot remain, And yet the gods do not realize The impermanence of their pleasures.
此樂且相續，必當有斷時，為欲心所誑，不覺知失壞。
4.C. -2607 “ ‘This path of pleasure Is a terrifying one. However, deceived by their pleasures, They do not comprehend their destruction.
此樂雜苦樂，隱覆故不覺；如蓮花鬘中，毒蛇不可見。
4.C. -2608 “ ‘Obscured, they do not see That this pleasure leads to pain. Their desire is like a poison That is hidden behind garlands of lotuses.
猶如雜毒飯，食者被殺害；此樂一切爾，必當墮地獄。cf. Dhs.5.168
4.C. -2609 “ ‘Like a meal mixed with poison, Of which the final outcome is death, All of these pleasures Come to an end in hell.
如索筋為羂，眼見甚可愛；境界羂如是，見好實甚惡。cf. Dhs.7.135-140
4.C. -2610 “ ‘Just like cattle roped together, Where everything appears to be fine, [F.75.a] So these joyful bodies Will meet a terrible end, just like the oxen.
如金波迦果，初甜美味多，後時則能殺，世間樂亦爾。
4.C. -2611 “ ‘Just as the taste of a poisonous gourd Is sweet and delicious at first But later causes death, So are people’s enjoyments.
如飛虫見燈，其心甚愛樂，入中則被燒，此樂亦如是。
4.C. -2612 “ ‘The ignorant moth Flutters into the flames, Catches fire, and is burned to a crisp — That is how these pleasures are explained.
愚凡夫不知，戲樂猶如燈，悕樂如觸火，畢竟不得樂。
4.C. - 2613 “ ‘In their ignorance childish beings Fearlessly pursue enjoyments and pleasures, But when they die, they will blaze — That is what these pleasures are like.
如鹿患渴故，隨逐陽炎走，畢竟不除渴，此樂亦如是。
4.C. -2614 “ ‘Tormented by craving, The deer may chase what it desires Without ever quelling its craving — That is also how these pleasures are explained.
過現不知足，未來亦復然，一切天境界，如是故應捨。cf. Dhs.7.140
4.C. -2615 “ ‘Craving is never fulfilled; No such time ever comes. The desires of the gods of this land Will therefore never be pacified.
寂樂為根樂，是智者所說，於樂根無心，彼則常受苦。cf. Dhs.21.26
4.C. -2616 “ ‘Peace alone is renowned As the supreme root of happiness. Lacking that in one’s heart Is known as suffering.
梵實第一勝，忍為最寂靜，一智明是世，一慈生勝樂。cf. Dhs.21.27
4.C. - 2617 “ ‘Always happy —the highest purity; Always patient —the highest peace; The one knowledge: going beyond. Happiness arises from love alone.
不惱他最吉，正見第一善，直心最為良，捨惡業亦爾。cf. Dhs.21.28
4.C. -2618 “ ‘Freedom from animosity is always good, The true view is the supreme virtue, And an honest mind is always beautiful — In this way, unwholesomeness will always be relinquished.
若近於老宿，恒常敬重法，供養於師長，信業則為善。cf. Dhs.31.37-40
4.C. -2619 “ ‘The steady and wise who remain in harmony, Always venerating the Dharma And respectfully serving their teachers, Will also have faith regarding karmic actions.
常供養三寶，正心意無垢，復供養父母，是涅槃城道。
4.C. -2620 “ ‘Those who constantly worship the Three Jewels, And with stainless, virtuous minds Venerate their parents, Will proceed to the city of suffering’s transcendence.
佛說一切法，出家最第一，梵行行中勝，能得一切樂。
4.C. -2621 “ ‘All qualities, without exception, Are said to come from taking ordination. And the foremost conduct that ensures happiness Is pure conduct.
佛說諸施中，法施最為勝；勤中禪第一，則能到涅槃。cf. Dhs.31.40
4.C. -2622 “ ‘Giving the Dharma is described As the supreme way of giving. From diligence comes the stream of concentration That leads to the transcendence of suffering.
於施戒智中，唯智以為最，智能到涅槃，施戒唯得樂。cf. Dhs.27.5
4.C. -2623 “ ‘Among generosity, discipline, austerity, and insight, Insight is declared to be supreme. [F.75.b] Liberation follows from wakefulness, And happiness from insight and discipline.
眼見非為最，智見則為勝；佛說八分道，諸道中寂靜。cf. Dhs.27.6
4.C. -2624 “ ‘The Thus-Gone One has auspiciously taught The complete vision, The stainless eye of wisdom, And the best of all paths, the eightfold.
諦中四諦勝，是如來所說；於五種力中，智慧力為最。cf. Dhs.27.7
4.C. -2625 “ ‘He has likewise excellently explained The four truths. Among all the powers that can be seen, The power of insight is supreme.
說上下八方，更無有勝者，唯如來為最，能示真法故。cf. Dhs.31.41-45
4.C. -2626 “ ‘The Thus-Gone One is held to be The supreme seer Of the sundry phenomena of karmic action Within this world, above and below.
說一切眾中，聖眾最寂靜，以三寶福田，依止能生樂。
4.C. - 2627 “ ‘Among all gatherings, the noble saṅgha Is declared to be the most supreme and peaceful In relation to the field they are cautious about: Flaws, good qualities, and suffering.
等供養父母，第三次和上，能以法境界，開眼令覩見。
4.C. -2628 “ ‘When those who venerate their parents As well as preceptors Close their eyes, The power of their Dharma activity
非可見可取，如來如是說，此皆是樂地，依境界非樂。
4.C. - 2629 “ ‘Ensures that the able ones who see reality Will always fully watch over them. Such people will recall that enjoyable objects Are not in fact enjoyable.
若能行此法，則行無垢道，行此道安隱，夜摩地非樂。
4.C. -2630 “ ‘Those who act in such ways Will see the stainless path of the Dharma And find perpetual happiness in renunciation. All these many lands are devoid of happiness.’
彼鳥如是，以善業故，本人中時，因法活命，賣法得物以自存濟。如是業因，彼處為鳥，本善業故，雖生鳥中，憶法不忘，如是說偈。是故應當精勤讀誦，常受持法。以業因緣，雖作畜生，本來習故，善能說法，得果不空。
4.C. -2631 “These birds were born in that realm due to the virtuous provisions accumulated through their virtuous activities in pursuit of the Dharma. Hence, they tweet those verses in recollection of their past lives that were filled with virtuous action. Therefore, one should study the sacred Dharma with a buoyant mind free from distraction, because such causes will not be wasted. Even for those born in the animal realm, the effects of having studied the Dharma will not be absent.
又彼一切諸夜摩天向彼二萬蓮花之池，種種異異別別莊嚴，勝妙天女而為圍繞。於彼池中，先有種種異異莊嚴諸天之眾、諸天女眾，百百千千那由他數、那由他數、億億數等，種種受樂。共諸天女五樂音聲，或有入在蓮花中者，或有坐於蓮花臺者，或有在於蓮花葉者，或有在於蓮華鬚者。隨心意念，麁細等身。
4.C. -2632 “Once again, all the gods will proceed to the lotus pools of the Heaven Free from Strife. They will find two million lotus pools where joyous and agile gods play around, adorned with ornaments and garments and surrounded by beautiful goddesses in fine costumes. Thus adorned with supreme ornaments and garments, the gathered gods will then enter the middle of the lotus pools, enjoying themselves by the millions. [F.76.a] Frolicking to the accompaniment of music from the five types of instruments, they will enjoy the pleasures of the five senses together with bevies of goddesses. Some enter the lotus groves, some play bells of various sizes, 398 and some perch on the petals. Some take a seat within the hearts of the flowers, making their bodies small or large according to their wishes.
如眼睫頃，百千由旬已能來去。如眼所見無遠無近，皆一念時，彼天來去亦復如是。如一指面，眾眼共看，不妨不患。如是彼天，或有一百或有一千，皆共聚在一蓮花鬚，同坐不妨，不隘不迮。
Seated there, they may then travel a hundred thousand leagues in the wink of an eye, and return just as quickly. They can engage with objects simply by sight, and therefore nothing ever feels cramped. Just as a hundred eyes can look at a single fingertip without crowding it, a hundred or a thousand gods can sit on a single lotus without the flower ever becoming congested.
以善業故，自業力故，彼蓮花池如是勢力、如是功德。彼天如是於蓮花中，或百或千，如是嬉戲，如心美味天酒恣飲。
4.C. -2633 “Due to their positive past actions, the gods are able to multiply, increase, and refine their many fine entities without causing any congestion. Due to their positive past actions there is no congestion at all, and so the gods’ own actions allow them to indulge in their games by the splendid lotus pools, celebrating just as they please. Drinking delicious ambrosia, they revel in extremely vast crowds at thousands of locations.
彼蓮花中舊住諸天共後來天和合嬉戲，自有光明勝百千日，皆受欲樂。於如是處久時受樂，爾乃前詣牟修樓陀天王林所。
They also befriend gods who live elsewhere and who otherwise do not frolic to the same extent. Their bodies, which are free from unwholesomeness, shine brighter than a hundred thousand suns. With bodies suffused with bliss, they relish the many delightful objects while they drink ambrosia. Then eventually, after a very long time, they will once again entertain the wish to see Musulundha.
欲入彼林，彼林多有無量種色甚可愛樂。迭相向說，迭相指示，然後入中。牟修樓陀如心意念化作彼林，如自心中如是如是種種所念，如是如是化作種種異異樹林，本未曾有。夜摩天王善業力故。
4.C. -2634 “In that forest, all the enjoyable sights manifest in accordance with the gods’ own wishes, [F.76.b] and so, in the forest of Musulundha, lord of the Heaven Free from Strife, they only see what they want to see. The delightful spectacles in the forest of the lord of the Heaven Free from Strife are of unprecedented beauty.
爾時，天眾見如是林本未曾有，本未曾見，生希有心。生是心已，欲入彼林，漸次近之，彼天種種莊嚴其身，塗天栴檀，著天所應如天相似種種衣服，過蓮花池，到彼樹林，見已羞慚。業如是故，有如是林，種種勝妙。彼諸天眾見餘林來，既見彼林，普遍審觀。
4.C. -2635 “Looking at these sights that they have never seen before, the gods, who are adorned with delightful ornaments and costumes, will joyously enter the forest. As they enter the splendid forest, their bodies will have been massaged with heavenly sandal oil, and they will be adorned with supreme ornaments and raiment that befits the heavens. Upon seeing the sights of the forest, they are struck with wonder. Seeing in accordance with their many unique past actions, they will now behold a rich display that brings them unprecedented joy. As they stroll leisurely through the forest, taking in the sights, their rapture increases. While exploring the forest in this way, they will adorn each other with jewelry, bathe in the lotus pools together, and spend their time taking in the sights.
既審觀已，既過彼池，入林中已，見鸚鵡行，皆悉執持種種寶鬘，一一鸚鵡寶珠繫咽，如是寶珠相續為鬘繞彼林已，而說偈言：
4.C. - 2636 “There are also parrots that sit in their nests, holding various jewel garlands, and the like. Highly attracted to each other, those infatuated parrots hold pearl garlands in their beaks that they twirl to the right. In the midst of the forest, the parrots sing these verses:
此眾生輪轉，自業所牽推，老死樑繩中，眾生不厭離。
4.C. -2637 “ ‘The wheels all revolve, Driven by beings’ own karmic actions. Yet despite the uncertainties of aging and death, No one grows disheartened.
彼道至道行，天人阿修羅，不知真諦故，為自心所使。
4.C. -2638 “ ‘As they keep moving from place to place, Gods, asuras, and humans Have no regard for the knowledge Of how their mind can be subdued.
世間所作輪，手推非疾轉；業手眾生輪，轉之甚為速。
4.C. -2639 “ ‘The wheels do not spin by themselves. They turn when turned By the hands of karmic action, And thus the wheels of sentient beings spin rapidly.
十二輻和合，聚在癡轂中，因緣輪迴轉，世間不覺知。
4.C. -2640 “ ‘Their emergence involves twelve links As well as pervasive delusion. Thus, the wheel of dependent origination spins, Yet, the world fails to understand.’
彼天如是聞鸚鵡鳥所說偈已，一心善念，觀察本業，大慇重心，念本業行，作如是言：彼鸚鵡鳥則為勝我，我則不如彼鸚鵡鳥。思惟作業，我為愛壞，嬉戲受樂。
4.C. -2641 “In this way, verses that express freedom emerge from the beaks of the parrots. [F.77.a] As the gods hear the verses, they will calm down and, realizing how the effects of their own actions will be experienced, they will think respectfully, ‘Those wonderful parrots have explained that the effects of karmic actions will be experienced. Amazing. Before, we celebrated joyfully out of desire, but now they have made us understand this.’
時，彼諸天如是說已，為欲往見夜摩天王牟修樓陀，過鸚鵡行，復向名為嶮岸鬘林。於彼林中復有一林，名曼陀羅，百千色花以為莊嚴。彼林多有種種鳥眾，林之光明勝百千日，離日熱過。
4.C. -2642 “Once again wishing to see Musulundha, they will then continue deeper into the forest where he resides. On the way, they will come across a forest of mandārava trees of a hundred thousand colors, filled with blooming flowers and flocks of many different birds. The forest is radiant and resplendent, like a thousand suns, but the light does not burn like the sun.
彼林之樹有勝光明。見彼樹林則生眼樂，聞鳥音聲則生耳樂，嗅藕根香則生鼻樂，甞食果味則生舌樂，無縷天衣觸生身樂。
Seeing those resplendent trees, the gods will feel overjoyed. Likewise, as they hear the continuous melodious sounds of that remote forest, they will feel tremendous joy. They will also gain much joy through their noses. In that way, all their five senses are gratified, for the scents of the flowers are fragrant, the divine fruits that they taste with their tongues are delicious, and their physical sensations are blissful, due to the unwoven fabrics they wear.
諸根樂故，意生喜樂。五根縛心，令意隨順，思念諸法。以二種意，隨順而知。如是見於曼陀羅林。曼陀羅樹一一皆饒諸天女眾。如是天女，種種衣服莊嚴微妙，口中言說，種種歌舞，種種受樂，彼諸天眾本未曾見。如是彼處一切地中地行諸天，見彼天女在樹林中。
Moreover, their minds are euphoric because their five senses are perfectly satisfied. Relative to their senses, their minds conceive of all the phenomena. As their consciousness thus experiences its objects, they perceive the mandārava forest. They will observe that the whole mandārava forest is filled with joyous gods and goddesses with unparalleled ornaments and costumes, who act with unfathomable grace.
不可譬喻，無量百千億眾甚多天眾、天女普遍林中。無有一天、無一天女心不悕望欲見天主牟修樓陀，一切悕望皆欲往見。實心喜樂欲見天王，以是天王福德力故。爾時，彼天如上所說和合而來，行彼林中。彼林多有流水河池、蓮花雜林皆悉具足，地分處處一切莊嚴。其地柔軟皆作金色，雜寶間錯。如是見已，則受欲樂。如是次第，漸進前向夜摩天王牟修樓陀，一切同心悕望欲見，心皆相愛。如上所說種種異乘，過彼地處，復入異地。
4.C. -2643 “That incomparable forest, which is filled with billions of good qualities, [F.77.b] is covered in beryl. There is no god there who does not follow Musulundha, lord of the Heaven Free from Strife, because the gods are fond of him and they understand that it is their foremost duty to follow him. Riding the mounts that were described before, the gods enjoy the many pleasures of a land that is adorned with gorgeous cascades, rivers, ponds, and lotus groves, as well as a ground that yields to one’s step but bounces back once the foot is lifted. The ground in this forest looks like a bright, golden garment. With a single-minded concern to see Musulundha, the gods will move on and approach the residence of the Lord of the Heaven Free from Strife. Leaving the lands just mentioned behind them, they will proceed on their mounts, just as described before.
於彼地中有可愛山，如是地中諸可愛山其數五百，是遊戲處。彼一切山是毘琉璃，其樹皆是赤蓮華寶，金葉莊嚴。復有寶樹，銀葉莊嚴。彼處多有珊瑚諸鳥，又復更有異法莊嚴，無量雜寶鹿鳥莊嚴，種種河池流水莊嚴，交枝為舍。普遍莊嚴交枝之舍處處遍有，其果金色，金寶樹枝，其果皆作毘琉璃色，金寶之葉。有百千蜂，蜂有音聲美妙悅耳。種種味觸飲食滿河，多有寶鳥莊嚴彼河。彼中地處，觸則生樂。
· The Gods in Moving in Gatherings 399 ·
4.C. -2644 “In this way the gods will come to a land that is five hundred times more delightful than where they were before. The mountains there are of beryl and the trees of ruby with foliage of refined gold that is adorned with silver ornaments. There are also trees of pure gold as well as coral trees that are home to many birds. Other beautiful features of this land include ornaments made of many different precious materials as well as a variety of elegant deer and birds; magnificent cascades, pools, rivers, and jungles; mansions draped entirely with ornamental vines and creepers; and golden fruits [F.78.a] and golden creepers. There are also beryl-colored fruits and fruits with golden petals. Around those fruits fly hundreds of thousands of bees, and the fruits all have the most pleasant tastes, fragrances, and textures. Along rivers flowing with food and drink live gorgeous birds of the seven precious substances, and touching the ground there yields supremely blissful sensations.
復有天眾見諸寶山，山名遊戲。有見平地、有見山峰、有見窟門，復有天見樹枝堂舍，有見一切在蓮花池，天眾天女皆悉歡喜。有共天女而歌舞者，或有諸天共天女眾入蓮華林遊戲樂者，有歡喜心而飲酒者，有以天華散平地者，有結花鬘莊嚴身者，有以寶冠共諸天女迭互莊嚴。自有光明，身無垢穢。
4.C. -2645 “Further attractions of the mountain peaks that the gods now behold include magnificent slopes, jungles, summits, caverns, mansions covered with vines, and lotus ponds. Ecstatic gatherings of gods and goddesses can be found everywhere. Some among them dance together in troupes and sing to the tune of music. Some of them enter the lotus groves and play around together in the water. Some relish various drinks. Some gather flowers on the mountain slopes. Some adorn themselves with beautiful garlands and tiaras made of lotus flowers. In this way, they frolic together and display their stunning ornaments and costumes while aglow in their own natural light.
復有異天共諸天女行虛空者。復有異天手執樂器，口中詠歌，住在平地。或百或千，彼天之身，如是如是種種莊嚴，種種光明，青黃赤紫、雜色光明從身而出。
Some gods form joyous circles in the sky. Some play flutes, drums, and various other instruments and go singing on the mountain slopes and in the jungle. In groups of hundreds or even thousands, the gods are bathed in a variety of lights, naturally radiating blue, yellow, red, and multicolored light rays from their bodies. Just to give a slight indication of this light, even the lesser gods shine brighter than the sun. [F.78.b] In this way, the gods joyfully behold the mountainous summits that are adorned with millions of beautiful features —gorgeous and colorful creations of their own positive actions.
爾時，彼天既於如是遊戲山中受快樂已，欲見天王牟修樓陀，更前內入彼天。復見夜摩天王，名集鬘地，即入其中。山樹具足、廣博行地，彼一切天第一莊嚴，并集鬘地。三地諸天皆於天王牟修樓陀生敬重心。
4.C. -2646 “When the gods have seen the mountainous summits, they again will proceed elsewhere, intent on beholding the lord of the gods. Having arrived in a different location, in its vicinity they will find a land called Garland of Mansions. There, they will behold the lord of the Heaven Free from Strife and thus they will proceed. Adorned with supreme ornaments and garments, they come to the leader of the Heaven Free from Strife, and so the roaming gods, the gods of Moving in Vast Environments, and the gods of the present realm will fill up this land of mansions.
是彼天王善業力故，是彼天王過去修集無量善業之所感致。集鬘地中有一萬殿，無量種色種種金柱而為莊嚴。彼殿可愛，金寶為壁，毘琉璃寶、青寶柱雜雜間錯。復有異殿毘琉璃壁，金寶、青寶拘欄，因陀羅寶以為窓牖，又復多有種種寶柱雜雜間錯。復有異殿毘琉璃壁，金寶為門，毘琉璃扉，種種間錯。復有樓殿甚可愛樂，謂赤蓮花雜金為柱，金寶為門，珊瑚為窓，種種雜寶間錯其地。又復彼處種種間錯青寶為壁，赤金為門，白銀為柱，普彼殿內光明炎鬘。
4.C. -2647 “The many bright features of the land are the products of Musulundha’s completed and accumulated acts, which have now manifested in such a rich experience. The tens of thousands of mansions are very colorful and decorated with shining gold. Their fine features include walls of gold, balconies of beryl, windows of sapphire, and many different kinds of sparkling pillars. Other mansions are made of beryl and have doors of pure gold. The door panels are made of beryl and refined gold and decorated with various colorful door hangings. Others among those wonderful abodes have walls of ruby, pillars of silver, [F.79.a] doors of gold, and windows of coral. The entire ground is also delightfully adorned in colorful ways due to the variety of karmic actions. There are also other beautiful and exquisite dwellings where the walls are of sapphire, the doors of pure gold, and the pillars of silver, and the mountains also are bathed in garlands of blazing light.
又復彼處牟修樓陀天王之殿，種種業化，第一赤色金寶之殿，金剛間錯，赤蓮花寶以為殿柱，七寶為窓，第一光明迭相照耀重樓行殿。
There are many other beautiful features due to the diverse creations of karmic actions. For example, the ground in Musulundha’s palace consists of diamond sand, the doors and pillars are made of stainless silver and shining gold, and the windows are made of ruby. These and many other splendid features are clearly visible as the many mansions made of the seven precious substances suffuse one another in bright light. In this way, these mansions take on a sublime appearance as they are bathed in bright colorful light.
如是如是種種莊嚴，彼天見已，迴眼遍看。復觀寶山，彼此迭共相與同心，普看山殿，前向大王須夜摩天，然後乃入牟修樓陀天王殿內。既如是入，勝勝異見，種種可愛，第一希有無量功德一切具足。彼諸天等，見集鬘已，悕望欲見夜摩天主牟修樓陀，一切天眾皆悉同行，復入一處王所行處。
4.C. -2648 “Wearing streamers of cloth, the gods will explore all this, as they are keen to see Musulundha. Adorned with their various ornaments and garments, all those residents of the various realms in the Heaven Free from Strife share the same wish. When they see Musulundha’s palace, they approach it and go inside. As they enter, they will witness the most enchanting sights, colorful and absolutely outstanding. The palace is extraordinary and filled with the finest features. When the gods have had a good look, they will humbly proceed farther, wishing to see Musulundha. [F.79.b]
見大天王七千天子而為圍繞，悉皆第一勝妙莊嚴。身有光明，一一天子威德如山，天衣流動，頭著寶冠，肘後、臂上妙寶莊嚴，勝妙花鬘以嚴其胸。有如是等七千天子圍遶天王牟修樓陀，亦如眾山周匝圍遶須彌山王，亦如諸河圍遶大海，如星曜等圍遶於月。如是彼天一切圍遶夜摩天王牟修樓陀，如是而住。夜摩天王端正殊妙，光明威德勝出一切諸餘天眾。
When they finally encounter the king, they find him surrounded by a retinue of seven thousand attending goddesses who are adorned with shining ornaments and exquisite attire. Shining like orbs of light, they wear streamers, tiaras, armlets, bracelets, and flower garlands. Moving their heavenly bodies, they are everywhere as they circle around the lord of the Heaven Free from Strife. As for him, he sits like Mount Sumeru encircled by the lesser mountains, the ocean surrounded by lakes, or the moon surrounded by the planets, stars, and other celestial bodies. All his beautiful features shine delightfully like the moon. As he occupies his sapphire throne, he appears as a mass of light.
天王之殿有百千柱，彼一一柱皆是七寶，以莊嚴殿。天因陀羅大青寶座。彼天王殿如是勢力如是如是。天入彼殿，如是如是轉更寬博，如是如是七寶莊嚴。殿內有樹，名殿嚴樹。彼如是樹，恒常有花，於六時中具足不闕，又一切時，常有天果。彼殿何名？謂名樂見。七寶為壁，種種間雜。
4.C. -2649 “The palace is adorned by a hundred thousand shining pillars made of the seven precious substances, glittering with jewels. An extravagant quality of this palace is such that the more gods enter, the more spacious it becomes. The trees that grow within this palace, which is adorned by numerous jewels, have branches perpetually filled with blooming flowers throughout the six seasons, just as they always bear fruits. The stunning walls are colored brightly by the seven precious substances.
