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.
觀天品之四十二(夜摩天之二十八)
爾時，鵝王告諸天眾：常當聽法，勿行放逸，當近善友能利他者，詣之聽法。聞正法已，以敬重故，是人善心乃至涅槃漏盡大樂。
This voice has likewise made the gods with their attending goddesses give up their careless abandon and come to dwell here. It has caused them to heedfully listen to the Dharma. It causes them to listen to the true Dharma from an authentic person who does what is beneficial. And those who respond with respect when the Dharma is taught become destined for the transcendence of suffering. Their joy and happiness will abound. Their defilements will be exhausted.
有二種人生於梵福：一者善觀察持；二者求漏盡。復有二種：一者常說法；二者常聽法。如是法師，猶如父母，為人說法，能出生死，得究竟善法。如是法師，猶如父母，說法之人以法布施。法之施主，令他聞法。
In both this world and the next, such holy people bring forth the merit of Brahmā. Acting properly, they will cause others to embrace the Dharma. They extinguish defilements. They act properly in all regards as they teach the Dharma. Those who make one hear the true Dharma are equal to one’s mother and father. They teach the Dharma of deliverance from cyclic existence. They teach the Dharma that causes ultimate and virtuous qualities to increase and so they are equal to one’s mother and father. A teacher of the true Dharma is a giver of Dharma —a Dharma benefactor. He is a communicator of the Dharma who proclaims the teachings so that listeners may hear them.
既聞法已，心得清淨，直心敬重。聽法之人得三十二功德。
4.C. -4860 “ ‘Those who listen when the Dharma is thus spoken, and respond with diligence, [F.91.b] sincerity, and respect for the sacred Dharma, will achieve thirty qualities due to their wish to listen to the Dharma from those who proclaim it.
何等三十二？法師說法，於聽法人猶如父母，於生死中猶如橋梁，1)所謂聞所未聞，2)聞已覺知，3)知已思惟，4)既思惟已，則修行入；5)既修行已，則能安住，6)安立他人，共彼思量，7)若得衰惱，其心不動；9)未種善根，能種善根，思量增上；10)令根熟者而得解脫，12)令邪見者入於正見；13)若不善念生，能令斷滅，15)增長善心，16)斷不善因緣、17)不放逸行；18)親近善人，19)離慳諂曲；20)供養父母，21)信業果報，22)集長壽業；23)世人稱歎，24)諸天所護，25)所念成就，26)得如法樂；27)離於懈怠，發勤精進；28)知恩報恩；29)常修念死；31)於命終時，心不悔恨，32)終得涅槃。如是聽法三十二功德。
What are the thirty? When in the presence of a Dharma teacher, a proclaimer of the Dharma, a Dharma benefactor, someone who is equal to one’s father and mother, and someone who is not a cause of cyclic existence, one will (1) hear the Dharma that one has not heard before, (2) understand what one hears, (3) discern what one understands, (4) accomplish what one discerns, (5) practice what one has adopted, (6) establish others in that which one observes, (7) develop discernment by listening to the Dharma, (8) be unaffected by decline, (9) give rise to roots of virtue that did not exist previously, (10) cause them to mature, (11) liberate those who are matured, (12) establish those with wrong view in the authentic view, (13) overcome all unvirtuous thoughts, (14) cultivate all virtuous thoughts, (15) relinquish negativities that arise by the force of conditions, (16) develop carefulness, (17) follow holy people, (18) overcome deceit and stinginess, (19) be respectful to one’s parents, (20) understand karmic actions and their effects, (21) cultivate activity that increases one’s lifespan, (22) be praised by the people of the world, (23) be protected by the gods, (24) have excellent intentions, (25) possess the wealth of being endowed with the Dharma, [F.92.a] (26) be free from laziness, (27) be diligent and grateful, (28) continuously cultivate the recollection of death, (29) be free from regrets at the time of death, and, finally, (30) go completely beyond suffering. These are the thirty qualities that are achieved by listening to someone who is endowed with the Dharma and who is equal to one’s father and mother, a Dharma benefactor who proclaims the Dharma.
說法之師猶如父母，說法示人畢竟利益。不濁心說，以清淨心利益眾生通達智慧。聞是法已，如佛利益，於生死中而得解脫。
4.C. -4861 “ ‘Such a teacher is one’s father because he benefits one in ultimate and infinite ways. Such a Dharma teacher, who is pure, bright, helpful, and who imparts understanding to others, carries out the activities of the Buddha, Dharma, and Saṅgha. He liberates beings from cyclic existence. When one listens to the Dharma before such a speaker of the Dharma, a proclaimer of the Dharma, all such effects will occur.
是聞法者於無始來流轉生死，未曾聞法，於法師所，初得聞已，發希有心，如生盲人，良醫決膜，得見世間種種色像，本所不見種種妙色，見已歡喜。如是眾生於無始來流轉生死，癡力所盲，得聞正法，於覺分地種種善根、可愛四聖諦，本未曾聞經義光明，見之歡喜，如生盲人見色歡喜，見覺分地，心生歡喜，亦復如是。是名聞法第一功德。
· · · (1) Hearing the Dharma That One Has Not Heard Before · · ·
4.C. -4862 “ ‘Those who have engaged in cyclic existence since time without beginning will, upon hearing the Dharma from such a Dharma speaker, be struck with wonder at hearing the Dharma that they have not heard previously. How is that wonder felt? Think of someone who is blind due to an eye disorder. Ifthat person is cured by a skilled doctor, he will become overjoyed and ecstatic upon seeing the many features of the landscape. At that point, he can directly see numerous delightful forms that he has never encountered or even heard about before. Likewise, when beings who have roamed in cyclic existence since time without beginning understand the meaning taught by a teacher of the sacred Dharma, they become able to see the colorful features of the joyous and delightful landscape of the branches of awakening. As the meaning of the discourses is conveyed, they see it all and so feel completely overjoyed. Their joy is similar to that of a blind person who gains eyesight. [F.92.b] That is the first quality.
復次，第二聞法功德。以聞法故，內心思惟：法有何義？若自不解，從他諮問：如是法者，有何等義？是聞法者從他聞法，復自思惟，以思惟故，修習、增長說法義故，前後相應，至心受持，數數觀義，以觀察故，心則歡喜。如是如是隨所思惟，憶念觀察，通達深義。是為聞法第二功德。
· · · (2) Understanding What One Hears · · ·
4.C. -4863 “ ‘When hearing the true Dharma from the teachers, one will gain understanding. It is by listening to the true Dharma that one becomes able to comprehend it. If one has any doubts with regard to the meanings explained, one can ask others about those points. Inquiring into the subject matter that one has been taught by others, one becomes able to comprehend, consider, internalize, and acquaint oneself with the meaning. One will understand the relation between successive topics and contemplate them. Doing so, one will repeatedly consider those points. Contemplating the meaning in this way brings joy. The more one pays attention, the better one will be able to understand the profound meaning. That is the second quality that is achieved when one listens to teachers of the Dharma as they explain what one had previously not heard.
復次，第三聞法功德。隨所聞法，聞已思惟：如此之義，為何意說？如此之義，何因緣說？如是之義，為調伏眾生是故宣說。復與同心同行之人而共思量，思惟前後，得大利益，終得涅槃。是名第三聞法功德。
· · · (3) Discerning What One Understands · · ·
4.C. -4864 “ ‘There is also a third quality that is achieved when one discerns what one has understood. One will now be able to identify the various points and their intent. One will comprehend the general meaning, which the blessed ones have taught in consideration of those to be trained. One will discern the subject matter that was heard, connect the various points, and remain attentive to them. Discerning their sequence is very precious and will ultimately lead to the transcendence of suffering. That is the third quality that is achieved by listening to teachers of the Dharma.
復次，第四聞法功德。思量前後說法之義，了知而受。了知受者，名曰如所說義，身口意業攝受、修行，作三善業，修習、增長，攝取說法。以清淨心，既受持已，句句思量，尋其因緣，隨其所思，隨思則得未曾有義。以得義故，則能滅諸煩惱、結、使，悉能攝受無量功德、戒、施、智慧，深心勝故，戒、施、智故。是名第四聞法功德，當樂習行、修習、增廣。
· · · (4) Accomplishing What One Discerns · · ·
4.C. -4865 “ ‘There is also a fourth quality: [F.93.a] as one discerns the Dharma teachings and becomes able to understand their successive meanings, one will also accomplish them. Accomplishment here refers to the accomplishment of physical, verbal, and mental activities, thus engaging in, cultivating, and increasing the three virtues. In this way, one accomplishes what was explained. As the mind brightens, one is able to discern the individual words, implications, and relations. By discerning the teachings in this way, one will not misunderstand them. As one thus discovers this unprecedented meaning, one will strive to deal with the afflictions. Likewise, one will strive to deal with the bonds and fetters, and thus one will accomplish numerous qualities, as well as discipline, insight, and generosity. With a unique intention, one develops generosity, discipline, and insight. This is the fourth quality that ensues from attending to, cultivating, and increasing the proclamation of the sacred Dharma.
復次，第五聞法功德。善聞、善攝，三種之業，自修堅固，聞法安住。若沙門、婆羅門、若在家人說：某善男子安住正法，如說修行。
· · · (5) Practicing What One Has Adopted · · ·
4.C. -4866 “ ‘There is also a fifth quality that arises from properly listening to and engaging with the proclamation of the sacred Dharma: by means of the threefold activity, one will develop tremendous steadfastness and become settled in the Dharma-Vinaya. Mendicants, brahmins, and householders will then say, “The noble son known as so-and-so genuinely practices the Dharma-Vinaya. What he does is in accord with what he says.”
如是修行，能知自住。又攝受法，隨其所住，能滅百千億那由他劫、百千萬億億億生死，能滅無量百千萬億地獄、餓鬼、畜生之苦。是名聞法大功德聚，修習、親近，得多利益。
In this way, one will cause both oneself and others to practice the Dharma-Vinaya. By observing that, one will overcome and eliminate trillions and trillions of lives, and eons within cyclic existence. [F.93.b] One will bring an end to hundreds of thousands of lives as a hell being or starving spirit. That is another great quality that ensues from hearing, attending to, cultivating, and discerning the proclamation of the Dharma.
說法之人，示人涅槃，如佛世尊，令住法中。是為聞法第五功德，聽正法故。
Those who listen to the Dharma deeply cherish those who proclaim the Dharma. Since such people reveal the transcendence of suffering, they are truly like buddhas. Those who proclaim the sacred Dharma in accordance with the Dharma and in a way that establishes others in the Dharma —such teachers of the sacred Dharma —are to be cherished, respected, and trusted. Since they are free from deceit, they must be accepted as teachers.
復次，第六聞法功德，何等功德？所謂自住法中，建立他人，令成法器、令厭生死、示安隱處、說苦、集、滅，自他二身俱生福德，利益他故，得大功德。隨所聞法，轉轉增長，隨滅煩惱亦復如是，煩惱滅故，而得涅槃。以聞正法，得此功德，是名第六聞法功德。
· · · (6) Establishing Others in That Which One Observes · · ·
4.C. -4867 “ ‘What is the sixth quality of listening to the Dharma? Establishing others in that which one observes and causing them to develop faith. In this way, one will eliminate the manifold sufferings they would otherwise experience during lives as a hell being or a starving spirit, and one will turn them into proper vessels for the Dharma. One will cause them to develop sadness about cyclic existence, instruct them about how to gain happiness, and speak to them about suffering, its origin, its cessation, and the path. Thus,one will create merit in both oneself and others. In terms of one’s own being, one achieves great merit because one’s actions benefit others. The more one declares the Dharma, the deeper one’s insight grows and the more one’s afflictions will be exhausted. Once all afflictions are exhausted, one will go completely beyond suffering. Such are the qualities that ensue from the proclamation of the Dharma.
復次，第七聞法功德，修習、增廣，何等功德？所謂若逢衰惱，其心不退。聞業報故，雖逢衰惱，心不退沒，不作惡業、不作惡口，不惡思惟，不壞勇猛。是名第七聞法功德。
· · · (7) Being Unaffected by Decline 562 · · ·
4.C. -4868 “ ‘There is also a seventh quality that is achieved by attending to, cultivating, and increasing the proclamation of the Dharma. What is that? Not being depressed due to decline. [F.94.a] When one hears about the ripening of the effects of karmic actions, one will not become depressed in the face of decline. One will avoid doing what should not be done, avoid saying what should not be said, and avoid thinking what should not be thought. The courage of such a mind will not wane. That is the seventh quality that ensues from the proclamation of the sacred Dharma.
復次，第八聞法功德，云何功德？或見他人或知他人來從求法，或求聞法，或從求戒，或求智慧，離於憍慢，為之解釋，隨其所說種種分別，令其淺易。是名第八聞法功德。
· · · (8) Developing Discernment of the Characteristics of the Dharma 563 · · ·
4.C. -4869 “ ‘The proclamation of the sacred Dharma also has an eighth quality, manifesting as one discerns the characteristics of the Dharma: being free from pride by means of special insight achieved from knowledge, study, discipline, or insight. In this way, one clarifies unclear points in the explanation. That is the eighth quality associated with the proclamation of the sacred Dharma.
復次，第九聞法功德。聞正法者，種善根子，譬如稻田，封畔不壞，放以清流，下種芽生；往法師所聽聞正法，以善種子種於耳田心之封畔，亦復如是。至於熟時，多收果實，救於地獄、餓鬼、畜生、飢儉、惡怖。救三惡故，一切眾苦皆得斷滅。住於曠野，解脫一切怖畏處故，得入無上寂滅之處。因說法故，得入涅槃。說法之人猶如世尊，是故聽法功德，出生死中最為第一，常當親近，專心聽法，聞已修行。是名第九聞法功德。
· · · (9) Giving Rise to Roots of Virtue That Did Not Exist Previously · · ·
4.C. -4870 “ ‘One also gives rise to roots of virtue that did not exist previously because, upon hearing the proclamation of the Dharma, roots of virtue that had hitherto not been brought forth will manifest. Roots of virtue are engendered through a wish for the Dharma teaching in the same way that seeds sown in a field will sprout. Those of fervent diligence develop roots of virtue because when they go to listen to the proclamation of the Dharma, the seeds of roots of virtue that they receive through their ears will be sown in the fields of their minds. When the seeds of the Dharma are thus planted in the fields of their ears, they are protected from any terrifying starvation and suffering that abounds in the realms of hell beings, starving spirits, and animals. Therefore, the proclamation of the Dharma offers such protection and overcomes such suffering. It eliminates all chasms, liberates from all terrors, [F.94.b] and takes one all the way to the stage of unsurpassable, supreme peace. In this way, one enters the transcendence of suffering. Therefore, proclaiming the Dharma amounts to performing the deeds of the buddhas. The proclamation of the sacred Dharma in that manner is endowed with even more qualities because when one attends continuous teachings of the sacred Dharma, offers respect and veneration, and practices the teachings, one will receive protection. This is the gateway to escape from cyclic existence.復次，第十聞法功德，云何功德？既已種於聞法種子，當善護持，令其成熟。若人聞法，善根種子常習行故，則得成就。譬如稻田以時下種，以日光照，時至則熟。聽法之人種諸善根，以智慧日令得成就，亦復如是。以是因緣，常應詣於說法之處，聽受正法。是名第十聞法功德。
· · · (10) Causing the Roots of Virtue to Mature · · ·
4.C. -4871 “ ‘There is yet another quality that ensues from the proclamation of the Dharma. What is that? Enhancing the roots of virtue so as to make them grow and ripen. Those who with great diligence continuously attend teachings of the Dharma will experience the ripening of their roots of virtue. For example, when seeds have been sown in a field, they will be ripened by sunshine and seasonal changes. Similarly, roots of virtue will be ripened by the sun of insight. Therefore, the sacred Dharma should be taught and listened to, always and continuously.
復次，第十一聞法功德，何等功德如是成就？以心善根，常詣法會，聽聞正法，聞法、受持，思惟、攝受。以是因緣，令心調伏，能滅煩惱。煩惱盡故，則得解脫。以解脫故，厭有為法，應作是念：我生已盡，梵行已立，所作已辦，不受後有。一切皆由聞法功德，是故應當常聽正法。是名第十一聞法功德。
· · · (11) Liberating Those Who Are Matured · · ·
4.C. -4872 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Liberating those who are matured. When the roots of virtue ripen in one’s mind, the causal factors of constantly attending to teachings, retaining them, discerning them, and accomplishing the teachings will purify one’s mindstream, and in this way the afflictions are overcome. As the exhaustion of the afflictions occurs, one is liberated. Those who are liberated have no attachments. They think, “My births are over now. I have engaged in pure conduct. My works are done. [F.95.a] I do not perceive any further existences of mine.” All those qualities are due to the proclamation of the Dharma. Therefore, one should continuously listen to the Dharma.
復次，第十二聞法功德有異方便，是大功德、解脫之因。何等功德？所謂令邪見者入於正見。無始流轉在生死中，聞於惡法，攝受邪見。以邪見故，墮於地獄、餓鬼、畜生。若聞正法，樂習、親近，修令增廣，能捨邪見，修行正法，增長正智，得第一樂——無誑之樂。以聽法故，修習、增長。是名第十二聞法功德。
· · · (12) Establishing Those with Wrong View in the Authentic View · · ·
4.C. -4873 “ ‘There is yet another causal quality that brings about liberation. What is that? Establishing those with wrong view in the authentic view. Since time without beginning, unwholesome actions in cyclic existence have caused beings to remain in error and pursue unwholesome learning. Unwholesome learning also causes birth in the realms of hell beings, starving spirits, and animals. When one listens to the sacred Dharma and abides by, cultivates, and increases the proclamation of the sacred Dharma, any adherence to,cultivation of, and increase of wrong views will be avoided. At that time there will be perfect happiness, and one will develop undeceptive and true wakefulness.
復次，第十三聞法功德，何等功德習、修、增廣？所謂若生微少不善念心，即能除斷。若生欲覺，修不淨觀而斷滅之。若生瞋恚，修慈心觀。若愚癡覺，應當觀察十二因緣對治斷滅。以聞法故，知對治法，非不聞法。以聞法故，尚滅如是三不善根微細覺觀，況隨煩惱，是故聞法是大功德。是名第十三聞法功德。
· · · (13) Overcoming All Unvirtuous Thoughts · · ·
4.C. -4874 “ ‘Therefore, when attending to, cultivating, and increasing the proclamation of the sacred Dharma there is yet another quality to be achieved. What is that? All present unvirtuous thoughts will be overcome. When attending to, cultivating, and increasing the proclamation of the sacred Dharma one will achieve further qualities, because even if slightly unvirtuous thoughts arise in one’s mind, one will apply a remedy to decisively overcome them. In this way, when a thought of desire is present, one decisively remedies that with repulsiveness. When a thought of anger is present, one decisively remedies that with love. If a thought of ignorance arises, one remedies that by contemplating dependent origination. [F.95.b] Those three remedies all stem from the proclamation of the sacred Dharma. By means of hearing, one is therefore able to remedy all three roots of nonvirtue, so it goes without saying that the more subtle, subsidiary afflictions will also be remedied thereby. This, then, is an additional quality that ensues from the proclamation of the sacred Dharma.
復次，第十四聞法功德。以聞法故，滅於不善覺觀之心，猶如日光滅於闇冥。智亦如是，能滅一切不善之闇，令法增長，煩惱損減。離聞正法，則不能滅。是為第十四聞法功德。
4.C. -4875 “ ‘The sacred Dharma conquers unvirtuous thoughts. Just as the sun vanquishes darkness, insight dispels all the darkness of the afflictions, because the forces of the sacred Dharma are powerful, and the forces of affliction are weak. Nevertheless, those forces cannot be conquered by anything but the proclamation of the sacred Dharma. This is another quality that ensues from the proclamation of the Dharma.
復次，第十五聞法功德，所謂能令善心增長。以此聞法功德力故，非唯滅於不善覺觀，復增善觀，善觀增故，則得智慧。譬如少火置草木中，以風吹故，火則增長。少善根生亦復如是，以智慧故，而得增長。若聞正法，聽受其義，生一念善，能滅無量百千劫生死，令不復生。既知如是聞法功德，當勤聽法。
· · · (14) Cultivating All Virtuous Thoughts · · ·
4.C. -4876 “ ‘The proclamation of the Dharma also engenders another quality. What is that? The cultivation of present virtuous mind states. This is another quality because the proclamation of the sacred Dharma not only overcomes unvirtuous factors, it also increases virtuous ones. The factor that enhances virtuous thoughts is insight. For example, when a small flame emerges, it will blaze if it is accompanied by straw, twigs, and so forth, as well as the wind. Likewise, when a small root of virtue emerges it can be enhanced by insight, [F.96.a] and thus even a single moment of virtuous mind —arisen from hearing the meaning of the Dharma —can continue for hundreds of thousands of eons without ever being exhausted. This also enables one to go beyond birth. Therefore, as you understand these benefits, you should listen diligently to the Dharma.
無有異法能作此護。以聞法故，作大施主，行於布施。以聞法故，捨離非法。以聞法故，而得智慧。既觀如是聽法功德能出生死，應當精勤，乃至盡壽勤聽正法。如是聽法，第一救護、第一歸依，能出有海。是名第十五聞法功德。
4.C. -4877 “ ‘There is no savior apart from the Dharma. Generosity ensues from listening to the Dharma. Thus, the Dharma turns one into a benefactor. Expertise follows from hearing the Dharma and adhering to it. Insight issues from hearing the Dharma. Therefore, as you hear about and come to see these qualities, you should pursue the Dharma that is the cause of deliverance. Listen diligently for as long as you live. This is the supreme among all saviors. Since the proclamation of the sacred Dharma thus causes one to escape from the suffering of existence, it is supreme.
復次，第十六聞法功德，何等功德？所謂能避不善因緣。若不善緣生，觀惡道畏。智慧之人觀已捨離，怖畏生死。若不善緣生，避而不行。
· · · (15) Relinquishing Negativities That Arise by the Force of Conditions · · ·
4.C. -4878 “ ‘There is yet another quality that ensues from the proclamation of the Dharma. What is that? Relinquishing negativities that arise by the force of conditions. Whenever unvirtuous conditions manifest, one will come to witness the terrors of the lower realms. Hence, such conditions must be discarded. Those who exercise proper judgement are frightened by the terrors of cyclic existence, and those who understand reality therefore give up unvirtuous factors that arise due to conditions.
為不生故，勤行精進，持戒、智慧。若生貪心，應行布施。若生慳心，不貪滅之。以智慧心，破壞愚癡。以如實見，滅不善觀。以正見心，斷於邪見。以正覺觀，斷妄分別。
They do not engage with such factors. In order to prevent the arising of such factors, they develop discipline and insight. If they become motivated by the pursuit of wealth and honor, they will overcome that by means of generosity. Any stains of stinginess they conquer by means of detachment. Ignorance they conquer with insight. Thoughts they remedy by seeing things as they are. Non- Buddhist discourse they overcome with reasoned discourse. Inauthentic thought they remedy with authentic thought. [F.96.b]
若起樂覺，當觀眾苦。若起實覺，當修空觀。若起我覺，當觀無我。是為如實對治覺觀，若因緣生，當遠離之；若細、若麁、若中，當斷滅之。一切不善因緣生者，聞正法故能遠避之，若不聞法則不能避。一切聞法，如安隱藏。是名第十六聞法功德。
Thoughts of pleasure they overcome with thoughts of suffering. Thoughts of no emptiness they overcome by means of thoughts of emptiness. Thoughts of self they overcome with thoughts of no self. In this way, by means of thoughts associated with the true remedies, they give up unwholesomeness. All that arises from conditions they give up —whether extremely subtle, coarse, or middling. At all times and occasions, such unvirtuous conditions are relinquished by hearing the sacred Dharma, not by not hearing it. The proclamation of the sacred Dharma is like a foundation for all forms of fortune.
復次，第十七聞法功德，何等功德？所謂放逸之人以聞法故，滅惡覺觀，行不放逸。不放逸人能攝諸根，一切善法皆得增長。不放逸人能斷一切不善之法，其人則去涅槃不遠，得一切安樂。以何因緣斷於放逸？謂聞正法。聞正法故，知放逸過，則能遠避。
· · · (16) Developing Carefulness · · ·
4.C. -4879 “ ‘The proclamation of the sacred Dharma also involves another quality. What is that? Developing carefulness. Carefulness is achieved when thoughts are relinquished. In this way, all fortune is achieved. How, then, does one overcome carelessness? Exclusively through the proclamation of the Dharma, because carelessness is relinquished upon hearing about the defects of carelessness.
聞正法故，能調諸根，調五根故，則能攝心，善念增長，滅惡覺觀，以善觀故得第一樂。一切煩惱，放逸為本，亦如一切善法之中，不放逸心以為根本。聞正法故，斷除放逸，是故眾生常應一心聽受正法，聞已修行，修習增長。是名第十七聞法功德。
Those who achieve carefulness through the proclamation of the sacred Dharma also achieve mastery of their five senses. As they compose their five senses, their minds will not be harmed by inappropriate mental activities. Instead, they will constantly engage in proper mental activities. Gratified by proper mental activities, they achieve the highest happiness, because all afflictions are rooted in carelessness and all factors of awakening are based on carefulness. Therefore, since it remedies against carelessness, you must pursue nothing but the proclamation of the Dharma, cultivating it again and again and increasing it. [F.97.a]
復次，第十八聞法功德，何等功德？所謂聞正法故，親近善友，供養善人，愛重尊敬，思惟籌量。近善友故，得大功德，若近惡友，多招過咎。無有餘法得近善友如聞正法，聞正法故得近善友，是故第一梵行謂近善友。是名第十八聞法功德。
· · · (17) Following Holy People · · ·
4.C. -4880 ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Following holy people. One follows holy people based on hearing the sacred Dharma. One follows them with joy and keeps company with them. The greatest of all joys is mental equanimity. The best of all qualities ensues from following holy people. Following holy people is the best of all qualities. Accompanying unholy people is the foremost of all flaws. Moreover, following holy people means following the sacred Dharma, and nothing else. Therefore, following holy people is also the supreme among all aspects of pure conduct. In this way one will follow holy people.
復次，第十九聞法功德，何等功德？所謂聞正法故，能斷姦詐、慳嫉之心。若近善友，得何功德？近善友故，得勝功德，所謂能斷姦詐慳嫉。以聞法故，能如實信業及果報。若有眾生姦詐慳嫉，身壞命終墮於惡道或墮餓鬼或墮地獄。若本多行姦詐慳嫉，以聞正法，即能捨離，毀之不行，於先所作，厭離悔過；見他姦詐，勸令不作，令他厭離，悔本所作，令住善道。以聞正法，得此功德，於人天中第一堅固，謂聞正法。是為第十九聞法功德。
· · · (18) Overcoming Deceit and Stinginess · · ·
4.C. - 4881 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Overcoming deceit and stinginess. What qualities are achieved based on following holy people? There are numerous such qualities, but, among all of them, the ability to overcome deceit and stinginess based on hearing about the ripening of the results of such actions is a most special quality. What happens to the deceitful and the stingy? When their bodies disintegrate and they die, they suffer an inauspicious fall into the lower realms, where they are born among starving spirits or hell beings. However, when the sacred Dharma is proclaimed and one comes to hear about the ripening of actions, one will overcome the proliferation of deceit and stinginess. One will lament 564 those factors, and should one fall into ordinariness, one will resent, lament, 565 and confess that. If others become deceitful and stingy, [F.97.b] one will seek to stop them, express resentment for that, inspire them to confess, and establish them on the path of virtue. All those qualities ensue from listening to the proclamation of the Dharma. Therefore, for human beings, the proclamation of the sacred Dharma is most crucial.
復次，第二十聞法功德，何等功德？所謂得聞法已，供養父母，知業果報，知於福田，是上功德。第一福田所謂父母，以是知業果報因緣，能為種種供養父母，多設敷具、病瘦醫藥所須之具，隨其所作供養父母，能生梵福。以福德故，後得涅槃。又以聞法供養父母，眾人所愛，於現在世為一切人之所讚歎，命終之後，生於善道，受諸天身，聞法力故，終得涅槃。是故智者知此功德，乃至失命，常當供養父母福田，正行、正意，一心敬重。是名第二十聞法功德。
· · · (19) Being Respectful to One’s Parents · · ·
4.C. -4882 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Having respect for one’s parents. When hearing the sacred Dharma, one becomes aware of the ripening of karmic actions and the qualities of the fields. And one’s mother and father constitute a supreme field. When one gains trust regarding the effects of karmic actions, and when one cultivates that trust, one will worship one’s parents. One will supply them with medical remedies and household articles. Whenever one makes offerings to one’s parents, one achieves the merit of Brahmā. Such acts cause the attainment of the transcendence of suffering. Yet another quality follows from worshiping one’s parents based on the proclamation of the sacred Dharma. One thereby receives everyone’s praises. In this life, one’s parents will bring one praise, and upon the disintegration of one’s body, one will after death next be born among the gods in the joyous higher realms. Also, based on such causes and conditions, one will ultimately go completely beyond suffering. Therefore, perceiving all those qualities, wise people will respect their parents throughout their lives. Staying clear of other mindsets or modes of conduct, they develop mental equipoise and thus practice observantly.
復次，第二十一聞法功德，所謂知業果報。知業報故，不樂異法，以聞正法能知業果。若念不善，知不善念，若心念善，知心念善。如實知於業之果報，若心緣念不善之法，知不善念後得不善不愛果報，墮於地獄、餓鬼、畜生。以是知故，不復生於不善之心。以此不善，定知當得不愛果報，墮於地獄、餓鬼、畜生。以作如是惡業緣故，我身必當墮於地獄、餓鬼、畜生。此三種業，以聞正法而得了知，離聞法已餘無能知。是故智者，乃至失命，常應聽法。若常聞法，修習善業，則不造作不善之業。是名第二十一聞法功德。
· · · (20) Understanding Karmic Actions and Their Effects · · ·
4.C. -4883 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. [F.98.a] What is that? Understanding karmic actions and their effects. Only the proclamation of the sacred Dharma, and nothing else, will make one see the reality of karmic actions and their effects. Thereby, one will understand as follows: “When an unvirtuous mind maintains an unwholesome observation, it is unvirtuous,” or “When a virtuous mind maintains a wholesome observation, it is virtuous.” In this way, one correctly understands karmic actions and their effects. Any form of unvirtuous mind will in the future have unattractive and unpleasant ripening, thus leading to birth in the realms of hell beings, starving spirits, and animals. If one engages in a flawed verbal act, one will think, “Unvirtuous actions such as this bring a ripening that is unattractive, unpleasant, and ugly. They bring birth among hell beings, starving spirits, and animals.” Should one engage in a flawed physical act, one will likewise think, “Unvirtuous actions such as this bring a ripening that is unattractive, unpleasant, and ugly. They bring birth among hell beings, starving spirits, and animals.” Such knowledge of these three types of karmic ripening is exclusively achieved by means of the proclamation of the Dharma, and nothing else. Therefore, one should listen to the proclamation of the Dharma by holy people for as long as one is alive. For as long as one listens to the sacred Dharma, one will be engaged in positive action and have given up flawed acts.
復次，第二十二聞法功德，何等功德？所謂能集增長長命之業。聞正法故，信業果報，不作殺生、偷盜等業，隨何善業樂修增廣，生天人中，壽命延長。以聞正法，樂修增廣，是故復得如此功德，壽命延長。以此聞法因緣，生天人中。若生天上，於餘天眾最為長壽，飲食遊戲受第一樂。以聞法故，若生人中，種種色力、財富長壽，生好國土，常習正見。
· · · (21) Cultivating Activity That Increases One’s Life Span · · ·
4.C. -4884 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Cultivating activity that increases one’s lifespan. [F.98.b] When pursuing the proclamation of the sacred Dharma, one will perceive the reality of the consequences of karmic actions and thus disengage from unvirtuous actions, such as killing. Instead, one will continuously abide by, familiarize oneself with, and increase acts that are virtuous. As the result of such actions, one will then be born as a god or human who has a long lifespan. The reason for such a birth is that one previously abided by, familiarized oneself with, and increased actions pertaining to the sacred Dharma. Therefore, this is a further quality that ensues from the proclamation of the sacred Dharma: the cultivation of activity that increases one’s lifespan. The qualities associated with the proclamation of the sacred Dharma possess causal powers such that upon hearing the Dharma, one becomes born among gods and humans. One takes birth as a human, or otherwise, in the case of a divine birth, one will be born as a long-living god. One will become a god endowed with a distinctive complexion, physique, glow, and playful activity. If, due to the proclamation of the sacred Dharma, one is born as a human, one will be born into a great family, enjoy a fine physique and perfect circumstances, and be endowed with excellent qualities and a long life. The land of one’s birth will also be excellent, and one will possess the authentic view.
以聞正法，樂習增廣，必得出苦。若人能以善心聽法，第一福德。為聽法故，若行一步，皆生梵福。聽正法者，常行聽法，得善身業；聞已讀誦，得善口業；聞已心淨，得意善業。是聽法者三業善故，生天人中，受於第一最勝富樂，壽命長遠，終得涅槃。如是一切諸大功德，皆由聽法，非餘能得，是故聞法第一安隱。是名第二十二聞法功德。
4.C. -4885 “ ‘Attending to, cultivating, and increasing the proclamation of the sacred Dharma also brings another aspect of deliverance from suffering, because when one walks with a faithful mind toward the proclamation of the sacred Dharma, one will thereby achieve the merit of Brahmā. Whenever one respects the proclamation of the sacred Dharma and acts accordingly, one will engage in wholesome physical conduct. When one’s mind has heard the teaching, one will engage in wholesome verbal conduct. When one hears the teaching and develops strong faith, the mind will engage in wholesome mental conduct. [F.99.a] Therefore, endowed with this threefold positive conduct that is rooted in the proclamation of the Dharma, one will be born among gods and humans, experiencing perfect happiness. One will also enjoy a long life, and one will completely transcend suffering. All good qualities are achieved from the proclamation of the Dharma, not from anything else. Therefore, the highest fortune is achieved through the proclamation of the Dharma.
復次，第二十三聞法功德，何等功德？謂聞法者，一切眾人之所稱歎，持戒、功德及以多聞、調伏、勝慧，一切世人皆共恭敬、禮拜、問訊，於一切人美言、直心。如是之人，功德相應，於微塵惡常生怖畏；眾所知識，一切讚歎，若得惱亂，眾人救護。是聞法者，世所讚歎。是名第二十三聞法功德。
· · · (22) Being Praised by the People of the World · · ·
4.C. -4886 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Being praised by the people of the world. All good things are achieved through the proclamation of the Dharma: discipline, qualities, learning, training, vast intelligence, and everyone’s praises. Homage, pleasant words, honesty, and sincerity —all of this ensues from the proclamation of the Dharma. People with these qualities are apprehensive of even the most subtle unvirtuous factors, and everyone will therefore become their friends. Such people are praised by everyone. In fearful circumstances and when suffering arises, they will receive everyone’s help. In this way, those who proclaim the sacred Dharma will be praised by the people of the world.
復次，第二十四聞法功德，何等功德？所謂諸天之所護念。聞法之人善業相應，身行善業、口行善業、意行善業，以此功德，諸天所護。以此人故，眾人安隱；此人命終，無量人眾不得利益。護此人故，魔眾損減，正法增長。見此因緣，是故諸天晝夜守護，常隨其後，隨其所作，一切成就。天恩力故，以善業故，互相為因。彼所作業，既得成就，隨所作業轉修增廣，一切善業皆得成就。如是次第，二世利益。如是聞法功德，即是第一安隱之藏。是名第二十四聞法功德。
· · · (23) Being Protected by the Gods · · ·
4.C. -4887 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Being protected by the gods. Endowed with such qualities, those who proclaim the Dharma engage in excellent physical actions and are therefore protected by the gods. Protected by the gods, those in possession of such qualities will develop good qualities assisted by great gatherings of people. [F.99.b] The obstacles that may otherwise be inflicted by great gatherings of people will wane, and such people cannot be caught or apprehended by the forces of the māras. The forces of the sacred Dharma are then very visible. Seeing the presence of such causes, the gods will offer their protection and assist such people day and night, following them wherever they go. Whatever projects such people initiate will turn out excellently, and the gods will develop faith in them because of their positive actions. Due to such mutual causal relationships, any success that they achieve will give further rise to exceptionally great virtues in the future. All their positive acts will lead to great success, and the more successful they become, the more their virtuous activities will expand. In this way, going from one joy to the next, they accomplish goodness in both this world and the next. Such are the qualities that grow from the proclamation of the sacred Dharma, which is like a supporting ground. Therefore, the supreme treasure of all fortune is this: the proclamation of the Dharma.
復次，第二十五聞法功德，何等功德？所謂一切憶念皆得成就。是順法行、智慧之人，持戒、布施，現前業報，一切憶念皆得成就。隨其所作皆得成就，無能劫奪。若其所作，易得成就，如法受用，離五種難，正命清淨，不為他攝，身壞命終生於善道，受諸天身。是名第二十五聞法功德。
· · · (24) Having Excellent Intentions · · ·
4.C. -4888 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Having excellent intentions. People who in this way are endowed with the Dharma and adhere to the Dharma —possessing knowledge, discipline, and generosity —will have excellent intentions throughout their present life. Any project of theirs that has not yet been completed, or that has been unsuccessful, they will accomplish with diligence. They do not become afflicted but are endowed with the Dharma. They relinquish the five terrors of being attached to possessions, and they live uniquely by maintaining a proper livelihood. [F.100.a] When their bodies disintegrate, they die and are then born in the higher realms of the gods.
復次，第二十六聞法功德，何等功德？所謂如法富樂。同持戒者，豪富之人悉來親近，同持戒故，迭相齎遺所得財物，非害人得，非壓他人，順法得財，施法行人。其人布施功德上上增長，二世利益、二世安樂。以聞法故，得此功德。是名第二十六聞法功德。
· · · (25) Possessing the Wealth of Being Endowed with the Dharma · · ·
4.C. -4889 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Possessing the wealth of being endowed with the Dharma. People will follow the disciplined teachers who are endowed with such qualities of proclaiming the Dharma. They will be generous in equal measure to all such beings who observe discipline. When they are in the presence of religious beings, they will give generously to such people of the Dharma, but not because they are forced to do so or out of embarrassment. This causes them to have continuous flourishing. It leads to welfare and happiness, both in this life and the next. That is another quality that stems from the proclamation of the sacred Dharma.
復次，第二十七聞法功德，何等功德？所謂智慧遠離懈怠，以聽正法，聞懈怠過。以懈怠故，於諸世間、出世間法義不得成就。以聞法故，捨離懈怠，一切所作常勤精進，正念不亂，離懈怠人，一切所作方便疾成，如時所作，如法所作，一切成就二世利益。若離懈怠，常勤精進，一切所作皆悉究竟，一切發心，無不成辦。若本懈怠，聞正法故，知懈怠過，速捨離之，如捨刀火。以懈怠故，能壞一切世間作業。聞懈怠過，一切義利皆得成就，以聞正法功德力故。是名第二十七聞法功德。
· · · (26) Being Free From Laziness · · ·
4.C. -4890 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Being free from laziness. When wise people listen to the proclamation of the Dharma, they hear about the flaws of laziness, how laziness prevents success both in this life and beyond. All such failure is due to laziness. Upon hearing about its flaws, they will give up laziness. Endeavoring diligently with mindfulness and introspection, they become free from all forms of laziness. As they become expedient, timely, and free from negativity and neglect, they will accomplish all aims perfectly. Such people who do what is beneficial in this world and beyond, who are free from laziness, and who are disciplined and diligent, will perfect all aims. They will follow through in all their pursuits. In the unlikely event that laziness should enter their hearts, the proclamation of the Dharma will make them recall the flaws of laziness. [F.100.b] As they constantly uphold excellent qualities and resent all flaws, they will give up laziness. They will abandon it as if it were a weapon. Also, if any achievement should deteriorate, then that is a flaw of laziness. Freedom from laziness accomplishes any and all objectives related to study. That is another quality that stems from the proclamation of the sacred Dharma.
復次，第二十八聞法功德，何等功德？所謂次第聞法，起報恩心，知他恩分。聞正法中說報恩故，思念報恩。知恩報故，一切親友悉皆堅固。以功德故，一切怨家猶如親友。若人少恩，常念不忘，知恩報恩，得大功德。是名第二十八聞法功德。
· · · (27) Gratitude · · ·
4.C. -4891 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Gratitude. As one hears the different teachings, one will become grateful and understand reality. Hearing about the qualities of gratitude, one will always be grateful to those who proclaim the Dharma. Those who are grateful and appreciative will have extremely steadfast friends. Even people who have not previously declared their friendship will become your friends. You will be acknowledged as a person with good qualities and will recall even trifling help you have received. Endowed with gratitude, you thereby attain all great qualities and achieve omniscience.
復次，第二十九聞法功德，何等功德？所謂修行念死。第一勝念，所謂念死，以常念死，則懷怖畏，以怖畏故，不造惡業。設見美色，不念分別；聞諸樂音，亦不憶念；若聞眾香，不貪不樂亦不憶念；若舌得味，不貪不樂亦不憶念；若身得觸，不貪不樂亦不憶念；意思惟法，不貪不樂亦不憶念，斷離如是一切有網。
· · · (28) Continuous Recollection of Death · · ·
4.C. -4892 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Constant recollection of death. Among all forms of mindfulness, mindfulness of death is supreme. Contemplating death is overpowering and instills fear in all beings. Frightened, they will then not engage in inappropriate actions. When their eyes see forms, they will not develop attachments or entertain thoughts about what they see. When their ears hear sounds, they will not develop attachments or entertain thoughts about what they hear. When their tongues perceive tastes, they will not develop attachments or entertain thoughts about what they taste. [F.101.a] When their bodies feel textures, they will not develop attachments or entertain thoughts about what they touch. When their minds perceive mental phenomena, they will not develop attachments or entertain thoughts about that. In this way, they will cut through the entire web of existence.
如是之人怖畏死故，觀諸世間悉無堅固，一切皆苦，一切無我，一切皆空。實見之人於一切處——若天、若人——無有著心，何況地獄、餓鬼、畜生，於五道中悉斷悕望，而得解脫。於一切生死苦中不復欣樂，怖畏厭離。以厭離故，而得解脫，得解脫智：我生已盡，梵行已立，所作已辦，不受後有。若離聞法，不得如是梵行立等厭離功德，是故應勤聽受正法，親近師長，供養聽法，現在、未來二世利益，所謂近善知識、聽聞正法，以此二法而得安隱。是名第二十九聞法功德。
4.C. -4893 “ ‘The fear of those who are afraid of death makes all those things appear pointless. All those things are seen as painful. All those things are seen as empty of self. All those things are seen as empty. As they see things correctly, they become detached. Hence, they have no attachment to the world of gods. Nor do they have any attachment to the world of humans. And why should they have any attachment to the realms of hell beings, starving spirits, or animals? Therefore, they are liberated from attachment to the five realms. They have left it all behind. They are terrified by it all and distraught by the sufferings of death and rebirth. Free from desire, they are liberated. And from their liberation emerges the wakefulness of liberation. They now think, “I have accomplished what was needed in terms of pure conduct. I do not perceive any further existences of mine. I have achieved these qualities having practiced pure conduct, just as they were taught. All this is due to nothing but listening to the sacred Dharma and following spiritual teachers.” Therefore, at all times and with all manner of diligent effort, everyone should listen to the proclamation of the sacred Dharma. Within cyclic existence, that which is beneficial both in this world and the next is adherence to those who proclaim the sacred Dharma and spiritual teachers. Those are the two factors that bring fortune both here and beyond.
復次，第三十聞正法功德，何等功德？所謂以聞法故，死時不悔。修念死者，若有過起，則能速斷。若三種垢——貪、瞋、癡起生死因緣，以念死故，則能斷除。以斷三垢，不生不死、不退不出，無有異法能斷此法，以得聞法功德力故，得如是法。一切安隱功德之中，聞法功德第一根本。
· · · (29) Being Free From Regrets at the Time of Death · · ·
4.C. -4894 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? [F.101.b] Being free from regrets at the time of death. Upon hearing the proclamation of the Dharma, all holy people cultivate the recollection of death in accordance with what they have heard. The flaws that cause sentient beings to take birth must be given up, and the three stains of desire, anger, and ignorance are those causes of cyclic existence. Once those have been eliminated, there is no future birth. Nothing will die. There is no more death. All these are qualities that emerge based on having listened to the sacred Dharma, and not anything else.’
爾時，鵝王菩薩說迦那迦牟尼所說經法，為天眾說，正法相應，是為第三十聞法功德。
4.C. -4895 “Since this is the root of nothing but the highest fortune, Auspicious Time thus teaches the discourse spoken by the blessed Kanakamuni to the gods.
復次，第三十一聞法功德，何等功德？所謂死時，心不悔恨。若得聞於正法之義，行善業故，於命終時心不生悔。隨所聞義，既得聞已，憶念、思惟。既思惟已，於佛法僧，增長淨心。以心淨故，血則清淨，血清淨故，顏色清淨，身心淨故，臨命終時，見於善道，有白光明可愛天處。
4.C. -4896 “ ‘There is another quality that those who proclaim the sacred Dharma possess, due to their proclamation of the sacred Dharma. What is that? Freedom from regrets at the time of death. 566 Those who are endowed with the meaning of the initial proclamation of the Dharma, and who act accordingly, will not have any regrets at the time of death. Those who have practiced wholesome activities will not have any regrets at the time of death. Those who have heard the meaning of the proclaimed Dharma will actualize the path at the time of death. What they at that point see directly will make them have even stronger faith and devotion for the Buddha, Dharma, and Saṅgha. As their minds brighten, their blood will be purified, and when their blood is purified, their countenance also brightens. When their mind is bright, their physical form will also appear resplendent. They will appear as nothing but light, perfectly white and radiant, and thus they are born into the joyous world of the gods.
見生處故，轉增淨心，隨其淨心，信佛法僧，轉生勝處。若作四天王業，心淨信故，生第二天；若有三十三天之業，生夜摩天；若有夜摩天業，生兜率陀天。如是展轉，乃至第六他化自在天，以心淨力故，得增勝處。如是一切皆由聞法，若離聞法，終不能得。若聽正法，於命終時，為救為歸。是名第三十一聞法功德。
4.C. -4897 “ ‘As they witness all this, they become even more inspired and thus, [F.102.a] corresponding to their degree of trust in the Buddha, Dharma, and Saṅgha, they are born into increasingly excellent classes of gods. If they have performed actions that propel one to birth in the Heaven of the Four Great Kings, their conviction can make them take birth in the Heaven of the Thirty-Three instead. If they have performed actions that cause birth in the Heaven of the Thirty-Three, they may be born in the Heaven Free from Strife. Likewise, if they have done actions that cause birth in the Heaven of Joy, they may be born among the gods in the Heaven of Delighting in Emanations. In this way, they may take birth all the way to the Heaven of Making Use of Others’ Emanations. Corresponding to their impelling mental factors and their levels of faith, they attain such auspicious abodes. All of that is due to hearing; it does not occur without it. Such hearing, moreover, is that of the proclamation of the Dharma, not anything else. This, then, is another quality that ensues from the proclamation of the sacred Dharma: the proclamation of the sacred Dharma is the source of protection, refuge, and escape at the time of death.
復次，第三十二聞法功德，何等功德？以聞法故，終得涅槃。聽法功德，於一切功德最勝最上。何等勝上？所謂涅槃。以聽正法，修習增長，如說修行，如實成就，其人決定能斷煩惱，到於涅槃。
· · · (30) Finally Going Completely Beyond Suffering · · ·
4.C. -4898 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Ultimate, complete transcendence of suffering. One quality thus supersedes all the others. What is that? To finally pass completely beyond suffering. Holy people who abide by, become familiar with, and increase what they have heard, and thus act in accordance with the teachings, will certainly extinguish their afflictions and attain the transcendence of suffering.’
如是善時鵝王菩薩為斷夜摩天眾放逸行故，以無等音說於真法，天眾皆生希有之心。
4.C.- 4899 “In this way, the ruler of swans, Auspicious Time, teaches these authoritative teachings to the careless gods who roam carelessly, teaching them in a wondrous and unparalleled voice. [F.102.b]
爾時，天眾聞佛法故，心得清淨。一切天眾白鵝王言：於此天中，汝是天主，以有智慧辯才力故。我等天眾猶如畜生，以放逸故，樂於境界，常為欲愛，自害心故。鵝王音聲，我等歌音所不能及。
4.C. -4900 “Upon hearing these authoritative teachings, the gods will all become deeply trusting, and thus they will declare, ‘Only someone like you is a true god. But our minds and accomplishments are nothing like that. We are animals, overcome by carelessness. We look to objects for protection, and our minds are continually destroyed by craving. Our minds are nothing like what you have explained. We are in awe at all this. We sing many songs, but never have we heard a voice like this.’
爾時，鵝王菩薩說於正法相應頌曰：
以聞正法故，能止於惡法；以離惡法故，常得安隱處。cf. Dhs.2.10-35
4.C. -4901 “In response, the ruler of swans will utter these verses: “ ‘The sacred Dharma holds blessings, And thus the proclamation of the Dharma is powerful. Based on hearing the proclamation of the sacred Dharma, One will give up unwholesomeness.
以聞正法故，其心得清淨，能令心安住，不作眾惡業。
4.C. -4902 “ ‘Such a person will joyfully accomplish what is good And engender it continuously. Those who hear the proclamation of the sacred Dharma Will be satisfied by it.
聞法能總持，聞法不造惡，聞法知業果，後得於涅槃。
4.C. -4903 “ ‘This will instill tremendous virtue Within their mindstreams. Hearing the Dharma, they retain it. Hearing it, they avoid negative acts.
聞法故知法，聞法故信佛，智者聞法故，能解脫眾苦。
4.C. -4904 “ ‘Hearing it, they comprehend actions and their results. Thus, they proceed to the transcendence of suffering. Hearing it, they comprehend the Dharma; Hearing it, they turn toward the Buddha.
以聞正法故，能知真法相，是故有智者，當勤聽正法。
4.C. -4905 “ ‘Those who hear the Dharma and are liberated from suffering Are people of wisdom. With the proclamation of the Dharma comes knowledge of reality. Hearing the Dharma transforms the minds of beings.
聞如來說法，能離於生死，斷離三種愛，得至無盡處。
4.C. -4906 “ ‘Therefore, as your minds pursue learning, You must act with great diligence. Hearing the Dharma makes you turn away from cyclic existence. This is what the blissful ones teach.
4.C. - 4907 “ ‘Conquering the three realms of existence, Such people proceed to the stage beyond decay. 567
以聞正法故，知四法因緣，及諸法生滅，聞法皆能知。
4.C. -4908 “ ‘Endeavoring with fourfold diligence, They understand that phenomena neither arise nor cease. Through hearing, they attain all seminal factors, And thus gain familiarization by means of hearing.
以聞正法故，了知陰界入，如是二種相，智者應修行。
4.C. -4909 “ ‘They hear that the aggregates, elements, and sense sources All possess the two characteristics. Hearing this, they gain omniscience. Therefore, insight is supreme. [F.103.a]
第一大力過，縛一切生死，以聞正法故，一切皆能知。
4.C. - 4910 “ ‘The flaws of bondage in cyclic existence Are extremely powerful. But, by hearing the sacred Dharma, They are overcome without remainder.
以惡大力故，縛一切生死，以聞正法故，一切皆能滅。
4.C. -4911 “ ‘They may be dealt with every instant And also reversed without remainder. Endowed with hearing, one gains thorough knowledge. That is why hearing is supreme.
於一切轉相、一切不轉相，以聞勝法故，一切皆能知。
若死時欲至，則受大苦惱，以念聞法故，死苦不能亂。
4.C. -4912 “ ‘Embodied beings who become overpowered By the sensations of impending death Can focus on what they have heard And thereby gain strength in their hearts.
以聞智慧故，燒諸煩惱樹，以智火燒故，滅已不復生。
4.C. -4913 “ ‘The fire of hearing Burns away all the afflictions So that they never Will be seen again.
聞法不放逸，則得一切樂，聞法故安隱，是故應聽法。
4.C. - 4914 “ ‘From the burning of carefulness Arises all forms of happiness. From the ground of hearing grows fortune. Therefore, hearing is supreme.
得聞正法已，近智及耆老，能到無上處，永離老病死。
4.C. -4915 “ ‘Having listened to the proclamation of the sacred Dharma, The wise increase it and follow it. In this way they proceed to the unsurpassable realm, Which lies beyond aging and death.
聞故不造惡，聞故順法行，聞法故離苦，聞法最第一。
4.C. -4916 “ ‘Based on hearing, one refrains from the unwholesome. Based on hearing, one engages in the Dharma. Based on hearing, one is released from suffering. Therefore, hearing is paramount.
以聞正法故，得三業清淨，若求清淨者，當勤聽正法。
4.C. -4917 “ ‘Through hearing beings acheive The purity of body, speech, and mind. Therefore, those who wish for happiness Should listen with respect.
以依聞法故，堅固勤精進，是則能速度，廣大三界海。
4.C. -4918 “ ‘Sailing the ship of hearing, One reaches the far shore through steadfast diligence. In this way, beings are quickly liberated In many far-reaching ways.
聞法之財富，世間最第一，多財不知義，智者說貧窮。
4.C. -4919 “ ‘People who are rich in hearing Are known to possess all forms of wealth. The rich who are deprived of hearing Are called destitute by the buddhas.
遠離於師長，失聞正法財，是人無命果，為惡所破壞。
4.C. -4920 “ ‘Those who are poor in terms of the sacred Dharma And who lack a spiritual master Live lives to no effect And are destroyed by unwholesomeness.
放逸懈怠人，親近惡知識，是人無命果，如殖種沙鹵。
4.C. -4921 “ ‘The careless and the lazy Who keep unwholesome company Will never witness any success, As all success is snatched away by others.
遠離見聞法，是則為盲人。
4.C. -4922 “ ‘Those who lack the eye achieved through hearing Are known as blind. 568
若人遠離法，而行於非法，是人捨離藥，攝取於疾病。
4.C. -4923 “ ‘Letting go of the Dharma To follow non-Dharma Is like giving up medicine To indulge in disease. [F.103.b]
若人近善友，增長無量法，猶如注大雨，河流皆增長。
4.C. -4924 “ ‘For those who follow the Dharma, It will increase in many ways, Just as rivers overflow During the season of monsoon.
順法寂靜行，夙興念正法，必定得安樂，不為放逸誑。
4.C. -4925 “ ‘Those who practice the Dharma are serene; They arise on time and rest in equipoise. They are destined to happiness And are not deceived by carelessness.
既知智功德，智者應修行，非是無智者，而得受安樂。
4.C. -4926 “ ‘Therefore, knowing insight to be valuable, The wise practice insight. Thus, even those who are not knowledgeable Can become destined for happiness beyond arising and ceasing.’ 569
如是善時鵝王為諸天眾種善根故，數數為說利益之法，斷無利益，說佛經法。
4.C. - 4927“With these words, Auspicious Time plants roots of virtue in the hearts of the gods and establishes them in virtue. Repeatedly, and in myriad ways, he benefits them and extends them favors, freeing them from harm. He delivers the authoritative teachings that were spoken by that perfect buddha.
爾時，天眾既聞法已，生敬重心，生歡喜心，放逸薄少。天同業故，復詣異處而受天樂。善時鵝王既以迦那迦牟尼所說經，名集無量功德聞法堅固經，為諸天眾具演說已，復詣異處，思惟念法。
4.C. -4928 “Hearing the Dharma in his presence, the gods are deeply respectful and satisfied. However, careless and feeble as they are, they will nevertheless plow ahead, stirred by the wish to engage in unwholesome physical revelry. As Auspicious Time has now delivered the discourse of the blessed Kanakamuni known as The Essence of the Proclamation of the Sacred Dharma, which has so many good qualities, he will also take up residence elsewhere, being intent on nothing but the Dharma. This concludes the discourse taught by the blessed Kanakamuni known as The Thirty Qualities of the Essence of the Proclamation of the Sacred Dharma.
樂行地天，五樂音聲受五欲樂，乃至愛善業盡，以惡業故，墮於地獄、餓鬼、畜生；若有餘業與人同業，生於人中，大富安樂，善持禁戒，常樂聞法，第一順法，聰慧正見，或為王者或為大臣。以餘業故。
4.C. -4929 “Accompanied by music from the five types of instruments, the gods in Living by Rājanina will continue to enjoy their heavenly sense pleasures until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, their flawed actions will cause them to take birth among hell beings, starving spirits, and animals. [F.104.a] Should they instead be born as humans due to karmic actions to be experienced in other lives, they will enjoy perfect circumstances and be destined to perfect happiness and joy. They will have a constant wish to hear the Dharma and become supreme followers of the Dharma. They will be mentally capable and possess the authentic view, becoming kings or royal ministers in causal accord with their actions.”
4.C. -4930 This completes the account of Living by Rājanina.
15.復次，比丘知業果報，觀夜摩天所住之地，彼以聞慧見夜摩天名種種雜地，眾生何業生此地處？彼見：有人造作善業——身口意善，正見、正命，遍行善行，直心樂實，不殺不盜。
· The Gods in Shining in Manifold Ways ·
4.C. -4931 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to explore the realms of the gods of the Heaven Free from Strife, he will with insight derived from hearing correctly perceive a realm of the Heaven Free from Strife known as Shining in Manifold Ways. Wondering what karmic actions cause beings to take birth in that realm, he correctly notices how certain holy people who engage in virtue practice positive actions of body, speech, and mind. They are endowed with discipline and are impossible to lead astray. Endowed with the authentic view and a correct livelihood, they conduct themselves in a perfectly stainless way throughout their environment and are honest and sincere. With affectionate concern for sentient beings, they have given up killing and stealing.
遠離邪婬，若在夢中見於女人，心不親近，晝亦不念，濁心覺觀：如我此身以捨邪婬，得善果報。離邪婬故，得生天上，與諸天女圍遶受樂。捨離女人，悕望天女，以求天女，名濁梵行。
As for sexual misconduct, they will not even become smitten with women in their dreams, and they will not accompany them. Likewise, during the day, they do not give rise to any foul thoughts about anybody. They think, ‘Having given up sexual misconduct, [F.104.b] I shall attain a perfectly pure effect. Because I have given up sexual misconduct, I will become a god, and in the heavens I will be surrounded by divine ladies. I shall enjoy myself with those perfect goddesses, not with any human woman.’
望生天故，捨離邪婬。我先與女人歌笑舞戲，是為不善，當墮惡道。以是義故，於本所習，不生貪欲。覺觀之心，不念本習歌舞戲笑，若心生念，尋即斷除。以是因緣，命終生於種種雜地。
4.C. -4932 “Since they are interested only in goddesses, they practice a stained form of pure conduct. They consider how at present they are unable to act like the gods, and acknowledge how they have hitherto failed to give up sexual misconduct. They understand that their previous joking, posing, and frolicking together with women were not wholesome acts and that such acts will not bring birth in an excellent realm. Accordingly, they now refrain from relishing their previous joking, posing, and frolicking together with women. They no longer think of such things, and should any desirous motivations arise in their minds, they will diligently put an end to them. In this manner, they persevere whenever reminiscences of any former joking, posing, and enjoyment crop up. They do not entertain any thoughts about their former female companions, and even if such thoughts should occur, they endeavor decisively to end them. When the bodies of such holy people disintegrate,they will, after their death, go to the joyous higher realms and be born among the gods in Shining in Manifold Ways within the Heaven Free from Strife.
既生此地，善業果成，五欲和合。天子生已，以善業故，一切天處雜寶光明自然而生，所謂無量金剛種種山峯、種種光色，如毘琉璃、因陀青寶、大青寶王、車璩頗梨、赤蓮花寶，及餘種種百千光明周遍天處。
4.C. -4933 “Once born there, they will experience the consequences of their wholesome practice of positive actions as their past virtuous actions produce a resultant ripening. [F.105.a] Perfectly endowed with the pleasures of the five senses, they will now appear as gods in a heavenly realm that is illumined by the colorful light of manifold jewels. Due to the gods’ former positive actions, such unprecedented jewels appear, and thus they behold an environment that is made of numerous vajra stones, dazzling mountain peaks, and cascades of beryl, sapphire, great sapphire, crystal, musāragalva, ruby, and emerald. In accordance with the special features of the divine substances caused by the gods’ karmic actions, hundreds of thousands of jewels cast a bright light throughout the land.
初見如是種種光明，眼識樂著，本未曾見，見之樂著，種種音聲歌眾樂音，不可譬喻，復聞種種天之妙香。新生天子初為如是三種境界無等無比心生樂著，退光明林。
4.C. -4934 “This bright and colorful light is what is registered first by the visual consciousness of the newly born gods, and this unprecedented sight is tremendously enticing to their visual consciousness. Next, they will begin to hear songs, drums, and musical instruments that resonate with divine tones, and next will come the olfactory experiences of an array of unparalleled divine fragrances. To a newly born god, these three experiences provide an initial distraction, and thus they start off their indulgence in their realm of distraction on the basis of these unprecedented sights and incomparable experiences.
諸天女眾見新生天子從林中出，其林種種光明莊嚴如是。天子以善業價，貿得天女。時，諸天女種種莊嚴皆悉端正，種種妙色、種種歌詠天樂音聲。爾時，天子為諸天女無始愛欲引其心故，以歡喜心近諸天女。
4.C. -4935 “Once they have taken in the initial sights, these gods who are endowed with the fortunes of the pinnacle of wholesome karmic activity will begin to explore the forests. They will then arrive at a forest called Illumination, which shines an unparalleled bright light throughout the environment. The gods living in the forest rush forth to meet any newcomer. [F.105.b] The gods wear many different costumes and appear in many different guises. They sing a variety of songs and play drums and beautiful music, thus producing melodies and tunes of indescribable beauty. When a newly born gods sees these divine beings, he will be consumed by desire —to which he has been accustomed since time without beginning —and thus he will happily go to mingle among them.
或有天女手執樂器作眾妓樂，歌眾妙音。復有天女聞妙花香，愛眼含笑以視天子。復有天女在於地上，手執樂器出妙音聲。
4.C. -4936 “The gods of the forest likewise will come to welcome the newcomer. Some will ascend high into the sky where they play vīṇās and sing. Others will stand on the rooftops of their mansions, gazing with impassioned eyes as they take in the unique fragrances of bouquets of flowers. Still other gods will gather on the ground, forming welcoming processions as they play a variety of instruments and carry flowers in their hands.
復有天女手執妙花，馳赴天子。復有天女手擎種種上味天飲，色香味具，離於醉過，到天子所，以蓮花葉盛天上味色香味具飲已，增悅過踰十倍。
Some will run forth to the young god with flowers in their hands. Others will rush forth with colorful wines that possess perfect flavors and fragrances and are free from any flaws of intoxication. When they come to the newcomer, they will offer him the wine, and as he greets them, he will then drink of these heavenly drinks, which have exquisite colors and flavors. As he partakes of the drinks, his heavenly exuberance will increase tenfold in intensity.
是為心著第四境界，先著妙色，次聲香味，又復身受種種樂觸，隨意所念，念之即得，是名新生天子著五欲樂。
4.C. -4937 “The newcomer will also be distracted by a fourth type of object, and thus, while he was previously distracted by forms, sounds, and scents, he will thereafter also be distracted by flavors. His body will also find gratification, sensing rich and diverse textures of the most perfectly pleasing types. As for his state of mind, [F.106.a] all that he may wish for will be effortlessly achieved without any hardship whatsoever. In this way the newly born god discerns by means of the six collections of consciousness engaged in craving.
爾時，新生天子共諸天女往詣一切隨順欲林，受五欲樂。爾時新生天子，天女圍遶，觀諸天眾種種遊戲。或有遊戲在於榛林，或有在於山峯遊戲，或有遊戲作五樂音，或有天子共諸天女種種莊嚴，在虛空殿遊戲娛樂，或有天子手攀樹枝歌舞戲笑，五樂音聲。
4.C. -4938 “Enjoying these perfect endowments of the five sense pleasures together with the other gods, the newly born god will at some point enter the forest known as In Tune with All Pleasures. There he will see how the congregations of gods in the forest frolic and enjoy numerous games. Some play around in lotus ponds, others enter vine-clad mansions to play, some go to the summits of the mountains where they frolic to the accompaniment of music from the five types of instruments, and still other gods enjoy themselves by means of the six collections of consciousness engaged in craving. Together with the other gods, the newly born god will then go to visit still other gods with their coteries of goddesses. In their cabins, they float through the sky to celebrate, their bodies adorned with numerous different jewels. Meanwhile, other gods descend onto the branches of the trees, where they dance and frolic with the goddesses, accompanied by music from the five types of instruments.
爾時，新生天子見諸天眾如斯遊戲，心生歡喜，天女圍遶，共入天眾，和合遊戲。新生天子共諸天女遊戲受樂，自業相似，受五欲樂。
4.C. -4939 “Seeing all this, the newly born god becomes ecstatic, and thus he will mingle with all the other parties of gods. As the various groups of gods mingle and accompany each other, the newly born god will enter the forest. Joyfully roaming about to the accompaniment of music from the five types of instruments, everyone will revel for a long while amid the pleasures of the five senses, [F.106.b] partaking of them in accordance with their individual karmic actions.
久受樂已，從林中出，復昇種種寶莊嚴山，共相娛樂遊戲受樂，或在流泉，或在園林種種寶石莊嚴之山，清涼泉水以為莊嚴，遊戲其中。
4.C. -4940 “When in this way they have journeyed through the forest for an extremely long time, they will at some point go to play at a mountain made of seven precious substances known as Adorned with Numerous Cascades. Enamored with each other’s company, they will enjoy the effects of their own actions as they have fun among the cascades that gush forth between the trees, the many gorgeous jewel rocks, and the waterfalls with bright, perfectly cooling, and utterly pristine waters.
時，諸天眾心行放逸，爾時有一天遊戲鳥，名流水行，為放逸天以偈頌曰：
4.C. -4941 “Seeing how the gods live carelessly, birds known as waterfall roamers, who play with the gods, will warble the following verses to them:
以種種業故，而受樂果報，天中受報已，業盡當還退。
4.C. -4942 “ ‘Now you live joyfully among the pure results Of your own karmic actions, But you will fall once again when those actions are exhausted. Such is the way of the world of the gods.
愚人現得樂，而不觀怖畏，後得衰惱至，爾時乃知業。
4.C. -4943 “ ‘Deluded by your present happiness, You do not see the terror ahead of you. Once your karmic actions are exhausted you will suffer. This you will later understand.
放逸之所縛，苦樂等無異，以天業盡故，後生大悔心。
4.C. -4944 “ ‘That which is not enjoyable takes the form of something enjoyable, And thus you live carelessly. Yet, once your karmic actions are exhausted, you will fall, And thus torments await you in the future.
放逸如毒害，是故應捨離，放逸害諸天，將入於地獄。
4.C. -4945 “ ‘As if it were poison, Give up your carelessness that squanders karmic activity. Gods who are ruined by carelessness Are destined to future hell.
和合生欣慶，離別則大苦，和合必有離，一切法如是。
4.C. -4946 “ ‘They may enjoy meeting, And suffer when parting. Yet meeting ends in parting; That is the way things are.
世無有一法，有生而不壞，一切生滅法，出沒法如是。
4.C. -4947 “ ‘Nowhere is a place to be seen That endures without disintegrating. Things disintegrate and emerge, Emerge and disintegrate.
隨所見諸天，而受於天樂，放逸毒所迷，一切皆歸滅。
4.C. -4948 “ ‘No matter how enjoyable The pleasures of the gods may appear, It all comes to naught, [F.107.a] For they are obscured by the poison of carelessness.
一切放逸樂，初謂為可愛，後得衰惱至，乃知為大怨。
4.C. -4949 “ ‘At first the careless gods Encounter happiness, But later they meet with suffering, Just as when humans encounter an enemy.
放逸著女色，智者說大怨，著色喪身命，修羅龍亦然。
4.C. -4950 “ ‘Involvement with women Is called the greatest form of carelessness by the wise.Such involvements destroy the gods, As well as asuras and mahoragas.
嗜酒著女色，貪於諸境界，躁擾懈怠心，是放逸根芽。cf. Dhs.6.190
4.C. -4951 “ ‘Associating with women, drinking alcohol, Frolicking, being frivolous Among objects, and laziness — Such are the sprouts of carelessness.’
如是流水行鳥為放逸天說如是偈。爾時天眾雖聞此偈而不覺知，境界所害，歌笑遊戲入光明林。其林可愛，枝葉遍覆，多有種種樹林欝茂，甚可愛樂。
4.C. -4952 “Upon seeing the gods, the birds counsel them with these verses. Although the verses were spoken for their benefit, the gods still do not understand this. Ravaged by objects, they instead will continue dancing, laughing, and playing as they move on through the forest of Illumination with its numerous vine-draped trees.
時，諸天眾共新生天子五樂音聲遊戲受樂。於園林中及笐[竺-二+列]樹，種種流水、蓮花林池，種種地處樹枝蔭覆猶如宮室，種種林中種種意樹、種種山谷七寶光明、種種莊嚴殊勝宮殿昔所未見，天眾見之，生希有心，況新生天子。
4.C. - 4953“The forest abounds with myriad species of ravishing bushes, vines, and trees. Numerous delightful lotus pools, bathing ponds, and waterfalls are home to a wide variety of flocks of birds that sing hundreds of tunes. The twigs of the trees, which bow down under the weight of hundreds of thousands of blooming mandārava flowers, are teeming with hundreds of gods. To the tunes of heavenly music from the five types of instruments, the gods will carouse and enjoy themselves with the newcomers. Those who have already lived a long time will continuously introduce the newly born gods to ever-new aspects and features of the forests, thus showing them all the embankments, lotus pools, expansive landscapes, vine-draped mansions, jungles, wish-fulfilling trees, and lush forests that are ablaze with the radiant light of the seven precious substances and abound with a variety of cabins. [F.107.b]
如是新生天子皆悉遍觀，與天女眾遊於林間，於新境界極生渴愛，欲火所燒。放逸為煙，天女圍繞，燒已復燒。於園林中處處遊行，無量愛力境界所燒。
4.C. - 4954 “Taking in this whole spectacle, the newly born god will travel on. With his mind in a frenzy of wonder and amazement, he finds himself surrounded by gods and is thus consumed by the fire of lustful craving and enveloped in the smoke of carelessness. Burned again and again, he remains amid the divine gathering. Yet, burned by his powerful craving for the objects within the great forest, he will keep pressing onward.
久與天女圍繞受樂，復向種種雜蓮花池。其蓮花池可愛無比，所謂種種雜色鉢頭摩花，毘琉璃葉，真金為莖，赤蓮花寶以為其臺，白銀為鬚，青因陀寶以為眾蜂莊嚴花池。
4.C. -4955 “When a long time has passed in this way, the gods will at some point arrive at a lotus pond known as Colorful Brightness. This pond is of unparalleled beauty. For example, some of the flowers that grow there have petals of beryl and stalks of gold. Their cores of ruby and fine gold support silvery anthers that are frequented by sapphire-colored bees.
復有蓮花，白銀為莖，青因陀寶以為其葉，真金為莖，青因陀寶以為其葉，赤蓮花寶以為其鬚，白銀為臺，赤蓮寶蜂以為莊嚴。復有蓮花莖葉鬚臺，一切皆赤，赤蜂莊嚴。復有蓮花銀莖、銀葉、銀鬚、銀臺、銀蜂莊嚴。復有蓮花一切青色如青蓮花，青葉、青莖、青鬚青臺、青蜂莊嚴。
Other flowers have stems of silver and sapphire petals, and their golden anthers attract gorgeous bees in the colors of musāragalva, crystal, and gold. Still other flowers have golden stalks and sapphire petals, and their cores of pure silver are adorned by ruby-colored bees. In other flowers the stems, petals, anthers, and cores are all red, and so are the bees that adorn them. There are also flowers that have stems, petals, anthers, and cores in the color of silver, and those flowers likewise attract gorgeous bees of the same color. [F.108.a] In other flowers, the stems, petals, anthers, and cores are all blue and attract swarms of humming bees.
復有蓮花種種雜色，一一蓮花七寶間錯，種種相貌、種種妙香、種種色葉而以莊嚴，所謂青黃赤白紺色莊嚴，種種眾葉、眾蜂莊嚴。如是種種雜蓮花池，其水清涼，其味甘美，甚可愛樂。多有蓮花，天色妙香眾相具足。新生天子共天女眾，五樂音聲受五欲樂。
4.C. -4956 “Elsewhere, the colorful lotuses of that beautiful pond each bear all the brilliant colors of the seven precious substances, and they grow in many different shapes. These highly diverse flowers also carry many different scents and all have lovely petals that are blue, yellow, white, red, black, or multicolored. Around them hover gorgeous bees. Such are the ravishing features of this wealth of bright lotus flowers. The pristine, cool, sweet water in that colorful pond is of a most delightful kind, and the stunning flowers made of enchanting heavenly substances are of perfect color, fragrance, and shape. Together with his attending goddesses, the newly born god will go to celebrate and have fun there, enjoying the sense pleasures to the accompaniment of music from the five types of instruments.
種種雜色蓮花池岸有諸林樹圍繞花池，以樹莊嚴，百倍殊勝。其樹具足雜花莊嚴，其一切花從根至條，青黃赤白紺色眾花皆悉具足。其蓮花池出大光明，滿十由旬，多有眾鳥出美妙音。
4.C. -4957 “The heavenly banks of that bright and colorful lotus pond are lush with bounteous species of trees that further augment the lake’s beauty a hundredfold. Regardless of the month, the flowers that flourish in these trees are always in full bloom and so, all the way from their roots, these gorgeous groves of trees are adorned with blue, yellow, white, black, and red flowers. [F.108.b] This lotus pond is also home to a flock of luminous birds that shine with a light endowed with hundreds of qualities across a distance of ten leagues. These birds fill the environment with their delightful songs.
蓮花池岸復有林樹，名日宮殿，天善業故，有大勢力。若天昇樹，念生宮殿，隨念即成。以善業故，七寶花葉化為宮殿，七寶莊嚴，多有河池園林山嶽，處處多有嚴飾宮殿。昇此宮殿，眾寶嚴身，共諸天女歌舞遊戲。或飛虛空觀夜摩天，所住諸地隨意遍觀如是等花，岸樹力故。
4.C. -4958 “Due to the splendor of the gods’ former positive actions, there are some trees among the woods growing on the banks of the lotus pond with cabins in them. When the gods who play by the lake climb these trees, they may think, ‘How nice if there were some cabins for us here.’ Due to the gods’ former positive actions, as soon as they form that wish, those cabin-trees, lush with flowers that satisfy swarms of humming bees, produce cabins that shine with the light of the seven precious substances and are designed with perfect features of flowing streams, ponds, parks, and ornaments made of the seven precious substances. Wearing their various ornaments and garments, the gods and their retinues of goddesses will enter the cabins to play, joke, and sing. While the gods reside within them, the cabins may also ascend into the sky so that the gods in the Heaven Free from Strife can travel as they please to see other areas. Such are the powerful qualities of the cabin-trees that grow among the trees on the banks of the lotus pond.
復有種種雜色花池，於池岸上復有異樹，名摩尼音，種種眾鳥以為莊嚴。以樹勢力，若諸天眾遊戲花池，微風吹動互相掁觸，出妙音聲，寶珠如花，從樹而墮，光遍虛空，如閻浮提日月光明，於虛空中寶珠光明亦復如是。
4.C. -4959 “The trees on the banks are filled with colorful flowers and fruits and are adorned by luminous birds. There are also some trees known as jewel-sound, which possess the following powers. [F.109.a] When the gods play by thepool, a gentle breeze will stir these trees so that that they brush against each other. As the branches touch, they produce a great symphony of delightful tones, and at the same time a gentle rain of heavenly jewels will fall like flowers. At that time, the entire sky is illuminated by the light of the jewels, just as when the sun and moon shine on Jambudvīpa. In this way, all of the sky is illumined.
蓮花池岸復有異樹，名授飲食。若諸天眾遊戲花池，以天善業，從樹果中出天美飲，色香味具，天子飲之，十倍增悅，無有醉亂，共諸天女歌舞遊戲。
4.C. -4960 “There is also a tree known as unmoving creature that grows on the banks of the lotus pond. While the gods play by the pond, their former positive actions will make these trees produce a white sap endowed with divine fragrance, taste, color, and texture. When the gods drink of the sap, it increases their ecstasy tenfold, yet it is free from any flaws of intoxication. Together with their companions, the gods will then dance and celebrate. They will also partake of nectar foods, and the trees will transform in accordance with the gods’ karmic actions.
復有林樹出須陀食，如業所得。於池岸邊復有異樹，名葉歌音，若諸天眾遊戲此池，以善業故，微風來吹，而受快樂。風吹樹葉互相掁觸出妙音聲，如天女音，不可分別，一切諸樹所出音聲亦復如是。
4.C. -4961 “On the banks of the lotus pond grows yet another tree called fragrances and hues that are colorful and bright. When the gods play by the lotus pond, their former positive actions give rise to a delightful and gentle breeze, and this wind fans the leaves of these trees. [F.109.b] When the trees thus brush against each other, a most delightful melody emerges. It is a music that is harmonious, attractive, and pleasing to the ear.
於蓮花池岸復有異樹，名曰鳥樂，以樹勢力，鳥在樹上。若天入池遊戲受樂，五樂音聲互相娛樂，或昇寶樹或乘天鳥，為觀天眾可愛之處，隨其所念，鳥在其前。即於鳥上有大宮殿，多有流泉、眾蓮花池、枝蔭宮室皆悉具足。復有異鳥為諸天眾以偈頌曰：
4.C. -4962 “On the banks of Colorful Brightness there is yet another tree known as loved by birds. The power of this tree is such that all sorts of birds come there. When the gods who visit the pond have spent much time playing there, celebrating to music from the five types of instruments, they will proceed to climb those trees. Then, wishing to see delightful sights, they will sit on the backs of the birds and take off into the sky. The birds will then carry the gods to any place they may think of. The birds can also transform into gorgeous flying cabins that the gods can reside in as they tour the waterfalls, ponds, forests, and vine-clad mansions of their divine realm. There are also other birds there that will sing these verses:
持戒人安隱，破戒勿久壽，寧受下賤身，不欲入地獄。
4.C. -4963 “ ‘For people who observe discipline, even death is perfect. For people whose discipline is flawed, though, even a long life is imperfect. It is not because they fall under the power of other people Or because they die, but because they will live in hell.
智者次第行，漸漸念念修，淨治我見垢，如工匠鍊金。
4.C. -4964 “ ‘Continuously, with each instant, Intelligent people become fewer. Even dancers and washers Have a nature that results from cleaning.’ ” 570
