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.
觀天品之二十二(夜摩天之八)
爾時，彼天漸更前近牟修樓陀夜摩天王，若歌若舞種種嬉戲，共受第一勝業果報。彼一切天種種供養牟修樓陀夜摩天王，既供養已，坐在一處。一切坐已，歡喜語說。既語說已，天王告言：汝一切天樂行放逸，相隨而來。自今以後，護命護法，勤行精進。以護法故，常受快樂，乃至涅槃捨身已後，永無苦惱，常受天樂。
4.C. -2650 “The gods of the Heaven Free from Strife, along with others, will approach the residence of Musulundha, and they will joyously dance, sing, and play music, enjoying the vast effects of their actions. [F.80.a] Sitting amid this mass of light, the lord of the Heaven Free from Strife, Musulundha, receives everyone’s worship. When everyone is seated, he will welcome the devoted gods with endearing and delightful words. Then he will address the entire gathering of divine visitors: ‘Living beings should guard themselves against becoming careless for the sake of pleasure. If they properly follow the Dharma, those gods who are otherwise destined to fall will instead attain lasting happiness. Living happily, they will eventually reach the transcendence of suffering. Although their bodies may disintegrate, the gods shall never suffer again but remain happy.’
爾時，彼處一切天眾皆共和合，夜摩天王為說偈言：
世間種種界，種種業自在，天種種道來，善業生此處。
4.C. -2651 “To the entire gathering of assembled gods, the ruler will then utter these verses: “ ‘This world of various realms Is a result of various karmic actions. The gods who have arrived at this abode Have transmigrated from various other realms.
有中如是來，有中如是去，如彼來時業，如來去亦爾。
4.C. -2652 “ ‘Having arrived here, you will again Depart for other types of existence. As long as you live here, And as long your minds are fresh,
諸有和合事，諸有意不亂，皆是善業作，精進勿放逸。長久時受樂，此後必定退
4.C. -2653 “ ‘You may pursue the finest pleasures, Endeavor in your pursuits, And thus enjoy these supreme pleasures — Yet you are certain to fall and be destroyed.
，退為第一苦，當有則無疑。彼如是之義，我召汝為說，
4.C. -2654 “ ‘Once you have fallen, there is no doubt That you will meet with suffering. My words to you here Convey the Dharma.
汝等一切聽，如如來所說。
4.C. -2655“ ‘Therefore, everyone, please listen! For this is what the thus-gone ones have taught.’
夜摩天王如是普為彼一切天和合利益已說此偈，告天眾言：汝等樂行境界所迷，然不覺知，天則減劣而不增長。此境界樂，一切無常，當不寂靜，得不饒益。所謂何者？一切皆聽！如汝所見，六正覺知者，七寶塔廟種種七寶莊嚴成就。
4.C. -2656“Wishing to help them all, the lord of the Heaven Free from Strife will say this to the gods. He will then continue: ‘As long as the gods chase after pleasure and remain deluded by objects, they will never be satisfied. They will be depraved and unable to advance. [F.80.b] If these objects were truly delightful, they would not be impermanent, unstable, and unpleasant. Therefore, listen well. What you behold here are the six beautifully bejeweled stūpas of the six perfect buddhas.
所謂六者：一是尸棄正覺知者；二、毘婆尸正覺知者；三、毘舍婆正覺知者；四、迦那迦牟尼如來正覺知者、五、迦羅迦居村陀佛正覺知者；六、迦葉佛正覺知者。此六佛塔，天中久作，次第耳聞，我今供養。以何因緣？一切如是，我不曾見，我少心故。彼諸世尊利益安樂諸世間故，往世曾來到此世間，我以如是次第聞來，得如是法。
The six thus-gone ones for whom they were constructed are the perfect buddha Śikhin, the perfect buddha Vipaśyin, the perfect buddha Kanakamuni, the perfect buddha Viśvabhū, the perfect buddha Krakucchanda, and the perfect buddha Kāśyapa. These reliquaries were built by other gods in the past. We have heard all about them and thus we worship them. However, because our lives are extremely short, we were not able to see any of those thus-gone ones ourselves. Nevertheless, those blessed ones worked for the welfare of the world and were committed to benefiting beings. Therefore, they came to stay in this divine world for the benefit of the gods. This is what I have heard from those before me; I have not witnessed it myself.
彼迦羅迦居村陀佛，為夜摩天作大利益。謂利益者，一佛塔化，是大希有如來境界，令住此間。若此世界不敬沙門、婆羅門者，天朋則減。此減劣相於此佛塔光炎之中，我皆現見，若減若退，唯我獨見。
4.C. -2657 “ ‘The blessed Krakucchanda, on his own, brought tremendous benefit to the gods of the Heaven Free from Strife, and from his single reliquary wondrous signs appear. When mendicants, brahmins, and people in general are not respected, the forces of the gods will wane. At that time, some images of gods that suffer death and transmigration become perceptible upon this reliquary, but it is only I who perceive these signs of decay. [F.81.a]
汝等放逸，放逸行多，是故不見，以著境界受欲樂故。我以歌聲召汝等來，為利益故。汝等放逸，放逸而行即是死退。我恐汝等食善業盡，墮於惡道，故召汝來。六佛世尊利益無量諸眾生故，已所說經。彼諸如來於此塔中，皆悉書之，我已誦得。天今善聽，我為汝說，勿後退時而生悔心。
The signs do also appear to those who remain absorbed in carelessness despite their degeneration, but they fail to see them because they are so attached to objects. Instead, they continue singing songs among themselves, thinking that such pointless activity will be of benefit. So, beware, you who are reckless and lost in carelessness —you are going to die! Since your positive actions will eventually become exhausted, all of this will indeed come to nothing! These facts are explained in the discourses of those six thus-gone ones, which were given for the benefit of beings. It is the thus-gone ones who caused all of that to be inscribed upon the reliquaries. Therefore, everyone of sound mind, listen to me! Gods, it is certain that, when your time comes to die, you will have regrets.’
爾時，彼天第一敬重，專心思念，一切默住，二種敬重：一、敬天王；二、敬重法。諦意正住，其心不動。天王既見天眾如是善調伏故，普告之言：汝等始入初如來塔，尸棄如來壁上書經，饒益天眾、利益天眾、安樂天眾。
· ·The Six Stūpas · · · · · The Stūpa of the Buddha Śikhin · · ·
4.C. -2658 “At this point, the leaders among the gods will feel endless reverence as they acknowledge the truth in those words. What is the object of their reverence? The ruler of the gods and the Dharma-Vinaya. With such reverence, they understand these truths, and their minds come to rest unshakably within that recognition. When the disciples have gained this insight, the ruler of the gods will then continue: ‘All of you who are on the right path, first of all, upon the side of the reliquary of the first buddha, Śikhin, appears a discourse that begins, “Monks, these eight factors are virtuous.” This was written to benefit the gods and bring them happiness, fulfillment, and help.’
彼最勝天共其天王牟修樓陀最初入塔，見尸棄佛毘琉璃像，在青寶床加趺而坐，於其壁中自書經言：諸比丘！若天、若人有八種法障礙善法。
4.C. -2659 “In this way, the gods who are in the presence of their leader, Musulundha, will gain insight by following him. On the side of the reliquary that contains the form of the blessed Śikhin, who is seated cross-legged on a fine seat of beryl and sapphire, the following words are written: [F.81.b] ‘Monks, eight factors destroy the virtuous qualities of gods and humans.
何等為八？諸比丘！所謂一者，若天、若人為放逸壞，不能作善——若世間善、出世間善。世間法者，若心懈怠、若心放逸，行放逸行，彼世間法一切皆壞。若放逸者，於善友所不能看視，則為中人；若是怨家，怨則增長，求覓其便。
What are these eight factors? Monks, first of all, the following holds for all who are careless or crushed by carelessness, whether they are gods or humans. When they practice virtue they will fail in their aims, whether worldly or transcendent. When mundane beings are careless and lazy, their activities will not be completed. They will also not take care of their loved ones, but treat them as strangers. Meanwhile, their enemies will find such people to be awful, and will therefore watch for the right time to strike and destroy them.
此是放逸妨世間法；諸有懈怠放逸行者，不能成就如是之業。彼人業盡，知友亦盡，怨家熾盛增長大力，室家皆失，貧窮無物，為他輕賤。第一凡鄙，所謂貧窮。諸有貧窮凡鄙丈夫，善友知識、親舊兄弟。
Such are the consequences, in terms of mundane behavior, for those who roam about carelessly and thoughtlessly. They will end up with a degenerate behavior, their enemies will proliferate, their friendships will wither, and they will become destitute and reviled. They will be impoverished, in contrast to those who, fearing such poverty, have great influence on companions, friends, and family.
貪瞋邪見一切增長。彼愚癡者最為凡鄙。何以故？不善行故。天所棄捨，一切侵陵，為他侵己或時致死，或時商賈亡失財物，以其放逸，放逸行故。
4.C. - 2660 “ ‘Their covetousness, ill will, and wrong view will greatly increase. The gods will become angry at such people of inferior intellect and call them evildoers. All the gods will abandon such evildoers, and malicious beings will bring a cruel end to their lives. If merchants become careless, their wealth will dwindle.
若諸比丘、若比丘尼、若優婆塞、若優婆夷如是放逸；常勤修行無記禪定，不得盡漏；唯貪食味，占相食時(占相：觀察；端詳。cf.漢語大詞典)，妨亂其心。如是放逸，放逸行者，常一切時心不清淨，貪著食味猶如畜生食吐之者，其心如狗，亦如受持烏狗戒者。如是之徒常放逸行。
If monks or lay practitioners become careless, they will lose their concentration. They will fail to bring an end to the defilements by means of the practice of concentration and instead remain attached to the taste of food and obsessed with their mealtimes. [F.82.a] They will find no joy. The careless who roam about carelessly will hardly ever find an occasion for feeling devotion. They will be attached to enjoyments and their outlook and demeanor will be like that of crows. Such careless people will always have restless minds.
不讀誦經，於眷屬中、於多聞中，是少智者是為凡鄙，為諸檀越之所輕賤，離無所畏。第一無畏，所謂多聞，能思惟法；第一凡鄙，所謂少聞。彼少聞者，為他輕賤，不知自過。
If they enter an assembly or a learned gathering, they will be ridiculed due to their poor intelligence. They will appear unimpressive to donors and benefactors. Their confidence will deteriorate, since the supreme form of confidence is discernment of phenomena. They will be the lowest among the weak, because of their deficient learning. Such ridiculed people will be unable to recognize their own flaws.
而於他所多貪瞋癡；於多聞者、真實知者，若於尊長、若於檀主有善根者，以愚癡故、放逸多故，生瞋心瘡。不善業故，身壞命終墮於惡道，生地獄中。
4.C. - 2661 “ ‘They will develop abundant covetousness and ill will. When in the presence of scholars, masters, or devoted and sincere donors and benefactors, such base people will act carelessly. Hence, when their bodies disintegrate, they will take an unfortunate fall and be born in hell.
放逸行者，如是人中行放逸故，於世間義、出世間義以為妨礙。諸比丘！云何天中放逸，破壞此天？自性行於放逸，放逸行天其心愛樂觸味色香而行放逸，不見老至、不見破壞、不見退沒，心不思惟善業盡滅，不習作法，不敬重佛及法、眾僧。
4.C. -2662 “ ‘Such reckless beings who live carelessly will be hindered in achieving any objectives, whether mundane or transcendent. Monks, how will the gods be hindered? By their very nature, the gods are careless and thoughtless. Hence, they will become careless due to attractive and delightful sounds, textures, tastes, forms, and scents. As they gallivant about carelessly, they will fail to notice that they age and that they will become destitute. They will not remember that their positive karmic actions will eventually be exhausted. They will not become accustomed to the Dharma, nor will they have any respect for the Buddha, Dharma, and Saṅgha. [F.82.b]
彼離善心，行於放逸，佛出世時，不見不知，心不生信。怖畏近至、衰禍近至、死苦近至，離別之苦近至不遠，天女棄捨。大怖近至，如在嶮岸而墮墜者，於先境界所受樂事不具足見，於異世中不隨順行，於臨死時，不與其樂亦不安慰。
4.C. -2663 “ ‘Roaming about carelessly with such deprived minds, they will fail to encounter any buddhas. Because of their habituation to carelessness, they will remain afflicted by great torments during their existence. They will suffer when the signs of death manifest, the time of loss. As their attending ladies abandon them, they will be left in great fear. As if falling into a pit, those who used to experience objects in the way described previously will no longer have any chance to see their companions, because they depart for another world. None of their companions will follow them, and at the time of death they will not find any happiness or relief.
如是境界皆悉破壞，無有氣勢，於諸有中異處去時，不共相隨。若作放逸，放逸行業——彼於有中則隨逐行。彼境界渴，心未厭足，放逸而死。一切天捨，心生驚怖，迷於境界如是而死，彼時相應，或生地獄、餓鬼、畜生三惡之處。是故天人一切不應行於放逸。
The objects will degenerate and turn into vomit and snot. As their next life dawns, those careless beings who were lost in carelessness must move onward according to the actions they have performed. In this way, they depart for a different world. Struck by pangs of craving, the careless must depart. Abandoned, shunned by all the other gods, terrified, and deluded by objects, they must leave. As their time runs out, they proceed to take birth among hell beings, starving spirits, or animals. Therefore, no human or god should be careless!’
尸棄如來當爾之時，而說偈言：
若天一切時，成就境界樂，彼天既破壞，諸業隨逐行。
4.C. -2664 “At this point Musulundha will utter these verses of the blessed Śikhin: “ ‘The gods who constantly rely on The pleasures afforded by objects Will fall and proceed onward In accordance with their karmic actions.
樂不可常保，業聚集不失，樂所誑癡天，由業不自在。
4.C. -2665 “ ‘Pleasures cannot be accumulated, But karmic actions can.The gods are fooled by pleasures And controlled by karmic actions.
境界現生樂，後能作衰惱，染著境界天，心常亂不定。
4.C. -2666 “ ‘The pleasure of the objects in the present Does not engender any virtue, And yet the thirsting gods Are carried away by objects. [F.83.a]
不知善福業，是生死病藥，如藥燈亦爾，為歸亦為救。
4.C. -2667 “ ‘They do not understand that virtuous action Is the medicine to counter the disease of cyclic existence. Like a protector, A savior, and a refuge,
有中之善業，隨逐於眾生，是故黠慧者，常應勤精進。cf. Dhs.31.46-50
4.C. - 2668“ ‘Their positive actions, done in other lives, Remain behind beings. Therefore, such actions are always To be diligently performed by the gods.
修福德為吉，捨境界為善，若有智眼者，知畏未來世。
4.C. -2669 “ ‘Giving up objects While relying on merit is excellent. Seeing one’s future lives With the eye of the mind
黠慧預生怖，愚則至時畏，智者如是知，心常慮破壞。
4.C. -2670 “ ‘Is skillful and always beautiful. Falling is the root of all terrors. Therefore, the wise will be vigilant about Sudden rebirth into long-term horror.
若意常愚癡，則喜樂境界，為境界所迷，後則心生悔。
4.C. - 2671 “ ‘Those who separate from their bodies and attain an inferior birth Will be bound by the unbearable. Yet, those who are mentally obscured Will always indulge in objects.
諸有身和合，智常不濁者，皆作福德業，無福德則苦。
4.C. -2672 “ ‘Those fooled by objects Will later suffer scorching pain. For as long as you live And your minds are sound
4.C. -2673 “ ‘You must do what is virtuous, For those lacking virtue will suffer.’
牟修樓陀夜摩天王如是示彼一切天眾，尸棄如來所說偈頌壁上書字最初法已，次第復示其餘七法，作如是言：我復為汝說餘七法。
4.C. -2674 “In this way, Musulundha reads aloud the verses of the blessed Śikhin that are written upon the side of the reliquary, and he also conveys other instructions. He says, ‘The eight facts written on the wall concern carelessness. Now that I have mentioned them, I will also mention an additional seven facts about carelessness: (1) The careless are always infatuated. (2) People who act carelessly become mad. (3) Such careless gods and humans will encounter obstacles in all their objectives, be they mundane or transcendent. (4) They will encounter obstacles in the pursuit of their objectives, mundane or transcendent, due to the distractions that such careless beings encounter. (5) Even if they try to be cautious, they will still get everything wrong. (6) Their infatuation will also make such people unattractive in all regards. [F.83.b] (7) In myriad situations, they will encounter what is unhelpful and unpleasant, and they will fail to achieve any objectives.
次謂傲慢無時[宋-木+惺]寣。傲慢行者，常不[宋-木+惺]寣，於天人中恒為妨礙，常妨一切世間之法、出世間法。云何名為妨世間義、出世間義？身傲慢者，亂其心意；一切法義，意為前導，是故轉行。彼亂心意，行不善處、非所應處，非時而行，行邊嶮處近惡知識。不自測度亦不知他，不知自力、不知他力。以傲慢故，不能作業，於自家事不知籌量，如狂不異。不行正行，一切眾中最為凡鄙，又於諸親兄弟等中最為下劣。彼不應作而便作之，所應作者則不能作。彼所應作、所不應作，一切不知，亦復不知作與不作。於法、非法亦不能知，又亦不知應說不說、應行不行，亦復不知是處、非處。如是一切悉皆不知。以傲慢故，而不能知持戒之法。又慠慢故，不知時節、不知方處、不知住心及不住心。以傲慢故，不知樂時、不知輕重又不知真、不知非真，戴面而行，無所畏忌。
又此傲慢於出世間法義妨者，云何為妨出世間義？為此傲慢所妨亂者，不知業因、不知果報、不知善道及不善道，不知威儀、不知方處、不知時節、不知裁量足與不足、不知大眾。雖得聞法，不能修行；於未聞法，心不欲聞，無心訪問。凶頑不畏，語不依理，心意動亂如風動塵分散處處，彼心如是常亂不定。彼心意亂傲慢行者，不修禪定、不能攝心，見色則著，樂於境界。或時著欲，眼常動轉，如是[懂-重+隻]者，不正眼故，行於傲慢，或因著欲或是醉亂，或時禍祟或時狂病，一切時爾，更不餘異。彼如是故，為諸世間之所詳指。如是指故，則為一切之所輕賤，不知自過。彼非饒益又非利益，亦非安樂，彼則於義皆不成就。
云何傲慢於出世間法律為妨？云何復於傲慢者中以為妨礙？謂彼人中有出家人，傲慢之行最為鄙劣。此法毘尼能離傲慢，一切端嚴；不離傲慢則不端嚴。彼傲慢人不能修禪，不知住止，常行城邑聚落等中，不行好處，不能說法調伏檀越，唯貪飲食床臥敷具，唯不善觀。如是之人身壞命終墮於惡道，生在地獄、餓鬼、畜生。如是之人非世間道、出世間道二處安隱。
4.C. -2675 “ ‘How is infatuation such a great flaw when it comes to the transmundane Dharma-Vinaya, and how does infatuation become an obstacle for people in general? Whether they are laypeople or monastics, people who are very careless are always criticized. That is, those who follow this Dharma-Vinaya without any infatuation are in all regards delightful to behold, whereas that is not the case with the careless. Those afflicted by infatuation will not practice concentration. Nor will they be able to properly work or travel. They will not attend to their duties, nor will they fulfill the requests of donors and benefactors. Instead, they will simply stick to their seats and mattresses, where they will become carried away by improper mental activity. When their bodies disintegrate and they die, they will then be born in the hells.
傲慢有七：一者色慢；二者財慢；三者生慢；四者服飾莊嚴等慢；五者為王供養故慢；六者婦女親近故慢；七者他妻亂心故慢。此總為慢，減句、殘句或復滿句。此一切法，彼慢為妨。
4.C. -2676 “ ‘There are also seven factors related to infatuation that are unbecoming on both the mundane and the supramundane paths. Those seven are infatuation due to appearances, infatuation due to wealth, infatuation due to family, infatuation due to ornaments and apparel, infatuation due to royal patronage, infatuation due to female embraces, and infatuation due to being distracted by a woman who belongs to another. Those forms of infatuation serve merely as a summary. Infatuations are enemies. Infatuation is excess. Infatuation thwarts all Dharma training.
如是人中少有富樂，微少命行，微行慠慢，何況天中此則是慢。彼天愛聲觸味香色，念念之中增長傲慢。傲慢行故，命則稍減，不覺命行，不知命盡、不知行盡、不知善業若不善業。彼一切時常恒如是，乃至命盡，慠慢不止。次第乃至善愛業盡，業盡則退，臨至退時爾乃覺知，起如是心：境界誑我，令我生染。如是慢誑，身壞命終墮於惡道，生在地獄、餓鬼、畜生。如是慠慢妨世間道。
4.C. -2677 “ ‘If humans become infatuated due to even limited enjoyments and minor income, [F.84.a] why wouldn’t the infatuation of the gods be like this? Their enjoyable sounds, textures, tastes, forms, and smells continuously increase day and night, so they are perpetually infatuated and careless. Except when their lifespans degenerate, their minds are always infatuated. Their infatuation is limitless and an obstacle to all good qualities. They do not acknowledge the fact that their bodies will disintegrate and, until their lifespans become exhausted, they remain infatuated based on their particular virtuous and unvirtuous actions. They do not accomplish anything. Then, when their time is up and they realize that they are certain to fall, they despair and think, “Oh no, I have been deceived by these objects!” The gods are constantly deceived by their afflictions and when their bodies disintegrate they will suffer a hideous fall into the realms of hell beings, starving spirits, or animals. In this way, those who are careless with respect to mundane actions are reproachable.
又復天眾以慠慢故，妨出世道。彼一切天愛善業故，以正法故於此天處夜摩中生。以天慢行，不知自業，不近其餘少慢行者，不近一切不慢行天，不樂見佛及法、眾僧，於正法中不信不入。以於正法不隨順故，行於惡道。不能觀察十二因緣，不敬尊長亦不親近有智慧天。為欲所誑，貪著境界。於此天處臨欲退時，乃生悔心。是故天人應捨放逸，應離慠慢。若不捨離，則如熾火燒胡麻等。
4.C. -2678 “ ‘In what ways are the infatuated gods reproachable in terms of the path of transcendence? The gods who are born in the Heaven Free from Strife due to positive acts that are desirable, attractive, and delightful become careless about the Dharma-Vinaya. They will no longer have an understanding of the actions that they previously performed. Those who are excessively infatuated will be unstable and inattentive. Those who are always careless will not be attentive to those who do not roam around, and they will have no concern for the Buddha, Dharma, and Saṅgha. They will not accomplish the Dharma-Vinaya and they will fail to take it up correctly. [F.84.b] They will not train on the paths. They will not emphasize the view of dependent origination. They will not follow teachers. They will not associate with those gods who are training in wakefulness. Deceived by their pleasures, they are brought down by objects. When they die and transmigrate from our divine realm, they will feel intense regret. Therefore, the carelessness of gods and humans should be shunned like fire or snakes.’
尸棄如來當爾之時，而說偈言：
放逸則破壞，為慢所迷惑，若天若丈夫，不得寂靜樂。 cf. Dhs.6.138-143
4.C. -2679 “At that point, Musulundha will cite the following verses of the blessed Śikhin: “ ‘First, they are overcome by carelessness And deluded by their infatuation. In this way, neither gods nor humans Find any means for peace.
若樂放逸行，是則名為死；諸放逸樂過，退墮地獄中。
4.C. -2680 “ ‘Those who are not infatuated Will not encounter death. All those seized by the flaws of infatuation Will fall headlong into hell.
不正道行過，是則名放逸；放逸誑心天，則入於地獄。
4.C. -2681 “ ‘The flaws of practicing a path that is not true Are here referred to as infatuation. With their minds deluded by infatuation, The gods proceed to the hells.
憙樂於不實，於實不憙樂，放逸垢闇故，天為欲所誑。
4.C. -2682 “ ‘Those who take delight in the false Will never attain the real. Surrounded by the darkness of infatuation, The gods are deluded by pleasures.
欲所迷癡天，放逸慢亦爾，不能真實見，如生盲於道。
4.C. -2683 “ ‘Gods who are deluded by pleasures Are deluded by infatuation as well. As if they were blind, They fail to see sacred actions.’
尸棄世尊如是已說放逸慢心妨礙世間、出世間法，又復第三示破戒過。如是之事，彼佛世尊悉知無餘，如實諦知破戒過患，塔中壁上次第書之。
4.C. -2684 “In this way, the blessed Śikhin teaches about carelessness and infatuation in both the mundane and supramundane contexts. His teaching about the flaws of the three types of unrestrained action, in this and future lives, is displayed upon the reliquary. 400
爾時，天王牟修樓陀示彼天眾，塔中壁上不持戒過書畫文字：不持戒者，是諸天人第三過患，非是利益，非世間道、非出世道，世出、世道一切皆非。何者？人中不持戒故，妨世間道。所謂受戒愚癡之人，既受戒已，應作、不作一切不知，亦復不知是處、非處。
4.C. -2685 “Next, based on what is written on the stūpa, the lord of the Heaven Free from Strife, Musulundha, will teach the gods about actions performed by the body: ‘Some actions are of an unrestrained nature. Three great flaws of unrestrained action prevent gods and humans from prospering. [F.85.a] They render all mundane and supramundane actions futile. Unrestrained people suffer from obstacles. When they take mundane vows, they will remain deluded and fail to distinguish between what is true and false, and between what is reasonable or unreasonable.
作過患已，覆藏在心。兄弟因緣，如是破戒專為兄弟諸親舊等，不顧念戒或不取戒，受已則犯，不生忌難。以如是故，為諸親舊兄弟眷屬一切人等皆悉輕賤，作如是言：此不持戒，不勤精進，身口意戒一切不持。如是諸親至兄弟等嫌賤輕薄。以輕賤故，時節吉凶皆不看視，不與往還。吉凶等會，不請不喚、不信不敬，以如是人不受戒故、不持戒故、不攝戒故。本善友者，則為中人；若先怨者，則求其便；若非怨親，則不攝之以為朋侶。
Even when they observe their vows, they will be partial toward their relatives and friends. They will make countless plans as they stay with companions and relatives, and they will consequently fail to keep their vows. Failing to properly observe their vows, they will be rebuked. Their own relatives and friends will consider them an embarrassment and instead talk about other people who do properly keep their vows. Whether in terms of their vows or lifestyle, their attitude will not be appreciated by their own people. It will be said that they have disregarded the duties of their paternal home or their own households. Because of their poor resolve, those afflicted by such conditions will be scorned even by their own friends, who instead will prefer the company of others who are not even their friends. Meanwhile, those who are strangers will never be on their side.
如是之人如樹根斷，風吹倒地，如是倒已，一切物失，諸親等離。彼人自心本性輕動，以輕動故，內則懷惡，於一切人多貪多瞋，心邪疑慮，分別悕望欲為惱亂，其心常瞋一切眾生，面色不好，無有威德，心亂不定，恒常貧窮。如是之人不受戒故、不持戒故，身壞命終墮於惡道，生地獄中。
4.C. -2686 “ ‘Such people fall like trees that have been uprooted by a storm, and as they fall, they lose all their wealth, possessions, family, and friends. Their minds are fickle, depraved, and unrefined, [F.85.b] and they harbor covetousness and ill will toward everyone. They will have improper concerns, frivolous ideas, and malicious thoughts. They will be hostile to everyone, develop ill will and arrogance, and have a malicious demeanor. They will become distracted and impoverished. Because uncontrolled ways, when their bodies of their disintegrate, they will die inauspiciously and fall into hell.
是故常應念作利益，受戒持戒，不妨世法。是持戒人以戒因緣，心意堅固，常正憶念，信於善友。若王大臣信彼人故，以大貴價金寶銀寶，種種寶物一切委之，若隱密語信而向說，若王、王等寄物不侵，密語不露。以護戒故，為人所信。又復諸親兄弟眷屬一切時人信愛供養，皆悉敬重過於尊長，持七種戒，王亦供養，知識親等皆悉供養。如是之人一切人信、一切人愛，財物具足常不貧乏，皆不能與作不饒益，第一大富。以大富故，能行布施，能作福德，正意善住不壞智慧。以是因緣，身壞命終生於善道天世界中。
4.C. -2687 “ ‘Therefore, people who wish for lasting benefit should also keep mundane vows. As they abide by their vows, their minds will become steadfast. In this way, their friends will trust them as they recognize their excellent character. People whose minds are restrained will be entrusted with the king’s most confidential matters, as well as with large amounts of jewels, gold, and other such valuables. Although people may become angry at those who properly observe vows, they will not be able to harm them. No one will be able to destroy the discipline of such individuals by offering counsel, nor will family, friends, or supporters. Rather, those who properly keep their vows will be respected by their friends. They will be considered trustworthy and teachers will treat them as one of their own. Those who observe the seven vows 401 will receive royal offerings, as well as gifts from friends, companions, and relatives. In this way, everyone will provide them with whatever material means they may require, and no one will be able do them any wrong. They will become very wealthy, and they will be generous with all their possessions. As they create merit, they will maintain their wholesome resolve. Due to such causes and circumstances, when their bodies disintegrate, [F.86.a] they will proceed to the joyous higher realms and be born among the gods.
彼人如是微少破戒，則為輕劣，何況修行出世間道。如是之人意動不住，於業果報，盲無智眼。或不持戒或破多戒，唯一戒在或全無戒，他謂比丘：彼人唯有比丘形服，猶如貝聲。心常諂曲，誑諸檀越，作如是言：我持佛戒。如是之人實不持戒，聖所愛戒實不成就。彼是誑賊，誑諸世間、諸天及魔、一切沙門、若婆羅門、諸天人等，自他俱誑，不如說行。如是之人內空無物，不實不堅，如水沫聚，誑一切人，第一諂曲。彼人多求床臥敷具病藥所須，處處多取。彼人常沒生死泥中，或生地獄，若地獄等諸惡趣中。
4.C. -2688 “ ‘Those whose character is unrestrained and who are disparaged by others are for the most part disinclined to undertake any actions associated with transcendence. They are blind to the ripening of karmic effects. Such people may either be born into a household where people do not observe any vows, or they may otherwise appear everywhere, like the sounding of a conch, in the attire of a monk, although they in fact do not possess even a single vow. In this way, pretending to have vows, they deceive donors and benefactors. While claiming that they genuinely observe the vows of the blessed Buddha, they do not actually uphold any vows. Nor do they observe any discipline related to the body. They are charlatans and thieves, deceiving the whole world including all the gods, māras, mendicants, and brahmins —the whole world with all its gods, humans, and asuras too. Such pretenders do not accomplish what they have understood; they are empty, vacuous, hollow, and resemble a mass of foam. Not practicing what they preach, they hoodwink everyone. They are supreme cheats who engage in nothing but pretense. As others offer them a place to stay and medical supplies, they sink further and are swallowed by cyclic existence. They are born in one hell after another, driven by their unwholesome deeds.
彼人破戒，取不應取，以破戒故，不善分攝。如是之人，乃至不應於僧地中行至一步，以不相應、非所應故。何因緣爾？以諸檀越修治彼地，為持戒者諸比丘等，不為無戒、破戒比丘，不為一切無善心者。如是之人於彼地中行至一步亦所不應，何況敷具病藥所須，及餘一切諸受用物。
4.C. -2689 “ ‘Those who have broken their vows, who carry out evil and inauspicious acts, are so unworthy that they cause obstacles even in relation to land that belongs to the saṅgha. Land that has been offered by donors and benefactors for the benefit of disciplined monks is not suitable for people who do not observe vows. [F.86.b] Therefore, even if unwholesome individuals with faulty discipline just set their feet on such land, or socialize there, hundreds of obstacles will follow. No need, then, to talk about the consequences if they make use of the dwellings, medical supplies, or other resources.’
尸棄如來當爾之時，而說偈言：
若比丘無戒，是賊中之賊；內滿爛膿等，外披服袈裟。 cf. Dhs.30.94-113
4.C. -2690 “At that point, Musulundha cites the following verses of the Blessed One: 402 “ ‘The unrestrained monk Is the greatest of all thieves. While pus flows within him, He is swathed in the Dharma robes outside.
一切虛不堅，猶如水沫聚，如是空無戒，妄說是比丘。
4.C. -2691 “ ‘Resembling a heap of foam That lacks any essence, So are the many intoxicating things in cyclic existence, And so also is the monk who speaks falsely.
破戒屬地獄，僧寶所不攝，為心所誑故，身壞墮地獄。
4.C. -2692 “ ‘Those whose vows are broken With regard to the precious saṅgha Will, upon death, be taken to the hells, Deceived by their own minds.
遠離法毘尼，自業故墮墜，垢闇之所覆，常受大苦惱。
4.C. -2693 “ ‘They were deceptive with the Dharma-Vinaya, And their fall is hence their own doing. As their dark defilements build up, They are destined to suffer.
不著善法衣，裸露善人棄；以離善業故，惡將至地獄。
4.C. -2694 “ ‘Lacking tght, They cause unvirtuous factors to multiply; They let the precious discipline fall,With a discipline that is corrupt.he garments of virtuous actions, They go naked, reviled by those who do good. All that they do in relation to the Dharma Leads them to the terrors of hell.
聚集不善業，苦門則開張，生死縛堅牢，破戒故如是。
4.C. -2695 “ ‘Lack of restraint is the gateway To the suffering of horrendous hells. Broken discipline is said to entail Terrible bondage in cyclic existence.
為破戒火燒，彼則為極燒；如是缺戒者，必定入惡道。
4.C. -2696 “ ‘The fire of lack of restraint Is a dreadfully scorching blaze. Those whose conduct degenerates Will always be stuck in the lower realms.
意受持戒故，師則能與戒；無心諂受戒，必定入地獄。
4.C. -2697 “ ‘Those who practice restrained conduct While their minds run wild Are ignorant pretenders Who are heading for hell.
彼人於日夜，常增長不善，若能持戒寶，則能壞破戒。
4.C. -2698 “ ‘Throughout day and night, They cause unvirtuous factors to multiply; They let the precious discipline fall,With a discipline that is corrupt.
若人空無法，唯有闇和集，彼無一念時，而暫不破壞。
4.C. -2699 “ ‘Those attached to empty phenomena, Who are obscured in the dark, Will have many different thoughts, Yet never find any leisure.
為破戒所羂，垢故善人捨，破戒羂常牽，捨戒不善者。
4.C. -2700 “ ‘Caught in the noose of unruliness, [F.87.a] They are stained and abandoned by the wise. Unwholesome beings of broken discipline Will be guided by others who also lack discipline.
無戒若破戒，親附惡知識，若習近欲者，此地獄因緣。
4.C. -2701 “ ‘The unrestrained whose discipline is broken, And who keep company with the unwholesome, May indulge in their enjoyments, Yet they are the harbingers of hell.
無戒愚癡人、或復[懂-重+隻]動人、惡業相應人，去地獄不遠。
4.C. -2702 “ ‘Being unrestrained, Deluded, and depraved, Such people accumulate unwholesome actions And are never far from hell.
業有相似果，此云何不知？癡故自為患，而著遊戲樂。
4.C. -2703 “ ‘Since actions and their effects conform, Why would they not be heading there? Destroying themselves, they are wholly deluded — Deluded by the things they enjoy.
日日常增長，惡河不可渡，苦波滿其中，如是漂眾生。
4.C. -2704 “ ‘The intolerable river of unwholesome deeds Keeps surging throughout the day and night. Billowing with the waves of pain, It sweeps away their companions.
彼人非生善，彼人非善心；若捨離法者，則攝不善法。
4.C. -2705 “ ‘Those who are deceived by phenomena Will not find any mental happiness. Beings who are bereft of vows Will always abandon wholesome qualities.
若身攝善法，是第一善道；行彼句之人，則到不退處。
4.C. -2706 “ ‘The virtuous path is always happy, As it leads naturally to the accomplishment of the Dharma. When that level is attained, One proceeds to the immutable level.
受持戒讀經，愛樂善法者，正行常調伏，彼則離苦惱。
4.C. -2707 “ ‘Those who are naturally attentive and concentrated, Who delight in sacred conduct, Who keep their vows and are always gentle,Will be free from all suffering.
此不持戒垢，則能令穢污，彼以壞學故，為地獄所攝。
4.C. -2708 “ ‘People who besmirch themselves With the stains of unruliness, And who fall from the bases of training, Become destined for hell.
如是一切知，應勤心取戒，一切生死海，無戒是因緣。
4.C. -2709 “ ‘With this realization, Everyone should practice the vows. Those who observe vows in the ocean of existence Will gain experience of this.
如是所說一切人等出世間道，無戒故妨。云何天中無戒為妨？此世間中業果之地，若於此中持七種戒，攝取和集，天中受樂，久行放逸，乃至樂盡，然後退墮。如燈油盡，燈炷盡故，光明亦盡。
4.C. -2710 “ ‘This is how humans who have no restraint will encounter obstacles on the path of transcendence. How does lack of restraint produce obstacles for the gods? This world has many levels of karmic actions and their effects. Gods who are born in the heavens experience the pleasures engendered by the seven types of discipline. Yet, living in carelessness, they bring those pleasures to exhaustion, and once those are gone, they will not recur, [F.87.b] just as the light of a lamp will stop shining once its oil and wick have been consumed.
云何妨礙出世間道，謂不持戒？彼持戒人生於天中，生彼處已，如是心念：我於人中持七種戒，生於此處，與天平等。此始生天以著境界，愛欲樂故，一切皆忘。若其餘天不忘持戒，則示此天持戒業果，為其說言：汝本人中持戒具足，生在此處。
4.C. - 2711 “ ‘Lack of restraint creates obstacles for the path of transcendence because people who practice discipline are born in the heavens. Once born there, they will think, “When I was a human, I practiced the seven types of discipline, and therefore I have now been born here among the gods as one of their equals.” They will then adhere one-pointedly to the vows, and they will both perceive and explain the nature of karmic actions and their effects. They will declare, “All who are born in this realm have done so through keeping their vows!”
彼始生天以心動故，著境界樂，不聞語聲，不入不取、不信持戒，故不能取善業果報。境界勢力動其意故，彼不持戒、不隨法行。彼如是天，破壞善法，是故退墮。如是持戒，生於天中，或生世間或出世間。彼世間者，以持戒故，此是一種。出世間者，則是菩提。此第三法，不持戒妨。
4.C. -2712 “ ‘Yet the mind of such a god will subsequently become depraved as he is enchanted by objects, and hence he will neither listen nor practice. He will not have faith in the vows nor in the ripening of karmic actions. Having become agitated with respect to objects, he will destroy his vows and fail to practice the teachings. As such gods fall from virtue, they will not be born in the higher realms. They will accomplish nothing, be it in worldly or transcendent contexts. In this way, lack of restraint is a third factor that creates obstacles.
何者第四，天人妨礙？所謂懈怠。樂懈怠人、若染著人，如是之人，一切普遍於一切種一切世間所有諸法皆不成就。彼懈怠人七種法劣。何等為七？若人懈怠，無增上果，則是二劣。以是劣故，供養則劣，財富亦劣，境界智劣。如是劣故，一切世間正士不近，世間人情問訊則劣。彼人如是一切世間諸事皆劣，是故頑鈍，一切所作皆悉失壞。如是人中世間法義，懈怠為妨。
4.C. -2713 “ ‘There is also a fourth factor of the gods that creates obstacles both for them and for humans: laziness. Those who delight in laziness will in the same way fail to gain any mundane qualities whatsoever. Those fond of laziness lack seven factors. What are the seven? Just as with pride, laziness prevents diligence. As one loses sovereignty, one will degenerate. Arrogance also becomes a source of degeneration. One will lose one’s possessions as well as one’s knowledge of objects. [F.88.a] One will fall below any worldly standards. One will no longer follow holy people and will also be out of sync in any worldly conversations. Failing completely in all mundane matters, one will remain in delusion. All one’s objectives will come to nothing. In this way, laziness interferes with all the mundane objectives of human beings.
云何人中而能妨礙出世間法？以懈怠故。此懈怠人一切家事作業皆畏，是故出家，作如是言：我出家已，多有敷具病藥所須，飲食豐樂。我於晝夜無所為作。彼懈怠故，如是出家。
4.C. -2714 “ ‘How does laziness prevent human beings from accomplishing supramundane qualities? Lazy people become monastics because they worry about the duties of the household. 403 They think, “If I become a monastic, I will receive ample bedding and medical supplies. I will not have to work, either in the evening or during the day.” In this way, they become monastics out of laziness. 404
既出家已，不讀誦經、不能止惡、不行善法、不修禪定、不持禁戒，常為懈怠之所覆蔽。彼人多利，多得供養食用豐足，不樂持戒、不樂智慧。少智過故，身壞命終墮於惡道，生地獄中。
4.C. -2715 “ ‘Once such people have taken ordination, they take up a sacred lifestyle, yet they do not pray, and they fail to accomplish any objectives or duties. They will not endeavor in meditation. They will not follow through but will instead fall short and be reproached for their laziness. In the unlikely event that they obtain any wealth or praise, they will relish such attainments. They will not have any appreciation for discipline and insight. When their bodies disintegrate, such base individuals will die inauspiciously and suffer a hideous downfall into hell.’
尸棄如來當爾之時，而說偈言：
懈怠少福德，癡能破壞心，一切親等薄，善道不可得。 cf. Dhs.20.18-30
4.C. -2716“At that point, Musulundha cites the following verses of the blessed Śikhin: “ ‘Lazy people are unfortunate And their minds are destroyed by dullness. No idle person Will ever have a fortunate life.
懈怠及惡業，或為癡所覆，妨礙涅槃道，得不善惡果。
4.C. -2717 “ ‘Unwholesome qualities caused by laziness, 405 Dullness and drowsiness, And the destruction of the gateway to liberation — Those are the great results.
無羞無慚愧，[懂-重+隻]動惡知識，皆是苦惱因，智者則捨離。
4.C. - 2718 “ ‘Lack of embarrassment and shame, Unwholesome companions and agitation — The wise will give up attachment To all such causes of suffering.
邪及慢大慢，如是我慢等，常捨此一切，受苦惱因緣。
4.C. -2719 “ ‘Perverse pride, manifest pride, And egocentric pride Are all seeds of the tree of suffering [F.88.b] And should always be given up.
若為懈怠覆，不憶念發動，出氣與死等，空得命無果。
4.C. -2720 “ ‘Swayed by laziness, The gods are preparing for hell. They breathe but they are already dead; Their lives have no purpose at all.
懈怠所患者，有命亦同死，如是懈怠人，心念死為勝。
4.C. -2721 “ ‘People crushed by laziness Are dead even while alive. Such people, who are deader than a corpse, Can be recognized by their laziness. 406
若溺懈怠泥，沒苦海不出，若人勤精進，則渡生死海。
4.C. - 2722 “ ‘Those sinking into the mud of laziness Descend into an ocean of suffering. Those who muster diligence Cross beyond the ocean of existence.
少力懈怠人，如愛飲食羊，命未盡如死，若死入地獄。
4.C. -2723 “ ‘Lazy people without diligence Always get excited about food. While alive they are already dead, And when they die, they descend into hell.
貧窮癡如羊，或為苦所攝，若人食他食，懈怠是因緣。
4.C. - 2724 “ ‘Such people, who are destined for pain, Are no different than cattle. When gods eat the food of others, The cause of that is laziness.
若有懈怠者，多依他活命，多貪著美味，心惑常樂欲。
4.C. -2725 “ ‘Lazy men tend to be Pampered by the women of others. They crave for tastes And are always obsessed with sex.
彼則不知諦，唯貪著食味，死時既到已，悔火自燒心。
4.C. -2726 “ ‘Without any reflection, They think of nothing but food. But when the time of death arrives, Their minds will burn.
諸有忍寒熱，乃至飢渴等，如是身受苦，後時得寂靜。
4.C. -2727 “ ‘As long as cold and hot make a difference, And as long as one keeps company with hunger and thirst, One must always make sure To be physically active.
莫起懈怠意，懈怠則怯弱，不能忍生死，不得脫苦惱。
4.C. -2728 “ ‘A lazy mind is useless, And those who are lazy and idle Will stay forever in cyclic existence, Without ever becoming free from suffering.
懈怠空在世，善人中凡鄙，未來世亦空，不曾得寂靜。
4.C. -2729 “ ‘Reproached among a hundred others, Lazy people pursue worldliness.In the end they lose their heads, As they are not of sound mind.
懈怠之人除此過已，復有異過，所謂遠離出世間道。懈怠之人是不善人、是退沒人。
4.C. -2730 “ ‘Possessing such flaws, As well as many others, They are unable to embark upon The path of transcendence.
4.C. -2731 “ ‘In this way, lazy people Fall short of transcendence.’
云何諸天失於世間及出世間法律毘尼？云何諸天妨世間道？謂此懈怠復有餘業，若緣善故，得生天中。彼天復為懈怠所壞，一切愛聲觸味香色，心復不樂，不樂園林、天可愛處，不飛不走，不聽歌聲，自亦不作。不飛虛空，不從山峯至異山峯，不在河中，不涉波鬘乘鳥遊戲。如是樂者夜摩天王有如是樂，彼懈怠天亦不往詣，夜摩天王所有一切諸境界樂皆悉不受。普彼一切如毒如怨，一切是垢。此是懈怠妨礙世間。
4.C. -2732 “ ‘How do the gods fail with respect to both the mundane world and the supramundane Dharma-Vinaya, and in what ways do they encounter obstacles? Due to karmic actions to be experienced in other lives, [F.89.a] or the manifestation of past positive actions, a lazy person may by means of the mundane path be born as a god. Yet, crushed by laziness, he will not find pleasure in all the heavenly sounds, tastes, textures, forms, and smells. He will not appreciate the parks, and he will not be inclined to roam or travel. He will not like to listen to songs, nor will he sing. He will not ascend into the middle of the sky, travel among the mountain peaks, or fly over the waves on the backs of birds. Even if the lord of the Heaven Free from Strife were to stand before a god who is overcome by pleasure, the god would not perform any elaborate ceremony. In this way, for mundane beings, laziness turns everything into an enemy.
云何懈怠而復妨礙出世間道？若復餘天常聞正法，愛樂正法，彼不能近。遠離正法，於未聞法，無心欲聞，設聞不持，又亦不習，不近尊長，不學智學，離一切法、離一切善，常樂生死，常受苦惱。何以故？彼離道故，則於有中而不得脫。彼為懈怠之所壞故，生於地獄、餓鬼、畜生。
4.C. -2733 “ ‘How does laziness interfere with the path of transcendence? Lazy gods do not keep company with gods who listen to and are fond of the sacred Dharma. Instead, they turn their backs on the Dharma. They do not listen to teachings they haven’t heard before, nor do they recollect and familiarize themselves with the teachings they have heard. They do not follow spiritual teachers. They do not become knowledgeable and informed. They remain outside the sacred Dharma and are deprived of all that is virtuous. They keep revolving through cyclic existence, always destined for suffering. Why? Since they do not follow the true path, they lack realization and will not attain liberation. Brought down by laziness, they will be born among hell beings, starving spirits, animals, and humans.
彼則常為生老死等之所籠繫，受諸苦惱，世間流轉。彼懈怠者如是懈怠，則是一切不饒益事，亦是一切惡道之本、生死種子，是故世間一切苦惱由之而生。是故世間若有欲脫生死縛者，則應精勤，捨離懈怠。諸有一切不饒益事，皆此為本，此如是等一切懈怠，則於苦海不可得渡。此之懈怠有無量過。
Caught up in aging and death, [F.89.b] they will wander about while undergoing intense suffering. Laziness is what leads to failure and serves as the root of all the lower realms. It is the seed of the entirety of cyclic existence. Therefore, those wishing to retreat from cyclic existence should become diligent and rid themselves of laziness. Otherwise, they will be unable to cross over the mountains that are rooted in indolence. Stained by that single flaw, they will be unable cross the ocean of suffering.
又復除此四種過已，有第五過，諸天人等，妨礙世間、出世間道，所謂惡貪。一切世間、出世間法，普為妨礙。云何天人於世間道、出世間道惡貪障礙？所謂俗人以貪心故，行於非法，常樂財物，愛物之心如河水旋亦如獼猴。心愛物故、欲取物故，設諸方便，如是如是，惡貪增長。如是思惟：我今當設何等方便、何等欺詐誑惑他人？心常如是欺詐誑惑，復為他人如是教示欺詐誑惑。如是之人多作非法，以如是法復教他人。
4.C. -2734 “ ‘Besides these four obstructing factors, what is the fifth obstructing factor for gods and humans? Whether in terms of the mundane path or the supramundane path, burning desire is a factor that prevents progress for gods and humans. In what way is burning desire a reprehensible factor on the mundane path of gods and humans? When householders become overwhelmed by craving, they will not have any fondness for the Dharma and instead will constantly chase after wealth. Day and night, the craving for wealth will constantly pierce their hearts. No matter how much wealth they obtain, they only wish for more and so they wonder, “How might I best fool others so that I can further enrich myself?” In this way they hatch deceptive plans and resort to trickery.
如是之人貪心則多，如是思惟：他所有物，皆悉屬我。彼人如是心思惟已，復教他人。教他人已，即共相隨欺詐誑惑，設諸方便誑惑他人，取其財物。如是誑已，心生歡喜作如是念：我善能作！我能欺詐誑惑他人，得其財物。本是他有，今則屬我。起如是心，是故歡喜，得其滋味，如是次第樂行多作，令他苦惱。惡貪覆意，破壞城郭、村邑聚落多人住處，或燒城郭、村邑聚落多人住處。
They will engage in a steady stream of unrighteous activities, and their covetousness will proliferate. Pondering how to take possession of others’ belongings, they will deceptively befriend others with the aim of swindling them, [F.90.a] and when they succeed in cheating others, they will be delighted. They will think, “What fine feat can I pull off now? How might I best dupe others through cunning trade so that I can get their wealth and increase my own?” Such thoughts they relish, cultivate, and increase, and in the process they hurt others. Oppressed by their burning desire, they will destroy entire regions, impoverishing the cities as well as the countryside.
為一切人之所棄捨，一切善人之所嫌賤。是諸國土之大棘刺，城之棘刺，聚落棘刺。破壞國土、破城、破村、破壞屋舍，壞他種族，常一切時，樂如是惡，令他衰惱。如是惡人身壞命終墮於惡道，生在地獄。是世間中惡貪之人，是惡貪人妨礙世間。
Everyone will abandon them. All good people will understand and then desert them. As they inflict harm upon others, they will become an enemy of the state, a foe of their town, a foe of their city, a destroyer of their country, a destroyer of their town, a destroyer of their home, and a destroyer of their family. Later, when their bodies are destroyed, they will suffer a hideous downfall into the lower realms and be born in the hells. This is how desire for the objects of the world creates obstacles for human beings.
惡貪既集，又復增長，如火得薪。如是如是惡貪增長，如是如是惡貪方便，如是如是得他財物，如是如是轉復增長。是故修行福德之人勤捨惡貪。何以故？第一垢者，所謂貪心取他財物。彼垢壞者，入於地獄。
4.C. -2735 “ ‘Those who become accustomed to such burning desire will find that their craving increases, as when wood is added to fire. The more things people with burning desire acquire, the more their desires grow because they are consumed by covetousness. Therefore, people who practice the Dharma should diligently apply themselves to eliminating burning desire. The desire for wealth, which is also the stain of hoarding wealth, is the greatest of all stains. People who are destroyed by such stains are racing toward hell.’
尸棄如來當爾之時，而說偈言：
若人行欺詐，方便取他物，則是大貪心，常行不善行。 cf. Dhs.8.63-76
4.C. -2736 “At this point Musulundha cites the following verses of the blessed Śikhin: [F.90.b] “ ‘Those who through fraudulent commerce Rob others of their wealth Will become ever more covetous,And always intent on harm.
彼人於晝夜，心常不清淨，為貪覆其心，常悕望他物。
4.C. -2737 “ ‘Whether by day or by night, Such people are never at ease. Obsessed by their craving, They yearn for the wealth of others.
彼人如劫火，自體本性惡，一切所怖畏，猶如惡毒蛇。
4.C. -2738 “ ‘Compared to their insatiable nature, Keeping company with fire would be preferable. Those who destroy all other people Are like horrible, venomous snakes.
若人為惡貪，常覆其心者，恒入於地獄，及在餓鬼等。
4.C. -2739 “ ‘People who are possessed By burning desire Will go to hell when they die, Or to the realms of starving spirits.
大地獄火中，熱處既脫已，若生得為人，五百世貧窮。
4.C. -2740 “ ‘Once free from such states, The fires of hell will continue to burn For five hundred of their lives — Such will happen to those who desire others’ wealth.
毀面而皺口，常受於苦惱，為貪壞心者，皆如是受苦。
4.C. -2741 “ ‘Those facing the burning sun Are always destined to suffer; Such is the similar fate of those Whose minds are destroyed by desire.
若人捨離貪，常悕求智慧，恒有神通力，則行於善道。
4.C. -2742 “ ‘Those who expel desire from their mind streams Will find constant delight in wisdom, Miraculous powers, and peace — They will go to the best of all worlds.
除却心中貪，猶如閉蛇窟，若為貪蛇齧，必定受苦惱。
4.C. -2743 “ ‘Resembling horrible snakes, Those who harbor craving in their hearts Will keep noticing things they want. Such poisonous snakes will remain in realms of misery.
若懷貪心者，念念轉增長，如火得乾薪，熾然而增長。
4.C. -2744 “ ‘The more one chases desires, There more desires there will be, Just like flames that blaze ever stronger The more fuel they are fed.
愛樂財物人，恒常悕求物，死時既到已，有物皆捨離。
4.C. -2745 “ ‘People tormented by craving for wealth Will keep pursuing riches, But when the time of their death arrives,They must helplessly relinquish all what they own.
若作惡業已，終竟不捨失，彼人為貪縛，將入地獄去。
4.C. -2746 “ ‘Whatever they get will disintegrate. Whatever they accumulate will be destroyed. People who bind themselves with desires Will be dragged off to hell.
財物則屬他，自得惡業污，非財見為財，非樂謂為樂。
4.C. -2747 “ ‘Their wealth will be consumed by others While they must bear the unwholesome stains. While meaningless, it seems meaningful; While joyless, it seems joyful.
惡貪住心中，見怨如善友，貪火能燒人，智者不集貪。
4.C. -2748 “ ‘Like an enemy pretending to be a friend, Desires burrow into the heart. Wise ones, do not accustom yourselves to craving, For the fire of desire is always scorching.
為貪所燒人，後時入地獄，世間財如山，一切皆無常。
4.C. -2749 “ ‘Those burned by that fire [F.91.a] Will later go to hell. Desires will in all cases Crumble under the mountain of impermanence.
云何為財物，如是作惡業？唯有愚癡者，能作如是惡。
4.C. -2750 “ ‘So how could the unwholesome actions Of wicked people ever be meaningful?’
如是惡貪皆勿自作，莫令他作。如是惡貪妨礙世間。集惡貪者，日日增長，如火得薪，如是如是熾然增長。如是惡貪得財物故，如是增長，共貪慳嫉增長熾盛，是故諸有福德之人應當捨離。
4.C. - 2751 “ ‘Burning desire is always meaningless and prevents the attainment of what needs to be accomplished. Mundane burning desires impede human beings because they become second nature, and only keep increasing. As when fire meets fuel, burning desire will only grow stronger the more wealth one acquires, and one will remain under the influence of covetousness. Therefore, people who practice the Dharma should apply themselves in numerous ways to bringing an end to burning desire.
汝等天眾當如是知：有治生人賤買飲食、若餘物等，若作齋會布施沙門、若婆羅門，為令他知，謂是福人，真實可信；知人信已，然後自物貴賣與他。此雖布施，非清淨心，為令他信，治生求利，賤買貴賣。如是方便，以少物施，得物更多，或得十倍或得八倍。如是惡貪，善人則捨。
4.C. -2752 “ ‘Gods, someone who is overly fond of alms may turn into a merchant. There are some mendicants or brahmins who, when they obtain food or drink of little value, eagerly try to peddle such items that were obtained as donations. With respect to the quality of the items, they may sell these items at a higher price than they are worth, perhaps even four, eight, or ten times their worth. That is one reproachable consequence of having burning desire.
又捨惡貪。言惡貪者，所謂法師說法取物，得如是物，非三寶用，此是惡貪，則應捨離。又捨惡貪。言惡貪者，謂出家人，或白象牙所作佛像，或刺繡像，或[疊*毛]等上畫作佛像，或刻木像或銅等像，賣如是像。彼是惡貪，既得物已，非法中用。人中則有如是惡貪妨世間法、出世間法，智者呵毀，智者捨離。
4.C. -2753 “ ‘Burning desire may also drive Dharma teachers to accept material things through their teaching activity, yet without dedicating such wealth to the Three Jewels. Similarly, reproachable desire may also cause those who have become accustomed to wisdom to cling to the three special kinds of knowledge. The desires of those who have taken ordination and who should live free from hopes and obsessions are reproachable. Another reproachable desire occurs [F.91.b] when someone who has taken ordination hawks a statue of a blessed one, whether made of porcelain, ivory, bell metal, or silver. Such a person’s desires are reproachable. He does not even use his wealth to support the Dharma. This is how burning desire among human beings must be seen as reproachable, disgusting, and ugly for those who seek to attain supramundane qualities.
云何名為天中惡貪？汝等天中如是大樂，猶故惡貪。如是現見此金銀山、毘琉璃山、青寶之山、大青寶山、頗梨山中，汝等一一遊戲受樂，於一山中既受樂已，復向餘山共諸天女種種受樂，天眾圍遶。如是一切由貪故爾，非餘所作。汝等天眾愛共貪縛，墮於惡道而不覺知，不生怖畏，不畏死苦，不畏所愛眷屬等離。不覺退時，種種衰苦。汝等天眾以貪心故，不畏不覺。汝等天眾如是貪心無量無邊，魔業貪心，不知厭足、不畏離別、不畏死苦。如是惡貪妨世間道。
4.C. -2754 “ ‘When gods have desire, they run after all sorts of enjoyments. Gods, for you, burning desire is clearly present and you thus enjoy yourselves among the mountains of gold, silver, beryl, sapphire, majestic sapphire, and crystal. Your playful journeys among the mountains in groups of males and females are nothing but a product of desire. Gods, craving for objects, you become bound by your pleasures, and you do not understand that you are going to fall. You are not afraid of the lower realms. You do not fear the undesirable, the unattractive, the loss of your lands, or the suffering of death due to disease, but you should keep all those terrors in mind. Gods, you are controlled by desire, and through your activities you will be crushed under a terrifying mountain. Without fear of loss or disease, the gods die and transmigrate, while their desires remain unsatiated. In this way, burning desire obstructs the mundane path for the gods as well.
云何天中貪心妨礙出世間道？此愛聲觸味色香等，憙樂受樂。貪心諸天不就其餘少貪天所聽法聞法、求法學法，不欲聞法令心白淨。一切善法勝根本者，所謂覺法。一切法覺，要由聞法，若不聞法，於法不覺。何故不覺？以放逸故。
4.C. -2755 “ ‘How do the gods encounter obstructions to the supramundane path? [F.92.a] As they meet with attractive sounds, textures, tastes, forms, and smells, the gods take delight in profane conduct. Desirous gods do not enjoy listening to those gods who have less desire, or to those who are learning from the felt-wearing practitioners of the Dharma-Vinaya. Understanding the Dharma is like water being sprinkled on the roots of all virtuous qualities. Yet, understanding of the Dharma will not occur unless one hears the Dharma. Nor will one realize the nature of reality without hearing the Dharma.
復以何法是放逸根？所謂貪心。是故應當捨離貪心，若捨貪心，則到涅槃。貪所覆者，流轉生死。
4.C. -2756 “ ‘What is the root of careless thoughtlessness? Its root is desire. Desire is its root. Therefore, those who give up desire will enter the city of the transcendence of suffering. Those whose minds are oppressed by desire will scurry along the path of cyclic existence. In this way gods and humans are held back from the path of transcendence.
天眾當知！出世間道，天人之中惡貪妨礙，是故智者常應精勤，捨離惡貪。施有三種：一、資生施；二、無畏施；三為法施。彼資生施，生報天果，不能布施；此人勝天，非天勝人。如是人身第一難得，若得人身不行布施，則為虛生。如商賈人得值寶洲，不知取寶而便空還，若得人身不知捨財而布施者亦復如是。
4.C. -2757 “ ‘Therefore, wise individuals should endeavor to give up their burning desires. As an effect that conforms with its cause, this will cause one to train diligently in being generous with material things. It is said that gods cannot practice acts of generosity; generosity is performed by splendid humans, not by gods. When a god becomes a human, he may delight in giving away things that are very hard to obtain. Yet he will be deceived by others, like an unskilled merchant who loses an island of jewels. There are many ways of being generous with material things.
何者復是無畏布施？凡有幾種無畏布施？無畏布施，凡有三種：一者救命，施其無畏；二者妻子為他拘執，方便救攝，施其無畏；三者防護畏失物者，施其無畏。彼救命者，生人天中，報得長命。護失物者，生則大富，所有財物，王賊水火不奪不壞；若為國王或為大臣，以彼業故，有大力勢、有大名稱，在所生處恒常大富。救妻子者，若生人中，善攝妻子；天上退時，天女不捨。如是三種無畏布施。
4.C. -2758 “ ‘What are the ways of giving protection from fear? There are three such kinds of generosity: saving lives, protecting wealth from being seized, and preventing the abduction of the sons and daughters of others. [F.92.b] The gift of life grants gods and humans longevity. By protecting wealth, one protects against thieves and one becomes wealthy. One ensures that wealth is not lost to kings, thieves, floods, or the like. In this way, one will become a king or a royal minister, attain great miraculous powers as the result of such practices, and become very influential and wealthy in all other lives. The gift of freedom from fear in relation to sons and daughters means that one ensures that sons and daughters are carefully protected. Even at the time of dying as a god or a human, one should not abandon these types of generosity.
何者法施？法施二種：一、世間法用以布施；二、出世法用以布施。彼世間法用布施者，謂以四禪、世間中智和集布施。於人天中受世間樂，天人中生則生邪見。出世間法而布施者，以不瞋故生天人中，或生欲界或生色界。若生欲界，彼或在於一百九十八地上生，隨願生彼。
4.C. -2759 “ ‘Gods, what is meant by giving the Dharma? There are two such kinds of generosity: mundane and supramundane. Mundane generosity with the Dharma means to impart mundane knowledge of the ways to achieve the four concentrations. This grants happiness among gods and humans as long as one does not develop any wrong view. Giving the supramundane gift of the Dharma gives access to the pure divine levels of the desire realm and the realm of form. If one is born in the realm of desire, one will become one of the leaders of the gods among the ninety-eight levels of the six heavens in the desire realm.
若生色界，則得解脫，以果勝故、大智慧故、依處勝故，則得解脫，生淨居處。若因願力為轉輪王，主四天下，有金輪寶。寶有十四，所謂七寶、七相似寶。
One may also be born among the gods in the form realm, and there realize the transcendence of suffering. Those who attain particularly great results will use their unique intelligence to gain the supreme realization of the transcendence of suffering. One may also be born in the pure abodes. In accordance with one’s specific dedication, one may also become a king —a universal monarch who rules the four continents and possesses the golden wheel and the rest of the fourteen treasures.
善願力故，盡滅諸漏，得緣覺道。以願勝故，則成如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
One may also join a caste that accords with one’s specific dedication. [F.93.a] Based on one’s specific dedication, one may attain the exhaustion of defilements, the stage of a solitary buddha, or develop diligence. Through the gift of the Dharma one can even reach the state of a blessed buddha —a worthy one, someone learned and virtuous, a blissful one, a knower of the world, an unsurpassed being, a charioteer who guides others, a teacher of gods and humans, a blessed buddha.
以法布施因緣勝故。此三種施，汝等天眾一切皆無。如是義故，人則為勝。天為報地，人為業地、業因緣果。如是人中，天因緣生，業果則勝。如是人勝，天為不如。
4.C. -2760 “ ‘The gods do not practice these three types of generosity, and therefore humans stand out when compared to the gods. While the gods are at the stage of ripening, humans are at the stage of action. The states of both gods and humans constitute immense results based on immense actions. However, considering the difference between actions and their effects, gods are inferior when compared to humans. Moreover, concerning the way different types of life are achieved based on different types of action, if someone does not practice generosity but exclusively practices discipline, such a person will only attain a single type of quality and obtain only very few sense pleasures. As shown by this presentation of karmic conditions, humans are foremost among beings, not the gods.’
