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.
觀天品之二十五(夜摩天之十一)
又彼比丘復念天中可愛境界，根和合生，分別風吹，數數增長，愛火所燒。諸世間人貪彼處樂，起如是心：天中甚樂。如是比丘繫念思惟：彼天失壞。比丘於彼可愛境界不生貪樂，離熱惱意。如是比丘第一善意，見六欲天皆悉失壞。
4.C. -2965 “ ‘Moreover, when there is contact between objects and the faculties, there arises a stable form of thinking that proliferates repeatedly in many directions, and thus, scorched by the fire of craving, all mundane people remain attached. Mindful of their decline, the monk will examine the inhabitants of the vastly enjoyable divine realms who persist in their craving and attachment. In this way, the monk whose mind is supremely virtuous sees all the six classes of the gods in the desire realm as destitute.
彼四天處有十二種失壞之事：一謂力劣；二謂常與阿修羅鬪，彼阿修羅忽然闇至入其軍中；三謂鬪時，為阿修羅打彼天身所著鎧鉀；四謂鬪時，撥其頭上所著兜鉾，令墮海中；五謂壞已，則生羞慚；六謂鬪時，見羅睺羅，則生驚怖；七謂退時，彼天女眾捨之而去，向餘天子；八謂食時，以自業故，見食劣者，則生羞慚；九謂軍眾量色形相莊嚴具等，自業相似，於他劣者則生羞慚；十謂彼天遊戲之時，於彼天中所生之鳥，見彼劣者亦生輕賤；十一、劣天向遊戲處步行而往；十二、劣天所受欲觸，自業相似，他莊嚴具則為勝妙，見他勝故則生慚恥。四天王處有如是等十二失壞，
4.C. -2966 “ ‘The gods in the realm of the Four Great Kings experience twelve kinds of decline. What are they? During the battles between gods and asuras their capacity for running may slow down. They may fall as the asuras strike. They may fall into the ocean. They may lose their armor. They may separate from those they desire. While they are with those they desire and lust after, they may lose their head ornaments. They may faint at the sight of Rāhu. At the time of their death and transmigration, they will be abandoned by their goddesses of perfect size, shape, and adornments, who instead will seek out the newly born gods with whom to engage in great antics and endless play. In accordance with their actions, they may lose when they play. When playing, they may be reproached even by beings who have performed acts to be born as animals. When taking a seat upon a lotus flower, or when simply touching one, the flower may wither in accordance with their karmic actions. They may feel embarrassed when they see the ornaments and special adornments of gods who are more magnificent than they are. These twelve are forms of decline experienced by the gods of the realm of the Four Great Kings.
如是比丘善修心者，不貪天樂，以無垢意觀察彼天。既觀察已，心生厭離，毀呰天欲。若其有人悕求天故而行梵行，如是梵行非梵行因。如是等人為彼比丘之所輕賤。何以故？無自在故。
4.C. -2967 “ ‘When such a monk, who practices auspiciously and is free from the stains of desire for the pleasures of the higher realms, sees all this, he will revile and despise such enjoyments. [F.123.a] The “pure conduct” of those who practice pure conduct with a wish to attain the heavens is actually practiced in order to achieve impure conduct. The monk will deride such people and consider them disgusting. And why is that? Because they have no control of themselves.
又彼比丘觀察三十三天失壞，彼見：三十三天之中八種失壞。何等為八？一者鉀劣，共阿修羅鬪戰之時，雨墮不淨。二者鬪時，見彼敵主勇阿修羅，其心退弱。三者食時，劣者羞慚。四者劣天不為天王帝釋所識。五者劣天色力形相一切下劣。六者劣天聲觸色味香等皆劣，不與他齊。七者劣天退天之時，天女捨離。八者劣天若昇遊戲殿堂之時，神通則劣，不能速進。此是八種三十三天失壞之事。
4.C. -2968 “ ‘The monk will also examine the decline that is found among the gods in the Heaven of the Thirty-Three. He then notices the following eight aspects of decline. Such gods may lose their armor during the battle between gods and the asuras. They may also fall off Airāvaṇa. 427 At times, when engaged in impure conduct, they may fail to see the points of entry. Even when they see the points of entry, 428 they may lose their fortitude of mind. When enjoying meals and games, their complexions, bodies, and power may decrease. Śakramay know all their different sounds, textures, tastes, forms, and scents to be substandard. At the time of their death and transmigration, their ladies will go elsewhere. During festive occasions, the speed of their traveling mansions may be slow. These eight forms of decline can be found among the gods in the Heaven of the Thirty-Three.
夜摩天中有六失壞。何等為六？一者食時劣者羞慚。二者劣天所有教勅天女不受。三者劣天少福業故，彼天女眾雖供養之，不如供養多福德者。四者劣天牟修樓陀夜摩天王說法之時，心不愛樂。此是彼中最大失壞。五者劣天本業少故，光明則變，若天前世行善業多，彼天則坐大青寶座，坐已復起。下劣業天在彼處坐，座變為銀。業種種故，如是失壞，六者量短。如是六種是夜摩天失壞之事。
4.C. -2969 “ ‘The gods in the Heaven Free from Strife experience decline in the following ways. If noticed by females, they may feel embarrassed when they have their meals. Due to insufficient karmic actions, other gods may not serve them and instead go to see a different god whom they treat as a king. The greatest of all such aspects of decline is the fear they may feel when Musulundha teaches the Dharma. Also, due to inferior karmic actions, their luster may be relatively dim. That is to say, other gods who enjoy positive karmic actions may outshine them in the same way as the sun outshines the planets, stars, and other celestial bodies in the world of humans. [F.123.b] When they take a seat, the precious substances of their seats may transform, whereas if gods who enjoy superior virtuous actions sit there, the same seats will turn into silver because of the higher quality of their karmic actions. Moreover, the fact that their size can appear comparatively small is a symptom of decline. These six factors of decline pertain to the gods in the Heaven Free from Strife.
兜率陀天有四失壞。何等為四？一者劣天兜率陀中聞法之時，心不喜樂，不樂鵝王說法之聲，是名失壞。兜率陀中，鵝王常在無漏樂地。彼鵝王者則是菩薩以隨意生，故作鵝王如意之色。鵝身七寶光明遍滿，不可喻色，身光周遍五千由旬，有種種色。兜率陀天光明不如鵝王悉勝，令彼諸天心生希有。
4.C. - 2970 “ ‘For the gods in the Heaven of Joy there are four forms of decline. The gods in the Heaven of Joy hear the sacred Dharma from the delightful call of a swan. The delightful swan, which is the king of those who glide through the skies, can transform its body in any way it likes. Ablaze with the colors of the seven precious substances, its form is incomparable, spreading its light across five thousand leagues within the Heaven of Joy as it makes an amazing call that is heard by the gods every day.
彼鵝王菩薩令彼得生希有心已，即為彼天說法偈言：
福德業既盡，命則速減損，勤精進攝法，兜率常應爾。cf. Dhs.31.51-56
This bodhisattva swan, the king of those who glide through the skies, will proclaim these verses:
4.C. -2971 “ ‘ “Merits will be exhausted And life passes quickly. The lords of the Heaven of Joy Must endeavor to amass the Dharma.
若捨離於法，放逸所壞天，不集福德業，後時則生悔。
4.C. -2972 “ ‘ “Those who give up the Dharma And are overcome by infatuation Fail to gather merit And will therefore suffer later.
乃至老未來，亦未有病死，皆應作福德，莫後時生悔。
4.C. -2973 “ ‘ “While still free from sickness, aging And the Lord of Death, You must do what is meritorious, Or regrets will surely follow.
若不攝福德，為放逸壞者，以放逸壞故，在地獄受苦。
4.C. -2974 “ ‘ “Those who fail to gather merit And are ruined by carelessness Are laughing while carelessly engaged In the causes of suffering in hell.
既得根具足，而非法行者，何用命與財，親舊兄弟等？
4.C. -2975 “ ‘ “What is the point of being alive — What of enjoyments, what of friends — If while your faculties are intact You do not constantly delight in the Dharma? [F.124.a]
常數作福德，心意攝受法，或復止惡業，或時近善人。cf. Dhs.31.56
4.C. -2976 “ ‘ “With every passing day You must amass the Dharma well. Give up all unwholesomeness And make sure you encounter the good.
以智慧利刀，割去惡枝葉，破壞過惡聚，斷除過相續。
4.C. - 2977 “ ‘ “With the sharp weapon of wakefulness, Stanch the stream of infatuation, so hard to tame. Crush the mountain of flaws And cut off the path of error.
重智戒福德，心不悕望物，常近善男子，示真實道者。cf. Dhs.27.10
4.C. -2978 “ ‘ “Let knowledge, discipline, and austerities increase, Give up pleasures and fun, And always follow a serene Teacher of the path of truth.
若持戒生天，為欲所迷惑，不修福業者，常在有中行。cf. Dhs.31.57-60
4.C. - 2979 “ ‘ “Due to discipline, one may be born as a god, But out of ignorance about the achieved effect, One may nevertheless fail to gather merit And bring an end to existence thereby.
若常樂於智，持戒寶莊嚴；若畏欲蛇者，則是天中天。
4.C. -2980 “ ‘ “Those who delight in the pursuit of wakefulness, Who are adorned with the jewels of discipline, And who are fearful of desirous passion Will be seen as gods by the gods.
若常行法者，彼則天應禮；若顛倒行者，則入於惡道。
4.C. -2981 “ ‘ “Those who always delight in the Dharma Will be worshiped by the gods. Those who take the opposite course Will fail in all regards.
此岸彼岸遠，既得法橋已，若不速度者，於有不得脫。cf. Dhs.31.60
4.C. -2982 “ ‘ “Having discovered this depth of the Dharma, If you do not cross the bridge To the great liberation that lies beyond, You will never be free of existence.
智慧火能燒，無量煩惱薪。何義煩惱縛，著彼愛境界？cf. Dhs.14.37-42
4.C. -2983 “ ‘ “Unless all the wood of affliction Is burned in the fire of wakefulness, People will remain trapped In the web of the objects of affliction.
厚重染欲垢，障礙於智眼，佛語如良藥，能除彼障礙。
4.C. -2984 “ ‘ “The dense fog of the eye Is dispelled by the eye of wisdom. From that arise liberation and the perfect buddhas, Whose words are medicinal food.
正法之大將，能破欲賊軍，口說善法語，汝應勤聽受。
4.C. - 2985 “ ‘ “The sacred Dharma is like an army general Who conquers the armies of desire. As the presence of virtue resounds, It should be carefully heeded.
有四種顛倒，常能為誑惑；世間有八法，能令一切失。
4.C. -2986 “ ‘ “The four errors Always deceive, And thus the eight mundane concerns Destroy all beings.
大力愛河中，百疑不可度，若上智筏者，度已到寂靜。
4.C. -2987 “ ‘ “The river of the unbearable web of existence 429 — These hundreds of thoughts —is hard to cross. Yet, proceeding on the bridge of understanding, The able have peacefully crossed it.
若天近於欲，欲能令心癡，常在於五處，未有解脫期。cf. Dhs.14.42
4.C. -2988 “ ‘ “With their minds thoroughly deluded by desire, The gods who chase after pleasure Will never be free From existence in the five realms. [F.124.b]
欲難得易壞，如電何用為？欲生苦如刀，金波迦火毒。cf. Dhs.7.154-163
4.C. -2989 “ ‘ “Repeatedly destroying what was attained, These causes of suffering are like kimpāka fruit, Poison, weapons, and fire. What good are these flashes of pleasure?
如是如是近，亦如是增長，欲者不可足，猶如火燒薪。
4.C. - 2990 “ ‘ “The more you follow them, The stronger they become. As they make you insatiable, They are like a raging fire.
癡天悕欲樂，不知畏過燒，若離不善欲，後時得大樂。
4.C. - 2991 “ ‘ “Victorious gods who fear this terrible burning And wish to be happy Should give up all unwholesome wishes. Thereby they will attain all happiness.
癡者染欲已，為欲堅繫縛，欲如電不異，然後異處去。
4.C. - 2992 “ ‘ “Ignorant beings who are attached And bound tightly by chains — Such corrupted beings go on to different places. Pleasures are like flashes of lightning.
若習近於欲，欲則上上勝，彼為欲火燒，燒已到燒處。
4.C. - 2993 “ ‘ “Those with tenacious craving Just want more and more. Burned by the fire of desire, They proceed from a fire into a blaze.
若天近於欲，此心為大癡，不悕無體法，樂中之大樂。
4.C. - 2994 “ ‘ “Gods who are fond of pleasures Are extremely deluded, Whereas those practicing to overcome them Will go from joy to happiness.
欲者無涅槃，無樂無解脫，是故莫近欲，近欲甚為惡。
4.C. -2995 “ ‘ “For the desirous there is no transcendence of suffering, And without liberation, how could one be happy? Therefore, do not pursue pleasures, But let pleasure and pain be equal.
若近欲境界，根則不知足；不知足無樂，寂靜不可得。
4.C. -2996 “ ‘ “Those who keep desiring objects Will never feel that their senses are satisfied. How could there be happiness When one’s insatiability always increases?
應畏有為處，生死之大海，以大惡欲愛，常與眾生故。
4.C. -2997 “ ‘ “Therefore, this ocean of cyclic existence Is distressing and terrifying. Give up the unbearable craving for that, O you whose acts are unwholesome.
如此山峯上，種種可愛樹，依之而修禪，思惟欲生滅。cf. Dhs.7.163
4.C. -2998 “ ‘ “Among all the delightful trees That grow in these mountains Is where you should spend your time, 430 Noticing how pleasures arise and disappear.
四種諦寂靜，智者善修行，怖畏生老死，脫到善彼岸。cf. Dhs.29.1-4
4.C. -2999 “ ‘ “The four truths of knowledge The wise see clearly. They are freed from the terrors of the birth and aging of careless beings, And they attain supreme peace.
愚意不思惟，樂欲故有縛，欲樂既盡已，生老死必脫。
4.C. -3000 “ ‘ “The deluded minds of the careless Are attached to pleasures and bound by the enjoyments of existence. They are never freed from the chains of desire, Nor are they free from the terrors of birth and aging. [F.125.a]
若念此大苦，於有海不倦，癡故欲箭射，墮地獄惡處。
4.C. -3001 “ ‘ “Those who do not become weary of the ocean of existence, Despite contemplating its vast sufferings, Are deluded by the power of the poisonous arrows of pleasure And will attain the painful states of hell.
癡樂欲樂故，畢竟捨安樂，於惡不知畏，死時到如火。cf. Dhs.29.4
4.C. -3002 “ ‘ “Give up yearning for pleasures from beginning to end. Why are childish beings excited about the pleasures of desire? They do not realize the terrible horrors That await in the future due to the flames of the Lord of Death.
乃至死到時，能破壞一切，此能破壞故，破壞命種子。
4.C. -3003 “ ‘ “The Lord of Death slays all living beings, Yet, until he has slain the whole world, People still act as if everything Was well, joyful, enjoyable, and painless.
皆利益安隱，丈夫應精勤，得樂離憂悲，恒常作善業。
若除於欲藏，離熱得清涼，如是智不癡，則不悕望欲。
4.C. -3004 “ ‘ “Those who let all go to waste and create suffering Will be born in all the realms of desire. There, obscured in numerous ways, They continue attempting to satisfy their desires.”
如是鵝王調伏天故，說如是偈。若天放逸，行放逸者，雖聞不念，心不思惟。若天樂聞彼鵝所說調伏偈句，向無漏地速疾而行，欲聞正法。聞正法已，生敬重心。如是天眾得聞正法，心敬重已，速速疾走復向行堂。彼行堂中所有諸天，以聞正法，心敬重故，光明增長百倍千倍，餘放逸天光明則劣。如是天中，得現世果。樂天欲者，彼天少色，形服莊嚴一切皆劣。此如是等，兜率陀天最初失壞。
4.C. -3005 “ ‘In this way, the swan that is the king of those who glide through the skies will fly ahead as it imparts instruction. Those among the gods who are careless will appreciate this teacher of the Dharma yet not pay heed. On the other hand, those among the gods who cherish listening to the Dharma will chant the swan’s verses of instruction. With great interest in listening to the sacred Dharma, they will soon proceed to a place called Thorough Joy upon Hearing. As the gods with an interest in listening to the sacred Dharma hasten forth, their mansions are lit up with the light of hundreds of thousands of virtues on their path. On the other hand, those gods who are careless will notice that their own splendor dims and is subdued. Even their powers become subdued. Such are the karmic effects that they experience in that very life. [F.125.b] Those gods who are obsessed with pleasures will also have inferior complexions, bodies, attire, and ornaments. This is the first aspect of decline that pertains to the gods in the Heaven of Joy.
又兜率天第二失壞。眾集聽法，無量百千億數眾會，五百菩薩所住地處，兜率天王名曰寂靜，為眾說法，所謂無明因緣行等。彼諸天眾聽正法時，一心專意，諦聽諦聞。如是聞故，威德莊嚴皆悉勝上有百千倍，轉更增長。若天動心，心則如電，亦如大風吹大海水，種種波動。以愛因緣，如是動心，愛樂境界，彼天威德、形服莊嚴如本不異，不更增長，見他勝故內心慚恥，此則名為兜率陀天第二失壞。
4.C. -3006 “ ‘The second aspect of decline of the gods in the Heaven of Joy is as follows. Among the festive congregations that have assembled to hear the sacred Dharma, the ruler of the Heaven of Joy addresses billions of gods in an assembly that is adorned by five hundred bodhisattvas. In a peaceful manner, he teaches the sacred Dharma, saying, “The condition of ignorance gives rise to formation. . . .” Those gods who hear the sacred Dharma, pay proper attention, and listen with inspiration will see their splendor, costumes, ornaments, and bodies become enriched a hundred thousand times. On the other hand, those gods whose minds are fickle like lightning and spin like water wheels will be pulled along by their craving for objects, and thus their splendor, attire, ornaments, and bodies will be overshadowed. That is the second aspect of their decline.
又兜率天第三失壞。若天聞法，心生敬重，如說而知，如法相知。如是知已，心念正住。彼天威德、形服莊嚴皆悉勝上有百千倍，轉更增長。若彼諸天不念法者，彼天威德、形服莊嚴則不增長，此則名為兜率陀天第三失壞。
4.C. -3007 “ ‘The playful gods may also encounter a third type of decline. In this regard, those among them who are inclined to listen with respect will correctly realize the characteristics of the Dharma. Those who then remain attentive will see their own light expand, filling the environment and outshining that of others. The rest of the gods, however, will not experience such an increase in their light. When they think of the characteristics of the Dharma, they will not see their garments, ornaments, and bodies increase. That is the third aspect of decline that these gods encounter.
又兜率天第四失壞。若彼諸天聞正法時，心生敬重，專心憶念，如法攝取，專心受持，如是修行。久思惟已，然後修行。彼天如是敬法重法，勝因緣故、聞法力故，威德光明、形服莊嚴轉更勝上有百千倍，轉勝增長。若天聞已，不能修行。彼天見他威德光明、形服莊嚴勝增長己，自見己身威德光明、形服莊嚴則不增長。彼天見他威德光明、形服莊嚴轉勝增長則生慚恥，此則名為兜率陀天第四失壞。
4.C. -3008 “ ‘The fourth aspect of decline is as follows. [F.126.a] Those gods who at that time listen to the sacred Dharma with proper respect, turning their ears toward the teaching and paying one-pointed attention with a keen wish to comprehend the characteristics of phenomena, will thereby be able to retain the teachings. They will keep the Dharma in mind and apply it in the right manner. Retaining the teachings in their minds for a long time, they will accomplish the teachings. Those who develop proper respect for the Dharma will, by the power of listening to the Dharma, experience that all their splendor, garments, and ornaments increase a hundredfold. When the gods whose interest is inferior see how the glory of the others increases, they become embarrassed. That is the fourth aspect of decline that is known to the gods in the Heaven of Joy.
又彼比丘如是觀察兜率陀天四種失壞，見失壞已，觀化樂天，復見失壞。彼見：如是天勝妙樂猶故而有四種失壞。
4.C. -3009 “ ‘When the monk has noticed the four aspects of decline that may be experienced by the gods in the Heaven of Joy, he will next consider the decline that is found among the gods in the Heaven of Delighting in Emanations. He will see that despite their happiness, the gods in Delighting in Emanation nevertheless also encounter four aspects of decline.
何等為四？所謂一者善業盡故，脚則有影，普餘身分皆有光明，脚上則無。是故彼天脚則有影，自餘諸天所有光明，如山圍遶，彼少光明劣天見已，則避而去。光明勝者見之則笑，作如是言：此天鄙劣，善業盡故。彼脚影天聞已羞慚，心生愁惱，如是心言：我業盡故，今則如是。一切具足終必失壞。如人世間以有日故，終必有夜，如是此中一切具足終必失壞。若人有命終必有死，如是具足終必失壞。如是世間無有具足而不失壞。此失壞者，是化樂天最初失壞。
4.C. -3010 “ ‘When their positive karmic actions are exhausted, a shadow begins to fall on the feet of those gods. While the rest of their bodies remain luminous, the luminosity of their feet deteriorates as a shadow falls on them. All the other gods who bear garlands of light will notice the shadows and, upon seeing such inferior gods, will then shun them, laugh at them, and scorn them. This is what occurs when the paths of positive action are exhausted. [F.126.b] When their positive actions are exhausted those gods whose feet are scorned by the others feel extremely shamed by the words of the others. This is what happens to those whose positive karmic actions are exhausted. All prosperity ends in decline. For example, in the human realm, day is certain to be followed by night. Prosperity similarly always ends in decline. Also, all those who are alive will die. All prosperity similarly ends in decline. There is never an instance of prosperity that does not end in decline. This, then, is the first aspect of their decline.
又化樂天第二失壞。如閻浮提人中所有劫貝等綿，甚為柔軟，足踏則下，舉則還起。化樂天中地處柔軟亦復如是。若天受報善業盡時，地不柔軟，脚踏不下，舉脚不起，餘天見之，知其業盡。有天見之，語餘天言：彼天業盡，退時將到。此化樂天第二失壞。
4.C. -3011 “ ‘There is also a second aspect of decline for the gods in the Heaven of Delighting in Emanations. When, in the realm of humans, one steps on a cotton mattress or cushion, it gives way when the foot is placed on it and springs back up when the foot is lifted. Likewise, when the divine inhabitants of the Heaven of Delighting in Emanations place their feet on the ground it gives way and springs back up when they lift them again. However, this does not happen to those gods whose positive karmic actions are nearing exhaustion. Instead, when they put a foot on the ground it sinks in, but the ground does not spring up again after the step. Therefore, when such gods walk around, the others will notice them and say to each other, “The positive actions of that god are certainly at the point of exhaustion.” Others may remark, “His positive actions are completely exhausted, and he is about to fall.” That is the second feature of decline that pertains to the gods in Delighting in Emanations. [F.127.a]
又化樂天第三失壞。彼化樂天遊戲之時，若至樹下遊戲受樂，樹則雨花在彼天上。此花遍在遊戲處地，若天善業欲盡之時，樹花不墮，不散地處。餘天見其樹花不墮、不散地處，則便說言：此天業盡，退時將至。彼天聞已，羞慚愁惱，如是心言：我今欲退，如是失壞。此化樂天第三失壞。
4.C. -3012 “ ‘Decline also occurs in other ways. The gods in Delighting in Emanations may go to play by a tree or in a park or forest. When they do so, a rain of flowers will fall. Nevertheless, no rain of flowers will fall on the gods whose positive karmic actions are exhausted. As the gods play, flowers will not fall on those whose positive karmic actions are exhausted. When the other gods notice that they are missing the shower of flowers, they will say to each other, “Alas, the positive karmic actions of those gods are at the point of exhaustion and they are about to fall.” Hearing this will make the gods who lack positive karmic actions feel acute embarrassment. Such situations constitute the third aspect of decline that is experienced by the gods in Delighting in Emanations. It is a nondeceptive fact that all prosperity ends in decline.
又化樂天第四失壞。彼化樂天必定失壞，天中具足必定失壞。彼化樂天何者第四具足失壞？謂一一天住寶地處，如是寶地清淨無垢，如鏡不異，一天之身無量處現，見種種影、種種形服、種種莊嚴。如人界中日輪是一，於無量處蓮花水池，無量百千種種處現，如是天身無量百千寶地之中處處皆現，如身而見。若其有天善業盡者，彼天之身一寶地中影現而已，非處處現。如是失壞如是見已，餘智慧天既如是見，即便說言：如是天者，善業盡故，將欲退壞。此化樂天第四失壞。
4.C. -3013 “ ‘What other aspects of decline are experienced by the gods in Delighting in Emanations? When the gods in that realm move upon the jewel ground, the nature of the gems makes the ground appear stainless. The mirror-like walls show their reflections so that they can see their bodies, apparel, and ornaments. Similarly, in the world of humans, the disk of the sun may be reflected in a hundred thousand lakes, ponds, and lotus groves. In the same way, the gods see their bodies reflected perfectly in a hundred thousand ways upon the jewel ground. [F.127.b] However, the bodies of those gods whose positive karmic actions are exhausted produce only a single reflection upon the precious ground, and not more than that. When those gods who have a bright intellect see this type of decline, they will say, “Those gods are bound for the exhaustion of positive action. They are about to meet with decline.” That is the fourth aspect of decline pertaining to the gods in Delighting in Emanations.
爾時，世尊而說偈言：
世間樂具足，不覺知失壞，具足必有失，如日出有夜。cf. Dhs.8.77-81
4.C. -3014“ ‘At this point that blessed one spoke these verses: “ ‘Those who have prosperity in the world Do not comprehend decline. But just as the day always comes to an end, So prosperity will end in decline.
如是具足樂，如是必失壞，於欲不知足，是故愛少時。
4.C. -3015 “ ‘The greater the prosperity, the greater will be The decline of those who perform negative actions. Insatiable when it comes to acts of passion, They will be scorched by their insatiable character.
若心愛具足，或悕望常樂，彼若捨離愛，如是常得樂。
4.C. -3016 “ ‘Those who constantly wish for prosperity And always pursue pleasure Will be devastated by their craving, And will therefore promptly descend.
天欲樂未足，以入地獄中，一切皆由愛，是如來所說。
4.C. -3017 “ ‘Gods who are insatiable in their pursuit of pleasure Will fall into the hells And be surrounded by fire. This is what the thus-gone ones have taught.
若人入地獄，百到若千到，亦以愛網誑，故得如是惡。
4.C. -3018 “ ‘People who proceed to hell May do so hundreds of times. Such are the deeds of prolific evildoers, As the wise should understand.
彼化樂天有如是等四種破壞。
4.C. -3019 “ ‘That was the fourth aspect of decline as experienced by the gods in Delighting in Emanations.
又彼比丘復觀他化自在天中四種失壞。若彼諸天善業將盡，臨欲退時則有失壞。彼處天中多有種種妙鬘莊嚴，天花不蔫，處處覆地，第一善香不可譬喻。彼鬘莊嚴有種種色勝妙光明，若寶光明於十六分不及其一。彼鬘多有七寶翅蜂，常一切時出天歌聲。如是他化自在天中，天業若盡，欲失壞時，彼寶翅蜂出不美聲，捨如是天種種花香，到餘處去。
4.C. -3020 “ ‘The gods in the Heaven of Making Use of Others’ Emanations likewise experience four kinds of decline. When their positive actions are exhausted, this becomes apparent at the time of their death and transmigration, as the garlands that usually drape them begin to transform. The gods are adorned with garlands of bright flowers made of divine substances that never wither. [F.128.a] It is not easy to give a comparison for the kinds of fragrance that those flower garlands produce, and their bright colors shine so brightly that the sun cannot even match a sixteenth of their brilliance. Birds adorned with the seven precious substances as well as buzzing bees constantly swarm around these heavenly flower garlands, yet when the time of a god’s decline arrives, the bees will leave his delightfully fragrant garland and fly elsewhere, making agitated sounds.
餘智慧天以知彼天臨欲退故，向之說言：汝於今者，以放逸故，退時欲到而不覺知。彼業盡天如是聞已，復見彼蜂捨至餘處。彼天自知有如是心：我福業盡。如是天子心生愁苦，不可譬喻，以見自樂將欲盡故，如是心熱，與地獄火等無有異，唯除地獄更無此火。此是他化自在天中最初失壞。
When other gods of bright intellect see such decline, they will approach and conclude that obstacles have now occurred for that god whose merit has become exhausted. This is the first aspect of decline experienced by these feckless gods who act carelessly. The gods whose merit has become exhausted clearly become aware of this when they hear the bees leaving them and flying elsewhere. As they now ponder the indescribable pleasures of their realm, they will be struck by great agony. The particular mental torture they experience at that point is similar to the fires of hell. That is the first symptom of decline for the gods in the Heaven of Making Use of Others’ Emanations.
又復他化自在天中第二失壞。彼天之身第一滑觸，周匝光明，形人中日，如螢火虫。彼天之身所著瓔珞，及餘種種莊嚴具等，所有光明，寶壁山峯皆在中現，如於鏡中現見不異。若彼天子欲到退時，彼天身上所著瓔珞莊嚴具等，山峯若壁於中不現。餘黠慧天如是見已，語彼欲退業盡天言：汝放逸行，退時欲到。汝身所著瓔珞莊嚴無有光明，寶壁山峯於中不現。彼黠慧天曾見餘天臨欲退時，有如是相。此是他化自在天中第二失壞。
4.C. -3021 “ ‘The second symptom occurs soon thereafter, as the time of their death is approaching. The rays of supremely soft, white light that radiate from these gods render the sun similar to a firefly. Their bodies usually appear gigantic, and reflections of them appear, as if in a mirror, upon the bright mountain peaks and on the surfaces of the walls. [F.128.b] Yet, when the decline of death and transmigration is about to occur, the bodies of the gods will no longer be reflected on the crystal surfaces. When other gods who possess sharp insight see that, they will announce to the former, “Alas, this is the kind of obstacle that confronts careless and thoughtless gods. At some point, their bodies can no longer be reflected on crystal or any other form. This is the exact same omen of a god’s death and transmigration that we have seen before.” That is the second cause of decline experienced by the gods in Making Use of Others’ Emanations.
又復他化自在天中第三失壞。所謂彼天退時，將到彼處。諸天業未盡者乘種種寶妙光明殿，三處能行，所謂虛空、陸地、水中。行則速疾，無所障礙，不搖不動。若天業盡，將欲退時，彼殿搖動，行則不速。自餘諸天見其殿動而語之言：汝於今者退時欲到，我先曾見餘天退時，有如是相。彼業盡天如是聞已，與天境界將欲離別，愁火燒心，如地獄火所燒不異。此是他化自在天中第三失壞。
4.C. -3022 “ ‘The third factor associated with death and transmigration among the gods in Making Use of Others’ Emanations is the following. Gods whose fortunes have not yet been exhausted have mansions made of many different blazing jewels within which they can travel anywhere in the three worlds. They travel through space just as they can journey on the ground. The goddesses can likewise journey, with undiminished strength. Nevertheless, when the merit of these otherwise imperishable gods is exhausted, they will no longer be able to ride their chariots, and they will sink into the water. They also can no longer go anywhere they please. When the other gods see their mansions, they will say, “This portends an approaching obstacle. Such decline is precisely what has accompanied the demise of other gods at the time of their death and transmigration.” When the gods whose merits are exhausted hear such words, they are seared by the mental torment of having to give up all their divine substances —it burns their bodies just as much as the fires in the hells. That is the third cause of decline for the gods in Making Use of Others’ Emanations. [F.129.a]
又復他化自在天中第四失壞。若彼諸天善業未盡，五樂音聲、莊嚴具聲皆悉美妙，所有歌聲美妙可愛，聞已心喜。若其有天善業盡者，彼天五樂音聲不妙，歌聲亦爾，如瘂不異。彼天聞已，心不生喜，以自業故，莊嚴具中聲出說言：汝於今者善業盡滅，以汝放逸，放逸行故。汝於今者，將欲到於異世間去，以業縛故。彼天如是以自業故，聞莊嚴聲，其心極愁，作如是言：我於今者境界之樂福德業盡。彼種種寶所莊嚴幘，即時墮落，如是見已，生大苦惱。此是他化自在天中第四失壞。
4.C. -3023 “ ‘Such gods also experience another kind of decline. The gods whose former practice of positive actions is now becoming exhausted wear enchanting ornaments on their heads and four limbs. These ornaments normally produce melodious tunes and other delightful sounds that thoroughly uplift the mind. However, these sounds may change, as they are all produced by karmic actions. As the gods’ positive karmic actions are becoming exhausted, these insatiable corporeal beings chained by karmic actions must proceed to the next life. At that time, the sounds produced by the ornaments become highly unpleasant. Crushed by the objects, these gods now see their various ornaments and crowns fall to the ground due to the exhaustion of their karmic actions, and that sight causes them extreme distress. This, then, constitutes the fourth symptom of decline that is experienced by the gods in Making Use of Others’ Emanations.
於三界中更無有處、有物是常，一切無常。如是六天是失壞處，彼如是天善業盡故，必定當退此失壞天。悕望此天持戒生者，善業盡時，必定當爾。
4.C. -3024 “ ‘There is no conditioned entity that is not subject to destruction, and there is no level within the three realms that is not subject to exhaustion. Hence, all six classes of gods encounter decline and downfall once their positive actions are exhausted. The declining gods are tormented in their heavenly realms, and as their practice of discipline is definitively exhausted, they are cast out and fall.’
如是第五山樹具足地處諸天，牟修樓陀夜摩天王——迦迦村陀世尊塔中所有經字示彼天眾，如是說言：汝等天眾捨離放逸，勿放逸行。放逸味苦，地獄中受，一切欲味悉皆如是。彼諸天眾聞第三佛所說經已，若天放逸，樂放逸者，放逸則減。
4.C. -3025 “In this way, with the help of the colorful inscriptions that adorn the reliquary stūpa of the blessed Krakucchanda, Musulundha, ruler of the gods in the Heaven Free from Strife, teaches this to the gods of Moving in Gatherings: [F.129.b] ‘Pleasures ripen as the fire of hell; their ripening is torturous. Quick, quick, give up your carelessness!’ With this, the gods tormented by carelessness hear the third discourse of the thus-gone ones, and their carelessness is perfectly pacified.”
於六經中迦迦村陀如來所說第三經竟。
4.C. -3026 Within the discourse of thirty-six thousand, 431 this completes the third discourse, the discourse of Krakucchanda.
爾時，彼處夜摩天主知彼天眾心生厭離，而告之言：汝等天眾已聞大仙所說正法，能盡諸苦，除捨放逸，為天人說寂靜之法。汝等天眾已聞第三如來之法。汝於今者聞法律已，精勤修行，復聽餘佛所說之法，聞已攝取，則得利益，退此天已，不墮地獄、餓鬼、畜生。
· · · The Stūpa of the Buddha Viśvabhū · · ·
4.C. -3027 “When the lord of the Heaven Free from Strife, Musulundha, sees the gods stricken by gloom he will tell them, ‘The Dharma you heard is the teaching of the supreme great sage. It pacifies all suffering, conquers the careless, benefits gods and humans, and is the teaching of ultimate auspiciousness. You have heard the sacred Dharma-Vinaya of the third thus-gone one, which bestows infinite auspiciousness upon those who hear it. You should also listen to the Dharma of other thus-gone ones. That will cause the teachings to increase in the future and bring excellent happiness —even if we must be born in the realms of hell beings, starving spirits, or animals once we die and transmigrate from this divine world.’
牟修樓陀夜摩天王如是說已，一切天眾皆白天主牟修樓陀而作是言：唯願天王利益我等，安樂我等。
“In response, the gods will say to Musulundha, ‘Please do what is good for us and brings us happiness.’
爾時，天主牟修樓陀告天眾言：汝等天眾一切皆看此之第四如來之塔，種種珍寶而為莊嚴，無量百千光明照燿，有種種寶間錯奇麗，無量功德之所莊嚴，光明普覆此天世間，一切遍滿。爾時天眾白天王言：我今已見。爾時，天主牟修樓陀告天眾言：汝等今者，一切共我詣如來塔。天眾答言：如是，天王！
4.C. -3028 “The ruler of the gods will then tell them, ‘All of you should go to see the fourth stūpa. It is ablaze with hundreds of thousands of light rays that shine from numerous precious substances and is adorned with all manner of radiant jewels. [F.130.a] Its brilliance and beauty fill this world of gods with light.’ The ruler of gods will then add, ‘I have seen it, just as it is.’ “To this the gods will reply, ‘Let us all go there!’
爾時，天主牟修樓陀并天眾等，相隨而去，到佛塔已，其心清淨，頭面敬禮如來之塔，心則清涼，禮已則起，看毘葉婆如來之塔。彼如來塔種種妙寶光明照燿，如前所說。
4.C. -3029 “Headed by Musulundha, the gods will then proceed to the site of that thus-gone one’s stūpa, just as before. They will bow their heads before the stūpa and prostrate with undivided faith. When they arise, Musulundha will address them, just as in the previous cases: ‘Behold the stūpa of Viśvabhū as it shines with the light of myriad jewels!’
彼佛塔中寶壁之上有經法字，利益天人，所謂說言：
4.C. -3030 “A discourse is written upon the surface of the stūpa with letters of shining jewels. Supremely virtuous, the discourse grants benefit and happiness to gods and humans. It reads as follows:
1.若有人能成就七法，則生天上。何等為七？一者所謂有善男子聞法聞義，聞法修行，聞法善意，隨所聞法，心則攝取，聞已堅固、聞已受持、聞已愛樂，心生喜樂。此善男子近七功德具足知識。何者七種知識功德皆悉具足？所謂一者如說而行；二者近他如說行者；三者則能如說而行，堅固攝取；四者得法堅固思惟；五者住意；六者謂近同善業者；七者他教不取他惡。近如是等七種功德具足知識。
4.C. -3031 “ ‘Possession of seven qualities grants birth as a god. What are those seven? They are qualities possessed by noble children who have heard the teachings, who know the meaning of what they have heard, who practice the teachings they have heard, who have trained their minds through hearing, who have taken refuge in hearing, and who cherish the distinctive essence of what they have heard with an attitude that makes their reception of the teachings meaningful. Such people, who delight in the company of spiritual teachers, will possess the following seven qualities: acting in accord with one’s word, being committed to one’s word, following through on one’s commitments, having a discerning intellect, understanding reality, having a steadfast intelligence to ensure that abundance is not wasted, [F.130.b] and following those who possess the same qualities and who cannot be led astray by the teachings of others.
1)云何名為如說修行？如是知識，善行善作，若有所說知量少說能為利益，時相應說方相應說，不疾不遲，多義少語，美妙易解，與法相應，自他利益，如是而說。如彼所說，如是而行。
4.C. -3032 “ ‘What is meant by acting in accord with one’s word? Genuine spiritual teachers speak only what is appropriate, beneficial, and timely. They explain the proper topics and their reasoning. They are neither hasty nor slow but convey extensive subject matter in just a few words. What they state is pleasant to hear, meaningful, and grants the gift of the Dharma. They aim to benefit both themselves and others, express excellent virtue, and teach what is correct and beneficial for both. In this way, they practice exactly what they preach.
2)云何近他如說行者？常正修行身口意等，意內外淨猶如真金，彼人如是如說修行。
They also encourage their companions to take up their vows. They are continuously engaging in wholesome conduct with body, speech, and mind. When in this way one resembles refined gold —completely pure both on the outside and the inside —one is acting in accord with one’s word.
3)云何名為如說而行，堅固攝取？若有所作，普清淨作，三種作業，觀察彼業，善清淨已，生天人中乃至涅槃。如是之人，或自思惟或從他聞，此業報樂，堅固喜樂，堅固攝取。如是知識，堅固攝取。
4.C. -3033 “ ‘What is meant by being committed to one’s word? This means ensuring that all that one does is thoroughly pure. In this way, one perceives the three factors to be utterly pure. Thereby, life as a god or human is accomplished, and ultimately so is the transcendence of suffering. Whether one reaches understanding on one’s own or by hearing from others, there is the ripening of happiness as one practices in a consistent manner. That is what is meant by being committed to one’s word, and that is also how one follows a spiritual teacher.
4)彼善男子云何得法堅固思惟？所謂善淨堅固攝取，二世利益，如是見已，堅固思惟。如是堅固思惟意者，或從他所得聞堅固善業果已，或自思已，喜樂真諦。如是喜樂真諦知識。
4.C. -3034 “ ‘How does one follow through on one’s commitments? By acting in a pure and steadfast manner to ensure that one’s deeds have a virtuous fruition. [F.131.a] Perceiving wholesome objectives with respect to both this world and the next, one intelligently 432 discerns those objectives. One engages with what is essential by means of a discerning intellect. Whether one has heard about it from others or understood it on one’s own, when one in this way discerns the essence of the fruition of virtuous actions, one will understand reality. Such a practice is therefore referred to as understanding reality.
5)云何住意？此多聞已，意則不亂，此名住意。
As those with steadfast intelligence thus acquire extensive learning, they will not guide others in ways that are divorced from what is most essential. That is steadfast intelligence.
6)云何為近同善業者？謂見他人同己功德，如是見已，則近彼人。
7)云何他教不取他惡？餘人非法、似善法者所不能牽。
One then relies on others who possess the same qualities and cannot be led astray by the teachings of others, even if these are presented as the Dharma.
如是親近七種功德具足知識善男子者，或生人間或生天中。此說初法。
Those who keep company with beings who possess those seven qualities will upon death and transmigration be born in the world of the gods. These qualities are to be adhered to first.
何等復是自餘六法，成就彼法得生天上？所謂多聞、攝取修行，不懈怠、念、不熱惱他、不誑等六。此等七法，如是已說。成就如是七種法者，身壞命終生於善道，天世界中。如七大殿，若王大臣乘如是殿，五樂音聲歌舞喜笑，妙鬘莊嚴，如是而行向遊戲處。如是七法，若人成就，行向天處。
4.C. -3035 “ ‘Moreover, gods, there is another set of seven qualities that allow the world of the gods to flourish: following a spiritual teacher, becoming learned, being accomplished, being free from laziness, being mindful, not upsetting others, and being free from pretense. People endowed with those seven qualities will, upon the disintegration of their bodies, go to joyous higher realms and be born among the gods. When endowed with seven great chariots, a king or royal minister travels with ease to his parks, accompanied by song and music and draped with garlands. Likewise, people who are genuinely endowed with those seven qualities will journey to the world of the gods.
2.何者多聞而名多聞？謂聞真法，聞已調伏，不生憍慢。如其所聞，多聞增長，不放逸行，智不厭足，常諮問他，自己功德不向他說，不誦己名。此多聞者，身壞命終生於善道，天世界中。此第二法隨順正入修行成就。
4.C. -3036 “ ‘What characterizes the learned? 433 People who are learned will listen in a way that is meaningful. Having heard the teachings, they do not become reckless. [F.131.b] The more they hear, the more carefully they will attend to the Dharma. They are insatiable when it comes to knowledge. They repeatedly ask questions, and they also express their own knowledge for the sake of others. When the bodies of people who possess such learning disintegrate, they will go to the joyous higher realms and be born among the gods.
3.云何第三攝取修行？謂聞法已，攝取修行。若復有人得聞法已，於非法律攝取修行，唯聞法已，荷法重檐，不修不行，不取法果。若復有人以智慧鈎調伏持戒，若智不靜，則彼持戒，猶如晝燈，無有光明，不堅不實。
4.C. -3037 “ ‘The second quality is being accomplished. What is meant by that? The sense here is that upon hearing the teachings, one accomplishes them in exact accord with the Dharma-Vinaya. If one has heard the teachings but fails to accomplish the Dharma-Vinaya, it simply makes a burden out of one’s study. Such people disregard fruition. They lack insight, virtuous practice, and discipline, and no insights come to their minds. They become useless, like a painting of a lamp that does not shine any light.
若持戒中有智和合，彼人猶如火燈光明，堅而復實，得果不虛。若修法者得說言堅，非唯口中言說為堅，彼人身業、口業、意業皆悉寂靜，身壞命終生於善道，天世界中。此第三法。
Insight and the practice of discipline, on the other hand, resemble a radiant lamp. Such learning is meaningful. It is the essence of accomplishment, not the essence of mere words. Those who in this way are peaceful in body and speech will, upon the destruction of their bodies, go to the joyous higher realms and be born among the gods.
4.云何第四名不懈怠？言懈怠者，所謂不作。何名不作？隨所作法，發已不作，不能究竟。彼如是法，精勤不斷則能究竟，若是懈怠不精勤者，不能究竟。少發起者，於世間法、出世間義，不具足行。若懈怠者，一切所作皆悉羸劣。
4.C. -3038 “ ‘What is meant by laziness, included in the third quality? It means indolence and failing to gain accomplishment. Accomplishment means acting upon and resolving the meaning that the teachings explain. Those who lack diligence and enthusiasm, those who are indolent, and those whose diligence is inferior and weak all lack the power to accomplish any mundane objectives. Likewise, those whose diligence with respect to the supramundane is poor and joyless also fail to accomplish any aim.
為一切人之所輕賤，毀呰嫌薄，自受苦惱，身壞命終墮於惡道，生地獄中。如是之人懈怠所壞。如是懈怠應當捨離，如火如刀，如墮嶮岸，如惡毒蛇。若為懈怠所破壞者，則不精勤，無有威德，如羊不異。彼則無智，種種所作一切不知，若智非智、若法非法、應行不行，一切不知。
They will be scorned even by worldly people, [F.132.a] and neither will they be happy on their own. People spoiled by laziness will, upon the disintegration of their bodies, fall into the lower realms and be born in hell. Therefore, at all times, you should give up laziness as if it were poison, fire, a weapon, or an abyss. People who are always overcome by indolence and have poor diligence are no more special than cattle. They fail to understand what is to be known, and they cannot distinguish Dharma from non-Dharma, or the right path from the wrong path.
何以故？以不讀經、不聞法故，以懈怠故。若復有人論開心意，於智所知若法非法，一切皆知，應作不作、應行不行，一切皆知。如是等法，智慧所知，一切皆知。智及精進，懈怠者無。彼懈怠者如盲不異，身壞命終墮於惡道，生地獄中。
4.C. -3039 “ ‘Why is that? Because people whose minds are impervious to the treatises due to the fault of laziness will fail to understand any Dharma. The same is the case with distinguishing what is meaningful from what is not, where all of that is realized by means of insight, which is like a lamp. Such knowledge is not found among the lazy or those of inferior diligence. People who are blind in this way will, upon the destruction of their bodies, fall into the lower realms and be born in hell.
如是之人出世間義，一切皆劣，受第一苦，他舍而乞，常依他門悕望乞匃，常看他面，第一惡色，頭髮覆眼，眼目乾燥，脚爪皮等一切焦枯，四出巷中家家乞行，辛苦活命，一切輕毀。此因緣故，應當捨離一切懈怠。
They will also fail in any mundane endeavor. Failing in all regards, they will suffer intensely. They will set their sights on the homes of others, desire the bodies of others, and yearn for the pleasures of others. Dressed in tatters and with their hair covering their eyes, they will sit at road crossings and road forks with vacant mouths and eyes. Or they will go begging from house to house, emaciated and revolting to human sight even while they are still alive. For such reasons, people should in all times and occasions give up laziness completely. [F.132.b]
與此相違，勤精進者，一切所作皆悉成就，乃至涅槃，何況其餘世間之法。身壞命終生於善道，天世界中。以是等故，若天若人，一切皆應捨離懈怠，勤發精進。
4.C. -3040 “ ‘On the other hand, those who strive diligently and practice renunciation will perfectly achieve all aims. Since they will reach the final transcendence of suffering, there is no need to mention their attainment of mundane aims and the fact that upon the disintegration of their bodies, they will go to the joyous higher realms and be born as gods. Therefore, whether one is a god or a human, laziness should be given up at all times.’
時，彼世尊毘葉婆佛而說偈言：
懈怠意及幻，或慢或惡口，或捨離智等，此是失壞地。 cf. Dhs.20.1-11
4.C. -3041“At this point, the Blessed One, Viśvabhū, uttered the following verses: “ ‘Those who give up laziness, Haughtiness, and malice Will not suffer downfalls, Even should they lack insight.
親近惡知識，捨離善知識，或復邪見等，此是失因緣。
4.C. -3042 “ ‘Keep company with holy people And do not associate with the unholy. Claiming that actions come to nothing — That is a wrong view.
不知善不善，非時而語言，或信婦女等，此不饒益地。
4.C. -3043 “ ‘Those who do not know the proper time and place And are ignorant about what to say Become quite useless. They will always rest, just like women.
近何人何人，何處何處食，身自不利益，此法令人輕。
4.C. -3044 “ ‘When such people receive food, They will act like this. They will make only meager efforts And always loll about.
壞勇若失念，或為王所憎，或心堅強等，此法未時死。
4.C. -3045 “ ‘They become unstable, their memory fails, And they disobey the lords of the land. They therefore meet untimely deaths And their minds will be aggressive.
不諦知業果，及以法非法，離善知識者，則墮於惡道。
4.C. -3046 “ ‘Ignorant of the nature of karmic consequences, They are unaware of what is Dharma and non-Dharma. They are abandoned by good people And tormented by continuous transmigration.
懈怠若多睡，或貪著諸味；瞋及故妄語，若惡口言說；
4.C. -3047 “ ‘They are lazy and drowsy And crave pleasure. Upon any kind of rejection, They might express anger even at their own family. 434
多貪若憍慢，心動捨離法；若習近婬欲，或讚婬欲法，
4.C. -3048 “ ‘They have great desire, manifest pride,Thoughtlessness, 435 and disregard for the Dharma. Their craving for pleasure Ends in physical torture.
如是有三過，懈怠是根本；若勤精進者，則無諸使過。
4.C. - 3049 “ ‘These three flaws Are taught to be rooted in laziness. People who are caught up in such flaws Can overcome them through diligence.
一切精進者，必定成就果，如所應精進，業必定得果。
4.C. -3050 “ ‘Those who muster diligence will certainly Enjoy full fruition; [F.133.a] Those who persevere with reasoning Will behold fruition in accordance with Dharma.
如是三種業，能得三種果，三聚三根本，決定三有行。
4.C. -3051 “ ‘These three actions Are held to have three effects. Likewise, the three aggregates certainly have Three roots that accord with the three realms.’
彼佛世尊毘葉婆塔壁上書字，如是說偈毀呰懈怠，天眾見已，作如是言：我等決定捨離懈怠。從此懈怠，有枝條過，如佛所說。懈怠之者，若天若人一切作業，於一切時一切減劣。若天若人不懈怠者，次第乃至到於涅槃。此第四法，人天之中多有所作，多有利益。
4.C. -3052 “At this point Musulundha will say, ‘In this way, these verses that shun laziness are written upon the stūpa of the blessed Viśvabhū. As you clearly behold them, you must by all means give up laziness because all of the aforementioned are simply aspects of laziness alone. Whether gods or humans, those who muster diligence free from laziness will never lack any accomplishment. Never will they encounter ruin. Beings who are free from laziness all proceed exclusively toward the transcendence of suffering. In this way, the fourth crucial factor is taught.
5.又第五法多有所作，多有利益，所謂念也。一切法中能為妨者，所謂懈怠。如是一切世間之法攝涅槃者，念則是根。若出家者、若在家者念不放逸，不放逸行，一切所作皆悉成就。如是之人數數作業，如法作業，勤發精進，隨所悕望，心念正行。
4.C. -3053 “ ‘What additional factor is crucial for humans? Mindfulness. Just as laziness is an obstacle to all aspects of the Dharma, the one-pointed cultivation of mindfulness allows all Dharma to ripen toward the transcendence of suffering. The accomplishment of the meaning that one should attain is rooted in the careful practice of mindfulness. Whether one is a householder or a monk, carelessness is avoided through mindfulness, and carefulness will ensure that one’s diligent pursuits are not in vain. With reasoning, diligence, and determination, one will be mindful and circumspect, and thereby maintain one’s carefulness.
彼人五根護五境界，心不迷惑。眼見色已，於彼色中不生欲染，心不憙樂，如色實見，知其根本，見如是色根本因緣何因緣生。彼人如是知見色已，心不濁亂，如是彼色則不能牽，以如實見如是色故。
One’s five faculties will be protected from the five objects and there will be changes or relinquishment ensuing from that. This is because whenever the eye sees a form due to conditions, there will be no lustful desire. The nature of the objects will be seen. [F.133.b] They are seen to be rooted in conditions. The perception of form arising from causes will not be polluting, and the mental activity that arises from such perception will not lead one astray.
若出家者、若在家者、若天人等，知生色過，欲生色過已滅色過，如是念知某方某處，心緣彼色，如是境界之因緣故，共眼生識。由彼境界已生我畏，此無垢念能除煩惱，我以此念已除如是境界怖畏。如是怖畏，因緣而生。於諸境界，第一悕望心正念故，則能除遣無量種色境界怖畏。念緣能除，於念念中稍除、漸除。
Whether one is a layman, a monk, a god, or some other heavenly being, that perception will neither arouse lustful desire nor weaken one’s mindfulness and cause fondness for the objects of the māras. Rather, one will understand the fears that arise thereby. One will understand that such perception arises from flaws. By being mindful, one will understand that it also ceases. In any given setting, one will be mindful of the fact that the objects perceived by the visual consciousness occur due to a combination of causes and conditions. Thus, as the mental afflictions that emerge from longing for such objects arise, the strength of mindfulness will increase such that the afflictions are decisively overcome. When the objects that arise from causes and conditions produce intense desire and attachment, reliance on mindfulness will repeatedly overcome such afflictions. When one’s perception of form becomes overpowering, mindfulness will make one alarmed so that it is relinquished in various ways.
譬如世間善巧銅師以好銅器置火中已，然後治之，如是數數入火復治，勤不休息，漸漸除垢令其滑淨。如是善念數數除垢，爾乃清淨。
4.C. -3054 “ ‘Just as a skilled smith slowly and steadily heats up an iron vessel in the furnace and keeps pounding it, those who delight in physical disengagement slowly and steadily purify the stains. Carefully, they dispel the stains; slowly and steadily, those pleasant people dispel the stains.
又如瓶師，因緣合集，以久習故，泥團成瓶。如是之人勤心發念，修集因緣，如緣生瓶。
4.C. - 3055“ ‘A skilled potter’s diligence and training with respect to the relevant causes and conditions will yield a pot from a lump of clay as long as he remains mindful of creating a beautiful shape. [F.134.a] In the same way, a mindful person makes efforts regarding the observations that are like the lump of clay. Then, as his beautiful engagement with causes, conditions, and mindfulness is perfected and completed, his proper mental engagement is like the produced pot.
正念觀察，如所著衣。從初次第念念至盡，如是如是始發善念，次第乃至一切過盡，得見真諦聖印印心。彼過相盡，過相盡故，人則知之。
4.C. -3056 “ ‘Gods, as soon as we put on a new piece of clothing, it is already, from that very moment, in the process of deterioration. When that is understood, the momentary nature of things is understood. From the very moment one applies beautiful mindfulness, all the flaws are in the process of deterioration. When that is realized, the mindstream is marked by the seal of the noble ones, and thus it will exhibit the deterioration of flaws and a thorough understanding.
是故若有欲得善者，當一切時如實正念。若眼緣色，念繩縛心令不動轉，如調惡馬。如是善念於先住持過去境界，攀緣念已，如是復遮現眼境界，念九十八。
4.C. -3057 “ ‘Therefore, when the eyes of holy beings who wish for virtue perceive forms, their minds are bound by the rope of mindfulness, and thus they do not wander. Those who tie the mind as if it were a wild horse will, for increasingly longer periods, persevere in relinquishing all apprehension of unbearable lustful desire. If their eyes should come to wander among the objects before them, their mindfulness will make them disengage by virtue of their practice.
云何念住？謂生欲染，不正觀風，不能令動。如是念住，如實思惟，此色、彼色有無量種無量形相，觀四聖諦苦、集、滅、道，令彼欲染一切寂靜，或令欲染一切盡滅或皆微薄。此是何者善法勢力？所謂繫念是其根本。一切善法皆依念住，如是轉行是念現在。
How do such people gain understanding based on practice with regard to mindfulness and lack of mindfulness? When they are swept away by the wind of improper desirous attachment to others, mindfulness will restrain them. By means of the four truths of noble beings related to suffering, its origin, its cessation, and the path, they will examine the numerous features and shapes in accordance with reality. [F.134.b] In this way, they will at all times and occasions cause desirous motivations to collapse or decrease. Such is the splendor of virtuous factors —they develop in relation to mindfulness. All virtuous factors are employed on this basis. Such is the mindfulness that concerns present events.
云何復念未來世法？未來未有、未生、未見，彼境界相云何而念？若得境界，是則可念。未來世中境界未有，當云何念？彼所念者，雖復未來，見因緣相攀緣未來，如是得念。謂見有人修身口意，善業行者，見已則念：如是之人決定生天。若見有天惡業行者，見已則念：如是天者，必墮地獄。如是念知此第五法，於人天中多有所作，多有利益。
4.C. -3058 “ ‘What is the mindfulness of observed objects that concerns future objects not yet experienced? Here, mindfulness is properly employed toward future events such that the characteristics of future effects are recollected. Upon seeing people who engage in positive activities of body, speech, and mind, one will think, “Those people will turn into a corresponding class of gods.” In this fashion, one will contemplate correctly upon seeing people who engage in conduct that is sacred. Likewise, one will also recollect how the hells manifest due to engagement in flawed actions. This, then, is mindfulness, the fifth quality that is crucial for gods and humans.
6.又第六法於天人中多有所作，多有利益。謂第六者，不熱惱他。若不惱他，其心寂靜不生分別：此有梵行、此無梵行。見他敷具病藥所須，不生譏嫌，不自言是，亦不說言：我能持戒。若少持戒、少讀誦經，於檀越所不自稱說。等心怨親，常念三寶，不朋破戒，不惱持戒，於諸檀越不數參承而取資用，其心柔潤，數數諮請說法師長常住空閑，常一切時近梵行者。如是功德相應之人，不熱惱他，如是於他不熱惱故，多有所作，多有利益。
4.C. -3059 “ ‘There is also a sixth factor that is crucial for gods and humans. What is that? Not upsetting others. The attitude of not wanting to upset others is extremely pure. It does not concern itself with the character of other people. Such people also do not scrutinize the conduct of those who practice pure conduct, nor do they disparage others if they find them lacking mental restraint, or acting improperly, or having an abundance of bedding, medical supplies, or other articles. Nor do they praise themselves or extol their own pure discipline. If they hear that the discipline of others is lacking in virtue, they will not inform donors and benefactors about that. They do not distinguish between friend or foe but have equal concern for all. Since their mind is always on the Three Jewels, they do not commit any breaches of discipline and do not denigrate those who observe discipline. [F.135.a] They do not disregard others but engage with compassion. They are not inquisitive but enjoy staying in the jungle, the mountains, and in caves. As close associates, they choose those who observe pure conduct. People endowed with such wondrous qualities do not disturb others. Therefore, for gods and humans, it is crucial not to disturb others.
7.又第七法於天人中多有所作，多有利益，所謂不誑。自隱功德，除去惡業，心意正直，衣鉢知足恒常乞食，山谷巖窟、樹林中住，行食知足，其心平等無有高下，非無因緣人中遊行；疑有虫處，不行於彼；不壞澤中水岸河坎，畏殺虫故；
4.C. -3060 “ ‘There is also a factor that prevents the seventh quality that is crucial for gods and humans, and that is surreptitious hypocrisy. Therefore, virtuous people who conquer unwholesomeness and have extremely pure minds are content with their alms bowls and Dharma robes. They eat what they are given and stay in mountain retreats and caves. They are content and delight in solitude. They do not become excited or upset based on praise or blame. They move through the domain without any concern for where people are wealthy and where they are not. Because humans contain worms, and because they worry that worms are also in ponds of water, they do not approach them for fear of killing such worms.
不呪霹靂雷電雨等，令墮傷殺；不說星宿日月薄蝕諸曜吉凶，而求財物飲食供養，以資自命；不常往返一檀越家；亦不戴面，仰頭而行；亦不動脣，詐作誦習；不高聲語亦不私竊；不著間雜鞾鞋履等；不以雜繩用繫身體，自身不著雜色香囊；至敷具等皆悉不畜；無戒功德，大眾會處則不入中；
They do not pay attention to pearls, garlands of pearls, or flashes of lightning. They do not forecast earthquakes or lunar eclipses. They do not make a living out of paying solitary visits to one home after the other in the hope of receiving wealth and respect. They do not rock the boat by defying authorities. 436 They do not understate or exaggerate. They do not keep fancy sandals, fine boards to rest upon, or round silken cushions. Even if they attain superiority in terms of discipline and qualities, they will not use it to their advantage.
不令他人到於城邑聚落等處說己持戒，求望利養；不種種處妨亂心意，不貪不求，不近村住；於舊知識親眷等舍，不自在入，攝令屬己；不彰他惡、不隱他德，
They do not live off others, and when they enter towns, cities, or markets, they do not brag about their own discipline and qualities to others for the sake of procurement and praise. [F.135.b] They do not become distracted in all sorts of ways. They do not fancy living in the proximity of towns. They do not participate in social events with friends and family from the past, and they do not often entertain the wish to visit their homes. They do not claim possession of qualities that they do not possess, nor do they proclaim qualities that they in fact do possess.
見他實過，屏處不說；捨棄婦女如遠惡蛇，於諸婦女不共語說、不與同行。
They do not relinquish the qualities they possess. They do not point out good qualities or flaws in a way that denigrates others behind their backs. They give up all kinds of female companionship as if it were poison. They do not spend time conversing with females.
饒華之樹一切不往，可愛園林亦不遊行，畏聞可愛眾鳥聲故，畏聞彼聲欲心動故，是故不欲聞彼鳥聲。饒聲水河不近坐禪，畏聞彼聲心動亂故。多熏香花不近坐禪亦不近行。何以故？畏鼻聞香心意動故。
They do not go for walks among forests, groves, or flowers that are in bloom. They do not go anywhere in pursuit of entertainment. For fear of desire associated with pleasant sounds, they do not foster an interest in charming songbirds and their tunes. Concerned about the problems with such sounds, they do not listen to birdsong or any other such sounds. They do not meditate at places where the sound of streaming water can be heard. They do not become carried away by troubling sounds. They do not meditate or stroll among an abundance of fragrant flowers, vines, or trees, because they keep in mind the problems associated with attraction to delightful and endearing scents.
亦不觀看種種諸鳥、種種色鳥，鵝鴨命命若孔雀等多欲諸鳥，不看不見，不近彼行，畏心動故，畏見畜生、婦女因緣欲心發故。椰子果樹、波那婆樹、母柘果樹、菴婆果樹、毘羅果樹、迦卑他樹、波留沙樹、佉殊羅等種種林樹不近坐禪，恐畏生心貪其味故。
They do not go on outings to gaze at swans, pheasants, peafowl, or other such birds with gorgeous plumage and enchanting behavior. [F.136.a] They do not meditate where enchanting animals live, or where women dwell, or where coconuts, jackfruits, plantains, mangos, arecas, woodapples, phalsa berries, or dates grow, because their tastes can become a distraction.
捨離果樹在寂靜林，無味可貪，無多人眾。在安樂行園林之中如是坐禪，勤發精進，共過怨鬪，心恒不亂，乃至不取為寺因緣犁地之土。如是斷愛。
4.C. - 3061 “ ‘With disregard for the objects of the senses they visit peaceful parks. Free from craving and experiencing the joy of disengagement, they practice one-pointed meditation in delightful groves. Developing constant diligence, they wage war on the opposition, so to speak. They mentally exert themselves to intercept even small faults. They do not pretentiously wear tatters obtained from refuse piles on uncultivated land. They do not try to please those who are filled with craving. 437
朽壞鐵鉢以繩連綴，用受飲食，而心不念銅銀等鉢；不畜三椀；所有袈裟不翻披著；於夏天時除大小便，更不餘行乃至一步，畏殺虫故；食奢彌果時食好果，不食爛果。食小棗等，不看不食，若食梨果、佉殊羅果、軟棗豌豆、若朽豆等，不看不食，恐畏其內有諸虫故。
They do not keep food and drink in their alms bowls once they have been cleaned. They have no concern for silver, gold, or the like. They are content with the alms bowl. They do not possess Dharma robes obtained through transaction. They do not take a single step without having received a word or gesture to follow. Unless there is a risk that a living being may die, they do not follow hypocrites. They do not eat husks, husked rice, 438 phalsa berries, dates, winnowed grains, mangos, or mung beans without examining them first, because such edibles are home to worms.
於自屋壁所生諸虫，終不除却，畏傷損故，畏其死故。坐處一坐，不觀他鉢，畏貪食故。若行道時，不近他行，恐為妨故。饒虫之地，不大小便，畏傷虫故，畏殺虫故。乞食行時，看一尋地。
They do not use hair combs. They do not rid themselves of worms that appear from sweat or from their own body. Out of concern that they might desecrate their Dharma robes, they take one step at a time, [F.136.b] sit on a single seat, and do not look at the alms bowls of others. They do not even look at rice porridge out of yearning or craving for food, for they give up all manner of selfish attention with respect to their own bodies. Neither do they urinate or defecate in places that are full of insects, because they are afraid of hurting such creatures. And when they go to obtain alms, they always keep their gaze ahead at the distance of a yoke’s length.
以直心故；恒常親近正直心者。如是比丘不集諸物，於一切物皆不悕望，於希有物心不樂見，常勤坐禪，彼善比丘如是不誑。彼善比丘如是持戒清淨不犯，如是淨命，如是內心清淨善淨，如是比丘如說學句，堅持不犯。彼善比丘如心所念，如是道生，常淨命故，有善意生，不樂劣生，願生善道。
4.C. -3062 “ ‘Honest monks who practice honesty do not engage with crowds. Free from attachment and having few worries, they devote all their time to concentration, persevering with joyous diligence. Their hearts are free from pretense, their discipline and livelihood are perfectly pure, and they pursue what is pure and of genuine benefit, because they adhere to the bases of training just as they are taught. Such people are born exactly where they would like. They take birth in accordance with their pure ways of living, which are motivated by virtuous intentions.’
時，彼世尊毘葉婆佛而說偈言：
清淨命之人，寂靜身口意，坐禪而離愛，去涅槃不遠。 cf. Dhs.30.113-118
4.C. -3063 “At this point follow verses of the blessed Viśvabhū: “ ‘Their means of livelihood are utterly pure And their bodies and speech are serene. With their disengaged concentration, They are not far from the full transcendence of suffering.
頭陀不放逸，塚間樹林中，常如是處住，去涅槃不遠。
4.C. -3064 “ ‘Dwelling in cemeteries and jungles, They are unlikely to become careless. Always keeping to their seat on the ground, They are not far from complete transcendence.
塵土物敷具，一鉢復破壞，根果食知足，彼人安樂行。
4.C. -3065 “ ‘With rags for clothes, a bed of refuse, And a single old alms bowl, They are content with fruits and roots. Such people are said to awaken easily.
於欲解脫人，常樂於知足，善意勇健者，去涅槃不遠。
4.C. - “ ‘Due to their lack of desire, 3066 They are content and joyous. They are steadfast and examine things well. Such people are not far from the full transcendence of suffering.
不諂誑之人，遠離於塵垢，其心如虛空，去涅槃不遠。
4.C. -3067 “ ‘Free from the stains of pretense [F.137.a] And protected from the fetters of dirt, Their minds are like the sky. Such people are not far from transcendence.’
彼佛世尊如是讚歎善行比丘不諂誑者。
4.C. -3068 “ ‘In this way, that blessed one praises monks who are free from pretense.
成就如是七法之人，是善男子；若行欲者，沒生死海，則是畜生，形雖是人而實非人。若能成就七法之者，則為善人之所讚歎，身壞命終，生於善道天世界中。受天樂已，退生人中，則得涅槃，以餘業故。
4.C. -3069 “ ‘Whoever is endowed with these seven qualities is a holy being. Those who pursue pleasures and sink into cyclic existence are just like animals; they are humans in name only. Whoever is endowed with these seven qualities is worthy of praise. Upon the disintegration of their bodies, such people will go to the joyous higher realms and be born among the gods. Those who are particularly advanced will attain the transcendence of suffering.
第一善者此七種法，所謂從初近善知識，次第多聞、攝取修行、不懈怠、念、不熱惱他、不誑等法，如是七法非諂曲法，以如是等七法寶藏之因緣故，得生天中。
4.C. -3070 “ ‘These are the seven supremely virtuous qualities: following a spiritual teacher, becoming learned, being accomplished, being free from laziness, being mindful, not upsetting others, and being free from pretense. With this precious sevenfold wealth, one attains the level of the gods.
若天等中得七法已，莫放逸行，令福德盡，天中退已，墮於地獄、餓鬼、畜生。故天不應行放逸行，以自破壞，於諸有中無有放逸行放逸行而得樂者。
However, having achieved all one’s joys, it will all be wasted if one is careless. Again, bound for nowhere but cyclic existence, one will typically be born as a hell being, a starving spirit, or an animal. Therefore, please understand well that a god should not be careless. Those who are careless will never be happy within existence.
人中成就如是七法，則生天上。有三因緣，天中退已，墮於地獄、餓鬼、畜生。所謂三者：不聞正法；近惡知識；不信業果。若不成就此七種法，墮於地獄、餓鬼、畜生。
4.C. -3071 “ ‘The seven qualities just mentioned cause humans to take birth as gods. There are also three causal factors that will make gods be born among hell beings, starving spirits, and animals once they die and transmigrate. What are those three? Not listening to the sacred Dharma when it is taught, adhering to what is unwholesome, and having faith in charlatans who pretend to be spiritual teachers. [F.137.b] Those three factors cause birth as a hell being, starving spirit, or animal subsequent to death and transmigration from the world of the gods.’
爾時，天主牟修樓陀告天眾言：此等一切，汝等已聞。彼佛世尊以憐愍心利益眾生，已如是說。時，彼天眾一切皆共白天王言：我等今者，已聞如來此所說經。彼佛世尊憐愍世間，已作利益，為除放逸故如是說。
4.C. -3072 “Musulundha, ruler of the gods in the Heaven Free from Strife, will then say to the gods, ‘Did you hear all the words of the Blessed One?’ “All of them will reply, ‘We have heard his discourse in full.’
牟修樓陀夜摩天王告天眾言：汝聞此經，勿行放逸。天放逸故，生於地獄、餓鬼、畜生。何以故？汝以大價貴重之物，貿得此間天中生處，今者不應以放逸故，令其空盡。如佛所說，如是經法，攝取正行，捨離放逸。
4.C. -3073 “ ‘As you have heard these words, make sure that you are never again born as hell beings, starving spirits, or animals. You were born as gods due to such great wealth. That is why you now are enjoying yourselves here, but it would not be right to spend your time carelessly. In that case you are certain to fall. That is what the Blessed One has accurately taught in his discourse.’ ”
於六經中，毘葉婆佛所說經典第四已竟。
4.C. -3074 Within the discourse of the thirty-six thousand, this completes the teaching of Viśvabhū, which is the fourth.
