1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品第六之八(三十三天之五)
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十七地名曰柔軟。眾生何業生彼天中？
· The Gods in Moving on Springy Ground ·
4.B. 900 “As the monk who has knowledge of the effects of the ripening of karmic actions [F.176.a] continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Moving on Springy Ground. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
彼以聞慧見：持戒人不殺不盜，生此天中。云何不殺？有諸眾生為貪財利，恣足五欲，斷毒蛇命，取其寶珠，以自供命。持戒之人不為此事，是名不殺，亦教他人令行不殺，乃至蚊蟻微細眾生亦不故殺。
He will then notice how some people who give up killing and stealing will abstain from making a living by killing snakes and splitting their heads to extract the jewels inside their heads. Such people will therefore never kill a snake with the intention of making a profit from the jewel in its head. They will also refrain from killing ants, or the like. Rather, recognizing that animals are sentient beings, they will refrain from killing them. Such are the specific features of giving up killing.
云何不盜？不以盜心取人草土，乃至微細亦不故取，乃至他人所有書記，不以盜心書寫自用，是名不盜。
4.B. 901 “What are the relevant aspects of not stealing? They are to refrain from even the most minuscule acts of stealing, including taking even grass or stones without permission. Similarly, whereas others may purposely steal a book or the like in order to study the scriptures, these people will refrain even from that.
云何布施？是持戒人貧窮乏財，以無貪心，減身資分，施初禪人衣服飲食、臥具醫藥、資生之具，或施一食，或於僧寺平治僧地，令僧去來安隱無難。如是自行布施，亦令他人安住善道，勸於他人令捨惡業。是持戒人不殺不盜，自利利他，以是因緣，命終生於三十三天。
4.B. 902 “In what way do such people practice generosity? Even though they may make their living under great hardship, they will not be stingy with their possessions and so offer garments, food, bedding, and medical articles to those who have attained the first concentration. Likewise, they will offer alms and help maintain the locations where the saṅgha resides, thus sharing their possessions equally with the saṅgha. In this way they enjoy being open handed themselves, and they also establish others on the same path of virtue. When such virtuous people, who turn back what is unwholesome and who benefit others, later separate from their bodies, they will go to the joyous higher realms and be born among the gods in Moving on Springy Ground within the Heaven of the Thirty-Three. [F.176.b]
生此天已，受天快樂。其地皆以柔軟天繒以為敷具，遍覆其地，柔軟滑澤。若天行上，隨足上下，足躡則偃，舉足隨平。譬如大風吹水波起高下不定，風止則平，其地柔軟亦復如是。
4.B. 903 “In that extremely delightful realm, the colorful ground is supple, as if filled with cotton wool, and extremely soft. The ground is pliant, slightly giving way when stepped upon yet resuming its original shape when the foot is lifted. For example, just as water forms waves when stirred by the wind, only to settle again when the wind ceases, so the ground in that realm is springy.
其地清淨猶如明鏡，若有工師、若工師弟子善能磨鏡，瑩拭明淨照顯眾像，若折一毛以為百分，於此鏡中皆悉了見。此天地中見諸天子一切身分亦復如是，如彼明鏡清淨無垢，其地清淨亦復如是。
4.B. 904 “This is also a completely stainless realm. Like a perfectly clear mirror reflecting what is placed in front of it, the ground reflects the bodies of the gods.
其地復生希有之事：若諸天女心有所念，欲令天子共其遊戲，天子即於所住地中，自見書字，即與天女遊戲受樂。其地復有希有之事：若天憶念一切所須，皆從地生。
Another marvelous feature of this divine realm is that whenever the gods there think of other gods, or wish to go to another god realm, they miraculously obtain all the relevant information, as if written in a letter, and so are able to revel with the respective goddesses, just as they are able to enjoy all the other amazing features those realms may contain. Such are the joys of the gods of Moving on Springy Ground within the Heaven of the Thirty-Three.
如是三十三天於柔軟地受天快樂，復往詣於遊戲之處。其遊戲處有大園林名摩偷迦，鈴網彌覆，無量寶樹以為莊嚴。於彼林中種種眾鳥、華果具足，五樂音聲遊戲受樂，五根境界受果報樂。
4.B. 905 “The gods in this realm also engage in games in their forests, traveling between the various forests for the sake of enjoyment. The great forest known as Grove of Delicious Wine is draped with nets of tinkling bells of various sizes. It features numerous gorgeous trees that grow flowers and fruits and are home to many species of birds. When the gods sport within this forest to the accompaniment of music of the five types of instruments, they experience karmic consequences that take the form of extremely delightful sense objects.
於其地中復有林樹，名曰婆羅，若諸天眾入此林中遊戲之時，樹則變小，令諸天女取果不難。其林皆是七寶所成，光明晃曜如日初出，以為莊嚴，無量種色華果莊嚴。種種色鳥出妙音聲，以為莊嚴，如是眾鳥住於林中，出眾妙聲。於此林中受六欲樂，歌舞戲笑。
4.B. 906 “That god realm also features a Forest of Palaces, which is always transforming. Every time the gods go to enjoy themselves in that forest, [F.177.a] the trees have grown in new shapes, from which the goddesses easily can pick the fruits. That forest is made of the seven precious substances, and its beautiful trees, studded with numerous flowers and fruits, shine like the rising sun, . The trees are further adorned by songbirds that play among the leaves and fill the forest with their melodies. Within that delightful forest the gods, who are so attached to the six objects, will enjoy themselves with raging passion, sporting and reveling in their pleasures.
捨此林已，復往詣於遊戲山峯，名曰高聚，往至彼峯與諸天女種種莊嚴歌舞戲笑。昇高聚峯，其峯周匝廣十由旬，其山峯上有大華池，名曰光明，以七寶華、拘牟陀華、俱迦那陀華、青優鉢羅華充滿池中。
4.B. 907 “From that forest, which provides an exceedingly pleasing experience for the eyes, ears, and nose, the gods will journey to a peak upon Mount Sumeru known as Lofty Mound. They will travel to this mountain peak, which has a height of ten leagues, accompanied by lovely goddesses who wear beautiful jewelry and attire. Upon this mountain is a pond called Beauty, which features flowers of the seven precious substances and is carpeted with blue, red, and pink water lilies.
其水清淨，鵝鴨鴛鴦出眾妙音，甚可愛樂，天子天女圍遶華池歌舞戲笑，飲於天味，無有醉亂。六味之果，隨念食之，其汁香美，飲之無失，天子天女皆共飲之。復於異處有諸天女歌舞戲笑、鼓樂絃歌，簫笛箜篌種種樂器，與諸天子娛樂受樂，圍遶華池久受天樂。
Its water is pristine and geese and yellow ducks call out there. The pond is surrounded by mansions with ornamental pillars of the seven precious substances, as well as by parks and groves. On the banks of this pond, which is surrounded by such beautiful sights, the gods and their attending goddesses will dance, flirt, and frolic. They will enjoy divine drink that is free from the detrimental side effects of intoxication, and partake of delicious fruits endowed with the six desirable tastes. Those fruits contain wine, which the gods will drink in the company of goddesses who wear various ornaments and garments. Elsewhere, goddesses will joyously sing, laugh, and play vīṇās, flutes, and drums with great mastery. Thus, the gods and goddesses gather on the banks of the pond and will enjoy each other’s company. [F.177.b] In this way the various groups of beautiful gods and goddesses will play and frolic for a long time.
復有華池名一切意樂遊戲之處，天鬘莊嚴，栴檀塗身，散以末香，身出光明。以其自作上中下業因緣力故。
4.B. 908 “When a long time has elapsed, the gods will proceed to a park that is delightful in all regards. Their bodies are adorned with flower garlands, colored powders, and ointments, and they shine with a natural light that corresponds in intensity to whether the given god’s preceding positive acts were of an inferior, medium, or superior quality.
隨心所樂，得三種報，生似業意。若人造作如是之業，得如是果——眼識緣色而生樂心。何以故？若作下業，於等色中見作下色，其人如是於一緣中見於下色。
4.B. 909 “The gods’ level of mental pleasure also corresponds to their level of previous engagement in wholesome actions. Thus, the more they have previously engaged in such actions, the more mentally delightful will be the observations they experience through their eye consciousness. That is to say, those gods whose engagement in virtue was of an inferior kind will, accordingly, not perceive more than the mere form of the object observed.
若作中業，則見中色，生中樂心。若作上業，則見無量種種妙色形相端嚴。如是一切聲香味觸亦復如是。
Those whose virtuous conduct was of medium caliber will, on the other hand, see the given beautiful form and thereby experience a medium level of mental pleasure. Finally, those who accomplished superior deeds see bodies, sizes, colors, shapes, and forms that are all extremely appealing. This goes for all the observations of form, smell, and texture that are had by the gods at the different levels of the desire realm.
目之所緣，欲界天中一切諸地皆亦如是，若不如是，三種之報則不成就。當知如是三種之業，得是妙色端正莊嚴、天女殊勝。
Within the larger class of gods, the present subclass of gods only forms a single, general category. Thus, when seen as a single class of gods, one does not classify them in terms of three distinct kinds of ripening. At the same time, just as there are three levels of mental pleasure, it should likewise be understood that differing qualities of past karmic action shape the exquisite forms of the goddesses, as well as their ornaments and attire, in different ways.
此諸天眾於一切意樂園林之中遊戲受樂，貪著色聲香味觸等，不知厭足。比丘觀已，而說頌曰：
4.B. 910 “When the monk sees how these happy gods flock to their parks in an insatiable pursuit of sound, texture, taste, and form, he will utter the following verses:
劫盡日焰，大海乾竭，億百千劫，貪愛不滅。cf. Dhs.7.26
“ ‘When the sun burns at the end of the eon, Even the oceans dry up, Yet never in a hundred million eons Will there be contentment with the forms that are seen.
諸水雨等，海尚可滿；貪欲之海，愛色無厭。cf. Dhs.7.27
4.B. 911 “ ‘Rainfall and the like [F.178.a] May fill the ocean with water, Yet the forms in the ocean of sights Will never satisfy anyone.
憶念諸樂，欲不可滿，若離憂愛，欲則止足。cf. Dhs.7.28
4.B. 912 “ ‘Insatiable in their desire, Embodied beings suffer. How can they believe that their many cravings Are something delightful?
樂從欲生，智者不樂，離欲之樂，樂中最勝。
4.B. 913 “ ‘Pleasures produced by desire Are not attractive to the wise. Rather, liberation from all desires Is supreme among all forms of happiness.
雜愛之樂，如雜毒水；若離愛欲，如水乳合。
4.B. 914 “ ‘What appears to be bliss is a mixture, Resembling food mixed with poison. Yet when there is freedom from craving, It is like food mixed with milk.
欲燒癡人，盲冥無覺，如摩羅耶，山蟲食木。cf. Dhs.7.29
4.B. 915 “ ‘Within the darkness of dullness and ignorance, Childish beings are burned by their desires, Just as the forests in the Malaya Mountains Are destroyed by rākṣasas.
愛欲憶念，念不可數，念無厭足，死王所縛。
4.B. 916 “ ‘Thoughts accompanied by craving Are numerous beyond count, And those who are insatiable in their thinking Will be crushed by the Lord of Death.
不為欲使，不住愛境，是人樂器，如來所說。
4.B. 917 “ ‘Those who are governed by desirous thoughts And remain in the realm of craving Will never see the fortune of happiness — This the Thus-Gone One has observed.
如夢所見，乾闥婆城，虛妄不堅。諸欲虛誑，cf. Dhs.7.30-42
4.B. 918 “ ‘He knows that the phenomena of delusion That produce deceptive desire Are just like a dream or a city of gandharvas — Hollow, false, and without any core.
如幻水沫、甄婆迦果(生於海渚食醉七日)。欲為衰惱，如火害人，
4.B. 919 “ ‘Resembling an illusion, bubbles in water, Or the kimpāka fruit, Desire does not help the world. Thus, it is known to be like fire.
若知欲過，不貪醉果，能見實諦，永離愛惱。
4.B. 920 “ ‘Those with knowledge of the flaws of desire May become deluded due to the experience of effects. The steadfast ones who see reality Are free from doubt and affliction.
諸欲如毒，未得思念，得之自惱。眾惡熾然，
4.B. 921 “ ‘People get things according to their intentions, And thus they are destroyed. Creating unwholesomeness everywhere, Desire is a mundane wilderness.
欲無厭足，退失天樂，墮於地獄，由欲所誑。
4.B. 922 “ ‘While their minds remain dissatisfied,All the gods will die, one by one. Deceived by the enemy, desire, Ignorant beings fall into hell.
欲如水波、如電如燈，女欲如毒，如魚洄漩。
4.B. 923 “ ‘Desire and attachment are a poisonous realm Within which females swim like fish, Among billowing waves And flashes of lightning.
思惟增長，如火益薪，初後不安，智者所棄。
4.B. 924 “ ‘The more one thinks, the more it grows, And that which spreads is like fire. [F.178.b] Desire has no basis, beginning, or end, And is thus relinquished by the wise.
若有習近，展轉增長，觸如火焰，欲受苦報。
4.B. 925 “ ‘The more one adheres to it, The more there is of it. Spreading like a burning fire, The ripening of desire is hot.
知此欲過，智人厭捨，離欲之人，得涅槃樂。
4.B. 926 “ ‘With knowledge of its defects, The steadfast free themselves from desire. Attaining the complete relinquishment of desire, They achieve ultimate happiness.
無數千萬，那由他天，習欲墮落，受地獄苦。
4.B. 927 “ ‘Thousands, hundreds of thousands Of gods —innumerably many — Are destroyed by fire and fall into hell Because of their reliance on desire.
欲火刀毒，求樂應捨，常應捨欲，地獄之因。
4.B. 928 “ ‘Just as those who wish for happiness Give up fire, poison, and weapons, They should also let go of desire, The cause of life in hell.
未見有人，不為欲使，無有習欲，不受苦惱。
4.B. 929 “ ‘No one governed by desire Has ever been seen or heard To be free from the deceptions of desire, Or to remain unscathed by suffering.
是故捨欲，莫生心念，一切諸欲，如火熾然。
4.B. 930 “ ‘In all times and occasions, Desire is like flaming fire. Do not harbor it in your mind — That is how to give it up.’
如是比丘觀諸天子為欲所使，說偈呵責放逸。
4.B. 931 “Having thus observed the gods who are under the power of desire, the monk will compassionately instruct the utterly careless gods repeatedly.
諸天復詣一切意樂園林作眾伎樂，與諸天女種種莊嚴，入彼林中歌樂音聲，歡娛受樂。無量河池莊嚴園林，處處皆見種種妙色，如是眼根受於色欲。
4.B. 932 “With their minds suffused with all manner of happiness, the gods will proceed to the park. Goddesses dressed in various garments and holding musical instruments, who sing and play in ways that are utterly captivating to the senses, also proceed to the park. The sight of the park is deeply compelling, as it is adorned with waterfalls, pools, forest, parkland, islands, and lotus ponds. Wherever the gaze of the gods falls, they behold forms that are desirable, attractive, and delightful in all sorts of ways. In this manner, their eyes behold nothing but beautiful forms.
又隨憶念聞眾妙音、種種愛聲，鼻聞種種上妙愛香，舌得種種殊異之味，隨心所念皆悉得之。隨心所念，得種種觸，身心悅樂，隨意所念，樂法成就。
Likewise, whenever they wish to listen to something pleasant, they will hear sounds that are attractive, beautiful, and appealing. When they wish to experience smell, they will sense fragrances that are attractive, delightful, appealing, and arousing. [F.179.a] Whenever they wish to taste, and thus engage their gustatory faculties, the gods will have access to delightful, exceedingly delicious feasts that are free from any taint and can be enjoyed for as long as they wish. Similarly, the textures that they touch are all desirable, attractive, and delightful, and the same goes for the mental phenomena they cognize: all are desirable, attractive, and delightful.
如是天眾為愛所覆，放逸遊戲，如心所念，受五欲樂。乃至愛善業盡，命終還退，墮於地獄、餓鬼、畜生。
4.B. 933 “Thus, careless and attached to their divine objects, the minds of the gods remain unobscured, and so they continue to enjoy their pleasures, possessions, and enjoyments until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then take birth among hell beings, starving spirits, or animals.
若生人中，常受安樂，常愛華鬘塗香末香，大富饒財，直心善心，一切眾生之所樂見，信受其言，眾人所愛，妻子具足，善行禮義不失儀式，所有財物，王賊水火所不能奪，王所供養，生大種姓。以餘業故。
Should they instead be born, in accordance with their karmic actions, with the general lot in life of a human, they will, in accordance with those causal actions, find constant and tremendous happiness, and they will delight in flower garlands, colored powders, and ointments. They will be honest, wealthy, happy, and appreciated by all beings. Their physiques will be exquisite, and everyone will hold them in highest regard. They will have lovely sons and wives and maintain conduct that is free from defects. Their wealth will never be destroyed due to the terrors of the rulers, water, or fire, and they will be born as princes or members of an influential family.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第十八地名雜莊嚴。眾生何業生於彼處？彼以聞慧見：持戒人不殺不盜，亦教他人令住善道。
· The Gods in Distinguished in Many Colorful Ways ·
4.B. 934 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Distinguished in Many Colorful Ways. Wondering what karmic actions may cause beings to be born there, [F.179.b] he will apply knowledge derived from hearing. Thus, he will notice how some virtuous people with virtuous intent may give up killing and stealing while also encouraging others to do the same, thus establishing them on the path of virtue.
云何不殺不惱眾生？自不殺害，不教他殺，亦不隨喜；亦不親友殺生之人，乃至不與語言交接；不聽他人不淨之語，不同路行。
4.B. 935 “What are the specific features of having given up killing? Such people refrain from harming anyone under any circumstances —they do not encourage others to do harm, and they will not rejoice in any harm done. They do not enjoy themselves in the company of people who kill; they do not mingle with such people, nor do they even speak with them. They do not engage in afflictive conversation, and even when traveling they will not keep company with people who engage in unwholesome acts.
復有不殺：有諸眾生或以歌音或琴樂音、箜篌簫笛誑諸禽獸，令墮網陷。此持戒人不作如是方便殺害，亦教他人令行不殺，見他作者，贖令得脫，心不念殺，是名不殺。
4.B. 936 “How do they refrain from killing? Such people refrain from deceitfully killing, or causing others to kill, deer or birds by means of song, music, or the sound of vīṇās, drums, or flutes. In the same way, they will also not kill any animals and birds that live in mountain pastures. Leaving all of this behind, they will instead free such animals and repudiate the hunters, causing them to give up any such activity, including even the mere thought. Such are the features of having given up killing.
云何不盜？或有眾生虛妄誑詐，商賈求財行於非法，種種偷盜。
4.B. 937 “What are the relevant features of not stealing? Some unrighteous merchants who do not follow the Dharma may use false measures, thereby stealing from their customers by hoodwinking them.
云何誑詐？或以碎沙雜餘財物，稱而賣之。見其為非，勸令不作，方便教言：莫以妻子、自身財物、惡友因緣而作偷盜。若行偷盜，命終墮於地獄、餓鬼、畜生。偷盜果報，受大苦惱。如是自不作惡，亦勸他人令離惡法。因緣既至，能捨不取，如是之人自利利人。
How does such deception take place, and what are its features? People may pour sand onto the lever of a pair of scales, thereby using the sand to deceive, and thus fooling others who do not notice the problem. Later, such people may, however, regret such deceptive practices and instead tell themselves, ‘I shall never again take what was not given —not for my own sake, nor for that of my children or wife. I shall not do so for the sake of profit, nor for the sake of any unwholesome company. Let me not fall into the worlds of starving spirits or animals! That ripening is unbearable. The ripening of stealing is unbearable!’ Thus, they may thereafter refrain from taking what was not given, relinquishing even the conditions for stealing. [F.180.a] Similarly, they may also cause others to refrain from such actions and give up rejoicing in them and so establish others on the path of virtue. In this way such people benefit both themselves and others.
云何布施？或入大海、過大曠野以求財物，或從他人傭力求財，布施貧窮苦惱之人，心生敬重、諸根悅豫而施與之。或以此物施二禪人，或施貧者，是名布施。
4.B. 938 “In what way do they delight in generosity? They consider the helplessness, afflictions, and pain of those who lack both causes and effects, and who must earn a living by crossing the sea or desolate lands, or undergo other such challenges. To those they make donations respectfully and attentively. They also give to those who have attained the second concentration and to those who suffer. Those are the ways in which such people delight in generosity.
云何不殺？若諸獵師羅網捕鳥，若人捕魚，其人見之，以物贖命，還令得脫。思惟歡喜，諸根悅豫，亦教他人令贖生命，心生隨喜：我為善業，恒願修習。亦令他人修行善業。
4.B. 939 “How do they grant life to living beings? When fishermen or bird trappers sell the animals they have caught, these people will ransom and release them. With delighted minds and senses, they will proceed to take them back to the waters they came from and let them go. They will also cause others to do the same, making them rejoice in such actions and engage in what is virtuous. In doing so they think, ‘Ah, wonderful, I have done well. I shall do so again and urge others to do so as well.’
如是善業——不殺不盜——自利利他。如是二種持戒利益自利利他，命終生於三十三天，種種廁填莊嚴之殿而於中生。
4.B. 940 “Thus, throughout the preparation, the actual activity, and the conclusion, they benefit both themselves and others and give up killing and stealing. Time and again, they avoid stealing so that they may benefit others, save their lives, and give them the gift of life. Rejoicing in the generosity of both themselves and others, they observe a twofold discipline that is concerned both with themselves and others. When such disciplined people, who know what to do and what to avoid doing, and who benefit both themselves and others, later separate from their bodies, they will, after their death, go to the joyous higher realms [F.180.b] and be born in Distinguished in Many Colorful Ways within the Heaven of the Thirty-Three.
善業之人生此天已，種種摩尼光明晃曜，廁填莊嚴。其身光明，種種色衣、種種天女，種種衣服莊嚴其身。住在其後，初生天子作如是念：我以何業而生此處？
4.B. 941 “In consequence of their positive actions, they are thus born into a realm that is adorned by beautiful light that shines from diverse jewels. As soon as they are born there, light will shine forth from their bodies, and from that light will appear numerous shapes, colors, and garments. Thus, the gods in this realm are provided with divine garments, ointments, and bodily ornaments. When this occurs as the god is born within that realm, he will first wonder, ‘What karmic actions have made me take birth here?’
自念前生修善業故，來生此天，即自歎曰：奇哉！善業我修行故，來生此處。
4.B. 942 “At that point, he will remember his previous deeds and think, ‘Ah, how wondrous, I am here as the effect of wholesome actions. Amazing, these are the consequences of positive actions! I was born here because of positive actions.’
如是天子既思惟已，以善業故，初聞樂音，天女歌音遍一切處山峯宮殿，美音充滿，禽獸率舞。聞此歌音百倍受樂。初聞此音，心生樂著，是名第一生欲因緣。既著聲已，心復生念，欲是眾色，即時迴顧見諸天女無量色相不可譬喻，具足莊嚴。
4.B. 943 “Next, because of his past positive actions, he will first hear the sound of music from the five types of instruments. Then, from all directions, he will hear the songs of desirous and joyous goddesses. Their beautiful singing pervades the entire realm, including the mountain peaks and caves, and causes the deer and birds to dance in infatuation. Listening attentively to their songs, the god’s excitement increases a hundredfold, and in this way the god’s mind is first distracted by the sound of songs. Later, when he sees the forms of the goddesses, a ravenous lust will be born in him. Thus, with his mind distracted by numerous qualities, he will notice that the goddesses,the mere sight of whom is gratifying, are coming toward him. Adorned with numerous forms, garments, and ornaments, their bodies and costumes surpass any example.
是誰天女？誰之所攝？心既念已，欲心即生。
4.B. 944 “With tremendous desire, the god will now think, ‘Who are they? To whom do they belong?’
是時，天女而說頌曰：種種欲因緣，我最為第一，我今奉天子，遊戲種種樂。
4.B. 945 “As soon as he has that thought the goddesses will utter this verse: “ ‘We are the supreme cause For all sorts of passionate desires. [F.181.a] And, god, we are yours, So please come, revel in passion!’
爾時，天子既聞歌音，又見美色，即時迴身至天女邊，欲受觸樂，是名第二生欲因緣。
4.B. 946 “With these verses in mind, the god will admire all their myriad delightful features. Turning eagerly toward the goddesses, he yearns to see more of them and touch them, and thus he will, in that moment, draw closer to them.
復有第三生欲因緣，心使諸根貪於境界，心緣自在。天子欲心觸諸天女，天女以身亦觸天子，是名第三生欲因緣。
4.B. 947 “At that point, a third cause of desire occurs, because the mind depends on the senses and this dependency, in turn, requires that the mind engages with objects. With a desirous mind, the god will therefore follow through on his wish to touch the goddesses, and they, for their part, will also touch him with intense desire. Hence, there manifests a third cause of desire.
復有第四生欲因緣：無量無等香熏之氣不可譬喻，天子觀之從何所來？即知此香從天女生。便以欲心抱持天女，嗅無等香，是名第四生欲因緣。
4.B. 948 “When the god senses the incomparable fragrance of the goddesses, he will wonder, ‘Whose is this beautiful, extremely attractive aroma that catches my nose?’ Thinking this, he senses the unparalleled fragrance of the goddesses who embrace him. Examining this fragrance that defies all examples, he will realize that it is the scent of the goddesses, and so he is moved by this fourth cause of desire.
於四境界，心愛染樂。時諸天女以種種飲食須陀之味供養天子，是名第五生欲因緣。如是不可譬喻生欲因緣、五欲境界，初著天樂。
4.B. 949 “Being already deeply attached to these four objects, the god will next be offered delicious wines and divine ambrosia by the goddesses. This establishes a fifth cause of desire. Thus, five causes of intense desire and attachment arise from the very outset.
如是天子受天樂報，初生之時憶念宿命，以著欲樂，皆悉忘失。復以欲心往詣天女，天女亦來向天子所，歌舞戲笑互相娛樂至天子所。
4.B. 950 “As an effect of their unwholesome karmic actions, the gods who pursue desire do not initially notice that their minds have become attached to the pleasures of the objects. Subsequently, they will experience intense, lustful desire, and with such passion in their hearts, they will approach the goddesses. Meanwhile, the goddesses will approach the divine sons too, playfully flirting in joyous abandon.
調戲愛語歡娛受樂。復往向於園林華池，天女身著種種莊嚴，復與天子往一切觀意樂園林、一切見林，一切地天遊戲之處。
4.B. 951 “When they meet the divine sons, the goddesses speak to them in a teasing way, using expressions that stir passion. [F.181.b] Dancing, singing, flirting, playing, and frolicking, they approach the gods with carefree joy. Endowed with diverse and exquisite physiques and garments, these nubile goddesses will then proceed toward the groves, forests, ponds, waterfalls,and lotus groves. Accompanied by the gods, the goddesses will proceed to a forest known as Universal Delight. There, they will join the gods who live in that forest, and so enjoy themselves within its pleasure groves.
其林諸樹意念具足，無量莊嚴。金樹銀葉，赤寶為枝，頗梨為果，色香味具，有如是等無量諸樹莊嚴園林。
4.B. 952 “This forest is adorned by numerous trees that fulfill all wishes. Some of the trees have golden trunks that support silver foliage upon branches of chrysoberyl. Those trees yield a pearl-like fruit of exquisite taste and form. Thus, the forest is adorned with indescribably gorgeous trees.
復有異林以為莊嚴，毘琉璃樹，真金為枝，赤寶為葉，白銀為果，車璩莊嚴。復有異樹於一肘量，一寶莊嚴，所謂金銀赤寶、毘琉璃寶、車璩莊嚴。復有樹枝一肘之量，一寶所成，華果具足，天華莊嚴。其華種種色香具足，其香周遍滿六由旬，種種色蜂飲諸華汁。是一切見意樂之林，如是諸樹以為莊嚴，種種白業受斯果報。
The forest is also adorned with beryl trees that bear golden leaves, flower petals of chrysoberyl, and fruits the color of silver and coral. Likewise, there are lush trees that have trunks consisting entirely of the seven precious substances. Some of these trunks are wholly of gold, whereas others are of chrysoberyl, silver, or coral. Moreover, their branches and twigs are of the seven precious substances, and exquisite, divine flowers and fruits adorn them. The flowers of these trees display a wide spectrum of colors and produce a variety of delicious scents that can be sensed for a distance of six leagues. Multicolored bees swarm around them, crazed by the tastes of the flowers. Thus, previous wholesome karmic actions of various sorts cause the trees of Universal Delight, with their beautiful features, to manifest. [F.182.a]
復以蓮華而為莊嚴，毘琉璃莖，真金為葉，赤寶為鬚，青因陀蜂以為莊嚴，其音美妙，天眾聞之生大歡喜。其林復有行列莊嚴，種種色林以為行列——青黃朱紫，如閻浮提觀於電光。其林如是行列莊嚴，河津華池莊嚴林園。
4.B. 953 “What is the beauty of the grove with its red and blue lotuses like? The trees of that forest have beryl trunks and bear flowers with golden petals and anthers of chrysoberyl. Bees the color of lapis lazuli swarm around the trees. Hearing the humming of the bees fills the gods with tremendous pleasure, and thus they come to feel exceptionally happy. This forest is radiantly beautiful for it is decorated by numerous colors, such as blue, yellow, and madder. Like the most delightful places in Jambudvīpa, this beautiful, shining forest features ornamental embankments, ponds, flower beds, and lotus petals that make it alluring in all regards.
如是功德具足之林，天子見之，心大歡喜，與諸天女至彼林中。餘天見之，知初生天子欲來我所，皆起往迎，互相慰問，美言稱讚，娛樂受樂妓樂之音，遊戲種種蓮華林中，久於一切見林受五欲樂。
4.B. 954 “Seeing that this forest has such delightful qualities and finding it to be a fine site for divine recreation, the elated gods will arrive flying through the sky, delightfully accompanied by throngs of goddesses. When the gods who normally stay in the forest see the approaching visitors, they will think, ‘They have come to see us!’ and so they will come forth to receive the approaching gods. Everyone will call out delighted greetings and they will befriend one another. With their fondness for lotus gardens, they will then frolic and revel in this grove to the accompaniment of music from the five types of instruments.
復捨此林，往詣樂行遊戲之處，其遊戲處種種欄楯以為圍遶，長流美飲、七寶宮殿行列如林，真金為地，種種眾鳥出妙音聲，舞戲自娛。河池流水其音美妙，飲食河流色香味具，天子遊中受五欲樂，遊戲自娛。與諸天女種種莊嚴，受天善業。
4.B. 955 “When the gods have spent a long time enjoying the sense pleasures within the forest of Universal Delight, they will proceed to a park known as Intoxicating Abode, which is rich in sense pleasures. Surrounded by various platforms, this pleasure grove features delightful pools, cascades, and elongated ponds. Studded with mansions that are made of the seven precious substances and decorated with gold, this forest features numerous distinct and delightful landscapes. [F.182.b] Flocks of birds sing and dance in enchanting ways, and the sweet sound of cascading water and flowing streams can always be heard. Food and drink of the most exquisite color, taste, and fragrance flow like rivers. Once they have arrived there, the gods, who thus experience the effects of their own past actions, playfully enjoy the pleasures of the five senses, and they are accompanied by coteries of goddesses wearing various stunning garments and ornaments.
經於久時，以放逸故而不覺知。如是天子受五欲樂，業盡還退，放逸覆心，不觀退沒，愛心所迷，欲火焚燒，心著欲樂而不覺知。若衰相現，怖畏成就，見無常變，決定必退，爾乃心覺。
4.B. 956 “Although much time passes while thus rollicking and reveling, the careless gods do not notice that. [B36] Hence, while they remain attached to the five types of objects and are absorbed in their pleasures, their respective positive actions are gradually exhausted, and once their past karmic actions have dissipated, they die. The gods are nonetheless careless and deceived by craving. They are spurred on by their craving and tormented by the fire of desire. In this fashion, maddened by their experience of bliss, their intoxicated minds do not notice what is happening. It is only when they have to give up the whole foundation for all their blissful play that they will finally perceive the impermanence of their great city of perishing. When they see accurately and with certainty that their own death is impending, they will indeed encounter great misery. Yet, it is only then that the gods comprehend this.
如是天子樂著放逸，乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. 957 “In this manner, careless and fond of objects, they continue to experience bliss until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions.
若有餘業生於人中，受第一樂，財寶具足，端直不諂，生於中國，識邪正行，知法非法，一切善人順法之處、知報恩處而於中生，為一切人之所樂見，一切長幼皆生愛敬，常無病惱，端正第一，大力無畏，安慰一切，妻子具足，所有財物，王賊水火不能侵奪。以餘業故。
Should they instead be born human due to karmic actions that are certain to be experienced as a human, they will, in accordance with their causal actions, enjoy tremendous pleasures and possess perfect wealth and grain crops. [F.183.a] They will have an honest and sincere nature and be born in a central region, knowing how to distinguish between good and bad actions, and what is right and wrong. They will be born in a great society where the ruler is righteous and follows the Dharma, where the people of the world conduct themselves in an irreproachable way, where everyone has happy eyes, and where even infants and old people are happy. Their bodies will be free from ailments and they will possess fine physiques and be strong. They will have nothing whatsoever to fear but will be supported by everyone. They will have sons and spouses and will attain whatever they wish for. Their wealth will be secured, and they will not have to fear or worry about the king, water, fire, robbers, or thieves.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第十九地名曰如意。眾生何業生於此地？彼以聞慧見：有眾生以正見心信業果報，堅住正見，其心質直不惱眾生，孝養父母，順法修行而不懈怠，恭敬三寶佛法眾僧，不殺不盜，不教他作亦不隨喜，見他作者，勸令不作。為諸眾生說於業果，令住善道，不殺不盜。若有眾生不持戒者，教令住戒，若人持戒，教令堅住。如是之人自利利他，命終之後生於善道三十三天。
· The Gods in Promotion ·
4.B. 958 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Promotion. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing, and thus he will notice how some virtuous people possess the unmistaken view and are continuously aware of the reality of the effects of karmic action. They constantly contemplate the true view, remain honest, and refrain from harming others. They are always respectful to their parents, they are committed and joyous with respect to the Dharma, and they revere the Buddha, Dharma, and Saṅgha. Such people may refrain from killing and stealing. Also, they avoid rejoicing in such acts and cause others to refrain from them as well. They do not encourage others to engage in such actions, but reproach those who do, informing them about the consequences of karmic actions. Teaching others the way things really are, they offer praise to those whose actions are wholesome, establish them on the path of virtue, [F.183.b] and encourage them to continue in the same way. Having themselves given up killing and stealing, they cause others to do the same. By means of this twofold path of wholesome action, they cause people who have not yet taken vows to do so, and they cause those who have already taken them to observe their vows well. Those who thus benefit both themselves and others through wholesome actions will be born in the higher realms.
云何不殺生？若是眾生知他眾生，乃至蟣子蚊蟻之類，不故斷命，是名不殺。有諸眾生殺害瞿陀鼠貁兔等，安置罝羅罟網機陷，勸令不作。復有異人以惡方便作諸羂弶，張設羅網捕獵鳥獸，種種殺具網漉眾生令其斷命；是持戒人勸令放捨，是名不殺。令他眾生安住善道。
4.B. 959 “What are the relevant aspects of giving up killing in this context? They consist in disengaging from the unwholesome act of killing. What are the categories of this? Knowing other sentient beings to be sentient beings, such people do not take the lives of small worms, ants, or the like. How do they prevent killing? They stop those who cunningly catch mice, lizards, kites, or deer. The types of ruses that are used include traps, pits, mats of grass, nooses, ropes, ditches, and snares. Such people will prevent killing by such means. They do not rejoice in trapping, nor do they encourage others to engage in any such action. Instead, they instruct others not to kill living beings and establish them upon the path of the Dharma. In this way they cause others who are attached to killing to stop doing so.
云何不盜？乃至草葉不起盜心。見他偷盜，勸令不作。復有眾生行於非法：若於佛塔、若於精舍，以諸音樂供養佛塔，復有異人亦在其中歌舞自娛，或與女人歌舞戲笑而生歡喜。或於僧寺，若客作伎人，或鼓眾伎樂供養佛塔以自活命，作諸音樂，不令此人為他作樂，是名不偷盜。
4.B. 960 “How do such people refrain from stealing? Such people do not intentionally steal, not even mere grass, just as they cause others to refrain from doing so. What types of stealing are implied here? They consist in delighting in those who take what was not given. Here this refers to people who play music, dance, sing, celebrate, flirt, frolic, and revel with great pleasure in the company of females near a stūpa. [F.184.a] Such unrighteous people may make their living in a park that has been given to the saṅgha, or a protected area, or by playing music, or from a stūpa site. One might also take from such musicians, or otherwise steal from them, or in other ways take what was not given.
復有偷盜：或於婬女初許多直，後酬少價，是名偷盜。復有偷盜：若有酤酒，屠兒販賣，市買決價，不酬本直，是名偷盜。如是殺生偷盜，持戒之人悉捨不為，見作不喜，心亦不念。
In terms of wages, this can also mean stealing the wages of women. That is to say, one may hire a woman in order to have intercourse with her, yet subsequently not pay her as previously agreed. Another form of stealing occurs when someone does not pay a fisherman, hunter, or butcher as agreed. If the promise of a fee leads to killing and stealing, people of this kind will refrain from such actions, not rejoice in them, and not even think of them.
云何布施？貧窮少財能捨財物施三禪人，自忍飢苦，施與他人，慈悲心施如愛己子。
4.B. 961 “How do they practice generosity? Even if they otherwise struggle hard to maintain a livelihood, such people will give donations to individuals who have attained the third concentration, or to other people, and they will do what is virtuous. Thus, even if they become impoverished themselves, they will continue being open handed to others, and they will even give more sincerely to others than to their own children. Such are the ways in which they practice generosity.
云何持戒不殺眾生？若治屏廁殺害眾生，教令不作，施其水漿，還置穢處，令不害命，是名不殺。善業之人作此善業，命終生於三十三天。
4.B. 962 “How do such people observe discipline, having given up killing? When animals are being killed during the sweeping of gutters, such people will interfere. They will splash water on the animals and place those that were discarded on dry land back into the gutter. Thus, they do not kill any being but pursue what is virtuous.
善業之人生彼天上受五欲樂，天伎樂音、種種天女以為圍遶，受無比樂。今為此天說少分喻，如金輪王所受之樂比於天樂，十六分中不及其一。所受天身無有骨肉亦無垢污，不生嫉妬，其目不眴，衣無塵垢、無有煙霧，亦無大小便利之患。其身光明，轉輪聖王都無此事。
4.B. 963 “Holy people who engage in those two types of virtuous action will, upon separating from their bodies, go to the joyous higher realms and be born among the gods in the Heaven of the Thirty-Three. Once such doers of positive actions, who are attached to pleasures, are born there, they will, in consequence of their past actions, hear the sound of divine music of the five types of instruments and experience indescribable bliss while attended to by various retinues of goddesses. [F.184.b] To give some slight indication of their bliss, consider the tremendous enjoyments of a universal monarch endowed with the golden wheel. Those enjoyments cannot match even a sixteenth of the divine pleasures that are experienced by the gods occupying these heavenly seats. The gods in this realm have no flesh, bone, or lymph; they are free from miserliness; their eyes do not blink; their clothing is free from dust; they do not become affected by smoke or haze; they do not defecate or urinate; and they glow with a natural light. All these features are unlike those of the universal monarch.
於己妻子，不偏攝受，離於嫉妬，飲食自在，無有睡眠亦無疲極，轉輪聖王都無此事。以是因緣，轉輪王樂十六分中不及其一，故以人中說少分喻，如是次第受五欲樂。
They have no attachment to spouses or children, are free from envy, do not eat or drink, and are not subject to sleep or laziness. Again, all these features are unlike those of a universal monarch. Thus, a universal monarch does not equal even as much as one sixteenth of these gods. Nevertheless, here a bit of illustration has been provided by means of something intelligible to humans.
有一園林，名迦毘羅，長十由旬，廣五由旬，一切皆以金鳥莊嚴。無量眾鳥遍身眾寶，以為莊嚴，妙花光明莊嚴園林，七寶為樹。林有眾鳥光明殊勝，如人著於種種莊嚴轉增勝妙，種種色鳥莊嚴天樹亦復如是。
4.B. 964 “The gods in this realm frolic and enjoy their rich sense pleasures. In their realm lies a forest called Kābīra, which is ten leagues long and five leagues wide. The forest is filled with many kinds of golden birds and colorful ornamental spheres. It is studded with fine and exceptionally beautiful flowers, and in its gorgeous trees of the seven precious substances live birds of striking beauty. The beautiful forests and trees of these gods, as well as the divine birds of numerous shapes and colors, can be compared to, for example, the beautiful jewelry and ornaments that a goldsmith might create to ornament humans. This might give a slight indication.
復有天子於此林中，以種種華遊戲娛樂。其華皆以毘琉璃寶以為莖葉及以華鬚，赤蓮華寶以為華臺，其花香氣滿十由旬，勝一切華，天聞此香十倍增樂。
4.B. 965 “Within that forest the gods play with each other, [F.185.a] using various kinds of lotuses that have beryl petals, stems, anthers, and leaves. Some among the petals are intensely red like rubies, and the flowers emit an extremely delicious fragrance that can be sensed across a hundred leagues once the flowers open. The gods who sense this lotus fragrance are made ten times more crazed than they already are. Thus, together with their circles of goddesses, the gods will enjoy themselves and frolic within the Kābīra forest.
復與天女於迦毘羅向飲食河，隨念即至。高大之殿種種欄楯，樓閣門戶種種寶鈴、種種寶鬘、真珠羅網以覆其上，種種寶幢懸眾寶幡，金銀頗梨赤寶莊嚴。種種諸柱，或有鵝鳥或有鳩鴿、或命命鳥或有鴻鴈以為莊嚴，有如是等種種眾鳥莊嚴其殿。天眾昇殿，以善業故，與諸天女向迦毘羅大林詣飲食處，到已即下，食天甘饌。食訖遊戲，於園林中種種樂音遊戲受樂，經於多時，心著樂故，不覺長遠。
4.B. 966 “At some point the gods will think, ‘Let us go where food and drink flow like rivers.’ As soon as they have formed this wish, swans will carry them within great chariots that have balustrades and arches draped with nets of various large and small bells, railings studded with jewels, and pillars made of gold, crystal, jewels, and chrysoberyl. Others will be carried by ducks, pigeons, cranes, or grouses, and still others will be carried simultaneously by a variety of birds. Thus, residing upon such divine attributes, the gods who experience the consequences of past positive actions journey within the Kābīra forest to the place where food and drink flow like rivers. Infatuated, they travel for sport together with the goddesses to the place where food and drink flow like rivers. Upon their arrival at this land of food and drink, they will imbibe, enjoy themselves, and celebrate amid the sound of song and music of the five types of instruments. Thus, immersed in their blissful revelries, the gods will spend a great deal of time without noticing it elapse.
復往詣於一切見林，昇於高峯欲見眾林，共餘天眾還昇化殿。種種歌舞、種種戲笑互相娛樂，同心受樂。
4.B. 967 “After a long time has passed, the gods will decide to go view the divine forest known as High and Seen by Everyone. [F.185.b] Those present within the chariots will, in the company of other gods, proceed to travel to that forest. When they arrive, they will sing songs, play music, dance, laugh, and befriend and frolic with each other in sheer revelry.
既至一切見林住於峯上，見須彌山王一面，多有園林以為莊嚴，其花光色如融金聚，光明騰焰。種種河泉流池濟處，美飲之河、種種食河，無量天女種種莊嚴以為圍遶。
4.B. 968 “The visiting gods will then notice the gods who live in that forest. Those gods live on a face of Mount Sumeru that is adorned with forests and parks, studded with stone slabs of pure gold, and filled with waterfalls, rivers, embankments, ponds, and food and drink that flow like rivers. Their realm is teeming with goddesses beyond number, and this world is inhabited by beings in accordance with their respective karmic actions.
其須彌山持諸世間，處於六萬眾山之中，六萬眾山以為圍遶，高峻廣大，天、龍、夜叉、阿修羅、甄那羅之所住處，善業諸天之所依止，種種善業果報所得。四寶成就一一住處。
Encircled by sixty thousand mountains, this great, lofty massif supports gods, asuras, kiṃnaras, and mahoragas. It is home to gods who experience the consequences of numerous virtuous actions, and for whom a great diversity of virtuous karmic actions has now manifested. The summit of this mountainous realm is adorned by four types of precious stone.
種種眾色以為莊嚴，皆悉見之，互相歡娛，欲心放逸，種種美言共相調戲，上中下身遊戲行食。既見此已，而作是念：非我獨受五欲之樂，亦復多有其餘諸天與諸天女遊戲受樂。如是見於種種色香如意之樹莊嚴園林。
4.B. 969 “As the visiting gods travel through the various regions, they see how the resident gods wear diverse attire and ornaments, and they notice their appealing and attractive bodies. They see how these gods befriend each other and develop tremendous lust, how they live in careless abandon, and how they engage in extremely delightful and enjoyable conversations. They also see how the gods in that place have apparel, bodies, foods, and homes that are of three different qualities. The visitors will think, ‘It is not only we who have pleasures. Other gods live extremely enjoyable lives too, rollicking and reveling with hosts of goddesses.’ Thus, the visitors will see the many different gods, their wish-fulfilling trees adorned with numerous exquisite colors, tastes, forms and aromas, and their many forests and parks.
爾時，諸天復見餘地：一名高聚；二名大高聚。種種河流以為莊嚴，若其日月行此山頂，觀彼二山，於此日中見百千身，如羅睺阿脩羅手障日光，如前所說。
4.B. 970 “Next, the gods will proceed to another realm in which they perceive lofty mountains and [F.186.a] great summits that are studded with waterfalls, rivers, and various ponds. They will perceive how the sun and moon circle around those mountains. Hundreds and thousands of radiant reflections of the sun thus appear, and it is that light that Rāhu blocks with his hand, just as was explained earlier.
爾時，天子復於空中徘徊旋轉觀於山王，與諸天女娛樂受樂，歌頌音聲住於宮殿。
4.B. 971 “As the gods who stay in the chariots travel through the sky, they will feel great wonder. Surrounded by gatherings of goddesses who dance and play cymbals, they will sing and play music of the five types of instruments, and thus they will circumambulate Mount Sumeru.
山王園林皆悉見之。還於自地，既至本宮，於園林中歌舞戲笑受種種樂，五欲自娛欲樂覆心，不覺長遠。
4.B. 972 “When in this way they have looked at all Mount Sumeru’s groves, forests, and alpine sanctuaries, they will return to their own realm. There they will proceed to dance, laugh, and celebrate to the tunes of the five types of instruments. Driven wild by their many blissful experiences, they develop sundry attachments in which they take pleasure. Among the groves, forests, and ponds, they thus revel in their rich enjoyments of the five senses, and although much time passes they are unaware of it. Their minds remain in total carelessness and hence they do not notice the passage of time.
復往詣於娑羅摩山，其山縱廣有五由旬，高十由旬，或乘宮殿或乘飛鳥而昇此山。種種寶柱以為莊嚴，種種河池七寶莊嚴。
4.B. 973 “While they keep celebrating in this fashion, they will come to a mountain called Universal Joy. This mountain spans an area of one hundred leagues and stretches ten leagues into the sky. Some gods ascend the mountain while remaining within their chariots, others by riding upon birds. Mount Universal Joy is speckled with many different jewels and adorned with embankments, parks, and ponds. It features embankments with a hundred thousand steps and hundreds of lotus pools. Various wellsprings adorn the mountain, as does a glow shining from the seven precious substances.
如意寶樹光焰騰赫，種種妓樂歡喜相娛，受自業果。以放逸故，經於多時，而不覺知，為樂所迷，不知厭足。
There, among the radiant wish-fulfilling trees, the gods will frolic and celebrate. Infatuated by the sounds of gongs, drums, cymbals, flutes, and singing, the gods then befriend each other and so, [F.186.b] in playful indulgence, experience the effects of their own past actions. Although they keep reveling for a long time, they remain careless and do not notice the passage of time. Enchanted by their objects, they remain insatiable, and, deluded by their intensely enjoyable pleasures, they thus proceed to Kubala Grove.
復往詣於優鉢羅林，於此林中百千眾蜂以為圍遶，入於林中共食美飲，歌舞受樂而無厭足。
4.B. 974 “The lotuses in Kubala Grove are in full bloom, and hundreds of thousands of bees swarm among them. Accompanied by the bees, the gods will drink wine there and sing in insatiable sensuous enjoyment. With unquenchable lust, despite their hundreds and thousands of pleasures, they take up various musical instruments and remain in a state of constant inebriation.
復往詣於遊戲之處，名曰無垢，百百千千眾樂音聲共相娛樂而不厭足。諸天放逸受五欲樂，乃至愛善業盡，命終還退，墮於地獄、餓鬼、畜生。
4.B. 975 “In pursuit of various forms of common excitement, the gods will then proceed to the great park called Definite Attainment of Pleasure. There, the insatiable gods will remain frolicking and carelessly absorbed in their celebrations until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals in accordance with their karmic actions.
若有餘業，生於人中，顏色光澤主上貴重，第一富樂，聰慧明了。以餘業故。
Should they instead be born as humans due to karmic actions to be experienced in other lives, they will, in accordance with their causal actions, remain free from disease and have excellent complexions. They will not be hurt by royal functionaries, nor by business magnates or householders. They will enjoy tremendous happiness and possess keen and lucid intellects.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二十地名微細行。眾生何業生於彼天？彼以聞慧見：此眾生修行善法，自利利人，不誑眾生、不惱眾生，質直修行而行善業得樂果報，作清涼業得清涼報，善業樂報，一切眾生之所供養，眾人所愛，現在未來安樂利益。若捨此身至未來世，所作善業猶如父母，為如實故，受無量樂。不殺不盜亦教他人令行不殺、不行偷盜。
· The Gods in Subtle Engagement ·
4.B. 976 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Subtle Engagement. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. Thus, he will notice how some people are unwaveringly engaged in virtuous activities that benefit both themselves and others. In this regard, they do not harm others [F.187.a] but are honest by nature. They engage in humane actions that are virtuous, that ripen delightfully, that are cooling, that have a cooling ripening, that are enjoyable, that are auspicious, and that have an auspicious ripening. They are venerated by everyone and dear to everyone. They create happiness in this world and beyond. When they leave this world and pass to the next life, they find parents, refuge, and abundant happiness, as a life in happiness is the product of past positive actions. Such people do not kill or take what was not given, nor do they make others engage in such actions.
若復有人殺生偷盜，不共同止亦不親近、不共遊戲、不與同事，如是破戒行惡之人不與同住。親近持戒、行善之人，同其事業，遊戲受樂，互共思惟法以非法。此善業人自不作惡亦教他人令不作惡，如是之人遍修善業，令破戒者住於善道，示人正法令入正道，種於善業。其人心淨猶如鍊金，行於善業，現在未來安隱快樂。是名不殺。
They keep close company with those who have faith in a discipline that does not permit killing and stealing. They do not associate with or appreciate those whose discipline is flawed, and they do not practice purification together with such people. They always delight in the company of those who are disciplined, and it is therefore with such people that they associate, practice purification, and keep close company. It is with such people that they enjoy themselves and engage in the conduct of the world. They keep in mind the difference between Dharma and non-Dharma. They are virtuous people who refrain from unwholesome action, and they do not delight in the company of evil acquaintances. They are holy people who always maintain pure conduct. They even establish those with highly flawed discipline on the virtuous path, teach them the genuine path, and sow the seeds of virtuous actions within the excellent field of other beings. Their stainless minds are like purified gold and are immersed in the joyous practice of virtue, the effects of which are achieved and experienced in this life as well as beyond it.
復有不殺：有諸眾生以邪見故，殺諸蛇蠍、百足蚊虻、蜥蝪之類，殺如是等，熏諸果樹，欲令園林華果繁茂。持戒之人則不如是，以護生命，種種果食疑有蟲者，終不故食。
4.B. 977 “What are the relevant aspects of giving up killing? When planting flowers for pleasure, some people may use smoke and poison to kill certain snakes, deer, insects, or centipedes, [F.187.b] thinking, ‘In this way I shall protect my flowering plants, creepers, flowers, and fruits.’ Yet people of the kind referred to here do not kill insects with smoke, nor do they use their hands to kill worms within overripe amra fruits or grapes.
若水酪漿種種諸飲，不諦觀視，終不飲之。經宿之水，若不細觀，恐生細蟲，若不漉治，不飲不用。是名微細持不殺戒。
4.B. 978 “Moreover, a transgression occurs when worms are killed due to one’s drinking a liquid without having properly examined it. Virtuous people, on the other hand, drink only when they have examined the drink properly and let it sit for a while. They may even abstain from drinking entirely out of a concern for small creatures born from heat and moisture, or from fermentation. Thus, they even give up such subtle forms of killing.
云何不盜、不恣？復有幾種？若人思惟欲令種種稻穀麻麥、種種黍豆，我獨成就；令世間人五穀不登，獨我成熟。
4.B. 979 “How do they give up stealing? How many features of doing so are involved, and what are those features? Some people wish for bad harvests, thinking, ‘In case of a failed harvest I shall be able to increase my profits eightfold. So may the volume measures of Magadha become extremely small —may there be no barley, wheat, or any other grain to be found, and may there be no ripening of any grains for over sixty days. May I alone be in possession of supplies!’
常作如是不善思惟，復於異時眾生薄福，田稼不收。如是惡人見世飢饉，心生歡喜：如我所念。於市肆賣，曲心巧偽，量諸穀麥誑惑於人，究竟成業。若心思惟，名為思業；若作誑時，名為誑業；作誑業已，名究竟業。如是眾過，捨離不作。
4.B. 980 “Some people may in this way intend to create obstacles for other people, continuously wishing to harm them, just so they can increase their personal wealth. When sentient beings face misfortune and bad times occur, such people will be exhilarated and think, ‘Now comes the time for my happiness, just as I wished.’ At that time, they will then use their barley, wheat, or rice to take advantage of others by using incorrect measures, unsuitable measures, or measures that have been intentionally manipulated. The preparatory stage is when their intention to do so arises, the karmic action is when the deceptive act is carried out, and the conclusion is when there is appreciation and rejoicing after having hoodwinked another person. Good people of the kind mentioned here have relinquished all such misdeeds. [F.188.a]
持戒之人雖復貧窮，不為非法誑惑他人，見他作者，心不隨喜。若飢饉世，治生求利，如法販賣，不誑眾生，是名不盜。
4.B. 981 “Thus, even if they have little wealth themselves, they will not beguile others with deceptive measures, nor will they rejoice if others do so. If they are merchants, they will sell their goods in the proper way, including when harvests fail. Being righteous and concerned for the Dharma, they will sell their goods for a fair price. This is the way such people give up killing and stealing.
如是善人云何布施？善心善行，自利利他，自身貧窮勤苦得財，若從他人常乞財物，得已布施貧窮疾病、困乏之人。若學三禪、得三禪人從他求索，勤苦得已而行布施。
4.B. 982 “How do they cause those engaged in unwholesome actions to do what is virtuous? These holy ones, who do what is good, always act to benefit both themselves and others. When they meet others who have little wealth, who struggle to maintain a livelihood, and who obtain their income under great hardship, they act as donors and benefactors. They also teach them, making them understand and realize the effects of giving. Based on such experience they inspire others to give to those who lack protection and suffer from afflictions, to those who have attained the third concentration, or to other such people. This is how those who maintain a wholesome livelihood practice a threefold generosity with respect to the wealth they obtain in accordance with the Dharma.
是人布施三業成就：若心思惟，欲行布施，是名決定；若布施時，名之為業；若行施已，心復思惟，是名究竟。如是之人造作一千二百善業，命終之後生於善道微細地處。
4.B. 983 “The threefold generosity is in terms of preparation (the time of thinking, ‘I shall be generous’), the karmic action (the act of giving), and its conclusion (the subsequent mental appreciation and acknowledgement of the fact that giving took place). Someone who completes such actions twelve hundred times will upon separating from the body go to the joyous higher realms and be born among the gods in Subtle Engagement.
行善業人生彼天已，以作微細業因緣故，所得天身，隨其所念，巨細隨心。其地園林七寶為樹，第一清淨，自業成就。其七寶林長二十由旬，廣十由旬，河泉流水、園林具足，見者愛樂，清淨無垢猶如明鏡。其樹枝葉清淨無垢如融金色，金銀琉璃及餘種種雜色之樹以為園林。
4.B. 984 “As an effect of their subtle engagements in virtuous actions, those who are born there can make themselves big or small according to their wishes. The trees of that heaven are made of the seven precious substances. These trees have extremely bright colors and are stainless due to the past virtuous actions of the gods. They form a forest that is twenty leagues wide, grows ten leagues tall, [F.188.b] and abounds with gorgeous streams, waterfalls, ponds, groves, and parks. The trees stand luminous and stainless in this forest, and their branches and leaves are decorated with myriad colors and flowers. Some have the color of refined gold, others of silver, and others again are colored like beryl.
天子入林，於諸寶樹枝葉之中，皆悉自見身之色像。如一樹中自見其身，百千樹中自見其身亦復如是，一一天子身之色相，悉現眾樹。以善業故，得相似果。
4.B. 985 “In this forest, clear reflections of the gods appear upon the mirror-like surfaces of the trees’ leaves, petals, shoots, branches, and twigs. Moreover, whatever appears on the surface of one tree will simultaneously appear on hundreds of thousands of other trees, thus displaying complete reflections of all the gods’ major and minor body parts. In this way the body of a single god will, in accordance with the reflections of his karmic actions, appear on hundreds of thousands of trees. Another amazing feature of those trees is that, while the individual gods may have engaged in inferior, intermediate, or superior actions, all their varying respective modes of ripening will appear on the surface of the trees. Thus, all the karmic actions they engaged in will now appear upon the bark, roots, branches, leaves, and petals of the trees.
其樹復有奇特之事，隨其造作上中下業生此天中，隨其本作上中下業悉現樹中，根莖枝葉皆悉覩見。時天帝釋與諸天女華鬘莊嚴，其殿光明晃曜大明，勝於和合百日竝照。微細行天遙見帝釋，皆往出迎，到已恭敬頂禮帝釋，隨天帝釋還入林中受五欲樂。
4.B. 986 “Together with a retinue of many hundreds of thousands of goddesses, Śakra, king of the gods, will come to visit this forest. More luminous than a hundred thousand suns, his body will be draped with flower garlands and moistened with ointments. When the gods in Subtle Engagement see him approaching, they will come forth to respectfully receive the king of the gods. Addressing him sincerely, they will join their palms above their heads and venerate him with respect. Wishing to extol and serve the king of the gods, the gods and goddesses who previously engaged in extremely vast positive actions will now surround Śakra and accompany him on his way to the forest for sake of recreation. [F.189.a]
釋迦天王亦以美言慰問諸天：行大善業！其林眾鳥出美妙音，真金為樹莊嚴園林。是時天王觀業報已，而說頌曰：
4.B. 987 “As Śakra enters this forest of golden trees, which is full of numerous kinds of songbirds, those who experience the manifestation of similar karmic actions will perceive the way karmic qualities ripen. Śakra will then utter the following verses:
善業得此果，種種業林證，雖無有言說，知以善業報。cf. Dhs.32.58-62
4.B. 988 “ ‘These many different trees Manifest because of virtuous actions. Although they have no concrete attributes, they seem very real. So it is said by the wise.
種種諸果報，處處受生死，或善或不善，故得如是報。
4.B. 989 “ ‘Due to various forms of karmic ripening Beings are born in various places. Thus, humans, wherever they may be, Will either attain virtue or its opposite.
若人修善業，當得生天中；若作不善業，墮於三惡道。
4.B. 990 “ ‘People who engage in virtuous deeds Are always born among the gods. Similarly, people degraded by unwholesome deeds Will fall into the hells.
樂行善不善，著欲癡所迷，不知當退沒，決定受死苦。
4.B. 991 “ ‘Attached to virtuous or unvirtuous actions, The desirous remain deluded by their desires. Death, the object of renunciation, They do not understand.
今此善業報，以樹相而知，於欲不厭離，心為樂所迷。cf. Dhs.32.62
4.B. 992 “ ‘That which manifests on the trees Is the ripening of virtue, Yet those whose minds are obscured by pleasure Cannot separate from the joys of pleasure.
欲味放逸人，心常求境界，常為愛所惱，亦為愛所縛。cf. Dhs.8.46-47
4.B. 993 “ ‘Beings who crave objects Are driven mad by the tastes they desire. Caught in the web that ensnares them, They are constantly hurt.
欲共女人生，女人為甚惡，能生於熱惱，如火害眾生。cf. Dhs.9.9-26
4.B. 994 “ ‘Just as in the world Fire is accompanied by heat, So women and terrible desire Are certain to arise together.
如是欲熱惱，過於大猛火，女色大熱惱，焚燒眾生心。
4.B. 995 “ ‘The fire that arises from women Enters the hearts of men; Nowhere is there a fire That burns hotter than this.
女人壞世間，令善皆盡滅，是地獄因緣，大仙如是說。
4.B. 996 “ ‘Shattering the whole world And destroying all Dharma, Women are the cause of hell — So the sages have taught.
口善說美言，其心如毒害，誑詐無暫停，女人心無實。
4.B. 997 “ ‘Women speak sweet words But their hearts are like a dangerous poison. They do not stay with those they love. Therefore, who can be happy with them?
須臾起愛心，須臾心不愛，其心不暫停，如電不久住。
4.B. 998 “ ‘Happy in one moment And upset in the next, They do not stay even with their loved ones, But are as unreliable as lightning.
巧智虛誑人，心貪則親近，常思樂他人，懷慢情恣態。
4.B. 999 “ ‘Skilled in cunning ruses And always busy doing something, They constantly seek entertainment And their minds are full of arrogance.
天人毘舍遮、羅剎龍夜叉，皆為女色縛，女人如惡毒。
4.B. -1000 “ ‘Gods, humans, rākṣasas, Mahoragas, and piśācas [F.189.b] Are all bound by women, Who are like a dreadful poison.
不念於恩惠，非種姓伎術，女人性如風，其心不停息。
4.B. -1001 “ ‘Useless and unreasonable, They confuse even the most powerful person. The restless minds of females Are just like the wind.
若見大財富，心則生愛樂，又見衰禍至，厭之而捨棄。
4.B. -1002 “ ‘Women are fond of those Who possess riches, But they reject and discard People who are poor.
若有人親近，則生愛樂心，見其憂惱至，須臾即捨離。
4.B. -1003 “ ‘Women become attracted To whomever they meet. But then, in a flash, They discard and dislike them.
如蜂樂遊華，見萎速捨棄，女人亦如是，不悅則捨離。
4.B. -1004 “ ‘Just as bees will leave Flowers when they wither, So people having no wealth Are sure to be scorned by women.
惡心無慈惠，躁擾心不定，為破愚癡人，女人出於世。
4.B. - 1005“ ‘Their hearts are like a sharp knife, And in the dark of night they cannot be trusted. In this way, the lives of women Become the ruin of men.
天中大繫縛，無過於女色，女人縛諸天，將至三惡道。
4.B. - 1006 “ ‘Nothing is more restricting to the gods Than the chains of females, And those bound by the chains of women Will fall into hell.
若心貪女色，是欲最尤甚，女色欲燒心，後受大苦惱。
4.B. -1007 “ ‘No desire is greater Than that which arises thanks to women. Lust for females burns the mind, As flames burn on the outside.
現在所作業，貪欲自迷心，癡心不能覺，女欲之所迷。
4.B. -1008 “ ‘A man ruined by desire May experience karmic action directly, Yet his deluded mind, obscured by lust for females, Fails to understand it.
丈夫既信已，為無量愛縛，忽然便捨離，猶如蛇脫皮。
4.B. -1009 “ ‘A woman may become fond of a man And fall in love with him, Only to suddenly discard him, Like a snake shedding its skin.
如是女人性，諸方便供養，種種而守護，猶不可從心。
4.B. - 1010 “ ‘One may do everything to win a woman And try everything to keep her. Yet women, who are so malicious, Are impossible to keep to oneself.
女人性如是，其心無誠實，虛誑多姦偽，智者所不信。
4.B. -1011 “ ‘Such being their nature, The minds of women are unstable. Therefore, men who have stable minds Should never rely on them.’
時諸天子聞天帝釋說是法已，心生厭離而說頌曰：
如是如是能天王，所說如實誠不虛，我無智慧不覺知，為天女網自縛心。
4.B. - 1012 Having heard these words from the king of the gods, the gods who previously engaged in wholesome actions will be stunned and saddened by Śakra’s words. Then they will say: “ ‘It is just as Śakra has said — You have told it as it is. Our minds were shackled by women, [F.190.a] And yet we did not understand.’
時天帝釋聞此偈已，即往詣於鳥音聲林，無量宮殿以為莊嚴，蓮華浴池莊嚴林樹，金色山峯如融金聚，種種伎樂歌頌妙音，多有種種天女眷屬。帝釋天王入此林中欲受天樂，諸根境界受五欲樂。
4.B. - 1013 “When he has heard the gods speak this verse, Śakra will proceed into the delightful forest where the birds warble enchantingly. This forest is adorned by myriad palaces, and the lovely sounds of cascades, streams, and divine music can be heard. Deer that seem to be made of pure gold embellish the forest, and it also abounds with gods and goddesses. Accompanied by his divine retinue, Śakra, king of the gods, will enter the forest to joyfully reside there, partaking of divine pleasures, again and again. Thus, within the forest that is perfectly endowed with the five types of sense enjoyments and extremely delightful, he will immerse his supreme faculties in the blissful experience of all the objects found there.
復往詣於乾陀聚山須彌之峯，七寶莊嚴，其河流注端嚴奇特。如真珠瓔珞莊嚴山峯，真珠為沙以布河底，於河兩岸多有眾鳥出妙音聲，見此河者，皆生愛樂。釋迦天王與諸天女及諸天眾，種種莊嚴，遊戲受樂於此山峯。
4.B. - 1014 “Later, followed by a gathering of attending goddesses, he will scale a summit of Mount Sumeru known as Heap of Incense. This divine realm is ablaze with the light of the seven precious substances and glows as if it were decorated with pearl garlands, for the sand by its waterfalls and streams resembles pearls. On both banks of its rivers, divine birds sing beautifully, and on those lovely and delightful shores, Śakra, king of the gods, will then frolic with his retinue of attending goddesses who are so graceful in their divine garments.
既受樂已，復與天子及諸天女復往詣於周羅宮殿遊戲之處，既至此處，餘地諸天聞天主至，亦皆來集。其峯宮殿居須彌頂，高廣嚴淨，夜摩天光照觸其頂，如須彌色映四天下，夜摩天光照此山頂亦復如是。得夜摩天光明照故，於餘宮殿，千倍殊勝。爾時，天主釋迦提婆於此宮殿既遊戲已，與諸天子及諸天女還善法堂。
4.B. -1015 “When he has frolicked there for a long time to the accompaniment of music of the five types of instruments, Śakra will next proceed to a place called Crown, which is likewise adorned with palaces and parks. Overjoyed, many gods and goddesses will follow him, while others will proceed elsewhere, intoxicated by their sense pleasures. The palaces and parks of Crown are exquisite, and its summits reach high —so high that even a little of the light from the gods in the Heaven Free from Strife shines there. That is to say, just as the light from Mount Sumeru reaches the four human abodes, the light of the gods in the Heaven Free from Strife touches that location. [F.190.b] Thus, although the world of Crown does not have any source of light, the light that shines from above enriches its beauty a thousandfold. When Śakra has spent much time rollicking there, he will return to Sudharma together with his retinue of gods and goddesses.
此微細行天受五欲樂，乃至愛善業盡，命終還退，墮於地獄、餓鬼、畜生。
4.B. -1016 “In this way, the gods of Subtle Engagement will continue to enjoy their rich pleasures of the five senses, rollicking and reveling within their divine realm, until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions.
若有餘業生於人中，常受安樂，或為國王或為大臣，第一螺髮，其心審諦，人所諮奉，不好多言，衣服鮮潔淨無垢污，妻妾貞潔，心不邪曲，好行布施，端直不諂，兄弟宗親之所愛敬，恭敬師長，愛樂賓客，樂行布施，持戒自守，性愛香鬘，遠惡知識，生於大姓，端正殊妙種種莊嚴。以餘業故。
Should they instead be born as humans due to karmic actions to be experienced in other lives, they will, in accordance with their causal actions, enjoy constant happiness and become kings or great ministers. Their hair will always curl delicately and elegantly. Their thinking will always be profound, and they will aim to accomplish tasks that are both challenging and meaningful. They will not be very talkative but be men of few words. They will keep their garments very clean and white. Their wives will be faithful, and they will take delight in the tasks of their own households, not straying outside. They will always enjoy being generous, and their minds will be extremely bright. They will appreciate those around them, their friends and their relatives. They will appreciate gurus as well as the scheduled religious celebrations. They will appreciate their own women, be disciplined, and not be interested in women who belong to others. They will enjoy incense and garlands and will shun unwholesome company. They will not be born into lower families and will be handsome and have fine apparel and ornaments.
復次，比丘，知業果報，觀三十三天所住之地。彼以聞慧見：第二十一地名歌音喜樂。眾生何業生於此地？
· The Gods in Enraptured by and Attached to Song ·
4.B. -1017 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Enraptured by and Attached to Song. [F.191.a] Wondering what karmic actions may cause beings to be born in that place, he will apply knowledge derived from hearing.
彼以聞慧見：有眾生善心善業、善身口意，行於善業，自利利他，饒益眾生，心有慈悲，信於業果，正見正業，持二種戒，心不散亂，不失威儀，不親惡友，孝養父母，供養沙門、婆羅門，三種善業遍行究竟，持二種戒——不殺不盜。
Thus, he will notice how some people of virtuous mind do virtuous deeds for the sake of benefiting both themselves and others. Their minds are stainless and clear, and they pursue virtuous physical and verbal courses of action. In pursuing virtuous and desirable courses of action, they will aspire to be of lasting benefit. Their nature is compassionate, and they have faith in the way actions carry consequences. Their view and action are genuine, and they abide within the two characteristics of discipline. They do not engage in any secret dealings. Their minds and conduct are undistracted, and they do not associate with unvirtuous company. They respect their mothers and fathers, as well as mendicants and brahmins. Throughout the preparatory stages, main parts, and conclusions of their actions, they observe their discipline with utmost purity. They observe the qualities of discipline and do not kill or take what was not given.
云何不殺？若稻穀黍麥生微細蟲，不擣不磨，知其有蟲，護此蟲命，不轉與人。復有不殺生：若牛馬駝驢擔負，脊壞瘡中生蟲，若以漿水洗此瘡時，不以草藥斷此蟲命，以鳥毛羽洗拭取蟲置餘臭爛敗肉之中，令全其命。護此驢牛恐害其命，復護蟲命，乃至蟻子亦不故殺。若晝若夜不行放逸，心不念殺，有眾生想，若蟣若蟻亦不故殺。是名不殺。
4.B. -1018 “What are the relevant features of their relinquishment of killing? If tiny insects should live among their grains of barley, wheat, or rice, these people will not grind the grains. Rather, so that they may protect those creatures, or because they are afraid of stealing, they will abstain from selling that barley or wheat. Likewise, if their oxen, horses, camels, or donkeys should sustain any wounds on their backs due to the loads they carry, and if maggots appear within those wounds, these people will wash the wounds with water or acidulated rice water, and, using a feather, scrape off the maggots and place them on a piece of rotting meat. Afraid of non-Dharma, they will wish that the ox, horse, camel, or donkey may be unharmed by the procedure, and that the maggots will not die. In this manner, they will guard the lives of both of these types of animals. They will do their utmost to protect the lives of even small insects and ants. At all times and occasions, they will wish to benefit everyone [F.191.b] and will guard their minds against carelessness throughout the day and night. They do not even mentally generate any hostility toward any living beings. At all times they regard other sentient beings as sentient beings and thus they protect small insects, ants, and so on, while always engaging in actions that are virtuous. Practicing the renunciation of killing, they will relinquish it.
云何不盜？幾種不盜？若有眾生見蛇食蟲、蝦蟇食蟲、黃鼬食蟲，若狗野干取諸眾生欲自食之。其人若見，以其所食而貿易之，令其得脫。如是之人護彼此命，是名不盜。自不偷盜亦不教人，勸諸眾生令住善道，未住戒者，教令住戒，已持戒者，令其增長，說業果報令其覺悟。是則名曰不殺不盜。
4.B. -1019 “How is this related to giving up stealing, and what are the relevant features of that? Such people who engage in virtuous actions will use various types of food to free animals that have been caught by toads, weasels, dogs, or foxes. Once the animals have been released, these people will then provide the carnivores with the alternative food. In this way, they will both feed the hungry carnivores and protect the lives of their prey. Such people will thereby be born among the gods. However, because they took what was not given, they will be born as animals once their lives as gods are over. Such are the ways related to giving up stealing. Not only do they do so themselves, but they also establish others on the path of virtue. Those who are already on a virtuous path they will reaffirm on that path, and they will repeatedly encourage them to pursue it. They will teach them about the effects and causes of karmic actions and make them comprehend this topic. Such are the ways in which they give up killing and stealing.
復有順法行人利益眾生，見諸蜜蜂，知他欲殺，以物救贖令其得脫，施眾生命，是名施命。
4.B. -1020 “How do they engage in what is good? Even if they have meager wealth, they will nonetheless maintain their livelihood based on their understanding of the Dharma. They will give money and food to those who otherwise would kill bees for the sake of honey, and in that way protect the lives of the bees. In this manner, they give the gift of life to sentient beings.
復有布施：若法行人貧窮乏短，若以一食施四禪人，若見惡人欲斷人命，以物贖命，令其得脫。施命、施法，諸施之中最為第一，是人行於二種之施，亦教他人令行二施，見作隨喜。
4.B. -1021 “How do they give up stealing and delight in being generous? They give food to those who struggle to make a living but who follow the Dharma, to those who have attained the fourth concentration, and others. Likewise, when people who struggle to eke out a living fall into the hands of enemies, [F.192.a] are being tortured, and risk execution, they will secure their release. Supreme among all forms of generosity are these two: the gift of Dharma and the gift of life. Holy people of this kind cause others to practice such generosity and rejoice whenever it is practiced. This is how to practice virtuous discipline.
如是持戒，命終之後生三十三天歌音喜樂之地。以善業化，得勝供養。其地園林以善業故，種種莊嚴。天所住處，無有一跡非善業化，無有一天不遊戲者，無有一天不受樂者，無有一天不退沒者。善業盡故，退時自知，猶不厭足，愛繩所縛，愛所欺誑。
4.B. -1022 “When those endowed with such discipline later separate from their bodies, they will go to the joyous higher realms and be born in Enraptured by and Attached to Song within the Heaven of the Thirty-Three. Once born there, they will be worshiped by the emanations of their wholesome karmic actions, for this extremely vast realm is endowed and adorned with all manner of excellence. Here everything is a product of positive actions. With every step, one encounters nothing but the manifestations of positive past actions, nothing that is not amassed by the gods, 300 nothing that does not perish once its delightful features have been enjoyed, and nothing that does not wither once the effects of one’s past actions are exhausted. However their bodies may manifest, beings are tied by the chains of craving. They are transformed by craving, they are deceived again and again, and yet they do not become weary.
帝釋天王說是語已，與諸天眾於園林中遊戲受樂，林樹華果種種具足。飲食之河眾味具足，與諸天眾至此河邊歡娛受樂。
4.B. -023 “Whenever Śakra sees all this, he will proceed into the forests for the sake 1of recreation. As he has the fortune to experience this place, he goes there together with his divine retinue to enjoy these forests where the trees are filled with flowers, fruits, and creepers, and food and drink flow like rives.
復與天女往詣摩多隣南遊戲之處。
4.B. -1024 “Once he has played with his hosts of goddesses, Śakra will then proceed from there to a forest known as Tamer of Madness for the sake of recreation; Śakra will travel in his chariot together with his goddesses and also other gods to that forest. [F.192.b]
時天帝釋見其林樹，告諸天曰：汝等見此遊戲處不？諸天子言：唯然，已見。時天帝釋為諸天子說本事法：如我昔於宿舊諸天聞如是說：過去有佛，號迦迦(居伽反)村陀如來，於此林中為天說法，初善中善後善，善義善語，純備具足白淨之法。
4.B. -1025 “When Śakra sees the forest, he will tell the gods, ‘Look at this pleasure grove.’ “ ‘Śakra, we see it,’ they will reply. “Śakra will then relate past events to the gods, telling them, ‘In this forest I once heard the blessed Krakucchanda teaching the Dharma to the gods. He taught the Dharma that is wholesome in the beginning, wholesome in the middle, and wholesome in the end. This Dharma is excellent in meaning and the words are excellent too. That Dharma teaching was complete and perfect. This is what the blessed Krakucchanda said:
所謂：是事有故是事有，是事滅故是事滅。
4.B. -1026 “ ‘ “When something is present, something else occurs. When something manifests, something else arises. When something ceases, something else ceases.
云何名有？以有欲故，則有過失。若無欲者，則無過失。天子當知！是為是事有故是事有。
4.B. -1027 “ ‘ “Now, how do things occur? When there are desires, there will be flaws, but when there are no desires, there will not be any flaws. Gods, this is how the presence of something makes something else occur.
云何是事無故是事無？若無欲者，則無欲過，是為是事無故是事無。
How does the absence of something cause something else not to occur? Gods, when there are no desires, none of the flaws of desire will occur. This is how an absence makes something else not occur.
云何是事滅故是事滅？愛滅故欲滅，欲滅故欲過滅，是名是事滅故是事滅。
How does a cessation cause another cessation? When craving stops, there will not be any desires, and the flaws of desire will stop. Gods, this is how one cessation causes another cessation.
天子當知！是事有故是事有，是事無故是事無。若以逆觀愛之因緣、生欲之本，欲之因緣能生於欲。云何為欲？心求憶念，欲有所作，是名為欲。癡有所求，故名無明。以無明故，於境無厭，是名為愛。諸天子！不求知足，故名為欲。諸天子！是名是事有故是事有。云何是事無故是事無？所謂有愛，貪不知足；若愛滅者，無厭則滅，是為是事無故是事無。是名是事滅故是事滅。
4.B. -1028 “ ‘ “Gods, moreover, the presence of a certain things leads to an occurrence of something else, and the absence of a certain thing leads to a non-occurrence of something else. That is to say, craving serves as a condition for the initial interest, and that interest becomes the condition for inappropriate mental activity. Interest, here, is the wish to do something. Deluded searching is ignorance. Ignorance causes delusion and continuous dissatisfaction with objects —this is craving. Discontentment and searching mean desire. Gods, this is how a presence leads to an occurrence. Now, anabsence leads to a non-occurrence, for when craving is absent, there will be no such thing as discontentment. This is how the cessation of something causes the cessation of something else.
復次，天子！是事有故是事有，所謂和合作業。以有業故，則有業報；若無集業，則無業報。諸天子！是名是事有故是事有，是事無故是事無。
4.B. -1029 “ ‘ “Gods, moreover, [F.193.a] when a certain thing is present, something else occurs, and when a certain thing is absent, something else does not occur. That is to say, ripening will occur based on completed and accumulated actions, but without completed and accumulated actions, there will be no ripening. Thus, gods, when something is present, something else will occur, and when something is absent, something else will not occur.
復次，天子！云何是事有故是事有？所謂先以憶念，眼緣於色而生於識。憶念為先，是名是事有故是事有。云何是事無故是事無？若無色則無眼，無眼則無憶念，無色、無眼、無憶念故眼識亦無。如是，天子！是名是事無故是事無。
4.B. -1030 “ ‘ “Gods, moreover, when a certain thing is present, something else will occur, and when a certain thing is absent, something else will not occur. That is to say, based on the eye, form, and a preceding mental engagement, there will be visual consciousness. This, gods, also illustrates the way the occurrence of a certain thing will make something else happen. How does the absence of a certain thing cause something else not to occur? If either form, the eye, or mental engagement is absent, there will not be visual consciousness. This, gods, also illustrates how the absence of a certain thing will prevent something else from occurring.
復次，天子！云何是事有故是事有？譬如陶師，輪繩泥水眾法和合，而有瓶生。諸天子！是事有故是事有亦復如是。復次，天子！云何是事無故是事無？譬如陶師，輪繩泥水若不和合，則亦無瓶。是為是事無故是事無亦復如是。
4.B. -1031 “ ‘ “Gods, moreover, when something is present, something else will occur, and when something is absent, something else will not occur. Thus, when sand, clay, a wheel, a string, water, and other such causes are present, a vase will emerge. Gods, this illustrates the way the occurrence of something will make something else happen. What, then, will not occur due to the absence of something else? If causes such as sand, clay, a wheel, a string, or water are absent, no vase will emerge. This illustrates the way the absence of something prevents something else from occurring.
復次，天子！云何是事有故是事有？所謂和合必有別離，是為是事有故是事有。云何是事無故是事無？若無和合則無別離。如是，天子！是為是事無故是事無。
4.B. -1032 “ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, when there is meeting, there will be parting. This illustrates the way the presence of something will make something else occur. How does the absence of something cause something else not to occur? If there is no meeting, there will not be any parting. This illustrates the way the absence of something prevents something else.
復次，天子！云何是事有故是事有？以有生故則便有死。若無生者則無有死。如是，天子！是名是事有故是事有，是事無故是事無(天無老故，為天說法不言老支，但言有死)。
4.B. -1033 “ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, when there is birth, there will be death. However, when there is no birth, there will not be any death either. Thus, gods, when something is present, something else will occur, but when something is absent, something else will not occur.
復次，天子！云何是事有故是事有？所謂有欲故，決定被燒，譬如有火則必有燒。如是，天子！是名是事有故是事有。云何是事無故是事無？所謂厭離欲故，欲不能燒，猶如無火則不能燒。如是，天子！是名是事無故是事無。
4.B. -1034 “ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, if the fire of desire is present, there will definitely be pain, just as the presence of fire ensures that there will be burning. Gods, this illustrates the way the presence of something makes something else occur. [F.193.b] How does the absence of something cause something else not to occur? If there is no desire and no fire of desire, there will not be any pain, just as the absence of fire ensures that there will not be any burning. Gods, this illustrates how the absence of something will prevent something else.
復次，天子！云何是事有故是事有？所謂有父母精血，有業、有藏、有中陰身，猶如香氣故有身生。如是，天子！是為是事有故是事有。云何是事無故是事無？若無父母則無精血，無決定業、無藏、無中陰則無身生。如是，天子！是為是事無故是事無。
4.B. -1035 “ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, if there is a father, a mother, semen, blood, 301 karmic action associated with birth from a womb, and a being in the intermediate state that is ready to take rebirth, there will be birth. Gods, this also illustrates the way the presence of something makes something else occur. How does the absence of something cause something else not to occur? If there is no father, no mother, no semen, no blood, or no karmic actions to be experienced, there will not be anyone taking birth within the womb. Gods, this also illustrates how the absence of something will prevent something else.
