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.
觀天品之十(三十三天之七)
時天帝釋復示諸天上布施果，思心具足、福田具足、財物具足，思心功德皆悉具足，福田勝者諸如來等，物具足者謂飲食財物，思具足者深心信等，而修供養。如是布施於人天中得大果報：或生天上有大威德，或生人中為轉輪王，七寶具足，主四天下，七種下寶。是轉輪王，順行正法，一切具足。持戒修智入於涅槃，是名上施。如是等施，於鏡壁中見其果報。
4.B. -1219 “ ‘Moreover, supreme generosity is engaged in attentively with respect to a recipient of perfect qualities. It also involves substances of perfect qualities and is performed with a perfectly trained mind. The sacred recipient consists of the Buddha, and so forth; perfect substances are food, and so forth; and the trained mind is inspired and respectful. As an effect of such great generosity, one will be born among gods and humans. As a god, one will be a great god. As a human, one will become a universal monarch who rules the four continents and is endowed with great miraculous powers and possesses the seven precious substances and the seven subsidiary precious substances. One will be righteous and follow the Dharma. Engaging in all that is excellent, one will accomplish discipline and wisdom, and one will enter the city of the transcendence of suffering. Such generosity is unsurpassable —this is unsurpassable generosity.’
時天帝釋復於清淨毘琉璃壁，示於三種布施之果，鏡壁中現。所謂：資生布施得大富，果報如前所說。無畏布施：生於大國，為王領主，無有兵刀、災儉疾疫橫死，不畏怨敵，無病安隱，離於火畏及以水畏，無疾疫畏，或為王者或為大臣，久住於世，是為無畏施之果報也。於鏡壁中見如是業。
4.B. -1220 “Śakra will then continue to explain to the gods about the effects of karmic actions as they appear upon the utterly stainless surface of the beryl wall of karmic action: ‘Look at the reflections of the effects of another set of the three kinds of generosity. Giving may occur in terms of material things, freedom from fear, and the Dharma. Giving material things makes one wealthy, just as before. As the effect of giving freedom from fear, one will become the king of an excellent country and enjoy freedom from the fear of weapons, failed harvests, wilderness, and untimely death. One will have no fear of competitors, disease, [F.210.b] fire, water, or death. Free from such fears, one will live long as a king or a great minister. This is the way the effects of giving freedom from fear, which is an intermediate type of generosity, appears in the mirror of karmic actions.
又於鏡壁見勝布施，所謂：法施最為無上，能出一切有為生死之種子也。此無上施，得無上果，三菩提中隨心成就。於鏡壁中復見業果：若為財物故與人說法，不以悲心利益眾生而取財物，是名下品之法施也。是下法施，不以善心為人說法，唯為財利，不能自身如說修行，是名下施。若以說法而得財物，或用飲酒，或與女人共飲共食，如伎兒法，自賣求財，如是法施，其果甚少。於鏡壁中，見如是等法施之人生於天上作智慧鳥，能說偈頌。是則名曰下法施也。
4.B. -1221 “ ‘Moreover, the effects of the kinds of generosity that are supreme appear upon the mirror of karmic actions. Giving the Dharma is the best among all forms of generosity because it serves as the seed for going beyond the whole of cyclic existence. Thus, the effects of this supreme generosity ripen as the three kinds of awakening. Further effects of giving the Dharma are also apparent, for such giving may be motivated by a concern for one’s livelihood, for fame, for the subjugation of competitors, or exclusively for benefiting others. Here the concern for one’s livelihood does not indicate an altruistic practice but rather a context where one teaches the Dharma merely for the sake of having a livelihood. In other words, one’s teaching is not delivered with a heart that is trained in altruism but instead given solely for the sake of obtaining wealth. When in this way the teacher does not practice what he preaches, the giving is inferior. Any wealth that may be obtained thereby will be wasted because of resorting to alcohol or female companions. In this way, such a person who has abandoned discipline is really nothing more than a poser, and such a gift of Dharma will therefore have lesser effects. How will one be born when such generosity ripens? This can be learned from the mirror of karmic action, which shows that due to such lesser giving of the Dharma, one will become a wise bird that lives among the gods and teaches them in verse.
云何名為中法施耶？為名聞故，為勝他故，為欲勝餘大法師故，為人說法，或以妬心為人說法。如是法施，得報亦少，生於天中，受中果報，或生人中。如是帝釋天王於鏡壁中皆悉示之，是則名曰中法施也。
4.B. -1222 “ ‘What is the intermediate way of giving the Dharma? If one teaches the Dharma for the sake of fame, or does so aggressively in order to outrival other teachers, then the effects of such Dharma generosity are lesser. As they ripen, [F.211.a] one will be born among gods or humans of an intermediate caliber.’ In this way, Śakra will teach the gods by letting them gaze upon the surface of the mirror of karmic actions.
云何名為上法施耶？以清淨心為欲增長眾生智慧而為說法，不為財利，為令邪見諸眾生等住於正法。如是法施，自利利人，無上最勝，乃至涅槃其福不盡，是則名曰上法施也。
4.B. -1223 “ ‘Moreover, the supreme way of giving the Dharma is to teach for the sake of training the mind, making the mind flawless, and taming the mind. One does not do so for the sake of maintaining a livelihood, but introduces others who suffer from wrong views to the Dharma-Vinaya without mooching off of them. Such a practice that benefits oneself and others and culminates in the transcendence of suffering is the supreme way of giving the Dharma.’
復有法施，時天帝釋復示諸天餘法施報。知下法施，說布施法，不說智慧；中法施者，說於持戒；上法施者，說於智慧解脫。下智慧者，為人說法少人解悟。說布施法，唯說布施。不說餘法、說法因緣，令知持戒，後得智慧，其人信順，得阿羅漢，盡諸結漏得二解脫。是則名曰下法施也。何以故？說於布施相應法故。
4.B. -1224 “ Next, Śakra will teach and inform the gods about another set of effects of giving the Dharma: ‘The teaching of Dharma is of an inferior kind when no liberation through insight has occurred, intermediate when one adheres to discipline, and supreme when there is liberation through insight. Moreover, when there is inferior insight, one lacks a genuine understanding of the Dharma teaching on generosity. Instead, one teaches exclusively the effects of generosity. Based on such causes and on such grounds, one then practices generosity, as well as discipline and insight. In this manner, one follows the Dharma through faith alone and thus obtains the state of a worthy one who has exhausted defilements and is liberated from both aspects. Presenting the Dharma in such a way is an inferior way to speak on generosity.
云何名曰中法施耶？說於持戒相應之法，以修其心，是中智慧。於鏡壁中見如是等業之果報：順於智慧，得阿羅漢，速盡諸漏或得緣覺，是中法施。於鏡壁中見如是相，是則名曰中法施也。
4.B. -1225 “ ‘The intermediate way of giving the Dharma employs teachings on discipline that are delivered based on having a well-trained mind and an intermediate level of insight. The ripening effects of such activity likewise appear upon the mirror of karmic actions. Practicing insight, one thus becomes a worthy one or, if one’s defilements are brought to exhaustion extremely quickly, one becomes a solitary buddha. The karmic ripening of such an intermediate gift of the Dharma is conspicuous upon the surface of the mirror of karmic actions.
云何名為上法施耶？說智功德，以修思心，不求恩惠，唯為利他而演說法。說欲過惡，欲味繫縛，出離為樂，令邪見者住於正法，說於清淨離垢之法。是上法施，得無上菩提等正覺果，明行足、無上調御、天人之師無上正法、調伏之法，初中後善，無上成就，一切知見，為諸眾生廣說法要。是則名曰上法施也。
4.B. -1226 “ ‘Furthermore, the supreme way of giving the Dharma is accomplished through a perfectly well-trained mind. Without any expectations, one imparts knowledge and explains all about the excellent qualities. Teaching the Dharma in this way, one benefits others. [F.211.b] One thereby causes others to develop renunciation by feeling the drawbacks of desire, and one establishes those who suffer from wrong views in the Dharma-Vinaya, teaching them the flawless Dharma-Vinaya. Such generosity with the Dharma is supreme and its effect is awakening —becoming a perfect buddha, someone learned and virtuous, an unsurpassed guide of beings, and a teacher of gods and humans. Such is the unsurpassable Dharma-Vinaya, that which is virtuous in the beginning, middle, and end. Such is the supreme way of giving the Dharma.’
爾時，天主釋迦提婆復於鏡中觀業果報。時天帝釋示諸天眾，諸天見之皆生愧恥，時天帝釋告諸天眾：汝等天子莫得放逸。何以故？以造其因，生生之處得相似果。
4.B. -1227 “In this manner, Śakra will teach comprehensively, explaining to the gods the many appearances that are displayed on the wall of the mirror of karmic actions. When the gods then examine matters more closely, they will become extremely ashamed. At that point Śakra will instruct them, ‘Do not act that way! In that way, you only trigger existence and its causal processes.’
汝等天子應至我所，視汝業報。汝觀是業上中下報，汝今應修不放逸行。
4.B. -1228 “When the gods, whose bodies are superior to the moon, now behold these things, they will gather before Śakra. At that point, he will think, ‘I have taught these gods how karmic actions work and explained to them about inferior, intermediate, and superior actions. I have made them ashamed, which suffices for now.’
時諸天眾見此業報希有之事，於生死中皆生厭心而說頌曰：
4.B. -1229 “Highly embarrassed at what they had previously not seen, the gods will investigate further and thus develop a profound disenchantment regarding cyclic existence. They will then utter the following verses:
欲樂虛妄，本性羸劣，欲樂所迷，不見怖畏。cf. Dhs.7.63
4.B. -1230 “ ‘Pursuing pointless pleasures, mad with pride, The gods are weak by nature. While roaming and playing, full of desire, They fail to see the great terror that awaits.
若信欲情，無所利益，善業既盡，臨終乃覺。cf. Dhs.7.64
4.B. -1231 “ ‘Gods who depend On futile pleasures Are fools who only later, once their positive actions are depleted, Will clearly understand.
勝樂充滿，必有衰變，如是著樂，失之增惱。
4.B. -1232 “ ‘All their divine perfections Will suddenly be destroyed. All their pleasures and enjoyments Will cease and be replaced by pain.
若天世間，墮於地獄，身心大苦，一切逼惱。
4.B. -1233 “ ‘When they leave their divine world And fall into the realms of hell, Physical and mental miseries [F.212.a] Will torment them in every way.
此苦難量，第一辛酸，愛別離苦，復過於是。
4.B. -1234 “ ‘Such suffering is totally excruciating And its extent cannot be fathomed. The greatest among all sufferings Is the suffering of loss.
愛離現前，諸天常有，愚者不見，愛心所誑。
4.B. -1235 “ ‘Within the gatherings of the gods, That primary suffering is always present, Yet, fooled by their own minds, The gods do not realize this.
初美虛誑，為欲所欺，百千萬億，京姟兆載。cf. Dhs.7.65
4.B. -1236 “ ‘Those who are completely deceived by their desires May enjoy a present moment of comfort, But even though they reap hundreds, hundreds of thousands, Millions, or billions of pleasures,
得欲還失，不可常保，善業為因，得樂果報。cf. Dhs.7.66
4.B. -1237 “ ‘They will all be destroyed. Therefore, people must never rely on pleasures. Positive actions are the causes That always reap enjoyable effects.
無因無果，亦如無樹，如毒害命，放逸亦然。
4.B. -1238 “ ‘In the same way that fruits do not grow without a tree, So there will be no effects when all causes have ceased. Those who have seen the nature of carelessness Will regard any wasting of life as if it were a poison
如火焚燒，如刀如戟，初如親友，後成怨敵。
4.B. -1239 “ ‘That always burns like a fire, And cuts like a weapon. First, it is seen as a friend, But later as an enemy.
如魚吞鉤，放逸亦然。天龍人鬼，及阿修羅，cf. Dhs.6.54
4.B. -1240 “ ‘Corporeal beings always get caught On the hook of carelessness. For gods, asuras, and humans, And also for nāgas,
皆為放逸，得大衰惱。天王當知！我等福祐，cf. Dhs.6.55
4.B. -1241 “ ‘It destroys all objectives — We see that this is the causal power of carelessness. Śakra, we are protected by the merits Of our positive actions.
令王於此，示生死獄。時諸天子說是偈已，復作是言：
4.B. -1242 “ ‘You have shown us the entire Jail house of existence.’ When the gods have said this to Śakra, They will further ask him:
天王！云何得知？誰示天王如是之法？時天帝釋告諸天子：汝今諦聽，當為汝說。
4.B. -1243 “ ‘Śakra, who has taught you about This great and astonishing wonder?’ “To this Śakra will reply, ‘Listen to me About the source of this teaching.
吾於此天初生之時，宿舊天子名須摩羅，是吾第一之親友也。從彼次第聞如是事：如迦葉佛為調諸天，來至於此，迦葉如來見諸天子心大放逸，為欲利益諸天子故，以憶念神通化作如此業影之壁，留此樹中。我於爾時其心放逸，須摩羅天示我此法：汝於今者勿得放逸。何以故？一切有為，無常破壞。
4.B. -1244 “ ‘In the past, when I was young, there was another god called Excellent Garland. He and I were best friends. From him I received the joyful news that a blessed one by the name of Kāśyapa had come to this heaven for the sake of training others. Since that blessed one saw how the gods were always so very careless, he produced this pair of śāla trees in order to help them. The god instructed me, “Let us not be careless. [F.212.b] Take care not to be careless so that you end up appearing in that mirror of karmic actions. All conditioned things entail a downfall into error.
汝等天子若心放逸，當入此樹，自觀己身上中下色，則自愧恥。若有天子信不放逸，當示此法。何以故？此是如來為利眾生，示如是事調伏諸天，於業鏡地，令住善道，還閻浮提。
Whenever you or others who are careless feel embarrassed around each other because of differences in terms of your inferior, intermediate, or superior bodies, you should lead the gods who are faithful, but lack carefulness, into this dwelling and reveal to them these marvels. This is what that blessed one has taught in order to benefit the gods. He thereby tamed the gods —by means of the mirror of karmic actions, he vanquished their conceit and placed them on the path of virtue. Having done so, he then left for Jambudvīpa.”
我從如是大德之天聞此希有難見之事。我時聞已，為離放逸，與諸天眾來至於此，令諸天眾皆得慚愧。是故我今示於汝等，業鏡之壁上中下業，汝等天子慎勿放逸也。爾時，天帝釋復告天眾：當共汝等詣第二樹，觀諸業鏡。往昔之時，迦葉如來於此樹中示現變化，利益一切放逸諸天，觀於生死諸業之網。
When I heard this from the god, I felt tremendously happy and the other gods also felt ashamed. Here, I have explained to all of you the representations of the inferior, intermediate, and supreme karmic actions that are sketched on the wall of the mirror of karmic actions for the sake of dispelling the embarrassment, carelessness, and conceit of the gods. Other gods should likewise enter this pair of śāla trees. Here, I have shown you the display of the karmic web of birth and death that was produced by the blessed Kāśyapa for the sake of benefiting the gods.’
我今示汝！釋迦天王說是語已，頭面頂禮迦葉如來，即出其門，出已還閉。有餘天眾歌舞戲笑作眾伎樂，歡娛受樂，見天帝釋即來親近，頭面敬禮，樂行歌舞互相娛樂，以鉢頭摩諸蓮花等互相打擲。時諸天眾從樹出者，向放逸天說其所見希有之事。是時放逸諸天子等，以心放逸，於希有法不聽不信。
4.B. -1245 “When he has spoken these words, Śakra will then say, ‘I bow my head before the blessed Kāśyapa.’ He will then emerge from the door and close it behind him. The gods outside will have been celebrating in the parks, playing various cymbals and dancing in senseless excitement. When they see Śakra nearby, they will become overjoyed and bow their heads before him. Then, with intense passion, they will begin to dance and celebrate, taking up lotus flowers and striking each other with them. [F.213.a] Śakra and the gods who entered the pair of śāla trees will try to show the other gods the wonder they have just witnessed, but as the others are governed by carelessness, they will not listen and will not develop any faith in the wonders either.
時天帝釋為攝放逸諸天子故，亦共遊戲於蓮花池，種種音聲，天諸伎樂互相娛樂。以天鬘天衣而自莊嚴，入於種種園林之中遊戲受樂，以善業故。
4.B. -1246 “In order to protect their minds, Śakra will therefore celebrate with the gods within the lotus groves. To the tunes of cymbals and various musical instruments, the divine companions pursue nothing but pleasure, wear divine garlands and ornaments, and enjoy tremendous pleasures. Crazed by desires and attached to the results of their own positive actions, they enjoy themselves within the parks and forests, celebrating and reveling in supreme pleasures.
時諸天眾與天帝釋入於業鏡，見業報者皆不遊戲。如無學人，所作已辦，離放逸行，安立而住。見諸天眾耽著放逸，生悲愍心作如是言：此諸天子心著放逸，不知當退，隨業流轉，墮於地獄、餓鬼、畜生。順煩惱業，不離一切生死業行，隨業所作，或善不善，如是之業得如是報。如是天子觀放逸天，生悲愍心。
4.B. -1247 “However, those among the gods who have seen the marvelous mirror of karmic actions will, as they participate in the activities, no longer pursue pleasure and instead feel compassion. Examining the other gods, they will think, ‘Alas, these delirious gods are definitely going to fall. When they do,they will be born among hell beings, starving spirits, and animals. Throughout cyclic existence, everything depends on karmic actions and is of the nature of karmic action. These gods are not aware of this, and they do not know that one’s karmic allotment depends on what virtuous or unvirtuous actions one previously engaged in.’ Thinking in this way, they will develop compassion for the gods.
時善法殿諸天子等，白帝釋言：以天王恩，令我天眾受五欲樂，遊戲諸天，種種園林遊戲受樂。云何天王不攝我等？
4.B. -1248 “Those among the latter gods who live at Sudharma will then address Śakra: ‘King of gods, by your kindness we enjoy a wealth of pleasures of the five senses, and thus we enjoy ourselves and celebrate within the divine parks and forests. King of gods, have you no concern for us?’
爾時，天帝釋為諸天眾而說頌曰：
天子汝著樂，多行於放逸，放逸愛著故，不見真實諦。
4.B. -1249 “In reply, Śakra will utter these verses: “ ‘Gods, I have much to do And I do not live carelessly. Those who are governed by carelessness [F.213.b] Do not see reality.
若常放逸心，則無有善報，離於善業者，則墮於地獄。cf. Dhs.6.56
4.B. -1250 “ ‘Those constantly ruled by carelessness Are not fit for any virtues. The person who gives up virtue Is ushered into hell.
一切諸愛著，皆當有別離，汝等不覺知，須臾必終沒。cf. Dhs.5.66-71
4.B. -1251 “ ‘Although they will eventually lose All that is delightful and beautiful, The gods do not foresee That their lives will end in death.
命欲臨終時，諸根皆壞滅，方乃知苦惱，忽至無能免。
4.B. -1252 “ ‘When the time of death comes Their minds and faculties despair. Therefore, recognize the terrible pain That is certain to come!
譬如旋火輪，如乾闥婆城，三界皆無常，亦如水泡沫。
4.B. -1253 “ ‘The conditioning of the three realms of existence Is like the circle of a swirling firebrand, A city of the gandharvas, Or foam upon water.
譬如水聚沫，愚者依覆護，於無常法中，而心生喜樂。
4.B. -1254 “ ‘Like a fool preparing his bed Upon a heap of foam, The ignorant become attached To unstable, conditioned entities.
非天亦非人、夜叉龍鬼神，臨終業所繫，無人能救護。
4.B. -1255 “ ‘No god or human, Nor any yakṣa, asura, nāga, or garuḍa, Can at the time of death protect Those who are bound by their karmic actions.
念死時未至，當修於善業，死王甚暴惡，莫於後生悔。cf. Dhs.5.71
4.B. -1256 “ ‘Until the terrible King of Death Makes his arrival, You should do good deeds. Then, he will not make you suffer in the future.
我今教勅汝，慎莫行放逸，汝為愛所覆，馳騁諸境界。
4.B. -1257 “ ‘Existence makes those who have not been tamed Race toward objects. I have instructed you in numerous ways — Do not be attached to the careless!
境界繫縛汝，是諸地獄因，是故應捨離，以求安隱處。cf. Dhs.7.67
4.B. -1258 “ ‘Bondage due to the chains of objects Is the cause for all the hells. Therefore, give that up forever And keep in mind the definitive good.’
時天帝釋為諸天眾說是法時，諸天放逸，曾不在念，唯除已見業鏡地者，皆生厭心，白帝釋言：願入第二娑羅之樹，此樹乃是迦葉如來為欲利益放逸諸天所化業網，示生死報業鏡之壁示諸天眾。
4.B. -1259 “In this way Śakra instructs the gods, yet those overpowered by their pleasures still cannot concentrate at all. All of them, except those who have already seen the mirror of karmic actions, will then fall into despair. They will address Śakra, saying, ‘King of gods, please proceed to the pair of śāla trees. Please reveal to us, O king of gods, the depictions of the karmic web of birth and death that the blessed Kāśyapa created for the benefit of the careless gods.’
時天帝釋知放逸天樂於遊戲，令詣異處，與不放逸諸天子等至第二樹。至於樹已，手執金剛擊此大樹，其門即開，釋迦天主及諸天眾心生歡喜，共入樹中。天眾入已，見諸園林，昔所未覩，甚可愛樂，一切所須皆悉具足，多有種種無量眾鳥、蓮花池水、眾花莊嚴，無量金樹，一切愛樂。微風來吹皆大歡喜，七寶山峯眾鳥妙音，如意之樹猶如日光，其光普照如日之光。是娑羅樹復有飲食充滿河中，香味流溢，最妙第一種種妙香。
4.B. -1260 “Seeing that the gods are extremely careless, [F.214.a] Śakra will first go to frolic in the forests and parks. Thereafter, he will proceed to the pair of śāla trees together with the distracted and despairing gods. Opening the entryway into the trunk, he will enter there together with the gods, who will now behold the delightful forests and parks that feature enjoyments of a sort that they have never seen before. All that they wish for is present in abundance. There are numerous kinds of playful birds, ornamental lotus groves, and forests of trees of refined gold —all so exquisitely gorgeous. As the gods behold the most supreme pleasures of the world, a delightful wind caresses them. The faces of the mountains are decorated with the seven precious substances, numerous species of birds warble, and the wish- fulfilling trees are splendid and luminous like the sun. Thus, they illuminate the interiors of the śāla trees completely. Food and drink flow in the most powerful currents of rich scents, tastes, and colors, and the gods fully relish the inexhaustible fragrances that are endowed with perfect qualities.
五根所得五種境界相應之樂，甚可愛樂。大德諸天聞之樂著，何況餘天。時天帝釋示諸天眾，一切園林可愛殊妙，樹外蓮花園林流池，十六分中不及其一。
4.B. -1261 “In this way, the objects of the five senses manifest beautifully, almost as if they were sentient. Since even those gods, who are otherwise subject to factors that are as fleeting and impermanent as the setting sun, experience intense sense pleasures, there is no need to even mention the case of those gods who are influenced by intermediate actions.
時天帝釋悉共諸天，復往詣於毘琉璃山，其山清淨第一無比。於其山頂有千柱殿，毘琉璃寶之所成就，赤蓮花寶以為欄楯，黃金為地。其琉璃殿長五由旬，廣三由旬，迦葉如來化所成就。
4.B. -1262 “Thus Śakra, king of the gods, introduces the gods to those extremely delightful forests and groves. Compared to them all, the pleasures of the external forests and groves cannot match as much as a sixteenth of their intensity. [F.214.b] When the ruler of the gods has shown them everything, he next will proceed to reveal the delights that can be found upon the ground made of luminous stones. There stands the thousand-pillared mansion of beryl with its fences of ruby and its grounds made of gold. Measuring five by three leagues, it is the miraculous creation of the blessed Kāśyapa.
時天帝釋共諸天眾乘七寶階，昇琉璃殿，得見迦葉如來影像，如迦葉佛在殿說法。時天帝釋及諸天眾，合掌恭敬禮如來影，深生信敬。禮拜既訖，以偈讚佛：
4.B. -1263 “When together with the gods Śakra climbs the mansion’s staircase, which is made of the seven precious substances, he will think, ‘The manifestations that the Blessed One produced here are his Dharma teaching!’ With that thought, he will bow his head in reverence to that blessed one’s manifestation. When together with the gods he has in this way paid homage with utmost respect, Śakra will proceed to utter the following verses:
如來世間無上尊，得真解脫如實諦，其影寂靜妙無比，能開無上解脫道。cf. Dhs.36.5-14
4.B. -1264 “ ‘The liberated savior Who opens the door to peace and freedom, And who is the world’s protector, Resides in these manifestations.
若人常禮如來者，淨信無垢心寂靜，其人永脫怖畏有，常得安隱勝樂處。
4.B. -1265 “ ‘Whoever with a mind of peace Pays constant homage to them Will escape the terrors of existence And realize suffering’s transcendence.
如是寂靜奇妙法，演說此句寂滅處，此佛如來所說法，示諸眾生涅槃道。
4.B. -1266 “ ‘He who teaches this Dharma, And thus reveals the city of liberation, Has peace and supreme joy, And is known as “the one beyond extremes.”
若有眾生念此法，是名勇健無畏人，則能得於無上處，常樂無惱心安隱。
4.B. -1267 “ ‘Those steadfast ones of great power Who rely on his words Will always be happy And will achieve the lasting abode.
若有眾生念真諦，則如渡者昇船栰，三界之海惡洄澓，如是之人能超渡。
4.B. -1268 “ ‘People mindful of this Who rely on this liberating practice Will escape the oceans and rivers of the triple world And find freedom beyond its dreadful terrors.
如來正覺世間眼，普觀諸法無不遍，此佛光明無倫匹，一切諸光無與等。
4.B. -1269 “ ‘They will possess eyes That see beyond the mundane. This fire is not fueled by wood; It is the best among all fires.
眾生憶念自濁心，愚癡瞋恚慾垢等，智慧大水甚清淨，洗除一切眾生垢。
4.B. -1270 “ ‘Unvirtuous people, Who are sullied by desire and the like, Are washed and purified by the supreme leader [F.215.a] With the water of wisdom.
一切眾生不能見，外道慢心莫能了，其法清淨離塵垢，世尊普示諸眾生。
4.B. -1271 “ ‘That which is not seen by all those non-Buddhists, Who otherwise pride themselves on their knowledge, You teach to people In your stainless voice.
喜樂放逸無救者，如是眾生導師救，渡於生死到彼岸，能度無救諸眾生。
4.B. -1272 “ ‘Protector, you liberate Utterly careless beings. Protector, you have crossed and gone beyond, And you also liberate others.
饒益一切諸世間，唯有如來無上尊，以能利益眾生故，是故如來最殊勝。
4.B. -1273 “ ‘To heal all people You resided alone. In terms of benefiting those who are hopeless, You are the best among all people.’
如是天帝釋以淨信心歎佛影像，低頭合掌，與諸天眾頭面敬禮如來影像，復與天眾低頭合掌禮於如來所化天衣。如是衣者，如來神力之所任持。
4.B. -1274 “In this way, Śakra will praise the manifestation and pay respectful homage. All the gods will follow him in prostrating to the manifestations emanated by that blessed one. They will also bow their heads before his unwoven, blessed Dharma robes. As they see the images, their pride is humbled. Śakra is not even capable of producing a hundred thousandth of such miraculously produced images, so there is no need to mention the case of any other god.
時諸天眾見影像已，皆得離慢、離於放逸。如來所化影像之色，端嚴殊妙，千帝釋天不得為比，何況餘天。時天帝釋見如來像神通化影，以此影像示於憍慢放逸諸天，令離憍慢放逸心故。
4.B. -1275 “Having seen these miraculous manifestations, Śakra wishes to benefit the gods and to free those who have been driven mad by their carelessness. He therefore will show them the magically created karmic net of birth and death.
爾時，諸天子白天王言：憍尸迦！迦葉如來以何因緣，於此閻摩娑羅樹中示於業網生死之化？何故不於樹外而化？
4.B. -1276 “The gods will then address Śakra, asking him, ‘Ruler of the gods, the Blessed One has created the karmic web of birth and death within the pair of śāla trees, but why did he not emanate it outside the trees?’
時天帝釋告諸天子：我亦如是先疑斯事，彼天示我，令離憍慢。我於往昔亦問斯事，時彼天子即答我言：希有之法，不可常見。不常見故，見則深信。以是因緣，如來留化不在於外，非一切人皆悉能見。
4.B. -1277 “Śakra will reply, ‘I also was very surprised about this, when that god showed me this in order to free me from my intoxication. At that time, I asked him the same question and he replied, “Because he intended anyone who sees this to become amazed, and because he wanted everyone to be amazed [F.215.b] and thus feel faith and devotion, the Blessed One did not create this display outside.
若化在外，諸天見之，不生希有，或生過惡。以是因緣，於此閻摩娑羅樹內示留化像。此二樹中希有神化，樹內之化，第一希有，一切諸天所不能見。以是因緣，迦葉如來於此樹內，化留影像及以鏡壁，示生死業。
If he had produced it on the outside, everyone could always see it and it would not be as effective. The images would also be destroyed. That is why he brought forth this display inside the pair of śāla trees, creating two astonishing manifestations within them. To ensure that people would not keep looking at it, the Blessed One emanated the karmic net of birth and death inside the trees.” ’
時諸天眾聞天帝釋說如是事，遠離疑悔。時天帝釋復示諸天宮殿之壁，廣五由旬。於此鏡壁，初觀見於活地獄十六隔處。殺生之人墮此地獄，具受無量種種楚毒，如前所說。從地獄出，生餓鬼中，多起瞋恚，妬心增長，以刀相害。業網所繫，生畜生中，互相殘害，為人所食，以肉因緣殺害其命；或受惡獸虎豹之形，瞋恚增多，為人所殺。畜生中死，生於人中，常愛鬪諍，其心鄙惡，兵刃中死，不得長壽。有餘善業，生於天中，威德色相減劣不如，壽命短促。若諸天眾與阿修羅共鬪戰時，被傷而死。於殿壁中皆悉具見。
4.B. -1278 “When they hear this explanation from Śakra, the gods will no longer be so surprised. Instead, they will begin to explain the karmic net of birth and death that is sketched on the five-league wall within the mansion. As for the abodes of killers and the associated tortures, those are just as explained earlier, and that is also the way the Reviving Hell and its sixteen adjacent regions are represented. If, when free from those realms, one is born as a starving spirit, one will be extremely jealous and aggressive, and one will be killed by others by means of various weapons. If, due to the connections of the net of karmic actions, one is subsequently born among the animals, one will take birth in the realm of the piśācas and will be killed by weapons for the sake of one’s flesh. Alternatively, one might be born as a hideous lion or tiger that eats raw meat and is killed by weapons. If one is subsequently reborn as a human, one will be inclined to fight and struggle and will never have any ease of mind. One will thus succumb to weapons and one’s life will be short. Should one be born among the gods due to karmic actions to be experienced in other lives, one’s size, color, and shape will be deficient, and one’s life will be short as one will fall in the war between the gods and asuras. [F.216.a] All this is apparent upon the wall.
如是黑繩地獄十六隔處亦如前說。殺生、偷盜因緣力故，墮此地獄，具受無量種種楚毒。受苦既畢，從地獄出，生餓鬼中，以諸刀杖互相殺害，如前所說。或食屎尿不淨之物，求之難得。有餘餓鬼互相爴裂，身體破壞或喪身命。餓鬼中死，生畜生中，於曠野中受遮吒迦餓鳥之身，焦渴燒身。畜生中死，若生人中，刀兵之處、弊惡國土，或中兵刀、飢餓而死。勤苦得食，為他所奪，設使得食，食不能消。從人中死，若有餘業，生於天中，色相顏貌減劣麁惡，所食之味不如餘天。見餘天時，生大愧恥，伎樂之音皆悉不如，壽命短促。如是之業於此壁上皆悉見之。
4.B. -1279 “The gods will also accurately perceive, just as was explained before, the great Black Line Hell and its sixteen neighboring regions that are the result of killing and stealing. If, subsequent to one’s life there, one should be born among the starving spirits, one will, just as before, be killed by weapons. In the unlikely event that one is not killed and thus finds some means of survival, other starving spirits will reduce one’s major and minor body parts to dust and take off with them. When one thus perishes, one might be born as an animal. In that case one will become a swallow or an animal that suffers in the wilderness without water, thus succumbing to hunger and thirst. If one is thereafter born among humans, one will be poor and live during times of war and famine. In the end, one will be killed by weapons or die from starvation. When at times one finds some sustenance, others will take it away or one will be unable to digest it. If, due to karmic actions to be experienced in other lives, one should be born among the gods, one’s size, color, and shape will also be inferior. One’s ambrosia will be flawed, and one will feel extremely embarrassed in the presence of the other gods. One’s instruments among the five types will not have a pleasant tune and one’s life will be short. Such is the display of karmic effects that the gods perceive.
時天帝釋復於殿壁中見眾合地獄十六隔處。如前所說，殺生、偷盜、邪婬之人墮此地獄，具受無量種種楚毒。受苦既畢，從地獄出，生餓鬼中，受於食吐餓鬼之身，壽命長遠。若得飲食，為餘餓鬼之所劫奪，若有眷屬亦為餓鬼之所欺奪。復有異鬼以刀斬截，受大苦惱，辛酸而死。從此命終生畜生中，受於水牛、牛馬之形，壽命長遠，設得飲食，為他所奪。畜生中死，若生人中，壽命短促，貧窮下賤，妻不貞良。如是之業於殿壁中皆悉具見。
4.B. -1280 “Next, Śakra and the gods will accurately perceive the Crushing Hell and its sixteen neighboring regions, into which one is born due to killing, stealing, and sexual misconduct. Once one is free from those realms, one may be born among the starving spirits. One will then become a starving spirit subsisting on vomit. Though one’s life will be long, whenever one succeeds in obtaining some nourishing food, others will steal it. [F.216.b] Before one’s very eyes, other starving spirits will abduct one’s wife and, when one takes up arms, one will be struck down by their weapons and killed. If, when free from such an existence, one is born among the animals, one will become a buffalo, horse, cow, vomit eater, or the like, and one will live a long life. But because one is so feeble, one will be robbed of one’s possessions. If, when free from such an existence, one should be born with the general lot in life of a human, one will have a short life and be poor, and others will run off with one’s wife.
時天帝釋復觀業果，於殿壁中見叫喚大地獄十六隔處。如前所說，殺生、偷盜、邪婬、妄語墮此地獄，具受眾苦種種楚毒無量辛酸。從地獄出，生餓鬼中，壽命長遠。或受錐身餓鬼之形，或受針頸餓鬼之形，隨業所受，常困飢渴，若有眷屬，為他所奪。或生食毒餓鬼之中，毒火所燒。餓鬼中死，生畜生中，在大曠野互相殘害，迭相食噉。畜生中死，若生人中，身色憔悴無有威德。若有餘業，得生天中，身量形貌皆悉減劣，一切眾寶莊嚴之具光明微少，不為天女之所愛敬。天女背叛，捨至餘天。須陀尠味，智慧薄少，心不正直，為餘天子之所輕笑。若諸天眾與阿修羅鬪戰之時，為他所殺。以餘業故。
4.B. -1281 “There are also other situations that appear as images on the face of the wall of karmic actions. Thus, the karmic effects that manifest as the Great Howling Hell and its neighboring regions will likewise appear just as they were presented before. If, when free from that, one should be born among the starving spirits, one will always live long and, in accordance with one’s karmic actions, one will be born in an unholy place or as a starving spirit whose neck is as thin as a needle. Emaciated from starvation, one will see one’s wife abducted by others. In order to achieve some semblance of satiation, one may attempt to eat poison but will only be seared by the unbearable effects of the poison. When free from such an existence, one may then be born among the animals, in which case one will suffer the torments of their mutual predation. If, when free from such an animal existence, one should be born among the gods, one will, in accordance with one’s karmic actions, have an inferior size, color, and shape, and one’s life will be short since one will be slain in the war between the gods and asuras. The light of the jewels that one wears on one’s body will be dim. One’s goddesses will not heed one’s orders but will go to be with others. One’s ambrosia will have little taste, and one’s intelligence will be dim. One will be distracted and will suffer abuse from other gods. [F.217.a]
爾時，釋迦天王復共諸天眾於寶殿壁，見大叫喚地獄十六隔處，是中眾生受種種苦，如前所說。若有眾生殺生、偷盜、邪婬、妄語、飲酒醉亂，墮此地獄，具受無量種種楚毒。受苦既畢，從地獄出，生餓鬼中，處處逃走，有大惡鬼拔出其舌，出已還生。餓鬼中死，生畜生中，受迦頻闍羅雉鳥之身，以自音聲而喪其命，以其妄語餘業緣故。畜生中死，若生人中，受業果報如前所說，有所言說，人不信受。若有善業生於天中，其聲嘶破麁惡鄙濁，不善歌頌，一切天眾不信其言，不能宣說美愛正語如餘天眾，以本妄語餘業緣故。
4.B. -1282 “Śakra and the gods will continue to examine the face of the wall, and thus they shall perceive the karmic effects in the Howling Hell and its neighboring regions. Once free from life there, one may, just as before, become a starving spirit. In particular, wherever one goes, one’s tongue will keep being cut off, only to grow back again. If, when free from such an existence, one is next born as an animal, one will become a bird that is burned from above or born within karakabha. 311 As an effect that accords with lying, one will be killed by having one’s throat slit. Once free from such an existence, one may be born among humans, yet as an effect that accords with one’s previous actions, one will not be considered trustworthy. If, when free from such a life, one should be born among the gods due to past positive actions, one will nevertheless, and in accordance with the causal act of lying, have an unpleasant voice and will be unable to sing. One’s voice will sound choked and the other gods will have to focus closely on what one says. Consequently, one will be unable to speak in beautiful and well-formed sentences in the same way as the other gods.
時天帝釋復於殿壁觀焦熱地獄十六隔處。是中眾生具受種種無量苦惱、辛酸楚毒業之果報，如前所說。受罪既畢，從地獄出，生餓鬼中，受食不淨餓鬼之身，受大苦惱五倍於前。餓鬼中死，生畜生中，在於大海受摩竭魚身。畜生中死，若生人中，容貌醜陋，脣口麁大，人所惡見。人中命終，若有餘業，得生天中，身光減劣如前所說，一切天眾之所輕賤。
4.B. -1283 “Next, Śakra will concern himself with the previously described karmic effects that manifest in the Hell of Heat. When one is free from such a life, one may be born among the starving spirits and thus partake of filth. In this manner, one will experience a fivefold suffering, just as before. If born among the animals, one will become an ocean crocodile, and if one becomes a human, one’s face will be ugly. If, when free from such existences, one should be born among the gods, one will be disrespected, just as described before.
大焦熱地獄、阿鼻地獄，此二地獄業之果報不作化現。何以故？恐天心軟，見之喪命。若見如是二地獄者，則大怖畏，是故不化此生死報。
4.B. -1284 “The mere sight of the karmic ripening within the hells of Intense Heat and Ultimate Torment would make the gods terrified of dying. For this reason, the terrors of those two great hells are not displayed there. In fact, within the realms of the gods, no display of life in those two hells is ever produced. [F.217.b] [B39]
時天王釋觀察是已，以偈頌曰：
譬如諸微塵，在於虛空中，風吹而旋轉，諸業亦如是。
4.B. -1285 “When Śakra has introduced the gods to these matters, he will say: “ ‘Just as the wind picks up And scatters dust, Making it swirl helplessly through the sky, So karmic actions set beings in motion.
和合有別離，苦樂亦如是，因業之所轉，非是無因緣。
4.B. -1286 ‘Separating and parting, As well as happiness and suffering, Depend on karmic action; Without that, neither will occur.
今此業化處，牟尼如實知，化無量業網，諸心之種子。
4.B. -1287 “ ‘Having seen how this is so, The Able One created this display of karmic factors. The mental seeds of karmic action Are endless in all regards.
心集業難知，唯除諸如來，種種諸業繫，輪轉於世間。
4.B. -1288 “ ‘Many different karmic actions Create those many different worlds. This can hardly be comprehended By anyone but the thus-gone ones.
業網有大力，能受百千萬，那由他劫數，種種諸生死。
4.B. -1289 “ ‘One, a hundred, a thousand, Ten thousand, or a hundred thousand — As it gives rise to this great diversity, The net of karmic actions is truly great.
譬如繩繫鳥，雖遠攝則還，業繩繫眾生，其事亦如是。
4.B. -1290 “ ‘A bird tied by a string May be far away But it is bound and can easily be reeled in — Karmic actions are like such strings.
爾時，天帝釋示諸天子希有事已：眾生無量決定之業及不定業，現報所受、生報所受、餘報所受。
4.B. -1291 “In this manner, Śakra will explain to the gods how during the lives of sentient beings, many great wonders occur due to karmic actions to be experienced in the present life, karmic actions that have undetermined consequences, karmic actions to be experienced in the next life, and karmic actions to be experienced in other lives.
復有三種：善、不善業及無記業。示如是等無量業網——迦葉如來所化影像——與諸天眾禮拜既訖，從此閻摩娑羅樹中而出。天眾出已，帝釋還閉娑羅樹門。帝釋既出，見餘天眾放逸遊戲以自娛樂，受五欲樂。爾時，天王見此事已，心生憐愍而說頌曰：
4.B. -1292 “When Śakra has shown them the boundless net that consists of infinitely many virtuous, unvirtuous, and indeterminate karmic actions, he and the gods will bow their heads before the Blessed One’s manifestations and the deeds of the Buddha. Having paid homage, he will emerge from the pair of śāla trees together with the gods, whose minds have now grown weary of cyclic existence. He will open the door just as before and step outside where he will proceed to scrutinize the gods, seeing how they once again carelessly play and celebrate together. [F.218.a] Stirred by compassion, the king of gods will then utter these verses:
畜生雜形類，為放逸所誑，若食若受欲，貪心常愛樂。cf. Dhs.6.57-60
4.B. -1293 “ ‘Fooled by carelessness, They take constant pleasure In sex and food, And thus they wreck their divine bodies and end up like animals.
本行於善業，天中食報盡，如是放逸人，命終何所趣？
4.B. -1294 “ ‘Once your positive actions Associated with the heavens are exhausted, You will at that time understand That you have been acting carelessly.
放逸怨自壞，業風之所吹，猶如樹傾倒，墮於諸道中。
4.B. -1295 “ ‘Seized by the enemy, carelessness, And buffeted by the winds of karmic action, The gods fall like trees Into various other worlds.
百千那由他，天中受生死，而不起厭離，不生憂怖心。
4.B. -1296 “ ‘Still, although they are born and die in heaven Hundreds or even tens of thousands of times, They do not grow weary — Looking at them, my heart is in anguish.’
爾時，帝釋說此偈已，至諸放逸天子眾中，諸天子等，心生敬重供養恭敬。時天帝釋為攝其心，與此天子遊戲種種園林之中，不入閻摩娑羅樹間，諸園林中遊戲受樂。時天帝釋與其眷屬諸天大眾詣善法堂。閻摩娑羅所住諸天，受天之樂，乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。若生人中，受第一樂，主大園林，常受安樂。以餘業故，生摩羅耶國，主栴檀林，大富豐樂。
4.B. -1297 “With these verses, Śakra will walk before the gods. Seeing their king, the gods will be overjoyed and respectfully come toward him from afar. Since Śakra wishes to be attended by the gods, he will proceed to join them in dancing and rollicking to the music of the five types of instruments within the delightful forests and parks. The gods who live outside the two śāla trees will thus continue to enjoy themselves among the waterfalls, forests, and parks while Śakra proceeds to Sudharma together with the gods who live there. In this way, the gods who live within Pair of Śāla Trees will also continue to enjoy themselves until finally their completed and accumulated positive actions with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they are then reborn among hell beings, starving spirits, and animals. Should they instead be born human due to karmic actions to be experienced as a human, they will, in accordance with their causal deeds, enjoy constant happiness. They will become the owners of a forest, forest workers, and forest dwellers, or live happily upon Mount Malaya. [F.218.b]
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：三十三天第二十五地，名速行地。眾生何業而生彼天？
· The Gods in Moving in the Wink of an Eye ·
4.B. -1298 “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 realm within the Heaven of the Thirty-Three known as Moving in the Wink of an Eye. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.
見：有眾生行於善業，其心質直離於諂曲，不惱眾生，信於果報，行正見業，大修布施，大富饒財。見有眾生入於大海以求財寶，以大船舫施此商人。諸商人等，得此船舫，多獲財寶，持用布施，修諸福業。如是船主以船施之，不求恩惠、不受其報。
He will then notice how some people, who engage in wholesome actions and are honest and free from deceit, refrain from harming others, have faith about the consequences of karmic actions, and possess right view and right livelihood. When such people become wealthy, they may practice generosity and thus donate a merchant cargo vessel to conduct business on the ocean for the sake of the Dharma. When merchants then deploy the ship, they may also become extremely wealthy and subsequently practice generosity and perform meritorious actions in like manner, without taking anything for their own subsistence. 312 Such is the way these people practice generosity and perform meritorious actions.
云何不盜？若行道路，有諸賊軍破壞村柵，或畏官軍逃避村柵入此村中，乃至不取糠秸草葉，信業果報而生怖畏，非畏王法，是名不盜。
4.B. -1299 “How do they give up stealing? Out of fear of opposing armies or royal punishment, some people may flee their town and take to the open road. If such people enter an abandoned town, they will not even take a single piece of straw. When in this way they give up stealing, they do so out of fear of the karmic consequence and because they have faith. They are not motivated by fear of punishment by the crown.
云何不殺生？乃至濕生蚰蜒之類，終不故殺，心不念殺。若有眾生造作罝羅罟網、機撥坑陷，殺諸虎狼禽獸之屬，即以財物贖命令脫。其心不悔，亦教他人令住善道，作如是等種種善業。
4.B. -1300 “How do they give up killing? They will not kill double-mouthed centipedes caught in a trap, nor do they entertain any such unvirtuous idea. Likewise, when hunters set up traps in regions where lions and tigers roam, these people will pay off the hunters and release the trapped beasts. In this way, rather than condoning such actions, they instead create harmony and lead others to the path of virtue and establish them upon it. Thus, they adhere to the practice of a continuous stream of positive actions. [F.219.a]
是持戒人不殺不盜，憶念善業皆得成就。若有所作，一切天眾皆共讚善，顏色清淨，諸天供養，是則名曰現業果報。是善業人從此命終，生於三十三天之上，名速行地。生彼天上，以善業故第一莊嚴，一切眾生不能分別，如是天處甚可愛樂。
4.B. -1301 “People who in this way give up killing and stealing, and who remain focused on the practice of virtuous actions, will see all their wishes fulfilled by the gods; their faces will be ebullient, and even the gods will venerate them. Such are the karmic effects that occur in the present life. When such people later die and separate from their bodies, they go to the joyous higher realms and take birth among the gods of the Heaven of the Thirty-Three. Within that heaven, they will take birth in the realm of Moving in the Wink of an Eye. Aided by the performance of their past positive actions, they will be born into that realm, which is so delightful that no human can conceive of its pleasures.
天子既生，其身光明，受第一樂，身無骨肉亦無垢汗，無有怨敵亦無怖畏，無所追求，離於嫉妬，無不愛樂，無病怖畏唯除退時，無有王怖，心多放逸。遍見諸地皆可愛樂，五欲自娛，無量境界遊戲受樂。毘琉璃樓黃金欄楯。
4.B. -1302 “Naturally radiant, the gods there experience supreme pleasure and have no flesh, bones, or lymph. Free from the fear of competitors and the prospects of having to search for necessities and pleasures, they know no miserliness and they never encounter anyone with whom they do not get along. Except for at the moment of death, they have no fear of disease, harm, sickness, death, or aging. Thus, carefree in the utmost, they experience tremendous delights, exclusively partaking of the most coveted and enjoyable sense pleasures that are to be found within the heavens. Relishing the numerous enjoyments afforded by their objects, they reside in palaces that are surrounded by decorative fences of gold, beryl, and jewels.
種種樹林蓮花林池七寶所成，鵝鴨鴛鴦以為莊嚴，出於種種微妙音聲。山谷之中多饒眾鳥，須彌山峯七寶莊嚴，蓮花池中金銀真珠以為底沙。
Their realm also features many different trees and parks, and within its lotus ponds of the seven precious substances frolic resplendent swans, geese, and ducks. Peacocks call out and within the forests on the hills live myriad kinds of songbirds. On the peaks of Mount Sumeru lie splendid repositories of the seven precious substances. [F.219.b] The sand in their pools is of gold, silver, and pearl.
種種寶樹如日光明，金毘琉璃以為樹枝，眾花莊嚴，無量眾蜂以為嚴飾。須彌山窟，第一眾寶以為莊嚴。其地柔軟。七寶高峯，其高峯中眾華妙香周匝嚴飾，隨念而生。
Within the forests on Mount Sumeru grow ornamental trees of various precious substances, and each single tree shines like the sun. Within the forests in the mountainous regions grow vines of gold and beryl, as well as vines flush with flowers and adorned with hundreds of thousands of bees. While the mountain caves are adorned with jewels, the flat stones and the ground are perfectly even. The peaks are studded with jewels, adorned with terraces, and extensively draped with fragrant flowers. The adornments of that realm are perfectly inconceivable —so delightful and lovely is this land.
復有異處燈樹莊嚴，如意之樹百千光明莊嚴奇特，百千天女以為圍遶，歌眾妙音共相娛樂。如是天眾，隨所觸見皆受快樂，耳聞眾音心皆愛樂。若聞諸香，無量功德皆悉具足。若以身觸無不愛樂。隨心所念一切皆得，無有因緣能奪其樂。
4.B. -1303 “On the cliffs and far-flung reaches stand trees that blaze with beauty, and a hundred thousand wish-fulfilling trees adorn the land. There, the gods partake of the effects of their own past actions, surrounded by hundreds of thousands of gods and goddesses, frolicking to the heartwarming tunes of musical instruments and cymbals, and strumming the vīṇā. All the things they see, with all their exquisite qualities, they can have, possess, and hold on to. Everything is extraordinary, and none of it can be taken away by others.
如是天子，百千天女而為圍遶，共餘天眾往詣山峯。其峯名曰一切勢力，一切皆是如意之樹莊嚴山峯，流泉河池生眾蓮花以為莊嚴，無量百千天眾圍繞，毘琉璃寶以為樹枝遍覆其上，百千重閣以為莊嚴，無量眾鳥出妙音聲。以善業故，此山峯中成就如是種種諸樂，善業為本，非無因生亦非他作。此人受報，非自在天歡喜故與。
4.B. -1304 “While thus celebrating within congregations of hundreds of thousands of gods, these gods will occasionally climb the delightful mountain known as Festive Words. This mountain is adorned with wish-fulfilling trees, hundreds of cascades, and numerous lotus pools, and it supports many hundreds of thousands of gods. The mountain is draped with beryl vines, and on the roofs of its palaces are hundreds of thousands of songbirds. Upon that beautiful mountain, these gods will find happiness, experiencing the consequences of their past positive actions. [F.220.a] They have ‘purchased’ this by paying with positive past actions, and thus their attainments are not random, nor are they due to the agency of anyone else. They have not come from anywhere else and they do not decline, nor are they the gift of an almighty god, or the like, that they have appeased.
爾時，天子上此山峯，見諸天子無量百千光明悉等，與己無異。於此峯中，與諸天子天女作眾伎樂，出妙音聲，娛樂受樂。此諸天眾其身光明、色量受樂皆悉具足，諦視瞻仰，眾蓮花鬘以為莊嚴，聞眾歌音心生愛樂，皆服天衣，無有線縷經緯之別。如是諸天，其身皆悉具足光明。
4.B. -1305 “When the gods thus climb the summit, they find assemblies of many hundreds of thousands of gods and goddesses who are all in possession of the same kind of radiance, and so they will proceed to celebrate and frolic with them to the tunes of the five types of instruments. Shining in their own natural light and endowed with great physiques and majestic power, the gods gaze intently at each other as they wear lotus garlands and robes of unwoven fabric. In this manner, all these powerful gods behold one another.
爾時，天子昇山峯已，見諸地界各各差別，見諸河流光明之輪。以善業故，於此天中住於二處。種種清淨莊嚴之地，眾樂成就，如前所說。
4.B. -1306 “When they have climbed the summit, these gods who experience the effects of past positive actions will behold their land. As before, they deeply appreciate the sight of their land with its rivers and blazing mountains and its abundance of perfect qualities. Seeing this, they experience supreme, divine bliss.
何故名曰速行地耶？如此天眾有大勢力。若諸天眾與阿修羅鬪，能於人中一眴目間，打阿修羅還至本處三十三天，故名速行。
4.B. -1307 “The power of these gods is such that, during the wars between the gods and the asuras, they may strike in the wink of an eye. Moreover, as soon as the asuras blink, these gods are already back in the Heaven of the Thirty-Three. That is how fast they move.
以前業故，得相似果。以本施人速行之船，令渡大海多獲珍寶，布施修福，是故得此速疾果報。如是天子手執器仗，甚大迅速。以善業故。
4.B. -1308 “Effects manifest in accordance with their causes, and in the past these gods donated a ship capable of quickly crossing the ocean, thus saving sentient beings. Therefore, these gods are now so fast that they can attack and retreat in the mere wink of an eye. It is because of their previous actions that these gods now move so swiftly.
久受天樂。善業既盡，五衰相現，身體汗流，身光卒滅如燈油盡，一切諸根亦復如是。於五欲中悉無樂味，見餘天眾即生愧恥，一切天女皆悉背叛。是時天子見其天女，背已趣他，生二種苦：一者妬嫉苦；二者愛別離苦。此二種苦，自燒其心過於猛火。
4.B. -1309 “They will enjoy divine pleasures for a long time, but once their positive actions are exhausted [F.220.b] these gods will die. As when the light of a lamp dims when the oil is exhausted, so the five signs of death will manifest at that time. First, dust will gather on the dying god. Next, all his faculties will weaken. He will also no longer appreciate the five sense pleasures. When other gods see him, he will feel embarrassed. Finally, his goddesses will leave him for other gods. Thus, he will develop envy and stinginess and will be burned by the fires of the many pains of parting.
若於先世有偷盜業，爾時自見諸天女等，奪其所著莊嚴之具奉餘天子。若於先世有妄語業，諸天女等聞其所說，生顛倒解，謂其惡罵。若於先世以酒施於持戒之人，或破禁戒而自飲酒，或作麴釀，臨命終時，其心迷亂失於正念。為如是等二倍悔熱之所惱亂，墮於地獄。
4.B. -1310 “If he has previously taken from others what was not given to him, such karmic actions to be experienced in other lives will now intensify, and thus the goddesses will rob him of his ornaments and offer them to other gods. If he has lied, the goddesses will now leave him and see other gods, speaking sweetly to them while reserving rough and abusive words for the dying god. If in other lives he has offered alcohol to people with vows, such acts will now mature and thus double his feelings of panic and loss of mental acumen at the time of dying, and so he will depart for the hells.
若於先世有殺生業，壽命短促，速疾命終。若於先世有邪婬業，見諸天女皆悉捨已，共餘天子互相娛樂。是則名曰五衰相也。以其持戒五種缺故，業網所縛，受如業報。若行放逸，死王所牽。如是一切缺漏持戒，為生天故而持禁戒，無常速壞，爾時則為業繩所縛，墮於地獄、餓鬼、畜生。
If he has killed, his lifespan will shorten and he will die sooner. If he has engaged in sexual misconduct, his wife will leave him for another god. Thus, lacking the five vows and tied by the chains of karmic actions to be experienced in other lives, the god will be distraught and distracted by the five signs of death, and thus he will be shown the way by the King of Death. It was his craving that led him to thoroughly disregard discipline, which is the cause of the higher realms. Shackled by karmic actions, [F.221.a] the god will now be born among hell beings, starving spirits, or animals.
如是觀天無常之樂，如目所見，初雖有愛，畢歸磨滅，動壞無常如電不住，觀於一切諸欲過惡，而說頌曰：
4.B. -1311 “In this way, the monk sees how the pleasures of the higher realms do not end well. He understands how even the most unique and delightful conditioned phenomena will all wither and turn into nothing but flaws. All of them are certain to change and turn into something else. He therefore comes to realize that all effects are unstable, like flashes of lightning. There is no sense pleasure that is not flawed and fleeting. Thus, he utters these verses:
飲於放逸酒，諸天嗜癡飲，退墮於地獄，大猛火圍繞。cf. Dhs.6.61
4.B. -1312 “ ‘In delusion and carelessness, gods live in the heavens, Yet they are surrounded by unbearable fires. Having drunk polluted drinks, They plunge into the hells.
初染於愛欲，瞋恚熱惱心，癡心所迷惑，但空無有實。cf. Dhs.7.68
4.B. -1313 “ ‘First, they are transformed by desire, Oppressed by anger, And deluded by ignorance. Therefore, all they do comes to naught.
為伎樂音聲，虛妄所誑惑，不覺退沒苦，畢竟不可免。cf. Dhs.9.28-37
4.B. -1314 “ ‘Completely deceived By the five types of faculties, They do not understand That the suffering of death is certain to come.
見諸天女時，令天心轉變，畢竟當捨離，退墮於異趣。
4.B. -1315 “ ‘The goddesses that you passionately pursue Are not reliable at all, For they will leave you And go to be with others.
觀諸女人性，不離於女人，富樂則親近，衰變則捨離。
4.B. -1316 “ ‘Faithful to their man in his prime, Yet abandoning him as he gets old — Thus, one observes the nature Of female company.
如野鹿信遊，信欲亦如是，後若得衰變，心輕而捨之。
4.B. -1317 “ ‘A man deluded by desire Is fooled like a deer. In the future, in times of need, He will be ditched without a second thought.
不念恩敬養，亦不念親友，若遭衰變時，即捨不復念。
4.B. -1318 “ ‘When the time of unbearable hardship approaches, Women will have no recollection Of any amount of service, respect, joy, Or long-enduring friendship.
猶如眾蜜蜂，捨於萎變花，女人亦如是，衰至則捨離。
4.B. -1319 “ ‘When a flower withers, The bees go somewhere else. Thus, at the time of trouble, Women will leave and go away.
不觀善愛心，輕躁念愛欲，女人性如是，如蜜雜毒藥。
4.B. -1320 “ ‘Unless one understands that all women Are like poison mixed with honey, They will seem to be a source of happiness. Still, though dear to one’s heart, they will not stay.
惑慾致愚癡，巧辭增癡惑，女人難可信，智者所遠離；
4.B. -1321 “ ‘Men are deluded by their desires. Yet the minds of steadfast And reliable people [F.221.b] Will surely not be attracted to prurient talk.
女色誑天人，悉令心迷惑，至於未來世，不能少利益。
4.B. -1322 “ ‘Men are deluded by women, And follow after their own desires. Regarding what happens in the hereafter, They do not benefit themselves.
天人及夜叉、龍阿修羅等，羅剎毘舍遮，皆為女幻誑。cf. Dhs.9.37
4.B. -1323 “ ‘Gods, humans, asuras, Yakṣas, piśācas, mahoragas, and rākṣasas Are thoroughly deceived By the illusion of women.
如是諸欲樂，從於境界生，臨至命終時，諸樂皆亡失。cf. Dhs.5.72
4.B. -1324 “ ‘The pleasures that arise from desire And mundane objects Bring down the pitiful gods When the time of their death arrives.
一切諸天眾，園林而莊嚴，為死繩所縛，欲繫而將去。cf. Dhs.5.74
4.B. -1325 “ ‘Chained by the shackles of death, You are then dragged away, And this entire land with its beautiful forests and parks Will no longer be yours to enjoy.
欲樂不能救，何用諸婇女？溥天諸世間，死王悉將去。
4.B. -1326 “ ‘Once the Lord of Death pulls you away From the world of gods, What good can women and friends do? How will your pleasures help?’
如是比丘觀諸天子退沒相已，生慈悲心，厭離欲境。如是天子自業所資，隨其至處，業繩所牽，常不放逸。復有餘天放逸愛樂遊戲受樂，馳諸境界如人乘馬，遊戲一切園林之中受放逸樂，乃至愛善業盡，命終還退，隨業流轉，墮於地獄、餓鬼、畜生。若生人中，常生樂處，第一富樂，多饒財寶，或為國王或為大臣，多有象馬駝驢騎乘，行不步涉，無有疲惓。以餘業故。
4.B. -1327 “As the monk thus observes the death of the gods, he develops compassion and deprecates objects. Experiencing the effects of their own past actions, the gods go wherever the chains of karmic action pull them. Careless 313 and attached to the pleasures of the five senses, they enjoy themselves and celebrate, driven on by the two types of objects. 314 In this manner, they continue to enjoy themselves and celebrate until finally their pleasures that are certain to be experienced as desirable, attractive, and delightful effects have been exhausted. Later, once their time is up, they will take rebirth among hell beings, starving spirits, or animals in accordance with their karmic actions, just as it is visualized by those who practice the Dharma correctly. Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, enjoy constant happiness and excellent wealth. When traveling, they will not have to walk but will instead bestride horses, elephants, or mules, and they will become kings or great ministers.
復次，比丘知業果報，觀三十三天所住之地。彼以聞慧見：第二十六地名曰影照。眾生何業而生彼天？
· The Gods in Fine Complexion and Large Body ·
4.B. -1328 “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, [F.222.a] he will apply knowledge derived from hearing and so correctly perceive a god realm known as Fine Complexion and Large Body. Wondering about what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
若有眾生能總護持七種之戒，得相似果，以思修心正見相應，不殺不盜，善持禁戒。是持戒人作樂因故，持世間戒，乃至不盜微細之物，離於偷盜。
He will then notice how some holy and disciplined beings may observe the sevenfold discipline or some elements of it. They will thereby experience concordant effects. By means of their mental training, which may also be combined with the correct view, they will be very careful not to kill anyone or take what was not given. Having taken flawless vows, they strive to become holy beings and create the causes for happiness. Observing the so-called ‘wholesome vows of the world,’ they engage in positive actions, and thus they do become holy people but nevertheless are not yet noble beings.
若其住止近於海側他攝之地，海潮所出珂貝魚蜯，如是種種一切眾物，不以盜心取此諸物。此善業人信於未來，畏業果報，非為王法，是名不盜。
4.B. - 1329 “Such people give up stealing by refraining from even the most minute of such acts. For example, when they are on a beach or the banks of a river, as the water waves wash up things from elsewhere, they will not take any shells or the like. 315 Nor will they take any other valuables, not even a single straw of grass, that belong to others. This they do out of fear of the karmic consequences and not because they are concerned about royal punishment. Hence, they never have any intention to steal. Such is the way they give up stealing.
云何不殺生？是善業人信於未來，畏業果報，善思直心，不惱眾生，離惡知識，以求樂故不殺眾生。或遊河中或行山谷，其人為於影鬼所執，寧捨自身，不害影鬼，不以毒藥置於影中，恐害鬼命，雖知方便而不殘害。若單都鬼，知殺方便，守戒不為。或以水照、或以鏡照、或以日光，其人知殺而不加害，亦不報怨，自捨身命，不殺眾生。
4.B. -1330 “In what ways do they give up killing? People who thus practice positive actions are fearful of what lies beyond this world. They are concerned about the effects of karmic actions and have a sincere and honest nature. They do not harm others and give up negative company. When such people are out searching for their fortune, they may have to enter a thicket or cross the water. At that point, it may happen that poisonous spirits or sharks attack them, so that their lives are endangered. [F.222.b] Even so, they will abstain from spraying any poison to kill the polluting spirits. Were they to scatter poison at their own shadow, any poisonous spirit would die as soon as it came into contact with this shadow. Nevertheless, although they are well aware that such spirits may harm them, they will not kill them. Neither will they kill a shark even if they know that it will harm them. Such a creature would die without water, or by repeatedly being shown a mirror. Still, even though they know how to retaliate, such people will not kill, even at the cost of their lives.
是善業人身壞命終生三十三天影照之地。生彼天已，以善業故，其身光明，五樂音聲，受第一樂，眾樂具足。於須彌地遊戲娛樂，與千天女以為圍遶，閻浮檀金以為其地，間錯莊嚴。復於閻浮檀金山峯之中遊戲受樂，如意之樹，隨心所念悉從樹生，如是久時與諸眷屬受於天樂。
4.B. -1331 “When those who engaged in such positive actions separate from their bodies, they will go to the joyous higher realms and be born among the gods in Fine Complexion and Large Body within the Heaven of the Thirty-Three. Once born there, those who engaged in such positive actions will be naturally radiant and they will play the five types of instruments. They will be extremely happy and receive all that they wish for. Attended to by a thousand goddesses, they will live on the surface of Mount Sumeru. In a delightful world adorned with gold from the Jambu River, they live in happiness and bliss, all the way up to the summits of the mountains. Endowed with all manner of enjoyments, they obtain whatever they want from wish-fulfilling trees, and thus live long in the experience of bliss.
復往詣於外影之林，閻浮檀金以為樹林，莊嚴園苑。金樹銀葉，青毘琉璃以為其果；銀樹金葉，毘琉璃果以為莊嚴。外影林中，既遊戲已，復詣異處，漸次遊觀，孔雀眾鳥七寶雜色，種種廁填莊嚴其身。天子見已，入彼林中，與孔雀諸鳥互共遊戲。
4.B. -1332 “Together with their companions, these gods will go to a forest known as External Shade, which is adorned with gold from the Jambu River and studded with gorgeous silver trees that bear golden leaves and beryl fruits. While roaming through this forest, they may arrive at a place in the forest that is home to peafowl, whose bodies are decorated with the seven precious substances. They are adorned with myriad circles on their feathers and they call out in many ways. When the gods spot the peafowl, they will watch them intently and then draw closer to play with them. In this way, they will go forth and enjoy themselves among the ravishing birds. [F.223.a]
時孔雀鳥見天子來，出於種種美妙之音，天女歌音十六分中不及其一。
4.B. -1333 “When the peafowl see the gods, they will call out in the most delightful and captivating ways, superior to any musical instrument. The concerts of the gods cannot even match a sixteenth of the beauty of these calls, and even the singing of goddesses will sound like braying donkeys by comparison.
是時天子作如是念：我今當乘此孔雀鳥與諸天女遊戲山峯，處處遊觀。
4.B. -1334 “At that time, the gods will think, ‘As we have the power to do so, let us ride these peacocks, traveling from place to place, forest to forest, peak to peak, together with our goddesses. Riding these peacocks, let us tour the world’s most beautiful places.’
以善業故，隨其所念，孔雀天鳥即近天子，化為大身，有大色力，端正莊嚴殊特轉勝。爾時，天子與諸天女乘此孔雀，於須彌山處處山峯，隨心所念悉往觀察，一一花池、一一山峯，如是一切山峯花池皆遍瞻視。
4.B. -1335 “As soon as these doers of positive actions have had this thought, the exquisitely bejeweled peacocks will present themselves before them, ready to ride and with a perfect size, color, strength, and fervor. The gods will then mount them and, when the peacocks have ensured that the gods are comfortably seated, they will take off and soar high up into the sky. Each riding his own peacock, the gods will then tour Mount Sumeru, traveling from summit to summit and lotus pool to lotus pool, looking for company with whom they can enjoy themselves.
爾時，四大天王——護世界者——欲至三十三天說閻浮提法以非法。是時天子於虛空中，路逢護世四大天王，而問之言：汝等相隨從何所來？
4.B. -1336 “While traveling in this manner, the gods may at times encounter the guardians of the world, who have been dispatched to report on the state of affairs in Jambudvīpa and on whether beings are righteous or not, and who are then journeying across the realms of the Four Great Kings and the Heaven of the Thirty-Three. When in the midst of the sky the gods in this way suddenly encounter the guardians of the world, they will ask of them, ‘Whence do you come?’
爾時，護世答天子曰：我從第一善業可愛處來，其處多有蓮花園林河池，具足種種莊嚴，而從彼來，欲詣三十三天，向釋迦天王說閻浮提法以非法。
4.B. -1337 “In reply they will be told, ‘We were dispatched to report on whether beings are righteous or not, and so we have been to Jambudvīpa, that delightful ground of positive karmic action, which features so many exquisite rivers, waterfalls, ponds, parks, and forests.’ [F.223.b]
爾時，天子聞於護世四大天王說是語已，生希有心，乘於眾寶大力孔雀，隨念而行無所障礙，從天來下向閻浮提，如第二日。以希有心，遍觀一切閻浮提中園林花池、河流泉源、村營城邑，具足觀之。
4.B. -1338 “Hearing this from the guardians of the world, the gods will be amazed. Riding their powerful peacocks, these gods of great power, who wield unimpeded power throughout all realms, will thereupon travel to Jambudvīpa in wonder. Luminous like a second sun and adorned with divine garlands and garments, they will journey to see the sights at Jambudvīpa’s forests, parks, and rivers, ponds and lotus pools, great trees, towns, cities, and markets.
閻浮提中諸婆羅門、邪見外道、諸相師等，見此相已，作如是說：是八臂天乘伽樓羅金翅鳥王從天來下，向閻浮提，觀於世間。但作如是妄分別說。復有邪見異道、諸婆羅門作如是說：此是摩醯首羅自在天子，名鳩摩羅童子之天，乘於孔雀從天來下，向閻浮提，擁護世間。復有邪見異道、諸婆羅門作如是說：摩醯首羅乘於白牛，造作世間，能壞世間名為作者，能作世間。
4.B. -1339 “When brahmins see the gods, they may think, ‘There rides Viṣṇu 316 upon his garuḍa.’ Others will think, ‘There rides Kumāra upon his peacock. He protects the brahmins of this world.’ Some non-Buddhists will think, ‘There, riding upon his bull, is Maheśvara with a retinue of gods. He creates the world and protects the world. He holds the world, produces it, and also destroys it. He produces, sustains, and annihilates the world.’
如是邪見外道、諸婆羅門種種分別、種種讚歎，造作諸論，非實見實。如是一切諸婆羅門破壞正法，第一愚癡，亦教他人令其邪見。
4.B. -1340 “In this way brahmins will entertain all sorts of different notions, and thus offer eulogies and compose treatises, believing that they are describing the way things are when actually they are not. As they keep prattling on in their delusion, they also cause others to reach wrong conclusions.
爾時，天子既觀察已，還於天宮。如是外道以愚癡心，不實說實，不如實見。於劫初時，此天來下，外道見已，不如實知。如是邪見外道諸婆羅門自生分別，轉為他說，如是外道不如實見。
Yet, when the gods have seen the sights, they shall return to their own realm. Childish beings, on the other hand, will observe them in ways that contradict reality. These gods can be observed both during the age of destruction and during the ages of twofold or threefold endowment. Seeing them is therefore equal to an inauspicious sign. The views of the brahmins are their own notions, which they fabricate and then proclaim to others. [F.224.a]
爾時，天子既至天宮，向餘天眾說如是言：我至閻浮提見其國界，其地平正，園林花池柔軟可愛。
4.B. -1341 “When the gods return home, they will tell their companions, ‘Friends, we have flown down to Earth and seen an extremely vast and delightful land.’
時諸天子聞其所說，或乘白象或乘孔雀，種種騎乘，或身乘空，悉遍觀察須彌山已，次第而下至閻浮提。
4.B. -1342 “Other gods may thereupon find various mounts and, bearing various ornaments and attire, proceed to journey to Jambudvīpa. Some may ride elephants, buffalo, or peacocks, and others may fly through the sky without any mount. In these ways, they will journey to see the sights of Jambudvīpa.
或於河池山林靜處，暫下止住，令諸外道、婆羅門等，皆名此處為福德地，在此地中，苦行持戒，謂福德處。如是虛妄次第相傳，聞之心著，謂有真實。
4.B. -1343 “When the gods see a pleasant area, they will descend and approach its pools, gardens, and ponds. Within the forests, there may dwell some brahmins who practice severe austerities based on unwholesome learning. Thus, when the party of gods arrives to see the sights of the land, the brahmins who practice in the forest may see them with their own eyes and then go tell others. Since the people of that land are known to be fanciful ruminators, they may produce an account that is bound up with the stories they have heard before.
爾時，天子初下之時，有婆羅門見此天子，自生分別：或言此是大梵天王；或言此是摩醯首羅；或言此是八臂天王；或言此是自在天子、鳩摩羅童子天。各生分別：此是梵王所住之地；此是摩醯首羅、自在天王所攝之地；此是八臂天王所攝之地；此是鳩摩羅童子天所攝之地。既分別已，或作邪論或作讚歎，或自立宗，或自說因、自說譬喻，種種邪見。既自邪見，復以邪見轉教他人，餘人聞已，展轉相教。如是次第，非如實見。
Thus, they will say, ‘This is Brahmā!’ ‘This is Viṣṇu!’‘This is Maheśvara!’ ‘This is Kumāra!’ They may then also conclude, ‘This site is sacred to Mahādeva!’ or believe that it belongs to Viṣṇu, Kumāra, or Brahmā. Subsequently, they may produce arguments, reasoning, and summaries within treatises containing unwholesome views, which they can then propagate among others. In this fashion, they broadcast their own unwholesome notions and conclusions to others, who in turn pass them on to others, who spread them still further, until eventually they end up as established views. [F.224.b]
