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.
身念處品之六
復次，修行者隨順觀外身。十大山中復有何等河池流水、華果、鳥獸？彼以聞慧或以天眼見：僧迦賒山，僧迦賒樹六時之華，其樹晝夜光明不斷，如閻浮提燃大炬火，其香普熏滿一由旬。如閻浮提所有林樹少分相類，如是僧迦賒山有四大林：一名青影林；二名鳥音林；三名溫涼林；四名鋡毘羅林。若至此林，其花如雲從空而下，合和聚集，故名僧迦賒山(僧迦賒言聚集)。
5. 323 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘What flowers, climbing vines, lakes, rivers, birds, fruits, and wild animals might there be on those mountains?’ With insight derived from hearing or by seeing with the divine eye, he will then see that on Saṅkāśa the saṅkāśa trees are in bloom throughout the six seasons. These trees radiate light throughout day and night and are thus similar to the lamps used at night in Jambudvīpa. Their fragrance can be sensed across a league and is completely unlike anything in Jambudvīpa. Five forests are located on Mount Saṅkāśa: Blue Shadows, Home of Birds, Deep, White Cloud, and Flow. On Saṅkāśa, flowers resembling clouds bloom, thus making the mountain appear like the sky. That is why this mountain is called Saṅkāśa. 628
青影林者，隨有一切白色眾鳥住在此林，以林力故，如琉璃色故，名青影林。鳥音林者，若入此林，如意所念，鳥出妙音，欝單越人見之，生大歡喜，故名鳥音林。溫涼林者，若人有寒，入則溫暖，若有熱者，入此林中即得清涼。
5. 324 “On one side of the mountain lies the forest of Blue Shadows. Whenever something of whitish colors enters this forest and moves around there, the light that the trees radiate will turn it beryl-colored. The birds in forest are also blue. Among them are birds called as one pleases. When the humans in Kuru enter the forest of Blue Shadows and act as they please, these birds will play with them. There are also some birds known as always joyous that live there, and when the people of Kuru spot these birds, it fills them with lasting joy. Upon seeing other birds called hot and cold, [F.196.a] people who feel cold will no longer feel so and those who feel hot will likewise be relieved of that sensation. Such is the power of those birds.
林中有鳥，名曰風行，是命命鳥，以鳥力故，一念能行一千由旬。若人見鳥，憶念欲行，即乘此鳥，一念能至一千由旬。其命命鳥能解四天下人所有語言，亦能宣說，如人受樂，如人欲樂，其身七寶莊嚴，兩翼青寶、車璩頗梨、赤蓮華寶莊嚴其身，見者歡喜。
Birds called wind raisers are capable of covering a thousand leagues in an instant. When humans see these birds, they too can travel wherever they want, across a thousand leagues in an instant, due to the power of these birds. The jīvaṃjīvaka is able to imitate the speech of the humans on all continents. Experiencing sexual bliss like humans, they always enjoy themselves. Their beautiful multicolored feathers bear the colors of the seven precious substances, thus resembling sapphire, emerald, diamond, musāragalva, crystal, ruby, and coral. There is no one to whom the sight of these birds is not enrapturing. Examining the forest of Blue Shadows on Saṅkāśa Mountain, the spiritual practitioner develops a correct understanding of the body.
觀僧迦賒山，有第二林，名曰鸚鵡，林鳥歡喜，有蓮華池涌覆其上，若閻浮提鵝王中熱而死，生此池中。如閻浮提鵝王住阿那婆達多池中，種種眾鳥住在此林中。
5. 325 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Are there forests other than Blue Shadows on Saṅkāśa Mountain in Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice a second forest on Saṅkāśa, known as Home of Birds. The birds there live in constant rapture even though the lotus ponds in that forest are constantly covered by ice. Whenever one of them dies during a time when the Dharma remains in Jambudvīpa the bird will be reborn in this forest as a king of swans. 629 Also, the swan king from Lake Anavatapta can be found there, [F.196.b] along with a plethora of other birds.
鵝鴨鴛鴦、鵁鶄之鳥、怛荼摩那婆鳥、黃鳥鳩鴿、屯頭醯鳥、香鳥、三婆闍鳥、瞿耶沙吒鳥、聲歡喜鳥、六時行鳥、喜月明鳥、月出歡喜鳥、日色孔雀鳥，若見雷時，歡喜出聲。生樂鳥、少黃色鳥、俱羅婆鳥、那提背鳥、泥均崙陀鳥、陀婆迦鳥、雜身鳥、眾蜂旋鳥，其音能滿至一由旬，如閻浮提蜂住於樹林。烏鳥、山舞鳥、第一音鳥、鷄鳥、婆羅羅鳥、華覆身鳥、住蓮華鳥、青優鉢羅鳥、遮沙鳥、頻伽項鳥、般舟吒鳥、樂娑羅鳥、常音聲鳥、箜篌音鳥、見雲歡喜鳥、僧迦摩鳥、見鬪歡喜鳥、白雲鳥。復有異鳥，觀之可愛。離瞋恚鳥住林樹間，欝單曰人見之歡喜。觀彼眾鳥住林中，如實知外身。
Thus, there are ducks, haritāla pigeons, turquoise gumānavā, pigeons, laṭukṣakā, ilvalikā, drumbeat birds, saṃhrādas, scent enjoyers, saṃrājyas, body birds, sound enjoyers, six season-fliers, birds that enjoy the moonrise, birds that enjoy the moonrise but when the moon does not rise have a color like the sun, birds constantly ecstatic due to external sounds, cakravākas, golden-colored ones, kura, kuraṇa dwellers, sun-touched birds, nicunlundhā, and those delighted only by affliction. The delightful humming of swarms of bees can be heard across a league, just as when bees in Jambudvīpa hover freely around the gopa plants growing at the base of trees. There are also these birds: kakā, mountain roamers, far-roamers, sārā, domestic fowl, barasturā, varaḍa, birds with anthers on their bodies that live among lotuses, birds with blooming blue lotuses on their throats, koyakṣtika, black chicks, wasp necks, bañjulakā, water lovers, constant singers, cloud lovers, shoulder spreaders, dew droppers, and lotus dwellers. These and many other beautiful birds that sing delightfully, joyous and entirely free from anger, live in the forest called Home of Birds where they accompany, play with, and enjoy themselves with the humans of Kuru in the north. In this way, examining the forest of the Home of Birds, he develops a correct understanding of the external body.
復次，修行者隨順觀外身。僧迦賒山有何等林？彼以聞慧或以天眼見：第三林，名鋡毘羅林，枝葉相覆，蔭影涼厚，欝單越人為遊戲故，入此林中。林名斑葉樹，次名龍華樹，次名菴婆羅，次名拘鞞陀羅樹，次名娑羅樹，次名喜愛樹，次名鳥息樹，次名婆羅多羅樹，次名賒摩樹，次名尼沙迦毘陀樹，次名周多樹，次名迦羅樹，次名毘羅迦樹，次名旗隣陀樹，次名婆鳩羅樹，次名喜香樹，次名憍樂樹，次名奚多羅樹，次名多摩羅樹，次名鳩羅迦樹，次名青荊香樹，次名月輪樹，次名曜行樹，次名常開敷樹，次名尼均輪樹，次名開樹，次名阿濕波他樹，次名甄叔迦樹，次名賒摩梨樹，次名楊柳樹，次名毘邏樹，次名迦卑樹，次名那梨吱羅樹，次名波那娑樹，次名無遮果樹，次名阿殊那花樹，次名迦曇婆羅樹，次名泥周羅樹，次名天木香樹，次名乘攝樹，次名水生樹華，次名曼陀羅樹華，次名俱賒耶舍樹花，次名金色華，次名銀色花，次名毘琉璃樹，次名孔雀止息樹，次名異處行樹，次名洲生樹，次名迦離賒合樹，次名婆迦賒樹，次名互相映厚樹，次名滑樹，次名肩生樹，次名因陀羅長樹，次名岸生樹，次名巷生樹，次名珊瑚色樹，次名鳩摩鬚樹，次名悚樹，次名應時生樹，次名煙色樹，次名燈明樹，次名風動樹，次名芭蕉樹，次名俱翅羅樂樹，次名散華樹，次名花未覆樹，次名開烏彌羅樹，次名憶念樹，次名如飯樹，次名優曇鉢羅樹，次名頭頭摩樹，次名蜂旋樹，次名負峯樹，次名涼風樹，次名動搖樹，次名無憂樹，有如是等六十種樹，勝過餘樹，不說中下。
5. 326“Carefully considering the body and attending to it through the external body, [F.197.a] the spiritual practitioner will further wonder, ‘Is there a third forest on Saṅkāśa Mountain?’ With insight derived from hearing or by seeing with the divine eye, he will then notice a third forest, known as Deep. In this forest, the trees stand close to each other, casting dense shadows everywhere. Moreover, their shadows are warm and cool, and thus the people of Kuru in the north come to this forest to play and enjoy themselves among the trees. The trees here are of the following kinds: tilaka, nāga flower, edhūśālmalā, kovidāra, sāllāla, pleasure enjoyment, bird rest, śālā, tālā, shāmā, golden ornament, āmra, karavīraka, śilindha, bakūla, scent enticer, madhoddhāmā, hintāla, tamāla, sindhūcāra, nakumālā, equal, moon circler, planet mover, ever-blooming, niculundha, mukulundha, aśvadthā, kiṃśuka, pale blue mind, kapittha, pivā, nāḍikerā, panasa, motsā, arjuna, kadaṃbaka, blue, heavenly tree, rudzāyāna leaf, water-born, mandhāra, kuśeśaya lotus, nilvalā, snow color, silver color, beryl leaves, peak rest, spreading through the land, even river-growth, kāśavakāshirā, intertwiner, oily, shoulder-born, aprāṇa flower, utkulina, saṃṣāṭakā, coral tree, camphor essence, corruptor, planted growth, smoke color, firelight, wind-agitated, plantain, cuckoo crazer, pollenless, eye closer, [F.197.b] divided in parts, resembling cooked rice, mistaken udruma, surrounded by bees, waving top, tired by the wind, aśoka, and happy eyes. Thus are included the sixty primary species of trees; the intermediate and minor species are not enumerated here.
鋡毘羅林，流水華池甚可愛樂。欝單越人無有怖畏、憂悲病苦，無有君王亦無熱惱，離於怨對姤嫉之患，於僧迦賒山鋡毘羅林歡喜受樂。觀僧迦賒山已，如實知外身。
5. 327 “The forest known as Deep also contains great waterfalls and lovely flowers and fruits. Free from fears, diseases, exploitation, contagions, envy, and rivalry, the humans in Kuru in the north go to play and celebrate in that forest. In this way, examining the forests of the mountain known as Saṅkāśa, the practitioner develops a correct understanding of the body.
復次，修行者隨順觀外身觀。欝單越國僧迦賒山第四林，名曰溫涼。彼以聞慧或以天眼見：溫涼林種種涼池，亦如上說，花葉果樹、河流具足，謂清涼河，廣一由旬，其水甚深。一名清淨河，次名無濁河，次名乳水河，次名蒲桃汁河，次名蘇摩河，次名美乳埿白水河，次名憶念河，次名鵝王河，次名鴨河，次名鴛鴦河，次名妙音聲河，次名花流河，次名弱楊河，次名濤波流河，次名駃流水樂河，次名迦曇婆翅河，次名珠嘴河，次名饒龜河，次名赤魚旋行河，次名軍毘羅河，次名魚旋河，次名華流河，次名沫輪河，次名水笑河，次名平堓河，次名雨聲河，次名音曲流河，次名隨時轉河，次名無力河，次名山峯河，次名金色水河，次名銀色水河，次名銀石河，次名真珠沙河，次名山流河，次名雲轉河，次名車璩莊嚴河，次名珊瑚樹河，次名春歡喜河，次名秋清水河，次名山谷流河，次名峯輪笑河，次名雪水河，次名日不照河，次名速流河，次名洄澓河，次名尼均輪陀流河，次名香水河，次名雞多迦香熏河，次名雨歡喜河，次名屯頭摩河，次名周遍旋轉河，次名無量流河，次名灒水澆岸河，次名婆鳩羅河，次名減水河，次名歡喜旋流河，次名壞山河，次名雲行河，次名歌音河，次名鼓音河，次名雷音河，次名龍女喜樂河，次名夜叉所愛河，次名仙人所愛河。是名僧迦賒山第四溫涼林，有如是等七十大河，不說其餘無量小河，林樹華果功德具足。觀清涼林已，如實知外身。
5. 328 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘What cool streams may be found in the fourth forest on Saṅkāśa, the first among the mountains in Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice a large number of rivers of cool water, adorned with exquisite flowers and fruits: One League of Cool Water, Deep Stream, Bright River, Clean Water, Milky River, Grape Water, Moving Moon, Rice-Milk Mud, Sloping Banks, Filled with Swans, Calling Geese, Melodious, Moving Flowers, Enticer, Roaring Flow, Wavy, Blissful Water, Studded with Kadambas, Jewel-Water Keeper, Abundant Kūrma Monsters, Surrounded by Nyaronya, Filled with Turtles, Surrounded by Nakra Crocodiles, Happy Flow, Foam Garlands, Water of Joy, [F.198.a] Equal to the Wind, Rain River, Flowing Colors of Melody, Timely Flow, Long, Pinnacle, Gold Water, SilverHue, Pearly Sand, Mountain Stream, Cloud Companion, Adorned with Musāragalva, Studded with Vidruma Trees, Spring Joy, Clear Stream of Summer Clouds, Joyous Summit Visitor, Snowy, Untouched Sunrise, Swift Current, Undulating, Adūva, Culundha Stream, Fragrant Stream, Ketaka Fragrance, Summer Joy, Dhundhumāra, All-Reaching, Infinite Flow, Fed by Billowing Streams, Low River, Joyous Movement, Power of Past Smoke, Cloud Mode, Gandharva Melody, Drumbeat Melody, Lovely Voice, Joyous Nāga Girls, Secret Play, and Vidhyādhara Celebration. Thus, there are seventy primary rivers that flow through White Cloud, the fourth forest on Saṅkāśa Mountain; the intermediate and minor rivers have not been mentioned here. In this way, examining the qualities of this forest of cool streams with its immensely gorgeous trees, flowers, and birds, the practitioner develops a correct understanding of the exterior.
僧迦賒山第五名震雷雲鬘龍遊戲雲鬘，所謂離瞋婆修吉龍王、德叉迦龍王、齒毒龍耀大電光，興雲普覆，隨順法行。有如是等七千大龍，於欝單越以時降雨，澍於平地。欝單越人猶如諸天。
5. 329 “The spiritual practitioner who carefully considers the body and attends to it through the external body will use insight derived from hearing or see with the divine eye. He will then notice a fifth forest on the Saṅkāśa mountain. Within it revel formidable nāgas, such as Free from Anger, Vāsuki, Staṣkako, Venomous Fangs, Garland of Lightning, and Dharma Master Surrounded by Clouds. [F.198.b] All together seven thousand nāgas frolic there. Throughout Kuru in the north they cause a rain of Dharma to fall. In this place, the ground and the sky resemble the rest of the environment of Kuru in the north.
復次，修行者隨順觀外身。如前所說，若樹若花、若果若實、若河、若石窟、若地方處、若草若山谷、若山窟，如是等處，無針鋒許眾生所住，不生不死、不退不出，百返千返一切愛樂。種種眾生無不破壞、恩愛別離、惱亂心悔，無不曾為怨親中人，無不合和，無量生處，百生千生，或在水性或生陸地，或行虛空，於畜生中無一眾生不相噉食、不相殘害，無一眾生不作怨結，如我此身無處不生。如是比丘不見針鋒之地非生死處，如前所說。觀僧迦賒山已，如實知外身。
5. 330 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further think, ‘The forests on Saṅkāśa are just as described before. Their trees bear leaves, flowers, and fruits; through the forests flow rivers; there are rocks, flatlands, and meadows, mountain caves, caverns, and waterfalls. Yet, nowhere is there a spot, even the size of a mere pinhead, where sentient beings must not undergo hundreds and thousands of births, deaths, and rebirths. Nowhere is there a spot where they must not separate from, part with, lose, or see transformed all that they hold dear. There is no place where they can avoid their enemy —the body — for hundreds, thousands, or hundreds of thousands of lives. There is not even a gap the size of a pinhead where sentient beings must not die and be reborn.’ In this way, examining the mountain known as Saṅkāśa, he develops a correct understanding of the body.
復次，修行者隨順觀外身。復有何等勝妙山林？彼以聞慧或以天眼見：第二山，名平等峯，猶如天上歡喜之園。平等山峯所有河池、花果林樹，如前僧迦賒山中。
5. 331 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Might there be other delightful mountains on Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice the mountain known as Equal Peaks, which resembles a heavenly garden filled with ecstatic gods. The bountiful joys of its trees, fruits, rivers, and caverns are just like on Saṅkāśa. [F.199.a]
廣說復有何勝？其等山峯，三百金峯光明如日，五百銀峯亦如前說，功德勝前。欝單越人其身光明猶如滿月，名離怖畏，實無怖畏，故名無畏。欝單越人住此山中，歡娛受樂如四天王，夏四月時，於歡喜園受五欲樂。
This mountain also displays numerous other special features suited to times of celebration. Three hundred of the peaks on Equal Peaks are of gold and unrivaled. Their bright light shines like a second sun. Five hundred additional peaks are of silver and endowed with similar qualities. The special qualities of this mountain permeate the environment, and thus the people of Kuru in the north who live by this mountain are all luminous like the full moon. Known as fearless people, these humans play and revel in the pleasures of the five senses together with the gods of the Heaven of the Four Great Kings, joyously celebrating throughout the four months of summer.
有何等勝？四天王天無骨無肉，無有汗垢，欝單越人所不能及。欝單越人遠離怖畏，勝四天處。四天王天住高山頂宮殿而居，猶懷恐畏，欝單越人無有宮宅，無我所心，是故無畏。欝單越人命終之時，一切上生，是故無畏，四天王天則不如是。欝單越人復有勝法離怖畏故勝四天處。
What, then, is the difference between these fearless people and the gods of the Heaven of the Four Great Kings? The gods have no flesh, bone, or lymph, but these fearless people still do. This makes them different from the gods. These fearless people also have no sense of ‘mine,’ no conceit, and are certain to proceed upward. That is not the case with the gods. Those are the differences between the fearless people and the gods of the Heaven of the Four Great Kings.
平等山中所有樹林如第二日，離怖畏人隨心所念，皆從樹出，衣無線縷，瓔珞莊嚴，或念飲食，於百千河飲食盈流，鳥音可愛如前所說，金翅青毘琉璃，無量百千鵝鴨鴛鴦，無量眾鹿真金為身，珊瑚為角，車璩為目，青玉為甲，及餘異獸，無量種類住在山中，樹枝相蔭交互而生，如真珠網。俱翅羅鳥，孔雀妙音。百千流水，無量河岸以為莊嚴。
5. 332 “On Equal Peaks grow wish-fulfilling trees that shine like a second sun. Whatever people wish for will be fully provided by these trees: fabrics, jewels, [F.199.b] ornaments, and hundreds and thousands of rivers of food and drink. Infatuated birds of the kinds previously mentioned also play there. The trees are adorned with golden leaves and there are many hundreds of pools filled with lotuses of blue beryl. The pools are teeming with thousands of geese and ducks, and cakravākas roam there. Among the many different flocks of wild animals that inhabit this area, some are golden while others bear the colors of coral, musāragalva, rājapaṭṭi, and so forth. Vines draped with nets of pearl also decorate the landscape, and the calls of cuckoos, peacocks, and geese fill the atmosphere. There are hundreds of thousands of cascades, as well as abundant rivers and groves. In this way, the environment is endowed with infinite qualities. Noticing this second mountain, Equal Peaks, on Kuru in the north, the spiritual practitioner develops accurate knowledge of the body.
一切河流，八功德水。何等為八？一者具味；二者清淨；三者香潔；四者除渴；五者涼冷；六者飲之無厭；七者無垢；八者飲之無患。無惡魚過。
5. 333 “All the rivers in that place flow with water endowed with eight qualities. That is, the water possesses exquisite taste and is perfectly fragrant, refreshing, cooling, healthy when consumed, free from any impurities of plants, untouched by makara crocodiles, and physically satisfying to drink. Drinking this water never causes sickness.
於此山中有種種花池，所謂有名廣博山花池，次名眾沙花池，次名五樹花池，次名鴛鴦岸花池，次名鵝水花池，次名扇翅花池，次名饒百鳥花池，次名大珊瑚花池，次名竹樹花池，次名深花池，次名月愛花池，次名上月花池，次名雜水花池，次名洄澓花池，次名竹林花池，次名仙愛華池，次名魚旋華池，次名三波陀魚迮華池，次名峯中花池，次名池鬘花池，次名旋轉花池，次名淨水花池，次名月光花池，次名月輪花池，次名離垢花池，次名乳水莊嚴花池，次名清涼花池，次名月愛花池，次名頗梨旋花池，次名速旋花池，次名澄靜花池，次名不動花池，次名天愛花池，次名歡喜花池，次名善味花池，次名如意味花池，次名樂花池，次名雞珠婆花池，次名甘露上流花池，次名龍花池，次名樂花池，次名阿殊那花池。平等山峯有如是等四十七池，於平等山中最為殊勝，其池皆是八功德水，如前所說。
5. 334 “There are also many lakes, such as the following forty-seven great ones: Sānu, Free from Sand, Five Trees, Duck Stream, Swan Waters, Conquered by Kadambas, Full of Hundreds of Birds, Great Flow, [F.200.a] Studded with Lotuses, Bamboo Growth, Shaded by Trees, Deep and Joyous for the Moon, Waters Always Mingled with the Moon, Circling Waves, BamboosEverywhere, Joy of the Vidyādharas, Encircled by Crystal, Billowing Waves, Stable Water, Circling Fish, Fish Attractor, Summit Net, Garland of Bathing Ponds, Wavy, Clean Water, Moon Body, Circle, Stainless, Bamboo Water, Pond Garland, Reliever of the Sweaty, Moon Joy, Crystal Encounter, Billowing Waves, Stable Water, Constant Water, Joyous Gods, Water of Joy, Excellent Taste, Any Taste You Like, Enjoyment, Kouṭubha, Nectar Flow, Supreme Lake, Nāga Beru, Beauty, and Arjuna. In each of these rivers, the water is endowed with the eight qualities mentioned before.
其山高勝如破空出，以山高故，有勝園林，功德具足，所謂清涼之林，色白如月，廣百由旬，多有銀樹，色白如雪，於此林中有蓮花池，名離水衣花池，次名蜂覆華池，次名貝色花池，次名常水花池，次名半見花池，次名歡喜花池，次名迦耽婆菩提迦花池，次名鵝翅花池，次名遊戲花池，次名可愛花池，次名見峯花池，次名樂遊戲花池，次名常樂花池，次名常蓮花池，次名常歡喜花池，次名雲花池。是名第一最勝十六花池，除其中下無量百千無名者，一切清淨無有泥濁亦無水衣。鵝鴨鴛鴦可愛音聲令欝單越人常得歡喜，命命孔雀於園林中出妙音聲。修行者觀平等山峯已，如實知外身。
5. 335 “The mountain known as Equal Peaks is so high that it seems to pierce the sky. All the forests there are also endowed with special qualities. The soil is silvery and the forest itself has a color like the moon. Encircling one another, great silver trees extend one hundred leagues. Shining with a jewel light, these forests located so high up also contain pools with blooming lotuses. The sixteen 630 primary pools are known as Free from Weeds, Bees Everywhere, Conch Color, Constant Water, Delightful Sight, Duck Lake, Splashing Swan Wings, Frolicking, Delighting the People, Seeing the Head, [F.200.b] Playful Abandon, Always Joyous, Constant Lotus Joy, and Place Where the Water is Enjoyed. There are also hundreds and thousands of intermediate and minor lakes that are not mentioned here. They are all free of mud and are never overgrown with weeds. Swans, ducks, and geese call out everywhere. The people of Kuru in the north, for whom every day is a celebration, also hear the calls of ever-infatuated birds, pheasants, bhṛṅgarājas, and peafowl in the forests and parks on Equal Peaks. In this way, examining the mountain known as Equal Peaks, the practitioner develops a correct understanding of the external body.
復次，修行者隨順觀外身，信解四聖諦。觀平等山峯，頗有一處，是常不變、若樂、若我而不空者。如前所說，一切生死所攝眾生，頗有不死不生，一切所愛不離不別、不破壞耶？彼修行者觀：平等山峯不見一處是常不動、若樂、若我、若不空者，一切眾生所住之處，無不生死、為愛別離之所、破壞如是，一切生死無常，眾生無針鋒處不生不死、不生不滅。念四聖諦，觀欝單越平等山峯已，如實知外身。
5. 336 “The spiritual practitioner who carefully considers the body and attends to it through the external body, and who has confidence in the four truths of noble beings, will again ask himself, ‘On the mountain known as Equal Peaks, might there be some place that endures, is stable, is delightful, involves a self, and is not empty?’ But there is not a single sentient being in cyclic existence who is not born, does not die, and does not age. Everyone must separate from all that is agreeable and delightful. All must leave, and everything will be lost and robbed. Hence, the spiritual practitioner does not see any such place on Equal Peaks. There is nothing anywhere that endures, is stable, is delightful, involves a self, and is not empty. There is no place where beings do not get born, age, and die. Everything disappears, and is lost, separated from, and robbed. [F.201.a] Because of that, all of cyclic existence is impermanent. There is no place that is not impermanent. There is no place, not even one the size of a pin prick, where beings are not born, do not die, and are not reborn. In this way, with mindfulness of the four truths of noble beings, the spiritual practitioner will observe the external body by examining the second mountain of Kuru in the north.
復次，修行者觀欝單越更有何等可愛之處？彼以聞慧或以天眼見：第三山，名曰勿力伽，具足莊嚴，如前所說僧迦賒山及平等山峯具足莊嚴，此山轉勝。勿力伽山流水具足，石蜜河水意樹具足，所謂金樹，六時花果，敷榮蔚茂，光明如日。勿力伽山有光明林，所謂金光旋林，次名銀聚林，次名普山林，次名柔軟林，次名金光旋林，廣百由旬，真金林樹，多有眾蜂。次名銀聚林，縱廣三百由旬，無量銀樹，其林光明如百千月，多有師子，無量眾鳥，心常歡悅如前所說。勿力伽山有第三林，謂常樂林，林中有鳥，名常遊戲，受樂歡喜。其國有人，名曰解脫，常樂林中歡喜自在隨意遊樂，無人遮礙，如諸天眾而受悅樂。勿力伽山有第四林，名曰柔軟，金樹銀樹、珊瑚之樹，多有眾鳥，名曰解脫，其林縱廣五百由旬，常多欲人住在此林，其地柔軟如兜羅綿，花果之樹及蓮花池，無量百千眾蜂圍遶。修行者觀勿力伽第三山已，如實知外身，如前所說。
5. 337 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Might there be other delightful forests in Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice a third mountain, known as Tamer of Deer Enemies. All the pleasures that are found on the mountains of Saṅkāśa and Equal Peaks are also present on Tamer of Deer Enemies without any difference. Still, the latter mountain is unique with respect to its perfect cascades and streams, rivers of wine, and trees of garments. Trees of gold and silver bear garlands of flowers throughout the six seasons, blooming with rich delights. The trees possess a natural brilliance and shine like the sun, thus mutually illumining each other and the entire mountain of Tamer of Deer Enemies. The following four forests are found there: Endowed with Gold, Lofty Heaps of Silver, Egg-Born Infatuation, and Yielding to Pressure and Bouncing Back. The forest called Endowed with Gold covers one hundred leagues and bees buzz about everywhere among its golden trees. [F.201.b] The forest of Lofty Heaps of Silver covers three hundred leagues. Full of trees of silver, it shines like a hundred thousand moons. This forest is also full of lions. It always has a white radiance and abounds with ever-joyous birds of the species mentioned earlier. The third forest on Tamer of Deer Enemies is known as Egg-Born Infatuation. In that forest live birds in careless happiness. The people who live there are called the ever-subdued. They always enjoy themselves in the forest of Egg-Born Infatuation and because their splendor allows them to partake of whatever they please, they resemble gods. The fourth forest on Tamer of Deer Enemies is Yielding to Pressure and Bouncing Back. Its trees of gold, radiant gold, and coral are always full of birds and the forest covers five leagues. The people who inhabit this area are called the highly crazed. The ground in this forest is white and smooth like Kāśī silk or cotton wool, and when the highly crazed people play in the forest of Yielding to Pressure and Bouncing Back, the earth does just that. In the same way as described before, this forest also features flowers, fruits, trees, lotuses, lotus ponds, and swarms of humming bees. In this way, seeing Tamer of Deer Enemies, [F.202.a] the third mountain on Kuru in the north, the spiritual practitioner continues to develop accurate knowledge of the body.
復次，修行者隨順觀外身。觀欝單越更有何等可愛之處？彼以聞慧或以天眼見：第四山，名白雲持，縱廣千由旬，純淨白銀之所成就，光明踰月，如閻浮提滿月出現，眾星失光，白雲持山亦復如是。欝單越人住此林者，名常發欲，常樂遊戲白雲持山，蓮花嚴身，離於怖畏、憂悲疲極、寒熱飢渴，常愛歌戲，於蓮華間遊戲受樂，於山峯中共眾婇女遊戲娛樂，常行愛欲，常離憂悲。
5. 338 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘What other delights might there be in Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice the mountain known as Encircled by White Clouds, covering an area of one thousand leagues. This mountain is made of bright white silver, outshining even the moon with its radiance. As an example, when the moon rises in Jambudvīpa, the lights of the planets, stars, and the minor celestial bodies all disappear. Likewise, the mountain known as Encircled by White Clouds outshines the light of the moon. The people who live by Encircled by White Clouds are known as the flower garland wearers. From the time they are born on Encircled by White Clouds, they spend their lives in a constant pursuit of fun, adorning themselves with flower anthers, singing happy songs, and incessantly enjoying themselves in the lotus groves. These beautiful beings are always wandering, roaming, and meandering —always free and infatuated, and always free from anguish.
白雲持山有諸園林，謂鼓音聲林，次名鴨音林，次名憶念林，次名水聲林。鼓音林者，鬘持天眾擊於天鼓，出美妙音，譬如箜篌笙笛和合出聲，擊天鼓音復過於此，閻浮提音十六分中不及其一。鳥獸園林、華池地界、金銀流水，功德如是。天鼓音聲如前所說，常欲之人聞天鼓音，常受愛色聲香味觸，如迦樓足天於歡喜園受天之樂。
5. 339 “On Encircled by White Clouds lie the following forests: Drumbeats, Calling Geese, Delightful, and Sounds of Water. The Drumbeats forest is visited by garland-bearer gods who go there to play their drums. The beautiful sounds of their drums are as captivating as the combined tunes of the vīṇās, flutes, paṇava drums, and conches in Jambudvīpa. This is how the gods play their drums in the Drumbeats forest. [F.202.b] No singers in Jambudvīpa can compare to even a sixteenth of their beauty. With respect to wild animals, birds, lotuses, trees, thickets, parks, bathing ponds, pools, the ground of gold and silver, and waterfalls, the Drumbeats forest possesses all the qualities that were mentioned before. There, accompanied by melodious drumbeats, the garland-wearer people remain attached to the enjoyment of pleasures, enjoying the delightful sounds, tastes, sights, and scents in a way that resembles the celebrations of the vessel-bearer gods in their heavenly parks.
有第二林，名鴨音聲，其林花池有百千種，不可具說。鴨音聲林有眾寶鹿，次名鞞那娑鹿，次名寶莊嚴鹿，次名調伏鹿，次名樂音聲鹿，次名火色鹿，次名賒羅鹿，次名能投巖鹿，次名山峯行鹿，次名遮波羅鹿，次名普眼鹿，次名迦吱多那寶鹿，次名金角鹿，次名銀側鹿，次名風力鹿，次名食樹葉鹿，次名住水音聲鹿，次名行林鹿，次名珊瑚鹿，次名凹[窟-出+木]鹿，次名細腰鹿，次名黑皮鹿，次名賒輸多那鹿，次名日光明鹿，次名柔軟鹿，次名白鹿，有如是等二十五種鹿。常欲樂人與鹿遊戲，種種自業，於白雲持山中受相似樂。
5. 340 “The second forest is known as Calling Geese, where the calls of geese can be heard everywhere. In this forest lie hundreds and thousands of ponds —so many that their names can neither be stated nor remembered. In the forest of Calling Geese live the following species of deer: kuraṅga, makāra, desirous makā, complete enjoyer, saṃbāvina, waving top-catcher, constant eye, karketa navel, gold horn, silver flank, wind power, tree root- roamer, water noise-pursuer, pursuer of the garland of forests, vidruma body, lagna side, round belly, barpotā, śaṅśārāṇā, black skin, root light, youth, utterly smooth, and white herd. Thus, there are twenty-five species of deer that the garland-wearer people play with, [F.203.a] experiencing various events in accordance with their karmic actions.
復有第三憶念之林，人名樂欲，若有所念，從樹而得，一切園林莊嚴可愛亦如前說。
5. 341 “On Encircled by White Clouds there is also a forest called Delightful. In that forest, the garland-wearer people obtain anything they wish for from the trees. The groves and parks in that forest are just as delightful as the ones described earlier.
白雲持山有第四林，名水音聲，種種仙人住此林中遊戲受樂，若有汗熱，入池水中遊戲受樂。有諸仙人，一名無礙仙人，次名力仙人，次名徐行仙人，次名虛空行力仙人，次名穿雲行仙人，次名行日道仙人，次名行量仙人，次名白色仙人，次名刪那多仙人，次名鳩尸迦仙人，次名山無礙仙人，次名常樂仙人，次名乾陀羅仙人，次名行虛空仙人，次名富物仙人，次名內住仙人，次名闍窟仙人，次名常力仙人，次名鵝殿仙人，次名龍殿仙人，次名放電光仙人，次名住摩羅耶仙人，次名雞多迦鬘仙人，次名樂婇女仙人，次名樂酒仙人，次名住彌樓山仙人，次名三車那仙人，次名常遊戲仙人，次名常歡喜仙人，次名垂莊嚴仙人，次名飛行仙人，次名呪藏仙人。是名三十仙人，止住在於白雲持山，種種莊嚴遊戲，在於水音聲池歌舞戲笑，自業受樂，自業力故，共相似婇女遊戲受樂。如是遍觀白雲持山諸林樹已，如實知外身觀。
5. 342 “On Encircled by White Clouds there is also a fourth forest called Sounds of Water. Within it frolic vidyādharas who assume many different guises. Whenever they feel clammy, they don their favorite costumes and go bathing and swimming. The following classes of vidyādharas live in the forest: strongly attached to pleasure, moving without delay, power of space, cloud disperser, cruising the path of the sun, deer gait, paurva, most humble, kuśika, mountain based, scent of constant inebriation, sky traveler, mākṣāḍa, roaming the cimiśa cave, constant power, swan chariot, elephant chariot, lightning wielder, Malaya dweller, supreme ketaka garland bearer, woman craver, wine drinker, Sumeru dweller, pervasive attachment, constant enjoyer, flower-garland draped, ground traveler, and those with secret incantations. These are the thirty-two 631 classes of vidyādharas and they all enjoy themselves within the forest of Sounds of Water on the mountain called Encircled by White Clouds. Adorned with all sorts of ornaments they indulge, pose, play, and enjoy themselves —all by the force of karmic actions. [F.203.b] They keep amorous company with females of a similar kind. In this way, examining all the forests and parks on Encircled by White Clouds, the practitioner develops a correct understanding of reality.
白雲山中，頗有一法，是常不動、不變不壞、涅槃所攝？如是比丘不見一法，是常是樂、不動不變、不破壞者，一切諸法皆悉無常、破壞磨滅，猶如日光破諸闇冥。無常世間，初味後苦，深流不出，愛果無樂，如甄波迦果、如毒如刀，得時甚樂，悅目須臾，如電不住，如水駃流，無常不住，如乾闥婆城誑惑於人。一切人貪，如果必墮，如雜毒食，消時大苦，如蜜塗刀，亦如利戟，誑惑無量百千眾生，猶如河岸臨峻大樹，諸欲無常亦復如是。是修行者如實觀欲，生厭離心，正念觀察，滅除塵垢。
5. 343 “Is there on this mountain, Encircled by White Clouds, any enjoyment that is thoroughly reliable, permanent, stable, enduring, and a method for attaining the transcendence of suffering? No such happiness —reliable, permanent, stable, enduring, or a method for attaining the transcendence of suffering —is to be seen at all, just as there is no darkness to be seen in the sun. All mundane pleasures are sweet when experienced, but nasty when they ripen. They are all afflictive and offer no deliverance from craving. Their fruits are terrible; they are poisonous like the kimbaka fruit, just like weapons and fire, and only enjoyed for a while. Like a dancer’s makeup, they are delightful for just a moment. They pass so rapidly, like flashes of lightning. Their force is like a waterfall, they bring harm, and they are deceptive, like a city of gandharvas. They destroy everyone. They are just like fruit that is bound to fall off. Their ripening resembles a poisonous meal and is extremely sharp, like a razor’s edge. They deceive in hundreds of thousands of ways and are like trees on the banks of a river, all bound to fall. As the spiritual practitioner regards all pleasures in this way, he develops a deep sadness. Thus, he sees things correctly, sees by means of correct mental engagement, and possesses purified perception. [F.204.a]
復次，修行者隨順觀外身。欝單越國更有何等可愛山河？彼以聞慧或以天眼見：第五山，名曰高山，縱廣一千由旬，光明普照，有真金樹，毘琉璃葉，白銀為樹，珊瑚為葉，毘琉璃樹，真金為葉，光明如燈。復有異樹，無量種樹，蓮花林池園林遊戲，種種麞鹿、種種山峯亦如前說。住須彌山鬘持天眾、三箜篌天，從須彌山至此高山遊戲受樂。
5. 344 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘Are there any species of lovely wild animals in Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice the mountain known as Lofty Summit. Measuring one thousand leagues, this mountain presents amost lovely environment filled with light. The types of trees to be found there have beryl leaves, blazing gold trunks, coral leaves, silver trunks, and golden leaves. These trees shine like one hundred and eight butter lamps. There are also many hills, as well as other species of trees, types of lotuses, parks, wild animals, and mountain summits. All of these are as described before. The area that is covered by the various parts of Lofty Summit measures two hundred leagues. One of its summits is frequented by celebrating garland-bearer gods and triple-lute-bearer gods, who otherwise live on Sumeru. Because Lofty Summit is so delightful, triple-lute-bearer gods abandon the terraces of Sumeru to come and enjoy themselves on that mountain.
其高山峯皆是眾寶之所成就，有五大峯，一一山峯高五十由旬，縱廣二百由旬。第一金峯於山谷中生一切寶，謂毘琉璃、珊瑚車璩、頗梨迦寶、赤蓮花寶、柔軟寶、青因陀寶、大青寶王、自然天衣。
5. 345 “The minor peaks that surround the central peak on this mountain are all made of precious substances and reach a height of fifty leagues. There are five such subsidiary peaks, covering an area of two hundred leagues. One peak is a mass of precious substances and all sorts of precious substances emerge from it, such as vidruma, coral, beryl, musāragalva, crystal, ruby, sukumārikā, blue sapphire, great blue sapphire, and unwoven fabrics.
第二銀峯，銀樹具足，峯中多有牛頭栴檀，若諸天眾與阿修羅共鬪戰時，為刀所傷，以此牛頭栴檀塗之即愈。以此山峯狀似牛頭，於此峯中生栴檀樹，故名牛頭。
A second peak is made of silver and upon it grow silver trees, as well as the exquisite sandal tree known as gośīrṣaka. [F.204.b] During the wars between the gods and asuras, whenever a god is wounded and falls on the battlefield, those trees can heal the body of the fallen god. Gośīrṣaka is in fact both a name for the mountain and for the trees that grow there.
第三山峯，名天女樂，金銀、毘琉璃以為園林，其地柔軟，歡喜遊戲，愚癡凡夫為愛所誑，離聞正法，常愛欲樂。
A third peak is known as Celebrating Goddesses. Goddesses frolic there, enjoying the forests and parks; the anthers of gold, silver, and beryl; and the soft ground. In this way, they enjoy themselves, laugh, revel, and play. Corrupted by their craving for such pleasures, ordinary childish beings turn away from the sacred Dharma and thus, out of their incessant attachment to pleasure, keep assembling on that peak.
第四山峯，名曰生色，四大天王於蒲桃園遊戲受樂，一切禽獸、夜叉仙人、欝單越人皆悉受樂。蒲桃酒河盈滿而流，其味如蜜，有如石蜜，或有辛味或有雜味。其峯河岸多諸生色，所謂水牛牛羊、猪狗野狐、象馬駝驢、龍虎熊羆、師子兕豹，如是種種無量寶色。峯名生色，生諸生色，故名生色。
On the fourth peak, gods from the Heaven of the Four Great Kings celebrate in groves and parks full of grapes. There are ever-inebriated animals, birds, guhyaka gods, vidyādharas, and humans. Also, rivers of grape wine flow there. Some taste like honey, others taste aromatic, and still others have a blended taste. Pure gold can be found along the banks of the rivers on that peak. Gold emerges in shapes that look like cows, buffalo, pigs, elephants, jackals, camels, cattle, wolves, nāgas, wildcats, lions, bears, foxes, and birds. There are also jewels of many different colors to be seen. The emergence of such pure gold on that peak is due to the nāgas that live there.
第五山峯，毘琉璃林有蓮花池，毘琉璃莖，其花柔軟，所謂少滿蓮花池，次名眾多蓮花池，次名轉行蓮花池，次名花覆蓮花池，次名日照蓮花池，次名柔軟岸蓮花池，次名無比蓮花池，次名蜜林蓮花池，次名香風蓮花池，次名常水蓮花池。是名十種花池，住此峯中。復有大河處處而流，六味具足，一切意樹而以莊嚴，眾樹花果、河池具足，亦如前說。彼比丘觀第五山第五峯已，如實知外身。
On the fifth peak grow lotuses with golden petals and beryl stems, [F.205.a] and the environment abounds with trees of beryl. The following eleven lotus ponds can be found there: Blooming Park, Full of Lotuses, Timely Moving Lotuses, Covered by Red Lotuses, Sun Enjoyer, Smooth Ground, Unwavering, Great Trees, Deep, Fragrant Flowers,and Constant Water. This peak is also known as Covered by Lotuses. The rivers that flow through the area are endowed with various exquisite scents and flavors. Indeed, they are endowed with the six kinds of taste. All the pleasure groves with their life forms, trees, flowers, rivers, and bathing ponds are just as described previously. In this way, observing the fifth peak, he correctly considers the external body. And thus, observing the fifth mountain on Kuru in the north, known as Lofty Summit, he develops a correct understanding of the external body.
復次，修行者隨順復觀高山。知業法果報，知眾生業法果報。眾生自業，住自業流轉，以自業故，而生此山，善業盡故，不善業故，墮於地獄、餓鬼、畜生。若有善業生天人中，高山四面所住之人，名樂善樂，常悕望欲，常不知足。
5. 346 “As the spiritual practitioner continues to examine the mountain known as Lofty Summit in terms of the ripening of actions and phenomena, he will notice that all these sentient beings experience the ripening of the phenomena of karmic actions. All experience their own share of karmic action, supported by their own karmic actions. They are born there due to their own positive actions and when those actions are exhausted, they are certain to fall. Then, due to unvirtuous karmic actions, they will take birth in the realms of hell beings, starving spirits, and animals. Positive actions will make them take birth among gods and humans. The people who live in the area of Lofty Summit are called the pleasure enjoyers; [F.205.b] they are always absorbed in the insatiable enjoyment of pleasures.
如是比丘以偈頌曰：譬如火得薪，如海受眾流，愛欲難厭足，是故應捨離。
There is a verse on this:
5. 347 “As with fuel and fire, And water and the sea, Craving will never be sated through pleasures, And thus desires are never fulfilled.
如是修行比丘以清淨眼見：此眾生於大憂悲愁毒之中猶復歡笑，眾生不知一切皆苦、無我、無常、一切法空、一切闇冥，一切生死無有常樂，非寂靜、非寂滅，一切資具要當破壞，此法不實，終墮地獄、餓鬼、畜生。譬如日出必當有沒，一切眾生亦復如是，有生之類，必歸於死。
5. 348 “The spiritual practitioner will see by means of the stainless eye that whatever these sentient beings enjoy is actually the cause of tears. And yet they do not understand —all conditioned factors are of the nature of suffering. Everything is subject to exhaustion and cessation. All of this is meaningless and brings no light. None of this is ultimate happiness. It brings no well-being and no peace. Life, youth, health, and possessions as enjoyed by these sentient beings do not bring any happiness and they are not pure. They are impermanent, have no self, and lack essence, just like foam and bursting bubbles. Everyone alive is destined to die. All wealth will end in destitution. When the sun has risen it is bound to set, and thus, likewise, all these higher realms will surely give way to the realms of hell beings, starving spirits, animals, and humans. Whatever is born is certain to die.
譬如春時，一切大地、山樹藥草、叢林平地，至於秋時，大地山樹、藥草叢林、陂澤花池一切衰變。少如春時，老如秋時，欝單越人不能覺知，一切少壯皆歸衰老。
When the land is fresh and lush, all the trees, forests, parks, and ponds are also like that. Yet, as the land ages, so do the trees, forests, parks, ponds, and lotuses. That which was lush in spring has grown old by the time autumn rolls around. All the young are bound to age, [F.206.a] and yet the people of Kuru in the north do not understand this.
譬如夏時，天降洪雨，河有崖岸，諸水臻集盈溢充滿，至於孟冬，一切減少；富樂具足猶如夏時，富樂破壞猶如孟冬。
Similarly, when it rains at night,the rivers swell, flowing strongly along both banks because of the downpour. In the autumn, all wealth is exhausted and depleted due to the diminishing water, while in the summer, the wealth appeared as the rains fell at night. When the summer rains come to a halt, the rivers will run dry in the autumn, and thus privation follows to the same degree that the water diminishes.
譬如水泛蓮花池中，眾蜂所樂，歡喜受樂，霜雪既降，蓮花萎爛，眾蜂捨離；人亦如是，若無病惱，如花新開，衰病既至，如花萎爛。眾蜂圍遶猶如富樂親友臻集，眾生如是為愛所誑，不覺自壞。如是比丘觀於高山園林、花樹河泉陂池、仙人禽獸、山谷已，如實知外身。
In this way, in terms of external things, lotuses bloom flawlessly in the summertime and are relished by the bees. Yet, in winter, there is snow and the bees no longer can enjoy any flowers. In the summertime, the flowers are always healthy but in the winter that is not the case. Similarly, these sentient beings are destroyed by craving, but they have not the slightest idea about their own imminent destruction. In this way, keenly observing the forests, parks, trees, cascades, bathing ponds, pools, vidyādharas, animals, birds, mountainous retreats, and washing places on the mountain called Lofty Summit, the practitioner correctly considers the external.
復次，修行者隨順觀外身。彼以聞慧或以天眼見欝單越國，復有何等可愛山耶？彼以聞慧或以天眼見：第六山，名鬘莊嚴，於其山中有種種莊嚴，其山朱綠青黃種種色樹，所謂雜花林樹。復有花樹，名曰無憂。復有花樹，名曰金葉。復有花樹，名曰枝覆。復有花樹，名阿提目多迦，金莖金葉，風吹動搖水中。
5. 349 “The spiritual practitioner who carefully considers the body and attends to it through the external body will apply insight derived from hearing, or see with the divine eye, and so will notice a lovely, delightful, and joyous mountain in Kuru in the north known as Garland-Draped. This mountain is bathed in colorful light [F.206.b] and thus the trees are red, blue, white, blue, yellow, and multicolored. There are stavaka trees, aśokas, golden-leafed trees, vines, and bushes. There are wild vines with lovely leaves that wave in the breeze.
復有尼均輪陀樹，毘琉璃葉。有芭蕉，珊瑚為葉，見日則起。復有提羅迦樹，若見月光即便開敷。復有花樹，名拘牟陀，無日則開。復有花樹，名半月喜。復有花樹，名那羅迦羅。復有花樹，名三歡喜。復有花樹，名槃頭時婆。復有花樹，得烟增長。復有花樹，名曰無憂，女人觸之，花即為出。復有花樹，名曰軍陀，其性柔軟。
There are niculas, beryl leafs, and wetland trees. There are rare ones, vidrumas, and sun enjoyers. There are tilakas and moonlight enjoyers. There are red lotus clusters and sun shifters. There are timely pleasures and delightful half-moons. There are blue lotuses and night lovers. There are bhandhujīvikas with fruits. There are mangoes and those enveloped in fragrant mist. There are blue aśokas and touch endurers. There and kuṇḍas and extremely smooth ones.
復有花樹，名尸利沙，得人足蹈，即便增長。復有花樹，名鞞多婆，暖則有香。復有花樹，名鳩鳩摩，流轉異國。復有花樹，名曰見吉。復有蓮花，名曰善意，天人所愛。復有蓮花，名青優鉢羅，生在水中。復有蓮花，名常開敷。復有花樹，名曰師子迦曇鉢羅。復有蓮花，名曰水笑，足躡則生。復有花樹，名赤無憂，女人足躡，以得女人色香味觸，花則為出。
There are śirīṣā and those that tolerate walking. There are fragrant ones that appreciate attention and warmth. There are kuṅkumas, kusumas, and those that move elsewhere. There are koviḍāras and excellent lookers. There are happy ones and divine birth-enjoyers. There are blue lotuses, pink lotuses, lake-born lotuses, and constant flower-bearers. There are lion svabhras and lovely kadambas. There are water delighters and footprint growers. There are aśokas and naturally fragrant and colorful ones. [F.207.a]
復有花樹，名阿吒迦。如是花樹，二十有二，周遍花鬘以為莊嚴。
There are also aḍaka. These are known as the primary species of flower-draped trees. There are twenty-two types of such flowering trees. On the mountain Garland-Draped, these trees brush against each other and their canopies intertwine.
或有金色、毘琉璃色或白銀色，或有黃色，或有綠色或有雜色，或在池中，或在樹下，或在榛林，或有周遍行一切處。
5. 350“Swarms of bees hover everywhere among the trees. Some are colored like beryl, others like gold, and others like silver. Some are saffron-colored. Some are blue and some multicolored. Some flit by the water, some among the trees, some among fallen trees, and some fly everywhere.
復有眾鳥，真金為身，白銀為翅，或白銀身，黃金為翅，或珊瑚身，毘琉璃翅，毘琉璃身，青寶王翅，或頗梨身，真金為翅。
As for the birds there, some of them have a body colored like blazing gold with silver feathers. Some have a silver body and golden feathers. Some have a coral body and beryl feathers. Some have a body that is like beryl, with sapphire feathers. Some have a body like crystal, with feathers of gold.
或有眾鳥，真金為腹，白銀為翅，毘琉璃背。或有眾鳥，七寶為身，謂青寶、王摩伽羅寶、頗梨迦寶、車璩、珊瑚、摩蘇鳩留摩利寶、赤蓮花寶。如是自業，種種雜色、種種音聲、無量種身。
Some bear the colors of three precious substances, such that their body is golden, their feathers silver, and their backs are like beryl. Some bear the colors of seven precious substances, displaying colors of sapphire, emerald, crystal, musāragalva, vidruma, sukumārika, and ruby. In this way their bodies exhibit vivid colors that are created by their karmic actions. The bees and birds there thus have many different appearances and feathers, and they produce a rich variety of delightful sounds. Their colorful bodies are all created by a variety of karmic actions. There are also numerous flowers that appear with a variety of colors, fragrances, and formations. [F.207.b] These accord with the character of the karmic actions engaged in by the people. The trees also have many different forms and fragrances.
欝單越人自業力故，有無量種雜色樹林、山河花池，甚可愛樂，如心所念，種種眾寶之所莊嚴。先世善業，所化飲食，河池林樹周遍莊嚴。欝單越人於鬘莊嚴山處受樂。住此山人，名常遊戲，於鬘莊嚴山，常遊戲人猶如諸天，於夏四月，在波梨耶多拘鞞陀樹下，歡娛受樂，唯除親眴，身有骨肉及有垢汗，自餘悉等。
In accord with the inhabitants of Kuru in the north, the ornamented trees, rocks, streams, and bathing ponds are all endowed with sundry pleasures that manifest in whichever colorful form one may wish for. Because of their past positive actions, the inhabitants of Kuru in the north can play and celebrate among precious substances, enticing rivers of food and drink, and stunning trees and landscapes. The people who live on Garland-Draped Mountain in Kuru are also known as ‘the ever-infatuated.’ Except for the fact that the gods do not close their eyes and have no flesh, bone, lymph, or skin, the ever-infatuated people of Garland-Draped Mountain are just like the gods who celebrate at the feet of the Pārijāta tree during the four months of summer.
復次，修行者觀業果法。眾生三種憍慢放逸，不作善業。何等為三？一者恃色而生憍慢；二者恃少而生憍慢；三者恃命而生憍慢。不作身善業、不作口善業、不作意善業，以勝善業上生天中，從天還退，墮於地獄、餓鬼、畜生。人中之愛，如蜜雜毒，受第一苦、第一繫縛、第一惡處。愛縛眾生，不知生從何來，去至何所。
5. 351 “As the spiritual practitioner continues to correctly observe actions and phenomena, he will notice that these beings fail to practice positive actions due to three kinds of infatuation: infatuation with physical form, infatuation with youth, and infatuation with being alive. Because of such infatuations, they do not practice any positive activity of body, speech, or mind. Yet due to residual past positive actions, they are later born as gods. Once they die and transmigrate from the world of the gods, they are born among hell beings, starving spirits, animals, or humans, [F.208.a] because craving is like the strongest poison mixed with food, bringing torture, bondage, and misery to sentient beings. Bound by craving, these sentient beings have invariably remained ignorant in the past and will be ignorant in the future as well.
一切諸欲如甄波迦果，初雖少甜，後致大苦，猶如覆網眾生，不覺墮於嶮岸。愛別大苦，如火自焚。壯色不停，如山峻水，無常不住，變易衰壞。於五道中無有一處不為惡業風之所吹，流轉諸有，然諸眾生於生死中猶不生厭。觀鬘莊嚴山常遊戲人已，如實知外身。
5. 352“Pleasures are extremely sweet, but their effects are excruciating, just like the ripe kimbaka fruit. They are like a snare hidden in the soil, but sentient beings do not understand that. They are like a precipice —everything is lost, death is painful, and the pains are incomparable. With the force of a waterfall in the mountains, all is in flux and thus youth is impermanent. No situation is stable and unchanging —there is no such context anywhere in the five realms of beings. The cyclone of flawed action keeps whirling, over and over, and yet living beings do not even feel sad. In this way, correctly observing the ever-infatuated people who live on Garland-Draped Mountain, he correctly considers the external body.
復次，修行者隨順觀外身。欝單越國復有何等可愛山河花池？彼以聞慧或以天眼見：欝單越有一大山，名曰時樂，廣千由旬，高三十由旬，六時常鮮。一者孟冬；二者季冬；三者孟春；四者季春；五者孟夏；六者季夏。
5. 353 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘What other joys, tremendous enjoyments, and supreme delights might the mountains, rivers, and bathing ponds in Kuru in the north provide?’ With insight derived from hearing or by seeing with the divine eye, he will then notice another extremely delightful mountain that is located in Kuru in the north. Known as Seasonal Joy, this mountain covers an area of one thousand leagues and is thirty leagues high. At any point in time, all six seasons can be experienced on this mountain, [F.208.b] for there are always regions with early winter, late winter, early spring, late spring, summer, and fall.
於第一時，有何等花？於孟冬時，有常開樹，名不合華，次名堅花，次名凍花，次名蜂覆花，次名婆佉羅花，次名善香花，次名無芽花，次名鴨音花，次名第一花，次名可愛花，次名涼冷具足花，次名深生花，次名夜開花，次名第一堅花，次名日花。是為孟冬寒時十五種花，生時樂山。
5. 354 “What are the flowering trees that grow in the region of early winter? The trees that bloom in early winter are these: sāriśāṅgana, wrath, aged by moisture, visited by bees, delicious fragrance, sproutless, calling cakravākas, supremely delightful flowers, perfect song, depth grower, nitānta, sunny, and the fifteen-flowered. These are the trees that flourish in the early winter.
第二季冬，復有蓮花生欝單越時樂山中，以善業故，
5. 355 “In a second region of the Seasonal Joy mountain, the environment is that of late winter. Specific flowers bloom on that part of Seasonal Joy. That effect occurs due to the Kuru people who inhabit the area of that mountain in Kuru in the north.
阿提目迦花，隨念墮落，所謂鳩羅婆迦花，次名鉢頭摩花，次名鉢摩迦花，次名究羅婆迦花，次名多香花，次名蜂旋花，次名三摩柘花，次名無憂花，次名甄叔迦花，次名青無憂花，次名不合花，次名香拘物陀花，次名阿彌荼迦花，次名窟生花，次名河岸生花，次名尼支藍花，次名赤花，次名婆那帝花，次名鳥愛花，次名常開花，次名百葉花。有如是等二十種花，生於季冬及孟春時，阿提目迦花等，經於二時。
5. 356 “In another region of Seasonal Joy, the environment is that of early spring. Here the following kinds of flowers can be found: great bloom, lotus, kurabakaṃ, sweet scent, surrounded by bees, samamata, aśoka, kiṃśuka, blue aśoka, shadeless fragrance, kumuda, amraḍekang, river growth, nicita, lamra, bīṇti kaṃ, bird-attracting flower, constant bloomer, and thousand petals. These twenty 632 species all bloom in the early spring. There are also yūthika and seasonal flowers.
欝單越國時樂山中，復有諸花生於季春，謂瞻蔔花，次名蘇摩那花，次名善色集花，次名徒摩羅花，次名香花，次名蜂蓮花，次名除飢香花，次名尸利沙花，次名赤花，次名等香花，次名常香花，次名耽婆羅味花，次名風萎花，次名百葉花，次名畏日花，次名諸蘭帝花，次名護色花，次名闍智羅花。時樂山中，有如是等二十種花生於季春，以欝單越人善業力故。
5. 357 “In another region of Seasonal Joy, flowers of late spring flourish. Those are cambaka, suṃmanasa, golden yūthika, [F.209.a] tika, seasonal movements, smoke-free fragrance, lotus, bee home, pasasaṃ, śītati, amra, equal fragrance, constant fragrance, copper taste, wind-fanned, hundred petals, tama taste, half sun, culvalan, tila color, infant flower, and jatilva. These twenty 633 flower species bloom during late spring, and it is due to the positive karmic actions of the people of Kuru in the north that they blossom in late springtime on Seasonal Joy Mountain.
時樂山中於孟夏時，復有諸花，名吱多迦花，次名鳩吒闍花，次名賒多婆熙膩花，次名迦曇婆花，次名尼朱羅花，次名由提迦花，次名蘇摩那花，次名龍舌花，次名無間愛樂花，次名善味花，次名善香花，次名普葉花，次名一切攝取花，次名轉花，次名鼻境界花，次名五葉花，次名愛雨花，次名愛觀花，次名塗摩花，次名水流花，次名雪色花。
有如是等二十種花，於時樂山，生孟夏時，以欝單越人善業報故。時樂山中於季夏時，復有異花，所謂笑花，次名蘇摩那花，次名常瞻蔔花，次名林生花，次名虛空轉花，次名夜可愛花，次名一切方花，次名流花，次名遊戲地花，次名樂花，次名山谷花，次名陸生花，次名迦曇婆花，次名卑陽伽花，次名鵝旋花，次名修留毘花，次名多摩羅婆花，次名水花，次名月花，次名嶮岸上花。
5. 358 “Elsewhere on Seasonal Joy Mountain the following flowers of summer flourish: ketaka, kuṭajang, hundredfold movement, posing and enjoying the earth, mountain garland, grown from stone, kādamba enjoyer, circling swans, delightfully fragrant flower, copper taste, salīla, candradikā, stream growth, and summit sight.
有如是等二十種花，生於季夏。欝單越國時樂山中。樹林花果、蓮花河池，時轉普遍此時樂山，如餘山中一切花果，此山常有。時樂山中所住之人，名曰陀利支摩(魏言間遊)。
5. 359 “There are also twenty kinds of flowers that grow during the fall.
5. 360 “In this way, Seasonal Joy Mountain displays all six seasons and its environs are thus replete with all seasons. These seasons always provide the people of Kuru in the north with the delights of lovely flowers, fruits, druma fruits, trees, bathing ponds, and riverbanks. The various other features of the seasons are as described before. The people who live on Seasonal Joy Mountain are also called inhabitants of the long valleys.
復次，修行者知業果報。云何眾生先業既盡，不作新業而不知於時節輪轉？眾生食命，時如大火焚燒命薪，時如惡雹摧壞命夭，時如師子噉害人獸，時如駃河拔人樹根，漂至異處，一切死法不可逃避。
5. 361 “As the spiritual practitioner observes karmic phenomena, he will see how all these beings are exhausting their positive karmic actions without engaging in any new ones, [F.209.b] and yet they do not realize this. As the wheel of time spins, their lives are cut short. The fire of time consumes the fuel of their lives. The thunderbolt of time destroys the crops of their lives. The lion of time subdues and devours these deer-like people. The time of the Lord of Death is like a torrent surging against the trees of the people and destroying them. Time is like wolves or snakes, killing people off. The Lord of Death takes lives like an elephant devouring katapata grass. The Lord of Death is like a storm cutting down the trees of human beings at their roots.
云何眾生而不覺知，不見老病死戲弄破壞一切少壯，及一切欲，破一切力？一切眾人之所輕笑，羸瘦之本，能滅眼耳鼻舌身意，涎涕流溢，身曲不端，牙齒髑髏骨節筋脈皆悉慢緩，不能去來、洗沐清池，為諸年少之所輕毀，欲入死城，失於氣力，不安隱處、不善之地。
Why does everyone not understand that these terrors of the Lord of Death are inevitable? He harbors enmity for all beings in the prime of life, extinguishes all their strength, and mocks everyone with aging, yet people do not see that. He humbles them with their physical condition and lays waste to their eyes, ears, noses, tongues, bodies, and minds. He causes them to drool and makes their backs crooked. He destroys their jaws, teeth, skull, joints, vital points, and intestines. He ensures that they will be unable to move about freely. He is the adversary of all youth. He conquers all who are young. The Lord of Death forces them to enter his city where he proceeds to destroy all their joy, strength, and happiness.
數大小便，多樂眠臥。眾生云何不見此老而行放逸？以放逸故，不見決定當有疾病。以疾病故，四大不調，諸根失樂，一切筋肉皮血脂膚及以精髓皆悉乾竭，
5. 362 “Yet, worldly people remain fond of deception and laziness. Full of snot, urine, and excrement, they lounge slothfully on their beds. [F.210.a] Why do these careless beings not understand this? They are extremely close to shock and terror. Their psychophysical elements will all become imbalanced and the functioning of their faculties as well as their intestines, marrow, vital fluids, skin, blood, flesh, fat, bones, and semen will all dry up.
憎一切味，不能坐起，憶念醫師以求安隱，一切飲食，入口皆惡，頓乏疲極，不能起止，欲多睡眠，身體羸瘦，唯有皮骨，一切親族及其妻子不能為伴，如死怖畏，而此眾生不知不覺。
The enemy of disease will attack their vital fluids. Whether they stand or sit, their experiences will be unbearable. They will desperately seek relief through medicine and doctors, but anything they eat, drink, swallow, or ingest will turn to waste. They will become emaciated, weak, and sleep most of the time. Their bodies will become nothing but skin and bone. Everyone —along with their family, friends, relatives, children and spouse —will plunge into these terrors of disease that are as agonizing as the Lord of Death himself.
是修行者觀放逸行眾生已，起悲愍心。以悲愍故，修四梵行，謂慈、悲、喜、捨。是修行者如是觀欝單越人，起悲愍心，觀身威儀如賊無異，身如水沫，諸識如幻，富樂如夢，作是觀已，生厭離心。
With this understanding, the spiritual practitioner becomes lovingly concerned for these careless people. As his empathy grows, he also takes the abodes of Brahmā as the focus of his attention: love, compassion, and joy. This is how the spiritual practitioner becomes lovingly concerned for the careless people of Kuru in the north. He sees the nature of cyclic existence as exceedingly base. He regards the body as if it were foam or water bubbles. He regards illusory consciousness by means of wakefulness. He regards all wealth as being like that in a dream. He becomes decisively disenchanted. [F.210.b]
復次，修行者隨順觀外身。觀欝單越，復有何等殊勝可愛山林河池？彼以聞慧或以天眼見：欝單越有一大山，名歡喜持，其山有林，名曰周遍，縱廣五百由旬，一切寶性之所莊嚴，所謂金性、銀性、銅性、寶性、酒性、蜜性，六味之性及餘異性。
5. 363 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘What other joys, tremendous enjoyments, and supreme delights might the mountains, rivers, and trees in Kuru in the north provide?’ With insight derived from hearing or by seeing with the divine eye, he will then notice another extremely delightful mountain that is located in Kuru in the north. Known as Holder of Joy, this mountain extends one thousand leagues and is home to the forest known as Overflow, which measures five hundred leagues. In the forest there are all sorts of riches, such as gold, silver, copper, wine, honey, and the six tastes, as well as many other natural resources.
其林普遍毘琉璃花蔓鬘纏遶，金葉蓮花，白銀為莖，金銀葉花，毘琉璃莖，蓮花充滿如日初出。有種種鳥莊嚴其池，所謂鵝鴨，次名鴻鳥，次名婆伽鳥，次名金鳥，次名白咽鳥，次名遮沙鳥，次名摩頭求鳥，次名鴛鴦鳥，次名波婆鳥，次名鶴鳥，次名阿嗟鳥，次名娑羅娑鳥，次名堤彌羅鳥，次名婆求鳥，次名時鳥，次名畏熱鳥，次名夜行鳥，次名樂鉢頭摩花坌鳥，次名辛頭波鳥，次名住水波鳥。有如是等二十種鳥住蓮花池。
5. 364 “The environment on Holder of Joy is delightful, featuring beryl-like trees draped with flowering vines. In the ponds grow lotuses with golden petals and silver stems, silver petals with golden stems, and gold and silver petals with stems of beryl. Numerous beautiful birds live in such ponds, which are filled with lotuses that are red like the color of the rising sun. There are swans, cranes, small cranes, lake cranes, ducks, deer necks, water birds, matabhāva, blavā, cakravāka, bālukā, ādyā, sārasī, vilvalā, timely callers, uṣṇavīrava, night roamers, lotus pollen-lovers, sindhu waves, and wave-born ones. These twenty species of birds live at the lotus ponds. [F.211.a]
過普遍林歡喜持山，半山之中五百由旬。復有五百由旬，名竹岸，人住在此山，其山有樹，名曰軍持，出妙歌音，天女聞之，住空而聽，園林河池、蓮花皆悉具足，如前所說。
5. 365 “Beyond the forest called Overflow, halfway up on the mountain Holder of Joy, after a distance of one hundred leagues, live people known as inhabitants of the bamboo forest. There they sing among the golden trees and their songs cause even goddesses to come and listen, hovering in the sky. The rivers, ponds, parks, and birds in this area are all just as splendid as those described previously.
