正法念處經-觀天品第六之二四王天之二-迦留波陀天、常恣意天-十種地

1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯

2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.

觀天品第六之二四王天之二

復次，比丘知業果報，觀鬘持天十種地已，觀迦留波陀天(此言象迹天)所住之地有幾種地，自作善業，受樂果報？

· The Vessel-Bearer Gods ·

4.A. 105 “When the monk who has knowledge of the effects of the ripening of karmic actions has in this way concerned himself with all ten realms of the garland- bearer gods, he will next examine the realms of the vessel-bearer gods. Wondering how these gods live, enjoy themselves, and indulge their desires, he will apply knowledge derived from hearing.

彼以聞慧見：迦留天有十種地。何等為十？一名行蓮華；二名勝蜂；三名妙聲；四名香樂；五名風行；六名鬘喜；七名普觀；八名常歡喜；九名愛香；十名均頭。

In this way, he comes to understand that the realms of the vessel-bearer gods likewise number ten: Sporting Among Lotuses, Pleasant Humming of Bees, Attached to Sound, Enraptured by Smell, Enjoying the Wind, Delighting in Flower Garlands, [F.68.b] Viewing, Happiness, Attached to Smell, and Crown Escape. These are the ten realms of the vessel-bearer gods.

是為迦留足天十種住處，各各異業生於天中。彼以聞慧見：此眾生持戒善業，以熏其心，歸佛法僧，稱南無佛，三自歸命。以此善業，畢至涅槃，其善不盡，是人命終生迦留足天，行蓮華地。

4.A. 106 “Wondering what specific acts make the gods take birth in these divine worlds, the monk will apply knowledge derived from hearing. He will then notice how some people are disciplined, maintain a wholesome livelihood, and train their minds. If such people three times say, ‘Homage to Buddha, Dharma, and Saṅgha!’ then that constitutes a karmic action that ultimately will lead to the complete transcendence of suffering. Moreover, as it ripens in the human realm, when they die and separate from their bodies, they will go to the joyful higher realms and be born among the vessel-bearer gods in the realm known as Sporting Among Lotuses.

受五欲樂，愛著欲味，目視不眴，身如日光；愛樂彼地。

4.A. 107 “Once born there, their eyes, which are attached to the sumptuous savors of the five sense objects, will never close. Their bodies are luminous like the sun and they will enjoy their divine desires, attractions, and delights.

一切蓮華如白象色，莊嚴其地，華常開敷，一一蓮華香氣普熏一百由旬，勝餘一切眾華之香。

4.A. 108 “Their realm is adorned with lotuses that are white like cranes. These lotuses never wither, and the fragrance of each one of them can be sensed for up to a league away, dulling all other divine fragrances and flower aromas.

種種色蜂——毘琉璃色，出種種音，人中種種伎樂音聲，百千分中不及其一。

4.A. 109 “The bees of that realm are beautiful and have myriad colors. Some are colored like golden birds, others like the eye of a buffalo, and still others are colored like beryl. Their various ways of humming are so delightful that even the most wonderfully enrapturing music played by a human virtuoso of the vīṇā cannot equal even a hundred thousandth of its beauty.

何以故？天欲天音，人不能聞。所以者何？非人境界故，除轉輪王及離欲人。轉輪聖王諸根力大，能受天欲；離欲之人，眼等諸根，離憂喜故，是故能聞。

How can that be? Because there are no human examples for the pleasures of the gods. No human can listen to divine sound. Why is that? Because, except for a universal monarch or someone free of desire, [F.69.a] such sounds are not objects accessible to humans. A universal monarch is powerful, and his faculties are powerful. That is why he can experience the enjoyments of both gods and humans. Likewise, the senses of someone who is free of desire do not become excited and are not subject to vacillations. That is why such people can hear the humming of these bees.

畜生蜂音猶尚如是。何況天女愛欲歌音，不可譬喻。如天女聲，甚可愛樂，色香味觸亦復如是，受無量種無量愛樂。

4.A. 110 “If this is so with regard to the sounds made by animals with obscured minds, needless to say it also applies to the songs and sounds of the gods themselves, who are attached to their own pleasures. No example can illustrate this. The gods never tire of these captivating sounds, nor do they ever become weary of their forms, smells, tastes, or textures. Thus, by sundry means and through numerous sources of craving, they experience copious enjoyments.

乃至愛善業盡，從天中退，若有餘業，不墮地獄、餓鬼、畜生，得受人身，生長者家，多饒財物。以餘善因緣，乃至涅槃，其福不盡。

This will continue until finally the desirable, attractive, and delightful actions that made them take birth in the higher realms are exhausted, at which point they will die. After their death they may, due to karmic actions to be experienced in other lives, take birth as humans rather than as hell beings, starving spirits, or animals. In that case they will, in accordance with their causal actions, become extremely wealthy leaders of their towns, or otherwise wealthy merchants. Beyond that they will, due to such causes, conditions, and bases, finally go beyond suffering.

復次，比丘知業果報，觀迦留足天第二住處。彼以聞慧見：第二地名勝蜂喜。眾生何業而生彼處？

4.A. 111 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Pleasant Humming of Bees. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.

若人智慧，有信持戒，有慈悲心利益眾生，華香伎樂供養佛塔。是人命終生迦留足天勝蜂之處。

He will then notice how some disciplined and insightful people train their minds and, with their minds suffused with compassion, act to benefit sentient beings. If such people offer music or incense before a stūpa, they will, after separating from their bodies, go to the joyful higher realms [F.69.b] and be born among the vessel-bearer gods in the divine world known as Pleasant Humming of Bees.

種種音樂歌舞戲笑，遊戲受樂，受自業果。華香恣意聞天女歌，即受快樂，無量天女歌頌妙音，風吹眾華香氣殊異，與諸天女遊戲眾寶須彌山峰，耳聞音聲，受天快樂。

4.A. 112 “Born there, they will experience the effects of their own actions, and so experience copious pleasures in the form of music, song, dance, laughter, beauty, and other enjoyments. As the gods hear the singing of the goddesses, who are infatuated by the scents of lotus flowers, they will be captivated by their songs. Within gorgeous parks, many troupes of affectionate goddesses sing. Their bodies are fragrant with perfumes extracted from a wide variety of flowers. As the gods listen to their beautiful songs on the jeweled peaks of Mount Sumeru, they will be overjoyed. Then, they will come together and enjoy one another’s company.

如是善業果報，比丘觀已，為讚善業，即以伽他而說頌曰：

4.A. 113 “When the monk sees how they experience the effects of their positive actions, he will praise good deeds and utter the following verses:

戒善如階道，業力生天中，若人乘此道，得至天樂處。cf. Dhs.32.22

“ ‘Such actions form the staircase To the three realms of the gods. The people who ascend it Reach the heavenly happiness of the gods.

四種口業戒，身三種淨業，智人乘七業，能至於天中。cf. Dhs.32.23

4.A. 114 “ ‘Abstinence from the four in terms of speech And the three that pertain to the body Serves as a staircase that allows one to ascend Into the three divine realms.

持戒第一樂，財物所不及，財富可敗失，持戒常牢固。cf. Dhs.32.27

4.A. 115 “ ‘Those who are disciplined reap a happiness That is much greater than that of wealth. Wealth makes people confused, But discipline does not.

人以戒莊嚴，戒香常端正，佛說淨善業，生第一天處。cf. Dhs.32.28

4.A. 116 “ ‘With discipline, people do good, And will always be beautiful. Thus, the perfect sages praise virtue As the means for reaching the higher realms.

若人行善業，能行於天中，如至遊戲處，受第一快樂。cf. Dhs.32.29

4.A. 117 “ ‘Those who practice virtue Will stroll in pleasure groves. In the plentiful divine worlds, Virtue is the supreme source of happiness.

身出大光明，晃昱照天宮，遊戲諸園觀，自業之所得。cf. Dhs.32.24

4.A. 118 “ ‘Enjoying the light that shines From their own bodies, Those who are inspired by their own actions Will enjoy themselves in the heavens.

心常懷歡喜，受樂常安悅，遊戲天宮殿，持戒因緣故。cf. Dhs.32.25

4.A. 119 “ ‘Always living happily, Always living in bliss, Such is the god’s life in the heavens, For which discipline is the effective cause.

若人善持戒，護持無量種，成就天果報，是故應修戒。cf. Dhs.32.30

4.A. 120 “ ‘The various forms of discipline [F.70.a] That the disciplined observe well Will ripen their effects in the higher realms. Therefore, practice discipline at all times.

持戒為階陛，得眾樂因緣，若人破戒者，無有安樂處。cf. Dhs.32.31

4.A. 121 “ ‘Discipline is the stairway to the higher realms, The basis for the creation of happiness. Those who give up discipline Will never be happy anywhere.

持戒清淨水，湛然常充滿，以此自澡沐，天宮受快樂。cf. Dhs.32.32

4.A. 122 “ ‘The water of discipline is bright, And the people who bathe in it Will journey to the homes of the gods, Entering the divine worlds.

若天鬘莊嚴，和合受快樂，遊戲於天宮，皆由善因得。cf. Dhs.32.33

4.A. 123 “ ‘Their adornment with divine garlands And endowment with divine pleasures Are due to causal virtues, Allowing them to enjoy their divine abodes.

天女所圍遶，如日月光明，天中受快樂，皆由善因生。cf. Dhs.32.26

4.A. 124 “ ‘Surrounded by goddesses, They are like the sun and moon, Yet it is due to causal virtues That they enjoy themselves as gods among gods.

隨心念皆得，得已終無失，善法常增長，皆由善因得。cf. Dhs.32.27

4.A. 125 “ ‘Whatever they wish for manifests And does not disappear, As their virtues continue to increase — Yet all of that is due to causal virtues.

受無量快樂，一切常增長，若人持戒者，則得如是樂。cf. Dhs.32.33-34

4.A. 126 “ ‘Humans who observe discipline Will enjoy the attainment Of ever-increasing, Innumerable pleasures.

若人常行善，為王所敬重，善為勝莊嚴，是故應行戒。cf. Dhs.32.35

4.A. 127 “ ‘Humans who always act with virtue Will always be respected, even by kings. Virtue brings humans fortune; Therefore, practice discipline at all times.

善人常調伏，矜愍諸群生，常行慈布施，能至天世間。cf. Dhs.32.28-33

4.A. 128 “ ‘Those who practice virtue and are always gentle, Have a supremely loving heart for all beings, And are always generous and caring Will join the assembly of the gods.

不殺害眾生，愍哀一切眾，常修行正業，是人生天宮。

4.A. 129 “ ‘Those who give up killing, Have a supremely loving heart for all beings, And maintain a genuine livelihood Will join the assembly of the gods.

不盜他財物，心常念布施，諸根寂滅慧，是人至天中。

4.A. 130 “ ‘Those who never take what was not given But always delight in generosity And are wise, intelligent, and serene Will join the assembly of the gods.

不犯他婦女，常樂行正道，求寂滅涅槃，彼人生天中。

4.A. 131 “ ‘Those who abstain from sexual misconduct And always enjoy the genuine path Will certainly transcend suffering And walk among the gods.

不飲酒醉亂，醉者人所輕，智人能離酒，彼人生天中。

4.A. 132 “ ‘Drinking alcohol creates Numerous problems for people. Those who steadfastly abstain from alcohol Will walk among the gods.

持戒善修行，捨離眾惡業，能生無量樂，安慰一切眾。

4.A. 133 “ ‘As it produces abundant happiness And relief in all regards, [F.70.b] Discipline should be practiced well, And flawed conduct always abandoned.’

如是比丘觀無量樂讚善業已，勝蜂歡喜無量眾蜂出眾妙音，乃至愛善業盡，從天還退，若有善業，不墮地獄、餓鬼、畜生。若生人中，第一端正，巧言辯辭，常受安樂無有眾惱，壽命長遠，以餘業故。

4.A. 134 “As the monk thus beholds his numerous enjoyments, he will offer praise to the gods in Pleasant Humming of Bees. As the many bees who live in this divine world continue humming, the gods will continue to experience delightful sounds, smells, tastes, and textures until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, wear fine flower garlands and always be happy. They will be free from harm, enjoy long lives, and have abundant enjoyments.

復次，比丘知業果報，觀迦留足天第三住處。彼以聞慧見：第三地名曰妙聲。眾生何業生於彼處？即以聞慧知：持戒人奉施如來無量心者，寶蓋供養。是人命終生妙聲天，受天快樂。

4.A. 135 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Sound. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people, who are disciplined and have trained their minds very well, offer a parasol to the buddhas, they who have such boundless glory. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Attached to Sound.

行於真金毘琉璃山，與諸天女天鬘莊嚴，遊七寶山，入犍闥婆林，塗香末香，種種樹林、種種泉流河池蓮華，其林光明青黃紫色。入彼林中，香風微動，葉出歌音，阿修羅、犍闥婆所有歌音，十六分中不及其一。

4.A. 136 “Once born there, they will enjoy heavenly pleasures as they roam among mountains of gold, silver, and beryl. Surrounded by throngs of goddesses, they will partake of diverse enjoyments. They will move among the peaks of mountains made of the seven precious substances and also enter the forest known as Forest of Music. [F.71.a] Wearing their divine garlands and garments, and adorned with flower garlands, powders, and ointments, as well as their own innate fragrance, they will enter the grove of beautiful trees of this forest, which is sometimes also referred to as Forest of Incense. This forest is beautiful and replete with streams, cascades, ponds, lotus pools, and trees. The forest is adorned by numerous attractive birds and is also illuminated by stunning divine lights that shine in blue, yellow, and dark red hues. In this regard, the colors of the forest are exquisite. In this forest, which is a creation of the gods’ former deeds, the many flowers produce a deeply fragrant breeze, which stirs the leaves of the plants and trees in the forest, causing music to be heard. The tunes that the asuras enjoy in their realm cannot match even a sixteenth of the enjoyableness of this music in the divine forest.

微風吹動，互相[敲-高+亭]觸出妙音聲，五樂之音娛樂受樂。既聞樂音，十倍放逸，愛樂音聲，染著自誑。

Every time a leaf is stirred by the breeze, wonderful musical sounds of the five types of instruments ring out. These exceedingly delightful and charming sounds drive the gods crazy. As they crave and lust for these musical sounds, they experience a wide range of unfathomable pleasures. In this way, they become completely enamored of, smitten by, and mesmerized by these sounds.

香味觸等亦復如是。乃至愛善業盡，從天上退，若有餘善，不墮地獄、餓鬼、畜生，得受人身，多愛音樂，大富多財，舍宅安隱，五穀豐足，眷屬妻子，壽命延長，王所敬愛，以餘業故。

Consequently, they continue to partake of the most delightful sounds, smells, tastes, and textures, until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be fond of music[F.71.b] and extremely wealthy in terms of finance, grain crops, household, and spouse. They will live a long time and be treated with respect even within royal palaces.

復次，比丘知業果報，觀迦留足天第四住處。彼以聞慧見：迦留天第四地處名曰香樂。眾生何業生於彼處？

4.A. 137 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will wonder, ‘What actions cause them to take birth, and what are these gods called?’ When he applies knowledge derived from hearing, he will correctly perceive a divine realm known as Enraptured by Smell. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.

彼以聞慧見：此眾生香塗佛塔，信心持戒。是人命終生香樂天。

He will then notice how some disciplined people with well-trained minds offer perfume at the dome or canopy belonging to a stūpa. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Enraptured by Smell.

受天快樂，不可譬喻。天修陀味以為飲食，身心無惱，五樂音聲，天鬘莊嚴，戲笑歌舞，與天女眾常相娛樂如山湧水，遊戲山峯。天青珠寶、珊瑚玫瑰、車璩馬瑙，金山峯中種種流水河泉花池，俱翅鳥林。見種種林，遊戲其中，流水河池其味美妙，勝閻浮提一切美味。

4.A. 138 “Once born there, they will enjoy divine delights, live from food that yields incomparable pleasures, and be satiated by divine elixirs. Their bodies and minds will be free from ailments, and they will wear divine garlands and robes. Constantly playing the five types of instruments, laughing, and enjoying themselves with dear friends and throngs of goddesses who all sing beautifully, they will spend every single day in a bliss that is continuous and increasing, like a waterfall in the mountains. In this manner, they will enjoy themselves among summits of sapphire, coral, and silver. In the forests they will encounter various streams, waterfalls, and pools, as well as cuckoos and other birds. They will thereby intoxicate themselves with these numerous sights, gazing at the ravishing parks and forests within their divine world without ever feeling sated. In their rivers, waterfalls, pools, forests, and parks flow a heavenly water that tastes like the best vintages [F.72.a] of winter wine, blended wine, or sugarcane wine ever made in Jambudvīpa.

善業所生，食此上味，受是天樂。乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，生大富家，多饒財物，豐足五穀，以餘業故。

4.A. 139 “In this way they enjoy the effects of their positive actions, and, until those acts have been exhausted, they will continue to enjoy themselves in their heavenly realm, surrounded by bevies of goddesses. When they later die and leave their divine world, they may, after their death, due to karmic actions to be experienced in other lives, avoid rebirth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be extremely affluent in terms of servants, household, possessions, finance, and grain crops.

復次，比丘知業果報，觀迦留足天第五住處。彼以聞慧見：迦留足天有第五地處名曰風行。以何業故生於彼處？

4.A. 140 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Movement of Wind. 260 Wondering what karmic actions may cause beings to be born among the gods in that realm, he will apply knowledge derived from hearing.

即以聞慧知：彼眾生信心持戒，見比丘僧，以扇布施，令得清涼如憂尸羅(冷藥草名)，令諸比丘讀誦經法。是人壽終生風行天。

He will then notice how some disciplined people with well-trained minds will fan monks who suffer due to oppressive heat. Thus, by sensing the cooling breeze that carries a pleasant scent, 261 the tormented monk may become able to meditate, recite, or engage in other proper practices. Due to that condition, those benefactors who perform such an act will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Enjoying the Wind.

受天快樂，以善業故，香風來吹，悅樂無比，四天香風皆來熏之，百千倍香，涼冷可愛，或勝一倍乃至五倍。

4.A. 141 “Those who are born in that realm will, as a consequence of their positive actions, experience breezes of incomparable fragrance. It is not only the breeze that wafts through the Heaven of the Four Great Kings that is beyond compare. The aromas of the breezes in the other divine realms may be even a hundred thousand times more fragrant and cooling. [F.72.b] Thus the excellent karmic ripening is multiplied either one, two, three, four, or five times.

四天王天香氣二倍，三十三天香氣三倍，夜摩天上香氣四倍，兜率陀天香氣五倍，化樂天、他化自在天香氣六倍。以業勝故，天眾亦勝。

The breezes from the Heaven of the Four Great Kings are doubly delightful. 262 Compared to that, the breezes from the Heaven of the Thirty-Three are three times greater. Compared to that, the breezes from the Heaven Free from Strife are four times greater. Compared to that, the breezes from the Heaven of Joy are five times greater. Compared to that, the breezes from the Heaven of Delighting in Emanations are six times greater. Compared to that, the breezes from the Heaven of Making Use of Others’ Emanations are greater still. Thus, the realms differ according to the different karmic actions of sentient beings.

觀善業已，其風行天遊戲林中，受諸香觸，六天香風皆入此天，同一風力。何以故？一風功德，不可宣說，隨天所念，從風皆得。欲聞音樂，風吹山峪，天女歌音所不能及。若欲念香，乃至他化自在天眾，華香和合，不可稱說，來熏此天。

4.A. 142 “Having witnessed such different karmic creations, the monk will notice how the gods in Enjoying the Wind also experience the incomparably fragrant and delightful breezes of the six heavenly abodes due to their positive karmic actions. The powers of those winds can be explained individually, but there is no way to describe them all. The winds of these gods bring them many pleasures. Thus, if they desire the sounds of music, the breezes will blow through their mountains and forests. Hearing this, even the melodies of the goddesses will lose all their appeal. Likewise, if the gods wish for delightful aromas, the winds will gather all the best fragrances from the realms up to the Heaven of Making Use of Others’ Emanations and bring them before these gods.

若念涼冷，隨心所欲。若遊異方欲見眾寶，須彌山峯或遊金峯，閻浮檀金或頗梨峯。園林之中種種華果、流泉河池，眾鳥香華以為莊嚴；種種天女所住之處，無量香觸，出妙音聲。天子乘風至諸園林山峪遊戲，如前所說。如是香風令此天子乘之去來，受五欲樂，共相娛樂。遊戲受樂。

If they wish to be cooled, the winds will cool them according to such wishes. Whenever they want to go to another place, or whenever they long to behold the beryl peaks of Mount Sumeru, or its silver peaks, or the gold of the Jambu River, or crystals, flowers, fruits, rivers,waterfalls, ponds, forests, groves, or lovely [F.73.a] flower gardens, the winds will bring copious delightful sounds, smells, and pleasures to these gods, who long to go elsewhere, as they are surrounded by numerous goddesses. The winds will likewise carry pleasures from various groves, parks, meditation groves, or mountain retreats. Thus, these gods who are fond of the five sense pleasures are delighted by the stirrings of these winds, and thus they frolic and enjoy themselves.

不生嫉妬，無有諍心皆相愛樂。

4.A. 143 “These gods do not suffer from envy or strife. They are friends with each other and do not harm one another. Rather, they live in harmony with each other and with their environment, enjoying the transfigurations that occur due to their own karmic actions.

以自染業，上中下業，如印印物，得相似報。得妙香風、無有嫉妬。業力既盡，從天還退。

4.A. 144 “The gods who inhabit the divine worlds experience the effects of their actions —be they minor, intermediate, or excellent —as if they were the imprint of a seal. As if lifted by the power of winds that are free from envy and stinginess, only to return to the surface of the earth once that power is exhausted, these gods enjoy the forces of their own positive actions —be they minor, intermediate, or excellent —until finally those powers are exhausted. At that point, they will then die and leave their divine world.

所造之業有上中下，受報既盡，業盡還退。如是眾生業行，隨業流轉，非無因生。

4.A. 145 “Thus, sentient beings are born into realms caused by karmic action, and they remain supported by those actions. Wherever they end up depends on their actions. There is no birth that is uncaused.

彼比丘觀察業已，而說頌曰：

As the monk sees that, he will utter the following verses:

如因日知時，因時生草木，隨業因緣生，非是無因生。

4.A. 146 “ ‘The seasons change according to the sun And crops grow according to the seasons. Similarly, life changes according to karmic actions And no one is born independent of causes.

無量千生死，業鎖之所繫，三種愛堅牢，繫縛諸眾生。

4.A. 147 “ ‘The bonds of corporeal beings Extend throughout thousands of lives, As the actions of numerous attachments Continuously bind them within the three realms.

如蜜和毒藥，是所不應食，天樂亦如是，退沒時大苦。cf. Dhs.5.12-17

4.A. 148 “ ‘Just as one would discard Honey mixed with poison, So one should discard the pleasures [F.73.b] Of the gods, who must eventually fall.

業盡懷憂怖，捨離諸天女，退時大苦惱，不可得譬喻。

4.A. 149 “ ‘Dying in pain As one’s merit is exhausted, Weak and forsaken by one’s spouse — For such a situation there is no example.

善業欲盡時，如燈焰欲滅，不知何所趣，心生大苦惱。

4.A. 150 “ ‘Weakened by the depletion of positive actions, They are like bright candles burning out. Others say, “God, where are you going?” So does their great suffering become manifest.

愛毒之所燒，憂悲自壞心，語聲身相動，怖畏失天身。

4.A. 151 “ ‘Burned by the great poison of craving, Mentally weakened by suffering, And acting poorly with body and speech, Gods are thus terrified by their fall.

如是眾樂味，愛欲最大誑，以不捨離故，增長大苦惱。

4.A. 152 “ ‘Fooled completely by their desires, The more pleasures they enjoy, The more lost they become. Their suffering is intense.

天上欲退時，心生大苦惱，地獄眾苦毒，十六不及一。cf. Dhs.5.17

4.A. 153 “ ‘The suffering in the realms of hell Cannot compare To even a sixteenth of the unique pain Experienced by a falling god.

一切諸焰輪，愛力之所作，愛鎖縛眾生，至諸嶮惡道。cf. Dhs.8.27-28

4.A. 154 “ ‘Craving creates all of cyclic existence And raises the garlands of flames. Thus, bound by the shackles of existence, Sentient beings are headed for the lower realms.

諸天退時苦，人中捨命苦，觀生死如火，見已離諸欲。cf. Dhs.5.18

4.A. 155 “ ‘Life in heaven ends in death; Life on earth ends in death. Seeing that without going beyond cyclic existence There will be suffering, one should relinquish it.

若人放逸行，彼人無解脫，放逸癡所惑，去涅槃甚遠。cf. Dhs.6.1

4.A. 156 “ ‘People fond of carelessness Will not gain liberation. Obscured by their carelessness, They remain far from suffering’s transcendence.

應離於放逸，放逸為大怨，天中放逸故，退墮地獄中。cf. Dhs.6.2

4.A. 157 “ ‘Carelessness is the worst of all enemies. Therefore, do not become fond of carelessness. Extremely careless, the gods Plunge into hell, again and again.

三界如輪轉，業繫輪不斷，是故捨愛欲，離欲得涅槃。

4.A. 158 “ ‘The three realms whirl like a spinning wheel, And karmic action makes beings roam within that spinning wheel. Therefore, give up craving for pleasure. Freedom from desire is the abode of peace.’

如是比丘觀天退已，厭離欲心，觀風行天無常之樂，業因緣生，不離無常。

4.A. 159 “Thus, seeing that the world of the gods is bound to fall, the monk becomes free from desire for pleasures and understands, ‘The gods in Enjoying the Wind are impermanent; their happiness is due to karmic causes, and that too I see to be impermanent.’

乃至愛善業盡，從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，善於海行，為大導師，善知風路，以餘業故。

4.A. 160 “Moreover, these gods will only continue to experience their enjoyments [F.74.a] until their positive acts are exhausted. As long as their positive karmic actions remain in play, the gods will continue to experience their divine world. Only once those acts are exhausted will they fall and take birth in the realms of hell beings, starving spirits, or animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal karmic actions, become captains who sail to sea, pushed by the winds, and make their living on the oceans. [B27]

復次，比丘知業果報，觀迦留足天第六住處。彼以聞慧見：迦留天第六地處名散華歡喜。以何等業生於彼天？

4.A. 161 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Delighting in Flower Garlands. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.

彼以聞慧見：持戒人心有淨信，正身口意，僧說戒時施諸澡瓶，或行道路或於曠野，盛滿淨水施人澡瓶。是人命終生散花歡喜天。

He will then notice how some disciplined people, who practice good deeds with their bodies and speech and train their minds attentively, may offer a jug of water to members of the saṅgha during the hot season, or likewise give a jug of water to travelers or people going to isolated places. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Delighting in Flower Garlands.

種種音樂遊戲音聲，與眾天女遊戲眾寶毘琉璃須彌山側，香風所熏，種種香鬘瓔珞其身，流泉浴池以為莊嚴，天子天女互相娛樂受無量樂。

4.A. 162 “Once born there, they will partake of copious physical pleasures and entertainments. Together with goddesses who play music, they will journey into various remote areas. In grottoes on Mount Sumeru that are made of beryl, gold, and silver, they will frolic and rest together with the goddesses. In such alpine retreats, fragrant breezes will caress their bodies and they will wear flower garlands. Thus, in an environment adorned with waterfalls and ponds, they will enjoy themselves for many hundreds of thousands of years [F.74.b] in the company of many goddesses.

於無量時，入流泉林，於彼林中受天快樂。毘琉璃樹，真金為葉。真金為樹，毘琉璃葉。入此林中常懷喜悅，身出光明。

4.A. 163 “Living in this way, the gods will at times frolic in the park known as Cascade. Some of its trees are made of beryl and have golden leaves, others are made of gold and have beryl leaves, and still others are made of silver and have golden leaves. Those who enter this forest are always joyful and their bodies shine with a natural luster.

飲天甘露，善業因緣。閻浮提中上味蜜酒，比天所飲，苦如葶藶。色味具足，其香普熏滿一由旬。一切眾鳥身真金色，飲眾香水，心懷悅樂出妙音聲遍滿林中。

4.A. 164 “Due to the former positive deeds of the gods, the trunks of the trees in this forest break open and produce a divine drink. The taste of this beverage resembles the winter wine, blended wine, and sugarcane wine that humans produce, as well as fruit cordial, 263 yet it is of divine taste, color, and potency. The fragrance of this drink can be sensed for up to a league away, and when the golden-and silver-hued birds partake of it, they become absolutely exhilarated and warble delightfully throughout the forest.

多有眾蜂遊戲其中。一切香味從樹流出，或有金色、有琉璃色、有車璩色、赤真珠色、有如綠色，從樹流出，以為香河，名歡喜流，廣二由旬。

Likewise, swarms of bees buzz around the tree trunks to savor the drink. This drink that the trees yield may have the colors of gold, beryl, coral, ruby, or emerald. It streams forth so copiously that it forms a river, which is known as Limitless Flow. This river spans two full leagues between its delightful banks.

天子天女遊戲兩岸，歡娛受樂。天子天女飲已喜悅，歌舞戲笑。金色蓮華，琉璃為莖。遊戲歌頌，乘眾寶殿，入大池中八功德水，遊戲受樂，互相澆漬，其池名曰阿栖之迦，清淨嚴飾，殊妙無比。

Singing gods and goddesses frequent the riverbanks, and the river itself abounds with golden lotuses. The goddesses delight themselves at the river and drink from it. They jest and frolic and play with the beryl lotus stems. The gods of this realm set out on tours in various chariots [F.75.a] and sprinkle one another with divine water that has eight features. These gods also possess a lotus pond known as Continuously Cultivated, which is unique and unlike any other pond.

如是天眾受天快樂，乃至愛善業盡，從天命終，不墮三惡，得受人身，生豐樂國，常無飢渴，生大富家，不值飢世，眾人所愛，以餘業故。

4.A. 165 “Thus, due to their positive actions, these gods continue to enjoy desirable, attractive, and delightful effects until their acts are finally exhausted. At that point they will die and leave their divine world. Due to karmic actions to be experienced in other lives they may, after their death, avoid birth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in a wealthy nation where hunger and thirst are unheard of. There, they will be extremely well-off and appreciated by everyone.

復次，比丘知業果報，觀迦留足天第七住處。彼以聞慧見：迦留足天第七地處名曰普觀。以何等業生於彼處？

4.A. 166 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Viewing. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.

彼以聞慧知：持戒人修行善業，以善熏心，於破戒病人不求恩惠，悲心施安，心不疲厭供養病人。是人命終生普觀天，受五欲樂。

He will then notice that there are some disciplined people who pursue a wholesome livelihood, have minds that are trained in the qualities of contemplation, are free from weariness, and are very happy. Although it is not for their own benefit, such people may care for someone with flawed discipline who has fallen ill. In that case they will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Viewing.

天鬘莊嚴，心意悅樂，一一遊觀，如意遊行，與諸天女而自圍遶，威德明耀猶如日光，一切天眾恭敬尊重。

4.A. 167 “Once born there, they will wear divine flower garlands and the most delightful garments. They will possess an abundance of divine pleasures of the five senses and live in bliss. Always joyous, they will delight in desirable experiences of the five senses as they travel from one pleasure garden to the next. Reveling with numerous bevies of lovely goddesses [F.75.b] to their hearts’ content, they will shine like the sun. Their virtues flourish tremendously and they are worshiped by all the congregations of the gods.

遊於須彌寶山之中，著眾天衣，眾寶莊嚴，隨念遊戲行於林中，眾蓮華池、山峪河泉，受自業報。

Resplendent and illuminated by the light of the many jewels of Mount Sumeru, they wear silver brocades and are adorned with numerous heavenly jewels. The gods who rove in the forests frequent pleasing groves, 264 where they visit lotus ponds, pools, springs, waterfalls, rivers, streams, and various platforms for sitting. In this way, they act in accordance with their own karmic actions.

如是遊戲天園林中，真金欄楯，多有眾鳥以為嚴飾，風吹鈴網出眾妙音，其林名曰普現莊嚴。

4.A. 168 “While roaming about in this fashion, the gods will see a forest draped with nets of bells and decorated with a golden enclosure. The forest is home to a wide range of species of birds that chirp and warble delightfully, and there the breezes make the wide variety of bells tinkle.

威德光明勝百千日。須彌留山有七山峯圍遶此林。何等為七？一名高山；二名合山；三名雨落；四名龍聲；五名愛光；六名雨寶；七名星鬘。

The forest shines with the light of a hundred thousand suns and is surrounded by Mount Sumeru’s seven golden mountains: Extremely Exalted, Well-Endowed, Delightful Rain, Broken by Nāgas, Luminous Formation, Precious Rain, and Garland of Planets.

圍遶彼林，以眾寶鈴莊嚴眾樹，諸天女等，天鬘莊嚴，遊戲林中，身百千光晃耀明照。天子見已，五欲縱逸，以金蓮華，共相娛樂歌舞戲笑。

4.A. 169 “The gods will then enter this forest, which is draped with nets of bells. Within the forest appear goddesses adorned with divine flower garlands and the like. Sporting and frolicking in the forest, the goddesses shine with hundreds of thousands of light rays. As they stand between the shining trees, the gods will notice the goddesses and, being attached to the five sense pleasures, they will step forth and quickly rush toward them. Thus, they will play with golden lotuses, enjoy themselves, laugh, and have fun, [F.76.a] and they will be enthralled by music.

妙音愛色香味觸法，不知厭足。如是三十六火之所圍遶，如火燒然皆無厭足。

4.A. 170 “In this fashion, with their minds attached to pleasures, they never tire of looking at beautiful divine forms, never tire of listening to clear and endearing sounds, never tire of smelling heavenly scents and fragrances, never tire of savoring rich and delicious flavors, and never tire of touching soft and delightful textures. In this manner, they burn, surrounded by the fires of the six types of craving.

比丘見已，而說頌曰：

愛火所圍遶，遍於天世間，欲燒不自在，為欲癡所使。cf. Dhs.8.28-33

Seeing how in this way the gods remain insatiable, the monk will speak these verses:

4.A. 171 “ ‘In the worlds of the gods, Beings are surrounded by the fires of craving. Driven by their muddled desires, They keep craving, helplessly attached.

如火益乾薪，增長火熾然，如是受樂者，愛火轉增長。

4.A. 172 “ ‘The more fuel there is, The greater will be the fire. The more pleasures they have, The greater grows the fire of craving.

薪火雖熾然，人皆能捨離；愛火燒世間，纏綿不可捨。

4.A. 173 “ ‘Humans can avoid the calamities That are due to the fire that burns wood,But they cannot seem to give up The fire of craving that burns the world.

若人渡愛河，思覺惡蟲畏，得至寂滅處，遠離愛欲故。

4.A. 174 “ ‘Those who wish to cross a great river, Yet are terrified of crocodiles, Will, upon happily reaching their goal, No longer be harmed by craving.

若人脫愛網，遠離於欲瞋；智人度煩惱，永離諸憂患。cf. Dhs.8.33

4.A. 175 “ ‘Breaking the shackles of craving, Abandoning desire and anger, And becoming free from misdeeds and unwholesome actions, The wise go beyond suffering.

若布施持戒，心常念於天，斯人污淨戒，猶如雜毒水。cf. Dhs.23.37

4.A. 176 “ ‘Those who observe discipline Will enter the heavens. Discipline combined with unwholesome actions Is like food mixed with poison.

愛誑諸眾生，過於億千劫，愚者不能捨，為貪之所使。cf. Dhs.8.34-38

4.A. 177 “ ‘Throughout billions of eons People have been deceived by craving. Still, extremely bewildered, they cannot give it up, As their minds are ruled by ignorance.

眾生愛所誑，猶依止於愛，如人負重擔，而飲熱醎水。

4.A. 178 “ ‘As when someone tormented by thirst Proceeds to drink salty water, So beings fooled by craving Will pursue this very craving. [F.76.b]

飲已尋復渴，須臾無暫息，愚人不善思，唐勞自焦苦，

4.A. 179 “ ‘In an instant people are satisfied, And in an instant they are thirsty. Tormented by craving, inferior people Keep searching in the wrong direction.

是故應離愛，愛心難調伏，愛使諸眾生，不得脫生死。

4.A. 180 “ ‘Therefore, do not follow your craving, Because craving is difficult to follow. People under the power of craving Will not become free from cyclic existence.

無上第一樂，禪樂遊觀處，是樂為最勝，能視涅槃城。

4.A. 181 “ ‘Those who delight in the highest bliss In the pleasure grove of concentration And reveal the city of liberation Will reap true bliss accordingly.

成就勝樂因，則受天樂報，愛網之所縛，還受地獄苦。

4.A. 182 “ ‘Those who partake of the highest bliss Within the realms of the godsWill again and again be dragged down to hell By the shackles of craving.

愛初後非善，常受眾苦惱，愛為眾惡本，正法導師說。cf. Dhs.8.38

4.A. 183 “ ‘First, death is not virtue. 265 The teacher of the true path Has taught that those who always follow craving Will suffer tremendous pain.’

如是比丘觀天世間，欲河洄澓之所漂沒，退沒死苦，具觀察已，心生厭離。

4.A. 184 “Thus, as he sees how the gods are tossed around by the waves desire and how they suffer at death, the monk will lose his taste for cyclic existence.

如是普觀天所住地，受天快樂，乃至愛善業盡，從天還退，不墮地獄、餓鬼、畜生。若生人中，大富饒財，妻子奴婢、僮僕賈客，眷屬和合，以餘業故。

4.A. 185 “Until their completed and accumulated acts that served as the cause for their desirable, beautiful, and attractive life in the higher realms have been exhausted, the gods will continue to enjoy themselves in Viewing. Later, they die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, always possess children, spouses, servants, workers, and temporary employees, and they will be extremely wealthy.

復次，比丘知業果報，觀迦留足天第八住處。彼以聞慧見：迦留足天第八地處名常歡喜。以何業故生於彼處？

4.A. 186 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Happiness. Wondering what karmic actions may cause beings to be born among the gods there, [F.77.a] he will apply knowledge derived from hearing.

即以聞慧知：此眾生以淨信心，見犯法者應受死苦，繫在牢獄，以財贖命令其得脫，不為財利，為益眾生，慈悲心故，不求報恩。是人命終得生天上。

He will then notice how disciplined people with attentive, bright minds may offer all their wealth to free those who are in jail awaiting their execution by the king, or similarly offer their wealth to princes or the like in order to free such prisoners. Subsequently, they may not take any valuables from the former prisoners, and thus their good acts may be done with a heart filled with compassion and exclusively for the benefit of sentient beings. When such people later separate from their bodies they will go to the joyful higher realms and be born among the gods in Happiness.

常自歡喜，悅樂百倍勝於餘天，以業勝故。無量天女歌舞戲笑以為娛樂，遊戲山峪。

4.A. 187 “The gods born there are by nature filled with happiness, and their joys keep multiplying hundreds of times. Such is the way they experience the effects that manifest in causal accordance with their actions. The gods in this realm are surrounded and catered to by many coteries of goddesses who sing, dance, laugh, play, and frolic with them. They travel to mountains, hills, mountain caves, and highlands.

金毘琉璃柔濡觸樂河池流泉，於園林中受天快樂。所受之樂百千萬分，轉輪王樂不及其一。何以故？與諸天眾同業生故，身無骨肉亦無垢污。

Upon fine flat stones of beryl that are very agreeable to the touch, they partake of their enjoyments, just as they enjoy themselves in extremely delightful rivers, waterfalls, ponds, forests, and parks. The pleasures of a universal monarch cannot match even a hundred thousandth of their unique enjoyments. The reason for this is that their pleasures accord with their realm, and that these gods have no flesh, bones, or lymph.

於須彌山側，眾寶蓮華、天鬘天衣莊嚴其身；若上金峯，身則金色；昇琉璃峯，身琉璃色；如入池水，身皆同色。

4.A. 188 “They wear divine jewel garlands and adorn their bodies with garlands of flowers and sundry garments and fabrics. When they sport on Mount Sumeru, they may scale the golden summits where the gold will make their bodies turn golden as well. If they climb the beryl summits, [F.77.b] their bodies will turn a color like beryl, so it will look as if they have entered a lake, but without becoming stained by the mud.

上琉璃峯，其身光色如第二日，琉璃力故；若昇銀峰，身色如雪，如拘物頭華，一切身分端正莊嚴。天女圍遶，作眾伎樂，遊戲園林受天快樂。

When they scale the crystal peaks, the crystal will make them shine as if they were a second moon. If they climb the silver summits, the power of the silver will make all their major and minor body parts appear like snow or white water lilies. Thus, amid circles of goddesses who play the five instruments, they will frolic and enjoy themselves within the forests and parks, experiencing incomparable divine pleasures.

如是遊戲，遙見園林眾樹具足，名天戲林，乘閻浮檀金殿入天戲林，其林柔濡，眾鳥音聲和合美妙。天子入已，鳥名天音，天同業生，天善業故。

4.A. 189 “At some point, the gods will from afar perceive the so-called Forest of Divine Joys. Since it abounds with beautiful trees, the gods will approach it, riding chariots made of gold from the Jambu River. Many kinds of birds will warble in the forest, and, when the gods in their chariots enter the forest with its fresh shoots, birds known as playing in the language of the gods will become inspired due to the power of the gods’ virtuous actions.

即說頌曰：若有人能作，愛樂之善業，彼人業果報，成就極端嚴。

They will then sing the following verses in a way that is comprehensible to the gods:

4.A. 190 “ ‘Those who engage In actions that create joy Will experience the excellent Ripening of such deeds.

既得受天樂，若不行放逸，從樂至樂處，後必至涅槃。

4.A. 191 “ ‘Gods who gain happiness will, If they avoid carelessness, Go from joy to joy, And toward the transcendence of suffering.

一切樂無常，要必終歸盡，莫受此天樂，以為自娛樂。

4.A. 192 “ ‘Happiness comes to an end and is exhausted; It is not permanent and will not endure. Thus, the palaces that you have won Are not sources of attachment for great beings.

此天樂無常，壽盡必退沒，既知此法已，當求涅槃道。

4.A. 193 “ ‘Happiness always ends in downfall, And there is no permanent happiness. Therefore, understanding all the causes, You must develop certainty.

一切法皆盡，高者亦當墮，和合必有離，有命皆歸死。cf. Dhs.5.20

4.A. 194 “ ‘In the end, all that is hoarded will be used up; In the end, the high will be cut down; In the end, meeting ends in parting; And, in the end, life ends in death.

三界諸眾生，現在及未來，生者必有死，無有法常者。cf. Dhs.5.21

4.A. 195 “ ‘The living always have to die; [F.78.a] There is no permanence to life. Within the three realms of existence There is neither “before” nor “after.”

譬如日出沒，一切人皆見，一切生亦然，死法常現前。cf. Dhs.5.23

4.A. 196 “ ‘Just as the sun can be seen To rise and set, In the same way, all beings Will in the end come to die.

如是知諸法，一切皆生滅，莫行放逸心，放逸過毒害。cf. Dhs.6.3

4.A. 197 “ ‘Knowing that by their very nature All phenomena arise and cease, Do not let your minds be careless, For carelessness is the greatest of poisons.

謹慎不放逸，是處名甘露；若行放逸者，是名為死句。cf. Dhs.6.4

若不放逸者，常得不死處；若行放逸者，常趣於死路。

4.A. 198 “ ‘In caution resides immortality; In carelessness resides death. The cautious shall not die, But the careless will always end up dying.

若人行放逸，如毒亦如火，行放逸眾生，命終至苦處。cf. Dhs.6.5

4.A. 199 “ ‘To living beings Carelessness is like poison or fire. Intoxicated by carelessness, Beings go from one suffering to the next.

若人不放逸，所至應敬禮，能至寂滅處，永離諸放逸。cf. Dhs.6.6

4.A. 200 “ ‘People who remain cautious Receive the entire world’s homage. Those who avoid carelessness Proceed to supreme peace.

一切樂皆盡，愚者不覺知，至於臨終時，一切皆忘失。cf. Dhs.5.24

4.A. 201 “ ‘In the end, everything will be exhausted. Dull-minded beings do not realize How, later, they will die, while tormented By all that was not done or was pointless.

若人自愛身，應修行善業，修行於法樂，如佛之所說。cf. Dhs.5.25

4.A. 202 “ ‘If you want lasting joy for yourself, Then do what is virtuous for as long as you live. “Dharma practice is happiness” — That is the instruction of the wise.

一切皆無常，後則致大苦，佛因實諦故，為諸眾生說。cf. Dhs.5.26

4.A. 203 “ ‘The buddhas, who explain the reality of causes,Teach always that cyclic existence Is impermanent and unreliable, That it changes and that it burns.’

時天聞鳥說是偈已，心自思惟，其心醒了，念宿命果，少離放逸，知足光明，持其心意不貪五欲、不行放逸。不久心動，復著五欲，受五欲樂。

4.A. 204 “When the gods hear these words from the birds, it will make them think carefully. With joy they will contemplate the effects of their past lives, and for a short while they will not be careless. Thus, with the reins of inspired thought they will keep their minds from acting carelessly with regard to the beautiful forms, sounds, smells, tastes, and textures that they encounter. Then, their fickle minds will fall under the control of their divine pleasures, and so they will once again enjoy their attractive objects.

乃至愛善業盡，從天還退。若無惡業，不墮地獄、餓鬼、畜生，得受人身，不遭王難，常受快樂，不值眾惡，以餘業故。

This will go on until finally the desirable, attractive, and delightful effects of their former actions have been exhausted. At that point they will die and leave their divine world. [F.78.b] If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, always be free from bondage, experience constant enjoyments, and live free from hardships.

復次，比丘知業果報，觀迦留足天第九住處。彼以聞慧見：迦留足天第九地處名曰香樂。眾生何業而生彼處？

4.A. 205 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Smell. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing.

彼見聞知：若人持戒，信於三寶，佛法僧中大福田處施眾末香塗香，淨心供養，如法得物，以用布施，作已思惟而生隨喜。是人命終生香樂天，受天快樂。

He will then notice how there are some disciplined people whose hearts are trained by means of reflection, who possess clear and stainless minds, and who refrain from harming others. Knowing the Buddha, Dharma, and Saṅgha to be magnificent recipients, some such people offer a sumptuously fragrant fabric to any one of these jewels, and subsequently recognize that this action was a good one. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Attached to Smell.

身出光明，天五樂音，心常歡喜，經於多時受五欲樂不覺長遠，諸根耽樂，躁動貪著，無始流轉，不知厭足。

4.A. 206 “Once born there, they will feel deeply joyful, and their bodies will be lustrous. Accompanied by melodies of the five types of instruments, they will feel overjoyed as they indulge in their pleasures. Although long periods will pass in this way, the gods do not notice it, because their objects are so enjoyable. Since their pleasures never satisfy their sensory faculties, these gods pursue their objects insatiably, and have done so since time without beginning. As such, they are unable to tell how long a time they have spent in this way.

遊戲園林，以眾花鬘自嚴其身，塗香末香，種種樹林，具足光明，河池流泉以為莊嚴。心著欲樂，不覺退沒。

4.A. 207 “Adorning their bodies with all the flower garlands, powders, and perfumes of their hearts’ desires, these gods rove from park to park. [F.79.a] Thus, they live in delightful lands that are adorned with luminous trees and beautiful rivers, platforms, groves, and pleasure gardens. Attached to numerous delights, they partake of enjoyable objects without comprehending that they will ultimately fall from their divine world.

如是欲境，愛心所誑，受五欲樂，乃至業盡，從天還退。若有善業，不墮地獄、餓鬼、畜生，得受人身，生清涼國，不值荒壞刀兵飢饉，為一切人之所供養，以餘業故。

Fooled completely by their craving for those objects, they continue to experience and enjoy their divine world until, finally, the desirable, attractive, and delightful former karmic actions that they accumulated have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, be born where the climate remains cool. They will live free from harmful factors in lands where there is no suffering due to weapons, wilderness, or failed harvests, and they will receive everyone’s reverence.

復次，比丘知業果報，觀迦留足天第十住處。彼以聞慧見：迦留足天第十地處名曰均頭。以何等業生於彼處？

4.A. 208 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply either knowledge derived from hearing or the divine eye. He will then correctly perceive a divine realm known as Crown Escape. Wondering about what karmic actions may cause beings to be born among the gods there, he will examine this with knowledge derived from hearing.

若人持戒信心清淨，見有眾生得罪於王，被髮受戮，救令得脫。是人命終生均頭天，受五欲樂。

He will then notice how when people cause harm to the king, some people may catch them by grabbing them at the crowns of their heads, thus freeing the king from his suffering. 266 When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Crown Escape.

三方天王所受欲樂，此天所受具足無減，具三天樂。欲樂欲明，欲樂相續，三天之樂隨念皆得，乃至天女五欲音樂受樂之具。乃至愛善業盡。

4.A. 209 “In this realm manifest all that is delightful, ravishing, and pleasurable and may otherwise be found within three different abodes of the Four Great Kings. Thus, this realm gathers all that is naturally enjoyable, and its abundant pleasures manifest continuously. [F.79.b] In this delightful realm, these gods passionately indulge their pleasures. Until their desirable, attractive, and delightful karmic actions have been exhausted, they will remain surrounded by hosts of goddesses. To the tunes of the five instruments, they will keep enjoying their desirable objects and sensations.

從天還退，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常離怖畏憂苦惱亂，無病安隱，端正妙色，人所愛念，大富饒財，隨劫增減，壽命長遠，以餘業故。

4.A. 210 “When they later die and leave their divine world, they may, due to karmic actions to be experienced in other lives, avoid birth as a hell being, starving spirit, or animal, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, be free from suffering, fear, and harm. Their physiques will be flawless and exquisite. They will be appreciated by everyone and exceedingly wealthy. As time passes, their physical appearance will remain excellent and they will pass away without having encountered any obstacles to their lives.

復次，比丘知業果報，觀迦留吒足天十種地已。

4.A. 211 “When the monk has in this way concerned himself with the ten realms of the vessel-bearer gods, he will think, ‘This is as far as the realms of the vessel-bearer gods extend.’ Thus, understanding that there is no eleventh realm beyond these ten, he will see that they together constitute all the realms of the vessel-bearer gods.

觀四天王天第三住處名常恣意，有幾住地？

· The Ever-Infatuated Gods · 4.A. 212 “When the monk has thus examined all ten realms of the vessel-bearer gods, he will proceed to examine the realm of the ever-infatuated gods, the third greater realm of the gods of the Four Great Kings. Thus, he will ask himself, ‘How many abodes might there be among the ever-infatuated gods?’

彼以聞慧觀：恣意天有十種地。何等為十？一名歡喜岸；二名優鉢色；三名分陀利；四名眾彩；五名質多羅；六名山頂；七名摩偷；八名欲境；九名清涼池；十名常遊戲。是名常恣意天十地住處。

As he examines this matter with knowledge derived from hearing, he will see that there are ten such abodes: Special Joy, Utpala Colors, Enjoying White Lotuses, Red City, Diversity, Lofty Abode, Drunk on Winter Wine, Delighting in Objects, Cool Water Home, and Constant Joy. [F.80.a] These are the ten realms of the ever-infatuated gods.

以何等業生於彼處？彼以聞慧見：此眾生淨心持戒，離於邪見，見人斫伐鬼神大樹，夜叉羅剎之所依止，其人擁護令不斫伐。此諸鬼神不惱害人，依樹受樂，無樹則苦；以此人故，鬼神得樂。是人命終生歡喜岸天，受天快樂。

4.A. 213 “Wondering what karmic actions may produce birth on these various grounds, the monk will apply knowledge derived from hearing. He will then notice how some people with pure minds and stainless hearts, who are good-natured and have the genuine view, may save a tree that is the home of starving spirits, yakṣas, or rākṣasas from being felled, thus protecting such beings from harm due to the loss of their home and thereby giving them relief. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Special Joy.

池名清涼，鵝鴨鴛鴦身皆金色以為莊嚴，出眾妙音，七寶蓮華以為嚴飾。

4.A. 214 “This distinctive realm is adorned with a wide, golden pool known as Cool Waters. This pool is home to golden swans, ducks, and yellow geese with delightful calls, and its surface is studded with lotuses made of the seven precious substances.

金色林樹名曰金林，其蓮華池周匝圍遶，金寶林樹影現池中無量種色，其池妙好如帝釋池。

Surrounding the lotus pool of Cool Waters stands the Ever-Golden Forest, with its trees of gold and silver. The trees line the banks of the lotus pool, casting their shadows and reflections on the surface of the water to create myriad appearances. Whenever Śakra wishes to play there, beautiful pink, blue, and white lotuses will manifest according to his wishes.

若天帝釋從上而下，欲伐阿修羅，見其蓮華如日初出，如是蓮華無量百千以為莊嚴。帝釋見已，告諸天曰：此清涼池，清淨莊嚴，甚為奇妙。

4.A. 215 “When war is about to break out between the gods and the asuras, Śakra will notice hundreds of thousands of lotus flowers that shine with the colors of the rising sun. Having examined this sight, Śakra will say to the gods, ‘Ah, this flawless pool of Cool Waters [F.80.b] is extremely delightful!’

於如是等，功德華池，心常愛樂，喜岸天子與諸天女娛樂受樂，不可譬喻，自在遊戲。天女圍遶受第一樂，行食自在。於華池岸及行異處，身無疲極，心常悅樂，第一具足。歌舞戲笑，音常不絕。天女圍遶。

4.A. 216 “At pools endowed with such qualities, the gods and their harems of goddesses remain totally enraptured, and amid the sounds of the five types of instruments they delight in incomparable enjoyments to their hearts’ content. Experiencing deep pleasure, they revel in their environment and partake with complete abandon. Should they wish to venture elsewhere, they will travel there with little hardship and without their bodies or minds experiencing any discomfort. Ecstatically joyous, blissful, energized, and lusting, the gods and goddesses are constantly entertained as they frolic, sing, and dance.

念身心樂，清淨無垢，增長成就，受五欲樂，心無厭足。何以故？愛心如火，不知足故。

4.A. 217 “Any physical or mental pleasure they may wish for will be obtained effortlessly, painlessly, and in full measure. Still, as they enjoy the five sense objects in this manner, they are never content. This is because their craving burns like fire, and therefore no object will ever truly satisfy them.

如是天子遊戲種種山河宮殿，池水蓮華七寶莊嚴，遊觀之處聞種種音，與眾天女遊戲諸林，歡娛受樂。須彌山峰毘琉璃寶、白銀珊瑚、黃金之色光明照曜，自在遊行。

4.A. 218 “Their various gardens, rivers, palaces, ponds, and springs are bejeweled and decorated with the seven precious substances. While numerous kinds of birds chirp and warble delightfully, the gods experience their sundry enjoyments together with their companions. In beryl forests that offer delightful shade, birds sing lovely tunes. In such forests and groves, the gods continue to enjoy themselves as they frolic, indulge, and take pleasure in countless ways. These gods are freely dispersed over Mount Sumeru’s beryl, gold, silver, and coral summits.

光明如日，可愛如月，或有光色不可譬喻，以善業故得此妙身，受善業果。

Some are magnificent like the sun, some are bright like the moon, and some have bodies that are beyond compare. [F.81.a] In this way their bodies, which are formed by positive karmic actions, become objects of special beauty even within the heavenly realms.

是天遊戲，受五欲樂，乃至愛善業盡。

4.A. 219 “In this way, the experiences of these gods are in accordance with their relevant causes and conditions, and they thus continue to enjoy themselves, frolic, and savor their pleasures in their divine realm to the accompaniment of the five types of instruments, until eventually their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted.

從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，端嚴殊妙，豐樂安隱，巨富多財，受第一樂，以餘業故。

At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in an extremely pleasant land where harvests are abundant and grow easily. There, they will be prosperous and experience tremendous pleasures.

復次，比丘知業果報，觀常恣意天第二地處。彼以聞慧見：常恣意第二地處名優鉢羅色。眾生何業生於彼處？

4.A. 220 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes among the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Utpala Colors. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing.

彼以聞慧見：此眾生順法修行，持戒淨信，為欲供養佛法僧故，造優鉢華池，供養三寶。是人命終生優鉢羅色天，受天快樂。

He will then notice how some people who are righteous, who follow the Dharma, and who are disciplined may form the wish to offer an utpala flower for the enjoyment of the Buddha, the Dharma, or the Saṅgha. If such people proceed to make such an offering and subsequently rejoice in it, they will, once they separate from their bodies, go to the joyful higher realms and be born among the gods in Utpala Colors.

遊戲華池歡喜娛樂，歌舞戲笑受無量樂。一一園林，琉璃珊瑚真金莊嚴，其地柔濡。

4.A. 221 “Once born there, they will revel in their divine realm and freely indulge in playful pleasures on a vast scale. Enjoying the beauty, charm, music, song, and dance of the goddesses, they will live in copious bliss. [F.81.b] Roaming from park to park, they will visit beautiful shady forests of beryl and frolic upon the even ground made of pure gold and coral.

無量天女遊戲其中，受天快樂，隨念成就，無量山峪娛樂喜樂。以樂因故，受樂果報，五根所對皆悉快樂。

There, they will be surrounded by harems of goddesses, partake of divine foods, and by mere thought they will obtain any type of pleasure or enjoyment whatsoever. Among the many shapely summits, they will obtain the most exquisite of pleasures. In this manner, with their five faculties attached to and enraptured by the five objects, they will spend every single day in enjoyment.

身如琉璃優鉢羅色。遊諸華池優鉢羅間，其華香氣滿百由旬，勝一切華，如王最勝。以因得果，如來所說。生天上已，愛彼華池，遊戲其中，受無量樂。

4.A. 222 “The body color of these gods is like a blue utpala or the color of beryl. They rove from one utpala grove to the next, and the delectable aroma of the divine utpalas can be smelled for up to one hundred leagues. Their fragrance outdoes that of any other divine flower, and they display a regal beauty. The perfect buddhas teach that effects gradually manifest in accordance with their preceding causes. Therefore, once they have gone to the higher realms, these beings also achieve numerous joys that involve utpala flowers.

六根所對，心常愛樂。乃至愛善業盡。

4.A. 223 “In this manner, with their six faculties joyfully indulging in pleasures and enjoyments, these gods live happily until finally their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted.

從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，生大國土，多饒華果，具足天樂，巨富饒財，以餘業故。

At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in a prosperous land filled with flowers. They will be well respected, have perfect pleasures, and be free from harm.

復次，比丘知業果報，彼以聞慧見：常恣意天第三住處名分陀利。眾生何業而生彼處？

4.A. 224 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes of the ever-infatuated gods, he will apply knowledge derived from hearing [F.82.a] and so correctly perceive a realm of the ever-infatuated gods known as Enjoying White Lotuses. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

彼以聞慧見：此眾生淨身口意，為佛法僧造蓮花池，供養三寶。是人命終生分陀利天。

He will then notice how some disciplined people, who are free from physical and verbal blemishes andhave trained their hearts thoroughly, may cultivate a lotus field for the purpose of making offerings to the Buddha, Dharma, and Saṅgha with a faithful frame of mind. When such people later separate from their bodies, they will go the joyful higher realms and be born among the gods in Enjoying White Lotuses.

善業成就，受天快樂。種種眾寶莊嚴其身，光明晃曜，諸天所愛，華鬘莊嚴。多諸天女以為圍遶，金剛青摩尼寶、車璩眾寶莊嚴娛樂，自在受樂。乃至愛善業盡。

4.A. 225 “Once born there, they will experience the effects of their positive actions, and so their bodies will be adorned with ornaments, jewels, and various lights. They will be offered worship by the entire gathering of gods, and coteries of goddesses draped in flower garlands will cater to them. The radiance of vajra, sapphires, emeralds, coral, and various ornaments will adorn their bodies, and they will be entirely absorbed in utter joy and playful abandon. They will live in parks that befit the heavens and experience constant bliss. Thus, until their completed and accumulated actions with desirable, attractive, and delightful effects have finally been exhausted, they will continue to experience numerous incomparable joys that possess a vast range of qualities. They will be at peace with everyone around them and enjoy one another’s company without any problems.

從天命終，若有餘業，不墮地獄、餓鬼、畜生，得受人身，所生國土多有陂澤，大富饒財受第一樂，父母兄弟、妻子眷屬之所愛念，以餘業故。

4.A. 226 “When they later die and leave their divine world, they may, due to karmic actions to be experienced in other lives, avoid birth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, possess great wealth and live very comfortably. They will have sons, hold great power, [F.82.b] and be venerated even by kings.

復次，比丘知業果報，觀常恣意天第四住處。彼以聞慧見：常恣意天第四地處名曰彩地。眾生何業生於彼處？

4.A. 227 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Red City. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

即以聞慧見：此眾生心有淨信，為比丘僧染治袈裟，若畢鉢羅、若赤若黃、若紫若紺、若栴檀、若青若綠、若黑若碧，以此眾色為出家人染治法服。是人命終生彩地天，受天快樂。

He will then notice how some people who are attentive, who wish to be of benefit, and who are respectful may dye the Dharma robes of fully ordained monks, tinting them red using the bark of the bāla tree, 267 or using saffron, madder, vermillion, āmalakī, ocher, orpiment, realgar, or bandujīva flowers. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Red City.

眾綵衣鬘以為莊嚴，其身常出種種光明以照其地，一切皆赤，如赤寶華所出光明，其地光明亦復如是。及餘種種青黃雜寶莊嚴其地，一切彩色衣服莊嚴亦復如是莊嚴其身。遊戲林中，常受快樂無以為比，無量殊勝功德具足，受種種樂。善業所得。

4.A. 228 “Those who are born there wear red garlands and robes, and their lustrous bodies constantly illuminate their realm. Thus, as these gods indulge in their enjoyments to their hearts’ content, their entire realm is bathed in a red light. Like the spotless light of a ruby, the luster of these gods is of a red hue. This light pervades everything so that their blue or yellow ornaments, and all the other ornaments that they wear, all take on a reddishtint. Also, due to their positive deeds, all their radiant garments will appear red.

種種園林宮殿樓觀，與眾天女，眾寶莊嚴，遊戲園觀，隨至彩地皆與同色。一一林樹、一一山峯、一一華池、一一河水、一一流泉。遊戲受樂。

In this fashion, they frolic in their palaces and at their lotus pools, ponds, forests, and parks, surrounded by bevies of goddesses who also wear red apparel and ornaments. Whenever they move, all the radiant colors of their ornaments [F.83.a] shimmer brightly. Thus, adorned with the bright light of jewels, these gods journey from forest to forest, summit to summit, lotus grove to lotus grove, river to river, waterfall to waterfall, pond to pond, and park to park.

種種伎樂歌舞戲笑。與眾天女共相愛戀，六欲自娛，食須陀味、飲天甘露，無有醉亂。

While playing the five types of instruments, they sing songs and make friends. With hearts filled with desire, they enjoy, frolic, and relish one another. Due to the six aggregations of pleasure, their minds are enraptured. They consume the fine, ambrosial food, and delicious, satisfying beverages that are free from the flaws of intoxication.

天眾圍遶，受斯悅樂。比丘觀已，而說偈曰：

When the monk sees how the large assembly of gods thus partakes of their various enjoyments, he will utter the following verses:

善業為高勝，勝高須彌山，善業能將人，阿迦尼吒天。cf. Dhs.32.35

4.A. 229 “ ‘Mount Sumeru is higher than the highest, Yet higher still is constant virtue. Virtue leads beings To the unsurpassable realms of the supreme gods.

種種持禁戒，護於無量種，以善業果報，天中受快樂。cf. Dhs.23.38-45

4.A. 230 “ ‘Observing numerous different Aspects of discipline Will bring a ripening of virtuous actions That matures among the gods.

戒光淨莊嚴，持戒清淨水，澡浴修行人，生天受快樂。

4.A. 231 “ ‘The water of discipline is extremely clear. Those who pool that water And bathe in it Will meet with the pleasures of the gods.

施戒自調伏，利益諸眾生，智慧進慈心，彼人生天中。

4.A. 232 “ ‘Those generous, disciplined, and gentle people Who enjoy benefiting all beings, Who strive for wakefulness and harbor a loving heart, Will arrive in the assembly hall of the gods.

正行離眾過，戒寶自莊嚴，悲心於眾生，彼人生天中。

4.A. 233 “ ‘Overcoming flaws, Adorned with precious discipline, And with love for all beings, The wise will dwell in the land of the gods.

質直者如金，鍊之離塵垢，修行樂正業，彼人生天中。

4.A. 234 “ ‘The honest are like gold, As they are purified of stains and misdeeds. Pursuing a genuine means of conducting themselves, The wise will dwell in the land of the gods.

慈愍諸眾生，心常念利益，不染諸惡業，彼人生天宮。

4.A. 235 “ ‘With love for all beings, Wishing to do good to all beings, Those who give up all that is unwholesome [F.83.b] Will dwell in the land of the gods.

晝夜持禁戒，智慧常護持，彼人生天中，常得受快樂。

4.A. 236 “ ‘Those who reflect well every single day And observe discipline Will every single day Experience numerous pleasures.

若人念思惟，乘於持戒馬，到諸天宮殿，無量戲樂處。

4.A. 237 “ ‘People who are attentive to reality And ride the horse of discipline Will revel in numerous enjoyments And proceed to the home of the gods.

若遊戲天宮，受天快樂報，皆由持淨戒，如來之所說。cf. Dhs.23.46-50

4.A. 238 “ ‘The games in the land of the gods, And their supreme pleasures, Have been explained by the Thus-Gone One As being the results of discipline.

若人鬘嚴飾，天華極精妙，遊戲於天中，皆由善業故。

4.A. 239 “ ‘Being adorned and draped With ornaments and divine garlands While frolicking among the gods in the heavens Is all due to virtuous causal factors.

遊戲優鉢花，園林而莊嚴，遊戲於天中，皆由善業故。

4.A. 240 “ ‘The delightful groves of lotuses and utpalas, The decorated parks and forests, And the joys of the gods in the heavens Are all the result of virtuous causal factors.

若住虛空界，天寶而莊嚴，清淨光明天，皆由持戒得。

4.A. 241 “ ‘The palaces in the sky, The jewel ornaments of the gods, And the gods’ immaculate radiance Are all the effects of discipline.

金寶莊飾處，周遍妙花香，遊戲於山峰，皆由持戒得。

4.A. 242 “ ‘The gold, the numerous flowers, And the gods’ enjoyments Upon their mountain summits Are all the effects of discipline.

如人入己室，其心無怖畏，持戒亦如是，能至於天中。cf. Dhs.23.51

4.A. 243 “ ‘Just as people feel relieved of fear As they enter their own homes, So those who genuinely practice discipline Will similarly enter the home of the gods.

非雞多花香，非摩盧占蔔，能勝天中香，持戒香最勝。cf. Dhs.23.82

4.A. 244 “ ‘The fragrances when one enters among the gods, And the supreme, delicious scent of discipline, Are unlike the scents of any screw-pine, Or any jasmine or magnolia flower.

若人護持戒，此人則為勝，若人捨離戒，是名為死人。cf. Dhs.23.52

4.A. 245 “ ‘Observance of discipline Provides the most exquisite sustenance. Relinquishment of discipline Brings the most unbearable death.

知此功德已，若為愛自身，善護持禁戒，遠離犯戒心。cf. Dhs.23.53

4.A. 246 “ ‘Those who wish what is best for themselves Should understand these qualities. They should always observe discipline And give up flawed discipline.

持戒常調伏，忍辱人樂見，如人乘階道，到天快樂處。cf. Dhs.23.54

4.A. 247 “ ‘Those who observe discipline are always Gentle, patient, and delightful to behold. As if climbing a staircase, They proceed to the assembly of the gods.’

如是比丘觀天所受自業果報，觀業果已，於生死中厭離欲心。

4.A. 248 “As the monk [F.84.a] witnesses the way the gods experience their own karmic actions, and the way karmic actions produce numerous different effects, he becomes free from any desire for cyclic existence.

彼彩地天遊戲受樂，乃至愛善業盡，從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，為一切人之所愛敬，大富饒財，生於南天無惱亂處，以餘業故。

4.A. 249 “The gods in Red City continue to enjoy themselves, play, and frolic until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be adored by the entire world, possess great wealth, and be born in the south where they are free from harm.

復次，比丘知業果報，觀常恣意天第五住處。彼以聞慧見：常恣意天第五地處名質多羅(魏言雜地)。眾生何業生於彼處？

4.A. 250 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Diversity. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

即以聞慧知：此眾生信心悲心，以種種食，施與持戒、不持戒人。是人命終生質多羅天。

He will then notice how some attentive people, whose hearts are imbued with vigilance, may offer food and drink, edibles, or various vegetables to those who observe discipline. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Diversity.

以種種業，得種種樂。種種敷具受種種樂，種種遊戲諸園林中，與諸天女娛樂受樂，種種山林、嵠峪峯嶺遊戲其中。眾華池泉，優鉢羅華、鉢頭摩華種種花果，遊觀之處。

4.A. 251 “There they will experience diverse pleasures produced by diverse karmic actions. Surrounding themselves with various fabrics and cushions, they will enjoy themselves in their parks, engaging in various games and ventures. As they pass through the forests and parks, they are followed by troupes of goddesses dressed in diverse apparel. These gods live among various groves, forests, [F.84.b] mountains, rivers, lotus gardens, and parks that abound in utpala flowers, as well as other flowers and fruits.

種種衣服莊嚴其身，種種言說——巧言辯辭、戲笑愛語、論議之言，作種種因，種種林中受種種樂。

They also enjoy a variety of clothes, bedding, and pleasure groves. They make jokes and are fond of distractions, frittering away their lives in sundry ways with their minds caught up in obsessive attachments. They enjoy hatching ideas, 268 and their minds are thoroughly inebriated by attachment. Thus, as they engage in sundry actions and create sundry causes, they experience sundry pleasures within sundry forests.

如是比丘觀已歡喜，而說頌曰：

諸業之所作，過於巧畫師，業畫師天中，作種種樂報。

4.A. 252 “At this point the monk will utter the following verses: “ ‘An ordinary painter’s paintings May not be greatly desired, Yet the painter of karmic action Is greatly desired in the heavens.

種種眾彩色，現觀則可數，心業布眾彩，其數不可知；

4.A. 253 “ ‘Paintings in color do not themselves paint, 269 And they can be counted. Yet, the paintings of karmic actions, Drawn by the mind, are innumerable.

毀壁畫則亡，二俱同時滅，若身喪滅時，業畫不可失。

4.A. 254 “ ‘When a wall collapses, its paintings will definitely Be destroyed along with it. Yet, although the body may disintegrate, The paintings of karmic action will not disappear.

譬如一畫師，造作眾文飾，一心亦如是，造作種種業。cf. Dhs.11.22-26

4.A. 255 “ ‘Just as a single painter May produce a variety of paintings, The single mind engages In many different actions.

五彩光色現，見之生愛樂，五根畫亦爾，如業有生死。

4.A. 256 “ ‘Like five bright colors Employed to produce a painting, The actions of the five faculties produce The paintings of revolving in cyclic existence.

如世巧畫師，現前則可見，心畫師微細，一切不能見。

4.A. 257 “ ‘People who create paintings May appear in many different ways, But the painter of the mind is subtle And can never be seen.

圖畫好醜形，令壁眾像現，心業亦如是，能作善惡報。

4.A. 258 “ ‘Just as one fine design after another May be painted upon a wall, So one fine action after another May be etched upon the mind.

是心於晝夜，思念恒不住，如是業隨心，展轉常不離。cf. Dhs.11.26

4.A. 259 “ ‘Throughout day and night The continuum of the mind arises and persists, And throughout day and night Karmic actions follow.

風塵煙雲熱，畫色則毀滅，捨善不善時，諸業爾乃失。

4.A. 260 “ ‘Just as the hazards of wind, smoke, and dust Can destroy a painting, So the designs of karmic action are destroyed When virtue and nonvirtue are abandoned.’ [F.85.a]

如是比丘觀心畫師自在造業，如實觀業，厭離生死。

4.A. 261 “Thus, the monk sees the reality of karmic actions, recognizing that they depend on the painter-like mind, and so he develops renunciation for cyclic existence.

此天受於種種愛業，乃至業盡。

4.A. 262 “The gods in Diversity will in this way continue to experience their karmic actions until their completed and accumulated acts that produce desirable, attractive, and delightful effects, which are certain to be experienced in the higher realms, have finally been exhausted.

從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，大富多財，常行正法，乘大船舫以求財寶，以餘業故。

At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, become so- called ever-moving ones, 270 who have great miraculous powers. They will be wealthy and live as various types of rulers.

復次，比丘知業果報，觀常恣意天所住之處。彼以聞慧見：常恣意天第六地處名曰山頂。眾生何業生於彼處？

4.A. 263 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Lofty Abode. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

彼以聞慧見：此眾生以善修意，為遮寒熱，造作義屋令人受用。是人命終生山頂處。

He will then notice how some people, who have knowledge of good actions and have trained their minds thoroughly through reflection, may produce meritorious dwellings in order to protect others from the heat or cold. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Lofty Abode.

受天快樂，五欲自娛，種種成就。有七園林：一名曼陀羅戲林；二名雲林；三名息樂林；四名遊戲林；五名吼林；六名幻林；七名尼迦羅林。

4.A. 264 “Once born there, they enjoy pleasures through touch and experience numerous delightful objects of the five senses. Within the forests and parks of this divine realm the gods frolic among mandārava flowers, possess great wealth, 271 enjoy great amenities, play and sing, revel in illusions, [F.85.b] and are free from fear.

於此林中與眾天女相隨戲笑，歌舞縱逸，作天伎樂，隨意遊觀，受第一樂。一一華林遊戲其中。

In forests and parks, they are attended to by copious coteries of goddesses and thus enjoy, revel, frolic, and play. While they enjoy the music of the five types of instruments, these great beings will be carefree and commingle freely. Endowed with supreme pleasures, they live in happiness and journey from lotus grove to lotus grove.

以眾寶藏莊嚴其山，一一山峯出金色光，遊戲其中，離諸病惱。以眾善業得生彼處，受天悅樂。

They are adorned with an abundance of precious substances befitting the heavens and live ever free from any anxiety, roving from one lofty abode to the next. Their bodies are illuminated by light rays that shine from the blazing golden mountains, and they are free of any physical ailments. In this way, they roam about, constantly drunk on the experience of bliss. Born in this way due to numerous positive deeds and desirable acts, these gods enjoy themselves, frolic, and revel freely.

河水流泉、蓮華浴池而相娛樂，乃至愛善業盡。

4.A. 265 “In their heavenly realm adorned with rivers, waterfalls, and ponds, they continue to enjoy themselves until finally their actions with desirable, attractive, and delightful effects have been exhausted.

從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，為大王師，眾人所愛，以餘業故。

At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, become kings who show a great concern for the Dharma and who are appreciated by the entire world. [B28]

復次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第七地處名曰摩偷(魏言美地)。眾生何業生於彼處？

4.A. 266 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Drunk on Winter Wine. [F.86.a] Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

彼以聞慧見：此眾生修行善業，受持禁戒，利益眾生，柔濡悲心、質直不諂，不惱他人，以食布施道行沙門、婆羅門、貧窮病苦孤獨之人，或一日、二日乃至多日，常供不息。是人命終生於美天。

He will then notice how people who engage in positive actions, who are disciplined, who wish to benefit others, and who are kind and compassionate, gentle by nature, honest, unswerving, and do not bring harm upon others, may make vast donations to weary and unprotected mendicants or brahmins in the four directions for one day —not to speak of two, three, or four consecutive days. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the ever-infatuated gods in Drunk on Winter Wine.

受天快樂。園林鈴網出妙音聲，諸天女眾周匝圍遶，無量天欲歡娛受樂，多諸童子。天須陀味甘美恣意，曼陀羅華以為天鬘。

4.A. 267 “Once born there, these gods live happily in divine parks. In forests draped with nets of golden bells that ring in numerous tones, they are surrounded by hosts of goddesses, and, filled with attachment, they revel indesirable, attractive, and delightful objects. They are worshiped by numerous young gods and become intoxicated by numerous divine elixirs. Garlands of mandārava flowers adorn their heads.

遊戲華林、金毘琉璃、頗梨山峯。多有眾蜂遊於華池出美妙音，與眾玉女遊戲園林，其林勝於百千日光。

They live in rich lotus groves and scale mountains of gold, beryl, crystal, and silver. They sport among lotus groves where the delightful humming of bees can be heard. Surrounded by bevies of goddesses, they reside in groves of lotuses and mandārava flowers that are as radiant as a hundred thousand suns.

曼陀羅林、俱賒林中，金色眾鳥音聲可愛，五樂音聲，受天快樂。金毘琉璃以為其地。多有諸池，真珠為沙以布其底，一一池中八功德水。

As golden birds warble sweet melodies and the beautiful sounds of the five types of instruments can be heard, they partake joyously of their pleasures. The ground consists of flat stones of gold and beryl, and there are lakes with powdery sand made of pearls where the gods can enjoy divine water that possesses the eight qualities. [F.86.b]

自業所生。須彌留山，金、毘琉璃、頗梨迦以為其石，莊嚴寶山，與天玉女遊戲受樂。

They enjoy majestic mountains created by their own meritorious actions, and they further enjoy the summits of their fine mountains bedecked with gold, beryl, silver, and crystal. Absorbed in diverse joys and delights, the throngs of gods and goddesses thus passionately play and frolic among themselves.

受自業果。乃至愛善業盡。

4.A. 268 “Attended to by hosts of gods and goddesses, they will in this way continue to enjoy the effects of their own positive actions until their relevant completed and accumulated actions with desirable, attractive, and delightful effects have become exhausted.

從天命終，若有餘善，不墮地獄、餓鬼、畜生，得受人身，常受富樂，近岷茶山，受大王封，以餘業故。

Once that happens, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, enjoy perpetual happiness, live in exquisite regions of the Vindhyas, and gain the trust of kings.

復次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第八地處名曰欲境。眾生何業生於彼處？

4.A. 269 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Delighting in Objects. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

彼以聞慧見：此眾生於持戒人、若邪見病人，施其所安飲食湯藥，令離病苦。是人命終生欲境天。

He will then notice how some attentive people, whether they are disciplined or not, or whether they have wrong view or not, provide medicine and medical care to the sick and thus cure them of their diseases. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Delighting in Objects.

受天快樂，無所怖畏，同地諸天悉皆供養。以業勝故，樂報亦勝，譬如燈大，光明亦大。如是天上受天勝樂。

4.A. 270 “Once born there, they will understand that they are free from all terrors. They will also perform worship in other divine realms and, as their karmic actions increase, [F.87.a] so does their happiness. Just as light emerges from a burning lamp, so the increase in their karmic actions causes an increase in their happiness. In this manner, these gods experience the effects of their actions within their divine realm, enjoying a deeply pleasant ripening, which is so special that it surpasses any example.

以善業力生於彼處，毘琉璃寶摩尼金光，須彌山峯遊戲受樂無量遊觀，莊嚴其地。園林浴池河泉流水七寶莊嚴，種種光明。多諸天女恭敬圍遶，受五欲樂，如意遊戲，受諸欲樂。

4.A. 271 “Produced by their former positive actions, their realm encompasses shining mountains of beryl, jewels, and silver. Upon their lofty summits lie the most delightful parks, and the ground is decked out with numerous gardens and platforms. Within their forests and parks, which are decorated with the seven precious substances and illuminated by various lights, the gods enjoy themselves for a long time, ministered to by hosts of goddesses. Thus, frolicking with each other, they revel freely while their five senses and minds are attached to their objects.

於彼受樂。乃至愛善業盡。從天命終。

4.A. 272 “Until their completed and accumulated acts that produce desirable, attractive, and delightful effects have been exhausted, they will continue to live in their divine abodes while their minds remain attached to all their pleasures. In this fashion, they enjoy themselves, luxuriate, and frolic. However, once their karmic actions have been exhausted, they will die and leave their divine world.

若有餘業，不墮地獄、餓鬼、畜生，得受人身，第一端正，無所怖畏，大富多財，王所敬重，眾人供養，壽命延長，生好國土；生值正法，不生惡世。以餘業故。

If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, have excellent physiques and be free from fear. They will possess fine wealth, receive the veneration of the royal court, have long lives, live in excellent lands, and be born at a time when people appreciate the good Dharma.

復次，比丘知業果報，觀常恣意天所住之地。彼以聞慧見：常恣意天第九地處名清涼池。眾生何業生於彼處？

4.A. 273 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Cool Water Home. [F.87.b] Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

彼以聞慧見：有眾生信心悲心，見諸眾生臨終渴病，見閻羅使，生大怖畏，以石蜜漿、若以冷水施此病人。以是因緣，是人命終生清涼天。

He will then notice how some people whose minds are thoroughly trained in compassion seek to relieve the thirst of people who are on the verge of death, or try to assist dying people who are disturbed by the nightmarish visions of the henchmen of the Lord of Death by offering them a drink made from molasses or cold water. As the result of such positive actions, once they die, they will go to the joyful higher realms and be born among the gods in Cool Water Home.

受天快樂。其地具足流水河池戲樂之處。於彼天中受種種樂，目視則足，香氣恣意，身觸細濡，聲味亦爾。其心清涼離於醉過，其飲具足五種功德，天既飲已增十功德。

4.A. 274 “Once born there, they will enjoy a landscape with exquisite cascades and excellent rivers brimming with cool water. The divine drinks in that realm produce a maddening effect merely by being seen, smelled, touched, or heard. The drinks have no side effects but are incredibly enjoyable. When a god experiences such drinks, which possess five qualities, his divine powers will increase tenfold.

行空不墮，乘空無礙如遊平地，不勞其力。歌舞戲笑，心常悅樂受天功德，百功德樂。耳聞音聲無所障礙。如是天中受第一樂。如是天樂隨意所受，境界之樂。

When traveling through the sky, he will never tire or fall. Nor will he ever sink into the earth. His vigor will not wane, and when he enjoys laughter and merriment his exhilaration will increase a hundredfold. The gods in that realm are also delighted by delightful sounds that they hear without any hindrance. Thus, as they indulge in great pleasure and lead a life that befits the heavens, they will experience all the captivating delights of their realm.

有八林樹，七寶所成：一名四歡喜；二名遊戲行；三名意清涼；四名風樂林；五名音樂聲；六名葉音；七名花林；八名如意林。

4.A. 275 “Their groves consist of trees made of the seven precious substances. [F.88.a] They are beautified groves, joyful groves, happy groves, satisfying groves, cooling groves, melodious groves, groves with cascading light and music, pleasant groves, and delightful groves. Within such groves the gods frolic.

於此林中遊戲受樂，眼視妙色、耳聞愛聲、鼻聞妙香、舌得上味。如是離垢，其心清涼，五根境界皆悉受樂。

4.A. 276 “Their eyes see desirable, attractive, and delightful sights. Their ears hear pleasing sounds that are meaningful and appealing. Their noses smell attractive scents and fragrances. Their tongues enjoy delicious and highly delectable flavors. With their hearts thus satisfied, they continue to engage their five faculties with the experiences of the enjoyable objects of their attachments.

為如是等六欲所燒，日夜增長六欲之火，縱逸熾然而不覺知。生放逸地，放逸壞心。

4.A. 277 “Thus, every single day, the fire of these six collections of craving burn the gods. Every single day, the fires of desire scorch them. Six tremendously powerful flames of desire and carelessness continuously blaze forth, and yet they do not realize it. Their minds are lost in carelessness and they live in a realm of carelessness. Ruined by carelessness, they live in unceasing joys and pleasures that ensue from their positive actions.

乃至愛善業盡，從天命終。

Thus, their bliss is continuous until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. Whenever that point of exhaustion occurs, the gods will die and leave their divine world.

有餘善業，不墮地獄、餓鬼、畜生，得受人身，常離飢渴，無有疲倦，不值飢怖，受第一樂，一切世間人所愛念，為設敷具、供身醫藥，以餘業故。

4.A. 278 “If, due to karmic actions to be experienced in other lives, these gods avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live without any fear of hunger, thirst, exhaustion, or failed harvests. They will experience intense and constant happiness and be received with joy and appreciation even when they come to places where they have not been previously. [F.88.b] Without any action on their part, they will be provided with a sleeping place, medical facilities, and many other helpful amenities.

復次，比丘知業果報，觀常恣意天所住之地。彼以聞慧觀：常恣意天第十地處名常遊戲。眾生何業生於彼處？

4.A. 279 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Constant Joy. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing.

即以聞慧見：有眾生為修禪者，生厭離故，圖畫房舍作死屍觀。是人命終生常遊戲天。

He will then notice how disciplined monks may observe a human corpse, or a depiction of a human corpse, in order to develop disenchantment. Such monks will then go to the joyful higher realms and be born among the gods in Constant Joy.

常受快樂。其地皆以金、毘琉璃、珊瑚、因陀青摩尼寶以為莊嚴，遊戲受樂，無量音聲甚可愛樂不可具說。飲食衣服、華香之具隨念即得。

4.A. 280 “There they will live in a realm of constant, lasting joy, a realm made of beryl, gold, coral, sapphire, and emerald. Experiencing its joys again and again, each day they will effortlessly experience hundreds of thousands of pleasures. Listening to hundreds of thousands of types of music, they will experience unhindered pleasures. It is not possible to illustrate the nature of their afflictions as they enjoy themselves, crazed as they are by their heavenly food, drink, clothing, flowers, and scents.

無量遊戲，所謂：見林遊戲、悅樂遊戲、鳥音遊戲、音聲遊戲、恣意遊戲、善香遊戲、觸衣遊戲。種種香熏種種和合，遊戲之樂。行於虛空，見諸親友，心亦悅樂，行眾寶山亦受悅樂，成就如是無量悅樂。

4.A. 281 “The joys of these gods include forests that are delightful to behold, birds that are delightful to listen to, delightful music, goddesses that are delightful to behold, delightful infatuations, delightful fragrances, delightful unwoven fabrics, incenses that are delightful to sense, numerous delightful foods and drinks, delightful games, delightful journeys through the sky, delightful meetings with beloved gods, delightful vistas from the summits of jewel mountains, [F.89.a] and numerous other such joyful delights.

五樂音聲，自業成就。乃至愛善業盡。

4.A. 282 “In this way they remain deeply attached to their diverse and abundant delights, enjoying ravishing parks and melodious songs to the tunes of the five types of instruments. Thus, until finally their actions that bear desirable, attractive, and delightful consequences have been exhausted, they will continue to enjoy their happy lives, which are the products of their own previous positive actions.

從天命終，有餘善業，不墮地獄、餓鬼、畜生，得受人身，常有種種遊戲之處，著於種種繒綵衣服，愛種種語、種種遊戲，以餘業故。

At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they later avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live among various parks and enjoy tremendous happiness. They will wear numerous kinds of clothing, take part in many delightful conversations, engage in numerous kinds of conduct, and behold numerous pleasant sights.