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.
身念處品之七
復次，修行者觀諸眾生業之果報。如此眾生應當啼哭，如何乃作歌舞戲笑，而不觀於放逸？眾生地獄受苦啼哭悲哀，不知眾生愛網所縛，以身口意作惡業故，墮於地獄、餓鬼、畜生，受大苦報，憂悲啼哭，受種種苦，如其業行，墮活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄，五種愛故，愛於色聲香味觸故，為之所縛，流轉在於生死大海。如是修行者觀行岸住人已，如實知外身。
5. 366“As the spiritual practitioner correctly observes the ripening of the karmic actions of sentient beings, he will see that these beings are singing about topics that are actually the cause of tears. Why do they not see that? Due to their carelessness, they roam about carelessly, which will later cause them to cry in the hells. Yet they do not understand this. Tied by the noose of craving, sentient beings engage in flawed conduct of body, speech, and mind. The ripening of such actions will make them take birth among hell beings, starving spirits, and animals. In precise accordance with their actions, they will then be destroyed —wailing and wretched —in the hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, and Intense Heat. Tied by their fivefold craving for desirable sounds, textures, tastes, forms, and smells, they keep spinning in cyclic existence. Just as they have always done in the past, so they will continue into the future. Observing the people known as the inhabitants of the bamboo forest in this fashion, the spiritual practitioner correctly observes the external body. [F.211.b]
復次，修行者隨順觀外身。觀欝單越，復有何等可愛山林？彼以聞慧或以天眼見：欝單越有一大山，名曰心順，縱廣一千由旬，於此山中常有緊那羅女，於山峯中歌眾妙音，河岸園林、平處山谷，多有華池，有諸林園，所謂吱多吱林，次名龍林，次名那梨吱羅林，次名婆那娑林，次名佉羅林，次名菴婆林，次名無遮林，次名金毘羅林，次名迦卑他林，次名孔雀林，次名俱翅羅林，次名鸚鵡林，次名河池林，次名蓮華林，次名優鉢羅林，次名辛頭波利多林，次名鳩羅婆迦林，次名命命鳥林，次名多羅林。
5. 367 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘What other joys and great delights might be found in Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice another mountain on Kuru in the north, which is known as Delightful. This mountain is one thousand leagues high. A tremendously delightful feature of that mountain is the fact that kiṃnaras always sing among its peaks and throughout its forests, parks, slopes, caverns, ponds, ketaka forests, nāga forests, nārikela forests, panasa forests, myrobalan forests, āmra forests, plantain forests, glorious golden fruit tree forests, kappittha forests, peacock forests, cuckoo forests, parrot forests, rivers, bathing ponds, parks, lotus groves, blue lotus groves, five-leaved chaste tree forests, thorn apple forests, mango groves, kurara forests, living forests, taṇḍaka forests, and lovely pools.
如是林中，一切珍寶、美妙之音，一切人間歡喜受樂，癡愛所覆，轉增愛火，若有聞此緊那羅女歌頌之音，百倍增長。若有飢鹿，食草在口，聞此歌音，不覺遺墮；飛鳥在樹，雙鳥遊戲，啄食美果，聞此音聲，皆悉止住；眾蜂聞聲，不飲美味；若有仙人在虛空中聞其歌音，即住不行。
Everywhere can be heard precious melodies that enchant the ears of everyone and that increase the fire of craving one hundred times in the minds of childish beings who are overcome by craving. Such are the songs of the kiṃnaras. Their tunes are so lovely that even the wild animals join in and begin to sing. Likewise, the flocks of birds that live in the forests also join the playful festivities. They also swallow fruits that are always full of elixirs — elixirs which bees also drink. [F.212.a] Vidyādharas and divine ladies gather there in the sky to listen. That is how lovely and beautiful the songs of the kiṃnaras are on that mountain known as Delightful.
如是心順山中緊那羅女歌頌之音，甚可愛樂。其山皆是毘琉璃寶，金銀為石，珊瑚為樹，真珠為沙，鉢婆羅池以頗梨寶為憂鉢羅，多有白鵝，其色如貝；復有諸鹿，七寶莊嚴。於園林中有俱翅羅、孔雀命命，其音可愛；復有池水，眾蜂莊嚴。如是心順山中一切眾人若見若聞，心生愛樂，遍於山上一切男女，歡喜戲笑，心生悅樂。
5. 368 “That mountain has faces of beryl, caves of gold, rocks of silver, trees of vidruma, sands of pearl, boulders of coral, rocks of crystal, boulders of smooth conch, golden lotus ponds adorned with swans, deer whose bodies are formed from numerous precious substances, forests that resound with the calls of cuckoos, the lovely calls of peacocks and pheasants, and bathing ponds where humming bees buzz about. Such are the joys of the mountain called Delightful. All that the people see with their eyes and hear with their ears there is beautiful and majestic. They are always happy, excited, reveling, frolicking, and enjoying themselves. The men and women, as well as the various birds, are always in an ebullient state of mind.
此心順林復有第二可愛之事，如須彌山所出光明，上照二百由旬，心順山中光明，上照二千由旬，其光白淨，金樹光明，以毘琉璃山光力故，皆作白色。如須彌山王金色光明，草來近之，皆作金色，如是心順山光令一切禽獸、河池華樹皆作白色，以心順山光明力故。
5. 369 “Like a second Sumeru, this mountain is two thousand leagues high. The luminescence from this high mountain bathes everything within a distance of two thousand leagues in a bright light. The splendor of that beryl light outshines even the colors of the gold and the green of the trees, thus giving the entire mountain a whitish hue. As an example, just as the splendor of the pure gold on Sumeru lends all the grass a golden color, so the splendor of the mountain known as Delightful lends everything a whitish hue. The richness of the deer, birds, waters, ponds, rivers, trees, and lotuses on that mountain is just as described before.
山有人住，名曰白人，光明亦白，住在此山，大力端嚴，心常歡喜，第一清淨，妙香塗身，華鬘莊嚴，歌舞戲笑，愛樂音聲，不生嫉姤，無我所心亦無我慢，一切光明皆作白色，種種末香以散其身，種種歌音聞之悅樂。
5. 370 “The people who live on Delightful are called those who appear whitish.’ The people who appear whitish [F.212.b] are magnificent, have large bodies, and are supremely joyous and beautiful. They bear flower garlands, colored powders, perfumes, and ointments. Excited and infatuated, they dance, sing, and enjoy themselves to music. They have overcome the flaws of mutual envy and stinginess, have no sense of personal property, and are free from pride. The bodies of the people who appear whitish are adorned with garlands, powders, scents, and ointments. Enjoying the delightful music, song, and tunes of the gandharvas, they are all happy.
如意之樹出香美酒，飲之無患，隨其所念，衣從樹出，衣無線縷經緯之別，種種飲食種種莊嚴，種種眾鳥出妙音聲令人睡息；復有妙音，種種眾鳥令其覺寤，種種花池生種種華。如是白光明人受業果相，如其所作上中下善業，受樂成就。
Any wish or desire they have is granted just by thinking of it. They wear a wide range of unwoven fabrics, crystals, and striking ornaments. Whether they are asleep or awake, they always listen to the most lovely and enchanting, rich symphony of songs made by hundreds of thousands of birds. They also constantly enjoy the delicious fragrances arising from ponds with hundreds of different types of lotuses. Thus, the people who appear whitish enjoy the delightful effects that have been created by their own positive actions. Their pleasures thus correspond to the quality of their causal positive actions, which may be minor, intermediate, or supreme.
復次，修行者隨順觀外身。觀此眾生，云何現見他善業盡而就死苦，云何不覺？初不生苦，於受生時，父母精血於尿道中，識生受胎，業風所集，和合動之，七日一變，名阿浮陀。阿浮陀中，以於先世不殺生故，識心不滅不爛。
5. 371 “As the spiritual practitioner observes the ripening of karmic phenomena, he will think, ‘Alas, these beings do not see that positive actions are being depleted! Isn’t that perceptible to them?’ [F.213.a] The suffering of birth begins when the semen and blood from the father and mother meet within the pelvic region without being expelled through the urine. At that point, a skeletal entity, with a shape similar to a wooden bracelet, is formed. This is the seed for consciousness to enter the womb. Next, as the wind of karmic actions circulates within the uterus for a period of seven days, the oval shape emerges. As an effect of having given up taking the lives of others, consciousness will not transmigrate but remain in the womb.
第二七日，名伽那身，煩惱癡識，不壞不滅，如是七七日，名曰肉團，住在胎中屎尿之間，若母動身、若母飲食被壓辛苦，如壓蒲桃。復以業風吹動肉團，肉團增長，生於五皰，所謂兩手、兩足及頭。
Over the course of another week, the fetus then develops into an oblong shape. Due to possessing karmic actions and afflictions, consciousness will continue to remain there in an obscured state. Thereafter, it takes another seven days for the lumpy flesh to develop. The mother’s urine and feces in the lower part of her abdomen, the various movements of her body, and her consumption of food are all painful for the fetus, which feels like sugarcane in a juice press. Meanwhile the lump of flesh enlarges, driven by the wind of karmic actions. Next emerge the five protrusions of the legs, arms, and head.
復以業風所動增長，生於膜衣，從膜衣中有脈如筒，上衝生藏。若其母食冷食、熱食，或美不美，從筒孔中入其臍中，為胎中命，令其不死。如是胎中受大苦惱。若於胎中不死不壞，為尿月水之所穢污，十月住胎如在牢獄，苦惱逼迫，一切身分猶如山壓，從胎中出。
Moreover, due to the circling of the winds of karmic actions, the embryo that was born in the womb will now transfer into the belly of the mother, a process through which the umbilical cord is formed. The umbilical cord emerges from the mother’s kidneys. At that point, whatever the mother digests, the fetus will receive through the umbilical cord, whether cold or warm, delicious or foul. The food consumed by the mother will thus sustain the baby through the umbilical cord. The baby then undergoes torturous sensations while in the womb and experiences, in particular, much filth. Still, unless the baby dies prematurely, the period amid the blood and urine in the womb will finally culminate in the tenth month, as the child emerges from the mother’s birth canal while its major and minor limbs are being squeezed like a sugarcane through a juice press. [F.213.b]
既生之後，風日所觸，受大苦惱，棄之於地，隨意捨行，自嗽其指，指中生乳，以自增長而得壽命。增長嬰兒，轉成盛年，漸至衰老。
Immediately upon birth, the infant feels tremendous pain due to the wind and rough textures. Also, once the child has been born, its mother will abandon it and go where she wants to, leaving the child to take its own thumb as a breast, and try to get milk from it. In this way, the child will have to fend for itself. Such is the time of infancy —later follows youth.
時風所滅，眾生業故，業藏流轉，如業所作，或善不善，諸業成就。如此眾生現見業法果報苦惱而猶放逸，於生死中苦受之本，所謂生也，寒熱飢渴、疲極病瘦、愛別離苦、怨憎會苦。於生死中，生為大苦，破壞生具，生死流轉，無常苦空，生滅無我，云何欝單越人而不覺知？
5. 372 “When beings are swayed by the winds of time, they experience the consequences of their own past actions. They are born in accordance with their actions and live on account of their actions. Whether wholesome or unwholesome, beings are governed by their former actions. And yet, these humans still do not clearly understand the way karmic actions ripen. Alas, these careless people are subject to extreme suffering because they are born from the roots of the tree of horrendous suffering! Once born, they will experience heat, cold, hunger, thirst, exhaustion, humiliation, encounters with the unpleasant, separation from the pleasant, aging, and death. Within cyclic existence, they have been born into a condition of utmost suffering. Within cyclic existence, they must balance the uncertainty of wealth and destitution. Cyclic existence is impermanent, painful, empty, and devoid of self.
如此山谷園林、花果河池蓮花，一切皆當無常破壞，歸於虛空。如是眾生，一切皆死，生於天上，天上命終，隨其本業，墮於地獄、餓鬼、畜生。是修行者如是觀於業法果報，見生死過，於白光明人生悲愍心。
The mountains, forests, cool abodes, groves, parks, streams, trees, birds, flowers, fruits, mountains, cliffs, and precious stones are all going to disappear —why don’t the people of Kuru in the north understand this? [F.214.a] There will be pain and loss, and with time, everything will be reduced to dust. Even this northern continent of Kuru will become nothing. With the passage of time, all these people will emerge in the world of the gods, and from there, they will be born among hell beings, starving spirits, and animals, because they must all experience their individual shares of karmic action. Seeing the ripening of the effects of karmic action in this light, a spiritual practitioner develops loving concern for the people who appear whitish, because he sees that the nature of cyclic existence is vile.
復次，修行者隨順觀外身。欝單越國復有何等可愛山林？彼以聞慧或以天眼見：欝單越有一大山，名俱賒耶舍，縱廣千由旬，有蓮花池，名曰清涼，縱廣五百由旬，金色蓮花充滿其中，無有泥濁，於此池中多有眾蜂，鵝鴨鴛鴦以為莊嚴。蓮花池中有天俱賒耶舍之花、曼陀羅華，林樹華果、河谷園林、清涼之池，如前所說。
5. 373 “Carefully considering the body and attending to it through the external body, a spiritual practitioner will further wonder, ‘Might there be other joys and great delights in Kuru in the north?’ With insight derived from hearing or by seeing with the divine eye, he will then notice another mountain in Kuru in the north known as Endowed with Lotuses. It extends across one thousand leagues. On this mountain, Endowed with Lotuses, lies a five hundred-league-wide lotus lake known as Endowed with Cool Water. The lake is full of golden lotuses, free from mud, and adorned with bees, swans, ducks, and cakravākas. On this lotus lake grow heavenly lotuses, divine mandāravas, and kusumas. All the trees, flowers, fruits, rivers, mountainous retreats, birds, forests, parks, joyous pools, and cool waters are just as described previously.
於俱賒耶舍山半山之中五百由旬，有八萬四千殿，奇特可愛，真金為殿，白銀欄楯，白銀為殿，真金欄楯，頗梨為殿，毘琉璃寶以為欄楯；毘琉璃殿，頗梨欄楯，青寶玉殿，車璩欄楯，車璩寶殿，青因陀寶以為欄楯。如是諸寶欄楯互相間錯，鈴網彌覆，歌舞戲笑，伎樂音聲，心常歡喜，葡萄蔓覆，猶如天中善見大城、天善法堂，俱賒耶舍莊嚴大山亦復如是，八萬四千殿、園林河池、樹林花果一切具足。俱賒耶舍山中所住之人，名曰雜色，心常歡喜，歌舞戲笑，飲食樂故。
5. 374 “The five hundred leagues that constitute the other half of Endowed with Lotuses contain eighty-four thousand supremely delightful palaces. Some are made of gold and silver and feature beryl railings. [F.214.b] Some are made of beryl and have crystal railings, others are made of sapphire and have musāragalva railings, and still others are made of musāragalva and feature railings of sapphire. Likewise, they are also mutually adorned by various people and draped with nets of larger and small bells. The people sing, dance, laugh, play drums, and are ever jubilant. The palaces are surrounded by rivers of grape wine and everywhere among the palaces stretch groves and parks. Thus, the eighty-four thousand palaces on Endowed with Lotuses appear just like the assembly hall of the gods, Sudharma, in the divine city of Sudarśana. The glories of the forests, parks, ponds, trees, and fruits are all just as described before. The people who live at Endowed with Lotuses are known as the colorful. Always exuberant, elegant, and playful, they enjoy dance, music, food, drink, and lovemaking.
復次，修行者觀業果報。如是眾生何故不見愛別離苦？一切眾生恩愛別離，行於異處，不知一切皆當死滅，隨業受報。若有善業生人天中，若不善業，墮於地獄、餓鬼、畜生。此雜色人心懷放逸，不知厭足，愛著色聲香味觸樂，為愛所縛，愛河所漂、欲火所燒而不覺知，無常死滅，入大黑闇，不見老苦破壞少壯，不見死火欲來燒人，能令永離一切親愛。死如大火，燒人命樹，焚眾生林。
5. 375 “As the spiritual practitioner observes the ripening of karmic factors, he will wonder, ‘Why do these beings not see the suffering that comes from losing one another? These beings will have to separate from all that they like and enjoy. It will all disappear, be lost, and turn into something else. All that these beings find delightful and enjoyable will be gone, disappear, fall apart,and become something else. [F.215.a] All of them will be driven onward in accordance with their karmic actions —virtuous actions will cause them to appear among gods and humans while unvirtuous actions will make them take birth among hell beings, starving spirits, and animals. Since the colorful people live in carelessness, they are insatiable in their pursuit of sounds, textures, tastes, forms, and scents. Their craving makes them attached and controls them. They are carried away by the river of craving, the fire of desire consumes them, and they are plunged into the darkness of ignorance —thus, they do not realize the facts of exhaustion and decline. Aging makes the young decrepit; it leads to destruction. This terrible onslaught will sweep away all family, friends, and companions, and burn down the tree of life. Without leaving anyone behind, the fire of death consumes the forest of sentient beings, and it arrives without warning. And yet they do not even see it.
復次，修行者隨順觀外身。欝單越人以何業故，生十山中？何等十山？一名僧迦賒山；二名平等峯山；三名勿力伽山；四名白雲持山；五名高聚山；六名鬘莊嚴山；七名因陀羅樂山；八名歡喜持山；九名心順山；十名俱賒耶舍莊嚴山。
5. 376 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also ask himself, ‘On the northern continent of Kuru stand ten great mountains —Saṅkāśa, Equal Peaks, Tamer of Deer Enemies, White Cloud Keeper, Lofty Summit, Garland-Draped, Seasonal Joy, Holder of Joy, Delightful, and Endowed with Lotuses. What makes sentient beings take birth on those mountains?’
彼以聞慧或以天眼見此眾生前世善業生此山中：不殺、不盜、不邪婬、不飲酒，行十善業，生此山中。
5. 377 “With insight derived from hearing or by seeing with the divine eye, he will then see that, just as before, beings are born there due to virtuous actions. Living in virtuous ways, they have given up killing, stealing, and sexual misconduct, [F.215.b] just as they have also given up intoxication due to wine and other alcoholic drinks that lead to carelessness. They have practiced the ten types of virtuous action and are born there due to such conditions of virtuous action.
復次，修行者觀業果報。以何業故，彼諸眾生色力形相勝餘眾生？
5. 378 “Examining karmic action, phenomena, and ripening, the spiritual practitioner will also ask himself, ‘Are there actions that, when compared to those of these people and others, lead to an even more distinguished physique, strength, endurance, and appearance?’
彼以聞慧或以天眼見：此眾生正見行施，心不諂曲，不惱眾生，直心憐愍，順法修行，親近正法。以是因緣，身壞命終，生於善道四天王天、三十三天，於彼命終，生於此間，此間命終，生於彼處。
5. 379 “With insight derived from hearing or by seeing with the divine eye, he will then see that when sentient beings obtain the true view, are free from deceit, inflict no harm on others, are honest and sincere, are gentle and of noble character, practice and follow the Dharma, and associate with those who are righteous, such causes and conditions will, upon the disintegration of their bodies, cause them to go to the higher realms and take birth among the gods in the Heaven of the Four Great Kings, or the Heaven of the Thirty-Three. When they later die there, they will be born here —and when they die here, they will be born there.
復次，修行者觀業果報。此諸眾生以何業故，而受勝報？彼以聞慧或以天眼見：此眾生以前世時，於怖畏者施以無畏，見人就死，出於右門，反縛而出，將至塚間，打惡聲鼓，遣旃陀羅，欲斷其命，贖之令脫。以是因緣，身壞命終生於善道，若四天王天、三十三天、若夜摩天。
5. 380“As he examines the ripening of karmic phenomena, the spiritual practitioner will also ask himself, ‘What karmic actions make these beings so highly extraordinary?’ With insight derived from hearing or by seeing with the divine eye, he will then see that these beings have in the past practiced giving freedom from fear. They have given the gift of life to terrified people who were being taken to the southern gate of the city, with their hands tied tightly behind their back, being led to the charnel ground to the beating of the execution drum, and followed by the brutal executioner. [F.216.a] To such people, they have given the gift of life. Due to such causes and conditions, when their bodies disintegrate, they will take birth among the gods in the joyous higher realms. In this way, they will be born in the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, or the Heaven Free from Strife.
復次，修行者隨順觀外身。此諸眾生以何業故，於勝天中勝於餘天色相可愛、眾人供養？
5. 381 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further wonder, ‘What are the past positive karmic actions that cause those sentient beings to experience such extraordinary and exceptional joys, fine physical forms, supreme miraculous powers, and veneration by all beings?’
彼以聞慧或以天眼見：此眾生於前世時，樂聞正法，聽佛正法，聖法毘尼，讀誦佛法乃至一偈，讀誦思惟，以聞一句正法因緣，作轉輪王，主四天下，從此命終生於天上，一返、二返乃至七返，於六欲天，謂四天王處、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，從天命終，來生此間。以善心故，受於色聲香味觸樂，還生天上。
5. 382 “With insight derived from hearing or by seeing with the divine eye, he will then see that this occurs to beings who previously had a natural disposition toward the treasure of having faith in the Great Vehicle, and who delighted in the proclamation of the Great Vehicle. They also listened to the buddhas’ proclamation of the hearers’ Dharma-Vinaya and they memorized and passed on the oral tradition of the buddhas. By the causes and conditions associated with hearing even a single word of Dharma taught by the buddhas, they become kings, ruling universally across the four continents. When such a king dies, he is next born as a god, and this is repeated one, two, three, four, five, six, and seven times. Then, he once again becomes a king who rules across the four continents. When such a king dies, he is born as a god among the gods in the realm of desire, taking birth in the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Heaven of Joy, the Heaven of Delighting in Emanations, or the Heaven of Making Use of Others’ Emanations. When he later dies and passes from such divine realms, he is then born in this place, where he can enjoy the sounds, textures, tastes, forms, and scents found here. [F.216.b] Then, such beings will once again be born in the heavens.
天上命終，先聞法故，於未來世得初禪定，生梵身天、若梵眾天、若大梵天。復以聞法種子因緣力故，於未來世得第二禪，從此命終生少光天、無量光天、光音天。復以聞法種子因緣力故，於未來世得第三禪，生遍淨天、福德生天。復以聞法修行因緣，問難思惟，於未來世得第四禪，以離著智火，燒煩惱樹，生無量善天、遍善天、廣果天。
5. 383 “When later they die, the seed that is produced from listening to the Great Vehicle will make them achieve the first concentration, thus taking birth in the realms of Brahmā, the High Priests of Brahmā, and Great Brahmā. Due to having listened to the Great Vehicle, and by practicing what they have heard, they will also achieve the second concentration. In this way, they willbe born in the realms of Limited Light, Limitless Light, and Luminosity. Again, the seed of having listened to the Great Vehicle —along with their observance and practice of the teachings that they heard —will make them achieve the third concentration, and so they will be born in the realms of Limited Virtue, Perfected Virtue, and Limitless Virtue. Thereafter, the seed of having heard the Great Vehicle —along with their continuous practice and mastery of the Great Vehicle, and their deep familiarity with all its principles —will make them achieve the fourth concentration. Thus, they will be born in the Cloudless Heaven, Increased Merit, and Great Fruition. The fire of wakefulness, free from desire, will then incinerate the trees in the wildwood of the afflictions, and so they will take birth in the heavens of Unlofty, No Hardship, Sublime, Gorgeous, and the Highest Heaven.
復以聞法因緣種子修行、讀誦、問難思惟，為邪見說，令住正見，盡一切有，度於險難，得緣覺道，若發阿耨多羅三藐三菩提願，則成無上正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
Moreover, the seed of having heard the Great Vehicle —along with their observance and practice of the Great Vehicle, and their complete familiarity with this vehicle —will enable them to dispel the wrong views of sentient beings and establish them in the authentic view. In this way, the seed of having heard the Great Vehicle may transform them into solitary buddhas who have destroyed the prison of existence, or it may ripen as the mind of true and complete awakening. They may also become bodhisattvas who are fully immersed in the mind of unsurpassable great compassion, the source of happiness for all beings. In this way, the very seed of having listened to the Great Vehicle [F.217.a] will at that time turn them into bodhisattva great beings, and into buddhas —learned and virtuous, blissful ones, knowers of the world, unsurpassed beings, charioteers who guide beings, teachers of gods and humans, blessed buddhas.
以聞正法因緣力故。聞正法者，謂聞布施、持戒以為根本。何以故？此聞法者，若在家、出家聞布施果，既了知已，而行布施。知布施果，聞持戒果，而持禁戒。聞智慧果，修集智慧，聞已即得生天，終得解脫。
5. 384 “All that follows because the seed of having listened to the Great Vehicle is rooted in generosity, discipline, and hearing. And how is that so? Because hearing grounds one in the Great Vehicle. Yet, if one dedicates this toward the awakening of a solitary buddha or toward the awakening of a hearer, then such awakenings will follow. Monks and householders practice generosity because of having heard about the fruits of generosity, and they practice discipline because of having heard about the fruits of discipline. They become familiar with wakefulness because of having heard about the fruits of wakefulness.
是聞法者，生天涅槃之種子也。於一切施，若資生施、若無畏施、若以戒施，聞正法施最為第一。若聽正法，第一持戒。若聞正法，為他人說，令捨不善，令法增長，是正法父。
5. 385 “Therefore, the higher realms and liberation are both rooted in hearing the Great Vehicle. Hence, among all forms of generosity —such as giving freedom from fear, material things, and discipline —the proclamation of the Great Vehicle is supreme. Similarly, among all types of discipline, the discipline of listening to the Great Vehicle is supreme. The Great Vehicle is the source of all hearers, solitary buddhas, and thus-gone ones. Therefore, always listen to the Great Vehicle!
復次，修行者隨順觀外身。過欝單越，復有何等人住？彼以聞慧或以天眼見：欝單越北，有國縱廣二千由旬。一名迦賒毘利，縱廣三百由旬，有河名迦賒毘梨，人所住處亦名迦賒毘梨，河池蓮花，花果園林枝葉相覆如前所說。
5. 386 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further ask himself, ‘Are there other areas with names on the northern continent of Kuru?’ With insight derived from hearing or by seeing with the divine eye, he will then notice a land known as Eyes Beyond the World, which covers an area of two thousand leagues. Within that lies a place called Vast Sky, [F.217.b] covering three hundred leagues. The people who live there are called garment dwellers, and the trees, bathing ponds, flowers, fruits, parks, branches, vines, and rivers are all as exquisite as in the previous cases.
過此國已，有河名阿彌多，其邊縱廣七百由旬，園林華池皆悉具足亦如前說。阿彌多河邊有五國土：一名天冠池國；二名波羅賒池國；三名鬘衣國；四名孔雀音國；五名山澗住國。天冠池國縱廣一百五十由旬，波羅賒池國縱廣一百五十由旬，其鬘衣國縱廣二百由旬，孔雀音國縱廣一百由旬，山澗住國縱廣一百由旬。
Beyond Vast Sky flows a river called Immeasurable, stretching seven hundred leagues. The streams, trees, forests, parks, and ponds there are all as exquisite as in the previous cases. Five areas are situated by the river called Immeasurable: Endowed with Crown Ornaments, Covered by Palāśas, Garland Abode, Peacock Call, and Situated by the End of Karaṇa. Endowed with Crown Ornaments spans two hundred and fifty leagues, Covered by Palāśas occupies two hundred and fifty leagues, Peacock Call covers one hundred leagues, and Situated by the End of Karaṇa extends one hundred leagues. The second 634 covers ten times one hundred leagues.
復有十國，一一國土各百由旬。何等為十？一名拘登伽國；二名持香國；三名黑腹國；四名轉目國；五名山嶮岸國；六名順行國；七名四方國；八名圓國；九名髮覆國；十名僧伽多國。復觀此國，河池園林花果具足亦如前說。
Ten other areas, each of which measuring one hundred leagues, are the following: Living in Kuttāṃgati, Moving Fragrance, Black Belly, Moving among Eyes, Living in Mountain Ranges, Born Triangular, Born Round, Stomach, Moved, and Gathered. As he beholds all those regions, he will notice that the rivers, trees, ponds, and parks are just as exquisite as before.
彼洲四方，人面亦然，如閻浮提人面像大洲，上廣下狹，欝單越人面像大洲，亦復如是。
This continent is square, and so are the faces of its people. Likewise, Jambudvīpa is triangular and the faces of the humans in Jambudvīpa have a similar shape. The same type of relationship obtains in Kuru in the north. [F.218.a]
觀鬱單越國，一切洲渚、山谷園林、華果河池、禽獸具足。如是觀已，如實知外身。
5. 387 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further observe the wealth of rocks, forests, ponds, flowering fields, 635 bright flowers, 636 and fruits, and thus he correctly observes the external world.
復次，修行者隨順觀外身。過欝單越國、瞿陀尼國二國中間，復有何等山林海渚？彼以聞慧或以天眼見：欝單越國、瞿陀尼國二國中間，有一大海，名曰普眼，廣一萬由旬，有一水眼，廣一由旬，龍勢力故。
5. 388 “The spiritual practitioner who carefully considers the body and attends to it through the external body will further ask himself, ‘Are there any oceans and mountains between Kuru in the north and Godānīya in the west?’ With insight derived from hearing or by seeing with the divine eye, he will then see the ocean called Eyes of the Environment, which covers ten thousand leagues between Kuru in the north and the northern coasts of Godānīya. In some places it is one league deep and elsewhere two. Because of the presence of subterranean nāga rulers, there are also sudden upsurges of water in the sea.
過此大海，有一大山，名遊戲鬘，縱廣十千由旬，色如聚墨，龍氣燒故。過此山已，有一大海，名具思彌，縱廣一千由旬，多有大魚，堤彌魚、堤彌鯢羅魚、軍毘羅魚、那迦羅魚，如是等魚充滿海中，其海甚深，見者怖畏。於此海中有樂住龍，離於瞋恚。
5. 389“Beyond the ocean of Eyes of the Environment lies a mountain called Garland of Play that measures ten thousand leagues. Because of the scorching breath of the nāgas, its summits are black like ink. Beyond that mountain lies an ocean, ten thousand leagues wide, called Conch Sound, which is full of fish, great fish, turtles, nakra sea monsters, makara sea monsters, and conches. Extremely treacherous and terrifying, this ocean is the abode of rich nāgas that are very angry and aggressive.
過此大海，有一大海，名曰水雲，縱廣十千由旬。於此海中，大波涌出，或十由旬、二十由旬、三十由旬。過此海已，有一大洲，名真珠蛤，多有真珠，若魚、若龍於水中死，棄於此洲，其洲縱廣一千由旬。
Beyond the Conch Sound ocean lies another ocean called Pervasive Waters. Normally, this ocean measures ten thousand leagues, but it may extend a further ten, twenty, or thirty leagues due to the wind. [F.218.b] Far beyond Pervasive Waters lies an island called Śukati Pearls. When nāgas or fish die there, they are carried upward by the current, bringing pearls with them. This island is one thousand leagues wide.
過此洲已，有一大山，名曰寶山，縱廣正等五千由旬，七寶山峯、毘琉璃等，猶如第二須彌山王。過此山已，有甄叔迦林，縱廣二千由旬，種種園林花果具足。過此林已，有一大山，縱廣五千由旬，金蓮華池鵝鴨眾峯出眾音聲。過此山已，有一大海，縱廣十千由旬，金色之水充滿其中，出金色光，海有金山，名曰金水，高五百由旬。
Beyond Śukati Pearls lies a mountain called Jewel Friends, which measures five thousand leagues. The summits of that mountain contain the seven precious substances, and with its beryl and numerous other gems it is like a second Sumeru. Beyond Jewel Friends stretch two thousand leagues of flowering forests full of all sorts of delights. Beyond that stands the five thousand-league-high Well-Consumed, a mountain that features ponds with golden lotuses and the lovely calls of cakravākas. Beyond the kiṃśuka forests on this mountain stand other mountains, rivers, and trees, and then ten thousand leagues of sea full of golden waters, for the light of Sumeru is reflected upon it. Known as Golden Waters, this sea spans five hundred leagues.
過此山已，有瞿陀尼，縱廣九千由旬，有十億聚落，一萬二千城，第一大城其數五百。如閻浮提有三百餘大城，所謂波吒梨弗多城，如是瞿陀尼大雲聚等五百大城。其大雲聚城，縱廣十二由旬，四交街巷屋宅樓閣充滿城中，住於中國第一大城，名曰百門，次名欄楯，次名泥目羅，次名光明，次名山谷。有如是等第一大城攝於中城。復有大國，名伽多支，次名僧差那多國，次名摩尼國，次名銀國，次名幡國，有如是等第一大國。
5. 390 “The continent known as Godānīya is nine thousand leagues large and contains a million towns and a thousand cities. Among them, twelve towns and five hundred cities are the primary ones. Headed by Pāṭaliputra, three cities in Jambudvīpa are particularly large. 637 Similarly, headed by Abhrakūṭa, there are five hundred such cities in Godānīya. The city of Abhrakūṭa covers twelve leagues and features boulevards and an abundance of mansions with railings, courtyards, and arches. The primary cities in the center of Godānīya are Hundred Arches, Delightful Ground to Watch, Stainless and Clear, [F.219.a] Gangkara, and so forth. The primary cities in the center also include Free from Action, Attraction, Extent of Failed Power, and Aṇira.
譬如閻浮提中第一大國謂迦尸國、憍薩羅國、摩伽陀國，瞿陀尼國第一國土，亦復如是。次有中國，謂尼棄羅國，次名單持國，次名遮都羅國，次名俱蘭荼國，次名鞞多娑國，次名窟行國。瞿陀尼界有如是等第一中國，有二十五國攝一切國，如閻浮提十八大國。瞿陀尼國有五大河：一名廣河；二名均周師波帝河；三名月力河；四名樂水河；五名僧吱那河。如閻浮提四大河，所謂恒伽河、辛頭河、婆叉河、斯陀河。瞿陀尼國有五大山，何等為五？一名龍飛山；二名三峯山；三名珠門山；四名百節山；五名堅山。如閻浮提中有四大山，何等為四？一名雪山；二名民陀山；三名摩羅耶山；四名鷄羅娑山。瞿陀尼國有三大池：一名深岸池；二名無間池；三名放光池。如閻浮提阿那婆達多池及瞻波池。
5. 391 “Just as Jambudvīpa has Kāśī, Kosala, and Magadha, Godānīya in the west also has primary lands. Those include the lands known as Mithila, Caturo, Koraṇḍo, Mental Stain, and Roaming Sumeru. All the lands in Godānīya can be subdivided into a set of twenty-five, resembling the similar set of eighteen in Jambudvīpa. Moreover, just as Jambudvīpa has four great rivers —the Gaṅgā, Yamunā, Pakṣu, and Sitā —Godānīya in the west has five: the Vaiśālī, Cuñcumātī, Moon Power, Excellent Water, and Mixed. And justas Jumbudvīpa has Himavat, Vindhya, Malaya, and Kailāśa, there are five great mountains in Godānīya in the west: Nāḍoḍina, Three Horns, Precious Arch, Hundred Peaks, and Fierce. The continent of Godanīya also has three great lakes: Gambhīrajala, Continuous, and White Gambhīra, just as Jambudvīpa has Anavatapta and Mānasarovara.
復次，修行者隨順觀外身。觀瞿陀尼何所受用？
5. 392 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also ask himself, ‘What commerce do the people in Godānīya engage in?’ [F.219.b]
彼以聞慧或以天眼見：瞿陀尼多饒牛犢，一切女人皆有三乳，如閻浮提女人十月乃產，瞿陀尼人亦復如是。如閻浮提女人二乳流汁，瞿陀尼女人三乳流汁亦復如是。如閻浮提園林具足，花果河池一切具足，其果半味，其華半香，河水半味。
5. 393 “With insight derived from hearing or by seeing with the divine eye, he will then see that the people there engage in cattle trading and that the land is teeming with cows. He will also see that all the humans there have three breasts and that all the inhabitants produce milk just like the women in Jambudvīpa, when after ten months they have given birth to a child. The rivers, forests, parks, ponds, flower meadows, and fruits are all just like in Jambudvīpa, yet the fruits are only half as tasty as in Jambudvīpa and the flowers only half as fragrant.
復次，修行者隨順觀外身。眾生何業生瞿陀尼？
5. 394 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also ask himself, ‘What type of ripening of karmic actions leads to birth as a human on Godānīya, and what are the inferior, intermediate, or superior aspects of such ripening?’
以下中業生瞿陀尼，彼以聞慧或以天眼見餘生處，少戒少施、少業少順法行。云何少戒？於前生處以貧窮故，受雇持戒，或畏刑罰，以清淨心禮佛法僧。
5. 395 “With insight derived from hearing or by seeing with the divine eye, he will then see that the people who are born there previously were weak in discipline and generosity, as well as in the performance of karmic actions and the Dharma. How were they weak in discipline? In past lives, those people were poor and would only observe the one-day precepts for a price, and they only bowed their heads to the Buddha, Dharma, and Saṅgha for fear of royal punishment and not out of faith. Nor did they properly practice generosity.
親近國王，得財布施，以近王故，不讀誦經，施非福田，貪邪見人謂為福田，十善垢濁，行不清淨業因緣故，閻浮提死，生瞿陀尼。如是不知善不善故，食半味食，少智少慧，貪著女人先業因緣，生瞿陀尼。
For the sake of serving the king, they failed to train their minds and they did not recite the words of the Buddha. In order to serve the king, or out of greed, they were generous toward those with wrong view or improper recipients. They failed to practice the ten avenues of virtuous action in a way that is uncorrupted and long-lasting. [F.220.a] When such people die and transmigrate from Jambudvīpa, those conditions make them take birth in Godānīya —having food that is only half as tasty, lacking understanding of the effects of virtuous and unvirtuous karmic actions, having base minds, being feeble-minded, and craving women. All that is due to the conditions of the seeds of their past karmic actions.
一切眾生以業藏故，由業故行、業故流轉，如其所作善不善業，得如是果。若作善業，生人天中；若不善業，墮於地獄、餓鬼、畜生。
5. 396 “Sentient beings go wherever their karmic actions take them and they experience their individual allotments of karmic actions. They are involved in karmic actions and live lives of karmic action. Whether their past actions were virtuous or unvirtuous, their present fortunes are determined by those very actions. Those who practiced unvirtuous activities are born among hell beings, starving spirits, or animals.
以業因緣，得相似果，如種種子。譬如種穀得穀，種麥得麥，稗子生稗，如以種子種於薄地，收果減少；若以種子種之良田，多收果實。如種赤稻，不生餘物，種豆得豆，種苷蔗者則得苷蔗。
Karmic effects resemble their seeds, just as the kodrava seed produces a kodrava grain, and not wild millet, and barley seeds produce barley crops. Likewise, from inferior qualities and inferior fields stem inferior effects. And similarly, good crops grow from good seeds —red rice from red rice seeds, mung beans from mung bean seeds, and sugarcane from sugarcane seeds.
以田勝故，得果亦勝，如三種田：一者福田施；二者福田苦施；三者苦施。福田施者，名之為上；福田苦施，名之為中；苦施為下，除思功德。譬如外三種田，一者饒石，亦多水衣，名為中田；二者其水豐足，無有草穢，又無水衣，亦無寇賊，名為上田；三者多有水衣草穢，其水不調，又多寇賊，是名下田。若諸田夫勤加功力，則得果實。
5. 397 “Based on special fields and qualities, special effects manifest. Thus, some have qualities, some have suffering, and some have both. Those who have only qualities are intermediate, those who have both qualities and suffering are superior, and those who have only suffering are inferior, unless mental qualities are present. Similarly, there are also three types of fields in the external world. Those that are free from water moss are intermediate; those that are free from grass and water moss, and not prone to water problems or bandit attacks, are superior; [F.220.b] those that are damaged by reeds 638 and water moss, and are prone to water problems, terrors, and bandit attacks, are inferior —unless farmers clear and cultivate them.
此內外法，以業藏故，隨業流轉，業轉而行，各各勢力、各各因緣、各各受生。瞿陀尼人不修淨業故，生於此處，命終自業流轉生死。如是修行者觀外法業已，如實知外身。
All inner and outer entities are thus one’s karmic lot. They are based on karmic action and constitute realms of karmic action. They are subject to external powers, serve as each other’s conditions, and produce one another. The people in Godānīya in the west experience the effects of stained karmic actions; they are born there due to stained karmic actions. When they die and transmigrate, the wind of karmic actions will make them spin around in cyclic existence.
復次，修行者隨順觀外身。過瞿陀尼，復有何等山河海渚？
5. 398 “When the spiritual practitioner has thus correctly comprehended karmic actions and phenomena with respect to the external, he will continue to consider the body and attend to it through the external body. Thus, he will wonder, ‘What other mountains, rivers, and oceans might there be beyond Godānīya in the west?’
彼以聞慧或以天眼見：瞿陀尼國、弗婆提國，兩洲中間有一大海，名清淨水，縱廣一萬二千由旬，清水盈滿，多有螺貝、堤彌魚、提鯢羅魚、那迦魚、摩伽羅魚、軍毘羅魚、失收摩羅魚，魚亦青色。
5. 399 “With insight derived from hearing or by seeing with the divine eye, he will then see that between the continents of Godānīya in the west and Videha in the east lies an ocean known as Porridge, measuring twelve thousand leagues. It receives its name because the water looks like porridge, thick with massive quantities of conches, fish, great fish, nakra monsters, makara monsters, turtles, and infant-eating crocodiles.
過此海已，有珊瑚山，縱廣五千由旬，毒害眾生，住在山中。過此山已，有熱水海，多有毒蛇，毒蛇氣故，令海水熱；無有一眾生，以蛇毒故，眾生皆死，以毒熱故。過此海已，有一大海，名曰赤海，縱廣一萬五千由旬，龍、阿修羅住此海下，以飲食故，互相瞋恚，常共鬪諍。有龍名曰摩多梨那，有阿修羅名僧伽多。
Beyond the ocean called Porridge lies a mountain known as Vidruma. Extending five hundred leagues, it is home to some highly poisonous snakes. [F.221.a] Beyond that lies an ocean called Warm. It is so named because the noxious breath of the snakes that live there makes the water hot. No other species of sentient beings live in that sea because they all die when exposed to the poisonous breath of the snakes. The water is warm because of the poison. Next comes the ocean of Red Water, covering five thousand leagues and inhabited by nāgas and subterranean asuras who live in mutual animosity. They oppress one another, consume each other’s food, and fight. Not even the powerful nāgas that live in these currents can defeat the asuras there.
過此海已，有一大洲，名羅剎女國，縱廣二千由旬，有羅剎女，名曰長髮，住在此洲，噉食火燒香花及肉，一念能行二千由旬，常求人便，心常憶念。是羅剎洲，骸骨血肉、狼藉臭穢充滿其洲。過此洲已，有一大洲，名毘舍遮鬼女國，縱廣五千由旬，毘舍遮鬼，名曰髮覆，住在此洲。
5. 400 “On the other side of that sea lies an island of rākṣasas. It is two thousand leagues across and home to the rākṣasī known as Braided. She wears perfumes and in her mouth she holds flower garlands, which she devours. She is fast, capable of covering a thousand leagues in the wink of an eye, and is always looking for ways to harm humans. That is all that she thinks about, and thus the island reeks of flesh, blood, and bones. Beyond Braided’s island lies an island of piśācas, five thousand leagues across. The piśāca known as Covered by Hair lives there.
過此洲已，有一大山，名曰饒山，縱廣五百千由旬，多饒樹林，所謂那梨吱羅樹，次名波那婆樹，次名無遮果樹，次名多羅樹，次名多摩羅樹，次名卑耶羅樹，次名俱羅迦樹，次名陀婆樹，次名佉提羅樹，次名提羅迦樹，次名阿殊那樹，次名迦曇婆樹，次名泥荼羅婆樹，次名佉殊羅樹，次名菴婆羅樹，次名卑末槃陀樹，次名婆多利樹，次名婆吒樹，次名甄叔迦樹，次名龍樹，次名無憂樹，次名騏隣陀樹，次名吱多迦樹，次名迦尼迦羅樹，次名阿堤目多迦樹，次名那浮摩利迦樹，次名波吒迦樹，次名波吒羅樹，次名迦卑他樹，次名毘羅婆樹，次名天木香樹，次名波頭摩樹，次名瞻波迦樹，次名迦羅毘略迦樹，次名青無憂樹，次名鳩羅婆迦樹，次名軍陀樹，次名婆陀羅樹，次名鳩吒闍樹。多有如是種種果樹，處處流泉，乾闥婆王遊戲彼林。
5. 401 “Farther yet looms a mountain known as Abundance. Five thousand leagues tall, Abundance is studded with a wealth of tree species: nālikera, panasa, mauca, hintāla, tamāla, raktamāla, yellow, cutchtree, tilaka, arjuna, kadamba, nicula, amra, picumarda, badarī, vaṭā, kiṁśuka, nāga flower, kadamba, [F.221.b] aśoka, śilindha, ketaka, extremely loose karsikara, fresh mālikā, pāṭāla, kapittha, tree of splendor, divine tree, juniper, karavīra, blue aśoka, kurabaka, and kunda. Such trees cover Abundance, along with hundreds of waterfalls. Deep in the heart of these wildwoods, piśācas frolic and enjoy themselves.
過此山已，有一大海，縱廣五百由旬，名曰乳水，其水色味如乳無異，海有大魚，長五由旬，住在海中。過此海已，有一沙山，縱廣一千由旬，無有林樹及諸藥草。過此山已，有一大海，名曰龍滿，縱廣六千由旬，海有諸龍，名栴遮羅，住此海中，自相鬪諍，樂注大雨。過此海已，有一大海，名蘇無陀羅，縱廣二千由旬，其水不動，清淨湛然，多有軍毘羅魚、那迦羅魚、失收摩羅魚、螺貝之屬。
5. 402 “Beyond the mountain of Abundance stretches the Milky Sea, covering five thousand leagues. Its waters both look and taste like milk and it is home to some fish that reach a size of five leagues. Beyond the Milky Sea lies Sandy Stretch, one thousand leagues of trees and ravines. Then follows Neutralization of Nāga Poison, six thousand leagues of sea that is home to the so-called power nāgas, who live in perpetual hostility and thrive on trouble. Beyond the ocean Neutralization of Nāga Poison stretches Even Waters, two thousand leagues of placid, clear, deep sea that is teeming with fish, makara monsters, conches, nakra monsters, and infant-eating crocodiles.
復次，修行者知業法果。彼以聞慧或以天眼見：如說處山河海渚、林樹之處，無有一處不生不死、不生不滅，一切恩愛無不別離，無有一處非業故行，無有一處而非業藏，無有一處非業流轉。受自業果。
5. 403 “As the spiritual practitioner who has an understanding of the ripening of karmic phenomena observes this, he will see that there is no one within these oceans, rivers, islands, forests, mountains, trees, and areas who is not born, who does not die, who does not transmigrate, and who does not take rebirth. There is no one for whom all that is agreeable and delightful will not vanish, disappear, [F.222.a] depart, become lost, or be transformed. There is no one —whether at sea or on land, in the mountains or in the forests —who does not die, transmigrate, and take rebirth as a result of their individual allotments of karmic actions. They all depend on their karmic actions and have to experience the effects of their own karmic actions.
或生或死，無有山河海渚非生死處，山河海渚無鍼鋒許非我生處，百千千億、億億百千生死之中，皆愛別離、怨憎合會，百千千億、億億百千生死之處，墮於地獄、餓鬼、畜生，無始無終，貪瞋癡網之所繫縛，流轉生死。
There is no one at all 639 who has not been born, died, and been reborn again a thousand times, eight thousand times, or even a trillion times over. Hundreds, thousands, and even quadrillions of times, all that was agreeable and delightful has been lost —it disappeared, fell apart, vanished, or was transformed. In cyclic existence without beginning, everyone is tied by the shackles of desire, anger, and ignorance, spinning through the realms of hell beings, starving spirits, and animals —being born, dying, and taking birth again.
是故應當厭離生死，勿生貪著。此生死者，甚為苦惱，久受堅牢，痛苦難忍，老死憂悲苦惱愁毒，一切有生必當墮落，歸破壞門。於生死中，無有少常，譬如日出，無有少闇，觀生死中亦復如是。如是修行者觀外身，得如實知外身。
Therefore, quick, quick, you must grow disenchanted with cyclic existence! Do not crave and yearn for cyclic existence! Cyclic existence is painful. It is a burning agony, an excruciating agony, a painful agony. It is full of aging, death, pain, lamentation, suffering, and unhappiness. It ends in a fall and is a gateway to exhaustion. There is no durability or happiness whatsoever in cyclic existence, just as the sun contains no darkness whatsoever. In this way, the spiritual practitioner carefully considers the body and attends to it through the external body. [F.222.b]
復次，修行者隨順觀外身。過平等海，復有何等山河海渚？
5. 404 “Correctly understanding the outer body, the spiritual practitioner will also ask himself, ‘Are there any rivers, oceans, or mountains beyond the sea of Even Waters?’
彼以聞慧或以天眼見：弗婆提國，縱廣八千由旬，多有眷屬，小洲具足，聚落城邑、河池林樹、洲渚山窟、行列樹林、花果禽獸一切具足。有六大山：一名大波賒山；二名新鬘山；三名孔雀集山；四名獸峪山；五名海高山；六名真珠鬘山。遍弗婆提，如閻浮提有四大山，如前所說。
5. 405 “With insight derived from hearing or by seeing with the divine eye, he will then see the eastern continent known as Videha, which is eight thousand leagues large and circular in shape. This continent features exquisite towns, cities, and markets, as well as rivers, trees, forests, parks, bathing ponds, islands, mountains, waterfalls, dense jungles, flowers, fruits, deer, and birds. There are six especially tall mountains: Great Slope, Forest Garlands, Flocking Peacocks, Deer Abode, Upward Ocean, and Eye Garland. Those six mountains encircle Videha in the east just as the aforementioned four mountains encircle Jambudvīpa.
大波賒山，縱廣三千由旬，於此山中有三大林，其一一林皆悉縱廣一千由旬，一名須彌林，二名流水林，三名峪鬘林，眾樹具足，所謂呵梨勒樹，次名平面樹，次名峪生樹，次名枝等樹，次名岸生樹，次名石生樹。如閻浮提樹說。住此山者，名大鬘人。山中有河，名婆盧河，次名流沙河，次名狹流河，次名速流河，次名龍水河，次名光林河，次名征迦河。
5. 406 “Great Slope measures three thousand leagues and has three forests that each cover one thousand leagues. The forests are known as the Suvelang Forest, the Forest of Cascading Water Sounds, and the Mālikagaṅkara Forest. These forests are lush with exquisite trees of the following species: lvilika, mountain growth, even branches, growing-in-places-difficult-to-reach, river growth, utpala tree, and rock growth, as well as the previously mentioned trees that also grow in Jambudvīpa. [F.223.a] The people who live on this great mountain are called the fire crowns. There are also the following rivers: Strewn Sand, Sāmreḍā, Billowing Waters, Nāga River, Forest Course, and Caraca.
第二大山，名曰林鬘，縱廣一千由旬，此山有林，名鳩吒林，次名行林，次名天木行林，次名烟林，次名久垂林。山中有河，一名多羅覆，次名角圍河，次名愛水河，次名攝念河，次名烟笑河。林鬘山中所住之人，名俱知羅。
5. 407 “The mountain called Forest Garlands measures one thousand leagues and supports the following forests: Kukkuṭācīra, Divine Trees, Cilika, Smoky, and Utterly Unborn. Also, the following rivers can be found there: Coveredby Vines, Summit Encircler, Black Waters, Hanging Leaves, and Joyous Smoke. The people who live on Forest Garlands Mountain are known as the crooked.
復次，修行者觀第三山，名孔雀聚，縱廣千由旬，此山有四大林：一名雲林；二名百池林；三名高吼林；四名真珠輪林。復有大河，所謂泥均輪陀河，次名大喜河，次名愛林河，次名先流河，次名吉河。於孔雀聚山有住人，名曰青咽。
5. 408 “When the spiritual practitioner observes the third mountain, Flocking Peacocks, he will see that it measures three thousand leagues and supports the following forests: Cloud Forest, Constant Lightning, Elevated Sounds, Special Drink, and Maṇḍala. There are also the following rivers: Niculundha Flow, Sagely Joy, Blue Stream, and Excellent. The people who live on the Flocking Peacocks mountain are known as ‘the blue necks.’
復次，修行者觀弗婆提，有第四山，名獸峪，此山有林，名闍知羅林，次名可愛林，次名彌伽林，花果具足亦如前說。林中有河，名涅茂迦，次名普笑，次名歌羅羅。林中有獸，名曰調伏，次名普影，次名毛獸，次名見走，次名為馬，次名無道，次名仙獸，次名多羅頭拏，次名好耳，次名象頭，次名第一兒，次名愛影，次名兔毛，次名駝身，次名黑尾，次名白頭，次名端正，次名蛇舌，次名狗牙，次名伽婆耶，次名鉗婆，次名碓井井。如是等獸，閻浮提中，或有或無。獸峪山中，園林流池、華果樹木一切具足，亦如前說。一切華池，如閻浮提。住獸峪山人，名曰速力。
5. 409 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also ask himself, ‘Are there any other mountains or rivers in Videha in the east?’
5. 410 “With insight derived from hearing or by seeing with the divine eye, he will then notice a fourth mountain, known as Deer Abode. This mountain supports the forests known as Tangled Forest, Joyous Forest, and Horse Cloud Forest. The trees, flowers, [F.223.b] and fruits found in those forests are just as exquisite as in the cases mentioned before. Here the following rivers can also be found: Wild Water, Delightful Environs, and Confluence. The wild animals that live on this mountain are of the following species: vaineyā, delighting-in-the-shadows-of-the-land, fleeing-upon-sight, kuraṅgā, excellent path, envy of the nāgas, cow ear, elephant drink, supreme infant, delighting-in-the-shadows, rabbit sheep, camel body, black tail, white head, wounded, snake tongue, hundred teeth, partner, and hidden throat. Some of these flocking animals are not found in Jambudvīpa. The sylvan highlands, parks, ponds, trees, birds, flowers, and other gorgeous features of this mountain are just as described before. All the flowers in Jambudvīpa can also be found on Deer Abode. The people who live on Deer Abode Mountain are called combined strength.
復次，修行者觀弗婆提國，有第五山，名曰海高，縱廣一千由旬，園林流池、華果具足，亦如前說。此山有林，名曰三滴林，次名咽喉閉林，次名山林。林中有河，名曰三角，次名高喚，次名石聲。人住海高山者，名遮株羅。觀海高山已，如實知外身。
5. 411 “Next, the spiritual practitioner will observe the forests and parks on the fifth mountain on the continent of Videha in the east. Known as Upward Ocean, this mountain measures a thousand leagues and abounds with forests, parks, and ponds just as described before. On this mountain, the forests of Triple Circle, Blocked Neck, and Joyous Mountain flourish, and the rivers called Triple Horns, Babbler, and Scattered Stones run their courses. The people who live at the Upward Ocean mountain are called the clever ones. [F.224.a] Thus, observing Upward Ocean Mountain, the practitioner correctly observes the external.
復次，修行者隨順觀外身。觀弗婆提有何等山？
5. 412 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also ask himself, ‘Are there any other mountains on the continent of Videha in the east?’
彼以聞慧或以天眼見：第六山，名真珠鬘，縱廣一千由旬，園林流池周遍具足，種種花果、禽獸具足，亦如前說。真珠鬘山出一大河，名不見岸，廣一由旬。有人住於真珠鬘山，名曰普眼。如是弗婆提，六山圍遶。
5. 413“With insight derived from hearing or by seeing with the divine eye, he will then see the mountain called Eye Garland, measuring one thousand leagues. Its exquisite forests, parks, ponds, and waterfalls, as well as its many different animals, birds, flowers, and fruits, are all as explained previously. The river known as Invisible descends from Eye Garland Mountain, reaching a depth of one league. The people who live on Eye Garland Mountain are called the eyes of the land. Thus, six mountains encircle the eastern continent of Videha.
弗婆提國有三大城：一名善門城；二名山樂城；三名普遊戲城。一一大城廣三由旬，中下之城有六十三。有一中城，名鳩吒含，次名大波舍，次名普吼城，有如是等中城之中。第一最大下城，名一切負，次名大音城，次名曠野孔穴城。有如是等小城之中，第一最大。
5. 414 “Three large cities lie inside this ring of mountains: Excellent Joy, Forest Joy, and Celebrations throughout the Land. There are also sixty intermediate and minor cities. The intermediate ones include City of Hills and Sounds of the Land, and among the minor cities are Movement Everywhere and Isolated Highlands. Those are the foremost among the intermediate and minor cities.
復有三億五十萬三千五百五十六聚落，第一聚落，名迦尸摩羅，次名水沫，次名根村，次名樹啼村，次名一切人，次名葉聚落，次名毘頭羅，次名波迦村，次名毘吒聚落，次名摩摩聚落，次名那提，次名伽吒瓮，次名徒呵，次名林聚落，次名赤旋，次名阿叉，次名風吹，次名鬘村，次名頂樹，次名黑飯。有如是等第一聚落。此等眾人，其面圓滿像地洲形。
In all, Videha in the east contains three cities with ten million people, five towns with one hundred thousand people, three with one thousand people, and fifty more with five hundred or six hundred people. The primary towns include Sky Scent, Bubbles, Vrikṣīrang, All the People, Numerous Leaves, [F.224.b] Bhīduram, Ripe Vessel, Concise, Viṣkaṭā, Harmful Forest, Beneficial Eyes, Bādūtam, Tree Made of Anthers, and Timely Water.
閻浮提人耳髮莊嚴，欝單越人眼為莊嚴，瞿陀尼人項腹莊嚴，弗婆提人肩髀莊嚴，四天下人自身嚴好。
5. 415 “The shape of this continent is round and so are the faces of the people who inhabit it. In Jambudvīpa people affix ornaments to their ears and hair, in Kuru in the north they wear them on their eyes and shoulders, in Godānīya people adorn their stomachs and necks, and in Videha in the east they decorate their thighs and shoulders. Thus, the inhabitants of the four human abodes each decorate their bodies differently.
復次，修行者觀業果報。眾生何業生弗婆提？
5. 416 “As the spiritual practitioner continues to observe the ripening of karmic phenomena, he will ask himself, ‘What karmic actions cause sentient beings to be born here? And what are the superior, intermediate, and inferior actions that make them experience superior, intermediate, and inferior circumstances?’
有上、中、下業。彼以聞慧或以天眼見：此眾生先世不知業法果報，以不知故，施非福田，或難乞求，爾乃施與，或勤苦求，亦如前說。以此業故，名下品生。
5. 417 “With insight derived from hearing or by seeing with the divine eye, he will then see that in the past these beings had no understanding of karmic action, phenomena, and ripening. They would therefore practice inferior forms of generosity in relation to inferior recipients. For example, they would, as mentioned previously, be generous in order to receive benefits, or in a disingenuous manner, or out of duty to their master. Based on such actions, they are born on this continent.
若有眾生持中品戒，若近國王法故，不殺眾生，非清淨心。以此因緣，身壞命終生於天上，從天命終生弗婆提，名中業生。
Those of intermediate status practiced inferior discipline. In this regard, they may have given up killing in order to serve the king, rather than due to pure motivation. When their bodies disintegrate, such causes and conditions lead them to be born in an intermediate way among the gods in the joyous higher realms. [F.225.a]
上人上業，聞於正法，受持讀誦，為他人說，而生隨喜，如說修行。無有一法能度生死險道曠野如聞正法，受持讀誦，為他人說，諸施中勝，所謂法施。第一持戒，謂聞正法，聞正法智最為第一。正法者，亦如前說。
Superior individuals, however, proceed based on superior karmic actions. That is to say, they listen to the Great Vehicle, accomplish it, and rejoice in it. Apart from those who listen to the Great Vehicle, teach it, rejoice in it, and accomplish it, I have not seen a single person who escaped the jungle of cyclic existence. This is supreme generosity —letting the Great Vehicle be heard is supreme generosity. This is supreme insight —the insight of listening to the Great Vehicle is supreme. The benefits of proclaiming the Great Vehicle are just as these were explained previously.
觀弗婆提業果報已，如實知外身。復次，修行者觀弗婆提內，復有何等山河海渚？
5. 418 “Having seen the karmic action, phenomena, and ripening that pertain to sentient beings on Videha in the east, the spiritual practitioner will continue correctly considering the body and attending to it through the external body, and so will ask himself, ‘Might there be any other mountains or rivers around Videha in the east?’
彼以聞慧或以天眼：過弗婆提八千由旬，見有大山，名曰礠石，縱廣三千由旬，此山四面一萬由旬，有微少鐵，皆悉速赴走奔此山。過此山已，有一大海，七千由旬，名曰波行，圍遶五山猶如環玔。何等為五？一名鍼口山；二名大藏山；三名多吒迦山；四名蛇多山；五名歡喜山。
5. 419 “With insight derived from hearing or by seeing with the divine eye, he will then see that eight thousand leagues off the coast of Videha stands a mountain called Heap of Iron. This mountain rises three thousand leagues and its extremely subtle iron soil is scattered across ten thousand leagues. Beyond Heap of Iron Mountain stretches the ocean called Circular Design that covers seven thousand leagues. Circular Design is surrounded by five mountains: Needle Eye, Great Belly, Bhaṇḍanā, Snake, and Superior.
過此山已，有一大洲，名陀吒迦曼茶，縱廣三千由旬，多有夜叉、緊那羅住在此洲，河池樹林、花果具足，甚可愛樂。閻浮提中、弗婆提中所有禽獸，此洲悉有。
Beyond the ocean of Circular Design lies an island called Endowed with Elements that measures three thousand leagues. [F.225.b] Here live vidyādharas, guhyakas, and kiṃnaras. This island is extremely delightful and has gorgeous rivers, ponds, and trees. The species of animals and trees found in Jambudvīpa and in Videha in the east are also represented on this island.
過此洲已，有一大海，名多星宿，海中有山，名優陀延，有十三峯遶此大海，去須彌山不遠。外道說言：與閻浮提人善不善業，為增上緣，善不善風。
5. 420 “Far beyond that island towers a mountain known as Numerous Celestial Bodies, the summits of which are not very far from Sumeru. While the mountain is situated there, it can nevertheless be visible in Jambudvīpa due to the force of extraordinary karmic actions —namely the wind of virtuous or unvirtuous actions of the humans on Jambudvīpa.
於優陀延山中出於星宿，諸婆羅門外道論師失於業報，不知真諦，於人王所，說言：星宿諸曜所作，非業果報。是諸外道婆羅門論師，邪見倒說星曜所作，非業果報。若星曜所作非業果報，日月勝故，善不善時節流轉，一切時節而有華果，日月若勝，何故日月為餘曜所覆？所謂日莎婆奴，月羅睺，一切星宿為曜所覆，曜為餘覆，以是善不善故，宿曜亦有善不善業。是故善不善業，眾生自業，非星曜作。
When the mountain is observed by brahmin scholars in Jambudvīpa, who have no understanding of the nature of karmic actions and results, they believe that it is caused by the planets or stars, and they proclaim this to the king and the royal ministers. However, that is only the perception of brahmin scholars who harbor wrong views. The auspiciousness of the planets, and the sun and moon, actually depends on virtuous or unvirtuous karmic actions. If the planets could indeed create auspiciousness, just as virtuous and unvirtuous karmic actions can, then, since the sun and the moon are such special celestial bodies, they should be able to govern auspicious and inauspicious times. Hence, there should be flowers and fruits during all seasons. But the sun and moon may also be eclipsed by another celestial body; Rāhu may interfere with the sun and the moon, and the other celestial bodies may also interfere with each other. Therefore, auspiciousness and inauspiciousness are not created by the planets or stars.
復次，修行者隨順外身。觀曜星宿，見業果報，非曜等作。觀多星宿海已，觀須彌山優陀延山峯已，如實知外身。
Thus, the spiritual practitioner observes the behavior of the planets and the other celestial bodies, and carefully considers the body and attends to it through the external body, which is an effect of karmic action. As he observes the behavior of the planets, the appearance of Numerous Celestial Bodies in the sea, Mount Sumeru, and the appearance of the summits, [F.226.a] he correctly observes the external world.
復次，修行者觀多星海，縱廣七千由旬。過此海已，有諸神仙住在此洲，山河林樹，花果具足，如閻浮提。其洲縱廣三千由旬，仙人、夜叉之所住止，一切如意樹、花果具足。
5. 421 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also notice an island of gorgeous rocks, rivers, and trees, known as Bharata Abode, which lies seven thousand leagues into the sea beyond Numerous Celestial Bodies. All the trees, flowers, and fruits that grow in Jambudvīpa can also be found on this island, which measures three thousand leagues. Vidyādharas and guhyakas live among its wealth of delightful trees, flowers, and fruits.
過此洲已，有大圍山及有大海，三千由旬，在閻浮提、弗婆提二國中間。如是大海，名冷暖水，縱廣三千由旬，多有螺貝、堤彌魚、堤彌鯢羅魚、那迦羅魚、摩伽羅魚、失收摩羅魚、龜黿之屬住大海中。過此山海，有一大海，名曰赤海，去閻浮提不遠，縱廣五千由旬。赤水滿中，多有大魚，其魚赤色，互相食噉，以魚血故，令海水赤，故名赤水。
5. 422 “Farther beyond looms Border Mountain, which marks the border between Videha in the east and the regions of Jambudvīpa. The water in the sea, which spans three thousand leagues, is cool. This sea between Videha in the east and Jambudvīpa is teeming with conches, great fish, nakra monsters, makara monsters, turtles, infant-eating crocodiles, kumbhīra monsters, and fish. Beyond Border Mountain stretches the sea known as Red. From the edge of Jambudvīpa, this cold sea of five thousand leagues appears red. Located not too far from Jambudvīpa, this sea abounds with fish and is filled with blood. When the fish feed and prey on one another, the killing makes the water become very bloody, thus turning it red. It is because of this red hue that the sea is called Red.
過此海已，有一大海，名曰清水，縱廣七千由旬，山河具足，多有大魚，第一極深。過此海已，有一大海，名曰寶渚，縱廣三千由旬，一切眾寶集在此渚，金沙車璩、真珠珊瑚、蘇摩羅寶種種具足。有摩偷果，名亂心毒，生在樹上，若閻浮提人取果食之，七日如死，若有飛鳥食之即死。
5. 423 “Beyond this sea extends another ocean, called Blue, which covers seven thousand leagues. [F.226.b] This ocean abounds with fish everywhere and is extremely deep. Thereafter stretches an ocean called Jewel Islands. Measuring three thousand leagues, it contains numerous mountains, jewels, golden sands, rocks, sasyaka gems, musāragalva rocks, pearl sands, vidrūma trees, sukumārikā gems, and other precious substances. There are also trees called sweet-poison-mind-transfer. The fruits of these trees are lethal for both birds and humans from Jambudvīpa, causing death within seven days of consumption. Any bird that eats this fruit will die.
過此渚已，有一大海，名曰鹽，縱廣七千由旬，多有螺貝、真珠蜯蛤、堤彌魚、堤彌鯢羅魚、軍毘羅魚、那迦羅魚充滿其中，復有諸龍、夜叉羅剎、毘舍遮鬼皆住水中，水下多有無量諸山。
After that sea comes Salty, an ocean measuring eleven thousand leagues that is full of great fish, śukati, turtles, nakra monsters, crocodiles, nāgas, and birds. Numerous rākṣasas and piśācas roam there. White vidrūma trees grow out of the water and there are submarine seamounts.
此閻浮提洲，五百小洲以為圍遶，略說勝者，所謂金地洲，次名寶石洲，次名幢鬘洲，次名迦那洲，次名螺貝洲，次名真珠洲，次名圍洲，次名光明洲，次名翳沙波陀迦洲，次名康白洲，次名普賢洲，次名心自在洲，次名黑雙洲，次名香鬘洲，次名三角洲，次名須屖拏洲，次名賒那斯都洲，次名阿藍迦洲。次名楞迦洲，有十二山，羅剎所住。次名彌留毘羅迦洲，次名山住洲，次名赤貝洲，次名赤真珠洲，次名雪旋洲，次名沙塵遶洲，次名無道洲，次名五銅洲，次名覆洲，次名賒吉帝力洲，次名女國洲，次名饒樹洲，次名翳沙波陀洲，次名丈夫洲。閻浮提界，說如是等最勝小洲。此閻浮提縱廣七千由旬，周遍可愛，如前所說。
5. 424 “Five hundred islands are found in the vicinity of Jambudvīpa. The primary ones among them are, for example, Golden Ground, Jewel Rocks, Ketaka, Mālikā, Conch, Pearl, Mekala Source, Plow, Place for Austerities, Excellent Forest, Peacock Forest, Fragrant Garlands, Triple Summits, Excellent Armies, Spānāśetu, Laṅkapuri Rākṣasas, Twelve Mountains, Bilvaka of Sumeru, Mountain Dwellings, Red Conches and Pearls, Snowy Regions, Silvery Sands, Roadless, [F.227.a] Five Fences of Gold and Other Materials, Śukti Realm, and Female Trees. These are all inhabited by humans. Such special regions surround Jambudvīpa, extending seven thousand leagues. The delights and mountains are like those mentioned before.
復次，修行者隨順觀外身。觀日月光照何等處？彼以聞慧或以天眼見：日月光照須彌山王四面四天下，及照大海，照須彌山王八萬四千由旬，光照山側，但周其半。斫迦婆羅金剛之山周圍三十六億由旬，難忍業火，燒然金剛斫迦婆羅山乳海之水，近則成酪，轉近此山，則成生酥，漸漸復近，則成熟酥，漸漸近之，為地獄火，燒之磨滅，是故不滿閻浮提等。
5. 425 “The spiritual practitioner who carefully considers the body and attends to it through the external body will also inquire about the reach of the light of the sun and moon. Thus, with insight derived from hearing or by seeing with the divine eye, he will see that the four faces of Sumeru and the four human abodes are all illuminated by the sun and moon. Moreover, within a distance of eighty-four thousand leagues from the faces of Sumeru, the first half of the sea is lit up by their light, but the second half lies in a terrifying, deep darkness. Farther out lies a chain of three hundred sixty million vajra mountains known as the Fence Ring, which are all ablaze with the unbearable flames of karmic actions. When the sea water approaches this ring, it first turns into milk, and as it comes still closer, the milk becomes yogurt, and then butter. When the butter touches the mountains, it melts and the liquid butter is then consumed by the fires of the hells. The liquid also floods the ground there.
是修行者觀於欲界，如實見之，厭離欲意，不見一處常不破壞、不變易法，於一切處無始生死，自業果報因緣力故，自業果報之所戲弄，無有一處不生不死，若百若千、若百千返，無量無邊生死無間。觀內外身，厭離欲愛，於色聲香味觸，心不愛樂。
5. 426 “Such indeed is the realm of desire, and this is how the spiritual practitioner correctly understands. With accurate knowledge and a perception of reality, he will conclude with perfect understanding that there is nothing here that is permanent, stable, enduring, or unchanging. [F.227.b] In cyclic existence, which knows no beginning or end, we experience our individual shares of karmic effects. Everyone suffers from the effects of their own actions. He will observe that there is no one who has not died and been reborn hundreds and thousands of times. When one correctly and continuously observes and attends to the internal body and the external body —the internal body and other bodies —one will no longer be attached to the body. Attractive sounds, tastes, forms, scents, and textures cannot bring one down.”
如是那羅帝婆羅門長者聚落修行比丘，修身念處，不住魔境。聞說如是念處已，有眾多人破我見垢，無上法中得法眼生。
5. 427 In this way, the brahmins and householders of Nālati and all the monks who endeavored in the application of mindfulness of the body no longer remained in the presence of the māras. As they heard about the applicationof mindfulness of the body, a great many of them rid themselves of the cataract of the view of the transitory collection and achieved the eye of Dharma that sees the unsurpassable teachings.
說身念處無上之法，若於山谷、若在山窟、若在塚間、若在露地、若草[卄/積]邊修學禪定，無得放逸，於命終時，致有悔恨，是我所教。
5. 428 “Monks, you must teach the application of mindfulness of the body just as I have done here. These are the explanations to be given. Monks, in mountains, mountain retreats, mountain caves, charnel grounds, and in unsheltered places, you should practice concentration on your seat of straw! Do not remain careless! Make sure you have no regrets at the time of death! This is my instruction to you.”
時，諸比丘聞世尊說，皆大歡喜。於世尊說，生信樂心，歡喜奉行。
5. 429 When the Blessed One had said this, all the monks rejoiced and praised the words of the Blessed One. This is the application of mindfulness of the body.
5. 430 This completes the noble Great Vehicle sūtra of thirty-six thousand that is known as The Application of Mindfulness of the Sacred Dharma. [F.228.a]
