2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之十五(夜摩天之初)
4.C.
4.C. -1843 The Heaven Free from Strife Homage to all buddhas and bodhisattvas! “The karmic effects of life as a god in the realms of the Heaven Free from Strife and the guardians of the world always manifest on the basis of cause and effect.
又彼比丘知業果報，精進不壞，觀察三十三天已上，復有何天在彼三十三天上住，光明勝妙，力命自在，勝彼三十三天果報？彼見聞知：於彼三十三天已上，復有一切法勝之堂，法果報勝，光明勝妙，名夜摩天。
4.C. -1844 “When the monk who has knowledge of the effects of the ripening of karmic actions has examined the exhilarated gods in the Heaven of the Thirty-Three, he will next wonder about the identity of the gods who reside above them, and who are superior in terms of splendor, diligence, joy, radiance, and lifespan. Through his knowledge derived from hearing, he will see that those gods, who are far superior to the gods of the Heaven of the Thirty-Three in terms of the methods they have applied in the past, and in terms of the ripening of their karmic qualities, are known as the gods in the Heaven Free from Strife.
因三種戒故，得生彼夜摩天中，三者所謂不殺、不盜、不邪行等，善修不缺、不孔不穿，堅固不犯。一切聖人所愛讚戒，報常清涼，次第乃至得到涅槃，猶如善親，生死海中能渡如橋。若有上彼持戒橋者，是則能渡生死大海，到於彼岸。彼修行者復諦思惟見，彼比丘觀七種戒，果報業法有下中上，如前所說。
He will also notice that beings are born in that heaven by observing various forms of discipline. Those gods have abandoned killing, stealing, and sexual misconduct. They have practiced discipline in a way that is uncorrupted, unbroken, undefiled, and stable, thereby pleasing all the noble ones. Since they possess the karmic ripening of constant discipline, they will become spiritual practitioners who contemplate reality and pass beyond the ocean of existence by traveling across the bridge of discipline, the bridge that spans the ocean of cyclic existence and leads to the city of the transcendence of suffering. Just as before, their sevenfold discipline can be distinguished in terms of inferior, intermediate, and excellent levels.
正觀察已，又復觀察彼夜摩天須彌山上夜摩天處，以何為處？有何光明？高幾許住？如是觀察，彼見聞知：如不殺生及不偷盜、不邪行等樂修多作，自能持戒，教他持戒，自他利益，如是眾生得生彼天。
4.C. -1845 “Observing the gods in the Heaven Free from Strife, in whom positive past actions and spiritual qualities have ripened, he will see, [F.284.b] through knowledge derived from hearing, their lofty abodes near the king of mountains, Mount Sumeru, as well as their appearance and splendor, the distinctive features of their lofty abodes, as well as the number of these gods. He will notice that sentient beings attain those abodes by relying on, cultivating, and repeatedly engaging in the practices consisting in abandoning killing, stealing, and sexual misconduct, by teaching and establishing others in those practices, and by engaging in activities that benefit both themselves and others.
彼夜摩天可高幾許？彼見聞知：高六十八百千由旬；彼夜摩天，須彌樓上兩倍高遠。彼夜摩天凡有幾地？舉高幾許？何物為地？彼見聞知：彼一切地有三十二，高五千由旬。彼夜摩天住於虛空，如虛空中所有雲聚，為風所持。如此地根，下有水持，水為風持，名閻婆風，持夜摩天如持雲聚。
4.C. -1846 “Observing the height of those abodes, he will notice that they are located at an elevation of 168,000 leagues. He will then see that the Heaven Free from Strife —situated twice as high as Mount Sumeru —is divided into twenty-seven individual realms. Those abodes of the Heaven Free from Strife span five thousand leagues and hover in space, supported by the surrounding winds, like clouds. Just as this earth is supported at its base by wind, water, and rivers, so the gods in the Heaven Free from Strife are supported by the single factor of the billowing wind, as if they were cloud banks.
何等名為三十二地？一名勢力；二名乘處遊行；三名雲處遊行；四名積負；五名心相；六名山樹具足；七名廣博行；八名成就；九名勝光明圍；十名正行；十一名常樂；十二名增長法；十三名一向樂；十四名樂行；十五名種種雜；十六名心莊嚴；十七名風吹；十八名崇高；十九名沫旋行；二十名百光明岸；二十一名山聚行；二十二名月鏡；二十三名憶念量；二十四名遮尸迦；二十五名解脫禪；二十六名慢上慢；二十七名下入；二十八名階行；二十九名自身鏡；三十名慢身光明；三十一名上行；三十二名林光明。
All in all their abodes include the following twenty-seven realms: Supreme Strength, Moving in the Stream, Living on the Peak, Ornament of the Mind, Moving in Mixed Environments, Movement of Wind, Utterly Lofty, Endowed with Result, Total Pleasure, Endowed with Migration, Emanation of a Hundred Light Rays, Controlled Movement, Constant Bliss, Endowed with Increasing Bliss, Moving in Mountain Ranges, Shining in Manifold Ways, Pleasure Grove of the Moon Vision, Dwelling in the Environment, Devoid of the Sound of Concentration, Turning Away from Pride, Engaged Conduct, Sporting among Moving Groups, Moving in One’s Land, Infatuation with One’s Body, Splendor of the Signs of Pride, Supreme Pleasure Grove, and Light Rays of the Forest. [B45] [F.285.a]
此等是彼夜摩天地，夜摩天王名牟修樓陀。如彼三十三天之主帝釋大王名憍尸迦，如是彼處夜摩天王名牟修樓陀。夜摩天王隨順法行，於帝釋王法神通樂其量多少，千倍為勝。牟修樓陀天王之身五由旬量，光明勝妙，帝釋王身一居賒量，夜摩天王牟修樓陀身量如是。夜摩天王牟修樓陀，一身分力，彼帝釋王百千和合所不能及，彼業因果亦復如是。如是比丘既觀察已，而說偈言：
4.C. -1847 “In those realms, the ruler of the gods in the Heaven Free from Strife is known as Musulundha; he reigns as the sovereign leader. Musulundha rules over the realms of the Heaven Free from Strife, just as Śakra rules over the Four Great Kings and the gods in the Heaven of the Thirty-Three. He follows the Dharma and is a thousand times superior to Śakra in terms of qualities, size, and pleasures. His body measures five leagues and has the nature of light. It is said that Śakra measures one mile in height. Musulundha, who governs the realms of the Heaven Free from Strife, is much bigger than Kauśika. The size of one thousand bodies of Śakra cannot even match the size of a single limb of Musulundha’s body. This is because extraordinary causes yield extraordinary results. At this point, the monk will recite this verse:
如負少物者，度水則不沒；少惡業之人，上昇不下沈。cf. Dhs.15.39
如鳥翅堅牢，行空無障礙；持戒堅固者，則生於天中。cf. Dhs.23.77
4.C. -1848 “ ‘Just as a boat holding a small load Floats and does not sink, So beings who commit few evil deeds Do not fall from their elevated abodes. Just as trees are firmly rooted, So is this heavenly world.’
彼比丘如是觀察彼夜摩天樂果業因。彼夜摩天有四大山，彼一切山高萬由旬。何等名為四大山耶？一名清淨；二名無垢；三名大清淨；四名內像。是等名為四大山也。復有其餘種種異山，有無量種，有無量色、無量形相、無量功德。如是具有多千異山，多饒天花具足莊嚴，夜摩天中如是莊嚴。三十二地有種種山，種種莊嚴饒種種河，蓮花水池、百千園林周匝圍遶。一種形相香色味具。諸樹蓮花有種種味，如彼帝釋三十三天所有山河、蓮花水池、諸園林等勝妙之事，人中所有山河樹林、蓮花水池所不能及；彼夜摩天勝妙之事，三十三天所不能及亦復如是。
4.C. -1849 “Observing the pleasures attained by the gods in the Heaven Free from Strife as a consequence of their past karmic actions, the monk will notice that their abode is home to four great mountain ranges. Each of those mountain ranges measures ten thousand leagues, and they are called Utter Purity, Buoyancy, Great Buoyancy, and Vast Space. These mountain ranges, which are unlike the ranges found in other realms, contain thousands of mountains, each displaying a variety of magnificent colors, shapes, and qualities. They are carpeted with heavenly flowers and densely populated by the gods of the Heaven Free from Strife. The twenty-seven realms are filled with mountains of various shapes; studded with hundreds of thousands of waterfalls, rivers, pools, parks, and woods; [F.285.b] and covered by a profusion of trees and lotus ponds with perfect shapes, smells, colors, and tastes. In comparison, the mountains, rivers, pools, forests, and parks in the realms of the Heaven of the Thirty-Three do not seem very special, just as the joys of the trees, rivers, pools, forests, and parks in the human realm cannot compare to the joys that are experienced by the gods in the Heaven of the Thirty-Three.
何以故？因果多故。彼有無量善業福德，百種功德業因緣果，善業所化不可具說。以何因緣不可得說？種種業力動轉多故。如是業果，一切眾生所不能說。一切善業得天化生，夜摩天中如是種種不可具說。彼天果報千分之中，此可說一。
4.C. -1850 “The unique cause that pertains to the gods in the Heaven Free from Strife involves a strong causal relationship. Stated otherwise, such a birth is a result that arises in conformity with an abundance of merit accumulated through wholesome actions. It is impossible to describe the manifestations produced by virtuous karmic action. No one is able to describe all the causes that produce the variety of concordant actions, and no one is able to describe all the outcomes of these unnameable causal actions. Why? Because there are simply no words to describe the extent of such causal actions. 350 Here, I will therefore only describe a hundred thousandth fraction of the wealth that those gods of equal fortune possess.
何以故？若持戒者，必定得果，今此實說，若持戒人聞已心進，若修智人十倍力進。以何因緣知彼持戒如是差別？持戒之人生彼天中，修智之人則得涅槃。如是智戒功德已說，若彼已知如是戒果、如是智果，生如是心：持戒尚爾，何況修智，我如是得。彼人聞已，勤行精進，如是而說：有中業果。
4.C. -1851 “Nevertheless, I must by all means explain the consequences of following a guileless form of discipline. This will generate strong enthusiasm in those who practice discipline and a degree of enthusiasm ten times stronger in those who possess wisdom. There is a big difference between discipline and insight. Through discipline, one takes rebirth as a god, and through wisdom, one reaches the transcendence of suffering. Thus, if someone describes the excellent qualities of discipline, those who possess insight will think, ‘If such results manifest for those who practice discipline, what, then, will be the results for us who possess insight!’ Furthermore, by generating such strong enthusiasm, those beings will put effort into developing their insight, and, as a consequence, they will lose their fondness for cyclic existence. [F.286.a]
復以因緣異說有法：彼天如是久住天中，受第一樂，無所妨礙，後時猶退，不得自在。況人中欲，多有諸過，少樂少味，動轉不住，常不安隱，能為破壞，與無量罰、恐怖賊等。
4.C. -1852 “There is another reason for describing the higher realms; if even those beings who live for such a long time in those abodes and experience very little harm are subject to destruction, there is no need to mention the helpless world of humans, where beings seek to defeat one another, engage in wrongdoings, are small minded and unstable, harm each other, and develop such inclinations routinely and on a vast scale —a world full of the dangers caused by thieves, floods, or royal punishments.
彼如是等因緣說天，我復更有餘異因緣而說：彼天，外道之人有如是念：一切皆是摩醯首羅之所造作，非業所得，更無人知。遮彼外道，故說業果。實有業果，實有因生，非是異作，非無因有。一切因果，相似得果，因果相似，非從異因而得異果，非善業因生於地獄，非不善業因緣生天。
4.C. -1853 “There is yet another reason for this, which is that there are some who think, ‘Those beings endowed with great magical powers are emanated by the Almighty and have no other cause than that.’ In order to refute that idea, the nature of these results is explained. There are no karmic effects that arise without causes. Such effects are not caused by the kindness of others, nor do they manifest just as one may wish. They arise based on similar causes. Causes will not create effects that are unrelated to them. There are no causes consisting in wholesome actions that result in a rebirth within the hell realms. Likewise, there are no causes consisting in unwholesome actions that result in a rebirth within the higher realms.
然彼如是因果因緣，修施、戒、智必定業故，得生天中。如是說天苦樂二種，不可具說，天中之樂，彼業一分不可譬喻，此說少分。
4.C. -1854 “Therefore, since this is the fundamental character of cause and effect, this account of the higher realms is concerned with the essential actions of generosity, discipline, insight, training, and certainty. There are two types of discussion: one concerns happiness —the happiness of the gods —and the other concerns suffering —the suffering of hell beings. It is not possible to talk about them both here. I will therefore only discuss the actions related to the former.
又彼比丘知業果報，次復觀察夜摩天地。彼見聞知：彼夜摩天有地分處，名為勢力。眾生何業生彼地處？彼見聞知：若人持戒，微塵等惡，見則生畏，其心正直，不諂不誑，不惱他人，正見不邪，不癡心念。觀此世間一切無常、苦、無我等，念佛法僧，不殺不盜，如前所說。
· The Gods in Supreme Strength ·
4.C. -1855 “Next, as the monk who has knowledge of the effects of the ripening of karmic actions examines the realms of the gods in the Heaven Free from Strife, he will apply knowledge derived from hearing and so correctly see a realm called Supreme Strength. Wondering what karmic actions cause people to be born there, he will examine this matter with knowledge derived from hearing and so see that there are holy people who observe discipline and [F.286.b] shun even the smallest misdeed. They are honest and sincere, free from deceit, and do not torment others. They have the genuine view and are guided by that. They always correctly see this world as impermanent, painful, empty, and devoid of self. They practice the recollection of the Buddha, Dharma, and Saṅgha and observe the discipline of giving up killing and stealing in the way that was explained before.
又不邪行：心離、不樂、不行、不作，乃至飛鳥鴿等行欲，亦不觀看，乃至欲睡，心亦不念。若人如是，亦教他人，彼人為他說業果言：汝勿如是，汝若作者，必入地獄。
4.C. -1856 “They do not engage in sexual misconduct either. Sexual misconduct refers to wishing for and engaging in sexual intercourse with someone who is associated with and bound to another. Having learned this, such holy beings will, if they see someone who is associated with and bound to another, not think about, consider, or contemplate that person. Moreover, they will dissuade those who entertain such thoughts about engaging in sexual misconduct by pointing out the consequences of such actions, telling them, ‘Don’t do this or you will be born into the hell realms!’
彼人如是真見業果，如是不犯他妻婦等，於業生怖。彼人善業生彼地處，百千天女之所圍遶。
In this way they confidently explain the nature of karmic actions and their results without letting others influence them. When their bodies disintegrate, they will go to the joyous higher realms and be born among the gods in Supreme Strength within the Heaven Free from Strife.
纔生於彼，彼諸天女即於生時歌天音聲。彼天忽聞，如從睡覺，彼樂音聲始初出時，如是化生。於樂音聲，如是得念。彼歌音聲備有八分，功德具足：一者語；二者稱；三者甜；四者善合；五者相應；六者善深；七者一切愛樂；八者百萬由旬聲不妨礙，法句相應，清淨不濁。如是八分功德具足，勝妙音聲覺善業人。彼於自身出妙光明，廣五由旬，青黃赤白如天上虹。
4.C. -1857 “Those who are born there have maintained a wholesome livelihood and shunned sexual misconduct. When they are born into that realm, they will be surrounded by a hundred thousand gods and goddesses who sing for them. Like being woken up by drums from a deep sleep, as soon as they are miraculously born there, the melodies of songs and drums endowed with eight qualities will resound everywhere, and they will regain their senses. The songs that awaken them are appropriate, agreeable, auspicious, profound, and delightful, [F.287.a] are clearly audible across eighty thousand leagues, and teach the Dharma, and they are completely clear. Such are the eight qualities of the songs that wake up those who have previously engaged in very wholesome actions. The light emanating from their bodies shines up to a distance of five leagues and is comprised of blue, yellow, red, and rainbow-like colors. That light starts to shine the moment they stand up.
即彼天子初生之時，有光明旋猶如日月暈輪端嚴。彼既起已，百千天女相隨圍遶，故有第一歡喜之心。天子天女共相隨從，如是往入，名光明林。又於彼處夜摩天中，有花不蔫，彼花名為眼甘露花、香不壞花，善色香花。聞花名已，心則受樂，彼花則有如此勢力。何處何處說彼花名？彼處彼處虛空之中，出彼香花。名月勝花、常轉行花，若天念時，彼天樹花出聲而生，隨天行轉，隨彼天子所念何處，於彼處行。
4.C. -1858 “Adorned in their garments, the gods are as radiant as the sun and the moon. When they have awoken, they will joyfully proceed to a grove known as Forest of Splendor surrounded by a hundred thousand other gods. That area of the Heaven Free from Strife abounds with groups of gods and goddesses and is studded with two types of flowers known as eye nectar and fragrance nectar. These flowers have the most exquisite colors and sumptuous fragrances. They never wither and are delightful even to hear about. The potency of those flowers are such that whenever someone remembers their names, their fragrances are sensed from the sky. Among the leaves of the trees in the grove there also grow two flowers called brighter than the moon and moving everywhere. Whenever the gods wish, those flowers come to them, and they transport the gods wherever they want to go.
如是天子在彼樹上，行於虛空，在其花中，隨所念處，如是而行。猶如第二三十三天在堂上行，如是彼處夜摩天子在於花中，如是而行。光明赫焰而常下觀一切諸處，於一瞬頃，一切遍見而不疲惓。
For transportation, the gods also ride on the trees. Staying in flower mansions too, they travel through the sky to wherever they want. Just like the gods who journey incelestial palaces, the gods in the Heaven Free from Strife travel while residing inside flower mansions. Emitting a blazing light, they can reach anywhere in the world in the blink of an eye, without ever growing weary.
彼處復有名樂愛樹，彼樹可愛。於彼樹內何處可愛？入其內已，受天快樂。園林蓮花池水之中，有名隨順一切念樹。樹之勢力，若彼天子憶念之時，彼夜摩天一切地中一切勝物皆在其地。彼樹力故，樹中受樂，八分樂音不可稱計。
4.C. -1859 “They also enjoy the trees that are called directly connected homes of joy. When the gods enter among them, they will find that those trees are far more delightful than the most pleasurable forests, pools, and parks anywhere else. [F.287.b] Due to the splendor of the trees, the gods are able to attract, according their wishes, each and every one of the magnificent objects found throughout the Heaven Free from Strife. Enraptured by their splendor, the gods enjoy themselves among those trees to the incomparable accompaniment of drums endowed with the eight qualities.
彼中有樹，名香漂樹，彼有勢力，如彼天子憶念之香，如是樹中香為之出。彼復有樹，名花香樹，在彼樹內，如在房中戲樂無異。有好園林蓮花池水，彼夜摩天在中受樂。彼夜摩天在彼樹中，青黃赤紫妙色光明，備有種種香色具足。彼天若入，有一切種妙色皆生，彼天之身亦如是色。彼身衣色，一切盡滅，唯樹色現。
4.C. -1860 “There is another type of tree called manifesting fragrance that has the power to manifest any possible fragrance that the gods may desire. In other trees called delightful flower house, the gods establish homes while enjoying the forests, parks, and pools. The trees already are blue, yellow, and red and possess a variety of excellent fragrances and colors, but as soon as the gods enter among them, the trees and the flowers bloom in all kinds of colors, and they even cause the gods to absorb those same colors. Although the gods take on the same colors, these hues are not permanent. Such is the power of those trees and flowers.
又復有樹，名虛空行。於眼瞬頃，行虛空中百千由旬，隨念而去。彼樹光明如日不異。然彼天子，乘彼無量種種妙樹在空而行，百千天女圍遶相隨，鬘香塗身。彼天子身有勝光明。彼天子前有諸天女，種種妙衣莊嚴其身，喜笑歌舞，彼歌音聲周匝遍滿無量由旬。彼天女中，天子端正，且說少分。善業所得，如星中月，天子端正亦復如是。
4.C. -1861 “Riding on the trees called moving through space, the gods can travel a hundred thousand leagues through the sky in the blink of an eye. They journey at will and their splendor equals that of the sun. Adorned with many types of splendid garlands, fragrant powders, and ointments, the gods in that realm travel on their trees surrounded by a hundred thousand other gods and goddesses. During their travels, cheerful goddesses with the most exquisite physiques, who wear shimmering garments made of precious gems, fill the sky in front of them for many thousands of leagues, dancing, performing, posing, and singing songs. Since those gods have pursued positive courses of action in the past, those experiences now manifest within their minds. Here, I have given some examples using familiar descriptions, but these are a mere approximation of the actual experience of those gods. [F.288.a]
然彼天子千功德勝，種種樂聲，歌舞嬉戲入香林中。百千種鳥普遍彼林，無量河池、勝妙蓮花以為莊嚴，甚可愛樂，勝於百千日之光明，且以現事少分譬喻。猶如人中可愛園林流水河池，蓮花莊嚴，於彼四天大王天處十六分中不及其一。如是四天大王天處復於三十三天之處園林可愛，十六分中亦不及一。如是三十三天之處園林可愛，於夜摩天園林可愛十六分中亦不及一。如是次第善業勝故，以有上上勝善業故，園林可愛。設使一切眾生之中善智慧人，一心專意更無異作，方便善巧相應辯才，而亦不能說其一分。
4.C. -1862 “Beautified by a hundred thousand past wholesome actions, like the moon amid moving stars, those gods will then proceed to that forest, all the while calling out in various ways, singing, laughing, posing, and playing music. The surroundings of the forest are utterly delightful. Home to hundreds of thousands of birds, it is adorned with many waterfalls and pools, and it shines brighter than a hundred thousand suns. To provide a comparison that may give some slight indication, the unique qualities of the most delightful forests, waterfalls, shores, and beautifully embanked pools that may be found in the human realms cannot match even a sixteenth of the unique qualities of the forests and parks found in the realms of the Four Great Kings. Similarly, the forests found in the realms of the Four Great Kings cannot, in terms of the pleasures experienced in those places, match even a sixteenth of the delightful forests and parks found in the realms of the gods in the Heaven of the Thirty-Three. Those increasing degrees of pleasure are directly proportional to the amount of virtuous or unvirtuous actions that one has previously performed. Not even through the combined insight of all intelligent and eloquent beings, who are one-pointedly focused on virtue without ever engaging in any other activity, could a mere fraction of this pleasure be expressed.
何以故？以非一切人境界故。彼處如是非一切人心之境界，設使第二三十三天共帝釋王於百千歲，亦不能說彼夜摩天一地之中受樂之事。何以故？以非境界，三十三天不曾見故、不曾聞故，故不能說。於彼善業，且說一分，不可具足一切盡說。此之善業，一切和集，決定受樂，不可思議。受樂之事，可愛之樂，唯說一分。
4.C. -1863 “Why is this so? Because one cannot conceive of something inconceivable. Therefore, no human or god in the Heaven of the Thirty-Three, including their lord, could ever describe even a mere fraction of all the pleasure experienced by the gods in the Yāma Heaven —even if given a hundred thousand years to do so. Why? Because those are not the domains of the gods of the Heaven of the Thirty-Three, and those realms cannot be perceived by them. What I have described here by means of examples can never be seen or heard. [F.288.b] Here I have simply praised a fraction of the experience of those gods to inspire beings to strive in virtue. I have seen and depicted only a tiny fraction of all the inconceivable forms of pleasure and happiness that are certain to be experienced as a consequence of completed and accumulated virtuous actions.
譬如一切善巧畫師、若其弟子於壁等處，或畫為月或畫為日。然彼畫師而終不能畫作光明及其威德，不能令行、不能令照、不能令涼、不能令炙，唯可能畫輪形而已。說夜摩天亦復如是，唯說樂受，不能說其受樂可愛，不可得其勢力之實。若彼光明、若彼園林、若彼勝德、若歌若樂、若彼端正、若境界樂、若光明輪、若近天女種種受樂，唯可髣髴說其少分比類而已。
4.C. -1864 “When a skilled and experienced artist, or that artist’s apprentice, draws a representation of the moon or the sun, he or she is not able to capture its actual light, its light rays, its circular movements in the sky, its brilliance, its smoothness, or its harmful aspects. Such a person can only draw its approximate shape. Similarly, the gods in the Heaven Free from Strife cannot be described here. The simple depiction I have provided does not capture their actual joys and powers, the forests and parks where they live, their splendor, their mountains, their natures, the sense pleasures they indulge in, their brilliance, their garlands, or the pleasures they enjoy while traveling in the company of the goddesses. Here, I have only given a slight indication.
又彼天子於彼天中戲樂之處，無量欲樂種種具足，無量濟口，園林莊嚴。如是地分，既觀察已，五欲境界功德牽心，境界力動令心不住，分別染轉，愛河所漂，普眼所見皆悉可愛。
4.C. -1865 “Next, together with goddesses from that pleasure grove, the gods will travel to lands that abound with fine embankments and parks offering numerous pleasures and attractions. Agitated by their extreme attachment to the five sense pleasures, they are carried away by the river of cyclic existence, shaken by the waves of their flickering thoughts. Those gods are enraptured by everything they see.
然彼天子如是見已，次復往向名無量欲具足林中，流水河池多有種種蓮花莊嚴，無量百千眾鳥音聲。到彼林已，於彼林中，本未曾見種種具足。共諸天女既到彼已，於彼蓮花河池之中，有真珠沙饒金銀鳥，其翅皆作青寶珠色。在彼河岸種種妙樹，莊嚴河岸，天子在中遊戲受樂。
Observing their divine realm, they see that the forests are filled with the most delightful sense pleasures, rivers, waterfalls, trees and branches, and mansions draped with vines, as well ashundreds of thousands of singing birds. As they approach, they discover all around them the most perfect attractions of a kind they have never seen before. Surrounded by coteries of goddesses, [F.289.a] they see that the sand on the strips of land that lie between the rivers is made of pearls and is home to birds with golden, silver, and sapphire-like feathers. The banks of the great rivers are studded with trees that produce various melodies. There, on the banks of the rivers, they will then frolic and play around in the company of groups of charming and ravishing goddesses.
天子如是既受樂已，次復往向名寶岸林，多有天眾天女圍遶。見彼勝林殊妙七寶光明地分，隨於何處寶山之峯、流水河池、蓮花可愛。百千萬峯莊嚴山谷，彼地分分妙寶莊嚴。善業力故，令彼天子見諸天女而共嬉戲，遊行受樂。以善業故，彼善根因，相似得果，有無量種，如是無量種種受樂。
4.C. -1866 “After being attended to in various ways and having enjoyed the pleasures in that setting for a very long time, they will all together proceed to the forest called Jewel Shore. Upon entering that forest, they will see that the shining forest ground is formed from the seven precious substances and supports delightful mountains with peaks of precious gems. The forest features enrapturing riverbanks, waterfalls, pools, and lotus ponds, where a hundred thousand gorgeous bees swarm. The gods find that everything about this place is delightful, and they enjoy the vistas of the mountain ranges. Endowed with faculties that result from their previous wholesome actions, the gods will frolic, enjoy themselves, and indulge in pleasures in that jewel park amid troupes of goddesses. The pleasures experienced by the gods in the Heaven Free from Strife are produced by roots of virtue, and the numerous resultant enjoyments there manifest in accordance with such virtuous causal factors. In those realms, the gods experience levels of happiness that are superior to even a hundred thousand of the other forms of pleasure one can imagine.
然彼天子五欲功德，受勝樂已，次復往向名釋迦說地處之中。彼處種種受天樂已，復為所愛境界牽心，分別勢力之所迷意，於彼所見境界不住。彼心獼猴，食天樂果，為果所醉，見諸天女生愛樂故，常行不住。何風所吹，令其常轉？在彼夜摩天眾之中，根不知足。境界之樂有無量種，極甚可愛，終不為他之所侵奪，他則無分，亦不為他之所能毀。又復普生妙寶蓮花，如是如是種種嬉戲，如是如是種種憶念。彼彼如是寶蓮花中，是善業得。
4.C. -1867 “When they have indulged in the pleasures of the five senses within that forest, they will next proceed to a location in the Heaven Free from Strife known as No Lack of Embankments. There, they will enjoy a variety of perfect pleasures and take delight in songs performed by troupes of divine singers wearing various costumes. All of this is indescribable. Overwhelmed by their deluded thoughts, the minds of such beings, whose hearts are consumed by the fire of craving, never take a pause. Longing for sense objects, their monkey-like, distorted minds pursue mirages, [F.289.b] and thus they carelessly indulge in the divine pleasures that are the result of their own previous acts. As they keep on cultivating their passion for women, they will drift from place to place, carried away by the river of their many pleasures. All around the realms in the Heaven Free from Strife grow magnificent lotuses made of precious substances. All those extraordinary and delightful sense pleasures cannot be robbed from those gods, but they never satisfy their senses. Those charming lotuses blossom according to the gods’ wishes and grow simply by being thought of. Such are the effect of the gods’ past positive actions.
若彼天主牟修樓陀夜摩天王如是思念：我當在彼蓮花中坐，共諸天眾乘空而行。即生心時，牟修樓陀夜摩天王共諸天眾於虛空中飛行而去，一切天眾如是飛行，身不微動。
4.C. -1868 “At that point, Musulundha will think, ‘Ah! I shall now remain in the sky together with these gods.’ As soon as that thought has arisen, Musulundha, ruler of the gods in the Heaven Free from Strife, will rise up into the middle of the sky together with all the gods that surround him. While traveling in the sky, Musulundha and the gods do not have to move at all or say a word, and not the slightest part of their body changes.
時一切天坐蓮花中，在於虛空五樂音聲歌舞喜笑，如是遊行受天之樂，五欲功德。
In this manner, riding on lotus flowers, all the gods fly through the sky. Accompanied by the beats of the five types of drums, dancing, laughing, enjoying themselves, filled with bliss, captivated by and enjoying the fives sense pleasures, the cheerful gods travel on lotus petals. As in all perfect abodes, the surface of those flowers gives way when one places a foot on them, and it bounces back up when one lifts the foot again.
彼天如是坐蓮花中，行受天樂。如日欲出，初沒之時，於人世間虛空端嚴，一切皆赤，彼天蓮花光明端嚴亦復如是。彼一切天極受快樂，受快樂已，次復往向名拘鞞羅眾林之中，名滑高山，向彼頂上，為受樂故。若彼天眾到山頂已，彼有無量七寶莊嚴流水河池。
4.C. -1869 “When the gods travel on the petals of those lotuses made of the seven precious substances, each layer of petals is more beautiful than the one before. The petals are as radiant as the sun when it rises and sets in the human realm and illuminates the sky in copper-like colors. Enjoying each other’s company, all those gods will then [F.290.a] cheerfully travel to the utterly smooth and lofty mountain peak upon which lies a forest called Forest of the Assembly of Kubera. After reaching that mountain peak, they will proceed to a beautiful blossoming lotus grove that is adorned with many waterfalls, rivers, and pools formed from the seven precious substances.
所有光明勝百千日。多有端正天子天女，無量七寶光明如日諸樹莊嚴彼天。既到滑高山已，於彼勝山嬉戲受樂，迭共遊行。下彼蓮花，次復更上，名白峯山，為戲樂故。
That place shines brighter than the light rays of a hundred suns and is home to many gatherings of gods and goddesses. The smooth and lofty mountain and its lotus grove are composed of many precious substances and studded with trees that shine in the same color as the sun. Arriving in that mountain’s forest, the gods will dance and enjoy themselves all together. They will then enter lotuses that grow a hundred thousand petals. Once inside those lotuses, they will start ascending that smooth and lofty mountain.
然後方及牟修樓陀夜摩天王向天眾所，共諸天女相隨圍遶。彼諸天眾見已奉迎，心生歡喜，歌舞遊戲，相與往向牟修樓陀夜摩天王。
4.C. -1870 “With the intention to have a joyful experience, Musulundha, ruler of the Heaven Free from Strife, will surround himself with throngs of gods and then journey to this place where the gods enjoy themselves in this manner. Upon seeing him, the delighted gods will dance, laugh, and celebrate. Also, Musulundha, lord of the Heaven Free from Strife, will become completely exhilarated.
自業得果，以彼善業有下中上，天樂亦爾有下中上，勝色亦爾有下中上，食亦如是有下中上，樂亦如是有下中上。如是乃至一切極劣下夜摩天所受之樂十六分中，帝釋天王所受之樂不及其一。彼帝釋王所受之樂尚不可說，況作三倍功德之業，百業行樂而當可說？彼天如是唯多善業。如是善業，持戒之人心常歡喜，有無量種。如是此說，夜摩天中受大快樂，悕望有故。
4.C. -1871 “The modes of birth of the gods are the fruition of their predominant karmic actions. Those actions produce inferior, intermediate, or superior gods; they also yield inferior, intermediate, or superior results, engender inferior, intermediate, or superior bodies, and give rise to inferior, intermediate, or superior pleasures. Śakra will never enjoy even a sixteenth of the most inferior forms of pleasure that are experienced by the gods in the Heaven Free from Strife. If it is impossible to describe the level of happiness experienced by Śakra, then how could anyone adequately describe the level of happiness that is enjoyed by the gods in the Heaven Free from Strife? The actions that those gods have practiced are three hundred times superior. Here I have described the fruition of positive actions and the flourishing of merit by extolling the sublime pleasures that are experienced by the gods in the Heaven Free from Strife. [F.290.b] I have not done so to induce clinging to cyclic existence, but to generate strong enthusiasm in those who observe discipline.
又復如是牟修樓陀夜摩天王，種種百千分別憶念，無量種種功德成就，不可譬喻，受諸快樂。牟修樓陀夜摩天王滑高山上，彼蓮花中勝妙七寶，受快樂已，復見蓮花，如是思念：我當入彼大蓮花內，既入彼已，一切天眾共受快樂。
4.C. -1872 “Once Musulundha, the ruler of the gods in the Heaven Free from Strife, has discovered the myriad qualities that are so excellent and incomparable within the lotuses and on that smooth and lofty mountain made of the seven precious substances, he will think to himself, ‘Ah! I must now enter this great lotus and remain there to enjoy its supreme pleasures, together with all the congregations of gods and my retinue of queens.’ So Musulundha, ruler of the gods in the Heaven Free from Strife, will place himself at the center of that lotus.
即於念時，彼蓮花臺增長寬大，以善業故多有如是大蓮花臺，皆入其中。彼花臺內多有孔穴，彼孔穴中出大光明。彼蓮花內復有異天，昔未曾見，光明出過普百由旬，其光備有無量種色。夜摩天王牟修樓陀及諸天眾見光明已，生希有心。是何光明於此蓮花臺中而出？爾時，天王牟修樓陀告天眾言：汝見如是勢力光明，如是出不？天眾答言：唯然，已見。如是光明甚為希有。
By this mere act, and through the power of his past wholesome actions, the heart of the lotus opens up. In this way everyone can proceed to the innermost part of the lotus. A hollow will then appear in the center of the lotus, and from that opening light begins to shine. The light that radiates from the center of that great lotus is of a kind the gods have never before seen or heard of. Light rays spanning more than a hundred leagues now blaze forth in sundry colors. While this light shines from the center of the lotus, the gods and Musulundha, ruler of the Heaven Free from Strife, will all cry out in wonder. The ruler of the Heaven Free from Strife will then say, ‘Gods, look well at the light that shines from this great lotus!’ “ ‘We see the light,’ the gods will answer. ‘It shines in the most amazing manner!’ [F.291.a]
爾時，如是夜摩天主又復告言：一切天眾，今皆共我從蓮花門入蓮花臺，入已觀察。爾時，如是一切天眾一心白言：我等皆如夜摩天王意所希樂，我等意願亦復如是，我亦欲入大蓮花中，并諸天女相與共入。
4.C. -1873 “ ‘Regardless of its size,’ the ruler of the Heaven Free from Strife will then continue, ‘we and everyone associated with our lands should enter the inner core of this great lotus and gaze at it for a long time!’ “All the gods will agree and say, ‘We shall do as the ruler of the Heaven Free from Strife has said. Together with our retinues and surrounded by groups of gods and goddesses, we shall all follow the ruler of the Heaven free from Strife as he enters this great lotus.’
爾時，天主牟修樓陀夜摩天王并諸天眾、諸天女眾，皆共入彼蓮花臺中，皆悉欲見希有之事。爾時相與欲從孔入，則有光明——如日光照火洋金聚更生日光——照諸天身，遍滿虛空。彼大蓮花臺中光明如是照耀，天皆見故，一切攝眼，不耐光明。時既入彼大蓮花中，生歡喜心、生希有心。何因故有如是光明不可稱說，而我昔來未曾覩見？
4.C. -1874 “Musulundha, surrounded by throngs of gods and goddesses, will then proceed to the center of the lotus to gaze at its interior and marvel in wonder. Reaching the opening at its heart, they will enter it. When sunlight and refined gold shine upon each other, it is as if a second sun appears in the sky. Similarly, when the gods gaze at the dazzling features of that great lotus,they will not be able to bear the brilliance of the light rays, and so they will have to close their eyes. Upon entering the lotus, they will cry out in utter delight, ‘Never have we seen or felt such an incomparable light before!’
爾時，天主牟修樓陀夜摩天王在天眾前，天眾在後相隨而入。夜摩天王心亦歡喜，而共入已，見有無量百千寶珠，百千光明照耀顯赫，多有無量遊戲之處園林莊嚴，無量百千宮殿莊嚴，光明遍滿，有無量樹百千莊嚴。復有無量七寶諸樹園林莊嚴，有無量色異異形相種種眾鳥，多有無量遊戲妙山莊嚴可愛，無量蓮花池水莊嚴，無量百千妙堂莊嚴，無量百千流水河池澗谷莊嚴。如說一切色量形相七寶莊嚴，牟修樓陀夜摩天王猶尚不見，何況餘天。
4.C. -1875 “Musulundha will lead the way, quickly followed by the gods. Overjoyed and insatiable, Musulundha will enter the lotus accompanied by the gods. Once inside, they will encounter hundreds of forests illuminated by the light of hundreds of thousands of precious gems, hundreds of thousands of luminous mansions, and hundreds of thousands of radiant trees. They will discover areas adorned with hundreds of thousands of forests and parks — each made of the seven precious substances [F.291.b] and filled with hundreds of thousands of beautiful birds in numerous colors and shapes — hundreds of delightful mountains, pools, palaces, and waterfalls; as well as hundreds of springs, ponds, rivers, thickets, and caves. Everything is composed of the seven precious substances and the colors, shapes, and dimensions are enrapturing. If even the lord of the gods in the Heaven Free from Strife has never seen such things before, there is no need to mention the other gods in that realm.
彼處如是蓮花臺中，河流清水。彼河兩岸皆是玻瓈，或有金岸或有銀岸，或有寶岸或有青色寶珠為岸，或有赤色蓮花寶岸，或有種種間錯寶岸。復有勝妙蓮花池水，有種種寶蓮花莊嚴，或有一色蓮花莊嚴，有種種色妙葉莊嚴，所謂青黃赤白等色蓮花莊嚴。彼若青葉，彼葉名為青色寶葉；若黃色者則名為金；若白色者則名為銀；若赤色者則名赤寶。如是無量種種蓮花在於如是大蓮花中。
4.C. -1876 “The lakes found inside the lotus are filled with pristine heavenly water. Some have banks made of crystal, others contain silver stones and sand, some are of refined gold, others are of sapphire, still others are of ruby, and some are made of a combination of different precious gems. Likewise, the lotus ponds are studded with lotuses formed from various types of precious substances. Some are filled with lotuses of a single color and some with lotuses of multicolored leaves —blue, yellow, red, and white. The lotuses with blue leaves are made of stainless sapphire. Those with yellow leaves are made of gold, the white ones are made of silver, and the red ones are made of ruby. In that way, the gods will discover many types of lotuses inside that great lotus.
如是如是，彼天迭共心生歡喜，見彼蓮花無量百千種種諸蜂滿中莊嚴。諸天見已，復向異處，極大可愛園林之中遊戲之處。彼處多有種種樂音，既聞樂音，意甚愛樂，生歡喜心。天眾天女彼此更互歡喜心往，生希有心，入彼園林。多有種種眾鳥音聲，七寶莊嚴，其地柔軟，下足則容，舉足還起。一切普生歡喜之心，處處遍看，轉勝轉勝。彼天之心迭相愛樂，遊戲受樂。彼天久時迭相愛樂，如是遊戲受快樂已。
4.C. -1877 “Next, after taking possession of that lotus where a hundred thousand bees swarm, the gods will gleefully proceed to other enrapturing areas covered with the most delightful forests and parks. [F.292.a] To the accompaniment of endearing songs and drumming, and surrounded by further groups of boisterous gods and goddesses, the exhilarated and insatiable gods will travel through forests adorned with the seven precious substances. In those forests, the charming songs of a hundred thousand different birds can be heard, and the ground is exceedingly smooth, giving way when one places a foot upon it and bouncing back when the foot is lifted. Roaming through such places, the gods feel ecstatic. The more they see, the more intense their joy becomes. Savoring each other’s company, the mutually enamored gods go to enjoy themselves in those places. Lost in carelessness, they will remain in those parks for an extremely long time, together enjoying the highest forms of pleasure.
復向異處，次第受樂。彼處名行種種寶地，既往彼處，音聲娛樂，種種音聲歡喜受樂，六欲境界，心愛樂見，多受欲樂而行放逸，嬉戲遊行。於彼地處見異功德，青黃赤白無量諸種，皆悉可愛。
4.C. -1878 “Eventually they will proceed to a location that is made of various precious gems and is known as Garland of Pleasure Groves. Utterly charmed by songs and musical tunes produced by the five types of drums, these gods who strongly cling to the six pleasures remain attached to and infatuated with the scenery they gaze upon. In that way, they keep carelessly frolicking, playing, and enjoying themselves. As they approach the Garland of Pleasure Groves, they will see light rays and realize that they are like garlands of suns. Furthermore, as far as those light rays shine, the gods see utterly delightful lands that are colored yellow, red, and white.
彼天如是於彼地處，次第復向名嬉戲山。受境界樂，猶未厭足。彼嬉戲山七寶莊嚴，多有無量種種諸鳥，種種妙色、種種形相，無量百千諸樹莊嚴，流水河池蓮花莊嚴，園林戲處。山谷嶮岸峻極之處，鹿眾莊嚴。天眾在彼嬉戲山中，五欲功德而受快樂，迭相愛念。彼天之身種種光明而為莊嚴，多有無量種種莊嚴勝妙天女共相娛樂。彼處如是復於久時受大快樂，未知厭足。
4.C. -1879 “After enjoying themselves in such places in myriad ways, the gods next will travel to the mountains of entertainment. Never satiated by their sense pleasures, the gods take up residence at various places within those lofty mountains that are adorned with the seven precious substances. There are also hundreds of lush trees in that area [F.292.b] filled with nests of happy birds. There are waterfalls, rivers, pools, forests, parks, mountains, flatlands, and mountain slopes, as well as alpine meadows and streams, all beautified by flocks of wild animals and lotus ponds. Once there, they will rove around in those delightful mountains, enjoying the five divine sense pleasures, surrounded by heavenly maidens adorned with ornaments and costumes, and illuminating each other with the brilliance of their many divine garments. There, those beings will enjoy themselves for a long time without ever becoming fulfilled by their sense pleasures.
次復往向作行重樓，復有行堂，向彼戲樂，未知厭足，五功德樂亦未厭足。無量分別，無量種欲，復更增長，大增長愛，復受無量種種快樂。彼諸天眾、諸天女眾彼此迭共歡喜受樂，如是復共夜摩天王牟修樓陀歡喜受樂。彼蓮花中光明照曜過百千日所有光明，勝而不熱。各於其根迭相愛樂，五根受樂，第一端正，見者甚樂。聖所愛戒，善淨勝果，有無量種無量分別、無量境界，受諸快樂。迭共一心，彼此更互心不相妨，共相敬重。
4.C. -1880 “Next, they will proceed to a place called Garland of Celestial Cottages. In order to indulge in the bliss of their sense objects, of which they can never get enough, the gods will insatiably indulge in the five sense pleasures. They will enjoy themselves in various ways and styles, consumed by the fire of craving that is ignited by their desires —the gatherings of gods and goddesses enjoy themselves in manifold ways. Together with Musulundha, ruler of the gods in the Heaven Free from Strife, they will enjoy each other, delightfully gazing at each other and enjoying the five sense pleasures. They do so within that lotus, which shines brighter than a thousand suns, where they find peace and safety. There they enjoy in many ways the boundless sense pleasures that have manifested as a result of their pure and wholesome roots of virtue, which ensue from the virtuous and auspicious actions that delight noble beings. In that way, those gods will journey and converse with each other with mutual respect and thus enjoy themselves for a long time inside this lotus, without ever feeling satiated.
迭清淨心，彼蓮花中久時受樂。如是之時，於境界中未知厭足。隨所憶念，從彼蓮花臺門出去，如是入故，還如是出。欲出之時，彼滑高山其中有鳥，名諦見鳥。鳥見彼天欲出去故，即為彼天而說偈言：
4.C. -1881 “Unfulfilled by the sense pleasures they enjoy, the gods will occasionally emerge from the lotus. [F.293.a] As they emerge, they will look around and then enter the lotus once again through the opening in its heart. Once back inside, they will then remain there for another long period. Upon seeing this, a bird called seeing reality that lives on that smooth and lofty mountain will sing these verses:
此天身色空，年少亦復然，樂念念向盡，愚癡故不覺。cf. Dhs.5.94-105
4.C. -1882 “ ‘Their bodies are momentary, Their lives last but a moment, And the pleasures they experience will end — Yet the gods, lacking intelligence, do not understand this.
如此天一切，無量妙善相，時輪所劈割，令身分散壞。
4.C. -1883 “ ‘All these lives, Produced by numerous virtues, Will be cut down and destroyed By the wheel of time.
如彼天身命，無量百種相，以其業盡故，死王之所殺。
4.C. -1884 “ ‘These lives that have come about Due to many previous wholesome actions Will all be destroyed By the king, the Lord of Death.
此天受樂久，恒常心放逸，自羂之所繫，將欲壞其樂。
4.C. -1885 “ ‘The pleasures of these careless gods, Who constantly enjoy themselves, Will be smashed once they are caught By the lasso of the demon, the Lord of Death.
樂及安力命，能令愛別離，死王力甚大，在近臨欲至。
4.C. -1886 “ ‘The powerful king, the Lord of Death, Who separates beings from what they like — Their pleasures, power, and strength — Is going to haul them away.
若多放逸者，天羂臨欲到，必來奪樂命，速疾壞令盡。
4.C. -1887 “ ‘Those who come close to him, Those careless beings Who enjoy pleasures while alive, Will soon be destroyed.
此久時破壞，常放逸行天，著勝樂未覺，為樂之所誑。
4.C. -1888 “ ‘The gods who are carried away by their carelessness Will suffer for a long time. Yet, fooled by their many pleasures, They do not realize this.
此天失光明，諸根心劣減，墮於閻羅處，彼時則知果。
4.C. -1889 “ ‘The gods’ desire for pleasure burns more intensely Than the light rays of the sun.When they arrive in the world of the Lord of Death They will understand what the consequences are.
此身念念變，樂念念無常，猶故染心天，無眼故不見。
4.C. -1890 “ ‘Their bodies and strength will decline, And the pleasures they experience are momentary. Even so, these blind creatures, caught by their attachments, Do not realize what goes on.
從愛至勝愛，恒常受行樂，若死王來至，不能到樂處。
4.C. -1891 “ ‘Always enjoying themselves, They spend their lives indulging in one pleasure after another, But wherever they go They will be destroyed by the king, the Lord of Death.
不知生死老，心見不生怖，彼後欲死時，於自業生悔。cf. Dhs.5.105
4.C. -1892 “ ‘The king who consumes others through aging Does not spare any deluded being. Later, when they die, The fire of their own minds will torture them. [F.293.b]
境界不厭足，諸根亦如是，若為智燈照，則除著樂闇。cf. Dhs.7.75-80
4.C. -1893 “ ‘Sense pleasures will never Bring satisfaction to the senses. If beings do not focus their minds on what is beneficial Through the light of wisdom,
常習近境界，思念無量種，如火為風吹，熾然而增長。
4.C. -1894 “ ‘While, confused by hundreds of thoughts, They chase after objects, They will restlessly engage with such objects, Like flames fanned by the wind.
欲樂甚大力，常增欲火焰，智者諦思量，故能調境界。
4.C. -1895 “ ‘Those who realize this through the power of diligence Will always be restrained toward the objects That beings otherwise crave like a blazing fire. Those who carefully investigate this will understand it.
若常迷亂心，恒樂於境界，皆是癡力故，如是受戲樂。
4.C. -1896 “ ‘Those who are constantly confused And always fond of objects — All such beings who carelessly indulge in pleasures Will always increase their delusion in all circumstances.
癡故樂近之，境界火增長，如薪與火合，為風之所吹。
4.C. -1897 “ ‘Since they chase after pleasures with a misguided attitude, The fire of their craving for objects burns ever stronger, As when fire is fed fuel And fanned by the wind.
屬欲未厭足，常為欲所使，此天退天墮，天欲所誑故。cf. Dhs.7.80
4.C. -1898 “ ‘Carried away by their unshakable attachments, And constantly overwhelmed by their desires,The gods are fooled by their attachments And will fall from their heavenly realms.
前身受樂時，彼身集功德，念念命不住，彼壞何處去？
4.C. -1899 “ ‘All the excellent qualities of their sublime minds, The original sources of their pleasures, Have been destroyed —where did they go? Their lives are unstable and momentary.
如彼人身壞，天命爾不疑，雖久會當死，天身必破壞。cf. Dhs.7.81-87
4.C. -1900 “ ‘Their lives come to an end And their life force is unstable and momentary. 351
4.C. -1901 “ ‘Given such destruction, Their life force will, Without any doubt, Likewise soon be gone.
此天境界樂，常著心不離，必當退此處，而不覺知苦。
4.C. -1902 “ ‘They repeatedly enjoy sense pleasures, And their minds constantly pursue those objects. Yet, they are not aware of the suffering That comes from being separated from pleasures.
如此天所受，五欲功德樂，不及別天苦，十六分之一。
4.C. -1903 “ ‘The pleasure experienced in relation To those divine sense objects Does not match even a sixteenth Of the suffering of being separated from them.
如魚在水中，未曾有渴苦，於愛知足者，亦未曾有欲。
4.C. -1904 “ ‘The gods are not born this way By overcoming just a few defilements. Yet, such mundane beings are never satisfied, As they have not overcome their desires.
若人不觀心，常愛行欲樂，長夜久時睡，苦惱不曾滅。
4.C. -1905 “ ‘Without ever questioning their pursuits, They always follow their desires. Thus, they fail to pacify The long-lasting pain that ensues from that.
癡故樂受樂，不覺知苦惱，後得衰惱時，乃知得何果。
4.C. -1906 “ ‘Easily attached, these confused beings Are not aware of suffering. Later, when they are separated from what they like, [F.294.a] They will understand what the consequences are.
欲初似賢善，而實甚為惡，此為地獄使，專行不饒益。
4.C. -1907 “ ‘Desires are pleasant for a short while, But then they become unbearable. As the henchmen of death arrive, Their arrival will only cause harm.
盲者信此欲，智眼者則離，猶嶮岸相似，如是墮地獄。cf. Dhs.7.87
4.C. -1908 “ ‘The gods who have acted blindly, Lacking the eyes of care and insight, Will fall into the hell realms That are similar to a fire pit or an abyss.
謹慎第一友，常能作利益，放逸第一怨，故應近善友。cf. Dhs.6.107-111
4.C. -1909 “ ‘Carefulness always benefits people And is the supreme friend, While carelessness is the supreme enemy. That which benefits is indeed the best.
欲遍一切身，如第一嚴毒，惡道第一導，所謂放逸是。
4.C. -1910 “ ‘What otherwise follows one everywhere Is the worst among all that is terrible. The great highway to the lower realms Goes by the name of carelessness.
若行於放逸，復染著境界，彼以愚癡心，常受諸苦惱。
4.C. -1911 “ ‘The careless will develop attachment To the objects that they carelessly engage with. Those having such confused minds Will always meet with suffering.
若不知是苦，不知觀察者，彼則與羊等，愛樂天亦爾。
4.C. -1912 “ ‘The gods for whom there is no fear or misery, Who lack a mindful outlook And always chase after pleasure, Are in no way different from cattle.
飲食樂欲樂，羊亦有此樂，若天亦如是，與羊則不異。cf. Dhs.6.111
4.C. -1913 “ ‘Indulging in food and sex, They have the mindset of cattle; Because of that fondness, The gods are no different than cattle.
以心力勝故，業亦如是勝，離業功德已，勝則不可得。cf. Dhs.11.55
4.C. -1914 “ ‘Particular types of minds Create particular karmic actions. Those whose karmic qualities have become corrupted Do not think of these specifics.
天不畏而戲，是故住死中，死時既到已，方知其果惡。cf. Dhs.6.112
4.C. -1915 “ ‘Those who frolic and play Live in the mouth of the Lord of Death. When the time has come to meet him, Those who are hard to subdue will realize the consequences.
乃至未死來，意常不錯亂，黠慧意樂法，皆隨順法行。cf. Dhs.5.107-110
4.C. -1916 “ ‘As long as they are alive And as long as their minds remain free from disturbances, The wise will generate enthusiastic effort. Therefore, take pleasure in the Dharma throughout your life.
一切命皆失，一切樂皆盡，一切愛別離，汝死時欲至。
4.C. -1917 “ ‘The Lord of Death destroys Everything that lives, Brings an end to all happiness, And separates beings from what they hold dear.
死為第一惡，到曠野大道，更無如法歸，故應隨順法。cf. Dhs.5.110
4.C. -1918 “ ‘Once he arrives with his loud cries, There will be no refuge For those who have forsaken the Dharma. Therefore, take pleasure in the Dharma!
有異法名死，所謂放逸心，放逸前破壞，然後為死殺。cf. Dhs.6.113-116
4.C. -1919 “ ‘Beings with careless hearts Will be carried away by the Lord of Death. Those who are overcome by carelessness [F.294.b] Will be destroyed by the Lord of Death, time and again.
由法得命樂，故說法第一；法為不放逸，天道之導師。
4.C. -1920 “ ‘This is the teaching of those Who live by the Dharma and delight in it. They explain that carefulness Points the way to the higher realms.
益不益不異，縛脫亦如是，放逸不放逸，功德過平等。
4.C. -1921 “ ‘The difference between being careful and careless Is like the difference between right and wrong, Liberation and bondage, Or good qualities and defects.
由彼癡心故，令天無所知，共怨聚戲樂，智者則捨離。
4.C. -1922 “ ‘In their confused minds, The gods do not understand this. They enjoy themselves together with their enemies And destroy their own intelligence.’
如是彼處名諦見鳥，諦觀察已，訶責彼天無量種過。天未覺知，以有放逸覆其心故，憙樂境界，五欲功德。以樂受故，不覺真諦，故不覺退。如是天處必歸無常，一切世間悉當無常，而彼不覺。
4.C. -1923 “In this way, when the bird called seeing reality sees the gods, it will instruct them in numerous fine ways, and yet the gods will not comprehend. Overwhelmed by carelessness, their minds will stray toward objects ever more. Carried away by their attachment to the five sense pleasures, they will fail to correctly comprehend reality. Hence, the terrors of death, transference, and birth that all sentient beings are bound to experience will certainly also befall them. Such are the facts of conditioned things.
又復彼天坐蓮花上，在滑高山并蓮花座，捨出離去，而身不動，向名廣池，有五百堂，七寶莊嚴，周匝欄楯，處處無量間錯莊嚴，復有異天於中受樂。又彼堂中皆有却入，在上高樓，多有重數。復有諸天心生歡喜，滿彼堂中，無量飲食衣服床敷，迭相愛敬，心不妨礙，常遊受樂，欲食恒豐，一切時有五樂音聲。
4.C. -1924 “Next, after having resided in the lotus —after having stayed on that supreme, smooth, lofty mountain, within the petals at the heart of the lotus — the gods will decide to proceed to a lake called Inner Vastness. Accompanied by various songs, the rhythms of drums, and musicians playing their instruments, they will go there dancing, laughing, posing, and singing. That lake is surrounded by five hundred mansions that are built with railings made of the seven precious substances and that shine with incredible beauty. The surroundings of the lake are utterly delightful, providing the gods with playgrounds to frolic in. Among those mansions, some have windows and extensive platforms supporting the most delicious [F.295.a] food and drink and the most comfortable cushions. Attracted to each other, the gods will together enjoy those foods with great pleasure. These gatherings of gods and goddesses will enjoy themselves in this manner to the constant beat of the five types of drums.
彼處一切天女、天眾如是受樂。牟修樓陀夜摩天王坐蓮華臺，一切天眾皆共相隨，向彼廣池，忽然而至。既到彼已，彼舊住天既見王至，一切下樓，復有離於蓮花處者，有出堂者、離鉤欄者，一切皆從住處而出，生歡喜心，盡共奉迎牟修樓陀夜摩天王，皆向王走，生敬重心，生歡喜心，既見天王在虛空中，合掌在頂。禮敬王已，牟修樓陀夜摩天王在天眾前，一切天眾皆悉在後，若歌若舞，近彼廣池。彼處一切功德具足，無量妙堂皆悉作行，種種莊嚴，有種種鳥種種音聲，無量百千諸樹莊嚴，
4.C. -1925 “When the impassioned gods have enjoyed themselves in the heart of that lotus, the ruler of the gods of the Heaven Free from Strife, Musulundha, and his entire retinue of gods shall proceed to the lake called Inner Vastness, floating in the sky. As they approach that area, Musulundha will see gods who enjoy themselves and indulge in sense pleasures to the accompaniment of drums and musical instruments. Upon seeing Musulundha, the intensity of pleasure experienced by those gods increases tenfold and they will rise together from their mansions, from all their cottages, from all the lotus ponds, and wherever else they may be. Singing, dancing, and filled with admiration and joy, they will all gather at the location in space where Musulundha, ruler of the gods in the Heaven Free from Strife, has reached. With mutual respect and delight, they will all fold their hands and prostrate before him upon beholding him there in the sky. With Musulundha leading the way, all the gods will then arrive, dancing, at the lake called Inner Vastness, which is adorned with all manner of perfect features and rows of celestial palaces.
所有光明勝百千日。彼處多饒無量天眾，常受快樂，在夜摩天勝妙地上。夜摩天王到已則入，彼一切天心生歡喜，讚歎天主牟修樓陀。牟修樓陀夜摩天王以善妙語，先安慰之，乃臨廣池，到已次昇名見心樂勝妙堂上。彼堂珍寶光明照曜周匝彼處，種種間雜，多有無量勝相功德千千莊嚴，一切天眾之所圍遶。
4.C. -1926 “The joyful gatherings of gods in the Heaven Free from Strife shine brighter than a hundred thousand suns, and they cry out in various impassioned ways. As they arrive at a setting where a hundred thousand trees are growing, [F.295.b] Musulundha, ruler of the gods in the Heaven Free from Strife, will receive the local gods’ praises. When in return he has delighted the gods of the area with many proclamations, Musulundha will proceed to the shore of the lake. By the lake, he will enter a mansion called Captivating the Mind. That mansion is extremely beautiful, decorated with glimmering ornaments formed from the seven precious substances, and endowed with thousands of splendid qualities. There, all the divine gatherings will pay reverence to him.
夜摩天王昇彼堂已，第一勝相微妙光明師子之座——七寶莊嚴如是妙座一切樂觸具足而有——天王坐上，彼有第一宿舊天眾圍遶現前，多有無量諸天女眾於先歌舞。然後次第，彼宿舊天問天王言：王於何處乘蓮花座，今來至此？已於久時不曾見王。時宿舊天於彼天王第一尊重。爾時，天主牟修樓陀夜摩天王答天眾言：我向於彼蓮花臺中見希有事，我向入彼蓮花臺中，一切諸天及諸天女俱共入已，一切皆見。
4.C. -1927 “When the ruler of the Heaven Free from Strife enters that mansion, the king of the local gods, who displays the enjoyments of all the gods, will be seated on a lion throne adorned with the seven precious substances and featuring the most sublime divine splendor. Groups of very senior gods, who enjoy the highest forms of pleasure, surround him in attendance. Beautified in that way by hundreds of thousands of gods, that divine ruler will then askthe most senior gods in his retinue, ‘Why has our supreme master, the ruler of the Heaven Free from Strife, whom we haven’t seen for a long time, come to this place riding a lotus?’ “Musulundha will then say, ‘Gods, I saw great wonders inside a lotus, and so I came here, riding this lotus filled with all the gods and goddesses.’
時彼天王如其所見希有之事，悉為舊天盡皆具說。如蓮花中種種功德，悉為舊天具足盡說。時彼舊天於先已曾勝勝見來，聞已不生希有之心。彼蓮花中種種勝事，於先已曾善見來故。
4.C. -1928 “In that setting, the lord of the Heaven Free from Strife will then gain extensive understanding about the excellent features he has seen, just as all the supreme elders did in the past. 352
時彼舊天於是乃為牟修樓陀夜摩天王說於舊法，作如是言：願天王聽，我先曾聞此大蓮華有大勢力。此蓮花內大勢力者，隨心憶念，種種功德莊嚴具足。此夜摩天一切處中，除此更無如是樂處如蓮花中。
Upon hearing this, the gods, who are extremely pleasant to behold and who have the most perfect appearance, [F.296.a] will inspire in Musulundha, ruler of the gods in the Heaven Free from Strife, a definitive understanding of his past lives. As he listens to the gods, he will hear about the great nature and the great splendor of what he saw inside the lotus. 353 He will hear about all those desirable appearances with such excellent features that he witnessed inside that great lotus, which cannot be found anywhere else among the gods of the Heaven Free from Strife.
如是先聞：有迦那迦牟尼世尊、無上士、調御丈夫、天人師，出現於世。彼所說法，初中後善，義善語善，獨法具足清淨鮮白，演說正法，所謂：此色，此色集，此色滅，此色滅道。如是此法初中後等。如是說已。彼佛法中有多百千已見諦者，有得果者，如是次第得阿那含者、斯陀含者、須陀洹者，如是復有得四禪者、得三禪者、得二禪者、得初禪者。
4.C. -1929 “He will be told, ‘Once upon a time, the Blessed One, the renowned Kanakamuni, the unsurpassed guide who tames beings, the teacher of both gods and men, appeared in the world. The Dharma he taught is virtuous in the beginning, virtuous in the middle, and virtuous in the end. With excellent meanings and excellent words, this Dharma is complete, pure, and perfect. This Dharma teaches that “this is form,” “this is the origin of form,” “this is the cessation of form,” and “this is the path that leads to the cessation of form.” It is virtuous in the beginning, middle, and end. Through his teachings, a huge number of beings from a hundred thousand different parts of Jambudvīpa realized the truth. In particular, he accomplished deeds that led beings to experience the fruition of the noble ones, gradually leading them to the attainment of the state of non-returners and stream enterers, as well as the attainment of the fourth concentration, the third concentration, and down to the first concentration.
彼佛安住如是人已，復令餘人住十善法，隨順法行，令使多人，乃至無量百千億人行善業已，然後觀察有何等人，我今調御？彼以清淨過人天眼見夜摩天，我應調御。彼時此處夜摩天王名曰樂見，彼王內藏有善種子，身行放逸。彼王近身多有無量諸天之眾，善根淳熟，而多放逸，行放逸行。
All the remaining beings engaged in the practice of the ten virtues. In that way, ten billion regions of the world turned to the Dharma and were established in wholesome conduct. [F.296.b] Then, through his divine vision utterly beyond that of humans, he saw that someone else still needed to be tamed by him: the ruler of the gods in the Heaven Free from Strife, who was known by the name Saumya. The virtues of this ruler were vanishing, and he lived carelessly — even more carelessly than those gods around him whose faculties had matured.
彼迦那迦牟尼世尊以憐愍之，是故來上此夜摩處天世間中，為利益天，盡其苦故，為彼諸天除放逸故。盡漏比丘有五千人圍遶，共到夜摩天處，更勝光明，處處普遍。彼時諸天見佛世尊。若有諸天從本已來，未見佛者，謂佛是天，於天中勝。彼天於佛生希有心，不知是佛。而此佛色於諸天眾最為殊勝，一切功德皆悉具足，無異相似，光遍一切天之世間。彼天既見與佛世尊相隨聲聞，亦生勝上希有之心，作如是念：彼是何人？如是形服而共此天相隨不離，圍遶而行。時彼天子即取種種勝妙蓮華向迦那迦牟尼世尊。
4.C. -1930 “ ‘The blessed Kanakamuni remained in this world out of loving kindness. He wanted to help the gods, do them good, eliminate their suffering, and bring an end to the carelessness polluting their minds. Surrounded by fivethousand beings in whom defilements were exhausted, he emanated a mass of light much brighter than the light produced by the gods residing in the Heaven Free from Strife. When the gods who had never beheld an omniscient being before saw this, they became completely astonished. This divine form, the likes of which they had never seen before, superior in numerous ways and unmatched by anything else, completely filled this heavenly world with its light. When they approached, heard, or saw the blessed Kanakamuni, the gods became totally astounded. Wondering, “How can anyone possess such a light?” they approached this divine manifestation and drew close to him. The gods left their various lotus ponds and came to the blessed Kanakamuni to gaze upon him.
爾時世尊見天子來，上昇虛空，示現種種勝妙神通，隨念分別無量功德。身上出水，色香味觸具足而有，彼處天水於十六分不及其一。其身頂上出火焰然，有無量種無量色光遍滿虛空，所謂青黃赤紫色等。復現異異勝妙神通，所謂一身以為多身，或為千身或百千身或為億身，所有光明遍滿一切天處世間，復令多身以為一身。
4.C. -1931 “ ‘When the Blessed One saw them approaching, he rose up into the sky and remained hovering there, emanating various kinds of miraculous displays and thereby a great variety of excellent qualities arose. [F.297.a] He manifested streams of water from the upper part of his body, and the color, taste, and fragrance of the water so produced were so exquisite that none of the waters found within these heavenly realms could compare to even a sixteenth of it. From around the upper part of his body, he radiated blazing fires in multiple colors —blue, yellow, red, and purple. The Blessed One also multiplied his miraculous displays in such a way that one became a hundred, and a hundred became a thousand, to the point where this entire heavenly world was filled with them. Then, the light rays and his other displays once again contracted into one.
世尊如是復現神通：夜摩天中一切地處，一一手捉舉置掌中，并諸園林流水河池擲在虛空，過眼境界，復還安置本所住處。
4.C. -1932 “ ‘Next, as the Blessed One manifested such supreme miraculous displays, he lifted all these heavenly realms with one hand and placed them in the palm of his other hand. He then hurled them into the sky —with all their forests, parks, pools, waterfalls, and hosts of gods. He flung them so far that they could not be seen anymore. After he had thus made these realms disappear, he again restored them to their initial state.
世尊又復現大神通：彼處大山以手撥取擲虛空中，并諸園林河池、澗谷及天女眾，不知所在，復還安置本所住處。其中諸天不覺動轉，如本不異。
4.C. -1933 “ ‘The Blessed One continued to produce great miraculous displays. He uprooted the greatest among all the mountains and threw them in the sky, so far that no one knew where those mountains with their forests, parks, pools, waterfalls, meadows, and gatherings of gods had gone. When he then brought them back down to where they had been, the gods were still confused and asked themselves, “Have we ever walked on these mountains?”
世尊又復現異神通：無量種色、無量種作無量形服，有無量種諸功德色。現大力勢，令彼天眾種種異見，或見如來在於山中，或見如來在園林中，或見如來在蓮花林，或見如來在堂中行，或見如來在於樹下，或見如來在河池中，或見如來在遊戲處園林之中，或見如來一切禪處，或見如來遍滿一切虛空之中坐禪而住，或見如來於虛空中敷具上坐。復虛空中若坐若行，若復經行，還復坐禪。4.C. -1934 “ ‘After this, the Blessed One [F.297.b] projected physical emanations of himself, manifesting a variety of forms, colors, garments, and other excellent features. While those emanations were seen on mountain peaks, inside the different forests, on the lotus ponds, in the rows of mansions, in the canopies of the trees, on the banks of the rivers, on the lakes, in the pleasure groves,and in the parks, he constantly remained in concentration. He manifested various activities, such as lying down on a bed in the sky, and then again coming back down to earth. He walked in the sky, moved through the sky, and then again took a seat.
世尊又復示現神通，如是如是音聲說法，五樂音聲勝夜摩天。形夜摩天所有音聲如閻浮提烏鳥之聲，彼一切天如是劣減。彼天既聞如是聲已，皆悉捨離能歌慢心。
4.C. -1935 “ ‘Next, the Blessed One manifested his miraculous prowess by teaching the Dharma with a voice so melodious that it made the beats of the five types of drums seem ugly in comparison —just as the call of crows may seem ugly when compared to the sounds of drums played by humans. Upon hearing his voice, all the gods, who were otherwise obsessed with captivating songs, now completely lost that obsession.
世尊又復現異神通，所謂在彼虛空之中作諸天眾、化作天女，勝妙殊絕。形夜摩天、夜摩天女如螢火蟲。光明色量如是形相，服飾莊嚴，園林處樂皆悉勝妙，彼大天王并諸天眾見化天已，心生恥愧，皆見自身色光欲樂如草無異。彼夜摩天生如是見。
4.C. -1936 “ ‘The Blessed One proceeded to emanate in the sky gods and goddesses endowed with qualities so great that the gods in the Heaven Free from Strife would not even seem like fireflies in comparison. When the gods saw the sizes, hues, shapes, bodies, garments, ornaments, and sylvan pleasures of those extraordinary divine emanations, they understood that, compared to them, they were nothing more than grass. With their hairs standing on end, the gods of the Heaven Free from Strife were embarrassed and humbled, and thus they lost their conceit based on their bodies, youth, and pleasures. [F.298.a]
爾時，世尊知其根熟，知其深心知因果報，無障礙見。為欲利益一切世間極大悲心，如來世尊爾時即向夜摩天王樂見王所，現異神通，如向所現，一切神通盡為樂見，悉皆現之百倍勝前。爾時樂見夜摩天王一切慢心皆悉捨離。彼時樂見夜摩天王亦復坐彼大蓮華中，亦如向者牟修樓陀夜摩天王大蓮花中遊戲受樂。
4.C. -1937 “ ‘The Blessed One knew who were of supreme acumen and who were not. He knew the different intentions of beings and the ways the effects of causal actions ripen. His wisdom was free from attachment and he benefited the world. When out of supreme compassion he thus manifested miraculous displays in the realm of Saumya, ruler of the Heaven Free from Strife, all of this ruler’s carelessness was completely crushed. Just like you, Musulundha, ruler of the gods in the Heaven Free from Strife, have come out to enjoy the sights of the forests, Saumya and all the attending gods had at that time also emerged from the great lotus.
時彼世尊大蓮花中示現神通，然後復語夜摩天等，作如是言：汝今所見一切皆是樂見所感。世尊為化，令使離慢。汝見其內遊戲之處，園林蓮華、河池山谷并妙堂等，境界行處，無量種見。彼樂見王捨離慢心。
4.C. -1938 “ ‘The Blessed One then manifested those miraculous displays inside the great lotus to free Saumya from his conceit. Those are the emanations inside the great lotus that you, ruler of the gods in the Heaven Free from Strife, had never seen before. All those forests, pools, rivers, mountains, mansions, and domains —in all their delightful variety —were manifested in order to free Saumya from the influence of carelessness.
時彼世尊入大蓮花，化作一切，復於樂見夜摩天王住處之前有蓮華生，億百千葉，如來坐彼蓮花臺上，聲聞弟子坐其葉上，而現種種勝妙神通。或有飛至虛空中已，然後還至蓮花中者。復現種種異異神通。
4.C. -1939 “ ‘Next, the gods who had entered the great lotus, along with all the emanations, said, “Let us sit upon the lotus at the residence of Saumya, ruler of the gods in the Heaven Free from Strife.” So they arrived upon the lotus and took their places on its one trillion petals. The Blessed One took his place at the heart of the lotus. On the petals, hearers manifested various types of miraculous displays. Some of them rose in the sky and then entered the lotus again. [F.298.b] Other hearers rose to the center of the sky riding on the backs of elephants and horses. Showering down a continuous rain of various fragrant substances, those hearers created many different miraculous displays.
時彼樂見夜摩天王作如是念：此是何人？有何善業？以何勢力能作如是奇特之事？我之所有若多若少色光明等，甚為微劣，彼則為勝。
4.C. -1940 “ ‘With his mind full of admiration, and urged on by his former wholesome actions, Saumya, ruler of the gods in the Heaven Free from Strife, then thought to himself, “By whose power do such displays manifest? Our own bodies and abilities are nothing compared to this!”
