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.
餓鬼品之二
21.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於迦摩餓鬼(迦摩兩盧波魏言欲色)，以何業故而生其中？彼以聞慧知：此眾生若男、若女、若黃門人，著種種衣而自嚴飾，服女人衣，行婬女法，若人欲發，與之交會。
2. 1354 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the starving spirits of desired form. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some women or semi-female hermaphrodites become prostitutes, enticing others to distract themselves in desire.
因此事故而得財物，施與凡人；非福田處，不淨心施。以是因緣，身壞命終生於欲色餓鬼之中。
Overcome by envy and stinginess, these prostitutes may then take the wealth of others. On occasion they may, however, extend some thorn-like, unwholesome gifts to unwholesome recipients, unwholesome vessels, or unwholesome objects. When they later die, this will cause them to take birth among the starving spirits of desired form.
受鬼身已，種種嚴飾，隨意所念皆得從心，欲善則美，欲惡則醜。若其欲作愛不愛色，悉能為之。或作男子，顏容端正；或作女人，姿首美妙；或作畜生，相貌殊異。能作種種上妙莊嚴，能遍遊行一切方所。若得食飲，能食無患，少行施故。
2. 1355 “As starving spirits, those beings assume myriad forms. Thus, they may appear in good ways or bad ways; with excellent, bad, or attractive forms; and as men, women, or animals. [F.300.b] Assuming all these different forms, they are capable of traveling from place to place, and when the causes and conditions are right, they are also able to feed themselves.
能以微細之身盜入人家，以求飲食，世人說言：毘舍闍鬼，盜我飲食。或作人身，入他節會；或作鳥身，食人祭飯。其身細密，人不能見。此鬼如是隨意能現種種眾色，世人皆名如意夜叉。
For example, they may make their bodies extremely small and so enter a home to eat there. The people of that house will then tell others, ‘Spirits have eaten our food.’ Sometimes they may take divine or human form and in this guise partake of the food offered at seasonal celebrations. At other times they may take the form of a bird, and in this guise eat at charnel grounds. They may also make themselves invisible and steal things. In these ways and other ways, they may take on any form they desire. Thus, the people of the world say that such yakṣas appear in any form they wish.
或作女身，與人交會，如是種種莊嚴誑人，行於人間。在鬼道中，乃至惡業不盡不壞不朽，故不得脫；業盡得脫。
They may also assume the form of a woman and in this guise lure men with the ways of town dwellers. In such ways, they assume myriad forms and deceive the world. Until their karmic actions associated with life as a starving spirit have been overcome, relinquished, and exhausted, they will continue to inhabit the world of starving spirits and thus deceive the world.
從此命終，隨業流轉受生死苦，人身難得，如海中龜值浮木孔。若生為人，墮伎兒中，著種種衣縱逸遊戲，以求活命，自以己妻，令他從事而求財物。以餘業故，受如斯報。
2. 1356 “When they later escape the world of starving spirits they will, in accordance with their causal actions, continue to roam through cyclic existence and experience the consequences of their actions. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will become actors in a theater who assume various guises, or other such people who appear and act in many different ways. Maintaining a livelihood in this way, they may also give their spouses away to others and eke out a living under immense hardship.
22.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於海渚諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生前世之時，見有行人欲過曠野，病苦疲極，於是人所，多取其價，與直薄少。
2. 1357 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive the starving spirits that live between the continents in the sea. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing [F.301.a] and thus perceive how some people, who suffer from envy and stinginess and are governed by unreasonable craving and greed, take advantage of those people inhabiting isolated reaches who are fearful, downcast, sickly, and deprived of any protector or friend. Thus, they may deceitfully deliver such people inferior goods in return for excellent valuables.
以惡貪故，巧辭欺誑曠野空乏遠行之人。以是因緣，生海渚中。是海渚中，無有樹林、陂池河水，其處甚熱，於彼冬日甚熱毒盛，欲比人間夏時之熱過踰十倍，唯以朝露而自活命。
2. 1358 “When such stingy people later die, they will be born as starving spirits in places without any lakes, jungles, 187 trees, pools, rivers, groves, or forests. During the warm season these places become extremely hot, and during the cool season they become exceptionally cold. There they will cling to life, tormented by hunger and thirst and subsisting on nothing but dewdrops.
雖住海渚，不能得水，以惡業故，見海枯竭；設見樹林，皆悉熾燃大火焰起，望心斷絕，眾惡臻集無有安隱。飢渴燒身呻[口*睪]悲惱，自心所誑，處處奔走悲聲叫絕，無救無護、無依無恃。
2. 1359 “These spirits cannot drink from the ocean; their negative acts make even the ocean dry up. Thus, all the mountains, forests, and oceans will to them appear to be aflame. Despairing and in complete misery, they shall undergo the physical torments of starvation and thirst, and thus will roam aimlessly from one place to the next, crying and lamenting. Despite all their wailing, no one will help them, and they shall have no protector or guardian at all.
髲髮蓬亂，身體羸瘦，一切身脈皆悉麁現猶如羅網，所至之處皆悉空竭，無救無歸、無依無怙。惡業不盡不壞不朽，故使不死；業盡得脫。
As if covered by a dark blanket of hair, their minds are deceived by their own actions and their major and minor body parts are barely held together by a web of sinew. Crying and with their arms dangling, they roam about yearning for refuge and a protector, but finding none whatsoever. In this way they live on, until finally their negative acts have been overcome, relinquished, and exhausted.
從此命終，隨業流轉受生死苦，人身難得，如海中龜值浮木孔。若生人中，生在海渚，或有一足、或復短足，困乏漿水。以餘業故，受如斯報。
2. 1360 “Once they have escaped the world of starving spirits, they will continue onward in accordance with their karmic actions. If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, they should be born with the general lot in life of a human, they will inhabit dry island areas between the continents. They will be born one-legged and with stunted bodies. [F.301.b]
23.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於閻羅執杖餓鬼，以何業故而生其中？彼以聞慧知：此眾生以慳嫉故，自壞其心，親近國王大臣豪貴，專行暴惡心無慈愍，不行正理，為諸賢善之所輕毀。如是惡人身壞命終，受閻羅王執杖鬼身，於鬼世界，為閻羅王趨走給使。
2. 1361 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes the starving spirits that are punished by the Lord of Death. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people possessed of envy and stinginess swear allegiance to a king, and so, with savage minds bereft of compassion, relinquish the way of the Dharma and become objects of the whole world’s scorn. When such people later separate from their bodies, they will fall into the lower realms and be born among what are called the starving spirits that are punished by the Lord of Death. Thus, those who acted badly to other humans when they were in the world of humans must later listen to the indictments of the Lord of Death.
若有眾生造諸惡業，時閻羅王即令此鬼錄其精神。此鬼身色醜惡可畏，手執刀杖，頭髮蓬亂倒髮覆身，長脣下垂、耽耳大腹，高聲大叫以怖諸鬼，手執利刀擬諸罪人，反執其手以繩縛之，將詣王所，白大王言：我於人中攝此罪人來至於此，大王！此人前世行不善業，身業不善、口業不善、意業不善，願王呵責。
2. 1362 “Due to their misdeeds, terrifying henchmen of the Lord of Death will appear before such doers of misdeeds. Capable of transforming their appearance and physical form, the henchmen will wield various weapons, and hair will carpet their bodies like darkness. Their lips and bellies will jut out and their earlobes dangle. ‘Ha ha!’ they cry, as they brandish their weapons. In this way they are terrifying to behold. Once they see the perpetrators of misdeeds, they will first grab them and chain them up, and then drag them before the Lord of Death. Thus, those people will be driven from the world of gods and men and into the world of starving spirits. There, the henchmen will address the Lord of Death: ‘Your Majesty, we request your judgment over this perpetrator of misdeeds of body, speech, and mind.’
時閻羅王即說偈頌，而呵責言：
汝是人中愚癡輩，種種惡業自莊嚴，汝本何不修善行？如至寶渚空歸還。cf. Dhs.17.10
In reply, the royal Lord of Death will deliver the following teaching to the human before him:
2. 1363 “ ‘Wise man, in accordance with your actions You were born among humans. Landing thus on a veritable island of jewels, Why did you not practice the Dharma?
善業因緣得樂果，樂果因緣生善心，一切諸法隨心轉，流轉生死常不斷。
2. 1364 “ ‘It is observed that happiness depends on action, And the mind likewise depends on happiness, As it experiences death and birth. 188 Dharma is thus interwoven with the mind.
一切諸行悉無常，猶如水泡不堅固，若能如是修正法，是人未來得勝報。
2. 1365 “ ‘All conditioned things are as impermanent As bubbles on water. Therefore, in this world and beyond, Practice wholesome actions!
若有人能常修善，捨離一切諸惡業，是人則不至我所，乘階上生受天報。cf. Dhs.17.11
2. 1366 “ ‘Those who constantly engage in virtue And refrain entirely from nonvirtue Will not be inclined toward the inauspicious path, But instead remain on the stairway to the higher realms.
若人愚癡無覺悟，愛樂惡業至我所，能捨惡業諸不善，是人則行第一道。
2. 1367 “ ‘Mindless, childish beings [F.302.a] Are always fond of misdeeds. Those who definitively renounce unwholesome deeds Will progress toward fine destinations.
若見世間諸業果，亦見天上種種樂，如是猶起放逸心，是人不名自愛身。
2. 1368 “ ‘It is observed that the world is the effect of action, And the gods see many different things. Those who are careless and savage Will not rise high.
為利誰故造惡業，放恣一切身口意？如是人等行各異，汝今業對至我所。
2. 1369 “ ‘Those who engage in sundry misdeeds Of body, speech, and mind Are bound for somewhere else — So all of you are gathered here!
汝為眾惡所誑惑，畢定行於嶮惡道，若人愛樂造惡業，未來人身甚難得。
2. 1370 “ ‘Those who obtain a human life, so difficult to find, But engage in abundant unwholesome actions Are horribly mistaken, For they descend to the lower realms.
若人遠離眾惡業，憙行善法心愛樂，此人現世常安樂，必得涅槃解脫果。
2. 1371 “ ‘Those free of evil,Who delight in utter virtue, Gain happiness upon happiness And proceed to suffering’s transcendence.
若有眾生習善行，於世間中最殊勝；若人習學不善業，一切世間最大惡。
2. 1372 “ ‘People who practice virtue Will find abundant good fortune. Those who practice evil Will find the complete loss of good fortune.
若有智慧行善人，能離初中後惡法；若有造習眾惡業，則入地獄受苦報。
2. 1373 “ ‘Bad in the beginning, middle, and end, And reviled by holy beings, Evil is seen to bring evil, And is thus known to be hell.
能以善法調諸根，則獲世間淨勝法，是人身壞命終時，上生天宮受快樂。
2. 1374 “ ‘Those who engage in virtue and train their faculties Are excellent beings in the world. When separating from their bodies, They proceed to happy states and are born among gods.
業繫縛汝甚堅牢，閻羅使者之所持，送至恐怖諸惡道，閻羅世界大苦處。cf. Dhs.17.12
2. 1375 “ ‘Bound by tight chains, you are now Forcefully dragged on by the Lord of Death’s henchmen. The world of the Lord of Death is difficult to endure — You have attained that which is unbearably painful.
汝於前世作眾惡，此業今當還自受，自作自受不為他，若他所作非己報。cf. Dhs.17.13
2. 1376 “ ‘It is your previous misdeeds That have caused you to experience this. Childish beings experience their own doing And not anyone else’s.’
如是閻羅王呵責罪人已，使者將出，以此罪人自作惡業、自業所誑，將受果報種種苦惱。楚毒治之，飢渴所逼，但食風氣，惡業不盡，故使不死。
2. 1377 Once the Lord of Death has imparted these indictments, the experience of punishment ensues. Thus, the evildoer, who was beguiled by the effects of his own actions, will be hauled outside by the henchmen, and will now have to face the consequences of his actions. Until his negative acts have been overcome, relinquished, and exhausted, he must subsist on nothing but air as his food.
從此得脫，隨業流轉受生死苦。若處人中，生在邊戍，幽山嶮谷、深河峻岸危怖之處，有自在者行於此路，令其引導。以餘業故，受斯罪報。
2. 1378 “When such beings finally escape the world of starving spirits, they may, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, be born in dreadful mountains or on the banks of unpleasant waters, [F.302.b] and they will live a life on the move.
復次，行者內觀於法，云何比丘觀於五地？彼以聞慧，明眼觀察十種色入。何等為十？一者眼入；二者色入；三者耳入；四者聲入；五者鼻入；六者香入；七者舌入；八者味入；九者身入；十者觸入。云何比丘眼緣色相？
[The Fourteenth Ground]
2. 1379 “At this point the monk, the spiritual practitioner abiding by the observation of inner phenomena, will enter the fourteenth ground. Thus, he will, through knowledge derived from hearing or by means of the divine eye, see the ten sense sources of form: the sense sources of the eye and form, the ear and sound, the nose and smell, the tongue and taste, and the body and tactility. He will then think, ‘The notion of self arises based on the eye and form.’
比丘觀眼緣色而生於識，三法和合而生於觸，觸共受、想、思、識者。觸相觸者，覺相受者，知相想者。
2. 1380 “Continuing his investigation, the monk will think, ‘Eye consciousness arises in dependence on the eye and form, and as the three come together there is contact. Together with contact come sensation, perception, attention, and consciousness. Thus, factors of contact yield contact, factors of sensation yield sensation, and factors of cognition yield perception.
如長短、愛不愛、現見相對等思者，識知一緣，而各各相(思有三分或色非色)、各各自體。
In this way one will think, “This form is long, and that form is short. This is delightful and that is unpleasant. This is conspicuous. That is obstructive.” Factors of attention yield attention, and factors of consciousness yield consciousness. All of those phenomena engage with, and occur in relation to, a single observation. They all have distinct characteristics and are of distinct essences.
如十大地法。何等為十？一者受；二者想；三者思；四者觸；五者作意；六者欲；七者解脫；八者念；九者三昧；十者慧。一緣而各各相。識等十一法亦如是，猶如日光一起，眾光自體各各別異。如識自體異，乃至思亦如是。
Thus, the ten phenomena of the great ground are sensation, perception, attention, contact, mental engagement, intention, interest, recollection, absorption, and insight —all of which are held to have distinct characteristics while relating to a single observation. These ten, as well as consciousness, which is the eleventh, are like distinct sun rays that may gather as one although they have different essences. Likewise, everything from consciousness to attention also has each its own essential nature.’
彼比丘如實知色入，觀眼空無所有、無堅無實。比丘如是如實知道，離於邪見，正見心喜，眼離癡垢。
2. 1381 “Thus, the monk who knows the real nature of the sense source of form will correctly perceive that the eye is unreal, fake, spurious, and not genuine. He will understand the nature of the path in the ten directions [F.303.a] and give up wrong views. Guided by the true view, he will become free from delusion about the features of the eye.
實見其眼但是肉段，癡無所知但是淚竅。如實知已，離於欲心。觀眼無常；知無常已，但是肉團住在孔穴——如實知眼——筋脈纏縛，當知眾緣和合而有眼入。如是眼者，無有見者，無我無知，乃至苦亦如是。觀眼入已，得離欲意。
With the understanding, ‘This lump of flesh is the site of a bit of pus and many tears,’ he will give up attachment to it. Thinking, ‘This is impermanent,’ he will regard it as such. Thinking, ‘This is a lump of flesh set in the holes of the skull,’ he will become free from desire. Thinking, ‘This is held together by veins,’ he will understand how the sense source of the eye manifests in dependence on other things and thus recognize its lack of essence or self. In short, understanding and seeing, ‘This eye is suffering,’ he will become free from attachment to the sense source of the eye.
是比丘如實觀察眼入已，分別觀色：如是色者，愛以不愛皆悉無記，以分別生。何法可見？何者為淨？何者是常？何者可貪？比丘如是思惟觀察，如實知色非有非樂。
2. 1382 “Once he has correctly understood the sense source of the eye, he will proceed to examine form. He will think, ‘Attractive, unattractive, and neutral forms are all mere thinking. What essence is there to this? What is there that is clean? What is permanent? What is impermanent?’ Inquiring in this way, he will develop correct awareness and understand that, by the very nature of things, form is devoid of pleasure. In this way, he will be able to properly see, know, and conceive of form.
如是思惟觀察：色相無堅無實，以分別生愛不愛等，非實有耶！一切眾生於愛不愛虛妄貪著，如此色者，非有自體、非常非有、非真非樂、非不壞法、非堅非我，以貪欲瞋癡自覆心故生愛不愛，非色有愛、有不愛耶！以憶念生故。
2. 1383 “He will think, ‘Form has no core —these so-called attractive and unattractive forms are all mere thinking. There is nothing that has any attractive or unattractive essence, yet the whole world thinks in terms of “attractive” and “unattractive.” By its very nature, form is not permanent, not stable, not enduring, not delightful, without essence, and without self. Yet those obscured by desire, anger, and delusion think, “This form is attractive. That form is unattractive.” ’
比丘如是觀於色入，見名色已，不貪不染、不迷不取，知色無堅。彼比丘如是觀眼、觀色入已，不著眼識，得離欲穢。
2. 1384 “In this way, he correctly understands the sense source of form. Having seen the eye and form, he will not harbor any attachments, delusions, or thoughts of them as having an essence. When he has investigated the sense sources of the eye and form, he will become free from attachment [F.303.b] and desire in terms of the eye consciousness.
眼識非我，我非眼識，觸、受、想、思亦復如是(觀眼色第五地於十三不相開)。
2. 1385 “He will then develop this awareness: ‘The eye consciousness is not a self, nor does the eye consciousness belong to a self. Likewise, contact, sensation, perception, and attention do not belong to a self.’
24.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀噉小兒諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生惡術呪龍，為除災雹，誑惑病人；呪術夜叉，取人財物或復殺羊。如是之人，身壞命終墮活地獄受無量苦，從地獄出，生婆羅婆叉餓鬼之中(婆羅婆叉魏云食小兒)。
2. 1386 “As the monk who has knowledge of the effects of the ripening of karmic action continues to examine the world of starving spirits, he will apply knowledge derived from hearing and thus perceive that the realm of starving spirits includes what are called infant eaters. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people afflicted by disease find offerings to gods or yakṣas by engaging in savage actions such as deceitfully robbing the wealth of others or slaughtering sheep. 189 When such people separate from their bodies, they will fall into the lower realms and be born in the Reviving Hell. Once they escape from there, they will be born among the starving spirits that eat infants.
復有眾生，殺生餘報，生在人中。為此餓鬼，偷而食之，或至產婦所住之處取彼嬰兒——或匍匐時、或始行時，如是餓鬼偷諸小兒，次第食之。若得其便，即能斷命；若無殺業，莫能為害。
2. 1387 “Someone who has engaged in killing may take birth as a human due to karmic actions to be experienced as a human. In accordance with that person’s accumulated acts of killing, he or she may then be killed by an infant-eating starving spirit. The infanticide may take place when the baby is in the womb, in the home when it is just born, when it is able to crawl, when its hair is tied up in a knot, or when the child is able to run about. At any of those stages, these starving spirits may take its life. Because of their previous misdeeds, these starving spirits will wait for their chance and, when the opportunity comes, they will attack and devour the baby.
2. 1388 “At this point, there is a verse: “Some die in their mother’s womb, Others in the house of their birth, And others while able to crawl, Or when running around.
2. 1389 “Physically tormented by hunger and thirst, these starving spirits experience the consequences of their own misdeeds. Attacking babies and devouring them, they perpetuate misdeeds, [F.304.a] letting one crime lead to another. Thus, they experience the world of starving spirits in an unbroken stream of misdeeds. Until their negative acts have been overcome, relinquished, and exhausted, they will continue to take birth in the world of starving spirits. Even if they should be born with the general lot in life of a human, their infants will not survive, even when they take very good care of them.
伽他頌曰：
惡業繫縛受惡果，若行善業受樂報。cf. Dhs.15.32
2. 1390 “Here are some verses: “Flawed effects are said to ensue In concert with flawed activities. Fine effects are likewise Seen to be delightful ripening.
業繩長堅繫縛人，縛諸眾生不得脫。不得安隱涅槃城，長流三有受眾苦。
2. 1391 “The long rope of karmic action Binds childish beings tightly. Preventing them from entering the supreme city of nirvāṇa, It makes their liberation hard to achieve.
能以智刀斬斯業，必得解脫諸熱惱，以斷業繩無繫縛，得至無為寂靜處。cf. Dhs.13.16
2. 1392 “When the weapon of wakefulness severs those ties, They will not have to enter anywhere. Cured of the plagues of cyclic existence, They proceed to the transcendence of suffering.
如魚入網為人牽，愛縛眾生死亦爾。cf. Dhs.14.1,8.19
2. 1393 “Fish caught in a net Can easily be scooped up. Similarly, beings bound by craving Will be hauled in by the Lord of Death.
如人毒箭中野鹿，其鹿狂怖走東西。毒藥既行不能脫，愛縛眾生亦如是。cf. Dhs.8.20-25
2. 1394 “A deer hit by a poisonous arrow Will take the poison with it, wherever it goes. For humans, the poison is craving; It follows them wherever they go.
常隨眾生不放捨，觀愛如毒應遠離，愚癡凡夫為愛燒，猶如大火焚乾薪。
2. 1395 “Relinquish the poison of craving That follows you throughout the world. Like fire to dry wood, It consumes childish beings.
是愛初染難覺知，得報如火自燒滅，若欲常樂心安隱，應捨愛結離諸著。
2. 1396 “In this way, a moment of happiness is hard to feel, For its ripening is like fire. If you wish for happiness, Free yourselves from craving!
如魚吞鉤命不久，愛結縛人亦如是，縛諸眾生詣惡道，墮於餓鬼飢渴逼。
2. 1397 “A fish caught on a hook Is destined to die. A person caught by craving Is bound for the realm of starving spirits.
餓鬼世界諸苦惱，處處逃遁而奔走，地獄趣中受苦者，皆由愛結因緣故。
2. 1398 “This is what drives the starving spirits Who suffer in their dwelling place. The inhabitants of the realms of hell Are also steered by great craving.
若諸貧窮困病人，求索朝飡自存濟，皆由愛結因緣故，受斯苦報聖所說。
2. 1399 “Suffering humans, deprived of wealth, And kept alive by the mercy of others, Are controlled by craving. These are the Able One’s words. [F.304.b]
如是具觀一切貪嫉因緣果報，於生死中得生厭離，棄捨諸欲。
2. 1400 “Thus, as he examines stinginess, this toxin that drives everyone, the monk will feel repulsed by cyclic existence.
25.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於食人精氣諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，巧辭誑人詐言親友：我為汝護。
2. 1401 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive that the realm of starving spirits includes what are called vitality eaters. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how an enemy may pretend to be a friend. Such a two-faced person may urge someone else, ‘Go forth into battle. I shall follow and protect you.’
其人聞已，策心勇力。是時彼人令他入敵欲喪其命，捨之而去，竟不救護，欲於王所取其財物，時被誑者沒陣而死。彼人以是不善因緣，身壞命終墮於食人精氣餓鬼之中。
Thus, he may deceitfully encourage and embolden another person, causing him to go to war. However, on the battlefield, he will let him down. If the other person is subsequently captured, he may think, ‘I shall present his wealth at the royal court and claim it as my own.’ He may even have the deceived man killed. When such a traitor separates from his body, he will fall into the lower realms and be born among the starving spirits that consume vitality.
受大飢渴，自燒其身，刀斫其體皮肉斷壞，從空雨刀，遍走四方無逃避處。若見有人行惡無信，不奉三寶，即得彼便，入其身中食噉精氣，以自濟命。求之甚難，困不能得，或至十年或二十年乃得一便，常困飢渴。
2. 1402 “Suffering intensely from hunger and thirst, such spirits are constantly struck by weapons, and their skin, flesh, and bones are cut up and destroyed. Lurching through showers of weapons, they will try to escape as best they can. If they succeed, such spirits may come across some unclean person, or someone who does not circumambulate stūpas, and will thus find the opportunity to steal that person’s vitality. Due to that, the starving spirit can then live ten to twenty more years, while continuing to suffer intensely.
自作惡業，還自受之，惡業不盡，故使不死，乃至惡業不盡不失不朽，故不得脫；業盡得脫。
Until the main parts, preparatory stages, and conclusions of their completed and accumulated acts that are certain to be experienced have been overcome, relinquished, and exhausted, they will continue to experience the consequences of those acts. Thus, they will face their own doings, as they continue to cycle through births that are due to their own acts.
從此命終，生於人中，常守天祀，貧窮困厄不得自在，食噉殘祀。以餘業故，依他自活。
2. 1403 “When they finally escape that realm of starving spirits, [F.305.a] they may, due to karmic actions to be experienced in other lives, be born among humans. In that case they will, in accordance with their causal actions, live at the shrine of a god, engage in disputation, maintain a livelihood through disputation and under great hardship, and depend on others to survive. [B20]
26.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，見有餓鬼名梵羅剎，以何業故而生其中？彼以聞慧知：此眾生前世之時，殺害生命以為大會，謂其希有。
2. 1404 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the realm of starving spirits includes what are called Brahmā demons. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people engage in unwholesome sacrifices that involve taking the lives of others, and display a passion for killing.
販賣飯食，賤取貴賣，貪嫉破壞。如是眾生身壞命終墮餓鬼中，名婆羅門羅剎餓鬼。為飢渴火焚燒其身。
Oppressed by envy and stinginess, such people may also sell food and drink at great profit, trading items of little value for a high price. When later such people separate from their bodies, they will fall into the lower realms. They will then become Brahmā demons, and so live in the world of starving spirits, tormented by hunger and thirst.
馳奔疾走，現視人像，殺害眾生，或住空巷衢道四交路首，以求人便。諸婆羅門殺生設會，多生其中。或自藏身以殺害人，或入人身中以斷人命。呪術人言：鬼神著人。入人身已，令人心亂，狂惑無知。
Assuming human form, they will bring harm to other beings. They will reside at isolated road forks or crossings, and there wait for their chance to harm humans. Most of them will at first look like a brahmin and then disappear, before they proceed to harm humans. Mundane people concerned about starving spirits will then say, ‘That man has been seized by an evil spirit.’
如是惡業，常作眾惡，飢渴燒身受大苦惱，住餓鬼界。乃至惡業不盡不壞不朽，故不得脫。
2. 1405 “In this way they live with and by unwholesome actions, all the while suffering from the physical torments of hunger and thirst. Until their negative acts involving jealousy and stinginess have been overcome, relinquished, and exhausted, these Brahmā demons will live on in the realm of starving spirits. [F.305.b]
業盡命終，餘業因緣，生在人中，常食人肉或飲人血。以餘業故，受如斯報。
2. 1406 “When they later escape the world of starving spirits, they may be born human due to karmic actions to be experienced in other lives. In accordance with their causal actions, they will then become cannibals or dākinis that drink human blood.
27.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀火爐中食諸餓鬼等，以何業故生於彼處？彼以聞慧知：此眾生遠離善友，貪嫉覆心，喜噉僧食。
2. 1407 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the realm of starving spirits includes what are called starving spirits that eat from fire pits. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people who suffer from envy and stinginess may pretend to be spiritual teachers and thus consume the food and drink of the saṅgha.
如是之人，身壞命終墮於地獄受無量苦。從地獄出，生於君茶餓鬼之中(君茶魏云火爐)。既生之後，飢渴燒身如火焚林，周遍奔走而求飲食。自業所誑。
When they later separate from their bodies, they will fall into the lower realms and be born in the realms of hell. Once they die and pass from there, they will be born among the starving spirits that eat from fire pits. With bodies that resemble scorched pine trees, they will suffer hunger and thirst as they roam alone, utterly deceived by their own actions.
於天寺中被燒殘食，合火而噉。心常憶念火爐殘食，飢渴燒身，二火俱起，呻吟[口*睪]叫。作諸惡業，決定成熟，乃至惡業不盡，猶不得脫；業盡得脫。
2. 1408 “Such starving spirits subsist by feeding on things that people throw into the fire and that then lie around half burned, glowing, and ready to burst into flames. Thus, these starving spirits will be burned by a twofold fire, for while such cinder-like items will burn them, they are also scorched by hunger and thirst. As they burn, they cry and wail, feeling the force of their completed and accumulated acts that are certain to be experienced. Until their completed and accumulated negative acts have been overcome, relinquished, and exhausted, they will continue to encounter and experience such pain.
餘業因緣生於人中，貧窮多病，隨其行處常為火燒，野火所焚。以餘業因緣，受如斯報。
Once their karmic actions have been exhausted and they are free from such a state, if they should be born human due to karmic actions that are to be experienced as a human, they will then, in accordance with their causal actions, be poor and sickly, and will be scorched in fire pits.
28.復次，比丘知業果報，觀餓鬼世間。彼以聞慧觀：多行嫉妬，習於遍業，究竟成業，墮餓鬼道，生於不淨巷陌之中。
2. 1409 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, [F.306.a] he will apply knowledge derived from hearing and thus perceive how people resort to, become habituated to, and increase the main parts and conclusions of karmic actions of envy and stinginess. Upon separating from their bodies, they thus fall into the lower realms and are born in the world of starving spirits that live among the filth in the street.
以何業行，生於彼處？彼以聞慧見：此眾生慳嫉覆心，以不淨食與諸梵行清淨之人。以是因緣，身壞命終，生於不淨囉他餓鬼之中(囉他魏言巷陌)。
Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some, when serving the saṅgha, may themselves enjoy the delicious food while giving the bad food to those who maintain pure conduct. Such people will be born as starving spirits who live among rubbish in the street.
若於晝日，人不能見；若人夜行，則多見之。若城邑聚落眾聚之處，若住曠野行軍廁屏穢惡之處，虫蛆滿中，臭處不淨；若人見者，惡不欲視，歐吐捨去。而是餓鬼生在其中，由前世時以不淨食持與眾僧，以是因緣生不淨處受大苦惱。
2. 1410 “Once born in that way, their bodies will be invisible during the day, but become perceptible at night. They may dwell in villages and towns, among rocks, in workplaces, in crow colonies, or in soggy places. Their living places will be littered with excrement, urine, garbage, waste, and refuse, and they will be full of worms, horribly stinking, revolting to anyone who sees them,infested by parasites for a long time, and in the process of putrefying. That is where those who ate the saṅgha’s delicious food will have to live as starving spirits.
雖處其中，常不得食，有諸惡鬼手執利刀，刃出火焰，在傍守護，常困飢渴。一月半月乃得一食，猶不得飽；設得食飽，守糞諸鬼強打令吐。
2. 1411 “These beings undergo extreme suffering. Henchmen of the Lord of Death who are armed with flaming swords will constantly prevent them from eating their food. When once or twice a month they obtain a morsel to eat, it will not be enough to satisfy them and they will vomit from eating it.
飢渴燒身，呻[口*睪]哀叫，交橫馳走，憂惱悲泣，即以伽他而說頌曰：
Physically tormented by hunger and thirst, they will roam about crying, wailing, and lamenting in the following way:
種子不善因緣故，獲得憂苦惡果報，因果之性相相似，惡業因緣得苦報。cf. Dhs.15.32,33
2. 1412 “ ‘From unclean seeds ensue That which is totally unbearable. [F.306.b] The effects of evil actions Are just like their causes.
為惡業鉤之所牽，如魚吞鉤入惡道，吞鉤之魚尚可脫，惡業牽人無免者。cf. Dhs.15.34
2. 1413 “ ‘Beings led on by evil Act as if pulled by a hook. But while a fish may possibly escape its hook, The evildoer will not escape evil.
諸業大力牽眾生，不善業繩之所縛，將詣餓鬼世界中，具受諸大飢渴苦。cf. Dhs.17.14-20
2. 1414 “ ‘Suddenly pulled along, One will be taken to the realm of starving spirits, And will be stultified by the experience of great hunger and thirst. 190
諸餓鬼等飢渴苦，過於火刀及毒藥，如是飢渴有大力，無量飢渴惱眾生。
2. 1415 “ ‘There one will suffer the unbearable pain Of the fires of hunger and thirst. Fire, weapons, and poison Cannot produce such torment.
無一念時得休息，晝夜苦惱常不離，乃至不得微少樂，常受種種諸辛苦。
2. 1416 “ ‘Here there is not the slightest joy — Not for a moment, not for a second, Not for a mere instant, and not for a night. I remain constantly stultified by suffering.
以作苦業因緣故，生惡道中受苦報，於此苦報難得脫，何時當得受安樂？
2. 1417 “ ‘Indulging in the causes of suffering Yields only suffering upon suffering. Only when I’m free of suffering Will I ever be happy.
所見諸泉悉無水，一切陂池皆枯竭，處處逃奔求水漿，往至諸河悉不見。
2. 1418 “ ‘Yet, wherever I run, I find no spring and no water. All the pools are dried up And the rivers have disappeared.
我所行處求諸水，山林曠野無不遍，隨所至處望水飲，求覓少水不能得，
2. 1419 “ ‘Thus, I constantly yearn for water. As I roam throughout the land, I search in rocky mountains and dense forests, But all the rivers have run dry.
飢渴之火燒我身，無歸無救受大苦。
2. 1420 “ ‘My body is burning, And suffers the fires of hunger and thirst. With no place to go for refuge I have ended up in excruciating torment.’
如是餓鬼自業所誑，呻喚哀[口*睪]，乃至惡業不盡，故不得脫。報盡命終，以餘業故，生於人中，受諸婬女、婦女之身；若得男身，生除糞家，身服女人所著之衣，行女人法。以餘業故。
2. 1421 “Thus, deceived by the effects of their own actions, these starving spirits will continue to cry and lament until finally their negative acts have been overcome, exhausted, and relinquished. Once they escape the world of starving spirits, they may, due to karmic actions to be experienced in other lives, be born as humans. However, in that case they will, in accordance with their karmic actions, be born as females or female prostitutes. If they are born male, they will become garbage sweepers in the town, or they may make a living dressing up as women.
29.復次，比丘知業果報，觀餓鬼世間，以何業故生於食風餓鬼之中？彼以聞慧知：此眾生見諸沙門、婆羅門、貧窮病人來乞求者，許施其食，及其來至，竟不施與，令此沙門及婆羅門、貧窮病人飢虛渴乏，如觸冷風。彼妄語人，身壞命終墮於婆移婆叉(魏言食風)餓鬼之中。
2. 1422 “The monk who has knowledge of the ripening of karmic effects [F.307.a] will continue to inquire, wondering what other types of starving spirits there may be. Thus, with knowledge derived from hearing he will correctly perceive how the realm of starving spirits includes what are called the starving spirits that feed on wind. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people with large stomachs, who think of nothing but their stomachs, may have promised to offer food to mendicants, brahmins, the sick, or the suffering. However, as they go back on their promises, they leave these people to suffer from hunger and thirst during that day and to be exposed to the cold wind. When such people who tell lies later separate from their bodies, they will fall into the lower realms and be born among the starving spirits that feed on wind.
既受鬼身，飢渴苦惱如活地獄等無有異，奔走四方，無所悕望、無人救護、無依無怙。自心所誑，於遠方處適見飲食，在於林間及僧住處，奔走往趣，疲極困乏飢渴倍常，張口求食。
2. 1423 “Lacking food and a place to live, such beings roam around in despair. Without any protector, they are fooled by their own minds. In this way they will see in the distance an abundance of nutritious food and drink, as well as houses and gardens. Wanting to eat and drink, they will rush toward this apparition. As they run, their effort will double the intensity of their hunger and thirst and make them open their mouths.
風從口入以為飲食。以惡業緣，故使不死。惡業持身，妄見食想，猶如渴鹿見陽焰時謂之為水，空無所有，如旋火輪。以前世時虛誑許人而竟不與，以此報故，但眼見食而不能得。
As the wind enters their gaping mouths, it will dispel a bit of their hunger and allow them to keep their unclean bodies upright. 191 However, the food and drink they saw turns out to be nothing but a mirage of the kind that a thirsting deer sees. It is false, fake, and hollow, like the appearance of a wheel when a torch is swung in a circle. Thus, just as previously their generosity turned out to be hollow and false, so they now see falsity themselves.
伽他頌曰：
因果相似聖所說，善因善果則成就，善因則不受惡果，惡因終不受善報。cf. Dhs.14.2-4
2. 1424 “There are some verses about this: “The wise say that effects Accord with their causes. An effect not in accordance with its cause Will never ripen in any embodied being.
因緣相順縛眾生，生死相續如鉤鎖，生死繫縛諸眾生，輪迴諸趣莫能脫。
2. 1425 “Throughout any string of lives, [F.307.b] Numerous causes and conditions combine. Ensnared within cyclic existence, Embodied beings cannot escape.
若能斷除諸繫縛，堅牢鉤鎖業煩惱，是人能至寂靜處，永斷一切諸憂惱。
2. 1426 “Once free of their excruciating, Extremely tight bonds, They will no longer remain in suffering But proceed to supreme peace.
其人如是受相似因苦報之時，自心所誑，奔揬馳走，常食風氣以自活命，乃至惡業不盡不壞不朽，故不得脫。
2. 1427 “Thus deceived, they continue to run, experiencing effects that accord with their causal actions. Until their completed and accumulated negative acts have been overcome, relinquished, and exhausted, they will in this way sustain themselves in bodies that subsist on nothing but wind.
業盡命終，生於人中，貧窮下賤，人所輕忽，常為眾人許施房舍、飲食衣物而無與者。聞他許時，心悅望得，至後不獲，轉懷憂結，受二種苦：一者飢渴；二者憂惱。受大苦惱，以餘業故，受如斯報。
2. 1428 “Once they become free from the world of starving spirits, they may, due to karmic actions to be experienced in other lives and as a human, be born as human beings. In that case they will always be poor. They will be disliked, and even when people know of their lack of wealth, food, drink, merriment, home, and water, they will not give them anything. Their minds that created this lack of food will hover between hope and apathy, as they struggle to keep their hurting and deprived bodies alive.
伽他頌曰：
如是眾生惡業熏，具受種種諸苦惱，如糞所熏甚可惡，如是惡業應捨離。cf. Dhs.15.35-36
2. 1429 “Some verses here: “Here the imprints of the unwholesome Make everything painful. For embodied beings, these are as disagreeable As the smell of excrement.
善法所熏最殊勝，能永離於惡道苦，如瞻蔔花熏香油，花雖滅壞香油在。
2. 1430 “Delightful are the habitual imprints of virtue That crush long time spans in the lower realms. Although the sesame flower is gone, the seeds remain. So is also the case with the appearances of habitual imprints.
30.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀食火炭諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生典主形獄，貪嫉覆心，打縛眾生，禁其飯食令他飢渴，噉食泥土以續生命。
2. 1431 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the realm of starving spirits includes what are called ember eaters. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how, overcome by envy and stinginess, some judges may have innocent people apprehended and incarcerated, thus subjecting them to hunger and thirst [F.308.a] and letting them suffer miserably. Wretched and despondent, and tormented by hunger and thirst, their prisoners may thus be driven to eat dust.
此典獄人以是因緣，身壞命終墮於食火餓鬼之中。常至塚間噉燒屍火，猶不能足。如是惡業，因時悅樂，受報極惱，心不愛樂，不淨可惡愛毒勢力因緣和合，受於食火餓鬼之身。若得食火，少除飢惱，如人以水滅世間火。
2. 1432 “When such evil judges die as their acts ripen, they will, upon separating from their bodies, fall into the lower realms and be born among the starving spirits that feed on embers. The painful, unpleasant, unattractive, unsightly, dark power of the ripening of such gruesome acts will make them feed on the embers at charnel grounds, but without being able to satisfy their hunger. Still, as they eat the embers, it does slightly cool the intense burning within them, as when a fire is extinguished with water.
比丘如是觀時，於世愛欲，深生厭離，不樂與俱，作是念言：愚癡凡夫為愛所使，不得自在。食火除飢，無法可喻，受餓鬼身，乃至惡業不盡不壞，故不得脫。
2. 1433 “Thus, there are some who play and revel in acts that are like dark poison. However, when one gives up involvement with the forces of darkness, there will be no more desire. Childish beings who fall under the power of darkness may therefore experience that their burning pain is cooled, yet their pain cannot be compared to that of any other fire. In this way, these beings will subsist within the realm of starving spirits until finally their negative acts have been overcome, relinquished, and exhausted.
業盡命終，生於人中，常生邊地飢儉之處，所食麁惡，無有美味，不識鹽味。以餘業故，受如斯報。
2. 1434 “Once they are free from the realm of starving spirits, if they should be born as humans due to karmic actions that bring the experience of a human, they will, in accordance with their causal actions, be born in an outback settlement that suffers from bad harvests and therefore has little to eat. At times there may be food but it will taste bad and they will have no salt for it.
31.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於食毒諸餓鬼等，以何業故生於其中？彼以聞慧知：此眾生貪嫉覆心，以毒食人令其喪命，取其財物。如是惡人身壞命終墮活地獄，具受眾苦。
2. 1435 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the realm of starving spirits includes what are called poison eaters, who are naturally inclined to ingest poison as their food. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people who are impaired by stinginess may poison others in order to seize their wealth. [F.308.b] When those who have thus poisoned others later separate from their bodies, they will fall into the lower realms and be born in the Reviving Hell. Once free from that hell, they will be born as starving sprits that feed on poison.
從地獄出，生於食毒餓鬼之中，在於民陀山窟之內，或在波梨耶多幽嶮山中，或生氷山極冷之處，或在摩羅耶山，極嶮惡難多有毒處、無有漿水、多饒毒藥，寒則氷凍，熱則毒盛，甚可怖畏，叢石峻巖，師子猛虎所居之處，而生其中。
2. 1436 “These spirits live in the Vindhya Range, in the Pārijāta Mountains, 192 on the peaks of the Himalayas, or in the Malaya Mountains. They live on mountain peaks where there is a lot of poison but no water, in isolated regions infested by snakes, in far off and terrifying outposts where cold winds blow through narrow corridors, amid trees that have no branches extending from them, in hostile rocky regions, and where lions and tigers present a lethal danger.
寒苦極惱過人百倍，夏日熱惱百倍於人。盛夏五日，空中雨火燒其身體；極冬寒至，於虛空中五日雨刀。以惡業故，空中雨火及雨刀劍，住嶮難處，為飢渴火焚燒其身，叫喚悲惱，以毒藥丸而自食之。
2. 1437 “For these spirits, all sensations of heat and cold are intensified a hundredfold. Thus, when it is hot, they will feel a rain of fire falling on them for five days, and when it is cold, they will feel a constant gale of icy winds for five days. Due to their misdeeds, they will remain in such embers and hostile badlands. They will suffer from hunger and thirst, and they will wail, cry, lament, and moan. Starving and thirsting, they will consume poison that feels like a flaming hammer inside them.
食已即死，惡業不盡，即便還活。既得活已，飢渴倍前，呻[口*睪]悲哀。有利嘴鳥來啄其眼，受大苦痛，舉聲大叫；鳥啄食已，眼復還生。如是受苦，乃至惡業不盡不壞不朽，故不得脫。
When they have ingested the poison, they will die, but due to their negative acts they will be revived, only to experience doubly intense hunger and thirst. As they cry in anguish, birds will swoop down on them, pluck out their eyes, and eat them. Racked by misery and pain, they will cry, wail, and moan. Their eyes will then grow back, only to be gouged out in the same way as before. Thus, until their completed and accumulated negative acts have been overcome, relinquished, and exhausted, they will continue to suffer.
業盡命終，生於人中，交道巷陌以自存活，惡業所熏，猶行蠱毒，還墮活等大地獄中，以餘業故。
2. 1438 “When they finally escape the world of starving spirits they may, [F.309.a] due to karmic actions that are to be experienced in other lives, be born as humans. In that case they will, in accordance with their causal actions, maintain a livelihood along the highway or at intersections. Due to the residue of their act of proffering poison, they will themselves succumb to poison.
32.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀於曠野諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生以前世時，於曠野無水嶮難之處，日光焰暑，求福之人種殖林樹及造湖池以給行路。有諸群賊決去池水，令道行者疲極渴乏、氣力微劣，破壞劫剝奪其財物，嫉妬覆心不肯布施。如是之人，身壞命終墮阿吒毘(魏言曠野)餓鬼之中。
2. 1439 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the starving spirits that dwell in isolated places. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some robbers set up an ambush on a road that passes through a remote wilderness, at a waterless and extremely narrow gorge that is exposed to the heat of the sun. Having located a grove with a spring on that road, the robbers will lie in wait there, waiting for some hapless traveler to arrive, tormented and weakened by thirst. In this way, they shall plot to murder the traveler and make off with that person’s wealth. When such people, racked by envy and stinginess and lacking generosity, proceed to slay the person who arrives, they will, upon separating from their bodies, fall into the lower realms and be born as starving spirits living in desolate outposts.
大火燒身如燃燈樹，日光焰曝走於曠野，叫喚求水及求飲食，求哀自救。如是餓鬼以惡業故，遙見陽焰，謂是清水平住湛然，疾走往趣望得水飲，不計疲極，所至之處，但見空地了無有水。何以故？陽焰之中，性自無水，云何而得！
2. 1440 “Like pine trees, such beings suffer from the burning heat of the sun in the wilderness. Yearning for a protector, refuge, or guard, they roam about lamenting and looking for water and food. Due to their misdeeds they will, just like the thirsting deer, perceive something that looks like clear water in the distance. Hopeful and without worrying about their exhaustion, they will rush ahead, believing that they have found water. Yet, as in the case of the deer, what they saw was but a mirage, so how could they obtain any water from that?
是鬼慞惶走於曠野，荊棘惡刺貫其兩足，疲極望水，悶絕躄地。惡業力故，死已復生，飢渴惱逼過前十倍。未起之間，烏鵄雕鷲競啄其眼，食其身肉，分張爴裂破散身骨。
Utterly exhausted and with the soles of their feet lacerated by the tips of the sharp grass, they will collapse, and some may even die from their ailments. Yet due to their karmic residue, [F.309.b] those who die in this way will revive and experience a tenfold increase in their hunger and thirst. Hundreds of ravens, owls, and vultures will then descend upon them and gouge out their flesh and their eyes, gnashing their way through until nothing remains but bones.
三苦普至受大苦惱，無歸無救，互相悲告。即以伽他而說頌曰：
雕鷲烏鵄諸惡鳥，金剛利嘴啄我身，爴裂破壞無全處，具受眾苦無救護。cf. Dhs.17.21-27
2. 1441 “Without any protector or guardian, these spirits are thus tortured by triple the pain. As they keep moving back and forth, they will lament with these words: “ ‘These vultures and owls have beaks That are sharp like vajra. They hurt me —but I have no protector. I cannot see any chance of relief.
諸業如影不離身，如昔惡業今受報，我等宿害行路人，以是今受大苦惱。
2. 1442 “ ‘Previously I overpowered travelers, And such acts led me here. Like reflections of those acts, These are the tangible consequences.
業圍所繞業繩羂，不見有可求脫處，唯有惡業盡壞時，乃能脫此大苦惱。
2. 1443 “ ‘Tied by the chains of my actions, Hurt by the bonds of my actions, I will not see anyone who could protect me Until my acts have been exhausted.
惡業能將諸眾生，業牽令至可畏處，惡業能隨至何所，至受果時惡業熟。
2. 1444 “ ‘Beings are led on by their acts, They are guided by their acts. They are propelled to wherever Their acts may ripen.
業縛眾生遊三界，輪轉無窮無休息，若行善業捨眾惡，則離眾苦無饒益。
2. 1445 “ ‘Driven by their acts throughout the three realms They keep circling, as if on a wheel. Therefore, do what is virtuous. At all times give up evil —do not let it push you forward!
若人不愛諸惡業，觀之如火不貪著，是人不至餓鬼趣，不為飢渴火所燒。
2. 1446 “ ‘Having no wish for evil, I see it is like a fire. This is what has led me into the fire Of hunger and thirst in this realm of starving spirits.
於須臾時常增長，飢渴苦痛念念生，身體熾火照山谷，猶如大火燒山林。
2. 1447 “ ‘The torments of my thirst Increase more and more. I am like a mountain Engulfed by garlands of flames.
野火焚燒大山林，大龍降雨則能滅，劫火一起海水竭，我火不可如是滅。cf. Dhs.17.27
2. 1448 “ ‘The fires on a burning mountain may be extinguished By streams of water, But even all the oceans could not Extinguish this fire that burns in me!
業薪因緣生此火，為愛欲風之所吹，此惡業火燒我身，周遍圍遶無空缺。
2. 1449 “ ‘My karmic actions provide the firewood, And as the flames are fanned by the winds of craving, I am engulfed by the fire Of karmic action that burns me to a crisp.
持戒精進智慧水，以布施瓶而盛之，寂滅大人持此水，能滅三界諸業火。
2. 1450 “ ‘Pouring the water of discipline, diligence, and wakefulness From the vessel of generosity, Great beings extinguish the fire of karmic actions That otherwise persists throughout the three realms.
若為三業之所使，三業流轉行諸有，是人迴旋行三處，如是三法之所誑。
2. 1451 “ ‘Those who are governed by karmic actions Are transformed by the three actions, And deluded by these three actions. They will course throughout the three worlds.
三十六業所驅使，不能離於四十行，九十八種諸結使，如是等法行三界。
2. 1452 “ ‘Under the power of karmic actions, They move throughout the thirty-six and forty. 193 [F.310.a] As long as they have not crushed the ninety-eight, 194 They will journey through the three realms.
以一百八明智慧，思惟十二之深義，若人能知法非法，是人則得無量樂。
2. 1453 “ ‘Those who know the hundred and eight, 195 Who are attentive to the meaning of the twelve, 196 And who know the distinction between Dharma and non-Dharma, Will attain infinite happiness.
若有能知二種相，思惟二八特勝行，思惟十六特勝已，是人遠離眾惡道。
2. 1454 “ ‘Those whose consciousness has two characteristics, 197 Who know two times eight,And who perceive the sixteen births Will be incinerated by evil.
若人能見二種道，是為四法究竟人，已得超越四流海，是人覺悟無眾惱。
2. 1455 “ ‘Stable ones who develop the two views, And who complete the four, And escape the four rivers 198 Are wise beings who will burn away evil.
能善修行八聖道，十力之義善知見，善知二苦之因緣，是人則到無生處。
2. 1456 “ ‘Those who can correctly enter the eightfold path, And perceive the ten powers, And understand the causes of the two kinds of suffering Will proceed to the undefiled realm.
若人善達二諦義，能善思惟四念處，能觀過去未來世，不為魔網所障礙。
2. 1457 “ ‘Those who perfect the two truths, And discern the four recollections, Are stable beings who always attend to what matters. They will not be controlled by the māras.
我為惡業之所使，遠離眾善白淨法，到諸餓鬼世界中，自造惡業癡所惑。cf. Dhs.17.28
2. 1458 “ ‘Those who give up the qualities of virtue, And who are deluded about the effects of their own actions, Will be carried by their own unwholesome actions Into this world, the world of starving spirits.’
如是有諸餓鬼利根智慧，有少善業，憶念本行，數數呵責諸餓鬼等。雖復呵責諸餓鬼等，然其惡業猶不得脫，乃至惡業不盡不壞不朽，故不得脫。
2. 1459 “Because they earlier engaged in a few virtuous actions, some among the starving spirits have very sharp intelligence, and thus instruct the other starving spirits that they behold. Once they have delivered their teaching, they will remain to experience their individual suffering until finally their negative acts have been overcome, relinquished, and exhausted.
業盡命終，生於人中，常行山嶮，隨逐群鹿，以餘業故。
2. 1460 “Once these beings escape the world of starving spirits, they might, due to karmic actions to be experienced in other lives, be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, engage in behavior and conduct that resembles that of starving spirits.
33.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，見塚間住諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生貪嫉覆心，見有信人持花施佛，盜取此花，賣之自供。此人以是惡業因緣，身壞命終墮餓鬼中，受於塚間餓鬼之身。
2. 1461 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the charnel ground dwellers. [F.310.b] Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people, impaired by stinginess and envy, steal flowers that were offered to the buddhas and then proceed to sell those flowers for the sake of profit. When later such beings separate from their bodies, they will fall into the lower realms and be born among the starving spirits that dwell in charnel grounds.
飢渴熱惱，常食燒死人處熱灰熱土，一月之中乃得一食，或得不得；頭冠鐵鬘火焰俱起，頭面髑髏皆悉融爛，燒已復生。次著鐵鬘以貫頸上，火焰復起燒燃咽胸，一切身分從內出火，遍燒其身。
These starving spirits feed on the occasional smoke that arises when refuse is burned at the charnel grounds. In this way they can subsist for a month, after which they will have no more to eat. Burning iron garlands are tied around their heads, and wherever they take birth, those chains will melt their brains and burn their skulls. Other iron garlands are tied around their necks, burning their throats and chests.
以前世時盜佛花鬘，故獲斯報。受身醜惡，身上火起，諸虫唼食。有異羅剎來至其所，以杖打棒，刀斫其身，痛急[口*睪]叫。
In this way, the act of stealing flowers from the buddhas will gradually cause all their major and minor body parts to be consumed by fire. Their bodies, moreover, will be covered by parasites that bring them unbearable misery and pain. Finally, the demons that frequent charnel grounds will pulverize these starving spirits with hammers, swords, and clubs.
受三種苦。何等為三？一者飢渴；二者鐵鬘；三者羅剎刀杖打斫。以惡業故受如是報，憂悲苦惱。即以伽他而說頌曰：
2. 1462 “Crying and lamenting, these starving spirits are tormented by a threefold suffering: hunger and thirst, burning iron garlands, and the crushing swords and hammers. As they are destroyed by these miseries, the evildoers will lament:
我受飢渴諸辛苦，鐵鬘貫身火熾燃，刀杖打斫第三苦，具受如是諸憂惱。cf. Dhs.17.29-35
2. 1463 “ ‘While already suffering from hunger and thirst, I am, next, tortured by fire, And, finally, subjected to the pain Of swords and hammers.
我為自心之所誑，為諸惡業癡所惑，今日受斯餓鬼苦，永離知識及親族。
2. 1464 “ ‘My mind [F.311.a] and my actions Have fooled and deceived me completely. I have been born into the realm of starving spirits And have no friend or helper.
非是知識及妻室，亦非男女諸眷屬，能救我此業繫苦，是業大力不可奪。
2. 1465 “ ‘When such a powerless being is pulled along By the shackles of karmic action, No friends, children, spouse, or relatives Can offer any protection.
苦樂由業非他作，我今受斯三種業，布施持戒及聞法，我得聞已不修故。
2. 1466 “ ‘Because of my actions there is no protector. I experience the three, 199 But generosity, discipline, and learning Are another renowned set of three.
我為癡網所覆故，造作種種眾惡業，第一惡業因緣故，我今受斯大苦報。
2. 1467 “ ‘Here I am caught in the web of ignorance Produced by my own misdeeds, and not by anything else. The effects of actions that serve As causes for what is unbearable have now manifested.
我今若得免離此，餓鬼世界大苦處，如是惡業未來世，乃至失命願不作。
2. 1468 “ ‘The realm of starving spirits is utterly intolerable. If at some point I escape this evil I shall thereafter always make sure That I refrain from any evil acts.’
是時餓鬼如是說已，大苦所壓，悔本造業，乃至惡業不盡不壞不朽，故不得脫。
2. 1469 “Thus they lament, and until their completed and accumulated unwholesome actions that are to be individually experienced have been overcome, relinquished, and exhausted, these starving spirits will continue to experience harm and distress.
業盡命終，生於人中，墮旃陀羅家，屠兒魁膾擔負死屍。以餘業故受如斯報。
2. 1470 “When they finally become free from the world of starving spirits, they may, due to karmic actions to be experienced in other lives and as a human, be born with the general lot in life of a human. In accordance with their causal actions, they will then become savages who subsist on rags that they scavenge from charnel grounds.
34.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，觀樹中住諸餓鬼等，以何業故而生其中？彼以聞慧知：此眾生於前世時，見人種殖福德林樹為遠行者及病困人，以貪嫉心斫伐取材，及盜眾僧園林樹木。此人以是不善因緣，身壞命終墮毘利差餓鬼之中(毘利差魏言樹)，生在樹中。
2. 1471 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the tree dwellers. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people who are afflicted by stinginess may destroy a tree that sustains the saṅgha or, likewise, one that stands by a pool or pond that provides nourishment for those hungry, thirsting, or weary. [F.311.b] Wanting to secure dry wood, such people might decide to appropriate such a tree and fell it. If they carry out their act as planned, they will, when separating from their bodies, fall into the lower realms and be born among the tree-dwelling starving spirits.
以惡業故，寒則大寒，熱則大熱，逼迮壓身如賊木虫，受大苦惱，身體萎熟，為諸虫蟻唼食其身。若有以食棄之於樹，得而食之，以自活命。
2. 1472 “Their actions will make them take birth in a forest where they will suffer from cold and heat. Like worms in dry wood, they will be hurt from all sides. In the unlikely event that these tormented and miserable spirits should manage to find some relief, 200 they will be eaten by other insects within the dry wood. If someone disposes of offering cakes for their sake, these spirits may obtain nourishment.
於餓鬼中受諸辛苦，惡業不盡不壞不朽，故不得脫。
2. 1473 “Until their completed and accumulated negative acts that are to be individually experienced have been overcome, relinquished, and exhausted, these spirits will continue to undergo unbearable suffering.
業盡命終，生於人中，常賣藥草材木花葉以自存活，為他所使，不得自在，受大苦惱。以餘業故受如斯報。
When they finally escape the realm of starving spirits, they may, due to karmic actions to be experienced in other lives and as a human, be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, try to survive by eating plants, grass, herbs, forest produce, dry wood, or flowers. As such, they will also depend on others to stay alive and they will suffer intensely.
35.復次，比丘知業果報，觀餓鬼世間，見有餓鬼住四交道，因以為名，以何業故而生其中？彼以聞慧知：此眾生貪嫉壞心，盜他行糧，取已含笑拾之而去，其人失糧行於曠野受大飢渴。如是之人以此惡業，身壞命終墮遮多波他(魏言交道)餓鬼之中。
2. 1474 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the starving spirits that dwell at intersections. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing, and thus perceive how some malicious scoundrels afflicted by stinginess may hide their food and drink so that, when travelers arrive, [F.312.a] they do not have to give them anything to eat and drink, thus causing intense suffering for others. When such scoundrels later die, they will become starving spirits that dwell at intersections.
以惡業故，自然而有鐵鋸截身，縱橫四徹，飢渴燒身。若諸世間多病因緣，交道設祀，凡夫愚癡不識因果，行於惡見交道祭祀，後病得差，謂是鬼恩。是交道鬼，因此祭食，以自濟命。若是餘飯則不能食。惡業不盡，故使不死，乃至惡業不盡不壞不朽，故不得脫。
2. 1475 “Due to the force of their karmic actions that abolished the trust of others, saws will appear. Each day, these saws will slice through the bodies of these starving and thirsting beings, cleaving them into four pieces and severing their limbs. However, while they are thus being massacred, common, infantile beings —childish beings who lack knowledge of actions and effects and are concerned with bad effects and causes —may place offering cakes at intersections, thinking that it may heal the sick. Such acts will be cherished by these starving spirits, who will gain nourishment therefrom. Thus, they will take up residence there and reveal themselves. Until their completed and accumulated negative acts to be individually experienced have been overcome, relinquished, and exhausted, these beings will subsist in this way within the realm of starving spirits.
業盡命終，生在人中，貧窮下賤，生於屠兒殺羊之家。以餘業故受如斯報。
2. 1476 “When they later escape the world of starving spirits, they may, due to karmic actions to be experienced in other lives and as a human, take birth as humans. In accordance with their causal actions, they will then proceed to take birth within a poor caste of cattle butchers.
36.復次，比丘知業果報，觀餓鬼世間。彼以聞慧，見諸眾生行於邪道諂曲作惡，行於惡因，說邪見法謂是真諦，不信正法。如是之人，身壞命終墮魔羅身餓鬼之中，受惡鬼身。
2. 1477 “As the monk who has knowledge of the effects of the ripening of karmic action continues his investigation of the world of starving spirits, he will apply knowledge derived from hearing and thus perceive how the world of starving spirits includes what are called the starving spirits of the māra class. Inquiring into what type of karmic action may cause one to be born in that way, he will apply knowledge derived from hearing and thus perceive how some people maintain an unwholesome livelihood and deceitfully harm others. [F.312.b] Being convinced that negative causes and views are correct, such people will also denigrate the wholesome path. When such people later separate from their bodies, they will fall into the lower realms and be born among the starving spirits of the māra class.
若諸比丘行時、食時及坐禪時，是魔羅鬼為作亂心妨礙之事，或發惡聲令其恐怖，為作惡夢。如是餓鬼為魔所攝，憎嫉正法，專行暴惡。以此現造惡業緣故，大熱鐵摶從口中入，如地獄人等無有異，吞噉熱鐵受大苦惱無有休息。
2. 1478 “Such beings are constantly trying to pollute the minds of monks who are sustained by the food of concentration, harming them, making loud noises, and creating obstacles in their dreams. Thus, they are hostile to the Dharma and controlled by the māras. Those who pursue wrong paths will thus be born in the realm of starving spirits. There, these beings eat balls of iron for food, which burns and causes them extreme pain.
從此魔羅迦耶鬼中命終之後墮地獄中，多劫受苦，或滿十劫或二十劫。如是決定在三惡道，或被燒炙，或受打棒，為他食噉。
Yet, although they suffer intensely, they do not develop any sadness, and when they die, they proceed to take birth in hell. Finally, after many eons, they will then become human. Before that, however, they must live ten or twenty thousand eons in the three lower realms, where they will be roasted and eaten.
人身難得，猶如海龜遇浮木孔。若生人中，盲冥瘖瘂，聾頑無知，一切眾衰，無量病惱莊嚴其身，貧窮下賤。以餘業故受如斯報。
If, with the likelihood of a sea turtle poking its head through a yoke floating on the ocean, some karmic actions to be experienced in other lives should make them take birth with the general lot in life of a human, they will, in accordance with their causal actions, be blind, deaf, mute, forgetful, and constantly sick, and live in extreme poverty.
復次，比丘知業果報，觀餓鬼世間，以聞慧觀：如是略說餓鬼之處，若分別說，有無量種眷屬餓鬼，有住海中、有住海渚、有住閻浮提、有住瞿陀尼、有住弗婆提、有住欝單羅越等大洲中間之所住處。
2. 1479 “Thus, as the monk who has knowledge of the effects of the ripening of karmic action investigates the world of starving spirits, he applies knowledge derived from hearing and thus perceives how karmic effects ripen in these lurid examples of life as a starving spirit. Although there are many hundreds of thousands of subsidiary species that he does not see, he will come to know the basic taxonomy of those inhabitants, to the ends of the seas, on the ocean islands, and between the great continents of Jambudvīpa, [F.313.a] Godānīya in the west, Videha in the east, and Kuru in the north.
但以一名，門說有種種名，門有羅剎鬼、鳩槃茶鬼、毘舍闍鬼。知彼鬼神微細業行，各以何業而生彼處？食何等食？以何等行？何所欲樂？如是餓鬼以何緣故而生此處？皆由不能調伏心之獼猴，行不調柔猶如象耳。
2. 1480 “At this point he will think, ‘I must understand the extremely subtle ripening of the karmic effects of rākṣasas, piśācas, and kumbhāṇḍas. Where do such beings come from and due to what are they born? What do they eat? What do they do? What are their causes? In their realm, the mind is like a monkey, moving about without restraint. Like the ears of a cow, the mind moves briskly.
無有住時，如鳥在林為人所射，間別趣枝，從一至一。於一切境界常伺不息，猶如大風吹動諸塵。是心可畏，如師子獸、如虎如豹、如蛇如毒尚可調伏，是心難調，復過於此。隨所造業得相似果，是心如是難可覺知。如是染心縛諸眾生，若心清淨則得解脫。
It flutters rapidly like the jittery ears of a cow that has entered a banana grove. It flows everywhere, like the contents of an overflowing jar. It causes a stir, like a strong wind stirring up dust. It is harder to train than a vicious lion, tiger, or snake. The ways it moves, it produces effects beyond the given situation. Thus, it is hard to understand the ways the afflicted mind of sentient beings creates further affliction, while the purified mind brings liberation.
是心如王，諸根圍遶以為眷屬，由心造業，業因緣果，以果因緣故有五道。心如機關，諸根如絲，五根及心不善調御，行於惡道；若能善調，作諸善業，生天人中，乃至證得不動涅槃。
The mind is like a king, and the faculties are like the royal servants. Karmic actions depend on the mind, effects depend on karmic actions, and the five realms depend on effects. The mind is like an engineer and the body is his machinery. The sense faculties and their objects are like strings. Thus, those with rough minds go to the lower realms, whereas those with deeply gentle and purified minds go to the worlds of gods and humans, and on to the immutable realm, the transcendence of suffering.’
比丘如是觀微細心行，隨順觀察，如是觀已，於生死中得大厭離。是比丘先已觀地獄苦，厭離生死，次觀餓鬼世間種種眾苦，得入苦聖諦，得苦諦無礙行，未得無礙道證。
2. 1481 “In this way the monk discerns the extremely subtle features of the mind, and in so doing becomes extremely disheartened by cyclic existence. The hells and their neighboring regions sadden him, and the world of starving spirits saddens him in the extreme. Thus, he realizes the truth of the noble ones that concerns suffering. [F.313.b] He realizes suffering and the path of the noble ones; he realizes the excellent path and the way of abiding upon it.”
2. 1482 This completes the second chapter, the chapter on the starving spirits.
復次，修行者內觀於法，順法修行。彼比丘如實觀業果報，先已分別觀諸地獄，次觀餓鬼諸道差別，如實見諸生死過患甚可惡賤。如是觀已，離魔境界，厭捨生死，起精進力以求涅槃，成就具足得十五地。
Chapter 3 THE ANIMALS [The Fifteenth Ground]
3. 1 “The monk, the spiritual practitioner who carefully observes inner phenomena, has in this way seen the reality of karmic effects. He has investigated the hells and their neighboring regions, and he has also investigated the second realm, that of the starving spirits. He sees this intolerable cyclic existence correctly, just as it is, and acknowledges it in his mind. Thus, the monk does not dwell in the realm of the māras but abides within the limit of the transcendence of suffering. With unceasing joy, he attains the fruition of entering the fifteenth ground.
既成就已，爾時地神諸夜叉等心大歡喜告虛空夜叉，虛空夜叉聞已歡喜告四大天王，時四天王聞已歡喜告三十三天，帝釋眷屬聞已歡喜告夜摩天，夜摩天等聞已歡喜告兜率陀天，兜率諸天聞已歡喜告化樂天，化樂諸天聞已歡喜告他化自在天。如是欲界次第相告，其聲展轉，從梵身天乃至光音天。
3. 2 “As he reaches this ground, the terrestrial yakṣas will inform the celestial yakṣas, who in turn will pass the news to the Four Great Kings. The Four Great Kings will inform the gods in the Heaven of the Thirty-Three, who for their part will inform the gods in the Heaven Free from Strife. The latter will bring the message to the Heaven of Joy, and the gods in the Heaven of Joy will inform the gods in the Heaven of Delighting in Emanations, who will proceed to tell the gods in the Heaven of Making Use of Others’ Emanations. From there, the message will journey beyond the desire realm and into the form realm, where the news will be received by the gods in the Brahmā Realm, and so forth, up to the gods in Luminosity.
咸作此言：閻浮提中某國某城某村某邑，某種姓中某善男子，剃除鬚髮，以信出家，離魔境界，欲破魔軍，令魔使者生大怖畏，能動一切諸煩惱山，入於正道欲放光明，今得如是十五地行。
3. 3 “Thus, the gods in Luminosity will hear these words: ‘O gods, in Jambudvīpa a noble son, who is of such and such a town, city, and village in such and such a country, and who bears such and such a name, has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. He has no wish to remain at the level of the māras and does not want any of the objects that belong to their realm. He is conquering the armies of the māras and destroying their servants. He shakes down the mountain of afflictions and causes others to enter the path of the sacred Dharma. [F.314.a] His light shines, and thus he has now entered the fifteenth ground.’
時光音天聞是語已，皆大歡喜，告餘天眾：汝等諸天應生歡喜，增長正法，減損諸魔及魔眷屬，令正法河流注不斷，竭邪見池，調伏貪欲瞋恚愚癡，摧滅邪徒，紹隆正法，欲散生死。欲界天子聞此語已，甚大歡喜讚說之音。
3. 4 “As they receive this message, the gods in Luminosity will rejoice and say to the other gods, ‘O gods, we are supremely happy, because the forces of the māras have been brought down and the side of the sacred Dharma has risen truly high. The retinue of the māras has collapsed! The river of the sacred Dharma flows on! The ocean of the non-Buddhists has dried up! Desire, anger, and delusion are fully pacified! 201 The forces of non-Dharma have collapsed! The forces of the sacred Dharma have advanced! Cyclic existence has been destroyed! Ah, we listen to this message with supreme joy!’
如是次第展轉相告，乃至光音一切天眾。比丘如是勤修精進，心不休息，端直不諂，遠離邪曲，如是求涅槃城，善音名稱遍諸天眾。
3. 5 “In this way the sound of the sacred Dharma will pass from one to the other, all the way up to the gods in Luminosity. All will note how this monk has mustered diligence, how his mind is virtuous, unshakeable, and steadfast, and how, free from deceit, he is of an honest nature. Proclamations of his virtues will pave the way to the city of the transcendence of suffering. ·
