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.
觀天品之三十一(夜摩天之十七)
又復彼天若心有念，欲下虛空，即心念時，共諸天眾從空而下，下已還至自住處住。如是寶珠還復如本，有大光明。彼諸天女為始生天如是說已。爾時，如是始生天子為欲羂縛，復樂境界，向寶珠林。見不遠處，有黃赤白無量百千種種光明滿珠林中，彼寶珠林不遠之處則有鵝林。爾時，如是始生天子於天女邊如是聞已，向寶珠林，共彼天女如是往到。
4.C. -3521 “If the gods should form the wish to go to the same heaven they visited before, the jewels will instantly transform and turn into that region in the Heaven Free from Strife. Furthermore, the gods themselves may also transform in accordance with their wishes and become dazzling spheres of light. The goddesses will then extol the newly born gods for their light rays. Then again, the noose of further pleasures will pull the gods away from the supremely delightful Swan Forest. Led on by objects, the singing gods will admire the nearby Jewel Forest. [F.207.a] On the outskirts of the Swan Forest, they will observe how it sparkles with hundreds of thousands of blue, yellow, red, and white light rays. They shall proceed to enter their jewel mansions and approach the Jewel Forest together with their goddesses.
既前到已，見珠光明乃有無量，當爾之時，始生天子如是憶念：如彼異天入寶珠林虛空中行，遍見天處，我亦如是，入寶珠林如是而行。
4.C. -3522 “As they watch the dazzling and colorful jewels, the gods will wonder, ‘Perhaps we should enter other divine jewels? We could then use them fly through the sky to explore the heavens.’
即於念時，隨心所念，珠為堂舍，在虛空中。彼始生天空中見已，共天女眾入寶珠堂。如自善業，見彼堂中種種可愛。彼寶珠中有流水河、蓮華水池、園林山峯滿珠堂內，眼見心樂。
4.C. -3523 “As soon as a newly born god entertains this notion, the jewels around him will turn into divine mansions that take off into the sky. Inside the jewel mansions the gods and their celebrating retinues can then behold delightful sights in accordance with their own previous karmic actions: rivers, cascades, ponds, forests, parks, lotus groves, gardens, mountains, and forest-clad summits. They will behold one enchanting landscape after another.
復於諸處見有諸鳥，鳥聲可愛。彼如是處有種種色形相香華。復見異處種種鳥獸，有河平岸、有河峻岸，皆悉可愛，在彼河邊復見異處，多有天子及諸天女歌舞喜笑遊戲受樂。彼如是處諸園林等，一切皆如向來所說，天子始見，共天女眾遊戲受樂放逸而行。
While happy birds chirp, the gods visit lands of beautiful colors and shapes that are carpeted with fragrant flowers. Elsewhere, they will see deer and birds that frolic by the most exquisite rivers. At still other places, they will find, in complete accord with their wishes, vast gatherings gods and goddesses who laugh, pose, and put on shows for entertainment. [F.207.b] Seeing all those environments for the first time, the newly born gods will enjoy themselves there, together with the goddesses, in careless abandon.
愛不知足，又行異處，次復行到蘇陀食處，為食食故。如自善業，相似得食。食彼食已，為境界火之所燒然，復向酒河，共諸天女，愛波所漂，去向彼河飲酒地處。到彼處已，乃以珠器盛酒而飲。彼既飲酒，歡喜之心轉更增長，愛境界火之所燒然，為五境界之所迷惑，復共天女歌舞遊戲。
4.C. -3524 “However, driven by an insatiable craving for pleasures, they will at some point proceed elsewhere. In pursuit of food they will then arrive at places that abound with nectar. Once they have feasted on the foods in accordance with their former positive actions, the burning fire of the objects will make them, and their companions, proceed to rivers where they can drink. Carried away by waves of immense craving, they will thus go to enjoy elixirs, drinking these inebriating liquids from vessels made of many different jewels. In their wine-induced ecstasy, their craving for objects now blazes even more intensely, just as when oil is poured onto a fire, causing an unparalleled outburst. In this manner, thoroughly deluded by their objects, the gods proceed to dance and enjoy themselves with the goddesses.
彼處如是受天樂已，復向水池蓮華之林。為欲在彼池中遊戲，共天女眾受諸欲樂，是故向彼蓮華池林。到已復更受境界樂，共諸天女水中遊戲，第一勝樂，不可譬喻，受如是樂。又復欲發，悕望欲樂，欲聞音聲，貪著境界，五樂音聲，心念悕望聞天女眾歌詠之聲。五樂音聲聞已心樂，不可稱說，更無異法可以為喻。
4.C. -3525 “When they have rollicked by the rivers, they will decide to play in water, and with that idea in mind they go to visit the lotus pools. Infatuated by the objects, they will then frolic in the water and, together with the goddesses, experience supreme divine pleasure beyond compare. Then, due to their intense infatuation, they will also want to satisfy their ears, and so, pulled by unparalleled objects, they will crave the music of the five types of instruments. The gods will then join in the music, singing [F.208.a] as well as listening to the songs of others. It is not easy to find a way to indicate the way their ears and minds become enchanted by the music of the five types of instruments.
彼受如是五欲功德種種勝樂，不知厭足。以有愛故，愛不知足，如火得薪，無有足時。如是欲者，欲不可足，常無量種無量分別而受諸樂。於長久時，既受樂已，而復更於鵝林之中珠堂上坐。共諸天女下彼珠堂，在鵝林中而復更見未曾有處。
4.C. -3526 “Still, although they continue enjoying the five sense pleasures in this fashion, they are never satisfied. Those tormented by a mindset of craving 468 can never be satisfied by craving. Just as fire can never be quenched by fuel, those craving for pleasure can never be satisfied by pleasure. Hence, when they have played and frolicked in numerous different ways for a long time, they will again enter the Swan Forest by means of their jewel mansions. Accompanied by their attending retinues, they will proceed to explore other areas that they have not yet seen.
如是如是見彼處已，如是如是心生喜樂，如是如是種種見已，而於境界猶不知足。如是流水、蓮華河池、園林等處，若天、天女見無量種五樂音聲，如是遊戲。又復鵝王住寬廣處，天共天女向彼鵝處。
4.C. -3527 “Wherever they look, the pleasures of the forest abound, and their faculties never tire of the objects. Since in that way there is always more to see, they are unable to take in everything. Thus, they behold all the cascades, ponds, woods, parks, groves, and the many assemblies of gods and goddesses. Accompanied by the music of the five types of instruments, they playfully proceed through the forest together with their goddesses. In this way, they will approach the vast pool that is the residence of Auspicious Time, king of those who soar through the sky.
如是彼處見種種天，無量百千歌舞遊戲而受天樂，更無餘物可為譬喻。形世間日，如螢火蟲，唯除光明，更無譬喻。
4.C. -3528 “At this point, they will see many hundreds of thousands of singing gods and goddesses who enjoy numerous forms of pleasurable divine substances. There is no example that can in any way illustrate the character of what they encounter —even the sun that illumines the entire world would not even resemble a firefly in comparison. [F.208.b] Such is the radiance of what they behold. How then to indicate all the other aspects of their experience? In short, the gods are sustained by objects for which there is no example.
彼處如是不可譬喻境界受樂，彼受樂天，譬喻叵得。人世界中第一美味，所謂蜜味合藥之酒、甘蔗肉等，閻浮提中此味第一，一切和合於赤蘇陀，如極苦味、蘗味不異。人中勝味於彼天味，如是劣減。如是味勝，少分譬喻，天中之味不可譬喻。
4.C. -3529 “That is also the case with the tastes they enjoy. Honey, wine, sugarcane, and meats may be delicious to humans, but even if one were to have all the most exquisite dishes prepared from such things, that would not compare to just one of their peaches with its red juice. What human example for taste could apply here? When it comes to taste, no human experience can match even a sixteenth of the gods’ enjoyments.
彼天之香亦不可喻，如人世間第一善香，謂栴檀香、若沈水香、末香塗香、瞻波迦華、尼居私帝蘇摩那華，如是乾陀婆離師迦、憂鉢羅華、拘物頭華、尼朱羅等，此一切華皆悉和合，猶亦不如天中之華。於彼天中荏婆色華，十六分中不及其一，如是天中香，亦如是不可譬喻。
4.C. -3530 “Nor is it possible to indicate the fragrances of what they experience. Items such as sandal, aloeswood, incense, perfume, nikhusti, 469 magnolia, screw pine, delightful flowers, nutmeg, summer flowers, blue lotus, common flowers, nitsula, 470 and the like may be considered fragrant by humans. Yet, even if all of those were gathered in one place, they would not match even a sixteenth of a single leaf of the nimba flower, which is the most inferior among all the gods’ flowers. Hence, there is no fragrance that can serve as an example.
又彼天中觸，亦如是不可譬喻。人世界中一切國土平等勝觸，謂憍奢耶絹及烏拏、若劫貝等，如是種種彼人中觸一切和合，於彼天中極微劣觸，謂金最堅，猶勝人中所有勝觸。於天下觸，十六分中不及其一，如是天中所有諸觸，不可譬喻。
4.C. -3531 “The textures experienced by the gods are also incomparable. The character of how they feel cannot be comprehended by humans. Silk, raw silk, dukula cloth, wool, cotton, and the like may for human beings constitute the most supreme textures. But, although such things may be satisfying to humans, they do not compare to even a sixteenth of the most inferior among all divine textures, namely the divine vajra substance that causes pain within existence. Therefore, the gods’ textures also defy all comparison.
又彼天中，聲亦如是不可譬喻。人世界中第一聲者，所謂琵琶、箏笛、箜篌、齊鼓、歌等，如是諸聲一切和合，猶亦不如彼天之中莊嚴具聲。於彼天中莊嚴具聲，十六分中不及其一，如是天中所有音聲，不可譬喻。如是譬喻，唯可得與四天王天以為譬喻，若於第二三十三天則非譬喻，於夜摩天亦非譬喻。人中欲樂，唯可得況四天王天所受欲樂。四天王天所受欲樂，唯可得況三十三天所受欲樂。三十三天所受欲樂，唯可得況夜摩天中所受欲樂。如是次第，業力勝故，六欲天中次第轉勝，諸天境界意亦如是，天樂轉勝。意地之樂有無量種，一切和合。
4.C. - 3532 “Divine sounds are likewise beyond compare. [F.209.a] For humans, the most delightful sounds may be of those of the vīṇā, sakāśa, 471 flute, earthen drum, singing, and the like. Yet, even if all those cherished tones were gathered together, they could not compare to even a sixteenth of the sound of the gods’ perfect adornments. The sounds the gods hear are also incomparable. Those that can be exemplified belong to the Heaven of the Four Great Kings and the human realm. Even the pleasures in the Heaven of the Thirty-Three cannot be used to illustrate those in the Heaven Free from Strife. The difference between them is like that between the pleasures of humans and the gods in the Heaven of the Four Great Kings, or the difference between the Heaven of the Four Great Kings and the Heaven of the Thirty-Three. Just as the objects in the Heaven of the Four Great Kings differ from those in the Heaven of the Thirty-Three due to the higher levels of pleasure found in the Heaven of the Thirty-Three, and because of those gods’ exalted karmic actions, the qualities of the divine objects that pertain to all six classes of gods in the Desire Realm become progressively more glorious. The gods are endowed with abundant pleasures for which there are simply no examples.
如是天子，彼鵝林中遊戲受樂，次第漸前，遂近鵝王。見彼鵝王在廣池中種種遊戲，共彼雌鳥住蓮華林，天眾圍遶彼大鵝王。有一蓮華，一由旬量，七寶蓮華，金剛為鬚，其觸極軟，及香色等不可譬喻，無量光明從華而出，有百千葉。彼大鵝王在彼如是蓮華中住。於節會時。節會之時，夜摩天王牟修樓陀并天眾等，鵝為說法。彼鵝王者，以願力故，生夜摩中。如是利益，生夜摩天，為夜摩天如是說法，令離放逸。
4.C. - 3533 “While playing around in the Swan Forest, the gods will draw closer to the king of those who soar in the sky. Together with his attending retinue he frolics within a lotus grove, known as Vastness. As the gods arrive at that lotus grove, they will assemble on its shores. Even a single lotus in this pool measures a league across, and the flowers are of substances similar to the seven precious substances. They have anthers of vajra that are delightful to the touch, and their scents and colors are unsurpassable, defying description as they shine with radiant luster from their hundreds of thousands of petals. The king of swans resides in the center of this lake, teaching the Dharma to Musulundha and others. By the power of his aspirations, he is born there among the gods in the Heaven Free from Strife in order to benefit beings and bring them happiness. [F.209.b] He teaches them the Dharma so that they may give up carelessness.
爾時，如是始生天子次第漸前往到廣池。善時鵝王既見如是始生天子，為說偈言：
4.C. -3534 “Eventually, the newly born god will arrive by this lotus pool. When Auspicious Time sees him, he will sing these verses:
以有渴愛故，於欲不知足，由心動諸根，不覺時已過。cf. Dhs.4.1-24
4.C. -3535 “ ‘Insatiable in their pursuit of desire And tormented by craving, The mind and faculties billow While time passes and is gone.
所愛著欲樂，無常法所攝，以樂見婦女，不覺時已過。
4.C. -3539 “ ‘Corporeal beings are attached To impermanent and unachievable pleasures. Swooning at the sight of women, They let time slip away.
為愛所迷故，繫屬於生死，如是愚癡者，不覺時已過。
4.C. - 3540“ ‘While ruled by birth and death And obscured by craving, Childish beings Let time slip away.
為欲牽心故，沒在癡闇中，瞋所繫縛者，不覺時已過。
4.C. -3541 “ ‘Sinking into the darkness of ignorance, Plundered by desire, and insatiable in their craving, They are bound by the chains of anger, And thus they let time slip away.
繫縛在地獄，不生厭離心，放逸毒所迷，不覺時已過。
4.C. -3537 “ ‘Although they are kept incarcerated They do not become weary. Careless and obscured by objects, They let time slip away.
不調不知羞，恃姓生憍慢，心貪不知足，不覺時已過。
4.C. -3538 “ ‘Excited, shameless, and attached, They are attracted to physical beauty While their minds remain insatiable. And thus their time runs out.
五繩羂所縛，六法之所迷，三時中常癡，不覺時已過。
4.C. -3536 “ ‘Tied by the five bonds And obscured by the six, People remain in delusion While time passes and slips away.
不知惡趣道，惡羂所破壞，若有如是心，不覺時已過。
4.C. -3542 “ ‘Not comprehending their inauspicious fall And destroyed by their thoughts, Beings whose minds are attached Let their time come to an end.
初得欲則樂，後則不利益，以心著欲故，不覺時已過。
4.C. -3543 “ ‘They may have enjoyed themselves for a while, But at the time of ripening it makes no difference. Thus, people attached to pleasure Let their time slip away.
不知前世苦，而樂著天樂，未知愛別離，不覺時已過。
4.C. -3544 “ ‘Unaware of their past suffering, The gods are fond of pleasures Without comprehending their impending loss. And thus time elapses.
為業網所縛，如魚在網中，是故失善道，不覺時已過。
4.C. - 3545 “ ‘Bound by the net of karmic actions And acting with miserliness, People fall from the true path, And thus they let time slip away.
愚癡者無心，不知有過患，沒在於癡闇，不覺時已過。
4.C. -3546 “ ‘Obscured and mindless, They do not understand the flaws of existence. Fading in the darkness of ignorance, They let time slip away.
眾生業羂縛，獨而無伴侶，見天女故迷，不覺時已過。
4.C. - 3547 “ ‘Bound by the single noose of karmic action, They are alone, without companions. Yet, deluded by their attending goddesses, [F.210.a] They let time slip away.
乘騎諸根馬，迷失於善道，貪著三界味，不覺時已過。
4.C. -3548 “ ‘They are led on by their senses And deluded about the true path. They do not know the nature of women, And thus they let time slip away.
不知戒非戒，或復多瞋恚，失意亦失道，不覺時已過。
4.C. -3549 “ ‘Not understanding what it means to be restrained, They develop plenty of ill will And destroy the path of proper restraint. And thus they let time slip away.
不知利益不，迷於作不作，如小兒戲弄，不覺時已過。
4.C. -3550 “ ‘Unable to separate the beneficial and the useless, And obscured about what is and isn’t meaningful, They are like playing children, And thus they let time slip away.
如河水速流，在園林池處，常受欲樂故，不覺時已過。
4.C. -3551 “ ‘By rivers, cascades, and springs, In forests and in parks, They pursue happy play, And thus they let time slip away.
在山頂堂中，若在蓮花林，常受欲樂故，不覺時已過。
4.C. -3552 “ ‘In their mansions and by the pools, In lotus groves and lakes, They happily enjoy themselves, And thus they let time slip away.
於業業報中，未曾有知解，唯貪著食味，不覺時已過。
4.C. -3553 “ ‘Beings who do not bother About karmic actions and their ripening, But are wholly attached to food, Will let time slip away.
業風之所吹，常在此三界，流轉猶如輪，癡故不覺知。
4.C. -3554 “ ‘Within these three realms they are always Surrounded by the winds of karmic actions And spin constantly, like a wheel. Yet childish beings do not understand that.
常在於惡處，上高梁繩上，如是愚癡者，不勤捨離過。
4.C. - 3555 “ ‘Lofty beings do have doubts, 472 But they suffer an inauspicious fall. Ignorant, they do not endeavor To bring an end to these flaws.
若能捨離欲，是第一精進，離一切希望，則無諸煩惱。
4.C. -3556 “ ‘Giving up these and other Enjoyments and pleasures, The steadfast protectors who are free from desire Attain the transcendence of suffering.
彼初中後時，若得佛法已，寂靜修行故，是無煩惱者。
4.C. -3557 “ ‘Such is the unsurpassable, auspicious goodness That is virtuous in the beginning, middle, and end. The able ones who attain this state Travel in peace, free from mortality.
若得於欲樂，彼樂必破壞，因欲得苦報，知欲非勝法。
4.C. -3558 “ ‘The highest bliss of existence, arisen from pleasure, Culminates in the inauspicious fall. There are no pleasures at all That do not bring a painful ripening.
是故有智者，心不樂於欲，彼則能斷除，生死苦因緣。
4.C. -3559 “ ‘Therefore, never give rise To any concern for pleasures, For they are a terrible cause For the return of pain.’
彼大鵝王為始生天如是說偈，毀呰欲法，如是說故。彼始生天漸漸前進，近於鵝王。彼始生天雖聞勝法而心不受，境界迷故，漸近鵝王而不攝法，猶著境界，受諸欲樂。現見鵝王在水中戲，入蓮華林，割取蓮華，共天女眾擲而弄之。
4.C. - 3560“Upon seeing the newly born god, the swan speaks these verses, disparaging objects. Still, just as the swan has explained, so it will eventually transpire for the god. Deluded by objects, he will not pay any attention to these well-spoken words. [F.210.b] Rather, he will decide to enjoy the games and delights that are before him, and thus he will proceed to frolic in the water. As he enters the pool, he will pull out the lotus flowers and play with the divine ladies, for he is deluded by the delightful divine objects that surround him. Although he hears the beneficial words, he will nonetheless continue to enjoy himself, for he is governed by pleasures.
善時鵝王而語之言：此安隱語而不肯受，汝於後時，為何所得？
4.C. -3561 “The king of the garuḍas will at this point exclaim to the obscured gods, ‘Your minds are deluded by objects, so you did not hear my helpful advice! Still, although you did not hear anything, I shall make you understand.’
爾時，鳥處始生天子復聞遠處有勝妙聲，勝於天聲。聞彼聲已，心生愛樂，其聲普遍琵琶箜篌、齊鼓笛等如是種種可愛音聲。爾時彼天在廣池邊種種遊戲，既聞聲已，一切迴面向彼聲聽。爾時，遠見有百千堂周匝圍遶，天歌音聲甚為可愛，聞者欲發。端嚴殊妙如星遶月，如是如是堂行圍遶或身光明周匝輪行，一切天眾見之心樂，百千天女詠歌音聲。夜摩天主在百千葉七寶蓮華臺上而坐，無量天女之所圍遶，為聽法故，向彼善時菩薩鵝王所住之處。
4.C. -3562 “Once the king of the garuḍas has said this, the gods will hear an enchanting and captivating divine sound in the distance. This sound, which is produced by positive former actions, surpasses all the song and music produced by kettledrums, vīṇās, and other instruments. 473 Upon hearing it, all the gods who are playing in the lotus pool will turn in the direction from which the sound is emanating. The sound comes to them from afar and is accompanied by enchanting melodies produced by divine singers in a hundred thousand mansions. The delightful, clear sound resembles a lovely moon amid the planets, stars, and other celestial bodies. The accompanying gods in their hundreds of thousands of mansions are all resplendent and radiate lights that capture the minds of the other gods. In their midst is the dazzling ruler of the Heaven Free from Strife, surrounded by a hundred thousand chorusing goddesses. He resides in the delightful heart of a ravishing lotus flower endowed with a hundred thousand petals of the seven precious substances. [F.211.a] He will arrive at the residence of the bodhisattva Auspicious Time, the king of the garuḍas, together with his festive retinue, wishing to listen to the Dharma.
爾時，鵝王善時菩薩見已速迎，共餘雌鵝并餘雄鵝，無量百千勝妙七寶間錯其身，一切同時皆在虛空飛向天主牟修樓陀，復有餘鵝詠歌音聲。如是二王，一是鵝王，二是天王，迭相敬重出美妙語，迭相問訊。
4.C. -3563 “When the bodhisattva king of those who soar the skies observes that they are approaching, he will rise with great haste. Along with a retinue of female swans and hundreds of thousands of male swans, resplendent in the colors of the seven precious substances, he will ascend into the sky and come forth to receive the ruler of the Heaven Free from Strife, while all the swans produce melodious calls. In this way the divine king and the swan king will respectfully meet, bowing to each other with reverence.
鵝王善時以本願故，為夜摩天除放逸故，生夜摩天。善時王言：天王久時不來在此廣池之所，我於餘天聞如是言：牟修樓陀夜摩天王不放逸行，共諸天眾在彼山樹具足地處看六佛塔——禮拜供養——化力書經，在彼佛塔讀說彼經，示諸天眾。此因緣故，我今來迎。汝於彼處說法之時，我亦在此廣池之側，為遊戲天如應說法，謂第一義寂靜安隱，能除放逸，畢竟利益。以此因緣，我今如是來迎天王。我以愛法離於慢心，敬重故來。
4.C. -3564 “The bodhisattva Auspicious Time, who took birth by the power of his aspirations to conquer the carelessness of the gods in the Heaven Free from Strife, will then proceed to inquire of the ruler of the gods, ‘What brings the lord of the Heaven Free from Strife to this lotus pond of Vastness after such a long time? Other gods have conveyed to me that Musulundha steers clear of carelessness and thoughtlessness and that he has gone to pay homage to the six stūpas in the realm of Moving in Gatherings. I was told that Musulundha reads the discourses that are miraculously written upon the stūpas of the six thus-gone ones, and that he explains those discourses to the gods. For my part, I have come to this lotus pool to teach the frolicking gods the Dharma. I have come to bring them lasting benefit by advancing the ultimate truth, virtue, and freedom from carelessness. Your Majesty, that is the reason I did not come before you myself. Please understand this and do not be displeased. Now, let us be in harmony and venerate the Dharma.’ [F.211.b]
彼時如是，牟修樓陀夜摩天王聞是語已，作如是言：鵝王普為饒益一切夜摩諸天，利益一切夜摩諸天故在此處，今共迴還到廣池所。
4.C. - 3565 “Having heard these words, Musulundha will reply, ‘Holy being, I am aware of your qualities; please do not be concerned. You are the spiritual teacher of the gods of the Heaven Free from Strife. With the Blessed One’s blessings, please go forth as the king who rules the garuḍas. 474 Let us now proceed to the lotus pool, Vastness.’
說是語已，牟修樓陀夜摩天王無量天眾、諸天女眾之所圍遶，善時鵝王無量百千鵝眾圍遶，如是二王各并其眾，彼此和合，於虛空中種種音聲，心皆無垢猶如寶珠，於放逸地不放逸行，有大威德，共向廣池。
4.C. -3566 “Having thus addressed each other, the king of the garuḍas and the ruler of the Heaven Free from Strife will proceed together to the lotus pool accompanied by hundreds of thousands of gods in their mansions, and vast flocks of swans. As music, drums, and singing fill the air, they travel in a perfectly virtuous, joyful, and stainless state of mind, which is careful as well. Radiating bright rays of light into the realm of carelessness, they will enter the lotus pool of Vastness to the sound of music.
到廣池已，彼廣池所一切天眾，既見天王暫止放逸，不作音聲、不相娛樂，不於水中種種遊戲，生敬重心。
4.C. -3567 “When the ecstatic gods who play in the pool notice their arrival, they will break into joyous celebration. Yet, they all hear the deep sound that fills the air. The sound is enchanting to them, and therefore, without feeling in any way adverse to it, they will become captivated by the sound. For a short while, they will become free from their attraction to the pleasures of the lotus pool and fall silent. They will no longer be carried away by the divine objects, and their scattered minds will become reverent toward the Dharma. In this manner, their minds will find rest and become unwavering. [F.212.a] The gods will lose their fondness for playing around in the water and among the lotuses, and thus, without letting their completed actions go to waste, they will look ahead.
夜摩天王知彼天眾心調順故，語鵝王言：善時鵝王！此時最善，今可說法。天眾見我，心皆離慢，并天女眾一切無慢，可為說法。
4.C. -3568 “At that point, the lord of the Heaven Free from Strife will say to the king of those who soar in the skies, ‘Now the time is right for Auspicious Time to teach the Dharma well. The gods are free from their infatuation. The time is excellent for teaching the Dharma to the gods and the others who are present here.’
爾時，鵝王自念本生，曾於往世有佛，名為迦迦村陀，於彼佛所聞諸法門，所聞法中唯以一法為天眾說。
4.C. -3569 “Recalling his previous births, the king of the garuḍas will then bring to mind a discourse he heard in the presence of the blessed Krakucchanda. For a short while, he will remain silent, and then he will begin to teach:
語天王言：天王善聽，我今為說。有五種法，若天若人放逸行者，是根本過。何等為五？
4.C. -3570 “ ‘Listen, gods. Five factors are despicable, because they cause carelessness and are unacceptable flaws in any god or human. What are these five?
謂放逸者其心則亂，意念異法，口宣異言。若有所說，不實無義，前後相違，動轉不定，他則不受。何以故？以其放逸心動亂故。自不能知——為何所說、為誰而說，彼則輕毀，彼則不受。以如是故，則於一切便為自輕，是放逸過。放逸過故，墮於惡道，於三惡趣隨相應生。此是初過。
4.C. -3571 “ ‘First, the careless who act carelessly may in their distraction say one thing while thinking another. Such people are useless in their activities, which are without meaning. They confuse the order of things, and they cannot focus their minds on anything. Why is that? Because carelessness makes their distracted minds unable to understand. They wonder, “What shall I say, how shall I say it, and to whom shall I speak?” In this way, their minds remain distracted and unstable, no matter who they are speaking to. They are fickle, gullible, and make for unpleasant company. Others will rebuke them and, like grass in the wind, they bow to everyone. Such is the first among the flaws that bind the careless and lead them to birth in any of the three lower realms. This is the first flaw of the careless. [F.212.b]
又彼放逸有第二過。何者第二？所謂不知應作不作。放逸意故，不知何者是所應作，不知何者所不應作。不知何業，不知何果，以不知業故不知果。彼愚癡者迷業果故，身壞命終墮於惡道，生地獄中。以放逸故得如是過，此第二過。
4.C. -3572 “ ‘There is also a second flaw of carelessness. What is that? Not knowing what is needed and what is not needed. Those whose minds are spoiled by carelessness do not understand that. They wonder, “What constitutes a good action? And which actions should one refrain from? What effects ripen from such actions?” In this way, they comprehend neither karmic actions nor their ripening. They are deluded about karmic actions and their effects and, when their bodies disintegrate, the flaws of their carelessness will make them suffer an inauspicious fall into the lower realms, where they are born in the hells.
又彼放逸有第三過。何者第三？若人若天以放逸故，近惡知識，不敬三寶、不求於智、不敬尊長；於過功德，不覺不知；於生死苦，不生厭離；不知雜業，謂種種業；不能翹勤，常喜睡眠，不能持戒。身壞命終墮於惡道，生地獄中。以放逸故得如是過，此第三過。
4.C. -3573 “ ‘There is also a third flaw of carelessness, which both gods and humans swayed by carelessness suffer from: keeping company with wicked friends, that is to say, companions who do not serve the Three Jewels, who are not pursuing insight and discipline, who do not follow spiritual masters, who do not understand the difference between good qualities and flaws, who fail to understand the suffering of cyclic existence, who fail to understand the character of diverse karmic actions, and who are disinclined to give up sleep and muster diligence in the evening and early morning. When such people die, the flaws of their carelessness will make them suffer an inauspicious fall into the lower realms, and they shall be born in hell.
又彼放逸有第四過。何者第四？謂於天中、若於人中，即初生時，命行不住，即生即滅，善業亦爾；生已即盡，死王欲至，共誰放逸？彼必別離。此有四法必定離別，何等為四？一者少年；二者安隱；三者壽命；四者具足。如是四種必定離別，智者常觀如是四種，若放逸者則不能知。若天若人放逸行者，一切不知，以不知故，墮於惡道。以放逸故得如是過，此第四過。
4.C. -3574 “ ‘There is also a fourth flaw of carelessness. What is that? For humans and gods who are born in this way, there comes a point at which the formations for their lives and their positive karmic actions are exhausted. That is the point at which the Lord of Death arrives and all the things that those careless beings have relied on will be taken from them. They will simultaneously lose four things. What are they? Youth, health, life force, and fine circumstances. [F.213.a] Those four must be abandoned all at once. Even the learned cannot extend them, and the careless certainly cannot hold on to them. Since carelessness is one’s enemy, one should never indulge in it. Anyone taken in by carelessness, be they gods or humans, will be destroyed. Therefore, it must be relinquished.
又彼放逸有第五過。何者第五？謂於第一不可信處，而便信之。不可信中最叵信者，所謂婦女，而愚癡者信於婦女。彼愚癡者雖信婦女，然彼婦女於其不信，乃至命盡，心不離誑。一切婦女皆多諂誑，皆多幻偽，多垢破壞，其心多慢，破戒心濁。如是等過，一切婦女心皆不離，如火之熱，一切婦女不離此法。若愚癡者信彼婦女，唯有語言，然無一實。以愛貪故，為欲所牽，是故近之。
4.C. - 3575“ ‘There is also a fifth flaw of the careless. What is that? Putting one’s trust in a source of terror —and there is no greater source of terror and no one more untrustworthy than women. Still, miserable people who are swayed by carelessness place their trust in women. Moreover, whenever there are some that they do not trust, they will hide that in their heart for as long as they are alive. Just as fire is always hot, women are born with minds that are flawed by pretense, craving, deceit, offensiveness, pride, disgracefulness, and ingratitude. And still, those miserable people that are carried away by carelessness are overcome merely by the words of women, and thus they put their trust in them. When that happens, they develop yearning and their minds become aroused.
如是略說放逸之行五種過患，如是五過不離放逸，是故天人應捨放逸。此放逸行障涅槃門，放逸行者身壞命終墮於惡道，生在地獄、餓鬼、畜生。以放逸故得如是過，此第五過。
4.C. -3576 “ ‘In short, those who are lost in carelessness have five great flaws. When further discerned, there are infinitely many. Therefore, whether you are gods or humans, apply yourselves diligently so that you may give up carelessness! Carelessness bolts the door to the transcendence of suffering. [F.213.b] By resorting to, becoming habituated to, and increasing carelessness, one ends up in hell. Those who remain careless will also be born as starving spirits or animals.
是故智者應離放逸，若捨放逸，有五功德。何等為五？
4.C. - 3577 “ ‘Being careful, on the other hand, involves five qualities that are praised by the careful. What are those five?
所謂正行，心意正信，作所應作，不應作者則便不作，恒常用意，於一切時皆作利益。捨離放逸如毒不異，善知三世。此不放逸最初功德，不放逸故得此功德。
4.C. -3578 “ ‘First, such a person will have carefully guarded conduct, an excellently composed mind, mental equipoise while carrying out activities, helpfulness in all regards, and relinquishment of carelessness as if it were poison. This will be recognized during the three times. 475 This is the first among the qualities of those fond of carefulness.
又不放逸第二功德。何者第二？謂知輕重。近善知識，常行善業；遠惡知識，不作惡業，以彼惡業，善人嫌毀。若見惡人則皆捨離，見功德人則便親近。如是修行善意行故，不入惡道。此不放逸第二功德，不放逸故得此功德。
4.C. -3579 “ ‘Those fond of carefulness also possess a second quality. What is that? Understanding the weight of karmic action. Following holy people, they perform their activities with knowledge of karmic actions and their effects. They do not follow unholy people, nor do they engage in any inferior actions. They give up any actions that are subject to criticism and due to which flaws are observed. Instead, they pursue those acts that carry observable good qualities. In this way, those who possess good qualities and a fine understanding of good qualities will not incur anything unwholesome.
又不放逸第三功德。何者第三？所謂謹慎。乃至捨命，不屬婦女，不信其言。常一切時形相可見，一切婦女有二種縛，繫縛世間。唯見其色，不信其語，彼有智者如是如實觀察婦女。如是如實正觀察已，雖見歌舞喜笑遊戲莊嚴具等，心不貪著。一切放逸皆因婦女，一切婦女，是半放逸。若有能離婦女放逸，則能渡於生死大海。人世界中，人皆說言：不放逸者得名好人。此不放逸第三功德，不放逸故得此功德。
4.C. - 3580 “ ‘Those who give up carelessness and practice carefulness also possess a third quality. What is that? Not falling under the sway of women, even at the cost of their lives. Such people will not trust the words of women. They always take into account the nature of women. Women are a source of bondage in this world as well as the next, and, with that understanding, such people do not allow the appearance of women to confuse them and do not place any trust in what they say. Their understanding is in perfect accordance with reality and they are not led astray by the dances, songs, poses, or ornaments of women. In this way, careful and thoughtful people do not become involved with such ways of carelessness. [F.214.a] Even their retinue becomes restrained, and they too are not led astray by women. They also encourage others to practice such relinquishment and carefulness.
又不放逸第四功德。何者第四？所謂謹慎不放逸者，謂於富樂欲等不信，觀知無常，作如是知：此欲無常，轉動不定，則不可信，不久破壞，不久失滅。如是不信安隱之事，故不放逸。一切安隱為病所壞，如是於少亦不生信，一切少年為老所壞，是故於少不生慢心。如是於命亦不生信，不生慢心，不作惡業。何以故？必為死王所劫奪故。是故不信一切有為生死之法，以不信故，不放逸行。此不放逸第四功德，不放逸故得此功德。
4.C. -3581 “ ‘There is also a fourth quality of carefulness. What is that? Those who are careful are not concerned with enjoyments or pleasures. Every once in a rare while, they may take some satisfaction from pleasures, but they do not constantly think about pleasures, or concern themselves with them, because pleasures are in no way permanent, reliable, or trustworthy. Rather, they lead to decline and are subject to imminent destruction. Similarly, the careful do not put their trust in good health because those who are free from disease are all eventually overcome by illness. Neither do they place any trust in youth because youth is always conquered by aging. Hence, they do not try to maintain their youthfulness and do not develop any conceit based on youth. Likewise, they do not work at staying alive, nor do they become excited or go through hardships to stay alive. Why not? Because the Lord of Death is going to take the lives of everyone. Hence, those who practice carefulness do not indulge in such things. They do not become careless with regard to conditioned phenomena.
又不放逸第五功德。何者第五？所謂恒常親近聖人愛樂智故，歸依三寶，聞法思義，彼臨死時，不生怖畏。以知死相、知退相故，不生怖畏。聞義天子則知退相，人欲死時則知死相，如是知故，知生惡道、知生善道，作如是知：我生善道。我生惡道。若臨死時，惡道相出，則能方便令心清淨，心清淨故，惡道相滅，善道相現。此不放逸第一勝果，甚為難得，諸親善中，此亦最勝。此不放逸第五功德，不放逸故得此功德。
4.C. -3582 “ ‘Those who carefully practice carefulness also possess another set of five qualities. What are they? Learning, following noble beings, delighting in wakefulness, respecting the Three Jewels, and developing skill in discerning the subject matter they learn. Hence, they remain aware of the time of the Lord of Death. They also recognize the marks of suffering and death. They comprehend the signs of a god’s death and transmigration on the basis of what they have heard. [F.214.b] They understand the omens of a person’s impending death and passage to the lower realms and thereby recognize that they too are heading for the lower realms. They also understand what is to be done. They develop strong faith. As soon as such a frame of mind arises, the signs of going to the lower realms fade and instead signs of going to the higher realms appear. Such are the supreme effects of carefulness — effects that overcome even the most painful bondage. Such are the five flaws of carelessness and the five qualities of carefulness.’
爾時，彼處善時鵝王頌彼如來迦迦村陀佛所說偈言：
已離欲如來，讚歎不放逸，毀呰放逸行，所至生死處。
4.C. -3583 “At this point, Auspicious Time will recite these verses of Krakucchanda: “ ‘The careful who give up pleasures Are praised by the buddhas, Whereas the careless languish In the trap of old age and death.
不放逸解脫，放逸故受苦，此放逸繫縛，愚者不能斷。cf. Dhs.6.147-153
4.C. -3584 “ ‘The careless are not free; The careless are destined to suffer. Those dying in carelessness Will have their vulgar minds cut short.
不放逸善人，則生於天中，於天中放逸，故退時心悔。
4.C. - 3585 “ ‘The careful will journey To the divine realms of virtue, Whereas those who live carelessly Will once again fall.
一切放逸者，生死不得脫，放逸第一羂，能縛令流轉。
4.C. -3586 “ ‘Careless beings will not Be freed from cyclic existence. Such corporeal beings are bound By the ropes of carelessness.
作所不應作，不作所應作，一切放逸者，所作皆顛倒。
4.C. - 3587 “ ‘To them, the pointless appears meaningful, And the meaningful always appears pointless. Those who lack carefulness Misperceive everything.
尚不作世法，何況出世法，是故諸智者，不讚放逸行。
4.C. - 3588 “ ‘They fail even in terms of worldly matters, So how could they achieve the definitive good? The wise go beyond such a state of mind And have no praise for carelessness.
以是故不應，行放逸之行，如是放逸行，是惡道初使。
若有能捨離，苦惱之藏處，如是勇健者，能渡有大海。
4.C. -3589 “ ‘Therefore, people should not indulge in carelessness Because it is the foremost harbinger of the lower realms. Giving up the suffering of wandering through a thousand lives, The steadfast proceed to the supreme beyond.’
善時鵝王為彼天主牟修樓陀并諸天眾，如是已說過去舊法，利益天人。
4.C. -3590 “In this way, Auspicious Time will teach the Dharma before Musulundha and his retinue of a hundred thousand gods, for he pursues what is beneficial and wishes to benefit gods and humans.
又彼鵝王現為天主牟修樓陀復更說法，作如是言：有五種法對治沙門放逸之行。何等為五？所謂一切放逸行者皆受苦惱。如是之人隨何放逸，能致苦惱。捨彼放逸，知彼過已，修行功德，捨離彼故，無不饒益；不受苦惱，不善惡業則不增長，修行正行。此是沙門初對治法，放逸對治。
4.C. -3591 “The king of the garuḍas will then continue his teaching of the supreme Dharma to Musulundha: [F.215.a] ‘There are five remedies against carelessness. First, careless people suffer more than others. Each of the flaws of carelessness is a source of suffering. However, when one understands that carelessness is flawed, one will give it up. Those who are able to distinguish between good qualities and flaws —who can tell a good quality from what is not —will give up carelessness. Hence, what they do will not be meaningless, and they will not suffer. There will be no increase of unvirtuous actions and they will live conscientiously. That is one remedy for carelessness.
又復沙門第二對治，對治放逸。何者第二？謂見實義。實見之人，一切心意皆悉決定，如實而見。如實見故，不行放逸，以如實見放逸過故。此是第二放逸對治。
4.C. -3592 “ ‘What is the second remedy for carelessness? Seeing things as they really are. People who see things as they truly are will have a complete understanding and see reality as it is. Those who know reality comprehend the flaws of carelessness and cannot be led astray by carelessness.
又復沙門第三對治，對治放逸。何者第三？所謂親近不放逸者，受戒持戒。如彼所行如是而行，如彼所作亦如是作。於持戒者常與同處，於破戒者捨而不近。是故放逸，一切皆無。此是第三放逸對治。
4.C. - 3593 “ ‘The third remedy for carelessness is this: associating with those who are fond of carefulness —observing discipline in their presence, considering one’s conduct, training in the proper deeds of body and speech, living with those who observe discipline in the same manner, and understanding the flaws of carelessness in order to give them up and eventually become free from them.
又復沙門第四對治，對治放逸。何者第四？謂求智故，常近智者、常樂智者，捨離放逸。近不放逸如是謹慎不放逸者，樂近苦遠，彼善男子恒常如是不放逸行。此是第四放逸對治。
4.C. -3594 “ ‘What is the fourth remedy for carelessness? Constant and deep appreciation of those who possess wakefulness and discipline in order to crush carelessness and practice carefulness. Those who overcome carelessness become happy and distance themselves from suffering. They also see the flaws of carelessness for what they are and give them up accordingly. [F.215.b] That is the fourth remedy for carelessness.
又復沙門第五對治，對治放逸。何者第五？所謂有王、若王大臣執放逸者，與其罪罰或斷其命，或時盡奪一切財物，或時與杖，或截其手。如是種種與放逸者異異刑罰，彼既見已，心生怖畏。以怖畏故，捨離放逸，不放逸行。如是對治捨離放逸，以見他人受如是罰，生怖畏故。隨順法行，畏行放逸墮於地獄，是故不作一切惡行。此是第五放逸對治。如是放逸，於天於人則非安隱。
4.C. -3595 “ ‘The fifth remedy for carelessness is this: witnessing how those who are flawed by carelessness are punished by kings or royal ministers. Seeing how such people are punished with execution, having their property confiscated, mutilation, or amputation due to their carelessness, one becomes apprehensive of other forms of carelessness. The very presence of such fear makes one give up all stains of carelessness, and so one will overcome carelessness and practice carefulness. Considering this, one will think, “May I not be born in hell!” and thus abstain from unvirtuous actions. Still, those gods who are so fond of carelessness continue to engage in unwholesome actions. But this is the fifth remedy for carelessness. In this way, carelessness is not becoming, either for gods nor humans.’
彼多天眾聞是經已，捨離放逸。牟修樓陀夜摩天王既聞鵝王所說經已，起隨喜心，復共天眾飛昇虛空，如其本來，還如是去。自餘諸天，有在廣池更受樂者，有向林中而受樂者。既入園林種種受樂，如是乃至愛善業盡。善業盡故，於彼處退。彼處退已，如自業行，或墮地獄、或墮餓鬼、或墮畜生。若以餘業生於人中，則生第一富樂之處，黠慧利根，多所知見，有智慧命，以有智慧是故大富，為王所愛。以餘業故。
4.C. -3596 “Upon hearing this discourse, many gods will become totally disenchanted and give up carelessness. Filled with appreciation and delight for the explanation of the king of the garuḍas, Musulundha will then return with his divine retinue, ascending into the sky in the same manner that he arrived. Some of the remaining gods will go back to playing within Vastness, whereas other gods will return to frolicking in the forests and parks. In this way, they will continue to play and enjoy themselves within that heavenly realm until their completed and accumulated positive acts with desirable, attractive, and delightful consequences have finally been exhausted. Once that happens, they will die and leave their divine world, [F.216.a] only to take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should some of them instead be born with the general lot in life of a human, they will be tremendously happy. In accordance with their karmic actions, they will maintain their livelihood with sincerity and insight, they will be favored by the king, and they will possess great prosperity.”
成就地竟。
4.C. -3597 This completes the section on Endowed with Migration.
9.又彼比丘知業果報，觀夜摩天所有地處。彼見聞知：復有地處名光明圍。眾生何業生於彼處？彼見聞知或天眼見：若善男子曾聞法義，受戒持戒，正見不邪，不惱亂他，心意正直，不殺不盜，如前所說，復捨邪婬，畏邪行故，乃至不觀畫婦女像，常行善業，善修淨命。如是之人身壞命終生於善道，天世界中，光明圍處。
· The Gods in Emanation of Light Rays ·
4.C. -3598 “As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the Heaven Free from Strife, he will by means of knowledge derived from hearing accurately perceive a realm known as Emanation of Light Rays. 476 Wondering what karmic actions cause beings to take birth there, he will perceive the way some holy people are endowed with learning and discipline, in possession of the supreme right view, completely free from animosity, and honest and sincere. Such people may give up killing and stealing in the same way as before. They may also give up sexual misconduct, such that they, out of fear of sexual misconduct, do not regard women with even the slightest inappropriate form of mental engagement. Their karmic actions, means of livelihood, and modes of conduct are therefore all extremely pure. When the bodies of such people disintegrate, they journey to the joyous higher realms and are born in the divine world of Emanation of Light Rays.
生彼處已，善業力故，天妙境界五欲功德種種受樂，六根所使，樂見園林。如是如是見種種法，如是如是六根增上。
4.C. -3599 “Once born there, they will enjoy objects of divine substance and find themselves surrounded by hundreds of thousands of ladies. Infatuated by the five sense pleasures, which manifest due to their former pure conduct, they will fall under the power of the six sense faculties. When these careless beings then begin to investigate the forests and parks, they will soon discover many further divine pleasures, and thus they will begin to wander carelessly, consumed by the urge to pursue those divine objects. [F.216.b]
以增上故，則能驅使地處平正，第一柔軟，七寶間雜，甚可愛樂。彼地之中若有樹生，觸極軟滑，金果銀葉，勝觸香味皆悉具足。如是天果，如意出香，如意生味。
4.C. -3600 “They will explore this realm’s delightful, even ground that yields to one’s step but bounces back when the foot is lifted. The ground is soft yet brilliantly studded with the seven precious substances, providing an extremely enjoyable surface, and the trees that grow there have a texture that feels just the same as the ground. Hence, when the gods climb the trees, they feel extremely smooth and soft textures, and the trees’ leaves and fruits, which are made of gold from the Jambu River, provide the gods with food of any taste, fragrance, and color they may desire.
彼處諸天若有是心，欲令彼果如意出酒，即有觸香色味具足天之美酒，從果流出在於樹下。時彼諸天共天女眾執珠寶器，承而飲之。如是天酒有下中上，香味觸等。業無量故，如彼業因，如是得酒，有下中上。
Likewise, a god may think, ‘I wish the fruits would yield such and such a supreme drink of perfectly exquisite taste, color, and texture.’ This will then occur at that very moment, and from the excellent fruits will flow delicious and colorful drinks of unprecedented quality. The gods will then proffer their jewel chalices and enjoy these drinks together with the goddesses. The color, taste, and fragrance of the drinks come in inferior, intermediate, and superior variants, depending on the gods’ unique karmic backgrounds. The particular quality of their former positive actions manifests in the taste of the fruits they enjoy.
又復餘天有無量種受五欲樂，為放逸燒，樂見園林歌舞喜笑，處處遊戲相隨而行，向彼園林。如是如是，隨所行道，見異異種微妙之色。彼所得味，有無量種無量分別種種勝味。彼所嗅香，有無量種無量分別種種妙香。與心相應。彼憶念觸，有無量種無量分別受樂相應天妙之觸。彼天所聞天妙音聲，有無量種無量分別心樂相應，聞已歡喜，第一持戒勝善業故。五欲功德皆悉具足而受樂行，彼天如是受樂行故，乃經久時，如是受樂，不知厭足。
4.C. -3601 “Once the gods have drunk, they will traipse through the forests and parks, exhilarated but scorched by carelessness. Burned by their restless gaze, they will proceed on a great tour of the forests and parks while dancing, singing, joking, and fooling around with each other. Wherever they go, they encounter a profusion of unparalleled forms of divine substance. They also enjoy the various types of tastes that appear to them and thereby experience numerous varieties of delicious tastes. Similarly, all the smells that they register are enchanting, and thus they enjoy a diverse array of beautiful fragrances. [F.217.a] The textures they feel are also just as they may please, and so the gods touch an array of supremely delightful textures that are all strictly in accordance with their wishes. The many different sounds they hear are also all agreeable and in accordance with their wishes. In this way, the gods will enjoy the effects of their supremely virtuous discipline as they experience the most exquisite five kinds of objects. Moving about with their minds lost in such games, for a long time they will be insatiable with respect to their pleasurable objects.
復更遠見，名心樂林，無量百千寶樹莊嚴。彼心樂林如是可愛，枝葉根莖各各別別。一廂銀林，其白如雪，名銀樹林，其光猶如閻浮提中月之光明。彼一一樹端嚴殊妙，天若見者，心則受樂。
4.C. -3602 “At some point they will see the so-called Forest of Joy. Many hundreds of thousands of trees grow within it, and this forest is also adorned with many parks. The joys of the Forest of Joy are as follows. The roots, branches, and twigs are all different. Thus, one part of the forest has a brilliantly white color and radiance. Due to its colors and hues, that area is given the name Forest of Silver Trees. It illumines the environment with a shining light thatresembles the rays of the full moon in Jambudvīpa. Each of the trees in this forest shines with such a light. The forest appears more delightful than any other object, and thus it is enchanting even to eyes that are accustomed to joyous sights.
又復一廂，赤色猶如迦鷄檀那，甚赤無比，有赤光明，其葉亦赤。如是葉等，和合成林，如是赤林極為可愛。彼林赤故，遍照虛空一切皆赤。
Another part of the forest is gorgeous like karketana. Everything there has a supreme red color and shines with a light of the same gorgeous hue. Red birds sing happily among the red leaves, and all the many different parts of the forest illumine the sky with their radiant red light. [F.217.b]
又復一廂名常樂林，其林一廂有青園林，其林普青，青影光明。彼林一廂如是光明，端嚴殊妙，如閻浮提虛空不異，是毘琉璃寶之光明。如是彼處名常樂林。復次一廂是頗梨林，光明清淨根莖枝葉，多有無量流水河池皆悉具足。
In a third part of the forest, everything is of the same blue color, and there the forest also shines with an exceptional brilliance. A deep blue, sparkling light illumines the entire environment. This light also lends a gorgeous blue color to the sky, illumining the atmosphere with a beryl color like that of the sky above Jambudvīpa. Still, nothing is more magnificent within the Forest of Joy than the park of crystal that shines with the most dazzling light. The trees in that park are enormous with their spreading roots, leaves, branches, and twigs. The park also contains many exquisite streams, cascades, and ponds.
又彼大林次復一廂，青寶樹林，根莖枝葉青色光明。於樹枝中有種種鳥，鳥種種聲，多有種種妙蓮花池而為莊嚴。彼天園林如是光明，端嚴勝妙。
Another splendid section of the forest is lush with sapphire trees. The entire woodland —with its roots, branches, leaves, and anthers —possesses a beautiful blue color. There are many enchanting vines, the forest is full of birds that sing lovely, captivating songs, and there are also gorgeous lotus pools.
爾時，彼處光明圍地一切諸天自身光明，為欲遊戲受諸樂故，向心樂林。於彼林中遊戲受樂，愛林所繫，五欲功德，受天快樂，不知厭足。又復遊戲種種受樂，入心樂林。
4.C. -3603 “With their luminous bodies, which are adorned by the light caused by karmic action, the gods will proceed to this forest, longing to see its sights and play there. Wishing to frolic in the forest and parks, they will go there, tied by the ornaments of their continuous craving and pulled along by their insatiable thirst for sense pleasures. In this way, they joyfully and playfully proceed to the Forest of Joy.
彼林之內有種種色、有種種味、有種種香，花果具足，多有妙蜂莊嚴其林，處處普遍。又復多有可愛鳥眾，種種可愛妙蓮花池，種種可愛樹枝屋舍，散華遍地，地觸柔軟，甚可愛樂。
4.C. -3604 “The forest is also very colorful —it is adorned with numerous kinds of flowers in many different colors. [F.218.a] The trees are laden with fruits and emit the most gorgeous fragrances. Bees alight on the flowering vines and flocks of birds live among the lovely creepers that glow in an aura of light. The forest is adorned with beautiful waterfalls, canals, ponds, houses, wetland thickets, 477 arbors, vine houses, and beds of flowers. Resplendent with its many special features, this vine-clad king of forests thus manifests as an abode of tremendous joy.
多有無量百千天眾，是故彼處如是端嚴。樹枝屋舍，多有蓮華、流水池河，種種山谷多有諸樹。歌舞喜笑，種種遊戲莊嚴具聲，猶如歌音；微風動林，枝花垂挑。是故彼林如是嚴好。
Hundreds of throngs of gods visit there again and again to enjoy themselves among the vines, houses, lotus pools, riverbanks, waterfalls, groves, and glades. There the gods sing, dance, joke, and strike poses while their jewelry rings out in captivating ways and their songs fill the forest. The flowers in the forest sway to please the gods; as the breeze stirs the flowers, these floral ornaments move as if they were dancing. Such are the brilliant features of this most special place.
爾時，彼天入彼林中，轉勝歡喜，復更歌舞遊戲喜笑，迭共受樂。於一切時心樂境界，其心恒常念行放逸。
4.C. -3605 “When the gods enter the forest, they become struck with amazement and totally enraptured. Animated by the beauty around them, they will befriend one another and dance, laugh, and sing in their shared pursuit of excitement. Constantly inclined toward objects, their minds dart carelessly about, and in this way they frolic with the goddesses within the dense forest. [F.218.b]
彼諸天眾如是受樂，乃至久時，復入七寶曼陀羅林。彼林可愛，林中最勝，猶如山王。所有光明勝百千日，遶蓮華池以為莊嚴。曼陀羅林有孔雀王，名曰雜色，種種七寶間錯斑雜，所出音聲普遍彼林。實是菩薩以願力故，生彼天中，為放逸天除放逸故。
4.C. -3606 “As they roam about through the woodlands, they will come to a forest of ruby studded with the seven precious substances. This is the innermost and most essential part of the forest —the royal forest, so to speak. There they will approach a gorgeous lotus pool that shimmers with a light more splendid than a hundred suns. Among some mandārava trees in the center of the pool resides the peafowl king known as Resplendent. His feathers are adorned with seven brilliant circles and the enchanting tones of his voice fill the forest. This bodhisattva has taken birth by the power of his aspirations and is there for the sake of conquering the carelessness of the reckless gods.
見彼諸天五境界火之所燒故，住樹枝中，勇猛無畏，生憐愍心告彼天言：此諸天等多放逸行，不慮後退。此樂欲盡，無常不住。一切天樂速疾已過，如山中河其流迅速而不覺知。心常著樂，以惡愛故。
4.C. -3607 “When he sees the gods, who have stepped into the center of the flames of the five objects and are burning with the fire of desire, he appears from the branches of the trees with a steadfast gait and speaks to them with a loving heart: ‘The gods are indeed the epitome of carelessness. They are lost in carelessness and yet they have no sense of this. They will have to leave all these pleasures behind. These are all momentary and do not last. All their enjoyments thus become their great downfall. The gods rush forth like cascading water off a steep cliff. None of them understand this, however, and thus they all go on pursuing their intense cravings.’
爾時，雜色孔雀鳥王而說偈言：
所作如夢見，住處如見焰，城如乾闥婆，天如是著欲。 cf. Dhs.7.173-179
4.C. -3608 “The peafowl king Resplendent will then proceed to proclaim these verses: “ ‘Like the contents of a dream, Bubbles of water, Or a city of gandharvas, Such are the actions into which the gods fall.
天為愛所生，終竟必破壞，謂樂不可盡，天如是著欲。
4.C. -3609 “ ‘Their craving produces this apparent world, Which eventually crushes them. Even while their light shines brilliantly, The gods, in the midst of their pleasures, fall.
樂不久則失，如河流速過，為欲城所誑，天如是著欲。
4.C. -3610 “ ‘Like torrents cascading off a cliff, Plummeting with great force, The gods are carried by the force of their desire Into the five lower realms.
如風吹動水，彼水中見月，猶如旋火輪，天如是著欲。
4.C. - 3611 “ ‘The gods fall into desires that are like The moon’s reflection upon waves [F.219.a]Raised by a storm, Or the agitated churning of a waterwheel.
如電之流動，如鹿愛之焰，如水沫不堅，天如是著欲。
4.C. -3612 “ ‘Like a flash of lightning or a waterwheel, Or like a mirage Or a bursting bubble without any substance, Such are the pleasures into which the gods fall.
如芭蕉葉動，又亦如象耳，不善人所愛，天如是著欲。
4.C. - 3613 “ ‘The gods fall to the sound Of the drum that titillates all ignoble beings, Who are like the saying trunk of an elephant Or the leaves of the plantain tree.
如金波迦果，如有食鐵鉤，如幻之無常，天如是著欲。cf. Dhs.7.179
4.C. -3614 “ ‘Like kimpāka fruits, Bait on a hook, Or magical illusions, Such are the impermanent pleasures in which the gods fall.
皆虛誑無物，暫時不停住，
4.C. -3615 “ ‘Even the delightful ladies Are terrifying harm doers. The five objects are utterly empty And particularly fleeting.
初時味則甜，天如是著欲。唯放逸一味，是有縛之因，
4.C. -3616 “ ‘Craving sweet drinks, The gods fall. Tasting nothing but the flavors of carelessness, The causes for bondage in existence,
速使入惡道，天如是著欲。愛惡物謂好，常可畏常妨，
4.C. -3617 “ ‘The gods fall swiftly in the midst of their terrible pleasures And enter the lower realms. The delightful ladies Are terrifying harm-doers.
如毒如刀等，天如是著欲。
4.C. -3618 “ ‘Among such pleasures that resemble Poison, fire, and weapons, the gods fall.’
彼心樂林如是孔雀名雜色王，為調伏天如是說偈。善意願故，於天中生。彼孔雀王用人中物，以為譬喻，為天眾說。何以故？令天聞已，憶本生故；以憶本生，知業果故，修行無常；修無常故，不放逸行。是故雜色孔雀鳥王，以人中喻，為天說法。說何等法？謂無常法。為說欲過，說欲無常。
4.C. - 3619 “In this way, he continuously instructs the gods who have entered the Forest of Joy. The peafowl king Resplendent is filled with supremely virtuous thoughts and has taken birth into this heavenly realm by the power of his aspirations. Rather than speaking of divine substances, he illustrates his words with examples that those who have been humans will have seen. Those among the gods who succeed in hearing a bit of what he says will, as they take it in, remember their past lives. When they then recollect the effects of karmic actions, they will keep them in mind and no longer be completely absorbed in the pursuit of pleasures. Even if they still pursue them, they will at least feel regret, just like humans.
爾時，有天聞所說法，憶本前生。以憶本生，知業報故，於少時中不放逸行，生於善意。彼天少時生於善意不放逸行，少時利益、少時安隱，種未來世無量百千安隱生處善業種子，是故菩薩雜色鳥王說如是法。
In this regard, those among the gods who hear this account of the flaws of pleasures will recollect their past lives. [F.219.b] Thereby remembering the way karmic actions bear consequences, they will for a short while abstain from carelessness. They will also be mindful of what is virtuous. In this way, they will gain happiness and be benefited for a hundred thousand lives. All of this goodness is due to the explanation that the bodhisattva Resplendent, who practices what benefits others, has provided in his verses.
爾時天眾猶故著樂，入彼林中，以蓮華鬘莊嚴身首，自身光明莊嚴其身，五樂音聲種種受樂。於彼林中，無量河池水流盈滿具足莊嚴，天眾見已，放逸而行，於生老死不生怖畏。
4.C. -3620 “Then the gods will once again be lured by their senses and begin roving the forest. With radiant lotus garlands around their necks and adorned with divine substances, they will indulge themselves to the infatuating tunes of music from the five types of instruments, and thus they will gaze upon magnificent trees, fruits, rivers, waterfalls, pools, and springs within the forest. All are exquisite, extraordinary, and delightful to behold. The careless gods are only focused on pleasure and thus lose all fear of birth, aging, and death.
歌舞遊戲不知厭足，更入餘林，彼林名鬘。鬘林之樹無量百千，其樹枝華種種異色間雜不同，有無量種形相色香種種妙花，枝枝具足。如是妙華大小均等，希奇得所。於彼林中有七寶蜂，其音可愛，在彼華中共天遊戲。
4.C. -3621 “As they move onward, dancing, the gods will come to another forest known as Garlands of Flowers. It is lush with hundreds of thousands of śāla trees, clad with vines and numerous kinds of flowers, with spectacular colors, scents, shapes, leaves, sprouts, and anthers. The flowers grow everywhere among the vines, and around them hover gorgeous bees the colors of the seven precious substances, humming in the most delightful ways. [F.220.a]
彼諸天等，取彼華鬘，共天女眾相擲嬉戲。天及天女本自端正，以著如是妙花鬘故，十倍勝本。迭互一心，於彼林中遊戲受樂，折取花枝。其花香氣遍五由旬，有十由旬、二十由旬、三十由旬。
Within this forest of Garlands of Flowers, the gods will use their garlands of numerous open flowers to play with the goddesses in all sorts of ways. As they adorn each other, the beauty of the goddesses increases tenfold and becomes absolutely astonishing. Highly elated and without causing each other any harm, the goddesses share a single pursuit within this forest of Garlands of Flowers. Among the woodlands and parks, they pick flowers from shining pine trees, some of which emit a fragrance that can be sensed across five leagues, and others across ten, twenty, or thirty leagues.
如是彼林天香具足，無量種花和集而有。爾時，彼天如是遊戲受諸樂已，復向酒河，河名歡喜。其河甚大，彼酒音聲，觸味香色皆悉具足，在河而流。彼天見已，坐河岸上，取而飲之。
4.C. -3622 “Bearing supremely fragrant flowers, the infatuated gods and goddesses passionately frolic, and they proceed in this fashion toward the so-called River of Carelessness. The flowing waters of this river make a perfect sound and have an exquisite texture, taste, and appearance. Overjoyed by the sight of the river, the gods will approach its banks, longing to drink and quench their thirst.
彼復有鳥，名為常樂，見彼諸天在歡喜河而飲酒故，為說偈言：
However, on the banks of the River of Carelessness lives the bird called constant infatuation, and this bird now warbles these verses to the gods:
沒入放逸海，貪著諸境界，此酒能迷心，何用復飲酒？cf. Dhs.10.33
4.C. -3623 “ ‘Sinking in the River of Carelessness, Led along by objects,And with your minds in delusion, What will you gain from intoxicating drinks?
為境界火燒，不知作不作，園林生貪心，何用復飲酒？cf. Dhs.10.34
4.C. -3624 “ ‘Scorched by the fire of the sense objects, Incapable of knowing what is meaningful from what is not, And craving within the forests and parks, What will you gain from intoxicating drinks?’
彼常樂鳥見樂酒天在河飲酒，為調伏故，如是說偈。彼天聞已，猶故飲酒，不休不止，心生歡喜。自身光明周圍如鬘，復以花鬘莊嚴身體，飲酒遊戲不知厭足。五欲功德，五樂音聲。
4.C. -3625 “In this way, the bird known as constant infatuation sings these verses of instruction upon seeing those gods who are so attached to those intoxicating waters. But the gods do not listen to them and instead continue to drink. [F.220.b] The ecstatic and exquisitely radiant gods thus spend long periods engaged in numerous, unique kinds of intoxicating activities within the forest of Garlands of Flowers. Having insatiable craving for objects, the five sense pleasures make them careless, and so they will continue to dance together to the tunes of the five types of instruments.
歌舞遊戲，次第復向華枝舍林，希望欲樂，故到彼林，共天女眾歌舞喜笑。爾時，彼天見彼樹林眾花具足，心生歡喜。以先聞故，見則歡喜。如是勝妙可愛園林，有七寶蜂而為莊嚴，天眾見已，生希有心，迴眼普看，不生厭足。
4.C. -3626 “At one point, they will come to a place known as Flower Homes. Dancing and singing to the music, the excited gods advance in celebration. As they look around in this forest filled with great and exquisite flowers, the gods will be struck by its unprecedented sights. Noticing the delightful woods, parks, lotus groves, and mountain peaks of the seven precious substances, they will be struck with amazement, make cries of wonder, and look around with big eyes, yet still they will not be satisfied. As the gods and goddesses see things they never saw before, they will give rise to a hundred thousand agitated and clinging thoughts.
彼天女眾皆亦如是，見五千種百千分別華舍具足，彼諸天女見則入中，歌舞遊戲而受快樂。彼樹枝葉甚可愛樂，密覆如屋。彼眾樹枝是種種寶，所謂枝者，毘琉璃枝，金葉所覆，若金枝屋，毘琉璃葉之所覆蔽，迦鷄檀那妙好色果具足而有。迦鷄檀那青寶樹枝，銀色葉覆。若頗梨樹，金果具足。若彼有樹迦鷄檀那以為枝者，青寶葉覆，金果具足。若頗梨樹，頗梨枝屋，金葉密覆，大青寶果具足而有。隨念莊嚴，皆悉可愛，蜂眾圍遶，音聲美妙遶華枝屋。彼枝舍內，如是嚴好，天欲受樂則入其中，以善業故。
4.C. -3627 “Upon seeing Flower Homes, they become elated and stimulated, and thus they will begin to dance, laugh, and sing as they enter among the vine-clad houses found there, enthralled in their carelessness. The homes in this part of the forest are covered in many types of gorgeous vines with brightly colored leaves made of gems. The houses covered in vines made of beryl have a canopy of leaves of blazing gold. [F.221.a] The houses covered in golden vines have beryl leaves and beautiful fruits the color of karketana. The houses adorned with vines of sapphire are covered in silver leaves. The vines made of crystal carry fruits of gold, and the houses enveloped in karketana vines are adorned by sapphire leaves and beautiful golden fruits. Other houses draped in crystal vines feature gorgeous leaves of gold and fruits of sapphire. Lovely bees hover around the houses and make enchanting sounds. In such ways, the forest of Flower Homes is a site of perfect joy. There, the intoxicated gods will pursue their shared quest for pleasure.
又，枝舍外種種具足，有蓮華池，蓮花金葉，皆毘琉璃，青寶為鬚，白銀為臺，周遍林外，無量蜂眾而為莊嚴。鵝鴨鴛鴦、迦曇婆羅出妙音聲，聞者心樂。是故彼林甚為微妙。彼蓮花林其外華池，如鬘不異，寶花枝舍周圍彼林，處處普遍。
4.C. -3628 “Outside the forest can be found the following supreme delights. There are pools of lotuses with petals of gold and anthers of blue beryl and sapphire. The entire environment is made of silver. Swarms of bees also adorn this forest, while the enchanting calls of ducks, geese, and kādamba birds can be heard. The forest is vastly beautified by such surroundings. In this way, the great forest of Flower Homes beautifies the outskirts of the lotus forest of Flower Garlands. [F.221.b]
蓮華輪外復有樹林，如是林者有鳥獸住，心皆歡喜。有在樹下依樹坐者，有遊行者，有在林中食天美果華根等者。果花根等，有第一色香味觸等和合具足。如是鳥獸，雄雌、牝牡皆各相隨。
4.C. -3629 “In the woods that surround this series of lotus groves live flocks of enraptured deer and birds that subsist on the roots of the trees or by eating the lotuses. The fruits, flowers, and roots in this divine forest are wonderfully fragrant, colorful, and delicious, and the supreme gods saunter into these woods with their companions to enjoy themselves.
又彼鳥獸聞天歌已，開眼張耳，羽毛皆竪，歡喜心樂。又彼鳥獸，雄雌、牝牡各各相隨，在於樹下柔軟觸地，迭相看面而受快樂，或共遊戲。諸獸嚼咽，牝牡同處，迭相看面，共受快樂。其身皆是七寶間雜，在於林中如是受樂。
When the deer and birds hear the amazing divine sounds of the gods, they become enchanted, and thus they listen to the divine songs with strong attachment, enjoying the sounds while their ears and eyes remain wide open in wonder and infatuation. Some of the bucks turn toward the does and drop the excavated roots that they hold in their mouths. Staring at each other, they call out to the others as they prance around joyfully on the forest floor, which yields to their steps but bounces back as they lift their hooves. In this fashion, the bucks and does enjoy themselves within that inhabited forest that glows with the light of the seven precious substances and radiates spheres of sparkling light.
