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.
觀天品之十一(三十三天之八)
爾時，天子念其天宮，還於天上。是時邪見外道諸婆羅門言：此諸地，某天某天之所攝受。或作諸論或作讚歎，如是林中所住邪見外道諸婆羅門，見之敬重頭面頂禮，但觀其相而生敬信，不如實知是第二天。
4.B. -1344 “Similarly, when the gods visit a lake that befits the higher realms and bathe there, the people in that forest who frivolously practice meditation may declare to others, ‘This lake belongs to Brahmā!’ or they may say that it belongs to the auspicious Nārāyaṇa, to Maheśvara, or to Kumāra. With their minds thus in the grip of unwholesome views, they may compose and propagate treatises with the help of arguments, examples, reasoning, and conclusions, and such views may thereby spread further and further. No matter how these people analyze things, they will never comprehend reality. The forest dwellers do not see the gods clearly, and consequently they do not properly recognize their faces.
復生分別見：此天子處處遊行，身如火聚，謂閻浮提人身入火中，以是因緣，生於善道，受諸天身。外道邪見諸婆羅門即作邪論，或自立宗，或自說因、自說譬喻，或作讚歎。既自邪見，復為他說，令他受行，以火燒身，望生天上。如是不能如實見知，說邪因果，非實果報，身壞命終墮於地獄。
4.B. -1345 “Splendid like blazing fires, the gods will continue their journey, traveling from place to place, forest to forest, and the forest-dwelling brahmins meanwhile will continue their imaginings. Thus, they may have the thought, ‘Whoever throws themselves onto a fire will, by such cause and condition, upon separating from their body, ascend to the joyous higher realms and be born among the gods.’ Having seized upon that idea, they may then develop it in treatises with the help of unwholesome arguments, examples, reasoning, and conclusions. When other people are exposed to their treatises, they may then choose to throw themselves into the flames. Such are the consequences of their incorrect views. In this way, people disregard the consequences of karmic actions and, having done so, suffer a hideous fall into the lower realms and are born in hell.
復次，邪見外道諸婆羅門住林中者，生於邪見。覩此天子從天來下向閻浮提，以遠見故，見不明了。遙見天子從於莊嚴山峯來下，至閻浮提，後還天上。林中所住諸婆羅門見是事已，自生分別，謂閻浮提人投赴高巖，以是因緣，生於善道，受諸天身。是故邪見諸婆羅門自墜高巖，欲求生天，復以此法為他人說，造作邪論或作讚歎，說此邪法以為業果。以其邪見，妄說因果，身壞命終墮於惡道地獄之中，是名邪見。
4.B. -1346 “Other forest-dwelling brahmins who develop incorrect views may likewise see the gods indistinctly from a distance. [F.225.a] They may thus watch as the splendid gods climb mountains with exquisite flowers and pools and then take off from there into the sky. The forest-dwelling brahmins may at that point imagine, ‘Those are humans jumping into the abyss, and by such causes and conditions, they are born among the gods in the joyous higher realms. Therefore, we too shall in that way gain freedom from the summit of a mountain!’ Then, they may proceed to teach such an idea to others, producing unwholesome treatises and deprecating the way that karmic actions carry consequences. When those who thus denigrate the effects of karmic actions and engender wrong views in both themselves and others later separate from their bodies, they will suffer a hideous downfall into the lower realms and be born in the realms of hell. There are also further such cases related to their views.
時林中住邪見外道諸婆羅門，見此天子從天來下向閻浮提，去之遙遠，不見正色，但見大光猶如火色，妄生分別，便謂閻浮提人供養火故，身壞命終生於善道，受諸天身。何以故？火是一切諸天之口，是故供養火者得生天上。
4.B. -1347 “When forest-dwelling brahmins watch the gods, they may also similarly imagine things in the following way. If the gods are neither very far away, nor really close by, the brahmins may be able to register a bit of their appearance, but they nevertheless mistake it for something else. Thus, they may think that the faces of the gods are fire and so develop this idea: ‘Those who make a fire sacrifice within a fire will, upon separating from their bodies, go to the joyous higher realms and be born among the gods.’
作如是等妄生分別、不如實見，造作邪論或自立宗，或自說因、自說譬喻，自作邪見，復教他人令入邪見。如是邪見諸婆羅門自無利益，令他衰惱，身壞命終墮於惡道生地獄中。
4.B. -1348 “Deprived in this way of the perception of the way things really are, they may compose treatises containing unwholesome arguments and examples. On that basis, they may also develop further views with the help of unwholesome arguments and examples and may cause others to adhere to those views as well. When those who thus neither benefit themselves nor others later separate from their bodies, they will suffer a hideous downfall and be born in hell. [F.225.b]
復有邪見外道諸婆羅門住在林中，見此天子，妄生分別。遙見天子不飲不食，時婆羅門作如是念：閻浮提人不飲不食，以是因緣，身壞命終生於善道，受諸天身。
4.B. -1349 “Other forest-dwelling brahmins may, upon seeing the gods, recognize their form or their conduct yet fail to see that they eat. Thus, since it seems to them that that the gods do not consume anything, they may proceed to deprecate the way actions carry consequences, thinking, ‘The gods do not eat or drink. Hence, if we also abstain from eating and drinking, we shall, upon separating from our bodies, certainly go to the joyous higher realms and be born among the gods.’
我今亦當不飲不食。復教他人令學其法，造作邪論或作讚歎，說此邪法，以為業果。以是因緣，身壞命終墮於惡道生地獄中。如是外道不如實知，開惡道門。
4.B. -1350 “Thus, they may compose unwholesome treatises, propagating the view that by refraining from eating, or abstaining from tasty food, one will attain heaven. They may also cause others to uphold such a teaching by means of unwholesome arguments and examples. When those who thus develop wrong views in themselves and others, and thereby deprecate karmic actions, later separate from their bodies, they will suffer a hideous downfall into the lower realms and be born in hell. Consequently, failure to see reality is the gateway to all the lower realms.
若此天子或住少時，或須臾頃，於閻浮提過於百歲。外道邪見諸婆羅門便作是說：如是天子常住不動，不破不壞，造作世界，能壞世間。外道見之，便作邪論或作讚歎，說於邪因。以是因緣，身壞命終墮於惡道生地獄中。
4.B. -1351 “What for those gods is just an instant, a moment, or a short while is an entire year for humans. For that reason, brahmins may write in their treatises and propagate among others that the gods are permanent, eternal, immutable, and unchanging and that they are the creators and destroyers the world. When those who thus deprecate the character of karmic actions later separate from their bodies, they will suffer a hideous downfall into the lower realms and be born in hell.
如是無量不如實見，造作邪論，不如實見，自心欺誑，不如實見。如是比丘觀諸眾生為心誑惑，以偈頌曰：
4.B. -1352 “Fooled in these ways by the enemy of mind, sentient beings fail in numerous ways to see reality, and still they proceed to compose treatises. As the monk sees such beings, whose minds are completely deceived by the unreal, he will utter the following verses: [F.226.a]
心為惡蛇，愛毒周遍，螫人五體，虛生大悔。cf. Dhs.8.54
4.B. -1353 “ ‘The horrible snake of the mind, With its poison of craving, Catches people with its five heads — Why do beings pointlessly torture themselves?
愛河廣大，五根津濟，此岸恐怖，彼岸安隱。cf. Dhs.8.55
4.B. -1354 “ ‘This great river of craving Originates from five points. This shore is fearsome Yet the far shore is nowhere to be seen.
見之妄解，不如實知，是邪見人，墮於地獄。cf. Dhs.14.22
4.B. -1355 “ ‘Rather than that, it would be better to die. Wrong views are never tenable, For people obscured by wrong views Fall into hell.
是邪見人，非因見因，墮於地獄，顛倒見故。cf. Dhs.14.23
4.B. -1356 “ ‘Those who are fooled by wrong doctrines, Possess wrong views, And regard non-causes as causes Fall into hell.
愚癡之人，迷於因果，有獄所縛，受諸苦惱。
4.B. -1357 “ ‘Deluded about cause and effect And ignorant about the view of reality, Sentient beings are destined for suffering And remain deeply attached to the prison of existence.
業之果報，則有生死，若如實見，則到彼岸。
4.B. -1358 “ ‘People who see karmic actions, effects, and ripening, As well as birth and death And the nature of the world, as they really are Will proceed to the far shore.
愚人求欲，為欲所惑，墮於地獄，如蛾投火。cf. Dhs.7.69
4.B. -1359 “ ‘Childish people who pursue their desires Will also remain deluded by their desires in the future. Like unsuspecting butterflies, They burn up in the fires of hell.
人中持戒，奉修正見，而得生天，非由苦行。cf. Dhs.23.74
4.B. -1360 “ ‘Those who refrain from unwholesome austerities, Abide by disciplined conduct, And pursue the genuine view Will go from the realms of humans to the divine.
此諸外道，行邪見行，恃智邪慢，誑惑他人，cf. Dhs.14.24
4.B. -1361 “ ‘You torment yourselves with unwholesome penance And adhere to wrong views. In your delusion, you pride yourselves as having knowledge, And thus you also make others go awry.
入於愚癡，黑暗大海。世間受苦，以邪見故；cf. Dhs.14.25
4.B. -1362 “ ‘Those who in this way make others enter The great river of pitch-black ignorance — Such people become the causes Of a world of pain.
非以苦身，而得解脫。智者所說，調伏其心，
4.B. -1363 “ ‘Physical austerities are terrible — That is what the wise declare. Austerities of the mind, however, Incinerate the mountain of afflictions.
燒煩惱山，則得解脫。修行正見，滅諸煩惱，見於實諦，則得解脫。cf. Dhs.14.27
4.B. -1364 “ ‘Ushered in by true wisdom, This is liberation and the end of affliction. When reality is seen in this way, such a person Attains the stage where no protector is needed.
一切外道，惑諸世間，無有寂滅，不妄語處。cf. Dhs.12.53
4.B. -1365 “ ‘All other types of intelligence [F.226.b] Cause deception in this world. Those who teach wrongly Do not progress to supreme peace.
世間外道，虛誑甚多，百劫求之，無有少實。出世之法，皆是真實，cf. Dhs.12.54
4.B. -1366 “ ‘When someone propounds a profusion Of unwholesome words to the world, That person will not be heard from For a hundred eons in the afterlife.
世間言說，繫縛如毒。cf. Dhs.12.55
4.B. -1367 “ ‘Thus, since such statements on the afterlife are like poison, This is obviously also the case with respect to mundane talk. 317 The words of mundane people are like poison And lead to death within cyclic existence.
愛心造福，得無常樂，出世之法，則得常樂。
4.B. -1368 “ ‘Words that discourage craving are always delightful And certain to reap merit. They are rightly described by the wise As virtuous, supramundane speech.
不淨眾惡，因緣和合，空有言說，而無誠實。cf. Dhs.12.56
如是妄說，虛誑之人，墮於黑闇，可怖畏處。
4.B. -1369 “ ‘Words fabricated through unwholesome views and arguments Are fake, false, unvirtuous, and defiled. People deceived by such words Fall into the great darkness of the lower realms.’
如是比丘實諦見之，說如是偈。云何眾生得真實知、得真實見，不起邪見？邪見之論，自無實見，令他邪見。以邪見論，或自受行，或為他說，自墮地獄亦令他人墮於地獄。
4.B. -1370 “At this point, so that beings oblivious to the way things are may be introduced to reality, the monk will utter this stanza: “ ‘These beings do not know reality, And yet, with meaningless examples and flawed arguments, They delude others And send both themselves and others to hell.’
時諸天眾觀察一切閻浮提已，乘諸天鳥，還歸三十三天，至於天宮，向餘天眾，如前所說。復於園林遊戲受樂，妓樂自娛，種種功德皆悉具足。一切眾寶莊嚴之處遊戲受樂，乃至可愛善業壞盡，從天命終，隨業流轉，墮於地獄、餓鬼、畜生。若生人中，常受安樂無有病惱，離諸衰亂，豐樂國土而於中生，受丈夫身，諸根具足，或為國王或為大臣。以餘業故。
4.B. -1371 “When the gods have explored the entirety of the world of humans, they will return with their mounts to the Heaven of the Thirty-Three. There, they will inform other gods in the same way as before. To the tunes of various instruments, they will then enjoy themselves and celebrate within the forests and parks that are endowed with perfect divine qualities and adorned by the blazing lights of all sorts of jewels. This will continue until finally their completed and accumulated acts that are certain to yield happiness and have desirable, attractive, and delightful consequences have been exhausted. At that point, they will die, leave their divine world, and take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions. [F.227.a] Should they instead be born with the general lot in life of a human they will, in accordance with their karmic actions, enjoy constant happiness and extremely robust health. They will be free from harm and take birth in a land and region where harvests are abundant. They will have gorgeous faces and extremely fine physiques and be appreciated by everyone. Possessing a complete set of faculties and endowed with true wealth, 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：三十三天第二十七地名智慧行。眾生何業而生彼天？
· The Gods in Draped with Jewels ·
4.B. -1372 “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 applies knowledge derived from hearing and so correctly perceives a god realm known as Draped with Jewels. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
彼以聞慧見：有眾生大心持戒，修行善業，如實見於業之果報，心有信樂，常行善業，捨於不善，其心質直，遠離惡友，乃至不與同路而行、不共言論、不與同住。如是善業悉遍修習，如煉真金。於現在世，為一切人之所愛敬，以修善故。
He will then notice how some people have vast intellects, are endowed with discipline, and pursue the practice of positive actions with continuous and genuine attention to the nature of karmic actions and their effects. Such people may again and again develop faith in the ways that actions carry consequences, and so engage in what is virtuous while giving up unvirtuous actions. These honest and sincere people may therefore avoid unvirtuous companions and refrain from enjoying themselves together with such people. Consequently, they will not talk to unvirtuous people if they should happen to travel with them, nor will they even cast a glance in their direction. Instead, they shall wholeheartedly pursue virtuous activities. Comparable to refined gold, the people who in this way devote themselves to positive actions will be happy both in this life and beyond.
若有比丘常修讀誦修多羅、毘尼、阿毘曇，如是比丘精勤修習，若晝若夜心不懈息。若夜闇冥廢其讀習，若有眾生敬重佛法及此比丘，施僧燈明，敬重法故，敬信三寶，復行布施令得增長讀習之善。若盛熱時，以扇布施。
4.B. -1373 “How do such people engage in positive actions, and in how many ways? Monks who throughout day and night diligently pursue their training in reciting Sūtra, Vinaya, and Abhidharma may, for lack of candles, [F.227.b] be unable to continue their training in the scriptural teachings of the Buddha. Thus, they may give up their recitations for lack of light. At such times, the aforementioned people may, out of respect for the teachings of the Buddha and also because they have faith in the monks, offer oil lamps to the great field of the saṅgha. They do this with a mind trained in compassion, with reverence for the Dharma and the saṅgha, and with faith in the Three Jewels. They also strive to double their virtuous activity and so, where monks live in hot places, they also offer them sheltering canopies so that the monks can practice diligently.
令無闇冥亦無熱惱。聞諸比丘談論聖法，心甚喜悅。
4.B. -1374 “In this way, the monks can continue their virtuous practices. Having been offered respite from the heat as well as lighting, they are now free from the discomforts of the dark and the oppressive heat. Enjoying great ease and relief, they may now comfortably pursue their pure conduct and train in the teachings of the Omniscient One. They may thereby attentively practice recitations of the Omniscient One’s questions and replies among each other. With the light from the oil lamps and a cooling breeze under the canopies, they are free from the discomforts of darkness and harmful heat. Thus, by the power of the benefactor, the monks may now comfortably practice their recitations with genuine attentiveness and thereby develop tremendous mental endeavor.
二種功德因緣力故，是善業人自利利人，身壞命終生於善道三十三天慧行之地。
4.B. -1375 “When virtuous and disciplined people, who in this way benefit both themselves and others, later separate from their bodies and die, they will go the joyous higher realms and be born among the gods in Draped with Jewels.
生彼天已，以善業故，其身光明勝於日光滿足十倍，一切天眾之所供養，無量百千天女圍遶供養恭敬，皆是天子先所親友，和悅含笑種種莊嚴。其身勝妙，色相威德皆悉莊嚴，離於妬嫉，互相愛敬，不離須臾，皆生歡喜親近天子。
Once they are born there, the consequences of their positive actions will manifest and they will experience their karmic share of extreme happiness produced by such causal actions. Thus, these gods are draped in resplendent garlands that shine with a radiance ten times greater than the sun. Deeply respected throughout the congregations of gods, they will be served by hundreds of thousands of goddesses. [F.228.a] These reverent goddesses are all friends and in harmony with one another. Smiling and adorned with all manner of ornaments, their countenances, attire, and jewelry are all exceptionally exquisite. Their physical forms and shapes are gorgeous, and they have no animosity, envy, or fear toward each other at all. Everyone is on friendly terms with everyone else, and their hearts know no malice. Therefore, they never wish to separate from one another for even an instant, and their affection never wanes for a moment.
手執蓮花或執金花，或有銀華、毘琉璃花、頗梨迦花，或雜寶花。若金蓮花，白銀為莖，赤寶為鬚；毘琉璃花，真金為莖；青寶蓮花，白銀為莖；硨磲蓮花，青寶珠玉以為其莖；赤蓮花寶，金剛為鬚。如是天女至天子所，以所持花散天子上，猶如盛夏降澍洪雨；諸天女等，以諸寶花散於初生天子之上亦復如是。
4.B. -1376 “Endowed with such qualities, the delighted goddesses will take up lotus flowers and come before the gods. Some will pick up a golden lotus, while others may choose one of silver, beryl, crystal, or a blend of various jewels. Some will carry golden lotuses that have stalks of gold and anthers of ruby, some will bring beryl flowers with stalks of gold, some will bring golden lotuses with flowers of lapis lazuli, some will carry lotuses of coral that have stalks of lapis lazuli, and some will bring red lotuses with diamond-colored anthers. In this fashion, the goddesses will approach the gods, and as they arrive they will let loose a rain of lotuses to shower down on their beloved ones. As when the king of clouds releases the summer monsoon rain, the goddesses in this way let a rain of lotuses flowers cascade down upon their chosen gods.
爾時，天子見諸天女心生歡喜，欲心即動，惡欲心發，從其座起，得未曾有。詣諸天女，踊躍歡喜，皆共和合娛樂受樂，歌舞戲笑遊戲娛樂，令此天子欲心增長。
4.B. -1377 “The first thing that happens when a god is born in this realm is that he sees the goddesses and, since gods are passionate by nature, there is no need to mention how thoroughly delighted he is now. Thus, already from the very first sight upon being born, the god’s mind is gripped by desire, [F.228.b] and with his heart in blissful amazement and his entire body permeated by joy, he rushes ecstatically toward the goddesses. When the desirous gods and goddesses have thus come together and commingled, the goddesses will continue rousing the gods’ desires by dancing, laughing, and singing before them.
如是天女周匝圍遶遊於園林。天諸園林眾寶光明，一切諸欲皆悉具足。於此樹下遊戲受樂，種種眾鳥歌眾妙音，與天女音不可分別，莊嚴欲具，花果充足，種種流泉蓮花河池有百千種圍遶園林。如是天子與諸天女遊戲娛樂，受無量樂，以善業故。是時天子復與天女，更詣異林，伎樂自娛，隨念具足，受天之樂。聖人所愛持戒之果，成就果報。
4.B. -1378 “Next, the gods and goddesses will go to visit the jewel-studded forests and parks that abound with sense pleasures. In the plentiful, magnificent trees, copious species of birds frolic and warble beautifully, flowers and fruits grow in whichever way one may wish, and the forests and parks are adorned with hundreds of thousands of streams, cascades, and ponds. There, the gods and goddesses will spend time together and, as the consequences of their past actions manifest, they will experience indescribable bliss. Surrounded by the goddesses, the gods rollick to the tunes of the five types of instruments, enjoying the fulfillment of whatever they wish for. Exercising their magnificent physiques, they experience the effects of observing the discipline of noble beings.
如是天子，天女圍遶，復往詣於摩尼支羅遊戲之林。先舊諸天見此天子，皆出往迎，心生歡喜，猶如見於親族兄弟，安慰問訊，共入林中，五樂音聲受天之樂。
4.B. -1379 “Next, the gods will proceed in great congregations into the forest of Draped with Jewels. When the resident gods behold the newcomers, they will be exceedingly pleased and come forth to welcome them together with their goddesses. With respect and affection, they will happily greet the arriving gods as their friends, and the newcomers, for their part, will joyfully rush forth to meet their hosts. The residents and the newcomers will then all enjoy the sense pleasures that abound in the forest of Draped with Jewels, [F.229.a] celebrating and reveling to the captivating tunes of the five types of instruments. Thus, they will frolic, play, and revel.
如是天子受種種樂，復於摩尼支羅林中無量歡喜，目視眾色，心生喜樂。其地園林皆以七寶而為莊嚴，金色寶衣莊嚴林樹，如是種種寶樹莊嚴。其地柔軟，無量飲食從河而流，目視如是一切眾色，眼甚愛悅。如是初生天子與諸天眾娛樂受樂。
4.B. -1380 “Within the forest of Draped with Jewels, numerous gorgeous goddesses play the most delightful music, which arouses bliss in the divine audience. The ground is adorned with the seven precious substances —it is as beautiful as if decked out in robes of vivid colors and gold. The delightful trees bloom as if in competition, and they are all adorned by numerous kinds of jewels. The elevation of the ground within the forests and parks is well balanced and the setting is replete with rich and abundant food and drink. The land is ravishing and exceptionally endearing to behold. To the music from the five types of instruments, the gods celebrate and revel together, partaking of intensely blissful experiences within the forest of Draped with Jewels.
天子復詣毘琉璃地，共天女眾次第見於摩尼寶衣從樹而生，其色明淨，甚可愛樂，微風吹動隨風上下，無量色蜂以為莊嚴，光色如燈。諸天見之，發希有心，生大歡喜，共天女眾往詣此樹作天伎樂，遊戲受樂。
4.B. -1381 “At some point, the gods, accompanied by hosts of goddesses, will go to idle in a place called Slab of Beryl. There, they will see how the trees are draped in fabrics made of precious substances and ablaze in splendor like rising suns. The trees are extremely delightful to behold, and when the wind stirs them, they undulate delightfully. [B40] Hundreds of thousands of colorful bees swarm around them like floating jewels. All the hundreds of thousands of trees are shimmering and resplendent, and when the gods see them, their eyes will open wide in wonder. Together with their attending goddesses, they will approach the trees that display their exquisite foliage waving in the wind. [F.229.b] To the accompaniment of music from the five types of instruments, they will celebrate, frolic, and revel among the towering trees.
是時諸天於此林中心生希有，即於花中出天摩偷，具足一切上妙之味。
4.B. -1382 “Within this beautiful forest, the gods, who are fond of these wonders, will gather leaves from the trees and cleanse them to play among them. Once they have finished playing among the clean leaves and feel they have had enough of gazing at them, they will entertain the thought, ‘I wish that a wine with all sorts of excellent qualities would emerge from these leaves!’
一切天眾昔所未見色香味觸，見之皆生百倍悅樂，飲天摩偷上味之酒。
4.B. -1383 “No sooner have they formed this wish than wine will stream from the leaves. Seeing the wine, the gods will be astonished by its unprecedented color, aroma, taste, and texture. Smiling, they feel their joy intensifying one hundred times, and thus they will think, ‘This wondrous wine that has come forth from these leaves is of perfect color, scent, and taste. Let us drink and enjoy ourselves ten times more!’
天子飲之，共諸天女遊戲受樂，歌眾妙音，讚天王釋：以天帝釋因緣力故，令我於此摩尼支羅園林之中受五欲樂。味若摩偷，色香美味從樹花出，最為希有。我今飲之，百倍受樂。爾時，天子共諸天女以毘琉璃器盛滿摩偷天之上味，迭共相勸飲此天味。此諸天眾於人中時，布施持戒，今得如是勝妙色香上味果報。隨其本業上中下報，心生愧恥。
4.B. -1384 “Pouring the wine into beryl cups, they will offer it to each other, inviting one another to drink to their hearts’ content. However, as they drink it, they experience the wine’s exceptional qualities of color, smell, and taste in accordance with their previous individual levels of generosity or discipline. Knowing that the wine is supposed to be especially sumptuous, the gods who practiced generosity and discipline to a lesser extent will therefore feel highly embarrassed when they fail to experience that.
樹上有鳥名飲摩偷，見諸天子心生愧恥，即為天子而說頌曰：
Some birds that are known as those flitting among leaves and wine will notice their embarrassment and, as they fly around the forest, they will warble these verses inspired by the drinkers:
眾生癡所使，飲於摩偷酒，現觀癡所繫，貪著於美味。cf. Dhs.10.23-32
4.B. -1385 “ ‘Wine drinkers maddened by conceit And ruled by delusion Are chained by ignorance And partake of the taste of craving.
摩偷癡羂網，飲之至命終，退墮於地獄，諸龍亦如是。
4.B. -1386 “ ‘Wine is the bondage of delusion, Which awakens the Lord of Death And causes a fall into hell. [F.230.a] Therefore, do not touch wine!
若見觸嗅甞，令人心癡醉，是故眾羂網，智者所捨離。
4.B. -1387 “ ‘People become stupefied By seeing, touching, and partaking of wine. Therefore, cast far away The shackles of wine.
見之生貪著，觸之則嗅甞，嗅之心貪味，著味為衰惱。
4.B. -1388 “ ‘Seeing it produces desire, And touching it will lead to smelling it. With smelling will come the desire for its taste, And its taste will take one to the end.
一切繫縛中，無過貪嗜味，壞名聞色力，以其著味故。
4.B. -1389 “ ‘Those who rely on wine Will see their reputations and bodies destroyed. Hence, the wise declare wine To be the worst of all shackles.
著味所迷亂，目瞢常惛醉，心迷致癡荒，不知善惡法。
4.B. -1390 “ ‘Speech, vision, and movement Become severely disturbed. And with one’s mind lost in deluded stupidity, One will fail to accomplish a single thing.
女人所輕笑，眠臥於糞穢，而無所覺知，不能自動發。
4.B. -1391 “ ‘The man who thus collapses on the ground Will be ridiculed by women As he falls stiffly, Like a dead tree, to the ground.
酒能壞名聞，踰過於死畏，猶如飲毒藥，亦如死網羂。
4.B. -1392 “ ‘It is well known that those habituated to alcohol Are going to die. This venom is even stronger than the halāhala poison, More powerful than the noose of death.
飲酒之為患，三十有六失，既知此過惡，應當速遠離。
4.B. -1393 “ ‘Drinking wine always entails Thirty-six different flaws. Therefore, recognizing those flaws, You ought to give up alcohol.
大姓智慧人，為酒之所污，眾人所輕忽，如草隨風轉。
4.B. -1394 “ ‘Upon the learned of a pure family Alcohol leaves great stains. Such people become like the flower of kāsa grass, Accomplishing only trifles.’
如是天鳥雖是畜生，毀訾諸天，何況餘天。
4.B. -1395 “Thus, despite being animals, the birds will rebuke those gods. So, there is no need to mention that other gods will do the same.
此諸天子飲於天味，上中下味色香具足，如其善業願行種子。飲已復詣陀羅殿林，於此林中欲行遊戲，聞種種音，心生歡喜，青優鉢羅以為首鬘，天子天女共相圍遶，歡喜遊戲，心常念欲金色光明陀羅林殿。既受樂已，復往詣於彌伽雲林。
4.B. -1396 “When the gods have drunk their honey wine of exquisite color, scent, and taste —experiencing its qualities in inferior, intermediate, or exceptional ways in accordance with their seeds of past positive actions —they will proceed to a forest called Continuous Abode. With the tunes of musical instruments ringing in their ears, they proceed, overjoyed and draped with beautiful garlands of blue lotus flowers. Soon, however, the vast congregations of joyous and respectful deities, whose bodies shine with golden light, will leave this forest and travel to another forest known as Cloud Forest. [F.230.b]
既至彌伽雲林之中，見百千殿天鬘莊嚴。爾時，天主釋迦提婆乘伊羅婆那大白象王，共諸天子天女眷屬圍遶，心生喜悅，為欲利益放逸諸天。時諸天眾見帝釋來，悉皆出迎，皆以頭面頂禮天主，於天主前出眾妙音，歌舞戲笑，歡喜叫呼。
4.B. -1397 “In order to inspire the joyous and careless gods who have come to Cloud Forest, Śakra will also pay a visit there, riding his victorious elephant, Airāvaṇa, who is decorated with a hundred thousand ornaments. When the joyous gods and goddesses see Śakra, king of the gods, arriving in this forest, they feel deep respect. With their hair tied in topknots and bearing garlands of flowers and jewels, they will come forth to offer him their praise. Singing and playing various instruments, they will walk before him and dance beautifully. In this manner, as Śakra, king of the gods, rides Airāvaṇa, his elephant mount, the gods will express their joy in eloquent songs.
時天王釋以柔軟言，慰問諸天，在於伊羅婆那白象之上，告諸天曰：汝以自業受於天樂，我今欲還歡喜之園，除阿修羅瞋恚、恃怙大力慢心。
4.B. -1398 “When Śakra has spent a bit of time among them in joyous play, he will speak to the gods in the following way: ‘Gods who have practiced wholesome action, I shall now leave these parks to eliminate the pride of the arrogant and aggressive asuras. Meanwhile, please remain here joyfully.’
時諸天眾白帝釋言：天王！我今亦當隨於天王，除阿修羅瞋恚憍慢。時天帝釋告諸天曰：汝勿急速，我今自能破阿修羅。
4.B. -1399 “Hearing such words from Śakra, the gods will respond, ‘We also wish go to humble the conceit of the asuras.’ “But Śakra will discourage them, saying, ‘This matter I can take care of myself, so don’t get all worked up about this!’
時天帝釋語諸天已，入歡喜園。見阿修羅在歡喜園猶如雲聚，漸漸增長。時諸天眾罵詈毀訾，轉增高大。時諸天眾見其增長，罵詈不息，倍更增長，顏色醜惡。帝釋見之，告諸天眾：此阿修羅以汝瞋故，身增轉大，我當方便令離瞋慢。時天帝釋而說頌曰：
4.B. -1400 “When he has sent the gods back, Śakra will proceed to his own forests and parks only to discover that a horde of asuras has invaded the beds. Many gods will be scolding them for doing so, yet the more the asuras are reprimanded, the more numerous they become. Finding it unbearable to watch how they multiply, the gods will chastise them even more. Arrogant and aggressive, the asuras nevertheless continue to increase in number and expand. [F.231.a] Seeing these intolerable asuras, Śakra thinks, ‘I must do something to remedy and dispel the arrogance of this aggressive horde.’ He will then utter the following verses:
不瞋能伏瞋，忍伏麁惡心，法能伏非法，光明破闇冥； cf. Dhs.1.19-32
4.B. -1401 “ ‘Better than fighting anger with anger Is conquering anger with patience. Dharma will certainly overcome non-Dharma, Just as light overcomes darkness.
成實勝妄語，正語伏綺語，軟語勝惡口，能禁兩舌過；
4.B. -1402 “ ‘Truthful words conquer lies, And divisive talk is conquered by harmony. Harsh words are defeated by pleasant ones, And aggression is defeated with gentleness.
慈心斷殺害，布施除慳貪，正念勝邪念，善念破惡念；
4.B. -1403 “ ‘Killers are defeated by love; Thieves are defeated with generosity. Lack of proper attentiveness Is always defeated by proper attention.
明能破無明，白日除黑闇，白月勝黑月，如是常得勝。
4.B. -1404 “ ‘Ignorance is defeated by knowledge, Just as light conquers the dark. Places of darkness will be defeated By places of light.
智慧知真諦，勝於邪見欲，賢聖八分道，能破諸惡道；
4.B. -1405 “ ‘Perverted and dirty lust Is defeated by discernment and understanding. Those traveling unwholesome paths Are always defeated by the eightfold path of the noble ones.
如來四無畏，能破諸怖畏，憶念破忘失，智能破愚癡；
4.B. -1406 “ ‘Cowardice is always defeated By the four types of fearlessness. Forgetfulness is conquered by mindfulness And ignorance defeated by knowledge.
若住阿蘭若，則能破諸欲，須彌勝眾山，及以眾園林。
4.B. -1407 “ ‘Frivolously lusting people Are conquered by striving in solitude. All the dense jungles Are defeated by the summits of Mount Sumeru.
大海勝涓流，及以諸河池；日光勝眾星，亦勝於餘宿。
4.B. -1408 “ ‘All the rivers that spring from the ground Are engulfed by the ocean. The planets and stars Are conquered by the light of the sun.
法式勝無法，布施破貧窮；質直勝諂曲，實能破妄語；
4.B. -1409 “ ‘That which is improper is defeated by what is right, And poverty is defeated by the generous. The deceptive are defeated by the honest, And liars are defeated by the truth.
吉能破不吉，火能燒眾薪；水能破於渴，食則能除飢。
4.B. -1410 “ ‘The false is defeated by the truth And cold is defeated by fire. Thirst is defeated with water And hunger defeated by feasts.
師子心勇健，勝於一切獸；知足勝悕望，智者如是說。
4.B. -1411 “ ‘All bold beasts Are defeated by lions, [F.231.b] And it is well known that the greedy Are always defeated by the content.
悲愍者常勝，無悲為減劣；
4.B. -1412 “ ‘The presence of compassion is always praised; Absence of compassion is never praised. 318
智慧能調伏，智者如是說。眾惡邪見業，多作諸妄語，
4.B. -1413 “ ‘Those of great knowledge are always gentle, And with their words they conquer The profuse but mistaken declarations Of people whose karmic actions are unwholesome.
如是外道中，如來最殊勝。天勝阿修羅，以其法勝故，
4.B. -1414 “ ‘Non-Buddhist teachers of falsity Are always defeated by the buddhas. Asuras are defeated by gods — That is in the nature of things.
我當破一切，何況汝一身。 cf. Dhs.1.32
4.B. -1415 “ ‘Anyone pretending to be Śakra Will be defeated by me. Needless to mention that the same Will happen to you lowly ones.
汝阿修羅使，汝勿生悕望，今此師子座，智者所應住。
4.B. -1416 “ ‘All those beds are for individuals Who persevere in the Dharma. They are not resting places For ignorant people in pursuit of non-Dharma.’
時阿修羅聞釋迦提婆說是語已，不復增長，以得聞於實語縛故，減劣不增，色力勇健悉不增長。見其劣弱，時有天子手捉其足，曳令下座，即時驅出天歡喜園。
4.B. -1417 “As they hear these words from the mouth of Śakra, the asuras —who had otherwise only been increasing the more they were rebuked —will now be struck by the power of true speech. Unable to multiply any further, they instead see their power, hue, and courage wane. Then, as Śakra’s servants see those inferior creatures, they will pull them out by their legs and throw them out of the park.
時天帝釋心生歡喜，復往詣於摩尼支羅所住之地，乘於伊羅婆那大白象王騰空而遊，向於摩尼支羅之林。所作已辦，與諸一切天子天女至摩尼地。摩尼地天見天王釋，皆悉出迎，頭面頂禮，修敬既畢，皆往詣於彌伽雲林。其地一切眾欲具足，柔軟廣博眾花遍覆，以蓮花枝用為宮室一切愛處。釋迦天主共諸天女，種種樂音歌舞遊戲，娛樂受樂。乾闥婆王圍繞帝釋，歌眾妙音，讚歎天王，五樂音聲以為娛樂。
4.B. -1418 “Riding his elephant, Airāvaṇa, Śakra will then joyfully return to the gods of Draped with Jewels, surrounded by a retinue of gods who have accomplished their task and who therefore feel an indescribable divine satisfaction. When the gods who live in Draped with Jewels meet Śakra, they will praise him and then everyone will proceed to Cloud Forest once again. In this manner, the joyful and satisfied gods who serve Śakra enter the level grounds of the forests and parks to enjoy themselves within the vast landscapes of flowering fields and blooming forests [F.232.a] in their delightful mansions that are draped with weighty garlands of blooming flowers. There, they will enjoy themselves among all the tremendous delights. Before Śakra, troupes of happy goddesses sing and play vīṇās, two types of drums, flutes, and fifes in joyous celebration. As he rides his elephant, Airāvaṇa, Śakra is also surrounded by other musicians who participate in the celebration by offering praises while they play the five types of instruments. In this way, the joyous, frolicking gods sway to the sounds of music, drumming, chanting, flute play, and singing.
時天帝釋在於伊羅婆那白象之上，其象端嚴勝於寶山，行步進趣如動玉山，其象鮮白踰於雪山，如春末時，日光照曜雪山之峯。如是天眾天子天女圍遶帝釋，遊於園林。其諸園林毘琉璃寶、白銀頗梨、因陀青寶、大因陀寶、赤蓮花寶、真金硨磲以為莊嚴。釋迦天王共諸天眾天子天女遊戲園中，閉惡趣門，心生歡喜。
4.B. -1419 “The king of elephants is as large as a mountain, and as Śakra rides this undulating mountain, it is a beautiful sight that resembles how the scintillating radiance of the rising sun in a cloudless sky shimmers on snowcapped mountain peaks. Thus Śakra and his accompanying retinue of deeply joyful gods and goddesses, who have all severed the gateways to the lower realms and who, with their fine intelligence, are in perfect harmony, go to play, frolic, and enjoy themselves in these delightful forests and parks that are studded with beryl, silver, crystal, lapis lazuli, sapphire, ruby, pure gold, and coral. In this way, they experience utterly perfect, exquisite joy.
雖得見諦，猶受欲樂，而常思惟眾生生死。既思惟已，不恚不悅，觀諸樂受皆悉無常，破壞離散。如是知已，內自思惟：諸天退沒，因於自業，為何所至受自業果？業風所吹，墮於地獄、餓鬼、畜生，流轉受苦而無伴侶。一切諸天及諸天女皆悉如是，會當別離。如是之業，大作樂具，戲弄一切愚癡凡夫。
4.B. -1420 “Nevertheless, Śakra understands that even this attainment of such pleasures and mundane perfections is transient. Hence, he remains neither excited nor disturbed. Knowing that all perfection ends in decline, he thinks, ‘Beings who are thrown about by the winds of karmic action must roam through the realms of hell, starving spirits, and animals. Where will the gods go once they die and have to leave all these divine companions behind? [F.232.b] Alas, these childish sentient beings are deceived. They are all bound to experience the tremendous effects of their past actions.’
時天帝釋思惟是已，而說頌曰：
譬如虛空雲，為風之所吹，和合須臾散，生死亦如是。cf. Dhs.5.75-83
4.B. -1421 “With such thoughts in mind, Śakra will then utter the following verses: “ ‘Clouds form in the sky And are then dispersed by the wind. Like clouds that gather and are scattered, So it is with living beings in cyclic existence.
時時如眾花，見人有生死，一切皆磨滅，如去來亦然。
4.B. -1422 “ ‘Humans see flowers blossom When in the season And then vanish Once the season is over.
如是善業熟，則受於天樂，善時既盡已，樂受則亦失。
4.B. - 1423 “ ‘The gods who have engaged in positive actions Likewise enjoy themselves in season, But when this fortunate time is over, They are destroyed one by one.
時節如樹林，生時甚敷榮，時節既過已，一切皆墮落。
4.B. -1424 “ ‘Trees grow their leaves During certain seasons But then lose them all As the seasons change.
諸天如樹葉，樹如受樂處，受樂則有墮，無有常樂者。
4.B. -1425 “ ‘The gods are like leaves Upon the tree of existence. Their pleasures are always destroyed For they are not stable and do not last.
猶如夏降雨，不住於空中，諸樂亦如是，念念不暫停。
4.B. -1426 “ ‘During the rainy season, Rain falls ceaselessly from the sky. Likewise, all of these pleasures Are going to end and cannot be retrieved.
譬如孔雀鳥，風雲則出聲，風止聲則滅，天樂亦如是。
4.B. -1427 “ ‘Just as peacock feathers May be carried off by the wind, Such is the case with enjoyable situations — They come to an end and are destroyed.
譬如以乾木，而置於火中，天樂亦如是，為時火所燒。
4.B. -1428 “ ‘When a tree catches fire, It will certainly burn. Thus, time resembles fire, And people are like dry wood.
生已復歸滅，已經百千返，為愛之所欺，而無有厭心。cf. Dhs.5.83
4.B. -1429 “ ‘In their hundreds and thousands, They come and go, Yet, deluded by craving, They never truly understand.
癡愛網所覆，一切無免者，戲弄於諸天，受諸不善業。cf. Dhs.8.56
4.B. - 1430 “ ‘The illusory displays of craving and delusion Extend everywhere. Lacking the fortune of virtue, The gods thereby remain deceived.’
如是天帝釋愍諸天故，說是偈已，乘於伊羅婆那大白象王，天眾圍遶奏諸音樂，出妙音聲，還善法堂。以得勝於阿修羅故，心生歡喜，諸天恭敬到善法堂。摩尼支羅所住諸天，受欲無厭，受於色聲香味觸等遊戲園林，乃至可愛善業壞盡，從天還退，隨業流轉，墮於地獄、餓鬼、畜生。
4.B. -1431 “With compassion for the gods, Śakra will in this way ride his elephant, Airāvaṇa, surrounded by troupes of gods who play melodious tunes, as he returns to Sudharma, the divine assembly hall. Once the victorious gods of Sudharma have received the worship of the other gods, these latter gods will take leave. [F.233.a] Insatiable in their enjoyment, the gods of Draped with Jewels will then continue to celebrate and frolic within those forests and parks of perfect form, sound, smell, and taste until finally their completed and accumulated acts that are certain to ripen desirable, attractive, and delightful experiences have been overcome, relinquished, and exhausted. Once they die, they will, in accordance with their karmic actions, take birth among hell beings, starving spirits, or animals.
若生人中，生大種姓，受第一樂，端正殊妙，生在中國、正法行處，大富饒財，子孫具足，壽命延長，眷屬和順，世間所有一切資具皆悉具足，一切眾人之所愛敬，或為大王或作大臣。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, be born in a great family and enjoy tremendous pleasures. They will have large and excellent bodies and take birth in a central land. They will possess the good Dharma, enjoy tremendous wealth, and have sons and grandsons. They will have long lives and not experience any trouble due to their servants or possessions. They will be appreciated and respected by everyone, 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：三十三天二十八地，名曰眾分。眾生何業而生彼天？
· The Gods in Part of the Assembly ·
4.B. -1432 “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 applies knowledge derived from hearing and so correctly perceives a god realm known as Part of the Assembly. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.
彼以聞知見：有眾生修行善業，正身口意，質直不諂，不惱眾生，常行善意，其心質直，離惡知識，親近善友，不近惡友，不共言論、不與同住亦不同行，常避惡人，惡人所友亦不親近。親近賢善，聽聞正法，聞已思惟，心入於法——善、不善、無記——若有善法則便攝取，知不善法則便捨離。正念觀察調伏其心，不貪不欲，持七種戒，微細不犯，乃至小犯常懷大懼。一切善業，如鍊真金清淨無垢。如是之人不殺不盜，布施修福，見殺害者，救令得脫。
He will then notice how certain people engage in positive actions and are properly guarded in body, speech, and mind. They are free from dishonesty and deception and do not cause others any harm. They always have vast intelligence, are honest and sincere, and steer clear of unwholesome company. Avoiding unwholesome individuals, they will not mingle with them, talk to them, or even look at them. They will not keep unwholesome company while traveling either, but instead leave such individuals as soon as they see them. They also give up keeping company with those who have unwholesome friends. They rely instead on the venerable and always listen to the sacred Dharma. [F.233.b] Having studied, they understand which phenomena are virtuous, which are unvirtuous, and which are neutral. They abandon those that are to be given up, while they recognize and contemplate those that are not to be given up. They achieve equipoise, recollection, and mindfulness without being swayed by the mind. They also practice detachment and adherence to the sevenfold discipline without even a speck of delusion. They regard even the minutest nonvirtue with fear and remain uncorrupted throughout their activities. Thus, flawless like pure gold, they give up killing and stealing and instead practice generosity and meritorious activities.
云何救於殺害眾生？若有丈夫侵他婦人，為官所收，打惡聲鼓，從右門出，欲斷其命，無救無護，無所悕望，愁悴憂惱，欲至塚間。將至殺處，如是善人贖令得脫。復行布施修諸福德。
4.B. -1433 “How do such people release living beings? When a king or minister has apprehended a pair of adulterers, they may be taken through the southern gate of the city as drums are beaten and their own and their families’ names are proclaimed. Without a soul to help them, they are forced to walk facing the charnel ground, and thus they plod onward with pale faces, recalcitrant and frightened. People of the kind mentioned before will at such times ransom and release such people. They will also provide them with alms and engage in meritorious activities.
云何善人修行福業？若僧住處，曠野無水，渴乏苦惱，如是善人，或為作井或為造池。若有水池，若井崩壞、若多細蟲，為僧修治，以諸細蟲置餘水中。如是微細皆不殺害。若以漉囊，漉諸水蟲還置水中。是名不殺生。
4.B. -1434 “What are their virtues? If members of the saṅgha stay in a desert where water is scarce, they may come close to dying of thirst and thus suffer severely. At such times, the aforementioned people may build a pool or a well in a park for the sake of those saṅgha members. In that case they will also save any animals that may live in the water or the mud from dying on the parched land and transport them to a wetland. In such ways, they protect even small creatures. [F.234.a] Similarly, they may lift small animals out of a well and relocate them into another body of water in order to preserve their lives. In this way, they pursue virtuous actions and do not kill.
云何不偷盜？不以盜心取他草葉；若曠野中種種果菜，故村聚落，疑他所護亦不故取，是名不盜。
4.B. -1435 “How do they give up stealing? Such people have no desire to steal, and so they will not even cut wild trees or bamboo. If they come to a deserted village or a forest that does not belong to anyone, they will nonetheless desist from taking anything, for they will think, ‘Although these are not currently anyone’s possessions, they were all produced by someone else.’ Such is the way they give up stealing.
是人修行一切善業，身壞命終生於善道三十三天眾分之地。生於右門，真金為座，白銀、琉璃、或以頗梨、或車璩寶、或赤蓮花寶以為其座。青因陀寶、大青寶王、真珠之座，如是珍寶莊嚴之座而於中生。既生天已，而自思惟：我以何業而來生此？
4.B. -1436 “When people who practice positive activities in this manner later separate from their bodies and die, they will be born among the gods in Part of the Assembly. When they emerge in that realm, they will appear upon a seat of gold, silver, crystal, refined gold, lapis lazuli, sapphire, pearl, or coral. As soon as they thus take birth, they will wonder, ‘What karmic actions have caused me to take birth here?’
即自念知：我於前世作斯善業，供養眾僧。如是善業猶如父母，清涼之寶生於天上，決定受樂。
4.B. -1437 “They will then remember and think, ‘I was born among the gods due to the parent-like virtues of love. Its ripening is cooling and certain to yield the experience of happiness.’
如是天子作是念已，即自現見業之果報。見果報已，讚歎善業，毀訾惡業。念本生已，念人業地，無量善業地如父如母。爾時，天子念本生已，而說頌曰：
4.B. -1438 “With such a recollection they now perceive the effects of karmic actions directly. They will therefore praise virtuous actions and criticize unvirtuous actions. As they remember their past lives and the relevant karmic foundations —the numerous parent-like virtues of their actions as humans — they will utter the following verses: [F.234.b]
以善得人身，得已不放逸，造作眾善業，因是得生天。cf. Dhs.6.62
4.B. -1439 “ ‘Those who accomplish carefulness Accomplish a meaningful human life. Having engaged in positive actions, They will travel to the world of the gods.
人身甚難得，得已行放逸，為放逸所迷，命終墮地獄。cf. Dhs.6.63
4.B. -1440 “ ‘Human life is rare to come by. Those who find it and yet live carelessly Will roam from the darkness of carelessness Into the realms of hell.
作三種善業，修行七種戒，殺於三怨家，則受諸天身。cf. Dhs.32.63-73
4.B. -1441 “ ‘Those who perform the three positive acts, Familiarize themselves with the seven ways, And slay the three enemies Will walk among the gods.
若人伏煩惱，未斷於愛心，是人愛因緣，則生於天中。
4.B. -1442 “ ‘Those who dispel the afflictions Without dispelling joy, And who are thus joyous and pure, 319 Will walk among the gods.
破壞於嫉妬，大苦之窟宅，種種行布施，是人生天中。
4.B. -1443 “ ‘Those who give up stinginess, The great gateway to suffering, And instead practice numerous forms of generosity Will walk among the gods.
觀他如己身，悲愍護眾生，慈心常調伏，是人生天中。
4.B. -1444 “ ‘Those who with a loving heart always protect Living beings as if their lives were their own, And thereby train constantly in loving care, Will walk among the gods.
觀偷盜如火，布施於一切，以自修其心，是人生天中。
4.B. -1445 “ ‘Those who know that failing to give is like a fire, And with attentiveness and intelligence Wholeheartedly practice generosity instead, Will walk among the gods.
觀他妻如母，常思惟真諦，慾泥不能污，是人生天中。
4.B. -1446 “ ‘Those who keep these points in mind And see the wives of others like a mother, Thereby steering clear of the flaws of desire,Will walk among the gods.
火從自心起，由舌鑽燧生，若離此妄語，則生於善道。
4.B. -1447 “ ‘The fires of one’s own mind Blaze from the firewood of the tongue And yield false words — Those who overcome lying will go to the higher realms.
惡口破慈心，智者能捨離，常樂說軟語，則生於天上。
4.B. -1448 “ ‘Divisive talk always Brings ruin among friends. Those who conquer such talk and delight in gentle words Will walk among the gods.
觀綺語如刀，一切常遠離，常行於正語，是人生善道。
4.B. -1449 “ ‘Weapon-like harsh words Are relinquished by the steadfast, Who instead express themselves in gentle ways And thereby journey to the higher realms.
若有行善人，不行於兩舌，實說諦知時，是人生天中。
4.B. -1450 “ ‘Those who never let any irrelevant words Slip past the tips of their tongues, And instead speak in a timely and meaningful fashion, Will walk among the gods.
若人護如是，七種身口戒，其人諦知戒，則生於天中。
4.B. -1451 “ ‘Those who observe the sevenfold Discipline taught by the buddhas With steadfastness and proper awareness Will walk among the gods.’
如是初生天子思惟既訖，說此偈已，觀本生處。念生處已，著欲境界，以前習故說如是偈。
4.B. -1452 “Although the newly born gods remember their past lives, [F.235.a] their minds now become governed by objects. Even so, by the power of their past training, they are able to speak in this way.
爾時，初生天子威德殊勝一切皆集，天女見之，速疾馳奔至天子所，猶如眾蜂馳奔蓮花，諸天女眾馳奔天子亦復如是。
4.B. -1453 “The goddesses of that realm see the newly born gods as youthful and pure, and thus they rush before them like bees eager to drink from flowers. The goddesses carry cymbals and various musical instruments, flutes, and earthen drums, and their bodies are draped with flower garlands and rubbed with colored powders and ointments. Some carry flower garlands and others let fall a rain of flowers. Some of them sing and perform dances beautifully. In these ways, the goddesses swiftly come forth to greet the newly born gods.
手中執於種種伎樂，琴瑟箜篌，鼓眾妙音。是諸天女花鬘莊嚴，散以末香，手執花鬘。復有天女散花供養初生天子。如是天女以種種供養供養天子。不可譬喻勝上天女或百或千，見此天子初生天中，心生愛樂，又見本所奉事天子死相已現，捨本天子，馳向初生福德天子。譬如渴牛捨於枯池，走趣清水，此諸天女亦復如是，捨本所事，馳速往詣初生天子。
4.B. -1454 “Bearing various ornaments and apparel, the goddesses are endowed with numerous attractive forms and they are skilled in their many performances. Dressed in diverse garments, they display bodies each more exquisite than the one before, and their faces are supremely gorgeous as well. Looking over the newborn gods hundreds and thousands of times, they will abandon their current gods who are now dying. Instead, they will come before the gods who are newly arrived and newly born. Just as thirsting people will leave a dried-out lake and instead rush toward a pool filled with cool, clear water, the goddesses will rush forth toward the newborn gods with unquenched desire.
爾時，初生天子聞諸天女莊嚴之具出美妙音，欲心即發，何況見色及其音聲。爾時天子見諸天女及聞樂音，恭敬供養，心生愛樂，悉忘本生，猶如隔於百千生死。何以故？以生天中放逸地故，性如是故。
4.B. -1455 “Since even the mere sound of the ornaments of these goddesses suffices to distract the minds of the newborn gods and fill them with desire, there is no need to mention what happens once they see the goddesses’ faces and the way they behave. Similarly, distracted by the five types of instruments and the various other implements of the goddesses, the gods will forget how they have previously taken birth hundreds of thousands of times —for such is the nature of the gods, who live in carelessness.
爾時，初生天子為諸天女以諸欲法種種情態，不善觀故，欲心增長。時諸天女說於種種欲心相應不淨之語，如是受於放逸之樂，天子天女互相隨逐。天女圍遶，一切諸欲皆悉具足，如是之樂昔所未得，今既得已，心生歡喜，為欲所牽，隨諸天女不得自在。時諸天女奉給天子，歌舞戲笑種種吟詠，鄙褻調話，令此天子心意迷惑，隨諸天女所至之處，常隨其後。欲網所縛如鳥在網，如是天子愛欲所縛亦復如是，隨其至處，天子隨之。如是地處七寶莊嚴，昔所未見，見之愛樂。既見此地，於此地中無量天衣天鬘莊嚴，受無量樂。
4.B. -1456 “Thus, as the newborn gods are surrounded by goddesses who are expert charmers, [F.235.b] they all become distracted by the latter’s words that divulge illicit desires. Falling completely under their sway, they remain in carelessness. Surrounded by the goddesses and all possible pleasures, they experience enjoyments of a kind they never had before, and so, with extreme appreciation, they will approach the goddesses. Laughing, playing, talking, and feeling exhilarated, they will begin to talk with the goddesses and go along with them. Like birds caught in a snare, they are caught in the trap of desire and thus they are drawn toward the beauties. Then, they will see an enrapturing land that is studded with the seven precious substances and endowed with unprecedented enjoyments. Adorned with numerous divine garlands and robes, the gods now will enjoy the most delightful pleasures there.
復往詣於度曠野林，作天伎樂，共此天子至曠野林。見此林中一切眾鳥，種種相貌以為莊嚴，其音美妙出種種聲，與諸群鳥遊戲娛樂。諸鳥亦復雄雌相隨，若至華中飲摩偷酒，雄鳥隨之，若於諸花亦復如是。若鳥遊空，雄雌相隨亦復如是。隨其至處，若食美果，鳥亦隨之，若復遊戲蓮花池中亦復如是。於山峯中，二鳥雙遊，如是天鳥亦為愛網之所繫縛，將至異處。
4.B. -1457 “After a long time has elapsed, they will proceed to the forest known as Delightful Retreat. To the tunes of the five types of instruments, the gods and goddesses playfully accompany each other and, as they enter the forest, they will see birds of many different colors and shapes, plumages, and bodily forms. The birds sing most delightfully, and their attractive forms vary widely. The males are all controlled by the females, such that wherever the females go, the males follow. Whichever grove the females fly to, the males will fly as well. Whichever flower wine the females drink, the males will drink as well. Whichever anthers the females may enter among, the males will enter among as well. Whenever the females take off and fly into the sky, the males will do the same. Whichever fruit juice the females may drink, the males will want to drink as well. [F.236.a] Whenever the females go to play in a certain lotus pond, the males will come along with them. When their female partners fly to a certain mountain peak, the males will follow as if they were being pulled by strings tied to their necks.
眾蜂之類亦復如是。群鹿麚麀相隨遊戲，亦為麀鹿欲網所縛。
4.B. -1458 “The same applies to the bees, and thus, whenever the female bees fly to a certain cluster of lotuses, the male bees will all do the same. Similarly, the bucks in that area are also controlled by the does.
亦如天子迷天女色。譬如夏時降雨滿池充遍盈溢，是諸天子為諸天女欲愛充滿亦復如是，愛欲繫縛。雖復舒緩，甚為難解。如是比丘觀此事已，而說頌曰：
4.B. -1459 “In like manner, the gods are ruled by the goddesses. They resemble lakes that are filled to the brim with water in the summer. Thus, the gods are tied by bonds that are extremely difficult to loosen or escape from. Understanding how females control everyone, the monk will utter the following verses:
如是女欲網，繫縛甚堅牢，能令諸眾生，輪轉於有獄。cf. Dhs.9.38-45
4.B. -1460 “ ‘The tightest of all ropes Is the rope that females tie. Bound by such ropes, People rush into the prison of existence.
身縛尚可解，心縛不可脫，心既為欲縛，常受諸苦惱。
4.B. -1461 “ ‘A noose around one’s neck isn’t so bad, Compared to the horrific noose women tie around one’s heart. With their hearts tied in bondage, Men are destined to suffer.
羂網尚可斷，欲網不可燒，隨其所行處，不離三惡道。
4.B. -1462 “ ‘Lassoes can be burned and cut But not the noose of females, As it keeps pulling one Into the realms of hell, starving spirits, and animals.
羂網但縛身，愛網甚廣大，雖非是色法，能縛一切人。
4.B. -1463 “ ‘A great rope can bind A large group of people, But the ropes of females bind The immaterial mind.
羂網縛眾生，尚可現覩見，如是愛縛心，求之不可見。
4.B. -1464 “ ‘Ropes that bind people Can be measured, But there is no way to gauge The great bond of females.
初染生愛著，心著甚難解，人為愛所縛，不能脫生死。
4.B. -1465 “ ‘Delivering a moment of happiness But then a situation that is hardly escapable, This noose ties people up And makes them unable to escape the ocean of existence.
女色大羂網，縛眾生六根，羂但縛一身，或縛或不縛。
4.B. -1466 “ ‘Ropes may tie one’s neck or body. Yet, without tying any knots, The great noose of females Binds all the six senses.
若枷鎖杻械，聖說非為堅，癡人愛染心，繫縛甚堅牢。
4.B. -1467 “ ‘Chains of metal, plants, or fibers Are not called tight by noble beings. Instead they reserve that term for the weak mind That watches females with desire.’ [F.236.b]
如是比丘毀訾愛欲。爾時，天子為愛天女，一切愛網之所繫縛。將至園林，見種種林，甚可愛樂無以可喻。爾時，天子遊於花池，其池名曰白鵝之池，與諸天女至此池邊。天子天女遊戲娛樂，受五欲樂，種種樂音出眾妙聲。眾分天子復往詣於金山之中互相娛樂，受五欲樂。
4.B. -1468 “In this way, the monk will criticize lust. “Tied by the noose of their fondness for such perfect females, the gods are led through the most delightful forests and parks and introduced to incomparable pleasures. While enjoying themselves in the company of the goddesses, the gods will at some point arrive at a lotus grove known as Swan Lotus Forest. There the gods and goddesses will celebrate in huge gatherings, enjoying themselves, rollicking, and reveling in a wealth of sense pleasures. Surrounded by goddesses, all the gods living in this realm enjoy the enticing music of the five types of instruments. They are all enraptured by this and, as the goddesses express their great passion, all of them celebrate together. Climbing one golden summit after another, everyone enjoys vast pleasures as they chase after objects.
既受樂已，作如是念：我今當與一切天眾詣善法殿遊戲受樂。作是念已，與諸天眾詣善法殿，或遊虛空或乘鵝鳥、或乘孔雀、或乘宮殿，如是種種，詣善法殿，見天帝釋。
4.B. -1469 “While enjoying themselves in this way, the gods will think, ‘We are all friends! Let’s go celebrate in the gardens of Sudharma, the assembly hall of the gods.’ “Thereupon, throngs of gods and goddesses will set out on such a journey. Some will fly through the sky, others will ride on swans, and some will ride on peacocks. Some will enter chambers that float in the air, while others will proceed in floating mansions with fences. In these ways, they travel toward the divine assembly hall of Sudharma. Thus, as their lovely songs and music from the five types of instruments fill the air, they travel to the abode of Śakra. [F.237.a]
種種伎樂歌眾妙音，至善法堂，爾時釋迦天王聞眾樂音，告諸天子：大仙！如是音樂，是誰樂音？何地天眾來至於此？時諸天子聞是語已，皆出觀之。 既見天眾，還善法殿白帝釋言：天王當知！眾分地天眾今來至此，奉問天王。時天帝釋告諸天子：汝今應當發勝歡喜，以諸樂器作諸伎樂，出迎眾分所來天子，種種遊戲共相娛樂。
4.B. -1470 “As Śakra, king of the gods, hears their exquisite music and songs, he will say to the gods of Sudharma, ‘O friends, who are those happy gods? Where are they from?’ “These gods will then quickly examine the approaching gods and, when they have found out, they will reply to Śakra, ‘Those are the gods of Part of the Assembly. They have come to behold Śakra.’ “Śakra will then tell them, ‘You must go and welcome these gods who are arriving from Part of the Assembly with delightful music and various implements for their enjoyment.’
時諸天子聞帝釋勅，即奉其教，手執種種琴瑟箜篌種種樂器，種種天鬘莊嚴其身，其身流出種種光明，身光鮮白晃曜照明，出迎眾分所來天子。
4.B. -1471 “Having received this command from Śakra, the gods of Sudharma will go to greet the other gods, carrying cymbals and various other musical instruments. They are draped with flower garlands, rubbed in powders and ointments, and they wear crystal necklaces, jewels, ornamental garlands, shoulder ornaments, and topknot ornaments in an impressive display. Upon their naturally immaculate bodies they wear various shiny jewels, and thus they will proceed, illuminated by radiant gems, to receive the gods of Part of the Assembly.
二眾相見，和合遊戲，作諸神通，種種伎樂歌眾妙音，至善法殿。
4.B. -1472 “Overjoyed at this meeting, the gods will try to outdo each other in miraculous feats and, to the captivating tunes of heavenly music and song, they will proceed together to the residence of Śakra.
爾時，天主釋迦提婆坐百千柱寶殿之上。其師子座名曰得勝，天王坐上，安隱快樂威德光焰，百千天眾周匝圍遶，受善業果，威德殊勝過於和合百日並照。雖處天宮而不放逸。
4.B. -1473 “Within his mansion of a hundred thousand pillars, the king of the gods sits upon his lion throne known as Victorious Success. He is at ease and ablaze in splendor, and he is attended to by one hundred thousand gods. Thus, experiencing the consequences of extremely positive past actions, Śakra shines with the splendor of a hundred suns and, although he is the king of the gods, he nevertheless maintains his composure.
如是天眾既見天王，皆大歡喜過先十倍，即以頭面頂禮天王釋迦提婆，歌舞遊戲，以諸偈頌讚歎天王：
4.B. -1474 “Beholding the king of the gods, the gods’ happiness grows tenfold. [F.237.b] They will then address Śakra respectfully and perform various dances and entertainments. Then they will praise Śakra with the following verses:
天主憍尸迦，常護於世間，法行常寂靜，境界莫能壞。
4.B. -1475 “ ‘Practicing the Dharma, always serene, And never harmed by objects, Śakra, king of the gods, Sustains the worlds of gods and humans.
以法調世間，不以非法教，順法常安樂，違法受苦惱。
4.B. -1476 “ ‘The world is healed by Dharma; By non-Dharma this is impossible. Those who practice Dharma are always happy. Those who do not are never happy.
行法則安樂，修智亦如是，不侵不妄語，常受於安樂。
4.B. -1477 “ ‘Those practicing the Dharma Rely on wisdom and are happy. They refrain from harm and speak the truth — In this way too they are happy.
若世間功德、出世間功德，此一切功德，天王悉具足。
4.B. -1478 “ ‘The qualities of the world And the qualities beyond the world Are all, without exception, Mastered by Śakra, lord of the Thirty-Three.
怖者為作歸，苦者示善道，天王持世間、天人阿修羅。
4.B. -1479 “ ‘Protecting beings from fear And relieving those who suffer, He provides for the world Of gods, asuras, and humans.
天王最殊勝，離諸不善法，洗除三惡垢，受於三歸法，
4.B. -1480 “ ‘This king, Śakra, Is free from stains and flaws. He has dispelled his own threefold unwholesomeness And gone for refuge in the Three Jewels.
如實知三業，行勝三菩提。雖生放逸地，不樂於放逸，
4.B. -1481 “ ‘He has knowledge of the threefold effect of karmic action And has realized the threefold awakening. Although born in a realm of carelessness He does not become attached to the careless.
天王持世間，法行離怨敵。
4.B. -1482 “ ‘Having conquered the enemy, he pursues great activities. Śakra sustains sentient beings.’
爾時，眾分之地諸天子等，勝智慧等讚天王時。
4.B. -1483 “In this way the gods of Part of the Assembly, who are in possession of supreme intelligence among all the gods, will praise Śakra.
爾時釋迦提婆因陀羅觀諸天眾，善言慰喻，告諸天曰：諸天子！莫行放逸。若放逸者，則無利益。時諸天子讚帝釋已，與天帝釋乘於虛空向眾分地。帝釋為首，諸天隨從，往詣眾分。
4.B. -1484 “As he sees the gods, Śakra will gently speak to them in the finest words of praise and instruction: ‘Gods, you live in carelessness. Carefulness is the greatest among all treasures, but carelessness is useless.’ “Then, when the gods have praised Śakra extensively, they will return to where they came from, traveling through the sky. Just as when they came, Śakra proceeds first and the gods follow after. [F.238.a]
時天帝釋作如是念：此諸天子心行放逸，不知退苦，我當示化退沒之相，令生厭離。時天帝釋為於遊戲放逸諸天子等，化中陰有。時諸天子戲遊園林山峯花池，時諸天子各各自見一切眾具勝相莊嚴皆見失壞，一切樂具亦皆磨滅，惶怖苦惱，身被繫縛，怖畏涕泣，烟焰俱起來遶其身。閻羅王使之所執持，飢渴自燒，行大怖畏，火來燒身猶如燒林。閻羅使者醜惡可畏，種種惡色，手執刀杖、弓刀矛矟及捉黑繩、赤棒網羂，或有上昇或有下行。
4.B. -1485 “At this point Śakra will think, ‘Alas, the careless gods do not comprehend the suffering of death. In order to protect them I must surely create some magic.’ “Śakra will therefore miraculously reveal to the gods what happens to the gods in the intermediate existence. As he does so, the gods will now perceive the deaths of those gods who would otherwise inhabit the forests, parks, mountains, and lotus groves —the gods with their large, exquisite, and radiant bodies, who would normally play, sing, celebrate, and frolic. The gods will now see how the dying gods are shunned by their powerful friends and attending goddesses, how all their splendor and fortune disappears, how their faces turn pale, and how they are reborn in hell. They will see the former gods with their hands 320 tied behind their backs, crying with tears streaming from their eyes, enveloped in thick dark smoke and surrounded by fire, reprimanded 321 by the henchmen of the Lord of Death, suffering from extreme hunger and thirst, pursued by tremendous horrors, with bodies like scorched trees, and chased by utterly terrifying creatures brandishing horrific implements and wielding swords, clubs, and nooses.
時閻羅王所遣使者遍須彌山。時諸天子見閻羅使從於天上縛諸天子，加諸楚毒罵詈撾打，遍身火起其焰猛熾。
4.B. -1486 “They will see how such creatures head toward the world of the gods and cause the gods to fall —covering Mount Sumeru and advancing everywhere to catch the gods. They tie them with chains and pull them down, beating them with iron whips and thrashing them, torturing them with blazing fires, and chasing them down into hell. [F.238.b]
時閻羅使手把刀戟，奮目大怒，互相告曰：諸閻羅使！速縛如是放逸天子，我當戮之，將入地獄，令其不復得行放逸。
4.B. -1487 “Holding shackles in their hands, the furious messengers of the Lord of Death call, ‘Come here —quick, quick! In hell we shall subdue these gods that are so careless, so that they shall no longer be lost in carelessness!’
如是大喚上昇虛空上須彌山，遍於諸地皆令摧壞。百千萬億那由他數閻羅使者、伺命之官、醜惡獄卒遍壞諸地及以山側，遍於虛空，或上或下惱諸天子，語諸天子：汝等所受五欲之樂、種種音樂，今何所在？汝等今為閻羅使者將詣地獄，受大苦惱。若諸天子將墮地獄，則見獄火來燒其身。
4.B. -1488 “In this way, ridiculing them and laughing menacingly, they drag them down from Mount Sumeru’s skies. Above, below, and on all sides, they crush them in their hundreds, thousands, tens of thousands, and millions. Filling the entire sky, they are everywhere, obstructing the former gods to whom they yell, ‘You who are so used to enjoying the five sense pleasures, what good is it all to you now, as the Lord of Death’s henchmen tie you up and haul you with the strength of horses down to the world of the Lord of Death?’
若諸天子有善業者，但見地獄，不見自身為火所燒。時諸天子自見中陰被大繫縛。爾時，獄卒閻羅王使為此天子而說頌曰：
4.B. -1489 “In this way, the gods of Part of the Assembly, whose minds are inclined to positive karmic actions, are able to witness the ways in which birth in hell takes places. At that time, the henchmen of the Lord of Death will utter the following verses to the gods in the intermediate existence:
汝愛於欲樂，而不作善業，是故得苦果，今日已成熟。
4.B. -1490 “ ‘Because of your attachment to pleasure, You did not practice wholesome actions. Therefore, you are now stuck with an effect That holds nothing enjoyable for you.
汝若樂放逸，而行於非法，至於臨終時，心乃生悔熱。cf. Dhs.6.64-67
4.B. -1491 “ ‘When gods fond of carelessness Do what they do, They will later, at the time of death, Be tormented by their own minds.
悔熱喻火燒，亦喻於刀戟，從於五根生，而還自燒滅。
4.B. -1492 “ ‘The burning carelessness That emerges from the five senses Surpasses any other fire And cuts deeper than any weapon.
於苦謂為樂，貪怨為親友，觀放逸如是，是故應捨離。
4.B. -1493 “ ‘Pain based on happiness And enemies based on friends — Such are the effects of carelessness. Therefore, you must give that up!
放逸愛和合，為欲之所縛，三種大怨家，能破壞大樂。cf. Dhs.6.67
4.B. -1494 “ ‘Carelessness mixed with craving And connected to desire [F.239.a] Creates an unbearable, threefold enemy That destroys people’s happiness.
憍慢近惡友，懈怠及貪心，遠離於持戒，是地獄因緣。cf. Dhs.14.29-32
4.B. -1495 “ ‘Agitation, being entangled with the unwholesome, Laziness, yearning desire, And letting go of discipline —These are causes of the hell realms.
持戒清涼觸，得報甚清涼，愚人不修行，臨終生悔熱。
4.B. -1496 “ ‘The ignorant who fail to rely on A discipline that is delightful and cooling, And that transforms in cooling ways, Will later experience total agony.
見於他妻妾，而生貪著心，飲酒行劫盜，因此墮地獄。
4.B. -1497 “ ‘Drinking alcohol, causing harm, Being fond of others’ women, Attachment, and animosity Are causes of the realms of hell.
惡口親惡友，邪見無正信，其心多躁擾，此法失人身。
4.B. -1498 “ ‘Divisive talk connected with the unwholesome, Lack of proper vows, wrong views, And idle talk will always Cause people destruction.
貪心及綺語，妄語無誠信，今世若後世，無有少安樂。cf. Dhs.14.32
4.B. -1499 “ ‘Covetousness, harsh words, Excessive pride, and teaching wrongly Are of no use at all in this life, Nor in the next life.
遠離於善友，親近惡知識，根本無利益，不信業果報。
4.B. -1500 “ ‘Always giving up virtue, Adhering to what is unvirtuous, And not trusting in karmic action — These are the bases for disaster.
不識業果報，苦樂非眾生，是人迷因果，臨終生悔熱。
4.B. -1501 “ ‘Those unaware that beings’ happiness and suffering Are the result of their karmic actions Are ignorant about cause and effect, And they meet with terrible suffering in the future.
若人常妄語，恃智生憍慢，後得大衰惱，乃覺其業果。
4.B. -1502 “ ‘Those who diligently teach wrongly While pretending to be wise Will, during future times of hardship, Come to feel the full effects of karmic action.
若流轉世間，具受諸苦惱，皆由無明力，大仙如是說。
4.B. -1503 “ ‘Whoever roams about in this life Will drown in suffering. Such a life is produced by ignorance — That is what the thus-gone ones teach.’
爾時，釋迦提婆因陀羅化作如是閻羅使者，為諸天子中有說法，折伏呵責。時天帝釋復為諸天眾示現變化。若諸天子有先世業應墮畜生，示於無量種種業相，如印印泥。中陰之相互相殘害，共相食噉，生大怖畏，令諸天子皆悉見之。若諸天子無畜生業，但見畜生互相殘害，不見自身作畜生形。
4.B. -1504 “In this way, the henchmen of the Lord of Death displayed by Śakra will address and punish those in the intermediate existence.“Next Śakra will create a display that shows the gods how one is born among the animals. Thus, he conjures up images of beings in the intermediate existence, manifesting the images of such beings as if he were making imprints with a seal. [F.239.b] In this way the deluded gods come to see how animals eat, kill, and destroy each other, and therefore live in great terror.
時天帝釋復為放逸諸天子等，示化中陰。若諸天子當生餓鬼，為於飢渴焚燒其身，長髮覆面，其形醜惡。此諸天子見虛空中，烏鵄諸鳥來啄其眼及耳鼻舌。是時天眾見向所化如是惡相，生大怖畏。
4.B. -1505 “Śakra will then proceed to display images to the gods of those reborn among the starving spirits. They now come to see beings with emaciated bodies, tormented by hunger and thirst, with faces covered in darkness behind their hair, and with awful faces and bodies that look like scorched trees. These spirits have their eyes, ears, noses, and tongues torn out by owls and ravens. In this way, the gods witness the fall through the sky from the world of the gods.
餘天見已，白帝釋言：釋迦天王！何故捨諸天子而自止住？此諸天子皆被繫縛，或阿修羅、或餘惡人將之欲去，遍須彌山一切諸地。我亦曾與阿修羅鬪，未曾覩見如是惡相。又阿修羅及其軍眾未曾俱來至此天中，云何世間失正法耶？不孝父母耶？不敬沙門、婆羅門耶？不敬耆舊長宿耶？天王！今諸世間不供養如來及法僧耶？不知因果、不知真諦耶？如護世天王常說此法，今閻浮提不修行耶？今諸天眾皆被惱亂。天王！何故不嚴器仗，乘於伊那大龍象王，身服鎧鉀，擊大戰鼓莊嚴鬪戰？有諸天眾，天主同業，向天王釋作如是說。
4.B. -1506 “When the gods have seen those utterly horrifying, disturbing displays, they shall turn toward Śakra and say, ‘Śakra, it seems some usurping asuras of an unprecedented kind are wrongfully chaining gods and hauling them off —we cannot just let that happen! Hordes of asuras are swarming Mount Sumeru. This is unlike anything we have seen during the wars between the gods and the asuras. No asura has ever come here before. Śakra, has the Dharma declined? Whenever the guardians of the world, or you who rule the Heaven of the Thirty-Three, or we gods relax —is there then no one left in the world who respects their fathers or mothers, or mendicants or brahmins? Is there nobody who venerates the elders of their families? Śakra, is there nobody who worships the Buddha, nobody who worships the Dharma, nobody who worships the Saṅgha? Is there nobody who adheres to the reality of cause and effect? Why are those gods so terrified? Lord of the Heaven of the Thirty-Three, we request that you mount Airāvaṇa, king of elephants, and march forth into battle. [F.240.a] Please inform the gods who brandish numerous weapons. Please strike the great drum! Let us enter the battlefield together!’
復有諸天覩此希有未曾見事，心生厭離，極大恐怖，諸根振動，歸依帝釋作如是言：唯願天王救護我等。此諸天眾所住之地，悉為阿修羅之所劫奪。未曾見此阿修羅等可畏之身如是怖畏。諸天子等皆向帝釋作如是說。
4.B. -1507 “Others will be extremely distressed by the shocking sights. With terrified eyes and pale faces, they will come to Śakra for refuge, crying, ‘Ruler of the gods, please save us! Asuras of a kind never seen before are upon us, please save us!’ In this way they will pray as they come before Śakra, filled with terror.
復有天子見是化已，向善法殿速疾馳奔，取諸器仗鬪戰之具。復有天子詣雜殿林，取諸鬪具向閻羅使若打若捉，不能加害。譬如鏡中所見色像，不可捉持、不可打害。如是天王示如斯化。
4.B. -1508 “Those gods who are inclined toward future virtue will then see the manifestations and run frightened toward Sudharma. Those inclined to warfare will, on the other hand, run through the forests and parks, but when they see the manifestations, they can neither overcome them nor capture them. All they can do is watch. Like reflections in a mirror, the manifestations can be seen but they cannot be overcome or apprehended.
是時天主釋迦提婆復示天子——化阿修羅——勝於羅睺、勇健阿修羅等，被縛撾打、斫刺罵詈，悲泣憂惱，如諸天子化受苦惱。時諸天子見阿修羅受大劇苦，百千萬倍過諸天子。
4.B. -1509 “Śakra will now create a different kind of display, showing how the rulers of the asuras, such as Rāhu and Firm, are taken away. With their hands tied behind their backs, 322 the asura rulers are branded with iron, lacerated with weapons, and beaten up. With their hands thus tied behind their backs, they cry pitifully, moaning and wailing. In this way, the suffering that the gods normally inflict on the asuras is increased a thousand times within Śakra’s projected display.
時諸天子見阿修羅受大苦惱，未曾所見，生大怖畏。復往詣於釋迦天王，白天王言：我今不知是何丈夫有斯大力，皆能繫縛諸阿修羅王——羅睺阿修羅王、勇健阿修羅王——繫撾打棒、斫刺罵詈？云何有此未曾有事，令諸天子身毛皆竪？唯願天王為我說之，我今亦畏，得此衰惱。天王！何者為，知不耶？諸天之眾及阿修羅皆悉破壞，一切世間恐皆摧滅。天王若知，願為我說。釋迦天王若不知，若不知者願善思惟。
4.B. -1510 “As the gods watch the displays, they will be repeatedly struck by horror and shock. Going before Śakra once again, they will say, [F.240.b] ‘Śakra, who are those mighty armies that spread out everywhere, tying the hands of the great gods and asuras behind their backs and taking them away, beating them and killing them? They abuse and humiliate everyone in the most horrifying, shocking way. Śakra, they are now so close to us, do you know who they are? They have come to destroy the gods and asuras and are now busy crushing the whole world. Never have we imagined such a horde. If you know who they are, we pray that you tell us. If you do not know them, please tell us how we should respond.’ [B41]
