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.
觀天品之二十三(夜摩天之九)
又復業分，若人生天，不曾布施，唯持於戒得生天中；唯有一種功德具足，五欲功德劣於餘天。是業因緣，人勝天劣。
毘婆尸佛當爾之時，而說偈言：
人中布施已，則生於善道，非天能布施，以是果地故。 cf. Dhs.22.36
· · · The Stūpa of the Buddha Vipaśyin · · ·
4.C. -2761 “At this point Musulundha cites the following verses of the blessed Vipaśyin: “ ‘For those born at the level of humans Generosity is a virtuous avenue. The situation of gods is said to be unfortunate, Because they are then in the stage of effect.
人中是業地，果地則是天，一切果因業，無因則無果。 cf. Dhs.22.37
4.C. -2762 “ ‘Humans are the ones in the stage of action, While gods live in the stage of effect. All the effects follow from the path of actions, But the effects are unproductive once exhausted.
命念念不住，如是轉不迴，業果將欲盡，應當作福德。cf. Dhs.15.65-68
4.C. -2763 “ ‘Life cannot be prolonged, As it quickly fades each moment. Since actions will be exhausted, Make sure to do what is good.
一切是心力，能令命流轉，是故有智者，不為命作惡。
4.C. -2764 “ ‘The force of mind determines The situation for all living beings. Therefore, for the sake of staying alive, [F.93.b] The wise should not do anything unwholesome.
一切皆不畏，未來諸苦惱，如是苦惱人，癡羂所縛故。cf. Dhs.15.68
4.C. -2765 “ ‘Beings do not understand The sufferings of the future. Those who are tormented here in the world Are like a herd of ignorant cattle.
布施持戒寶，於誑心中有，若天若是人，則到於善道。cf. Dhs.23.79
4.C. -2766 “ ‘Whoever in their hearts relies On the jewels of generosity, discipline, and austerity Will proceed to the supreme world, Whether they are gods or humans.
有為生住滅，皆是無常故；一切有為樂，亦如是無常。cf. Dhs.5.169
4.C. -2767 “ ‘Arising, remaining, and disintegrating Are the ways of everything conditioned. Conditioned things are not happiness; They are all nothing but destruction.
雖壞而生貪，念念動不住，樂命皆如是，是故應捨離。cf. Dhs.5.170
4.C. -2768 “ ‘Subject to disintegration, decay, Separation, and momentariness — Such are the pleasures of living beings. Therefore, give them up!
如是此法，一切有為悉皆無常、苦、空、無我。一切世間無量衰惱處處普遍，有五種縛，縛天縛人，愚癡目盲，惡欲壞心，唯生愛樂。一切愚癡毛道凡夫迭相愛縛，如鳥在籠，一切人天於生死中流轉常行。以是義故，若人若天，或命或樂，勿生常想，應於世間一切諸法不生常想，不作無量種種分別。
4.C. -2769 “ ‘All conditioned things are impermanent, painful, empty, and devoid of self, and so beings are oppressed by the weight of their numerous sufferings. Although tied by the five bonds, they do not become weary, and so the eyes of gods and humans are closed by dullness and their hearts are filled with desirous thoughts. Tied by the bonds of falsity, their minds are exclusively governed by desire. Such is the state of all ordinary, childish beings. Tied by the ropes of craving each other, beings cannot escape cyclic existence, like trapped birds. In this way, gods and humans fail to examine the nature of pleasure, while the entire world is subject to utter impermanence in so many ways.
又復具足十二種施，如是布施，天中所無，唯人中有。天唯食果，若食果盡，爛失破壞，退彼天處。
4.C. -2770 “ ‘The gods fail to observe the generosity that is endowed with twelve qualities. They are sustained exclusively by their karmic fruits, and when those are exhausted —having become rotten and infected —they will fall from their divine realm. When their merit is exhausted, they are certain to fall.
何等十二布施具足？一者方處具足；二者時節具足；三者功德具足；四者可愛具足，謂所愛物；五者福田具足；六者施飢渴者；七者信心施與；八者不求而施，功德具足；九者有歡喜心施妻子等；十者簡擇心所敬重勝富伽羅而施與之；十一者施於世間不輕賤者；十二者施不望報。此如是等十二種施。復有持戒功德具足，得生天中，盡己則退，是故天應捨放逸行。
4.C. -2771 “ ‘What is generosity endowed with twelve qualities? It involves a perfect place, a perfect time, [F.94.a] perfect qualities, perfect joy in giving delightful gifts, perfect recipients, giving to those who are thirsting and starving, giving with faith and respect, giving to those who are free from afflictions and have perfect qualities, giving prodigiously having made an announcement, giving to those who suffer from a lack of respect and standing, giving without envy, and giving with veneration and flawless respect. Those who practice generosity with those twelve qualities and observe perfect discipline will be born among the gods. Gods, on the other hand, will fall once those factors are exhausted. Therefore, gods should not live their lives carelessly.
如是十二離垢布施，為轉輪王，財寶富足，或生於天或天相似。復有十二雜垢布施。何等名為十二種垢？一者於多人聚和合眾中或於僧中，平等皆有戒智及行功德具足，不平等施。此是垢施，得少果報。
4.C. -2772 “ ‘Those who practice generosity in a way that is free from twelve stains will be suited for greatness. They will become universal monarchs, gods, or superior gods. The twelve stains are as follows. To distribute donations equally among those who only uphold a single vow, members of the saṅgha, those who have undertaken training, and those who have perfect insight and qualities is greatly stained and brings lesser effects.
二者若男若女以欲因緣，或男施女、或女施男，此是第二垢惡布施。
Moreover, giving based on desire, as when someone gives to a woman or man to whom they are attracted, is also a stained form of generosity.
又復第三垢布施者，以怖畏故，捨物施與王家門師，謂是沙門、婆羅門等，有如是心：若我於王得衰惱者，則能救我。此非修思因緣故與，名為垢施。
Likewise, if one gives donations to mendicants or brahmins who are already sponsored by the king, or who have many benefactors, while preferring to donate to them rather than to those who suffer, or without giving it much thought, then such generosity is stained for those reasons. [F.94.b] Therefore, one must be generous while avoiding such things.
又復第四垢布施者，所謂癡心捨物布施，如彼外道婆羅門等，齋會等施。此是第四垢惡布施。
4.C. -2773 “ ‘There are further kinds of stained generosity. What are they? Giving in a way that is deluded, deceptive, and the like. There are also other types of stained generosity.
又復第五垢布施者，謂見他人所布施者，不知彼人持戒以不？不知彼人有智慧不？有寂靜不？為有禪不？唯見他人如是布施，他因緣故，內自無思，如是捨物而施與之。此是第五垢惡布施。
Some may exclusively make offerings without training in discipline, insight, or peaceful concentration. They make offerings due to other conditions and lack attention. That is also a stained form of generosity.
又復第六垢布施者，謂前乞者苦求乃與。此是第六垢惡布施。
4.C. -2774 “ ‘There are further types of stained generosity, such as when one gives in order to be liked. That is also stained.
又復第七垢布施者，知他有物，為令他信，方便欲偷，捨物與之，後欲作惡種種侵損。為覓其便，是故與物，此是第七垢惡布施。
Other types of stained generosity include giving in order to cunningly acquire wealth. Thus, one may think, “This gift shall allow me to skillfully seize that person’s wealth. Once he trusts me, I shall destroy him.” That is also stained.
又復第八垢布施者，為破壞他和合之事，捨物施之，於他二人共為一友，令使別離，後覓其便，則與衰惱。此是第八垢惡布施。
又復第九垢布施者，謂為成親，捨物與他，或男施女、或女施男。此是第九垢惡布施。
Then. there are further types of stained generosity, such as when one gives in order to cause division. One may think, “I shall offer them my daughter, but once we become relatives, I shall destroy them.’ 407 Those who create such divisions are also stained.
4.C. -2775 “ ‘There are also other ways in which generosity becomes stained. One might give for the sake of a relationship, as when a family offers gifts to another family for the purpose of a marriage.
又復第十垢布施者，所謂治生，多買食具種種諸物粟豆果菜一切雜物，待齋會日，貴賣邀利，得物自用，微少饒之。此是第十垢惡布施。
Generosity in such a context is also stained. Another instance of generosity spoiled by stains occurs when, for example, one hoards food stocks for the sake of business or some other reason. In this way, one might even stockpile the items for a period of five years. In the end one might then release them at a high price for the sake of profit. Once the items have been released one can then use the funds to maintain one’s household. [F.95.a] Such business, where first there is stockpiling and then dispensing, is also spoiled by stains.
又第十一垢布施者，為名稱故，捨物布施。此第十一垢惡布施。
4.C. -2776 “ ‘Another type of generosity that is spoiled by stains occurs when gifts are made for the sake of renown.
又第十二垢布施者，妻子飢貧，以物與之，內無善思。此第十二垢惡布施。
If one’s children, family, or friends become poor one might give to them without proper motivation but simply due to conceit. Such generosity for the sake of renown is destroyed by stains.
此一切施，離思、無思，以無思故，空無果報，若思增長則能離垢。譬如垢衣，灰汁洗浣則便清淨。如是思熏，布施成就。
4.C. -2777 “ ‘All the above occur when there is a lack of proper motivation, so all the stains can be removed by means of a proper mindset. Just as, for example, stained clothing can be cleansed with a detergent, so the mind can be purified through training.’
毘婆尸佛當爾之時，而說偈言：
十二功德具，離十二種垢，成就清淨施，相違則垢濁。cf. Dhs.22.1-11
4.C. -2778 “At this point Musulundha cites the following verses of the blessed Vipaśyin: “ ‘When endowed with twelve qualities And free from twelve flaws, Generosity is pure. Since their thinking is unlike that,
或天或男子，布施得大力；離施墮惡趣，布施生善道。
4.C. -2779 “ ‘The gods are beings Who do not engender the supreme effects of generosity. Because of their unwholesome lack of generosity, Beings fall into misery.
貪心嫉妬垢，唯親愛妻子，此人墮餓鬼，唯悕望飲食。
4.C. -2780 “ ‘With their pleasures, they are stained by stinginess, And they are controlled by their sons and daughters. Obsessed with food, Humans go on to die.
若解貪心縛，斫伐慢心樹，除滅闇聚者，此人布施故。
4.C. -2781 “ ‘While remaining bound by the knots of craving, The tree of the mind withers away. That which conquers the forces of darkness Is the excellent practice of generosity.
布施在前行，施主隨其後，布施能示道，行到他世去。
4.C. -2782 “ ‘Engaging in supreme generosity, The benefactors demonstrate The fine path of generosity And journey beyond the world.
施水澡浴人，以持戒香塗，智慧廣無垢，得度苦彼岸。
4.C. -2783 “ ‘The person who washes in the water of generosity, Who is soaked by the waves of discipline, And who develops vast and stainless insight Will bring an end to suffering by means of giving.
丈夫有三燈，為利益故然，所謂施戒智，此等能除過。
4.C. -2784 “ ‘Those who wish to be of benefit Should relinquish all flaws with the three lamps — With generosity, discipline, and knowledge They will all be overcome.
愛極為深廣，疑波極動亂，持戒修智故，過如是苦海。
4.C. -2785 “ ‘The lower realms, with their vast craving, Billow with the waves of concepts And are the basis for an ocean of pain. [F.95.b] Yet, with insight and discipline, one is guarded against them.
心不調而速，一切處皆著，布施持戒法，則能縛此心。
4.C. -2786 “ ‘Whoever is certain to fall Into madness and poverty Will be protected against such mental bondage Through the practice of the two ways of giving.
此等三藥師，能除煩惱病，布施持戒智，恒常與安樂。
4.C. -2787 “ ‘There are three wondrous factors For overcoming the disease of the afflictions: Generosity, discipline, and knowledge,With which one is always heading for happiness.
心有放逸過，分別曲而輕；布施持戒智，此三能縛心。
4.C. -2788 “ ‘A mind of intense carelessness And quickly fluttering thoughts of deception, Are manacles for human beings. Yet, these are broken by the triad of insight and the rest.
三種過熾火，燒一切世間，智水滅火已，得寂滅涅槃。
4.C. -2789 “ ‘The flaws are an unseen fire That consumes the whole world. Extinguishing that fire with the water of wisdom, One passes beyond pain.’
彼毘婆尸如來世尊，如是書經在彼塔中。
4.C. -2790 “Such verses from the discourses of the blessed Vipaśyin are written upon the stūpa.
此布施行，唯人能行，天則不能。以此因緣，人勝天劣。汝等既知如是布施，於諸境界，心莫放逸，當善持心。善持心已，故令煩惱大惡過患心中不生。若其生者，智火能燒；智火燒已，則到第一不退之處，不生不老、不死不盡如是之處。應當捨離，如怨放逸。
4.C. -2791 “ ‘Such forms of generosity are not the property of gods, but of humans. For that reason, humans are truly supreme, not the gods. So, make sure that you fully understand generosity. By all means, bind the objects and always guard the helpless mind well. If you do so, this great tree will succumb, burned up in the fire of wisdom. As it burns in the fire, you will attain the inexhaustible stage of supreme joy, free from the bondage of carelessness. Therefore, strive diligently to abandon the enemy of carelessness.
又復天眾更有餘事，意則劣減，損辱羞恥。所謂食時，現見故羞。以業勢力有下中上，果亦如是有下中上。彼天不能乃至少物以施他天，叵以自業迴轉與他。
4.C. -2792 “ ‘Moreover, there are eight 408 factors that the gods seek to avoid and consider extremely shameful. What are they? The gods become embarrassed when their karmic actions are disclosed while they have their meals. In other words, depending on whether their threefold karmic actions are lesser, intermediate, or greater, the character of their food will be lesser, intermediate, or greater. However, the gods are unable to give any of their food to others because karmic actions cannot be transferred.
所謂人中食時捨施，或時持戒，如是得食。天見他食勝色勝香，勝味具足，如是見已，心則羞恥。若在園林、蓮花池水遊戲之時，一切受樂如業相似，成就樂事。見餘天面，受快樂已，內心羞慚，自身低減。
When the gods are having their meals, [F.96.a] they exclusively encounter food that corresponds to their previous acts of generosity and discipline. When some gods see how the food of others is exquisite to an extent that is far superior to their own in terms of fragrance, taste, and texture, their hearts are struck by tremendous shame. The pleasures that the gods experience when they frolic in the forests, parks, pools, and lotus groves also correspond with their karmic actions. So, when they see that the pleasures of other gods are far superior, they become highly ashamed and feel physically deficient.
天中則有五種羞恥。何等為五？一、謂食時有見他天白須陀色，自食則垢，或時色赤。相近食食，見則極羞，此是初羞。
4.C. -2793 “ ‘Five factors are causes of embarrassment for a god. What are they? As the gods are having their meals, a god may notice how other gods have access to pristine ambrosia, and how, by comparison, their own sustenance seems smelly and inferior. When that happens, they feel tremendous embarrassment. This, then, is the first among the causes of embarrassment for a god.
第二羞者，謂見他天端正好色、形服莊嚴，有多天女妙色殊絕供養餘天，見已則羞。
4.C. -2794 “ ‘Likewise, when some gods notice the excellent ornaments and abundant costumes of certain other gods in the vicinity, as well as their splendid physiques, they feel ashamed. This is the second cause of embarrassment.
第三羞者，謂見他天在蓮花中、空中飛行，園林山峯、蓮花池水、金毘琉璃戲樂處行。以業勝故，飛行則疾。若少業天，行則不速，不能共彼同處遊行，常在他後，羞天女眾。
4.C. -2795 “ ‘Regarding the third such cause, when the gods travel through the sky between their lotus groves and parks, or when they visit mountains of gold or beryl for the sake of entertainment, some of them are able to move with tremendous speed due to their unique past karmic actions. However, other gods, who are much smaller, are slower by comparison and are therefore unable to keep up with the others, which makes them feel embarrassed among the goddesses of their realm.
第四羞者，謂天入在蓮花池者，以天本有如是業故，則有如是蓮花池生色香觸量。劣天見已，於眷屬中則生羞恥。
4.C. -2796 “ ‘The fourth cause of embarrassment occurs when the gods visit the lotus pools where the flowers bloom in accordance with the quality of their past karmic actions. [F.96.b] When the senior gods, accompanied by their entourages, notice the more magnificent colors, scents, and textures that other gods enjoy, they feel highly embarrassed.
第五羞者，如天之業，如是得報，如業坐處。若於本時作大善業，則有妙好毘琉璃座或青寶座，或時復有赤蓮花色勝坐處坐。若餘劣天在彼處坐，以業少故，如是妙座或變為金或變為銀，或為頗梨，彼天既見，坐處變已種種雜業——輕重等業。既見知已，則生羞恥。既生羞故，威德劣減。
4.C. -2797 “ ‘The fifth cause of embarrassment is experienced by the gods individually. How so? The seats upon which the gods repose manifest in strict accordance with the quality of the karmic actions that the individual gods have performed in the past. For those who have acted in the most excellent way, seats of beryl, sapphire, and ruby will manifest. If other gods, whose karmic actions are inferior, sit down upon them, the seats will turn into gold, silver, or crystal. Noticing this transformation, which is due to the impact of their past karmic actions, the gods feel tremendous shame. This embarrassment makes their splendor wane, and so their faces lose their glow.
彼天如是面色減劣，餘天威德面色增上。自天女眾如是見之，則捨而去，捨離如是少業天子，依止其餘大業天去，遊戲受樂。天女同心，一切皆共詣餘天子。彼少業天極生羞恥。此是天中於眷屬所，第五羞恥。
Moreover, when the goddesses see those gods who are far more powerful and superior, they will abandon the inferior gods. Leaving the weaker gods, they will go to be with other gods instead. All the goddesses follow this pattern. Moving to the stronger gods, they also achieve superior status and enjoyments, all of which causes the inferior gods tremendous shame. This, then, is the fifth cause.
如是不樂有為之法，彼有為法能為誑惑，令生貪心。如練樹葉，其味甚苦，和餘甜味，天樂亦爾，雜苦、雜樂，何況復在異道眾生地獄、餓鬼、畜生中者。或定業生、不定業生，常苦不止，有無量種大力苦生。
4.C. -2798 “ ‘As can be understood from such embarrassments, which occur in relation to the god’s retinue, all conditioned things are subject to a very rapid destruction. [F.97.a] Even those experiences that are wholly enjoyable and free from pain lead to suffering, and thus even those gods who are intoxicated by happiness will suffer. What, then, can one say of all that they will experience in other lives —the myriad sufferings that are certain to follow whenever beings take birth as hell beings, starving spirits, or animals?
譬如海中種種雜水，異異河入，種種水入。眾生之心亦復如是，相續河流，種種諸業，依業河起，成就大力，諸苦惱生。汝等天眾此量如是，說一切種異苦應知。總一切苦有三種因，和合相應，諸苦滿足。此三種苦有三對治，則能除之。何等為三？謂智、戒、施。
Just as all rivers flow into the sea, so the various currents within the mind streams of beings lead to many great sufferings. Thinking about the gods in this way will also shed light on many other aspects of suffering. One will see that anything and everything throughout the three times is plagued by the three types of suffering. The destroyers of suffering are insight, discipline, and generosity.’
毘婆尸佛當爾之時，而說偈言：
若心不依止，智戒施等三，彼眾生常苦，樂則不可得。 cf. Dhs.22.12-23
4.C. -2799 “At this point Musulundha cites these verses of the Blessed One: 409 “ ‘Those who fail to properly adhere To generosity, insight, and discipline Will have constant suffering And never find happiness.
如種種因緣，何等業幾種，眾生所作業，如是成就果。
4.C. -2800 “ ‘Based on many different causes, Beings take birth due to their actions At specific times and in specific ways. Thus, the effects accord with their causal actions.
一切皆因緣，無不因緣者，有為不破壞，因緣不可見。
4.C. - 2801 “ ‘Everything has causes. There are no conditioned things without causes, And no cause can be seen That will not be destroyed.
為心所誑故，布施面羞慚，如是布施者，則不得樂果。
4.C. -2802 “ ‘Since beginningless time, as with embarrassment, The flaws of the mind are deceptive. In the heavens, beings’ intelligence is coarse. Therefore, generosity is beautiful.
和合布施勝，捨離慳嫉垢，天常受樂故，則無如是心。
4.C. -2803 “ ‘Although they practiced the highest stages of generosity, And were free from the stains of stinginess, [F.97.b] The gods still let it all go to waste For the sake of entertainment.
飢渴為大火，能燒諸餓鬼，一切慳嫉果，實智者所說。
4.C. -2804 “ ‘When people roam among starving spirits, Who by nature starve and thirst, That is the effect of stinginess. This is what those who see reality have taught.
若常行布施，彼必定得樂，以施得樂果，是故布施勝。
4.C. -2805 “ ‘Happiness may certainly be reached By those who pursue it. Commitment to generosity brings happiness, And therefore generosity is praised.
世間作光明，恒常自隨逐，布施則到天，天供養如僕。
4.C. -2806 “ ‘Generosity will follow From one world to the next. Those who are moved by generosity Will be worshiped by gods as the result unfolds.
施是不誑處，如來如是說，以其是實故，常應行布施。
4.C. -2807 “ ‘These points, which harbor no deception, Have been taught by the thus-gone ones. Since there is no deception, One must constantly let one’s generosity increase.
捨慳嫉怨已，而善修於心，若能行布施，得渡生死海。
4.C. -2808 “ ‘Be victorious against the enemy, stinginess, And train your mind well. Those who constantly practice generosity Will cross the ocean of existence.
施三寶福田，三種皆清淨，決定於三時，三眼見彼果。
4.C. -2809 “ ‘Rather than chasing objects, let the threefold generosity Arise through the threefold mind. Then, with the passage of time and seasons, One will obtain the three eyes that see the results.
初常行布施，次精勤護戒，智則能割愛，此為大樂道。
4.C. -2810 “ ‘Begin by constantly practicing generosity, Then diligently observe discipline, And vanquish craving with insight — This is the path that brings happiness.
若不除斷愛，世間不饒益，彼則不能到，不生死勝處。
4.C. -2811 “ ‘The craving that yields to impermanence Is never helpful to the world, And the unsurpassable supreme stage Will not be attained either.
常離不施心，恒樂行布施，無施故飢渴，餓鬼中燒身。cf. Dhs.22.23
4.C. -2812 “ ‘Therefore, with a joyous mind, Constantly engage in tangible generosity. Without generosity, you will be burned By hunger and thirst among starving spirits.
布施得大富，天乾闥婆中，因施得為王，善法轉輪王。
4.C. -2813 “ ‘Generosity yields enjoyments Among gods and gandharvas. Generosity produces kings And universal monarchs who uphold the Dharma.
依止布施地，智者能持戒，持戒者知時，因智得解脫。cf. Dhs.22.24-29
4.C. -2814 “ ‘Firmly engaged in generosity, The learned observe discipline. With discipline, one will know what is proper And be liberated through insight.
出苦之要道，一切佛所讚，勇健者知已，則常行布施。
4.C. -2815 “ ‘The path of deliverance from suffering Is praised by the able ones, supreme beings. Following that path with stable diligence, [F.98.a] One should always delight in generosity.
不布施生天，天中受樂少，施故生人中，從生受富樂。
4.C. -2816 “ ‘Without generosity, even the gods Will be considered gods of lesser enjoyments. When humans engage in generosity, They become destined for happiness.
若生在畜生，亦常受樂果，一切布施樂，是智者所說。
4.C. -2817 “ ‘Because all the effects of generosity Are retained by the mind, Even if one is born as an animal, One will still possess the fortune of happiness.
若在餓鬼中，彼亦有飲食，以本少施故，則得如是果。cf. Dhs.22.29
4.C. -2818 “ ‘All such happiness that arises from generosity Has been taught by the learned. Even as a starving spirit in their world, One will obtain food.
若生地獄中，飢渴不能燒，一切以施故，如是皆得果。
4.C. -2819 “ ‘This is therefore like the fruits Of trees that have no thorns. By generosity, beings in the hells Will not be burned by intense starvation and thirst.
4.C. -2820 “ ‘Such are the fruits Of the practice of generosity.
生泥道中者，是眾生自業，布施得安樂，如見於父母。cf. Dhs.22.47
4.C. - 2821“ ‘For beings who sink into the mud of the world Due to their own actions, Generosity will bring a stream of happiness,, And they will be revered as fathers and mothers.
如是住施地，常行於布施，恒樂施持戒，得脫諸惡處。cf. Dhs.22.48
4.C. -2822 “ ‘Thus, in all situations One should always delight in giving. Those delighting in generosity and discipline Will always stay clear of the hells.’
牟修樓陀夜摩天王如是已示放逸天眾，天眾知已，一切現見住戒果報，攝取持戒。
4.C. -2823 “With these words, Musulundha teaches the gods who live in carelessness. Once they understand this, the gods develop faith and comprehend the results of generosity and discipline. This is also an occasion that humbles the gods, for it is a wondrous pleasure to receive this explanation of 410 karmic actions.
又彼天眾復有羞慚，所謂業故，現前羞恥，見食故羞。園林蓮花處處遊行，多天女眾而為圍遶，種種樂音，在於天中、地上而行，心樂境界五欲之樂，第一勝樂不可譬喻，成就樂事。
4.C. -2824 “As the gods roam around the forests, parks, ponds, springs, and lotus groves, they are accompanied by a great number of ladies who play a variety of drums and instruments. Moving through the forests in this way, they remain attached to the many different objects, and thus they carry on, enjoying supreme and vast pleasures that are beyond compare.
如是轉行飲食地處，次第往到種種莊嚴端正天女。如是天女之所圍繞，彼天歌舞五樂音聲遊戲受樂。彼天耳識不知厭足，境界可愛，是故受樂不可厭足。
Traveling in this way, they amble through places filled with food and drink. [F.98.b]Goddesses who wear amazing ornaments and raiment travel with them — wearing the most beautiful of such jewelry and costumes, they delight the gods. The goddesses always attend to the gods as they dance, laugh, flirt, sing, and play music of the five types of instruments in melodious, rhythmic, and harmonious ways. In this way, the ear consciousnesses of the gods remains insatiable.
又復彼天見種種色皆悉可愛，端嚴殊妙，如意念色，見則生樂。種種光明、種種異色、種種形相，或在遠住或在近住、或中間住，彼天見已，有如是念：彼遠住色，可前近來。隨心念時，彼可愛色即來在近。或中住色，如意念來。若念近者，近者則來；若念中者，中者則來；若念遠者，遠者則來。業果勝故，如是隨意。以彼業因有下中上，天報如是有下中上。
4.C. -2825 “As the objects of their craving pull them along, these helpless beings are never satisfied. Hence, when the gods look at the many different sights, their minds will be overcome by the many lovely and enjoyable images that constantly change according to their wishes. This wealth of shining and colorful objects is everywhere, both near and far. However, whenever a god thinks, “I would like to be near those things over there,” the delightful forms will immediately be present before him. Also, the ambrosias of the gods transform according to their wishes. If they want them to be near, they will come close, and if they want them at a distance, they will move away. These karmic effects occur in unique ways based on their causes, which may be either inferior, intermediate, or supreme.
如是彼天愛毒所齧，不知厭足，如火得薪，無有足時。愛心之者，則於境界不可厭足，如是天中無量種樂皆不可足。又復天眾鼻識嗅香有無量種，謂園林中天妙花香。
4.C. -2826 “Looking at the poisonous sights of the snake of craving, the gods are never satisfied. As when fuel is added to a fire, the delightful objects make the craving gods rage on endlessly. [F.99.a] The gods remain insatiable in many ways. They also direct their olfactory consciouses toward the many aromas, and thus they will perceive numerous fragrances from the flowers in the forests and parks.
又復彼花樹枝中生，枝垂至地，有種種色、種種形相，種種分分雜雜異異，一切時花同時開敷。彼如是花，天女取之，送與天子令得嗅之，或為風吹香至天子，天子嗅之，嗅已欲發，則受欲樂。
The flowers grow on vines, shrubs, trees, and across the landscape, displaying many marvelous colors, shapes, and designs. Whenever a certain type of flower is in bloom, goddesses will come to enjoy its fragrance. Certain flower scents are also carried by the breeze. In this way, the gods all experience perfect sense pleasures in the form of fragrance.
又復天身，如是天中莊嚴殊妙，與天相應。頭上莊嚴寶瓔珞等，隨天意念，一切出生。種種衣服有種種香，無縷天衣其量相應。彼天如是生愛心故，不知厭足。又復彼天若心意念，以自業故，一切所須具足皆得，則有第一可愛飲食。
4.C. -2827 “When they have enjoyed the fragrances, they may want to wear heavenly ornaments such as earrings and bracelets, and as soon as that wish arises, the adornments will manifest immediately. The gods also wear many kinds of colorful and fragrant unwoven garments of the most perfect design and fit, and this again becomes a source of their insatiable craving. All the objects that their minds perceive manifest at a level of perfection that accords with their individual karmic actions.
天上地中有須陀食。以本施時有下中上，須陀亦爾有下中上。又復具有種種天飲有下中上。業如是故，自業如印。猶如人中，人身長短隨日所在，影亦如是長短似身。
4.C. -2828 “With supreme joy, the gods visit lands of food and drink where they will partake of ambrosia. All such edibles again manifest corresponding to their individual acts of generosity, which may be either lesser, intermediate, or supreme. As the result of the imprint of their individual seals of karmic action, their beverages likewise turn out in ways that are lesser, intermediate, or supreme. [F.99.b] This can be likened to the way the size of a person’s shadow appears in exact accord with the dimensions of that person’s body when exposed to the sun.
如是如是，彼天本於人中之時，作如是業，如是食生。彼食食時，天女現前，則生羞恥。如是天中見勝天女，大生苦惱。
In that way, the kinds of food that the gods experience conform to the types of actions they previously performed. Hence, when the gods feast together, some of them will feel tremendous shame. Also, when the gods move, those who fall behind will suffer in the extreme. In particular, the pain that an embarrassed god may feel before a throng of goddesses has no parallel anywhere throughout the realms of existence.
如是有中，一切無常，無有一樂不破壞者，現見一切有為皆爾，如是應知。又復彼天本善業盡，退時生苦。若放逸天樂天欲樂退時，愛離膩潤盡時，欲向餘道，則有相現。以欲退故，身心大苦，若大苦生。彼苦如是不可譬喻。
4.C. -2829 “Such teachings that lead to happiness free from deception reveal how the gods are forced to proceed elsewhere within the entirety of cyclic existence. Moreover, when life comes to an end for the gods, as their previous positive actions become exhausted, they suffer as they are faced with death and transmigration. When one among those careless gods, who are constantly attached to pleasures, dies and transmigrates, he will lose all that is desirable, attractive, and delightful, because at that point his life runs out like a butter lamp that is out of fuel. The signs of his future realm will then manifest, and as he suffers the pain of death and transmigration, the god’s body and mind will be overcome by a torment for which there is hardly any example.
毘婆尸佛當爾之時，而說偈言：
種種放逸樂，為境界所誑，食欲盡退時，無與同伴者。cf. Dhs.7.142
4.C. -2830 “At this point Musulundha will cite these verses of the Blessed One: 411 “ ‘None of the many pleasures of the careless, Who are fooled by objects, Will remain with them Once their lives end and they die.
天前放逸行，不行布施等，於後死退時，悔熱自燒心。cf. Dhs.22.31
4.C. -2831 “ ‘Those who were careless and failed to practice Generosity and the like Will feel their minds tormented When the time of death arrives. [F.100.a]
初中後等時，心常作利益，利益常調者，死時不怯怖。cf. Dhs.5.171
4.C. -2832 “ ‘Throughout the beginning, middle, and end, Train your minds in what is good. Practice well and train constantly, And you shall not be daunted at the time of death.
有生必有死，亦有愛別離，愚者不思惟，為境界所誑。cf. Dhs.5.172
4.C. -2833 “ ‘Death is certain to come, And all that one cherishes will be lost. Still, devastated by objects, Childish beings do not act.
死次第念念，境界破壞天，來至天不覺，以欲著意故。cf. Dhs.7.143-151
4.C. -2834 “ ‘Although they eventually will understand, They do not comprehend it now. The gods are brought down by objects,And their minds remain attached to their pleasures.
若天能知此，生愛別離苦，乃至須臾間，於欲心不住。
4.C. -2835 “ ‘Wherever they may be born, The gods will suffer the loss of what they had. Their minds are unable to remain With any of that for even a moment.
欲無常可畏，常作不利益，如是愚癡者，而猶近於欲。
4.C. - 2836 “ ‘Their impermanent and perishable pleasures Keep them permanently enslaved, And yet bewildered, infantile beings Keep chasing after pleasures.
癡天常如是，為欲火所燒，既被欲燒已，習欲不休息。
4.C. - 2837 “ ‘Burning forever with the fire of desire, The gods remain bewildered. Although they get burned, They continue to value their pleasures.
若思念真諦，不喜樂境界；若喜樂欲者，是則常啼哭。
4.C. -2838 “ ‘The gods pursue the cause of suffering: Those objects that are unworthy of attachment. Those who approve of this situation Remain always mired in suffering.
此一切三界，轉行猶如輪，一切業羂縛，天不見其實。
4.C. - 2839“ ‘These three realms of existence Spin like the rim of a water wheel. Yet, caught in the snare of karmic action, The gods do not see that.
於種種道中，處處數生死，眾生為愛迷，常受諸苦惱。
4.C. -2840 “ ‘Born and dying, They take such births, again and again. Sentient beings who delight in dullness Are destined for lasting suffering.
欲如電火輪，暫住不可得，如夢乾闥婆，眾生虛妄取。
4.C. - 2841 “ ‘Pleasures are compared To lightning and a water wheel’s rim. They resemble dreams and cities of gandharvas And are utterly terrifying.
欲如如是等，畏欲復勝是，無常苦空中，勿生我所心。
4.C. -2842 “ ‘Possessing such characteristics, Pleasures are particularly destructible. Since they are impermanent, painful, and empty, Do not think of them as your own.
此之老死輪，極惡叵調伏，譬無救眾生，無眼不覺知。
4.C. -2843 “ ‘This wheel of aging and death Is terrible and unbearable — Everyone is certain to fall,Yet no one has the eyes to see that.
牟尼說五根，空而無自體，多有無常苦，自體是病處。
4.C. - 2844 “ ‘The supremely able ones teach That sense pleasures are empty of essence. By nature, the household of desire Is impermanent and full of pain.
如是見知已，則應捨離欲；彼寂靜智慧，則近涅槃住。cf. Dhs.7.151
4.C. - 2845 “ ‘Those who understand that pleasures are like that Remain free from attachment to pleasures. [F.100.b] They will go beyond to constant peace And rest in the goal of suffering’s transcendence.
彼欲退天者，根心皆動亂，爾時苦受生，不可得譬喻。cf. Dhs.7.174-178
4.C. - 2846 “ ‘At the time of death and transmigration, The disturbed minds of the gods Undergo a suffering that can hardly be described, And for which there is no example.
如是受大樂，如是愛憎心，彼天欲退時，如是受大苦。
4.C. -2847 “ ‘Just as their exhilarated minds Were overcome by craving, So they will suffer unbearable pain At the time of death and transmigration.
4.C. - 2848 “ ‘They did not engage in wholesome actions, Nor did they not understand the nature of karmic actions. As great suffering arises, They will be scorched by fire.
諸有死未來，諸有離八難，皆應作利益，此道能得樂。
4.C. -2849 “ ‘For as long as you are alive, You have perfect leisure and resources. So, during that time, you should understand what is good for you. On such paths you will find happiness.
天中地處退，人地中死亡，何人如是知，不厭離生死。
4.C. -2850 “ ‘Having understood that gods die and transmigrate, And that humans are also subject to death, Who would want to live In such wretched existences?’
如是天中業盡退時，業繩繫縛，牽令使退，將向餘處，生大怖畏。是故有天同如畜生。若天心樂境界樂行，非自利益。是故天眾勿放逸行，莫於後時，心生悔熱。
4.C. -2851 “When the gods are shown how they will die and transmigrate and how they will be subsequently pulled down by the ropes of karmic actions, they are stricken with great terror. Therefore, gods are like animals —hankering after objects, they fail to do what is in their best interest. Therefore, do not be careless. Do not make yourselves have regrets in the future!
夜摩天王牟修樓陀如是為彼山樹具足地處行天，毘婆尸佛所作佛塔。見彼塔已，調伏天眾，為作利益，示欲過患。為顛倒天四顛倒者說於正法，死未來間，則示其死與其怖畏。彼死畏處，無量苦處，示平等道，以寂靜心作他利益，調伏天眾。
4.C. -2852 “When Musulundha in this way has introduced the gods of Moving in Gatherings to the stūpa created by Vipaśyin, he will offer praise to the stūpa. He will connect these gods to the definitive good, tell them about the flaws of their pleasures, teach them the four despicable errors, and show them their future deaths, thus instilling fear in them. Therefore, since he shows them the path that leads away from terrifying death and the jungle of numerous sufferings, he inspires the gods to attain gratifying happiness.”
於六經中毘婆尸佛所作經文，第二已竟。
4.C. -2853 This completes the discourse of Vipaśyin, the second among the six discourses. [F.101.a] [B49]
又彼天主牟修樓陀夜摩天王共彼天眾山樹具足地處來者，有修心者、不修心者，皆攝取之。精勤修習利益他行，除其放逸，諦見業果，令心柔軟；心柔軟故，生大信心；信心生已，示其欲過。
· · · The Stūpa of the Buddha Krakucchanda · · ·
4.C. -2854 “In this way, Musulundha guides the gods in the realm of Moving in Gatherings. He guides those who have trained their minds, trained their intellects, and trained their mindstreams. He endeavors to help and provide for others. Wishing to eliminate the carelessness of the gods, he causes them to understand and reflect on the nature of actions and their effects. He engenders sincere faith in them so that they connect with the highest good.
示欲過已，說命無常；說無常已，說生死苦。彼天聞已，心則柔軟，心柔軟故，天王告言：汝等天眾一切皆看此大佛塔迦迦村陀如來之塔，應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，妙寶佛塔光明遍滿，金珠拘欄如穿虛空，高出於上，一切皆見甚可愛樂，第一清淨，一切天眾見者心樂。
4.C. -2855 “Having shown them the flaws of pleasures, imparted an understanding of life’s impermanence, and addressed the misery of cyclic existence, Musulundha will then continue: ‘Gods, behold this third stūpa. This is the stūpa of the great sage Krakucchanda —a worthy one, a perfect buddha, someone learned and virtuous, an unsurpassed being, a charioteer who guides others, and a teacher. This stūpa is studded with precious stones and draped with glittering garlands, and it has three golden and bejeweled terraces. It is very lofty and reaches into the sky. Enrapturing everyone, it outshines everything else in the Heaven Free from Strife. As a site of the highest peace and joy, it softens everyone’s being.
此諸天中，高出如幢，堅牢不動，猶如禪住，種種善寶光明勝妙，如正法說，第一可愛。天如是見。汝等天眾共我相隨，往彼塔所供養禮拜，或以香塗散花供養。此大仙塔有何希有？今共往看。若我利益，乃至涅槃，或身或命皆得安樂。何以故？如來世尊雖少說法，則能利益安樂眾生。一切眾生必得利益，則無有疑。我等今者為自利益，皆共往去。
For all the gods in this heaven, it is a victory banner, the most essential place, and an abode of concentration. Glowing with many priceless virtues, it shines with a precious bright light and thus reveals the teachings of the Dharma. It is a sight of supreme and vast joy. Let us wash and worship this stūpa. Let us worship it with sandalwood, [F.101.b] flowers, incense, and the like, and then gradually approach it to see more of it. What does the great sage convey by means of this great wonder? He shows us the definitive good, that which is perfect, beneficial, and delightful. A blessed one never does anything that is not beneficial and a source of happiness for sentient beings. The blessed ones never go anywhere for their own personal benefit.’
爾時，天眾既聞天王如是語已，心皆清淨，信天王語，白天王言：我等皆去供養禮拜，為自利益，為自安樂。
4.C. -2856 “Keeping in mind the words of their lord, the gods are in a virtuous state of mind, and thus they will reply, ‘We shall be there to worship. We shall come along so that we may be accepted and so that we may receive the benefits.’
爾時，如是山樹具足地處諸天，天王在前，天眾在後，向世尊塔，皆共往到。到已則見迦迦村陀如來之塔，生敬重心禮拜供養，周匝旋遶。
4.C. -2857 “Hence, headed by the divine ruler Musulundha, the gods in the realm of Moving in Gatherings will approach the stūpa of that blessed supreme sage. Before the stūpa of the blessed Krakucchanda, they will respectfully prostrate and make circumambulations to the right.
爾時塔中眾寶光明，形日光明如螢火虫。彼寶光明勝妙如是。彼佛塔中見垂寶板，第一光明，板有經字，是天神通之所為作，是故不失、不破不壞、不可拭滅。何故不失？迦迦村陀牟尼如來以為利益諸天人故，說此經典，於天人中如是說法。
At that point, the glittering light of the stūpa’s jewels becomes so bright that it makes the light of the sun resemble that of a firefly. The light projects the inscriptions on the stūpa’s golden interior into the sky, where the words of the discourse will appear in glittering letters. Miraculously, the letters do not fade, and in this way the teaching is revealed for the benefit of gods and humans. The Dharma teaching, which is given to gods and humans by the able one, the blessed Krakucchanda, is as follows: [F.102.a]
何以故？天中乃是人之善道，人中乃是天之善道。天退之時，悕人善道；人死之時，悕天善道。如是天、人迭為善道，天之與人迭相愛樂。
4.C. -2858 “ ‘Causes make the gods take birth from the realms of the six classes of beings, they make humans die and transmigrate from the human realms, and they make gods die and transmigrate from their divine realms. In this way, the six classes of beings are mutually dependent.
持戒不壞則生天中。持五戒者，則有二種。彼持戒者，以愚癡故，生而不熟。唯癡者作，雖癡而信，以心信故，信於佛等，修行身善、口善、意善，非是邪見。乃至命盡，信業果報，依法得物以自存活，不惱他人，敬重父母、供養父母，親近沙門、若婆羅門，恒聞正法。如是癡人，唯信相應。彼雖癡鈍，具足修行身口意等相應善業，自性如是。
4.C. -2859 “ ‘Gods and humans are born in the higher realms by virtue of discipline — that is a non deceptive fact. Moreover, such discipline is twofold —in some cases, it is preceded by vows, and in others by freedom. In the case of so- called meaningful discipline, one is inspired to engage only in what is meaningful. With an inspired mind one develops faith in the buddhas, and so forth. One engages in wholesome actions of body, speech, and mind and does not develop wrong views. For as long as one is alive, one maintains faith in karmic actions and their results. One enjoys the riches of the Dharma by means of the Dharma and does not cause others to suffer. One has respect for one’s parents. One will stay close to mendicants and brahmins. One will be inclined to listen to the sacred Dharma, observe agreeable conduct, and have an inquisitive nature. Thus, one develops inspired faith in ways that are meaningful in all regards. One engages in all manner of meaningful activity, which is to say that one engages in wholesome actions of body and mind.
不受禁戒。如是之人身壞命終生於善道天世界處，終心善故，得生天中。若得生於夜摩天處，劣於餘天身色形服及莊嚴具，諸天女眾、若行、若食一切皆劣，則生羞慚。光明亦少，一切欲事具足皆劣。
4.C. -2860 “ ‘Even if one is not a vow holder, one will, upon the disintegration of one’s body, ascend to the joyous higher realms. Because of the virtuous nature of one’s mental experience, one will then be born among the gods in the Heaven Free from Strife. However, compared to the other gods, one will obtain inferior ornamentations, female companions, bodies, abodes, and food. One will therefore feel embarrassed when partaking of food. [F.102.b] One’s radiance will also be far inferior, as will one’s enjoyments.
彼無智故，不知取戒，於有戒天有智慧者、知取戒者，則為減劣。又彼癡故，不知取戒而修戒行，於佛等中生清淨信，乃至不能取一日戒，身行善行、口行善行、意行善行，身口意中不能具足一切修行。身善行者，謂不殺生及不邪行，不行偷盜，此是不能一切修行。
4.C. -2861 “ ‘Meaningful discipline is an effect of having perfected discipline, and it is a higher form of discipline than that of the gods who maintain the discipline associated with vows. Those who engage in meaningful discipline will have faith in the buddhas, and so forth, yet without observing vows for even a single day. They will also engage in positive actions of body and speech, although not comprehensively. That is to say, their conduct is not comprehensive because, although they give up killing and sexual misconduct, they do not relinquish stealing. Their practice of positive actions is therefore not comprehensive.
口行善行，唯不妄語，口之餘垢，一切不避。如是唯行一分善行，不能具足一切善行。若意善行，唯信命盡或有餘業，或時唯信。生夜摩天於次前者，轉更劣減，於餘修行受戒、持戒具足之天，形量身色、勝莊嚴具、若食若行、若天女眾、壽命長短、聲觸色香一切皆劣。自見劣故，極生羞恥，慚於餘天受持戒者。
4.C. -2862 “ ‘Their practice of positive verbal actions may also be incomplete, such that they only give up lying without relinquishing all the stains of speech. Such people only practice one feature of meaningful conduct. If such individuals develop faith on the verge of death, and if there are conducive conditions in the form of positive actions to be experienced in other lives, they may take birth among the gods in the Heaven Free from Strife. There, they will not be among the most inferior gods, but instead stand before gods who in the past engaged comprehensively in meaningful conduct. Such gods will thus be overwhelmed by those gods’ superior size, complexions, form, attire, ornaments, food, activities, desirable females, and surrounding environments. The perception of such special sounds, textures, tastes, forms, and smells will make them feel inferior and ashamed.
復有愚癡不知取戒、持戒相應。唯心正見，得聞佛法，敬信三寶佛、法、眾僧，乃至不取一日之戒。聞持戒來或於知識教示聞來，或於所畏生忌難故，不作偷盜。次第聞來，若聞佛說：以餘業故，貧窮而生。如是之人畏現在世、畏未來世，故不偷盜。
4.C. -2863 “ ‘There are also some adherents to meaningful discipline [F.103.a] who have the authentic view, an affinity for learning, a propensity for respecting the buddhas, and so forth. Such people may not hold even a single vow. Still, fearful of engaging in corrupt discipline, they refrain from stealing. They will have heard the buddhas’ teaching that poverty follows as a concordant effect of stealing, or that such acts lead to birth in the hells. 412 Hence, although they may have a craving for something, factors such as fear make them refrain from stealing.
口中不說破壞之語，不迭相破，於破壞者令使和合，愛善業故。或時傳聞佛所說語：彼破壞語餘業緣故，親舊知識、妻子奴婢一切破壞。以是業因，身壞命終墮於惡道，生地獄中。如是之人二種因緣故不兩舌。
Such people do not engage in the verbal act of divisive talk either. They do not engage in such activities among themselves, nor do they create divisions among eminent beings. They complete their tasks, are wary of bad character, and listen to the teachings of buddhas and others. They have heard the teachings of the buddhas and others that explain how the effects that accord with divisive talk are such that one will experience discord with one’s friends, servants, and spouse. They have likewise heard that upon the disintegration of one’s body, such acts will cause one to fall into the lower realms and be born in hell. Hence, for those two reasons, they refrain from divisive talk.
彼人以是業因緣故，身壞命終，心有信故、或餘業故或生業故、信福田故，生夜摩天。量色形相一切劣減，天女眾劣，若處處行、飲食等劣，聲觸亦劣，味色香命一切皆劣，光明亦劣。於他天所，則生羞恥。
4.C. -2864 “ ‘When the bodies of such people disintegrate, it may happen that the power of their final state of mind, or the force of their positive actions to be experienced in other lives, leads them to take birth among the gods in the Heaven Free from Strife, even if they are not inspired by that realm. In such an event, their sizes, hues, shapes, environments, and food will all be of inferior quality. The sounds, textures, forms, tastes, and smells that they experience will also be inferior, and they will feel great embarrassment in front of other gods.
如是放逸，不取戒故，如是三種，各生天中而有優劣。唯信佛故，或如是思——功德勝故，或時本性如是勝故，或以心體柔軟勝故，或正見勝、深心信勝，不諂不曲、不熱惱他如是勝故；供養父母，生敬重心如是勝故，或願勝故。
4.C. -2865 “ ‘Corresponding to the quality of their commitment to meaningful discipline, they may take birth among the gods in three different ways. [F.103.b] There will be differences in terms of how consummate their faith in the buddhas and so forth may be, or what special qualities their minds may possess, how gentle their minds may be, how devoted to the authentic view they may be, what form their wishes may take, how respectful to their parents they may be, how much teaching they may have received, how great their qualities may be, or what the characteristics of their aspirations are.
彼人如是如業之心，恒常相續，於福田中深心勢力，意思功德有下中上。如是勝業，上生天中，業相似果決定受得，終不虛妄。不疑不得，如是定得。何況取戒，乃至涅槃，決定必得，終無虛妄。
It is due to such differences in their minds, and the way they become inspired by the objects of their faith, that the qualities of their minds are inferior, intermediate, or superior. Therefore, they also take birth in three corresponding ways. These results are unfailingly achieved through meaningful discipline, and they accord with their causal actions. There is, therefore, no need to mention that birth in the Heaven Free from Strife may also be achieved by taking vows and thus becoming destined for the transcendence of suffering.
幾種取戒？略而言之，四眾眷屬，四種受戒，彼皆攝果。何等為四？所謂比丘、諸比丘尼、諸優婆塞、諸優婆夷，四眾受戒。彼如是人，可有幾種別別受戒？
4.C. -2866 “ ‘How many types of discipline associated with vows are there? In short, there are four types of vows, namely, those of a monk, a nun, a male lay practitioner, and a female lay practitioner. In other words, there are the vows of the fourfold retinue. What are their vows, how many are there, and how do they differ?
彼優婆塞略有四種，何等四種？一、一分行；二、半分行；三、數數行；四、一切行。一分行者，唯持一戒。半分行者，謂取三戒，行於三戒。數數行者，不常受戒。一切行者，受持五戒。
· · · · The Male Lay Practitioner · · · ·
4.C. -2867 “ ‘Stated concisely, there are four types of male lay practitioner. What are they? Those who act partially, those who act thoroughly, those who act comprehensively, and those who adopt a single vow among the bases of training. Acting thoroughly is when one has taken vows with respect to the bases of training and acts accordingly, or for the most part acts accordingly, thus upholding the bases of training correctly. Acting comprehensively is when one upholds all the five bases of training.
又復更有四種持戒，何等為四？一、希持戒；二、半持戒；三、悔持戒；四、合持戒。彼優婆塞於學句海次第漸取，初取三歸作優婆塞。彼人修心，復於久時善觀察已，取一學句，於彼學句堅持不缺、不穿、不孔。
4.C. -2868 “ ‘There is also another set of four: [F.104.a] engaging with the bases of training sequentially, engaging free from any flaw, engaging with remorse, and engaging in a way that is flawed in all respects. A lay practitioner who engages with the bases of training sequentially is someone who journeys through the ocean of the bases of training one at a time. First, such a person becomes a lay practitioner who goes for refuge in the Three Jewels. Later, he develops fine qualities, having cultivated them sequentially. In this manner, he may adhere to a single basis for training in ways that are undamaged, uninterrupted, or free from defilement.
何者不缺？何者不穿？何者不孔？彼不缺者，乃至命盡，受持不捨，不起一念破戒之心，於他作者，心不隨喜，遮他人作或令他人安住法中，故名不缺。
4.C. -2869 “ ‘What is meant by undamaged, uninterrupted, or free from defilement? Undamaged observance implies that one follows the training for as long as one is alive and does not even mentally transgress one’s vow. If others do so, one will not condone it but instead try to stop them and establish them in Dharma. That is what is known as undamaged observance.
彼不穿者，如彼所受一學句戒，乃於後時捨彼學句，次於後時復更攝取，數捨數取，如是名穿。彼人如是學句不穿，離如是持。
4.C. -2870 “ ‘What then is uninterrupted observance? Here one might in some cases let go of the bases of training but will subsequently take them up again, such that whenever they are relinquished, they will again be resumed. That is what is meant by uninterrupted observance. One avoids interruption by way of resumption.
何者不孔？云何為孔？於此學句，初清淨心，知識邊取。取已後時，其心則悔，不能護持，心生疑惑。彼疑牽心，心濁而行，非多思行。彼人後時悔火所燒，如是燒已，則捨學句；如是捨已，更不復取，此名為孔。若人不作如是住者，則名不孔。
4.C. -2871 “ ‘What is observance free from defilement, and how is defilement to be understood here? It may be the case that one initially embraces the bases of training in a very pure state of mind before a spiritual friend but then later develops regret and fails to observe the vows. As the river of thought carries one away, one is troubled and loses mental strength. Later, one feels the burning fire of regret. That burning will make one give up the training, and, once abandoned, it will not be resumed. That is what is meant by defilement. [F.104.b] Defilement makes one fail to adhere to the bases of training.
又彼希行優婆塞者，住於缺、穿、孔學句戒。云何為缺？此心不滅、不破不壞，善心生已，則取學句，如芭蕉葉、如電相似。如是動心歡喜取戒，信心敬重，後時復聞外道法已，心則生悔，癡垢濁心，是故捨戒。復於後時，聞正法已，還復攝取，此名為缺。
4.C. -2872 “ ‘Again, a layperson who engages with the bases of training sequentially may do so in ways that are undamaged, unbroken, or free from defilement. What does undamaged refer to? Although the mind has become free from stains and is virtuous, it may relapse into unwholesomeness. A mind that is impressive like the leaves of a plantain tree or a flash of lightning may be virtuous and observe the vows with purity and respect. However, subsequent exposure to non-Buddhist learning may cause regret and, as the mind becomes disturbed thereby, the bases of training may be abandoned. Later, hearing the sacred Dharma once again can cause one to resume the training. This would be an instance of damage.
又復缺者，此優婆塞疑於學句，如是持戒，有供養天，憶念正法，作如是心：我於今者，為於佛語而得清淨，為於天所而得恩力？如是心故，二皆供養。如是疑心，依法持戒，此名為穿。
4.C. -2873 “ ‘When would training be broken? If a lay practitioner observes the vows insincerely, he may begin to worship deities and then ask himself, “I wonder whether the Dharma taught by the buddhas will make me happy, or whether perhaps the words of the gods shall take me to heaven.” When the Dharma is practiced with such doubts in mind, one’s practice is classified as broken.
又復孔者，內心有孔，外則善行，為他見故、為供養故，受持學句，此名為孔。智者如是，一切皆捨。
4.C. -2874 “ ‘What does defilement refer to? It refers to when one is empty inside but nevertheless eagerly pretends before others to have a virtuous mind. Also, although one is rotten on the inside, one still adheres to the bases of training for the sake of winning others’ confidence. Such a person is empty inside. Lay practitioners who engage with the bases of training sequentially give up such defilement.
希持戒行優婆塞者，云何名為希持戒行優婆塞耶？此優婆塞取一學句，於多時中爾乃復取餘之學句，如是次第，非是一時，不生一心、不從一師，如是久時希取學句。此則名為希行學句優婆塞也。
4.C. -2875 “ ‘A lay practitioner whose practice is unstable may take up one of the bases of training but then later see his practice interrupted. As he reflects on the situation, he may instead pursue another basis for training. In this manner, in a sequential process and by means of sporadic intentions, he will receive the bases of training in an unstable manner from several spiritual teachers. [F.105.a] This refers to a layperson who engages with the bases of training sequentially.
又復第二半優婆塞。半半取行或取二已，然後取三；或取三已，然後取二；或於後時爾乃取三；或於久時方乃取二。此名半行。於半半中，下增而行，增下而行。何以故？半半學句并合而取。如是合行而受持者，此名第二半半合行優婆塞也。
4.C. -2876 “ ‘There is also a second kind of lay practitioner known as the half-damaged. What is meant by half-damaged? Such a person does not follow the bases of training at the same time, but first assumes two and then later, after an interruption, the other three. He may also first take up three and then later assume two. That is known as half-damaged, in reference to the subsequent damage to the bases of training. Such a person follows a half-damaged set. Practicing a half-damaged set, he is known as a lay practitioner who is half-damaged.
云何第三悔優婆塞？前不取戒，唯癡心故，但於佛等生深信心。彼優婆塞，或比丘所聞持戒果，功德無量，乃至涅槃。既得聞已，悔火燒心，方生敬重，乃至命盡持戒不捨。此名第三悔優婆塞。
4.C. -2877 “ ‘A third kind of lay practitioner adheres to the bases of training with regret. Such a person does not take up the bases of training to begin with but engages instead in meaningful conduct exclusively out of faith in the buddhas, and so forth. If at some point such a person learns from the monks that reaching the transcendence of suffering is an effect of observing vows, that knowledge may bring him searing pangs of regret. He may then assume the bases of training and adhere to them for as long as he is alive. That is a lay practitioner with regret.
又復第四合優婆塞。彼持戒行一切具足。云何名為合持戒行優婆塞耶？此優婆塞聞正法已，則得正法。句句處處於經經中十二因緣，十二因緣以知如是十二因法，心中生念，如是信已，唯以舌根一切持戒，攝取滿足。於一時中攝取五戒，堅持不缺、不穿、不孔，乃至命盡，常如是持。
4.C. -2878 “ ‘There is also a fourth kind of lay practitioner, known as one who practices the complete set. What is understood by practicing the complete set? Such people receive the teachings of the sacred Dharma and, based on the various statements, expressions, and discourses that they receive, realize how phenomena are dependently originated. They settle on that understanding, develop faith, tame their faculties, and adhere to all the vows. At that time, such people adhere to the complete set of the five bases of training. [F.105.b] They adhere to them well, observing them for as long as they are alive and in a way that is free from damage, interruption, or defilement.
四優婆塞，如前所說。又下、中、上如是次第一切中勝，具持五戒，於一切中最下劣者，謂希持戒。最下持戒優婆塞者，唯一念中攝取持戒，天則不及，天魔王等悉皆不及。何以故？涅槃城法能攝取故。此一切天於涅槃城不悕不求。
4.C. -2879 “ ‘The former and latter sets of four lay practitioners can be further divided in terms of inferiority, mediocrity, and superiority. The superior lay practitioners that were mentioned before are the same as those who practice the complete set, while those who observe less than all are the same as those who practice sequentially. Lay practitioners who practice less than the complete set possess unfathomable qualities, even if their observance of vows lasts for just one moment. No deity, māra, or god can compare to them. Why? Because their nature consists in the transcendence of suffering, whereas no god progresses toward the city of the transcendence of suffering.
彼地夜叉見持戒者，供養禮拜。虛空夜叉如是見已，供養禮拜。以如是人隨順法行，能報恩故、能調順故。如是夜叉或向天說，如是之人得現世果，若王大臣或土田主而供養之，或施財物，隨後行天，神通增長，有大勢力。諸非法行惡夜叉等不能惱亂、不能破壞。隨心所須，種種意念皆得具足，稱情受樂，諸所作業皆悉成就，不多病患，面色清淨，睡眠安隱，覺時喜樂。妻子奴婢及餘客等，攝取不離。身壞命終生於善道，在彼天中量色形相一切皆勝。
4.C. -2880 “ ‘The terrestrial yakṣas worship and honor people who have taken vows whenever they see them. The celestial yakṣas worship and honor them whenever they see them. With concern for the Dharma, they accompany them and serve them. They also keep the gods informed. As for effects experienced in the present life, the rulers of the land, kings and royal ministers, will offer them worship and wealth. The gods will remain close to them, and enable them to perform magical feats and develop great powers. Yakṣas that are averse to the Dharma cannot cause them any harm. 413 If any of them have a lot of worries, they will find relief. Such people also succeed in their activities without any hardship. [F.106.a] They will not suffer terribly from disease. Their countenances will be clear and bright. They will fall asleep and wake up happily. They will be on good terms with their children, male and female servants, employees, and temporary workers. Upon the disintegration of their bodies, they will go to the joyous higher realms and be born in a world of gods. When born as gods, their size, appearance, and form will correspond with the way they observed their vows.
持戒勝故，如是勝生。如是業力，以持戒故，得是大果。本人中時所集善業，夜摩天中放逸行故，一切皆盡。眾生之心業網縛故。復於後時，墮於地獄、餓鬼、畜生。是故皆應勤行精進，乃至未得聖印以來，如是精進。若心自在放逸而行，彼天退時心則生悔，墮於地獄、餓鬼、畜生，善業盡故。是以應當捨離放逸。
4.C. -2881 “ ‘In this way, such people experience magnificent effects that are due to their previous actions. Still, although they have produced such virtues, those who become careless will eventually bring their virtues to exhaustion in the Heaven Free from Strife. With their minds caught in the web of karmic actions, such beings will later, by the force of their karma, be born among hell beings, starving spirits, or animals. Therefore, one must reflect on this until one has permanently adopted the ways of the noble ones. Gods whose minds have made them live carelessly will experience intense regrets at the time of death and transmigration. As their virtuous actions are finally depleted, they must depart for the realms of hell, starving spirits, or animals. Therefore, without any delay, make sure to stay free of carelessness!
如是第四善優婆塞得現生樂，若能次第不斷精進，則到涅槃。如是一種，是優婆塞，佛之眷屬。
4.C. -2882 “ ‘The four types of suffering make lay practitioners develop weariness with respect to the present life. Then, as they joyfully engage in the proper tasks, they will reach the goal of suffering’s transcendence. Among the fourfold retinue of the buddhas, this was the description of the retinue of male lay practitioners.
次復云何是優婆夷，佛之眷屬？凡有幾種佛優婆夷？優婆夷者則有四種：一是有信；二是種姓隨順次第；三、調伏行；四、近住行。
· · · · The Female Lay Practitioner · · · ·
4.C. - 2883 “ ‘What, then, is the retinue of female lay practitioners, and how many kinds are there in that retinue? The buddhas’ female lay practitioners are of the following four kinds: the faithful, those born into the family, the contented,and the cohabiting.
言有信者，彼優婆夷種姓熏心，其心柔軟，善修其心。彼優婆夷少聞佛語，聞已能知，知已得味，味已則入，謂入法律。彼優婆夷住善心已，然後受戒。婦女之心不能拘執，聞外道語，心則不受，不捨佛法，乃至不與外道共語。唯於佛等生清淨心，具受五戒。此名有信優婆夷也。
4.C. - “ ‘Who are faithful female lay practitioners? They are women whose 2884 mindstreams have been auspiciously infused in past lives; [F.106.b] their minds have been infused, and their minds are gentle and well trained. Because their mindstreams have been auspiciously infused, even just hearing a few words of the buddhas’ teachings will make them develop excellent understanding. They gain knowledge, experience, and apply what they know. Since their minds are focused on the Dharma-Vinaya, they receive vows and adhere to them. They will not be swayed by the general mindset of women, nor will exposure to the statements of non-Buddhists hold any sway over them. They will not engage in conversation with non- Buddhists either. Their faith arises only toward the buddhas, and so on. They kneel and receive all five bases of training at once. Such female lay practitioners are known as faithful.
云何種姓隨順次第優婆夷耶？種姓賢善隨順法行，入法信法——法救法歸、法性法堅，不行惡業，他道論師不能破壞。常優婆塞種姓中生，於佛等中極生信心。彼種姓中若生於女，彼女則能隨順次第，自從生來常聞佛語，供養沙門。此優婆夷恒常聞義。此優婆夷常一切時相續熏心，受戒持戒。此是種姓隨順次第優婆夷也。
4.C. -2885 “ ‘Next, who are the female lay practitioners born into the family? Here family refers to a family that is wholesome, takes refuge in the Dharma, takes the Dharma as its savior, takes the Dharma as its protector, holds the Dharma as its family lineage, sees the Dharma as what matters most, practices without hesitation, and is never defeated by the attacks of others. Such a family is a stable home of lay practitioners where faith in the buddhas and the like is strong. When a girl is born into such a family, she will hear the teachings of the buddhas right from the time of her birth. Whatever she comes to hear will always become a reason for further studies. She will always engage in self-cultivation and become a female lay practitioner whose mindstream is trained.
彼調伏行優婆夷者，謂本不信佛法僧等，彼若得近善知識故信於佛等。近他因緣，他令使信，見他功德持戒具足，數數取戒。彼優婆夷則名調伏。
4.C. -2886 ‘Next, who are contented female lay practitioners? Such women have faith in the buddhas and the like from the very beginning, but it never becomes great. If they follow a spiritual teacher, they will indeed develop faith, but they will then feel very content with the qualities that they have gained [F.107.a] and in this way their practice becomes limited and partial. That is what is meant by contented female lay practitioners.
彼近住行優婆夷者。若有女人常近外道，知外道法，見其威儀。知威儀已，爾乃後時近佛弟子沙門之所，見其威儀，從其聞法，形相行食舉動進止，身著袈裟，去來寂靜。如是見已，然後次第棄捨外道，信於佛等。以相近故，是以調順，從其受戒，名近住行優婆夷也。
4.C. - 2887 “ ‘What is meant by cohabiting female lay practitioners? Such women will converse with non-Buddhists, cohabit with them, and assume their ways of conduct. Nevertheless, when they meet mendicants, they will be inspired by their conduct. When they notice the mendicants’ unique appearance and the serene way in which they eat, wear their robes, and comport themselves, women of this type will seek refuge. They will then develop faith in the buddhas, who are superior to any non-Buddhist mendicants, and eventually they will also receive and adhere to the vows of the Vinaya. That is what is meant by cohabiting female lay practitioners.
如是四種優婆夷眾，如是四種優婆塞眾，略說如是。有信解故、心相續故、他因緣故、次第近故，如前所說優婆塞眾所有因緣，優婆夷眾亦皆如是入於法律。如優婆夷所有因緣，優婆塞眾亦如是入。心相續故，優婆塞眾、優婆夷眾雜行不別一切善攝，正見正行。
4.C. -2888 “ ‘In this way, there are four categories with respect to both male and female lay practitioners. Here the four types of female lay practitioner have been stated in brief. As explained before, male lay practitioners may differ in terms of their different interests, mental dispositions, and various contributing conditions, and the same applies to female lay practitioners. Likewise, just as female lay practitioners may differ with respect to the Dharma-Vinaya, the same is the case with the male lay practitioners that were mentioned before. From the perspective of their mindstreams, they are also known as those with varied practice.
彼心皆有下中上故，身壞命終皆悉生於善道天中。
4.C. -2889 “ ‘All such male and female lay practitioners who have the fortune of merit, who possess the genuine view, and who let the true view inform their actions will, upon the disintegration of their bodies, journey to the higher realms and, in accordance with their individual qualities, [F.107.b] be born in inferior, intermediate, or superior divine worlds.
彼有生於夜摩天者，如所集戒，正行不同，如是生於餘天之中。以善持戒，和集相應，得生天已，放逸而行，不勤精進。諸未得聖皆福業盡，復生地獄、餓鬼、畜生。福德盡故，放逸過故。若其有天不放逸行，彼則到於樂中樂處，彼以持戒善修行故。
4.C. -2890 “ ‘Some of them are born among the gods in the Heaven Free from Strife. That is what happens to those who have practiced and accumulated discipline. The gods are born into their realms exclusively as a result of their virtuous discipline, yet once they are born there, they act carelessly. Only when they have finally adopted the ways of the noble ones will they give up such conduct. Hence, as their merits are depleted, they will again be born in the realms of hell beings, starving spirits, or animals. Their birth in those realms is the negative effect of their carelessness. On the other hand, those among them who refrain from careless conduct will instead go from one joyous stage to another. Such is the magnificence of their pure and excellent training in discipline.
是故不應起放逸心，此放逸者，如毒不異。一切世間愚癡凡夫為貪所誑，而行一切不饒益行，一切生死繫縛不離。是故天人應捨放逸。若天、若人如是持戒，故得生於第一好處。放逸過故，福德則盡。彼如是人自誑太甚，或墮惡道，或長久時流轉生死。
4.C. -2891 “ ‘Therefore, do not be careless, even in the slightest way. Carelessness is like poison. It is the slayer of all childish beings, the destroyer of all objectives, and the chain that binds one to the whole of cyclic existence. Therefore, no god or human should ever be careless. Whether you are a god or a human, if you spend your life in carelessness once you have achieved the beautiful results of such discipline, then that would be a gravely egregious mistake. You will then continue to cycle through the lower realms of existence for an extremely long time.’
牟修樓陀夜摩天王如是善心，示其天眾，彼佛塔中板上經字，作如是言：彼佛世尊憐愍眾生，利益天故，神通所化。彼天聞已，第一勝心，厭離生死，捨放逸行，如毒不異。
4.C. -2892 “In this way, Musulundha delivers this teaching to the gods. When the gods receive this teaching —given by the Blessed One for the sake of gods and humans and miraculously inscribed upon the emanated stūpa —they become distressed and saddened by cyclic existence. They give up carelessness like a poison. [F.108.a]
