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.
觀天品第六之九(三十三天之六)
復次，是事有故是事有，所謂有彼岸故，則有此岸。若無彼岸，則無此岸。如是，天子！是為是事有故是事有，是事無故是事無。
4.B. -1036 “ ‘ “Furthermore, gods, the way the presence of something makes something else occur and the way the absence of something prevents something else from occurring are as follows. If there is a here, there will be a beyond. How does the absence of something cause something else not to occur? If there is no here, there will not be a beyond. This illustrates the way the presence of something makes something else occur, and how the absence of something prevents something else from occurring.
互共有生各各因緣。一切有為法從因緣生。因緣者，所謂無明緣行，行緣識，乃至死亦如是。天子當知！如是十二因緣。
4.B. -1037 “ ‘ “In this way, mutually dependent phenomena should be apprehended and analyzed. Serving as conditions for each other, all conditioned things arise and occur in relation and dependence. Hence, the condition of ignorance gives rise to formations, and the condition of formations leads to consciousness. Thus you must comprehensively understand all phenomena of dependent origination.”
彼佛世尊於此宮殿，人中之數五千歲中，於此宮殿演說此法。我今為汝宣說少分，如恒河沙等三世如來、應、等正覺同說此法，為正法身。
4.B. -1038 “ ‘Gods, within the great palace of Tamer of Madness, that blessed one taught the gods for the duration of five thousand years, as counted in terms of human days and nights. Here I have just mentioned a fraction of that. The blessed, perfect buddhas may be as numerous as the grains of sand in the river Gaṅgā, yet they are all in agreement, for their body of Dharma is one. [B37] [F.194.a]
彼佛世尊說此法時，七億諸天盡諸有漏，得法眼淨。爾時，世尊還閻浮提，以大悲心為人說法。所謂無明緣行，乃至生緣老死。時諸眾生無量無邊，遠離塵垢，於諸法中漏盡解脫。如是世尊、天人之師，為諸天人演說斯法。
When in this way that blessed one had brought the defilements of seven hundred million gods to exhaustion and caused them to give rise to the stainless eye, he proceeded to Jambudvīpa. There he compassionately taught the sacred Dharma to humans, so that they comprehensively understood the teaching on how the condition of ignorance gives rise to formation. Through his altruistic nature he thus brought numerous defilements of human beings to exhaustion. This is how that blessed buddha explained the Dharma to gods and humans. He is a teacher of gods and humans.’
如是帝釋為諸天眾廣說法已，往詣摩多隣那天宮，到其宮已，見種種鳥，七寶翅羽以為莊嚴。眾蓮華池，其諸池中七寶蓮華，其蓮華色種種寶色，種種眾蜂以為莊嚴，如日初出，其華光明莊嚴寶殿。於其宮側毘琉璃樹，以樹光明互相映發，令此天宮出青光明。其琉璃樹真金為葉，以此樹葉相映發故，出黃赤光。復有大光以為莊嚴，宮室園林以種種寶以為莊嚴。種種寶宮，種種七寶園林華樹以為莊嚴，甚可愛樂。帝釋見之，發希有心。
4.B. -1039 “When Śakra has spoken to the gods in this way, he will proceed to the great palace of Tamer of Madness. As he enters, he will see lotus pools surrounded by colorful birds and lotus flowers of the seven precious substances. Those lotus flowers of the seven precious substances are adorned with petals of numerous colors, shapes, and designs that radiate colorfully, like the rising sun. In this way the great palace is brilliantly decorated by luminous lotuses and beryl trees. The great palace shines with a beautiful blue light and the trees’ golden leaves shine with a gorgeous red light. Within the palace are further magnificent mansions and parks, decorated by numerous ornaments. Everything is aglow with the colorful lights of the seven precious substances, and there are also gorgeous trees of the seven precious substances, as well as many mansions and gardens. The sight of all this is exceedingly delightful and endearing —a sight that amazes even Śakra.
於其殿中有大華池，七寶成就，其水黃色如融金聚，殊妙莊嚴。種種眾寶莊嚴廁填，種種色鳥以為莊嚴。一切天眾種種伎樂，歌舞戲笑共相娛樂，往詣大池，其池名曰一切最勝。
4.B. -1040 “In the center lies a great lake with beautiful water that resembles refined gold. Numerous kinds of colorful sands adorn the lake, as do colorful birds. When the gods proceed to this lake, which is known as Conqueror, they will play music of the five types of instruments and dance and sing. [F.194.b] They will frolic, laugh, and enjoy each other’s company.
池中諸鳥見諸天子心意蕩逸，即為天子而說頌曰：
And when the birds at Lake Conqueror see the careless gods, they will utter the following verses:
譬如靈鷲鳥，不住蓮花中，如是寂靜處，惡人不應住。 cf. Dhs.33.12-30
4.B. -1041 “ ‘Just as a vulture that feasts on raw flesh Is unseemly in a lotus grove, So those engaged in unwholesome actions Are unseemly within a serene forest.
如是寂靜林，云何行放逸！顛倒不順法，如日出冷光，
4.B. -1042 “ ‘Just as the rays of the sun will never Turn into a cooling light, How could the careless gods Possibly appreciate a peaceful forest?
若得離愛樂，解脫離眾苦，若離此二法，天樂非為樂。
4.B. -1043 “ ‘Happiness through freedom from craving, And the bliss of the one Who liberates from suffering — This does not count as happiness among the gods.
修禪離放逸，解脫於欲網，解脫乃名樂，非汝愛所誑。
4.B. -1044 “ ‘The meditator who is free from madness And liberated from bondage Knows a happiness that is supreme And unlike the happiness of those who are deceived by craving.
世尊先住此，及諸修行者，汝為欲所牽，不應住此林。
4.B. -1045 “ ‘The able one taught in this forest, As did those who are extremely adept. This not a place to live For upper-class gods in pursuit of desire.
此殿受天樂，無常不久住，若離於愛欲，是為第一樂。
4.B. -1046 “ ‘Whatever happiness you may possess Will never last. Those who rely on the absence of craving, however, Possess the bliss of supreme peace.
先住此林者，皆入第一處，若得第一處，能斷一切苦。
4.B. -1047 “ ‘The attainment of supreme peace Cuts through all forms of suffering. Those who comprehend such perfect support Will certainly stay put in this forest.
貪心好美食，為貪心所誑，此寂靜林中，斯人不應住。
4.B. - 1048 “ ‘Enjoying unwholesome distractions and delicious foods, Beings are fooled by their yearning desires. They are not disposed to enjoying the pleasures Of this peaceful forest of adepts.
若修寂靜心，樂清淨應住，心行於欲境，不住寂靜林。
4.B. -1049 “ ‘Minds accustomed to the serenity Of virtuous objects can enjoy this, But minds immersed in desire Will never find happiness in this forest.
若有心寂靜，應住於林中，為欲心所亂，不應住此林。
4.B. -1050 “ ‘Those whose minds are constantly at ease Will be happy in the forest. Minds disturbed by desire Will gain no happiness in the forest.
怖畏五因緣，愛所不能燒，清淨離愛人，終不墮惡道。
4.B. -1051 “ ‘Those fearful of the five modes of perception Will not be burned by craving. Stainless and free from craving, They will not go to the lower realms.
有生必有死，強者病所侵，富樂有衰惱，少壯老所壞；
4.B. -1052 “ ‘When there is birth, there will always be death, And unless there is healing, there will be disease. Happiness arises simultaneously with suffering, And the young are constantly aging. [F.195.a]
恩愛必有離，和合不久停，諸法皆如是，正覺之所說。
4.B. -1053 “ ‘All dear ones will be left behind And no meeting will last. These are the constant facts of life, As explained by the perfect buddhas.
若人於三界，其心不迷者，是人得寂靜，應住寂林中。
4.B. -1054 “ ‘Holy beings whose minds Remain free from delusions Within the terrifying three realms of existence Will attain happiness in the forests of peace.
常為欲諂曲，憶念懷怖畏，是人則不得，林中寂靜樂。
4.B. -1055 “ ‘Fickle people with desirous thoughts, Who remain obscured by desire and the rest, Will fail to gain such peace Within the joyous forests of peace.
若人心清淨，依林修寂靜，其人林中樂，非是行欲人。
4.B. -1056 “ ‘Yogis whose minds are ever peaceful, Practicing meditation within the forest, Will always be happy in the forest, Unlike those who chase desires.
林中修淨心，入聚心不動，是故住林中，不應住城邑。
4.B. -1057 “ ‘The mind that has been trained in the forest Will not stray when in the city either. Therefore, always rely on the forest And you will not be harmed by the city.
若人入城邑，為欲心所亂，諂曲不清淨，至林還寂靜。
4.B. -1058 “ ‘Human desires and the like Will always create distractions in the city. In distraction, fickle-minded fools Will once again turn their backs on the forest.
是故林樹間，第一最寂滅，行者所應住，能離於欲心。
4.B. -1059 “ ‘Those free from unwholesome action Practice with a mind of freedom. Therefore, the forest of supreme peace Is a great home for spiritual practitioners.
諸根心寂靜，行者心安樂，千帝釋之樂，不及此人心。
4.B. -1060 “ ‘With mind and senses utterly pacified, The spiritual practitioner’s heart is blissful. No joy this intense can be found Among even a thousand Śakras.
若得禪定樂，一切白淨法，夜摩諸天中，不及此樂分。
4.B. -1061 “ ‘Thoroughly pure in all regards, The spiritual practitioner will meet with joy, Yet those who always chase after their desires Would not even find happiness in the Heaven Free from Strife.
樂從欲所生，常與眾苦合，若斷煩惱樂，永無有破壞。cf. Dhs.33.30
4.B. -1062 “ ‘Any joy that is found while under the power of desire Will always result in pain. Yet, those who take joy in crushing the afflictions Will be happy forever.
無始生死中，煩惱怨結心，若斷此怨結，欲樂無能及。cf. Dhs.7.43-55
4.B. -1063 “ ‘In beginningless cyclic existence The mind has coexisted with the enemy. How could those who find joy in conquering that enemy Possibly be hurt by desire?
從欲生樂者，不淨苦果報，若得解脫樂，是樂無與等。
4.B. -1064 “ ‘Joy arising from desire Involves negativity and creates burning pain. The joy that is free from desire Is supreme among all.
依止離欲行，行者第一道，從愛生欲樂，不能至正道。
4.B. -1065 “ ‘Spiritual practitioners who rely on that Will reach the supreme world. Yet the joy that is forged by desire Cannot lead to the land of immortality.
初愛生味者，得報如火毒，從欲所生樂，常在於地獄。
4.B. -1066 “ ‘Sweet and delightful when pursued, Yet fire-like once it ripens, [F.195.b] The joy that arises from desire Always takes beings to hell.
初愛生善味，中愛亦如是，後寂靜清淨，能至安樂處。
4.B. -1067 “ ‘However, abstinence is sweet and joyous at first, Delightful in between, And peaceful and stainless in the end — Thus, one proceeds to the abode of immortality.
若行初中善，莊嚴如慈母，云何捨正念，戲欲樂境界？
4.B. -1068 “ ‘Being virtuous in the beginning, middle, and end, And delightful like a mother, Why do childish beings give this up, And thus remain attached to their desired objects?
欲洄澓所轉，中後常苦惱，云何愚癡人，於欲生愛樂？
4.B. -1069 “ ‘Being painful in the middle and end, And always obscured by terrible flaws, Without any occasion for happiness, Why do childish beings pursue such desires?
如妙色毒花，如觸猛火焰，欲樂亦如是，後受大苦惱。
4.B. -1070 “ ‘One may be fond of poisonous grains, But they are painful upon contact. When pleasures through desire occur, They are just like poison.
如火益眾薪，其焰不可滅，自他俱能燒，欲樂亦如是。
4.B. -1071 “ ‘When one is burned by fire, It is painful, there is no peace, And the burning may kill others as well — Happiness through desire is just like that.
如飛蛾投火，不見燒害苦，欲樂亦如是，癡人不覺知。
4.B. -1072 “ ‘When a moth sees fire, It does not see any problem. The way fools look longingly at pleasure Is akin to that.
若人著欲樂，常為欲所燒，如蛾投燈火，欲火過於此。
4.B. -1073 “ ‘The longing produced by desire Continuously burns the desirous, Yet, just like burned moths, They comprehend nothing.
是故捨欲害，常樂修智慧，莫行於放逸，放逸墮惡道。
4.B. -1074 “ ‘Therefore, gods, give up the poison of desire And always delight in wisdom! Do not let your lives be wasted — Do not roam carelessly!
一切愛欲樂，為放逸所誑，受樂報既盡，後墮地獄苦。cf. Dhs.7.55
4.B. -1075 “ ‘Those obscured by carelessness All become attached. When they later have to separate, They are tormented by pain.
其人善業盡，為欲之所誑，從天至地獄，欲癡所誑故。
4.B. -1076 “ ‘Those constantly fooled by desire Will exhaust their virtues. Fooled by desire and delusion, They fall from the Heaven of the Thirty-Three straight into hell.
從生乃至終，常修正思惟，心念於戒法，是人得寂滅。
4.B. -1077 “ ‘However, as long as one is not dead, And as long as the mind is intact, For that long phenomena — The objects of the mind —can be pacified.
諂曲邪憶念，三毒生味著，cf. Dhs.8.48-52
4.B. -1078 “ ‘The unbearable rivers of craving Flow through the realms of the heavens. Thought is unstable like a flood And thus it creates the experience of the three flaws.
放逸水甚深，女欲為水衣。歌樂動其心，愛水衝磐石，
4.B. -1079 “ ‘Carelessness is like a deep ocean And desire for women resembles an oyster. Song and music are like fleeting sounds, 302 Not stable like stone.
境界蛇所覆，心波駃流注。愛河大瀑惡，流注龍境界，
4.B. -1080 “ ‘The web of objects is like a snake [F.196.a] And the mind is like a stormy ocean. The gods fooled by desire Keep going on in a state of delusion.
癡人入此河，為天欲所沒。可畏如瀑河，癡人不覺沒，
4.B. -1081 “ ‘This they fail to see, And thus they mindlessly keep going on. 303
猶如癡蜜蜂，飲於毒樹花。如是欲毒害，癡人樂貪著，
4.B. -1082 “ ‘Just like bees that drink From the flowers of poisonous trees, So fools engage in their pleasures, In the same way as with poison.
蜂飲毒存亡，愛欲無不沒。
4.B. -1083 “ ‘When bees drink poison A few might survive, But drinking the poisonous object of their desire Will hardly become a source of sustenance.
三毒水中生，放逸風所吹，愛火燒天眾，而猶不覺知。cf. Dhs.8.52
4.B. -1084 “ ‘The three flaws are like a withered tree And carelessness resembles a storm. Craving 304 is like a fire that burns the gods, And yet they do not realize it.
毒生於天中，放逸為稠林，癡人所遊戲，以愛自誑心。
4.B. -1085 “ ‘The land composed of flaws Lies covered with the grass of carelessness. The gods who are obscured by their own actions Keep roaming there in their stupidity.
放逸生諸欲，攀緣不暫停，是欲如夢幻，智者所不信。cf. Dhs.6.25
4.B. -1086 “ ‘The objects that the careless yearn for Are fleeting yet unbearable. The steadfast do not rely on those, But consider them to be like a dream.
諸欲雖如夢，夢非地獄因，是故捨諸欲，常修清淨業。cf. Dhs.6.26
4.B. -1087 “ ‘Normal dreams are not the cause of hell, But desirous dreams are. Therefore, give up desires And always engage in wholesome deeds.
善行為最勝，非為不善業，如是善業繫，則得於勝處。cf. Dhs.33.31
4.B. -1088 “ ‘This forest is encountered by those of pure conduct And not by people who have engaged in misdeeds. Because of this relationship This is called a place of goodness.
諸天著欲樂，不得寂靜處，智人至寂靜，以不放逸故。cf. Dhs.6.27
4.B. -1089 “ ‘The gods who pursue pleasures Do not reach this place. This is attained by people Who are steadfast and delight in carefulness.’
爾時，天鳥為於放逸諸天子等說是偈已，時釋迦天王於此林中，復詣異處。到彼林已，其林一切善業莊嚴種種功德，學無學人所住之處，大仙世尊迦迦村陀如來住處。
4.B. -1090 “These are the verses that the birds sing as Śakra enters the forest known as Tamer of Madness. They then retreat into the forest, which is so pure due to the many past virtuous and meritorious actions of various individuals on the levels of training and no more training. They are all sustained by the positive karmic actions they performed before the great sage, the blessed Krakucchanda.
時天帝釋與無量天眾作天伎樂，共入林中，見此林樹。既入林中，諸天威德悉皆殊勝，如須彌山處於六萬金山之中，釋迦天主在諸天中亦復如是。三十三天諸園林中，此林光明最勝殊特。時天帝釋與諸天眾恭敬圍遶，詣閻浮林。其閻浮林一切金樹以為莊嚴，釋迦天王至此林中，告諸天曰：
4.B. -1091 “Surrounded by his divine retinue, Śakra, king of the gods, will then enter this forest to the accompaniment of various divine instruments, and he will notice how [F.196.b] its beauty outshines all other forests. Incredibly gorgeous, its beauty is like that of Mount Sumeru compared to all the other sixty thousand mountains. Likewise, just as the beauty of Śakra, ruler of the gods, outshines all the gods, this forest far surpasses all the forests and parks in the Heaven of the Thirty-Three with its exquisite beauty. Thus, Śakra, together with his full entourage of gods, proceeds into this forest of Jambu gold, which is encircled by fences of golden lattice and great golden trees. There he will speak to the gods:
汝等天眾見此一切殊勝林不？無量華池園林具足。天眾白言：唯然，已見。帝釋告言：此林如是一切功德皆悉具足。我今覩之，生希有心。今覩此林，如見迦迦村陀如來無等色身，一切智慧大悲如來之所住處。於此住處，無量天眾以聞法故，從樂得樂。此佛、如來、無上丈夫，已入涅槃，遺果猶存。
4.B. -1092 “ ‘O gods, behold this forest that outshines all that otherwise is beautiful. Gaze upon this forest with its exquisite ponds, cascades, park lands, and streams. O gods, what you see abounds with all excellent qualities, for everything harmonizes with the luminous and incomparable mind and body of the great sage —his complete omniscience. Seeing these forests and parks that have been cultivated by omniscience itself, we too are struck with amazement. This outshines all the many features of incomparable bliss in which the gods revel and celebrate. Although that great guide of beings has passed beyond in supreme peace, the remainder of his effects is still manifest today, as fruits to be enjoyed.’
爾時，帝釋復往詣於俱吒迦殿林。迦迦村陀如來，往昔亦曾入此林中。帝釋天王入此林中，見百千萬殿圍遶此殿，七寶莊嚴，謂青寶王、金剛車璩、毘琉璃寶，種種眾寶間錯莊嚴，種種幢幡以為嚴飾。
4.B. -1093 “Śakra, king of the gods, will then proceed toward the great Forest of Multistoried Mansions, which is encircled by four hundred thousand multistoried mansions that are made of the seven precious substances, including lapis lazuli, diamond, emerald, coral, and beryl. Each of them is surrounded by many different pedestals upon which are raised numerous banners and standards, which in turn are [F.197.a] encircled by many small, red standards. Thus, the entire forest is adorned so that it resembles a stage in a play.
諸殿之中，如來所坐殊勝之殿，光明晃曜。猶如初夏秋天之時，無諸雲翳，於眾星中日月最勝，如來所坐宮殿殊勝亦復如是。其明照曜，唯除帝釋，一切天眾不能久視是殿威德。譬如閻浮提中盛夏之日，一切世人無能久觀，如來之殿亦復如是。
4.B. -1094 “Among all the multistoried mansions, that of the Omniscient One is the most spectacular. When, in Jambudvīpa, the sun and moon shine in the midst of the cloudless spring or autumn sky, they overpower all the planets and stars with their light. Similarly, the Blessed One’s mansion outshines all the others with its radiant beauty. That mansion keeps emitting a light such that only Śakra, and no one else among the gods, can bear looking at it for any extended period of time. The gods find it as hard to look at that mansion as do humans when they look up at the burning noontime sun at the height of spring.
釋迦天王告諸天曰：汝等見是殿威德不？諸天白言：唯然，天王！我已見之。帝釋告曰：此殿往昔迦迦村陀如來、等正覺、調御丈夫、無上大師，與百千沙門皆離疑網，見四真諦，得二解脫，具六神通、四如意足，昇此大殿，以利安樂諸天人故。於夏四月，此處安居，為三十三天演說正法。所謂：此是色、此色集、此色滅、此色滅道證，受想行識和合聚集，觀過捨出亦復如是。天子當知！彼佛如來，如是次第為諸天眾——放逸憍慢、不覺退沒無常之苦但著欲樂、不知自相平等之相——說如是法利益眾生。
4.B. -1095 “Śakra will now proceed to that mansion and say to the gods, ‘Gods, regard the light of this mansion. What a supremely divine sight! Together with four hundred thousand hearers who had seen the truth, who were liberated both ways, 305 who possessed the six superknowledges, and who had cultivated the four miraculous limbs, the Blessed One, the unsurpassable guide of beings, came to these gardens and palaces of Tamer of Madness in order to benefit the gods and give them happiness. For the four months of summer, he resided here and taught the Dharma to the gods of the Heaven of the Thirty-Three, explaining to them, “Such is form. Such is the origin of form. Such is the cessation of form. Such is the path that brings about the cessation of form.” Gradually he also explained to them the way sensation, perception, and formation originate and continue to produce flaws. For the benefit and happiness of the gods, who are crazed and utterly careless, [F.197.b] who have no concern about death, and who pursue nothing but gratification, he taught the Dharma accurately by means of specific and general characteristics.
爾時，如來復為放逸諸天子等說微妙法，以偈訶責：
The Blessed One then spoke these verses of instruction to the careless gods:
放逸生死本，諸天所住處，放逸毒所醉，沒在於諸有。cf. Dhs.6.28-37
4.B. -1096 “ ‘ “Carelessness is the root of cyclic existence, Just as it is the home of the gods. Those intoxicated by the poison of carelessness Sink into a painful existence.
若有離放逸，永脫三界海，放逸癡為本，盲冥無所覺。
4.B. -1097 “ ‘ “Those liberated from carelessness Cross the ocean of existence. Carelessness is the root of darkness, Producing the darkness of ignorance.
光明起有本，從於火日生，
4.B. -1098 “ ‘ “Those who remain confused in the dark Are as if eyeless. Thus, the basis for illumination Is said to be fire and the sun.
因癡生放逸，大仙如是說。放逸火熾然，由心之所起。
4.B. - 1099 “ ‘ “The foremost form of confusion Is said to be carelessness. When tormented by the fire of carelessness, The mind is set in motion.
誑惑愚癡人，至諸地獄道。天人行放逸，女色之所使。
4.B. -1100 “ ‘ “Confused and childish people Move into the realms of hell. Gods deluded by carelessness Are controlled by females and unstable.
和合相娛樂，不知愛別苦。臨命欲終時，現前受大苦，
4.B. -1101 “ ‘ “Forgetting about loss and pain, They wish for meeting and happiness. Then, immersed in great suffering, Their lives end in death.
婇女亦隨盡，諸樂皆磨滅。和合必有離，一切樂皆盡；壯少當衰變，一切業皆盡。
4.B. -1102 “ ‘ “Their pleasures are fickle and end in downfall. Their meetings end in parting, Happiness always ends in a downfall, And aging marks the end of youth.
一切諸眾生，善惡業所繫，
4.B. -1103 “ ‘ “The actions of embodied beings, Their virtuous and unvirtuous actions, Cause them to be bound And bereft of enjoyment in the future.
如伎人遊戲，去來各差別。業伎之所繫，流轉於生死，
4.B. - 1104 “ ‘ “Thus they dance through the worlds, Like actors on a stage. Bound by the drama of karmic action, They continue to stray through cyclic existence.
無常業流動，智者不應信。放逸如毒害，應方便捨離，
4.B. -1105 “ ‘ “Steadfast ones, do not place your trust in that; Do not roam forever in the worlds of karmic action. With all manner of skillful means, Give up carelessness as if it were poison.
若離於放逸，永渡三界海。
4.B. -1106 “ ‘ “Those liberated from carelessness Cross the ocean of triple existence.”
爾時，迦迦村陀如來調伏九那由他放逸諸天，令離放逸，分別解說，利益諸天，與諸比丘及諸大眾詣閻浮提。
4.B. -1107 “ ‘In this manner, the blessed Krakucchanda tamed ninety thousand gods. [F.198.a] He showed how all the higher realms are devoid of any enjoyable taste while one remains careless, and thus he performed great deeds for the benefit of the gods. After he had thus embraced this place, he journeyed from here to Jambudvīpa together with his disciples.’
時天帝釋為諸天眾說是語已，往詣殿所，昇於寶殿。俱吒迦殿無量眾寶以為莊嚴。
4.B. -1108 “When Śakra has explained all this to the gods, he will proceed to the multistoried mansion, a magnificent building that is adorned with an abundance of jewels and exceptionally exquisite gems.
其諸珍寶，一切天眾先未曾見，諸天見之，皆生歡喜發希有心。帝釋見已，告諸天眾：汝等見此殊勝殿不？未曾有此勝妙莊嚴。時諸天眾白天王言：唯然，已見。帝釋告言：此寶宮殿乃是夜摩天王之所奉獻，以淨信心施於迦迦村陀世尊。此殿光明不可得見，如是彼天光明殊勝。何以故？先世天子不行放逸，如汝等故。
4.B. -1109 “Noticing how the gods are astonished by this unprecedented sight, Śakra will then tell them, ‘Look at this beautiful, jewel-studded mansion, which you have never seen the likes of before! Śakra has seen it. This jewel mansion was offered to the Blessed One by faithful gods of the Heaven Free from Strife. That is why you cannot bear to look at it. Such is the power of those gods. And yet those gods were just as careless as you.
時諸天眾自知劣弱，捨憍慢心。一切天眾皆以頭面禮如來殿，皆發歡喜，顏色悅樂心生厭離。自知其業減劣尠少，有發無上菩提心者，有發緣覺菩提心者，有發聲聞菩提心者，有於佛所得不壞信。
Nevertheless, when they understood that they would fall from their place and that their positive karmic actions would dissipate, their haughtiness was crushed. Therefore, they bowed their heads in reverence and untied their topknots, and with joyous eyes and faces they all prostrated to this mansion of the Blessed One. With sadness they realized that their karmic actions would degenerate. Saddened, some of them then elevated their minds toward awakening. Others set their minds on the awakening of a solitary buddha or a hearer, and some developed great faith in the Blessed One.’
一切天眾皆生淨信，合掌恭敬住在一面。時天帝釋入俱吒殿，至於如來師子之座演說法處。迦迦村陀如來所臥敷具，金剛為床，種種具足。時天帝釋以清淨心，舉身投地禮師子座，心自念言：此是如來所坐之處。以敬重心念如來故，從地而起，見書殿壁有偈句頌。其文頌曰：
4.B. -1110 “All the gods who are present before Śakra will at this point develop faith in the Blessed One. Śakra, king of the gods, will then alone enter the palace where the Blessed One resided and taught the Dharma. [F.198.b] There he will examine the vajra-like bedding and various wondrous appliances that the blessed Krakucchanda made use of. With the recollection, ‘Upon this bedding that blessed one resided!’ Śakra will bow his head in reverence and prostrate his entire body. With deep respect for the Blessed One, he will thus pay homage before the mats and bedding. When he rises, Śakra will behold the following verses that are written on the surface of the walls:
若人投崖巖，或有不失命。墮放逸地者，無有不受苦。 cf. Dhs.6.38-45
4.B. -1111 “A person falling into an abyss Might still survive, But the one who falls into carelessness Will never find any happiness.
若人行放逸，一切有所作，如是於晝夜，終無有樂報。
4.B. -1112 “A person who is utterly careless In all that he does Will never be virtuous, Whether by day or by night.
世間出世間，一切諸樂法，放逸能破壞，是故應捨離。
4.B. -1113 “The little pleasures of the world And the goals beyond Are destroyed by carelessness. Therefore, give it up completely.
不放逸不死，放逸是死句；不放逸最勝，當為諸天主。
4.B. -1114 “Carefulness is the basis for the drink of immortality; Carelessness is the basis for death. The careful do not die; The careless always die.
4.B. -1115 “The careful become Supreme leaders of gods. 306
放逸生死本，謹慎是勝道，是故捨放逸，常得受天樂。
4.B. -1116 “Carelessness is the basis for cyclic existence, But the careful go beyond cyclic existence. Therefore, give up carelessness And you will always be happy.
若人欲求樂，若怖畏諸苦，應捨放逸行，放逸如火毒。
4.B. -1117 “For those who wish for lasting happiness And freedom from suffering, Carelessness is like poison. Therefore, stay clear of the careless!
放逸睡覆人，放逸癡毒害，作諸不善業，放逸墜坑陷。
4.B. -1118 “People who engage in unwholesome actions Are fond of being careless. Thus, those confused by the poison of carelessness Fall into the abyss.
不放逸最勝，放逸為不善；不放逸得樂，放逸常受苦。cf. Dhs.6.45
4.B. -1119 “The careful are successful beyond. What, then, can we say of the careless? The careful will be happy And the careless suffer pain.
總說此偈句，為苦樂根本，既知此功德，善修自利益。
4.B. -1120 “This briefly explains The foundations for happiness and suffering. Those who recognize good qualities and flaws Will possess this fine mansion.
爾時，帝釋讀誦此偈，增長恭敬，以清淨心復以頭面禮師子座，久於此處讚不放逸、毀呰放逸，還出此殿向諸天眾。
4.B. -1121 “When Śakra has recited those verses, [F.199.a] he will prostrate to the Blessed One with deep respect and devotion. He will praise carefulness and criticize carelessness for a long time and then return to the gods outside.
時諸天眾見天王帝釋皆生恭敬，至帝釋所。時天帝釋以向偈頌，為諸天眾具足演說，告諸天曰：如是偈句，為欲利益安樂一切諸天子故，書之殿壁。
4.B. -1122 “When they see Śakra, the gods will reverently rush to receive him. Śakra will then recite the same verses among them. To the gods he will furthermore say, ‘These verses were written in order to benefit us and bring us happiness. They are the beneficial activity of the Blessed One.’
一切天眾聞是說已，皆禮世尊，作如是言：如來世尊世間之眼，為我等故說如是偈。時諸天眾久不放逸。
4.B. -1123 “Hearing this, the gods will prostrate and say, ‘The Blessed One is certainly the eye of sentient beings. Behold how he has spoken these verses for our sake.’ They will then remain careful for a long time.
復以種種伎樂之音，與諸天眾往詣微細行天。微細行天聞是事已，與諸天女種種伎樂，出妙音聲來詣此林，欲與此林諸天子等共相娛樂。微細行天既至此林，此林諸天還失正念，入於放逸，種種伎樂歌舞戲笑，向微細行諸天大眾。既相見已，皆生歡喜，於園林中寶樹、寶枝彌覆園林，互相娛樂。乃至愛善業盡。
4.B. -1124 “Later, the gods will take up a multitude of cymbals and musical instruments and proceed to the pleasure gardens of Subtle Engagement in pursuit of enjoyment. When the gods of Subtle Engagement realize that they are approaching the sounds of various cymbals and musical instruments, and with many groups of goddesses among them singing beautifully, the gods of Subtle Engagement will feel that they must by all means go to meet those who are playing. Once the guests who are thus overcome by carelessness see the gods of Subtle Engagement, they will drop their instruments and rush forth. All will then eagerly commingle. Thus, within the ever-delightful forests and parks, studded with multitudes of jewels and adorned with golden creepers, they will enjoy each other’s company, playing and frolicking until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. [F.199.b]
從天命終，隨業流轉，墮於地獄、餓鬼、畜生。若有閉於三惡道門，還生人中安樂國土，園林流池皆悉具足，常行善業，大富饒財，或為國王或為大臣，為一切人之所愛敬，常樂布施，護持禁戒，樂作善業。以餘業故。
4.B. -1125 “Once that happens, they will fall. In accordance with their karmic actions they will be reborn into cyclic existence among hell beings, starving spirits, or animals. Those for whom the gateways to the lower realms are blocked may be born with the general lot in life of humans. In that case they will, in accordance with their karmic actions, be born in a place of abundance that features numerous exquisite waterfalls, rivers, and lakes. They will always be extremely successful, with a virtuous means of livelihood, and will thus become supreme and magnificent kings or great ministers who are liked by everyone, possess a vast intellect, delight in generosity and discipline, and constantly engage in virtuous activity.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有地處第二十二，名威德輪。眾生何業生於彼天？
· The Gods in Blazing Splendor ·
4.B. -1126 “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 Blazing Splendor. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
彼以聞慧見：諸眾生修行善法常不放逸，以利益心利益眾生，信於業果，近善知識，不殺生、不偷盜。若尸賒婆樹、若菴羅樹、若棗、若榛種種林樹，於此樹上有諸鳥巢，巢中有子。若鳥、若蛇取諸鳥子，其人見之，以慈悲心利益眾生，救令得脫。
He will then notice how holy and virtuous people who are careful and intent on benefiting sentient beings, who have faith in the effects of karmic actions, and who keep company with holy beings may give up killing and stealing. Thus, when birds or snakes steal the eggs of other birds that are nesting in various trees, such as śiṃśapā trees or mango trees, 307 such people who practice what benefits others and whose minds are saturated by compassion will try to put the eggs back again and thereby save lives.
云何不盜？於他林樹乃至不取一枝一葉，亦不教他。若行道路見地遺果，不取不盜，見人取者勸令捨離。
What, then, are the relevant features of giving up stealing? Such people will also refrain from taking leaves 308 from the forest, just as they will prevent others from doing so. When traveling, they even refrain from taking fallen wild dates, and if they come to know that others are taking such fallen fruit they will seek to prevent it. In these ways, they give up stealing.
云何行善而修布施？於降雨時以食施僧，若飢饉世、若疾病人以食施之。自持禁戒，令他住戒，見住戒者教他隨喜，為他眾生說業果報。念佛法僧而行布施，若施父母、若優婆塞，或無禁戒病患之人，以飲食湯藥所須之具施此諸人，亦教他人，說業果報。不近惡友，不與同住，不共言說。常能善攝身口意業，自利利他。是人命終生於善道三十三天威德輪地。
4.B. -1127 “How do such people practice virtuous conduct? [F.200.a] When harvests fail, such people who delight in generosity will offer mendicants half of a five-year measure, and they will provide food for sick people who have taken vows. They also establish others in the same practices, causing them to appreciate and rejoice in them, and explain to them about the effects of actions. Moreover, such people constantly recollect the Buddha, Dharma, and Saṅgha. They provide various medical supplies to their parents, or even to ordinary laypeople who have taken vows. They also cause others to do so, explaining to them about the effect of actions. Time and again, they act to benefit others. They do not associate with unwholesome companions, either directly or peripherally. They neither converse with nor address such people. Instead they always observe wholesome modes of physical and verbal conduct, and their minds are luminous like the light of the moon.
生此天已，以善業故，其身光明如月盛滿。其地莊嚴甚可愛樂，七寶園林充滿其地。種種流泉，諸蓮華池種種蓮華，毘琉璃莖，黃金為葉遍覆池水。種種金石以為崖岸。旋轉洄澓猶如舞戲，種種眾鳥出妙音聲令心悅豫。真金山峯、毘琉璃峯莊嚴其地。鵝鴨鴛鴦出眾妙音，天子天女歡喜遊戲遶蓮華池。其河流注出妙音聲，復有眾寶蓮華之林，種種光明、種種眾蜂以為莊嚴。
4.B. -1128 “The ground in that realm is delightful, featuring forests and parks that abound with the seven precious substances. Numerous rivers and streams flow there, carpeted with lotuses that have beryl stems and golden petals. Gushing over the golden stones, the rivers and streams produce melodious sounds, flowing as if they were dancers, and their tunes mingle with the ravishing songs of numerous birds. Joyous gods and goddesses abound. Some of them make excursions to golden peaks, others travel to summits of beryl. Flocks of swans, ducks, and geese call out fervently while the happy and playful gods and goddesses fill the lotus groves and [F.200.b] both banks of the rivers that flow by, creating a lovely melody with their waves. There are also lotus-studded ponds adorned with luminous, gorgeous, jewel-like bees of various species.
天子天女觀蓮華池，以種種寶莊嚴其身。光明輪天，久時受樂。復往詣於彌難多林遊戲受樂，種種樂音互相娛樂。
4.B. -1129 “In this way, the monk beholds this realm that abounds with gods whose bodies are adorned with many different jewels and magnificent, splendorous garlands. When they have frolicked and enjoyed themselves for a long time in the rivers, those gods will travel for pleasure to the forest called Certain Liberation. Lured by tunes played with cymbals and other musical instruments, they accompany each other as they journey in pursuit of pure pleasure.
至彼林中有蓮華林，名箜篌遊戲，其蓮華林縱廣正等五百由旬，上味色香美味之飲充滿其中，諸天飲之，歌舞戲笑共相娛樂。
4.B. -1130 “In this way they will enter the lotus grove known as Playing the Vīṇā, which measures five hundred leagues. Its flowers are of supreme color, taste, and scent, and they are filled with divine wine that the exhilarated gods enjoy while they sing songs.
時有天鳥名曰正行，見諸天子行於放逸而說頌曰：
4.B. -1131 “However, there are also some birds there called removers of obstacles. As they notice the careless gods, they see how the gods remain lost in carelessness, and so they sing the following verses to them:
無恥無慚愧，懈怠惡知識，是地獄種子，智者所捨離。cf. Dhs.14.18-21
4.B. -1132 “ ‘Lack of embarrassment and shame, And keeping company with unwholesome and lazy people, Are not the seeds of the higher realms, And thus the wise keep guard against such things.
無恥無慚愧，常作不善行，如人墜高巖，後時乃自覺。
4.B. -1133 “ ‘People without embarrassment or shame, Who always engage in unvirtuous activities, Fall into an abyss, As they later come to realize.
貪癡無誠信，其心無怖畏，為嫉妬所迷，不得生天中。
4.B. -1134 “ ‘Unfaithfulness, dullness, and drowsiness, As well as impertinence, Hypocrisy, spite, and delusion, Are not causes of the higher realms.
飲酒虛妄語，心堅著貪欲，不信業果報，是地獄因緣。 cf. Dhs.14.21
4.B. -1135 “ ‘Drinking alcohol, lying, And spite, as well as craving And lack of faith regarding the consequences of actions, Are always causes of hell.
守護心過惡，瞋恚之惡業，眾生惡業故，墮於三惡道。
4.B. -1136 “ ‘Guard yourselves against anger, malice, And aggressive acts. [F.201.a] All who engage in aggressive acts Will get to know hell.
心勇造惡業，常為欲所使，常行於妄語，其人無樂報。
4.B. -1137 “ ‘Being fickle, engaging in unvirtuous action, Always being governed by desire, Being lazy, and constantly lying Cannot be considered virtuous.
若人毀犯戒，如偽寶雲母，其人惡業故，墮於三惡道。cf. Dhs.23.64
4.B. -1138 “ ‘Those who are reproached for observing a mere token of discipline, And for being obscured as if shrouded in clouds, Will take birth in reproachable ways Due to their reproachable discipline.
若人住惡心，其闇無有邊，若人歸三寶，如夜大光明。
4.B. -1139 “ ‘Those whose minds are set on the unwholesome Remain in endless darkness. Those whose minds are set on the Buddha Will dispel the darkness.’
愚夫行放逸，如醉癡自欺，二放逸所惑，輪轉於地獄。cf. Dhs.6.46
4.B. -1140 “The same can be said about Dharma and Saṅgha. “ ‘Careless and deluded gods Become stupefied by wine again and again. Delusion due to the sleep of carelessness Is the cause of hell for humans.
一切諸世間，有出必歸滅，如生則有死，畢竟不相離。cf. Dhs.31.14
4.B. -1141 “ ‘When one has been born, There will certainly also be death. People will upon arising Also encounter destruction.
放逸自圍遶，境界海增長，愛鎖之所縛，遊戲於天中。cf. Dhs.6.47
4.B. -1142 “ ‘Despite being caught in the snare of carelessness, Covered by an ocean of objects, And chained by the shackles of craving,The gods keep playing around in various ways.
諸天初生時，樂生念念滅，放逸自覆心，不知無常轉。cf. Dhs.6.48
4.B. -1143 “ ‘The moment they are born, The happiness of the gods begins to run out. Yet their helpless minds, obscured by carelessness, Do not notice anything amiss.
放逸自迷惑，常樂於境界，因欲無厭足，常受諸苦惱。cf. Dhs.6.49
4.B. -1144 “ ‘The mind deluded by carelessness Always hankers for objects. Insatiable in their lustful enjoyments, The gods remain in suffering.
無有念念時，須臾不自在，是愛使眾生，受於天中樂。cf. Dhs.8.52
4.B. -1145 “ ‘Gods governed by craving Cannot act properly For a short while, a moment, Or even a mere instant.
愛地甚暴惡，無量雜覺觀，遊戲於愛地，為欲之所使。cf. Dhs.8.53-54
4.B. -1146 “ ‘The land where the helpless gods Play while governed by craving Is a place of affliction, Obscured by hundreds of thoughts.
譬如地獄火，焚燒諸罪人，愛火亦如是，焚燒一切天。cf. Dhs.7.58-60
4.B. -1147 “ ‘Just as those who churn through the hells Are burned by fire, So the gods are burned by the fire That arises from desire.
飢渴火熾然，焚燒諸餓鬼，畜生相殘害，人中追求苦。
4.B. -1148 “ ‘The fire of hunger and thirst Likewise burns the starving spirits, While the fire of killing afflicts animals. And for humans, there is longing.
愛火周遍起，一切皆圍遶，火燒常熾然，世間莫能覺。
4.B. -1149 “ ‘In these ways, flaming fires Engulf all the realms [F.201.b] Of sentient beings, And yet they do not notice the burning.’
如是天鳥為諸放逸諸天子等說是偈已，若諸天子已於先世行善業者，聞此法音，少離放逸，不飲天酒，遠離色香味觸上妙五欲放逸之樂。復入園林伎樂自娛，隨心所念受種種樂。青毘琉璃車璩寶峯，於園林中流泉河水、眾蓮華池以為莊嚴，種種色蜂遊集其中。其蓮華林，毘琉璃葉，頗梨為莖，多有眾蜂不可喻說。
4.B. -1150 “As the birds thus examine the gods, they will repeatedly try to make them understand. Upon hearing the birds’ speech, those among the gods who in the past have done what is virtuous will refrain from drinking and for a short while develop carefulness before they again become swayed by the incomparably exquisite sounds, textures, forms, tastes, and smells. With their minds ruled by those objects, they will continue to frolic in the groves and parks to the accompaniment of music from the five types of instruments,indulging in the experience of whatever they want. Accompanied by hundreds of thousands of gods and goddesses, and experiencing the results of their own doing, they will thus make excursions to the beryl, lapis, and coral summits of Mount Sumeru. They will visit forests and parklands, cascades and lotus-studded ponds, mountain peaks adorned by many beautiful birds, and lotus ponds with flowers that have beryl petals, golden anthers, and crystal stalks, abounding with bees.
百千天女與諸天子遊戲受樂。以善業故，種種境界、天女愛河之所漂沒，未曾覺悟。如是遊戲共相娛樂，乃至愛善業盡，從天命終，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. -1151 “Controlled in this way by great and diverse torrents of incomparable objects, these gods keep reveling, again and again, and do not realize the suffering that they are bound to experience. These friends thus keep enjoying themselves and frolicking until their completed and accumulated acts with desirable, attractive, and delightful consequences have finally been exhausted. Once that happens, they will fall. Just as the day ends when the sun sets, these gods fall from their divine world once their positive actions are exhausted. Upon their fall, and in accordance with their karmic actions, they then take birth among hell beings, starving spirits, or animals.
若生人中，生安樂處，大富饒財，其心廣大，樂修正法常愛智慧，愛樂沙門及婆羅門，壽命延長。以餘業故。
Should they be born with the general lot in life of a human, they will be extremely happy and enjoy great and abundant wealth in accordance with their causal actions. They will be fond of the sacred Dharma and always delight in knowledge. They will appreciate mendicants and brahmins and they will live long lives. [F.202.a]
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：二十三地處名曰月行。眾生何業生於彼處？
· The Gods in Resembling the Full Moon ·
4.B. -1152 “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 Moving Like the Moon. 309 Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
彼聞知見：若有眾生以清淨心修行善業，善修其心，造佛形像或為供養，洗佛形像令除塵垢，揩拭刷磨。或見金銀為如來像，見之歡喜，思惟愛仰福田功德，思心功德，自熏其心而行善業，心生喜悅，不殺不盜。
He will then notice how some people pursue virtuous actions; possess a stainless, thoroughly trained mind; and think in ways that are extremely refined. Such people may happen to see a flawless image of the Buddha’s body; or they may see a statue of the blessed Buddha’s body made of gold, silver, copper, or iron; or they may see a vivid painting created with an inspired mind. 310 Seeing such a flawless and supremely beautiful image of the Buddha, the benefactor may feel tremendous joy and repeatedly bring the image to mind. As he cultivates this mental field of excellent qualities and causes, he may then engage in virtuous practices, be happy, and also give up killing and stealing.
云何不殺？如是之人乃至不念斷眾生命，亦不教他，見人作者不生隨喜，勸令不作，令住善道，自利利人。
In this way, such a person will not even think of killing or harming living beings. If other people do so, he will not condone it but instead seek to stop them and establish them on the path of virtuous activity. Such holy people thereby benefit both themselves and others and experience happiness.
復有不殺：不生殺念，乃至床褥臥具有濕生蟲，不起心想欲害其命，於微細命乃至蟻子不起殺意，是名不殺生。
4.B. -1153 “What are the relevant aspects of giving up killing in this case? Tremendously respectful, such people do not even consider killing, nor will they ever encourage others to kill. Practicing positive action, they do not kill any of the biting insects born from heat and moisture that one may find under one’s bedding, nor do they kill small worms or ants. Such is the way they give up killing.
云何不盜？如是善人修行善業不知厭足，於一切處不行偷盜，乃至草木泥土，自既不取亦不教他。
4.B. -1154 “In which way do they give up stealing? Such holy beings are insatiable with respect to virtuous and wholesome actions, [F.202.b] and thus they do not under any circumstances take what was not given. Such is the way they give up stealing.
設有大熱，不奪他蔭，不令他人住於日中，自受蔭處。自有勢力亦不奪他，不教他人，見他作者勸令不作，乃至蔭涼亦不偷盜。
4.B. -1155 “What are the relevant features in this case? Even if they are exposed to cold or heat, they will never avail themselves of any dry wood or soil that belongs to others, or even the shade of another’s parasol. Still, they will not take the shade away from people who are soothed by the shade of a parasol. They will also desist from driving away travelers who rest and recuperate in the shade of a tree, and will thus avoid exposing those who linger in the cooling shade to torment and pain. However it may be, they shall personally give up and refrain from such ways of taking what was not given, and they shall also seek to discourage others from taking any shade that was not offered to them.
微細之事皆不偷盜。是名不盜。如是之人命終之後生於天中月行之地。生彼天已，以善業故，得樂果報。光明普照猶如和合十月並照，如是天眾身相光明，清淨無垢亦復如是。天子既生，一切天眾百倍轉勝。
4.B. -1156 “When people who thus refrain from even extremely minor forms of stealing, and who also give up killing, later separate from their bodies they will, upon dying, journey to the joyous higher realms and be born within the Heaven of the Thirty-Three among the gods in Moving Like the Moon. Once born there, those who engage in such positive actions will, in accordance with such causes and conditions, experience the consequences of their actions. They will in this way come to possess an exceptionally immaculate, divine body that is as radiant as ten full moons; the light from their bodies accordingly increases the luminosity of their god realm a hundredfold.
其身光明冷暖調適，一切餘天見之愛樂。其光勝於餘天之光，其光普照滿十由旬，勝餘一切珍寶之光，以善業故。
Moreover, this light is neither hot nor cool, and is a delight to the eyes of all the gods. Compared to the gods born in other realms, the light from these gods is extraordinary because the power of their virtuous actions makes their brilliance outshine all the jewels and gems within a distance of ten leagues. The luminosity of these gods is exceptionally bright.
如是天子無量眷屬以為圍遶，作眾伎樂，詣於園林遊戲之處，林名五樂，第一勝妙，於三十三天最為殊特。其樹威德，樹有善果、眾鳥勝慧、鉢頭摩伽華、華池流水，空中香風來吹寶鈴，出於無量微妙音聲。
4.B. -1157 “Surrounded by companions, these gods play various cymbals and musical instruments as they stroll, singing, to the park known as Fivefold Joy, a garden that is superior to any other within the Heaven of the Thirty-Three due to the presence of its five distinctive joys. [F.203.a] In this regard, it features splendid trees and fruits, birds of vast intelligence, lotus ponds, numerous cascades and streams, and fragrant winds that produce the sounds of big and small bells as they waft through the air.
是時天子與諸天眾作眾伎樂，與諸天女種種莊嚴，詣五樂林種種伎樂遊戲受樂。天女歌頌五樂之音，受第一樂。
The gods proceed to this garden of Fivefold Joy surrounded by further congregations of gods. Enjoying the tunes of cymbals, musical instruments, and song, they follow goddesses with stunning figures who bear various types of raiment and ornaments. Sauntering onward to the tunes of cymbals and music from the five types of instruments, these throngs of gods enjoy bliss on an exceedingly vast scale.
以於福田作善業故，得此勝香，其香普熏滿五由旬。其果處空猶如眾星。其樹莊嚴，天中最勝，明如日光，其光不熱亦復無冷。其果色香眾味具足，其香勝於一切香氣，熏五由旬。如星處空，果中常流種種香飲，諸天飲之離於醉亂，種種香味隨心所念皆悉得之。受如是等功德之種。
4.B. -1158 “The trees are endowed with tremendous bountiful qualities produced by karmic actions, and their fragrances overwhelm any other scent within a distance of five leagues. Their fruits resemble the planets and stars and they continuously yield delectable wines that are free from any of the deleterious side effects of intoxication. The colors, bouquets, and tastes of the wines vary widely and their fragrances can be sensed across five leagues. Their tastes conform to whichever one may wish to have, thus turning into the very kind of thing one would most like to enjoy.
時有天鳥名教放逸，為於放逸諸天子等而說頌曰：
4.B. -1159 “However, there is a bird known as bringing the careless to their senses that repeatedly warbles to the utterly careless gods the following verses:
善業將盡，空過壽命，當速修法，莫行放逸。cf. Dhs.5.55
4.B. -1160 “ ‘When supreme beings accomplished in the Dharma Befuddle themselves, Their wholesome actions are exhausted And their lifespan is reduced to a single moment.
少壯易過，命亦如是，眾具將失，莫行放逸。cf. Dhs.5.56
4.B. -1161 “ ‘Their youth is ravaged completely, They are robbed of their life force, And all perfections are destroyed. Therefore, do not let your minds be careless!
天非常法，非常具足，及時未壞，當修福德。cf. Dhs.5.57-58
4.B. -1162 “ ‘You will never attain the higher realms And never have any leisure. [F.203.b] Therefore, before you fall, make sure That you do what is virtuous.
善業和合，心念守護，未見有處，而無過患。cf. Dhs.33.32
4.B. -1163 “ ‘Those disciplined in the Dharma, Who guard their minds well, Will attain a flawless Realm unlike anything seen before.
若常亂心，行於非法，是樂虛妄，去已不還。cf. Dhs.33.33
4.B. -1164 “ ‘For those who are always distracted And do not pursue the Dharma, These pleasures will be pointless,And there will be no turning back.
持戒貿樂，生於天中，若不護戒，臨終悔恨。cf. Dhs.23.65
4.B. -1165 “ ‘On the basis of discipline, embodied beings will behold Such things in the higher realms. Those who do not rely on discipline Will suffer intensely later on.
故應持戒，守護莫犯，愚人離戒，不能昇天。cf. Dhs.23.66
4.B. -1166 “ ‘Therefore, the disciplined should always Continue to adhere to discipline. The ignorant who lack discipline Will not go to the higher realms.
若於天中，受五欲樂，持戒清淨，故得大果。cf. Dhs.23.67
4.B. -1167 “ ‘The enjoyment of these Fivefold divine pleasures Is a great result Achieved through pure discipline.
諸天著欲，放逸癡毒，不覺無常，壞其身命。cf. Dhs.6.50
4.B. - 1168 “ ‘Severely deluded by the poison of carelessness, The gods who experience pleasure Are completely unaware of the destruction And turbulence that awaits at life’s end.
無量百千，那由他天，皆為放逸，欲火所燒。cf. Dhs.6.51
4.B. -1169 “ ‘Deluded by carelessness, Many thousands of gods — Many hundreds of thousands of gods — Are scorched by the fires of desire.
一切眾生，放逸所盲，後受衰惱，乃知其過。cf. Dhs.6.52
4.B. -1170 “ ‘Deluded by carelessness, Everyone is subdued. In the future, they reap suffering — Understand what the outcome will be!
心常攀緣，而無暫住，愚不覺知，後為大惡。cf. Dhs.7.61
4.B. -1171 “ ‘Always concerned about objects, They run around in a state of great agitation, And thus they will witness firsthand The suffering that results.
心樂欲境，不覺憂惱，衰禍既至，乃生悔恨。cf. Dhs.7.62
4.B. -1172 “ ‘Those whose minds are attached to objects Do not recognize their own state affliction. Those born within an expanse of affliction Will thus suffer torments in the future.
結使煩惱，從憶念生，心王結使，常行隨逐。cf. Dhs.11.53
4.B. -1173 “ ‘Fetters, subtle proclivities, And thoughts about objects Arise as the retinue of the king-like mind, And so they are active collectively.
隨心馳騁，在在所住，常為惛醉，流三界海。cf. Dhs.11.54
4.B. -1174 “ ‘Wherever their minds go, The ignorant follow. Thus, those who drive each other crazy are compelled To cycle through the three realms of existence.
若知真諦，見世間法，無常苦空，永離憂惱。cf. Dhs.33.34
4.B. -1175 “ ‘The steadfast recognize reality — They see transience, impermanence, suffering, and the like Within the realms of wandering beings, Yet they endure no suffering there.
為色所使，常求諸欲，是人後生，永無天樂。
4.B. -1176 “ ‘Those who constantly pursue their desires, [F.204.a] And are deluded by their dependence on women, Will behold the end Of their divine world.
此珊瑚林，眾寶莊嚴，種種枝條，蓮華嚴飾。cf. Dhs.5.59
4.B. -1177 “ ‘This mountain with its trees and forests Is studded with many different jewels, Covered by creepers and shrubs, And adorned with lotus pools.
種種流水，諸河莊嚴，業因所得，遍於虛空。cf. Dhs.5.60-61
4.B. -1178 “ ‘It is decorated by cascades And many creeping vines. Such karmic manifestations of beings Occur spontaneously within space.
劫火既起，燒滅須彌，cf. Dhs.5.62
4.B. -1179 “ ‘Yet, at the end of the eon, even Mount Sumeru will be burned Until nothing remains. Those who take birth and die, Deluded by carelessness and infatuation,
況此天身，猶如水沫，生已復滅，放逸自欺。
4.B. -1180 “ ‘Are all just like water bubbles. Therefore, why mention the gods in particular?’
爾時，諸天子若於先世集眾善業，聞此天鳥說法之音，則能解悟。如鳥所說，必當無常。少時憶念，離於放逸，復為境界色香味觸之所誑惑，悉忘法音猶如隔世，所應作業、不應作業皆悉忘失。
4.B. -1181 “When the gods who have previous familiarity with the practice of virtuous actions hear these words from the birds, they will recognize that the birds are correct and will therefore experience a moment of comprehension. However, unhinged as they are by their objects, they will once again become swayed by appearances, falling under the power of the delightful sounds, textures, tastes, forms, and smells. In this way, they will not for even a moment keep in mind the actions they have taken in other lives, which were in accordance with what should and should not be done.
現受欲樂，不觀未來，不念天鳥說法之音。現觀五欲遊戲受樂，不念地獄、餓鬼、畜生受大苦惱，不念天身甚為難得，不念無始苦惱輪轉地獄、餓鬼、畜生。諸苦堅[革*卬]難可調伏，唯除天子第一勝心久習善根。
Craving for objects in the present, they will not comprehend or recollect the suffering that awaits. Deluded by their desire for the objects of the present, they will in this way roam among hell beings, starving spirits, or animals, unless they should be born as gods or humans. Unable to recollect the fierce pain that they have experienced since time without beginning, they thus continue to suffer, encountering the unbearably excruciating pains of hell beings, starving spirits, and animals. Such beings who since beginningless time remain hard to cure and hard to tame cannot be tamed unless by a truly vast mind.
復次，比丘觀此天鳥以何等業，說於清淨無垢如實之法，教於放逸諸天子等？彼聞知見：若有於人中時，作放逸行，若遊戲人、若大力士、若諸伎兒，身著袈裟遊戲歌舞，頌佛功德而得財物。既得財物，若衣若食布施沙門、婆羅門或自食用。以著袈裟因緣力故，身壞命終生於天上受飛鳥身，受第一樂，以彼業故。
4.B. -1182 “As the monk continues his investigation, he will wonder, ‘What karmic actions might enable those birds to instill comprehension of the Dharma that is true and meaningful in the minds of such careless gods?’ [F.204.b] When he examines this matter with knowledge derived from hearing or with the divine eye, he will notice how an intoxicated performer, musician, or dancer may dress in saffron-colored robes while dancing and singing songs about the qualities of the Buddha. In this manner, he may obtain valuables, clothing, or cashew nuts, and without donating those things to mendicants or brahmins, he may irreverently take possession of them. However, by the power of the act of simply having put on the saffron-colored robes, he will, upon separating from his body, become this kind of extremely happy bird.
復次，諸天歌舞戲笑娛樂受樂，毘琉璃樹，黃金為葉，頗梨為枝，四周彌布。復有寶樹，種種珊瑚寶樹嚴飾，百千眾蜂以為莊嚴，黃金真珠以為樹枝。復有山峯，七寶焰輪以為莊嚴。復有蓮華——黃金蓮華、頗梨蓮華、毘琉璃華，於此華中遊戲受樂。
4.B. -1183 “While thus accompanying each other in their pursuit of pure pleasure, the gods will dance and sing among beryl trees that produce golden foliage and are draped with crystal creepers. There are many other such creepers, trees, and coral ornaments. Among them all swarm hundreds of thousands of bees, and there are also other gorgeous plants of gold and green pearl. The gods also sport among the jewel-studded, flashing peaks of Mount Sumeru. They frolic in pools with golden, silver, crystal, and beryl lotuses.
復有異天寶殿樓閣，諸天於此與諸天女遊戲受樂，離於嫉妬及諸恐怖，心相愛樂互相渴仰，受第一樂。
Elsewhere, they play and enjoy themselves within radiant palaces that are adorned with garlands of beautiful balconies. Together with the goddesses, they remain free from depression or anxieties fueled by strife and envy. Thus, they do not bring harm upon one another but have respect for and faith in each other as they enjoy intense pleasures beyond any comparison.
復與天眾遊戲歌舞入如意林，既入此林，隨心所念一切皆得。以是因緣，名如意樹。
4.B. -1184 “They may also go to dance among the wish-fulfilling trees. As they enter the forest grove they will receive, in a quality that befits the heavens, any desirable thing that comes to their minds. That is why those trees are referred to as wish-fulfilling. [F.205.a]
久於此林受天樂已，復往詣於須彌金峯，其山峯中河池流泉以為莊嚴，與諸天女歌舞戲笑作天伎樂，出妙音聲，聞之悅樂。
When in this way the gods have enjoyed desirable, attractive, and delightful objects for a long time, they will go to climb high mountains of gold that are adorned with numerous cascading waterfalls. They go accompanied by sundry other gods who sing and play cymbals and musical instruments, and their minds thus become captivated by what their impassioned ears hear. As their divine ears enjoy the pleasures of their sphere of objects, they listen to these delightful sounds. [B38]
目視種種上妙之色而受快樂。以自業化，諸天女眾以為圍遶，於須彌山無量種種蓮華之池皆悉見之。復有種種園林蓮華，其香殊妙聞之悅樂。復有第一上妙之觸，若身觸之猶如觸於迦旃隣提(迦旃隣提，海中之鳥，觸之大樂，有輪王出此鳥則現)，無量離垢清淨光明善妙之香。若有見之，甚可愛樂。遊戲如是山峯之中，若心生念，一切皆得無量功德皆悉具足，自在受用，他不能奪，清淨無垢，於此地中受天快樂，遊戲娛樂受種種樂。
4.B. -1185 “Furthermore, their divine eyes enjoy incomparable and magnificent pleasures as they take in visual objects. They behold divine bodies, garments, and ornaments in an ever-increasing display of bodies, raiment, and ornaments that are produced by their own karmic actions. Within the copses and forests of Mount Sumeru, among the ponds and many different lotuses, in the flower meadows and their many parks, they likewise enjoy the experience of numerous delightful scents and textures that are extremely agreeable and pleasing to the touch. All that the gods may wish to touch is smooth like the finest fabric. That is to say, all that they touch is stainless and immaculate, unwoven, brightly colored, extremely fragrant, and ravishing to behold. In this way the infatuated gods are driven crazy by their objects. Moreover, all that they think of will be accomplished in a form that is endowed with myriad qualities, extraordinary, impervious to the influence of others, and free from harm.
其身光明，無量天女以為圍遶，受天五欲。乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. -1186 “Thus, maddened by pleasure, endowed with a natural glow, and surrounded by myriad retinues of goddesses, the gods in this realm frolic and revel in their enjoyments until finally their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted. [F.205.b] Once that happens, they will die and be born among hell beings, starving spirits, or animals in accordance with their karmic actions.
若生人中，從生至終常受快樂，色貌第一，或為王者或為大臣，所生國土常有善法、正見眾生之所住處而於中生，離惡知識。以餘業故。
Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, always enjoy happiness for as long as they live. They will then become kings or great ministers in excellent countries that have great resources and where people live in accordance with the Dharma and possess the genuine view. They will become holy beings and will not encounter unwholesome companions.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：有地處第二十四地，名閻摩娑羅。眾生何業而生彼天？
· The Gods in Pair of Śāla Trees ·
4.B. -1187 “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 Pair of Śāla Trees. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
彼聞知見：若有眾生奉持禁戒，以正見心利益眾生，正身口意。若邊險地、若曠野中，若人沒溺墮於大河，救令得脫。若於曠野，渴乏所逼，施以漿水。若於險道迷失道徑，示以正路不求報恩。利益眾生，救護眾生，施其壽命。
He will then notice how people may adhere to the genuine view and be endowed with discipline, maintaining constant discipline due to a wish to benefit others and thus abiding by genuine conduct of body and speech. Wanting to save the lives of thirsting pasture animals, they may thus, with thoroughly trained minds, irrigate mountainous lands and pastures with ample water from ditches, waterfalls, ponds, and pools. They may also show the way to frightened and distressed beings who have lost their way in the wilderness, gone astray, and are stuck in vast wastelands. In this way, they may free such beings from great anguish, but without any intention to scrounge from them. Instead, they will give them gifts and protect their lives solely for the sake of benefiting beings.
云何不殺生、不偷盜？或於此人若復餘人行於善業。不殺眾生：若於所住房舍之中生諸眾生——若胎生濕生、若麁若細——壞人資具，或在樑間數墮人上，令人不安，以慈悲心而不殺害。蝦蟆毒蟲，種種毒螫，雖被中害，不斷其命。是名不殺生。
4.B. -1188 “In what way do such people give up killing and stealing? [F.206.a] Such people observe virtuous conduct themselves, and they influence others to do the same. Thus, although there may be reasons to kill beings, they will refrain from doing so. If smaller or larger creatures born from heat and moisture, or born from a womb, live in their house and are destroying it, or if such creatures land on their beds and disturb their sleep, such people who are intent on benefiting beings will nevertheless not kill them. They will not kill toads or scorpions either. Even at the risk of their lives, they will abstain from killing and instead tolerate such poisonous animals. Thus, even if there may be reasons to kill such animals, they will not harm living beings and instead protect them. In this way, they abandon killing.
云何不盜？幾種不盜？如是善人行於曠野，其力自在，賈客之水及於黑鹽，有力能取而不偷盜，自守渴乏。若彼賈客以水施之，然後乃飲。若彼不施，貿以飲之。
4.B. -1189 “What are the features of their giving up stealing in this case? If such people who pursue virtuous conduct should end up being in charge of a remote outpost, they will protect the water that merchants seeking profit use to mix with black salt. Therefore, even if they are thirsting and on the verge of death, they will not drink from the water before the merchants relinquish the water to them. In this way, they will only drink the water when it is given to them and, even then, they will share it with others. Thus, although they may be able to do so, they will not take any payment before it is given to them. Such is the way that they give up stealing.
善觀微細業之果報，受行佛法、念佛功德以修其心。於須臾頃不近惡友，不與言說，不同道行。以何因緣不與同行？一切善業近惡知識則為妨礙，是故不得與之共語、去來同住。何以故？惡知識者，是貪瞋癡之所住處，有智之人應當捨之猶如毒樹。
4.B. -1190 “Such people, who see the extremely subtle effects of karmic actions, always follow the Buddha and Dharma, keenly remembering their qualities. Training their minds with attention, they do not rely on unwholesome company for even a moment. They do not talk with such people, nor will they befriend them while on the road. Indeed, ‘meeting unvirtuous companions’ is foremost among all the obstacles to virtuous qualities, and so they will neither talk with such people, come and go with them, nor even touch their shadows. [F.206.b] Why is that? Because unvirtuous companions are a basis for desire, anger, and delusion; they resemble a poisonous tree and should be avoided.
其人清淨如鍊真金，身壞命終生於閻摩娑羅之地。善業之人生彼天已，一切善人敬重供養，決定業行，受於樂果。其身光明如人之數日日增長。何以故？諸天之中無日夜故，此天身光如是增長。
4.B. -1191 “Once such holy beings who resemble refined gold separate from their bodies, they go to the joyous higher realms of the Heaven of the Thirty-Three and are born among the gods in Pair of Śāla Trees. Those who engage in such positive deeds, who have acted well and are free from unwholesomeness, who are venerated by virtuous people, and who have done positive actions that are certain to bear fruit, will then experience the effects of birth among the gods. They will radiate a light that increases justas, in the human context, the light of the waxing moon increases day by day. In this way, the light of these gods shines day and night, continuously increasing.
餘天見之，於天女前皆生慚愧。勝餘一切異地諸天，諸天見已，皆往詣於釋迦天王問此因緣，白言：天王！閻摩娑羅有一天子，初始出生光明勝於一切天眾。
4.B. -1192 “Other gods will therefore notice that the light of the gods who live in that realm far surpasses their own light, and they will therefore feel extremely embarrassed before the goddesses. “Going before Śakra, they will say, ‘O Śakra, there is a new class of gods who outshine all of us with their radiance.’
時天帝釋聞是語已，而說頌曰：
天子之光明，從於持戒生，須彌金光輪，十六不及一。cf. Dhs.23.68-73
4.B. -1193 “In response, Śakra will utter these verses: “ ‘All the light garlands Found upon this golden Sumeru Cannot match even a sixteenth Of the light that comes from discipline.
身常出光明，猶如融金聚，光明善和合，智者造業故。
4.B. -1194 “ ‘When discipline blazes continuously, It becomes like refined gold. Endowed with one’s own actions, One thus will adorn the Heaven of the Thirty-Three.
以上中下業，三種持戒故，得果亦如是，有上中下報。
4.B. -1195 “ ‘Lesser, intermediate, and exceptional — Since discipline may be of three such kinds, There are also three effects: Lesser, intermediate, and supreme.
持戒離放逸，增長無放逸，常得受安樂，諸法皆如是。
4.B. -1196 “ ‘The discipline of giving up carelessness Is developed through carefulness. [F.207.a] This always delivers happiness. Such is the nature of things.
若持戒清淨，今得光明身，和合千日光，所照莫能及。
4.B. -1197 “ ‘The stainless light that arises From embodied beings’ discipline Cannot be outshone by the combined light Of a thousand suns.
若有勝丈夫，受持七種戒，其人得善果，先佛之所說。cf. Dhs.23.73
4.B. -1198 “ ‘Supreme and holy people Who delight in and observe the sevenfold discipline, Just as it is taught by the buddhas, Will experience the effects of their actions.
若人造善業，不失樂果報，不作則無果，作業終不失。
4.B. -1199 “ ‘The positive actions of embodied beings Will not be for nothing. Similarly, one need not worry that something That one did not do might take place.
癡人不樂因，但喜樂果報，無因果難求，如沙不出油。
4.B. -1200 “ ‘Childish beings are not attached to causes But they are attached to ripening. Yet, as with trying to create an oil lamp from sand, There will not be any effect unless there is a cause.
若人修行善，遠離於嫉妬；不善愚癡人，常行於瞋恚。cf. Dhs.15.38-39
4.B. -1201 “ ‘Free from stinginess, virtuous people Practice what is virtuous. Deluded beings of unvirtuous nature Always become angry.’
爾時，天帝釋說於如是善業果報，教於放逸諸天子等；時諸天子聞是語已，頂受奉行，還至閻摩娑羅之地。至其住處，天子天女遊戲娛樂伎樂音聲，受天之樂。此天地處，二娑羅樹於三十三天諸園林中，此樹最勝。其量色相光明華果最為殊勝。
4.B. -1202 “In this way, Śakra will make the gods aware of the effects of positive actions. Then, when they have respectfully received his instructions, they will proceed to Pair of Śāla Trees. Enjoying themselves together with the goddesses, they travel in playful celebration and to the tunes of various musical instruments. In this manner, they will journey to the realm known as Pair of Śāla Trees. In terms of its dimensions, colors, flowers, and lights, this place surpasses all the other forests and parks within the Heaven of the Thirty-Three.
鈴網彌覆樹葉之音如五樂聲，天聞其音皆來向樹遊戲受樂。
4.B. -1203 “The two śāla trees that grow in that realm are draped in nets of tinkling bells of various sizes and their leaves also produce the sounds of music of the five types of instruments. When the gods hear the sounds that resound from the leaves, they will proceed to the two śāla trees in search of enjoyment.
諸天既至，昇娑羅樹，於其樹上有蓮華池，其蓮花池名曰歡喜。蓮華池中多有鵝鴨鴛鴦，出眾妙音以為莊嚴，無量蓮華八功德水蓮花莊嚴，諸天見之歎未曾有：除此二樹，未有如是蓮華浴池。
4.B. -1204 “As they arrive, the gods will climb the two śāla trees, and thus discover in their canopies a lotus pond known as Delightful Waters, [F.207.b] where swans, ducks, and geese call out beautifully. This pond is always brimful of water that is endowed with the eight qualities. Once they have climbed the two śāla trees, they will be amazed by the lotus pond, the likes of which cannot be found in any of the other trees.
此娑羅樹唯除波利耶多拘毘陀羅樹，餘無及者。
4.B. -1205 “Thus, the gods will think, ‘Ah, except for the pārijāta tree, these two śāla trees are the supreme and most delightful among all trees.’
說是語已。天子天女遊戲歌舞受五欲樂，久於此處受天之樂。復往詣於常遊戲林，首冠華鬘，服於種種異色之衣，其身流出種種光明，說少分喻。譬如夏日電光之色，三種具足：一者青光；二者黃光；三者赤光。遊戲之處，諸天子等，受五欲樂，如山濬水湧波之力，受種種樂。
4.B. -1206 “Once they have discovered the lotus pond in the trees, they will enjoy themselves with their coteries of goddesses —celebrating, rollicking, and reveling in the various pleasures to be had by the objects there. When in that way they have enjoyed themselves for a long time, they will next proceed to the forest known as Constant Play. As they saunter forth, they wear lotus garlands on their heads and unwoven garments of numerous colors, while their bodies are aglow with multicolored light. Were one to give some simple analogy of the light that shines from the body of these gods, one might compare it to a summer rainbow with three beautiful colors in the human world, because the lotuses of these gods shine with blue, yellow, and red light. In this manner, the gods proceed to the forest in search of enjoyment. Enjoying the five sense pleasures and partaking of the enjoyments to be had by the objects there, their experience of pleasure is all-consuming, like a river flowing down from the mountains.
爾時，天帝釋與善法殿一切天眾遊戲，出於善法堂殿，與諸天女作眾伎樂，出妙音聲，向閻摩娑羅所住之地。時閻摩娑羅一切天眾見帝釋來，皆出奉迎，合掌頂禮。釋迦天王、善法堂天、閻摩娑羅天皆共和合，共相娛樂歌舞戲笑，往詣雙樹。至此樹下，一切天眾圍遶此樹，飲於摩偷天之上味。
4.B. -1207 “Śakra, king of the gods, also pays visits to the gods in Pair of Śāla Trees, together with all the gods of Sudharma, for the sake of enjoyment. To the sounds of cymbals and various musical instruments, they journey in a procession headed by various troupes of singing goddesses. For their part, the gods of Pair of Śāla Trees will come forth to receive Śakra, also playing cymbals and sundry musical instruments. [F.208.a] Along with hosts of goddesses, they will join their palms above their heads and worship Śakra. Thereupon, the gods and goddesses will mingle among each other and the gods of Sudharma and those of Pair of Śāla Trees will become acquainted with one another and develop affectionate friendships. Free from animosity, everyone is in harmony as they proceed to Pair of Śāla Trees, dancing and playing to the enrapturing, delightful music of the five types of instruments, which captivates the hearts of all beings. When they arrive, a reception party of gods will surround Śakra as they all dance, play, and drink delicious wine.
時釋迦天王告諸天曰：汝見如是閻摩娑羅樹，一切天中，唯除波利耶多俱鞞陀羅樹，餘一切樹無與等者。諸天白言：唯然，已見。
4.B. -1208 “At that time, Śakra, ruler of the gods, will say, ‘Gods, look, except from the pārijāta tree, no tree growing in the forests and parks of the Heaven of the Thirty-Three can compare to these two śāla trees.’ “To this the gods will reply, ‘King of gods, we see them.’
帝釋告言：汝等諸天，未知如是閻摩娑羅樹之功德，唯見其色，汝當觀此二樹勢力。
4.B. -1209 “Śakra will then say, ‘O gods, you are not aware of the powers of this pair of śāla trees. You do not understand anything beyond form. Behold the powers of these two śāla trees!’
時天帝釋從殿而下，手執金剛擊此大樹，其門即開。於其樹中，無量園林華池流水蓮華莊嚴，摩尼山峯、白銀山峯、頗梨山峯、毘琉璃山峯，種種流水河池莊嚴。
4.B. -1210 “At this point Śakra will step down from his horse and hurl his vajra at one of the two śāla trees. Thereupon, the trunk will split wide open, revealing within it delightful platforms, cascades, ponds, forests, and parks with cool waterfalls and ornamental lotus groves. There are gorgeous plateaus and mountain peaks, some of which are of jewels, and others of silver, crystal, and beryl. They are all adorned with waterfalls, rivers, and various delightful summits. [F.208.b]
復見天華七寶蓮華池，百千眾蜂以為圍遶。復見園林，黃金白銀、毘琉璃寶、青寶王樹。復有眾鳥，七寶為翅，出無量種美妙音聲，諸天聞之，得未曾有，歡喜受樂。
The gods will proceed to enter one of the two śāla trees, and thus they will behold the ponds adorned with lotuses of the seven precious substances and swarms of hundreds of thousands of bees. Likewise, they will see groves of luminous trees of gold, silver, beryl, and lapis lazuli, as well as flocks of songbirds with broad wings made of the seven precious substances. Feeling that they have never seen anything like this, the gods will marvel in joyous amazement and make delighted exclamations that, in turn, cause others to marvel as well.
時天帝釋與諸天眾前後圍遶，入於閻摩娑羅樹中行列之殿，見行列殿種種寶柱七寶莊嚴，謂青寶王、毘琉璃寶、白銀眾寶、頗梨車璩莊嚴其柱。復有種種床褥繒敷綩綖莊嚴其床，其床四足，眾寶莊嚴，謂金剛寶、青寶頗梨、毘琉璃寶。復見樹內山峯之中，種種眾鳥無量音聲。
4.B. -1211 “Wishing to fully take in the forests and parks, Śakra, king of the gods, will then proceed, together with his divine retinue, toward an exquisite palace within that divine śāla tree. The palace is itself adorned with many other divine mansions that are supported by various beautiful columns. The many different columns and fences are decorated with the seven precious substances: lapis lazuli, beryl, gold, silver, coral, crystal, and pearl. A variety of multicolored seats are arranged and draped with precious garments. These beautiful thrones are supported by various decorative feet that are crafted from diamond, beryl, crystal, gold, and silver. The gods who have gone ahead of Śakra into the śāla tree will also see captivating mountain peaks that are surrounded by flocks of birds that warble delightfully.
時天帝釋告諸天眾：汝等見此雙樹之內奇特事不？諸天白言：唯然，已見。
4.B. -1212 “At this point, Śakra will say to the gods, ‘Look at these stunning scenes within Pair of Śāla Trees!’ [F.209.a] “ ‘Śakra, we see them,’ the gods will marvel in reply.
時天帝釋自觀天眾放逸著樂，將諸天眾入於示業果報之殿，其殿清淨猶如明鏡，其明普照。時天帝釋曉示諸天：汝等當於寶殿壁上觀業果報，隨其因緣所作之業。若於福田施以財寶，信心奉施、隨心而施、以時而施，得如意報。隨其生處，則受果報，隨其所受種種果報皆悉見之。
4.B. -1213 “In order to thoroughly teach the gods, whose minds are completely overwhelmed by carelessness, about the effects of karmic actions, Śakra will then lead them into the so-called Mansion of the Mirror of Karmic Actions. Within it he will show them a stainless wall of beryl, bright like an immaculate mirror. Śakra will then instruct them, ‘Gods, this is the mirror-like wall upon which appear depictions of the experience of karmic effects. Here you can see who engaged in what actions, how the actions were performed, and how respectfully their acts were carried out. You will see what was given to whom; how it was given, and with which type of faith and at which time; and how it was dedicated, when it was dedicated, and for the sake of which resultant birth and under which circumstances it was dedicated. Look at the way the effects of dedicated generosity manifest!’ 時天帝釋復示天眾：汝等天眾當觀如是持戒修行，於諸道中守護眾生猶如父母，如實不虛，如清淨地、如好珍寶、諸天種子。若人護此七種之戒，隨其生處天人之中，受持戒果。
4.B. -1214 “Śakra will then continue to instruct the gods: ‘Look at those who are thoroughly trained in discipline, who are like a father or mother to all beings, and who are guileless —those whose karmic ripening is supremely delightful and who are like pristine lakes. Observe the seeds for ascending to the higher realms. Look at the agents, times, modes, beneficiaries, and ways of observing the sevenfold discipline, and the times, circumstances, and ways of taking birth that are the results of discipline. Behold the karmic ripening among gods and humans!’
時天帝釋復示諸天業鏡之影，告諸天曰：汝等觀於一切業報。若有丈夫作諸善業，集於智慧正見之燈，能知如是上中下智，漏、無漏果。
4.B. -1215 “Śakra will then continue to teach the gods through the mirror of karmic actions: ‘All of this is the confluence of karmic effects. Look at those who are lamps of wisdom, who are accustomed to wisdom, and who have the correct view of wisdom. [F.209.b] Look at those whose wisdom is minor, intermediate, or supreme. Behold the defiled and undefiled effects.’
時天帝釋復示天眾九種布施持戒之智：於布施中有上中下，善道果報皆得成就。思修福田，功德具足九種具足。天子！若不決定施，不相應相，是名少果。復有少果，謂餓鬼神通，或有畜生受於樂果，是名下施。
4.B. -1216 “Next, Śakra will instruct the gods about the nine contexts of generosity, discipline, and wisdom: ‘The effects of minor, intermediate, and great generosity ripen in the higher realms. Even if one has mental training and the recipient possesses good qualities and undeceiving characteristics, the effect will be lesser if the substance that is given is imperfect. As the result of such generosity, one may become a powerful starving spirit, or one might live a happy life despite being an animal.
天子！汝等觀是業鏡之影，種種業果中布施果。不修思心，心不具足，功德財物亦不具足。施好福田具功德者，得中果報，生於人中弗婆提國、瞿陀尼國。若處畜生——若阿修羅、若夜叉中，是名中果。
4.B. - 1217 “ ‘Gods, look at the way the reflections of the results of intermediate generosity are reflected within the mirror of karmic action. Upon this wall are drawn the various effects of karmic action. The effects of intermediate generosity are such that even if one’s mind is untrained and the substance given does not possess any qualities, the results of giving will be intermediate if the recipients simply possess good qualities. Thus, one will be born among the humans in Godānīya in the west or Videha in the east, or one will reap results among animals, yakṣas, or asuras.’
於鏡殿壁見如是相。時天帝釋復示天眾業之果報，告言：天子！汝等當觀上中下業，不修思心，福田具足。云何名為不修思心而得果報？若有施主，以時而施，使人布施，心無深信；非身自施，見之不起，不恭敬禮；具足福田、具足財物，思不具足，決定布施。生於邊地無正法律、無禮儀處，或為王領或為臣佐，無有人禮。諸天子！汝當觀此業鏡之壁，悉皆得見。時天帝釋如是示之。
4.B. -1218 “The attainments of such intermediate results are directly perceptible to the gods, as if in a mirror. Śakra at this point will continue to explain the three kinds of effects of generosity that appear as reflections in the mirror of karmic actions: ‘Gods, behold the effects of lesser, intermediate, and supreme generosity. Lesser generosity cannot be transformed, but it may be performed with an untrained mind with reference to a perfect field. What is meant by an untrained mind? The donor may benefit living beings tremendously, yet despite the presence of recipients and the substances that are given, the donor may lack a pure mind and physical capacity, and therefore he may not respectfully prostrate, and so forth. Thus, even if both the recipient field and the substances given possess fine qualities, [F.210.a] his mind does not. Hence, gaze upon the surface of the mirror of karmic actions to see how guileless generosity may lead such people to become the king or a great minister among hill people or barbarians.’ In this manner, Śakra will instruct the gods.
