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.
觀天品之三十九(夜摩天之二十五)
7.復次，夜摩天王——善時鵝王及說法鳥眾現前，為令魔王大臣放逸等得調伏故，說迦葉如來修多羅，從昔天子傳聞而說。已說六種白法斷除塵垢，我今當說第七垢法，白法能斷。何等垢法？所謂見本生處而生樂心。樂見親里，遠離斷之。
· · · (7) Fondness for Friends and Relatives Is Remedied by Staying in Foreign Lands · · ·
4.C. -4362 “Next, before the speaking swans and Auspicious Time, Musulundha will continue delivering the discourse of the blessed Kāśyapa just as he has heard it from another god, so that they can comprehend the flaws of carelessness: ‘The factors that were shown to be stained must be crushed by means of unblemished factors. What is the seventh factor that is shown to be stained and that is to be conquered by unblemished qualities? It is fondness for seeing friends and family and staying with them on extended visits.
知識親里，心常樂見，常念親近，晝夜不離，不樂修禪習業。不近善師、供養三寶，不念未來業。於三業中不為他說，亦不自作。
A monk who delights in meeting friends, family, and relatives will become obsessed with that. Doing just that, he will become busy and preoccupied, and whether by day or by night, he will not be concerned with concentration. [F.29.b] He will not practice recitation and will not attend to his teachers. He will not worship the Three Jewels. He will not keep in mind, or teach to others, the physical actions that are associated with what lies beyond the world. Nor will he do so with respect to verbal or mental acts because his mind is distracted elsewhere.
但念親里，欲見親里知識親舊。云何修理生業？以何自活？作是念已，憂愁所覆，雖為解脫住林樹間，不隨順行，是為無智，心入憂海。既入憂海，復入無等生老病死大憂海中，欲見親里親舊知識，入魔網中。
Thus, if he does not see his relatives, friends, or family, he may think, “I wonder what is going on in their homes” or “I wonder what has happened to those who live there.” Thinking in such ways, he would be stricken by suffering. Although he entered the forest to become free from suffering, he now ends up returning to that very situation. Such miserable people with inferior intelligence and fickle minds will then give up concerns for their own suffering in terms of birth, old age, sickness, and death, and instead become pained by the suffering of others. In this way, they will become trapped in the net of associating with all sorts of family members and friends.
見親里故，增長愛心，家家請食，便生貪心，隨俗所作。聞在家者有所言說，心則樂著。以心樂故，如其所作，失自利益。
4.C. -4363 “ ‘When they meet their friends and family, they are overcome by desire, and thus they live on the well-cooked meals of others. They become obsessed with circulating from home to home, delighting in any invitation to a feast. They will then become involved in the matters of those households and listen to all that is happening. Keeping such things in mind, they will increase their involvements in them. As they engage in the livelihoods of householders, they will fail with respect to their own objectives.
愚癡故退，不畏未來惡道之苦，亦不思惟地獄、餓鬼、畜生及餘生處，亦不思惟現在怖畏老病死苦、愛別離苦、怨憎會苦，亦不思惟一切所愛皆當別離。以怖親里知識親戚而行出家，還復習近。
They will not keep in mind the terrors that await beyond this world. They will not keep in mind the process of death and rebirth into the realms of hell beings, starving spirits, and animals. They will fail to keep the terrors of those realms in mind. They will disregard the facts of aging, disease, and death, [F.30.a] separation from one’s beloved, encountering the unpleasant, and the way that everything delightful and attractive is lost, disappears, and must be parted with. Instead, they will spend all their time obsessed with their friends and family.
樂於親里知識親舊，愛他飲食，數至他門，身壞命終墮於惡道，或生地獄或生餓鬼或生畜生，所為出家，皆悉退失。既墮地獄、餓鬼、畜生，受大苦惱，親里知識莫能救護。
Those who crave seeing friends and family, eating the food of others, and showing up at the doorsteps of others will suffer an inauspicious fall when their bodies disintegrate, and they will be born among hell beings, starving sprits, and animals. In the realms of starving spirits, or as they live the life of an animal, they will be forced to roam under great exhaustion for as long as they live. If they are born in the hells, they will be overcome by excruciating pain, and there will be nothing whatsoever that their friends and family can do to cool the burning.
是故，一切比丘若畏地獄、餓鬼、畜生，不應樂見生處親里及諸知識。以近此故，得無利益。為念愛盡義故而行出家，斷除愛網；以愚癡故，習近愛網，如人畏火捨之迯走，更入大火。如是畏家，捨家出家，還入畏處，亦復如是。捨離親里，入林樹間，還復習近，是為無眼無知所閉，諸根不調，是名染法。
4.C. -4364 “ ‘Therefore, being fearful of the terrors in the realms of hell beings, starving spirits, and animals, monks should not spend long spells with their friends and family, since meeting with such people will create great problems. Now, if those who have become aware of this and subsequently taken ordination in order to end that type of craving then seek out their company due to that same type of craving, this would be extremely infantile behavior. They took ordination to overcome that trap, and yet their minds keep circling there —such people are mentally deranged, like people rushing toward fire though they have, in fact, shunned fire because they fear it. Such are the ways of those who have renounced the household due to fear but who nonetheless continue going there. Those who walk directly into the storm of friends and family [F.30.b] in order to once more linger among them are blind and mentally impaired, and their senses are unrestrained.
云何而斷？若不能以智慧斷除，或不能遮或不能持，應當長久遠避遮之。若無智人不能以餘方便斷愛，當遠避之。一切人愛，以不見故斷。一切愛法，皆當別離。
4.C. -4365 “ ‘How are such factors of affliction to be overcome? Intelligent people may not succeed in apprehending and overcoming those factors, but people who stay away from their homes for a long time will succeed in apprehending and overcoming them. When on a long journey, dim-witted people may not be able to overcome the longing for family, friends, and relatives by means of any alternative remedy, yet if they continue traveling for a long time, they will eventually quell that yearning. If no situation for such affection arises, then the yearning can eventually be conquered by continually bringing to mind the fact that all meeting ends in parting.
至於死時，無人能救，唯除善業，無量百千生處善法之業最為能救，非諸親里能救於人，亦非兄弟。如是比丘捨離親屬，獨處閑居，能斷垢法。
At the time and place of one’s death, there is no one who can offer any support or protection. At the time and place of one’s death, it is on all occasions only karmic actions that provide protection. Throughout hundreds of thousands of lives, karmic action is indeed the real refuge —friends and family are invariably only a semblance of that. Friends and family are no refuge, nor are close relations, 531 or anyone else. No friend or relation can offer protection, yet people think they can, and thus they become obsessed with their friends and family and come under their control. Therefore, this is another factor of affliction that must be overcome by monks who delight wholeheartedly in solitude. [F.31.a]
老病死時，非諸親里而能救護。比丘如是思惟，斷一切愛，或得微薄，是名比丘斷親里愛。
4.C. -4366 “ ‘At the time and place of one’s death, or at the time of disease or aging, no one will be of any use at all. There is no one to protect you —that is what one needs to keep in mind. The yearning affection that a monk may feel for his own people will always be a factor that leads to failure and despair. Monks who long to meet their dear friends and family should therefore free themselves from such longing by staying in foreign lands.
8.復次在家、出家斷於第八染法。何等染法？所謂無義語，以正語斷之。若在家人空無義語，眾人輕賤猶如草芥。有義之言，第一財物，諸餘財物所不能及；無義之言，雖復富樂，猶名貧窮。空無義語，空而無實，人所輕賤，猶如白羊，無言說財，智人視之猶如畜生，第一輕毀。
· · · (8) Meaningless Talk Is Remedied by Proper Verbal Restraint · · ·
4.C. -4367 “ ‘There is also another factor of affliction that must be overcome by those who have set forth. What is that? Meaningless talk. Even if one is a householder, meaningless talk will make one as worthless as grass. That is because words are wealth; other riches are deeply inferior. People become successful by means of their speech. Those who lack meaningful speech are unsuccessful and will lose any wealth they may have. Such people are hollow, false, of no substance, and just like cattle. People who lack the wealth of speech are human in name only; otherwise they are just like animals. They are shunned by the learned. They are vulgar and utterly base.
如是等法，云何而斷空無義語？所謂正語。正語有二，何等為二？一者默然；二者四種正語。何等為四？一者不妄語；二者不惡口；三者不兩舌；四者不破壞語。是名正語。在家、出家若能如是，則不輕毀。
4.C. -4368 “ ‘Hence, this factor that carries such consequences must be remedied by means of another factor. The factor of meaningless talk must be defeated completely. By means of what other factor? Speech that is properly restrained. Such restrained speech is, moreover, of two kinds, for one may either refrain from talking altogether or otherwise observe the four vows flawlessly. What are these four vows? They consist in giving up and refraining from lying, divisive talk, harsh words, and irrelevant words. [F.31.b] Thereby one will not become unimportant.
在家、出家有六因緣，速為人輕。何等為六？謂無義語，突入人家，貪愛他食，坐於尊處，虛說無實。如是六法，人所輕笑，在家、出家應離此法。
4.C. -4369 “ ‘For monks or others of a similar kind, there are six causes that will instantaneously make others think of them as unimportant and despicable. Which are the six? Meaningless talk, thoughtless undertakings, continuous obsession with food, occupying the seats of elders, talking loudly about confidential matters, and chatter. Whoever engages in those six will instantly become unimportant and their happiness will be short-lived. Therefore, both monks and laypeople should give up those factors.
9.復次，第九垢染，白法能斷。云何白法斷於垢法？謂輕掉法，正住能斷。輕掉法者，障一切法。心性輕掉，以掉動故，不信不覺，不知世間所作，不知言語、不知時節，不近善友。以輕掉放逸故，於世間法不能了達。如是輕掉惡垢，能敗現在及未來世不得利益。在家、出家應以正住白法斷除輕掉。
· · · (9) Frivolity Is Remedied by Steadfastness · · ·
4.C. -4370 “ ‘There is also another highly staining and afflictive factor that must be overcome by means of unblemished factors: frivolity. Frivolity must be overcome, because it creates obstacles for the Dharma. By its very nature, it makes one unstable and extremely fickle, and one will find it hard to trust in the Dharma. One will be unable to comprehend the Dharma, one will fail to uphold it, and one will have no inhibitions. One’s conduct will not be restrained, one will not make declarations of one’s vows, one will not receive vows, and one will not gain realization or mundane understanding. One will fail to understand all the many paths of the world, one will not become energetic, one will become corrupted, and the flaws of corruption will stick. It is a safe way to render all one’s efforts futile and useless, both in terms of this world and the next. Therefore, monks and others of a similar kind must overcome frivolity.
在家、出家若身口意離掉正住，眾人供養，正戒、正智、正意離魔境界，善法滿足，終得涅槃。於世間法，智者讚歎。世間所作皆能成就，眾所供養。所至之處常得安樂，所作成就。如是在家、出家離於輕掉，為一切人之所讚歎。
4.C. -4371 “ ‘How is that to be overcome? [F.32.a] By means of the virtuous factor of steadfastness. Steadfastness causes monks or others of a similar kind to be universally worshiped. With steadfast discipline, steadfast insight, steadfast intelligence, a guarded mind, and by seeking solitude, one will thoroughly conquer the realms of the māras. Journeying to the city of the transcendence of suffering, one will develop perfect virtuous qualities. All mundane objectives can be accomplished by the steadfast, and the steadfast receive the praises of the wise. The steadfast are capable with respect to matters of the world. The steadfast receive everyone’s veneration and are praised by all. Even hearing their names brings happiness. Such people accomplish any project they initiate. Therefore, such people whose minds are decisive, properly guarded, and endowed with steadfast intelligence receive the praises of worldly people. Whether one is a layperson or a monk, one must therefore give up frivolity and be steadfast, courageous, and insightful.’
復次，夜摩天王牟修樓陀為說法鳥眾、善時鵝王及以魔王放逸大臣等，以本曾從舊天子所次第傳聞迦葉佛經為天眾說。
· · · (10) Poverty Is Remedied by Generosity · · ·
4.C. -4372 “In order to be of benefit, Musulundha will then continue addressing the speaking swans, the king of swans Auspicious Time, and the careless and crazed forces of the māras, teaching them the discourse of the blessed Kāśyapa, just as he has heard it from another god in the past:
10.復次，第十垢法，可輕可毀，智人所捨。何等垢法？所謂貧窮。貧有二種：一者貧戒；二者貧智。復有二種：一者貧施；二者貧慧。復有二種：一、貧種姓；二者貧見。復有二種：一、貧寶物；二、貧師尊。復有二種：一、貧親族；二、貧親舊。一切貧窮皆可輕毀——若男、若女。
‘There is also another miserable and defiling factor that everyone must relinquish and overcome completely. What is that? It is deficiency, which is twofold, [F.32.b] for there is deficiency in terms of insight as well as discipline. Deficiency is also twofold with respect to generosity and intelligence, just as there are two kinds with respect to family and view. One may likewise be deficient in terms of adhering to one’s vows or with respect to one’s guru. Or one may be deficient in terms of friends and family. All those forms of deficiency are to be completely rejected. A noble son or daughter, or the attendant of a noble son or daughter, must relinquish them all entirely.
云何而斷？所謂布施。一切貧窮，布施能斷，譬如燈明能滅諸闇。一切愚癡，智能滅之。一切異見，正見能斷。如是非法，法能斷之。第一最勝，一切智者之所愛攝，斷眾惡道，現在、未來二世安隱。
4.C. -4373 “ ‘What is the method that can overcome them all? Generosity. All by itself, generosity conquers all forms of deficiency. Analogously, all lamps illumine the dark, all types of insight destroy ignorance, and all beliefs are conquered by the true view. There is a factor of supreme beauty and magnificence that all wise people embrace, a factor whereby all the lower realms are relinquished, a factor that liberates from this world and into the beyond, a supreme factor that conquers all deficiencies. What factor is that? Generosity.
云何布施？施有多種，所謂智施、戒施、法施、安慰施、示正道施，失道路者示道路施，於道行者示以水施，命施、資具施、無畏施、實語施、斷疑施、五戒施、出家戒施、具足戒施、病醫藥施、眼目等施。如是等種種布施能利現在及未來世，猶如父母，常思修已，斷諸貧窮，斷於惡道，於天人中而受安樂。既受樂已，終得涅槃。如是布施能斷貧窮，是故智者應行布施。
4.C. - 4374 “ ‘Generosity also takes many forms, and so there is generosity in terms of giving knowledge, discipline, Dharma, intelligence, guidance about the path, a bathing pond for washing away the afflictions of 532 the path, action, life, material things, freedom from fear, truth, and the dispelling of doubts. There is also a fivefold division in terms of giving freedom from affliction, [F.33.a] giving the opportunity to set forth, giving ordination, giving medicine to the ill, and giving vision. Such generosity liberates beyond the world and is like the mother and father of all benefactors. Such generosity, which is carried out through careful cultivation of mind and thought, conquers all forms of poverty and puts an end to the lower realms. One can thereby enjoy the happiness of gods and humans and, in the end, attain the transcendence of suffering. Such activity is therefore always to be pursued. Hence, the factor of poverty must be conquered by means of these supremely virtuous qualities in which all wise people delight wholeheartedly. Moreover, this is accomplished through perfection in terms of the act of giving, the attitude, the object, and the recipient.
11.復次，第十一闇法能縛生死，闇障諸法。何等闇法？所謂無智。無量無知乃至無明闇，縛一切生。一切闇聚以縛其頸，無知如刀、如火、如毒。無知亦如一切無明，一切無明因緣而起，能令流轉一切地獄、餓鬼、畜生，能縛眾生，令其流轉。
· · · (11) Ignorance Is Remedied by Knowledge · · ·
4.C. -4375 “ ‘There is also another dark factor that prevents good qualities and keeps one tied to cyclic existence. What is that? Ignorance. Wherever the darkness of unknowing exists, there one finds the many forms of ignorance. Ignorance forges the bonds for the entirety of cyclic existence —bonds that create a pitch-black darkness and further destructive bonds of clinging. 533 Ignorance is thoroughly restraining and resembles weapons, poison, and fire. All forms of ignorance are just like unknowing and are perpetuated by means of unknowing. Ignorance causes beings to roam through the realms of hell beings, starving spirits, and animals. Ignorance is nothing but bondage, and it traps sentient beings in a pit.
如是怨垢云何斷除？謂無漏智。猶如明燈，為救、為歸，於諸眾生如父、如母。猶如醫師、亦如良藥。
How can one conquer that defiling enemy? One must do so by means of undefiled wakefulness, which shines like a lamp, offers refuge, protects, guides, [F.33.b] and acts like a parent toward all beings and like both a doctor and a medicine. Ignorance is overcome by means of that wakefulness, which thereby cuts through all fetters.
斷無知縛，更不復生，如斷樹根，樹則不生。如火燒薪，不復更生，亦如流水，不復更返，以無漏智燒於無知亦復如是，不復更生。是故應當於一切時勤修精進，以無漏智斷除無知。
4.C. - 4376 “ ‘Once ignorance has been relinquished it will not recur, just like a tree that will no longer grow once it has been uprooted. Just as a tree will no longer grow if it has been burned by fire, and just as a stream that flows into a river will not return, in the same way ignorance will not recur once it has been curbed by undefiled wakefulness. Therefore, you must engender great diligence so that in all situations and at all times you will overcome all forms of ignorance by means of the full manifestation of wakefulness.
如此所說十一種法，放逸根本。隨逐放逸，放逸故生，是故應斷一切放逸。一切放逸根本皆無利益，能成放逸。
4.C. -4377 “ ‘All those eleven factors are rooted in carelessness. They are all forms and variations of carelessness. Therefore, in all situations and by any means, carelessness should be wholeheartedly and completely relinquished. All types of failure grow from the root of carelessness; they emerge due to the presence of carelessness, and they occur only where carelessness is present.
譬如依大地故，有一切藥草、樹木叢林、流水河池、隄防城邑、聚落園林及須彌山王皆依大地。一切地獄、餓鬼、畜生亦復如是，皆依放逸。是故智者應當捨離。
As an example, the ground supports all herbs, grass, forests, waters, grains, rivers, mountains, oceans, cities, towns, groves, parks, and even the majestic king of mountains. Similarly, all the sufferings of hell beings, starving spirits, and animals share the same single root of carelessness. Therefore, holy people must make sure to relinquish carelessness.’ [F.34.a]
爾時，夜摩天王以偈頌曰：
老人身皮皺，無力拄杖行，老而不知法，皆由放逸故。
4.C. -4378 “At this point the master of the gods in the Heaven Free from Strife, Musulundha, will utter these verses:
4.C. -4379 “ ‘Oppressed by old age and covered by wrinkles, Emaciated and holding on to a staff — If such people have failed to fully cultivate the Dharma, Then that is due to their carelessness.
以病破壞身，偃臥於床席，而不生厭離，皆由愚癡故。
4.C. -4380 “ ‘When one’s body is destroyed by disease, And one becomes increasingly bedridden, Yet still does not feel deep sadness, Then that is an effect of ignorance.
若遇於飢渴，若入嶮惡道，而不生厭離，皆由放逸故。cf. Dhs.6.186
4.C. - 4381 “ ‘When the terror of craving hunger is encountered, And one journeys below Yet still does not feel any sadness, Then that is due to carelessness.
若得愛別離，而生於苦惱，一切放逸故，如來如是說。cf. Dhs.6.187
4.C. -4382 “ ‘The pain that humans feel in their hearts When separating from their loved ones Is due to living carelessly. That is what the thus-gone ones teach.
若於五道中，具受種種苦，眾生常苦惱，以其愚癡故。cf. Dhs.14.48
4.C. -4383 “ ‘The experience of manifold suffering In the five realms of wandering beings Is created by the ignorance Of careless living beings.
嗚呼不厭離，生死諸世間，諸業大輪轉，循環不暫停。
4.C. -4384 “ ‘Deluded beings in cyclic existence May cry and lament in despair, And yet they keep spinning, again and again, On the great wheel of karmic action.
三界皆無樂，亦無有少常，如是愚癡人，不知生厭離。cf. Dhs.15.59
4.C. -4385 “ ‘There is no unsullied happiness Within the three realms of existence, And yet in their delusion Childish beings feel no sadness.
境界皆虛空，三界猶如夢，一切皆悉苦，無目不見知。
4.C. -4386 “ ‘Flickering like a dream Is their attachment to the enjoyment of objects. All of these realms are painful, And yet the blind do not see that.
如是愚癡人，為放逸所害，死畏欲至時，無有能遮救。
4.C. -4387 “ ‘The unstoppable horrors of the Lord of Death Arise due to craving. Still, in their delusion, People are destroyed by carelessness.
為於不善觀，惱亂其心意，死王欲將至，而人不覺知。
4.C. -4388 “ ‘Due to inappropriate mental activity The mind becomes distracted, And thus one is dragged away by the Lord of Death. However, mundane people do not understand this.
死王將欲至，奪人保命心，
4.C. -4389 “ ‘Wealth, children, And even one’s cherished life Are all plundered And appropriated by the Lord of Death.
三種無利益，惱害諸眾生。老病死等苦，以放逸故生，cf. Dhs.6.188
4.C. -4390 “ ‘From the seeds of carelessness Grow the threefold failure That destroys everyone alive: Sickness, aging, and death. [F.34.b]
追求惱人中，放逸害諸天；飢渴惱餓鬼，地獄苦所惱，
4.C. - 4391 “ ‘Worldly striving destroys humans, Gods are crushed by carelessness, Starving spirits are distracted by hunger and thirst, And hell beings suffer great torments.
畜生多愚癡，迭互相殘害；如是眾苦惱，惱害諸眾生，以順非法行，放逸愚癡故。
4.C. -4392 “ ‘Killing and hurting one another, The animals are ignorant hordes. 534
4.C. - 4393“ ‘Thus, all the many realms of the world Are filled with anxiety and distress. Yet, the careless in their delusion Do not find any joy in the Dharma.
猶如依大地，生諸藥草等，放逸亦如是，增長諸煩惱。cf. Dhs.6.189
4.C. -4394 “ ‘Just as all trees and grass Grow on the ground, Thus do all the different forms of affliction Spring forth from carelessness.
此魔王軍眾，第一大臣等，摧以智金剛，如日光除闇。
4.C. -4395 “ ‘Carelessness is the supreme commander, Leading the armies of the māras. Like darkness before the light of the sun, It is to be destroyed by the vajra of wakefulness.
於此所說中，知功德及過，放逸果受苦，無放逸果樂。
4.C. -4396 “ ‘This identification of flaws and qualities Is to be taught first of all: The careless will always suffer, But carefulness results in happiness.’
如是夜摩王，無量分別說，放逸之過惡，不放逸功德。
4.C. -4397 “With these words Musulundha, ruler of the gods in the Heaven Free from Strife, explains the flaws of carelessness and the benefits of carefulness. He will then continue:
老病死諸苦，愛別怨憎會，無量諸衰惱，遍滿生死中。
4.C. - 4398 “ ‘The Lord of Death, the suffering of disease and aging, Meeting the unwanted, And the other excruciating forms of pain Are all part of cyclic existence.
若人知方便，遮於未來苦，惡業是苦因，不作惡業樂。
4.C. -4399 “ ‘Those who heal future suffering Create benefit and happiness. Suffering arises from unwholesomeness, But acting without the latter creates happiness.
滅煩惱最樂，智者如是說，此是涅槃道，真智所演說。cf. Dhs.28.1
4.C. -4400 “ ‘The highest happiness ensues from the exhaustion of affliction — That is what the wise have taught. This is the path to the transcendence of suffering; That is what those who see reality have taught.
調伏不放逸，住於閑靜處，勇猛離貪心，去涅槃不遠。cf. Dhs.28.3-7
4.C. -4401 “ ‘Properly restrained and careful, Serene and living in the forest, Steadfast and not craving for pleasures — Such people are not far from suffering’s transcendence.
離怨及親友，滅除於有欲，境界不放逸，去涅槃不遠。
4.C. -4402 “ ‘Beyond friend and not friend, Free from desire for existence, And careful about objects, One will not be far from the complete transcendence of suffering.
若人捨離惡，修行慈悲心，怖畏生死者，去涅槃不遠。
4.C. -4403 “ ‘Not attached to virtue and nonvirtue, Cultivating love and compassion, [F.35.a] And wary of the terrors of cyclic existence, One will not be far from the complete transcendence of suffering.
以智斷煩惱，智慧心清涼，度於懈怠垢，去涅槃不遠。
4.C. -4404 “ ‘Possessing the means and insight to exhaust afflictions, Quenching one’s thirst with the drink of wakefulness, And being free from the stains of laziness, One will not be far from the complete transcendence of suffering.
4.C. -4405 “ ‘Highly inspired by the Great Vehicle, Benefiting all sentient beings, And realizing the meaning of emptiness, One will not be far from the complete transcendence of suffering.
與四諦相應，斷於三種過，於諸根自在，去涅槃不遠。cf. Dhs.28.7
4.C. -4406 “ ‘Following the four truths of noble beings Whereby the three flaws come to an end, And gaining mastery and serene faculties, One will not be far from the transcendence of suffering
知阿那般那，修行二種相，解了智所知，去涅槃不遠。
4.C. - 4407 “ ‘Aware of the movement of the breath, Attending to the cessation of characteristics, And understanding the knower and the known, One will not be far from the complete transcendence of suffering.
若脫於過畏，若樂不縛心，以能度彼岸，是故名牟尼。cf. Dhs.28.8
4.C. - 4408 “ ‘Constant wisdom, Being free from the harm of afflictions, And liberation from the terrors of all flaws — This is what the sages refer to as perfection.’
如是夜摩天王為說法鳥眾、善時鵝王說迦葉如來正法經典。離放逸故，如是無量正法調伏妙音勇勝說法。
4.C. -4409 “In this way, the ruler of the Heaven Free from Strife, Musulundha, explains the Dharma to the talking swans and the swan king Auspicious Time, teaching them the discourse of the blessed Kāśyapa that points out the faults of carelessness. In a beautiful voice and with a gentle mind, he teaches them in great detail the sacred Dharma-Vinaya of the blessed Kāśyapa.
爾時，魔王軍眾、放逸大臣聞正法已，作如是念：我今不能轉動夜摩天王如此之法。難知深法，不可迴轉。
4.C. -4410 “When the careless forces of the māras hear Musulundha’s words that uniquely bring an experience of the sacred Dharma, they will think, ‘There is no way we can distract the ruler of the gods in the Heaven Free from Strife away from the sacred Dharma-Vinaya, for his mind has completely penetrated the sacred Dharma.’
作是念已，具告同伴：今此牟修樓陀此法道中，不可轉動，乃至一句。如是魔臣共思惟已，勢力劣弱，本念破壞，失大威德，飛昇虛空，於須臾頃還至他化自在天宮魔波旬所。
4.C. -4411 “With that understanding, those beings, who were intent on engendering carelessness in others, will depart into the sky. They will think, ‘Musulundha is a bodhisattva, a great being. We cannot disrupt his progress on the path of the Dharma.’ In this manner, their resolve, their overpowering force, their intentions, [F.35.b] and their splendor will all be crushed. With their mental dominion devastated, they will rise up into the sky and quickly depart.
到已，時一切魔問使臣言：汝所作事如憶念不？事究竟不？
4.C. -4412 “They will soon reach the Heaven of Making Use of Others’ Emanations, where they will proceed to the residence of the evil Māra, lord of the desire realm. Māra will then ask them, ‘Māras, have you accomplished your task? Do you come to me having fulfilled all our hopes?’
時三大臣聞是語已，白魔王言：天王！我失勢力，夜摩天王牟修樓陀有大智慧，於正法中乃至一句，不可動轉。及其天眾，亦復如是，我不能亂。
4.C. -4413 “The māras will respond, ‘Your Majesty, our powers failed us. That is why we have now returned to this divine realm. We were not able to move the ruler of the Heaven Free from Strife a single step, and the same goes for his companions who delight in the sacred Dharma. What can we do?’
時，魔波旬聞此語已，作如是念：放逸行天，我能令其住於欲中。雖有大力，以放逸故，住我境界。
4.C. -4414 “When the evil Māra hears this, he will think, ‘I must ensure that all those careless gods, who are now practicing the Dharma, take up desirous conduct instead. It is due to carefulness that these māras, who now stand before me, have lost their overpowering force. That is why they have returned here in defeat.’
作是念已，告魔眾言：却後我能破夜摩天，汝勿急速。我有大力悉能壞亂一切天眾，後當破之。時，魔波旬說是語已，復受無等六欲之樂，於放逸地轉增無量成就大樂。
4.C. -4415 “With this understanding, he will then tell them, ‘When time has passed, then however words are employed at a different time, 535 we will succeed in making the gods careless. I shall then deal with the lord of the Heaven Free from Strife, Musulundha. So, no need to rush things now —later we shall all defeat them!’ Having in this way postponed things for the future, he will happily avail himself of his unparalleled divine pleasures with great fondness.
夜摩天王共善時鵝王及說法鳥眾說無量種法，魔軍放逸既已退還，時諸天眾所作已辦。爾時，新生天眾遊戲歡娛。
4.C. -4416 “Meanwhile, since the māras from the realm of carelessness were unable to advance, [F.36.a] the touring gods, the lord of the Heaven Free from Strife, Auspicious Time, the talking swans, and others as well, will continue their Dharma conversations. Since they are now free from the forces of the māras, and since the carelessness that is the root of all that is meaningless has disappeared, the gods and the birds will now be able to accomplish their tasks. When the talks are over, the gods who are inclined to play will then begin to celebrate ecstatically, and thus they will spread out into the gardens, mansions, parks, forests, and groves to play.
於園林中來向天王說法之處，及善時鵝王、說法鳥眾。爾時，夜摩天王見此天眾，告善時言：汝觀如是放逸行天，今來向此。我今當遊寂靜園林。說是語已，飛昇虛空入寂靜林。
4.C. -4417 “Meanwhile, the ruler of the Heaven Free from Strife and Auspicious Time will proceed elsewhere together with the speaking swans. Watching the gods, the ruler of the gods in the Heaven Free from Strife will say to Auspicious Time, ‘The gods who live in this way are addicted to play, and thus they become careless. Let us instead go to the serene areas within the forests and parks.’ They will then ascend up into the sky.
此諸天眾放逸遊行，五欲具足，園林池中娛樂，乃至愛業所集業盡，隨業流轉，墮於地獄、餓鬼、畜生。若有餘業生於人中，財富具足，為世大人，或為大王或為大臣，大樂之處，眾人所愛。以餘業故。
4.C. -4418 “In forests, parks, and ponds that abound with pleasures of the five senses, the gods who act with carelessness will then continue to frolic and revel until their completed and accumulated acts with desirable, attractive, and delightful results have finally been exhausted. Once that happens —and they have thus eaten the beautiful meal they themselves prepared —they will again be born among hell beings, starving spirits, and animals. Should they instead be born with the general lot in life of a human, they will in that case be born supreme and great, becoming kings or royal ministers. In this way, they will live in perfect joy and [F.36.b] happiness and, as an effect that accords with their actions, all the people in their realm will be loving.
13.復次，比丘知業果報，彼以聞慧見：夜摩天所住地處，名一向樂。眾生何業生彼地處？彼以聞慧見：有善人持戒，不殺不盜，如前所說。
· The Gods in Total Pleasure ·
4.C. -4419 “The monk who has knowledge of the effects of the ripening of karmic actions then continues to examine the realms of the Heaven Free from Strife. With insight derived from hearing or by seeing with the divine eye, he will now perceive a realm in the Heaven Free from Strife known as Total Pleasure. Wondering what karmic actions cause beings to take birth in that realm, he applies insight derived from hearing or uses the divine eye. He then notices how holy people, who have done what is needed and who are disciplined, will give up killing and stealing, just as explained before.
復捨邪婬。不犯邪行，第一難持，能捨不作。若見禽獸牝牡和合，不生心念，捨不欲見，亦不思惟。於邪行報，生怖畏心，是故捨離。見邪行者，勸令不作，說邪行報，令住善道。以此因緣，說如是法言：是邪婬得不愛報，畢定墮於地獄之報。
As for sexual misconduct, they bring an end to all that is most difficult to give up and hard to discard. They give up even the sight of mating birds or drawings of couples, and they do not give rise to or entertain any thoughts of that character either. Fearful of the attacks of the karmic ripening of sexual misconduct, they relinquish at all times any form of such conduct, and they also seek to stop others from engaging in it. They establish others in the Dharma-Vinaya and teach them about the effects that ripen from acts of sexual misconduct. They also teach others elaborately about the inauspicious fall into the lower realms. They explain that sexual misconduct causes a profusion of unattractive, unpleasant, and ugly effects that will ripen in the hells, and thus they refrain from such actions themselves while also seeking to make others stop engaging in them.
既自不作，教他不作。如是之人自利利他，身壞命終生於善道夜摩天中一向樂地。以善業故。
4.C. -4420 “When the bodies of such beings, who benefit both themselves and others [F.37.a] and who are endowed with virtue, disintegrate, they will, after their death, journey to the joyous higher realms and be born among the gods in Total Pleasure in the Heaven Free from Strife. Once born there, they will experience the results of their past positive actions.
樂常不斷，無量諸樂皆悉增長。於此地中有諸園林，見之愛樂。如意之林，一切欲樂隨念皆得，於園林中愛樂受樂。新生天子有諸園林：一名光明樂；二名流水樂；三名山聚樂。有蓮花池名曰雜池、有名香流，復有園林山池，復有異山，天之功德無數具足，林池可愛。
4.C. -4421 “Those who are born in that realm filled with happiness and numerous other types of vast pleasure live in forests and parks, where they enjoy pleasures of any type they please. The forests where they roam are known as Light Rays of Joy, Cascades of Joy, Palatial Mountain, Lotus Pool of Sparkling Waters, and Pervasive Fragrance. In such forests, parks, pools, and mountains they enjoy innumerable perfect heavenly qualities. Their forests and lakes abound with supreme pleasures, and so they spend their time immersed in great enjoyments.
新生天子遊戲受樂，千倍功德，所謂摩尼欄楯池，次名眾鳥音樂池，次名天歡喜池，次名常遊戲池，次名受樂池，次名無濁池，次名實有池，次名見當有池，此池周遍有諸天鳥出妙音聲，色量具足充滿池中，如意之樹遍於池側，無量功德皆悉具足。以善業故，與無量天女受五欲樂。
4.C. - 4422 “By a lake known as Jewel Platforms frolic flocks of birds, and the ever- ecstatic gods relish the spectacle with excitement and without the slightest apprehension. The banks of that lake abound with birds of divine voices, colors, and forms, and the banks are lined with wish-fulfilling trees. In that marvelous setting, the gods enjoy the effects of their past positive actions as they relish the five sense pleasures together with their attending goddesses. [F.37.b]
諸天之色，隨念順行，樂觀不離，次第觀之，受五欲樂。以其持戒集善業故，得如是報。於花池中遊戲歌舞，受五欲樂。
With their divine bodies, they indulge their wishes and, constantly and without any interruption, wholeheartedly pursue the highest pleasures with great attachment. Since this place offers a wealth of heavenly pleasures, the gods tarry by the lake, insatiably enjoying the five sense pleasures.
如是五欲，渴愛刺林，復以天女而自圍遶，於摩尼莊嚴間錯之池。復往詣於餘蓮花池、莊嚴之山遊戲受樂，天鬘天衣，五境界樂，目視可愛。昇此山上，欲受快樂。
4.C. -4423 “Nevertheless, connected as they are to the pains of craving, the gods will at some point again move on, and so, together with their attendants they will go to stay at a mountain known as Sparkling with Brilliant Jewels. This mountain is studded with gorgeous lakes and lotus pools. Having enjoyed the entertainments of their heavenly parks, the gods will now be delighted by the beautiful lotus anthers that glisten with divine nectars. Dressed in heavenly garments, the gods indulge in the five divine sense objects, yet, as they see Sparkling with Brilliant Jewels, they will become so enraptured by the sight that they will then proceed to that mountain to celebrate and enjoy themselves.
所上山峯名曰山谷，甚可愛樂。於彼山上復有餘天，天鬘天衣以自莊嚴，從金山下，天眾圍遶遊戲而來，百百千千相隨而下。新生天子見諸天眾，問天女言：如彼天眾共諸天女遊戲受樂，我亦如是遊戲受樂？
4.C. -4424 “From there they will then go to another peak, known as Mountainous Joy. Gods from the Heaven of Joy who wear divine garlands and garments will descend by the hundreds and thousands onto the golden forests on that mountain, where they will engage in the most excellent type of frolicking. When a newly born god sees those other gods, he will say to his companions, ‘Just as those gods over there carry on reveling with their consorts, we must do the same right away.’
諸天女言：願隨其意。時，初生天子知天女心，共諸天女圍遶遊戲，第一歡喜，五樂音聲以為歌頌。二眾共集，遊戲受樂不知厭足。山上有鳥，名曰山冠孔雀王，為諸天眾以偈頌曰：
4.C. -4425 “When the gods who are near him hear those words, they will reply, ‘God, we shall do just as you wish.’ [F.38.a] With this understanding, all his companions will surround the newly born god, and together they will proceed to join the other gods, accompanied by music from the five heavenly instruments. However, as the gods mingle among each other with strong attachment in their insatiable hearts, a bird known as jewel summit will sing these verses:
世間業莊嚴，天亦業莊嚴，天處無常故，業盡還破壞。
4.C. -4426 “ ‘The world is essentially karmic action, And the gods are essentially karmic action as well. When the karmic actions that formed their world are exhausted, The gods will fall.
世間愛和合，不愛於別離，和合必有離，世間法如是。cf. Dhs.4.60
4.C. -4427 “ ‘The world of their dear friends will be lost; They cannot stay together forever. Meeting ends in parting. Such is the reality that the thus-gone ones reveal.
心愛樂諸樂，為境界所誑，諸天命速盡，如心之生滅。
4.C. -4428 “ ‘The mind that is attached to happiness Is fooled by objects. In this manner, the gods’ lifespans are exhausted, Along with their mental strength.
老病死破壞，離別一切人，常有此死法，愚者不覺知。
4.C. -4429 “ ‘Aging, disease, disparagement, And separation will be encountered by all beings. To be swayed by objects While remaining ignorant of this is not all right.
老使次第來，死時垂欲至，為病軍能破，愚者不覺知。
4.C. -4430 “ ‘When the destruction of old age sets in, One will be set ablaze by the Lord of Death And plundered by the armies of disease. And yet mindless people do not see that.
六種失人身，五根能破壞，如人失正道，處處皆障礙。
4.C. -4431 “ ‘The world is destroyed by the six objects, Which overcome beings as if they were cattle. Along the path of error, They are surrounded as if by a thicket.
若人念因果，常念而不失，是人見實果，於後不生悔。
4.C. -4432 “ ‘Those with minds that always dwell On the facts of cause and effect Will not later be destroyed by torments, Because they consider cause and effect.
若人於境界，實見不貪著，此人於愛境，則能速得脫。
4.C. -4433 “ ‘They will not be destroyed by objects Because sincere understanding prevents craving desires. They will quickly discard All the otherwise irresistible objects of joy.
若脫於愛網，則度惡曠野，能遠放逸火，是人大智慧。
4.C. -4434 “ ‘Liberation is freedom From the pit of flaws and the terrors of defilement. Careful people who comprehend that Will therefore give them up completely. [F.38.b]
五種大怖畏，壞一切世間，以其自業故，老病死離別。
4.C. -4435 “ ‘These five terrors Slay the world from the onset: Aging, disease, death, Separation, and the associated karmic actions.’
如是山冠鳥種種莊嚴孔雀王菩提薩埵，以願力故，受孔雀身，利益他人及利孔雀，為天說法，斷除放逸。
4.C. -4436 “In this way, the colorful and beautiful bird called jewel summit sings its song. This bird accompanies the bodhisattva peacock king. They have both taken birth as peafowl by the power of their prayers and aspirations. They teach the Dharma so that other peafowl and the gods in the Heaven Free from Strife may give up their carelessness.
爾時，天眾見新生天子心生歡喜，以放逸故，於善法語心不信受，或歌或舞遊戲受樂，五樂音聲。於山峯園林，有無量種不可譬喻金光明窟、如意之林莊嚴此山，無量眾鳥、百千山河、花林莊嚴。共諸天女，具一切欲，天樂具足，無量遊戲。
4.C. -4437 “Yet, when the gods see the newcomers, they will become overjoyed and, without giving any importance to these excellent instructions, will carelessly resume their celebrations. Frolicking, dancing, and laughing, they will celebrate to the accompaniment of music from the five types of instruments. Throughout the incomparable forests, parks, mountains, peaks that blaze with the light of jewels, groves of wish-fulfilling trees that are home to happy birds, slopes with hundreds of cascades, and groves of lotuses, they will revel with their companions in an abundance of rich and perfect heavenly pleasures.
如是天眾遊戲次第，昇雜摩尼間錯之山。於此山上有七寶樹如意之林莊嚴其山，縱廣五由旬。於其林中有孔雀王，名種種莊嚴，住在此林，為天說法。為令天子、諸天女等離放逸故，愛說法故。
4.C. -4438 “While they celebrate in this manner, the gods will at some point arrive at a mountain known as Bright Jewels. This mountain is studded with wish-fulfilling trees that grow in a forest of the seven precious substances, which extends across five hundred leagues. In that great forest lives the resplendent peacock king, who teaches the Dharma to the gods so that they may give up their carelessness. He teaches them with great dedication so that they may follow the Dharma. [F.39.a]
遊園林中、蓮花林中，種種雜林、河泉流水、山峯之中，寶莊嚴處、百千眾鳥妙音之處、一切天眾莊嚴之處、諸天女眾莊嚴之處，多有天子天女和合受樂，此孔雀王則至其所。以善業故，受種種樂，一切遊戲，如是遊戲無量差別，不可譬喻，隨念皆得。爾時，孔雀王於摩尼間錯山峯之中，見諸天眾受放逸樂，為令天眾離放逸故，以偈頌曰：
4.C. -4439 “In these forests, parks, lotus pools, streams, cascades, and bright mountain peaks formed from precious elements, the gods befriend each other and enjoy themselves. They do so surrounded by hundreds of thousands of birds that warble joyfully and in gatherings of gorgeous gods and goddesses of various kinds. Infatuated and crazed by the enjoyment of their rich and abundant pleasures, they experience the effects of their own former actions in a great celebration, reveling and frolicking amid numerous kinds of incomparable heavenly substances. Carelessly enjoying these pleasures, they revel on the mountain known as Bright Jewels. However, at that time, the peacock king will utter these verses to them:
現在若未來，色境無厭足，憶念火所燒，數數求境界。
4.C. -4440 “ ‘The objects of form and so forth Have not satisfied you so far, and they never will. Already scorched by the burning coals, You keep pursuing objects.
雖得生天上，生已還歸滅，為業網所縛，復墮於地獄，
4.C. -4441 “ ‘Again and again, the gods Will die and be reborn. Caught in the fishnet of karmic actions, They are heading for the hells.
出受鬼畜生，受無量苦惱。眾生行五道，以業因緣故。
4.C. - 4442 “ ‘Destined for sundry pains in the realms Of hell beings, starving spirits, and animals, Sentient beings with their lot of causes and effects Roam through the five realms of beings.
眾生種種業，甚多不可量，故得種種果。天中無量樂，
4.C. -4443 “ ‘Having engaged in the many Different actions of corporeal beings, The gods now experience These many different effects.
業盡故還退，有生則有滅，見於真諦者，能見天退滅。
4.C. -4444 “ ‘All of them arise, and then they are exhausted. And once nothing is left, the gods will fall. This is how the wise Perceive birth and death among the gods.
此死時欲至，其命則破壞，一切能惱亂，愚者不覺知。
4.C. -4445 “ ‘The Lord of Death comes to everyone And brings an end to life. Yet, careless due to objects, [F.39.b] The ignorant still do not see this.
以種種調伏，種種說利益，天眾樂所迷，而不生厭離。
4.C. -4446 “ ‘Words that search for identity Are widely praised. 536 Yet, obscured by their own enjoyment, The gods cannot let go of their desires.
善語法相應，二世得安樂，愚者不攝受，後則生大悔。
4.C. -4447 “ ‘Virtuous words endowed with Dharma Bring happiness in this life and the next. But when deluded people do not pay attention, They will suffer in the future.
以多法調伏，語真義亦明，而天著放逸，不知真利益。
4.C. -4448 “ ‘These instructions are intended for many, And they make matters very clear. But, ruined by their carelessness, The gods still do not know what is good for them.
死怨害天命，大力無能救，大力速馳奔，死時欲來至。
4.C. - 4449 “ ‘The enemy who is out to kill Is powerful and has no patience. Without delay, the mighty Lord of Death Is on his way to get you.
諸天龍夜叉、乾闥毘舍闍，一切無能敵，是故死力大。
4.C. -4450 “ ‘The power of the gods, nāgas, piśācas, Mahoragas, and rākṣasas He has the power to destroy. No one’s strength can compare to his.
若知力無力，是人真知業，不為惡業污，不行於惡道。
4.C. -4451 “ ‘Yet those who can tell strength from weakness, Who perceive the nature of karmic actions, And who are unstained by unvirtuous factors Will not proceed to the lower realms.
常修行諸善，離不善境界，如是作業人，則無眾苦惱。
4.C. -4452 “ ‘Those who apply virtue To give up the poison Of that which is unvirtuous Will no longer rush toward suffering.
隨順於法行，增長信精進，三昧力相應，如母利益子。cf. Dhs.27.1
4.C. -4453 “ ‘Those who follow the Dharma with faith Will be assisted by diligence. Endeavoring in the strength of the Great Vehicle, They will benefit others just like a mother.
善法於五道，一切能救護，非父非母力，能行於彼處。cf. Dhs.27.2
4.C. -4454 “ ‘They bring relief to everyone Throughout the five realms of existence. Without father and mother, They proceed and do not follow. 537
信順於正法，能救惡道苦，隨其所至處，信常有大力。cf. Dhs.2.36-39
4.C. -4455 “ ‘With faith they follow the Dharma And thereby find happiness. However, the actions that lead to the lower realms Are a great force of suffering.
如燈能除闇，如病得良藥，如盲者得眼，如貧人得財，
4.C. -4456 “ ‘Against such darkness they act as a torch, And for the sick they serve as medicine. For the blind they become eyes, And for the poor they are riches.
如水漂溺人，信為大船栰，若人放逸行，信為能除滅。
4.C. -4457 “ ‘To those swept away by the river of existence, They present the good fortune of swimming. And in those intoxicated by carelessness They overcome such carelessness.
死時得信故，能除生有海，則得寂滅處，古世牟尼說。cf. Dhs.2.39
4.C. -4458 “ ‘When the time for the Lord of Death arrives, They overcome the river of existence And uphold the serene attainment [F.40.a] Of all the buddhas of the past.
以得信力故，名正智修行，信及不放逸，精進知止足，集智近善友，此六解脫因。cf. Dhs.1.3-8
4.C. -4459 “ ‘Through the genuine view one’s attainment is effortless. One will be heedful, faithful, and practice with diligence. Familiar with wisdom, one encounters truth And liberates the six sense sources.
施戒善寂滅，慈心利眾生，及行悲喜捨，此法得因緣。
4.C. -4460 “ ‘The causes for attaining peace are these: Generosity, discipline, control, patience, And non-violence through love, As well as compassion, joy, and equanimity.
輕躁近惡友，麁獷喜妄語，邪見放逸行，此法地獄因。
4.C. -4461 “ ‘Corruption and negativity, Roughness and untrue words, Wrong view and carelessness — These are the primary causes of hell.
慳嫉苦惡語，放逸行離善，心常貪他物，聖說餓鬼因。
4.C. -4462 “ ‘Delighting in stinginess, envy, Harsh speech, carelessness, Unvirtuousness, and harming others — These the noble ones describe as the path of starving spirits.
近癡離智慧，愛欲遠正法，貪食樂睡眠，佛說畜生因。
4.C. -4463 “ ‘Cultivating foolishness and dullness, Reviling the true Dharma and delighting in intercourse, And attachment to food and indulging in sleep — Those are described as the causes for birth as an animal.
若人身口意，作三種不善，如是無智人，則墮於地獄。
4.C. - 4464“ ‘Employing their body, speech, and mind In the three types of unwholesome action, Those of base intellect Become destined for birth in hell.
若作如是因，受果則不差，如種穀得穀，善惡業如是。cf. Dhs.1.8
4.C. -4465 “ ‘Causes and effects Can be seen to resemble one another, Just as crops resemble their grains And will not exist without them.
見此眾多人，作生死苦因，如是愚天眾，而猶不覺知。
4.C. - 4466 “ ‘Cyclic existence can be seen To abound with the causes of suffering, And yet, in their delusion, The gods do not understand that.
放逸初雖樂，後則大苦惱，若法後時苦，智者應捨離。
4.C. -4467 “ ‘First the careless enjoy themselves, But later they suffer. The wise give up everything That is a cause of future suffering.
乃至未解脫，終無有少樂；若得解脫者，常樂得成就。
4.C. -4468 “ ‘Until one knows the transcendence of suffering, One will not find any happiness. Only those who have attained liberation Are endowed with constant happiness.
無常放逸樂，智者所不說，若得常樂者，智者說為樂。
4.C. -4469 “ ‘Happiness that does not last Cannot be called happiness. The word happiness is used For that which is lasting.
上上次相續，諸業皆如是，其果亦如是，上上而不斷。
4.C. -4470 “ ‘It is taught that karmic actions can combine In ways that are increasingly sublime, [F.40.b] And their results can also combine To achieve increasing excellence.
既知業果已，應捨離放逸，當起智慧心，此樂為無上。cf. Dhs.1.10
4.C. - 4471 “ ‘Therefore, understand the effects of karmic actions And give up carelessness. With a mind of happiness, You will attain unsurpassed happiness.’
如是孔雀王菩薩種種方便為天說法，斷除放逸，種種無畏美妙音聲，悉蔽諸天歌詠之音。以善業故，其聲遍滿二萬由旬，聞者悅樂，法樂相應。
4.C. - 4472“With these verses, the peacock king teaches the Dharma so that the gods may give up carelessness. Deep, clear, melodious, and magnificent, his voice overpowers all the songs of the gods within a distance of twenty thousand leagues with the excellent melody of virtuous qualities. His voice brings joy to those who listen and brings them the pleasure of being ripened for the Dharma.
爾時，諸天眾為求樂故，空中旋轉，如四天王、行使天等或去或來，此諸天眾亦復如是。
· · The Twenty-Two Wholesome Factors 538 · ·
4.C. -4473 “At this point, those gods who descended from the Heaven of Joy will have been flying about in the sky, moving through space in a way that resembles the movements of the gods in the Heaven of the Four Great Kings.
爾時，兜率陀諸天眾聞此聲已，七萬天眾從上而下，敬重正法，放逸薄故，向夜摩天種種莊嚴孔雀王所。時，種種莊嚴孔雀王菩薩知兜率陀天以心歡喜，告諸天子：善來真天！少放逸故，能來至此求未來果。若欲得聞種種法要，汝當速下，如我所聞寂靜之法，當為汝說。我已修集，能至涅槃。我於往昔所聞之法，一切師等本所不聞。我於迦羅村陀佛所，得聞此法。生生之處，以願力故，常不忘失，為他人說。
From time to time, they will hear some of the many aspects of the peacock king’s melodious teaching. Having now developed respect for the sacred Dharma and having become less careless, seventy thousand of these gods who heard the song will return and land on the ground. They will arrive before the peacock king Resplendent, who teaches the Dharma in a magnificent manner. Seeing the gods that descended from the Heaven of Joy, the peacock king will say to them with great joy, ‘Welcome! Foremost gods, you have come flying to this place because your carelessness has waned. You have come out of a concern for both this world and what lies beyond. You have come to listen to numerous presentations of the Dharma. Listen well to my Dharma and I shall teach you. [F.41.a] The teachings are a method that brings auspiciousness and leads to the city of the transcendence of suffering. They constitute a previously unknown way to prevent any further rebirths. When, in another life, I was born as a human, I heard these teachings from the blessed Krakucchanda, and because I remember past lives and have made aspirations for that purpose, I now recall those teachings and can share them with others.’
爾時，兜率陀天聞孔雀王說是語已，從空中下，敬重正法。於山峯中、大眾共會山峯之中無量蓮花池、無量流泉、無量寶性，無量眾鳥出妙音聲。於摩尼間錯山峯之中圍遶孔雀王，四面而住。威德殊勝，色相具足，一切光明勝夜摩天。如夜摩天比閻浮提人，兜率陀天勝夜摩天亦復如是。
4.C. -4474 “Hearing these words from the peacock king, the gods from the Heaven of Joy will descend from the sky and gather around him, satisfied out of respect for the sacred Dharma. They will assemble on the summits of Bright Jewels, the mountain that abounds with cascades and pools as well as gorgeous forests, parks, lotus pools, and jewel mines. With respect to their perfect looks, steadfastness, and magnificence, the visitors are far superior to the gods of the Heaven Free from Strife. In fact, the gods of the Heaven of Joy are as superior to the gods of the Heaven Free from Strife, as are the gods of the Heaven Free from Strife to the humans of Jambudvīpa.
時，夜摩天見兜率天破壞色慢及自在樂，往詣孔雀王菩薩所。有樂遊戲入於林中，未曾見於兜率天故，瞻仰而住，或上山頂欲求遊戲。復有諸天圍遶孔雀王四面而住。
4.C. -4475 “When the gods in the Heaven Free from Strife see the gods of the Heaven of Joy, their elation based on looks, majesty, and magnificence will be humbled, and thus they will approach the place where the peacock king resides. However, some of them will remain in the forests and groves due to their fondness for playing. Just as the gods of the Heaven Free from Strife are in all regards superior to the humans of Jambudvīpa, the gods of the Heaven of Joy are far superior to the gods of the Heaven Free from Strife. [F.41.b] Therefore, wishing to see the unprecedented wonders of gods from the Heaven of Joy, some of the gods in the Heaven Free from Strife will approach and watch. Others, however, will fan out over the mountain peaks in order to resume their frolicking.
爾時，孔雀王菩薩告諸天眾：有二十二法，我今當說。我所敬習，利益天人，第一安樂，一切眾生令得正行。此二十二法利益安樂天人愛法。現在、未來天人愛法，能斷放逸，滅令不生。若諸天人能離放逸，常得安樂，乃至涅槃。此法利益，父母利益所不能及。
4.C. -4476 “Once the gods from the Heaven of Joy have assembled around the peacock king, the bodhisattva will speak to them: ‘Gods, this is the way gods and humans benefit by trusting the Dharma and becoming familiar with it. This is the way to achieve the highest happiness. This is the way to benefit all beings and establish them at the levels of gods and humans. There are twenty-two factors that benefit gods and humans in this world and beyond, bringing desirable, attractive, and delightful consequences. These twenty-two factors serve to relinquish carelessness, free one from failure and destruction, deliver infinite happiness, and bring gods and humans to the transcendence of suffering.
何等二十二？一者悔心；二者畏惡道；三者忍；四者精進；五者說法；六者悲心；七者軟心；八者調伏；九者信業；十者不住壞處；十一者住心；十二者畏惡名；十三者不樂著；十四者獨行；十五者心不散亂；十六者念死；十七者離色富財種姓憍慢；十八者軟語；十九者於一切眾生起平等心；二十者知足；二十一者畏於境界；二十二者捨不信心。此二十二法，若天、若人如實修行，不墮惡道，速得涅槃。
What are these factors of the Dharma that thus benefit beings in ways that are superior to any mother or father? They are as follows: (1) remorse, (2) fear of the lower realms, (3) patience, (4) diligence, (5) teaching the Dharma, (6) compassion, (7) gentleness, (8) observance, (9) faith, (10) fear of scandal, (11) absence of clinging, (12) delighting in solitude, (13) an undistracted mind, (14) recollection of death, (15) freedom from infatuation based on one’s body, family, nobility, and health, (16) overcoming fickleness, (17) steadfastness, (18) gentle speech, 539 (19) impartiality with respect to all beings, [F.42.a] (20) contentment, (21) weariness of objects, and (22) distrust of the mind. Any god or human who attends to those twenty-two factors will not be born in the lower realms but will soon attain the transcendence of suffering.
1.云何名悔？云何悔已而得安隱？既生悔已，斷不善法。云何生悔？若見他人造作不善身口意業，他作身業而呵毀之，應生悔心，不共同住。
· · · (1) Remorse · · ·
4.C. -4477 “ ‘How should one develop remorse? When one engages in delightful conduct, one may become mentally attached, which will then destroy any virtuous factors. How to remedy that? Monks should regard those who engage in unvirtuous actions of body, speech, and mind as revolting, they should rebuke them, and they should not keep company with those whose minds are preoccupied by attachments.
若有因緣，自起不善覺觀之心，隨生即捨，不生憶念，不味不著，內心生慚愧於他人，勤修精進令其不生，不受覺觀。
Likewise, if they should themselves fall under the power of conditions and develop such thoughts, they must immediately overcome those thoughts and not relish them. Whatever they were carried away by they should confess in the presence of others, and endeavor and train so as to avoid any recurrence. In this way, they will ensure that they do not thereafter engage in such thinking.
心呵惡覺觀。譬如大坑，滿中糞屎死狗不淨。有清淨人入中求淨，既入坑中不淨沒咽，爾時其人心生厭惡。若有起於不善覺觀，其心生悔亦復如是。
Monks perceive such unvirtuous thoughts like excrement or a dog’s corpse that is tied around their necks. They feel just as revolted as people who are obsessed with cleanliness feel when they encounter feces or a dog’s corpse. That is how disgusted monks feel by unvirtuous factors. [F.42.b] They reject them and regret them.
譬如異人常求淨行，以不知故，誤食糞穢。或有強力怨家強令食糞，食已惡賤，心生悔恨，後更不食。若有行於善業之人慚愧、呵毀不善覺觀亦復如是。
4.C. -4478 “ ‘As an example, if people who are fond of cleanliness, who maintain a high level of hygiene, and who find great comfort in cleanliness should happen to accidentally eat excrement, or if they became forced to do so by an opponent, they would condemn and deplore it, they would not do so again in the future, and they would regret it. In the same way, if monks or people of a similar kind who adhere to virtue should give rise to an unvirtuous thought, they would condemn and deplore it and would make sure to train their minds and practice what is virtuous, so that whatever led them astray would not recur.
勤修精進，斷除覺觀，是名初法。不生放逸，斷除放逸，破壞放逸，是故天人應當修學。若有善人欲求真諦，怖畏生死，若生微少不善覺觀，應生悔心，不生願心，不生放逸。不放逸人能起悔心，放逸之人則不能悔。如是一法，是諸善業之根本也。所謂斷除不善覺觀而生悔心，是名初法。
4.C. -4479 “ ‘This is the first among those factors whereby gods and humans can overcome, destroy, and annihilate carelessness. Therefore, holy people who pursue insight into reality and are fearful of the terrors of cyclic existence should train like this, giving rise to remorse about even the subtlest forms of unvirtuous thought. Be heedful of this and do not become careless for even a moment, because the single root of all unvirtuous factors is relishing and being attached to things. That, then, is the first factor.
2.復次，第二善法增長善法，所謂畏於惡道，名大出法，滅於放逸，能斷放逸。一切人天畏惡道行。若有沙門、若婆羅門、若復餘人，若畏惡道，不作惡業，若見他作亦不隨喜，知不善業墮於地獄、餓鬼、畜生，是故不作惡不善業。惡業之因，墮於惡道。
· · · (2) Fear of the Lower Realms · · ·
4.C. -4480 “ ‘Fearing the lower realms is another factor that likewise causes virtue to increase. Fearing the lower realms is a quality of the Great Vehicle, because with fear of the lower realms, both gods and humans succeed in destroying and overcoming carelessness. [F.43.a] When a monk or someone of a similar kind fears misfortune, he will not engage in unvirtuous actions, nor will he rejoice when others do so. Knowing that unvirtuous actions cause beings to be born as hell beings, starving spirits, or animals, such people will think, “I must not pursue unvirtuous factors because such unwholesomeness leads to a fall into misfortune.”
何以故？於少惡業習近喜樂，令惡增長，墮於地獄、餓鬼、畜生。是故沙門、若婆羅門及餘畏惡道者應如是學，常應怖畏，不善果報甚為大惡，成就地獄、餓鬼、畜生。
4.C. -4481 “ ‘If living beings resort to, become habituated to, and increase acts of even minor negativity, then that will make them take birth among hell beings, starving spirits, and animals. Therefore, monks, brahmins, or others of such kind should train so that fear of the lower realms may make them fearful of unvirtuous factors. The effects of unvirtuous actions ripen as the experience of life as a hell being, starving spirit, or animal.
放逸行人、少智之人若能如是畏惡道者，不作放逸，不作身口意三種惡業，如是之人常修善業，捨不善業，是名畏惡道。 Such are the effects of fearing the lower realms.
Therefore, careless gods of base minds who roam carelessly must develop fear of the lower realms, for when they are fearful of the lower realms, they will not remain careless. They will refrain from unvirtuous actions of body, speech,and mind. Every single day, they will practice virtuous actions and refrain from unwholesome ones.
譬如有人知自他力，畏於毒蛇及以刀火能斷人命；畏惡道者，怖畏惡業亦復如是。如是之人於微細業捨而不作，不行放逸。捨放逸故，生天人中，受大富樂。受富樂已，後入涅槃。以勝樂故，無死無變、無退無盡，是故常應怖畏惡道。
People who know their own strength and that of others will be able to eradicate all forms of poison, wild animals, precipices, and lethal dangers. [F.43.b] Likewise, fear of the realms of misfortune will make them avoid such factors as they occur, so that they may give them up, refrain from even subtle unvirtuous actions, and avoid being careless. By relinquishing those, they will then enjoy a divine or human life. They will pursue the path to the city of the transcendence of suffering, ensuring by all means that they attain this transcendence of suffering. They will attain a supreme happiness that is stainless, immutable, and undefiled.
若有沙門、若婆羅門及餘行者能如是行，得無上處。彼時，世尊說此偈言：
4.C. -4482 “ ‘Therefore, one should always fear the lower realms. Whether one is a mendicant, a brahmin, or someone else of a similar kind, this will deliver the attainment of the supreme stage. This can also be expressed in these verses:
若人畏惡道，應捨放逸垢，修善求功德，則到涅槃城。
4.C. -4483 “ ‘People who fear the realms of misfortune Will give up the powers of carelessness. Practicing what is virtuous and pursuing good qualities, They will realize the transcendence of suffering.
若人畏惡道，其人心正直，以其正心故，從樂得樂處。cf. Dhs.11.106
4.C. -4484 “ ‘Those who fear the realms of misfortune Will have peaceful minds. While resting in composure, They will experience one happiness after another.
若不畏惡道，則多造惡業，為惡火所燒，將入於地獄。cf. Dhs.15.69-71
4.C. -4485 “ ‘Those who have no fear of the lower realms Will engage in many unwholesome actions. Burned by their unwholesome minds, Such people will experience suffering in the future.
譬如微少火，雖小亦能燒，惡道亦如是，經劫猶得報。
4.C. -4486 “ ‘Even though a spark is tiny, It can nonetheless ignite a fire. Likewise, even minor unwholesomeness Can lead the unintelligent and unwholesome mind to hell.
若人欲得樂，應畏於惡道，怖畏救惡道，則能得安樂。
4.C. -4487 “ ‘Therefore, those who wish for happiness Should develop fear of the lower realms. That is a steady refuge for all beings. No happiness ensues from unwholesomeness.
如是法中，若天、若人、若沙門、婆羅門及餘善人，若畏惡道，於少不善，尋即悔過，心不隨喜亦不思惟，心念地獄、餓鬼、畜生，怖畏苦果。
4.C. -4488 “ ‘In this way, gods and humans, mendicants, brahmins, and all others of a similar kind should cultivate this factor. Should they give rise to even minor forms of mental negativity, those who have developed fear will confess it as soon as it arises. [F.44.a] They will not rejoice in negativity, and they will notentertain any negative thoughts, because they are mindful and aware of the sufferings of hell beings, starving spirits, and animals.
念已畏於三不善道，捨十惡業，止而不作，不教他作亦不隨喜，不近如是惡業之人。
Those three forms of suffering in the lower realms can also be further divided into ten in relation to the ten unvirtuous actions. Hence, fearing the lower realms, one will relinquish and refrain from such actions. One will not rejoice in them, nor will one mingle with people who engage in such actions.
修行善業，捨一切惡，行淨無垢，捨離放逸，止一切惡，於不善法流轉有中而得解脫。
4.C. -4489 “ ‘This is how holy people give up all forms of unwholesome conduct and engage in the virtuous practices of holy people whose conduct is stainless and free from carelessness. Relinquishing all forms of existence that are caused by unwholesome conduct, and abandoning all unvirtuous actions, they are freed from all flaws.
於一切法得解脫已，解脫諸過則能安隱，度有彼岸。是故應當常畏惡道，當如是學，一切天人若愛此法，能至涅槃。
Those beings who are free from all flaws, free from all affliction, at ease, and sharp are able to cross the river of existence. Therefore, you must train in this, cultivating an understanding of the terrors of the lower realms. Through this further factor that is desirable, attractive, and delightful, all beings will reach the transcendence of suffering.
3.復次，彼佛世尊說離放逸能至涅槃，利益安樂一切天人。我於先世人中得聞，憶念不忘，我今當為諸天眾說。云何名為第三忍法？如是忍者，第一善法、第一清淨，佛所讚歎。
· · · (3) Patience · · ·
4.C. -4490 “ ‘The Blessed One also taught another factor that brings benefit and happiness to gods and humans and allows them to overcome carelessness and attain the transcendence of suffering. Such is the teaching that I heard when I was a human, and since I now recall it, I shall share it with the gods. What is that factor? Patience. Patience is a supreme virtue, extremely auspicious, and extolled by the buddhas.
忍有二種：一者法忍；二者生忍。云何法忍？緣法道行，思惟白法——忍堅固法，思惟善道，勝故能忍，故名為忍。譬如大地忍諸世間山河、園林無量種類，忍之不疲，一切法忍亦復如是。能到涅槃，一切法忍堅固最勝，白淨善法，涅槃道攝，故名法忍。如是之人堅固世間忍故，能至涅槃。
4.C. -4491 “ ‘Moreover, there are two kinds of patience. [F.44.b] One type of patience is achieved by the unique virtuous qualities associated with the path of concentration when practiced in accordance with reality. Such a path is traversed by meditators who follow the path of the sameness of all phenomena. They develop patience as they live on the ground of this world, among the rocks, in forests, or in the jungle. It prevents them from becoming depressed. With such patience, they adhere to the factors that deliver all the qualities of the transcendence of suffering. This is the patience of those who attain what is stable, essential, real, unique, and foremost. They attain all virtuous factors as well as the path to the transcendence of suffering. By following the path of such a stable patience, they shall go beyond the world and attain the transcendence of suffering.
復次，第二忍。所謂若沙門、婆羅門、若復餘人，欲起瞋恚，忍令不起，知瞋過故，作是思惟：若起瞋恚，自燒其身，其心噤毒顏色變異，他人所棄，皆悉驚避，眾人不愛，輕毀鄙賤，身壞命終墮於地獄。以瞋恚故，無惡不作，是故智者捨瞋如火。
4.C. -4492 “ ‘There is also a second kind of patience. Thereby, mendicants, brahmins, and others of a similar kind overcome the poison of anger. Recognizing the effects of anger, they do not grant it any occasion to grow. Otherwise, when people become angry, they burn their own support. Their appearances transform and their faces turn red. They make others notice their carelessness and they are frightening to people of the world. They are indiscord with everyone around them, appear unappealing, and attract scorn. When later their bodies disintegrate, they will suffer an inauspicious fall and be born in the hells. There is no greater misconduct than that of people who are overcome by anger. [F.45.a] Therefore, the steadfast must give up anger as if it were fire.
知瞋過故，能自利益，為欲自利、利益他人，應當行忍。譬如大火焚燒屋宅，有勇健者以水滅之，智慧之人忍滅瞋恚亦復如是。能忍之人第一善心，能捨瞋恚，眾人所愛，眾人樂見，人所信受，顏色清淨。
4.C. -4493 “ ‘People who do what is beneficial will understand the effects of such flaws. As they are engaged in what benefits both themselves and others, they will cultivate patience and dispel those flaws. Just as people will extinguish a fire that has broken out in their home, wise people will extinguish anger with the water of wakefulness and thus develop a supremely virtuous mind of perfect patience. People who are patient and who have relinquished anger get along with everyone. They are beautiful and delightful to behold. They are highly trustworthy, and their faces are radiant.
其心寂靜，心不躁動，善淨深心，離身口過、離心熱惱、離惡道畏、離於怨憎、離惡名稱、離於憂惱、離怨家畏、離於惡人惡口罵詈、離於悔畏、離惡聲畏、離無利畏、離於苦畏、離於慢畏。
Their minds are very pure and well-poised, and they have a highly virtuous attitude. They are free from misdeeds of the body, flaws of speech, and torments of the mind. They have departed from the terrors of the lower realms. They have no adversaries and no enemies. They are free from all offensive stains, have no wish to harm, and their hearts are free from attachment. They are free from the terrors of royal punishment. They are free from the terrors of speaking unwise and incorrect words. They are free from the terrors of regret, free from the terrors of wealth being lost, free from the terrors of suffering, and free from the terrors of excitement.
若人能離如是之畏，一切功德皆悉具足，名稱普聞，得現在未來二世之樂，眾人視之猶如父母。是忍辱人，眾人親近。是故瞋怒猶如毒蛇、如刀如火，以忍滅之，能令皆盡。能忍瞋恚，是名為忍。
Instead, they are endowed with all good qualities. They are constantly praised by everyone. Wherever they go, in this world and beyond, they find happiness. [F.45.b] They are like a mother or father to everyone. They always do what is proper. 540 They become holy people, endowed with patience. Hence, by means of patience, they pacify aggression, which is like a lethal poison, a weapon, and a tempest. They declare any mistakes, are forbearing, and observe their commitments.
若有善人欲修行善，應作是念：忍者如寶，應善護之。如是忍者，能破瞋恚。正法忍光猶如炬火，能滅瞋闇。如盲者眼貧。正法者之財賄除邪見之貧窮，猶如父母利益其子。
4.C. -4494 “ ‘Patience is to be cultivated by all holy people who pursue what is virtuous, so treat it like a jewel. When others are burned by the fire of anger, or are lost in the darkness of anger, then you must light the lamp of the sacred Dharma for them and thus give sight to the blind. To those who are starving from a lack of Dharma, give them the sustenance of the sacred Dharma. Overcome all that has been ruined by wrong view. Be like a mother or father to those who are abandoned due to injustice.
瞋恚沒溺，忍為大船。墮惡道者，忍為救拔。忍如大水滅地獄火，忍力能斷餓鬼慳嫉飢渴之惱。若墮畜生互相殘害，忍力則能施其身命。應樂行忍，常習不捨，若畏惡道，當勤精進思惟忍力。
Be an ever-present swimmer to save those who are drowning in the waters of anger. Reach out and pull to safety those who are plunging into the lower realms. Be the water that extinguishes the red-hot embers of hell into which those consumed by anger fall. Be the food and drink that satisfy the hunger and thirst of those envious beings who roam the world of starving spirits overcome by such suffering. Be the gift of life for those who take pleasure in killing each other, thus tying themselves to the realms of animals. In this way, practicing, abiding by, and increasing patience, virtuous people who fear the terrors of the lower realms should endeavor with supreme diligence and keep these matters in mind.’ [F.46.a]
爾時，孔雀王菩薩以偈頌曰：
若人忍莊嚴，諸莊嚴中勝，財物可劫盜，忍則不可失。cf. Dhs.24.1-14
4.C. -4495 “At that point the peacock king will utter these poetic verses: “ ‘People adorned by patience Cannot be matched by those adorned with wealth, Because wealth may be robbed, But patience never will.
若人修行忍，一切眾所愛，後時得安隱，忍為第一戒。
4.C. -4496 “ ‘People endowed with patience Are a joy for all beings, And they later reach what is excellent. Therefore, patience is the supreme austerity.
若人修行忍，捨一切瞋恚，現在及未來，常得安隱處。
4.C. -4497 “ ‘People endowed with patience Give up all the flaws of anger. In this life and the next They reach what is excellent.
忍辱戒智慧，如是三種財，此財最第一，非珍寶能譬。
4.C. -4498 “ ‘Patience is wealth, And so are discipline and insight. Such riches are worthy of praise, Unlike jewels and such.
若人修行忍，一切應供養，善人所讚歎，是故應行忍。
4.C. -4499 “ ‘People endowed with patience Receive constant veneration by the holy, And they also achieve great renown. Therefore, patience is supreme.
忍藥為第一，能除於瞋毒，忍能滅瞋恚，令其不復生。
4.C. -4500 “ ‘Patience is held to be the perfect medicine Against the poison of anger. When anger is crushed by patience, It will not recur.
闇覆愚癡人，忍為勝光明，如燈能除闇，忍示於正道。
4.C. - 4501 “ ‘Especially for childish beings Who suffer in the dark, The path of patience Is the lamp that illumines.
若離正法財，流轉於五道，若有忍財物，於世最豪富。
4.C. -4502 “ ‘Those deprived of the wealth of Dharma Roam through the five classes of beings,But with the substance of patience, One will remember the wealth of the world.
瞋恚大曠野，黑闇甚難度，忍資糧具足，能過無留難。
4.C. - 4503 “ ‘When lost in the darkness of anger — The wilderness that is so hard to cross — If beings discover sustenance on the path of patience, They are certain to be free.
若迷正法路，忍能為正導，怖畏惡道者，忍力為救護。
4.C. - 4504 “ ‘For those who follow the path of the sacred Dharma, Patience is the supreme support. Patience is taught in order to provide fearlessness To those fearing the terrors of the lower realms.
常令眾生樂，能滅於苦惱，常得安隱樂，永離諸怖畏，
4.C. -4505 “ ‘Patience crushes all suffering And brings lasting happiness to everyone. Always delivering all forms of fortune, It excludes all forms of adversity.
善人之所愛，能生信功德，和集善吉祥，捨離不善法，
4.C. -4506 “ ‘Holy beings always delight in patience, Which is the source of virtues. [F.46.b] It creates trust and great qualities And causes the relinquishment of all that is unvirtuous.
示人正解脫，能滅生死畏，昇天之階陛，滅除地獄火，
4.C. -4507 “ ‘For people who adhere to liberation And are fearful of the terrors of cyclic existence, This staircase to the higher realms Overcomes the fires of hell.
餓鬼畜生界，忍為能救護。忍能滿功德，令眾生寂滅，
4.C. -4508 “ ‘Warding off the world of starving spirits, As well as that of the animals, Patience auspiciously imbues All beings with excellent qualities.
欲得吉祥樂，當修行忍辱。如是忍者，名第一法，
4.C. -4509 “ ‘Praise and happiness are attained By endeavoring in patience. Therefore, cultivate this additional factor That is known as patience.
以修行故，現在未來常得安樂，身壞命終生於天上，後得涅槃。是故為不放逸生天人中，當修行忍。
4.C. -4510 “ ‘In that way, one will enjoy great happiness, and when one’s body disintegrates, one will take birth among the gods in the joyous higher realms. One will even attain the transcendence of suffering. Therefore, all who have been born as gods or humans should cultivate patience so that they may be free from carelessness.
4.復次，第四善業能離放逸。若沙門、婆羅門及餘善人作何等善業？所謂精進勤求善法。與善相應，道法精進，正時相應，時處寂靜，修習世間、出世間法相應寂靜，非不相應。若沙門、婆羅門於世間、出世間法，初夜後夜知時止息，知時知處及知方便，如是則得安隱而住精進，能破一切懈怠。
· · · (4) Diligence · · ·
4.C. -4511 “ ‘Mendicants, brahmins, and others of this kind should cultivate another virtuous factor that neutralizes the poison of carelessness. What is that? Diligence. Diligence is a most auspicious and virtuous factor. By genuinely cultivating diligence so as to proceed along the path of liberation, one’s actions will be suitable in terms of time and object, which will bring about fortunate circumstances. All mundane and supramundane matters will be accomplished without contradicting what is right. Mendicants or brahmins who are diligent with respect to mundane and supramundane affairs will meet with success. They will get up at the right time and rest at the right time. Such people who do what is proper in terms of place and time will always meet with fortunate circumstances.
若沙門、婆羅門為破煩惱，勤修精進，既生精進，於色聲香味觸境界不起著心。若得因緣，持心令住，正心精進，二法為伴。攝心令離一切境界。若不善力起，精進遮之，正念斷除。一切法中，精進第一。以此二法為同伴故，令諸善法堅固不壞而得果報。正心精進功德力故，終得涅槃。
4.C. -4512 “ ‘Diligence is certain to overcome all indolence. [F.47.a] Through diligence, mendicants or brahmins who endeavor to crush the afflictions will turn their minds away from all the objects that they hear, touch, taste, smell, and see. Although the arising of objects is circumstantial, they examine their nature and remain guarded against them. Then, assisted by diligence, they decisively turn away from all such objects. With a swift mental commitment, they relinquish objects by means of their virtuous diligence. They become composed, stop the objects, and develop restraint. Therefore, diligence is a factor that is found at the summit of all good qualities. When accompanied by diligence, all virtuous factors become extremely stable, enduring, and fruitful. When the qualities of a virtuous mind are brought together with diligence, they lead to complete awakening.
若沙門、婆羅門及餘善人知此功德，當勤精進。於世間中，精進最勝。若世間業，以勤修故，而得堅固。以勤修故，而得果報。久住於世，他不能壞。若人精進，於命終時，其心清淨亦不怯弱，心不散亂、不恐不怖。雖得衰惱，不休不息，常勤修習，諸善增長，怨不能壞，無有人能說其過惡。隨所作業，具足成就。
4.C. -4513 “ ‘Therefore, understanding these qualities and abiding within the Great Vehicle, mendicants or brahmins who wish to quickly awaken to unexcelled and perfect buddhahood must cultivate this helpful factor. Diligence makes one excel with respect to both mundane and supramundane qualities. Even if one’s diligence is steadily applied toward some mundane objective, one’s efforts will not be fruitless. Diligence brings long-lasting effects that cannot be destroyed by any extraneous factors. [F.47.b] Even when the great mundane terrors of death arise in their totality, people who are diligent will not feel any agony. They will not be shaken and will not suffer from disease. Even if they should fail completely with respect to their own and others’ objectives, they will not become disheartened but keep endeavoring toward their goals. They will be bold and hard for enemies to sway. Whatever they achieve will not be subject to destruction. Whatever they start will come to fruition.
如是世間善業精進，智者所讚，何況出世正智精進而不勝妙。是故一切法、一切時、一切智，有智和合現前精進，知時知處，正見勤修。發精進故，得一切樂。若行顛倒，則得無利衰惱憂患。若無智慧，雖復勤苦，不名精進。
4.C. -4514 “ ‘Since even people who are skilled in mundane pursuits offer praise to diligence, it goes without saying that diligence also is of foremost importance to those who have developed genuine knowledge about supramundane matters. Therefore, everyone should at all times and in all contexts let their actions be informed by proper understanding and thus engender diligence with intelligence and knowledge of place and time. Doing so will lead to the highest happiness. Barring that, one will be unhappy and encounter many types of misfortune. Therefore, whenever one’s diligence is informed by misunderstanding, it cannot be considered proper diligence.’
爾時，孔雀王菩薩以偈頌曰：
時處相應故，令作業增長，如法勤精進，則得善果報。 cf. Dhs.25.1-9
4.C. -4515 “At this point the peacock lord will sing the following poetic verses: “ ‘Those who act diligently With knowledge of place and time Will attain fruitful results Through their intelligent endeavors.
雖法處作業，捨離於正法，作業不成就，以離精進故。
4.C. -4516 “ ‘When one does not understand objects and actions And becomes separated from the Dharma, All one’s pursuits will fail And one will end up discarding diligence.
如法勤精進，智慧得涅槃，如空中投戟，即生於天上。
4.C. -4517 “ ‘When diligence is practiced intelligently, The wise reach liberation. Like an arrow released into the sky, One can reach the world of the gods. [F.48.a]
若人勤作業，而修行精進，所作皆和合，得廣大成就。
4.C. -4518 “ ‘When strong and diligent people Begin a given project, They will also see it through To completion and perfection.
若於世間義，若出世間義，皆由精進力，一切得成就。
4.C. - 4519 “ ‘Those wishing to achieve a supramundane objective Beyond the world of the gods Will accomplish that by means of diligence But will fail if they lack diligence.
若離精進力，及離於正法，彼人無富樂，如求月中垢。
4.C. - 4520 “ ‘People with few worries and no diligence, Who have given up the Dharma, Will never increase their splendor, Just like tasty food once it has been digested.
賢聖八分道，念為能守護，精進大力人，能到第一道。
4.C. -4521 “ ‘Those who are sustained by the knowledge Of the eightfold path of the noble ones Will be diligent and joyful As they proceed to the supreme destination.
精進得菩提，精進故生天，一切諸道果，無非精進得。
4.C. -4522 “ ‘Diligence brings awakening, Diligence leads to the higher realms, And diligence even brings buddhahood. Nothing brings success like diligence.
既知此功德，精進調諸根，意發勤精進，無與精進等。
4.C. - 4523 “ ‘Therefore, understand its qualities And let diligence lead your faculties. Give rise to a mind of diligence. There is no wealth like diligence.’
如是孔雀王菩薩為兜率陀天眾、夜摩天眾，說於本生所持經法。時，諸天眾皆悉聽受，離於放逸，諸根調伏，一心諦聽。
4.C. -4524 “With these verses, the peacock king Resplendent teaches the gods from the Heaven of Joy and the gods in the Heaven Free from Strife the Dharma that he remembers from a previous life. Hearing the Dharma, all the gods will become free from carelessness, and with attentive ears and one-pointed minds, they will become tranquil.
時孔雀王知諸天心生大歡喜，發勤精進，以清淨心為之說法，令集安隱，寂滅涅槃，利益安樂一切諸天。一切菩薩法利眾生。
Recognizing their state of mind, the peacock leader will continue his teaching of the Dharma with great vigor and tremendous delight. For the benefit of those gods, he will give a teaching that is skillful, excellent, auspicious, and brings the transcendence of suffering.
